T26n1539_阿毗達磨識身足論
大正藏第 26 冊 No. 1539 阿毗達磨識身足論
No. 1539
阿毗達磨識身足論卷第一
提婆設摩阿羅漢造
三藏法師玄奘奉 詔譯
初歸禮讚頌
稽首大覺覺中王， 覺王所供三界日， 解脫妙法智所歸， 智者所依諸聖眾。 阿毗達磨海難渡， 佛口池流千聖飲， 于境巨溟能善決， 故我至誠今頂禮。 朗日不舉照人間， 稠林昏翳孰能遣？ 若無阿毗達磨論， 智所知冥誰殄滅？ 阿毗達磨正法燈， 心中凈眼智根本， 所知林日邪論劍， 開士威力如來藏。 三界照明慧眼道， 一切法燈佛語海， 能發勝慧破諸疑， 是諸聖賢法衢路。 智者慧水大陂池， 求智勇銳勝基本， 了此勝法至聰明， 悟斯聖教真佛子。
總嗢拖南頌
初目乾連蘊， 次補特伽羅， 因所緣雜類， 四句最為后。
識身足論目乾連蘊第一之一第一嗢拖南頌
根惡行想， 尋思界漏， 火愛所有， 垢縛皆三。
沙門目連作如是說：過去未來無，現在無為有。應問彼言：汝然此不？謂契經中世尊善語善詞善說三不善根：貪不善根、瞋不善根、癡不善根。彼答言：爾。復問
【現代漢語翻譯】 現代漢語譯本 大正藏第 26 冊 No. 1539 《阿毗達磨識身足論》
No. 1539
《阿毗達磨識身足論》卷第一
提婆設摩阿羅漢（Devaśarman Arhat）造
三藏法師玄奘奉 詔譯
初歸禮讚頌
稽首大覺覺中王， 覺王所供三界日， 解脫妙法智所歸， 智者所依諸聖眾。 阿毗達磨海難渡， 佛口池流千聖飲， 于境巨溟能善決， 故我至誠今頂禮。 朗日不舉照人間， 稠林昏翳孰能遣？ 若無阿毗達磨論， 智所知冥誰殄滅？ 阿毗達磨正法燈， 心中凈眼智根本， 所知林日邪論劍， 開士威力如來藏。 三界照明慧眼道， 一切法燈佛語海， 能發勝慧破諸疑， 是諸聖賢法衢路。 智者慧水大陂池， 求智勇銳勝基本， 了此勝法至聰明， 悟斯聖教真佛子。
總嗢拖南頌
初目乾連蘊， 次補特伽羅（Pudgala）， 因所緣雜類， 四句最為后。
識身足論目乾連蘊第一之一第一嗢拖南頌
根惡行想， 尋思界漏， 火愛所有， 垢縛皆三。
沙門目連作如是說：過去未來無，現在無為有。應問彼言：汝然此不？謂契經中世尊善語善詞善說三不善根：貪不善根、瞋不善根、癡不善根。彼答言：爾。復問
【English Translation】 English version T26 No. 1539 Abhidharma-vijñānakāya-pāda-śāstra
No. 1539
Abhidharma-vijñānakāya-pāda-śāstra, Volume 1
Composed by Devaśarman Arhat (提婆設摩阿羅漢)
Translated under imperial decree by Tripitaka Master Xuanzang
Initial Homage and Praise
I bow to the Great Awakened One, the king among the awakened, the sun of the Three Realms, offered by the awakened kings, The wonderful Dharma of liberation, the refuge of wisdom, the assembly of sages, relied upon by the wise. The Abhidharma is a sea difficult to cross, a pond flowing from the Buddha's mouth, drunk by a thousand sages, It can skillfully resolve the vast ocean of objects, therefore I sincerely bow in reverence. If the bright sun does not rise to illuminate the human world, who can dispel the dense forest of darkness? If there were no Abhidharma treatises, who would extinguish the darkness known by wisdom? The Abhidharma is the lamp of the true Dharma, the pure eye in the heart, the root of wisdom, The forest of knowable objects is the sun, heretical arguments are swords, the power of the Bodhisattva is the Tathāgata-garbha (如來藏). The path of the wisdom eye illuminates the Three Realms, the sea of the Buddha's words is the lamp of all Dharmas, It can generate supreme wisdom and break through all doubts, it is the path of the sages and worthies. The great pond of the wise man's wisdom water, the foundation for seeking wisdom, courage, and sharpness, Understanding this supreme Dharma leads to intelligence, awakening to this sacred teaching makes one a true son of the Buddha.
Summary Verse
First, Maudgalyāyana's (目乾連) Skandha, then the Pudgala (補特伽羅), Causes, conditions, miscellaneous categories, the four verses are last.
Vijñānakāya-pāda-śāstra, Maudgalyāyana's Skandha, First of One, First Summary Verse
Roots, evils, actions, thoughts, investigation, realms, outflows, fire, love, possessions, Defilements and bonds are all three.
The Śrāmaṇa (沙門) Maudgalyāyana speaks thus: the past and future do not exist, the present and unconditioned exist. One should ask him: Do you affirm this? For in the Sutras, the World-Honored One spoke well, with good words, and well explained the three unwholesome roots: the unwholesome root of greed, the unwholesome root of hatred, the unwholesome root of delusion. He answers: Yes. Ask again
彼言：汝然此不？謂有能于貪不善根已觀、今觀、當觀是不善？彼答言：爾。為何所觀？過去耶、未來耶、現在耶？若言觀過去，應說有過去，不應無過去；言過去無，不應道理。若言觀未來，應說有未來，不應無未來；言未來無，不應道理。若言觀現在，應說有一補特伽羅，非前非后二心和合，一是所觀、一是能觀，此不應理。若不說一補特伽羅，非前非后二心和合，一是所觀、一是能觀，則不應說觀于現在；言觀現在，不應道理。若言不觀過去、未來、現在，則無能于貪不善根已觀、今觀、當觀。是不善若無能觀，則無能已厭、今厭、當厭。若無能厭，則無能已離染、今離染、當離染。若無能離染，則無能已解脫、今解脫、當解脫。若無能解脫，則無能已般涅槃、今般涅槃、當般涅槃。如不善，如是結，縛、隨眠、隨煩惱、纏，所棄、所舍、所斷遍知亦爾。復問彼言：汝然此不？謂有能于貪不善根已觀、今觀、當觀，後世感苦異熟？彼答言：爾。為何所觀？過去耶、未來耶、現在耶？若言觀過去，應說有過去，不應無過去；言過去無，不應道理。若言觀未來，應說有未來，不應無未來；言未來無，不應道理。若言觀現在，應說有一補特伽羅，非前非后亦能造業亦即領受此業異熟，此不應理。若不說一補特伽羅，非
【現代漢語翻譯】 現代漢語譯本 他說：『你認可這個嗎？』就是說，存在能夠對貪（Lobha，一種負面情緒）這種不善之根已經觀察、正在觀察、將要觀察的（人），這種不善（事物）？他回答說：『是的。』（對方又問：）『你觀察的是什麼呢？』是過去（的事物）嗎？是未來（的事物）嗎？是現在（的事物）嗎？如果說是觀察過去（的事物），就應該說存在過去（的事物），不應該說不存在過去（的事物）；說過去不存在，是不合道理的。如果說是觀察未來（的事物），就應該說存在未來（的事物），不應該說不存在未來（的事物）；說未來不存在，是不合道理的。如果說是觀察現在（的事物），就應該說存在一個補特伽羅（Pudgala，人），不是前念也不是后念，兩種心識和合，一個是所觀察的，一個是能觀察的，這不合道理。如果不是說一個補特伽羅（Pudgala，人），不是前念也不是后念，兩種心識和合，一個是所觀察的，一個是能觀察的，那麼就不應該說觀察現在（的事物）；說觀察現在（的事物），是不合道理的。如果說不觀察過去、未來、現在（的事物），那麼就不存在能夠對貪（Lobha，一種負面情緒）這種不善之根已經觀察、正在觀察、將要觀察的（人）。如果不存在能夠觀察的（人），那麼就不存在能夠已經厭離、正在厭離、將要厭離的（人）。如果不存在能夠厭離的（人），那麼就不存在能夠已經離染、正在離染、將要離染的（人）。如果不存在能夠離染的（人），那麼就不存在能夠已經解脫、正在解脫、將要解脫的（人）。如果不存在能夠解脫的（人），那麼就不存在能夠已經般涅槃（Parinirvana，完全的涅槃）、正在般涅槃（Parinirvana，完全的涅槃）、將要般涅槃（Parinirvana，完全的涅槃）的（人）。如同不善（一樣），結（Samyoojana，煩惱的束縛），縛（Bandhana，束縛），隨眠（Anusaya，潛在的煩惱），隨煩惱（Upaklesha，較小的煩惱），纏（Paryavasthana，纏繞），所棄（Prahana，斷除），所舍（Visarjana，捨棄），所斷遍知（Parijna，完全的理解和斷除）也是如此。』 又問他說：『你認可這個嗎？』就是說，存在能夠對貪（Lobha，一種負面情緒）這種不善之根已經觀察、正在觀察、將要觀察的（人），（並且因此）在後世感受痛苦的異熟果報？他回答說：『是的。』（對方又問：）『你觀察的是什麼呢？』是過去（的事物）嗎？是未來（的事物）嗎？是現在（的事物）嗎？如果說是觀察過去（的事物），就應該說存在過去（的事物），不應該說不存在過去（的事物）；說過去不存在，是不合道理的。如果說是觀察未來（的事物），就應該說存在未來（的事物），不應該說不存在未來（的事物）；說未來不存在，是不合道理的。如果說是觀察現在（的事物），就應該說存在一個補特伽羅（Pudgala，人），不是前念也不是后念，既能造業也能領受此業的異熟果報，這不合道理。如果不是說一個補特伽羅（Pudgala，人），不是
【English Translation】 English version He said: 'Do you accept this? That there is someone who has observed, is observing, or will observe greed (Lobha, a negative emotion), the unwholesome root, is unwholesome?' He replied: 'Yes.' '(The other party then asked:) 'What are you observing?' Is it the past? Is it the future? Is it the present? If you say you are observing the past, you should say that the past exists, you should not say that the past does not exist; saying that the past does not exist is unreasonable. If you say you are observing the future, you should say that the future exists, you should not say that the future does not exist; saying that the future does not exist is unreasonable. If you say you are observing the present, you should say that there is a Pudgala (Pudgala, person), neither a previous thought nor a subsequent thought, two minds combined, one is the observed and one is the observer, this is unreasonable. If you do not say that there is a Pudgala (Pudgala, person), neither a previous thought nor a subsequent thought, two minds combined, one is the observed and one is the observer, then you should not say that you are observing the present; saying that you are observing the present is unreasonable. If you say that you do not observe the past, future, or present, then there is no one who has observed, is observing, or will observe greed (Lobha, a negative emotion), the unwholesome root. If there is no one who can observe, then there is no one who has become disgusted, is becoming disgusted, or will become disgusted. If there is no one who can become disgusted, then there is no one who has become detached, is becoming detached, or will become detached. If there is no one who can become detached, then there is no one who has become liberated, is becoming liberated, or will become liberated. If there is no one who can become liberated, then there is no one who has attained Parinirvana (Parinirvana, complete Nirvana), is attaining Parinirvana (Parinirvana, complete Nirvana), or will attain Parinirvana (Parinirvana, complete Nirvana). Just like unwholesome, so too are the fetters (Samyoojana, the bonds of affliction), bonds (Bandhana, bondage), latent tendencies (Anusaya, latent afflictions), secondary afflictions (Upaklesha, minor afflictions), entanglements (Paryavasthana, entanglements), what is abandoned (Prahana, abandonment), what is relinquished (Visarjana, relinquishment), and complete knowledge of what is to be abandoned (Parijna, complete understanding and abandonment).' He further asked him: 'Do you accept this? That there is someone who has observed, is observing, or will observe greed (Lobha, a negative emotion), the unwholesome root, (and therefore) experiences the painful result in a future life?' He replied: 'Yes.' '(The other party then asked:) 'What are you observing?' Is it the past? Is it the future? Is it the present? If you say you are observing the past, you should say that the past exists, you should not say that the past does not exist; saying that the past does not exist is unreasonable. If you say you are observing the future, you should say that the future exists, you should not say that the future does not exist; saying that the future does not exist is unreasonable. If you say you are observing the present, you should say that there is a Pudgala (Pudgala, person), neither a previous thought nor a subsequent thought, who can both create karma and experience the result of this karma, this is unreasonable. If you do not say that there is a Pudgala (Pudgala, person), neither a
前非后亦能造業亦即領受此業異熟，則不應說觀于現在；言觀現在，不應道理。若言不觀過去、未來、現在，則無能于貪不善根已觀、今觀、當觀後世感苦異熟。若無能觀，則無能已厭、今厭、當厭。若無能厭，則無能已離染、今離染、當離染。若無能離染，則無能已解脫、今解脫、當解脫。若無能解脫，則無能已般涅槃、今般涅槃、當般涅槃。如貪不善根，如是瞋不善根、癡不善根亦爾。身惡行、語惡行是不善，非結、非縛、非隨眠、非隨煩惱、非纏，是所棄、所舍、所斷遍知，能於後世感苦異熟。意惡行是不善，結、縛、隨眠、隨煩惱、纏，所棄、所舍、所斷遍知，能於後世感苦異熟。欲想、恚想、害想是不善，非結、非縛、非隨眠、非隨煩惱、非纏，是所棄、所舍、所斷遍知，能於後世感苦異熟。欲尋、恚尋、害尋是不善，非結、非縛、非隨眠，是隨煩惱、非纏，是所棄、所舍、所斷遍知，能於後世感苦異熟。欲界、恚界是不善，結、縛、隨眠、隨煩惱、纏、所棄、所舍、所斷遍知，能於後世感苦異熟。害界是不善，非結、非縛、非隨眠，是隨煩惱、非纏，是所棄、所舍、所斷遍知，能於後世感苦異熟。欲漏、無明漏是不善，結、縛、隨眠、隨煩惱、纏，所棄、所舍、所斷遍知，能於後世感苦異熟。有漏非不善
【現代漢語翻譯】 現代漢語譯本： 如果過去所造的惡業，之後也能繼續造業，並且領受這些業的果報，那麼就不應該說只觀察現在；如果只說觀察現在，這是不合道理的。如果說不觀察過去、未來、現在，那麼就無法對貪慾這種不善的根源，已經觀察、正在觀察、將要觀察到它在來世所感受的痛苦果報。如果無法觀察，就無法已經厭惡、正在厭惡、將要厭惡。如果無法厭惡，就無法已經離染、正在離染、將要離染。如果無法離染，就無法已經解脫、正在解脫、將要解脫。如果無法解脫，就無法已經般涅槃（Parinirvana，完全的涅槃）、正在般涅槃、將要般涅槃。如同貪慾這種不善的根源，嗔恚這種不善的根源、愚癡這種不善的根源也是一樣。 身惡行、語惡行是不善的，不是結（Samyoojana，煩惱的束縛）、不是縛（Bandhana，束縛）、不是隨眠（Anusaya，潛在的煩惱）、不是隨煩惱（Upakilesa，較小的煩惱）、不是纏（Paryavasthana，纏繞），是應該拋棄、應該舍離、應該斷除並完全瞭解的，能在來世感受痛苦的果報。意惡行是不善的，是結、是縛、是隨眠、是隨煩惱、是纏，是應該拋棄、應該舍離、應該斷除並完全瞭解的，能在來世感受痛苦的果報。欲想、恚想、害想是不善的，不是結、不是縛、不是隨眠、不是隨煩惱、不是纏，是應該拋棄、應該舍離、應該斷除並完全瞭解的，能在來世感受痛苦的果報。欲尋、恚尋、害尋是不善的，不是結、不是縛、不是隨眠，是隨煩惱、不是纏，是應該拋棄、應該舍離、應該斷除並完全瞭解的，能在來世感受痛苦的果報。欲界、恚界是不善的，是結、是縛、是隨眠、是隨煩惱、是纏，是應該拋棄、應該舍離、應該斷除並完全瞭解的，能在來世感受痛苦的果報。害界是不善的，不是結、不是縛、不是隨眠，是隨煩惱、不是纏，是應該拋棄、應該舍離、應該斷除並完全瞭解的，能在來世感受痛苦的果報。欲漏、無明漏是不善的，是結、是縛、是隨眠、是隨煩惱、是纏，是應該拋棄、應該舍離、應該斷除並完全瞭解的，能在來世感受痛苦的果報。有漏不是不善的。
【English Translation】 English version: If past actions can still create karma and one can still experience the results of that karma, then it should not be said that one only observes the present. To say one only observes the present is unreasonable. If it is said that one does not observe the past, future, or present, then one cannot have already observed, be observing, or will observe the painful results in future lives from the unwholesome root of greed. If one cannot observe, then one cannot have already become disgusted, be becoming disgusted, or will become disgusted. If one cannot become disgusted, then one cannot have already become detached, be becoming detached, or will become detached. If one cannot become detached, then one cannot have already become liberated, be becoming liberated, or will become liberated. If one cannot become liberated, then one cannot have already attained Parinirvana (complete Nirvana), be attaining Parinirvana, or will attain Parinirvana. Just as with the unwholesome root of greed, so it is with the unwholesome roots of hatred and delusion. Evil actions of body and speech are unwholesome, but are not fetters (Samyoojana), bonds (Bandhana), latent tendencies (Anusaya), secondary defilements (Upakilesa), or entanglements (Paryavasthana). They are to be abandoned, relinquished, and cut off through thorough understanding, and they can cause painful results in future lives. Evil actions of mind are unwholesome, and are fetters, bonds, latent tendencies, secondary defilements, and entanglements. They are to be abandoned, relinquished, and cut off through thorough understanding, and they can cause painful results in future lives. Thoughts of desire, thoughts of hatred, and thoughts of harm are unwholesome, but are not fetters, bonds, latent tendencies, secondary defilements, or entanglements. They are to be abandoned, relinquished, and cut off through thorough understanding, and they can cause painful results in future lives. Initial applications of mind towards desire, hatred, and harm are unwholesome, but are not fetters, bonds, or latent tendencies. They are secondary defilements, but not entanglements. They are to be abandoned, relinquished, and cut off through thorough understanding, and they can cause painful results in future lives. The realms of desire and hatred are unwholesome, and are fetters, bonds, latent tendencies, secondary defilements, and entanglements. They are to be abandoned, relinquished, and cut off through thorough understanding, and they can cause painful results in future lives. The realm of harm is unwholesome, but is not a fetter, bond, or latent tendency. It is a secondary defilement, but not an entanglement. It is to be abandoned, relinquished, and cut off through thorough understanding, and it can cause painful results in future lives. The outflows of desire and ignorance are unwholesome, and are fetters, bonds, latent tendencies, secondary defilements, and entanglements. They are to be abandoned, relinquished, and cut off through thorough understanding, and they can cause painful results in future lives. The outflow of becoming is not unwholesome.
，是結、縛、隨眠、隨煩惱、纏，所棄、所舍、所斷遍知，非於後世感苦異熟。貪火、瞋火、癡火及欲愛是不善，結、縛、隨眠、隨煩惱、纏，所棄、所舍、所斷遍知，能於後世感苦異熟。色愛、無色愛非不善，是結、縛、隨眠、隨煩惱、纏，所棄、所舍、所斷遍知，非於後世感苦異熟。貪所有、瞋所有、癡所有、貪垢、瞋垢、癡垢、貪縛、瞋縛、癡縛是不善，結、縛、隨眠、隨煩惱、纏，所棄，所舍，所斷遍知，能於後世感苦異熟。
識身足論目乾連蘊第一中第二嗢拖南頌
瀑扼取系蓋， 下上栽拘礙， 見愛與隨眠， 邪支結業道。
沙門目連作如是說：過去未來無，現在無為有。應問彼言：汝然此不？謂契經中世尊善語善詞善說四種瀑流：欲瀑流、有瀑流、見瀑流、無明瀑流。彼答言：爾。復問彼言：汝然此不？謂有能于欲瀑流已觀、今觀、當觀是不善？彼答言：爾。為何所觀？過去耶、未來耶、現在耶？若言觀過去，應說有過去，不應無過去；言過去無，不應道理。若言觀未來，應說有未來，不應無未來；言未來無，不應道理。若言觀現在，應說有一補特伽羅，非前非后二心和合，一是所觀、一是能觀，此不應理。若不說一補特伽羅，非前非后二心和合，一是所觀、一是能觀，則不應
【現代漢語翻譯】 現代漢語譯本：是結（Kleshas，煩惱）、縛（Bandhana，束縛）、隨眠（Anusaya，潛在的煩惱）、隨煩惱（Upakleshas，次要的煩惱）、纏（Paryavasthana，纏縛），這些都是應當被捨棄、應當被斷除、應當被完全理解的，但它們不會在後世帶來痛苦的異熟果報。貪火、瞋火、癡火以及對慾望的愛是不善的，是結、縛、隨眠、隨煩惱、纏，這些都是應當被捨棄、應當被斷除、應當被完全理解的，並且能夠在後世帶來痛苦的異熟果報。對色界（Rupa-dhatu）的愛、對無色界（Arupa-dhatu）的愛並非不善，是結、縛、隨眠、隨煩惱、纏，這些都是應當被捨棄、應當被斷除、應當被完全理解的，但它們不會在後世帶來痛苦的異熟果報。貪所有、瞋所有、癡所有、貪垢、瞋垢、癡垢、貪縛、瞋縛、癡縛是不善的，是結、縛、隨眠、隨煩惱、纏，這些都是應當被捨棄、應當被斷除、應當被完全理解的，並且能夠在後世帶來痛苦的異熟果報。
《識身足論》目乾連蘊第一中第二嗢拖南頌：
瀑流、扼、取、系、蓋，下、上、栽、拘、礙，見、愛與隨眠，邪支、結、業道。
沙門（Sramana，修行者）目連（Maudgalyayana）這樣說：過去未來沒有，現在無為有。應該問他：『你認可這個說法嗎？』因為在契經（Sutra，佛經）中，世尊（Bhagavan，佛陀）善妙地講述了四種瀑流：欲瀑流（Kama-ogha，對慾望的洪流）、有瀑流（Bhava-ogha，對存在的洪流）、見瀑流（Dristi-ogha，對見解的洪流）、無明瀑流（Avidya-ogha，對無明的洪流）。他回答說：『認可。』再問他：『你認可這個說法嗎？』就是說，有人能夠對欲瀑流已經觀察、正在觀察、將要觀察，這是不善的嗎？他回答說：『認可。』那麼他觀察的是什麼呢？是過去嗎？是未來嗎？是現在嗎？如果他說觀察過去，就應該說有過去，不應該說沒有過去；說過去沒有，是不合道理的。如果他說觀察未來，就應該說有未來，不應該說沒有未來；說未來沒有，是不合道理的。如果他說觀察現在，就應該說有一個補特伽羅（Pudgala，個體），不是前一個心，也不是后一個心，兩個心和合在一起，一個是所觀察的，一個是能觀察的，這不合道理。如果不是說一個補特伽羅，不是前一個心，也不是后一個心，兩個心和合在一起，一個是所觀察的，一個是能觀察的，那麼就不應該...
【English Translation】 English version: These are Kleshas (defilements), Bandhana (bonds), Anusaya (latent tendencies), Upakleshas (secondary defilements), and Paryavasthana (obsessions), which should be abandoned, relinquished, and fully understood, but they do not cause painful Vipaka (result) in the afterlife. Craving-fire, hatred-fire, delusion-fire, and attachment to desire are unwholesome; they are Kleshas, Bandhana, Anusaya, Upakleshas, and Paryavasthana, which should be abandoned, relinquished, and fully understood, and they can cause painful Vipaka in the afterlife. Attachment to the Rupa-dhatu (realm of form) and attachment to the Arupa-dhatu (formless realm) are not unwholesome; they are Kleshas, Bandhana, Anusaya, Upakleshas, and Paryavasthana, which should be abandoned, relinquished, and fully understood, but they do not cause painful Vipaka in the afterlife. Possessions of craving, possessions of hatred, possessions of delusion, defilements of craving, defilements of hatred, defilements of delusion, bonds of craving, bonds of hatred, bonds of delusion are unwholesome; they are Kleshas, Bandhana, Anusaya, Upakleshas, and Paryavasthana, which should be abandoned, relinquished, and fully understood, and they can cause painful Vipaka in the afterlife.
The second Udanasong in the first Skandha of Maudgalyayana in the Vijnanakaya-pada-sastra:
Torrents, restraint, grasping, ties, coverings, below, above, planting, hindrance, obstruction, views, craving and latent tendencies, wrong branches, fetters, path of karma.
The Sramana (ascetic) Maudgalyayana said thus: 'The past and future do not exist; the present and the unconditioned exist.' One should ask him: 'Do you affirm this?' Because in the Sutra (scripture), the Bhagavan (Buddha) has well spoken of four kinds of torrents: the Kama-ogha (torrent of desire), the Bhava-ogha (torrent of becoming), the Dristi-ogha (torrent of views), and the Avidya-ogha (torrent of ignorance). He answers: 'I affirm it.' Ask him again: 'Do you affirm this?' That someone is able to observe, is observing, or will observe the torrent of desire, is this unwholesome?' He answers: 'I affirm it.' What is he observing? Is it the past? Is it the future? Is it the present? If he says he is observing the past, one should say that the past exists, one should not say that the past does not exist; saying that the past does not exist is unreasonable. If he says he is observing the future, one should say that the future exists, one should not say that the future does not exist; saying that the future does not exist is unreasonable. If he says he is observing the present, one should say that there is a Pudgala (individual), not the previous mind, nor the subsequent mind, two minds combined together, one is the observed, one is the observer, this is unreasonable. If it is not said that one Pudgala, not the previous mind, nor the subsequent mind, two minds combined together, one is the observed, one is the observer, then it should not...
說觀于現在；言觀現在，不應道理。若言不觀過去、未來、現在，則無能于欲瀑流已觀、今觀、當觀是不善。若無能觀，則無能已厭、今厭、當厭。若無能厭，則無能已離染、今離染、當離染。若無能離染，則無能已解脫、今解脫、當解脫。若無能解脫、則無能已般涅槃、今般涅槃、當般涅槃。如不善，如是結、縛、隨眠、隨煩惱、纏，所棄、所舍、所斷遍知亦爾。復問彼言：汝然此不？謂有能于欲瀑流已觀、今觀、當觀，後世感苦異熟。彼答言：爾。為何所觀？過去耶、未來耶、現在耶？若言觀過去，應說有過去，不應無過去；言過去無，不應道理。若言觀未來，應說有未來，不應無未來；言未來無，不應道理。若言觀現在，應說有一補特伽羅，非前非后亦能造業亦即領受此業異熟，此不應理。若不說一補特伽羅，非前非后亦能造業亦即領受此業異熟，則不應說觀于現在；言觀現在，不應道理。若言不觀過去、未來、現在，則無能于欲瀑流已觀、今觀、當觀後世感苦異熟。若無能觀，則無能已厭、今厭、當厭。若無能厭，則無能已離染、今離染、當離染。若無能離染，則無能已解脫、今解脫、當解脫。若無能解脫，則無能已般涅槃、今般涅槃、當般涅槃。如欲瀑流，如是見瀑流、無明瀑流亦爾。有瀑流非不善，是結
【現代漢語翻譯】 現代漢語譯本： 如果說觀察現在，言說觀察現在，這不合道理。如果說不觀察過去、未來、現在，那麼就沒有能力對於欲瀑流（Kāma-ogha，慾望之流）已經觀察、現在觀察、將來觀察，這是不善的。如果沒有能力觀察，那麼就沒有能力已經厭離、現在厭離、將來厭離。如果沒有能力厭離，那麼就沒有能力已經離染、現在離染、將來離染。如果沒有能力離染，那麼就沒有能力已經解脫、現在解脫、將來解脫。如果沒有能力解脫，那麼就沒有能力已經般涅槃（Parinirvana，完全的涅槃）、現在般涅槃、將來般涅槃。如同不善，如同結（Samyoojana，束縛）、縛（Bandhana，捆綁）、隨眠（Anusaya，潛在的煩惱）、隨煩惱（Upakilesa，次要的煩惱）、纏（Paryavasthana，纏繞），所棄、所舍、所斷遍知也是這樣。 又問他們說：『你們認可這個嗎？』就是說有能力對於欲瀑流已經觀察、現在觀察、將來觀察，在後世感受痛苦的異熟果報。他們回答說：『是的。』那麼觀察的是什麼呢？過去嗎？未來嗎？現在嗎？如果說觀察過去，應該說有過去，不應該說沒有過去；說過去沒有，這不合道理。如果說觀察未來，應該說有未來，不應該說沒有未來；說未來沒有，這不合道理。如果說觀察現在，應該說有一個補特伽羅（Pudgala，人），非前非后也能造業，也立即領受這業的異熟果報，這不合道理。如果不是說一個補特伽羅，非前非后也能造業，也立即領受這業的異熟果報，那麼就不應該說觀察現在；說觀察現在，這不合道理。如果說不觀察過去、未來、現在，那麼就沒有能力對於欲瀑流已經觀察、現在觀察、將來觀察後世感受痛苦的異熟果報。如果沒有能力觀察，那麼就沒有能力已經厭離、現在厭離、將來厭離。如果沒有能力厭離，那麼就沒有能力已經離染、現在離染、將來離染。如果沒有能力離染，那麼就沒有能力已經解脫、現在解脫、將來解脫。如果沒有能力解脫，那麼就沒有能力已經般涅槃、現在般涅槃、將來般涅槃。如同欲瀑流，如同見瀑流（Ditthi-ogha，錯誤的見解之流）、無明瀑流（Avijja-ogha，無明之流）也是這樣。有瀑流不是不善的，是結（Samyoojana，束縛）。
【English Translation】 English version: To say one observes the present; to speak of observing the present, is not reasonable. If one says one does not observe the past, future, or present, then there is no ability to have already observed, now observe, or will observe the flood of desire (Kāma-ogha), which is unwholesome. If there is no ability to observe, then there is no ability to have already become disgusted, now become disgusted, or will become disgusted. If there is no ability to become disgusted, then there is no ability to have already become detached, now become detached, or will become detached. If there is no ability to become detached, then there is no ability to have already become liberated, now become liberated, or will become liberated. If there is no ability to become liberated, then there is no ability to have already attained Parinirvana (Parinirvana, complete Nirvana), now attain Parinirvana, or will attain Parinirvana. Just as with unwholesome things, so too with fetters (Samyoojana), bonds (Bandhana), latent tendencies (Anusaya), secondary defilements (Upakilesa), entanglements (Paryavasthana), what is abandoned, what is relinquished, what is severed through full knowledge. Again, they are asked: 'Do you affirm this?' That is, there is the ability to have already observed, now observe, or will observe the flood of desire, experiencing the painful result in a future life. They answer: 'Yes.' What is being observed? The past? The future? Or the present? If one says one observes the past, one should say there is a past, one should not say there is no past; to say there is no past is not reasonable. If one says one observes the future, one should say there is a future, one should not say there is no future; to say there is no future is not reasonable. If one says one observes the present, one should say there is a person (Pudgala), neither prior nor subsequent, who can both create karma and immediately experience the result of this karma, which is not reasonable. If one does not say there is a person, neither prior nor subsequent, who can both create karma and immediately experience the result of this karma, then one should not say one observes the present; to say one observes the present is not reasonable. If one says one does not observe the past, future, or present, then there is no ability to have already observed, now observe, or will observe the flood of desire, experiencing the painful result in a future life. If there is no ability to observe, then there is no ability to have already become disgusted, now become disgusted, or will become disgusted. If there is no ability to become disgusted, then there is no ability to have already become detached, now become detached, or will become detached. If there is no ability to become detached, then there is no ability to have already become liberated, now become liberated, or will become liberated. If there is no ability to become liberated, then there is no ability to have already attained Parinirvana, now attain Parinirvana, or will attain Parinirvana. Just as with the flood of desire, so too with the flood of views (Ditthi-ogha), and the flood of ignorance (Avijja-ogha). There are floods that are not unwholesome, they are fetters (Samyoojana).
、縛、隨眠、隨煩惱、纏，所棄、所舍、所斷遍知，非於後世感苦異熟。如瀑流，扼亦爾。于諸取中，欲取、見取、戒禁取是不善，結、縛、隨眠、隨煩惱、纏，所棄、所舍、所斷遍知，能於後世感苦異熟。我語取非不善，是結、縛、隨眠、隨煩惱、纏，所棄、所舍、所斷遍知，非於後世感苦異熟。諸系是不善，結、縛、隨眠、隨煩惱、纏，所棄、所舍、所斷遍知，能於後世感苦異熟。于諸蓋中，貪慾蓋、瞋恚蓋、疑蓋是不善，結、縛、隨眠、隨煩惱、纏，所棄、所舍、所斷遍知，能於後世感苦異熟。惛沉睡眠蓋、掉舉惡作蓋是不善，非結、非縛、非隨眠，是隨煩惱、纏，所棄、所舍、所斷遍知，能於後世感苦異熟。下分結中薩迦耶見非不善，是結、縛、隨眠、隨煩惱、纏，所棄、所舍、所斷遍知，非於後世感苦異熟。餘下分結是不善，結、縛、隨眠、隨煩惱、纏，所棄、所舍、所斷遍知，能於後世感苦異熟。上分結中掉舉結非不善，非結、非縛、非隨眠，是隨煩惱、纏，所棄、所舍、所斷遍知，非於後世感苦異熟。余上分結非不善，是結、縛、隨眠、隨煩惱、纏，所棄、所舍、所斷遍知，非於後世感苦異熟。五心根栽、五心拘礙是不善，結、縛、隨眠、隨煩惱、纏，所棄、所舍、所斷遍知，能於後世感苦異熟。于諸
見中薩迦耶見、邊執見非不善，是結、縛、隨眠、隨煩惱、纏，所棄、所舍、所斷遍知，非於後世感苦異熟。邪見、見取、戒禁取是不善，結、縛、隨眠、隨煩惱、纏，所棄、所舍、所斷遍知，能於後世感苦異熟。諸身愛是不善，結、縛、隨眠、隨煩惱、纏，所棄、所舍、所斷遍知，能於後世感苦異熟。諸隨眠中有貪隨眠非不善，是結、縛、隨眠、隨煩惱、纏，所棄，所舍，所斷遍知，非於後世感苦異熟。所餘隨眠是不善，結、縛、隨眠、隨煩惱、纏，所棄、所舍、所斷遍知，能於後世感苦異熟。諸邪支中邪見是不善，結、縛、隨眠、隨煩惱、纏，所棄、所舍、所斷遍知，能於後世感苦異熟。邪語、邪業、邪命是不善，非結、非縛、非隨眠、非隨煩惱、非纏，是所棄、所舍、所斷遍知，能於後世感苦異熟。所餘邪支是不善，非結、非縛、非隨眠，是隨煩惱，非纏，是所棄、所舍、所斷遍知，能於後世感苦異熟。于諸結中，嫉結、慳結是不善，結、縛，非隨眠，是隨煩惱、纏，所棄、所舍、所斷遍知，能於後世感苦異熟。所餘諸結是不善，結、縛、隨眠、隨煩惱、纏，所棄、所舍、所斷遍知，能於後世感苦異熟。諸業道中前七業道是不善，非結、非縛、非隨眠、非隨煩惱、非纏，是所棄、所舍、所斷遍知，能於後世感苦
【現代漢語翻譯】 現代漢語譯本： 認為自身（薩迦耶見，Sakkāya-ditthi）中存在，以及執著于極端觀點（邊執見，antaggāhikā-ditthi）並非不善，它們是結（saṃyojana）、縛（bandhana）、隨眠（anusaya）、隨煩惱（upakkilesa）、纏（pariyuṭṭhāna），應當被捨棄、放下、斷除和完全理解，但不會在來世帶來痛苦的異熟果報。邪見（micchā-ditthi）、見取（ditthi-parāmāsa）、戒禁取（sīlabbataparāmāsa）是不善的，它們是結、縛、隨眠、隨煩惱、纏，應當被捨棄、放下、斷除和完全理解，並且能在來世帶來痛苦的異熟果報。對身體的貪愛是不善的，是結、縛、隨眠、隨煩惱、纏，應當被捨棄、放下、斷除和完全理解，並且能在來世帶來痛苦的異熟果報。在所有隨眠中，貪隨眠並非不善，它是結、縛、隨眠、隨煩惱、纏，應當被捨棄、放下、斷除和完全理解，但不會在來世帶來痛苦的異熟果報。其餘的隨眠是不善的，是結、縛、隨眠、隨煩惱、纏，應當被捨棄、放下、斷除和完全理解，並且能在來世帶來痛苦的異熟果報。在所有邪支中，邪見是不善的，是結、縛、隨眠、隨煩惱、纏，應當被捨棄、放下、斷除和完全理解，並且能在來世帶來痛苦的異熟果報。邪語（micchā-vācā）、邪業（micchā-kammanta）、邪命（micchā-ājīva）是不善的，但不是結、不是縛、不是隨眠、不是隨煩惱、不是纏，應當被捨棄、放下、斷除和完全理解，並且能在來世帶來痛苦的異熟果報。其餘的邪支是不善的，不是結、不是縛、不是隨眠，是隨煩惱，不是纏，應當被捨棄、放下、斷除和完全理解，並且能在來世帶來痛苦的異熟果報。在所有結中，嫉結（issā-saṃyojana）、慳結（macchariya-saṃyojana）是不善的，是結、縛，不是隨眠，是隨煩惱、纏，應當被捨棄、放下、斷除和完全理解，並且能在來世帶來痛苦的異熟果報。其餘的結是不善的，是結、縛、隨眠、隨煩惱、纏，應當被捨棄、放下、斷除和完全理解，並且能在來世帶來痛苦的異熟果報。在所有業道中，前七種業道是不善的，不是結、不是縛、不是隨眠、不是隨煩惱、不是纏，應當被捨棄、放下、斷除和完全理解，並且能在來世帶來痛苦的異熟
【English Translation】 English version: Regarding the view of self (Sakkāya-ditthi), and clinging to extreme views (antaggāhikā-ditthi), these are not unwholesome. They are fetters (saṃyojana), bonds (bandhana), latent tendencies (anusaya), defilements (upakkilesa), and entanglements (pariyuṭṭhāna), to be abandoned, relinquished, severed, and fully understood, but they do not produce painful results in the future. Wrong view (micchā-ditthi), attachment to views (ditthi-parāmāsa), and attachment to rites and rituals (sīlabbataparāmāsa) are unwholesome. They are fetters, bonds, latent tendencies, defilements, and entanglements, to be abandoned, relinquished, severed, and fully understood, and they can produce painful results in the future. Craving for the body is unwholesome. It is a fetter, bond, latent tendency, defilement, and entanglement, to be abandoned, relinquished, severed, and fully understood, and it can produce painful results in the future. Among all latent tendencies, the latent tendency of greed is not unwholesome. It is a fetter, bond, latent tendency, defilement, and entanglement, to be abandoned, relinquished, severed, and fully understood, but it does not produce painful results in the future. The remaining latent tendencies are unwholesome. They are fetters, bonds, latent tendencies, defilements, and entanglements, to be abandoned, relinquished, severed, and fully understood, and they can produce painful results in the future. Among all wrong factors, wrong view is unwholesome. It is a fetter, bond, latent tendency, defilement, and entanglement, to be abandoned, relinquished, severed, and fully understood, and it can produce painful results in the future. Wrong speech (micchā-vācā), wrong action (micchā-kammanta), and wrong livelihood (micchā-ājīva) are unwholesome, but they are not fetters, not bonds, not latent tendencies, not defilements, and not entanglements. They are to be abandoned, relinquished, severed, and fully understood, and they can produce painful results in the future. The remaining wrong factors are unwholesome, not fetters, not bonds, not latent tendencies, they are defilements, not entanglements. They are to be abandoned, relinquished, severed, and fully understood, and they can produce painful results in the future. Among all fetters, the fetter of envy (issā-saṃyojana) and the fetter of stinginess (macchariya-saṃyojana) are unwholesome. They are fetters, bonds, not latent tendencies, they are defilements and entanglements, to be abandoned, relinquished, severed, and fully understood, and they can produce painful results in the future. The remaining fetters are unwholesome. They are fetters, bonds, latent tendencies, defilements, and entanglements, to be abandoned, relinquished, severed, and fully understood, and they can produce painful results in the future. Among all paths of action, the first seven paths of action are unwholesome, not fetters, not bonds, not latent tendencies, not defilements, and not entanglements. They are to be abandoned, relinquished, severed, and fully understood, and they can produce painful results in the future.
異熟。后三業道是不善，結、縛、隨眠、隨煩惱、纏，所棄、所舍、所斷遍知，能於後世感苦異熟。
識身足論目乾連蘊第一中第三嗢拖南頌
結蓋覺支心受意， 調練陀堅最為后。
沙門目連作如是說：過去未來無，現在無為有。應問彼言：汝然此不？謂契經中世尊善語善詞善說，若有內眼結，如實了知我有內眼結。若無內眼結，如實了知我無內眼結。如此眼結未生而生、生已令斷、斷已當來不復更生亦如實知。彼答言：爾。為何所知？過去耶、未來耶、現在耶？若言知過去，應說有過去，不應無過去；言過去無，不應道理。若言知未來，應說有未來，不應無未來；言未來無，不應道理。若言知現在，應說有一補特伽羅，非前非后二心和合，一是所知、一是能知，此不應理。若言無一補特伽羅，非前非后二心和合，一是所知、一是能知，不應說言知于現在；言知現在，不應道理。若言不知過去、未來、現在，是則經中世尊善語善詞善說，若有內眼結，如實了知我有內眼結。若無內眼結，如實了知我無內眼結。如此眼結，未生而生、生已令斷、斷已當來不復更生亦如實知。如是契經世尊所說，汝便誹謗違越拒逆。若汝誹謗違越拒逆如是世尊所說契經，不應道理。如眼結，如是耳鼻舌身意結亦爾。
【現代漢語翻譯】 現代漢語譯本 『異熟』（Vipāka）：之後的三個業道是不善的，與『結』（saṃyojana）、『縛』（bandhana）、『隨眠』（anuśaya）、『隨煩惱』（upakleśa）、『纏』（paryavasthāna）相關聯，這些被捨棄、被斷除、被完全理解的事物，能在來世感生痛苦的異熟果報。
《識身足論》目乾連蘊第一中第三嗢拖南頌：
『結』、『蓋』、『覺支』、『心』、『受』、『意』，『調練』、『陀』、『堅』最為后。
沙門目連（Śrāmaṇa Maudgalyāyana）這樣說：過去和未來不存在，現在和無為存在。應該問他：『你認可這個說法嗎？』因為在契經（sūtra）中，世尊（Buddha）善語、善詞、善說，如果存在內眼結（antaḥ cakṣuḥ saṃyojana），如實了知自己存在內眼結；如果不存在內眼結，如實了知自己不存在內眼結。如此眼結，在未生時生起，生起后被斷除，斷除后將來不再生起，也如實了知。他回答說：『是的。』你所知的是什麼？是過去、未來還是現在？如果說知道過去，就應該說存在過去，不應該說不存在過去；說過去不存在，不合道理。如果說知道未來，就應該說存在未來，不應該說不存在未來；說未來不存在，不合道理。如果說知道現在，就應該說存在一個『補特伽羅』（pudgala，人），非前非后兩個心識和合，一個是所知，一個是能知，這不合道理。如果說不存在一個『補特伽羅』，非前非后兩個心識和合，一個是所知，一個是能知，就不應該說知道現在；說知道現在，不合道理。如果說不知道過去、未來、現在，那麼經中世尊善語、善詞、善說，如果存在內眼結，如實了知自己存在內眼結；如果不存在內眼結，如實了知自己不存在內眼結。如此眼結，在未生時生起，生起后被斷除，斷除后將來不再生起，也如實了知。像這樣契經是世尊所說，你卻誹謗、違越、拒逆。如果你誹謗、違越、拒逆像這樣世尊所說的契經，是不合道理的。』如同眼結，耳鼻舌身意結也是如此。
【English Translation】 English version 『Vipāka』 (異熟): The latter three paths of karma are unwholesome, associated with 『saṃyojana』 (結, fetters), 『bandhana』 (縛, bonds), 『anuśaya』 (隨眠, latent tendencies), 『upakleśa』 (隨煩惱, secondary defilements), and 『paryavasthāna』 (纏, entanglements). These things that are abandoned, relinquished, cut off, and fully understood can cause painful Vipāka results in future lives.
From the third Udanasong in the first Skandha chapter of the Vijñānakāyaśāstra (識身足論) by Maudgalyāyana (目乾連):
『Fetter』 (結), 『cover』 (蓋), 『limb of enlightenment』 (覺支), 『mind』 (心), 『feeling』 (受), 『intention』 (意), 『taming』 (調練), 『dha』 (陀), 『firm』 (堅) are the last.
The Śrāmaṇa Maudgalyāyana (沙門目連) said thus: 『The past and future do not exist; the present and the unconditioned exist.』 One should ask him: 『Do you agree with this statement?』 Because in the sūtras (契經), the Buddha (世尊) speaks well, uses good words, and explains well. If there is an internal eye-fetter (antaḥ cakṣuḥ saṃyojana), one truly knows that one has an internal eye-fetter; if there is no internal eye-fetter, one truly knows that one does not have an internal eye-fetter. Thus, this eye-fetter, when not yet arisen, arises; having arisen, it is cut off; having been cut off, it will not arise again in the future, one also truly knows. He answers: 『Yes.』 What do you know? Is it the past, the future, or the present? If you say you know the past, you should say that the past exists; you should not say that the past does not exist; saying that the past does not exist is unreasonable. If you say you know the future, you should say that the future exists; you should not say that the future does not exist; saying that the future does not exist is unreasonable. If you say you know the present, you should say that there exists a 『pudgala』 (補特伽羅, person), with two minds, neither preceding nor following, one being the known and the other being the knower, which is unreasonable. If you say that there does not exist a 『pudgala』, with two minds, neither preceding nor following, one being the known and the other being the knower, you should not say that you know the present; saying that you know the present is unreasonable. If you say you do not know the past, future, or present, then in the sūtras, the Buddha speaks well, uses good words, and explains well. If there is an internal eye-fetter, one truly knows that one has an internal eye-fetter; if there is no internal eye-fetter, one truly knows that one does not have an internal eye-fetter. Thus, this eye-fetter, when not yet arisen, arises; having arisen, it is cut off; having been cut off, it will not arise again in the future, one also truly knows. Like this, the sūtras are what the Buddha said, but you slander, violate, and reject them. If you slander, violate, and reject the sūtras spoken by the Buddha in this way, it is unreasonable.』 Just like the eye-fetter, so are the ear, nose, tongue, body, and mind fetters.
沙門目連作如是說：過去未來無，現在無為有。應問彼言：汝然此不？于契經中世尊善語善詞善說，若有內貪慾蓋，如實了知我有內貪慾蓋。若無內貪慾蓋，如實了知我無內貪慾蓋。如此貪慾蓋，未生而生、生已令斷、斷已當來不復更生亦如實知。彼答言：爾。為何所知？過去耶、未來耶、現在耶？若言知過去，應說有過去，不應無過去；言過去無，不應道理。若言知未來，應說有未來，不應無未來；言未來無，不應道理。若言知現在，應說有一補特伽羅，非前非后二心和合，一是所知、一是能知，此不應理。若言無一補特伽羅，非前非后二心和合，一是所知、一是能知，則不應言知于現在；言知現在，不應道理。若言不知過去、未來、現在，是則經中世尊善語善詞善說，若有內貪慾蓋，如實了知我有內貪慾蓋。若無內貪慾蓋，如實了知我無內貪慾蓋。如此貪慾蓋，未生而生、生已令斷、斷已當來不復更生亦如實知。如是契經世尊所說，汝便誹謗違越拒逆。若汝誹謗違越拒逆如是世尊所說契經，不應道理。如貪慾蓋，如是瞋恚、惛沈、睡眠、掉舉、惡作疑蓋亦爾。
沙門目連作如是說：過去未來無，現在無為有。應問彼言：汝然此不？于契經中世尊善語善詞善說，若有內念等覺支，如實了知我有內念等覺
【現代漢語翻譯】 現代漢語譯本 沙門 Maudgalyāyana（目連，佛陀十大弟子之一，以神通著稱）這樣說：『過去和未來不存在，只有現在的無為法存在。』 應該這樣問他：『你認可這個說法嗎？』 在契經（佛教經典）中，世尊（佛陀）善於言說，他的話語精妙，他的教導完善。如果內心有貪慾蓋（五蓋之一，障礙修行的煩惱），就能如實地知道自己內心有貪慾蓋；如果內心沒有貪慾蓋，就能如實地知道自己內心沒有貪慾蓋。對於貪慾蓋，未生而生，生已令斷，斷已將來不再生起，也能如實地知道。』 他如果回答說：『是的，我認可。』 那麼應該問：『你所知道的是過去、未來還是現在？』 如果他說知道過去，就應該承認過去存在，不應該說過去不存在；說過去不存在，是不合道理的。如果他說知道未來，就應該承認未來存在，不應該說未來不存在；說未來不存在，是不合道理的。如果他說知道現在，就應該承認有一個補特伽羅（pudgala，人或個體），不是前念也不是后念，而是兩個心念和合，一個是所知，一個是能知，這不合道理。如果他說沒有一個補特伽羅，不是前念也不是后念，而是兩個心念和合，一個是所知，一個是能知，那麼就不應該說知道現在；說知道現在，是不合道理的。如果他說不知道過去、未來、現在，那麼就與經中世尊善於言說，他的話語精妙，他的教導完善相矛盾：如果內心有貪慾蓋，就能如實地知道自己內心有貪慾蓋；如果內心沒有貪慾蓋，就能如實地知道自己內心沒有貪慾蓋。對於貪慾蓋，未生而生，生已令斷，斷已將來不再生起，也能如實地知道。』 這樣，你就誹謗、違背、拒絕了世尊所說的契經。如果你誹謗、違背、拒絕了世尊所說的契經，是不合道理的。如同貪慾蓋一樣，嗔恚蓋、惛沈睡眠蓋、掉舉惡作疑蓋也是如此。 沙門 Maudgalyāyana（目連，佛陀十大弟子之一，以神通著稱）這樣說：『過去和未來不存在，只有現在的無為法存在。』 應該這樣問他：『你認可這個說法嗎？』 在契經（佛教經典）中，世尊（佛陀）善於言說，他的話語精妙，他的教導完善。如果內心有念等覺支（七覺支之一，菩提的構成要素）
【English Translation】 English version The Shramana Maudgalyāyana (one of the Buddha's ten principal disciples, known for his supernatural powers) says thus: 'The past and the future do not exist; only the present unconditioned exists.' One should ask him: 'Do you affirm this?' In the Sutras (Buddhist scriptures), the World-Honored One (the Buddha) speaks well, his words are excellent, and his teachings are perfect. If there is an inner desire-covering (one of the five hindrances, afflictions that obstruct practice), one truly knows that one has an inner desire-covering. If there is no inner desire-covering, one truly knows that one has no inner desire-covering. Regarding the desire-covering, one also truly knows that it arises when it has not yet arisen, that it is abandoned once it has arisen, and that it will not arise again in the future.' If he answers: 'Yes, I affirm this,' then one should ask: 'What do you know—the past, the future, or the present?' If he says he knows the past, then one should acknowledge that the past exists, and one should not say that the past does not exist; saying that the past does not exist is unreasonable. If he says he knows the future, then one should acknowledge that the future exists, and one should not say that the future does not exist; saying that the future does not exist is unreasonable. If he says he knows the present, then one should acknowledge that there is a pudgala (person or individual), neither a previous thought nor a subsequent thought, but two thoughts combined, one being the known and the other being the knower, which is unreasonable. If he says there is no pudgala, neither a previous thought nor a subsequent thought, but two thoughts combined, one being the known and the other being the knower, then one should not say that one knows the present; saying that one knows the present is unreasonable. If he says he does not know the past, the future, or the present, then it contradicts the Sutras in which the World-Honored One speaks well, his words are excellent, and his teachings are perfect: If there is an inner desire-covering, one truly knows that one has an inner desire-covering. If there is no inner desire-covering, one truly knows that one has no inner desire-covering. Regarding the desire-covering, one also truly knows that it arises when it has not yet arisen, that it is abandoned once it has arisen, and that it will not arise again in the future.' Thus, you slander, violate, and reject the Sutras spoken by the World-Honored One. If you slander, violate, and reject the Sutras spoken by the World-Honored One, it is unreasonable. Just like the desire-covering, so too are the anger-covering, the dullness-sleep-covering, the restlessness-remorse-doubt-covering. The Shramana Maudgalyāyana (one of the Buddha's ten principal disciples, known for his supernatural powers) says thus: 'The past and the future do not exist; only the present unconditioned exists.' One should ask him: 'Do you affirm this?' In the Sutras (Buddhist scriptures), the World-Honored One (the Buddha) speaks well, his words are excellent, and his teachings are perfect. If there is an inner mindfulness enlightenment factor (one of the seven factors of enlightenment, constituents of Bodhi),
支。若無內念等覺支，如實了知我無內念等覺支。如此念等覺支，未生令生、生已令住不忘修習圓滿、倍復增廣智作證亦如實知。彼答言：爾。為何所知？過去耶、未來耶、現在耶？若言知過去，應說有過去，不應無過去；言過去無，不應道理。若言知未來，應說有未來，不應無未來；言未來無，不應道理。若言知現在，應說有一補特伽羅，非前非后二心和合，一是所知、一是能知，此不應理。若言無一補特伽羅，非前非后二心和合，一是所知、一是能知，則不應言知于現在；言知現在，不應道理。若言不知過去、未來、現在，是則經中世尊善語善詞善說，若有內念等覺支，如實了知我有內念等覺支。若無內念等覺支，如實了知我無內念等覺支。如此念等覺支，未生令生、生已令住不忘修習圓滿、倍復增廣智作證亦如實知。如是契經世尊所說，汝便誹謗違越拒逆。若汝誹謗違越拒逆如是世尊所說契經，不應道理。如念等覺支，如是擇法等覺支、精進等覺支、喜等覺支、輕安等覺支、定等覺支、舍等覺支亦爾。
沙門目連作如是說：過去未來無，現在無為有。應問彼言：汝然此不？謂契經中世尊善語善詞善說，若有貪心，如實了知是有貪心。若離貪心，如實了知是離貪心。彼答言：爾。為何所知？過去耶、未來耶
、現在耶？若言知過去，應說有過去，不應無過去；言過去無，不應道理。若言知未來，應說有未來，不應無未來；言未來無，不應道理。若言知現在，應說有一補特伽羅，非前非后二心和合，一是所知、一是能知，此不應理。若言無一補特伽羅，非前非后二心和合，一是所知、一是能知，則不應言知于現在；言知現在，不應道理。若言不知過去、未來、現在，是則經中世尊善語善詞善說，若有貪心，如實了知是有貪心。若離貪心，如實了知是離貪心。如是契經世尊所說，汝便誹謗違越拒逆。若汝誹謗違越拒逆如是世尊所說契經，不應道理。如有貪心，離貪心如是。有瞋心離瞋心、有癡心離癡心、略心散心、沉心舉心、掉動心不掉動心、不寂靜心寂靜心、不定心定心、不修心修心、不解脫心解脫心，如實了知亦爾。
沙門目連作如是說：過去未來無，現在無為有。應問彼言：汝然此不？謂契經中世尊善語善詞善說，受有二種：一者身受；二者心受。彼答言：爾。具壽！若時領納身受、心受，爾時當言在何世？過去耶、未來耶、現在耶？若言在過去，應說有過去，不應無過去；言過去無，不應道理。若言在未來，應說有未來，不應無未來；言未來無，不應道理。若言在現在，應說有一補特伽羅，非前非后領納二受
【現代漢語翻譯】 現代漢語譯本： 現在存在嗎？如果說知道過去，就應該說有過去，不應該說沒有過去；說過去沒有，這不合道理。如果說知道未來，就應該說有未來，不應該說沒有未來；說未來沒有，這不合道理。如果說知道現在，就應該說有一個補特伽羅（Pudgala，意為人我），不是前念也不是后念，兩種心念和合，一個是所知，一個是能知，這不合道理。如果說沒有一個補特伽羅（Pudgala，意為人我），不是前念也不是后念，兩種心念和合，一個是所知，一個是能知，那麼就不應該說知道現在；說知道現在，這不合道理。如果說不知道過去、未來、現在，那麼就是誹謗違背了世尊在經中所說的善語善詞善說，例如，如果有貪心，如實了知是有貪心；如果離貪心，如實了知是離貪心。像這樣的契經是世尊所說，你卻誹謗違越拒逆。如果你誹謗違越拒逆像這樣世尊所說的契經，這不合道理。如有貪心，離貪心是這樣。有瞋心離瞋心、有癡心離癡心、略心散心、沉心舉心、掉動心不掉動心、不寂靜心寂靜心、不定心定心、不修心修心、不解脫心解脫心，如實了知也是這樣。 沙門目連（Śrāmaṇa Maudgalyāyana）這樣說：過去未來沒有，現在無為有。應該問他：你認可這個說法嗎？契經中世尊善語善詞善說，感受有兩種：一是身受；二是心受。他回答說：是的，具壽！如果領納身受、心受的時候，應該說是在哪個時間？過去、未來、現在？如果說在過去，就應該說有過去，不應該說沒有過去；說過去沒有，這不合道理。如果說在未來，就應該說有未來，不應該說沒有未來；說未來沒有，這不合道理。如果說在現在，就應該說有一個補特伽羅（Pudgala，意為人我），不是前念也不是后念領納兩種感受。
【English Translation】 English version: Does the present exist? If you say you know the past, you should say there is a past, and not say there is no past; saying there is no past is unreasonable. If you say you know the future, you should say there is a future, and not say there is no future; saying there is no future is unreasonable. If you say you know the present, you should say there is a Pudgala (person, 'I'), neither a previous thought nor a subsequent thought, two minds combined, one is the known, and one is the knower, this is unreasonable. If you say there is no Pudgala (person, 'I'), neither a previous thought nor a subsequent thought, two minds combined, one is the known, and one is the knower, then you should not say you know the present; saying you know the present is unreasonable. If you say you do not know the past, future, or present, then you are slandering and contradicting the Blessed One's well-spoken words in the sutras, such as, if there is greed, truly knowing there is greed; if there is absence of greed, truly knowing there is absence of greed. Such sutras are spoken by the Blessed One, but you slander, violate, and reject them. If you slander, violate, and reject such sutras spoken by the Blessed One, this is unreasonable. Just as with greed and absence of greed, so it is with hatred and absence of hatred, delusion and absence of delusion, contracted mind and scattered mind, sinking mind and uplifted mind, agitated mind and unagitated mind, unpeaceful mind and peaceful mind, unfixed mind and fixed mind, untrained mind and trained mind, unliberated mind and liberated mind, truly knowing them as they are. Śrāmaṇa Maudgalyāyana says thus: the past and future do not exist, the present unconditioned exists. One should ask him: Do you agree with this? In the sutras, the Blessed One speaks well, with good words, saying that there are two kinds of feeling: one is bodily feeling; the other is mental feeling. He answers: Yes, Venerable One! When experiencing bodily feeling and mental feeling, in what time should it be said to be? Past, future, or present? If you say in the past, you should say there is a past, and not say there is no past; saying there is no past is unreasonable. If you say in the future, you should say there is a future, and not say there is no future; saying there is no future is unreasonable. If you say in the present, you should say there is a Pudgala (person, 'I'), neither a previous thought nor a subsequent thought, experiencing two kinds of feeling.
