Chinese
界贪，苦智已生、集智未生，诸见苦所断不善心，缘见苦所断。集智已生、灭智未生，诸见苦集所断不善心，缘见苦集所断。见苦所断不善心，缘见苦所断。见集所断不善心，缘见集所断。灭智已生、道智未生，诸见苦集所断不善心，缘见苦集灭所断。见苦所断不善心，缘见苦所断。见集所断不善心，缘见集所断。见灭所断不善心，缘见灭所断。若见圆满世尊弟子，未离欲界贪，诸见所断不善心，缘见所断。已离欲界贪，未离色界贪，诸不善心，缘欲界系。已离色界贪，未离无色界贪，诸不善心，缘欲界系、缘色界系。已离无色界贪，诸不善心，缘欲界系、缘色界系、缘无色界系、缘色界系无色界系。是名体已断所缘已断。其体已断所缘未断者，谓未离欲界贪，苦智已生、集智未生，诸见苦所断不善心，缘见集灭道及修所断。集智已生、灭智未生，诸见苦集所断不善心，缘见灭道及修所断。灭智已生、道智未生，诸见苦集所断不善心，缘见道及修所断。若见圆满世尊弟子，未离欲界贪，诸见所断不善心，缘修所断。已离欲界贪，未离色界贪，苦类智未生，诸不善心，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，诸不善心，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， 现代汉语译本： 界贪（对欲界贪著的范围），苦智（对苦谛的智慧）已生、集智（对集谛的智慧）未生，诸见苦所断不善心（通过见苦谛断除的不善心），缘见苦所断（以见苦谛所断为缘）。集智已生、灭智（对灭谛的智慧）未生，诸见苦集所断不善心（通过见苦谛和集谛断除的不善心），缘见苦集所断（以见苦谛和集谛所断为缘）。见苦所断不善心，缘见苦所断。见集所断不善心，缘见集所断。灭智已生、道智（对道谛的智慧）未生，诸见苦集所断不善心，缘见苦集灭所断（以见苦谛、集谛和灭谛所断为缘）。见苦所断不善心，缘见苦所断。见集所断不善心，缘见集所断。见灭所断不善心，缘见灭所断。若见圆满世尊弟子（圆满证悟的佛陀弟子），未离欲界贪（尚未脱离对欲界的贪著），诸见所断不善心（通过见谛断除的不善心），缘见所断（以见谛所断为缘）。已离欲界贪，未离**贪（尚未脱离色界贪），诸不善心，缘欲界系（以欲界所系为缘）。已离**贪，未离无**贪（尚未脱离无色界贪），诸不善心，缘欲界系、缘**系（以欲界所系、色界所系为缘）。已离无**贪，诸不善心，缘欲界系、缘**系、缘无**系（以欲界所系、色界所系、无色界所系为缘）、缘**系无**系（以色界和无色界所系为缘）。是名体已断所缘已断（这被称为本体已断，所缘也已断）。 其体已断所缘未断者（本体已断，所缘未断的情况），谓未离欲界贪，苦智已生、集智未生，诸见苦所断不善心，缘见集灭道及修所断（以见集谛、灭谛、道谛以及修所断为缘）。集智已生、灭智未生，诸见苦集所断不善心，缘见灭道及修所断（以见灭谛、道谛以及修所断为缘）。灭智已生、道智未生，诸见苦集所断不善心，缘见道及修所断（以见道谛以及修所断为缘）。若见圆满世尊弟子，未离欲界贪，诸见所断不善心，缘修所断（以修所断为缘）。已离欲界贪，未离**贪，苦类智未生（苦类智尚未生起），诸不善心，缘**系、缘无**系、缘**系无**系（以色界所系、无色界所系、色界和无色界所系为缘）。已离**贪，苦类智未生，诸不善心，缘无**系（以无色界所系为缘）。是名体已断所缘未断（这被称为本体已断，所缘未断）。其体已断所缘已断及所缘未断者（本体已断，所缘已断以及所缘未断的情况），
English
English version: Concerning the realm of greed (referring to attachment to the desire realm), when the knowledge of suffering (苦智, *duhkha-jnana*, wisdom regarding the truth of suffering) has arisen but the knowledge of origination (集智, *samudaya-jnana*, wisdom regarding the truth of the origin of suffering) has not yet arisen, all unwholesome thoughts eradicated by the view of suffering (诸见苦所断不善心), are conditioned by what is eradicated by the view of suffering (缘见苦所断). When the knowledge of origination has arisen but the knowledge of cessation (灭智, *nirodha-jnana*, wisdom regarding the truth of cessation) has not yet arisen, all unwholesome thoughts eradicated by the view of suffering and origination (诸见苦集所断不善心), are conditioned by what is eradicated by the view of suffering and origination (缘见苦集所断). Unwholesome thoughts eradicated by the view of suffering are conditioned by what is eradicated by the view of suffering. Unwholesome thoughts eradicated by the view of origination are conditioned by what is eradicated by the view of origination. When the knowledge of cessation has arisen but the knowledge of the path (道智, *marga-jnana*, wisdom regarding the truth of the path) has not yet arisen, all unwholesome thoughts eradicated by the view of suffering and origination, are conditioned by what is eradicated by the view of suffering, origination, and cessation (缘见苦集灭所断). Unwholesome thoughts eradicated by the view of suffering are conditioned by what is eradicated by the view