Chinese
覆无记心，缘见苦集所断。灭类智已生、道类智未生，诸色界系无覆无记心，缘见苦集灭所断。若见圆满世尊弟子，未离色界贪，诸色界系无覆无记心，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未断者，谓未离色界贪，苦类智已生、集类智未生，诸色界系无覆无记心，缘见苦集灭道及修所断。集类智已生、灭类智未生，诸色界系无覆无记心，缘见苦集灭道及修所断。灭类智已生、道类智未生，诸色界系无覆无记心，缘见苦集灭道及修所断。若见圆满世尊弟子，未离色界贪，诸色界系无覆无记心，缘见修所断。是名所缘已断及所缘未断其体未断。 说一切有部识身足论卷第九 大正藏第 26 册 No. 1539 阿毗达磨识身足论 阿毗达磨识身足论卷第十 提婆设摩阿罗汉造 三藏法师玄奘奉 诏译 所缘缘蕴第四之五 诸无色界系善心，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，谓已离无色界贪，诸无色界系善心，缘色界系、缘无色界系。是名所缘已断其体已断。所缘已断其体未断者，谓已离色界贪，未离无色界贪，诸无色界系 现代汉语译本： 覆无记心（既非善也非恶的心），缘于见苦集（通过观察痛苦和痛苦的根源而断除的烦恼）所断的烦恼。灭类智（关于灭谛的智慧）已经生起，道类智（关于道谛的智慧）尚未生起时，诸有**（与**界相关的烦恼）所系的无覆无记心，缘于见苦集灭（通过观察痛苦、痛苦的根源和灭谛而断除的烦恼）所断的烦恼。如果见到圆满的世尊弟子，尚未脱离**贪（对**界的贪欲），诸有**所系的无覆无记心，缘于见所断（通过见道断除的烦恼）。这称为所缘已经断除而其自体尚未断除。 所缘已经断除以及所缘尚未断除而其自体尚未断除的情况是：尚未脱离**贪，苦类智（关于苦谛的智慧）已经生起，集类智（关于集谛的智慧）尚未生起时，诸有**所系的无覆无记心，缘于见苦集灭道（通过观察痛苦、痛苦的根源、灭谛和道谛而断除的烦恼）以及修所断（通过修道断除的烦恼）。集类智已经生起，灭类智尚未生起时，诸有**所系的无覆无记心，缘于见苦集灭道以及修所断。灭类智已经生起，道类智尚未生起时，诸有**所系的无覆无记心，缘于见苦集灭道以及修所断。如果见到圆满的世尊弟子，尚未脱离**贪，诸有**所系的无覆无记心，缘于见修所断（通过见道和修道断除的烦恼）。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。 《说一切有部识身足论》卷第九 大正藏第 26 册 No. 1539 《阿毗达磨识身足论》 《阿毗达磨识身足论》卷第十 提婆设摩阿罗汉造 三藏法师玄奘奉 诏译 所缘缘蕴第四之五 诸无**系（与**界无关的烦恼）善心，如果其自体已经断除，那么其所缘也已经断除了吗？回答是：是的。假设所缘已经断除，那么其自体也已经断除了吗？可能是所缘已经断除而其自体也已经断除，或者所缘已经断除而其自体尚未断除，或者所缘已经断除以及所缘尚未断除而其自体尚未断除。所缘已经断除而其自体也已经断除的情况是：已经脱离无**贪（对无**界的贪欲），诸无**系善心，缘于**系（与**界相关的烦恼）、缘于无**系（与无**界相关的烦恼）。这称为所缘已经断除而其自体也已经断除。所缘已经断除而其自体尚未断除的情况是：已经脱离**贪，尚未脱离无**贪，诸无**系（与无**界无关的烦恼）
English
English version: 'Covered indeterminate mind' (neither wholesome nor unwholesome mind), is conditioned by what is severed by seeing the suffering and its origin (kilesas (defilements) severed by observing suffering and its origin). When the wisdom of the destruction category (wisdom regarding the cessation of suffering) has arisen, and the wisdom of the path category (wisdom regarding the path to the cessation of suffering) has not yet arisen, the covered indeterminate mind associated with the ** realm (kilesas associated with the ** realm) is conditioned by what is severed by seeing suffering, its origin, and its cessation (kilesas severed by observing suffering, its origin, and its cessation). If a fully accomplished disciple of the World-Honored One has not yet departed from greed for the ** realm (greed for the ** realm), the covered indeterminate mind associated with the ** realm is conditioned by what is severed by seeing (kilesas severed by the path of seeing). This is called the object has been severed, but its entity has not been severed. The case where the object has been severed and the object has not been severed, but its entity has not been severed, is: when one has not yet departed from greed for the ** realm, the wisdom of the suffering category (wisdom regarding the suffering) has arisen, and the wisdom of the origin category (wisdom regarding the origin of suffering) has not yet arisen, the covered indeterminate mind associated with the ** realm is conditioned by what is severed by seeing suffering, its origin, its cessation, and the path (kilesas severed by observing suffering, its origin, its cessation and the path), and by what is severed by cultivation (kilesas severed by the path of cultivation). When the wisdom of the origin category has arisen, and the wisdom of the cessation category has not yet arisen, the covered indeterminate mind associated with the ** realm is conditioned by what is severed by seeing suffering, its origin, its cessation, and the path, and by what is severed by cultivation. When the wisdom of the cessation category has arisen, and the wisdom of the path category has not yet arisen, the covered indeterminate mind associated