，一者身受、二者心受，此不應理。若言無一補特伽羅，非前非后領納二受，一者身受、二者心受，則不應言在於現在；言在現在，不應道理。若言不在過去、未來、現在，是則經中世尊善語善詞善說，受有二種：一者身受；二者心受。如是契經世尊所說，汝便誹謗違越拒逆。若汝誹謗違越拒逆如是世尊所說契經，不應道理。
沙門目連作如是說：過去未來無，現在無為有。應問彼言：汝然此不？謂契經中世尊善語善詞善說，受有三種：一者樂受；二者苦受；三者不苦不樂受。彼答言：爾。具壽！若時領納樂等三受，爾時當言在何世？過去耶、未來耶、現在耶？若言在過去，應說有過去，不應無過去；言過去無，不應道理。若言在未來，應說有未來，不應無未來；言未來無，不應道理。若言在現在，應說有一補特伽羅，非前非后領納三受，一者樂受、二者苦受、三者不苦不樂受，此不應理。若言無一補特伽羅，非前非后領納三受，一者樂受、二者苦受、三者不苦不樂受，則不應言在於現在；言在現在，不應道理。若言不在過去、未來、現在，是則經中世尊善語善詞善說，受有三種：一者樂受、二者苦受、三者不苦不樂受。如是契經世尊所說，汝便誹謗違越拒逆。若汝誹謗違越拒逆如是世尊所說契經，不應道理。
【現代漢語翻譯】 現代漢語譯本： 『一種是身體感受（身受），一種是心理感受（心受），這種說法不合理。如果說沒有一個補特伽羅（pudgala，人），既不是先前的也不是後來的領納這兩種感受，一種是身體感受，一種是心理感受，那麼就不應該說這感受存在於現在；說存在於現在，是不合道理的。如果說這感受不在過去、未來、現在，那麼經典中世尊（釋迦摩尼佛）所說的善語、善詞、善說，即感受有兩種：一種是身體感受；一種是心理感受，你就是在誹謗、違背、拒絕、否定。如果你誹謗、違背、拒絕、否定世尊所說的這樣的經典，是不合道理的。』
沙門（śrāmaṇa，出家修道者）目連（Maudgalyāyana，佛陀十大弟子之一，以神通著稱）這樣說：『過去未來沒有，現在無為有。』應該問他：『你認可這個說法嗎？』經典中世尊善語、善詞、善說，感受有三種：一種是樂受（sukha-vedanā，快樂的感受）；一種是苦受（duḥkha-vedanā，痛苦的感受）；一種是不苦不樂受（adukhamasukha-vedanā，非苦非樂的感受）。』他回答說：『認可。』『具壽（āyuṣmat，對年長有德者的尊稱）！當領納樂受等三種感受的時候，你應當說在哪個時間？過去、未來、還是現在？』如果說是過去，應該說有過去，不應該說沒有過去；說過去沒有，是不合道理的。如果說是未來，應該說有未來，不應該說沒有未來；說未來沒有，是不合道理的。如果說是在現在，應該說有一個補特伽羅，既不是先前的也不是後來的領納這三種感受，一種是樂受，一種是苦受，一種是不苦不樂受，這種說法不合理。如果說沒有一個補特伽羅，既不是先前的也不是後來的領納這三種感受，一種是樂受，一種是苦受，一種是不苦不樂受，那麼就不應該說這感受存在於現在；說存在於現在，是不合道理的。如果說這感受不在過去、未來、現在，那麼經典中世尊所說的善語、善詞、善說，即感受有三種：一種是樂受；一種是苦受；一種是不苦不樂受，你就是在誹謗、違背、拒絕、否定。如果你誹謗、違背、拒絕、否定世尊所說的這樣的經典，是不合道理的。』
【English Translation】 English version: 『The idea that there are two kinds of feeling, one bodily (kāya-vedanā), the other mental (citta-vedanā), is unreasonable. If you say there is no pudgala (person) who experiences these two kinds of feeling, neither before nor after, one bodily and one mental, then you should not say that it exists in the present; to say it exists in the present is unreasonable. If you say that it is not in the past, future, or present, then you are slandering, contradicting, rejecting, and opposing the well-spoken words of the Blessed One (Bhagavan, the Buddha) in the scriptures, which state that there are two kinds of feeling: one bodily and one mental. If you slander, contradict, reject, and oppose such scriptures spoken by the Blessed One, it is unreasonable.』
The śrāmaṇa (wandering ascetic) Maudgalyāyana (one of the Buddha's chief disciples, known for his supernatural powers) said: 『The past and future do not exist; the present, being unconditioned, exists.』 He should be asked: 『Do you accept this? In the scriptures, the Blessed One spoke well, saying that there are three kinds of feeling: one is pleasant feeling (sukha-vedanā), one is painful feeling (duḥkha-vedanā), and one is neither-painful-nor-pleasant feeling (adukhamasukha-vedanā).』 He replied: 『I accept.』 『Āyuṣmat (venerable one)! When experiencing these three kinds of feeling, such as pleasant feeling, where would you say it exists? In the past, future, or present?』 If he says it is in the past, it should be said that the past exists, and it should not be said that the past does not exist; to say that the past does not exist is unreasonable. If he says it is in the future, it should be said that the future exists, and it should not be said that the future does not exist; to say that the future does not exist is unreasonable. If he says it is in the present, it should be said that there is a pudgala who experiences these three kinds of feeling, neither before nor after, one pleasant, one painful, and one neither-painful-nor-pleasant, which is unreasonable. If you say there is no pudgala who experiences these three kinds of feeling, neither before nor after, one pleasant, one painful, and one neither-painful-nor-pleasant, then you should not say that it exists in the present; to say it exists in the present is unreasonable. If you say that it is not in the past, future, or present, then you are slandering, contradicting, rejecting, and opposing the well-spoken words of the Blessed One in the scriptures, which state that there are three kinds of feeling: one is pleasant feeling, one is painful feeling, and one is neither-painful-nor-pleasant feeling. If you slander, contradict, reject, and oppose such scriptures spoken by the Blessed One, it is unreasonable.』
沙門目連作如是說：過去未來無，現在無為有。應問彼言：汝然此不？謂契經中世尊善語善詞善說，意、法為緣發生意識。彼答言：爾。具壽！若時意識現起意，于爾時當言在何世？過去耶、未來耶、現在耶？若言在過去，應說有過去，不應無過去；言過去無，不應道理。若言在未來，應說有未來，不應無未來；言未來無，不應道理。若言在現在，應說有一補特伽羅，非前非后二心和合，意及意識，此不應理。若言無一補特伽羅，非前非后二心和合，意及意識，則不應言在於現在；言在現在，不應道理。若言不在過去、未來、現在，是則經中世尊善語善詞善說，意、法為緣發生意識。如是契經世尊所說，汝便誹謗違越拒逆。若汝誹謗違越拒逆如是世尊所說契經，不應道理。
沙門目連作如是說：過去未來無，現在無為有。應問彼言：汝然此不？謂契經中世尊善語善詞善說，以齒持齒、舌端著腭，復以其心降伏執持調練其心。何所調練？過去耶、未來耶、現在耶？若言調練過去，應說有過去，不應無過去；言過去無，不應道理。若言調練未來，應說有未來，不應無未來；言未來無，不應道理。若言調練現在，應說有一補特伽羅，非前非后二心和合，一所調練、一能調練，此不應理。若言無一補特伽羅，非
【現代漢語翻譯】 現代漢語譯本 沙門目連（Śrāmaṇa Maudgalyāyana，佛教術語，指釋迦牟尼佛的十大弟子之一，以神通著稱）這樣說：『過去和未來不存在，只有現在的無為法存在。』應該問他：『你認可這個說法嗎？』因為契經（Sūtra，佛教經典）中，世尊（Bhagavan，佛的尊稱）善於言說，用美好的語言和詞句闡述，意識的產生是由於意（Manas，佛教術語，指意識的根源）和法（Dharma，佛教術語，指事物、規律）作為因緣。』如果他回答說：『是的。』那麼，具壽（Āyusmat，對年長比丘的尊稱）！當意識生起時，這個『意』，你認為它存在於哪個時間？過去、未來還是現在？如果他說存在於過去，就應該承認過去存在，不應該說過去不存在；說過去不存在，是不合道理的。如果他說存在於未來，就應該承認未來存在，不應該說未來不存在；說未來不存在，是不合道理的。如果他說存在於現在，那就意味著有一個補特伽羅（Pudgala，佛教術語，指個體、人），他的前後兩個心念結合在一起，既有意也有意識，這不合道理。如果他說沒有一個補特伽羅，前後兩個心念結合在一起，既有意也有意識，那麼就不應該說它存在於現在；說它存在於現在，是不合道理的。如果他說它既不存在於過去，也不存在於未來，也不存在於現在，那麼這就等於誹謗、違背和否定世尊在經中所說的，意識的產生是由於意和法作為因緣。像這樣世尊所說的契經，你卻誹謗、違背和否定，這是不合道理的。 沙門目連這樣說：『過去和未來不存在，只有現在的無為法存在。』應該問他：『你認可這個說法嗎？』因為契經中，世尊善於言說，用美好的語言和詞句闡述，用牙齒咬住牙齒、舌尖抵住上顎，然後用內心來降伏、執持和調練自己的心。』他所調練的是什麼？過去、未來還是現在？如果他說調練的是過去，就應該承認過去存在，不應該說過去不存在；說過去不存在，是不合道理。如果他說調練的是未來，就應該承認未來存在，不應該說未來不存在；說未來不存在，是不合道理。如果他說調練的是現在，那就意味著有一個補特伽羅，他的前後兩個心念結合在一起，一個是被調練的，一個是能調練的，這不合道理。如果他說沒有一個補特伽羅，非
【English Translation】 English version The Śrāmaṇa Maudgalyāyana (one of the ten great disciples of Śākyamuni Buddha, known for his supernatural powers) said thus: 'The past and the future do not exist; only the present unconditioned (Asamskrita) exists.' One should ask him: 'Do you affirm this?' Because in the Sūtras (Buddhist scriptures), the Bhagavan (the Blessed One, an epithet of the Buddha) speaks well, with good words and phrases, that consciousness arises due to mind (Manas, the faculty of thought and intention) and Dharma (teachings or phenomena) as conditions.' If he answers: 'Yes,' then, Venerable (Āyusmat, an honorific for senior monks)! When consciousness arises, in which time do you say this 'mind' exists? In the past, the future, or the present? If he says it exists in the past, one should acknowledge that the past exists, and not say that the past does not exist; saying that the past does not exist is unreasonable. If he says it exists in the future, one should acknowledge that the future exists, and not say that the future does not exist; saying that the future does not exist is unreasonable. If he says it exists in the present, then it implies that there is a Pudgala (individual) whose two successive thoughts are combined, having both mind and consciousness, which is unreasonable. If he says there is no Pudgala, whose two successive thoughts are combined, having both mind and consciousness, then one should not say that it exists in the present; saying that it exists in the present is unreasonable. If he says it exists neither in the past, nor in the future, nor in the present, then it is equivalent to slandering, contradicting, and rejecting what the Bhagavan said in the Sūtras, that consciousness arises due to mind and Dharma as conditions. Like this, the Sūtras spoken by the Bhagavan, you slander, contradict, and reject, which is unreasonable. The Śrāmaṇa Maudgalyāyana said thus: 'The past and the future do not exist; only the present unconditioned exists.' One should ask him: 'Do you affirm this?' Because in the Sūtras, the Bhagavan speaks well, with good words and phrases, 'Clenching the teeth, pressing the tongue against the palate, and with his mind, he subdues, holds, and trains his mind.' What does he train? The past, the future, or the present? If he says he trains the past, one should acknowledge that the past exists, and not say that the past does not exist; saying that the past does not exist is unreasonable. If he says he trains the future, one should acknowledge that the future exists, and not say that the future does not exist; saying that the future does not exist is unreasonable. If he says he trains the present, then it implies that there is a Pudgala whose two successive thoughts are combined, one being trained and one being the trainer, which is unreasonable. If he says there is no Pudgala, no
前非后二心和合，一所調練、一能調練，則不應言調練現在；言調練現在，不應道理。若言不調練過去、未來、現在，是則經中世尊善語善詞善說，以齒持齒、舌端著腭，復以其心降伏執持調練其心。如是契經，汝便誹謗違越拒逆。若汝誹謗違越拒逆如是世尊所說契經，不應道理。
沙門目連作如是說：過去未來無，現在無為有。應問彼言：汝然此不？謂契經中世尊善語善詞善說，為彼具壽補穡揭羅娑利苾芻說，有十八意近行，名為士夫。彼答言：爾。復問彼言：具壽！若時眼見色已，隨順喜處諸色近行，爾時十七餘意近行當言在何世？過去耶、未來耶、現在耶？若言在過去，應說有過去，不應無過去；言過去無，不應道理。若言在未來，應說有未來，不應無未來；言未來無，不應道理。若言在現在，應說有一補特伽羅，非前非後有十八意近行同時現行，此不應理。若言無一補特伽羅，非前非後有十八意近行同時現行，則不應言在於現在；言在現在，不應道理。若言不在過去、未來、現在，是則經中世尊善語善詞善說，為彼具壽補穡揭羅娑利苾芻，說有十八意近行，名為士夫。如是契經世尊所說，汝便誹謗違越拒逆。若汝誹謗違越拒逆如是世尊所說契經，不應道理。
識身足論目乾連蘊第一中第四嗢拖南
【現代漢語翻譯】 現代漢語譯本 如果說過去和未來兩種心識狀態與現在的心識狀態相互結合，那麼，要麼是過去和未來調練現在，要麼是現在調練過去和未來。如果說是過去和未來調練現在，就不應該說現在正在被調練；如果說現在正在被調練，這種說法就不合道理。如果說過去、未來、現在都沒有被調練，那麼就等於誹謗、違背和否定了世尊在經典中善妙的言語、詞句和教說——世尊用牙齒咬住牙齒，舌尖抵住上顎，用他的心來降伏、執持和調練他的心。你誹謗、違背和否定了世尊所說的這樣的經典，這是不合道理的。
沙門（Śrāmaṇa）目連（Maudgalyāyana）這樣說：過去和未來不存在，只有現在的無為法存在。應該問他：你認可這個說法嗎？在經典中，世尊用善妙的言語、詞句和教說，為補穡揭羅娑利（Puṣkarasāri）比丘（bhikṣu）說了十八種意近行，稱之為士夫（puruṣa）。他回答說：是的。再問他：具壽（āyuṣmat）！當眼睛看到顏色之後，隨順於令人喜愛的顏色而產生各種意近行時，其餘的十七種意近行應該說是在哪個時間段？過去、未來還是現在？如果說是在過去，就應該說有過去，不應該說沒有過去；說過去沒有，這種說法不合道理。如果說是在未來，就應該說有未來，不應該說沒有未來；說未來沒有，這種說法不合道理。如果說是在現在，就應該說有一個補特伽羅（pudgala），在沒有先後順序的情況下，十八種意近行同時發生，這不合道理。如果說沒有一個補特伽羅，在沒有先後順序的情況下，十八種意近行同時發生，那麼就不應該說意近行存在於現在；說存在於現在，這種說法不合道理。如果說不在過去、未來、現在，那麼就等於誹謗、違背和否定了世尊在經典中用善妙的言語、詞句和教說，為補穡揭羅娑利（Puṣkarasāri）比丘（bhikṣu）所說的十八種意近行，稱之為士夫（puruṣa）。你誹謗、違背和否定了世尊所說的這樣的經典，這是不合道理的。
《識身足論（Vijñānakāya-pāda）》目乾連蘊（Maudgalyāyana-skandha）第一中第四嗢拖南（udāna）
【English Translation】 English version If the past and future two minds are combined with the present mind, then either the past and future train the present, or the present trains the past and future. If it is said that the past and future train the present, then it should not be said that the present is being trained; if it is said that the present is being trained, this statement is unreasonable. If it is said that neither the past, future, nor present are being trained, then it is tantamount to slandering, violating, and denying the Buddha's (Śākyamuni's) excellent words, phrases, and teachings in the scriptures—the Buddha (Śākyamuni) used his teeth to hold his teeth, his tongue tip against his palate, and used his mind to subdue, hold, and train his mind. You slander, violate, and deny such scriptures spoken by the Buddha (Śākyamuni), which is unreasonable.
The Śrāmaṇa Maudgalyāyana says: The past and future do not exist, only the present unconditioned dharma exists. One should ask him: Do you agree with this statement? In the scriptures, the Buddha (Śākyamuni), with excellent words, phrases, and teachings, spoke to the bhikṣu Puṣkarasāri about the eighteen mental tendencies, calling them a puruṣa. He replied: Yes. Ask him again: Āyuṣmat! When the eye sees a color and then follows the pleasing colors, giving rise to various mental tendencies, in which time period should the remaining seventeen mental tendencies be said to exist? Past, future, or present? If it is said to be in the past, then it should be said that there is a past, and it should not be said that there is no past; saying that there is no past is unreasonable. If it is said to be in the future, then it should be said that there is a future, and it should not be said that there is no future; saying that there is no future is unreasonable. If it is said to be in the present, then it should be said that there is a pudgala, and without any sequence, the eighteen mental tendencies occur simultaneously, which is unreasonable. If it is said that there is no pudgala, and without any sequence, the eighteen mental tendencies occur simultaneously, then it should not be said that the mental tendencies exist in the present; saying that they exist in the present is unreasonable. If it is said that they are not in the past, future, or present, then it is tantamount to slandering, violating, and denying the Buddha's (Śākyamuni's) excellent words, phrases, and teachings in the scriptures, spoken to the bhikṣu Puṣkarasāri about the eighteen mental tendencies, calling them a puruṣa. You slander, violate, and deny such scriptures spoken by the Buddha (Śākyamuni), which is unreasonable.
Vijñānakāya-pāda, Maudgalyāyana-skandha, First Section, Fourth Udāna
頌初
無所緣靜慮， 異生大士羞， 宣說有情居， 食聖諦斷漏。
沙門目連作如是說：有無所緣心。應問彼言：汝然此不？謂契經中世尊善語善詞善說，苾芻了別，了別故名為識。何所了別？謂了別色，了別聲香味觸法。彼答言：爾。汝聽墮負。若汝說有無所緣心，則不應言謂契經中世尊善語善詞善說，苾芻了別了別故名為識。何所了別？謂了別色了別聲香味觸法。作如是言不應道理。汝今若言謂契經中世尊善語善詞善說，苾芻了別了別故名為識。何所了別？謂了別色了別聲香味觸法。則不應說有無所緣心；言有無所緣心，不應道理。彼作是言：無所緣心決定是有。何者是耶？謂緣過去或緣未來。應問彼言：汝然此不？謂契經中世尊善語善詞善說，為本魚師莎底苾芻說言，苾芻由彼彼因、由彼彼緣發生于識，識既生已墮彼彼數。由眼及色發生于識，識既生已墮眼識數。由耳鼻舌身意及法發生于識，識既生已墮意識數。彼答言：爾。汝聽墮負。若汝說言無所緣心決定是有，則不應言謂契經中世尊善語善詞善說，為本魚師莎底苾芻說言，苾芻！由彼彼因、由彼彼緣發生于識，識既生已墮彼彼數。由眼及色發生于識，識既生已墮眼識數。由耳鼻舌身意及法發生于識，識既生已墮意識數。作如是言，不應
【現代漢語翻譯】 現代漢語譯本 頌初
不以任何事物為所緣的禪定，是凡夫俗子和大菩薩都感到羞愧的。 宣說有情眾生所居住之處，以食用聖諦來斷除煩惱。
沙門（Śrāmaṇa，出家修道者）目連（Maudgalyāyana，佛陀十大弟子之一，以神通著稱）這樣說：存在沒有所緣的心。應該問他：你認可這個說法嗎？因為在契經（Sūtra，佛經）中，世尊（Śākyamuni，釋迦牟尼佛）善妙地說了這些話，比丘（bhikṣu，出家男眾）能夠了別，因為能夠了別所以稱為識（vijñāna，意識）。了別什麼呢？了別色（rūpa，顏色、形狀），了別聲（śabda，聲音），香（gandha，氣味），味（rasa，味道），觸（sparśa，觸感），法（dharma，事物、規律）。他回答說：是的，我認可。那麼你聽著，你已經自相矛盾了。如果你說存在沒有所緣的心，那麼就不應該說在契經中，世尊善妙地說了這些話，比丘能夠了別，因為能夠了別所以稱為識。了別什麼呢？了別色，了別聲香味觸法。這樣說是沒有道理的。你現在如果說在契經中，世尊善妙地說了這些話，比丘能夠了別，因為能夠了別所以稱為識。了別什麼呢？了別色，了別聲香味觸法。那麼就不應該說存在沒有所緣的心；說存在沒有所緣的心，是沒有道理的。他這樣說：沒有所緣的心肯定是存在的。那是什麼呢？是緣過去或者緣未來的心。應該問他：你認可這個說法嗎？因為在契經中，世尊善妙地說了這些話，為本魚師莎底（Sāti，人名）比丘說，比丘！由於這個這個因，由於這個這個緣，才產生了識，識產生之後就歸於這個這個類別。由於眼（cakṣu，視覺器官）和色（rūpa，顏色、形狀）才產生了識，識產生之後就歸於眼識（cakṣurvijñāna，視覺意識）的類別。由於耳（śrotra，聽覺器官）、鼻（ghrāṇa，嗅覺器官）、舌（jihvā，味覺器官）、身（kāya，身體）、意（manas，思維器官）以及法（dharma，事物、規律）才產生了識，識產生之後就歸於意識（manovijñāna，思維意識）的類別。他回答說：是的，我認可。那麼你聽著，你已經自相矛盾了。如果你說沒有所緣的心肯定是存在的，那麼就不應該說在契經中，世尊善妙地說了這些話，為本魚師莎底比丘說，比丘！由於這個這個因，由於這個這個緣，才產生了識，識產生之後就歸於這個這個類別。由於眼和色才產生了識，識產生之後就歸於眼識的類別。由於耳鼻舌身意以及法才產生了識，識產生之後就歸於意識的類別。這樣說，是不應該的。
【English Translation】 English version Verses at the Beginning
Dhyana (meditative absorption) without an object of focus, Is something that even ordinary beings and great Bodhisattvas (enlightenment beings) would be ashamed of. Declaring where sentient beings reside, Cutting off outflows by consuming the Noble Truths (āryasatya).
The Śrāmaṇa (ascetic) Maudgalyāyana (one of the Buddha's ten great disciples, known for his supernatural powers) spoke thus: 'There exists a mind without an object of focus.' One should ask him: 'Do you affirm this?' Because in the Sutras (discourses), the World Honored One (Śākyamuni Buddha) spoke well, with good words and good explanations, that a bhikṣu (monk) discerns, and because of discerning, it is called vijñāna (consciousness). What does he discern? He discerns rūpa (form, color), discerns śabda (sound), gandha (smell), rasa (taste), sparśa (touch), and dharma (phenomena, principles).' He answers: 'Yes, I affirm this.' Then listen, you have fallen into contradiction. If you say there exists a mind without an object of focus, then you should not say that in the Sutras, the World Honored One spoke well, with good words and good explanations, that a bhikṣu discerns, and because of discerning, it is called vijñāna. What does he discern? He discerns rūpa, discerns śabda, gandha, rasa, sparśa, and dharma. To say this is unreasonable. If you now say that in the Sutras, the World Honored One spoke well, with good words and good explanations, that a bhikṣu discerns, and because of discerning, it is called vijñāna. What does he discern? He discerns rūpa, discerns śabda, gandha, rasa, sparśa, and dharma. Then you should not say there exists a mind without an object of focus; to say there exists a mind without an object of focus is unreasonable. He says thus: 'A mind without an object of focus definitely exists. What is it?' It is the mind that focuses on the past or focuses on the future. One should ask him: 'Do you affirm this?' Because in the Sutras, the World Honored One spoke well, with good words and good explanations, to the bhikṣu Sāti (personal name), the son of a fisherman, saying, 'Bhikṣu! Due to this and this cause, due to this and this condition, vijñāna arises, and once vijñāna arises, it falls into this and this category. Due to the eye (cakṣu, visual organ) and rūpa (form, color), vijñāna arises, and once vijñāna arises, it falls into the category of eye-consciousness (cakṣurvijñāna, visual consciousness). Due to the ear (śrotra, auditory organ), nose (ghrāṇa, olfactory organ), tongue (jihvā, gustatory organ), body (kāya, physical body), mind (manas, mental organ), and dharma (phenomena, principles), vijñāna arises, and once vijñāna arises, it falls into the category of mind-consciousness (manovijñāna, mental consciousness).' He answers: 'Yes, I affirm this.' Then listen, you have fallen into contradiction. If you say a mind without an object of focus definitely exists, then you should not say that in the Sutras, the World Honored One spoke well, with good words and good explanations, to the bhikṣu Sāti, the son of a fisherman, saying, 'Bhikṣu! Due to this and this cause, due to this and this condition, vijñāna arises, and once vijñāna arises, it falls into this and this category. Due to the eye and rūpa, vijñāna arises, and once vijñāna arises, it falls into the category of eye-consciousness. Due to the ear, nose, tongue, body, mind, and dharma, vijñāna arises, and once vijñāna arises, it falls into the category of mind-consciousness.' To say this is unreasonable.
道理。汝今若言謂契經中世尊善語善詞善說，為本魚師莎底苾芻說言，苾芻！由彼彼因、由彼彼緣發生于識，識既生已墮彼彼數。由眼及色發生于識，識既生已墮眼識數。由耳鼻舌身意及法發生于識，識既生已墮意識數。則不應說無所緣心決定是有；言決定有無所緣心，不應道理。
沙門目連作如是說：過去未來無，現在無為有。應問彼言：汝然此不？若有慚羞、惡作防護、愛樂所學、久居善處，證得世間四種靜慮。彼答言：爾。即彼具壽臨終時分，有諸識達同梵行者來詣問言：具壽！當記自所證得。彼作是言：具壽！我今已得世間四種靜慮。應問彼言：即彼具壽記何所證，過去耶、未來耶、現在耶？若言記過去，應說有過去，不應無過去；言過去無，不應道理。若言記未來，應說有未來，不應無未來；言未來無，不應道理。若言記現在，應說有一補特伽羅，非前非后二心和合，一是所記、一是能記，又在定中應說異語，此不應理。若不說一補特伽羅，非前非后二心和合，一是所記、一是能記，又在定中不說異語，則不應言記于現在；言記現在，不應道理。若言不記過去、未來、現在，是則空無勝過人法，自稱言有，彼應毀壞。
沙門目連作如是說：過去未來無，現在無為有。應問彼言：汝然此不？謂契
【現代漢語翻譯】 現代漢語譯本：道理。你現在如果說契經（Sutra）中世尊（Lord Buddha）所說的善語、善詞、善說，是為本魚師莎底苾芻（Sati Bhiksu, a fisherman-turned-monk）所說，說：『苾芻（Bhiksu, monk）！由於種種因、種種緣而生起識（consciousness），識一旦生起就歸屬於那些類別。由眼和色（form）而生起識，識一旦生起就歸屬於眼識（eye-consciousness）的類別。由耳、鼻、舌、身、意和法（dharma）而生起識，識一旦生起就歸屬於意識（mind-consciousness）的類別。』那麼就不應該說無所緣的心（mind without object）一定是存在的；說一定存在無所緣的心，是不合道理的。 沙門目連（Maudgalyayana, one of the Buddha's chief disciples）這樣說：過去和未來不存在，現在和無為法（unconditioned dharma）存在。應該問他：『你認可這個說法嗎？』如果他有慚愧心、有防止惡行的防護、喜愛學習、長期居住在善處，並且證得了世間的四種靜慮（four dhyanas, meditative states）。他回答說：『認可。』當這位具壽（Ayushman, venerable one）臨終的時候，有些有神通的同修前來問他：『具壽（Ayushman）！請記住你所證得的境界。』他這樣說：『具壽（Ayushman）！我現在已經證得了世間的四種靜慮（four dhyanas）。』應該問他：『這位具壽（Ayushman）所記住的是什麼證悟，是過去的、未來的、還是現在的？』如果他說記住的是過去的，就應該說過去存在，不應該說過去不存在；說過去不存在，是不合道理的。如果他說記住的是未來的，就應該說未來存在，不應該說未來不存在；說未來不存在，是不合道理的。如果他說記住的是現在的，就應該說存在一個補特伽羅（Pudgala, person），不是前一個心也不是后一個心，兩個心和合在一起，一個是所記住的，一個是能記住的，而且在禪定中應該說不同的語言，這不合道理。如果不是說一個補特伽羅（Pudgala），不是前一個心也不是后一個心，兩個心和合在一起，一個是所記住的，一個是能記住的，而且在禪定中不說不同的語言，那麼就不應該說記住的是現在的；說記住的是現在的，是不合道理的。如果他說不記住過去、未來、現在，那麼就是空無勝過常人的人法（superior human qualities），自己卻聲稱擁有，他應該被譴責。 沙門目連（Maudgalyayana）這樣說：過去和未來不存在，現在和無為法（unconditioned dharma）存在。應該問他：『你認可這個說法嗎？』所謂契
【English Translation】 English version: Reason. If you now say that the Blessed One's (Lord Buddha) good words, good phrases, and good teachings in the Sutras (Sutra) were spoken to the fisherman-turned-monk Sati Bhiksu (Sati Bhiksu, a fisherman-turned-monk), saying: 'Bhikshus (Bhiksu, monk)! Consciousness (consciousness) arises from such and such causes and conditions, and once consciousness arises, it falls into those categories. Consciousness arises from the eye and form (form), and once consciousness arises, it falls into the category of eye-consciousness (eye-consciousness). Consciousness arises from the ear, nose, tongue, body, mind, and dharma (dharma), and once consciousness arises, it falls into the category of mind-consciousness (mind-consciousness).' Then it should not be said that a mind without an object (mind without object) certainly exists; saying that a mind without an object certainly exists is unreasonable. The Shramana Maudgalyayana (Maudgalyayana, one of the Buddha's chief disciples) says this: the past and future do not exist, but the present and the unconditioned dharma (unconditioned dharma) exist. He should be asked: 'Do you agree with this statement?' If he has a sense of shame, protection against evil deeds, loves learning, lives in a good place for a long time, and has attained the four dhyanas (four dhyanas, meditative states) of the world. He answers: 'I agree.' When this Ayushman (Ayushman, venerable one) is about to die, some fellow practitioners with supernatural powers come to ask him: 'Ayushman (Ayushman)! Please remember the state you have attained.' He says: 'Ayushman (Ayushman)! I have now attained the four dhyanas (four dhyanas) of the world.' He should be asked: 'What enlightenment does this Ayushman (Ayushman) remember, is it the past, the future, or the present?' If he says he remembers the past, it should be said that the past exists, and it should not be said that the past does not exist; saying that the past does not exist is unreasonable. If he says he remembers the future, it should be said that the future exists, and it should not be said that the future does not exist; saying that the future does not exist is unreasonable. If he says he remembers the present, it should be said that there is a Pudgala (Pudgala, person), not the previous mind nor the subsequent mind, two minds combined together, one is what is remembered, and the other is what can be remembered, and different languages should be spoken in meditation, which is unreasonable. If it is not said that a Pudgala (Pudgala), not the previous mind nor the subsequent mind, two minds combined together, one is what is remembered, and the other is what can be remembered, and different languages are not spoken in meditation, then it should not be said that what is remembered is the present; saying that what is remembered is the present is unreasonable. If he says he does not remember the past, future, or present, then it is empty and without superior human qualities (superior human qualities), but he claims to have them, he should be condemned. The Shramana Maudgalyayana (Maudgalyayana) says this: the past and future do not exist, but the present and the unconditioned dharma (unconditioned dharma) exist. He should be asked: 'Do you agree with this statement?' So-called Sutra
經中世尊善語善詞善說，有五種根，所謂信根、精進根、念根、定根、慧根。苾芻！若有於此五根，由上品故、由猛利故、由調善故、由圓滿故，成阿羅漢俱分解脫。自斯已降，轉微轉鈍，成慧解脫。自斯已降，轉微轉鈍，成於身證。自斯已降，轉微轉鈍，成於見得。自斯已降，轉微轉鈍，成信解脫。自斯已降，轉微轉鈍，成隨法行。自斯已降，轉微轉鈍，成隨信行。苾芻！如是根波羅蜜多為緣，果波羅蜜多施設可知。果波羅蜜多為緣，補特伽羅波羅蜜多施設可知。如是五根無有唐捐。苾芻！若有於此五根一切皆無，我說彼住外異生品。彼答言：爾。具壽！有學現起纏心，爾時此五根當言在何世？過去耶、未來耶、現在耶？若言在過去，應說有過去，不應無過去；言過去無，不應道理。若言在未來，應說有未來，不應無未來；言未來無，不應道理。若言在現在，應說有一補特伽羅，非前非后二心和合，一者學心、二者纏心，此不應理。若言無一補特伽羅，非前非后二心和合，一者學心、二者纏心，則不應言在於現在；言在現在，不應道理。若言不在過去、未來、現在，是則有學現起纏心，應言是外、應言異生、應言住在外異生品。
沙門目連作如是說：過去未來無，現在無為有。應問彼言：汝然此不？謂契經中
【現代漢語翻譯】 現代漢語譯本： 經中，世尊以善妙的言語、詞句和說法開示，有五種根，即信根（對佛法的信心）、精進根（努力修行）、念根（保持正念）、定根（禪定力）、慧根（智慧）。
比丘們！如果有人具備這五種根，並且由於上品、猛利、調善、圓滿的緣故，成就阿羅漢俱分解脫（證得阿羅漢果，煩惱徹底解脫）。從這之後，逐漸減弱，變得微弱遲鈍，成就慧解脫（依靠智慧而解脫）。從這之後，逐漸減弱，變得微弱遲鈍，成就身證（通過親身體驗而證悟）。從這之後，逐漸減弱，變得微弱遲鈍，成就見得（通過正確的見解而證悟）。從這之後，逐漸減弱，變得微弱遲鈍，成就信解脫（依靠信心而解脫）。從這之後，逐漸減弱，變得微弱遲鈍，成就隨法行（跟隨佛法而修行）。從這之後，逐漸減弱，變得微弱遲鈍，成就隨信行（跟隨信心而修行）。
比丘們！像這樣，根的圓滿（根波羅蜜多）為因緣，可以推知果的圓滿（果波羅蜜多）的施設。果的圓滿為因緣，可以推知補特伽羅（人）的圓滿（補特伽羅波羅蜜多）的施設。像這樣，五根不會徒勞無功。
比丘們！如果有人完全不具備這五種根，我就說他住在外道凡夫的行列中。
有人回答說：『是的，具壽！有學之人（正在學習佛法的人）生起煩惱纏縛的心時，這五根應當說存在於哪個時期呢？是過去嗎？是未來嗎？是現在嗎？』
如果說是過去，就應該說有過去，不應該說沒有過去；說過去沒有，不合道理。
如果說是未來，就應該說有未來，不應該說沒有未來；說未來沒有，不合道理。
如果說是現在，就應該說有一個人，在前後兩個心念和合的狀態下，一個是學習佛法的心，一個是煩惱纏縛的心，這不合道理。
如果說沒有一個人，在前後兩個心念和合的狀態下，一個是學習佛法的心，一個是煩惱纏縛的心，那麼就不應該說存在於現在；說存在於現在，不合道理。
如果說不在過去、未來、現在，那麼有學之人（正在學習佛法的人）生起煩惱纏縛的心時，就應該說是外道，應該說是異生，應該說是住在外道凡夫的行列中。
沙門目連（一位比丘的名字）這樣說：過去未來沒有，現在無為有。應該問他：你認可這個說法嗎？在契經中（佛經中）
【English Translation】 English version: In the sutra, the World Honored One, with auspicious words, phrases, and teachings, expounded that there are five roots, namely the root of faith (śraddhā-indriya, faith in the Buddha's teachings), the root of vigor (vīrya-indriya, diligent practice), the root of mindfulness (smṛti-indriya, maintaining awareness), the root of concentration (samādhi-indriya, meditative stability), and the root of wisdom (prajñā-indriya, insight).
Monks! If someone possesses these five roots, and due to their superior quality, intensity, well-cultivated nature, and completeness, they attain Arhat-ubhaya-bhāga-vimukti (arahantship with liberation in both aspects, complete liberation from defilements). Descending from this, gradually weakening and becoming duller, they attain prajñā-vimukti (liberation through wisdom). Descending from this, gradually weakening and becoming duller, they attain kāya-sākṣin (attainment through bodily experience). Descending from this, gradually weakening and becoming duller, they attain dṛṣṭi-prāpta (attainment through right view). Descending from this, gradually weakening and becoming duller, they attain śraddhā-vimukti (liberation through faith). Descending from this, gradually weakening and becoming duller, they attain dharmānusārin (one who follows the Dharma). Descending from this, gradually weakening and becoming duller, they attain śraddhānusārin (one who follows faith).
Monks! In this way, the perfection of the roots (indriya-pāramitā) being the cause, the establishment of the perfection of the fruit (phala-pāramitā) can be known. The perfection of the fruit being the cause, the establishment of the perfection of the individual (pudgala-pāramitā) can be known. Thus, these five roots are not in vain.
Monks! If someone completely lacks these five roots, I say that they dwell in the category of external non-Buddhists.
Someone replied: 'Yes, venerable sir! When a learner (śaikṣa, someone still learning the Dharma) experiences a mind afflicted by defilements (paryavasthita-citta), in which period should these five roots be said to exist? In the past? In the future? Or in the present?'
If it is said to be in the past, it should be said that there is a past, and it should not be said that there is no past; saying that there is no past is not reasonable.
If it is said to be in the future, it should be said that there is a future, and it should not be said that there is no future; saying that there is no future is not reasonable.
If it is said to be in the present, it should be said that there is one individual, in whom two minds, neither preceding nor following, are combined: one is the mind of learning the Dharma, and the other is the mind afflicted by defilements, which is not reasonable.
If it is said that there is no one individual, in whom two minds, neither preceding nor following, are combined: one is the mind of learning the Dharma, and the other is the mind afflicted by defilements, then it should not be said to exist in the present; saying that it exists in the present is not reasonable.
If it is said that it is not in the past, future, or present, then when a learner (śaikṣa, someone still learning the Dharma) experiences a mind afflicted by defilements (paryavasthita-citta), it should be said that they are an outsider, it should be said that they are a different kind of being, it should be said that they dwell in the category of external non-Buddhists.
Śramaṇa Maudgalyāyana (a monk's name) said thus: The past and future do not exist, the present unconditioned exists. One should ask him: Do you affirm this? In the sutras (the Buddhist scriptures)
世尊善語善詞善說，為具壽無滅于大士尋思中說，少欲是法、大欲非法。彼答言：爾。具壽！少欲是何法？是心所有法，與心相應。具壽！若阿羅漢身在欲界現入滅定，如是少欲當言在何世？過去耶、未來耶、現在耶？若言在過去，應說有過去，不應無過去；言過去無，不應道理。若言在未來，應說有未來，不應無未來；言未來無，不應道理。若言在現在，即不應說現入滅定；言現入滅定，不應道理。若言不在過去、未來、現在，是則阿羅漢身在欲界現入滅定，應無少欲。
沙門目連作如是說：過去未來無，現在無為有。應問彼言：汝然此不？謂契經中世尊善語善詞善說，為具壽羅怙羅說，羅怙羅！若有正知而說妄語，無羞無慚無有惡作，我說彼無惡業不造。彼答言：爾。具壽！羞慚是何法？是心所有法與心相應。具壽！若阿羅漢身在欲界現入滅定，羞慚當在何世？過去耶、未來耶、現在耶？若言在過去，應說有過去，不應無過去；言過去無，不應道理。若言在未來，應說有未來，不應無未來；言未來無，不應道理。若言在現在，則不應說現入滅定；言現入滅定，不應道理。若言不在過去、未來、現在，是則阿羅漢身在欲界現入滅定，應無羞慚。
說一切有部識身足論卷第一 大正藏第 26 冊 No
【現代漢語翻譯】 現代漢語譯本 世尊以善妙的言語、詞句和說法，為具壽無滅（Ajita）在大士的尋思中闡述，少欲是正法，大欲不是正法。無滅回答說：『是的。』 具壽！什麼是少欲這種法？是屬於心的所有法，與心相應。具壽！如果阿羅漢身處欲界，現在進入滅盡定，那麼這種少欲應當說存在於哪個時期？過去、未來還是現在？如果說是過去，就應該說有過去，不應該說沒有過去；說過去沒有，不合道理。如果說是未來，就應該說有未來，不應該說沒有未來；說未來沒有，不合道理。如果說是現在，就不應該說現在進入滅盡定；說現在進入滅盡定，不合道理。如果說不在過去、未來、現在，那麼阿羅漢身處欲界，現在進入滅盡定，就應該沒有少欲。 沙門目連（Maudgalyayana）這樣說：過去未來沒有，現在無為才有。應該問他：你認可這個說法嗎？因為契經中，世尊以善妙的言語、詞句和說法，為具壽羅怙羅（Rahula）說，羅怙羅！如果有人明知故犯，說虛妄之語，沒有羞恥和慚愧，也沒有後悔，我說這個人沒有惡業不造。羅怙羅回答說：『是的。』 具壽！什麼是羞慚這種法？是屬於心的所有法，與心相應。具壽！如果阿羅漢身處欲界，現在進入滅盡定，羞慚應當存在於哪個時期？過去、未來還是現在？如果說是過去，就應該說有過去，不應該說沒有過去；說過去沒有，不合道理。如果說是未來，就應該說有未來，不應該說沒有未來；說未來沒有，不合道理。如果說是現在，就不應該說現在進入滅盡定；說現在進入滅盡定，不合道理。如果說不在過去、未來、現在，那麼阿羅漢身處欲界，現在進入滅盡定，就應該沒有羞慚。 《說一切有部識身足論》卷第一 《大正藏》第26冊 No.
【English Translation】 English version The Blessed One spoke well, with good words and good sayings. For the venerable Ajita (無滅), in the contemplation of the great being, he said that having few desires is the Dharma, and having great desires is not the Dharma. He replied, 'Yes.' Venerable Sir, what is this Dharma of having few desires? It is a mental property, corresponding to the mind. Venerable Sir, if an Arhat (阿羅漢) is in the realm of desire and is now entering cessation, in what time should this having of few desires be said to exist? In the past, future, or present? If it is said to be in the past, it should be said that there is a past, and it should not be said that there is no past; to say that there is no past is unreasonable. If it is said to be in the future, it should be said that there is a future, and it should not be said that there is no future; to say that there is no future is unreasonable. If it is said to be in the present, then it should not be said that one is now entering cessation; to say that one is now entering cessation is unreasonable. If it is said that it is not in the past, future, or present, then when an Arhat is in the realm of desire and is now entering cessation, there should be no having of few desires. The Shramana (沙門) Maudgalyayana (目連) said thus: the past and future do not exist, only the present unconditioned exists. One should ask him: Do you agree with this? Because in the Sutras (契經), the Blessed One spoke well, with good words and good sayings. To the venerable Rahula (羅怙羅), he said, 'Rahula! If someone knowingly speaks falsely, without shame or remorse, I say that there is no evil deed that he will not commit.' Rahula replied, 'Yes.' Venerable Sir, what is this Dharma of shame and remorse? It is a mental property, corresponding to the mind. Venerable Sir, if an Arhat is in the realm of desire and is now entering cessation, in what time should shame and remorse exist? In the past, future, or present? If it is said to be in the past, it should be said that there is a past, and it should not be said that there is no past; to say that there is no past is unreasonable. If it is said to be in the future, it should be said that there is a future, and it should not be said that there is no future; to say that there is no future is unreasonable. If it is said to be in the present, then it should not be said that one is now entering cessation; to say that one is now entering cessation is unreasonable. If it is said that it is not in the past, future, or present, then when an Arhat is in the realm of desire and is now entering cessation, there should be no shame or remorse. Sarvastivada (說一切有部) Vijnanakaya-pada-shastra (識身足論), Volume 1 Taisho Tripitaka (大正藏), Volume 26, No.
. 1539 阿毗達磨識身足論
阿毗達磨識身足論卷第二
提婆設摩阿羅漢造
三藏法師玄奘奉 詔譯
目乾連蘊第一之二第四嗢拖南頌后
沙門目連作如是說：過去未來無，現在無為有。應問彼言：汝然此不？謂契經中世尊善語善詞善說，九有情居有諸有情，有色、有種種身、有種種想，謂人及天一分，是名初有情居。有諸有情，有色、有種種身、有一種想，謂梵眾天在彼初生，是名第二有情居。有諸有情，有色、有一種身、有種種想，謂光音天，是名第三有情居。有諸有情，有色、有一種身、有一種想，謂遍凈天，是名第四有情居。有諸有情，有色、無想、無各異想，謂無想天，是名第五有情居。有諸有情，無色、一切種色想超過故、有對想滅沒故、種種想不作意故，無邊虛空空無邊處具足住，謂近趣空無邊處天，是名第六有情居。有諸有情，無色、一切種無邊虛空處超過已，無邊識識無邊處具足住，謂近趣識無邊處天，是名第七有情居。有諸有情，無色、一切種識無邊處超過已，無少所有無所有處具足住，謂近趣無所有處天，是名第八有情居。有諸有情，無色、一切種無所有處超過已，非想非非想處具足住，謂近趣非想非非想處天，是名第九有情居。彼答言：爾。具壽！
【現代漢語翻譯】 現代漢語譯本 《阿毗達磨識身足論》卷第二
提婆設摩阿羅漢（Devaśarmā Arhat）造
三藏法師玄奘（Xuanzang）奉 詔譯
目乾連蘊第一之二第四嗢拖南頌后
沙門目連（Maudgalyāyana）作如是說：『過去未來無，現在無為有。』應問彼言：『汝然此不？』謂契經中世尊善語善詞善說，九有情居有諸有情，有色、有種種身、有種種想，謂人及天一分，是名初有情居。有諸有情，有色、有種種身、有一種想，謂梵眾天（Brahmā）在彼初生，是名第二有情居。有諸有情，有色、有一種身、有種種想，謂光音天（Ābhāsvara），是名第三有情居。有諸有情，有色、有一種身、有一種想，謂遍凈天（Śubhakṛtsna），是名第四有情居。有諸有情，有色、無想、無各異想，謂無想天（Asañjñasattva），是名第五有情居。有諸有情，無色、一切種色想超過故、有對想滅沒故、種種想不作意故，無邊虛空空無邊處具足住，謂近趣空無邊處天（Ākāśānantyāyatana），是名第六有情居。有諸有情，無色、一切種無邊虛空處超過已，無邊識識無邊處具足住，謂近趣識無邊處天（Vijñānānantyāyatana），是名第七有情居。有諸有情，無色、一切種識無邊處超過已，無少所有無所有處具足住，謂近趣無所有處天（Ākiñcanyāyatana），是名第八有情居。有諸有情，無色、一切種無所有處超過已，非想非非想處具足住，謂近趣非想非非想處天（Naivasaṃjñānāsaṃjñāyatana），是名第九有情居。』彼答言：『爾。具壽！』
【English Translation】 English version Abhidharma-vijñānakāya-pāda-śāstra, Volume 2
Composed by Devaśarmā Arhat
Translated by Tripitaka Master Xuanzang under Imperial Order
After the Fourth Udanasong of the First Maudgalyāyana Skandha, Part Two
The Śrāmaṇa Maudgalyāyana spoke thus: 'The past and future do not exist; only the present and the unconditioned exist.' One should ask him: 'Do you affirm this?' For in the sutras, the World-Honored One spoke well, with good words and good teachings, that there are nine abodes of sentient beings, where sentient beings exist, possessing form, various bodies, and various thoughts, such as humans and a portion of the gods; this is called the first abode of sentient beings. There are sentient beings who possess form, various bodies, and one kind of thought, such as the Brahmā gods in their initial birth; this is called the second abode of sentient beings. There are sentient beings who possess form, one kind of body, and various thoughts, such as the Ābhāsvara gods; this is called the third abode of sentient beings. There are sentient beings who possess form, one kind of body, and one kind of thought, such as the Śubhakṛtsna gods; this is called the fourth abode of sentient beings. There are sentient beings who possess form, without thought, and without differing thoughts, such as the Asañjñasattva gods; this is called the fifth abode of sentient beings. There are sentient beings who are without form, having completely transcended all perceptions of form, with the cessation of perceptions of resistance, and without attending to various perceptions, abiding fully in the realm of boundless space, the Ākāśānantyāyatana; this is called the sixth abode of sentient beings. There are sentient beings who are without form, having completely transcended the realm of boundless space, abiding fully in the realm of boundless consciousness, the Vijñānānantyāyatana; this is called the seventh abode of sentient beings. There are sentient beings who are without form, having completely transcended the realm of boundless consciousness, abiding fully in the realm of nothingness, the Ākiñcanyāyatana; this is called the eighth abode of sentient beings. There are sentient beings who are without form, having completely transcended the realm of nothingness, abiding fully in the realm of neither perception nor non-perception, the Naivasaṃjñānāsaṃjñāyatana; this is called the ninth abode of sentient beings.' He would answer: 'Yes, Venerable Sir!'
若阿羅漢身在欲界現入滅定，當言住在何有情居？彼答言：有種種身、有種種想。具壽、由何世想說名有想？過去耶、未來耶、現在耶、若言由過去，應說有過去，不應無過去；言過去無，不應道理。若言由未來，應說有未來，不應無未來；言未來無，不應道理。若言由現在，則不應說現入滅定；言現入滅定，不應道理。若言不由過去、未來、現在，是則阿羅漢身在欲界現入滅定，應言無想、應言無想有情、應言住在無想有情。
沙門目連作如是說：過去未來無，現在無為有。應問彼言：汝然此不？謂契經中世尊善語善詞善說，一切有情皆依食住。彼答言：爾。具壽！無想有情諸天，當言有何食？彼答：有觸、意、思、識食。具壽！彼食爾時當言在何世？過去耶、未來耶、現在耶？若言在過去，應說有過去，不應無過去；言過去無；不應道理。若言在未來，應說有未來，不應無未來；言未來無，不應道理。若言在現在，則不應說無想有情；言無想有情，不應道理。若言不在過去、未來、現在，是則經中世尊善語善詞善說，一切有情皆依食住。如是契經世尊所說，汝便誹謗違越拒逆。若汝誹謗違越拒逆如是世尊所說契經，不應道理。
沙門目連作如是說：過去未來無，現在無為有。應問彼言：汝然此不？謂
【現代漢語翻譯】 現代漢語譯本： 如果一位阿羅漢（Arhat，已證悟的聖者）身處欲界（Kāmadhātu，眾生因慾望而輪迴的世界）並進入滅盡定（Nirodha-samāpatti，一種止息所有心識活動的禪定狀態），我們應該說他住在哪個有情居所（sattva-nikāya，眾生居住的地方）？他會回答說：『有種種身、有種種想。』 具壽（āyusmat，對年長或受尊敬的比丘的尊稱），根據哪個世（adhvan，時間）的想法，才能被稱為『有想』？是過去（atīta）嗎？是未來（anāgata）嗎？還是現在（pratyutpanna）？如果說是根據過去，就應該說有過去，不應該說沒有過去；說過去沒有，是不合道理的。如果說是根據未來，就應該說有未來，不應該說沒有未來；說未來沒有，是不合道理的。如果說是根據現在，就不應該說他現在進入滅盡定；說現在進入滅盡定，是不合道理的。如果說不是根據過去、未來、現在，那麼阿羅漢身處欲界進入滅盡定，就應該說是無想（asaṃjñā）、應該說是無想有情（asaṃjñā sattva）、應該說是住在無想有情中。
沙門目連（Śrāmaṇa Maudgalyāyana，釋迦牟尼佛的著名弟子，以神通著稱）這樣說：『過去未來沒有，現在無為（asaṃskṛta，不生不滅的涅槃狀態）才有。』 應該問他：『你認可這個說法嗎？』 因為契經（sūtra，佛經）中，世尊（Bhagavān，佛陀的尊稱）善語善詞善說，一切有情都依靠食物而住。 他會回答說：『是的。』 具壽！無想有情諸天（Asaṃjñasattvadeva，居住在無想天的天人），應該說他們有什麼食物？ 他會回答：『有觸食（sparśa-āhāra，通過感官接觸獲得的滋養）、意食（mano-saṃcetana-āhāra，通過意志和思慮獲得的滋養）、思食（cetana-āhāra，通過思念獲得的滋養）、識食（vijñāna-āhāra，通過意識獲得的滋養）。』 具壽！這些食物在那個時候應該說是在哪個世？是過去嗎？是未來嗎？還是現在？如果說是在過去，就應該說有過去，不應該說沒有過去；說過去沒有，是不合道理。如果說是在未來，就應該說有未來，不應該說沒有未來；說未來沒有，是不合道理。如果說是在現在，就不應該說無想有情；說無想有情，是不合道理。如果說不在過去、未來、現在，那麼經中世尊善語善詞善說，一切有情都依靠食物而住。 像這樣世尊所說的契經，你就是在誹謗、違背、拒絕。 如果你誹謗、違背、拒絕像這樣世尊所說的契經，是不合道理的。
沙門目連這樣說：『過去未來沒有，現在無為才有。』 應該問他：『你認可這個說法嗎？』 因為
【English Translation】 English version: If an Arhat (Arhat, an enlightened saint) is in the Realm of Desire (Kāmadhātu, the world where beings are reborn due to desires) and enters the Cessation Attainment (Nirodha-samāpatti, a meditative state where all mental activities cease), in which sentient being's abode (sattva-nikāya, the place where sentient beings reside) should we say he dwells? He would answer: 'There are various bodies and various perceptions.' Venerable Sir (āyusmat, a respectful term for an elder or respected Bhikshu), according to which time (adhvan, time) of thought is it called 'having perception'? Is it the past (atīta)? Is it the future (anāgata)? Or is it the present (pratyutpanna)? If it is said to be according to the past, then it should be said that there is a past, and it should not be said that there is no past; saying that there is no past is unreasonable. If it is said to be according to the future, then it should be said that there is a future, and it should not be said that there is no future; saying that there is no future is unreasonable. If it is said to be according to the present, then it should not be said that he is now entering the Cessation Attainment; saying that he is now entering the Cessation Attainment is unreasonable. If it is said that it is not according to the past, future, or present, then the Arhat being in the Realm of Desire and entering the Cessation Attainment, it should be said that there is no perception (asaṃjñā), it should be said that there are non-percipient beings (asaṃjñā sattva), it should be said that he dwells among non-percipient beings.
