English
English version That which is abandoned by cultivation. If one sees a disciple of the perfectly complete World Honored One who has not yet separated from desire realm greed, all desire realm bound, unspecified and neutral minds, the object of which is abandoned by cultivation. This is called the object has been abandoned, and the object has not been abandoned, but its substance has been abandoned. All good minds bound to the form realm, if the substance has been abandoned, has the object also been abandoned? Or has the substance been abandoned and the object also been abandoned, or has the substance been abandoned and the object not been abandoned, or has the substance been abandoned and the object has been abandoned and the object has not been abandoned, or has the substance been abandoned and it is impossible to distinguish whether the object of this mind has been abandoned or not. That the substance has been abandoned and the object has been abandoned means: having already separated from form realm greed (rupa-raga), but not yet separated from formless realm greed (arupa-raga), all good minds bound to the form realm, connected to the desire realm, connected to the form realm, connected to the formless realm. Having already separated from formless realm greed, all good minds bound to the form realm, connected to the desire realm, connected to the form realm, connected to the formless realm, connected to the desire realm and form realm, connected to the desire realm and formless realm, connected to the form realm and formless realm, connected to the desire realm, form realm, and formless realm. This is called the substance has been abandoned and the object has been abandoned. That the substance has been abandoned but the object has not been abandoned means: having already separated from form realm greed, but the knowledge of the category of suffering (duhkha-jnana) has not yet arisen, all good minds bound to the form realm, connected to the formless realm. This is called the substance has been abandoned but the object has not been abandoned. That the substance has been abandoned and the object has been abandoned and the object has not been abandoned means: having already separated from form realm greed, but not yet separated from formless realm greed, all good minds bound to the form realm, connected to the desire realm and formless realm, connected to the form realm and formless realm, connected to the desire realm, form realm, and formless realm. This is called the substance has been abandoned and the object has been abandoned and the object has not been abandoned. That the substance has been abandoned and it is impossible to distinguish whether the object of this mind has been abandoned or not means: having already separated from form realm greed, but not yet separated from formless realm greed, all good minds bound to the form realm, connected to that which is not to be abandoned (non-afflictions). Having already separated from formless realm greed, all good minds bound to the form realm, connected to that which is not to be abandoned. This is called the substance has been abandoned and it is impossible to distinguish whether the object of this mind has been abandoned or not. Suppose the object has been abandoned, has its substance also been abandoned? Or has the object been abandoned and its substance has also been abandoned, or has the object been abandoned and its substance has not been abandoned? Or has the object been abandoned and the object has not been abandoned, and its substance has been abandoned, or has the --------------------------------------------------------------------------------
Chinese
缘已断及所缘未断其体未断。所缘已断其体已断者，谓已离色界贪，未离无色界贪，诸色界系善心，缘欲界系、缘色界系、缘欲界系色界系。已离无色界贪，诸色界系善心，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。是名所缘已断其体已断。所缘已断其体未断者，谓已离欲界贪，未离色界贪，苦类智未生，诸色界系善心，缘欲界系。未离色界贪，苦类智已生、集类智未生，诸色界系善心，缘见苦所断。集类智已生、灭类智未生，诸色界系善心，缘见苦集所断。灭类智已生、道类智未生，诸色界系善心，缘见苦集灭所断。若见圆满世尊弟子，未离色界贪，诸色界系善心，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，谓已离色界贪，未离无色界贪，诸色界系善心，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，谓已离欲界贪，未离色界贪，诸色界系善心，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。未离色界贪，苦类智已生、集类智未生，诸色界系善心，缘见苦集灭道及修所断。集类智已生、灭类智未生，诸色 现代汉语译本： 缘已断及所缘未断其体未断：指的是因缘已经断除，但所缘境尚未断除，其自体也未断除的情况。 所缘已断其体已断者：指的是所缘境已经断除，其自体也已经断除的情况，例如已经断除了欲贪（kāma-rāga，对欲界事物的贪著），但尚未断除无贪（arāga，对色界和无色界事物的无贪著），各种有漏的善心，缘于欲界所系、色界所系、缘于欲界所系色界所系的事物。已经断除了无贪，各种有漏的善心，缘于欲界所系、色界所系、缘于无色界所系、缘于欲界所系色界所系、缘于欲界所系无色界所系、缘于色界所系无色界所系、缘于欲界所系色界所系无色界所系的事物。这被称为所缘已断其体已断。 所缘已断其体未断者：指的是所缘境已经断除，但其自体尚未断除的情况，例如已经断除了欲界贪（kāma-dhātu-rāga，对欲界的贪著），但尚未断除色界贪（rūpa-rāga，对色界的贪著），苦类智（duḥkha-anvaya-jñāna，对苦谛的类比认知）尚未生起，各种有漏的善心，缘于欲界所系的事物。尚未断除色界贪，苦类智已经生起、集类智（samudaya-anvaya-jñāna，对集谛的类比认知）尚未生起，各种有漏的善心，缘于见苦所断（darśana-heya-duḥkha，通过见道断除的对苦谛的执著）。集类智已经生起、灭类智（nirodha-anvaya-jñāna，对灭谛的类比认知）尚未生起，各种有漏的善心，缘于见苦集所断（darśana-heya-duḥkha-samudaya，通过见道断除的对苦谛和集谛的执著）。灭类智已经生起、道类智（mārga-anvaya-jñāna，对道谛的类比认知）尚未生起，各种有漏的善心，缘于见苦集灭所断（darśana-heya-duḥkha-samudaya-nirodha，通过见道断除的对苦谛、集谛和灭谛的执著）。如果见道圆满的世尊弟子，尚未断除色界贪，各种有漏的善心，缘于见所断（darśana-heya，通过见道断除的烦恼）。这被称为所缘已断其体未断。 所缘已断及所缘未断其体已断者：指的是所缘境已经断除和所缘境尚未断除，但其自体已经断除的情况，例如已经断除了欲贪，但尚未断除无贪，各种有漏的善心，缘于欲界所系无色界所系、缘于色界所系无色界所系、缘于欲界所系色界所系无色界所系的事物。这被称为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：指的是所缘境已经断除和所缘境尚未断除，但其自体尚未断除的情况，例如已经断除了欲界贪，但尚未断除色界贪，各种有漏的善心，缘于欲界所系色界所系、缘于欲界所系无色界所系、缘于欲界所系色界所系无色界所系的事物。尚未断除色界贪，苦类智已经生起、集类智尚未生起，各种有漏的善心，缘于见苦集灭道及修所断（bhāvanā-heya，通过修道断除的烦恼）。集类智已经生起、灭类智尚未生起，各种色
