Chinese
界系善心，缘见苦集灭道及修所断。灭类智已生，道类智未生，诸色界系善心，缘见苦集灭道及修所断。若见圆满世尊弟子，未离色界贪，诸色界系善心，缘见修所断。是名所缘已断及所缘未断其体未断。诸色界系有覆无记心，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，谓未离色界贪，苦类智已生、集类智未生，诸色界系见苦所断有覆无记心，缘见苦所断。集类智已生、灭类智未生，诸色界系见苦集所断有覆无记心，缘见苦集所断。见苦所断有覆无记心，缘见苦所断。见集所断有覆无记心，缘见集所断。灭类智已生、道类智未生，诸色界系见苦集所断有覆无记心，缘见苦集灭所断。见苦所断有覆无记心，缘见苦所断。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。若见圆满世尊弟子，未离色界贪，诸色界系见所断有覆无记心，缘见所断。已离色界贪，未离无色界贪，诸色界系有覆无记心，缘色界系。已离无色界贪，诸色界系有覆无记心，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，谓未离色界贪，苦类智已生、集类智未生，诸色界系见 现代汉语译本 界系善心，以苦集灭道以及修所断为所缘。灭类智已经生起，道类智尚未生起，所有色界所系的善心，以苦集灭道以及修所断为所缘。如果见到圆满世尊的弟子，尚未脱离色界贪欲，所有色界所系的善心，以修所断为所缘。这称为所缘已经断除以及所缘尚未断除，而其自体尚未断除。 所有色界所系的有覆无记心，如果是自体已经断除，所缘也已经断除吗？或者自体已经断除而所缘也已经断除，或者自体已经断除而所缘尚未断除，或者自体已经断除而所缘已经断除以及所缘尚未断除，或者自体已经断除而无法分别此心的所缘是已经断除还是尚未断除。 其自体已经断除而所缘也已经断除的情况是：尚未脱离色界贪欲，苦类智已经生起、集类智尚未生起，所有色界所系的见苦所断的有覆无记心，以见苦所断为所缘。集类智已经生起、灭类智尚未生起，所有色界所系的见苦集所断的有覆无记心，以见苦集所断为所缘。见苦所断的有覆无记心，以见苦所断为所缘。见集所断的有覆无记心，以见集所断为所缘。灭类智已经生起、道类智尚未生起，所有色界所系的见苦集所断的有覆无记心，以见苦集灭所断为所缘。见苦所断的有覆无记心，以见苦所断为所缘。见集所断的有覆无记心，以见集所断为所缘。见灭所断的有覆无记心，以见灭所断为所缘。如果见到圆满世尊的弟子，尚未脱离色界贪欲，所有色界所系的见所断的有覆无记心，以见所断为所缘。已经脱离色界贪欲，尚未脱离无色界贪欲，所有色界所系的有覆无记心，以色界为所缘。已经脱离无色界贪欲，所有色界所系的有覆无记心，以色界、以无色界、以色界和无色界为所缘。这称为自体已经断除而所缘也已经断除。 其自体已经断除而所缘尚未断除的情况是：尚未脱离色界贪欲，苦类智已经生起、集类智尚未生起，所有色界所系的见
English
English version Good minds associated with the Realm of Form (rūpadhātu), take as their object of focus (所缘, suǒyuán) the Four Noble Truths (苦集滅道, kǔ jí miè dào) and what is abandoned through cultivation (修所斷, xiū suǒ duàn). When the knowledge of cessation (滅類智, miè lèi zhì) has arisen, but the knowledge of the path (道類智, dào lèi zhì) has not yet arisen, all good minds associated with the Realm of Form take as their object of focus the Four Noble Truths and what is abandoned through cultivation. If one sees a disciple of the Fully Enlightened World-Honored One (世尊, Shìzūn) who has not yet detached from desire for the Realm of Form (色貪, sè tān), all good minds associated with the Realm of Form take as their object of focus what is abandoned through cultivation. This is called 'the object of focus is already abandoned' and 'the object of focus is not yet abandoned,' while its essence (體, tǐ) is not yet abandoned. All obscured and indeterminate (有覆無記, yǒu fù wú jì) minds associated with the Realm of Form, if their essence is already abandoned, is their object of focus also already abandoned? Or is it that the essence is already abandoned and the object of focus is also already abandoned, or the essence is already abandoned and the object of focus is not yet abandoned, or the essence is already abandoned and the object of focus is both already abandoned and not yet abandoned, or the essence is already abandoned and it is impossible to distinguish whether the object of focus of this mind is already abandoned or not yet abandoned. The case where its essence is already abandoned and the object of focus is also already abandoned is: when one has not yet detached from desire for the Realm of Form, the knowledge of suffering (苦類智, kǔ lèi zhì) has already arisen, but the knowledge of origination (集類智, jí lèi zhì) has not yet arisen, all obscured and indeterminate minds associated with the Realm of Form that are abandoned through seeing suffering (見苦所斷, jiàn kǔ suǒ duàn), take as their object of focus what is abandoned through seeing suffering. When the knowledge of origination has already arisen, but the knowledge of cessation has not yet arisen, all obscured and indeterminate minds associated with the Realm of Form that are abandoned through seeing suffering and origination (見苦集所斷, jiàn kǔ jí suǒ duàn), take as their object of focus what is abandoned through seeing suffering and origination. Obscured and indeterminate minds that are abandoned through seeing suffering, take as their object of