Chinese
色界贪，苦类智未生，诸无色界系无覆无记心，缘无色界系。已离色界贪，苦类智未生，诸无色界系无覆无记心，缘无色界系。苦类智已生、集类智未生，诸无色界系无覆无记心，缘见集灭道及修所断。集类智已生、灭类智未生，诸无色界系无覆无记心，缘见灭道及修所断。灭类智已生、道类智未生，诸无色界系无覆无记心，缘见道及修所断。若见圆满世尊弟子，未离无色界贪，诸无色界系无覆无记心，缘修所断。是名体未断所缘未断。其体未断所缘已断者，谓苦类智已生、集类智未生，诸无色界系无覆无记心，缘见苦所断。集类智已生、灭类智未生，诸无色界系无覆无记心，缘见苦集所断。灭类智已生、道类智未生，诸无色界系无覆无记心，缘见苦集灭所断。若见圆满世尊弟子，未离无色界贪，诸无色界系无覆无记心，缘见所断。是名体未断所缘已断。其体未断所缘已断及所缘未断者，谓苦类智已生、集类智未生，诸无色界系无覆无记心，缘见苦集灭道及修所断。集类智已生、灭类智未生，诸无色界系无覆无记心，缘见苦集灭道及修所断。灭类智已生，道类智未生，诸无色界系无覆无记心，缘见苦集灭道及修所断。若见圆满世尊弟子，未离无色界贪，诸无色界系无覆无记心，缘见修所断。是名体未断所缘已断及所缘 现代汉语译本： 如果（行者）有贪欲，且苦类智（Dukkha-ñāṇa）尚未生起，那么所有非系缚（无**系）的无覆无记心，所缘为非系缚（无**系）之法。如果已离贪欲，且苦类智（Dukkha-ñāṇa）尚未生起，那么所有非系缚（无**系）的无覆无记心，所缘为非系缚（无**系）之法。如果苦类智（Dukkha-ñāṇa）已生起，而集类智（Samudaya-ñāṇa）尚未生起，那么所有非系缚（无**系）的无覆无记心，所缘为见道所断、集道所断、灭道所断以及修道所断之法。如果集类智（Samudaya-ñāṇa）已生起，而灭类智（Nirodha-ñāṇa）尚未生起，那么所有非系缚（无**系）的无覆无记心，所缘为见灭道所断以及修道所断之法。如果灭类智（Nirodha-ñāṇa）已生起，而道类智（Magga-ñāṇa）尚未生起，那么所有非系缚（无**系）的无覆无记心，所缘为见道所断以及修道所断之法。如果一位见地圆满的世尊弟子，尚未脱离无贪（Araga），那么所有非系缚（无**系）的无覆无记心，所缘为修道所断之法。这被称为‘体未断，所缘未断’。 如果‘体未断，所缘已断’，指的是苦类智（Dukkha-ñāṇa）已生起，而集类智（Samudaya-ñāṇa）尚未生起，那么所有非系缚（无**系）的无覆无记心，所缘为见苦道所断之法。如果集类智（Samudaya-ñāṇa）已生起，而灭类智（Nirodha-ñāṇa）尚未生起，那么所有非系缚（无**系）的无覆无记心，所缘为见苦集道所断之法。如果灭类智（Nirodha-ñāṇa）已生起，而道类智（Magga-ñāṇa）尚未生起，那么所有非系缚（无**系）的无覆无记心，所缘为见苦集灭道所断之法。如果一位见地圆满的世尊弟子，尚未脱离无贪（Araga），那么所有非系缚（无**系）的无覆无记心，所缘为见道所断之法。这被称为‘体未断，所缘已断’。 如果‘体未断，所缘已断及所缘未断’，指的是苦类智（Dukkha-ñāṇa）已生起，而集类智（Samudaya-ñāṇa）尚未生起，那么所有非系缚（无**系）的无覆无记心，所缘为见苦集灭道所断以及修道所断之法。如果集类智（Samudaya-ñāṇa）已生起，而灭类智（Nirodha-ñāṇa）尚未生起，那么所有非系缚（无**系）的无覆无记心，所缘为见苦集灭道所断以及修道所断之法。如果灭类智（Nirodha-ñāṇa）已生起，而道类智（Magga-ñāṇa）尚未生起，那么所有非系缚（无**系）的无覆无记心，所缘为见苦集灭道所断以及修道所断之法。如果一位见地圆满的世尊弟子，尚未脱离无贪（Araga），那么所有非系缚（无**系）的无覆无记心，所缘为见道所断以及修道所断之法。这被称为‘体未断，所缘已断及所缘未断’。
English
English version: If there is greed, and the knowledge of the nature of suffering (Dukkha-ñāṇa) has not yet arisen, then all unassociated (无**系) amoral and indeterminate (无覆无记) minds have unassociated (无**系) phenomena as their object. If greed has been abandoned, and the knowledge of the nature of suffering (Dukkha-ñāṇa) has not yet arisen, then all unassociated (无**系) amoral and indeterminate (无覆无记) minds have unassociated (无**系) phenomena as their object. If the knowledge of the nature of suffering (Dukkha-ñāṇa) has arisen, but the knowledge of the nature of origin (Samudaya-ñāṇa) has not yet arisen, then all unassociated (无**系) amoral and indeterminate (无覆无记) minds have as their object phenomena to be abandoned by seeing the path of origination, cessation, and the path, and by cultivation. If the knowledge of the nature of origin (Samudaya-ñāṇa) has arisen, but the knowledge of the nature of cessation (Nirodha-ñāṇa) has not yet arisen, then all unassociated (无**系) amoral and indeterminate (无覆无记) minds have as their object