Chinese
道所断有覆无记心，缘非所断。灭类智已生、道类智未生，诸无色界系见道所断有覆无记心，缘非所断。是名体未断不可分别此心所缘已断未断。设所缘未断，其体未断耶？或所缘未断其体未断，或所缘未断其体已断，或所缘未断及所缘已断其体未断，或所缘未断及所缘已断其体已断。所缘未断其体未断者，谓诸具缚补特伽罗，诸无色界系有覆无记心，缘无色界系。已离欲界贪，未离色界贪，苦类智未生，诸无色界系有覆无记心，缘无色界系。已离色界贪，苦类智未生，诸无色界系有覆无记心，缘无色界系。苦类智已生、集类智未生，诸无色界系见集所断有覆无记心，缘见集灭道及修所断。见集所断有覆无记心，缘见集所断。见灭所断有覆无记心，缘见灭所断。见道所断有覆无记心，缘见道所断。修所断有覆无记心，缘修所断。集类智已生、灭类智未生，诸无色界系见灭所断有覆无记心，缘见灭所断。见道所断有覆无记心，缘见道所断。修所断有覆无记心，缘修所断。灭类智已生、道类智未生，诸无色界系见道所断有覆无记心，缘见道所断。修所断有覆无记心，缘修所断。若见圆满世尊弟子，未离无色界贪，诸无色界系修所断有覆无记心，缘修所断。是名所缘未断其体未断。所缘未断其体已断者，谓苦类智已生、集类 现代汉语译本： 由道所断的有覆无记心（Avyākrta citta covered by ignorance, which is severed by the path），其所缘并非由道所断。灭类智（Extinction-related wisdom）已生起，道类智（Path-related wisdom）尚未生起时，所有与无漏（Anāsrava, free from outflows）无关的、见道所断的有覆无记心，其所缘并非由道所断。这被称为本体未断，不可分别此心所缘已断或未断。 假设所缘未断，那么本体也未断吗？或者所缘未断而本体未断，或者所缘未断而本体已断，或者所缘未断以及所缘已断而本体未断，或者所缘未断以及所缘已断而本体已断。 所缘未断而本体未断的情况，是指那些仍被烦恼束缚的补特伽罗（Pudgala, individual），所有与无漏无关的有覆无记心，其所缘与无漏无关。已经脱离欲界贪（Kāma-rāga, desire realm attachment），但尚未脱离色界贪（Rūpa-rāga, form realm attachment），苦类智尚未生起时，所有与无漏无关的有覆无记心，其所缘与无漏无关。已经脱离色界贪，苦类智尚未生起时，所有与无漏无关的有覆无记心，其所缘与无漏无关。苦类智已生起，集类智（Origin-related wisdom）尚未生起时，所有与无漏无关的、见集所断的有覆无记心，其所缘是见集、见灭、见道以及修所断。见集所断的有覆无记心，其所缘是见集所断。见灭所断的有覆无记心，其所缘是见灭所断。见道所断的有覆无记心，其所缘是见道所断。修所断的有覆无记心，其所缘是修所断。集类智已生起，灭类智尚未生起时，所有与无漏无关的、见灭所断的有覆无记心，其所缘是见灭所断。见道所断的有覆无记心，其所缘是见道所断。修所断的有覆无记心，其所缘是修所断。灭类智已生起，道类智尚未生起时，所有与无漏无关的、见道所断的有覆无记心，其所缘是见道所断。修所断的有覆无记心，其所缘是修所断。如果见地圆满的世尊弟子，尚未脱离无色界贪（Arūpa-rāga, formless realm attachment），所有与无漏无关的、修所断的有覆无记心，其所缘是修所断。这被称为所缘未断而本体未断。 所缘未断而本体已断的情况，是指苦类智已生起，集类
English
English version: The obscured and indeterminate mind (Avyākrta citta covered by ignorance) severed by the path, its object is not severed. When the wisdom of extinction (Extinction-related wisdom) has arisen, and the wisdom of the path (Path-related wisdom) has not yet arisen, all obscured and indeterminate minds pertaining to the path of seeing, which are unrelated to the unconditioned (Anāsrava, free from outflows), their object is not severed. This is called the entity not yet severed, and it is impossible to distinguish whether the object of this mind is severed or not. If the object is not severed, is the entity also not severed? Or the object is not severed and the entity is not severed, or the object is not severed and the entity is severed, or the object is not severed and the object is severed and the entity is not severed, or the object is not severed and the object is severed and the entity is severed. The case where the object is not severed and the entity is not severed refers to those individuals (Pudgala) still bound by afflictions, all obscured and indeterminate minds unrelated to the unconditioned, their object is unrelated to the unconditioned. Having detached from desire realm attachment (Kāma-rāga), but not yet detached from form realm attachment (Rūpa-rāga), when the wisdom of suffering has not yet arisen, all obscured and indeterminate minds unrelated to the unconditioned, their object is unrelated to the unconditioned. Having detached from form realm attachment, when the wisdom of suffering has not yet arisen, all obscured and indeterminate minds unrelated to the unconditioned, their object is unrelated to the unconditioned. When the wisdom of suffering has arisen, and the wisdom of origin (Origin-related wisdom) has not yet arisen, all obscured and indeterminate minds pertaining to the origin of seeing, which are unrelated to the