Chinese
道类智未生，诸无色界系见灭所断有覆无记心，缘非所断。若见圆满世尊弟子，未离无色界贪，诸无色界系见灭道所断有覆无记心，缘非所断。已离无色界贪，诸无色界系有覆无记心，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，未离无色界贪，诸无色界系见所断有覆无记心，缘见所断。已离无色界贪，诸无色界系有覆无记心，缘无色界系。是名所缘已断其体已断。所缘已断其体未断者，谓苦类智已生、集类智未生，诸无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 现代汉语译本 道类智（Dharmakāya-jñāna，对道的种类所具有的智慧）尚未生起时，那些与无色界（Ārūpyadhātu）相关的、见所断（dṛṣṭi-prahātavya，通过见道断除的烦恼）的有覆无记心（saṃvṛta-avyākṛta-citta，被覆盖的、非善非恶的心），所缘（ālambana，心的对象）并非已被断除的。如果见地圆满的世尊弟子，尚未脱离对无色界的贪欲，那些与无色界相关的、见灭道所断（dṛṣṭi-nirodha-mārga-prahātavya，通过见道中的灭道所断除的烦恼）的有覆无记心，所缘并非已被断除的。已经脱离对无色界贪欲的，那些与无色界相关的有覆无记心，所缘并非已被断除的。这被称为本体（体，ātman）已经断除，无法分别此心所缘是已断还是未断。假设所缘已经断除，那么它的本体也已经断除了吗？或者说，有的所缘已经断除，其本体也已经断除；有的所缘已经断除，其本体尚未断除；有的所缘已经断除以及所缘尚未断除，其本体已经断除；有的所缘已经断除以及所缘尚未断除，其本体尚未断除。 所缘已经断除，其本体也已经断除的情况是：苦类智（duḥkha-dharma-jñāna，对苦的种类所具有的智慧）已经生起，集类智（samudaya-dharma-jñāna，对集（苦的根源）的种类所具有的智慧）尚未生起时，那些与无色界相关的、见苦所断（dṛṣṭi-duḥkha-prahātavya，通过见苦所断除的烦恼）的有覆无记心，所缘是见苦所断。集类智已经生起，灭类智（nirodha-dharma-jñāna，对灭的种类所具有的智慧）尚未生起时，那些与无色界相关的、见苦集所断（dṛṣṭi-duḥkha-samudaya-prahātavya，通过见苦集所断除的烦恼）的有覆无记心，所缘是见苦集所断。见苦所断的有覆无记心，所缘是见苦所断。见集所断的有覆无记心，所缘是见集所断。灭类智已经生起，道类智尚未生起时，那些与无色界相关的、见苦集所断的有覆无记心，所缘是见苦集灭所断。见苦所断的有覆无记心，所缘是见苦所断。见集所断的有覆无记心，所缘是见集所断。见灭所断的有覆无记心，所缘是见灭所断。如果见地圆满的世尊弟子，尚未脱离对无色界的贪欲，那些与无色界相关的、见所断的有覆无记心，所缘是见所断。已经脱离对无色界贪欲的，那些与无色界相关的有覆无记心，所缘与无色界相关。这被称为所缘已经断除，其本体也已经断除。 所缘已经断除，其本体尚未断除的情况是：苦类智已经生起，集类智尚未生起时，那些与无色界相关的、见集所断的有覆无记心，所缘是见苦所断。这被称为所缘已经断除，其本体尚未断除。所缘已经断除以及所缘尚未断除，其本体已经断除的情况是：
English
English version When the Dharma-knowledge of the Path (Dharmakāya-jñāna) has not yet arisen, the obscured and indeterminate mind (saṃvṛta-avyākṛta-citta) associated with the Formless Realm (Ārūpyadhātu), which is severed by what is to be abandoned by seeing (dṛṣṭi-prahātavya), its object (ālambana) is not what has been severed. If a disciple of the Blessed One with complete vision has not yet departed from desire for the Formless Realm, the obscured and indeterminate mind associated with the Formless Realm, which is severed by what is to be abandoned by seeing the cessation and the path (dṛṣṭi-nirodha-mārga-prahātavya), its object is not what has been severed. Having departed from desire for the Formless Realm, the obscured and indeterminate mind associated with the Formless Realm, its object is not what has been severed. This is called the entity (ātman) having been severed, it is impossible to distinguish whether the object of this mind has been severed or not. Supposing the object has been severed, has its entity also been severed? Or, some objects have been severed and their entities have also been severed; some objects have been severed and their entities have not been severed; some objects have been severed and some objects have not been severed, and their entities have been severed; some objects have been severed and some objects have not been severed, and their entities have not been severed. The case where the object has been severed and its entity has also been severed is: when the Dharma-knowledge of Suffering (duḥkha-dharma-jñāna) has arisen and the Dharma-knowledge of Origin (samudaya-dharma-jñāna) has not yet arisen, the obscured and indeterminate mind associated with the Formless Realm, which is severed by seeing Suffering (dṛṣṭi-duḥkha-prahātavya), its object is what is severed by seeing Suffering. When the Dharma-knowledge of Origin has arisen and the Dharma-knowledge of Cessation (nirodha-dharma-jñāna) has not yet arisen, the obscured and indeterminate mind associated with the Formless Realm, which is severed by seeing Suffering and Origin (dṛṣṭi-duḥkha-samudaya-prahātavya), its object is what is severed by seeing Suffering and Origin. The obscured and indeterminate mind severed by seeing Suffering, its