The Śrāmaṇa Maudgalyāyana (Śrāmaṇa Maudgalyāyana, a famous disciple of Shakyamuni Buddha, known for his supernatural powers) says thus: 'The past and future do not exist, only the present unconditioned (asaṃskṛta, the uncreated and unceasing state of Nirvana) exists.' He should be asked: 'Do you agree with this statement?' Because in the Sutras (sūtra, Buddhist scriptures), the Blessed One (Bhagavān, an epithet of the Buddha) speaks well, speaks eloquently, and speaks correctly, that all sentient beings abide by food. He would answer: 'Yes.' Venerable Sir! What food should it be said that the gods of the Realm of Non-Perception (Asaṃjñasattvadeva, deities residing in the Realm of Non-Perception) have? He would answer: 'There is the food of contact (sparśa-āhāra, nourishment obtained through sensory contact), the food of volition (mano-saṃcetana-āhāra, nourishment obtained through will and thought), the food of intention (cetana-āhāra, nourishment obtained through intention), and the food of consciousness (vijñāna-āhāra, nourishment obtained through consciousness).' Venerable Sir! In which time should it be said that these foods exist at that time? Is it the past? Is it the future? Or is it the present? If it is said to be in the past, then it should be said that there is a past, and it should not be said that there is no past; saying that there is no past is unreasonable. If it is said to be in the future, then it should be said that there is a future, and it should not be said that there is no future; saying that there is no future is unreasonable. If it is said to be in the present, then it should not be said that there are non-percipient beings; saying that there are non-percipient beings is unreasonable. If it is said that it is not in the past, future, or present, then in the Sutras, the Blessed One speaks well, speaks eloquently, and speaks correctly, that all sentient beings abide by food. Like this, the Sutras spoken by the Blessed One, you are slandering, contradicting, and rejecting. If you slander, contradict, and reject the Sutras spoken by the Blessed One in this way, it is unreasonable.
The Śrāmaṇa Maudgalyāyana says thus: 'The past and future do not exist, only the present unconditioned exists.' He should be asked: 'Do you agree with this statement?' Because
契經中世尊善語善詞善說，有六識身，眼識、耳識、鼻識、舌識、身識、意識。彼答言：爾。應問彼言：汝然此不？謂有能于眼識已觀、今觀、當觀，是無常、是苦、是空、是無我。已觀、今觀、當觀，彼因是因、是集、是生、是緣，彼滅是滅、是靜、是妙、是離，能斷彼道是道、是如、是行、是出。彼答言：爾。為何所觀？過去耶、未來耶、現在耶？若言觀過去，應說有過去，不應無過去；言過去無，不應道理。若言觀未來，應說有未來，不應無未來；言未來無，不應道理。若言觀現在，應說有一補特伽羅，非前非后二心和合，一是所觀、一是能觀，此不應理。若言無一補特伽羅，非前非后二心和合，一是所觀、一是能觀，則不應說觀于現在；言觀現在，不應道理。若言不觀過去、未來、現在，是則應無能于眼識已觀、今觀、當觀，是無常、是苦、是空、是無我。已觀、今觀、當觀，彼因是因、是集、是生、是緣，彼滅是滅，是靜，是妙，是離，能斷彼道是道、是如、是行、是出。若無能觀，則應無能已厭、今厭、當厭。若無能厭，則應無能已離染、今離染、當離染。若無能離染，則應無能已解脫、今解脫、當解脫。若無能解脫，則應無能已般涅槃、今般涅槃、當般涅槃。如眼識，如是耳識、鼻識、舌識、身識、意
識亦爾。
沙門目連作如是說：過去未來無，現在無為有。應問彼言：汝然此不？謂契經中世尊善語善詞善說，是諸苾芻應斷諸漏。彼答言：爾。為何所斷？過去耶、未來耶、現在耶？若言斷過去，應說有過去，不應無過去；言過去無，不應道理。若斷未來，應說有未來，不應無未來；言未來無，不應道理。若言斷現在，應說有一補特伽羅，非前非后二心和合，一是所斷、一是能斷，此不應理。若言無一補特伽羅，非前非后二心和合，一是所斷、一是能斷，則不應說斷于現在；言斷現在，不應道理。若言不斷過去、未來、現在，是則經中世尊善語善詞善說，是諸苾芻應斷諸漏。如是契經世尊所說，汝便誹謗違越拒逆。若汝誹謗違越拒逆如是世尊所說契經，不應道理。
識身足論補特伽羅蘊第二之一第一嗢拖南頌初
趣補特伽羅， 八種與三聚， 三種自造作， 見聞覺知后。
補特伽羅論者作如是言：諦義勝義補特伽羅，可得、可證、現有、等有，是故定有補特伽羅。性空論者作是問言：汝然此不？謂契經中世尊善語善詞善說，如是五趣決定安立不相雜亂，謂捺落迦趣、傍生趣、鬼趣、天趣、人趣。決定別有㮈落迦趣，乃至決定別有人趣。彼答言：爾。復問彼言：汝然此不？有從㮈落迦
【現代漢語翻譯】 現代漢語譯本： 識也是如此。
沙門目連這樣說：過去和未來沒有，現在和無為才有。應該問他：『你認可這個說法嗎？』 經文中，世尊善於言辭，善於表達，善於解說，說『諸位比丘應該斷除各種煩惱。』 他回答說：『是的。』 那麼，要斷除什麼呢？是過去、未來還是現在？如果說是斷除過去，就應該承認過去存在，不應該說過去不存在；說過去不存在，是不合道理的。如果說是斷除未來，就應該承認未來存在，不應該說未來不存在；說未來不存在，是不合道理的。如果說是斷除現在，就應該承認有一個補特伽羅（pudgala，人或個體），不是前念也不是后念，兩種心念和合，一個是所要斷除的，一個是能斷除的，這不合邏輯。如果說沒有一個補特伽羅，不是前念也不是后念，兩種心念和合，一個是所要斷除的，一個是能斷除的，那麼就不應該說斷除現在；說斷除現在，是不合道理的。如果說不斷除過去、未來、現在，那麼經文中世尊善於言辭，善於表達，善於解說，說『諸位比丘應該斷除各種煩惱』，你就是誹謗、違背、抗拒世尊所說的經文。如果你誹謗、違背、抗拒世尊所說的經文，是不合道理的。
《識身足論》補特伽羅蘊第二之一第一嗢拖南頌的開頭：
趣向補特伽羅（pudgala，人或個體），八種和三聚，三種是自己造作，見聞覺知之後。
補特伽羅論者這樣說：真實的、殊勝的補特伽羅（pudgala，人或個體），可以獲得、可以證悟、現在存在、平等存在，因此一定有補特伽羅。性空論者這樣問：『你認可這個說法嗎？』 經文中，世尊善於言辭，善於表達，善於解說，說『像這樣五趣決定安立，不互相混雜』，即捺落迦趣（naraka-gati，地獄道）、傍生趣（tiryagyoni-gati，畜生道）、鬼趣（preta-gati，餓鬼道）、天趣（deva-gati，天道）、人趣（manusya-gati，人道）。決定有單獨的捺落迦趣，乃至決定有單獨的人趣。』 他回答說：『是的。』 又問他：『你認可這個說法嗎？』 有從捺落迦
【English Translation】 English version: Cognition is also like that.
Shramana Maudgalyayana says thus: 'The past and future do not exist; only the present and the unconditioned exist.' One should ask him: 'Do you affirm this?' In the sutras, the World-Honored One speaks well, expresses well, and explains well, saying, 'All bhikshus (bhiksu, monks) should eliminate all defilements.' He replies: 'Yes.' Then, what is to be eliminated? Is it the past, the future, or the present? If he says it is eliminating the past, then it should be acknowledged that the past exists; it should not be said that the past does not exist. Saying the past does not exist is unreasonable. If he says it is eliminating the future, then it should be acknowledged that the future exists; it should not be said that the future does not exist. Saying the future does not exist is unreasonable. If he says it is eliminating the present, then it should be acknowledged that there is a pudgala (pudgala, person or individual), neither prior nor subsequent thought, two mind-moments combined, one to be eliminated and one that eliminates, which is illogical. If it is said that there is no pudgala, neither prior nor subsequent thought, two mind-moments combined, one to be eliminated and one that eliminates, then it should not be said to eliminate the present; saying to eliminate the present is unreasonable. If it is said that the past, future, and present are not eliminated, then the World-Honored One in the sutras speaks well, expresses well, and explains well, saying, 'All bhikshus should eliminate all defilements.' Thus, you are slandering, violating, and rejecting the sutras spoken by the World-Honored One. If you slander, violate, and reject the sutras spoken by the World-Honored One, it is unreasonable.
The beginning of the first Udanasong of the second of the Pudgala Skandha in the Vijnanakaya-pada-shastra:
Inclining towards the pudgala (pudgala, person or individual), eight kinds and three aggregates, three kinds are self-created, after seeing, hearing, perceiving, and knowing.
The Pudgala theorists say thus: 'The true, the ultimate pudgala (pudgala, person or individual), can be attained, can be realized, exists now, exists equally, therefore there definitely is a pudgala.' The Emptiness theorists ask thus: 'Do you affirm this?' In the sutras, the World-Honored One speaks well, expresses well, and explains well, saying, 'Thus, the five destinies are definitely established, not intermingled,' namely the naraka-gati (naraka-gati, hell realm), the tiryagyoni-gati (tiryagyoni-gati, animal realm), the preta-gati (preta-gati, hungry ghost realm), the deva-gati (deva-gati, heaven realm), and the manusya-gati (manusya-gati, human realm). There is definitely a separate naraka-gati, and even definitely a separate manusya-gati.' He replies: 'Yes.' Again, he is asked: 'Do you affirm this?' There is from naraka
沒生傍生趣？彼答言：爾。汝聽墮負。若有五趣決定安立不相雜亂，謂㮈落迦趣乃至人趣，決定別有㮈落迦趣，乃至決定別有人趣，則不應說有從㮈落迦沒生傍生趣。汝作是言，不應道理。汝今若說有從㮈落迦沒生傍生趣，則不應說如是五趣決定安立不相雜亂，謂㮈落迦趣乃至人趣，決定別有㮈落迦趣，乃至決定別有人趣；言此五趣決定安立不相雜亂，謂㮈落迦趣乃至人趣，決定別有㮈落迦趣，乃至決定別有人趣，不應道理。彼作是言：定有從㮈落迦沒生傍生趣。應問彼言：汝然此不？彼即是彼。答言：不爾。汝聽墮負。若定有從㮈落迦沒生傍生趣，是則應說彼即是彼；汝作是言，不應道理。若汝不說彼即是彼，則不應言定有從㮈落迦沒生傍生趣；言定有從㮈落迦沒生傍生趣，不應道理。若作是言：彼即是彼。應問彼言：汝然此不？彼㮈落迦即傍生趣。答言：不爾。汝聽墮負。若彼即是彼，是則應說彼㮈落迦即傍生趣，汝作是言不應道理。若汝不說彼㮈落迦即傍生趣，則不應說彼即是彼；言彼即是彼，不應道理。若作是言：彼異於彼。應問彼言：汝然此不？㮈落迦斷別生傍生。答言：不爾。汝聽墮負。若彼異彼，是則應說㮈落迦斷別生傍生，汝作是言不應道理。若汝不說㮈落迦斷別生傍生，則不應說彼異於彼；言彼異
【現代漢語翻譯】 現代漢語譯本 問：有沒有從地獄（㮈落迦，Naraka）死後投生到畜生道（傍生趣）的？ 答：有。 反駁：你這是自相矛盾。如果五道（五趣）是決定安立、互不混雜的，也就是地獄道乃至人道，決定是獨立的地獄道，乃至決定是獨立的人道，那麼就不應該說有從地獄死後投生到畜生道的。你這樣說，是不合道理的。 反駁：如果你現在說有從地獄死後投生到畜生道的，那麼就不應該說這五道是決定安立、互不混雜的，也就是地獄道乃至人道，決定是獨立的地獄道，乃至決定是獨立的人道；說這五道是決定安立、互不混雜的，也就是地獄道乃至人道，決定是獨立的地獄道，乃至決定是獨立的人道，是不合道理的。 答：肯定有從地獄死後投生到畜生道的。 反問：你認可這個嗎？地獄眾生就是畜生道的眾生。 答：不認可。 反駁：你這是自相矛盾。如果肯定有從地獄死後投生到畜生道的，那麼就應該說地獄眾生就是畜生道的眾生；你這樣說，是不合道理的。 反駁：如果你不說地獄眾生就是畜生道的眾生，那麼就不應該說肯定有從地獄死後投生到畜生道的；說肯定有從地獄死後投生到畜生道的，是不合道理的。 問：如果說地獄眾生就是畜生道的眾生。 反問：你認可這個嗎？地獄（㮈落迦，Naraka）就是畜生道（傍生趣）。 答：不認可。 反駁：你這是自相矛盾。如果地獄眾生就是畜生道的眾生，那麼就應該說地獄就是畜生道，你這樣說不合道理。 反駁：如果你不說地獄就是畜生道，那麼就不應該說地獄眾生就是畜生道的眾生；說地獄眾生就是畜生道的眾生，是不合道理的。 問：如果說地獄眾生不同於畜生道的眾生。 反問：你認可這個嗎？地獄（㮈落迦，Naraka）斷滅後會單獨投生到畜生道（傍生趣）。 答：不認可。 反駁：你這是自相矛盾。如果地獄眾生不同於畜生道的眾生，那麼就應該說地獄斷滅後會單獨投生到畜生道，你這樣說不合道理。如果你不說地獄斷滅後會單獨投生到畜生道，那麼就不應該說地獄眾生不同於畜生道的眾生；說地獄眾生不同於畜生道的眾生
【English Translation】 English version Question: Is there rebirth into the animal realm (Pang-sheng-qu) after dying in hell (Nai-luo-jia, Naraka)? Answer: Yes. Refutation: You are contradicting yourself. If the five realms (Wu-qu) are definitively established and do not intermingle, that is, the hell realm to the human realm, with a definitively separate hell realm and a definitively separate human realm, then it should not be said that there is rebirth into the animal realm after dying in hell. What you say is unreasonable. Refutation: If you now say that there is rebirth into the animal realm after dying in hell, then it should not be said that these five realms are definitively established and do not intermingle, that is, the hell realm to the human realm, with a definitively separate hell realm and a definitively separate human realm; saying that these five realms are definitively established and do not intermingle, that is, the hell realm to the human realm, with a definitively separate hell realm and a definitively separate human realm, is unreasonable. Answer: There is definitely rebirth into the animal realm after dying in hell. Counter-question: Do you agree with this? That beings in hell are the same as beings in the animal realm. Answer: I do not agree. Refutation: You are contradicting yourself. If there is definitely rebirth into the animal realm after dying in hell, then it should be said that beings in hell are the same as beings in the animal realm; what you say is unreasonable. Refutation: If you do not say that beings in hell are the same as beings in the animal realm, then it should not be said that there is definitely rebirth into the animal realm after dying in hell; saying that there is definitely rebirth into the animal realm after dying in hell is unreasonable. Question: If it is said that beings in hell are the same as beings in the animal realm. Counter-question: Do you agree with this? That hell (Nai-luo-jia, Naraka) is the animal realm (Pang-sheng-qu). Answer: I do not agree. Refutation: You are contradicting yourself. If beings in hell are the same as beings in the animal realm, then it should be said that hell is the animal realm; what you say is unreasonable. Refutation: If you do not say that hell is the animal realm, then it should not be said that beings in hell are the same as beings in the animal realm; saying that beings in hell are the same as beings in the animal realm is unreasonable. Question: If it is said that beings in hell are different from beings in the animal realm. Counter-question: Do you agree with this? That after hell (Nai-luo-jia, Naraka) ceases, there is a separate rebirth into the animal realm (Pang-sheng-qu). Answer: I do not agree. Refutation: You are contradicting yourself. If beings in hell are different from beings in the animal realm, then it should be said that after hell ceases, there is a separate rebirth into the animal realm; what you say is unreasonable. If you do not say that after hell ceases, there is a separate rebirth into the animal realm, then it should not be said that beings in hell are different from beings in the animal realm; saying that beings in hell are different from beings in the animal realm
于彼，不應道理。若作是言：不可說彼或彼或異。應問彼言：汝然此不？有從㮈落迦沒生傍生趣，如是之言亦不可說或彼或異。答言：不爾。汝聽墮負。若不可說彼或彼或異，是則應言有從㮈落迦沒生傍生趣。如是之言亦不可說或彼或異，汝作是言不應道理。若汝不說有從捺落迦沒生傍生趣，如是之言亦不可說或彼或異，則不應言不可說彼或彼或異；言不可說彼或彼或異，不應道理。如有從㮈落迦沒生傍生趣，如是有從㮈落迦沒生於鬼趣亦爾。
補特伽羅論者作如是言：諦義勝義補特伽羅，可得、可證、現有、等有，是故定有補特伽羅。性空論者作是問言：汝然此不？謂契經中世尊善語善詞善說，如是五趣決定安立不相雜亂，謂㮈落迦趣、傍生趣、鬼趣、天趣、人趣，決定別有㮈落迦趣，乃至決定別有人趣。彼答言：爾。復問彼言：汝然此不？有從㮈落迦沒生於人趣。彼答言：爾。汝聽墮負。若有五趣決定安立不相雜亂，謂㮈落迦趣乃至人趣，決定別有㮈落迦趣，乃至決定別有人趣，則不應說有從㮈落迦沒生於人趣，汝作是言不應道理。汝今若說有從㮈落迦沒生於人趣，則不應說如是五趣決定安立不相雜亂，謂㮈落迦趣乃至人趣，決定別有㮈落迦趣，乃至決定別有人趣；言此五趣決定安立不相雜亂，謂㮈落迦趣
【現代漢語翻譯】 現代漢語譯本： 對於那種說法，是不合道理的。如果有人這樣說：『不能說那個、這個或者不同。』應該問那個人：『你認可這個嗎？』有人從捺落迦（Naraka，地獄）死亡后，轉生到傍生趣（Tiryagyoni，畜生道），像這樣的話也不能說『那個、這個或者不同』。回答說：『不認可。』你聽著，你已經失敗了。如果不能說『那個、這個或者不同』，那麼就應該說有人從捺落迦死亡後轉生到傍生趣。像這樣的話也不能說『那個、這個或者不同』，你這樣說是不合道理的。如果你不說有人從捺落迦死亡後轉生到傍生趣，像這樣的話也不能說『那個、這個或者不同』，那麼就不應該說『不能說那個、這個或者不同』；說『不能說那個、這個或者不同』，是不合道理的。如同有人從捺落迦死亡後轉生到傍生趣，同樣地，有人從捺落迦死亡後轉生到鬼趣（Pretagati，餓鬼道）也是如此。
補特伽羅論者（Pudgalavadin，人我論者）這樣說：『在真實的意義上，勝義（Paramartha，勝義諦）的補特伽羅（Pudgala，補特伽羅，意為人我）是可以獲得、可以證悟、現在存在、平等存在的，所以一定存在補特伽羅。』性空論者（Sunyavadin，空宗論者）這樣問：『你認可這個嗎？』所謂的契經（Sutra，佛經）中，世尊（Bhagavan，佛）善妙的語言、善妙的詞句、善妙的說法，像這樣五趣（Pancagati，五道）決定安立，不互相混雜，即捺落迦趣、傍生趣、鬼趣、天趣（Devagati，天道）、人趣（Manusyagati，人道），決定有分別的捺落迦趣，乃至決定有分別的人趣。』那個人回答說：『認可。』又問那個人：『你認可這個嗎？』有人從捺落迦死亡後轉生到人趣。』那個人回答說：『認可。』你聽著，你已經失敗了。如果有五趣決定安立，不互相混雜，即捺落迦趣乃至人趣，決定有分別的捺落迦趣，乃至決定有分別的人趣，那麼就不應該說有人從捺落迦死亡後轉生到人趣，你這樣說是不合道理的。你現在如果說有人從捺落迦死亡後轉生到人趣，那麼就不應該說像這樣五趣決定安立，不互相混雜，即捺落迦趣乃至人趣，決定有分別的捺落迦趣
【English Translation】 English version: That is not reasonable. If someone says: 'It cannot be said that it is either that, this, or different,' you should ask them: 'Do you accept this?' That someone, having died in Naraka (hell), is reborn in Tiryagyoni (animal realm), it cannot be said that it is either that, this, or different. They answer: 'I do not accept it.' Listen, you are defeated. If it cannot be said that it is either that, this, or different, then it should be said that someone, having died in Naraka, is reborn in Tiryagyoni. It cannot be said that it is either that, this, or different, your saying this is not reasonable. If you do not say that someone, having died in Naraka, is reborn in Tiryagyoni, it cannot be said that it is either that, this, or different, then it should not be said that it cannot be said that it is either that, this, or different; saying that it cannot be said that it is either that, this, or different, is not reasonable. Just as someone, having died in Naraka, is reborn in Tiryagyoni, similarly, someone, having died in Naraka, is reborn in Pretagati (hungry ghost realm).
The Pudgalavadin (personalist) says: 'In the true sense, the Paramartha (ultimate truth) Pudgala (person) is attainable, realizable, existent, and equally existent, therefore, the Pudgala certainly exists.' The Sunyavadin (emptiness theorist) asks: 'Do you accept this?' In the Sutra (Buddhist scripture), the Bhagavan's (Buddha) good words, good phrases, and good teachings, the five Gatis (realms of existence) are definitely established, not mixed up, namely Naraka Gati, Tiryagyoni Gati, Preta Gati, Deva Gati (god realm), and Manusya Gati (human realm), there is definitely a separate Naraka Gati, and so on, up to a definitely separate Manusya Gati.' They answer: 'I accept it.' They are asked again: 'Do you accept this?' That someone, having died in Naraka, is reborn in Manusya Gati.' They answer: 'I accept it.' Listen, you are defeated. If the five Gatis are definitely established, not mixed up, namely Naraka Gati up to Manusya Gati, there is definitely a separate Naraka Gati, and so on, up to a definitely separate Manusya Gati, then it should not be said that someone, having died in Naraka, is reborn in Manusya Gati, your saying this is not reasonable. If you now say that someone, having died in Naraka, is reborn in Manusya Gati, then it should not be said that the five Gatis are definitely established, not mixed up, namely Naraka Gati up to Manusya Gati, there is definitely a separate Naraka Gati
乃至人趣，決定別有㮈落迦趣，乃至決定別有人趣，不應道理。彼作是言：定有從㮈落迦沒生於人趣。應問彼言：汝然此不？彼即是彼。答言：不爾。汝聽墮負。若定有從㮈落迦沒生於人趣，是則應說彼即是彼，汝作是言不應道理。若汝不說彼即是彼，則不應言定有從㮈落迦沒生於人趣，言定有從㮈落迦沒生於人趣，不應道理。若作是言：彼即是彼。應問彼言：汝然此不？彼㮈落迦即是人趣。答言：不爾。汝聽墮負。若彼即是彼，是則應說彼㮈落迦即是人趣，汝作是言不應道理。若汝不說彼㮈落迦即是人趣，則不應說彼即是彼；言彼即是彼，不應道理。又若作是言：彼即是彼。應問彼言：汝然此不？㮈落迦趣于生無漏根、力、覺支無所堪能，入趣有所堪能。彼答言爾。復問彼言：汝然此不？彼無堪能即有堪能。答言：不爾。汝聽墮負。若彼即是彼，是則應說彼無堪能即有堪能，汝作是言不應道理。若汝不說彼無堪能即有堪能，則不應說彼即是彼；言彼即是彼，不應道理。若作是言：彼異於彼。應問彼言：汝然此不？㮈落迦斷別生人趣。答言：不爾。汝聽墮負。若彼異於彼，是則應說㮈落迦斷別生人趣，汝作是言不應道理。若汝不說㮈落迦斷別生人趣，則不應說彼異於彼；言彼異於彼，不應道理。若作是言：不可說彼或
【現代漢語翻譯】 現代漢語譯本： 乃至人道，斷定說有地獄道，乃至斷定說有人道，是不合道理的。如果有人這樣說：『一定有從地獄道死亡而生到人道的。』應該問他說：『你認可這個說法嗎？』他就會說：『就是那個。』回答說：『不是這樣的。』你聽著，你已經輸了。如果一定有從地獄道死亡而生到人道的，那麼就應該說『那個就是那個』，你說『不是這樣的』是不合道理的。如果你不說『那個就是那個』，那麼就不應該說『一定有從地獄道死亡而生到人道的』，說『一定有從地獄道死亡而生到人道的』是不合道理的。如果有人這樣說：『那個就是那個。』應該問他說：『你認可這個說法嗎？』那個地獄道就是人道。回答說：『不是這樣的。』你聽著，你已經輸了。如果『那個就是那個』，那麼就應該說『那個地獄道就是人道』，你說『不是這樣的』是不合道理的。如果你不說『那個地獄道就是人道』，那麼就不應該說『那個就是那個』；說『那個就是那個』，是不合道理的。又如果有人這樣說：『那個就是那個。』應該問他說：『你認可這個說法嗎？』地獄道對於生起無漏根（anāsrava-mūla，無漏之根）、力（bala，五力）、覺支（bodhyaṅga，七覺支）沒有能力，進入人道就有能力。他回答說：『是的。』再問他說：『你認可這個說法嗎？』那個沒有能力的就是有能力的。回答說：『不是這樣的。』你聽著，你已經輸了。如果『那個就是那個』，那麼就應該說『那個沒有能力的就是有能力的』，你說『不是這樣的』是不合道理的。如果你不說『那個沒有能力的就是有能力的』，那麼就不應該說『那個就是那個』；說『那個就是那個』，是不合道理的。如果有人這樣說：『那個不同於那個。』應該問他說：『你認可這個說法嗎？』地獄道斷滅后另外生到人道。回答說：『不是這樣的。』你聽著，你已經輸了。如果『那個不同於那個』，那麼就應該說『地獄道斷滅后另外生到人道』，你說『不是這樣的』是不合道理的。如果你不說『地獄道斷滅后另外生到人道』，那麼就不應該說『那個不同於那個』；說『那個不同於那個』，是不合道理的。如果有人這樣說：『不可說那個或者』
【English Translation】 English version: Even to the realm of humans, to definitively say there is a separate Naraka (hell) realm, even to definitively say there is a human realm, is unreasonable. If someone were to say: 'There is definitely a being who dies from Naraka and is born in the human realm,' one should ask them: 'Do you affirm this?' They would say: 'It is that.' If they answer: 'It is not so,' you listen, you are defeated. If there is definitely a being who dies from Naraka and is born in the human realm, then it should be said 'that is that,' but you say 'it is not so,' which is unreasonable. If you do not say 'that is that,' then you should not say 'there is definitely a being who dies from Naraka and is born in the human realm'; saying 'there is definitely a being who dies from Naraka and is born in the human realm' is unreasonable. If someone were to say: 'That is that,' one should ask them: 'Do you affirm this?' That Naraka realm is the human realm. If they answer: 'It is not so,' you listen, you are defeated. If 'that is that,' then it should be said 'that Naraka realm is the human realm,' but you say 'it is not so,' which is unreasonable. If you do not say 'that Naraka realm is the human realm,' then you should not say 'that is that'; saying 'that is that' is unreasonable. Furthermore, if someone were to say: 'That is that,' one should ask them: 'Do you affirm this?' The Naraka realm is incapable of generating anāsrava-mūla (roots of non-outflow), bala (powers), and bodhyaṅga (factors of enlightenment), while entering the human realm is capable. They answer: 'Yes.' Then ask them again: 'Do you affirm this?' That which is incapable is capable. If they answer: 'It is not so,' you listen, you are defeated. If 'that is that,' then it should be said 'that which is incapable is capable,' but you say 'it is not so,' which is unreasonable. If you do not say 'that which is incapable is capable,' then you should not say 'that is that'; saying 'that is that' is unreasonable. If someone were to say: 'That is different from that,' one should ask them: 'Do you affirm this?' The Naraka realm ceases and a separate human realm is born. If they answer: 'It is not so,' you listen, you are defeated. If 'that is different from that,' then it should be said 'the Naraka realm ceases and a separate human realm is born,' but you say 'it is not so,' which is unreasonable. If you do not say 'the Naraka realm ceases and a separate human realm is born,' then you should not say 'that is different from that'; saying 'that is different from that' is unreasonable. If someone were to say: 'It is impossible to say that or'
彼或異。應問彼言：汝然此不？有從㮈落迦沒生於人趣，如是之言亦不可說或彼或異。答言：不爾。汝聽墮負。若不可說彼或彼或異，是則應言有從㮈落迦沒生於人趣，如是之言亦不可說或彼或異，汝作是言不應道理。若汝不說有從㮈落迦沒生於人趣，如是之言亦不可說或彼或異，則不應言不可說彼或彼或異；言不可說彼或彼或異，不應道理。如有從㮈落迦沒生於人趣，如是有從㮈落迦沒生於天趣亦爾。如㮈落迦趣，如是傍生鬼天人趣亦爾。此中差別者，于㮈落迦傍生鬼趣中不應說有所堪能，于天人趣中應說有所堪能。于天人趣中不應說無所堪能，于㮈落迦傍生鬼趣中應說無所堪能。
補特伽羅論者作如是言：諦義勝義補特伽羅，可得、可證、現有、等有，是故定有補特伽羅。性空論者作是問言：汝然此不？謂契經中世尊善語善詞善說，如是八種補特伽羅，決定安立不相雜亂，謂預流果能作證向若預流果，乃至阿羅漢果能作證向若阿羅漢果，決定別有預流果能作證向決定別有預流果，乃至決定別有阿羅漢果能作證向決定別有阿羅漢果。彼答言：爾。復問彼言：汝然此不？諸預流果能作證向補特伽羅得預流果。彼答言：爾。汝聽墮負。若有八種補特伽羅決定安立不相雜亂，謂預流果能作證向若預流果，乃至阿羅漢
【現代漢語翻譯】 現代漢語譯本： 或者情況有所不同。應該這樣問他：『你認可這樣嗎？』如果說『有眾生從㮈落迦（Naraka，地獄）死亡后投生到人趣（Manushya-gati，人間道）』，這樣的話語不能說是『或者就是那個，或者不是那個』。他回答說：『不認可。』你因此而失敗。如果不能說『或者就是那個，或者不是那個』，那麼就應該說『有眾生從㮈落迦死亡后投生到人趣』，這樣的話語不能說是『或者就是那個，或者不是那個』，你這樣說是沒有道理的。如果你不說『有眾生從㮈落迦死亡后投生到人趣，這樣的話語不能說是『或者就是那個，或者不是那個』，那麼就不應該說『不能說或者就是那個，或者不是那個』；說『不能說或者就是那個，或者不是那個』，是沒有道理的。』如同有眾生從㮈落迦死亡后投生到人趣一樣，也有眾生從㮈落迦死亡后投生到天趣（Deva-gati，天道）。如同㮈落迦趣一樣，傍生（Tiryagyoni，畜生道）、鬼趣（Preta-gati，餓鬼道）、天趣、人趣也是如此。這裡面的差別在於，在㮈落迦、傍生、鬼趣中不應該說有什麼堪能（samarthya，能力），在天、人趣中應該說有什麼堪能。在天、人趣中不應該說沒有什麼堪能，在㮈落迦、傍生、鬼趣中應該說沒有什麼堪能。
補特伽羅（Pudgala，補特伽羅，意為『人』或『個體』）論者這樣說：『真實的、勝義的補特伽羅，是可以獲得、可以證悟、現在存在、平等存在的，所以一定有補特伽羅。』性空論者這樣問：『你認可這樣嗎？』所謂的契經（Sutra，佛經）中，世尊（釋迦摩尼佛）善妙的語言、善妙的詞句、善妙的說法，像這樣八種補特伽羅，確定安立，不會混雜錯亂，也就是預流果（Srotapanna-phala，須陀洹果）的能作證向（證向，趨向于證得果位的修行階段）和預流果，乃至阿羅漢果（Arhat-phala，阿羅漢果）的能作證向和阿羅漢果，確定有別的預流果能作證向，確定有別的預流果，乃至確定有別的阿羅漢果能作證向，確定有別的阿羅漢果。』他回答說：『認可。』又問他：『你認可這樣嗎？』諸位預流果能作證向的補特伽羅，能夠獲得預流果。』他回答說：『認可。』你因此而失敗。如果說有八種補特伽羅確定安立，不會混雜錯亂，也就是預流果的能作證向和預流果，乃至阿羅漢
【English Translation】 English version: Or it might be different. One should ask him: 'Do you affirm this?' To say, 'There are beings who, having died in Naraka (hell), are reborn in the Manushya-gati (human realm),' such a statement cannot be said to be 'either that or different.' He replies: 'I do not affirm.' You are therefore defeated. If it cannot be said 'either that or different,' then it should be said, 'There are beings who, having died in Naraka, are reborn in the human realm,' such a statement cannot be said to be 'either that or different,' it is unreasonable for you to say so. If you do not say, 'There are beings who, having died in Naraka, are reborn in the human realm, such a statement cannot be said to be 'either that or different,' then it should not be said 'it cannot be said either that or different'; saying 'it cannot be said either that or different' is unreasonable.' Just as there are beings who, having died in Naraka, are reborn in the human realm, so too are there beings who, having died in Naraka, are reborn in the Deva-gati (heavenly realm). Just like the Naraka-gati, so too are the Tiryagyoni (animal realm), Preta-gati (ghost realm), Deva-gati, and Manushya-gati. The difference here is that in Naraka, Tiryagyoni, and Preta-gati, one should not say there is any samarthya (ability), while in Deva and Manushya-gati, one should say there is some samarthya. In Deva and Manushya-gati, one should not say there is no samarthya, while in Naraka, Tiryagyoni, and Preta-gati, one should say there is no samarthya.
The Pudgalavadins (those who assert the existence of a Pudgala, meaning 'person' or 'individual') say thus: 'The real, ultimate Pudgala, is attainable, realizable, presently existing, and equally existing, therefore there definitely is a Pudgala.' The proponents of emptiness ask thus: 'Do you affirm this?' In the Sutras (Buddhist scriptures), the Blessed One's (Shakyamuni Buddha) good words, good phrases, and good teachings, like these eight types of Pudgalas, are definitely established, not mixed up or confused, namely the Srotapanna-phala (Stream-enterer fruit) with its path of attainment and the Srotapanna-phala, up to the Arhat-phala (Arhat fruit) with its path of attainment and the Arhat-phala, definitely there is a separate path of attainment for the Srotapanna-phala, definitely there is a separate Srotapanna-phala, up to definitely there is a separate path of attainment for the Arhat-phala, definitely there is a separate Arhat-phala.' He replies: 'I affirm.' Again he asks him: 'Do you affirm this?' Those Pudgalas on the path of attainment for the Srotapanna-phala, are able to attain the Srotapanna-phala.' He replies: 'I affirm.' You are therefore defeated. If there are eight types of Pudgalas definitely established, not mixed up or confused, namely the path of attainment for the Srotapanna-phala and the Srotapanna-phala, up to the Arhat
果能作證向若阿羅漢果，決定別有預流果能作證向決定別有預流果，乃至決定別有阿羅漢果能作證向決定別有阿羅漢果，則不應言諸預流果能作證向補特伽羅得預流果，汝作是言不應道理。今汝若說諸預流果能作證向補特伽羅得預流果，則不應說如是八種補特伽羅決定安立不相雜亂，謂預流果能作證向若預流果，乃至阿羅漢果能作證向若阿羅漢果，決定別有預流果能作證向決定別有預流果，乃至決定別有阿羅漢果能作證向決定別有阿羅漢果。言此八種補特伽羅決定安立不相雜亂，謂預流果能作證向若預流果，乃至阿羅漢果能作證向若阿羅漢果，決定別有預流果能作證向決定別有預流果，乃至決定別有阿羅漢果能作證向決定別有阿羅漢果，不應道理。彼作是言：諸預流果能作證向補特伽羅定得預流果。應問彼言：汝然此不？彼即是彼。答言：不爾。汝聽墮負。若預流果能作證向補特伽羅定得預流果，是則應說彼即是彼，汝作是言不應道理。若汝不說彼即是彼，則不應言諸預流果能作證向補特伽羅定得預流果；言預流果能作證向補特伽羅定得預流果，不應道理。若作是言：彼即是彼。應問彼言：汝然此不？彼作證向即是住果。答言：不爾。汝聽墮負。若彼即是彼，汝則應言彼作證向即是住果，汝作是言不應道理。若汝不說
彼作證向即是住果，則不應言彼即是彼；言彼即是彼，不應道理。又若作是言：彼即是彼。應問彼言：汝然此不？諸預流果能作證向補特伽羅不成就果，若預流果成就於果。彼答言：爾。復問彼言：汝然此不？彼不成就即是成就。答言：不爾。汝聽墮負。若預流果能作證向補特伽羅不成就果，彼預流果成就於果，是則應言彼不成就即是成就，汝作是言不應道理。若汝不說彼不成就即是成就，則不應言彼即是彼；言彼即是彼，不應道理。若作是言：彼異於彼。應問彼言：汝然此不？諸預流果能作證向斷別生預流果。答言：不爾。汝聽墮負。若彼異於彼，是則應言諸預流果能作證向斷別生預流果，汝作是言不應道理。若汝不說諸預流果能作證向斷別生預流果，則不應言彼異於彼；言彼異於彼，不應道理。若作是言：不可說彼或彼或異。應問彼言：汝然此不？諸預流果能作證向得預流果，如是之言亦不可說或彼或異。答言：不爾。汝聽墮負。若不可說彼或彼或異，是則應言諸預流果能作證向得預流果，如是之言亦不可說或彼或異，汝作是言不應道理。若汝不說諸預流果能作證向得預流果，如是之言亦不可說或彼或異，則不應言不可說彼或彼或異，汝作是言不應道理。如預流果能作證向望預流果，如是之言亦不可說或彼或異，
【現代漢語翻譯】 現代漢語譯本：如果他說，『那個正向于證得果位的人就是已經證得果位的人』，那麼就不應該說『他就是他』；說『他就是他』，是不合道理的。而且，如果這樣說：『他就是他』，應該問他說：『你認可這個說法嗎？』意思是，『正向于證得預流果（Srotapanna-phala，預流果：佛教修行中的第一個果位，指斷除了三界見惑，進入聖者之流）的補特伽羅（Pudgala，補特伽羅：意為「人」，但在佛教哲學中指代個體或靈魂）沒有成就預流果，如果預流果成就了果位。』他回答說：『是的。』再問他說：『你認可這個說法嗎？』意思是，『沒有成就就是成就。』他回答說：『不認可。』你聽著，你已經自相矛盾了。如果正向于證得預流果的補特伽羅沒有成就果位，而那個預流果成就了果位，那麼就應該說『沒有成就就是成就』，你說這話是不合道理的。如果你不說『沒有成就就是成就』，那麼就不應該說『他就是他』；說『他就是他』，是不合道理。如果他說：『他不同於他』，應該問他說：『你認可這個說法嗎？』意思是，『正向于證得預流果的人斷除了其他生的預流果。』他回答說：『不認可。』你聽著，你已經自相矛盾了。如果『他不同於他』，那麼就應該說『正向于證得預流果的人斷除了其他生的預流果』，你說這話是不合道理的。如果你不說『正向于證得預流果的人斷除了其他生的預流果』，那麼就不應該說『他不同於他』；說『他不同於他』，是不合道理。如果他說：『不能說他就是他，也不能說他不同於他』，應該問他說：『你認可這個說法嗎？』意思是，『正向于證得預流果的人得到了預流果，這樣的話也不能說他就是他，也不能說他不同於他。』他回答說：『不認可。』你聽著，你已經自相矛盾了。如果不能說他就是他，也不能說他不同於他，那麼就應該說『正向于證得預流果的人得到了預流果，這樣的話也不能說他就是他，也不能說他不同於他』，你說這話是不合道理的。如果你不說『正向于證得預流果的人得到了預流果，這樣的話也不能說他就是他，也不能說他不同於他』，那麼就不應該說『不能說他就是他，也不能說他不同於他』，你說這話是不合道理。就像正向于證得預流果的人期望得到預流果一樣，這樣的話也不能說他就是他，也不能說他不同於他。
【English Translation】 English version: If he asserts, 'That one who is on the path to realizing the fruit is the one who has already realized the fruit,' then it should not be said, 'He is he'; saying 'He is he' is unreasonable. Moreover, if it is said: 'He is he,' one should ask him: 'Do you affirm this?' Meaning, 'The Pudgala (Pudgala: meaning 'person,' but in Buddhist philosophy, it refers to an individual or soul) who is on the path to realizing the Srotapanna-phala (Srotapanna-phala: the first stage of enlightenment in Buddhism, referring to the one who has eliminated the delusions of views in the three realms and entered the stream of the noble ones) has not achieved the fruit, if the Srotapanna-phala has achieved the fruit.' He replies: 'Yes.' Ask him again: 'Do you affirm this?' Meaning, 'Non-achievement is achievement.' He replies: 'No.' Listen, you have contradicted yourself. If the Pudgala who is on the path to realizing the Srotapanna-phala has not achieved the fruit, and that Srotapanna-phala has achieved the fruit, then it should be said, 'Non-achievement is achievement,' your saying this is unreasonable. If you do not say 'Non-achievement is achievement,' then it should not be said, 'He is he'; saying 'He is he' is unreasonable. If he says: 'He is different from him,' one should ask him: 'Do you affirm this?' Meaning, 'The one on the path to realizing the Srotapanna-phala has severed the Srotapanna-phala of another birth.' He replies: 'No.' Listen, you have contradicted yourself. If 'He is different from him,' then it should be said, 'The one on the path to realizing the Srotapanna-phala has severed the Srotapanna-phala of another birth,' your saying this is unreasonable. If you do not say 'The one on the path to realizing the Srotapanna-phala has severed the Srotapanna-phala of another birth,' then it should not be said, 'He is different from him'; saying 'He is different from him' is unreasonable. If he says: 'It cannot be said that he is he, nor can it be said that he is different from him,' one should ask him: 'Do you affirm this?' Meaning, 'The one on the path to realizing the Srotapanna-phala has attained the Srotapanna-phala, and such a statement cannot be said to be either he is he, nor can it be said that he is different from him.' He replies: 'No.' Listen, you have contradicted yourself. If it cannot be said that he is he, nor can it be said that he is different from him, then it should be said, 'The one on the path to realizing the Srotapanna-phala has attained the Srotapanna-phala, and such a statement cannot be said to be either he is he, nor can it be said that he is different from him,' your saying this is unreasonable. If you do not say 'The one on the path to realizing the Srotapanna-phala has attained the Srotapanna-phala, and such a statement cannot be said to be either he is he, nor can it be said that he is different from him,' then it should not be said, 'It cannot be said that he is he, nor can it be said that he is different from him,' your saying this is unreasonable. Just as the one on the path to realizing the Srotapanna-phala expects to attain the Srotapanna-phala, such a statement cannot be said to be either he is he, nor can it be said that he is different from him.
則不應言不可說彼或彼或異，汝作是言不應道理。如預流果能作證向望預流果，如是諸一來果能作證向望一來果亦爾。此中差別者，諸一來果能作證向，不應定說不成就果。
補特伽羅論者作如是言：諦義勝義補特伽羅，可得、可證、現有、等有，是故定有補特伽羅。性空論者作是問言：汝然此不？謂契經中世尊善語善詞善說，如是八種補特伽羅決定安立不相雜亂，謂預流果能作證向若預流果，乃至阿羅漢果能作證向若阿羅漢果。決定別有預流果能作證向決定別有預流果，乃至決定別有阿羅漢果能作證向決定別有阿羅漢果。彼答言：爾。復問彼言：汝然此不？諸不還果能作證向得不還果。彼答言：爾。汝聽墮負。若有八種補特伽羅，決定安立不相雜亂，謂預流果能作證向若預流果，乃至阿羅漢果能作證向若阿羅漢果，決定別有預流果能作證向決定別有預流果，乃至決定別有阿羅漢果能作證向決定別有阿羅漢果，則不應說諸不還果能作證向得不還果，汝作是言不應道理。汝今若說諸不還果能作證向得不還果，則不應言如是八種補特伽羅決定安立不相雜亂，謂預流果能作證向若預流果，乃至阿羅漢果能作證向若阿羅漢果，決定別有預流果能作證向決定別有預流果，乃至決定別有阿羅漢果能作證向決定別有阿羅漢果；
【現代漢語翻譯】 現代漢語譯本： 因此，不應該說不可說它們是相同、不同或既相同又不同。你這樣說是不合道理的。正如Sotapanna-phala（預流果，須陀洹果）能夠作為證向Sotapanna-phala（預流果，須陀洹果）的途徑，同樣，Sakrdagami-phala（一來果，斯陀含果）能夠作為證向Sakrdagami-phala（一來果，斯陀含果）的途徑也是如此。這裡的區別在於，當Sakrdagami-phala（一來果，斯陀含果）能夠作為證向時，不應斷定說它沒有成就果位。
補特伽羅論者這樣說：真實的、勝義的補特伽羅（Pudgala，補特伽羅，意為『人』或『個體』）是可以獲得、可以證悟、實際存在、平等存在的，因此必定存在補特伽羅（Pudgala）。性空論者這樣問：你認可這個嗎？在契經中，世尊（世尊，佛陀的尊稱）善妙的語言、善妙的詞句、善妙的說法，這樣八種補特伽羅（Pudgala）被確定安立，不相混淆，即Sotapanna-phala（預流果，須陀洹果）能夠作為證向Sotapanna-phala（預流果，須陀洹果）的途徑，乃至Arhat-phala（阿羅漢果，阿羅漢果）能夠作為證向Arhat-phala（阿羅漢果，阿羅漢果）的途徑。確定有不同的Sotapanna-phala（預流果，須陀洹果）能夠作為證向，確定有不同的Sotapanna-phala（預流果，須陀洹果），乃至確定有不同的Arhat-phala（阿羅漢果，阿羅漢果）能夠作為證向，確定有不同的Arhat-phala（阿羅漢果，阿羅漢果）。對方回答說：是的。性空論者又問：你認可這個嗎？Anagami-phala（不還果，阿那含果）能夠作為證向獲得Anagami-phala（不還果，阿那含果）。對方回答說：是的。那麼你已經自相矛盾了。如果存在八種補特伽羅（Pudgala），被確定安立，不相混淆，即Sotapanna-phala（預流果，須陀洹果）能夠作為證向Sotapanna-phala（預流果，須陀洹果）的途徑，乃至Arhat-phala（阿羅漢果，阿羅漢果）能夠作為證向Arhat-phala（阿羅漢果，阿羅漢果）的途徑，確定有不同的Sotapanna-phala（預流果，須陀洹果）能夠作為證向，確定有不同的Sotapanna-phala（預流果，須陀洹果），乃至確定有不同的Arhat-phala（阿羅漢果，阿羅漢果）能夠作為證向，確定有不同的Arhat-phala（阿羅漢果，阿羅漢果），那麼就不應該說Anagami-phala（不還果，阿那含果）能夠作為證向獲得Anagami-phala（不還果，阿那含果），你這樣說是不合道理的。如果你現在說Anagami-phala（不還果，阿那含果）能夠作為證向獲得Anagami-phala（不還果，阿那含果），那麼就不應該說這八種補特伽羅（Pudgala）被確定安立，不相混淆，即Sotapanna-phala（預流果，須陀洹果）能夠作為證向Sotapanna-phala（預流果，須陀洹果）的途徑，乃至Arhat-phala（阿羅漢果，阿羅漢果）能夠作為證向Arhat-phala（阿羅漢果，阿羅漢果）的途徑，確定有不同的Sotapanna-phala（預流果，須陀洹果）能夠作為證向，確定有不同的Sotapanna-phala（預流果，須陀洹果），乃至確定有不同的Arhat-phala（阿羅漢果，阿羅漢果）能夠作為證向，確定有不同的Arhat-phala（阿羅漢果，阿羅漢果）。
【English Translation】 English version: Therefore, it should not be said that they are inexpressible as being the same, different, or both. It is not reasonable for you to say this. Just as Sotapanna-phala (Stream-enterer fruit) can serve as the path towards the realization of Sotapanna-phala (Stream-enterer fruit), similarly, Sakrdagami-phala (Once-returner fruit) can serve as the path towards the realization of Sakrdagami-phala (Once-returner fruit). The difference here is that when Sakrdagami-phala (Once-returner fruit) can serve as the path, it should not be definitively said that it has not achieved the fruit.
Those who argue for the existence of Pudgala (Person, individual) say this: The true, ultimate Pudgala (Person) can be attained, can be realized, actually exists, and equally exists; therefore, Pudgala (Person) definitely exists. Those who argue for emptiness ask this: Do you accept this? In the Sutras, the World-Honored One's (Buddha's title) good words, good phrases, and good teachings establish eight types of Pudgala (Person) that are definitely established and not mixed up, namely, Sotapanna-phala (Stream-enterer fruit) can serve as the path towards Sotapanna-phala (Stream-enterer fruit), up to Arhat-phala (Arhat fruit) can serve as the path towards Arhat-phala (Arhat fruit). There is definitely a distinct Sotapanna-phala (Stream-enterer fruit) that can serve as the path, and there is definitely a distinct Sotapanna-phala (Stream-enterer fruit), up to there is definitely a distinct Arhat-phala (Arhat fruit) that can serve as the path, and there is definitely a distinct Arhat-phala (Arhat fruit). The other party answers: Yes. The emptiness proponent then asks: Do you accept this? Anagami-phala (Non-returner fruit) can serve as the path to attain Anagami-phala (Non-returner fruit). The other party answers: Yes. Then you have contradicted yourself. If there are eight types of Pudgala (Person) that are definitely established and not mixed up, namely, Sotapanna-phala (Stream-enterer fruit) can serve as the path towards Sotapanna-phala (Stream-enterer fruit), up to Arhat-phala (Arhat fruit) can serve as the path towards Arhat-phala (Arhat fruit), there is definitely a distinct Sotapanna-phala (Stream-enterer fruit) that can serve as the path, and there is definitely a distinct Sotapanna-phala (Stream-enterer fruit), up to there is definitely a distinct Arhat-phala (Arhat fruit) that can serve as the path, and there is definitely a distinct Arhat-phala (Arhat fruit), then it should not be said that Anagami-phala (Non-returner fruit) can serve as the path to attain Anagami-phala (Non-returner fruit). It is not reasonable for you to say this. If you now say that Anagami-phala (Non-returner fruit) can serve as the path to attain Anagami-phala (Non-returner fruit), then it should not be said that these eight types of Pudgala (Person) are definitely established and not mixed up, namely, Sotapanna-phala (Stream-enterer fruit) can serve as the path towards Sotapanna-phala (Stream-enterer fruit), up to Arhat-phala (Arhat fruit) can serve as the path towards Arhat-phala (Arhat fruit), there is definitely a distinct Sotapanna-phala (Stream-enterer fruit) that can serve as the path, and there is definitely a distinct Sotapanna-phala (Stream-enterer fruit), up to there is definitely a distinct Arhat-phala (Arhat fruit) that can serve as the path, and there is definitely a distinct Arhat-phala (Arhat fruit).