with the ** realm is conditioned by what is severed by seeing suffering, its origin, its cessation, and the path, and by what is severed by cultivation. If a fully accomplished disciple of the World-Honored One has not yet departed from greed for the ** realm, the covered indeterminate mind associated with the ** realm is conditioned by what is severed by seeing and cultivation (kilesas severed by the path of seeing and the path of cultivation). This is called the object has been severed and the object has not been severed, but its entity has not been severed. 《Abhidharma-vijñānakāya-pāda-śāstra》, Volume 9 Taisho Tripitaka, Volume 26, No. 1539, 《Abhidharma-vijñānakāya-pāda-śāstra》 《Abhidharma-vijñānakāya-pāda-śāstra》, Volume 10 Composed by the Arhat Devaśarman Translated under imperial decree by the Tripiṭaka Master Xuanzang The Section on Conditions Related to Objects, Fourth of Five If wholesome minds not associated with the ** realm (kilesas not associated with the ** realm), if their entity has been severed, then has their object also been severed? The answer is: yes. Supposing the object has been severed, then has its entity also been severed? It may be that the object has been severed and its entity has also been severed, or the object has been severed and its entity has not been severed, or the object has been severed and the object has not been severed, but its entity has not been severed. The case where the object has been severed and its entity has also been severed is: having departed from greed for the formless realm (greed for the formless realm), wholesome minds not associated with the ** realm, conditioned by the ** realm (kilesas associated with the ** realm), conditioned by the formless realm (kilesas associated with the formless realm). This is called the object has been severed and its entity has also been severed. The case where the object has been severed and its entity has not been severed is: having departed from greed for the ** realm, not yet having departed from greed for the formless realm, wholesome minds not associated with the ** realm (kilesas not associated with the ** realm) --------------------------------------------------------------------------------
Chinese
善心，缘色界系。苦类智已生、集类智未生，诸无色界系善心，缘见苦所断。集类智已生、灭类智未生，诸无色界系善心，缘见苦集所断。灭类智已生、道类智未生，诸无色界系善心，缘见苦集灭所断。若见圆满世尊弟子，未离无色界贪，诸无色界系善心，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未断者，谓苦类智已生、集类智未生，诸无色界系善心，缘见苦集灭道及修所断。集类智已生、灭类智未生，诸无色界系善心，缘见苦集灭道及修所断。灭类智已生、道类智未生，诸无色界系善心，缘见苦集灭道及修所断。若见圆满世尊弟子，未离无色界贪，诸无色界系善心，缘见修所断。是名所缘已断及所缘未断其体未断。诸无色界系有覆无记心，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，谓苦类智已生、集类智未生，诸无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，诸无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，诸无色界系见苦集所断有覆无记心，缘见苦集灭所 现代汉语译本 善心，缘**系（指与某种特定对象或境界相联系）。苦类智（Kilesa-ñāṇa，对苦谛的智慧）已生起、集类智（Samudaya-ñāṇa，对集谛的智慧）未生起，那些没有**系（指没有与特定对象或境界相联系）的善心，以见苦所断（Dṛṣṭi-prahātavya，通过见道断除的烦恼）为所缘（Ālambana，心的对象）。集类智已生起、灭类智（Nirodha-ñāṇa，对灭谛的智慧）未生起，那些没有**系的善心，以见苦集所断为所缘。灭类智已生起、道类智（Mārga-ñāṇa，对道谛的智慧）未生起，那些没有**系的善心，以见苦集灭所断为所缘。如果见道圆满的世尊弟子，还没有脱离无**贪（指对无色界的贪欲），那些没有**系的善心，以见所断为所缘。这称为所缘已断而其体（指烦恼的自体）未断。 所缘已断以及所缘未断而其体未断的情况是：苦类智已生起、集类智未生起，那些没有**系的善心，以见苦集灭道以及修所断（Bhāvanā-prahātavya，通过修道断除的烦恼）为所缘。集类智已生起、灭类智未生起，那些没有**系的善心，以见苦集灭道以及修所断为所缘。灭类智已生起、道类智未生起，那些没有**系的善心，以见苦集灭道以及修所断为所缘。如果见道圆满的世尊弟子，还没有脱离无**贪，那些没有**系的善心，以见修所断为所缘。这称为所缘已断以及所缘未断而其体未断。 那些没有**系的有覆无记心（Sāvaraṇa-avyākṛta-citta，伴随覆盖且非善非恶的心），如果是体已断，那么所缘也已断了吗？或者体已断所缘也已断，或者体已断所缘未断，或者体已断所缘已断以及所缘未断，或者体已断而无法分别此心的所缘是已断还是未断。其体已断所缘也已断的情况是：苦类智已生起、集类智未生起，那些没有**系的见苦所断的有覆无记心，以见苦所断为所缘。集类智已生起、灭类智未生起，那些没有**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。灭类智已生起、道类智未生起，那些没有**系的见苦集所断的有覆无记心，以见苦集灭所...