English
English version: 'The condition where the object of thought is severed, and the unsevered object of thought, yet its essence is unsevered': This refers to the situation where the condition (hetu) has been severed, but the object of thought (ālambana) has not been severed, and its essence (śarīra) is also not severed. 'The object of thought is severed, and its essence is severed': This refers to the situation where the object of thought has been severed, and its essence has also been severed. For example, one has already abandoned desire-attachment (kāma-rāga, attachment to the desire realm), but has not abandoned non-desire (arāga, non-attachment to the form and formless realms), various defiled wholesome minds, connected to the desire realm, connected to the form realm, connected to the desire realm and form realm. One has already abandoned non-desire, various defiled wholesome minds, connected to the desire realm, connected to the form realm, connected to the formless realm, connected to the desire realm and form realm, connected to the desire realm and formless realm, connected to the form realm and formless realm, connected to the desire realm, form realm, and formless realm. This is called 'the object of thought is severed, and its essence is severed'. 'The object of thought is severed, and its essence is unsevered': This refers to the situation where the object of thought has been severed, but its essence has not been severed. For example, one has already abandoned desire-realm attachment (kāma-dhātu-rāga, attachment to the desire realm), but has not abandoned form-realm attachment (rūpa-rāga, attachment to the form realm), the knowledge of the analogy of suffering (duḥkha-anvaya-jñāna, analogical cognition of the truth of suffering) has not yet arisen, various defiled wholesome minds, connected to the desire realm. One has not abandoned form-realm attachment, the knowledge of the analogy of suffering has already arisen, the knowledge of the analogy of origination (samudaya-anvaya-jñāna, analogical cognition of the truth of origination) has not yet arisen, various defiled wholesome minds, connected to what is abandoned by seeing suffering (darśana-heya-duḥkha, afflictions abandoned by the path of seeing regarding the truth of suffering). The knowledge of the analogy of origination has already arisen, the knowledge of the analogy of cessation (nirodha-anvaya-jñāna, analogical cognition of the truth of cessation) has not yet arisen, various defiled wholesome minds, connected to what is abandoned by seeing suffering and origination (darśana-heya-duḥkha-samudaya, afflictions abandoned by the path of seeing regarding the truths of suffering and origination). The knowledge of the analogy of cessation has already arisen, the knowledge of the analogy of the path (mārga-anvaya-jñāna, analogical cognition of the truth of the path) has not yet arisen, various defiled wholesome minds, connected to what is abandoned by seeing suffering, origination, and cessation (darśana-heya-duḥkha-samudaya-nirodha, afflictions abandoned by the path of seeing regarding the truths of suffering, origination, and cessation). If a disciple of the World Honored One who has perfected the path of seeing, has not abandoned form-realm attachment, various defiled wholesome minds, connected to what is abandoned by seeing (darśana-heya, afflictions abandoned by the path of seeing). This is called 'the object of thought is severed, and its essence is unsevered'. 'The object of thought is severed and the unsevered object of thought, yet its essence is severed': This refers to the situation where the object of thought has been severed and the object of thought has not been severed, but its essence has been severed. For example, one has already abandoned desire-attachment, but has not abandoned non-desire, various defiled wholesome minds, connected to the desire realm and formless realm, connected to the form realm and formless realm, connected to the desire realm, form realm, and formless realm. This is called 'the object of thought is severed and the unsevered object of thought, yet its essence is severed'. 'The object of thought is severed and the unsevered object of thought, yet its essence is unsevered': This refers to the situation where the object of thought has been severed and the object of thought has not been severed, but its essence has not been severed. For example, one has already abandoned desire-realm attachment, but has not abandoned form-realm attachment, various defiled wholesome minds, connected to the desire realm and form realm, connected to the desire realm and formless realm, connected to the desire realm, form realm, and formless realm. One has not abandoned form-realm attachment, the knowledge of the analogy of suffering has already arisen, the knowledge of the analogy of origination has not yet arisen, various defiled wholesome minds, connected to what is abandoned by seeing suffering, origination, cessation, and the path, and what is abandoned by cultivation (bhāvanā-heya, afflictions abandoned by the path of cultivation). The knowledge of the analogy of origination has already arisen, the knowledge of the analogy of cessation has not yet arisen, various form --------------------------------------------------------------------------------