言有八種補特伽羅決定安立不相雜亂，謂預流果能作證向若預流果，乃至阿羅漢果能作證向若阿羅漢果，決定別有預流果能作證向決定別有預流果，乃至決定別有阿羅漢果能作證向決定別有阿羅漢果，不應道理。彼作是言：諸不還果能作證向定得不還果。應問彼言：汝然此不？彼即是彼。答言：不爾。汝聽墮負。若不還果能作證向定得不還果，是則應說彼即是彼，汝作是言不應道理。若汝不說彼即是彼，則不應言諸不還果能作證向定得不還果；言不還果能作證向定得不還果，不應道理。若作是言：彼即是彼。應問彼言：汝然此不？彼作證向即是住果。答言：不爾。汝聽墮負。若彼即是彼，是則應說彼作證向即是住果，汝作是言不應道理。若汝不說彼作證向即是住果，則不應言彼即是彼；言彼即是彼，不應道理。又若作是言：彼即是彼。應問彼言：汝然此不？諸不還果能作證向有其瞋恚，彼不還果遠離瞋恚。彼答言：爾。復問彼言：汝然此不？彼有瞋恚即離瞋恚。答言：不爾。汝聽墮負。若彼即是彼，是則應說彼有瞋恚即離瞋恚，汝作是言不應道理。若汝不說彼有瞋恚即離瞋恚，則不應言彼即是彼；言彼即是彼，不應道理。若作是言：彼異於彼。應問彼言：汝然此不？諸不還果能作證向斷別生不還果。答言：不爾。汝聽
【現代漢語翻譯】 現代漢語譯本 有八種補特伽羅（pudgala，人）被確定安立，彼此不相混淆，也就是：預流果（srota-āpanna-phala，入流果）的能作證向（sakṣātkriyā-pratipannaka，趣向作證）和預流果，乃至阿羅漢果（arhat-phala，無學果）的能作證向和阿羅漢果，（如果說）預流果的能作證向和預流果是絕對不同的，乃至阿羅漢果的能作證向和阿羅漢果是絕對不同的，這是不合理的。 有人這樣說：『不還果（anāgāmin-phala，不來果）的能作證向必定獲得不還果。』應該問他：『你認可這樣嗎？』他回答說：『不是這樣的。』你聽著，你已經失敗了。如果不還果的能作證向必定獲得不還果，那麼就應該說它們是相同的，但你說它們不同，這是不合理的。如果你不認為它們是相同的，那麼就不應該說不還果的能作證向必定獲得不還果；說不還果的能作證向必定獲得不還果，這是不合理的。 如果有人這樣說：『它們是相同的。』應該問他：『你認可這樣嗎？』（即）能作證向就是住果（sthita-phala，安住于果位）。他回答說：『不是這樣的。』你聽著，你已經失敗了。如果它們是相同的，那麼就應該說能作證向就是住果，但你說它們不同，這是不合理的。如果你不認為能作證向就是住果，那麼就不應該說它們是相同的；說它們是相同的，這是不合理的。 此外，如果有人這樣說：『它們是相同的。』應該問他：『你認可這樣嗎？』不還果的能作證向有瞋恚（dveṣa，嗔），而不還果遠離瞋恚。他回答說：『認可。』再問他：『你認可這樣嗎？有瞋恚的同時又遠離瞋恚。』他回答說：『不是這樣的。』你聽著，你已經失敗了。如果它們是相同的，那麼就應該說有瞋恚的同時又遠離瞋恚，但你說它們不同，這是不合理的。如果你不認為有瞋恚的同時又遠離瞋恚，那麼就不應該說它們是相同的；說它們是相同的，這是不合理的。 如果有人這樣說：『它們是不同的。』應該問他：『你認可這樣嗎？不還果的能作證向斷除了別生（antara-bhava，中陰）的不還果。』他回答說：『不認可。』你聽著
【English Translation】 English version There are eight types of pudgalas (persons) that are definitively established as distinct and unmixed. These are: the sakṣātkriyā-pratipannaka (one who has entered the path of realization) of the srota-āpanna-phala (fruit of stream-entry) and the srota-āpanna-phala itself, up to the sakṣātkriyā-pratipannaka of the arhat-phala (fruit of arhatship) and the arhat-phala itself. (It is unreasonable to say that) the sakṣātkriyā-pratipannaka of the srota-āpanna-phala is absolutely different from the srota-āpanna-phala, and so on, up to the sakṣātkriyā-pratipannaka of the arhat-phala being absolutely different from the arhat-phala. Someone might say: 'The sakṣātkriyā-pratipannaka of the anāgāmin-phala (fruit of non-returning) will definitely attain the anāgāmin-phala.' You should ask him: 'Do you agree with this?' He might answer: 'No.' Listen, you have already lost. If the sakṣātkriyā-pratipannaka of the anāgāmin-phala will definitely attain the anāgāmin-phala, then it should be said that they are the same, but you say they are different, which is unreasonable. If you do not consider them to be the same, then you should not say that the sakṣātkriyā-pratipannaka of the anāgāmin-phala will definitely attain the anāgāmin-phala; saying that the sakṣātkriyā-pratipannaka of the anāgāmin-phala will definitely attain the anāgāmin-phala is unreasonable. If someone says: 'They are the same,' you should ask him: 'Do you agree with this?' (That is,) the sakṣātkriyā-pratipannaka is the sthita-phala (abiding in the fruit). He might answer: 'No.' Listen, you have already lost. If they are the same, then it should be said that the sakṣātkriyā-pratipannaka is the sthita-phala, but you say they are different, which is unreasonable. If you do not consider the sakṣātkriyā-pratipannaka to be the sthita-phala, then you should not say that they are the same; saying that they are the same is unreasonable. Furthermore, if someone says: 'They are the same,' you should ask him: 'Do you agree with this?' The sakṣātkriyā-pratipannaka of the anāgāmin-phala has dveṣa (hatred), while the anāgāmin-phala is free from hatred. He might answer: 'I agree.' Ask him again: 'Do you agree with this? Having hatred and being free from hatred at the same time.' He might answer: 'No.' Listen, you have already lost. If they are the same, then it should be said that having hatred and being free from hatred occur at the same time, but you say they are different, which is unreasonable. If you do not consider having hatred and being free from hatred to occur at the same time, then you should not say that they are the same; saying that they are the same is unreasonable. If someone says: 'They are different,' you should ask him: 'Do you agree with this? The sakṣātkriyā-pratipannaka of the anāgāmin-phala cuts off the antara-bhava (intermediate existence) of the anāgāmin-phala.' He might answer: 'I do not agree.' Listen,
墮負。若彼異於彼，是則應說諸不還果能作證向斷別生不還果，汝作是言不應道理。若汝不說諸不還果能作證向斷別生不還果，則不應言彼異於彼；言彼異於彼；不應道理。若作是言：不可說彼或彼或異。應問彼言：汝然此不？諸不還果能作證向得不還果，如是之言亦不可說或彼或異。答言：不爾。汝聽墮負。若不可說彼或彼或異，是則應說諸不還果能作證向得不還果，如是之言亦不可說或彼或異，汝作是言不應道理。若汝不說諸不還果能作證向得不還果，如是之言亦不可說或彼或異，則不應言不可說彼或彼或異；言不可說彼或彼或異，不應道理。
補特伽羅論者作如是言：諦義勝義補特伽羅：可得、可證、現有、等有，是故定有補特伽羅。性空論者作是問言：汝然此不？謂契經中世尊善語善詞善說，如是八種補特伽羅決定安立不相雜亂，謂預流果能作證向若預流果，乃至阿羅漢果能作證向若阿羅漢果，決定別有預流果能作證向決定別有預流果，乃至決定別有阿羅漢果能作證向決定別有阿羅漢果。彼答言：爾。復問彼言：汝然此不？阿羅漢果能作證向得阿羅漢果。彼答言：爾。汝聽墮負。若有八種補特伽羅決定安立不相雜亂，謂預流果能作證向若預流果，乃至阿羅漢果能作證向若阿羅漢果，決定別有預流果能作
【現代漢語翻譯】 現代漢語譯本：墮負。如果那個和那個不同，那麼就應該說諸不還果（Anagami-phala，不還果）能夠作證向斷別生不還果，你說這樣的話是不合道理的。如果你不說諸不還果能夠作證向斷別生不還果，那麼就不應該說那個和那個不同；說那個和那個不同，是不合道理的。如果這樣說：不可說那個或那個或不同。應該問他：你認可這個嗎？諸不還果能夠作證向得不還果，這樣的話也不可說或那個或不同。回答說：不認可。你聽著，你已經墮負了。如果不可說那個或那個或不同，那麼就應該說諸不還果能夠作證向得不還果，這樣的話也不可說或那個或不同，你說這樣的話是不合道理的。如果你不說諸不還果能夠作證向得不還果，這樣的話也不可說或那個或不同，那麼就不應該說不可說那個或那個或不同；說不可說那個或那個或不同，是不合道理的。
補特伽羅論者（Pudgalavada，補特伽羅論者）這樣說：諦義勝義補特伽羅（Pudgala，補特伽羅）：可以獲得、可以證得、現在有、等同於有，所以一定有補特伽羅。性空論者這樣問：你認可這個嗎？就是契經中世尊善語善詞善說，像這樣八種補特伽羅決定安立不相雜亂，就是預流果（Srotapanna-phala，預流果）能夠作證向若預流果，乃至阿羅漢果（Arhat-phala，阿羅漢果）能夠作證向若阿羅漢果，決定別有預流果能夠作證向決定別有預流果，乃至決定別有阿羅漢果能夠作證向決定別有阿羅漢果。他回答說：認可。又問他：你認可這個嗎？阿羅漢果能夠作證向得阿羅漢果。他回答說：認可。你聽著，你已經墮負了。如果有八種補特伽羅決定安立不相雜亂，就是預流果能夠作證向若預流果，乃至阿羅漢果能夠作證向若阿羅漢果，決定別有預流果能夠作
【English Translation】 English version: Defeated. If that is different from that, then it should be said that the Anagami-phala (Fruit of Non-Returning) can realize the path towards cutting off separate births as Anagami-phala. Your saying this is unreasonable. If you do not say that the Anagami-phala can realize the path towards cutting off separate births as Anagami-phala, then you should not say that that is different from that; saying that that is different from that is unreasonable. If you say this: it cannot be said that that is either that or different. You should be asked: Do you affirm this? That the Anagami-phala can realize the path to attaining Anagami-phala, such a statement cannot be said to be either that or different. He answers: No. Listen, you are defeated. If it cannot be said that that is either that or different, then it should be said that the Anagami-phala can realize the path to attaining Anagami-phala, such a statement cannot be said to be either that or different, your saying this is unreasonable. If you do not say that the Anagami-phala can realize the path to attaining Anagami-phala, such a statement cannot be said to be either that or different, then you should not say that it cannot be said that that is either that or different; saying that it cannot be said that that is either that or different is unreasonable.
The Pudgalavadins (Personalists) say thus: The ultimately real Pudgala (Person) can be obtained, can be realized, exists now, is equivalent to existence, therefore there definitely is a Pudgala. The Emptiness proponent asks thus: Do you affirm this? That in the sutras, the World Honored One speaks well, with good words, and well-spoken, that these eight types of Pudgalas are definitely established without being mixed up, namely the Srotapanna-phala (Fruit of Stream-Entry) can realize the path towards the Srotapanna-phala, up to the Arhat-phala (Fruit of Arhatship) can realize the path towards the Arhat-phala, there is definitely a separate Srotapanna-phala that can realize the path, there is definitely a separate Srotapanna-phala, up to there is definitely a separate Arhat-phala that can realize the path, there is definitely a separate Arhat-phala. He answers: Yes. He asks him again: Do you affirm this? That the Arhat-phala can realize the path to attaining Arhat-phala. He answers: Yes. Listen, you are defeated. If there are eight types of Pudgalas definitely established without being mixed up, namely the Srotapanna-phala can realize the path towards the Srotapanna-phala, up to the Arhat-phala can realize the path towards the Arhat-phala, there is definitely a separate Srotapanna-phala that can realize the
證向決定別有預流果，乃至決定別有阿羅漢果能作證向決定別有阿羅漢果，則不應說阿羅漢果能作證向得阿羅漢果，汝作是言不應道理。汝今若說阿羅漢果能作證向得阿羅漢果，則不應說如是八種補特伽羅決定安立不相雜亂，謂預流果能作證向若預流果，乃至阿羅漢果能作證向若阿羅漢果，決定別有預流果能作證向決定別有預流果，乃至決定別有阿羅漢果能作證向決定別有阿羅漢果；言有八種補特伽羅決定安立不相雜亂，謂預流果能作證向若預流果，乃至阿羅漢果能作證向若阿羅漢果，決定別有預流果能作證向決定別有預流果，乃至決定別有阿羅漢果能作證向決定別有阿羅漢果，不應道理。彼作是言：阿羅漢果能作證向定得阿羅漢果。應問彼言：汝然此不？彼即是彼。答言：不爾。汝聽墮負。若有阿羅漢果能作證向定得阿羅漢果，是則應說彼即是彼，汝作是言不應道理。若汝不說彼即是彼，則不應言阿羅漢果能作證向定得阿羅漢果；言阿羅漢果能作證向定得阿羅漢果，不應道理。若作是言：彼即是彼。應問彼言：汝然此不？彼作證向即是住果。答言：不爾。汝聽墮負。若彼即是彼，是則應說彼作證向即是住果，汝作是言不應道理。若汝不說彼作證向即是住果，則不應言彼即是彼；言彼即是彼，不應道理。又若作是言：
【現代漢語翻譯】 現代漢語譯本： 如果確定有趨向于證得初果（Srotapanna-phala，預流果）的補特伽羅，乃至確定有趨向于證得阿羅漢果（Arhat-phala）的補特伽羅，能夠趨向于證得並確定有阿羅漢果，那麼就不應該說阿羅漢果能夠趨向于證得並獲得阿羅漢果。你這樣說是不合道理的。如果你現在說阿羅漢果能夠趨向于證得並獲得阿羅漢果，那麼就不應該說有這樣八種補特伽羅（Pudgala，人）被確定安立，不會互相混淆，即趨向于證得初果的補特伽羅，乃至趨向于證得阿羅漢果的補特伽羅，確定有趨向于證得初果的補特伽羅，乃至確定有趨向于證得阿羅漢果的補特伽羅；說有八種補特伽羅被確定安立，不會互相混淆，即趨向于證得初果的補特伽羅，乃至趨向于證得阿羅漢果的補特伽羅，確定有趨向于證得初果的補特伽羅，乃至確定有趨向于證得阿羅漢果的補特伽羅，是不合道理的。 對方這樣說：阿羅漢果能夠趨向于證得，必定獲得阿羅漢果。應該問對方：你認可這個說法嗎？對方就是對方。回答說：不認可。你聽著，你已經失敗了。如果阿羅漢果能夠趨向于證得，必定獲得阿羅漢果，那麼就應該說對方就是對方，你這樣說是不合道理的。如果你不說對方就是對方，那麼就不應該說阿羅漢果能夠趨向于證得，必定獲得阿羅漢果；說阿羅漢果能夠趨向于證得，必定獲得阿羅漢果，是不合道理的。如果這樣說：對方就是對方。應該問對方：你認可這個說法嗎？對方趨向于證得就是安住于果位。回答說：不認可。你聽著，你已經失敗了。如果對方就是對方，那麼就應該說對方趨向于證得就是安住于果位，你這樣說是不合道理的。如果你不說對方趨向于證得就是安住于果位，那麼就不應該說對方就是對方；說對方就是對方，是不合道理的。又如果這樣說：
【English Translation】 English version: If it is certain that there is a person (Pudgala) who is directed towards realizing the Stream-enterer fruit (Srotapanna-phala), up to and including a person who is directed towards realizing the Arhat fruit (Arhat-phala), and is capable of being directed towards realizing and certainly possessing the Arhat fruit, then it should not be said that the Arhat fruit is capable of being directed towards realizing and attaining the Arhat fruit. Your statement is unreasonable. If you now say that the Arhat fruit is capable of being directed towards realizing and attaining the Arhat fruit, then it should not be said that there are eight types of persons who are definitively established and not intermingled, namely, a person directed towards realizing the Stream-enterer fruit, up to and including a person directed towards realizing the Arhat fruit, and that there is certainly a person directed towards realizing the Stream-enterer fruit, up to and including a person directed towards realizing the Arhat fruit; saying that there are eight types of persons who are definitively established and not intermingled, namely, a person directed towards realizing the Stream-enterer fruit, up to and including a person directed towards realizing the Arhat fruit, and that there is certainly a person directed towards realizing the Stream-enterer fruit, up to and including a person directed towards realizing the Arhat fruit, is unreasonable. The other party says: The Arhat fruit is capable of being directed towards realizing and will certainly attain the Arhat fruit. You should ask the other party: Do you agree with this statement? The other party is the other party. The answer is: I do not agree. Listen, you have failed. If the Arhat fruit is capable of being directed towards realizing and will certainly attain the Arhat fruit, then it should be said that the other party is the other party, your statement is unreasonable. If you do not say that the other party is the other party, then it should not be said that the Arhat fruit is capable of being directed towards realizing and will certainly attain the Arhat fruit; saying that the Arhat fruit is capable of being directed towards realizing and will certainly attain the Arhat fruit is unreasonable. If it is said: The other party is the other party. You should ask the other party: Do you agree with this statement? The other party being directed towards realization is abiding in the fruit. The answer is: I do not agree. Listen, you have failed. If the other party is the other party, then it should be said that the other party being directed towards realization is abiding in the fruit, your statement is unreasonable. If you do not say that the other party being directed towards realization is abiding in the fruit, then it should not be said that the other party is the other party; saying that the other party is the other party is unreasonable. Furthermore, if it is said:
彼即是彼。應問彼言：汝然此不？諸阿羅漢果能作證向，未全離貪、未全離慢、未全離無明，學有所作。阿羅漢果已全離貪、已全離慢、已全離無明，是其無學，所作已辦。彼答言：爾。復問彼言：汝然此不？彼有所作即所作已辦。答言：不爾。汝聽墮負。若彼即是彼，是則應說彼有所作即所作已辦，汝作是言不應道理。若汝不說彼有所作即所作已辦，則不應言彼即是彼；言彼即是彼，不應道理。若作是言：彼異於彼。應問彼言：汝然此不？諸阿羅漢果能作證向斷別生阿羅漢果。答言：不爾。汝聽墮負。若彼異於彼，是則應說諸阿羅漢果能作證向斷別生阿羅漢果，汝作是言不應道理。若汝不說諸阿羅漢果，能作證向斷別生阿羅漢果，則不應言彼異於彼；言彼異於彼，不應道理。若作是言：不可說彼或彼或異。應問彼言：汝然此不？諸阿羅漢果能作證向得阿羅漢果，如是之言亦不可說或彼或異。答言：不爾。汝聽墮負。若不可說彼或彼或異，是則應說諸阿羅漢果能作證向得阿羅漢果，如是之言亦不可說或彼或異，汝作是言不應道理。若汝不說諸阿羅漢果能作證向得阿羅漢果，如是之言亦不可說或彼或異，則不應言不可說彼或彼或異；言不可說彼或彼或異，不應道理。
補特伽羅論者作如是言：諦義勝義補特伽羅，
【現代漢語翻譯】 現代漢語譯本： 如果有人說『彼即是彼』，應該這樣問他：『你認可這個說法嗎？』意思是說，那些正在證向阿羅漢果（Arahan fruit，佛教修行的最高果位，斷絕輪迴）的人，還沒有完全脫離貪慾、傲慢和無明（ignorance），他們還有需要繼續努力的地方。而那些已經證得阿羅漢果的人，已經完全脫離了貪慾、傲慢和無明，他們是無學之人，該做的事情已經做完了。如果他回答說：『是的，我認可。』那麼就繼續問他：『那麼你認可他們有所作為，也就是他們已經完成了所有的事情嗎？』如果他回答說：『不，我不認可。』那麼你就讓他認輸。如果『彼即是彼』成立，那麼就應該說他們有所作為，也就是他們已經完成了所有的事情，但你卻說不是這樣，這是不合道理的。如果你不承認他們有所作為，也就是他們已經完成了所有的事情，那麼就不應該說『彼即是彼』；說『彼即是彼』，也是不合道理的。 如果有人說：『彼異於彼』，應該這樣問他：『你認可這個說法嗎？』意思是說，那些正在證向阿羅漢果的人，能夠通過斷滅而獲得不同的阿羅漢果。如果他回答說：『不，我不認可。』那麼你就讓他認輸。如果『彼異於彼』成立，那麼就應該說那些正在證向阿羅漢果的人，能夠通過斷滅而獲得不同的阿羅漢果，但你卻說不是這樣，這是不合道理的。如果你不承認那些正在證向阿羅漢果的人，能夠通過斷滅而獲得不同的阿羅漢果，那麼就不應該說『彼異於彼』；說『彼異於彼』，也是不合道理的。 如果有人說：『不可說彼或彼或異』，應該這樣問他：『你認可這個說法嗎？』意思是說，那些正在證向阿羅漢果的人，能夠通過證得阿羅漢果，而這種說法既不能說是『彼』，也不能說是『異』。如果他回答說：『不，我不認可。』那麼你就讓他認輸。如果『不可說彼或彼或異』成立，那麼就應該說那些正在證向阿羅漢果的人，能夠通過證得阿羅漢果，而這種說法既不能說是『彼』，也不能說是『異』，但你卻說不是這樣，這是不合道理的。如果你不承認那些正在證向阿羅漢果的人，能夠通過證得阿羅漢果，而這種說法既不能說是『彼』，也不能說是『異』，那麼就不應該說『不可說彼或彼或異』；說『不可說彼或彼或異』，也是不合道理的。 補特伽羅（Pudgala，意為『人』或『個體』，在某些佛教流派中指一種實在的實體）論者這樣說：『在真諦和勝義的層面，存在補特伽羅。』
【English Translation】 English version: If someone says, 'That is that,' you should ask them: 'Do you affirm this?' Meaning, those who are progressing towards the fruit of Arhat (Arahan fruit, the highest state of attainment in Buddhism, liberation from rebirth) have not completely abandoned greed, pride, and ignorance; they still have work to do. Those who have attained the fruit of Arhat have completely abandoned greed, pride, and ignorance; they are beyond learning, their work is done. If they answer, 'Yes, I affirm this,' then ask them further: 'Then do you affirm that their work is being done, that is, they have completed all their work?' If they answer, 'No, I do not affirm this,' then you should make them admit defeat. If 'That is that' is true, then it should be said that their work is being done, that is, they have completed all their work, but you say it is not so, which is unreasonable. If you do not acknowledge that their work is being done, that is, they have completed all their work, then you should not say 'That is that'; saying 'That is that' is also unreasonable. If someone says, 'That is different from that,' you should ask them: 'Do you affirm this?' Meaning, those who are progressing towards the fruit of Arhat can attain a different fruit of Arhat through cessation. If they answer, 'No, I do not affirm this,' then you should make them admit defeat. If 'That is different from that' is true, then it should be said that those who are progressing towards the fruit of Arhat can attain a different fruit of Arhat through cessation, but you say it is not so, which is unreasonable. If you do not acknowledge that those who are progressing towards the fruit of Arhat can attain a different fruit of Arhat through cessation, then you should not say 'That is different from that'; saying 'That is different from that' is also unreasonable. If someone says, 'It cannot be said that it is either that or different,' you should ask them: 'Do you affirm this?' Meaning, those who are progressing towards the fruit of Arhat can attain the fruit of Arhat, and this statement cannot be said to be either 'that' or 'different.' If they answer, 'No, I do not affirm this,' then you should make them admit defeat. If 'It cannot be said that it is either that or different' is true, then it should be said that those who are progressing towards the fruit of Arhat can attain the fruit of Arhat, and this statement cannot be said to be either 'that' or 'different,' but you say it is not so, which is unreasonable. If you do not acknowledge that those who are progressing towards the fruit of Arhat can attain the fruit of Arhat, and this statement cannot be said to be either 'that' or 'different,' then you should not say 'It cannot be said that it is either that or different'; saying 'It cannot be said that it is either that or different' is also unreasonable. Those who advocate the Pudgala (Pudgala, meaning 'person' or 'individual,' referring to a real entity in some Buddhist schools) theory say: 'In terms of ultimate truth and supreme meaning, there exists a Pudgala.'
可得、可證、現有、等有，是故定有補特伽羅。性空論者作是問言：汝然此不？謂契經中世尊善語善詞善說，如是三聚決定安立不相雜亂，謂不定聚、邪性定聚、正性定聚，決定別有不定聚、決定別有邪性定聚、決定別有正性定聚。彼答言：爾。復問彼言：汝然此不？有從不定聚入邪性定聚。彼答言：爾。汝聽墮負。若有三聚決定安立不相雜亂，謂不定聚、邪性定聚、正性定聚，決定別有不定聚、決定別有邪性定聚、決定別有正性定聚，則不應說有從不定聚入邪性定聚，汝作是言不應道理。汝今若說有從不定聚入邪性定聚，則不應說如是三聚決定安立不相雜亂，謂不定聚、邪性定聚、正性定聚，決定別有不定聚、決定別有邪性定聚、決定別有正性定聚；言有三聚決定安立不相雜亂，謂不定聚，邪性定聚，正性定聚，決定別有不定聚、決定別有邪性定聚、決定別有正性定聚，不應道理。彼作是言：定有從不定聚入邪性定聚。應問彼言：汝然此不？彼即是彼。答言：不爾。汝聽墮負。若定有從不定聚入邪性定聚，是則應說彼即是彼，汝作是言不應道理。若汝不說彼即是彼，則不應言定有從不定聚入邪性定聚；言定有從不定聚入邪性定聚，不應道理。若作是言：彼即是彼。應問彼言：汝然此不？諸住不定聚即是住邪性定聚。
【現代漢語翻譯】 現代漢語譯本： 主張實有自我的補特伽羅（Pudgala，意為『人』或『靈魂』）辯稱，因為事物是可以獲得、可以證明、現存的、並且是相互依存的，所以補特伽羅是真實存在的。持有性空論（Emptiness theory）的論者反駁說：『你是否認可契經（Sutra，佛教經文）中，世尊（Buddha，佛陀）所說的善妙言語，即三種類別被明確地建立且互不混淆，它們是不定聚（indefinite group）、邪性定聚（group of fixed negativity）和正性定聚（group of fixed positivity）？這三種類別是明確區分的，不定聚是獨立的，邪性定聚是獨立的，正性定聚也是獨立的。』 對方回答：『是的，我認可。』 性空論者繼續問：『你是否認可有人可以從不定聚進入邪性定聚？』 對方回答：『是的，我認可。』 性空論者說：『那麼你已經自相矛盾了。如果這三種類別被明確地建立且互不混淆，即不定聚、邪性定聚和正性定聚，並且這三種類別是明確區分的，那麼就不應該說有人可以從不定聚進入邪性定聚。你這樣說是沒有道理的。如果你現在說有人可以從不定聚進入邪性定聚，那麼就不應該說這三種類別被明確地建立且互不混淆，即不定聚、邪性定聚和正性定聚，並且這三種類別是明確區分的。』 對方辯解說：『確實有人可以從不定聚進入邪性定聚。』 性空論者應該反問：『你是否認可，從不定聚進入邪性定聚的人，就是原本處於不定聚中的那些人？』 對方回答：『不，我不認可。』 性空論者說：『那麼你已經自相矛盾了。如果確實有人可以從不定聚進入邪性定聚，那麼就應該說那些人就是原本處於不定聚中的那些人。你這樣說是沒有道理的。如果你不承認他們就是原本處於不定聚中的那些人，那麼就不應該說確實有人可以從不定聚進入邪性定聚。』 如果對方說：『他們就是原本處於不定聚中的那些人。』，那麼應該反問：『你是否認可，所有處於不定聚中的人，也就是處於邪性定聚中的人？』
【English Translation】 English version: The proponent of the Pudgala (person or soul), arguing for its reality, claims that because things are attainable, provable, existent, and interdependent, therefore the Pudgala is definitely real. The proponent of Emptiness theory counters by asking: 'Do you affirm that in the Sutras (Buddhist scriptures), the Blessed One (Buddha) spoke well, with good words and good teachings, that three categories are definitively established and do not intermingle, namely the indefinite group, the group of fixed negativity, and the group of fixed positivity? That these three categories are distinctly separate, with the indefinite group being independent, the group of fixed negativity being independent, and the group of fixed positivity being independent?' The opponent replies: 'Yes, I affirm that.' The proponent of Emptiness theory continues: 'Do you affirm that there are those who go from the indefinite group into the group of fixed negativity?' The opponent replies: 'Yes, I affirm that.' The proponent of Emptiness theory says: 'Then you are contradicting yourself. If these three categories are definitively established and do not intermingle, namely the indefinite group, the group of fixed negativity, and the group of fixed positivity, and these three categories are distinctly separate, then it should not be said that there are those who go from the indefinite group into the group of fixed negativity. What you say is unreasonable. If you now say that there are those who go from the indefinite group into the group of fixed negativity, then it should not be said that these three categories are definitively established and do not intermingle, namely the indefinite group, the group of fixed negativity, and the group of fixed positivity, and that these three categories are distinctly separate.' The opponent argues: 'There definitely are those who go from the indefinite group into the group of fixed negativity.' The proponent of Emptiness theory should retort: 'Do you affirm that those who go from the indefinite group into the group of fixed negativity are the very same ones who were in the indefinite group?' The opponent replies: 'No, I do not affirm that.' The proponent of Emptiness theory says: 'Then you are contradicting yourself. If there definitely are those who go from the indefinite group into the group of fixed negativity, then it should be said that those are the very same ones who were in the indefinite group. What you say is unreasonable. If you do not affirm that they are the very same ones who were in the indefinite group, then it should not be said that there definitely are those who go from the indefinite group into the group of fixed negativity.' If the opponent says: 'They are the very same ones who were in the indefinite group.', then one should retort: 'Do you affirm that all those who dwell in the indefinite group are the same as those who dwell in the group of fixed negativity?'
答言：不爾。汝聽墮負。若彼即是彼，是則應說諸住不定聚即是住邪性定聚，汝作是言不應道理。若汝不說諸住不定聚即是住邪性定聚，則不應言彼即是彼；言彼即是彼，不應道理。又若作是言：彼即是彼。應問彼言：汝然此不？住不定聚于生無漏根、力、覺支有所堪能，住邪性定聚無所堪能。彼答言：爾。復問彼言：汝然此不？彼有堪能即無堪能。答言：不爾。汝聽墮負。若彼即是彼，是則應說彼有堪能即無堪能，汝作是言不應道理。若汝不說彼有堪能即無堪能，則不應言彼即是彼；言彼即是彼，不應道理。若作是言：彼異於彼。應問彼言：汝然此不？諸住不定聚斷別生住邪性定聚。答言：不爾。汝聽墮負。若彼異於彼，是則應說諸住不定聚斷別生住邪性定聚，汝作是言不應道理。若汝不說諸住不定聚斷別生住邪性定聚，則不應言彼異於彼；言彼異於彼不應道理。若作是言：不可說彼或彼或異。應問彼言：汝然此不？諸從不定聚入邪性定聚，如是之言亦不可說或彼或異。答言：不爾。汝聽墮負。若不可說彼或彼或異，是則應說諸從不定聚入邪性定聚，如是之言亦不可說或彼或異，汝作是言不應道理。若汝不說諸從不定聚入邪性定聚，如是之言亦不可說或彼或異，則不應言不可說彼或彼或異；言不可說彼或彼或異，不
【現代漢語翻譯】 現代漢語譯本： 答：不對。你將自陷矛盾。如果『彼』（住不定聚）就是『彼』（住邪性定聚），那麼就應該說所有住于不定聚的人就是住于邪性定聚的人，你這樣說是沒有道理的。如果你不認為所有住于不定聚的人就是住于邪性定聚的人，那麼就不應該說『彼』就是『彼』；說『彼』就是『彼』，沒有道理。而且，如果有人這樣說：『彼』就是『彼』。應該問他：你認可這個嗎？住于不定聚的人對於生起無漏根（anāsrava-indriya）、力（bala）、覺支（bodhyaṅga）是有能力的，而住于邪性定聚的人是沒有能力的。他回答說：是的。再問他：你認可這個嗎？『彼』有能力即是無能力。回答說：不對。你將自陷矛盾。如果『彼』就是『彼』，那麼就應該說『彼』有能力即是無能力，你這樣說是沒有道理的。如果你不認為『彼』有能力即是無能力，那麼就不應該說『彼』就是『彼』；說『彼』就是『彼』，沒有道理。如果有人這樣說：『彼』異於『彼』。應該問他：你認可這個嗎？所有住于不定聚的人斷絕了與生俱來的住于邪性定聚的人。回答說：不對。你將自陷矛盾。如果『彼』異於『彼』，那麼就應該說所有住于不定聚的人斷絕了與生俱來的住于邪性定聚的人，你這樣說是沒有道理的。如果你不認為所有住于不定聚的人斷絕了與生俱來的住于邪性定聚的人，那麼就不應該說『彼』異於『彼』；說『彼』異於『彼』，沒有道理。如果有人這樣說：不可說『彼』或『彼』或『異』。應該問他：你認可這個嗎？所有從不定聚進入邪性定聚的人，這樣的話也是不可說『彼』或『彼』或『異』的。回答說：不對。你將自陷矛盾。如果不可說『彼』或『彼』或『異』，那麼就應該說所有從不定聚進入邪性定聚的人，這樣的話也是不可說『彼』或『彼』或『異』的，你這樣說是沒有道理的。如果你不認為所有從不定聚進入邪性定聚的人，這樣的話也是不可說『彼』或『彼』或『異』的，那麼就不應該說不可說『彼』或『彼』或『異』；說不可說『彼』或『彼』或『異』，沒有道理。
【English Translation】 English version: He answers: 'No.' You will fall into contradiction. If 'that' (those abiding in the undetermined group) is indeed 'that' (those abiding in the determinedly wrong group), then it should be said that all those abiding in the undetermined group are those abiding in the determinedly wrong group, which is not reasonable for you to say. If you do not say that all those abiding in the undetermined group are those abiding in the determinedly wrong group, then you should not say 'that' is 'that'; saying 'that' is 'that' is not reasonable. Furthermore, if one says: 'That' is 'that.' One should ask him: 'Do you agree with this?' Those abiding in the undetermined group are capable of generating unpolluted roots (anāsrava-indriya), powers (bala), and limbs of enlightenment (bodhyaṅga), while those abiding in the determinedly wrong group are not capable. He answers: 'Yes.' Ask him again: 'Do you agree with this?' 'That' is capable and yet incapable. He answers: 'No.' You will fall into contradiction. If 'that' is indeed 'that', then it should be said that 'that' is capable and yet incapable, which is not reasonable for you to say. If you do not say that 'that' is capable and yet incapable, then you should not say 'that' is 'that'; saying 'that' is 'that' is not reasonable. If one says: 'That' is different from 'that.' One should ask him: 'Do you agree with this?' All those abiding in the undetermined group sever and are distinct from those abiding in the determinedly wrong group from birth. He answers: 'No.' You will fall into contradiction. If 'that' is different from 'that', then it should be said that all those abiding in the undetermined group sever and are distinct from those abiding in the determinedly wrong group from birth, which is not reasonable for you to say. If you do not say that all those abiding in the undetermined group sever and are distinct from those abiding in the determinedly wrong group from birth, then you should not say 'that' is different from 'that'; saying 'that' is different from 'that' is not reasonable. If one says: It cannot be said 'that' or 'that' or 'different.' One should ask him: 'Do you agree with this?' For all those who go from the undetermined group into the determinedly wrong group, such a statement also cannot be said as 'that' or 'that' or 'different.' He answers: 'No.' You will fall into contradiction. If it cannot be said 'that' or 'that' or 'different', then it should be said that for all those who go from the undetermined group into the determinedly wrong group, such a statement also cannot be said as 'that' or 'that' or 'different', which is not reasonable for you to say. If you do not say that for all those who go from the undetermined group into the determinedly wrong group, such a statement also cannot be said as 'that' or 'that' or 'different', then you should not say it cannot be said 'that' or 'that' or 'different'; saying it cannot be said 'that' or 'that' or 'different' is not reasonable.
應道理。
補特伽羅論者作如是言：諦義勝義補特伽羅，可得、可證、現有、等有，是故定有補特伽羅。性空論者作是問言：汝然此不？謂契經中世尊善語善詞善說，如是三聚決定安立不相雜亂，謂不定聚、邪性定聚、正性定聚，決定別有不定聚、決定別有邪性定聚、決定別有正性定聚。彼答言：爾。復問彼言：汝然此不？有從不定聚入正性定聚。彼答言：爾。汝聽墮負。若有三聚決定安立不相雜亂，謂不定聚、邪性定聚、正性定聚，決定別有不定聚、決定別有邪性定聚、決定別有正性定聚，則不應說有從不定聚入正性定聚，汝作是言不應道理。汝今若說有從不定聚入正性定聚，則不應言如是三聚決定安立不相雜亂，謂不定聚、邪性定聚、正性定聚，決定別有不定聚、決定別有邪性定聚、決定別有正性定聚；言有三聚決定安立不相雜亂，謂不定聚、邪性定聚、正性定聚，決定別有不定聚、決定別有邪性定聚、決定別有正性定聚，不應道理。彼作是言：定有從不定聚入正性定聚。應問彼言：汝然此不？彼即是彼。答言：不爾。汝聽墮負。若定有從不定聚入正性定聚，是則應說彼即是彼，汝作是言不應道理。若汝不說彼即是彼，則不應言定有從不定聚入正性定聚；言定有從不定聚入正性定聚，不應道理。若作是言：
【現代漢語翻譯】 現代漢語譯本： 這是關於應道理的辯論。
補特伽羅論者（Pudgala，意為『人』或『個體』，主張存在不可分割的實體）這樣說：『真實的、勝義的補特伽羅（Pudgala），是可以獲得、可以證悟、實際存在、並且恒常存在的，因此必定存在補特伽羅（Pudgala）。』
性空論者（主張一切事物皆無自性）這樣反駁：『你認可這些嗎？在契經（Sutra，佛經）中，世尊（釋迦牟尼佛）以善妙的語言、善妙的詞句、善妙的說法，將三種類別明確地安立，並且互不混淆，即不定聚（不確定者）、邪性定聚（註定邪惡者）、正性定聚（註定善良者），明確區分不定聚、明確區分邪性定聚、明確區分正性定聚。』
補特伽羅論者回答：『是的，我認可。』
性空論者繼續問：『你認可這些嗎？有人能從不定聚進入正性定聚。』
補特伽羅論者回答：『是的，我認可。』
性空論者說：『你已經自相矛盾了。如果這三種類別明確地安立，並且互不混淆，即不定聚、邪性定聚、正性定聚，明確區分不定聚、明確區分邪性定聚、明確區分正性定聚，那麼就不應該說有人能從不定聚進入正性定聚，你這樣說是沒有道理的。如果你現在說有人能從不定聚進入正性定聚，那麼就不應該說這三種類別明確地安立，並且互不混淆，即不定聚、邪性定聚、正性定聚，明確區分不定聚、明確區分邪性定聚、明確區分正性定聚；說這三種類別明確地安立，並且互不混淆，即不定聚、邪性定聚、正性定聚，明確區分不定聚、明確區分邪性定聚、明確區分正性定聚，是沒有道理的。』
補特伽羅論者說：『確實有人能從不定聚進入正性定聚。』
性空論者應該反問：『你認可這些嗎？那個人就是那個人（指前後是同一個人）。』
補特伽羅論者回答：『不，我不認可。』
性空論者說：『你已經自相矛盾了。如果確實有人能從不定聚進入正性定聚，那麼就應該說那個人就是那個人，你這樣說是沒有道理的。如果你不承認那個人就是那個人，那麼就不應該說確實有人能從不定聚進入正性定聚；說確實有人能從不定聚進入正性定聚，是沒有道理的。』如果這樣說：
【English Translation】 English version: This is a debate concerning what is reasonable.
The Pudgalavadin (Pudgala, meaning 'person' or 'individual,' asserting the existence of an indivisible entity) states: 'The true, ultimate Pudgala (Pudgala) can be attained, can be realized, actually exists, and is eternally present; therefore, a Pudgala (Pudgala) must exist.'
The Emptiness proponent (asserting that all phenomena lack inherent existence) counters: 'Do you accept this? In the Sutras (Sutra, Buddhist scriptures), the Blessed One (Shakyamuni Buddha) with skillful language, skillful words, and skillful teachings, clearly establishes three categories, which are not mixed up, namely the Indeterminate Group, the Definitely Evil Group, and the Definitely Good Group, clearly distinguishing the Indeterminate Group, clearly distinguishing the Definitely Evil Group, clearly distinguishing the Definitely Good Group.'
The Pudgalavadin replies: 'Yes, I accept.'
The Emptiness proponent continues: 'Do you accept this? Someone can go from the Indeterminate Group into the Definitely Good Group.'
The Pudgalavadin replies: 'Yes, I accept.'
The Emptiness proponent says: 'You have contradicted yourself. If these three categories are clearly established and not mixed up, namely the Indeterminate Group, the Definitely Evil Group, and the Definitely Good Group, clearly distinguishing the Indeterminate Group, clearly distinguishing the Definitely Evil Group, clearly distinguishing the Definitely Good Group, then it should not be said that someone can go from the Indeterminate Group into the Definitely Good Group; it is unreasonable for you to say this. If you now say that someone can go from the Indeterminate Group into the Definitely Good Group, then it should not be said that these three categories are clearly established and not mixed up, namely the Indeterminate Group, the Definitely Evil Group, and the Definitely Good Group, clearly distinguishing the Indeterminate Group, clearly distinguishing the Definitely Evil Group, clearly distinguishing the Definitely Good Group; it is unreasonable to say that these three categories are clearly established and not mixed up, namely the Indeterminate Group, the Definitely Evil Group, and the Definitely Good Group, clearly distinguishing the Indeterminate Group, clearly distinguishing the Definitely Evil Group, clearly distinguishing the Definitely Good Group.'
The Pudgalavadin says: 'Indeed, someone can go from the Indeterminate Group into the Definitely Good Group.'
The Emptiness proponent should retort: 'Do you accept this? That person is that person (referring to the same person before and after).'
The Pudgalavadin replies: 'No, I do not accept.'
The Emptiness proponent says: 'You have contradicted yourself. If indeed someone can go from the Indeterminate Group into the Definitely Good Group, then it should be said that that person is that person; it is unreasonable for you to say this. If you do not acknowledge that that person is that person, then it should not be said that indeed someone can go from the Indeterminate Group into the Definitely Good Group; it is unreasonable to say that indeed someone can go from the Indeterminate Group into the Definitely Good Group.' If it is said like this:
彼即是彼。應問彼言：汝然此不？諸住不定聚即是住正性定聚。答言：不爾。汝聽墮負。若彼即是彼，是則應說諸住不定聚即是住正性定聚，汝作是言不應道理。若汝不說諸住不定聚即是住正性定聚，則不應言彼即是彼；言彼即是彼，不應道理。又若作是言：彼即是彼。應問彼言：汝然此不？諸住不定聚是有量福田，住正性定聚是無量福田。彼答言：爾。復問彼言：汝然此不？諸有量福田即是無量福田。答言：不爾。汝聽墮負。若彼即是彼，是則應說諸有量福田即是無量福田，汝作是言不應道理。若汝不說諸有量福田即是無量福田，則不應言彼即是彼；言彼即是彼，不應道理。若作是言：彼異於彼。應問彼言：汝然此不？諸住不定聚斷別生住正性定聚。答言：不爾。汝聽墮負。若彼異於彼，是則應說諸住不定聚斷別生住正性定聚，汝作是言不應道理。若汝不說諸住不定聚斷別生住正性定聚，則不應言彼異於彼；言彼異於彼，不應道理。若作是言：不可說彼或彼或異。應問彼言：汝然此不？諸有從不定聚入正性定聚，如是之言亦不可說或彼或異。答言：不爾。汝聽墮負。若不可說彼或彼或異，是則應說諸有從不定聚入正性定聚，如是之言亦不可說或彼或異，汝作是言不應道理。若汝不說諸有從不定聚入正性定聚，如是之
【現代漢語翻譯】 現代漢語譯本： 如果有人說：『彼即是彼。』應該問他：『你認可這個說法嗎？』意思是說，所有處於不定聚（Aniyatagotra，指未確定能否證悟的眾生）狀態的眾生，就是處於正性定聚（Niyatagotra，指確定能夠證悟的眾生）狀態的眾生嗎？』如果他回答：『不是。』那麼你就應該指出他的錯誤：『如果『彼即是彼』成立，那麼就應該說所有處於不定聚狀態的眾生就是處於正性定聚狀態的眾生，但你的說法是不合理的。如果你不認為處於不定聚狀態的眾生就是處於正性定聚狀態的眾生，那麼就不應該說『彼即是彼』，所以『彼即是彼』的說法是不合理的。』 又如果有人說：『彼即是彼。』應該問他：『你認可這個說法嗎？』意思是說，所有處於不定聚狀態的眾生是有量的福田，而處於正性定聚狀態的眾生是無量的福田嗎？』如果他回答：『是的。』再問他：『你認可這個說法嗎？』意思是說，所有有量的福田就是無量的福田嗎？』如果他回答：『不是。』那麼你就應該指出他的錯誤：『如果『彼即是彼』成立，那麼就應該說所有有量的福田就是無量的福田，但你的說法是不合理的。如果你不認為有量的福田就是無量的福田，那麼就不應該說『彼即是彼』，所以『彼即是彼』的說法是不合理的。』 如果有人說：『彼異於彼。』應該問他：『你認可這個說法嗎？』意思是說，所有處於不定聚狀態的眾生，斷絕了輪迴，從而進入正性定聚狀態嗎？』如果他回答：『不是。』那麼你就應該指出他的錯誤：『如果『彼異於彼』成立，那麼就應該說所有處於不定聚狀態的眾生，斷絕了輪迴，從而進入正性定聚狀態，但你的說法是不合理的。如果你不認為處於不定聚狀態的眾生，斷絕了輪迴，從而進入正性定聚狀態，那麼就不應該說『彼異於彼』，所以『彼異於彼』的說法是不合理的。』 如果有人說：『不可說彼或彼或異。』應該問他：『你認可這個說法嗎？』意思是說，所有從不定聚進入正性定聚的眾生，對於這種說法，也不可說是『彼』、『彼』或『異』嗎？』如果他回答：『不是。』那麼你就應該指出他的錯誤：『如果『不可說彼或彼或異』成立，那麼就應該說所有從不定聚進入正性定聚的眾生，對於這種說法，也不可說是『彼』、『彼』或『異』，但你的說法是不合理的。如果你不認為所有從不定聚進入正性定聚的眾生，對於這種說法，也不可說是『彼』、『彼』或『異』，那麼就…
【English Translation】 English version: If someone says: 'That is that.' You should ask them: 'Do you affirm this?' Meaning, are all beings abiding in the Aniyatagotra (不定聚, those whose destiny of enlightenment is undetermined) the same as those abiding in the Niyatagotra (正性定聚, those whose destiny of enlightenment is assured)?' If they answer: 'No.' Then you should point out their error: 'If 'That is that' is true, then it should be said that all beings abiding in the Aniyatagotra are the same as those abiding in the Niyatagotra, but your statement is unreasonable. If you do not believe that beings abiding in the Aniyatagotra are the same as those abiding in the Niyatagotra, then you should not say 'That is that'; therefore, the statement 'That is that' is unreasonable.' Furthermore, if someone says: 'That is that.' You should ask them: 'Do you affirm this?' Meaning, are all beings abiding in the Aniyatagotra a limited field of merit, while those abiding in the Niyatagotra are an immeasurable field of merit?' If they answer: 'Yes.' Then ask them again: 'Do you affirm this?' Meaning, is every limited field of merit the same as an immeasurable field of merit?' If they answer: 'No.' Then you should point out their error: 'If 'That is that' is true, then it should be said that every limited field of merit is the same as an immeasurable field of merit, but your statement is unreasonable. If you do not believe that a limited field of merit is the same as an immeasurable field of merit, then you should not say 'That is that'; therefore, the statement 'That is that' is unreasonable.' If someone says: 'That is different from that.' You should ask them: 'Do you affirm this?' Meaning, do all beings abiding in the Aniyatagotra sever separate births and abide in the Niyatagotra?' If they answer: 'No.' Then you should point out their error: 'If 'That is different from that' is true, then it should be said that all beings abiding in the Aniyatagotra sever separate births and abide in the Niyatagotra, but your statement is unreasonable. If you do not believe that beings abiding in the Aniyatagotra sever separate births and abide in the Niyatagotra, then you should not say 'That is different from that'; therefore, the statement 'That is different from that' is unreasonable.' If someone says: 'It cannot be said that it is either that, that, or different.' You should ask them: 'Do you affirm this?' Meaning, for all those who enter the Niyatagotra from the Aniyatagotra, is it also impossible to say 'that,' 'that,' or 'different' regarding such a statement?' If they answer: 'No.' Then you should point out their error: 'If 'It cannot be said that it is either that, that, or different' is true, then it should be said that for all those who enter the Niyatagotra from the Aniyatagotra, it is also impossible to say 'that,' 'that,' or 'different' regarding such a statement, but your statement is unreasonable. If you do not believe that for all those who enter the Niyatagotra from the Aniyatagotra, it is also impossible to say 'that,' 'that,' or 'different' regarding such a statement, then...
言亦不可說或彼或異，則不應言不可說彼或彼或異；言不可說彼或彼或異，不應道理。
說一切有部識身足論卷第二 大正藏第 26 冊 No. 1539 阿毗達磨識身足論
阿毗達磨識身足論卷第三
提婆設摩阿羅漢造
三藏法師玄奘奉 詔譯
補特伽羅蘊第二之二第一嗢拖南頌后
補特伽羅論者作如是言：諦義勝義補特伽羅，可得、可證、現有、等有，是故定有補特伽羅。性空論者作是問言：汝然此不？謂契經中世尊善語善詞善說，如是三種補特伽羅決定安立不相雜亂，謂學補特伽羅、無學補特伽羅、非學非無學補特伽羅。彼答言：爾。法亦三種，謂學法、無學法、非學非無學法。彼答言：爾。復問彼言：汝然此不？先是非學非無學補特伽羅次成學，既成學已后成無學，成無學已覆成學補特伽羅。彼答言：爾。復問彼言：汝然此不？先是非學非無學法次成學，既成學已后成無學，成無學已覆成學法。答言：不爾。汝聽墮負。若先是非學非無學補特伽羅次成學，既成學已后成無學，成無學已覆成學補持伽羅，是則應說先是非學非無學法次成學，既成學已后成無學，成無學已覆成學法，汝作是言不應道理。若汝不說先是非學非無學法次成學，既成學已后成無學，成無學
【現代漢語翻譯】 現代漢語譯本： 如果說『言語無法表達它既是那個又是不同的』，那麼就不應該說『無法表達它既是那個又是那個又是不同的』；說『無法表達它既是那個又是那個又是不同的』，這是不合道理的。
《說一切有部識身足論》卷第二 《大正藏》第26冊 No. 1539 《阿毗達磨識身足論》
《阿毗達磨識身足論》卷第三
提婆設摩（Devasarma，人名）阿羅漢造
三藏法師玄奘奉 詔譯
補特伽羅蘊（Pudgalaskandha，補特伽羅之蘊）第二之二第一嗢拖南頌（Udanasutra，總攝頌）后
補特伽羅論者（Pudgalavadin，主張有補特伽羅的論者）這樣說：『諦義勝義補特伽羅（Paramarthasatya-pudgala，在真實意義上存在的補特伽羅），是可以獲得、可以證悟、是現有、是等有的，因此必定有補特伽羅。』性空論者（Sunyavadin，主張一切法性空的論者）這樣問：『你認可這個嗎？』就是說，在契經（Sutra，佛經）中，世尊（Bhagavan，佛）善巧地用美好的言辭和說法，這樣三種補特伽羅被確定地安立，不互相混淆，即學補特伽羅（Saiksa-pudgala，有學的補特伽羅）、無學補特伽羅（Asaiksa-pudgala，無學的補特伽羅）、非學非無學補特伽羅（Naiva-saiksa-naivasiksa-pudgala，非有學非無學的補特伽羅）。他回答說：『是的。』法（Dharma，佛法）也有三種，即學法（Saiksa-dharma，有學之法）、無學法（Asaiksa-dharma，無學之法）、非學非無學法（Naiva-saiksa-naivasiksa-dharma，非有學非無學之法）。他回答說：『是的。』又問他說：『你認可這個嗎？』先是非學非無學補特伽羅，然後成為有學，已經成為有學之後，成為無學，成為無學之後，又成為有學補特伽羅。他回答說：『是的。』又問他說：『你認可這個嗎？』先是非學非無學法，然後成為有學，已經成為有學之後，成為無學，成為無學之後，又成為有學法。』回答說：『不是這樣的。』『你聽著，你已經失敗了。如果先是非學非無學補特伽羅，然後成為有學，已經成為有學之後，成為無學，成為無學之後，又成為有學補特伽羅，那麼就應該說先是非學非無學法，然後成為有學，已經成為有學之後，成為無學，成為無學之後，又成為有學法，你說這樣的話是不合道理的。如果你不說先是非學非無學法，然後成為有學，已經成為有學之後，成為無學，成無學
【English Translation】 English version: If it is said that 'speech cannot express it as being either that or different,' then it should not be said that 'it cannot be expressed as being either that or that or different'; saying 'it cannot be expressed as being either that or that or different' is unreasonable.
Sarvastivada Vijnanakaya-pada-sastra, Volume 2 Taisho Tripitaka, Volume 26, No. 1539, Abhidharma-vijnanakaya-pada-sastra
Abhidharma-vijnanakaya-pada-sastra, Volume 3
Composed by Devasarma (Devasarma, name of a person), an Arhat
Translated under imperial decree by Tripitaka Master Xuanzang
After the first Udanasutra (Udanasutra, summarizing verse) of the second part of the Pudgalaskandha (Pudgalaskandha, aggregate of the Pudgala)
The Pudgalavadin (Pudgalavadin, proponents of the existence of Pudgala) say thus: 'The Paramarthasatya-pudgala (Paramarthasatya-pudgala, Pudgala existing in the ultimate sense), is attainable, realizable, existent, and equally existent; therefore, there definitely exists a Pudgala.' The Sunyavadin (Sunyavadin, proponents of the emptiness of all dharmas) ask thus: 'Do you affirm this?' That is to say, in the Sutras (Sutra, Buddhist scriptures), the Bhagavan (Bhagavan, the Buddha) skillfully uses beautiful words and teachings, and these three types of Pudgalas are definitively established, not intermingled, namely the Saiksa-pudgala (Saiksa-pudgala, Pudgala in training), the Asaiksa-pudgala (Asaiksa-pudgala, Pudgala beyond training), and the Naiva-saiksa-naivasiksa-pudgala (Naiva-saiksa-naivasiksa-pudgala, Pudgala neither in training nor beyond training). He replies: 'Yes.' There are also three types of Dharmas (Dharma, Buddhist teachings), namely the Saiksa-dharma (Saiksa-dharma, Dharma of training), the Asaiksa-dharma (Asaiksa-dharma, Dharma beyond training), and the Naiva-saiksa-naivasiksa-dharma (Naiva-saiksa-naivasiksa-dharma, Dharma neither in training nor beyond training). He replies: 'Yes.' Again, he is asked: 'Do you affirm this? That first there is a Naiva-saiksa-naivasiksa-pudgala, then one becomes a Saiksa, having become a Saiksa, then one becomes an Asaiksa, having become an Asaiksa, then one again becomes a Saiksa-pudgala.' He replies: 'Yes.' Again, he is asked: 'Do you affirm this? That first there is a Naiva-saiksa-naivasiksa-dharma, then one becomes a Saiksa, having become a Saiksa, then one becomes an Asaiksa, having become an Asaiksa, then one again becomes a Saiksa-dharma.' He replies: 'That is not so.' 'Listen, you have been defeated. If first there is a Naiva-saiksa-naivasiksa-pudgala, then one becomes a Saiksa, having become a Saiksa, then one becomes an Asaiksa, having become an Asaiksa, then one again becomes a Saiksa-pudgala, then it should be said that first there is a Naiva-saiksa-naivasiksa-dharma, then one becomes a Saiksa, having become a Saiksa, then one becomes an Asaiksa, having become an Asaiksa, then one again becomes a Saiksa-dharma, it is unreasonable for you to say such a thing. If you do not say that first there is a Naiva-saiksa-naivasiksa-dharma, then one becomes a Saiksa, having become a Saiksa, then one becomes an Asaiksa, having become an Asaiksa
已覆成學法，則不應說先是非學非無學補特伽羅次成學，既成學已后成無學，成無學已覆成學補特伽羅；言先是非學非無學補特伽羅次成學，既成學已后成無學，成無學已覆成學補特伽羅，不應道理。
補特伽羅論者作如是言：有我、有情、命者、生者、養育、士夫、補特伽羅，由有補特伽羅故能造諸業，或順樂受、或順苦受、或順不苦不樂受。彼造順樂受業已領受樂受，造順苦受業已領受苦受，造順不苦不樂受業已領受不苦不樂受。性空論者作是問言：汝然此不？自作苦樂。答言：不爾。汝聽墮負。若有我、有情、命者、生者、養育、士夫、補特伽羅，由有補特伽羅故能造諸業，或順樂受、或順苦受、或順不苦不樂受。彼造順樂受業已領受樂受，造順苦受業已領受苦受，造順不苦不樂受業已受不苦不樂受，是則應說自作苦樂，汝作是言不應道理。若汝不說自作苦樂，則不應說有我、有情、命者、生者、養育、士夫、補特伽羅，由有補特伽羅故能造諸業，或順樂受、或順苦受、或順不苦不樂受。彼造順樂受業已領受樂受，造順苦受業已領受苦受，造順不苦不樂受業已受不苦不樂受；言有我、有情、命者、生者、養育、士夫、補特伽羅，由有補特伽羅故能造諸業，或順樂受、或順苦受、或順不苦不樂受。彼造順樂
【現代漢語翻譯】 現代漢語譯本：如果已經完成了學法，就不應該說先是非學非無學補特伽羅（Pudgala，人或個體）然後成為有學者，已經成為有學者之後又成為無學者，成為無學者之後又再次成為有學補特伽羅；說先是非學非無學補特伽羅然後成為有學者，已經成為有學者之後又成為無學者，成為無學者之後又再次成為有學補特伽羅，這是不合道理的。
補特伽羅論者這樣說：存在『我』、『有情』（眾生）、『命者』（有生命者）、『生者』（出生者）、『養育』（被養育者）、『士夫』（丈夫）、『補特伽羅』（人或個體），因為有補特伽羅，所以能夠造作各種業，或者順應樂受，或者順應苦受，或者順應不苦不樂受。他們造作順應樂受的業之後就領受樂受，造作順應苦受的業之後就領受苦受，造作順應不苦不樂受的業之後就領受不苦不樂受。性空論者這樣問道：你認可這個說法嗎？自己造作苦樂。回答說：不認可。你聽著，你已經認輸了。如果存在『我』、『有情』、『命者』、『生者』、『養育』、『士夫』、『補特伽羅』，因為有補特伽羅，所以能夠造作各種業，或者順應樂受，或者順應苦受，或者順應不苦不樂受。他們造作順應樂受的業之後就領受樂受，造作順應苦受的業之後就領受苦受，造作順應不苦不樂受的業之後就領受不苦不樂受，那麼就應該說自己造作苦樂，你說不認可這個說法是不合道理的。如果你不認可自己造作苦樂的說法，那麼就不應該說存在『我』、『有情』、『命者』、『生者』、『養育』、『士夫』、『補特伽羅』，因為有補特伽羅，所以能夠造作各種業，或者順應樂受，或者順應苦受，或者順應不苦不樂受。他們造作順應樂受的業之後就領受樂受，造作順應苦受的業之後就領受苦受，造作順應不苦不樂受的業之後就領受不苦不樂受；說存在『我』、『有情』、『命者』、『生者』、『養育』、『士夫』、『補特伽羅』，因為有補特伽羅，所以能夠造作各種業，或者順應樂受
【English Translation】 English version: If the learning process has been completed, it should not be said that a non-learner/non-non-learner Pudgala (person or individual) first becomes a learner, then after becoming a learner, becomes a non-learner, and after becoming a non-learner, again becomes a learner Pudgala. To say that a non-learner/non-non-learner Pudgala first becomes a learner, then after becoming a learner, becomes a non-learner, and after becoming a non-learner, again becomes a learner Pudgala, is unreasonable.