object is what is severed by seeing Suffering. The obscured and indeterminate mind severed by seeing Origin, its object is what is severed by seeing Origin. When the Dharma-knowledge of Cessation has arisen and the Dharma-knowledge of the Path has not yet arisen, the obscured and indeterminate mind associated with the Formless Realm, which is severed by seeing Suffering and Origin (dṛṣṭi-duḥkha-samudaya-prahātavya), its object is what is severed by seeing Suffering, Origin, and Cessation. The obscured and indeterminate mind severed by seeing Suffering, its object is what is severed by seeing Suffering. The obscured and indeterminate mind severed by seeing Origin, its object is what is severed by seeing Origin. The obscured and indeterminate mind severed by seeing Cessation, its object is what is severed by seeing Cessation. If a disciple of the Blessed One with complete vision has not yet departed from desire for the Formless Realm, the obscured and indeterminate mind associated with the Formless Realm, which is severed by seeing, its object is what is severed by seeing. Having departed from desire for the Formless Realm, the obscured and indeterminate mind associated with the Formless Realm, its object is associated with the Formless Realm. This is called the object having been severed and its entity having also been severed. The case where the object has been severed and its entity has not been severed is: when the Dharma-knowledge of Suffering has arisen and the Dharma-knowledge of Origin has not yet arisen, the obscured and indeterminate mind associated with the Formless Realm, which is severed by seeing Origin, its object is what is severed by seeing Suffering. This is called the object having been severed and its entity not having been severed. The case where the object has been severed and the object has not been severed, and its entity has been severed is: --------------------------------------------------------------------------------
Chinese
，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，缘见苦集灭道及修所断。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，缘见苦集灭道及修所断。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，缘见苦集灭道及修所断。若见圆满世尊弟子，未离无色界贪，诸无色界系见所断有覆无记心，缘见修所断。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，谓苦类智已生、集类智未生，诸无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。诸无色界系无覆无记心，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，谓已离无色界贪，诸无色界系无覆无记心，缘无色界系。是名所缘已断其体已断。所缘已断其体未断者，谓苦类智已生、集类智未生，诸无色界系无覆无记心，缘见苦所断。集类智已生、灭类智未生，诸无色界系无覆无记心，缘见苦集所断。灭类智已生、道类智未生，诸无色界系无覆无记心，缘见苦集灭所断。若见圆满世尊弟子，未离无色界贪，诸无色界系无覆无记心，缘见所断。是名所缘已断其 现代汉语译本： 谓苦类智（Kulaizhi，对苦谛的认知智慧）已经生起，集类智（Jileizhi，对集谛的认知智慧）尚未生起，那些非烦恼（Wu Wuxi，没有烦恼）相关的、见苦所断（Jianku Suoduan，通过见苦而断除的）有覆无记心（Youfu Wuji Xin，被覆盖的、非善非恶的心），缘于见苦、集、灭、道（Jianku Jiemie Dao，对苦、集、灭、道四圣谛的认知）以及修所断（Xiu Suoduan，通过修行而断除的）。集类智已经生起，灭类智（Mieleizhi，对灭谛的认知智慧）尚未生起，那些非烦恼相关的、见苦集所断（Jianku Ji Suoduan，通过见苦和集而断除的）有覆无记心，缘于见苦、集、灭、道以及修所断。灭类智已经生起，道类智（Daoleizhi，对道谛的认知智慧）尚未生起，那些非烦恼相关的、见苦集所断有覆无记心，缘于见苦、集、灭、道以及修所断。如果见到圆满的世尊弟子，尚未脱离对无烦恼的贪爱，那些非烦恼相关的、见所断（Jian Suoduan，通过见而断除的）有覆无记心，缘于修所断。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，谓苦类智已生、集类智未生，诸无烦恼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。诸无烦恼系无覆无记心，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，谓已离无烦恼贪，诸无烦恼系无覆无记心，缘无烦恼系。是名所缘已断其体已断。所缘已断其体未断者，谓苦类智已生、集类智未生，诸无烦恼系无覆无记心，缘见苦所断。集类智已生、灭类智未生，诸无烦恼系无覆无记心，缘见苦集所断。灭类智已生、道类智未生，诸无烦恼系无覆无记心，缘见苦集灭所断。若见圆满世尊弟子，未离无烦恼贪，诸无烦恼系无覆无记心，缘见所断。是名所缘已断其
English
