Chinese
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，诸无色界系无覆无记心，缘见苦集灭道及修所断。灭类智已生、道类智未生，诸无色界系无覆无记心，缘见苦集灭道及修所断。若见圆满世尊弟子，未离无色界贪，诸无色界系无覆无记心，缘见修所断。是名所缘已断及所缘未断其体未断。 有十五心，谓欲界系有五心、色界系有五心、无色界系有五心。云何欲界系有五心？谓欲界系见苦所断心、见集所断心、见灭所断心、见道所断心、修所断心。如欲界系五心，色界系、无色界系五心亦尔。如是十五心，或过去、或未来、或现在。诸过去欲界系见苦所断心所有随眠，彼于此心若所随增，是能缘耶？设是能缘，所随增耶？如过去，未来现在亦尔。如见苦所断心，见集灭道修所断心亦尔。如欲界系，色界系、无色界系亦尔。 诸过去欲界系见苦所断心所有随眠，彼于此心若所随增，是能缘耶？或所随增非是能缘，或是能缘非所随增，或所随增亦是能缘，或非所随增非是能缘。是所随增非是能缘者，谓彼随眠此心相应未断。是其能缘非所随增者，谓彼随眠能缘此心已断。是所随增亦是能缘者，谓彼随眠能缘此心未 现代汉语译本： ‘体未断’（指蕴、处、界等自体未断）。‘所缘已断及所缘未断其体未断者’，是指苦类智（Kula-jnana of suffering，对苦谛的智慧）已经生起、集类智（Kula-jnana of origin，对集谛的智慧）尚未生起时，那些非**系（Bhavanga，生命流）的无覆无记心（Anivrita-avyakrta-citta，无覆盖的、非善非恶的心），缘于见苦、集、灭、道四谛以及修所断（Bhavana-pahatabba，通过修行断除的烦恼）。集类智已经生起、灭类智（Kula-jnana of cessation，对灭谛的智慧）尚未生起时，那些非**系的无覆无记心，缘于见苦、集、灭、道四谛以及修所断。灭类智已经生起、道类智（Kula-jnana of the path，对道谛的智慧）尚未生起时，那些非**系的无覆无记心，缘于见苦、集、灭、道四谛以及修所断。如果见到圆满的世尊弟子，尚未脱离无**贪（Araga，无色界的贪欲），那些非**系的无覆无记心，缘于见修所断。这被称为‘所缘已断及所缘未断其体未断’。 有十五种心，即欲界系（Kamadhatu，欲界）有五种心、**界系（Rupadhatu，色界）有五种心、无**界系（Arupadhatu，无色界）有五种心。什么是欲界系的五种心？即欲界系见苦所断心、见集所断心、见灭所断心、见道所断心、修所断心。如同欲界系的五种心，**界系、无**界系的五种心也是如此。这十五种心，或者过去、或者未来、或者现在。那些过去的欲界系见苦所断心所有的随眠（Anusaya，潜在的烦恼），它们对于此心如果有所随增，是能缘（Alambana，所缘境）吗？假设是能缘，是所随增吗？如同过去，未来现在也是如此。如同见苦所断心，见集、灭、道、修所断心也是如此。如同欲界系，**界系、无**界系也是如此。 那些过去的欲界系见苦所断心所有的随眠，它们对于此心如果有所随增，是能缘吗？或者所随增不是能缘，或者能缘不是所随增，或者所随增也是能缘，或者不是所随增也不是能缘。‘是所随增不是能缘者’，是指那些随眠与此心相应但尚未断除。‘是其能缘不是所随增者’，是指那些随眠能够缘此心但已经断除。‘是所随增也是能缘者’，是指那些随眠能够缘此心但尚未断除。
English
English version: 'The entity is not severed' (referring to the aggregates, bases, and elements whose self-nature is not severed). 'That whose object is severed and that whose object is not severed, while its entity is not severed,' refers to when the Kula-jnana of suffering (Kula-jnana of suffering, wisdom regarding the truth of suffering) has arisen, and the Kula-jnana of origin (Kula-jnana of origin, wisdom regarding the truth of origin) has not yet arisen; those non-Bhavanga (Bhavanga, life-continuum) unconditioned and neutral minds (Anivrita-avyakrta-citta, unconditioned and neither good nor bad minds) that take as their object the seeing of suffering, origin, cessation, path, and what is to be abandoned by cultivation (Bhavana-pahatabba, defilements to be abandoned through cultivation). When the Kula-jnana of origin has arisen, and the Kula-jnana of cessation (Kula-jnana of cessation, wisdom regarding the truth of cessation) has not yet arisen; those non-Bhavanga unconditioned and neutral minds that take as their object the seeing of suffering, origin, cessation, path, and what is to be abandoned by cultivation. When the Kula-jnana of cessation has arisen, and the Kula-jnana of the path (Kula-jnana of the path, wisdom regarding the truth of the path) has not yet arisen; those non-Bhavanga unconditioned and neutral minds that take as their object the seeing of suffering, origin, cessation, path, and what is to be abandoned by cultivation. If seeing a fully accomplished disciple of the World Honored One, who has not yet departed from non-Araga (Araga, desire for the formless realm), those non-Bhavanga unconditioned and neutral minds that take as their object the seeing of what is to be abandoned by cultivation. This is called 'that whose object is severed and that whose object is not severed, while its entity is not severed.' There are fifteen types of minds, namely, five minds pertaining to the Desire Realm (Kamadhatu, the realm of desire), five minds pertaining to the Form Realm (Rupadhatu, the realm of form), and five minds