The Pudgalavada (Personalist) proponents say this: There exists a 'self', 'sentient being', 'life-force', 'one who is born', 'one who is nourished', 'man', 'Pudgala' (person or individual). Because there is a Pudgala, one is able to create various karmas, either in accordance with pleasant feeling, or in accordance with painful feeling, or in accordance with neither-painful-nor-pleasant feeling. Having created karma in accordance with pleasant feeling, they experience pleasant feeling; having created karma in accordance with painful feeling, they experience painful feeling; having created karma in accordance with neither-painful-nor-pleasant feeling, they experience neither-painful-nor-pleasant feeling. The proponents of emptiness ask this: Do you accept this? That one creates one's own suffering and happiness. They answer: No, I do not. Listen, you have admitted defeat. If there exists a 'self', 'sentient being', 'life-force', 'one who is born', 'one who is nourished', 'man', 'Pudgala', because there is a Pudgala, one is able to create various karmas, either in accordance with pleasant feeling, or in accordance with painful feeling, or in accordance with neither-painful-nor-pleasant feeling. Having created karma in accordance with pleasant feeling, they experience pleasant feeling; having created karma in accordance with painful feeling, they experience painful feeling; having created karma in accordance with neither-painful-nor-pleasant feeling, they experience neither-painful-nor-pleasant feeling, then it should be said that one creates one's own suffering and happiness. It is unreasonable for you to say that you do not accept this. If you do not accept that one creates one's own suffering and happiness, then you should not say that there exists a 'self', 'sentient being', 'life-force', 'one who is born', 'one who is nourished', 'man', 'Pudgala', because there is a Pudgala, one is able to create various karmas, either in accordance with pleasant feeling, or in accordance with painful feeling, or in accordance with neither-painful-nor-pleasant feeling. Having created karma in accordance with pleasant feeling, they experience pleasant feeling; having created karma in accordance with painful feeling, they experience painful feeling; having created karma in accordance with neither-painful-nor-pleasant feeling, they experience neither-painful-nor-pleasant feeling; to say that there exists a 'self', 'sentient being', 'life-force', 'one who is born', 'one who is nourished', 'man', 'Pudgala', because there is a Pudgala, one is able to create various karmas, either in accordance with pleasant feeling
受業已領受樂受，造順苦受業已領受苦受，造順不苦不樂受業已受不苦不樂受，不應道理。若作是言：自作苦樂。應問彼言：汝然此不？謂契經中世尊善語善詞善說，為鉆部盧出家外道說，鉆部盧即受即領諸有欲令自作苦樂，此鉆部盧！我終不說。彼答言：爾。汝聽墮負。若自作苦樂，則不應言謂契經中世尊善語善詞善說，為鉆部盧出家外道說，鉆部盧即受即領諸有欲令自作苦樂，此鉆部盧！我終不說，汝作是言不應道理。汝今若說謂契經中世尊善語善詞善說，為鉆部盧出家外道說，鉆部盧即受即領諸有欲令自作苦樂，此鉆部盧！我終不說，則不應言自作苦樂；言自作苦樂，不應道理。若作是言：他作苦樂。應問彼言：汝然此不？謂契經中世尊善語善詞善說，為鉆部盧出家外道說，鉆部盧異受異領若有欲令他作苦樂，此鉆部盧！我終不說。彼答言！爾。汝聽墮負。若他作苦樂，則不應言謂契經中世尊善語善詞善說，為鉆部盧出家外道說，鉆部盧異受異領諸有欲令他作苦樂，此鉆部盧！我終不說，汝作是言不應道理。汝今若說謂契經中世尊善語善詞善說，為鉆部盧出家外道說，鉆部盧異受異領諸有欲令他作苦樂，此鉆部盧！我終不說，則不應言他作苦樂；言他作苦樂，不應道理。
補特伽羅論者作如是言：有我、
【現代漢語翻譯】 現代漢語譯本 受了導致樂受的業，就已領受了樂受；造了導致苦受的業，就已領受了苦受；造了導致不苦不樂受的業，就已領受了不苦不樂受，這種說法是不合道理的。如果有人說：『苦樂是自己造成的。』應該問他：『你認可這種說法嗎？』因為契經中，世尊用美好的語言、美好的詞句、美好的說法，為旃部盧（Drumbu，人名）出家的外道說：『旃部盧，凡是想要自己造成苦樂的，我終究不會這樣說。』如果他回答說：『認可。』那麼你就要認輸。如果說苦樂是自己造成的，就不應該說契經中世尊用美好的語言、美好的詞句、美好的說法，為旃部盧出家的外道說：『旃部盧，凡是想要自己造成苦樂的，我終究不會這樣說。』你說這種話是不合道理的。你現在如果說契經中世尊用美好的語言、美好的詞句、美好的說法，為旃部盧出家的外道說：『旃部盧，凡是想要自己造成苦樂的，我終究不會這樣說。』那麼就不應該說苦樂是自己造成的；說苦樂是自己造成的，是不合道理的。 如果有人說：『苦樂是他人造成的。』應該問他：『你認可這種說法嗎？』因為契經中，世尊用美好的語言、美好的詞句、美好的說法，為旃部盧出家的外道說：『旃部盧，凡是想要他人造成苦樂的，我終究不會這樣說。』如果他回答說：『認可。』那麼你就要認輸。如果說苦樂是他人造成的，就不應該說契經中世尊用美好的語言、美好的詞句、美好的說法，為旃部盧出家的外道說：『旃部盧，凡是想要他人造成苦樂的，我終究不會這樣說。』你說這種話是不合道理的。你現在如果說契經中世尊用美好的語言、美好的詞句、美好的說法，為旃部盧出家的外道說：『旃部盧，凡是想要他人造成苦樂的，我終究不會這樣說。』那麼就不應該說苦樂是他人造成的；說苦樂是他人造成的，是不合道理的。 補特伽羅（Pudgala，人）論者這樣說：『有我（ātman）。』
【English Translation】 English version Having performed actions that lead to pleasant feelings, one has already experienced pleasant feelings; having performed actions that lead to painful feelings, one has already experienced painful feelings; having performed actions that lead to neither-pleasant-nor-painful feelings, one has already experienced neither-pleasant-nor-painful feelings. This is unreasonable. If someone says: 'Suffering and happiness are self-made,' one should ask them: 'Do you agree with this?' Because in the sutras, the World-Honored One spoke with good words, good phrases, and good explanations to the ascetic Drumbu (Drumbu, a name), saying: 'Drumbu, I would never say that anyone desires to create suffering and happiness for themselves.' If he answers: 'I agree,' then you should concede defeat. If suffering and happiness are self-made, then one should not say that in the sutras, the World-Honored One spoke with good words, good phrases, and good explanations to the ascetic Drumbu, saying: 'Drumbu, I would never say that anyone desires to create suffering and happiness for themselves.' What you say is unreasonable. If you now say that in the sutras, the World-Honored One spoke with good words, good phrases, and good explanations to the ascetic Drumbu, saying: 'Drumbu, I would never say that anyone desires to create suffering and happiness for themselves,' then one should not say that suffering and happiness are self-made; saying that suffering and happiness are self-made is unreasonable. If someone says: 'Suffering and happiness are made by others,' one should ask them: 'Do you agree with this?' Because in the sutras, the World-Honored One spoke with good words, good phrases, and good explanations to the ascetic Drumbu, saying: 'Drumbu, I would never say that anyone desires others to create suffering and happiness for them.' If he answers: 'I agree,' then you should concede defeat. If suffering and happiness are made by others, then one should not say that in the sutras, the World-Honored One spoke with good words, good phrases, and good explanations to the ascetic Drumbu, saying: 'Drumbu, I would never say that anyone desires others to create suffering and happiness for them.' What you say is unreasonable. If you now say that in the sutras, the World-Honored One spoke with good words, good phrases, and good explanations to the ascetic Drumbu, saying: 'Drumbu, I would never say that anyone desires others to create suffering and happiness for them,' then one should not say that suffering and happiness are made by others; saying that suffering and happiness are made by others is unreasonable. The Pudgalavadins (Pudgala, person) say thus: 'There is a self (ātman).'
有情、命者、生者、養育、士夫、補特伽羅，由有補特伽羅故能造諸業，或順樂受、或順苦受、或順不苦不樂受。彼造順樂受業已領受樂受，造順苦受業已領受苦受，造順不苦不樂受業已領受不苦不樂受。性空論者作是問言：汝然此不？此作此受。答言：不爾。汝聽墮負。若有我、有情、命者、生者、養育、士夫、補特伽羅，由有補特伽羅故能造諸業，或順樂受、或順苦受、或順不苦不樂受。彼造順樂受業已領受樂受，造順苦受業已領受苦受，造順不苦不樂受業已領受不苦不樂受，是則應言此作此受，汝作是言不應道理。若汝不說此作此受，則不應言有我、有情、命者、生者、養育、士夫、補特伽羅，由有補特伽羅故能造諸業，或順樂受、或順苦受、或順不苦不樂受。彼造順樂受業已領受樂受，造順苦受業已領受苦受，造順不苦不樂受業已領受不苦不樂受；言有我、有情、命者、生者、養育、士夫、補特伽羅，由有補特伽羅故能造諸業，或順樂受、或順苦受、或順不苦不樂受。彼造順樂受業已領受樂受，造順苦受業已領受苦受，造順不苦不樂受業已領受不苦不樂受，不應道理。若作是言：此作此受。應問彼言：汝然此不？謂契經中世尊善語善詞善說，為一梵志說言，梵志！此作此受是墮常邊。彼答言：爾。汝聽墮負。
【現代漢語翻譯】 現代漢語譯本： 有情（sentient beings）、命者（life-bearers）、生者（those who are born）、養育（those who are nourished）、士夫（individuals）、補特伽羅（pudgala，個人），因為有補特伽羅的緣故，才能造作各種業，或者順應樂受，或者順應苦受，或者順應不苦不樂受。他們造作順應樂受的業之後，就領受樂受；造作順應苦受的業之後，就領受苦受；造作順應不苦不樂受的業之後，就領受不苦不樂受。 性空論者這樣問道：『你認可這樣嗎？即「此作此受」？』（此作此受：這個行為導致這個結果） 回答說：『不認可。』 『你聽著，你已經落敗了。如果存在我、有情、命者、生者、養育、士夫、補特伽羅，因為有補特伽羅的緣故，才能造作各種業，或者順應樂受，或者順應苦受，或者順應不苦不樂受。他們造作順應樂受的業之後，就領受樂受；造作順應苦受的業之後，就領受苦受；造作順應不苦不樂受的業之後，就領受不苦不樂受，那麼就應該說「此作此受」，你說不認可，是不合道理的。』 『如果你不認可「此作此受」，那麼就不應該說存在我、有情、命者、生者、養育、士夫、補特伽羅，因為有補特伽羅的緣故，才能造作各種業，或者順應樂受，或者順應苦受，或者順應不苦不樂受。他們造作順應樂受的業之後，就領受樂受；造作順應苦受的業之後，就領受苦受；造作順應不苦不樂受的業之後，就領受不苦不樂受；說存在我、有情、命者、生者、養育、士夫、補特伽羅，因為有補特伽羅的緣故，才能造作各種業，或者順應樂受，或者順應苦受，或者順應不苦不樂受。他們造作順應樂受的業之後，就領受樂受；造作順應苦受的業之後，就領受苦受；造作順應不苦不樂受的業之後，就領受不苦不樂受，是不合道理的。』 如果這樣說：『此作此受。』 應該問他們說：『你認可這樣嗎？即契經（sutra，佛經）中世尊（Buddha，佛陀）善語善詞善說，為一位婆羅門（Brahmin）說：「婆羅門！此作此受是墮入常邊。」』 他們回答說：『認可。』 『你聽著，你已經落敗了。』
【English Translation】 English version: Sentient beings (beings with consciousness), life-bearers (those who sustain life), those who are born (beings undergoing birth), those who are nourished (beings requiring sustenance), individuals (persons), pudgalas (pudgala, individuals), because of the existence of pudgalas, they can create various karmas, either in accordance with pleasant feelings, or in accordance with painful feelings, or in accordance with neither-pleasant-nor-painful feelings. Having created karma in accordance with pleasant feelings, they experience pleasant feelings; having created karma in accordance with painful feelings, they experience painful feelings; having created karma in accordance with neither-pleasant-nor-painful feelings, they experience neither-pleasant-nor-painful feelings. A proponent of emptiness (性空論者) asks: 'Do you affirm this? That 'this action, this result' (此作此受: this action leads to this result)?' The answer is: 'I do not affirm it.' 'Listen, you are defeated. If there exists a self, sentient beings, life-bearers, those who are born, those who are nourished, individuals, pudgalas, because of the existence of pudgalas, they can create various karmas, either in accordance with pleasant feelings, or in accordance with painful feelings, or in accordance with neither-pleasant-nor-painful feelings. Having created karma in accordance with pleasant feelings, they experience pleasant feelings; having created karma in accordance with painful feelings, they experience painful feelings; having created karma in accordance with neither-pleasant-nor-painful feelings, they experience neither-pleasant-nor-painful feelings, then it should be said 'this action, this result.' Your denial is unreasonable.' 'If you do not affirm 'this action, this result,' then it should not be said that there exists a self, sentient beings, life-bearers, those who are born, those who are nourished, individuals, pudgalas, because of the existence of pudgalas, they can create various karmas, either in accordance with pleasant feelings, or in accordance with painful feelings, or in accordance with neither-pleasant-nor-painful feelings. Having created karma in accordance with pleasant feelings, they experience pleasant feelings; having created karma in accordance with painful feelings, they experience painful feelings; having created karma in accordance with neither-pleasant-nor-painful feelings, they experience neither-pleasant-nor-painful feelings; to say that there exists a self, sentient beings, life-bearers, those who are born, those who are nourished, individuals, pudgalas, because of the existence of pudgalas, they can create various karmas, either in accordance with pleasant feelings, or in accordance with painful feelings, or in accordance with neither-pleasant-nor-painful feelings. Having created karma in accordance with pleasant feelings, they experience pleasant feelings; having created karma in accordance with painful feelings, they experience painful feelings; having created karma in accordance with neither-pleasant-nor-painful feelings, they experience neither-pleasant-nor-painful feelings, is unreasonable.' If it is said: 'This action, this result.' They should be asked: 'Do you affirm this? That in the sutras (sutra, Buddhist scriptures), the World-Honored One (Buddha, the Buddha), with good words, good speech, and good teachings, said to a Brahmin (Brahmin): 'Brahmin! This action, this result falls into the extreme of permanence.' They answer: 'I affirm it.' 'Listen, you are defeated.'
若此作此受，則不應言謂契經中世尊善語善詞善說，為一梵志說言，梵志！此作此受是墮常邊，汝作是言不應道理。汝今若說謂契經中世尊善語善詞善說，為一梵志說言，梵志！此作此受是墮常邊，則不應言此作此受；言此作此受，不應道理。若作是言：異作異受。應問彼言：汝然此不？謂契經中世尊善語善詞善說，為一梵志說言，梵志！異作異受是墮斷邊。彼答言：爾。汝聽墮負。若異作異受，則不應言于契經中世尊善語善詞善說，為一梵志說言，梵志！異作異受是墮斷邊，汝作是言不應道理。汝今若說謂契經中世尊善語善詞善說，為一梵志說言，梵志！異作異受是墮斷邊，則不應言異作異受；言異作異受，不應道理。
補特伽羅論者作如是言：有我、有情、命者、生者、養育、士夫、補特伽羅，由有補特伽羅故，于所見聞覺知法中，已得已求，意隨尋伺。性空論者作是問言：汝然此不？謂契經中世尊善語善詞善說，為本牧驢頞李瑟吒苾芻說言，苾芻！諸所見聞覺知法中，已得已求，意隨尋伺。如是一切非我我所亦非我我，如是如實正慧觀見。彼答言：爾。汝聽墮負。若有我、有情、命者、生者、養育、士夫、補特伽羅，由有補特伽羅故，于所見聞覺知法中，已得已求，意隨尋伺，則不應言謂契經中世尊善語
【現代漢語翻譯】 現代漢語譯本：如果說『如此做，如此承受（若此作此受）』，就不應該說在契經（契經：佛教經典）中，世尊（世尊：佛陀的尊稱）用美好的語言、美好的詞句、美好的闡述，對一位婆羅門（梵志）說：『婆羅門！如此做，如此承受是落入常見（常邊）』。你這樣說是沒有道理的。你現在如果說契經中，世尊用美好的語言、美好的詞句、美好的闡述，對一位婆羅門說：『婆羅門！如此做，如此承受是落入常見』，那麼就不應該說『如此做，如此承受』；說『如此做，如此承受』，是沒有道理的。如果說：『不同地做，不同地承受（異作異受）』，應該問他：『你認可這個嗎？』就是說契經中，世尊用美好的語言、美好的詞句、美好的闡述，對一位婆羅門說：『婆羅門！不同地做，不同地承受是落入斷見（斷邊）』。如果他回答說：『是的』，那麼你聽著，你已經自相矛盾了。如果不同地做，不同地承受，那麼就不應該說在契經中，世尊用美好的語言、美好的詞句、美好的闡述，對一位婆羅門說：『婆羅門！不同地做，不同地承受是落入斷見』，你這樣說是沒有道理的。你現在如果說契經中，世尊用美好的語言、美好的詞句、美好的闡述，對一位婆羅門說：『婆羅門！不同地做，不同地承受是落入斷見』，那麼就不應該說『不同地做，不同地承受』；說『不同地做，不同地承受』，是沒有道理的。 補特伽羅（補特伽羅：一種靈魂或個體）論者這樣說：有『我（我）』、『有情（有情）』、『命者（命者）』、『生者（生者）』、『養育（養育）』、『士夫（士夫）』、『補特伽羅』，因為有補特伽羅的緣故，對於所見、所聞、所覺、所知的事物，已經獲得、已經尋求，並且用心去思索。性空論者這樣問道：『你認可這個嗎？』就是說契經中，世尊用美好的語言、美好的詞句、美好的闡述，對本牧驢頞李瑟吒（頞李瑟吒：人名）比丘（苾芻：出家修行的男性佛教徒）說：『比丘！對於所有所見、所聞、所覺、所知的事物，已經獲得、已經尋求，並且用心去思索。所有這些都不是我，也不是我所擁有的，也不是我的自我。』像這樣如實地用正確的智慧去觀察。如果他回答說：『是的』，那麼你聽著，你已經自相矛盾了。如果存在『我』、『有情』、『命者』、『生者』、『養育』、『士夫』、『補特伽羅』，因為有補特伽羅的緣故，對於所見、所聞、所覺、所知的事物，已經獲得、已經尋求，並且用心去思索，那麼就不應該說在契經中，世尊用美好的語言
【English Translation】 English version: If it is said, 'If this is done, this is received (若此作此受),' then it should not be said that in the Sutras (契經: Buddhist scriptures), the World Honored One (世尊: a respectful title for the Buddha) with good words, good phrases, and good explanations, said to a Brahmin (梵志): 'Brahmin! If this is done, this is received, it falls into the extreme of permanence (常邊).' It is unreasonable for you to say this. If you now say that in the Sutras, the World Honored One with good words, good phrases, and good explanations, said to a Brahmin: 'Brahmin! If this is done, this is received, it falls into the extreme of permanence,' then you should not say 'If this is done, this is received'; saying 'If this is done, this is received' is unreasonable. If it is said: 'Differently done, differently received (異作異受),' one should ask him: 'Do you agree with this?' That is to say, in the Sutras, the World Honored One with good words, good phrases, and good explanations, said to a Brahmin: 'Brahmin! Differently done, differently received falls into the extreme of annihilation (斷邊).' If he answers: 'Yes,' then listen, you have contradicted yourself. If differently done, differently received, then it should not be said that in the Sutras, the World Honored One with good words, good phrases, and good explanations, said to a Brahmin: 'Brahmin! Differently done, differently received falls into the extreme of annihilation,' it is unreasonable for you to say this. If you now say that in the Sutras, the World Honored One with good words, good phrases, and good explanations, said to a Brahmin: 'Brahmin! Differently done, differently received falls into the extreme of annihilation,' then you should not say 'Differently done, differently received'; saying 'Differently done, differently received' is unreasonable. Those who argue for the existence of a Pudgala (補特伽羅: a kind of soul or individual) say this: There is a 'self (我),' a 'sentient being (有情),' a 'life-force (命者),' a 'being (生者),' a 'nurturer (養育),' a 'person (士夫),' a 'Pudgala,' and because there is a Pudgala, in the things seen, heard, felt, and known, one has already obtained, already sought, and contemplates with the mind. Those who argue for emptiness ask this: 'Do you agree with this?' That is to say, in the Sutras, the World Honored One with good words, good phrases, and good explanations, said to the Bhikshu (苾芻: a Buddhist monk) formerly a donkey herder, Ariselattha (頞李瑟吒: a personal name): 'Bhikshu! In all things seen, heard, felt, and known, one has already obtained, already sought, and contemplates with the mind. All of these are not 'I,' nor 'mine,' nor 'my self.' Thus, one sees with true wisdom.' If he answers: 'Yes,' then listen, you have contradicted yourself. If there exists a 'self,' a 'sentient being,' a 'life-force,' a 'being,' a 'nurturer,' a 'person,' a 'Pudgala,' and because there is a Pudgala, in the things seen, heard, felt, and known, one has already obtained, already sought, and contemplates with the mind, then it should not be said that in the Sutras, the World Honored One with good words
善詞善說，為本牧驢頞李瑟吒苾芻說言，苾芻！諸所見聞覺知法中，已得已求，意隨尋伺。如是一切，非我我所亦非我我，如是如實正慧觀見，汝作是言不應道理。汝今若言謂契經中世尊善語善詞善說，為本牧驢頞李瑟吒苾芻說言，苾芻！諸所見聞覺知法中，已得已求，意隨尋伺。如是一切，非我我所亦非我我，如是如實正慧觀見，則不應言有我、有情、命者、生者、養育、士夫、補特伽羅，由有補特伽羅故，于所見聞覺知法中，已得已求，意隨尋伺；言有我、有情、命者、生者、養育、士夫、補特伽羅，由有補特伽羅故，于所見聞覺知法中，已得已求，意隨尋伺，不應道理。
識身足論補特伽羅蘊第二中第二嗢拖南頌
言慈何所緣， 識身與念住， 諸覺支可得， 有為及無為。
性空論者作如是言：諦義勝義補特伽羅，非可得、非可證、非現有、非等有，是故無有補特伽羅。補特伽羅論者問言：具壽！慈何所緣？答言：諸法性有等有，由想等想假說有情，於此義中慈緣執受諸蘊相續。彼問：汝說慈緣執受蘊相續耶？此答言：爾。彼復問言：汝然此不？謂契經中世尊善語善詞善說，當使有情具諸快樂，如是思惟入慈等至。此答言：爾。彼作是言：汝聽墮負。若慈緣執受諸蘊相續，則不應言謂
【現代漢語翻譯】 現代漢語譯本： 善於措辭和演說的人，對本牧驢頞李瑟吒（Alistatha，人名）比丘說：『比丘！在所有你所見、所聞、所覺、所知的事物中，已經獲得、正在尋求、用心思索的。所有這些，都不是我，也不是我所擁有的，也不是屬於我的。』像這樣如實地用正確的智慧觀察，你這樣說是不合道理的。如果你現在說，在契經（Sutra，佛經）中，世尊（釋迦牟尼佛）善於措辭和演說，對本牧驢頞李瑟吒（Alistatha，人名）比丘說：『比丘！在所有你所見、所聞、所覺、所知的事物中，已經獲得、正在尋求、用心思索的。所有這些，都不是我，也不是我所擁有的，也不是屬於我的。』像這樣如實地用正確的智慧觀察，那麼就不應該說有我、有情（sentient being）、命者（life-force）、生者（being）、養育者（sustainer）、士夫（person）、補特伽羅（Pudgala，人，個體）。因為有補特伽羅（Pudgala，人，個體）的緣故，才能在所見、所聞、所覺、所知的事物中，已經獲得、正在尋求、用心思索。說有我、有情（sentient being）、命者（life-force）、生者（being）、養育者（sustainer）、士夫（person）、補特伽羅（Pudgala，人，個體），因為有補特伽羅（Pudgala，人，個體）的緣故，才能在所見、所聞、所覺、所知的事物中，已經獲得、正在尋求、用心思索，這種說法是不合道理的。
《識身足論》（Vijñānakāya-pāda，論名）補特伽羅蘊（Pudgala-skandha，蘊名）第二中第二嗢拖南頌（Uddāna，總結偈）：
言慈何所緣， 識身與念住， 諸覺支可得， 有為及無為。
性空論者（Śūnyatā-vādin，主張一切皆空的論者）這樣說：諦義勝義（ultimate truth）的補特伽羅（Pudgala，人，個體），是不可得、不可證、非現有、非等有的，所以沒有補特伽羅（Pudgala，人，個體）。補特伽羅論者（Pudgala-vādin，主張有補特伽羅的論者）問道：『具壽（Ayushman，對年長者的尊稱）！慈（mettā，慈愛）以什麼為所緣？』回答說：『諸法（dharma，事物）的自性是有等有的，通過想（saṃjñā，概念）等想（saṃjñā，概念）假說為有情（sentient being），在這個意義上，慈（mettā，慈愛）所緣的是執受諸蘊（skandha，構成個體的要素）的相續。』他問：『你說慈（mettā，慈愛）所緣的是執受蘊（skandha，構成個體的要素）的相續嗎？』回答說：『是的。』他接著問：『你認可這個嗎？』就是說，在契經（Sutra，佛經）中，世尊（釋迦牟尼佛）善於措辭和演說，應當使有情（sentient being）具備各種快樂，像這樣思惟進入慈（mettā，慈愛）等至（samāpatti，禪定）。』回答說：『是的。』他這樣說：『你聽著，你已經失敗了。』如果慈（mettā，慈愛）所緣的是執受諸蘊（skandha，構成個體的要素）的相續，那麼就不應該說所謂
【English Translation】 English version: A person skilled in speech and eloquence said to the Bhikshu Alistatha (name of a person), the former donkey herder: 'Bhikshu! Among all the things you see, hear, perceive, and know, that have been obtained, are being sought, and are being contemplated with the mind, all of these are not 'I', not what belongs to 'I', nor are they 'mine'. Observing thus with true wisdom, it is unreasonable for you to say such things.' If you now say that in the Sutras (Buddhist scriptures), the World-Honored One (Shakyamuni Buddha) spoke well and eloquently, saying to the Bhikshu Alistatha (name of a person), the former donkey herder: 'Bhikshu! Among all the things you see, hear, perceive, and know, that have been obtained, are being sought, and are being contemplated with the mind, all of these are not 'I', not what belongs to 'I', nor are they 'mine'. Observing thus with true wisdom, then one should not say there is an 'I', a sentient being (sentient being), a life-force (life-force), a being (being), a sustainer (sustainer), a person (person), a Pudgala (Pudgala, person, individual). Because there is a Pudgala (Pudgala, person, individual), one can, among the things seen, heard, perceived, and known, have obtained, be seeking, and be contemplating with the mind. To say there is an 'I', a sentient being (sentient being), a life-force (life-force), a being (being), a sustainer (sustainer), a person (person), a Pudgala (Pudgala, person, individual), because there is a Pudgala (Pudgala, person, individual), one can, among the things seen, heard, perceived, and known, have obtained, be seeking, and be contemplating with the mind, this statement is unreasonable.'
The second Uddāna (summary verse) in the second Pudgala-skandha (aggregate of the person) of the Vijñānakāya-pāda (Treatise on the Body of Consciousness):
What is the object of loving-kindness, the body of consciousness and mindfulness, The limbs of enlightenment can be obtained, conditioned and unconditioned.
The Śūnyatā-vādin (one who advocates emptiness) says thus: The Pudgala (Pudgala, person, individual) of ultimate truth (ultimate truth) is unobtainable, unprovable, non-existent, and not equally existent; therefore, there is no Pudgala (Pudgala, person, individual). The Pudgala-vādin (one who advocates the existence of Pudgala) asks: 'Ayushman (term of respect for elders)! What is the object of mettā (loving-kindness)?' He replies: 'The nature of all dharmas (things) is equally existent; through saṃjñā (perception) and similar saṃjñā (perception), sentient beings (sentient being) are nominally designated. In this sense, mettā (loving-kindness) is directed towards the continuity of the aggregates (skandha, elements constituting an individual) that are being grasped.' He asks: 'Do you say that mettā (loving-kindness) is directed towards the continuity of the aggregates (skandha, elements constituting an individual) that are being grasped?' He replies: 'Yes.' He then asks: 'Do you acknowledge this?' That is, in the Sutras (Buddhist scriptures), the World-Honored One (Shakyamuni Buddha) spoke well and eloquently, saying that sentient beings (sentient being) should possess all kinds of happiness, and thus contemplate entering into the samāpatti (meditative absorption) of mettā (loving-kindness).' He replies: 'Yes.' He says thus: 'Listen, you have been defeated.' If mettā (loving-kindness) is directed towards the continuity of the aggregates (skandha, elements constituting an individual) that are being grasped, then one should not say the so-called
契經中世尊善語善詞善說，當使有情具諸快樂，如是思惟入慈等至，汝作是言不應道理。汝今若說謂契經中世尊善語善詞善說，當使有情具諸快樂，如是思惟入慈等至，則不應言慈緣執受諸蘊相續；言慈緣執受諸蘊相續，不應道理。應問彼言：汝然此不？謂契經中世尊善語善詞善說，有六識身，眼識耳鼻舌身意識。彼答言：爾。問言：具壽！慈與何等識身相應？為眼識耶、為耳鼻舌身意識耶？若言眼識相應，則不緣有情，以諸眼識唯緣色故。若言耳識相應，則不緣有情，以諸耳識唯緣聲故。若言鼻識相應，則不緣有情，以諸鼻識唯緣香故。若言舌識相應，則不緣有情，以諸舌識唯緣味故。若言身識相應，則不緣有情，以諸身識唯緣觸故。若言意識相應，則不緣有情，以諸意識唯緣法故。若言不與眼識耳鼻舌身意識相應，即應別有第七有情之識慈與彼相應，此識世尊不現等覺。具壽！世尊于無畏中作如是說，我于諸法現正等覺，若有沙門或婆羅門天魔梵等如法詰難或令憶念，於是法中不現等覺。我于如是正見，無緣我正見，彼無有緣故，得安隱住無怖無畏，自稱我處大仙尊位轉大梵輪，于大眾中正師子吼。具壽！若爾，豈不難佛為無智耶？彼言：具壽！我不難佛以為無智，世尊於此雖現等覺而不宣說。具壽！世尊曾為具
【現代漢語翻譯】 現代漢語譯本： 在契經（Sutra）中，世尊（Bhagavan，佛陀）以善語、善詞、善說，旨在使有情（sentient beings）獲得諸般快樂，並如此思惟而進入慈等至（loving-kindness meditative attainment）。你這樣說是不合道理的。 如果你現在說，契經中世尊以善語、善詞、善說，旨在使有情獲得諸般快樂，並如此思惟而進入慈等至，那麼就不應該說慈緣于執受諸蘊（aggregates of existence）的相續；說慈緣于執受諸蘊的相續，是不合道理的。 應該這樣問他：『你認可這個說法嗎？』即契經中世尊以善語、善詞、善說，有六識身（six bodies of consciousness），即眼識（eye consciousness）、耳識（ear consciousness）、鼻識（nose consciousness）、舌識（tongue consciousness）、身識（body consciousness）和意識（mind consciousness）。』他如果回答『認可』。 就問：『具壽（Ayushman，對僧侶的尊稱）！慈與哪一種識身相應？是與眼識相應嗎？還是與耳識、鼻識、舌識、身識或意識相應呢？』如果他說與眼識相應，那麼慈就不能緣于有情，因為眼識只能緣於色（form）。如果他說與耳識相應，那麼慈就不能緣于有情，因為耳識只能緣于聲（sound）。如果他說與鼻識相應，那麼慈就不能緣于有情，因為鼻識只能緣于香（smell）。如果他說與舌識相應，那麼慈就不能緣于有情，因為舌識只能緣于味（taste）。如果他說與身識相應，那麼慈就不能緣于有情，因為身識只能緣于觸（touch）。如果他說與意識相應，那麼慈就不能緣于有情，因為意識只能緣於法（dharma，mental objects）。 如果他說不與眼識、耳識、鼻識、舌識、身識、意識相應，那就應該有第七種有情的識，慈與它相應，而這種識世尊沒有現等覺（fully awakened）。具壽！世尊在無畏中這樣說，『我于諸法現正等覺，如果有沙門（Shramana，ascetic）、或婆羅門（Brahmana，priest）、天（Deva，god）、魔（Mara，demon）、梵（Brahma，creator god）等如法詰難或令憶念，于這個法中不現等覺。我于如是正見，無緣我正見，彼無有緣故，得安隱住無怖無畏，自稱我處大仙尊位轉大梵輪（turning the wheel of Dharma），于大眾中正師子吼（lion's roar）。』 具壽！如果這樣，豈不是在為難佛陀是無智嗎？』他會說：『具壽！我不是在為難佛陀是無智，世尊對此雖然現等覺，但是沒有宣說。』具壽！世尊曾經為具
【English Translation】 English version: In the Sutras (Khyijing), the Blessed One (Bhagavan, the Buddha) speaks with good words, good phrases, and good teachings, intending to bring all sentient beings (Youqing) happiness, and contemplates in this way to enter the Samadhi of Loving-Kindness (Ci Dēngzhì). It is unreasonable for you to say this. If you now say that in the Sutras, the Blessed One speaks with good words, good phrases, and good teachings, intending to bring all sentient beings happiness, and contemplates in this way to enter the Samadhi of Loving-Kindness, then you should not say that loving-kindness is conditioned by the continuity of clinging to the aggregates (Yun); saying that loving-kindness is conditioned by the continuity of clinging to the aggregates is unreasonable. You should ask him: 'Do you agree with this statement?' That is, in the Sutras, the Blessed One speaks with good words, good phrases, and good teachings, and there are six bodies of consciousness (Liù Shì Shēn): eye consciousness (Yǎn Shì), ear consciousness (Ěr Shì), nose consciousness (Bí Shì), tongue consciousness (Shé Shì), body consciousness (Shēn Shì), and mind consciousness (Yì Shì).' If he answers 'I agree.' Then ask: 'Venerable One (Jùshòu, Ayushman, term of respect for monks)! With which body of consciousness is loving-kindness associated? Is it associated with eye consciousness? Or is it associated with ear, nose, tongue, body, or mind consciousness?' If he says it is associated with eye consciousness, then loving-kindness cannot be directed towards sentient beings, because eye consciousness is only directed towards forms (Sè). If he says it is associated with ear consciousness, then loving-kindness cannot be directed towards sentient beings, because ear consciousness is only directed towards sounds (Shēng). If he says it is associated with nose consciousness, then loving-kindness cannot be directed towards sentient beings, because nose consciousness is only directed towards smells (Xiāng). If he says it is associated with tongue consciousness, then loving-kindness cannot be directed towards sentient beings, because tongue consciousness is only directed towards tastes (Wèi). If he says it is associated with body consciousness, then loving-kindness cannot be directed towards sentient beings, because body consciousness is only directed towards touch (Chù). If he says it is associated with mind consciousness, then loving-kindness cannot be directed towards sentient beings, because mind consciousness is only directed towards mental objects (Fǎ, Dharma).' If he says it is not associated with eye, ear, nose, tongue, body, or mind consciousness, then there should be a seventh consciousness of sentient beings with which loving-kindness is associated, and this consciousness the Blessed One has not fully awakened to (Xiàn Děngjué). Venerable One! The Blessed One said fearlessly, 'I have fully awakened to all dharmas, and if there are ascetics (Shramana, Shāmén), or priests (Brahmana, Pólómen), gods (Deva, Tiān), demons (Mara, Mó), Brahma (Fàn) etc. who question or remind me according to the Dharma, I have not fully awakened to this Dharma. Regarding such right view, there is no cause for my right view, because there is no cause for it, I can dwell peacefully without fear, and proclaim myself to be the Great Sage, turning the Great Wheel of Dharma (Zhuǎn Dà Fànlún), and roaring the lion's roar (Shīzihǒu) in the assembly.' Venerable One! If that is the case, wouldn't it be difficult to accuse the Buddha of being ignorant?' He would say: 'Venerable One! I am not accusing the Buddha of being ignorant; the Blessed One has awakened to this but has not proclaimed it.' Venerable One! The Blessed One once for the sake of
壽阿難陀說，汝阿難陀！我于諸法無間宣傳，謂四念住、四正斷、四如意足、五根、五力、七等覺支、八聖道支。汝阿難陀、如來於法無有師拳，謂自覆藏恐他知我無所識解。具壽！若爾，為不難佛有師拳耶？彼言：具壽！我不難佛以為無智，亦不難佛為有師拳，世尊于彼雖現等覺而不宣說。具壽！世尊升攝波林契經中說，汝等苾芻乃至大地升攝波林葉之齊量，我于彼法自然了知，雖現等覺不為他說。是故世尊于如是識，雖現等覺而不宣說。應問彼言：具壽！即彼契經為不更有餘廣句耶？謂世尊言，汝等苾芻！然彼諸法，不能引義、不能引善、不能引法、不引梵行、不證神通、不證等覺、不證涅槃。設有如是補特伽羅，不能引義、不能引善、不能引法、不引梵行、不證神通、不證等覺、不證涅槃，即無所用，是故無有補特伽羅。
性空論者作如是言：諦義勝義補特伽羅，非可得、非可證、非現有、非等有，是故無有補特伽羅。補特伽羅論者問言：具壽！慈何所緣？答言：諸法性有等有，由想等想假說有情，於此義中慈緣執受諸蘊相續。彼問：汝說慈緣執受蘊相續耶？此答言？爾。彼復問言？汝然此不？謂契經中世尊善語善詞善說，當使有情具諸快樂，如是思惟入慈等至。此答言：爾。彼作是言：汝聽墮負。若慈
緣執受諸蘊相續，則不應言謂契經中世尊善語善詞善說，當使有情具諸快樂，如是思惟入慈等至，汝作是言不應道理。汝今若說謂契經中世尊善語善詞善說，當使有情具諸快樂，如是思惟入慈等至，則不應言慈緣執受諸蘊相續；言慈緣執受諸蘊相續，不應道理。應問彼言：汝然此不？謂契經中世尊善語善詞善說，有四念住，身念住受心法念住。彼答言：爾。問言：具壽！慈與何等念住相應？為身念住耶、為受心法念住耶？若言身念住相應，則不緣有情，以身念住唯緣身故。若言受念住相應，則不緣有情，以受念住唯緣受故。若言心念住相應，則不緣有情，以心念住唯緣心故。若言法念住相應，則不緣有情，以法念住唯緣法故。若言不與身念住受心法念住相應，即應別有第五有情念住慈與彼相應，此念住世尊不現等覺。具壽！世尊于無畏中作如是說，我于諸法現正等覺，若有沙門或婆羅門天魔梵等如法詰難或令憶念，於是法中不現等覺。我于如是正見，無緣我正見，彼無有緣故，得安隱住無怖無畏，自稱我處大仙尊位轉大梵輪，于大眾中正師子吼。具壽！若爾，豈不難佛為無智耶？彼言：具壽！我不難佛以為無智，世尊於此雖現等覺而不宣說。具壽！世尊曾為具壽阿難陀說，汝阿難陀！我于諸法無間宣傳，謂四念住、四
正斷、四如意足、五根、五力、七等覺支、八聖道支。汝阿難陀！如來於法無有師拳，謂自覆藏，恐他知我無所識解。具壽！若爾，為不難佛有師拳耶？彼言：具壽！我不難佛以為無智，亦不難佛為有師拳，世尊于彼雖現等覺而不宣說。具壽！世尊升攝波林契經中說，汝等苾芻！乃至大地升攝波林葉之齊量，我于彼法自然了知，雖現等覺不為他說。是故世尊于彼念住，雖現等覺而不宣說。應問彼言：具壽：即彼契經：為不更有餘廣句耶？謂世尊言，汝等苾芻！然彼諸法，不能引義、不能引善、不能引法、不引梵行、不證神通、不證等覺、不證涅槃。設有如是補特伽羅，不能引義、不能引善、不能引法、不引梵行、不證神通、不證等覺、不證涅槃，即無所用，是故無有補特伽羅。
性空論者作如是言：諦義勝義補特伽羅，非可得、非可證、非現有、非等有，是故無有補特伽羅。補特伽羅論者問言：具壽！慈何所緣？答言：諸法性有等有，由想等想假說有情，於此義中慈緣執受諸蘊相續。彼問：汝說慈緣執受蘊相續耶？此答言：爾。彼復問言：汝然此不？謂契經中世尊善語善詞善說，當使有情具諸快樂，如是思惟入慈等至。此答言：爾。彼作是言：汝聽墮負。若慈緣執受諸蘊相續，則不應言謂契經中世尊善語善詞善
【現代漢語翻譯】 現代漢語譯本：正斷（Samyak Prahana，正確的斷除）、四如意足（Chatvari Rddhipadah，四種成就神通的基礎）、五根（Panca Indriyani，五種控制能力）、五力（Panca Balani，五種力量）、七等覺支（Sapta Bodhyangani，七種覺悟的要素）、八聖道支（Aryastangamarga，八正道）。阿難陀！如來對於佛法沒有『師拳』（Acharya-musti，指老師有所保留，不完全傳授），也就是自我隱藏，害怕別人知道我沒有什麼知識見解。具壽！如果這樣，難道不難為佛陀有『師拳』嗎？他回答說：具壽！我不是為難佛陀說他沒有智慧，也不是為難佛陀有『師拳』，世尊對於那些（法）雖然已經證得正等覺悟，但是沒有宣說。具壽！世尊在升攝波林契經中說，『你們這些比丘！乃至大地升攝波林葉子那麼大的面積，我對於那上面的法自然了知，雖然已經證得正等覺悟，但是沒有為他們說。』所以世尊對於那些念住，雖然已經證得正等覺悟，但是沒有宣說。應該問他們說：具壽：在那部契經中，難道沒有更廣闊的語句嗎？也就是世尊說，『你們這些比丘！然而那些法，不能引導利益、不能引導善良、不能引導佛法、不能引導梵行、不能證得神通、不能證得正等覺悟、不能證得涅槃。』如果有人是這樣，不能引導利益、不能引導善良、不能引導佛法、不能引導梵行、不能證得神通、不能證得正等覺悟、不能證得涅槃，就沒有什麼用處，所以沒有這樣的人。
性空論者這樣說：諦義勝義補特伽羅（Pudgala，人我），是不可得、不可證、非現有、非等有的，所以沒有補特伽羅。補特伽羅論者問道：具壽！慈心以什麼為所緣？回答說：諸法自性是有，通過想等想假說有情，在這個意義中，慈心緣于執受的諸蘊相續。他問：你說慈心緣于執受的蘊相續嗎？回答說：是的。他又問：你認可這個嗎？也就是契經中世尊善語善詞善說，應當使有情具備各種快樂，這樣思惟進入慈心等至。回答說：是的。他於是說：你聽著，你已經失敗了。如果慈心緣于執受的諸蘊相續，就不應該說契經中世尊善語善詞善說
【English Translation】 English version: Right Exertions (Samyak Prahana), Four Foundations of Supernormal Powers (Chatvari Rddhipadah), Five Roots (Panca Indriyani), Five Powers (Panca Balani), Seven Factors of Enlightenment (Sapta Bodhyangani), Noble Eightfold Path (Aryastangamarga). Ananda! The Tathagata has no 'teacher's fist' (Acharya-musti), meaning self-concealment, fearing that others will know that I have no knowledge or understanding. Venerable One! If so, is it not difficult for the Buddha to have a 'teacher's fist'? He replied: Venerable One! I do not make it difficult for the Buddha by saying that he has no wisdom, nor do I make it difficult for the Buddha by saying that he has a 'teacher's fist', the World Honored One, although he has attained perfect enlightenment regarding those (dharmas), does not proclaim them. Venerable One! The World Honored One said in the Samsobha Forest Sutra, 'You monks! Even to the extent of the Samsobha Forest leaf on the earth, I naturally know the dharmas on it, although I have attained perfect enlightenment, I do not speak of them to others.' Therefore, the World Honored One, although he has attained perfect enlightenment regarding those mindfulness, does not proclaim them. One should ask them: Venerable One: In that sutra, is there not a broader statement? That is, the World Honored One said, 'You monks! However, those dharmas cannot lead to benefit, cannot lead to goodness, cannot lead to Dharma, cannot lead to pure conduct, cannot attain supernormal powers, cannot attain perfect enlightenment, cannot attain Nirvana.' If there is such a person who cannot lead to benefit, cannot lead to goodness, cannot lead to Dharma, cannot lead to pure conduct, cannot attain supernormal powers, cannot attain perfect enlightenment, cannot attain Nirvana, then there is no use, therefore there is no such person.
Those who advocate emptiness of inherent existence say: The Pudgala (person, self) in the sense of ultimate truth is unattainable, unprovable, non-existent, and not equally existent, therefore there is no Pudgala. Those who advocate the Pudgala ask: Venerable One! What is the object of loving-kindness? The answer is: The nature of all dharmas is existent, through thought and so on, it is conventionally said that there are sentient beings, in this sense, loving-kindness is directed towards the continuity of the aggregates that are being grasped. He asked: Do you say that loving-kindness is directed towards the continuity of the aggregates that are being grasped? The answer is: Yes. He further asked: Do you accept this? That is, in the sutra, the World Honored One speaks well, uses good words, and speaks well, that sentient beings should have all kinds of happiness, and thus contemplate entering into the Samadhi of loving-kindness. The answer is: Yes. He then said: Listen, you have lost. If loving-kindness is directed towards the continuity of the aggregates that are being grasped, then it should not be said that in the sutra, the World Honored One speaks well, uses good words, and speaks well.