phenomena to be abandoned by seeing cessation and the path, and by cultivation. If the knowledge of the nature of cessation (Nirodha-ñāṇa) has arisen, but the knowledge of the nature of the path (Magga-ñāṇa) has not yet arisen, then all unassociated (无**系) amoral and indeterminate (无覆无记) minds have as their object phenomena to be abandoned by seeing the path, and by cultivation. If a disciple of the Blessed One, perfect in view, has not yet abandoned greed (Araga), then all unassociated (无**系) amoral and indeterminate (无覆无记) minds have as their object phenomena to be abandoned by cultivation. This is called 'the entity is not yet abandoned, the object is not yet abandoned'. That which is 'the entity is not yet abandoned, the object is already abandoned' refers to when the knowledge of the nature of suffering (Dukkha-ñāṇa) has arisen, but the knowledge of the nature of origin (Samudaya-ñāṇa) has not yet arisen, then all unassociated (无**系) amoral and indeterminate (无覆无记) minds have as their object phenomena to be abandoned by seeing the nature of suffering. If the knowledge of the nature of origin (Samudaya-ñāṇa) has arisen, but the knowledge of the nature of cessation (Nirodha-ñāṇa) has not yet arisen, then all unassociated (无**系) amoral and indeterminate (无覆无记) minds have as their object phenomena to be abandoned by seeing the nature of suffering and origin. If the knowledge of the nature of cessation (Nirodha-ñāṇa) has arisen, but the knowledge of the nature of the path (Magga-ñāṇa) has not yet arisen, then all unassociated (无**系) amoral and indeterminate (无覆无记) minds have as their object phenomena to be abandoned by seeing the nature of suffering, origin, and cessation. If a disciple of the Blessed One, perfect in view, has not yet abandoned greed (Araga), then all unassociated (无**系) amoral and indeterminate (无覆无记) minds have as their object phenomena to be abandoned by seeing. This is called 'the entity is not yet abandoned, the object is already abandoned'. That which is 'the entity is not yet abandoned, the object is already abandoned and the object is not yet abandoned' refers to when the knowledge of the nature of suffering (Dukkha-ñāṇa) has arisen, but the knowledge of the nature of origin (Samudaya-ñāṇa) has not yet arisen, then all unassociated (无**系) amoral and indeterminate (无覆无记) minds have as their object phenomena to be abandoned by seeing the nature of suffering, origin, cessation, and the path, and by cultivation. If the knowledge of the nature of origin (Samudaya-ñāṇa) has arisen, but the knowledge of the nature of cessation (Nirodha-ñāṇa) has not yet arisen, then all unassociated (无**系) amoral and indeterminate (无覆无记) minds have as their object