focus what is abandoned through seeing suffering. Obscured and indeterminate minds that are abandoned through seeing origination, take as their object of focus what is abandoned through seeing origination. When the knowledge of cessation has already arisen, but the knowledge of the path has not yet arisen, all obscured and indeterminate minds associated with the Realm of Form that are abandoned through seeing suffering and origination, take as their object of focus what is abandoned through seeing suffering, origination, and cessation. Obscured and indeterminate minds that are abandoned through seeing suffering, take as their object of focus what is abandoned through seeing suffering. Obscured and indeterminate minds that are abandoned through seeing origination, take as their object of focus what is abandoned through seeing origination. Obscured and indeterminate minds that are abandoned through seeing cessation, take as their object of focus what is abandoned through seeing cessation. If one sees a disciple of the Fully Enlightened World-Honored One who has not yet detached from desire for the Realm of Form, all obscured and indeterminate minds associated with the Realm of Form that are abandoned through seeing (見所斷, jiàn suǒ duàn), take as their object of focus what is abandoned through seeing. Having already detached from desire for the Realm of Form, but not yet detached from desire for the Formless Realm (無色貪, wúsè tān), all obscured and indeterminate minds associated with the Realm of Form, take as their object of focus the Realm of Form. Having already detached from desire for the Formless Realm, all obscured and indeterminate minds associated with the Realm of Form, take as their object of focus the Realm of Form, the Formless Realm, and the Realm of Form and the Formless Realm. This is called 'the essence is already abandoned and the object of focus is also already abandoned'. The case where its essence is already abandoned and the object of focus is not yet abandoned is: when one has not yet detached from desire for the Realm of Form, the knowledge of suffering has already arisen, but the knowledge of origination has not yet arisen, all obscured and indeterminate minds associated with the Realm of Form that are abandoned through seeing --------------------------------------------------------------------------------
Chinese
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，未离色界贪，诸色界系见所断有覆无记心，缘修所断。已离色界贪，苦类智未生，诸色界系有覆无记心，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，谓未离色界贪，苦类智已生、集类智未生，诸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，未离色界贪，诸色界系见所断有覆无记心，缘见修所断。已离色界贪，未离无色界贪，诸色界系有覆无记心，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，谓未离色界贪，灭类智已生、道类智未生，诸色界系见灭所断有覆无记心，缘非所断。若见圆满世尊弟子，未离色界贪，诸色界系见灭道所断有覆无记心，缘非所断。已离色界贪，未离无色界贪，诸色界系有覆无记心，缘非所断。已离无色 现代汉语译本 苦所断的有覆无记心，所缘是见苦、集、灭、道四谛以及修所断的烦恼。如果集类智已经生起，而灭类智尚未生起，那么这些有**（bhava，存在）烦恼的众生，其见苦集所断的有覆无记心，所缘是见灭、道二谛以及修所断的烦恼。如果灭类智已经生起，而道类智尚未生起，那么这些有**烦恼的众生，其见苦集所断的有覆无记心，所缘是见道谛以及修所断的烦恼。如果一位见地圆满的世尊弟子，尚未脱离**贪（bhava-rāga，对存在的贪爱），那么这些有**烦恼的众生，其见所断的有覆无记心，所缘是修所断的烦恼。如果已经脱离**贪，苦类智尚未生起，那么这些有**烦恼的有覆无记心，所缘是无**系（abhava-samyojana，非存在系缚）。这被称为本体已经断除，而所缘尚未断除。 其本体已经断除，所缘已经断除以及所缘尚未断除的情况是：如果尚未脱离**贪，苦类智已经生起，而集类智尚未生起，那么这些有**烦恼的众生，其见苦所断的有覆无记心，所缘是见苦、集、灭、道四谛以及修所断的烦恼。如果集类智已经生起，而灭类智尚未生起，那么这些有**烦恼的众生，其见苦集所断的有覆无记心，所缘是见苦、集、灭、道四谛以及修所断的烦恼。如果灭类智已经生起，而道类智尚未生起，那么这些有**烦恼的众生，其见苦集所断的有覆无记心，所缘是见苦、集、灭、道四谛以及修所断的烦恼。如果一位见地圆满的世尊弟子，尚未脱离**贪，那么这些有**烦恼的众生，其见所断的有覆无记心，所缘是见所断和修所断的烦恼。如果已经脱离**贪，但尚未脱离无**贪（arūpa-rāga，对无色界的贪爱），那么这些有**烦恼的有覆无记心，所缘是**系（bhava-samyojana，存在系缚）和无**系（abhava-samyojana，非存在系缚）。这被称为本体已经断除，所缘已经断除以及所缘尚未断除。 其本体已经断除，无法分别此心所缘已经断除还是尚未断除的情况是：如果尚未脱离**贪，灭类智已经生起，而道类智尚未生起，那么这些有**烦恼的众生，其见灭所断的有覆无记心，所缘是非所断的。如果一位见地圆满的世尊弟子，尚未脱离**贪，那么这些有**烦恼的众生，其见灭道所断的有覆无记心，所缘是非所断的。如果已经脱离**贪，但尚未脱离无**贪，那么这些有**烦恼的有覆无记心，所缘是非所断的。如果已经脱离无色...