說，當使有情具諸快樂，如是思惟入慈等至，汝作是言不應道理。汝今若說謂契經中世尊善語善詞善說，當使有情具諸快樂，如是思惟入慈等至，則不應言慈緣執受諸蘊相續；言慈緣執受諸蘊相續，不應道理。應問彼言：汝然此不？謂契經中世尊善語善詞善說，有七等覺支，念等覺支、擇法精進喜安定舍等覺支。彼答言：爾。問言：具壽！慈與何等覺支相應？爲念等覺支耶、為擇法精進喜安定舍等覺支耶？若言念等覺支相應，則不緣有情，以念等覺支唯緣法故。若言擇法精進喜安定舍等覺支相應，則不緣有情，以舍等覺支唯緣法故。若言不與念等覺支擇法精進喜安定舍等覺支相應，即應別有第八有情等覺支慈與彼相應，此等覺支世尊不現等覺。具壽！世尊于無畏中作如是說，我于諸法現正等覺，若有沙門或婆羅門天魔梵等如法詰難或令憶念，於是法中不現等覺。我于如是正見，無緣我正見，彼無有緣故，得安隱住無怖無畏，自稱我處大仙尊位轉大梵輪，于大眾中正師子吼。具壽！若爾，豈不難佛為無智耶？彼言：具壽！我不難佛以為無智，世尊於此雖現等覺而不宣說。具壽！世尊曾為具壽阿難陀說，汝阿難陀！我于諸法無間宣傳，謂四念住、四正斷、四如意足、五根、五力、七等覺支、八聖道支。汝阿難陀！如來於法
【現代漢語翻譯】 現代漢語譯本： 你說，當使有情（眾生）具備各種快樂，像這樣思惟而進入慈等至（慈定），你說這樣的話是不合道理的。你現在如果說，經文中世尊（佛陀）善妙的語言、善妙的詞句、善妙的說法，是當使有情具備各種快樂，像這樣思惟而進入慈等至，那麼就不應該說慈緣于執受諸蘊（構成生命的要素）的相續；說慈緣于執受諸蘊的相續，是不合道理的。應該問他：你認可這個嗎？經文中世尊善妙的語言、善妙的詞句、善妙的說法，有七等覺支（七種開悟的要素），即念等覺支、擇法等覺支、精進等覺支、喜等覺支、安定等覺支、舍等覺支。他會回答說：是的。問：具壽（對年長出家者的尊稱）！慈與哪種等覺支相應？是與念等覺支相應呢，還是與擇法等覺支、精進等覺支、喜等覺支、安定等覺支、舍等覺支相應呢？如果說與念等覺支相應，那麼慈就不緣于有情，因爲念等覺支只緣於法。如果說與擇法等覺支、精進等覺支、喜等覺支、安定等覺支、舍等覺支相應，那麼慈就不緣于有情，因為舍等覺支只緣於法。如果說不與念等覺支、擇法等覺支、精進等覺支、喜等覺支、安定等覺支、舍等覺支相應，那就應該另外有第八種有情等覺支，慈與它相應，而這種等覺支世尊並沒有現等覺（證悟）。具壽！世尊在無畏中這樣說，『我對於諸法現正等覺（完全覺悟），如果有沙門（出家修行者）或婆羅門（祭司）天魔梵等如法詰難或令憶念，于這個法中不現等覺。我對於這樣的正見，沒有緣由說我的正見，他們沒有緣由的緣故，能夠安穩地住，沒有怖畏，自稱我在大仙尊位，轉大法輪，在大眾中發出真正的獅子吼。』具壽！如果這樣，豈不是為難佛陀是無智嗎？他說：具壽！我不是為難佛陀是無智，世尊對於此雖然現等覺，但是沒有宣說。具壽！世尊曾經為具壽阿難陀（佛陀的侍者）說，『你阿難陀！我對於諸法沒有間斷地宣傳，即四念住（四種觀禪的方法）、四正斷（斷除惡唸的方法）、四如意足（四種禪定）、五根（五種修行的能力）、五力（五種強大的力量）、七等覺支、八聖道支（達到涅槃的八種途徑）。你阿難陀！如來對於法
【English Translation】 English version: You say that when sentient beings possess all kinds of happiness, contemplating in this way to enter into loving-kindness Samadhi (慈等至), your statement is unreasonable. If you now say that in the Sutras, the World Honored One's (世尊, Buddha) excellent words, excellent phrases, and excellent teachings are to enable sentient beings to possess all kinds of happiness, contemplating in this way to enter into loving-kindness Samadhi, then it should not be said that loving-kindness is conditioned by the continuity of the aggregates (諸蘊, elements constituting life) being grasped; saying that loving-kindness is conditioned by the continuity of the aggregates being grasped is unreasonable. One should ask him: Do you agree with this? In the Sutras, the World Honored One's excellent words, excellent phrases, and excellent teachings include the seven factors of enlightenment (七等覺支), namely mindfulness enlightenment factor (念等覺支), investigation of dharma enlightenment factor, effort enlightenment factor, joy enlightenment factor, tranquility enlightenment factor, and equanimity enlightenment factor (舍等覺支). He will answer: Yes. Ask: Venerable One (具壽, term of respect for elder monks), with which enlightenment factor does loving-kindness correspond? Does it correspond with the mindfulness enlightenment factor, or with the investigation of dharma, effort, joy, tranquility, or equanimity enlightenment factor? If it is said to correspond with the mindfulness enlightenment factor, then loving-kindness does not concern sentient beings, because the mindfulness enlightenment factor only concerns dharma. If it is said to correspond with the investigation of dharma, effort, joy, tranquility, or equanimity enlightenment factor, then loving-kindness does not concern sentient beings, because the equanimity enlightenment factor only concerns dharma. If it is said that it does not correspond with the mindfulness, investigation of dharma, effort, joy, tranquility, or equanimity enlightenment factor, then there should be another eighth sentient being enlightenment factor with which loving-kindness corresponds, but this enlightenment factor the World Honored One has not realized enlightenment (現等覺). Venerable One! The World Honored One said in fearlessness, 'I have fully awakened to all dharmas (諸法, phenomena). If there are ascetics (沙門, wandering monks) or Brahmins (婆羅門, priests), gods, demons, or Brahmas who question or remind me according to the Dharma, in this Dharma I have not fully awakened. For such correct view, there is no reason for my correct view, and because they have no reason, they can dwell peacefully, without fear, claiming that I am in the position of a great sage, turning the great Dharma wheel, and roaring the true lion's roar in the assembly.' Venerable One! If so, wouldn't it be making it difficult for the Buddha to be without wisdom? He said: Venerable One! I am not making it difficult for the Buddha to be without wisdom; although the World Honored One has realized enlightenment in this, he has not proclaimed it. Venerable One! The World Honored One once said to Venerable Ananda (阿難陀, Buddha's attendant), 'You, Ananda! I have unceasingly proclaimed all dharmas, namely the four foundations of mindfulness (四念住, four contemplations), the four right exertions (四正斷, four efforts), the four bases of power (四如意足, four roads to spiritual power), the five roots (五根, five spiritual faculties), the five powers (五力, five strengths), the seven factors of enlightenment, and the eightfold noble path (八聖道支, eight paths to nirvana). You, Ananda! The Tathagata (如來, Buddha) regarding the Dharma'
無有師拳，謂自覆藏，恐他知我無所識解。具壽！若爾，為不難佛有師拳耶？彼言：具壽！我不難佛以為無智，亦不難佛為有師拳，世尊於此雖現等覺而不宣說。具壽！世尊升攝波林契經中說，汝等苾芻！乃至大地升攝波林葉之齊量，我于彼法自然了知，雖現等覺不為他說。是故世尊于彼等覺支，雖現等覺而不宣說。應問彼言：具壽！即彼契經，為不更有餘廣句耶？謂世尊言，汝等苾芻！然彼諸法，不能引義、不能引善、不能引法、不引梵行、不證神通、不證等覺、不證涅槃。設有如是補特伽羅，不能引義、不能引善、不能引法、不引梵行、不證神通、不證等覺、不證涅槃，即無所用，是故無有補特伽羅。
補特伽羅論者作如是言：有為可得、無為可得、補特伽羅亦有可得。性空論者問言：具壽！補特伽羅當言有為、當言無為？若言有為，應同有為可施設有生滅住異。若言無為，應同無為可施設無生滅住異。具壽！世尊為諸苾芻說有二物：一者有為：二者無為。為無為外無別有物，是故無有補特伽羅。
識身足論補特伽羅蘊第二中第三嗢拖南頌
補特伽羅無有空， 諸法和合各所作， 了知由幾俱生二， 心性無常明愛緣。
有六識身，謂眼識耳鼻舌身意識，眼色為緣生眼識，如是眼識
【現代漢語翻譯】 現代漢語譯本： 『無有師拳』（沒有老師傳授的拳法），是指自我隱藏，害怕別人知道我沒有知識和見解。具壽（對有德長老的尊稱）！如果是這樣，難道不是在責難佛陀也有『師拳』嗎？ 他說：『具壽！我不是在責難佛陀沒有智慧，也不是在責難佛陀有『師拳』，世尊（佛陀）對於某些法，即使已經證得了正等覺（完全的覺悟），也沒有宣說。』具壽！世尊在《升攝波林契經》中說：『你們這些苾芻（比丘）！乃至大地上的升攝波林葉子那麼多的法，我都能自然了知，即使已經證得了正等覺，也沒有為他人宣說。』因此，世尊對於那些等覺支（覺悟的組成部分），即使已經證得了正等覺，也沒有宣說。 應該問他：『具壽！在那部《契經》中，難道沒有更廣闊的語句嗎？』世尊說：『你們這些苾芻！然而那些法，不能引導利益、不能引導善良、不能引導正法、不能引導梵行（清凈的行為）、不能證得神通、不能證得正等覺、不能證得涅槃（解脫）。』如果有人是這樣，不能引導利益、不能引導善良、不能引導正法、不能引導梵行、不能證得神通、不能證得正等覺、不能證得涅槃，那就沒有什麼用處，所以沒有這樣的人。 『補特伽羅』（人或個體）論者這樣說：『有為法（因緣和合而生的事物）可以獲得，無為法（不依賴因緣的事物）可以獲得，『補特伽羅』也可以獲得。』性空論者問道：『具壽！『補特伽羅』應該說是『有為』，還是『無為』呢？如果說是『有為』，應該和『有為』一樣，可以施設生滅住異（產生、消滅、持續、變化）。如果說是『無為』，應該和『無為』一樣，可以施設無生滅住異（不產生、不消滅、不持續、不變異）。』具壽！世尊為諸位苾芻說了兩種事物：一是『有為』，二是『無為』。在『有為』和『無為』之外，沒有其他的事物，所以沒有『補特伽羅』。 《識身足論》『補特伽羅蘊』第二中第三『嗢拖南』頌： 『補特伽羅』沒有空性，諸法和合各自作用，了知由幾俱生二，心性無常明愛緣。 有六識身，即眼識、耳識、鼻識、舌識、身識、意識。眼和色為緣，產生眼識，如此眼識
【English Translation】 English version: 'Having no teacher's fist' (Wu You Shi Quan), means self-concealment, fearing that others will know that I have no knowledge or understanding. Venerable Sir (Ju Shou, an honorific title for virtuous elders)! If that is the case, isn't it a criticism of the Buddha for also having a 'teacher's fist'? He said: 'Venerable Sir! I am not criticizing the Buddha for lacking wisdom, nor am I criticizing the Buddha for having a 'teacher's fist'. The World Honored One (Shi Zun, the Buddha), even after attaining complete enlightenment (Deng Jue), did not proclaim certain Dharmas.' Venerable Sir! The World Honored One said in the 'Samsopa Forest Sutra' (Sheng She Bo Lin Qi Jing): 'You Bhikshus (Biqiu, monks)! Even the amount of Dharma equivalent to the leaves of the Samsopa Forest on the earth, I naturally know, but even after attaining complete enlightenment, I did not proclaim it to others.' Therefore, the World Honored One, even after attaining complete enlightenment regarding those components of enlightenment (Deng Jue Zhi), did not proclaim them. One should ask him: 'Venerable Sir! In that Sutra, isn't there a broader statement?' The World Honored One said: 'You Bhikshus! However, those Dharmas cannot lead to benefit, cannot lead to goodness, cannot lead to Dharma, cannot lead to pure conduct (Fan Xing), cannot attain supernatural powers, cannot attain complete enlightenment, cannot attain Nirvana (Nie Pan, liberation).' If someone is like this, unable to lead to benefit, unable to lead to goodness, unable to lead to Dharma, unable to lead to pure conduct, unable to attain supernatural powers, unable to attain complete enlightenment, unable to attain Nirvana, then they are useless, so there is no such person. Those who argue for 'Pudgala' (Bu Te Jia Luo, person or individual) say: 'Conditioned phenomena (You Wei Fa, things arising from causes and conditions) can be obtained, unconditioned phenomena (Wu Wei Fa, things not dependent on causes and conditions) can be obtained, and 'Pudgala' can also be obtained.' The proponents of emptiness (Xing Kong Lun Zhe) ask: 'Venerable Sir! Should 'Pudgala' be said to be 'conditioned' or 'unconditioned'? If it is said to be 'conditioned', it should be like 'conditioned' phenomena, subject to arising, ceasing, abiding, and changing (Sheng Mie Zhu Yi). If it is said to be 'unconditioned', it should be like 'unconditioned' phenomena, subject to no arising, no ceasing, no abiding, and no changing.' Venerable Sir! The World Honored One told the Bhikshus about two things: one is 'conditioned', and the other is 'unconditioned'. Outside of 'conditioned' and 'unconditioned', there is nothing else, so there is no 'Pudgala'. From the 'Jnanaprasthana's' (Shi Shen Zu Lun) 'Skandha of Pudgala' (Bu Te Jia Luo Yun), the third 'Udanas' (U Tuo Nan) verse: 'Pudgala' has no emptiness, all Dharmas combine and each acts, knowing by how many are born together, mind nature is impermanent, clear love cause. There are six consciousnesses, namely eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness. Eye and form are the conditions for the arising of eye consciousness, thus eye consciousness
唯能識諸色，非補特伽羅。此補特伽羅非眼識所識，唯有諸色為眼識所識，是故此眼識非補特伽羅識。又眼色為緣生眼識，三和合故有觸，如是眼觸唯能觸諸色，非補特伽羅。此補特伽羅非眼觸所觸，唯有諸色為眼觸所觸，是故此眼觸非補特伽羅觸。又眼色為緣生眼識，三和合故有觸，觸為緣故生受，如是眼觸所生受唯能受諸色，非補特伽羅。此補特伽羅非眼觸所生受所受，唯有諸色為眼觸所生受所受，是故此眼觸所生受非補特伽羅觸所生受。又眼色為緣生眼識，三和合故有觸，觸為緣故生想。如是眼觸所生想，唯能想諸色，非補特伽羅。此補特伽羅非眼觸所生想所想，唯有諸色為眼觸所生想所想，是故此眼觸所生想，非補特伽羅觸所生想。又眼色為緣生眼識，三和合故有觸，觸為緣故生思。如是眼觸所生思，唯能思諸色，非補特伽羅。此補特伽羅非眼觸所生思所思，唯有諸色為眼觸所生思所思，是故此眼觸所生思，非補特伽羅觸所生思。由此諸法觸為第五補特伽羅，非可得、非可證、非現有、非等有，是故無有補特伽羅。如眼識，耳鼻舌身意識亦爾。
有六識身，為眼識耳鼻舌身意識。眼色為緣生眼識，此中若眼若色若眼識，皆非補特伽羅，唯有眼色為緣生眼識。又眼色為緣生眼識，三和合故有觸，此中若眼
若色若眼識若眼觸，皆非補特伽羅，唯有眼色為緣生眼識，三和合故有觸。又眼色為緣生眼識，三和合故有觸，觸為緣故生受。此中若眼若色若眼識若眼觸若眼觸所生受，皆非補特伽羅，唯有眼色為緣生眼識，三和合故有觸，觸為緣故生受。又眼色為緣生眼識，三和合故有觸，觸為緣故生想。此中若眼若色若眼識若眼觸若眼觸所生想，皆非補特伽羅，唯有眼色為緣生眼識，三和合故有觸，觸為緣故生想。又眼色為緣生眼識，三和合故有觸，觸為緣故生思。此中若眼若色若眼識若眼觸若眼觸所生思，皆非補特伽羅，唯有眼色為緣生眼識，三和合故有觸，觸為緣故生思。由此諸法觸為第五補特伽羅，非可得、非可證、非現有、非等有，是故無有補特伽羅。如眼識，耳鼻舌身意識亦爾。
有六識身，謂眼識耳鼻舌身意識。眼色為緣生眼識，此中眼生色生眼識不生，如是不可得。眼生色生眼識亦生，如是可得。此中眼滅色滅，眼識不滅，如是不可得。眼滅色滅，眼識亦滅，如是可得。又眼色為緣生眼識，三和合故有觸。此中眼生色生眼識生，眼觸不生，如是不可得。眼生色生眼識生眼觸亦生，如是可得。此中眼滅色滅眼識滅，眼觸不滅，如是不可得。眼滅色滅眼識滅，眼觸亦滅，如是可得。又眼色為緣生眼識，三和合故
【現代漢語翻譯】 現代漢語譯本： 如果說色（Rupa，形態）、眼識（eye-consciousness）、眼觸（eye-contact）是補特伽羅（Pudgala，人我），那是不對的。只有眼和色為條件才能產生眼識，三者和合才會有觸。又，眼和色為條件才能產生眼識，三者和合才會有觸，觸為條件才能產生受（Vedana，感受）。這裡面，無論是眼、色、眼識、眼觸，還是眼觸所生的受，都不是補特伽羅。只有眼和色為條件才能產生眼識，三者和合才會有觸，觸為條件才能產生受。又，眼和色為條件才能產生眼識，三者和合才會有觸，觸為條件才能產生想（Samjna，知覺）。這裡面，無論是眼、色、眼識、眼觸，還是眼觸所生的想，都不是補特伽羅。只有眼和色為條件才能產生眼識，三者和合才會有觸，觸為條件才能產生想。又，眼和色為條件才能產生眼識，三者和合才會有觸，觸為條件才能產生思（Cetanā，意志）。這裡面，無論是眼、色、眼識、眼觸，還是眼觸所生的思，都不是補特伽羅。只有眼和色為條件才能產生眼識，三者和合才會有觸，觸為條件才能產生思。由此可見，這些法中，以觸為第五種的補特伽羅，是不可得、不可證、非現有、非等有的。所以，根本沒有補特伽羅。如同眼識一樣，耳、鼻、舌、身、意識也是如此。
有六種識身，分別是眼識、耳識、鼻識、舌識、身識、意識。眼和色為條件才能產生眼識，這裡面，眼存在、色存在，但眼識不產生，這是不可能的。眼存在、色存在，眼識也產生，這是可能的。這裡面，眼滅、色滅，但眼識不滅，這是不可能的。眼滅、色滅，眼識也滅，這是可能的。又，眼和色為條件才能產生眼識，三者和合才會有觸。這裡面，眼存在、色存在、眼識存在，但眼觸不產生，這是不可能的。眼存在、色存在、眼識存在，眼觸也產生，這是可能的。這裡面，眼滅、色滅、眼識滅，但眼觸不滅，這是不可能的。眼滅、色滅、眼識滅，眼觸也滅，這是可能的。又，眼和色為條件才能產生眼識，三者和合才會有觸。
【English Translation】 English version: If form (Rupa), eye-consciousness, or eye-contact were the Pudgala (person, self), that would be incorrect. Only when the eye and form are conditions does eye-consciousness arise; contact occurs because of the combination of the three. Furthermore, when the eye and form are conditions, eye-consciousness arises; contact occurs because of the combination of the three, and feeling (Vedana) arises because of contact. Within this, neither the eye, form, eye-consciousness, eye-contact, nor the feeling arising from eye-contact is the Pudgala. Only when the eye and form are conditions does eye-consciousness arise; contact occurs because of the combination of the three, and feeling arises because of contact. Furthermore, when the eye and form are conditions, eye-consciousness arises; contact occurs because of the combination of the three, and perception (Samjna) arises because of contact. Within this, neither the eye, form, eye-consciousness, eye-contact, nor the perception arising from eye-contact is the Pudgala. Only when the eye and form are conditions does eye-consciousness arise; contact occurs because of the combination of the three, and perception arises because of contact. Furthermore, when the eye and form are conditions, eye-consciousness arises; contact occurs because of the combination of the three, and volition (Cetanā) arises because of contact. Within this, neither the eye, form, eye-consciousness, eye-contact, nor the volition arising from eye-contact is the Pudgala. Only when the eye and form are conditions does eye-consciousness arise; contact occurs because of the combination of the three, and volition arises because of contact. Therefore, among these dharmas, the Pudgala, as the fifth element of contact, is unattainable, unprovable, non-existent, and unequal. Thus, there is no Pudgala. Just like eye-consciousness, so too are ear-, nose-, tongue-, body-, and mind-consciousness.
There are six bodies of consciousness, namely eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. When the eye and form are conditions, eye-consciousness arises. Within this, if the eye exists and form exists, but eye-consciousness does not arise, that is impossible. If the eye exists and form exists, and eye-consciousness also arises, that is possible. Within this, if the eye ceases and form ceases, but eye-consciousness does not cease, that is impossible. If the eye ceases and form ceases, and eye-consciousness also ceases, that is possible. Furthermore, when the eye and form are conditions, eye-consciousness arises; contact occurs because of the combination of the three. Within this, if the eye exists, form exists, and eye-consciousness exists, but eye-contact does not arise, that is impossible. If the eye exists, form exists, and eye-consciousness exists, and eye-contact also arises, that is possible. Within this, if the eye ceases, form ceases, and eye-consciousness ceases, but eye-contact does not cease, that is impossible. If the eye ceases, form ceases, and eye-consciousness ceases, and eye-contact also ceases, that is possible. Furthermore, when the eye and form are conditions, eye-consciousness arises; contact occurs because of the combination of the three.
有觸，觸為緣故生受。此中眼生色生眼識生眼觸生，眼觸所生受不生，如是不可得。眼生色生眼識生眼觸生，眼觸所生受亦生，如是可得。此中眼滅色滅眼識滅眼觸滅，眼觸所生受不滅，如是不可得。眼滅色滅眼識滅眼觸滅，眼觸所生受亦滅，如是可得。又眼色為緣生眼識，三和合故有觸，觸為緣故生想。此中眼生色生眼識生眼觸生，眼觸所生想不生，如是不可得。眼生色生眼識生眼觸生，眼觸所生想亦生，如是可得。此中眼滅色滅眼識滅眼觸滅，眼觸所生想不滅，如是不可得。眼滅色滅眼識滅眼觸滅，眼觸所生想亦滅，如是可得。又眼色為緣生眼識，三和合故有觸，觸為緣故生思。此中眼生色生眼識生眼觸生，眼觸所生思不生，如是不可得。眼生色生眼識生眼觸生，眼觸所生思亦生，如是可得。此中眼滅色滅眼識滅眼觸滅，眼觸所生思不滅，如是不可得。眼滅色滅眼識滅眼觸滅，眼觸所生思亦滅，如是可得。如是諸法觸為第五，同生同住同滅，一生時一切生、一滅時一切滅。由此諸法觸為第五補特伽羅，非可得、非可證、非現有、非等有，是故無有補特伽羅。如眼識，耳鼻舌身意識亦爾。
有六識身，謂眼識耳鼻舌身意識。眼色為緣生眼識，如是眼識能識諸色，非觸非受非想非思，由能識相是眼識故。又眼色
【現代漢語翻譯】 現代漢語譯本： 有觸（sparśa，接觸），以觸為緣故而生受（vedanā，感受）。在此，眼（cakṣus，視覺器官）生、色（rūpa，顏色、形態）生、眼識（cakṣurvijñāna，視覺意識）生、眼觸（cakṣuḥsparśa，視覺接觸）生，眼觸所生的受不生，這種情況是不可能的。眼生、色生、眼識生、眼觸生，眼觸所生的受也生，這種情況是可能的。在此，眼滅、色滅、眼識滅、眼觸滅，眼觸所生的受不滅，這種情況是不可能的。眼滅、色滅、眼識滅、眼觸滅，眼觸所生的受也滅，這種情況是可能的。又，以眼和色為緣而生眼識，三者和合的緣故而有觸，以觸為緣故而生想（saṃjñā，知覺）。在此，眼生、色生、眼識生、眼觸生，眼觸所生的想不生，這種情況是不可能的。眼生、色生、眼識生、眼觸生，眼觸所生的想也生，這種情況是可能的。在此，眼滅、色滅、眼識滅、眼觸滅，眼觸所生的想不滅，這種情況是不可能的。眼滅、色滅、眼識滅、眼觸滅，眼觸所生的想也滅，這種情況是可能的。又，以眼和色為緣而生眼識，三者和合的緣故而有觸，以觸為緣故而生思（cetanā，意志）。在此，眼生、色生、眼識生、眼觸生，眼觸所生的思不生，這種情況是不可能的。眼生、色生、眼識生、眼觸生，眼觸所生的思也生，這種情況是可能的。在此，眼滅、色滅、眼識滅、眼觸滅，眼觸所生的思不滅，這種情況是不可能的。眼滅、色滅、眼識滅、眼觸滅，眼觸所生的思也滅，這種情況是可能的。如此，諸法以觸為第五，同生、同住、同滅，一生起時一切生起，一滅時一切滅。由此，諸法以觸為第五的補特伽羅（pudgala，人我），是不可得、不可證、非現有、非等有的，所以沒有補特伽羅。如眼識，耳（śrotra，聽覺器官）、鼻（ghrāṇa，嗅覺器官）、舌（jihvā，味覺器官）、身（kāya，身體）、意識（manovijñāna，心理意識）也是如此。
有六識身，即眼識、耳識、鼻識、舌識、身識、意識。以眼和色為緣而生眼識，如此眼識能夠識別諸色，但不是觸、不是受、不是想、不是思，因為能夠識別相狀的緣故，所以是眼識。又，以眼和色
【English Translation】 English version: With contact (sparśa), feeling (vedanā) arises as a condition. Here, when the eye (cakṣus, visual organ) arises, form (rūpa, color and shape) arises, eye-consciousness (cakṣurvijñāna, visual consciousness) arises, and eye-contact (cakṣuḥsparśa, visual contact) arises, it is impossible that feeling born of eye-contact does not arise. When the eye arises, form arises, eye-consciousness arises, and eye-contact arises, it is possible that feeling born of eye-contact also arises. Here, when the eye ceases, form ceases, eye-consciousness ceases, and eye-contact ceases, it is impossible that feeling born of eye-contact does not cease. When the eye ceases, form ceases, eye-consciousness ceases, and eye-contact ceases, it is possible that feeling born of eye-contact also ceases. Furthermore, eye-consciousness arises dependent on the eye and form; because of the conjunction of the three, there is contact; dependent on contact, perception (saṃjñā, perception) arises. Here, when the eye arises, form arises, eye-consciousness arises, and eye-contact arises, it is impossible that perception born of eye-contact does not arise. When the eye arises, form arises, eye-consciousness arises, and eye-contact arises, it is possible that perception born of eye-contact also arises. Here, when the eye ceases, form ceases, eye-consciousness ceases, and eye-contact ceases, it is impossible that perception born of eye-contact does not cease. When the eye ceases, form ceases, eye-consciousness ceases, and eye-contact ceases, it is possible that perception born of eye-contact also ceases. Furthermore, eye-consciousness arises dependent on the eye and form; because of the conjunction of the three, there is contact; dependent on contact, thought (cetanā, volition) arises. Here, when the eye arises, form arises, eye-consciousness arises, and eye-contact arises, it is impossible that thought born of eye-contact does not arise. When the eye arises, form arises, eye-consciousness arises, and eye-contact arises, it is possible that thought born of eye-contact also arises. Here, when the eye ceases, form ceases, eye-consciousness ceases, and eye-contact ceases, it is impossible that thought born of eye-contact does not cease. When the eye ceases, form ceases, eye-consciousness ceases, and eye-contact ceases, it is possible that thought born of eye-contact also ceases. Thus, these dharmas, with contact as the fifth, arise together, abide together, and cease together; when one arises, all arise; when one ceases, all cease. Therefore, the person (pudgala, self) with these dharmas, with contact as the fifth, is unattainable, unprovable, non-existent, and unequal; therefore, there is no person. Just like eye-consciousness, so too are ear (śrotra, auditory organ), nose (ghrāṇa, olfactory organ), tongue (jihvā, gustatory organ), body (kāya, physical body), and mind-consciousness (manovijñāna, mental consciousness).
There are six bodies of consciousness, namely eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. Eye-consciousness arises dependent on the eye and form; thus, eye-consciousness can cognize forms, but it is not contact, not feeling, not perception, not thought, because it is eye-consciousness due to its ability to cognize characteristics. Furthermore, with the eye and form
為緣生眼識，三和合故有觸。如是眼觸能觸諸色，非受非想非思非識，由能觸相是眼觸故。又眼色為緣生眼識，三和合故有觸，觸為緣故生受。如是眼觸所生受能受諸色，非想非思非識非觸，由能受相是眼觸所生受故。又眼色為緣生眼識，三和合故有觸，觸為緣故生想。如是眼觸所生想能想諸色，非思非識非觸非受，由能想相是眼觸所生想故。又眼色為緣生眼識，三和合故有觸，觸為緣故生思。如是眼觸所生思能思諸色，非識非觸非受非想，由能思相是眼觸所生思故。如是諸法觸為第五，同生同住同滅，一生時一切生、一滅時一切滅。既生起已，各各別作自所作事，不作其餘他所作事。由此諸法觸為第五補特伽羅，非可得、非可證、非現有、非等有，是故無有補特伽羅。如眼識，耳鼻舌身意識亦爾。
有六識身，謂眼識耳鼻舌身意識。問：眼識何所了別？答：眼識了別諸色。何所不了別？謂十一處。問：耳識何所了別？答：耳識了別諸聲。何所不了別？謂十一處。問：鼻識何所了別？答：鼻識了別諸香。何所不了別？謂十一處。問：舌識何所了別？答：舌識了別諸味。何所不了別？謂十一處。問：身識何所了別？答：身識了別諸觸。何所不了別？謂十一處。問：意識何所了別？答：意識了別眼色及眼識、耳聲及
【現代漢語翻譯】 現代漢語譯本： 以眼和色為條件產生眼識，三者和合的緣故產生觸（Sparsha，接觸）。像這樣，眼觸能夠接觸各種色（Rupa，形態），但不是受（Vedana，感受）、想（Samjna，知覺）、思（Chetana，意志）或識（Vijnana，意識），因為它能夠接觸到色相，所以是眼觸。又，以眼和色為條件產生眼識，三者和合的緣故產生觸，以觸為條件產生受。像這樣，眼觸所生的受能夠感受各種色，但不是想、思、識或觸，因為它能夠感受色相，所以是眼觸所生的受。又，以眼和色為條件產生眼識，三者和合的緣故產生觸，以觸為條件產生想。像這樣，眼觸所生的想能夠知覺各種色，但不是思、識、觸或受，因為它能夠知覺色相，所以是眼觸所生的想。又，以眼和色為條件產生眼識，三者和合的緣故產生觸，以觸為條件產生思。像這樣，眼觸所生的思能夠思考各種色，但不是識、觸、受或想，因為它能夠思考色相，所以是眼觸所生的思。像這樣，這些法以觸為第五，一同生起、一同存在、一同滅去，一個生起時一切都生起，一個滅去時一切都滅去。已經生起之後，各自分別完成自己所應做的事，不去做其他的他所應做的事。由於這些法以觸為第五，補特伽羅（Pudgala，補特伽羅，意為『人』或『個體』）是不可得、不可證、非現有、非等有的，所以沒有補特伽羅。如同眼識一樣，耳識、鼻識、舌識、身識、意識也是如此。
有六識身，即眼識、耳識、鼻識、舌識、身識、意識。問：眼識了別什麼？答：眼識了別各種色。什麼不能了別？答：不能了別十一個處（Ayatana，處，指感覺的來源和對像）。問：耳識了別什麼？答：耳識了別各種聲。什麼不能了別？答：不能了別十一個處。問：鼻識了別什麼？答：鼻識了別各種香。什麼不能了別？答：不能了別十一個處。問：舌識了別什麼？答：舌識了別各種味。什麼不能了別？答：不能了別十一個處。問：身識了別什麼？答：身識了別各種觸。什麼不能了別？答：不能了別十一個處。問：意識了別什麼？答：意識了別眼和色以及眼識、耳和聲以及
【English Translation】 English version: Eye-consciousness arises dependent on the eye and forms; contact (Sparsha) arises due to the conjunction of the three. Thus, this eye-contact is able to contact various forms (Rupa), but it is not feeling (Vedana), perception (Samjna), volition (Chetana), or consciousness (Vijnana), because it is eye-contact due to its ability to contact forms. Furthermore, eye-consciousness arises dependent on the eye and forms; contact arises due to the conjunction of the three, and feeling arises dependent on contact. Thus, the feeling born of eye-contact is able to experience various forms, but it is not perception, volition, consciousness, or contact, because it is feeling born of eye-contact due to its ability to experience forms. Furthermore, eye-consciousness arises dependent on the eye and forms; contact arises due to the conjunction of the three, and perception arises dependent on contact. Thus, the perception born of eye-contact is able to perceive various forms, but it is not volition, consciousness, contact, or feeling, because it is perception born of eye-contact due to its ability to perceive forms. Furthermore, eye-consciousness arises dependent on the eye and forms; contact arises due to the conjunction of the three, and volition arises dependent on contact. Thus, the volition born of eye-contact is able to think about various forms, but it is not consciousness, contact, feeling, or perception, because it is volition born of eye-contact due to its ability to think about forms. Thus, these dharmas, with contact as the fifth, arise together, abide together, and cease together; when one arises, all arise; when one ceases, all cease. Having arisen, each separately performs its own function, not performing the functions of others. Because these dharmas have contact as the fifth, a Pudgala (Pudgala, meaning 'person' or 'individual') is not obtainable, not demonstrable, not existent, and not equally existent; therefore, there is no Pudgala. Just as with eye-consciousness, so it is with ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness.
There are six aggregates of consciousness, namely eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. Question: What does eye-consciousness discern? Answer: Eye-consciousness discerns various forms. What does it not discern? Answer: It does not discern the eleven ayatanas (Ayatana, meaning 'sense bases' or 'sources of perception'). Question: What does ear-consciousness discern? Answer: Ear-consciousness discerns various sounds. What does it not discern? Answer: It does not discern the eleven ayatanas. Question: What does nose-consciousness discern? Answer: Nose-consciousness discerns various smells. What does it not discern? Answer: It does not discern the eleven ayatanas. Question: What does tongue-consciousness discern? Answer: Tongue-consciousness discerns various tastes. What does it not discern? Answer: It does not discern the eleven ayatanas. Question: What does body-consciousness discern? Answer: Body-consciousness discerns various tactile sensations. What does it not discern? Answer: It does not discern the eleven ayatanas. Question: What does mind-consciousness discern? Answer: Mind-consciousness discerns the eye and forms, as well as eye-consciousness, the ear and sounds, as well as
耳識、鼻香及鼻識、舌味及舌識、身觸及身識、意法及意識。如是六識身是能了別，有了別性，非無了別性。補特伽羅無如是性，是故無有補特伽羅。
有十二處，謂眼處色處、耳處聲處、鼻處香處、舌處味處、身處觸處、意處法處。問：眼處幾識所識，乃至法處幾識所識？答：色處二識所識，謂眼識及意識。聲處二識所識，謂耳識及意識。香處二識所識，謂鼻識及意識。味處二識所識，謂舌識及意識。觸處二識所識，謂身識及意識。餘七處唯意識所識。如是十二處，是所識，有所識性，非無所識性。補特伽羅無如是性，是故無有補特伽羅。
有六識身，謂眼識耳鼻舌身意識。眼色為緣生眼識，三和合故有觸，與觸俱生有受想思，由此識法觸為第五。補特伽羅，非可得、非可證、非現有、非等有，是故無有補特伽羅。如眼識，耳鼻舌身意識亦爾。
于可愛事由無智故便生等貪，此中無智即是無明，等貪即行，了別事相即是其識，識俱四蘊即是名色，名色依根即是六處，六處和合即是其觸，此中領納即是其受，受生欣喜即是其愛，此愛增廣即名為取，能生後有業即名有，諸蘊現起則名為生，諸蘊成熟即名為老，諸蘊棄捨即名為死，于內熱惱即名為愁，發言怨嗟即名為嘆，五識相應不平安受說名為苦，
【現代漢語翻譯】 現代漢語譯本 耳識、鼻香以及鼻識、舌味以及舌識、身觸以及身識、意法以及意識。像這樣，六識身是能夠了別的，具有了別的性質，不是沒有了別的性質。補特伽羅（pudgala，意為人我、補贖迦羅，一種認為存在不滅的『我』的理論）沒有這樣的性質，所以沒有補特伽羅。
有十二處，即眼處色處、耳處聲處、鼻處香處、舌處味處、身處觸處、意處法處。問：眼處被幾種識所識別，乃至法處被幾種識所識別？答：色處被兩種識所識別，即眼識和意識。聲處被兩種識所識別，即耳識和意識。香處被兩種識所識別，即鼻識和意識。味處被兩種識所識別，即舌識和意識。觸處被兩種識所識別，即身識和意識。其餘七處只被意識所識別。像這樣，十二處是被識別的，具有被識別的性質，不是沒有被識別的性質。補特伽羅（pudgala，意為人我、補贖迦羅，一種認為存在不滅的『我』的理論）沒有這樣的性質，所以沒有補特伽羅。
有六識身，即眼識、耳識、鼻識、舌識、身識、意識。眼和色為緣而生眼識，三者和合的緣故產生觸，與觸一同產生有受、想、思，由此識、法、觸為第五。補特伽羅（pudgala，意為人我、補贖迦羅，一種認為存在不滅的『我』的理論）是不可得、不可證、非現有、非等有的，所以沒有補特伽羅。如同眼識一樣，耳識、鼻識、舌識、身識、意識也是如此。
對於可愛的事物，由於沒有智慧的緣故便產生貪婪，這裡所說的沒有智慧就是無明，貪婪就是行，了別事物的相狀就是識，與識一同產生的四蘊就是名色，名色所依賴的根就是六處，六處和合就是觸，這裡面的領納就是受，受產生欣喜就是愛，這種愛增長擴大就叫做取，能夠產生後有的業就叫做有，諸蘊現起就叫做生，諸蘊成熟就叫做老，諸蘊棄捨就叫做死，內心的熱惱就叫做愁，發出怨恨的嘆息就叫做嘆，五識相應的不平安的感受就叫做苦。
【English Translation】 English version Ear consciousness, nasal scent and nasal consciousness, tongue taste and tongue consciousness, body touch and body consciousness, mind-objects and mind consciousness. Thus, the six aggregates of consciousness are capable of discernment, possessing the nature of discernment, not lacking the nature of discernment. Pudgala (pudgala, meaning 'self' or 'person', a theory that posits the existence of an unchanging 'self') does not possess such a nature, therefore there is no Pudgala.
There are twelve sense bases, namely the eye base and the form base, the ear base and the sound base, the nose base and the scent base, the tongue base and the taste base, the body base and the touch base, the mind base and the mind-object base. Question: How many consciousnesses recognize the eye base, and so on, how many consciousnesses recognize the mind-object base? Answer: The form base is recognized by two consciousnesses, namely eye consciousness and mind consciousness. The sound base is recognized by two consciousnesses, namely ear consciousness and mind consciousness. The scent base is recognized by two consciousnesses, namely nose consciousness and mind consciousness. The taste base is recognized by two consciousnesses, namely tongue consciousness and mind consciousness. The touch base is recognized by two consciousnesses, namely body consciousness and mind consciousness. The remaining seven bases are recognized only by mind consciousness. Thus, the twelve sense bases are what is recognized, possessing the nature of being recognized, not lacking the nature of being recognized. Pudgala (pudgala, meaning 'self' or 'person', a theory that posits the existence of an unchanging 'self') does not possess such a nature, therefore there is no Pudgala.
There are six aggregates of consciousness, namely eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness. Eye and form are the conditions for the arising of eye consciousness, and the coming together of these three gives rise to contact. Together with contact arise feeling, perception, and volition. Thus, consciousness, object, and contact are the fifth. Pudgala (pudgala, meaning 'self' or 'person', a theory that posits the existence of an unchanging 'self') is unattainable, unprovable, non-existent, and unequal, therefore there is no Pudgala. Just as with eye consciousness, so it is with ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness.
Due to ignorance, craving arises towards desirable things. Here, ignorance is lack of wisdom, craving is action, discerning the characteristics of things is consciousness, the four aggregates that arise together with consciousness are name and form, the roots upon which name and form depend are the six sense bases, the coming together of the six sense bases is contact, the experiencing within this is feeling, the joy arising from feeling is desire, the increase and expansion of this desire is called grasping, the karma that can produce future existence is called becoming, the arising of the aggregates is called birth, the maturing of the aggregates is called aging, the abandoning of the aggregates is called death, the internal heat is called sorrow, uttering complaints is called lamentation, the unpleasant feeling associated with the five consciousnesses is called suffering.
意識相應不平安受說名為憂，其心熱惱擾惱燋惱說名擾惱，等起謂生。言如是者，示現顯了開發增語，能生起故，說名積集。純謂至極，究竟圓滿。大苦蘊者，大災大橫大殃大惱，順大世分，眾苦法聚。
又諸無明未斷未知，為因為緣諸行生起，謂隨福行、隨非福行、隨不動行。如是諸行未斷未知，為因為緣諸識生起，或往善趣或往惡趣。如是諸識未斷未知，為因為緣名色生起，或在此世或在後世。如是名色未斷未知，為因為緣六處生起，或有圓滿或不圓滿。六處和合故有其觸，隨觸領納故有其受，受生欣喜故有其愛，即愛增廣說名為取，能感後有業名為有，諸蘊現起說名為生，諸蘊成熟說名為老，諸蘊棄捨說名為死，于內熱惱說名為愁，發言怨嗟說名為嘆，五識相應不平安受說名為苦，意識相應不平安受說名為憂，其心熱惱擾惱燋惱說名擾惱，等起謂生。言如是者，示現顯了開發增語，能生起故，說名積集。純謂至極，究竟圓滿。大苦蘊者，大災大橫大殃大惱，順大世分，眾苦法聚。
由十四因，應知心性決定無常，謂加行故、相應故、威儀路故、工巧處故、身業故、語業故、意業故、因故、等無間故、所緣故、增上故、染不染故、受差別故、所作事業展轉異故。
若心已生分明可了，或於今時
【現代漢語翻譯】 現代漢語譯本：意識相應的不平安感受被稱為『憂』，內心熱惱、擾亂、焦躁被稱為『擾惱』，『等起』指的是產生。說『如是』，是爲了示現、顯了、開發，用更強的語氣表達，因為能夠生起，所以稱為『積集』。『純』指的是達到極致，究竟圓滿。『大苦蘊』指的是大的災難、橫禍、殃禍、惱亂，順應大的世間劃分，是眾多痛苦之法的聚集。 又因為各種無明（Avidya，指對事物真相的迷惑）沒有斷除、沒有認知，作為原因和條件，各種行（Samskara，指業力行為）就產生了，包括隨福行、隨非福行、隨不動行。像這樣，各種行沒有斷除、沒有認知，作為原因和條件，各種識（Vijnana，指意識）就產生了，或者往善趣，或者往惡趣。像這樣，各種識沒有斷除、沒有認知，作為原因和條件，名色（Namarupa，指精神和物質的結合）就產生了，或者在此世，或者在後世。像這樣，名色沒有斷除、沒有認知，作為原因和條件，六處（Sadayatana，指六種感覺器官）就產生了，或者有圓滿，或者不圓滿。六處和合，所以有觸（Sparsha，指感覺），隨著觸而領納，所以有受（Vedana，指感受），受產生欣喜，所以有愛（Trishna，指渴愛），愛增長擴大，就稱為取（Upadana，指執取），能夠感得後有的業稱為有（Bhava，指存在），諸蘊（Skandha，指五蘊，即色、受、想、行、識）現起稱為生（Jati，指出生），諸蘊成熟稱為老（Jara，指衰老），諸蘊棄捨稱為死（Marana，指死亡），于內心熱惱稱為愁（Shoka，指憂愁），發言怨嗟稱為嘆（Parideva，指悲嘆），五識（Panca-vijnana，指眼、耳、鼻、舌、身識）相應的不平安感受稱為苦（Duhkha，指痛苦），意識相應的不平安感受稱為憂（Daurmanasya，指憂慮），內心熱惱、擾亂、焦躁稱為擾惱（Upayasa，指苦惱），等起指的是產生。說『如是』，是爲了示現、顯了、開發，用更強的語氣表達，因為能夠生起，所以稱為『積集』。『純』指的是達到極致，究竟圓滿。『大苦蘊』指的是大的災難、橫禍、殃禍、惱亂，順應大的世間劃分，是眾多痛苦之法的聚集。 由於十四種原因，應當知道心性決定是無常的，包括加行故、相應故、威儀路故、工巧處故、身業故、語業故、意業故、因故、等無間故、所緣故、增上故、染不染故、受差別故、所作事業展轉異故。 如果心已經產生，可以分明了知，或者在現在這個時候。
【English Translation】 English version: The unpleasant feeling associated with consciousness is called 'sorrow' (Daurmanasya), and the mental heat, disturbance, and agitation are called 'affliction' (Upayasa). 'Arising' refers to origination. Saying 'thus' is to demonstrate, reveal, and develop, using a stronger tone, because it can arise, so it is called 'accumulation'. 'Pure' refers to reaching the extreme, ultimately perfect. 'Great mass of suffering' (Maha-duhkha-skandha) refers to great disasters, misfortunes, calamities, and disturbances, in accordance with the great division of the world, a collection of many painful dharmas. Furthermore, because various ignorance (Avidya, referring to delusion about the truth of things) has not been cut off or known, as cause and condition, various activities (Samskara, referring to karmic actions) arise, including meritorious actions, non-meritorious actions, and imperturbable actions. Like this, because various activities have not been cut off or known, as cause and condition, various consciousnesses (Vijnana, referring to awareness) arise, either going to good realms or going to bad realms. Like this, because various consciousnesses have not been cut off or known, as cause and condition, name and form (Namarupa, referring to the combination of mind and matter) arise, either in this life or in the next life. Like this, because name and form have not been cut off or known, as cause and condition, the six sense bases (Sadayatana, referring to the six sense organs) arise, either complete or incomplete. Because the six sense bases come together, there is contact (Sparsha, referring to sensation), and with contact there is reception, so there is feeling (Vedana, referring to sensation), and feeling produces joy, so there is craving (Trishna, referring to thirst), and craving increases and expands, so it is called grasping (Upadana, referring to clinging), and the karma that can bring about future existence is called being (Bhava, referring to existence), and the arising of the aggregates (Skandha, referring to the five aggregates, namely form, feeling, perception, mental formations, and consciousness) is called birth (Jati, referring to birth), and the maturing of the aggregates is called aging (Jara, referring to aging), and the abandonment of the aggregates is called death (Marana, referring to death), and inner heat is called sorrow (Shoka, referring to grief), and speaking with complaint is called lamentation (Parideva, referring to lamentation), and the unpleasant feeling associated with the five consciousnesses (Panca-vijnana, referring to eye, ear, nose, tongue, and body consciousness) is called suffering (Duhkha, referring to pain), and the unpleasant feeling associated with consciousness is called sorrow (Daurmanasya, referring to worry), and the mental heat, disturbance, and agitation are called affliction (Upayasa, referring to distress), and arising refers to origination. Saying 'thus' is to demonstrate, reveal, and develop, using a stronger tone, because it can arise, so it is called 'accumulation'. 'Pure' refers to reaching the extreme, ultimately perfect. 'Great mass of suffering' (Maha-duhkha-skandha) refers to great disasters, misfortunes, calamities, and disturbances, in accordance with the great division of the world, a collection of many painful dharmas. Due to fourteen causes, it should be known that the nature of the mind is definitely impermanent, including because of effort, because of association, because of deportment, because of skillful activities, because of bodily karma, because of verbal karma, because of mental karma, because of cause, because of contiguity, because of object, because of dominance, because of defilement or non-defilement, because of differences in feeling, because of the different transformations of actions performed. If the mind has already arisen, it can be clearly known, or at this present time.
或於余時諸所憶念即所了知，如是心性不離前心。又此心性不離前心，由此道理諸心展轉，無前際來諸心次第，如是名為苦集聖諦。如是應觀苦集聖諦，如是觀者名為正觀，若異觀者名為邪智。
若有諸愛未斷未知，為因為緣后苦生起。若有諸愛已斷已知，無因無緣可令后苦更得生起。設使諸愛已斷已知，為因為緣后苦生起，由此具壽應見應聞，如是具壽已離諸愛生於世間，然今諸愛已斷已知，無因無緣可令后苦更得生起，是故具壽不見不聞，如是具壽已離諸愛生於世間，如是名為苦滅聖諦。如是應觀苦滅聖諦，如是觀者名為正觀，若異觀者名為邪智。
有六識身，謂眼識耳鼻舌身意識。眼識有四緣：一、因緣；二、等無間緣；三、所緣緣；四、增上緣。何等因緣？謂此俱有相應法等。何等等無間緣？謂若從彼諸心心法平等無間如是眼識已生正生。何等所緣緣？謂一切色。何等增上緣？謂除自性，餘一切法。是名眼識所有四緣，謂因緣、等無間緣、所緣緣、增上緣。如是眼識是誰因緣？謂此俱有相應法等。是誰等無間緣？謂從眼識平等無間已生正生諸心心法。是誰所緣緣？謂能緣此諸心心法。是誰增上緣？謂除自性，餘一切法。如眼識，耳鼻舌身意識亦爾。
說一切有部識身足論卷第三 大正藏第
【現代漢語翻譯】 現代漢語譯本：或者在其他時候，所有憶念的事物就是所瞭解的事物，這樣的心性不離開之前的那個心。又因為這個心性不離開之前的那個心，由於這個道理，所有的心輾轉相續，沒有起始地連續出現，這樣的次第叫做苦集聖諦（Dukkha-samudaya Satya，苦的生起）。應該這樣觀察苦集聖諦，這樣觀察叫做正觀，如果用不同的方式觀察就叫做邪智。 如果還有各種愛未曾斷除、未曾瞭解，就會成為原因和條件，導致未來的痛苦生起。如果各種愛已經斷除、已經瞭解，就沒有原因和條件可以讓未來的痛苦再次生起。假設各種愛已經斷除、已經瞭解，卻仍然成為原因和條件導致未來的痛苦生起，那麼這位具壽（Ayushman，對修行者的尊稱）應該見證和聽聞。如果這位具壽已經脫離各種愛而生存在世間，然而現在的各種愛已經斷除、已經瞭解，沒有原因和條件可以讓未來的痛苦再次生起，所以這位具壽不會見證和聽聞。如果這位具壽已經脫離各種愛而生存在世間，這就叫做苦滅聖諦（Dukkha-nirodha Satya，苦的止息）。應該這樣觀察苦滅聖諦，這樣觀察叫做正觀，如果用不同的方式觀察就叫做邪智。 有六種識身，分別是眼識、耳識、鼻識、舌識、身識和意識。眼識有四種緣：一、因緣（Hetu-pratyaya，根本原因）；二、等無間緣（Samanantara-pratyaya，緊鄰的條件）；三、所緣緣（Alambana-pratyaya，對像條件）；四、增上緣（Adhipati-pratyaya，增強的條件）。什麼是因緣？就是與眼識同時存在的相應法等等。什麼是等無間緣？就是從那些心和心法平等無間地生起，這樣眼識已經生起或正在生起。什麼是所緣緣？就是一切色（Rupa，物質現象）。什麼是增上緣？就是除了自性以外，其他一切法。這就是眼識所有的四種緣，分別是因緣、等無間緣、所緣緣和增上緣。那麼，眼識的因緣是什麼？就是與眼識同時存在的相應法等等。眼識的等無間緣是什麼？就是從眼識平等無間地已經生起或正在生起的各種心和心法。眼識的所緣緣是什麼？就是能夠緣取這些心和心法的對象。眼識的增上緣是什麼？就是除了自性以外，其他一切法。就像眼識一樣，耳識、鼻識、舌識、身識和意識也是如此。 《說一切有部識身足論》卷第三，出自大正藏。
【English Translation】 English version: Or at other times, all that is remembered is what is known; thus, the nature of the mind does not depart from the previous mind. And because this nature of the mind does not depart from the previous mind, due to this principle, all minds revolve and continue without beginning. Such a sequence is called Dukkha-samudaya Satya (the Truth of the Arising of Suffering). One should observe Dukkha-samudaya Satya in this way; such observation is called right view, and a different observation is called wrong knowledge. If there are still various loves that have not been severed or understood, they will become the cause and condition for the arising of future suffering. If various loves have been severed and understood, there is no cause or condition that can cause future suffering to arise again. Supposing that various loves have been severed and understood, yet they still become the cause and condition for the arising of future suffering, then this Ayushman (a respectful term for a practitioner) should witness and hear it. If this Ayushman has been born into the world having departed from various loves, but now these various loves have been severed and understood, there is no cause or condition that can cause future suffering to arise again, therefore this Ayushman will not witness or hear it. If this Ayushman has been born into the world having departed from various loves, this is called Dukkha-nirodha Satya (the Truth of the Cessation of Suffering). One should observe Dukkha-nirodha Satya in this way; such observation is called right view, and a different observation is called wrong knowledge. There are six bodies of consciousness, namely eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. Eye-consciousness has four conditions: 1. Hetu-pratyaya (causal condition); 2. Samanantara-pratyaya (contiguous condition); 3. Alambana-pratyaya (object condition); 4. Adhipati-pratyaya (dominant condition). What is the Hetu-pratyaya? It refers to the co-existent associated dharmas, and so on. What is the Samanantara-pratyaya? It refers to the minds and mental factors that arise equally and contiguously from those minds, such that eye-consciousness has already arisen or is arising. What is the Alambana-pratyaya? It refers to all Rupa (form, material phenomena). What is the Adhipati-pratyaya? It refers to all dharmas except for its own nature. These are the four conditions of eye-consciousness, namely Hetu-pratyaya, Samanantara-pratyaya, Alambana-pratyaya, and Adhipati-pratyaya. So, what is the Hetu-pratyaya of eye-consciousness? It refers to the co-existent associated dharmas, and so on. What is the Samanantara-pratyaya of eye-consciousness? It refers to the various minds and mental factors that have arisen or are arising equally and contiguously from eye-consciousness. What is the Alambana-pratyaya of eye-consciousness? It refers to the objects that can be cognized by these minds and mental factors. What is the Adhipati-pratyaya of eye-consciousness? It refers to all dharmas except for its own nature. Just like eye-consciousness, so are ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. 《Abhidharmakaya-pāda-śāstra》by Sarvāstivāda, Volume 3, from the Taisho Tripitaka.
26 冊 No. 1539 阿毗達磨識身足論
阿毗達磨識身足論卷第四
提婆設摩阿羅漢造
三藏法師玄奘奉 詔譯
因緣蘊第三之一嗢拖南頌
過去等因與善等， 隨增幾緣幾因等， 十十五心非因等， 結縛隨眠等相應。
有六識身，謂眼識耳鼻舌身意識。如是六識身，或過去或未來或現在。過去眼識，頗有過去為因，非未來為因、非現在為因耶？頗有未來為因，非過去為因、非現在為因耶？頗有現在為因，非過去為因、非未來為因耶？頗有過去現在為因，非未來為因耶？頗有未來現在為因，非過去為因耶？頗有過去未來為因，非現在為因耶？頗有過去未來現在為因耶？如過去眼識，未來現在眼識亦爾。如眼識，耳鼻舌身意識亦爾。
過去眼識，一切皆用過去為因，所餘諸句皆不可得。未來眼識，或用過去、未來為因，非現在為因。何等未來因？謂此俱有相應等法。何等過去因？謂過去法與此眼識或為同類或異熟等，非現在法與此眼識或為同類或異熟等。或有過去未來現在為因。何等未來因？謂此俱有相應等法。何等過去現在因？謂過去現在法與此眼識或為同類或異熟等。現在眼識，一切皆用過去現在為因，所餘諸句皆不可得。何等現在因？謂此俱有
【現代漢語翻譯】 現代漢語譯本 《阿毗達磨識身足論》卷第四
提婆設摩阿羅漢（Devaśarman Arhat）造
三藏法師玄奘奉 詔譯
因緣蘊第三之一 嗢拖南頌
過去等因與善等， 隨增幾緣幾因等， 十十五心非因等， 結縛隨眠等相應。
有六識身（ṣaṭ vijñānakāyāḥ），謂眼識、耳識、鼻識、舌識、身識、意識。如是六識身，或過去，或未來，或現在。過去的眼識，有沒有以過去為因，而非未來為因、非現在為因的呢？有沒有以未來為因，而非過去為因、非現在為因的呢？有沒有以現在為因，而非過去為因、非未來為因的呢？有沒有以過去、現在為因，而非未來為因的呢？有沒有以未來、現在為因，而非過去為因的呢？有沒有以過去、未來為因，而非現在為因的呢？有沒有以過去、未來、現在為因的呢？如過去的眼識，未來、現在的眼識也是這樣。如眼識，耳識、鼻識、舌識、身識、意識也是這樣。
過去的眼識，一切都用過去為因，其餘的句子都不可得。未來的眼識，或用過去、未來為因，非現在為因。什麼是未來因？就是與此眼識俱有、相應的法等。什麼是過去因？就是過去的法與此眼識或為同類，或為異熟等，非現在的法與此眼識或為同類或異熟等。或有過去、未來、現在為因。什麼是未來因？就是與此眼識俱有、相應的法等。什麼是過去、現在因？就是過去、現在的法與此眼識或為同類或異熟等。現在的眼識，一切都用過去、現在為因，其餘的句子都不可得。什麼是現在因？就是與此眼識俱有
【English Translation】 English version Abhidharma-vijñānakāya-pāda-śāstra, Volume 4
Composed by Devaśarman Arhat (Devaśarman Arhat)
Translated under Imperial Order by the Tripiṭaka Master Xuanzang
The Third Section on Causes and Conditions, Part One: Udanagāthā
Past, etc., causes and good, etc., how many conditions increase, how many causes, etc., Ten, fifteen minds, non-causes, etc., fetters, bonds, latent tendencies, etc., correspond.
There are six bodies of consciousness (ṣaṭ vijñānakāyāḥ), namely eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. These six bodies of consciousness can be past, future, or present. Is there past eye-consciousness that has the past as its cause, but not the future or the present? Is there that which has the future as its cause, but not the past or the present? Is there that which has the present as its cause, but not the past or the future? Is there that which has the past and present as its cause, but not the future? Is there that which has the future and present as its cause, but not the past? Is there that which has the past and future as its cause, but not the present? Is there that which has the past, future, and present as its cause? Just as with past eye-consciousness, so it is with future and present eye-consciousness. Just as with eye-consciousness, so it is with ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness.
Past eye-consciousness entirely uses the past as its cause; the remaining phrases are not obtainable. Future eye-consciousness uses either the past or the future as its cause, but not the present. What is the future cause? It refers to co-existent, corresponding dharmas, etc. What is the past cause? It refers to past dharmas that are either of the same kind or of different maturation, etc., with this eye-consciousness; it does not refer to present dharmas that are of the same kind or of different maturation, etc., with this eye-consciousness. Or there are past, future, and present as causes. What is the future cause? It refers to co-existent, corresponding dharmas, etc. What are the past and present causes? It refers to past and present dharmas that are either of the same kind or of different maturation, etc., with this eye-consciousness. Present eye-consciousness entirely uses the past and present as its cause; the remaining phrases are not obtainable. What is the present cause? It refers to co-existent
相應諸法。何等過去因？謂過去法與此眼識或為同類或異熟等。如眼識，耳鼻舌身識亦爾。過去意識，一切皆用過去為因，所餘諸句皆不可得。未來意識，或有未來為因，非過去現在為因，謂未證入正性離生補特伽羅，未來最初無漏意識。何等未來因？謂此俱有相應諸法。或有未來現在為因，非過去為因，謂苦法智忍現在前時，所有未來無漏意識。何等未來因？謂此俱有相應諸法。何等現在因？謂苦法智忍及彼俱有相應等法。或有過去未來為因非現在為因。何等未來因？謂此俱有相應等法。何等過去因？謂過去法與此意識或為同類或異熟等，非現在法與此意識或為同類或異熟等。或有過去未來現在為因。何等未來因？謂此俱有相應等法。何等過去現在因？謂過去現在法與此意識或為同類或異熟等。現在意識，或有現在為因，非過去為因、非未來為因，謂苦法智忍現在前時，與彼俱有相應意識。何等現在因？謂此俱有相應諸法。或有過去現在為因，非未來為因。何等現在因？謂此俱有相應諸法。何等過去因？謂過去法與此意識或為同類或異熟等。
有六識身，謂眼識耳鼻舌身意識。如是六識身，或善、或不善、或無記。善眼識，頗有善為因，非不善為因、非無記為因耶？頗有不善為因，非善為因、非無記為因耶。
【現代漢語翻譯】 現代漢語譯本 相應的各種法。什麼是過去的因？是指過去的法與這個眼識，或是同類因，或是異熟因等等。如同眼識一樣，耳鼻舌身識也是如此。過去的意識，一切都用過去作為因，其餘的語句都不能成立。未來的意識，或者有未來作為因，而不是過去和現在作為因，是指未證入正性離生（Samyaktva-niyata-avakranti，證得聖道，必定趣向涅槃）的補特伽羅（Pudgala，人），未來最初的無漏意識。什麼是未來的因？是指與此意識共同生起的相應的各種法。或者有未來和現在作為因，而不是過去作為因，是指苦法智忍（Dukhe dharmajñāna-kṣānti，對苦諦的法智之忍）現在前時，所有未來的無漏意識。什麼是未來的因？是指與此意識共同生起的相應的各種法。什麼是現在的因？是指苦法智忍以及與它共同生起的相應的法等等。或者有過去和未來作為因，而不是現在作為因。什麼是未來的因？是指與此意識共同生起的相應的法等等。什麼是過去的因？是指過去的法與此意識，或是同類因，或是異熟因等等，而不是現在的法與此意識，或是同類因，或是異熟因等等。或者有過去、未來和現在作為因。什麼是未來的因？是指與此意識共同生起的相應的法等等。什麼是過去和現在的因？是指過去和現在的法與此意識，或是同類因，或是異熟因等等。現在的意識，或者有現在作為因，而不是過去作為因，也不是未來作為因，是指苦法智忍現在前時，與它共同生起的相應的意識。什麼是現在的因？是指與此意識共同生起的各種法。或者有過去和現在作為因，而不是未來作為因。什麼是現在的因？是指與此意識共同生起的各種法。什麼是過去的因？是指過去的法與此意識，或是同類因，或是異熟因等等。 有六種識身（Vijnanakaya，六種意識的集合），即眼識、耳識、鼻識、舌識、身識、意識。這六種識身，或是善的，或是不善的，或是無記的。善的眼識，是否有善作為因，而不是不善作為因，也不是無記作為因的情況呢？是否有不善作為因，而不是善作為因，也不是無記作為因的情況呢？
【English Translation】 English version Concerning corresponding dharmas. What is a past cause? It refers to past dharmas that are either of the same kind or of different maturation with this eye consciousness. Just like eye consciousness, so are ear, nose, tongue, and body consciousness. Past consciousness, all use the past as a cause, and the remaining statements are not applicable. Future consciousness, sometimes the future is the cause, not the past or present, referring to a Pudgala (person) who has not yet attained Samyaktva-niyata-avakranti (assurance of rightness), the initial undefiled consciousness in the future. What is the future cause? It refers to the corresponding dharmas that arise together with this. Sometimes the future and present are the cause, not the past, referring to when the Dukhe dharmajñāna-kṣānti (the forbearance of knowledge of dharma regarding suffering) is present, all future undefiled consciousness. What is the future cause? It refers to the corresponding dharmas that arise together with this. What is the present cause? It refers to the Dukhe dharmajñāna-kṣānti and the corresponding dharmas that arise together with it, and so on. Sometimes the past and future are the cause, not the present. What is the future cause? It refers to the corresponding dharmas that arise together with this, and so on. What is the past cause? It refers to past dharmas that are either of the same kind or of different maturation with this consciousness, but not present dharmas that are either of the same kind or of different maturation with this consciousness. Sometimes the past, future, and present are the cause. What is the future cause? It refers to the corresponding dharmas that arise together with this, and so on. What are the past and present causes? It refers to past and present dharmas that are either of the same kind or of different maturation with this consciousness. Present consciousness, sometimes the present is the cause, not the past, nor the future, referring to when the Dukhe dharmajñāna-kṣānti is present, and the corresponding consciousness that arises together with it. What is the present cause? It refers to the corresponding dharmas that arise together with this. Sometimes the past and present are the cause, not the future. What is the present cause? It refers to the corresponding dharmas that arise together with this. What is the past cause? It refers to past dharmas that are either of the same kind or of different maturation with this consciousness. There are six Vijnanakaya (bodies of consciousness), namely eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness. These six bodies of consciousness are either wholesome, unwholesome, or neutral. For wholesome eye consciousness, is there a case where the cause is wholesome, but not unwholesome, nor neutral? Is there a case where the cause is unwholesome, but not wholesome, nor neutral?