unconditioned, their object is the origin of seeing, the extinction of seeing, the path of seeing, and that which is severed by cultivation. The obscured and indeterminate mind severed by the origin of seeing, its object is severed by the origin of seeing. The obscured and indeterminate mind severed by the extinction of seeing, its object is severed by the extinction of seeing. The obscured and indeterminate mind severed by the path of seeing, its object is severed by the path of seeing. The obscured and indeterminate mind severed by cultivation, its object is severed by cultivation. When the wisdom of origin has arisen, and the wisdom of extinction has not yet arisen, all obscured and indeterminate minds pertaining to the extinction of seeing, which are unrelated to the unconditioned, their object is severed by the extinction of seeing. The obscured and indeterminate mind severed by the path of seeing, its object is severed by the path of seeing. The obscured and indeterminate mind severed by cultivation, its object is severed by cultivation. When the wisdom of extinction has arisen, and the wisdom of the path has not yet arisen, all obscured and indeterminate minds pertaining to the path of seeing, which are unrelated to the unconditioned, their object is severed by the path of seeing. The obscured and indeterminate mind severed by cultivation, its object is severed by cultivation. If a disciple of the World Honored One who has perfected their seeing, has not yet detached from formless realm attachment (Arūpa-rāga), all obscured and indeterminate minds severed by cultivation, which are unrelated to the unconditioned, their object is severed by cultivation. This is called the object not severed and the entity not severed. The case where the object is not severed and the entity is severed refers to when the wisdom of suffering has arisen, and the wisdom of origin --------------------------------------------------------------------------------
Chinese
智未生，诸无色界系见苦所断有覆无记心，缘见集灭道及修所断。集类智已生、灭类智未生，诸无色界系见苦集所断有覆无记心，缘见灭道及修所断。灭类智已生、道类智未生，诸无色界系见苦集所断有覆无记心，缘见道及修所断。若见圆满世尊弟子，未离无色界贪，诸无色界系见所断有覆无记心，缘修所断。是名所缘未断其体已断。所缘未断及所缘已断其体未断者，谓苦类智已生、集类智未生，诸无色界系见集所断有覆无记心，缘见苦集灭道及修所断。是名所缘未断及所缘已断其体未断。所缘未断及所缘已断其体已断者，谓苦类智已生、集类智未生，诸无色界系见苦所断有覆无记心，缘见苦集灭道及修所断。集类智已生、灭类智未生，诸无色界系见苦集所断有覆无记心，缘见苦集灭道及修所断。灭类智已生、道类智未生，诸无色界系见苦集所断有覆无记心，缘见苦集灭道及修所断。若见圆满世尊弟子，未离无色界贪，诸无色界系见所断有覆无记心，缘见修所断。是名所缘未断及所缘已断其体已断。诸无色界系无覆无记心，若体未断，所缘未断耶？或体未断所缘未断，或体未断所缘已断，或体未断所缘已断及所缘未断。其体未断所缘未断者，谓诸具缚补特伽罗，诸无色界系无覆无记心，缘无色界系。已离欲界贪，未离 现代汉语译本 智未生（智慧尚未生起）时，那些与无漏（anāsrava）无关的、属于见苦所断的有覆无记心（sāsrava-nivṛtāvyākṛta-citta），缘于见集（darśana-samudaya）、见灭（darśana-nirodha）、见道（darśana-mārga）以及修所断（bhāvanā-prahātavya）。集类智（samudaya-jñāna）已生、灭类智（nirodha-jñāna）未生时，那些与无漏无关的、属于见苦集所断的有覆无记心，缘于见灭、见道以及修所断。灭类智已生、道类智（mārga-jñāna）未生时，那些与无漏无关的、属于见苦集所断的有覆无记心，缘于见道以及修所断。如果见地圆满的世尊弟子，尚未脱离无漏贪（anāsrava-rāga），那些与无漏无关的、属于见所断的有覆无记心，缘于修所断。这称为‘所缘未断其体已断’。 所缘未断及所缘已断其体未断者，是指苦类智（duḥkha-jñāna）已生、集类智未生时，那些与无漏无关的、属于见集所断的有覆无记心，缘于见苦、见集、见灭、见道以及修所断。这称为‘所缘未断及所缘已断其体未断’。 所缘未断及所缘已断其体已断者，是指苦类智已生、集类智未生时，那些与无漏无关的、属于见苦所断的有覆无记心，缘于见苦、见集、见灭、见道以及修所断。集类智已生、灭类智未生时，那些与无漏无关的、属于见苦集所断的有覆无记心，缘于见苦、见集、见灭、见道以及修所断。灭类智已生、道类智未生时，那些与无漏无关的、属于见苦集所断的有覆无记心，缘于见苦、见集、见灭、见道以及修所断。如果见地圆满的世尊弟子，尚未脱离无漏贪，那些与无漏无关的、属于见所断的有覆无记心，缘于见及修所断。这称为‘所缘未断及所缘已断其体已断’。 那些与无漏无关的无覆无记心（anivṛtāvyākṛta-citta），如果其体未断，所缘是否未断呢？或者其体未断所缘未断，或者其体未断所缘已断，或者其体未断所缘已断及所缘未断。其体未断所缘未断者，是指那些具缚的补特伽罗（pudgala），那些与无漏无关的无覆无记心，缘于无漏。已经脱离欲界贪（kāma-rāga），未脱离...