pertaining to the Formless Realm (Arupadhatu, the formless realm). What are the five minds pertaining to the Desire Realm? They are the mind to be abandoned by seeing suffering in the Desire Realm, the mind to be abandoned by seeing origin, the mind to be abandoned by seeing cessation, the mind to be abandoned by seeing the path, and the mind to be abandoned by cultivation. Just as with the five minds of the Desire Realm, so too with the five minds of the Form Realm and the Formless Realm. These fifteen minds are either past, future, or present. Regarding those latent defilements (Anusaya, latent defilements) belonging to the past Desire Realm mind to be abandoned by seeing suffering, if they increase along with this mind, are they the object (Alambana, object of cognition)? Supposing they are the object, are they what increases along with it? Just as with the past, so too with the future and present. Just as with the mind to be abandoned by seeing suffering, so too with the minds to be abandoned by seeing origin, cessation, path, and cultivation. Just as with the Desire Realm, so too with the Form Realm and the Formless Realm. Regarding those latent defilements belonging to the past Desire Realm mind to be abandoned by seeing suffering, if they increase along with this mind, are they the object? Or are they what increases along with it but are not the object, or are they the object but do not increase along with it, or do they increase along with it and are also the object, or do they not increase along with it and are also not the object. 'That which increases along with it but is not the object' refers to those latent defilements that are associated with this mind but have not yet been severed. 'That which is the object but does not increase along with it' refers to those latent defilements that can be the object of this mind but have already been severed. 'That which increases along with it and is also the object' refers to those latent defilements that can be the object of this mind but have not yet been severed. --------------------------------------------------------------------------------
Chinese
断。非所随增亦非能缘者，谓彼随眠此心相应已断、若所余缘、若他随眠、若不同界遍行随眠。如过去，未来亦尔。诸现在欲界系见苦所断心所有随眠，彼于此心若所随增，是能缘耶？或所随增非是能缘，或是能缘非所随增，或所随增亦是能缘，或非所随增非是能缘。是所随增非是能缘者，谓彼随眠此心相应。是其能缘非所随增者，谓彼随眠能缘此心已断。是所随增亦是能缘者，谓彼随眠能缘此心未断。非所随增亦非能缘者，谓彼随眠，若所余缘、若他随眠、若不同界遍行随眠。如欲界系见苦所断心，见集灭道及修所断染污心亦尔。诸过去欲界系修所断不染污心所有随眠，彼于此心若所随增，是能缘耶？若诸随眠是所随增亦是能缘。或是能缘非所随增，谓诸随眠缘此心已断。如过去，未来、现在亦尔。如欲界系，色界系、无色界系亦尔。 有十五心，谓欲界系有五心、色界系有五心、无色界系有五心。云何欲界系有五心？谓欲界系见苦所断心、见集灭道修所断心。如欲界系有五心，色界系、无色界系亦尔。如是十五心，或过去、或未来、或现在。诸过去欲界系见苦所断心所有随眠，彼于此心若非所随增，非是能缘耶？设非是能缘，非所随增耶？如过去，未来、现在亦尔。如见苦所断心，见集灭道及修所断心亦尔 现代汉语译本： 断。非随此心增长，也非此心所缘者，是指那些随眠：与此心相应的随眠已经断灭；或者其他的所缘；或者其他的随眠；或者不同界的遍行随眠。如同过去心，未来心也是如此。 所有现在欲界系见苦所断的心所具有的随眠，它们对于此心，如果随此心增长，是此心所缘吗？或者随此心增长但不是此心所缘，或者能缘此心但不是随此心增长，或者随此心增长也是此心所缘，或者不随此心增长也不是此心所缘。随此心增长但不是此心所缘的，是指那些与此心相应的随眠。能缘此心但不是随此心增长的，是指那些能缘此心但已经断灭的随眠。随此心增长也是此心所缘的，是指那些能缘此心但尚未断灭的随眠。不随此心增长也不是此心所缘的，是指那些随眠：其他的所缘；其他的随眠；或者不同界的遍行随眠。如同欲界系见苦所断的心，见集、灭、道以及修所断的染污心也是如此。 所有过去欲界系修所断的不染污心所具有的随眠，它们对于此心，如果随此心增长，是此心所缘吗？如果这些随眠随此心增长，那么它们也是此心所缘。或者能缘此心但不是随此心增长，是指那些能缘此心但已经断灭的随眠。如同过去心，未来心、现在心也是如此。如同欲界系，色界系（Rūpadhātu），无色界系（Arūpadhātu）也是如此。 有十五种心，即欲界系（Kāmadhātu）有五种心，色界系（Rūpadhātu）有五种心，无色界系（Arūpadhātu）有五种心。什么是欲界系（Kāmadhātu）的五种心？即欲界系见苦所断的心，见集所断的心，见灭所断的心，见道所断的心，以及修所断的心。如同欲界系（Kāmadhātu）有五种心，色界系（Rūpadhātu）、无色界系（Arūpadhātu）也是如此。这十五种心，或者过去，或者未来，或者现在。 所有过去欲界系见苦所断的心所具有的随眠，它们对于此心，如果不是随此心增长，那么不是此心所缘吗？假设不是此心所缘，那么不是随此心增长吗？如同过去心，未来心、现在心也是如此。如同见苦所断的心，见集、灭、道以及修所断的心也是如此。
English