English
English version The obscured and indeterminate mind eradicated by suffering is associated with views of the aggregates of suffering, their origin, cessation, the path, and what is eradicated through cultivation. If the knowledge of the origin aggregate has arisen, but the knowledge of the cessation aggregate has not, those beings bound by existence (**bhava, existence**) whose obscured and indeterminate mind is eradicated by views of suffering and origin, are associated with views of cessation, the path, and what is eradicated through cultivation. If the knowledge of the cessation aggregate has arisen, but the knowledge of the path aggregate has not, those beings bound by existence whose obscured and indeterminate mind is eradicated by views of suffering and origin, are associated with views of the path and what is eradicated through cultivation. If a disciple of the Blessed One, perfect in view, has not abandoned craving for existence (**bhava-rāga, craving for existence**), those beings bound by existence whose obscured and indeterminate mind is eradicated by views, are associated with what is eradicated through cultivation. Having abandoned craving for existence, if the knowledge of the suffering aggregate has not arisen, those beings bound by existence have an obscured and indeterminate mind, associated with non-existence bonds (**abhava-samyojana, non-existence bonds**). This is called the entity already eradicated, but the object not yet eradicated. The entity already eradicated, the object already eradicated and the object not yet eradicated are: if craving for existence has not been abandoned, the knowledge of the suffering aggregate has arisen, but the knowledge of the origin aggregate has not, those beings bound by existence whose obscured and indeterminate mind is eradicated by views of suffering, are associated with views of suffering, origin, cessation, the path, and what is eradicated through cultivation. If the knowledge of the origin aggregate has arisen, but the knowledge of the cessation aggregate has not, those beings bound by existence whose obscured and indeterminate mind is eradicated by views of suffering and origin, are associated with views of suffering, origin, cessation, the path, and what is eradicated through cultivation. If the knowledge of the cessation aggregate has arisen, but the knowledge of the path aggregate has not, those beings bound by existence whose obscured and indeterminate mind is eradicated by views of suffering and origin, are associated with views of suffering, origin, cessation, the path, and what is eradicated through cultivation. If a disciple of the Blessed One, perfect in view, has not abandoned craving for existence, those beings bound by existence whose obscured and indeterminate mind is eradicated by views, are associated with views of what is eradicated by views and what is eradicated through cultivation. Having abandoned craving for existence, but not having abandoned craving for the formless (**arūpa-rāga, craving for the formless**), those beings bound by existence have an obscured and indeterminate mind, associated with existence bonds (**bhava-samyojana, existence bonds**) and non-existence bonds (**abhava-samyojana, non-existence bonds**). This is called the entity already eradicated, the object already eradicated and the object not yet eradicated. The entity already eradicated, it is impossible to distinguish whether the object of this mind is already eradicated or not yet eradicated: if craving for existence has not been abandoned, the knowledge of the cessation aggregate has arisen, but the knowledge of the path aggregate has not, those beings bound by existence whose obscured and indeterminate mind is eradicated by views of cessation, are associated with what is not eradicated. If a disciple of the Blessed One, perfect in view, has not abandoned craving for existence, those beings bound by existence whose obscured and indeterminate mind is eradicated by views of cessation and the path, are associated with what is not eradicated. Having abandoned craving for existence, but not having abandoned craving for the formless, those beings bound by existence have an obscured and indeterminate mind, associated with what is not eradicated. Having abandoned the formless... --------------------------------------------------------------------------------