English
English version When wisdom has not yet arisen, those minds that are associated with the 'covered and indeterminate' (sāsrava-nivṛtāvyākṛta-citta) and are severed by 'seeing suffering' (darśana-duḥkha), which are not related to the 'untainted' (anāsrava), are conditioned by 'seeing origination' (darśana-samudaya), 'seeing cessation' (darśana-nirodha), 'seeing the path' (darśana-mārga), and what is severed by cultivation (bhāvanā-prahātavya). When 'knowledge of origination' (samudaya-jñāna) has arisen, but 'knowledge of cessation' (nirodha-jñāna) has not, those minds that are associated with the 'covered and indeterminate' and are severed by 'seeing suffering and origination', which are not related to the 'untainted', are conditioned by 'seeing cessation', 'seeing the path', and what is severed by cultivation. When 'knowledge of cessation' has arisen, but 'knowledge of the path' (mārga-jñāna) has not, those minds that are associated with the 'covered and indeterminate' and are severed by 'seeing suffering and origination', which are not related to the 'untainted', are conditioned by 'seeing the path' and what is severed by cultivation. If a disciple of the World Honored One has perfected their seeing, but has not yet departed from 'untainted' desire (anāsrava-rāga), those minds that are associated with the 'covered and indeterminate' and are severed by seeing, which are not related to the 'untainted', are conditioned by what is severed by cultivation. This is called 'the object of conditioning is not severed, but its entity is severed'. Those where the object of conditioning is not severed and the object of conditioning is severed, but its entity is not severed, refer to when 'knowledge of suffering' (duḥkha-jñāna) has arisen, but 'knowledge of origination' has not, those minds that are associated with the 'covered and indeterminate' and are severed by 'seeing origination', which are not related to the 'untainted', are conditioned by 'seeing suffering', 'seeing origination', 'seeing cessation', 'seeing the path', and what is severed by cultivation. This is called 'the object of conditioning is not severed and the object of conditioning is severed, but its entity is not severed'. Those where the object of conditioning is not severed and the object of conditioning is severed, and its entity is severed, refer to when 'knowledge of suffering' has arisen, but 'knowledge of origination' has not, those minds that are associated with the 'covered and indeterminate' and are severed by 'seeing suffering', which are not related to the 'untainted', are conditioned by 'seeing suffering', 'seeing origination', 'seeing cessation', 'seeing the path', and what is severed by cultivation. When 'knowledge of origination' has arisen, but 'knowledge of cessation' has not, those minds that are associated with the 'covered and indeterminate' and are severed by 'seeing suffering and origination', which are not related to the 'untainted', are conditioned by 'seeing suffering', 'seeing origination', 'seeing cessation', 'seeing the path', and what is severed by cultivation. When 'knowledge of cessation' has arisen, but 'knowledge of the path' has not, those minds that are associated with the 'covered and indeterminate' and are severed by 'seeing suffering and origination', which are not related to the 'untainted', are conditioned by 'seeing suffering', 'seeing origination', 'seeing cessation', 'seeing the path', and what is severed by cultivation. If a disciple of the World Honored One has perfected their seeing, but has not yet departed from 'untainted' desire, those minds that are associated with the 'covered and indeterminate' and are severed by seeing, which are not related to the 'untainted', are conditioned by seeing and what is severed by cultivation. This is called 'the object of conditioning is not severed and the object of conditioning is severed, and its entity is severed'. Those 'uncovered and indeterminate' (anivṛtāvyākṛta-citta) minds that are not related to the 'untainted', if their entity is not severed, is the object of conditioning not severed? Or is it that the entity is not severed and the object of conditioning is not severed, or the entity is not severed and the object of conditioning is severed, or the entity is not severed and the object of conditioning is severed and the object of conditioning is not severed. Those whose entity is not severed and whose object of conditioning is not severed refer to those bound individuals (pudgala), those 'uncovered and indeterminate' minds that are not related to the 'untainted', are conditioned by the 'untainted'. Having already departed from desire realm desire (kāma-rāga), but not yet departed from... --------------------------------------------------------------------------------