Chinese
界贪，诸色界系有覆无记心，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。是名所缘已断其体已断。所缘已断其体未断者，谓未离色界贪，苦类智已生、集类智未生，诸色界系见集所断有覆无记心，缘见苦所断。是名所缘已断其体未断。所缘已断及所缘未断其体已断者，谓未离色界贪，苦类智已生、集类智未生，诸 现代汉语译本 关于色界的贪欲，所有属于色界的、被覆盖的、无记的心，所缘的对象并非是会被断除的。这被称为本体已经断除，但无法分辨此心所缘的对象是否已经断除。假设所缘的对象已经断除，那么它的本体是否也已经断除呢？或者说，存在这样几种情况：所缘已断其体已断，所缘已断其体未断，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。所缘已断其体已断的情况是：未脱离色界贪欲的人，生起了苦类智（苦法智），但尚未生起集类智（集法智），所有属于色界的、见苦所断的有覆无记心，所缘的对象是见苦所断的。集类智已经生起，但灭类智（灭法智）尚未生起，所有属于色界的、见苦集所断的有覆无记心，所缘的对象是见苦集所断的。见苦所断的有覆无记心，所缘的对象是见苦所断的。见集所断的有覆无记心，所缘的对象是见集所断的。灭类智已经生起，但道类智（道法智）尚未生起，所有属于色界的、见苦集所断的有覆无记心，所缘的对象是见苦集灭所断的。见苦所断的有覆无记心，所缘的对象是见苦所断的。见集所断的有覆无记心，所缘的对象是见集所断的。见灭所断的有覆无记心，所缘的对象是见灭所断的。如果见地圆满的世尊弟子，尚未脱离色界贪欲，所有属于色界的、见所断的有覆无记心，所缘的对象是见所断的。已经脱离色界贪欲，但尚未脱离无色界贪欲，所有属于色界的有覆无记心，所缘的对象是色界所系的。已经脱离无色界贪欲，所有属于色界的有覆无记心，所缘的对象是色界所系的、无色界所系的、以及色界无色界所系的。这被称为所缘已断其体已断。 所缘已断其体未断的情况是：未脱离色界贪欲的人，生起了苦类智，但尚未生起集类智，所有属于色界的、见集所断的有覆无记心，所缘的对象是见苦所断的。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的情况是：未脱离色界贪欲的人，生起了苦类智，但尚未生起集类智，所有属于色界的。
English
English version Regarding desire for the Realm of Form (rūpadhātu), all minds that are associated with the Realm of Form, obscured, and indeterminate (avyākṛta), their objects are not what will be abandoned. This is called the entity (体) already severed, but it is impossible to distinguish whether the object of this mind is severed or not. Suppose the object is already severed, is its entity also severed? Or, there are these possibilities: the object is severed and its entity is severed; the object is severed and its entity is not severed; the object is severed and the object is not severed, but its entity is severed; the object is severed and the object is not severed, but its entity is not severed. The case where the object is severed and its entity is severed is: for someone who has not detached from desire for the Realm of Form, the knowledge of suffering-category (苦類智, duḥkha-varga-jñāna) has arisen, but the knowledge of origination-category (集類智, samudaya-varga-jñāna) has not arisen, all obscured and indeterminate minds associated with the Realm of Form, which are abandoned by seeing suffering (見苦所斷, dṛṣṭi-heya-duḥkha), their object is what is abandoned by seeing suffering. The knowledge of origination-category has arisen, but the knowledge of cessation-category (滅類智, nirodha-varga-jñāna) has not arisen, all obscured and indeterminate minds associated with the Realm of Form, which are abandoned by seeing suffering and origination (見苦集所斷, dṛṣṭi-heya-duḥkha-samudaya), their object is what is abandoned by seeing suffering and origination. The obscured and indeterminate mind abandoned by seeing suffering, its object is what is abandoned by seeing suffering. The obscured and indeterminate mind abandoned by seeing origination, its object is what is abandoned by seeing origination. The knowledge of cessation-category has arisen, but the knowledge of path-category (道類智, mārga-varga-jñāna) has not arisen, all obscured and indeterminate minds associated with the Realm of Form, which are abandoned by seeing suffering and origination, their object is what is abandoned by seeing suffering, origination, and cessation. The obscured and indeterminate mind abandoned by seeing suffering, its object is what is abandoned by seeing suffering. The obscured and indeterminate mind abandoned by seeing origination, its object is what is abandoned by seeing origination. The obscured and indeterminate mind abandoned by seeing cessation, its object is what is abandoned by seeing cessation. If a disciple of the World-Honored One (世尊, Śākyamuni) has perfect vision, but has not detached from desire for the Realm of Form, all obscured and indeterminate minds associated with the Realm of Form, which are abandoned by seeing (見所斷, dṛṣṭi-heya), their object is what is abandoned by seeing. Having detached from desire for the