Chinese
智未生，诸欲界系善心，缘色界系、缘无色界系、缘色界系无色界系。已离色界贪，苦类智未生，诸欲界系善心，缘无色界系。是名体已断所缘未断。其体已断所缘已断及所缘未断者，谓已离欲界贪，未离色界贪，诸欲界系善心，缘欲界系色界系、缘欲界系无色界系、缘欲界系色界系无色界系。已离色界贪，未离无色界贪，诸欲界系善心，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及所缘未断。其体已断不可分别此心所缘已断未断者，谓已离欲界贪，未离色界贪，诸欲界系善心，缘非所断。已离色界贪，未离无色界贪，诸欲界系善心，缘非所断。已离无色界贪，诸欲界系善心，缘非所断。是名体已断不可分别此心所缘已断未断。设所缘已断，其体已断耶？或所缘已断其体已断，或所缘已断其体未断，或所缘已断及所缘未断其体已断，或所缘已断及所缘未断其体未断。所缘已断其体已断者，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 现代汉语译本： 当智慧尚未生起时，所有与欲界相关的善心，会缘于‘系’（saṃyojana，结缚）、‘无系’（visaṃyoga，解脱）、以及‘系无系’（saṃyojana-visaṃyoga，既是结缚又是解脱）。当已经断除欲贪（kāma-rāga），而苦类智（dukkha-ñāṇa）尚未生起时，所有与欲界相关的善心，会缘于‘无系’。这被称为‘本体已断，所缘未断’。 其‘本体已断，所缘已断及所缘未断’的情况是：当已经断除欲界贪，但尚未断除色贪（rūpa-rāga）时，所有与欲界相关的善心，会缘于欲界系的‘系’、缘于欲界系的‘无系’、以及缘于欲界系的‘系无系’。当已经断除色贪，但尚未断除无色贪（arūpa-rāga）时，所有与欲界相关的善心，会缘于欲界系的‘无系’、缘于色界的‘系无系’、以及缘于欲界系的‘系无系’。这被称为‘本体已断，所缘已断及所缘未断’。 其‘本体已断，不可分别此心所缘已断未断’的情况是：当已经断除欲界贪，但尚未断除色贪时，所有与欲界相关的善心，会缘于‘非所断’（apahātabba，非应断除之法）。当已经断除色贪，但尚未断除无色贪时，所有与欲界相关的善心，会缘于‘非所断’。当已经断除无色贪时，所有与欲界相关的善心，会缘于‘非所断’。这被称为‘本体已断，不可分别此心所缘已断未断’。 假设‘所缘已断’，那么‘本体已断’吗？或者说，‘所缘已断，本体已断’，或者‘所缘已断，本体未断’，或者‘所缘已断及所缘未断，本体已断’，或者‘所缘已断及所缘未断，本体未断’。 ‘所缘已断，本体已断’的情况是：当已经断除欲界贪，但尚未断除色贪时，所有与欲界相关的善心，会缘于欲界系。 ‘所缘已断，本体未断’的情况是：当已经断除色贪，但尚未断除无色贪时，所有与欲界相关的善心，会缘于欲界系、缘于色界系、缘于欲界系色界系。 当已经断除无色贪时，所有与欲界相关的善心，会缘于欲界系、缘于色界系、缘于无色界系、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。
English
English version: When wisdom has not yet arisen, all wholesome thoughts associated with the desire realm are conditioned by 'saṃyojana' (fetters), 'visaṃyoga' (unfettered), and 'saṃyojana-visaṃyoga' (both fettered and unfettered). When desire-attachment (kāma-rāga) has been abandoned, and the knowledge of suffering (dukkha-ñāṇa) has not yet arisen, all wholesome thoughts associated with the desire realm are conditioned by 'visaṃyoga'. This is called 'the entity is abandoned, the object is not abandoned'. The case where 'the entity is abandoned, the object is abandoned and the object is not abandoned' is: when desire-attachment has been abandoned, but form-attachment (rūpa-rāga) has not been abandoned, all wholesome thoughts associated with the desire realm are conditioned by the 'saṃyojana' of the desire realm, by the 'visaṃyoga' of the desire realm, and by the 'saṃyojana-visaṃyoga' of the desire realm. When form-attachment has been abandoned, but formless-attachment (arūpa-rāga) has not been abandoned, all wholesome thoughts associated with the desire realm are conditioned by the 'visaṃyoga' of the desire realm, by the 'saṃyojana-visaṃyoga' of the form realm, and by the 'saṃyojana-visaṃyoga' of the desire realm. This is called 'the entity is abandoned, the object is abandoned and the object is not abandoned'. The case where 'the entity is abandoned, it is not possible to distinguish whether the object of this mind is abandoned or not' is: when desire-attachment has been abandoned, but form-attachment has not been abandoned, all wholesome thoughts associated with the desire realm are conditioned by 'apahātabba' (that which should not be abandoned). When form-attachment has been abandoned, but formless-attachment has not been abandoned, all wholesome thoughts associated with the desire realm are conditioned by 'apahātabba'. When formless-attachment has been abandoned, all wholesome thoughts associated with the desire realm are conditioned by 'apahātabba'. This is called 'the entity is abandoned, it is not possible to distinguish whether