phenomena to be abandoned by seeing the nature of suffering, origin, cessation, and the path, and by cultivation. If the knowledge of the nature of cessation (Nirodha-ñāṇa) has arisen, but the knowledge of the nature of the path (Magga-ñāṇa) has not yet arisen, then all unassociated (无**系) amoral and indeterminate (无覆无记) minds have as their object phenomena to be abandoned by seeing the nature of suffering, origin, cessation, and the path, and by cultivation. If a disciple of the Blessed One, perfect in view, has not yet abandoned greed (Araga), then all unassociated (无**系) amoral and indeterminate (无覆无记) minds have as their object phenomena to be abandoned by seeing and by cultivation. This is called 'the entity is not yet abandoned, the object is already abandoned and the object is not yet abandoned'. --------------------------------------------------------------------------------
Chinese
未断。设所缘未断，其体未断耶？曰：如是。 说一切有部识身足论卷第八 大正藏第 26 册 No. 1539 阿毗达磨识身足论 阿毗达磨识身足论卷第九 提婆设摩阿罗汉造 三藏法师玄奘奉 诏译 所缘缘蕴第四之四 有十种心，谓欲界系善心，不善心，有覆无记心，无覆无记心，色界系善心、有覆无记心、无覆无记心，无色界系善心、有覆无记心、无覆无记心。诸欲界系善心，若体已断，所缘已断耶？设所缘已断，其体已断耶？乃至诸无色界系无覆无记心，若体已断，所缘已断耶？设所缘已断，其体已断耶？ 诸欲界系善心，若体已断，所缘已断耶？或体已断所缘已断，或体已断所缘未断，或体已断所缘已断及所缘未断，或体已断不可分别此心所缘已断未断。其体已断所缘已断者，谓已离欲界贪，未离色界贪，诸欲界系善心，缘欲界系。已离色界贪，未离无色界贪，诸欲界系善心，缘欲界系、缘色界系、缘欲界系色界系。已离无色界贪，诸欲界系善心，缘欲界系、缘色界系、缘无色界系、缘欲界系色界系、缘欲界系无色界系、缘色界系无色界系、缘欲界系色界系无色界系。是名体已断所缘已断。其体已断所缘未断者，谓已离欲界贪，未离色界贪，苦类 现代汉语译本 未断。如果所缘已经断灭，那么它的自体也断灭了吗？回答：是的。 《说一切有部识身足论》卷第八 大正藏第 26 册 No. 1539 《阿毗达磨识身足论》 《阿毗达磨识身足论》卷第九 提婆设摩阿罗汉造 三藏法师玄奘奉 诏译 所缘缘蕴第四之四 有十种心，即欲界系善心、不善心、有覆无记心、无覆无记心、色界系善心、有覆无记心、无覆无记心、无色界系善心、有覆无记心、无覆无记心。各种欲界系善心，如果自体已经断灭，那么它的所缘也断灭了吗？如果所缘已经断灭，那么它的自体也断灭了吗？乃至各种无色界系无覆无记心，如果自体已经断灭，那么它的所缘也断灭了吗？如果所缘已经断灭，那么它的自体也断灭了吗？ 各种欲界系善心，如果自体已经断灭，那么它的所缘也断灭了吗？或者说，自体已经断灭，所缘也已经断灭；或者说，自体已经断灭，所缘尚未断灭；或者说，自体已经断灭，所缘已经断灭以及所缘尚未断灭；或者说，自体已经断灭，无法分别此心的所缘是已经断灭还是尚未断灭。其中，自体已经断灭，所缘也已经断灭的情况是：已经脱离欲界贪（Kāmadhātu-rāga，对欲界的贪欲），但尚未脱离色界贪（Rūpadhātu-rāga，对色界的贪欲），这些欲界系善心，缘于欲界系（Kāmadhātu）的法。已经脱离色界贪，但尚未脱离无色界贪（Arūpadhātu-rāga，对无色界的贪欲），这些欲界系善心，缘于欲界系、缘于色界系（Rūpadhātu）、缘于欲界系色界系。已经脱离无色界贪，这些欲界系善心，缘于欲界系、缘于色界系、缘于无色界系（Arūpadhātu）、缘于欲界系色界系、缘于欲界系无色界系、缘于色界系无色界系、缘于欲界系色界系无色界系。这被称为自体已经断灭，所缘也已经断灭。其中，自体已经断灭，所缘尚未断灭的情况是：已经脱离欲界贪，但尚未脱离色界贪，苦类
English
English version Not ceased. If the object of cognition has ceased, has its substance also ceased? Answer: Yes. Treatise on the Aggregate of Consciousness Body of the Sarvastivada School, Volume 8 Taisho Tripitaka Volume 26, No. 1539 Abhidharma-vijñānakāya-pāda-śāstra Abhidharma-vijñānakāya-pāda-śāstra, Volume 9 Composed by Arhat Devasarma Translated by Tripitaka Master Xuanzang under Imperial Order The Aggregate of Conditioned Objects, Fourth of Four There are ten types of minds, namely: wholesome mind of the desire realm (Kāmadhātu), unwholesome