of suffering. Unwholesome thoughts eradicated by the view of origination are conditioned by what is eradicated by the view of origination. Unwholesome thoughts eradicated by the view of cessation are conditioned by what is eradicated by the view of cessation. If a disciple of the World-Honored One (世尊弟子, *bhagavat-shravaka*) has perfected their view (见圆满) but has not yet departed from greed for the desire realm (未离欲界贪), all unwholesome thoughts eradicated by view (诸见所断不善心) are conditioned by what is eradicated by view (缘见所断). Having departed from greed for the desire realm but not yet departed from **greed (尚未脱离色界贪), all unwholesome thoughts are conditioned by what is connected to the desire realm (缘欲界系). Having departed from **greed but not yet departed from non-**greed (尚未脱离无色界贪), all unwholesome thoughts are conditioned by what is connected to the desire realm and what is connected to the **realm (缘**系). Having departed from non-**greed, all unwholesome thoughts are conditioned by what is connected to the desire realm, what is connected to the **realm, what is connected to the non-**realm (缘无**系), and what is connected to both the **and non-**realms (缘**系无**系). This is called 'the entity is already severed, and the object of conditioning is already severed' (体已断所缘已断). As for the case where 'the entity is already severed, but the object of conditioning is not yet severed' (体已断所缘未断者), it refers to when one has not yet departed from greed for the desire realm, the knowledge of suffering has arisen but the knowledge of origination has not yet arisen, and all unwholesome thoughts eradicated by the view of suffering are conditioned by what is eradicated by the view of origination, cessation, path, and what is eradicated by cultivation (修所断). When the knowledge of origination has arisen but the knowledge of cessation has not yet arisen, all unwholesome thoughts eradicated by the view of suffering and origination are conditioned by what is eradicated by the view of cessation, path, and what is eradicated by cultivation. When the knowledge of cessation has arisen but the knowledge of the path has not yet arisen, all unwholesome thoughts eradicated by the view of suffering and origination are conditioned by what is eradicated by the view of the path and what is eradicated by cultivation. If a disciple of the World-Honored One has perfected their view but has not yet departed from greed for the desire realm, all unwholesome thoughts eradicated by view are conditioned by what is eradicated by cultivation. Having departed from greed for the desire realm but not yet departed from **greed, and the knowledge of suffering-kind (苦类智) has not yet arisen, all unwholesome thoughts are conditioned by what is connected to the **realm, what is connected to the non-**realm, and what is connected to both the **and non-**realms. Having departed from **greed, and the knowledge of suffering-kind has not yet arisen, all unwholesome thoughts are conditioned by what is connected to the non-**realm. This is called 'the entity is already severed, but the object of conditioning is not yet severed.' As for the case where 'the entity is already severed, and the object of conditioning is both already severed and not yet severed,' --------------------------------------------------------------------------------