Realm of Form, but not detached from desire for the Formless Realm (無色界, arūpadhātu), all obscured and indeterminate minds associated with the Realm of Form, their object is associated with the Realm of Form. Having detached from desire for the Formless Realm, all obscured and indeterminate minds associated with the Realm of Form, their object is associated with the Realm of Form, associated with the Formless Realm, and associated with both the Realm of Form and the Formless Realm. This is called the object being severed and its entity being severed. The case where the object is severed but its entity is not severed is: for someone who has not detached from desire for the Realm of Form, the knowledge of suffering-category has arisen, but the knowledge of origination-category has not arisen, all obscured and indeterminate minds associated with the Realm of Form, which are abandoned by seeing origination, their object is what is abandoned by seeing suffering. This is called the object being severed but its entity not being severed. The case where the object is severed and the object is not severed, but its entity is severed is: for someone who has not detached from desire for the Realm of Form, the knowledge of suffering-category has arisen, but the knowledge of origination-category has not arisen, all --------------------------------------------------------------------------------
Chinese
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，谓未离色界贪，苦类智已生、集类智未生，诸色界系见集所断有覆无记心，缘见苦集灭道及修所断。是名所缘已断及所缘未断其体未断。诸色界系无覆无记心，若体已断，所缘已断耶？曰：如是。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，诸色界系无覆无记心，缘欲界系、缘色界系。已离无色界贪，诸色界系无覆无记心，缘欲界系、缘色界系。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，诸色界系无覆无记心，缘欲界系，未离色界贪，苦类智已生、集类智未生，诸色界系无覆无记心，缘见苦所断。集类智已生、灭类智未生，诸色界系无 现代汉语译本： 与见苦所断（Dṛṣṭi-heya，通过见道断除的）相应的有覆无记心（有染污的，非善非恶的心），缘于见苦（Dukkha，苦谛）、见集（Samudaya，集谛）、见灭（Nirodha，灭谛）、见道（Mārga，道谛）以及修所断（Bhāvanā-heya，通过修道断除的）。集类智（Samudaya-jñāna，关于集谛的智慧）已经生起，灭类智（Nirodha-jñāna，关于灭谛的智慧）尚未生起，所有与**（Rūpa-dhātu，色界）相应的见苦集所断有覆无记心，缘于见苦、见集、见灭、见道以及修所断。灭类智已经生起，道类智尚未生起，所有与**相应的见苦集所断有覆无记心，缘于见苦、见集、见灭、见道以及修所断。如果见圆满的世尊弟子，尚未离**贪（Rāga，贪欲），所有与**相应的见所断有覆无记心，缘于见修所断；已经离**贪，尚未离无**贪（Arūpa-rāga，无色界贪欲），所有与**相应的有覆无记心，缘于**系（Rūpa-dhātu，色界）和无**系（Arūpa-dhātu，无色界）。这被称为所缘（Ālambana，对象）已断以及所缘未断而其体（Ātman，自性）已断。 所缘已断以及所缘未断而其体未断的情况是，尚未离**贪，苦类智（Dukkha-jñāna，关于苦谛的智慧）已经生起，集类智尚未生起，所有与**相应的见集所断有覆无记心，缘于见苦、见集、见灭、见道以及修所断。这被称为所缘已断以及所缘未断而其体未断。所有与**相应的无覆无记心（无染污的，非善非恶的心），如果其体已断，所缘也已断吗？回答：是的。假设所缘已断，其体也已断吗？或者所缘已断其体已断，或者所缘已断其体未断，或者所缘已断以及所缘未断而其体未断。 所缘已断其体已断的情况是，已经离**贪，尚未离无**贪，所有与**相应的无覆无记心，缘于欲界系（Kāma-dhātu，欲界）、缘于**系。已经离无**贪，所有与**相应的无覆无记心，缘于欲界系、缘于**系。这被称为所缘已断其体已断。所缘已断其体未断的情况是，已经离欲界贪，尚未离**贪，所有与**相应的无覆无记心，缘于欲界系；尚未离**贪，苦类智已经生起，集类智尚未生起，所有与**相应的无覆无记心，缘于见苦所断。集类智已经生起，灭类智尚未生起，所有与**相应的无覆无记心。
English
English version: The obscured and indeterminate mind (有覆無記心, *avṛtāvyākṛta-citta*) associated with what is abandoned by seeing suffering (見苦所斷, *dṛṣṭi-heya*), arises in dependence on seeing suffering (見苦, *duḥkha*), seeing origination (見集, *samudaya*), seeing cessation (見滅, *nirodha*), seeing the path (見道, *mārga*), and what is abandoned by cultivation (修所斷, *bhāvanā-heya*). When the knowledge of the category of origination (集類智, *samudaya-jñāna*) has arisen, and the knowledge of the category of cessation (滅類智, *nirodha-jñāna*) has not yet arisen, all obscured and indeterminate minds associated with what is abandoned by seeing suffering and origination, which are associated with the realm of form (**, *Rūpa-dhātu*), arise in dependence on seeing suffering, seeing origination, seeing cessation, seeing the path, and what is abandoned by cultivation. When the knowledge of the category of cessation has arisen, and the knowledge of the category of the path (道類智, *mārga-jñāna*) has not yet arisen, all obscured and indeterminate minds associated with what is abandoned by seeing suffering and origination, which