頗有無記為因？非善為因、非不善為因耶？頗有善無記為因，非不善為因耶。頗有不善無記為因，非善為因耶？頗有善不善為因，非無記為因耶？頗有善不善無記為因耶？如善眼識，不善無記眼識亦爾。如眼識，耳鼻舌身意識亦爾。
善眼識，一切皆用善為因，所餘諸句皆不可得。不善眼識，一切皆用不善無記為因，所餘諸句皆不可得。無記眼識，或有無記為因、非善為因、非不善為因，謂威儀路工巧處眼識，及梵世所繫染污眼識。或有善無記為因、非不善為因，謂善異熟生眼識。何等無記因？謂此俱有相應等法。何等善因？謂彼善法能感於此眼識異熟。或有不善無記為因，非善為因，謂不善異熟生眼識。何等無記因？謂此俱有相應等法。何等不善因？謂彼不善法能感於此眼識異熟。如眼識，耳鼻舌身識亦爾。此中差別者，鼻識舌識不應說有梵世所繫。善意識，一切皆用善為因，所餘諸句皆不可得。不善意識，一切皆用不善無記為因，所餘諸句皆不可得。無記意識，或有無記為因、非善為因、非不善為因，謂威儀路工巧處意識，及色無色所繫染污意識。或有善無記為因、非不善為因，謂善異熟生意識。何等無記因？謂此俱有相應等法。何等善因？謂彼善法能感於此意識異熟。或有不善無記為因、非善為因，謂欲
【現代漢語翻譯】 現代漢語譯本： 有沒有非善非不善（無記）作為原因的情況？是不是隻有善或者只有不善才能作為原因呢？有沒有善和無記作為原因，而不是不善作為原因的情況呢？有沒有不善和無記作為原因，而不是善作為原因的情況呢？有沒有善和不善作為原因，而不是無記作為原因的情況呢？有沒有善、不善和無記共同作為原因的情況呢？就像善的眼識一樣，不善和無記的眼識也是如此。就像眼識一樣，耳、鼻、舌、身、意識也是如此。
善的眼識，一切都以善為原因，其餘的組合都不可能成立。不善的眼識，一切都以不善和無記為原因，其餘的組合都不可能成立。無記的眼識，有時以無記為原因，而不是善或不善為原因，比如威儀路（行動舉止）、工巧處（工藝技巧）的眼識，以及與梵天界相關的受染污的眼識。有時以善和無記為原因，而不是不善為原因，比如善的異熟果報所生的眼識。什麼是無記因呢？就是與此眼識俱有、相應的法等等。什麼是善因呢？就是那些善法能夠感生這個眼識的異熟果報。有時以不善和無記為原因，而不是善為原因，比如不善的異熟果報所生的眼識。什麼是無記因呢？就是與此眼識俱有、相應的法等等。什麼是不善因呢？就是那些不善法能夠感生這個眼識的異熟果報。就像眼識一樣，耳、鼻、舌、身識也是如此。這裡不同的是，鼻識和舌識不應說有與梵天界相關的。
善的意識，一切都以善為原因，其餘的組合都不可能成立。不善的意識，一切都以不善和無記為原因，其餘的組合都不可能成立。無記的意識，有時以無記為原因，而不是善或不善為原因，比如威儀路（行動舉止）、工巧處（工藝技巧）的意識，以及與色界和無色界相關的受染污的意識。有時以善和無記為原因，而不是不善為原因，比如善的異熟果報所生的意識。什麼是無記因呢？就是與此意識俱有、相應的法等等。什麼是善因呢？就是那些善法能夠感生這個意識的異熟果報。有時以不善和無記為原因，而不是善為原因，比如欲
【English Translation】 English version: Are there instances where the indeterminate (avyākrta) is a cause? Or are only wholesome (kusala) or unwholesome (akusala) states causes? Are there instances where wholesome and indeterminate states are causes, but not unwholesome states? Are there instances where unwholesome and indeterminate states are causes, but not wholesome states? Are there instances where wholesome and unwholesome states are causes, but not indeterminate states? Are there instances where wholesome, unwholesome, and indeterminate states are all causes? Just as with wholesome eye-consciousness (kusala cakkhu-viññāna), so it is with unwholesome and indeterminate eye-consciousness. Just as with eye-consciousness, so it is with ear-, nose-, tongue-, body-, and mind-consciousness.
With wholesome eye-consciousness, everything uses the wholesome as a cause; the remaining combinations are not possible. With unwholesome eye-consciousness, everything uses the unwholesome and indeterminate as causes; the remaining combinations are not possible. With indeterminate eye-consciousness, sometimes the indeterminate is a cause, and neither the wholesome nor the unwholesome is a cause, such as eye-consciousness arising from deportment (iriyāpatha), skillful activities (silpa-sthāna), and defiled eye-consciousness associated with the Brahma realm. Sometimes the wholesome and indeterminate are causes, but not the unwholesome, such as wholesome resultant (vipāka) eye-consciousness. What is the indeterminate cause? It is the co-arisen, associated dharmas, and so on. What is the wholesome cause? It is those wholesome dharmas that can produce the resultant of this eye-consciousness. Sometimes the unwholesome and indeterminate are causes, but not the wholesome, such as unwholesome resultant eye-consciousness. What is the indeterminate cause? It is the co-arisen, associated dharmas, and so on. What is the unwholesome cause? It is those unwholesome dharmas that can produce the resultant of this eye-consciousness. Just as with eye-consciousness, so it is with ear-, nose-, tongue-, and body-consciousness. The difference here is that one should not say that nose-consciousness and tongue-consciousness are associated with the Brahma realm.
With wholesome mind-consciousness (kusala mano-viññāna), everything uses the wholesome as a cause; the remaining combinations are not possible. With unwholesome mind-consciousness, everything uses the unwholesome and indeterminate as causes; the remaining combinations are not possible. With indeterminate mind-consciousness, sometimes the indeterminate is a cause, and neither the wholesome nor the unwholesome is a cause, such as mind-consciousness arising from deportment (iriyāpatha), skillful activities (silpa-sthāna), and defiled mind-consciousness associated with the Form (rūpa) and Formless (arūpa) realms. Sometimes the wholesome and indeterminate are causes, but not the unwholesome, such as wholesome resultant (vipāka) mind-consciousness. What is the indeterminate cause? It is the co-arisen, associated dharmas, and so on. What is the wholesome cause? It is those wholesome dharmas that can produce the resultant of this mind-consciousness. Sometimes the unwholesome and indeterminate are causes, but not the wholesome, such as desire (kāma)
所繫有身見、邊執見相應意識。何等無記因？謂此俱有相應等法。何等不善因？謂欲所繫見苦所斷八隨眠等，及見集所斷遍行隨眠等。
有六識身，謂眼識耳鼻舌身意識。如是六識身，或善或不善、或有覆無記或無覆無記。于善眼識，有幾隨眠之所隨增？于不善有覆無記無覆無記眼識，有幾隨眠之所隨增？如眼識，耳鼻舌身意識亦爾。
于善眼識，有欲纏色纏遍行隨眠及修所斷隨眠之所隨增。于不善眼識，有欲纏遍行隨眠及修所斷隨眠之所隨增。于有覆無記眼識，有色纏遍行隨眠及修所斷隨眠之所隨增。于無覆無記眼識，有欲纏色纏遍行隨眠及修所斷隨眠之所隨增。如眼識，耳鼻舌身識亦爾。此中差別者，鼻識舌識不應說有有覆無記。于善意識，有三界遍行隨眠及修所斷隨眠之所隨增。于不善意識，有欲纏一切隨眠之所隨增。于有覆無記意識，有色無色纏一切隨眠及欲纏見苦所斷一切隨眠見集所斷遍行隨眠之所隨增。于無覆無記意識，有三界遍行隨眠及修所斷隨眠之所隨增。
有六識身，謂眼識耳鼻舌身意識。如是六識身，或善或不善、或有覆無記或無覆無記。于善眼識，有幾隨眠當言為因、當言為緣？有幾隨眠，當言為緣而不為因？于不善有覆無記無覆無記眼識，有幾隨眠當言為因、當言為緣？
【現代漢語翻譯】 現代漢語譯本： 與有身見（Satkayadrishti，認為五蘊和合的身體是真實存在的「我」的邪見）、邊執見（Antagrahadrishti，執著于斷見或常見兩種極端的邪見）相應的意識屬於所繫。 什麼是不記因？指的是與此俱有（同時存在）相應的法等。 什麼是不善因？指的是欲界所繫、見苦所斷的八種隨眠（Anusaya，煩惱的潛在形式）等，以及見集所斷的遍行隨眠等。
有六識身，即眼識、耳識、鼻識、舌識、身識、意識。這六識身，有的是善的，有的是不善的，有的是有覆無記的，有的是無覆無記的。 對於善的眼識，有幾種隨眠會隨之增長？對於不善、有覆無記、無覆無記的眼識，有幾種隨眠會隨之增長？如同眼識一樣，耳識、鼻識、舌識、身識、意識也是如此。
對於善的眼識，有欲界纏、色界纏、遍行隨眠以及修所斷隨眠會隨之增長。 對於不善的眼識，有欲界纏、遍行隨眠以及修所斷隨眠會隨之增長。 對於有覆無記的眼識，有色界纏、遍行隨眠以及修所斷隨眠會隨之增長。 對於無覆無記的眼識，有欲界纏、色界纏、遍行隨眠以及修所斷隨眠會隨之增長。 如同眼識一樣，耳識、鼻識、舌識、身識也是如此。這裡不同的是，鼻識和舌識不應說有有覆無記。 對於善的意識，有三界（欲界、色界、無色界）的遍行隨眠以及修所斷隨眠會隨之增長。 對於不善的意識，有欲界纏的一切隨眠會隨之增長。 對於有覆無記的意識，有色界、無色界纏的一切隨眠，以及欲界見苦所斷的一切隨眠、見集所斷的遍行隨眠會隨之增長。 對於無覆無記的意識，有三界的遍行隨眠以及修所斷隨眠會隨之增長。
有六識身，即眼識、耳識、鼻識、舌識、身識、意識。這六識身，有的是善的，有的是不善的，有的是有覆無記的，有的是無覆無記的。 對於善的眼識，有幾種隨眠應當說是因、應當說是緣？有幾種隨眠，應當說是緣而不是因？對於不善、有覆無記、無覆無記的眼識，有幾種隨眠應當說是因、應當說是緣？
【English Translation】 English version: Consciousness associated with Satkayadrishti (the false view that the aggregates of existence constitute a real 'self') and Antagrahadrishti (the extreme views of eternalism or annihilationism) is considered as bound. What is an indeterminate (Avyakrta) cause? It refers to co-existent associated dharmas (elements of existence) and so on. What is an unwholesome (Akusala) cause? It refers to the eight Anusayas (latent tendencies) pertaining to the desire realm and severed by seeing suffering, and the pervasive Anusayas severed by seeing the origin (of suffering), and so on.
There are six bodies of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. These six bodies of consciousness can be wholesome, unwholesome, obscured-indeterminate, or unobscured-indeterminate. With regard to wholesome eye-consciousness, how many Anusayas increase along with it? With regard to unwholesome, obscured-indeterminate, and unobscured-indeterminate eye-consciousness, how many Anusayas increase along with it? Just as with eye-consciousness, so it is with ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness.
With regard to wholesome eye-consciousness, the Anusayas pertaining to the desire realm, the form realm, the pervasive Anusayas, and the Anusayas severed by cultivation increase along with it. With regard to unwholesome eye-consciousness, the Anusayas pertaining to the desire realm, the pervasive Anusayas, and the Anusayas severed by cultivation increase along with it. With regard to obscured-indeterminate eye-consciousness, the Anusayas pertaining to the form realm, the pervasive Anusayas, and the Anusayas severed by cultivation increase along with it. With regard to unobscured-indeterminate eye-consciousness, the Anusayas pertaining to the desire realm, the form realm, the pervasive Anusayas, and the Anusayas severed by cultivation increase along with it. Just as with eye-consciousness, so it is with ear-consciousness, nose-consciousness, tongue-consciousness, and body-consciousness. The difference here is that obscured-indeterminate should not be said to exist for nose-consciousness and tongue-consciousness. With regard to wholesome mind-consciousness, the pervasive Anusayas of the three realms (desire realm, form realm, formless realm) and the Anusayas severed by cultivation increase along with it. With regard to unwholesome mind-consciousness, all the Anusayas pertaining to the desire realm increase along with it. With regard to obscured-indeterminate mind-consciousness, all the Anusayas pertaining to the form realm and formless realm, and all the Anusayas pertaining to the desire realm that are severed by seeing suffering, and the pervasive Anusayas severed by seeing the origin (of suffering) increase along with it. With regard to unobscured-indeterminate mind-consciousness, the pervasive Anusayas of the three realms and the Anusayas severed by cultivation increase along with it.
There are six bodies of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. These six bodies of consciousness can be wholesome, unwholesome, obscured-indeterminate, or unobscured-indeterminate. With regard to wholesome eye-consciousness, how many Anusayas should be said to be a cause and how many should be said to be a condition? How many Anusayas should be said to be a condition but not a cause? With regard to unwholesome, obscured-indeterminate, and unobscured-indeterminate eye-consciousness, how many Anusayas should be said to be a cause and how many should be said to be a condition?
有幾隨眠，當言為緣而不為因？如眼識，耳鼻舌身意識亦爾。
于善眼識，一切隨眠當言為緣而不為因。于不善眼識有十五隨眠，當言為因、當言為緣；所餘隨眠，當言為緣而不為因。于有覆無記眼識，有十四隨眠，當言為因、當言為緣；所餘隨眠，當言為緣而不為因。于無覆無記眼識中，除隨眠異熟眼識。于余無覆無記眼識，一切隨眠，當言為緣而不為因。于隨眠異熟眼識，有三十四隨眠，當言為因、當言為緣；所餘隨眠，當言為緣而不為因。問：一心耶？答：不爾。于見苦所斷邪見隨眠異熟眼識，有二隨眠，當言為因、當言為緣；所餘隨眠，當言為緣而不為因。如見苦所斷邪見，見取、戒禁取、疑、貪、恚、慢亦爾。于見苦所斷不共無明隨眠異熟眼識，有一隨眠，當言為因、當言為緣；所餘隨眠，當言為緣而不為因。于見集所斷邪見隨眠異熟眼識，有二隨眠，當言為因、當言為緣；所餘隨眠，當言為緣而不為因。如見集所斷邪見，見取、疑、貪、恚、慢亦爾。于見集所斷不共無明隨眠異熟眼識，有一隨眠，當言為因、當言為緣；所餘隨眠、當言為緣而不為因。于見滅所斷邪見隨眠異熟眼識，有二隨眠，當言為因、當言為緣；所餘隨眠，當言為緣而不為因。如見滅所斷邪見，見取、疑、貪、恚、慢亦爾。于見
滅所斷不共無明隨眠異熟眼識，有一隨眠，當言為因、當言為緣；所餘隨眠，當言為緣而不為因。于見道所斷邪見隨眠異熟眼識，有二隨眠，當言為因、當言為緣；所餘隨眠，當言為緣而不為因。如見道所斷邪見，見取、戒禁取、疑、貪、恚、慢亦爾。于見道所斷不共無明隨眠異熟眼識，有一隨眠，當言為因、當言為緣；所餘隨眠，當言為緣而不為因。于修所斷貪隨眠異熟眼識，有二隨眠，當言為因，當言為緣；所餘隨眠，當言為緣而不為因。如修所斷貪，恚、慢亦爾。于修所斷不共無明隨眠異熟眼識，有一隨眠，當言為因、當言為緣；所餘隨眠，當言為緣而不為因。如眼識，耳鼻舌身識亦爾。此中差別者，鼻識舌識不應說有有覆無記。于善意識，一切隨眠，當言為緣而不為因。于不善意識，有三十六隨眠，當言為因、當言為緣；所餘隨眠，當言為緣而不為因。問：一心耶？答不爾。于見苦所斷不善意識，有十四隨眠，當言為因、當言為緣；所餘隨眠、當言為緣而不為因。于見集所斷不善意識、有十四隨眠、當言為因、當言為緣；所餘隨眠，當言為緣而不為因。于見滅所斷不善意識，有十八隨眠，當言為因、當言為緣；所餘隨眠，當言為緣而不為因。于見道所斷不善意識，有十九隨眠，當言為因、當言為緣；所餘隨眠
，當言為緣而不為因。于修所斷不善意識，有十五隨眠，當言為因、當言為緣；所餘隨眠，當言為緣而不為因。于有覆無記意識，有七十六隨眠，當言為因、當言為緣；所餘隨眠，當言為緣而不為因。問：一心耶？答：不爾。于欲所繫有覆無記意識，有十四隨眠，當言為因、當言為緣；所餘隨眠，當言為緣而不為因。於色所繫見苦所斷有覆無記意識，有十三隨眠，當言為因、當言為緣；所餘隨眠，當言為緣而不為因。於色所繫見集所斷有覆無記意識，有十三隨眠，當言為因、當言為緣；所餘隨眠，當言為緣而不為因。於色所繫見滅所斷有覆無記意識，有十七隨眠，當言為因、當言為緣；所餘隨眠，當言為緣而不為因。於色所繫見道所斷有覆無記意識，有十八隨眠，當言為因、當言為緣；所餘隨眠，當言為緣而不為因。於色所繫修所斷有覆無記意識，有十四隨眠，當言為因、當言為緣；所餘隨眠，當言為緣而不為因。如色所繫，無色所繫亦爾。于無覆無記意識，一切隨眠，當言為緣而不為因。
有六識身，謂眼識耳鼻舌身意識。如是六識身，或過去或未來或現在、或善或不善、或有覆無記或無覆無記。於過去善眼識所有隨眠，彼於此心若所隨增，亦能為因耶？設於此心能為因者，為所隨增耶？如過去善眼識，未來
【現代漢語翻譯】 現代漢語譯本：當說（意識）是（隨眠的）緣而不是因。對於修所斷（通過修行才能斷除的）不善意識，有十五種隨眠，應當說是因，也應當說是緣；其餘的隨眠，應當說是緣而不是因。對於有覆無記（被覆蓋的無記性）意識，有七十六種隨眠，應當說是因，也應當說是緣；其餘的隨眠，應當說是緣而不是因。問：是一個心嗎？答：不是的。對於欲界所繫的有覆無記意識，有十四種隨眠，應當說是因，也應當說是緣；其餘的隨眠，應當說是緣而不是因。對於色界所繫見苦所斷（通過見苦諦才能斷除的）有覆無記意識，有十三種隨眠，應當說是因，也應當說是緣；其餘的隨眠，應當說是緣而不是因。對於色界所繫見集所斷（通過見集諦才能斷除的）有覆無記意識，有十三種隨眠，應當說是因，也應當說是緣；其餘的隨眠，應當說是緣而不是因。對於色界所繫見滅所斷（通過見滅諦才能斷除的）有覆無記意識，有十七種隨眠，應當說是因，也應當說是緣；其餘的隨眠，應當說是緣而不是因。對於色界所繫見道所斷（通過見道諦才能斷除的）有覆無記意識，有十八種隨眠，應當說是因，也應當說是緣；其餘的隨眠，應當說是緣而不是因。對於色界所繫修所斷（通過修行才能斷除的）有覆無記意識，有十四種隨眠，應當說是因，也應當說是緣；其餘的隨眠，應當說是緣而不是因。如同色界所繫，無色界所繫也是這樣。對於無覆無記（未被覆蓋的無記性）意識，一切隨眠，應當說是緣而不是因。 有六種識身（vijñānakāya），即眼識（cakṣurvijñāna）、耳識（śrotravijñāna）、鼻識（ghrāṇavijñāna）、舌識（jihvāvijñāna）、身識（kāyavijñāna）和意識（manovijñāna）。這六種識身，或者是過去、或者是未來、或者是現在，或者是善、或者是不善、或者是有覆無記、或者是無覆無記。對於過去善的眼識，所有隨眠，它們對於這個心，如果隨之增長，也能作為因嗎？假設對於這個心能作為因，那麼是隨之增長嗎？如同過去的善眼識，未來...
【English Translation】 English version: It should be said that (consciousness) is a condition (for the latent tendencies) but not a cause. Regarding unwholesome consciousness that is abandoned through cultivation (bhāvanāprahātavya), there are fifteen latent tendencies (anuśaya). Should they be said to be causes, or should they be said to be conditions? The remaining latent tendencies should be said to be conditions but not causes. Regarding obscured indeterminate (sāvaraṇāvyākṛta) consciousness, there are seventy-six latent tendencies. Should they be said to be causes, or should they be said to be conditions? The remaining latent tendencies should be said to be conditions but not causes. Question: Is it one mind? Answer: No. Regarding obscured indeterminate consciousness associated with the desire realm (kāmadhātu), there are fourteen latent tendencies. Should they be said to be causes, or should they be said to be conditions? The remaining latent tendencies should be said to be conditions but not causes. Regarding obscured indeterminate consciousness associated with the form realm (rūpadhātu) that is abandoned through seeing suffering (duḥkhadarśana), there are thirteen latent tendencies. Should they be said to be causes, or should they be said to be conditions? The remaining latent tendencies should be said to be conditions but not causes. Regarding obscured indeterminate consciousness associated with the form realm that is abandoned through seeing origination (samudayadarśana), there are thirteen latent tendencies. Should they be said to be causes, or should they be said to be conditions? The remaining latent tendencies should be said to be conditions but not causes. Regarding obscured indeterminate consciousness associated with the form realm that is abandoned through seeing cessation (nirodhadarśana), there are seventeen latent tendencies. Should they be said to be causes, or should they be said to be conditions? The remaining latent tendencies should be said to be conditions but not causes. Regarding obscured indeterminate consciousness associated with the form realm that is abandoned through seeing the path (mārgadarśana), there are eighteen latent tendencies. Should they be said to be causes, or should they be said to be conditions? The remaining latent tendencies should be said to be conditions but not causes. Regarding obscured indeterminate consciousness associated with the form realm that is abandoned through cultivation, there are fourteen latent tendencies. Should they be said to be causes, or should they be said to be conditions? The remaining latent tendencies should be said to be conditions but not causes. Just as with the form realm, so too with the formless realm (arūpadhātu). Regarding unobscured indeterminate (anāvaraṇāvyākṛta) consciousness, all latent tendencies should be said to be conditions but not causes. There are six aggregates of consciousness (ṣaṭ vijñānakāyāḥ), namely eye-consciousness (cakṣurvijñāna), ear-consciousness (śrotravijñāna), nose-consciousness (ghrāṇavijñāna), tongue-consciousness (jihvāvijñāna), body-consciousness (kāyavijñāna), and mind-consciousness (manovijñāna). These six aggregates of consciousness, whether past, future, or present; whether wholesome, unwholesome, obscured indeterminate, or unobscured indeterminate. Regarding the latent tendencies associated with past wholesome eye-consciousness, if they increase along with this mind, can they also be a cause? Supposing they can be a cause for this mind, do they increase along with it? Just as with past wholesome eye-consciousness, future...
現在善眼識亦爾。如善眼識，不善、有覆無記無覆無記眼識亦爾。如眼識，耳鼻舌身意識亦爾。
於過去善眼識所有隨眠，彼於此心若所隨增，即不為因；若於此心能為因者，即非隨眠亦不隨增。如過去善眼識，未來現在善眼識亦爾。於過去不善眼識，所有隨眠，彼於此心或能為因非所隨增，或所隨增不能為因，或能為因亦所隨增，或不能為因亦非所隨增。且能為因非所隨增者，謂諸隨眠在此心前同類遍行，即彼隨眠，若不緣此、設緣已斷及此相應隨眠已斷。為所隨增不能為因者，謂諸隨眠在此心后同類遍行，即彼隨眠緣此未斷。能為其因亦所隨增者，謂諸隨眠在此心前同類遍行，即彼隨眠緣此未斷，及此相應隨眠未斷。不能為因亦非所隨增者，謂諸隨眠在此心后同類遍行，即彼隨眠若不緣此、設緣已斷，若所餘緣、若他隨眠、若不同界遍行隨眠。如過去不善眼識，未來不善眼識亦爾。于現在不善眼識，所有隨眠，彼於此心或能為因非所隨增，或所隨增不能為因，或能為因亦所隨增，或不能為因亦非所隨增。且能為因非所隨增者，謂諸隨眠在此心前同類遍行，即彼隨眠若不緣此、設緣已斷。是所隨增不能為因者，謂諸隨眠在此心后同類遍行，即彼隨眠緣此未斷。是能為因亦所隨增者，謂諸隨眠在此心前同類遍行
【現代漢語翻譯】 現代漢語譯本： 現在，善的眼識也是如此。如同善的眼識，不善的、有覆無記的、無覆無記的眼識也是如此。如同眼識，耳、鼻、舌、身、意識也是如此。
對於過去的善的眼識所具有的隨眠（anusaya，煩惱的潛在傾向），它們如果隨此心增長，就不作為此心的原因；如果能作為此心的原因，就不是隨眠，也不隨之增長。如同過去的善的眼識，未來的、現在的善的眼識也是如此。對於過去的不善的眼識，所具有的隨眠，它們對於此心，或者能作為原因但不是隨之增長，或者隨之增長但不能作為原因，或者能作為原因也隨之增長，或者不能作為原因也不隨之增長。能作為原因但不是隨之增長的，是指那些隨眠在此心之前同類生起，即那些隨眠，如果不緣於此心，或者即使緣了但已經斷除，以及與此心相應的隨眠已經斷除。隨之增長但不能作為原因的，是指那些隨眠在此心之後同類生起，即那些隨眠緣於此心但尚未斷除。能作為原因也隨之增長的，是指那些隨眠在此心之前同類生起，即那些隨眠緣於此心但尚未斷除，以及與此心相應的隨眠尚未斷除。不能作為原因也不隨之增長的，是指那些隨眠在此心之後同類生起，即那些隨眠如果不緣於此心，或者即使緣了但已經斷除，或者所緣是其他的，或者其他的隨眠，或者不同界的遍行隨眠。
如同過去的不善的眼識，未來的不善的眼識也是如此。對於現在的不善的眼識，所具有的隨眠，它們對於此心，或者能作為原因但不是隨之增長，或者隨之增長但不能作為原因，或者能作為原因也隨之增長，或者不能作為原因也不隨之增長。能作為原因但不是隨之增長的，是指那些隨眠在此心之前同類生起，即那些隨眠如果不緣於此心，或者即使緣了但已經斷除。隨之增長但不能作為原因的，是指那些隨眠在此心之後同類生起，即那些隨眠緣於此心但尚未斷除。能作為原因也隨之增長的，是指那些隨眠在此心之前同類生起
【English Translation】 English version: Now, so it is with wholesome eye-consciousness. Just as with wholesome eye-consciousness, so it is with unwholesome, obscured-indeterminate, and unobscured-indeterminate eye-consciousness. Just as with eye-consciousness, so it is with ear, nose, tongue, body, and mind-consciousness.
With regard to the latent tendencies (anusaya) associated with past wholesome eye-consciousness, if they increase along with this mind, they do not serve as a cause for it; if they can serve as a cause for this mind, they are not latent tendencies, nor do they increase along with it. Just as with past wholesome eye-consciousness, so it is with future and present wholesome eye-consciousness. With regard to the latent tendencies associated with past unwholesome eye-consciousness, they are either able to be a cause but do not increase along with this mind, or they increase along with it but are not able to be a cause, or they are able to be a cause and also increase along with it, or they are not able to be a cause and also do not increase along with it. Those that are able to be a cause but do not increase along with it refer to those latent tendencies that arise in the same category before this mind; that is, those latent tendencies that do not condition this mind, or even if they did condition it, they have been eliminated, and the latent tendencies associated with this mind have been eliminated. Those that increase along with it but are not able to be a cause refer to those latent tendencies that arise in the same category after this mind; that is, those latent tendencies that condition this mind but have not yet been eliminated. Those that are able to be a cause and also increase along with it refer to those latent tendencies that arise in the same category before this mind; that is, those latent tendencies that condition this mind but have not yet been eliminated, and the latent tendencies associated with this mind have not yet been eliminated. Those that are not able to be a cause and also do not increase along with it refer to those latent tendencies that arise in the same category after this mind; that is, those latent tendencies that do not condition this mind, or even if they did condition it, they have been eliminated, or what is conditioned is something else, or other latent tendencies, or latent tendencies that pervade a different realm.
Just as with past unwholesome eye-consciousness, so it is with future unwholesome eye-consciousness. With regard to the latent tendencies associated with present unwholesome eye-consciousness, they are either able to be a cause but do not increase along with this mind, or they increase along with it but are not able to be a cause, or they are able to be a cause and also increase along with it, or they are not able to be a cause and also do not increase along with it. Those that are able to be a cause but do not increase along with it refer to those latent tendencies that arise in the same category before this mind; that is, those latent tendencies that do not condition this mind, or even if they did condition it, they have been eliminated. Those that increase along with it but are not able to be a cause refer to those latent tendencies that arise in the same category after this mind; that is, those latent tendencies that condition this mind but have not yet been eliminated. Those that are able to be a cause and also increase along with it refer to those latent tendencies that arise in the same category before this mind
，即彼隨眠緣此未斷，及此相應所有隨眠。不能為因非所隨增者，謂諸隨眠在此心后同類遍行，即彼隨眠若不緣此、設緣已斷、若所餘緣、若他隨眠、若不同界遍行隨眠。如不善眼識，有覆無記眼識亦爾。於過去無覆無記眼識，所有隨眠，彼於此心為所隨增亦為因耶？除諸隨眠異熟眼識。于余過去無覆無記眼識，所有隨眠，彼於此心若所隨增不能為因；若於此心能為因者，即非隨眠亦不隨增。若諸隨眠異熟眼識，所有隨眠，彼於此心或能為因非所隨增，或所隨增不能為因，或能為因亦所隨增，或不能為因亦非所隨增。且能為因非所隨增者，謂諸隨眠為因，能感此心異熟，即彼隨眠若不緣此、設緣已斷。為所隨增不能為因者，謂諸隨眠不為因，感此心異熟，即彼隨眠緣此未斷。是能為因亦所隨增者，謂諸隨眠為因，能感此心異熟，即彼隨眠緣此未斷。不能為因非所隨增者，謂諸隨眠不為因，感此心異熟，即彼隨眠不能緣此、設緣已斷、若所餘緣、若他隨眠、若不同界遍行隨眠。如過去無覆無記眼識，未來現在無覆無記眼識亦爾。如眼識，耳鼻舌身意識亦爾。此中差別者，鼻識舌識不應說有有覆無記，不應說有隨眠所感異熟意識。
有六識身，謂眼識耳鼻舌身意識。如是六識身，或過去或未來或現在、或善或不善、
【現代漢語翻譯】 現代漢語譯本：也就是說，那些隨眠（Sui Mian，煩惱的潛在傾向）以這個（心）為緣而未斷，以及與這個（心）相應的所有的隨眠，不能作為（此心的）因，也不是這個（心）所隨增的。所謂不是這個（心）所隨增的，是指那些隨眠在這個心之後，屬於同類且普遍執行的，也就是那些隨眠如果不以這個（心）為緣，或者即使以這個（心）為緣但已經斷了，或者以其他的（事物）為緣，或者其他的隨眠，或者不同界的普遍執行的隨眠。如同不善的眼識，有覆無記的眼識也是如此。對於過去的無覆無記的眼識，所有的隨眠，它們對於這個（現在）的心是所隨增也是因嗎？除了那些隨眠所感的異熟眼識。對於其餘的過去的無覆無記的眼識，所有的隨眠，它們對於這個（現在）的心，如果是所隨增就不能作為因；如果對於這個（現在）的心能作為因，那就不是隨眠，也不是所隨增。如果是那些隨眠所感的異熟眼識，所有的隨眠，它們對於這個（現在）的心，或者能作為因但不是所隨增，或者作為所隨增但不能作為因，或者能作為因也是所隨增，或者不能作為因也不是所隨增。並且，能作為因但不是所隨增的，是指那些隨眠作為（此心的）因，能夠感得這個（現在）心的異熟，也就是那些隨眠如果不以這個（現在的心）為緣，或者即使以這個（現在的心）為緣但已經斷了。作為所隨增但不能作為因的，是指那些隨眠不作為（此心的）因，不能感得這個（現在）心的異熟，也就是那些隨眠以這個（現在的心）為緣而未斷。是能作為因也是所隨增的，是指那些隨眠作為（此心的）因，能夠感得這個（現在）心的異熟，也就是那些隨眠以這個（現在的心）為緣而未斷。不能作為因也不是所隨增的，是指那些隨眠不作為（此心的）因，不能感得這個（現在）心的異熟，也就是那些隨眠不能以這個（現在的心）為緣，或者即使以這個（現在的心）為緣但已經斷了，或者以其他的（事物）為緣，或者其他的隨眠，或者不同界的普遍執行的隨眠。如同過去的無覆無記的眼識，未來和現在的無覆無記的眼識也是如此。如同眼識，耳鼻舌身意識也是如此。這裡面的差別是，鼻識和舌識不應該說有有覆無記，不應該說有隨眠所感的異熟意識。 有六種識身（Liu Shi Shen，六種意識的集合），即眼識、耳識、鼻識、舌識、身識、意識。像這樣的六識身，或者過去，或者未來，或者現在，或者善，或者不善
【English Translation】 English version: That is to say, those Sui Mian (latent tendencies of afflictions) which are not severed and are conditioned by this (mind), and all the Sui Mian that are associated with this (mind), cannot be the cause (of this mind) and are not increased by this (mind). What is meant by 'not increased by this (mind)' refers to those Sui Mian that occur after this mind, are of the same kind, and are universally active; that is, those Sui Mian that do not take this (mind) as their object, or even if they do, they are already severed, or they take other (things) as their object, or other Sui Mian, or universally active Sui Mian of different realms. Just like unwholesome eye-consciousness, so too is obscured-indeterminate eye-consciousness. Regarding past obscured-indeterminate eye-consciousness, are all the Sui Mian associated with it increased by and also the cause of this (present) mind? Except for those resultant eye-consciousnesses produced by Sui Mian. Regarding the remaining past obscured-indeterminate eye-consciousness, all the Sui Mian associated with it, if they are increased by this (present) mind, then they cannot be the cause; if they can be the cause of this (present) mind, then they are not Sui Mian, nor are they increased by it. If they are those resultant eye-consciousnesses produced by Sui Mian, all the Sui Mian associated with them, with respect to this (present) mind, either can be the cause but are not increased by it, or are increased by it but cannot be the cause, or can be the cause and are also increased by it, or cannot be the cause and are also not increased by it. Furthermore, 'can be the cause but are not increased by it' refers to those Sui Mian that are the cause (of this mind) and can produce the resultant effect of this (present) mind, that is, those Sui Mian that do not take this (present mind) as their object, or even if they do, they are already severed. 'Are increased by it but cannot be the cause' refers to those Sui Mian that are not the cause (of this mind) and cannot produce the resultant effect of this (present) mind, that is, those Sui Mian that take this (present mind) as their object and are not severed. 'Can be the cause and are also increased by it' refers to those Sui Mian that are the cause (of this mind) and can produce the resultant effect of this (present) mind, that is, those Sui Mian that take this (present mind) as their object and are not severed. 'Cannot be the cause and are also not increased by it' refers to those Sui Mian that are not the cause (of this mind) and cannot produce the resultant effect of this (present) mind, that is, those Sui Mian that cannot take this (present mind) as their object, or even if they do, they are already severed, or they take other (things) as their object, or other Sui Mian, or universally active Sui Mian of different realms. Just like past obscured-indeterminate eye-consciousness, so too are future and present obscured-indeterminate eye-consciousnesses. Just like eye-consciousness, so too are ear, nose, tongue, body, and mind consciousnesses. The difference here is that one should not say that nose-consciousness and tongue-consciousness have obscured-indeterminate (aspects), and one should not say that there are resultant consciousnesses produced by Sui Mian. There are six Vijnana-kayas (Liu Shi Shen, aggregates of six consciousnesses), namely eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. These six Vijnana-kayas, whether past, future, or present, whether wholesome or unwholesome,
或有覆無記或無覆無記。於過去善眼識所有隨眠，彼於此心若不隨增，亦不為因耶？設於此心不為因者，亦不隨增耶？如過去善眼識，未來現在善眼識亦爾。如善眼識，不善、有覆無記無覆無記眼識亦爾。如眼識，耳鼻舌身意識亦爾。
於過去善眼識，所有隨眠，彼於此心若不隨增亦不為因，或不為因非不隨增，謂諸隨眠緣此未斷。如過去善眼識，未來現在善眼識亦爾。於過去不善眼識，所有隨眠，彼於此心或不為因非不隨增，或不隨增非不為因，或不為因亦不隨增，或非不為因非不隨增。且不為因非不隨增者，謂諸隨眠在此心后同類遍行，即彼隨眠緣此未斷。非所隨增非不為因者，謂彼隨眠在此心前同類遍行，即彼隨眠若不緣此、設緣已斷，及此相應隨眠已斷。不能為因亦不隨增者，謂諸隨眠在此心后同類遍行，即彼隨眠若不緣此、設緣已斷、若所餘緣、若他隨眠、若不同界遍行隨眠。非不為因非不隨增者，謂諸隨眠在此心前同類遍行，即彼隨眠緣此未斷，及此相應隨眠未斷。如過去不善眼識，未來不善眼識亦爾。于現在不善眼識，所有隨眠，彼於此心或不為因非不隨增，或不隨增非不為因，或不為因亦不隨增，或非不為因非不隨增。且不為因非不隨增者，謂諸隨眠在此心后同類遍行，即彼隨眠緣此未斷。非
【現代漢語翻譯】 現代漢語譯本： 或者是有覆無記，或者是無覆無記。對於過去善的眼識所具有的隨眠（anusaya，潛在的煩惱），它們對於這個心，如果不是隨之增長，也不是作為原因嗎？假設對於這個心不是作為原因，也不是隨之增長嗎？如同過去的善的眼識，未來和現在的善的眼識也是這樣。如同善的眼識，不善的、有覆無記、無覆無記的眼識也是這樣。如同眼識，耳鼻舌身意識也是這樣。
對於過去善的眼識，所具有的隨眠，它們對於這個心，如果不是隨之增長也不是作為原因，或者不是作為原因但並非不隨之增長，指的是那些隨眠緣于這個（心）還沒有斷除。如同過去的善的眼識，未來和現在的善的眼識也是這樣。對於過去不善的眼識，所具有的隨眠，它們對於這個心，或者不是作為原因但並非不隨之增長，或者不是隨之增長但並非不作為原因，或者不是作為原因也不是隨之增長，或者並非不作為原因也並非不隨之增長。其中，不是作為原因但並非不隨之增長，指的是那些隨眠在這個心之後同類地普遍執行，也就是那些隨眠緣于這個（心）還沒有斷除。不是所隨之增長但並非不作為原因，指的是那些隨眠在這個心之前同類地普遍執行，也就是那些隨眠如果不緣于這個（心）、或者即使緣了也已經斷除，以及這個（心）相應的隨眠已經斷除。不能作為原因也不是隨之增長，指的是那些隨眠在這個心之後同類地普遍執行，也就是那些隨眠如果不緣于這個（心）、或者即使緣了也已經斷除、或者其餘的緣、或者其他的隨眠、或者不同界的普遍執行的隨眠。並非不作為原因也並非不隨之增長，指的是那些隨眠在這個心之前同類地普遍執行，也就是那些隨眠緣于這個（心）還沒有斷除，以及這個（心）相應的隨眠還沒有斷除。如同過去不善的眼識，未來不善的眼識也是這樣。對於現在不善的眼識，所具有的隨眠，它們對於這個心，或者不是作為原因但並非不隨之增長，或者不是隨之增長但並非不作為原因，或者不是作為原因也不是隨之增長，或者並非不作為原因也並非不隨之增長。其中，不是作為原因但並非不隨之增長，指的是那些隨眠在這個心之後同類地普遍執行，也就是那些隨眠緣于這個（心）還沒有斷除。並非
【English Translation】 English version: Or they are defiled-indeterminate (有覆無記, sāvaraṇa-avyākṛta) or undefiled-indeterminate (無覆無記, anāvaraṇa-avyākṛta). With respect to the latent tendencies (隨眠, anuśaya) associated with past wholesome eye-consciousness (眼識, cakṣu-vijñāna), do they, if not increasing along with this mind, also not serve as a cause? Supposing they do not serve as a cause for this mind, do they also not increase along with it? Just as with past wholesome eye-consciousness, so too with future and present wholesome eye-consciousness. Just as with wholesome eye-consciousness, so too with unwholesome, defiled-indeterminate, and undefiled-indeterminate eye-consciousness. Just as with eye-consciousness, so too with ear, nose, tongue, body, and mind consciousness.
With respect to the latent tendencies associated with past wholesome eye-consciousness, do they, if not increasing along with this mind, also not serve as a cause, or do they not serve as a cause but not not increase along with it? This refers to those latent tendencies that, due to this (mind), have not yet been severed. Just as with past wholesome eye-consciousness, so too with future and present wholesome eye-consciousness. With respect to the latent tendencies associated with past unwholesome eye-consciousness, do they either not serve as a cause but not not increase along with it, or not increase along with it but not not serve as a cause, or not serve as a cause and also not increase along with it, or not not serve as a cause and not not increase along with it? Among these, 'not serve as a cause but not not increase along with it' refers to those latent tendencies that, subsequent to this mind, operate pervasively in the same category, that is, those latent tendencies that, due to this (mind), have not yet been severed. 'Not increase along with it but not not serve as a cause' refers to those latent tendencies that, prior to this mind, operate pervasively in the same category, that is, those latent tendencies that, if not conditioned by this (mind), or even if conditioned have already been severed, and the latent tendencies corresponding to this (mind) have been severed. 'Cannot serve as a cause and also do not increase along with it' refers to those latent tendencies that, subsequent to this mind, operate pervasively in the same category, that is, those latent tendencies that, if not conditioned by this (mind), or even if conditioned have already been severed, or other conditions, or other latent tendencies, or latent tendencies operating pervasively in a different realm. 'Not not serve as a cause and not not increase along with it' refers to those latent tendencies that, prior to this mind, operate pervasively in the same category, that is, those latent tendencies that, due to this (mind), have not yet been severed, and the latent tendencies corresponding to this (mind) have not yet been severed. Just as with past unwholesome eye-consciousness, so too with future unwholesome eye-consciousness. With respect to the latent tendencies associated with present unwholesome eye-consciousness, do they either not serve as a cause but not not increase along with it, or not increase along with it but not not serve as a cause, or not serve as a cause and also not increase along with it, or not not serve as a cause and not not increase along with it? Among these, 'not serve as a cause but not not increase along with it' refers to those latent tendencies that, subsequent to this mind, operate pervasively in the same category, that is, those latent tendencies that, due to this (mind), have not yet been severed. Not
所隨增非不為因者，謂諸隨眠在此心前同類遍行，即彼隨眠若不緣此、設緣已斷。不能為因非所隨增者，謂諸隨眠在此心后同類遍行，即彼隨眠若不緣此、設緣已斷、若所餘緣、若他隨眠、若不同界遍行隨眠。非不為因非不隨增者，謂諸隨眠在此心前同類遍行，即彼隨眠緣此未斷，及此相應所有隨眠。如善眼識，有覆無記眼識亦爾。於過去無覆無記眼識，所有隨眠，彼於此心若不隨增亦不為因耶？謂除隨眠異熟眼識。于余無覆無記眼識，所有隨眠，彼於此心若不隨增亦不為因，或不為因非不隨增，謂諸隨眠緣此未斷。若諸隨眠異熟眼識，所有隨眠，彼於此心或不為因非不隨增，或不隨增非不為因，或不為因亦不隨增，或非不為因非不隨增。且不為因非不隨增者，謂諸隨眠不為因，感此心異熟，即彼隨眠緣此未斷。非所隨增非不為因者，謂諸隨眠為因，能感此心異熟，即彼隨眠若不緣此、設緣已斷。不能為因非所隨眠者，謂諸隨眠不為因，感此心異熟，即彼隨眠若不緣此、設緣已斷、若所餘緣、若他隨眠、若不同界遍行隨眠。非不為因非不隨增者，謂諸隨眠為因，能感此心異熟，即彼隨眠緣此未斷。如過去無覆無記眼識，未來現在無覆無記眼識亦爾。如眼識，耳鼻舌身意識亦爾。此中差別者，鼻識舌識不應說有有覆無記
【現代漢語翻譯】 現代漢語譯本： 『所隨增非不為因』是指，在此心（指某種特定的心識）之前，那些同類且普遍執行的隨眠（Sui眠，煩惱的潛在狀態），如果這些隨眠不以這個心識為對象，或者即使以它為對像但已經被斷除，就不能成為這個心識的因。『非所隨增者』是指，在此心之後，那些同類且普遍執行的隨眠，如果這些隨眠不以這個心識為對象，或者即使以它為對像但已經被斷除，或者存在其他的緣，或者其他的隨眠，或者不同界的普遍執行的隨眠，都不能成為這個心識的因。 『非不為因非不隨增者』是指，在此心之前，那些同類且普遍執行的隨眠，如果這些隨眠以這個心識為對象且未被斷除，以及與這個心識相應的所有的隨眠。 如同善的眼識一樣，有覆無記（既非善也非惡，但被無明覆蓋）的眼識也是如此。對於過去的無覆無記眼識，所有的隨眠，它們對於這個心識來說，是不隨增也不為因嗎？答：除了隨眠的異熟（Vipāka，果報）眼識。 對於其餘的無覆無記眼識，所有的隨眠，它們對於這個心識來說，或者是不隨增也不為因，或者是不為因而非不隨增。『不為因而非不隨增』是指，那些以這個心識為對象且未被斷除的隨眠。 如果那些隨眠是異熟眼識，那麼所有的隨眠，它們對於這個心識來說，或者是不為因而非不隨增，或者是不隨增而非不為因，或者是不為因也不隨增，或者是非不為因也非不隨增。 『不為因而非不隨增』是指，那些不作為因，來感受這個心識的異熟的隨眠，如果這些隨眠以這個心識為對象且未被斷除。 『非所隨增非不為因』是指，那些作為因，能夠感受這個心識的異熟的隨眠，如果這些隨眠不以這個心識為對象，或者即使以它為對像但已經被斷除。 『不能為因非所隨眠』是指，那些不作為因，來感受這個心識的異熟的隨眠，如果這些隨眠不以這個心識為對象，或者即使以它為對像但已經被斷除，或者存在其他的緣，或者其他的隨眠，或者不同界的普遍執行的隨眠。 『非不為因非不隨增』是指，那些作為因，能夠感受這個心識的異熟的隨眠，如果這些隨眠以這個心識為對象且未被斷除。 如同過去的無覆無記眼識一樣，未來和現在的無覆無記眼識也是如此。如同眼識一樣，耳鼻舌身意識也是如此。這裡的差別在於，鼻識和舌識不應該說有有覆無記。
【English Translation】 English version: 'What is increased along with and is not a non-cause' refers to the predispositions (Sui眠, latent states of afflictions) that are of the same kind and universally operative before this mind (referring to a specific type of consciousness). If these predispositions do not take this mind as their object, or if they do but have already been severed, they cannot be the cause of this mind. 'What is not increased along with' refers to the predispositions that are of the same kind and universally operative after this mind. If these predispositions do not take this mind as their object, or if they do but have already been severed, or if there are other conditions, or other predispositions, or universally operative predispositions of different realms, they cannot be the cause of this mind. 'What is not a non-cause and is not increased along with' refers to the predispositions that are of the same kind and universally operative before this mind. If these predispositions take this mind as their object and have not been severed, as well as all the predispositions associated with this mind. Just like wholesome eye-consciousness, so too is obscured indeterminate (neither wholesome nor unwholesome, but obscured by ignorance) eye-consciousness. Regarding past obscured indeterminate eye-consciousness, are all the predispositions in relation to this mind neither increased along with nor a cause? Answer: Except for the resultant (Vipāka, karmic consequence) eye-consciousness of predispositions. Regarding the remaining unobscured indeterminate eye-consciousness, are all the predispositions in relation to this mind either not increased along with nor a cause, or not a cause and not not increased along with? 'Not a cause and not not increased along with' refers to the predispositions that take this mind as their object and have not been severed. If those predispositions are resultant eye-consciousness, then all the predispositions in relation to this mind are either not a cause and not not increased along with, or not increased along with and not a non-cause, or not a cause and also not increased along with, or not not a cause and not not increased along with. 'Not a cause and not not increased along with' refers to the predispositions that are not the cause of experiencing the result of this mind, if these predispositions take this mind as their object and have not been severed. 'What is not increased along with and is not a non-cause' refers to the predispositions that are the cause of being able to experience the result of this mind, if these predispositions do not take this mind as their object, or if they do but have already been severed. 'Cannot be a cause and is not increased along with' refers to the predispositions that are not the cause of experiencing the result of this mind, if these predispositions do not take this mind as their object, or if they do but have already been severed, or if there are other conditions, or other predispositions, or universally operative predispositions of different realms. 'What is not a non-cause and is not increased along with' refers to the predispositions that are the cause of being able to experience the result of this mind, if these predispositions take this mind as their object and have not been severed. Just like past unobscured indeterminate eye-consciousness, so too are future and present unobscured indeterminate eye-consciousness. Just like eye-consciousness, so too are ear, nose, tongue, and body consciousness. The difference here is that one should not say that nose-consciousness and tongue-consciousness have obscured indeterminate consciousness.
，不應說有隨眠所感異熟意識。
有十種心，謂欲界系善心、不善心、有覆無記心、無覆無記心。色界系善心、有覆無記心、無覆無記心。無色界系善心、有覆無記心、無覆無記心。欲界系善心，若體未斷，未斷為因耶？設未斷為因，體未斷耶？乃至無色界系無覆無記心，若體未斷，未斷為因耶？設未斷為因，體未斷耶？
欲界系善心，若體未斷，未斷為因耶？曰：如是。設未斷為因，體未斷耶？曰：如是。諸不善心，若體未斷，未斷為因耶？或體未斷，未斷為因；或體未斷，已斷為因及未斷為因。且體未斷，未斷為因者，謂諸具縛補特伽羅諸不善心，自體未斷，未斷為因；或體未斷，已斷為因及未斷為因者，謂未離欲界貪。苦智已生、集智未生，見集滅道及修所斷諸不善心，何等未斷因？謂此俱有相應等法。何等已斷因？謂欲界系見苦所斷遍行隨眠及彼相應等法。集智已生、滅智未生，見滅道修所斷諸不善心，何等未斷因？謂此俱有相應等法。何等已斷因？謂欲界系遍行隨眠及彼相應等法。滅智已生、道智未生，見道修所斷諸不善心，何等未斷因？謂此俱有相應等法。何等已斷因？謂欲界系遍行隨眠及彼相應等法。若見圓滿世尊弟子，未離欲界貪，修所斷諸不善心，何等未斷因？謂此俱有相應等法。何
【現代漢語翻譯】 現代漢語譯本： 不應說有隨眠（隨眠：煩惱的潛在狀態）所感異熟意識。
有十種心，即欲界系善心、不善心、有覆無記心、無覆無記心。系善心、有覆無記心、無覆無記心。無系善心、有覆無記心、無覆無記心。欲界系善心，如果本體未斷，那麼未斷是它的原因嗎？假設未斷是它的原因，那麼本體未斷嗎？乃至無**系無覆無記心，如果本體未斷，那麼未斷是它的原因嗎？假設未斷是它的原因，那麼本體未斷嗎？
欲界系善心，如果本體未斷，那麼未斷是它的原因嗎？回答：是的。假設未斷是它的原因，那麼本體未斷嗎？回答：是的。各種不善心，如果本體未斷，那麼未斷是它的原因嗎？或者本體未斷，未斷是它的原因；或者本體未斷，已斷是它的原因以及未斷是它的原因。且說本體未斷，未斷是它的原因的情況，是指那些具有束縛的補特伽羅（補特伽羅：個體，人）的各種不善心，其自體未斷，未斷是它的原因；或者本體未斷，已斷是它的原因以及未斷是它的原因的情況，是指未脫離欲界貪慾的人。苦智已經生起、集智尚未生起，見集滅道以及修所斷的各種不善心，什麼（因素）是未斷的原因？是指與此俱有的相應等法。什麼（因素）是已斷的原因？是指欲界系見苦所斷的遍行隨眠（遍行隨眠：普遍存在的煩惱潛在狀態）以及與它們相應的法。集智已經生起、滅智尚未生起，見滅道修所斷的各種不善心，什麼（因素）是未斷的原因？是指與此俱有的相應等法。什麼（因素）是已斷的原因？是指欲界系遍行隨眠以及與它們相應的法。滅智已經生起、道智尚未生起，見道修所斷的各種不善心，什麼（因素）是未斷的原因？是指與此俱有的相應等法。什麼（因素）是已斷的原因？是指欲界系遍行隨眠以及與它們相應的法。如果見地圓滿的世尊弟子，尚未脫離欲界貪慾，修所斷的各種不善心，什麼（因素）是未斷的原因？是指與此俱有的相應等法。
【English Translation】 English version: It should not be said that there is resultant consciousness produced by latent afflictions (Sui Mian: latent afflictions, potential states of defilements).
There are ten types of minds, namely, wholesome minds associated with the desire realm, unwholesome minds, minds with obscured and unspecified qualities, and minds with unobscured and unspecified qualities. Associated wholesome minds, minds with obscured and unspecified qualities, and minds with unobscured and unspecified qualities. Unassociated wholesome minds, minds with obscured and unspecified qualities, and minds with unobscured and unspecified qualities. If a wholesome mind associated with the desire realm has not had its substance severed, is the 'not severed' its cause? Supposing that 'not severed' is its cause, is the substance not severed? And so on, up to an un**associated mind with unobscured and unspecified qualities, if its substance has not been severed, is the 'not severed' its cause? Supposing that 'not severed' is its cause, is the substance not severed?
If a wholesome mind associated with the desire realm has not had its substance severed, is the 'not severed' its cause? Answer: Yes. Supposing that 'not severed' is its cause, is the substance not severed? Answer: Yes. If various unwholesome minds have not had their substance severed, is the 'not severed' their cause? Either the substance is not severed, and 'not severed' is the cause; or the substance is not severed, and 'severed' is the cause as well as 'not severed' is the cause. To speak of the case where the substance is not severed, and 'not severed' is the cause, this refers to the various unwholesome minds of those individuals (Pudgala: individual, person) who are still bound by afflictions, whose own substance has not been severed, and 'not severed' is the cause. Or, the substance is not severed, and 'severed' is the cause as well as 'not severed' is the cause, this refers to those who have not detached from desire realm greed. When the wisdom of suffering has arisen, but the wisdom of origination has not yet arisen, regarding the various unwholesome minds that are to be severed by seeing origination, cessation, the path, and by cultivation, what (factors) are the causes of 'not severed'? This refers to the co-existent, corresponding dharmas, and so on. What (factors) are the causes of 'severed'? This refers to the pervasive latent afflictions (Bian Xing Sui Mian: universally present latent afflictions) that are to be severed by seeing suffering in the desire realm, and the dharmas corresponding to them, and so on. When the wisdom of origination has arisen, but the wisdom of cessation has not yet arisen, regarding the various unwholesome minds that are to be severed by seeing cessation, the path, and by cultivation, what (factors) are the causes of 'not severed'? This refers to the co-existent, corresponding dharmas, and so on. What (factors) are the causes of 'severed'? This refers to the pervasive latent afflictions of the desire realm, and the dharmas corresponding to them, and so on. When the wisdom of cessation has arisen, but the wisdom of the path has not yet arisen, regarding the various unwholesome minds that are to be severed by seeing the path and by cultivation, what (factors) are the causes of 'not severed'? This refers to the co-existent, corresponding dharmas, and so on. What (factors) are the causes of 'severed'? This refers to the pervasive latent afflictions of the desire realm, and the dharmas corresponding to them, and so on. If a disciple of the World Honored One who has perfected their view, but has not yet detached from desire realm greed, regarding the various unwholesome minds that are to be severed by cultivation, what (factors) are the causes of 'not severed'? This refers to the co-existent, corresponding dharmas, and so on.