Chinese
谓未离欲界贪，苦智已生、集智未生，诸见苦所断不善心，缘见苦集灭道及修所断。集智已生、灭智未生，诸见苦集所断不善心，缘见苦集灭道及修所断。灭智已生、道智未生，诸见苦集所断不善心，缘见苦集灭道及修所断。若见圆满世尊弟子，未离欲界贪，诸见所断不善心，缘见修所断。已离色界贪，未离无色界贪，诸不善心，缘色界系无色界系。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，谓未离欲界贪，灭智已生、道智未生，诸见灭所断不善心，缘非所断。若见圆满世尊弟子，未离欲界贪，诸见所断不善心，缘非所断。已离欲界贪，未离色界贪，诸不善心，缘非所断。已离色界贪，未离无色界贪，诸不善心，缘非所断。已离无色界贪，诸不善心，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，谓未离欲界贪，苦智已生、集智未生，诸见苦所断不善心，缘见苦所断。集智已生、灭智未生，诸见苦集所断不善心，缘见苦集所断。见苦所断不善心，缘见苦所断。见集所断不善心，缘见集所断。灭智已生、道智未生，诸见苦集 现代汉语译本： 如果（修行者）尚未断离欲界贪欲，苦智（Dukkha-ñāṇa，对苦谛的智慧）已经生起，集智（Samudaya-ñāṇa，对集谛的智慧）尚未生起，那么所有见苦所断的不善心，会缘于见苦、集、灭、道以及修所断（的法）。集智已经生起，灭智（Nirodha-ñāṇa，对灭谛的智慧）尚未生起，那么所有见苦、集所断的不善心，会缘于见苦、集、灭、道以及修所断（的法）。灭智已经生起，道智（Magga-ñāṇa，对道谛的智慧）尚未生起，那么所有见苦、集所断的不善心，会缘于见苦、集、灭、道以及修所断（的法）。如果一位见地圆满的世尊弟子，尚未断离欲界贪欲，那么所有见所断的不善心，会缘于见、修所断（的法）。已经断离欲界贪欲，尚未断离色界贪欲（Rūpa-rāga），那么所有不善心，会缘于有系（saṃyojana，烦恼的束缚）和无系（visaṃyojana，从烦恼的束缚中解脱）。这被称为体（自体）已经断除，所缘已经断除，以及所缘尚未断除。 其自体已经断除，但无法分别此心所缘是已断还是未断的情况是：尚未断离欲界贪欲，灭智已经生起，道智尚未生起，那么所有见灭所断的不善心，会缘于非所断（的法）。如果一位见地圆满的世尊弟子，尚未断离欲界贪欲，那么所有见所断的不善心，会缘于非所断（的法）。已经断离欲界贪欲，尚未断离色界贪欲，那么所有不善心，会缘于非所断（的法）。已经断离色界贪欲，尚未断离无色界贪欲（Arūpa-rāga），那么所有不善心，会缘于非所断（的法）。已经断离无色界贪欲，那么所有不善心，会缘于非所断（的法）。这被称为自体已经断除，但无法分别此心所缘是已断还是未断。 假设所缘已经断除，那么其自体是否也已经断除呢？或者所缘已经断除，其自体也已经断除；或者所缘已经断除，其自体尚未断除；或者所缘已经断除且所缘尚未断除，其自体已经断除；或者所缘已经断除且所缘尚未断除，其自体尚未断除。 所缘已经断除，其自体也已经断除的情况是：尚未断离欲界贪欲，苦智已经生起，集智尚未生起，那么所有见苦所断的不善心，会缘于见苦所断（的法）。集智已经生起，灭智尚未生起，那么所有见苦、集所断的不善心，会缘于见苦、集所断（的法）。见苦所断的不善心，缘于见苦所断（的法）。见集所断的不善心，缘于见集所断（的法）。灭智已经生起，道智尚未生起，那么所有见苦、集所断
English
English version: If (a practitioner) has not yet abandoned desire-realm greed (kāma-rāga), and the knowledge of suffering (Dukkha-ñāṇa) has arisen, but the knowledge of origin (Samudaya-ñāṇa) has not yet arisen, then all unwholesome thoughts eradicated by seeing suffering, arise dependent on what is eradicated by seeing suffering, origin, cessation, path, and by cultivation. If the knowledge of origin has arisen, but the knowledge of cessation (Nirodha-ñāṇa) has not yet arisen, then all unwholesome thoughts eradicated by seeing suffering and origin, arise dependent on what is eradicated by seeing suffering, origin, cessation, path, and by cultivation. If the knowledge of cessation has arisen, but the knowledge of the path (Magga-ñāṇa) has not yet arisen, then all unwholesome thoughts eradicated by seeing suffering and origin, arise dependent on what is eradicated by seeing suffering, origin, cessation, path, and by cultivation. If a disciple of the Blessed One is perfect in view, and has not yet abandoned desire-realm greed, then all unwholesome thoughts eradicated by seeing, arise dependent on what is