English version: It is said that when the Knowledge of Suffering (Kulaizhi) has arisen, but the Knowledge of Origin (Jileizhi) has not yet arisen, those non-afflicted (Wu Wuxi) minds that are obscured and indeterminate (Youfu Wuji Xin), severed by the view of suffering (Jianku Suoduan), arise in dependence on the view of suffering, origin, cessation, path (Jianku Jiemie Dao), and what is severed by cultivation (Xiu Suoduan). When the Knowledge of Origin has arisen, but the Knowledge of Cessation (Mieleizhi) has not yet arisen, those non-afflicted minds that are obscured and indeterminate, severed by the view of suffering and origin (Jianku Ji Suoduan), arise in dependence on the view of suffering, origin, cessation, path, and what is severed by cultivation. When the Knowledge of Cessation has arisen, but the Knowledge of the Path (Daoleizhi) has not yet arisen, those non-afflicted minds that are obscured and indeterminate, severed by the view of suffering and origin, arise in dependence on the view of suffering, origin, cessation, path, and what is severed by cultivation. If a disciple of the Blessed One is seen to be complete, but has not yet departed from the desire for non-affliction, those non-afflicted minds that are obscured and indeterminate, severed by view (Jian Suoduan), arise in dependence on what is severed by cultivation. This is called 'the object of dependence is severed and the object of dependence is not severed, its entity is severed'. Those where 'the object of dependence is severed and the object of dependence is not severed, its entity is not severed' refers to when the Knowledge of Suffering has arisen, but the Knowledge of Origin has not yet arisen, those non-afflicted minds that are obscured and indeterminate, severed by the view of origin, arise in dependence on the view of suffering, origin, cessation, path, and what is severed by cultivation. This is called 'the object of dependence is severed and the object of dependence is not severed, its entity is not severed'. If non-afflicted, unobscured and indeterminate minds, if the entity is severed, is the object of dependence severed? It is so. If the object of dependence is severed, is the entity severed? Either the object of dependence is severed and the entity is severed, or the object of dependence is severed and the entity is not severed, or the object of dependence is severed and the object of dependence is not severed, its entity is not severed. Those where 'the object of dependence is severed and the entity is severed' refers to having departed from the desire for non-affliction, those non-afflicted, unobscured and indeterminate minds, arise in dependence on non-affliction. This is called 'the object of dependence is severed and the entity is severed'. Those where 'the object of dependence is severed and the entity is not severed' refers to when the Knowledge of Suffering has arisen, but the Knowledge of Origin has not yet arisen, those non-afflicted, unobscured and indeterminate minds, arise in dependence on what is severed by the view of suffering. When the Knowledge of Origin has arisen, but the Knowledge of Cessation has not yet arisen, those non-afflicted, unobscured and indeterminate minds, arise in dependence on what is severed by the view of suffering and origin. When the Knowledge of Cessation has arisen, but the Knowledge of the Path has not yet arisen, those non-afflicted, unobscured and indeterminate minds, arise in dependence on what is severed by the view of suffering, origin, and cessation. If a disciple of the Blessed One is seen to be complete, but has not yet departed from the desire for non-affliction, those non-afflicted, unobscured and indeterminate minds, arise in dependence on what is severed by view. This is called 'the object of dependence is severed and the --------------------------------------------------------------------------------