English version: Cessation. That which neither increases with this mind nor is an object cognized by it refers to those anusayas (latent tendencies): those that are associated with this mind and have already ceased; or other objects; or other anusayas; or pervasive anusayas of different realms. Just as with past minds, so too with future minds. Regarding all anusayas possessed by present minds of the desire realm (Kāmadhātu) that are severed by seeing suffering, if they increase with this mind, are they objects cognized by this mind? Or do they increase with this mind but are not objects cognized by it, or are they objects cognized by this mind but do not increase with it, or do they increase with this mind and are also objects cognized by it, or do they neither increase with this mind nor are objects cognized by it. Those that increase with this mind but are not objects cognized by it refer to those anusayas that are associated with this mind. Those that are objects cognized by this mind but do not increase with it refer to those anusayas that can cognize this mind but have already ceased. Those that increase with this mind and are also objects cognized by it refer to those anusayas that can cognize this mind but have not yet ceased. Those that neither increase with this mind nor are objects cognized by it refer to those anusayas: other objects; other anusayas; or pervasive anusayas of different realms. Just as with minds of the desire realm (Kāmadhātu) that are severed by seeing suffering, so too with minds severed by seeing origination, cessation, and the path, as well as defiled minds severed by cultivation. Regarding all anusayas possessed by past undefiled minds of the desire realm (Kāmadhātu) that are severed by cultivation, if they increase with this mind, are they objects cognized by this mind? If these anusayas increase with this mind, then they are also objects cognized by it. Or are they objects cognized by this mind but do not increase with it, referring to those anusayas that can cognize this mind but have already ceased. Just as with past minds, so too with future and present minds. Just as with the desire realm (Kāmadhātu), so too with the form realm (Rūpadhātu) and the formless realm (Arūpadhātu). There are fifteen types of minds, namely five types of minds of the desire realm (Kāmadhātu), five types of minds of the form realm (Rūpadhātu), and five types of minds of the formless realm (Arūpadhātu). What are the five types of minds of the desire realm (Kāmadhātu)? They are minds of the desire realm (Kāmadhātu) that are severed by seeing suffering, severed by seeing origination, severed by seeing cessation, severed by seeing the path, and severed by cultivation. Just as there are five types of minds of the desire realm (Kāmadhātu), so too with the form realm (Rūpadhātu) and the formless realm (Arūpadhātu). These fifteen types of minds can be past, future, or present. Regarding all anusayas possessed by past minds of the desire realm (Kāmadhātu) that are severed by seeing suffering, if they do not increase with this mind, then are they not objects cognized by this mind? Assuming they are not objects cognized by this mind, then do they not increase with this mind? Just as with past minds, so too with future and present minds. Just as with minds severed by seeing suffering, so too with minds severed by seeing origination, cessation, and the path, as well as minds severed by cultivation. -------------------------------------------------------------------------------- 。如欲界系，色界系、无色界系亦尔。