the object of this mind is abandoned or not'. Assuming 'the object is abandoned', is 'the entity abandoned'? Or, 'the object is abandoned, the entity is abandoned', or 'the object is abandoned, the entity is not abandoned', or 'the object is abandoned and the object is not abandoned, the entity is abandoned', or 'the object is abandoned and the object is not abandoned, the entity is not abandoned'. The case where 'the object is abandoned, the entity is abandoned' is: when desire-attachment has been abandoned, but form-attachment has not been abandoned, all wholesome thoughts associated with the desire realm are conditioned by the desire realm. The case where 'the object is abandoned, the entity is not abandoned' is: when form-attachment has been abandoned, but formless-attachment has not been abandoned, all wholesome thoughts associated with the desire realm are conditioned by the desire realm, by the form realm, by the desire realm and form realm. When formless-attachment has been abandoned, all wholesome thoughts associated with the desire realm are conditioned by the desire realm, by the form realm, by the formless realm, by the desire realm and form realm, by the desire realm and formless realm, by the form realm and formless realm, by the desire realm, form realm, and formless realm. --------------------------------------------------------------------------------
Chinese
界系。是名所缘已断其体已断。所缘已断其体未断者，谓未离欲界贪，苦智已生、集智未生，诸欲界系善心，缘见苦所断。集智已生、灭智未生，诸欲界系善心，缘见苦集所断。灭智已生、道智未生，诸欲界系善心，缘见苦集灭所断。若见圆满世尊弟子，未离欲界贪，诸欲界系善心，缘见所断。是名所缘已断其体未断。所缘已断及所缘未断其体已断者，谓已离欲界贪，未离色界贪，诸欲界系善心，缘欲界系色界系、缘欲界系无色界系、缘欲界系色界系无色界系。已离色界贪，未离无色界贪，诸欲界系善心，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。是名所缘已断及所缘未断其体已断。所缘已断及所缘未断其体未断者，谓未离欲界贪，苦智已生、集智未生，诸欲界系善心，缘见苦集灭道及修所断。集智已生、灭智未生，诸欲界系善心，缘见苦集灭道及修所断。灭智已生、道智未生，诸欲界系善心，缘见苦集灭道及修所断。若见圆满世尊弟子，未离欲界贪，诸欲界系善心，缘见修所断。是名所缘已断及所缘未断其体未断。诸不善心，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，谓未离欲 现代汉语译本： 界系：是指所缘已断，其自体也已断的情况。所缘已断，但其自体未断的情况是指，尚未脱离欲界贪欲，苦智已经生起、集智尚未生起时，那些属于欲界的善心，缘于见苦所断的烦恼。集智已经生起、灭智尚未生起时，那些属于欲界的善心，缘于见苦集所断的烦恼。灭智已经生起、道智尚未生起时，那些属于欲界的善心，缘于见苦集灭所断的烦恼。如果一位见地圆满的世尊弟子，尚未脱离欲界贪欲，那些属于欲界的善心，缘于见所断的烦恼。这被称为所缘已断但其自体未断。 所缘已断以及所缘未断，但其自体已断的情况是指，已经脱离欲界贪欲，但尚未脱离色界贪欲时，那些属于欲界的善心，缘于欲界系的烦恼、缘于欲界系无系的烦恼、缘于欲界系有系无系的烦恼。已经脱离色界贪欲，但尚未脱离无色界贪欲时，那些属于欲界的善心，缘于欲界系无系的烦恼、缘于色界系无系的烦恼、缘于欲界系有系无系的烦恼。这被称为所缘已断以及所缘未断，但其自体已断。 所缘已断以及所缘未断，且其自体也未断的情况是指，尚未脱离欲界贪欲，苦智已经生起、集智尚未生起时，那些属于欲界的善心，缘于见苦集灭道以及修所断的烦恼。集智已经生起、灭智尚未生起时，那些属于欲界的善心，缘于见苦集灭道以及修所断的烦恼。灭智已经生起、道智尚未生起时，那些属于欲界的善心，缘于见苦集灭道以及修所断的烦恼。如果一位见地圆满的世尊弟子，尚未脱离欲界贪欲，那些属于欲界的善心，缘于见修所断的烦恼。这被称为所缘已断以及所缘未断，且其自体也未断。 那些不善心，如果是自体已断，那么所缘也已断吗？或者说，是自体已断所缘也已断，或者自体已断所缘未断，或者自体已断所缘已断以及所缘未断，或者自体已断无法分别此心的所缘是已断还是未断。其中，自体已断且所缘也已断的情况是指，尚未脱离欲界……
English
English version: 'Realm-bound': This refers to the case where the object of thought (所缘, *so yuan*) is severed, and its own nature (自体, *zi ti*) is also severed. When the object of thought is severed but its own nature is not, it refers to when one has not yet detached from desire-realm craving, and the wisdom of suffering (苦智, *ku zhi*) has arisen but the wisdom of origination (集智, *ji zhi*) has not, those wholesome minds belonging to the desire realm, which are connected to what is severed by seeing suffering. When the wisdom of origination has arisen but the wisdom of cessation (灭智, *mie zhi*) has not, those wholesome minds belonging to the desire realm, which are connected to what is severed by seeing suffering and origination. When