are associated with the realm of form, arise in dependence on seeing suffering, seeing origination, seeing cessation, seeing the path, and what is abandoned by cultivation. If a disciple of the Blessed One sees perfection, and has not yet abandoned desire (貪, *rāga*) for the realm of form, all obscured and indeterminate minds associated with what is abandoned by seeing, which are associated with the realm of form, arise in dependence on seeing what is abandoned by cultivation; having abandoned desire for the realm of form, and not yet abandoned desire for the formless realm (無**貪, *arūpa-rāga*), all obscured and indeterminate minds associated with the realm of form, arise in dependence on what is associated with the realm of form (**, *Rūpa-dhātu*) and what is not associated with the realm of form (無**, *Arūpa-dhātu*). This is called 'the object (所緣, *ālambana*) has been abandoned and the object has not been abandoned, while its essence (體, *ātman*) has been abandoned'. The case where 'the object has been abandoned and the object has not been abandoned, while its essence has not been abandoned' is when, not yet having abandoned desire for the realm of form, the knowledge of the category of suffering (苦類智, *duḥkha-jñāna*) has arisen, and the knowledge of the category of origination has not yet arisen, all obscured and indeterminate minds associated with what is abandoned by seeing origination, which are associated with the realm of form, arise in dependence on seeing suffering, seeing origination, seeing cessation, seeing the path, and what is abandoned by cultivation. This is called 'the object has been abandoned and the object has not been abandoned, while its essence has not been abandoned'. All unobscured and indeterminate minds (無覆無記心, *avṛtāvyākṛta-citta*) associated with the realm of form, if their essence has been abandoned, has the object also been abandoned? Answer: Yes. Supposing the object has been abandoned, has its essence also been abandoned? Either the object has been abandoned and its essence has been abandoned, or the object has been abandoned and its essence has not been abandoned, or the object has been abandoned and the object has not been abandoned, while its essence has not been abandoned. The case where 'the object has been abandoned and its essence has been abandoned' is when, having abandoned desire for the realm of form, and not yet having abandoned desire for the formless realm, all unobscured and indeterminate minds associated with the realm of form, arise in dependence on the realm of desire (欲界系, *Kāma-dhātu*), and arise in dependence on the realm of form. Having abandoned desire for the formless realm, all unobscured and indeterminate minds associated with the realm of form, arise in dependence on the realm of desire, and arise in dependence on the realm of form. This is called 'the object has been abandoned and its essence has been abandoned'. The case where 'the object has been abandoned and its essence has not been abandoned' is when, having abandoned desire for the realm of desire, and not yet having abandoned desire for the realm of form, all unobscured and indeterminate minds associated with the realm of form, arise in dependence on the realm of desire; not yet having abandoned desire for the realm of form, when the knowledge of the category of suffering has arisen, and the knowledge of the category of origination has not yet arisen, all unobscured and indeterminate minds associated with the realm of form, arise in dependence on what is abandoned by seeing suffering. When the knowledge of the category of origination has arisen, and the knowledge of the category of cessation has not yet arisen, all unobscured and indeterminate minds associated with the realm of form. --------------------------------------------------------------------------------