eradicated by seeing and cultivation. Having abandoned desire-realm greed, but not yet abandoned form-realm greed (Rūpa-rāga), then all unwholesome thoughts, arise dependent on fetters (saṃyojana) and unfettered (visaṃyojana). This is called the entity (self) has been abandoned, the object has been abandoned, and the object has not been abandoned. The case where the entity has been abandoned, but it is impossible to distinguish whether the object of this mind has been abandoned or not, is: having not yet abandoned desire-realm greed, the knowledge of cessation has arisen, but the knowledge of the path has not yet arisen, then all unwholesome thoughts eradicated by seeing cessation, arise dependent on what is not eradicated. If a disciple of the Blessed One is perfect in view, and has not yet abandoned desire-realm greed, then all unwholesome thoughts eradicated by seeing, arise dependent on what is not eradicated. Having abandoned desire-realm greed, but not yet abandoned form-realm greed, then all unwholesome thoughts, arise dependent on what is not eradicated. Having abandoned form-realm greed, but not yet abandoned formless-realm greed (Arūpa-rāga), then all unwholesome thoughts, arise dependent on what is not eradicated. Having abandoned formless-realm greed, then all unwholesome thoughts, arise dependent on what is not eradicated. This is called the entity has been abandoned, but it is impossible to distinguish whether the object of this mind has been abandoned or not. Suppose the object has been abandoned, has its entity also been abandoned? Either the object has been abandoned and its entity has been abandoned, or the object has been abandoned and its entity has not been abandoned, or the object has been abandoned and the object has not been abandoned and its entity has been abandoned, or the object has been abandoned and the object has not been abandoned and its entity has not been abandoned. The case where the object has been abandoned and its entity has been abandoned is: having not yet abandoned desire-realm greed, the knowledge of suffering has arisen, but the knowledge of origin has not yet arisen, then all unwholesome thoughts eradicated by seeing suffering, arise dependent on what is eradicated by seeing suffering. If the knowledge of origin has arisen, but the knowledge of cessation has not yet arisen, then all unwholesome thoughts eradicated by seeing suffering and origin, arise dependent on what is eradicated by seeing suffering and origin. Unwholesome thoughts eradicated by seeing suffering, arise dependent on what is eradicated by seeing suffering. Unwholesome thoughts eradicated by seeing origin, arise dependent on what is eradicated by seeing origin. If the knowledge of cessation has arisen, but the knowledge of the path has not yet arisen, then all unwholesome thoughts eradicated by seeing suffering and origin --------------------------------------------------------------------------------