the wisdom of cessation has arisen but the wisdom of the path (道智, *dao zhi*) has not, those wholesome minds belonging to the desire realm, which are connected to what is severed by seeing suffering, origination, and cessation. If a disciple of the World Honored One with complete view has not yet detached from desire-realm craving, those wholesome minds belonging to the desire realm, which are connected to what is severed by seeing. This is called 'the object of thought is severed but its own nature is not'. When the object of thought is severed and the object of thought is not severed, but its own nature is severed, it refers to when one has detached from desire-realm craving but has not detached from form-realm craving, those wholesome minds belonging to the desire realm, which are connected to desire-realm bonds (欲界系, *yu jie xi*), connected to desire-realm non-bonds (欲界系无系, *yu jie xi wu xi*), connected to desire-realm bonds and non-bonds (欲界系有系无系, *yu jie xi you xi wu xi*). When one has detached from form-realm craving but has not detached from formless-realm craving, those wholesome minds belonging to the desire realm, which are connected to desire-realm non-bonds, connected to form-realm non-bonds (色界系无系, *se jie xi wu xi*), connected to desire-realm bonds and non-bonds. This is called 'the object of thought is severed and the object of thought is not severed, but its own nature is severed'. When the object of thought is severed and the object of thought is not severed, and its own nature is not severed, it refers to when one has not detached from desire-realm craving, and the wisdom of suffering has arisen but the wisdom of origination has not, those wholesome minds belonging to the desire realm, which are connected to what is severed by seeing suffering, origination, cessation, path, and cultivation. When the wisdom of origination has arisen but the wisdom of cessation has not, those wholesome minds belonging to the desire realm, which are connected to what is severed by seeing suffering, origination, cessation, path, and cultivation. When the wisdom of cessation has arisen but the wisdom of the path has not, those wholesome minds belonging to the desire realm, which are connected to what is severed by seeing suffering, origination, cessation, path, and cultivation. If a disciple of the World Honored One with complete view has not yet detached from desire-realm craving, those wholesome minds belonging to the desire realm, which are connected to what is severed by seeing and cultivation. This is called 'the object of thought is severed and the object of thought is not severed, and its own nature is not severed'. Those unwholesome minds, if their own nature is severed, is the object of thought also severed? Or is it that the own nature is severed and the object of thought is severed, or the own nature is severed and the object of thought is not severed, or the own nature is severed and the object of thought is severed and the object of thought is not severed, or the own nature is severed and it is impossible to distinguish whether the object of thought of this mind is severed or not severed. Among them, the case where the own nature is severed and the object of thought is severed refers to when one has not detached from desire-realm... --------------------------------------------------------------------------------