mind, defiled indeterminate mind, undefiled indeterminate mind, wholesome mind of the form realm (Rūpadhātu), defiled indeterminate mind, undefiled indeterminate mind, wholesome mind of the formless realm (Arūpadhātu), defiled indeterminate mind, and undefiled indeterminate mind. If the substance of the various wholesome minds of the desire realm has ceased, has its object of cognition also ceased? If the object of cognition has ceased, has its substance also ceased? And so on, up to the various undefiled indeterminate minds of the formless realm, if their substance has ceased, has their object of cognition also ceased? If the object of cognition has ceased, has their substance also ceased? Regarding the various wholesome minds of the desire realm, if their substance has ceased, has their object of cognition also ceased? Alternatively, the substance has ceased and the object of cognition has ceased; or the substance has ceased and the object of cognition has not ceased; or the substance has ceased and the object of cognition has both ceased and not ceased; or the substance has ceased and it is impossible to distinguish whether the object of cognition of this mind has ceased or not ceased. Among them, the case where the substance has ceased and the object of cognition has ceased is: having already departed from desire realm attachment (Kāmadhātu-rāga), but not yet departed from form realm attachment (Rūpadhātu-rāga), these wholesome minds of the desire realm cognize phenomena of the desire realm (Kāmadhātu). Having already departed from form realm attachment, but not yet departed from formless realm attachment (Arūpadhātu-rāga), these wholesome minds of the desire realm cognize phenomena of the desire realm, cognize phenomena of the form realm (Rūpadhātu), and cognize phenomena of the desire realm and form realm. Having already departed from formless realm attachment, these wholesome minds of the desire realm cognize phenomena of the desire realm, cognize phenomena of the form realm, cognize phenomena of the formless realm (Arūpadhātu), cognize phenomena of the desire realm and form realm, cognize phenomena of the desire realm and formless realm, cognize phenomena of the form realm and formless realm, and cognize phenomena of the desire realm, form realm, and formless realm. This is called the substance having ceased and the object of cognition having ceased. Among them, the case where the substance has ceased and the object of cognition has not ceased is: having already departed from desire realm attachment, but not yet departed from form realm attachment, the category of suffering --------------------------------------------------------------------------------