等已斷因？謂欲界系遍行隨眠及彼相應等法。是名體未斷，已斷為因及未斷為因。設未斷為因，體未斷耶？或未斷為因，體亦未斷；或未斷為因及已斷為因，而體未斷；或未斷為因及已斷為因，其體已斷。未斷為因體未斷者，謂諸具縛補特伽羅諸不善心，是名未斷為因體亦未斷。未斷為因及已斷為因體未斷者，謂未離欲界貪。苦智已生、集智未生，見集滅道及修所斷諸不善心，何等未斷因？謂此俱有相應等法。何等已斷因？謂欲界系見苦所斷遍行隨眠及彼相應等法。集智已生、滅智未生，見滅道修所斷諸不善心，何等未斷因？謂此俱有相應等法。何等已斷因？謂欲界系遍行隨眠及彼相應等法。滅智已生、道智未生、見道修所斷諸不善心，何等未斷因？謂此俱有相應等法。何等已斷因？謂欲界系遍行隨眠及彼相應等法。若見圓滿世尊弟子，未離欲界貪，修所斷諸不善心，何等未斷因？謂此俱有相應等法。何等已斷因？謂欲界系遍行隨眠及彼相應等法。是名未斷為因及已斷為因而體未斷。未斷為因及已斷為因體已斷者，謂未離欲界貪。苦智已生、集智未生，見苦所斷諸不善心，何等已斷因？謂此俱有相應等法。何等未斷因？謂欲界系見集所斷遍行隨眠及彼相應等法，是名未斷為因及已斷為因其體已斷。諸欲界繫有覆無記心
【現代漢語翻譯】 現代漢語譯本： 什麼叫做『等已斷因』？是指欲界所繫、普遍流行的隨眠（Sui Mian，潛在的煩惱）以及與它們相應的法。這叫做『體未斷，已斷為因』以及『未斷為因』。假設是『未斷為因』，那麼『體』也未斷嗎？或者說是『未斷為因，體也未斷』；或者說是『未斷為因及已斷為因，而體未斷』；或者說是『未斷為因及已斷為因，其體已斷』。 『未斷為因，體未斷』，是指那些仍然被煩惱束縛的補特伽羅（Pu te qie luo，個體）所產生的各種不善心，這叫做『未斷為因，體也未斷』。 『未斷為因及已斷為因，體未斷』，是指那些尚未脫離欲界貪慾的人。當苦智（Ku Zhi，對苦的智慧）已經生起，而集智（Ji Zhi，對苦的根源的智慧）尚未生起時，對於見集、滅、道以及修所斷的各種不善心，什麼是『未斷因』？是指與此不善心俱有的、相應的法。什麼是『已斷因』？是指欲界所繫、見苦所斷的普遍流行的隨眠以及與它們相應的法。當集智已經生起，而滅智（Mie Zhi，對苦的止息的智慧）尚未生起時，對於見滅、道、修所斷的各種不善心，什麼是『未斷因』？是指與此不善心俱有的、相應的法。什麼是『已斷因』？是指欲界所繫、普遍流行的隨眠以及與它們相應的法。當滅智已經生起，而道智（Dao Zhi，對達到苦的止息的道路的智慧）尚未生起時，對於見道、修所斷的各種不善心，什麼是『未斷因』？是指與此不善心俱有的、相應的法。什麼是『已斷因』？是指欲界所繫、普遍流行的隨眠以及與它們相應的法。如果一位見地圓滿的世尊弟子，尚未脫離欲界貪慾，對於修所斷的各種不善心，什麼是『未斷因』？是指與此不善心俱有的、相應的法。什麼是『已斷因』？是指欲界所繫、普遍流行的隨眠以及與它們相應的法。這叫做『未斷為因及已斷為因，而體未斷』。 『未斷為因及已斷為因，體已斷』，是指那些尚未脫離欲界貪慾的人。當苦智已經生起，而集智尚未生起時，對於見苦所斷的各種不善心，什麼是『已斷因』？是指與此不善心俱有的、相應的法。什麼是『未斷因』？是指欲界所繫、見集所斷的普遍流行的隨眠以及與它們相應的法，這叫做『未斷為因及已斷為因，其體已斷』。各種欲界所繫的有覆無記心（You fu wu ji xin，伴隨無明的、非善非惡的心）。
【English Translation】 English version: What is meant by 'cause already severed'? It refers to the pervasive latent afflictions (Sui Mian) pertaining to the desire realm, and the corresponding dharmas. This is called 'the entity not yet severed, with a severed cause' and 'cause not yet severed'. If it is assumed to be 'cause not yet severed', then is the 'entity' also not severed? Or is it 'cause not yet severed, and the entity also not severed'; or is it 'cause not yet severed and cause already severed, while the entity is not severed'; or is it 'cause not yet severed and cause already severed, and the entity is severed'. 'Cause not yet severed, entity not severed' refers to the various unwholesome minds of those Pudgalas (individuals) who are still bound by afflictions. This is called 'cause not yet severed, and the entity also not severed'. 'Cause not yet severed and cause already severed, entity not severed' refers to those who have not yet detached from desire realm greed. When the wisdom of suffering (Ku Zhi) has arisen, but the wisdom of the origin (Ji Zhi) has not yet arisen, regarding the unwholesome minds severed by seeing the origin, cessation, path, and those severed by cultivation, what is the 'cause not yet severed'? It refers to the co-existent, corresponding dharmas of this unwholesome mind. What is the 'cause already severed'? It refers to the pervasive latent afflictions pertaining to the desire realm, severed by seeing suffering, and the corresponding dharmas. When the wisdom of the origin has arisen, but the wisdom of cessation (Mie Zhi) has not yet arisen, regarding the unwholesome minds severed by seeing cessation, path, and those severed by cultivation, what is the 'cause not yet severed'? It refers to the co-existent, corresponding dharmas of this unwholesome mind. What is the 'cause already severed'? It refers to the pervasive latent afflictions pertaining to the desire realm, and the corresponding dharmas. When the wisdom of cessation has arisen, but the wisdom of the path (Dao Zhi) has not yet arisen, regarding the unwholesome minds severed by seeing the path, and those severed by cultivation, what is the 'cause not yet severed'? It refers to the co-existent, corresponding dharmas of this unwholesome mind. What is the 'cause already severed'? It refers to the pervasive latent afflictions pertaining to the desire realm, and the corresponding dharmas. If a disciple of the World Honored One with complete view has not yet detached from desire realm greed, regarding the unwholesome minds severed by cultivation, what is the 'cause not yet severed'? It refers to the co-existent, corresponding dharmas of this unwholesome mind. What is the 'cause already severed'? It refers to the pervasive latent afflictions pertaining to the desire realm, and the corresponding dharmas. This is called 'cause not yet severed and cause already severed, while the entity is not severed'. 'Cause not yet severed and cause already severed, entity severed' refers to those who have not yet detached from desire realm greed. When the wisdom of suffering has arisen, but the wisdom of the origin has not yet arisen, regarding the unwholesome minds severed by seeing suffering, what is the 'cause already severed'? It refers to the co-existent, corresponding dharmas of this unwholesome mind. What is the 'cause not yet severed'? It refers to the pervasive latent afflictions pertaining to the desire realm, severed by seeing the origin, and the corresponding dharmas. This is called 'cause not yet severed and cause already severed, and the entity is severed'. The various obscured indeterminate minds (You fu wu ji xin) pertaining to the desire realm.
，若體未斷，未斷為因耶？曰：如是。設未斷為因，體未斷耶？或未斷為因，其體未斷；或未斷為因及已斷為因，其體已斷。未斷為因體未斷者，謂諸具縛補特伽羅諸欲界繫有覆無記心，是名未斷為因其體未斷。未斷為因及已斷為因體已斷者，謂未離欲界貪。苦智已生、集智未生，諸欲界系見苦所斷有覆無記心，何等已斷因？謂此俱有相應等法。何等未斷因？謂欲界系見集所斷遍行隨眠及彼相應等法，是名未斷為因及已斷為因其體已斷。諸欲界系無覆無記心，若體未斷，未斷為因耶？除諸隨眠所感異熟，余欲界系無覆無記心，若體未斷未斷為因耶？曰，如是。設未斷為因，體未斷耶？曰：如是。若諸隨眠所感異熟，或體未斷，未斷為因；或體未斷，已斷為因及未斷為因。其體未斷未斷為因者，謂諸具縛補特伽羅隨眠所感諸異熟心，若未離欲界貪，苦智已生、集智未生，見集滅道及修所斷隨眠所感諸異熟心。集智已生、滅智未生，見滅道修所斷隨眠所感諸異熟心。滅智已生、道智未生，見道修所斷隨眠所感諸異熟心。若見圓滿世尊弟子，未離欲界貪，修所斷隨眠所感諸異熟心，是名體未斷，未斷為因。其體未斷，已斷為因及未斷為因者，謂未離欲界貪。苦智已生、集智未生，見苦所斷隨眠所感諸異熟心，何等未斷因？謂
【現代漢語翻譯】 現代漢語譯本： 問：如果（心的）自體尚未斷除，那麼未斷除是（產生該心的）原因嗎？ 答：是的，是這樣。 問：如果未斷除是原因，那麼（心的）自體尚未斷除嗎？ 答：或者未斷除是原因，其自體尚未斷除；或者未斷除是原因以及已斷除是原因，其自體已經斷除。 未斷除是原因，自體尚未斷除的情況，是指那些仍然被煩惱束縛的補特伽羅（pudgalas，指個體、有情），他們的屬於欲界（Kāmadhātu，佛教三界之一，指有情眾生有情慾、物質欲的生存空間）的有覆無記心（sāvaraṇa-avyākṛta-citta，指被煩惱覆蓋的非善非惡的心）。這被稱為未斷除是原因，其自體尚未斷除。 未斷除是原因以及已斷除是原因，自體已經斷除的情況，是指那些尚未脫離欲界貪慾的人，他們的苦智（duḥkha-jñāna，對苦諦的智慧）已經生起，但集智（samudaya-jñāna，對集諦的智慧）尚未生起，屬於欲界的見苦所斷（darśana-heya，通過見道斷除的煩惱）的有覆無記心。什麼是已斷的原因呢？是指與此心俱生、相應的法。什麼是未斷的原因呢？是指屬於欲界的見集所斷的遍行隨眠（anuśaya，煩惱的潛在形式）以及與它們相應的法。這被稱為未斷除是原因以及已斷除是原因，其自體已經斷除。 問：對於屬於欲界的無覆無記心（anāvaraṇa-avyākṛta-citta，指未被煩惱覆蓋的非善非惡的心），如果（心的）自體尚未斷除，那麼未斷除是（產生該心的）原因嗎？ 答：除了那些由隨眠（anuśaya，煩惱的潛在形式）所感的異熟果報（vipāka，業的果報）之外，其餘屬於欲界的無覆無記心，如果（心的）自體尚未斷除，那麼未斷除是（產生該心的）原因嗎？ 答：是的，是這樣。 問：如果未斷除是原因，那麼（心的）自體尚未斷除嗎？ 答：是的，是這樣。 問：如果是由隨眠所感的異熟果報，那麼或者自體尚未斷除，未斷除是原因；或者自體尚未斷除，已斷除是原因以及未斷除是原因。 自體尚未斷除，未斷除是原因的情況，是指那些仍然被煩惱束縛的補特伽羅，他們的由隨眠所感的各種異熟心。如果尚未脫離欲界貪慾，苦智已經生起，但集智尚未生起，由見集、見滅、見道以及修所斷（bhāvanā-heya，通過修道斷除的煩惱）的隨眠所感的各種異熟心。集智已經生起，但滅智（nirodha-jñāna，對滅諦的智慧）尚未生起，由見滅、見道以及修所斷的隨眠所感的各種異熟心。滅智已經生起，但道智（mārga-jñāna，對道諦的智慧）尚未生起，由見道以及修所斷的隨眠所感的各種異熟心。如果見道圓滿的世尊弟子，尚未脫離欲界貪慾，由修所斷的隨眠所感的各種異熟心，這被稱為自體尚未斷除，未斷除是原因。 自體尚未斷除，已斷除是原因以及未斷除是原因的情況，是指那些尚未脫離欲界貪慾的人，他們的苦智已經生起，但集智尚未生起，由見苦所斷的隨眠所感的各種異熟心。什麼是未斷的原因呢？是指...
【English Translation】 English version: Question: If the substance (of the mind) has not been severed, is the non-severance the cause? Answer: Yes, it is so. Question: If non-severance is the cause, is the substance not severed? Answer: Either non-severance is the cause, and its substance is not severed; or non-severance is the cause and severance is the cause, and its substance is severed. Non-severance is the cause, and the substance is not severed, refers to those sentient beings (pudgalas) who are still bound by afflictions, their minds belonging to the desire realm (Kāmadhātu) that are obscured and indeterminate (sāvaraṇa-avyākṛta-citta). This is called non-severance as the cause, and its substance is not severed. Non-severance is the cause and severance is the cause, and the substance is severed, refers to those who have not yet detached from desire realm craving, their wisdom of suffering (duḥkha-jñāna) has arisen, but the wisdom of origin (samudaya-jñāna) has not yet arisen, the obscured and indeterminate minds belonging to the desire realm that are severed by seeing suffering (darśana-heya). What is the severed cause? It refers to the co-arisen and corresponding dharmas. What is the unsevered cause? It refers to the pervasive latent afflictions (anuśaya) severed by seeing the origin, belonging to the desire realm, and their corresponding dharmas. This is called non-severance as the cause and severance as the cause, and its substance is severed. Question: For the unobscured and indeterminate minds (anāvaraṇa-avyākṛta-citta) belonging to the desire realm, if the substance (of the mind) has not been severed, is the non-severance the cause? Answer: Except for those resultant retributions (vipāka) caused by latent afflictions (anuśaya), the remaining unobscured and indeterminate minds belonging to the desire realm, if the substance (of the mind) has not been severed, is the non-severance the cause? Answer: Yes, it is so. Question: If non-severance is the cause, is the substance not severed? Answer: Yes, it is so. Question: If it is a resultant retribution caused by latent afflictions, then either the substance has not been severed, and non-severance is the cause; or the substance has not been severed, and severance is the cause and non-severance is the cause. The substance has not been severed, and non-severance is the cause, refers to those sentient beings who are still bound by afflictions, their various resultant minds caused by latent afflictions. If they have not yet detached from desire realm craving, the wisdom of suffering has arisen, but the wisdom of origin has not yet arisen, the various resultant minds caused by latent afflictions severed by seeing the origin, seeing cessation, seeing the path, and cultivation (bhāvanā-heya). The wisdom of origin has arisen, but the wisdom of cessation (nirodha-jñāna) has not yet arisen, the various resultant minds caused by latent afflictions severed by seeing cessation, seeing the path, and cultivation. The wisdom of cessation has arisen, but the wisdom of the path (mārga-jñāna) has not yet arisen, the various resultant minds caused by latent afflictions severed by seeing the path and cultivation. If a disciple of the World Honored One who has perfected the path of seeing has not yet detached from desire realm craving, the various resultant minds caused by latent afflictions severed by cultivation, this is called the substance has not been severed, and non-severance is the cause. The substance has not been severed, and severance is the cause and non-severance is the cause, refers to those who have not yet detached from desire realm craving, their wisdom of suffering has arisen, but the wisdom of origin has not yet arisen, the various resultant minds caused by latent afflictions severed by seeing suffering. What is the unsevered cause? It refers to...
此俱有相應等法。何等已斷因？謂見苦所斷諸隨眠等，能感如是諸異熟心。集智已生、滅智未生，見苦集所斷隨眠所感諸異熟心，何等未斷因？謂此俱有相應等法。何等已斷因？謂見苦集所斷諸隨眠等，能感如是諸異熟心。滅智已生、道智未生，見苦集滅所斷隨眠所感諸異熟心，何等未斷因？謂此俱有相應等法。何等已斷因？謂見苦集滅所斷諸隨眠等，能感如是諸異熟心。若見圓滿世尊弟子，未離欲界貪，見所斷隨眠所感諸異熟心，何等未斷因？謂此俱有相應等法。何等已斷因？謂見所斷諸隨眠等，能感如是諸異熟心。是名體未斷，已斷為因及未斷為因。設未斷為因，體未斷耶？曰：如是。諸色界系善心，若體未斷，未斷為因耶？曰：如是。設未斷為因，體未斷耶？曰：如是。諸色界繫有覆無記心，若體未斷，未斷為因耶？或體未斷，未斷為因；或體未斷，已斷為因及未斷為因。其體未斷未斷為因者，謂諸具縛補特伽羅諸色界繫有覆無記心，已離欲界貪，未離色界貪，苦類智未生，諸色界繫有覆無記心，是名體未斷未斷為因。其體未斷，已斷為因及未斷為因者，謂未離色界貪，苦類智已生、集類智未生，諸色界系見集滅道及修所斷有覆無記心，何等未斷因？謂此俱有相應等法。何等已斷因？謂色界系見苦所斷遍行隨眠
【現代漢語翻譯】 現代漢語譯本 此俱有相應等法：指的是與此（異熟心）共同生起、相互關聯的各種條件和因素。 何等已斷因？謂見苦所斷諸隨眠等，能感如是諸異熟心：哪些是已經斷除的因？指的是通過觀察苦諦而斷除的各種隨眠（煩惱習氣），它們能夠產生這樣的異熟心（果報）。 集智已生、滅智未生，見苦集所斷隨眠所感諸異熟心，何等未斷因？謂此俱有相應等法：在已經生起對集諦的智慧、但尚未生起對滅諦的智慧時，由觀察苦諦和集諦而斷除的隨眠所產生的異熟心，哪些是尚未斷除的因？指的是與此（異熟心）共同生起、相互關聯的各種條件和因素。 何等已斷因？謂見苦集所斷諸隨眠等，能感如是諸異熟心：哪些是已經斷除的因？指的是通過觀察苦諦和集諦而斷除的各種隨眠，它們能夠產生這樣的異熟心。 滅智已生、道智未生，見苦集滅所斷隨眠所感諸異熟心，何等未斷因？謂此俱有相應等法：在已經生起對滅諦的智慧、但尚未生起對道諦的智慧時，由觀察苦諦、集諦和滅諦而斷除的隨眠所產生的異熟心，哪些是尚未斷除的因？指的是與此（異熟心）共同生起、相互關聯的各種條件和因素。 何等已斷因？謂見苦集滅所斷諸隨眠等，能感如是諸異熟心：哪些是已經斷除的因？指的是通過觀察苦諦、集諦和滅諦而斷除的各種隨眠，它們能夠產生這樣的異熟心。 若見圓滿世尊弟子，未離欲界貪，見所斷隨眠所感諸異熟心，何等未斷因？謂此俱有相應等法：如果一位見地圓滿的世尊弟子，尚未斷離欲界的貪慾，由見道所斷的隨眠所產生的異熟心，哪些是尚未斷除的因？指的是與此（異熟心）共同生起、相互關聯的各種條件和因素。 何等已斷因？謂見所斷諸隨眠等，能感如是諸異熟心：哪些是已經斷除的因？指的是通過見道所斷除的各種隨眠，它們能夠產生這樣的異熟心。 是名體未斷，已斷為因及未斷為因：這被稱為本體尚未斷除，既有已斷的因，也有未斷的因。 設未斷為因，體未斷耶？曰：如是：如果（以）未斷（的煩惱）作為因，那麼本體（煩惱）就一定未斷嗎？回答：是的。 諸系善心，若體未斷，未斷為因耶？曰：如是：所有與界相關的善心，如果本體（煩惱）尚未斷除，那麼（這些善心）就是以未斷（的煩惱）作為因嗎？回答：是的。 設未斷為因，體未斷耶？曰：如是：如果（以）未斷（的煩惱）作為因，那麼本體（煩惱）就一定未斷嗎？回答：是的。 諸繫有覆無記心，若體未斷，未斷為因耶？或體未斷，未斷為因；或體未斷，已斷為因及未斷為因：所有與界相關的、有覆無記心（指被煩惱覆蓋但無法明確判斷善惡的心），如果本體（煩惱）尚未斷除，那麼（這些心）是以未斷（的煩惱）作為因嗎？可能是本體未斷，以未斷為因；也可能是本體未斷，以已斷的因和未斷的因共同作為因。 其體未斷未斷為因者，謂諸具縛補特伽羅諸繫有覆無記心，已離欲界貪，未離貪，苦類智未生，諸繫有覆無記心，是名體未斷未斷為因：本體未斷，以未斷為因的情況，指的是那些仍然被束縛的補特伽羅（眾生），他們的與界相關的有覆無記心，已經斷離了欲界的貪慾，但尚未斷離界的貪慾，尚未生起對苦諦的類智，他們的與界相關的有覆無記心，這被稱為本體未斷，以未斷為因。 其體未斷，已斷為因及未斷為因者，謂未離貪，苦類智已生、集類智未生，諸系見集滅道及修所斷有覆無記心，何等未斷因？謂此俱有相應等法：本體未斷，以已斷的因和未斷的因共同作為因的情況，指的是那些尚未斷離界的貪慾，已經生起對苦諦的類智、但尚未生起對集諦的類智，他們的與界相關的、通過見集滅道四諦和修道所斷的有覆無記心，哪些是尚未斷除的因？指的是與此（異熟心）共同生起、相互關聯的各種條件和因素。 何等已斷因？謂系見苦所斷遍行隨眠：哪些是已經斷除的因？指的是與界相關的、通過見苦諦所斷的遍行隨眠（普遍存在的煩惱習氣）。
【English Translation】 English version 'This has corresponding associated dharmas': refers to the various conditions and factors that arise together with and are interrelated with this (vipaka-citta). 'What are the causes that have already been severed?': refers to the various anusayas (latent tendencies) severed by seeing the truth of suffering (苦諦, Dukkha-satya), which can generate such vipaka-citta (resultant consciousness). 'When the wisdom of the truth of origination (集諦, Samudaya-satya) has arisen, but the wisdom of the truth of cessation (滅諦, Nirodha-satya) has not yet arisen, regarding the vipaka-citta generated by the anusayas severed by seeing the truths of suffering and origination, what are the causes that have not yet been severed?': refers to the various conditions and factors that arise together with and are interrelated with this (vipaka-citta). 'What are the causes that have already been severed?': refers to the various anusayas severed by seeing the truths of suffering and origination, which can generate such vipaka-citta. 'When the wisdom of the truth of cessation has arisen, but the wisdom of the truth of the path (道諦, Marga-satya) has not yet arisen, regarding the vipaka-citta generated by the anusayas severed by seeing the truths of suffering, origination, and cessation, what are the causes that have not yet been severed?': refers to the various conditions and factors that arise together with and are interrelated with this (vipaka-citta). 'What are the causes that have already been severed?': refers to the various anusayas severed by seeing the truths of suffering, origination, and cessation, which can generate such vipaka-citta. 'If a disciple of the World Honored One (世尊, Lokanatha) has perfect view but has not yet abandoned desire realm (欲界, Kama-dhatu) greed, regarding the vipaka-citta generated by the anusayas severed by seeing, what are the causes that have not yet been severed?': refers to the various conditions and factors that arise together with and are interrelated with this (vipaka-citta). 'What are the causes that have already been severed?': refers to the various anusayas severed by seeing, which can generate such vipaka-citta. 'This is called the entity not yet severed, with both severed and unsevered causes': This refers to the entity (of afflictions) that has not yet been severed, having both severed and unsevered causes. 'If the cause is unsevered, is the entity unsevered?': Answer: 'Yes'. 'All good minds associated with the form realm (色界, Rupa-dhatu), if the entity is unsevered, is the cause unsevered?': Answer: 'Yes'. 'If the cause is unsevered, is the entity unsevered?': Answer: 'Yes'. 'All obscured indeterminate minds associated with the form realm, if the entity is unsevered, is the cause unsevered?': It may be that the entity is unsevered and the cause is unsevered; or it may be that the entity is unsevered, and the causes are both severed and unsevered. 'That the entity is unsevered and the cause is unsevered refers to those bound pudgalas (補特伽羅, individuals) whose obscured indeterminate minds are associated with the form realm, who have abandoned desire realm greed but have not abandoned form realm greed, and for whom the knowledge of the category of suffering has not yet arisen, their obscured indeterminate minds associated with the form realm; this is called the entity unsevered and the cause unsevered.' 'That the entity is unsevered, and the causes are both severed and unsevered, refers to those who have not abandoned form realm greed, for whom the knowledge of the category of suffering has arisen but the knowledge of the category of origination has not yet arisen, their obscured indeterminate minds associated with the form realm, severed by seeing the truths of origination, cessation, and the path, and by cultivation; what are the causes that have not yet been severed?': refers to the various conditions and factors that arise together with and are interrelated with this (vipaka-citta). 'What are the causes that have already been severed?': refers to the pervasive anusayas associated with the form realm, severed by seeing the truth of suffering.'
及彼相應等法。集類智已生、滅類智未生，諸色界系見滅道修所斷有覆無記心，何等未斷因？謂此俱有相應等法。何等已斷因？謂色界系遍行隨眠及彼相應等法。滅類智已生、道類智未生，諸色界系見道修所斷有覆無記心，何等未斷因？謂此俱有相應等法。何等已斷因？謂色界系遍行隨眠及彼相應等法。若見圓滿世尊弟子，未離色界貪，諸色界繫有覆無記心，何等未斷因？謂此俱有相應等法。何等已斷因？謂色界系遍行隨眠及彼相應等法。是名體未斷，已斷為因及未斷為因。設未斷為因，其體未斷耶？或未斷為因其體未斷，或未斷為因及已斷為因其體未斷，或未斷為因及已斷為因其體已斷。未斷為因其體未斷者，謂諸具縛補特伽羅諸色界繫有覆無記心，已離欲界貪，未離色界貪，苦類智未生，諸色界繫有覆無記心，是名未斷為因其體未斷。未斷為因及已斷為因其體未斷者，謂未離色界貪，苦類智已生、集類智未生，諸色界系見集滅道及修所斷有覆無記心，何等未斷因？謂此俱有相應等法。何等已斷因？謂色界系見苦所斷遍行隨眠及彼相應等法。集類智已生、滅類智未生，諸色界系見滅道修所斷有覆無記心，何等未斷因？謂此俱有相應等法。何等已斷因？謂色界系遍行隨眠及彼相應等法。滅類智已生、道類智未生，諸色
【現代漢語翻譯】 現代漢語譯本：以及與它們相應的法。當集類智（Dukkha-samudaya-anuloma-jnana，關於苦之集起的順向智）已經生起，滅類智（Dukkha-nirodha-anuloma-jnana，關於苦之滅除的順向智）尚未生起時，那些屬於色界（Rupa-dhatu）的，見所斷（dṛṣṭi-heya）、道所斷（marga-heya）、修所斷（bhavana-heya）的有覆無記心（sabhyasa-avyakrta-citta），什麼（法）是未斷之因？ 答：就是與此（心）俱有、相應的法。什麼（法）是已斷之因？ 答：就是屬於色界的遍行隨眠（sarvatraga-anuśaya）以及與它們相應的法。 當滅類智已經生起，道類智（Dukkha-nirodha-gamini-patipada-anuloma-jnana，關於導向苦滅之道的順向智）尚未生起時，那些屬於色界的，見所斷、道所斷、修所斷的有覆無記心，什麼（法）是未斷之因？ 答：就是與此（心）俱有、相應的法。什麼（法）是已斷之因？ 答：就是屬於色界的遍行隨眠以及與它們相應的法。 如果一位見地圓滿的世尊弟子，尚未離色界貪（Rupa-raga），那些屬於色界的有覆無記心，什麼（法）是未斷之因？ 答：就是與此（心）俱有、相應的法。什麼（法）是已斷之因？ 答：就是屬於色界的遍行隨眠以及與它們相應的法。這被稱為體（svabhava，自性）未斷，已斷為因以及未斷為因。 假設未斷為因，它的體是未斷的嗎？ 或者未斷為因，它的體是未斷的；或者未斷為因以及已斷為因，它的體是未斷的；或者未斷為因以及已斷為因，它的體是已斷的。未斷為因，它的體是未斷的，指的是那些具有煩惱束縛的補特伽羅（pudgala，人），那些屬於色界的有覆無記心，已經離欲界貪（Kama-raga），尚未離色界貪，苦類智尚未生起，那些屬於色界的有覆無記心，這被稱為未斷為因，它的體是未斷的。 未斷為因以及已斷為因，它的體是未斷的，指的是尚未離色界貪，苦類智已經生起，集類智尚未生起，那些屬於色界的，見集（Dukkha-samudaya-darshana-heya）、見滅（Dukkha-nirodha-darshana-heya）、見道（Dukkha-nirodha-gamini-patipada-darshana-heya）以及修所斷的有覆無記心，什麼（法）是未斷之因？ 答：就是與此（心）俱有、相應的法。什麼（法）是已斷之因？ 答：就是屬於色界的見苦所斷（Dukkha-darshana-heya）的遍行隨眠以及與它們相應的法。 集類智已經生起，滅類智尚未生起，那些屬於色界的，見滅、見道、修所斷的有覆無記心，什麼（法）是未斷之因？ 答：就是與此（心）俱有、相應的法。什麼（法）是已斷之因？ 答：就是屬於色界的遍行隨眠以及與它們相應的法。滅類智已經生起，道類智尚未生起，那些屬於色界的...
【English Translation】 English version: And the corresponding dharmas to them. When the Dukkha-samudaya-anuloma-jnana (knowledge of arising in accordance with suffering) has arisen, and the Dukkha-nirodha-anuloma-jnana (knowledge of cessation in accordance with suffering) has not yet arisen, what unwholesome and indeterminate minds associated with the Rupa-dhatu (form realm) that are abandoned by seeing (dṛṣṭi-heya), abandoned by the path (marga-heya), and abandoned by cultivation (bhavana-heya), what is the unabandoned cause? Answer: It is the co-existent and corresponding dharmas to this (mind). What is the abandoned cause? Answer: It is the sarvatraga-anuśaya (all-pervasive latent tendencies) associated with the Rupa-dhatu and their corresponding dharmas. When the Dukkha-nirodha-anuloma-jnana has arisen, and the Dukkha-nirodha-gamini-patipada-anuloma-jnana (knowledge of the path leading to the cessation of suffering) has not yet arisen, what unwholesome and indeterminate minds associated with the Rupa-dhatu that are abandoned by seeing, abandoned by the path, and abandoned by cultivation, what is the unabandoned cause? Answer: It is the co-existent and corresponding dharmas to this (mind). What is the abandoned cause? Answer: It is the sarvatraga-anuśaya associated with the Rupa-dhatu and their corresponding dharmas. If a disciple of the World-Honored One with complete views has not yet detached from Rupa-raga (desire for the form realm), what unwholesome and indeterminate minds associated with the Rupa-dhatu, what is the unabandoned cause? Answer: It is the co-existent and corresponding dharmas to this (mind). What is the abandoned cause? Answer: It is the sarvatraga-anuśaya associated with the Rupa-dhatu and their corresponding dharmas. This is called the svabhava (nature) is unabandoned, with the abandoned as the cause and the unabandoned as the cause. Suppose the unabandoned is the cause, is its nature unabandoned? Either the unabandoned is the cause, and its nature is unabandoned; or the unabandoned is the cause and the abandoned is the cause, and its nature is unabandoned; or the unabandoned is the cause and the abandoned is the cause, and its nature is abandoned. The unabandoned is the cause, and its nature is unabandoned, refers to those pudgala (individuals) bound by afflictions, those unwholesome and indeterminate minds associated with the Rupa-dhatu, having detached from Kama-raga (desire for the desire realm), not yet detached from Rupa-raga, the Dukkha-anuloma-jnana has not yet arisen, those unwholesome and indeterminate minds associated with the Rupa-dhatu, this is called the unabandoned is the cause, and its nature is unabandoned. The unabandoned is the cause and the abandoned is the cause, and its nature is unabandoned, refers to not yet detached from Rupa-raga, the Dukkha-anuloma-jnana has arisen, the Dukkha-samudaya-anuloma-jnana has not yet arisen, those unwholesome and indeterminate minds associated with the Rupa-dhatu that are abandoned by seeing the arising of suffering (Dukkha-samudaya-darshana-heya), abandoned by seeing the cessation of suffering (Dukkha-nirodha-darshana-heya), abandoned by seeing the path to the cessation of suffering (Dukkha-nirodha-gamini-patipada-darshana-heya), and abandoned by cultivation, what is the unabandoned cause? Answer: It is the co-existent and corresponding dharmas to this (mind). What is the abandoned cause? Answer: It is the sarvatraga-anuśaya abandoned by seeing suffering (Dukkha-darshana-heya) associated with the Rupa-dhatu and their corresponding dharmas. The Dukkha-samudaya-anuloma-jnana has arisen, the Dukkha-nirodha-anuloma-jnana has not yet arisen, those unwholesome and indeterminate minds associated with the Rupa-dhatu that are abandoned by seeing the cessation of suffering, abandoned by seeing the path to the cessation of suffering, and abandoned by cultivation, what is the unabandoned cause? Answer: It is the co-existent and corresponding dharmas to this (mind). What is the abandoned cause? Answer: It is the sarvatraga-anuśaya associated with the Rupa-dhatu and their corresponding dharmas. The Dukkha-nirodha-anuloma-jnana has arisen, the Dukkha-nirodha-gamini-patipada-anuloma-jnana has not yet arisen, those associated with the Rupa-dhatu...
界系見道修所斷有覆無記心，何等未斷因？謂此俱有相應等法。何等已斷因？謂色界系遍行隨眠及彼相應等法。若見圓滿世尊弟子，未離色界貪，諸色界系修所斷有覆無記心，何等未斷因？謂此俱有相應等法。何等已斷因？謂色界系遍行隨眠及彼相應等法。是名未斷為因及已斷為因其體未斷。未斷為因及已斷為因其體已斷者，謂未離色界貪，苦類智已生、集類智未生，諸色界系見苦未斷有覆無記心，何等已斷因？謂此俱有相應等法。何等未斷因？謂色界系見集所斷遍行隨眠，及彼相應等法。是名未斷為因及已斷為因其體已斷。諸色界系無覆無記心，若體未斷，未斷為因耶？曰：如是。設未斷為因，其體未斷耶？曰：如是。諸無色界系善心，若體未斷，未斷為因耶？曰：如是。設未斷為因，其體未斷耶？曰：如是。諸無色界繫有覆無記心，若體未斷未斷為因耶？或體未斷未斷為因，或體未斷已斷為因及未斷為因。其體未斷未斷為因者，謂諸具縛補特伽羅諸無色界繫有覆無記心，已離欲界貪，未離色界貪，苦類智未生，諸無色界繫有覆無記心；已離色界貪，苦類智未生，諸無色界繫有覆無記心。是名體未斷未斷為因。其體未斷已斷為因及未斷為因者，謂苦類智已生、集類智未生，諸無色界系見集滅道及修所斷有覆無記心。
【現代漢語翻譯】 現代漢語譯本 界系見道修所斷有覆無記心，什麼（何等）是未斷的因？是指與此（有覆無記心）共同存在的（俱有）以及相應的（相應）等法。什麼是已斷的因？是指系（指欲界、色界、無色界等三界）的遍行隨眠（指煩惱的種子）以及與它們相應的等法。如果見道圓滿的世尊弟子，還沒有斷離貪（指對欲界、色界等的貪愛），對於系修所斷的有覆無記心，什麼是未斷的因？是指與此（有覆無記心）共同存在的以及相應的等法。什麼是已斷的因？是指系的遍行隨眠以及與它們相應的等法。這稱為未斷為因以及已斷為因，但其本體（體）尚未斷除。 未斷為因以及已斷為因，其本體已經斷除的情況是：對於尚未斷離貪，苦類智（Kula-jñāna，觀察苦諦的智慧）已經生起、集類智（Samudaya-jñāna，觀察集諦的智慧）尚未生起的（人），對於系見苦所斷的有覆無記心，什麼是已斷的因？是指與此（有覆無記心）共同存在的以及相應的等法。什麼是未斷的因？是指系見集所斷的遍行隨眠，以及與它們相應的等法。這稱為未斷為因以及已斷為因，但其本體已經斷除。 對於系的無覆無記心，如果本體尚未斷除，那麼是未斷為因嗎？回答：是的（如是）。假設是未斷為因，那麼其本體尚未斷除嗎？回答：是的。 對於沒有系的善心，如果本體尚未斷除，那麼是未斷為因嗎？回答：是的。假設是未斷為因，那麼其本體尚未斷除嗎？回答：是的。 對於沒有系的有覆無記心，如果本體尚未斷除，那麼是未斷為因嗎？或者本體尚未斷除是未斷為因，或者本體尚未斷除是已斷為因以及未斷為因。其本體尚未斷除是未斷為因的情況是：對於那些仍然被煩惱束縛的補特伽羅（Pudgala，指眾生），對於那些沒有系的有覆無記心，已經斷離欲界貪，但尚未斷離貪，苦類智尚未生起的（人），對於那些沒有系的有覆無記心；已經斷離貪，苦類智尚未生起的（人），對於那些沒有系的有覆無記心。這稱為本體尚未斷除是未斷為因。 其本體尚未斷除是已斷為因以及未斷為因的情況是：苦類智已經生起、集類智尚未生起的（人），對於那些沒有系的見集滅道（指見四諦理所斷的煩惱）以及修所斷的有覆無記心。
【English Translation】 English version What are the unsevered causes for the obscured and indeterminate mind associated with the realm and severed by the path of seeing and cultivation? They are the co-existent and corresponding dharmas. What are the severed causes? They are the pervasive latent afflictions of the realm (referring to the desire realm, form realm, and formless realm) and their corresponding dharmas. If a disciple of the World Honored One who has perfected the path of seeing has not yet detached from the desire realm's greed, what are the unsevered causes for the obscured and indeterminate mind severed by cultivation in the realm? They are the co-existent and corresponding dharmas. What are the severed causes? They are the pervasive latent afflictions of the realm and their corresponding dharmas. This is called 'unsevered as the cause and severed as the cause, but its entity is unsevered'. The case where 'unsevered as the cause and severed as the cause, but its entity is severed' is: For those who have not detached from the desire realm's greed, the knowledge of suffering (Dukkha-jñāna) has arisen, but the knowledge of origination (Samudaya-jñāna) has not yet arisen, what are the severed causes for the obscured and indeterminate mind severed by seeing suffering in the realm? They are the co-existent and corresponding dharmas. What are the unsevered causes? They are the pervasive latent afflictions severed by seeing origination in the realm, and their corresponding dharmas. This is called 'unsevered as the cause and severed as the cause, but its entity is severed'. For the unobscured and indeterminate mind of the realm, if the entity is unsevered, is it unsevered as the cause? Answer: Yes. If it is unsevered as the cause, is its entity unsevered? Answer: Yes. For the wholesome mind without the realm, if the entity is unsevered, is it unsevered as the cause? Answer: Yes. If it is unsevered as the cause, is its entity unsevered? Answer: Yes. For the obscured and indeterminate mind without the realm, if the entity is unsevered, is it unsevered as the cause? It is either that the entity is unsevered and it is unsevered as the cause, or that the entity is unsevered and it is severed as the cause and unsevered as the cause. The case where 'its entity is unsevered and it is unsevered as the cause' is: For those bound beings (Pudgala), for those obscured and indeterminate minds without the realm, who have detached from the desire realm's greed but have not detached from the form realm's greed, and the knowledge of suffering has not yet arisen, for those obscured and indeterminate minds without the realm; who have detached from the form realm's greed, and the knowledge of suffering has not yet arisen, for those obscured and indeterminate minds without the realm. This is called 'the entity is unsevered and it is unsevered as the cause'. The case where 'its entity is unsevered and it is severed as the cause and unsevered as the cause' is: For those where the knowledge of suffering has arisen, but the knowledge of origination has not yet arisen, for those obscured and indeterminate minds without the realm that are severed by seeing origination, cessation, and the path (referring to the afflictions severed by seeing the truth of the Four Noble Truths) and severed by cultivation.
何等未斷因？謂此俱有相應等法。何等已斷因？謂無色界系見苦所斷遍行隨眠及彼相應等法。集類智已生、滅類智未生，諸無色界系見滅道修所斷有覆無記心，何等未斷因？謂此俱有相應等法。何等已斷因？謂無色界系遍行隨眠及彼相應等法。滅類智已生、道類智未生，諸無色界系見道修所斷有覆無記心，何等未斷因？謂此俱有相應等法。何等已斷因？謂無色界系遍行隨眠及彼相應等法。若見圓滿世尊弟子，未離無色界貪，諸無色界繫有覆無記心，何等未斷因？謂此俱有相應等法。何等已斷因？謂無色界系遍行隨眠及彼相應等法。是名體未斷，已斷為因及未斷為因。設未斷為因，其體未斷耶？或未斷為因其體未斷，或未斷為因及已斷為因其體未斷，或未斷為因及已斷為因其體已斷。未斷為因其體未斷者，謂諸具縛補特伽羅，諸無色界繫有覆無記心；已離欲界貪，未離色界貪，苦類智未生，諸無色界繫有覆無記心；已離色界貪，苦類智未生，諸無色界繫有覆無記心。是名未斷為因其體未斷。未斷為因及已斷為因其體未斷者，謂苦類智已生、集類智未生，諸無色界系見集滅道及修所斷有覆無記心。何等未斷因？謂此俱有相應等法。何等已斷因？謂無色界系見苦所斷遍行隨眠及彼相應等法。集類智已生、滅類智未生，諸無色
【現代漢語翻譯】 現代漢語譯本： 什麼叫做未斷之因？就是指與此（未斷之法）共同生起的相應之法等等。什麼叫做已斷之因？就是指與無色界（Arūpadhātu）相關的、見苦所斷的遍行隨眠（見苦所斷的普遍存在的煩惱）以及與它們相應的法等等。當集類智（Samudaya-anvaya-jñāna）已經生起，滅類智（Nirodha-anvaya-jñāna）尚未生起時，那些與無色界相關的、見滅道修所斷的有覆無記心（有煩惱覆蓋但非善非惡的心），什麼叫做未斷之因？就是指與此共同生起的相應之法等等。什麼叫做已斷之因？就是指與無色界相關的遍行隨眠以及與它們相應的法等等。當滅類智已經生起，道類智（Mārga-anvaya-jñāna）尚未生起時，那些與無色界相關的、見道修所斷的有覆無記心，什麼叫做未斷之因？就是指與此共同生起的相應之法等等。什麼叫做已斷之因？就是指與無色界相關的遍行隨眠以及與它們相應的法等等。如果一位見道圓滿的世尊弟子，尚未斷離無色界的貪慾，那些與無色界相關的有覆無記心，什麼叫做未斷之因？就是指與此共同生起的相應之法等等。什麼叫做已斷之因？就是指與無色界相關的遍行隨眠以及與它們相應的法等等。這叫做本體未斷，以已斷為因以及未斷為因的情況。 假設以未斷為因，那麼它的本體一定是未斷的嗎？或者說，有的是以未斷為因，它的本體是未斷的；有的是以未斷為因以及已斷為因，它的本體是未斷的；有的是以未斷為因以及已斷為因，它的本體是已斷的。以未斷為因，它的本體是未斷的，是指那些仍然被煩惱束縛的補特伽羅（Pudgala，人），那些與無色界相關的有覆無記心；已經斷離欲界貪慾，但尚未斷離色界（Rūpadhātu）貪慾，苦類智尚未生起，那些與無色界相關的有覆無記心；已經斷離色界貪慾，苦類智尚未生起，那些與無色界相關的有覆無記心。這叫做未斷為因，它的本體是未斷的。以未斷為因以及已斷為因，它的本體是未斷的，是指苦類智已經生起，集類智尚未生起，那些與無色界相關的、見集滅道以及修所斷的有覆無記心。什麼叫做未斷之因？就是指與此共同生起的相應之法等等。什麼叫做已斷之因？就是指與無色界相關的、見苦所斷的遍行隨眠以及與它們相應的法等等。集類智已經生起，滅類智尚未生起，那些無色界的...
【English Translation】 English version: What are the causes that are not yet abandoned? They are the co-existent and corresponding dharmas (laws, phenomena) and so on. What are the causes that have already been abandoned? They are the pervasive latent tendencies (Anusaya) pertaining to the Arūpadhātu (formless realm) that are abandoned by seeing the truth of suffering, and the corresponding dharmas and so on. When the Samudaya-anvaya-jñāna (knowledge of arising) has arisen, but the Nirodha-anvaya-jñāna (knowledge of cessation) has not yet arisen, regarding those obscured and indeterminate minds pertaining to the Arūpadhātu that are abandoned by seeing the truths of cessation, the path, and by cultivation, what are the causes that are not yet abandoned? They are the co-existent and corresponding dharmas and so on. What are the causes that have already been abandoned? They are the pervasive latent tendencies pertaining to the Arūpadhātu and the corresponding dharmas and so on. When the Nirodha-anvaya-jñāna has arisen, but the Mārga-anvaya-jñāna (knowledge of the path) has not yet arisen, regarding those obscured and indeterminate minds pertaining to the Arūpadhātu that are abandoned by seeing the truth of the path and by cultivation, what are the causes that are not yet abandoned? They are the co-existent and corresponding dharmas and so on. What are the causes that have already been abandoned? They are the pervasive latent tendencies pertaining to the Arūpadhātu and the corresponding dharmas and so on. If a disciple of the World Honored One who has perfected insight, has not yet departed from desire for the Arūpadhātu, regarding those obscured and indeterminate minds pertaining to the Arūpadhātu, what are the causes that are not yet abandoned? They are the co-existent and corresponding dharmas and so on. What are the causes that have already been abandoned? They are the pervasive latent tendencies pertaining to the Arūpadhātu and the corresponding dharmas and so on. This is called the substance not yet abandoned, with both abandoned and not yet abandoned as causes. Supposing that the cause is not yet abandoned, is its substance necessarily not yet abandoned? Or, is it that sometimes the cause is not yet abandoned and its substance is not yet abandoned, sometimes the cause is not yet abandoned and the cause is already abandoned and its substance is not yet abandoned, and sometimes the cause is not yet abandoned and the cause is already abandoned and its substance is already abandoned. When the cause is not yet abandoned and its substance is not yet abandoned, this refers to those Pudgalas (individuals) who are still bound by afflictions, those obscured and indeterminate minds pertaining to the Arūpadhātu; those who have already departed from desire for the desire realm (Kāmadhātu), but have not yet departed from desire for the form realm (Rūpadhātu), and the knowledge of suffering has not yet arisen, those obscured and indeterminate minds pertaining to the Arūpadhātu; those who have already departed from desire for the Rūpadhātu, and the knowledge of suffering has not yet arisen, those obscured and indeterminate minds pertaining to the Arūpadhātu. This is called the cause not yet abandoned, and its substance not yet abandoned. When the cause is not yet abandoned and the cause is already abandoned, and its substance is not yet abandoned, this refers to when the knowledge of suffering has arisen, but the knowledge of arising has not yet arisen, those obscured and indeterminate minds pertaining to the Arūpadhātu that are abandoned by seeing the truths of arising, cessation, the path, and by cultivation. What are the causes that are not yet abandoned? They are the co-existent and corresponding dharmas and so on. What are the causes that have already been abandoned? They are the pervasive latent tendencies pertaining to the Arūpadhātu that are abandoned by seeing the truth of suffering and the corresponding dharmas and so on. When the knowledge of arising has arisen, but the knowledge of cessation has not yet arisen, those pertaining to the Arūpadhātu...
界系見滅道修所斷有覆無記心，何等未斷因？謂此俱有相應等法。何等已斷因？謂無色界系遍行隨眠及彼相應等法。滅類智已生、道類智未生，諸無色界系見道修所斷有覆無記心，何等未斷因？謂此俱有相應等法。何等已斷因？謂無色界系遍行隨眠及彼相應等法。若見圓滿世尊弟子，未離無色界貪，諸無色界系修所斷有覆無記心，何等未斷因？謂此俱有相應等法。何等已斷因？謂無色界系遍行隨眠及彼相應等法。是名未斷為因及已斷為因其體未斷。未斷為因及已斷為因其體已斷者，謂苦類智已生、集類智未生，諸無色界系見苦所斷有覆無記心。何等已斷因？謂此俱有相應等法。何等未斷因？謂無色界系見集所斷遍行隨眠及彼相應等法。諸無色界系無覆無記心，若體未斷未斷為因耶？曰：如是。設未斷為因，其體未斷耶？曰：如是。
說一切有部識身足論卷第四 大正藏第 26 冊 No. 1539 阿毗達磨識身足論
阿毗達磨識身足論卷第五
提婆設摩阿羅漢造
三藏法師玄奘奉 詔譯
因緣蘊第三之二
有十種心，謂欲界系善心、不善心、有覆無記心、無覆無記心，色界系善心、有覆無記心、無覆無記心，無色界系善心、有覆無記心、無覆無記心？諸欲界系善心，若
【現代漢語翻譯】 現代漢語譯本： 對於屬於色界（系，Rūpadhātu，指色界天）的，通過見道、修道所斷的有覆無記心（有覆無記心，saṁvṛtāvyākṛta，指被煩惱覆蓋但非善非惡的心），什麼因是未斷的呢？ 答：與此心俱有的相應法（相應法，samprayukta-dharma，指與心同時生起的心理現象）。什麼因是已斷的呢？ 答：屬於色界的遍行隨眠（遍行隨眠，sarvatraga-anuśaya，指在所有情況下都存在的潛在煩惱）以及與它們相應的法。 滅類智（滅類智，nirodha-dharmajñāna，指對滅諦的智慧）已經生起，道類智（道類智，mārga-dharmajñāna，指對道諦的智慧）尚未生起時，對於屬於色界的，通過見道、修道所斷的有覆無記心，什麼因是未斷的呢？ 答：與此心俱有的相應法。什麼因是已斷的呢？ 答：屬於色界的遍行隨眠以及與它們相應的法。 如果一位見地圓滿的世尊弟子，尚未斷離對色界的貪慾，對於屬於色界的，通過修道所斷的有覆無記心，什麼因是未斷的呢？ 答：與此心俱有的相應法。什麼因是已斷的呢？ 答：屬於色界的遍行隨眠以及與它們相應的法。這被稱為『未斷的因，其本體未斷』。 『未斷的因，以及已斷的因，其本體已斷』是指，苦類智（苦類智，duḥkha-dharmajñāna，指對苦諦的智慧）已經生起，集類智（集類智，samudaya-dharmajñāna，指對集諦的智慧）尚未生起時，對於屬於色界的，通過見苦所斷的有覆無記心。什麼因是已斷的呢？ 答：與此心俱有的相應法。什麼因是未斷的呢？ 答：屬於色界的，通過見集所斷的遍行隨眠以及與它們相應的法。 對於屬於色界的無覆無記心（無覆無記心，asaṁvṛtāvyākṛta，指未被煩惱覆蓋且非善非惡的心），如果其本體未斷，那麼它就是未斷的因嗎？ 答：是的。假設是未斷的因，那麼它的本體就是未斷的嗎？ 答：是的。 《說一切有部識身足論》卷第四 《阿毗達磨識身足論》卷第五 提婆設摩阿羅漢造 三藏法師玄奘奉 詔譯 因緣蘊第三之二 有十種心，即欲界系（欲界系，kāmadhātu，指欲界）的善心、不善心、有覆無記心、無覆無記心，色界系的善心、有覆無記心、無覆無記心，無色界系（無系，arūpadhātu，指無色界）的善心、有覆無記心、無覆無記心？對於欲界系的善心，如果...
【English Translation】 English version: Regarding the obscured and indeterminate (saṁvṛtāvyākṛta) mind associated with the Realm of Form (Rūpadhātu), which is severed by the Path of Seeing and the Path of Cultivation, what are the unsevered causes? The co-existent and associated dharmas (samprayukta-dharma). What are the severed causes? The pervasive latent tendencies (sarvatraga-anuśaya) associated with the Realm of Form, and their corresponding dharmas. When the Knowledge of Dharma related to Cessation (nirodha-dharmajñāna) has arisen, and the Knowledge of Dharma related to the Path (mārga-dharmajñāna) has not yet arisen, regarding the obscured and indeterminate mind associated with the Realm of Form, which is severed by the Path of Seeing and the Path of Cultivation, what are the unsevered causes? The co-existent and associated dharmas. What are the severed causes? The pervasive latent tendencies associated with the Realm of Form, and their corresponding dharmas. If a disciple of the World Honored One, perfect in view, has not yet detached from desire for the Realm of Form, regarding the obscured and indeterminate mind associated with the Realm of Form, which is severed by the Path of Cultivation, what are the unsevered causes? The co-existent and associated dharmas. What are the severed causes? The pervasive latent tendencies associated with the Realm of Form, and their corresponding dharmas. This is called 'unsevered causes, whose entity is unsevered'. 'Unsevered causes, and severed causes, whose entity is severed' refers to, when the Knowledge of Dharma related to Suffering (duḥkha-dharmajñāna) has arisen, and the Knowledge of Dharma related to Origination (samudaya-dharmajñāna) has not yet arisen, regarding the obscured and indeterminate mind associated with the Realm of Form, which is severed by seeing suffering. What are the severed causes? The co-existent and associated dharmas. What are the unsevered causes? The pervasive latent tendencies associated with the Realm of Form, which are severed by seeing origination, and their corresponding dharmas. Regarding the unobscured and indeterminate (asaṁvṛtāvyākṛta) mind associated with the Realm of Form, if its entity is unsevered, is it an unsevered cause? Yes. Supposing it is an unsevered cause, is its entity unsevered? Yes. Treatise on the Aggregate of Consciousness of the Sarvastivada School, Volume 4 Treatise on the Aggregate of Consciousness of the Abhidharma, Volume 5 Composed by Arhat Devasarman Translated under Imperial Order by the Tripitaka Master Xuanzang Section 2 of the Aggregate of Conditions, Chapter 3 There are ten types of mind, namely, wholesome mind, unwholesome mind, obscured and indeterminate mind, and unobscured and indeterminate mind associated with the Realm of Desire (kāmadhātu); wholesome mind, obscured and indeterminate mind, and unobscured and indeterminate mind associated with the Realm of Form (Rūpadhātu); wholesome mind, obscured and indeterminate mind, and unobscured and indeterminate mind associated with the Formless Realm (arūpadhātu)? Regarding the wholesome mind associated with the Realm of Desire, if...
體已斷，已斷為因耶？設已斷為因，其體已斷耶？乃至無色界系無覆無記心，若體已斷，已斷為因耶？設已斷為因，其體已斷耶？諸欲界系善心，若體已斷，已斷為因耶？曰：如是。設已斷為因，其體已斷耶？曰：如是。諸不善心，若體已斷，已斷為因耶？或體已斷，已斷為因；或體已斷，已斷為因及未斷為因。其體已斷已斷為因者，謂未離欲界貪，集智已生、滅智未生，見苦集所斷不善心；滅智已生、道智未生，見苦集滅所斷不善心。若見圓滿世尊弟子，未離欲界貪，見所斷不善心；已離欲界貪，未離色界貪諸不善心；已離色界貪，未離無色界貪諸不善心、已離無色界貪諸不善心，是名體已斷已斷為因。其體已斷，已斷為因及未斷為因者，謂未離欲界貪，苦智已生、集智未生，見苦所斷諸不善心。何等已斷因？謂此俱有相應等法。何等未斷因？謂欲界系見集所斷遍行隨眠及彼相應等法。是名體已斷，已斷為因及未斷為因。設已斷為因，其體已斷耶？或已斷為因其體已斷，或已斷為因及未斷為因其體已斷，或已斷為因及未斷為因其體未斷。已斷為因其體已斷者，謂未離欲界貪，集智已生、滅智未生，見苦集所斷諸不善心；滅智已生、道智未生，見苦集滅所斷諸不善心。若見圓滿世尊弟子，未離欲界貪，見所斷諸不善心
；已離欲界貪，未離色界貪諸不善心；已離色界貪，未離無色界貪諸不善心、已離無色界貪諸不善心，是名已斷為因其體已斷。已斷為因及未斷為因其體已斷者，謂未離欲界貪，苦智已生、集智未生，見苦所斷諸不善心。何等已斷因？謂此俱有相應等法。何等未斷因？謂欲界系見集所斷遍行隨眠及彼相應等法。是名已斷為因及未斷為因其體已斷。已斷為因及未斷為因其體未斷者，謂未離欲界貪，苦智已生、集智未生，見集滅道及修所斷諸不善心。何等未斷因？謂此俱有相應等法。何等已斷因？謂欲界系見苦所斷遍行隨眠及彼相應等法。集智已生、滅智未生，見滅道修所斷諸不善心。何等未斷因？謂此俱有相應等法。何等已斷因？謂欲界系遍行隨眠及彼相應等法。滅智已生、道智未生，見道修所斷諸不善心。何等未斷因？謂此俱有相應等法。何等已斷因？謂欲界系遍行隨眠及彼相應等法。若見圓滿世尊弟子，未離欲界貪，修所斷諸不善心。何等未斷因？謂此俱有相應等法。何等已斷因？謂欲界系遍行隨眠及彼相應等法，是名已斷為因及未斷為因其體未斷。諸欲界繫有覆無記心，若體已斷，已斷為因耶？或體已斷已斷為因，或體已斷已斷為因及未斷為因。其體已斷已斷為因者，謂未離欲界貪，集智已生、滅智未生，諸欲界
【現代漢語翻譯】 現代漢語譯本： 已離欲界貪（指對欲界事物的貪戀），但未離嗔恚等不善心；已離嗔恚等不善心，但未離無貪等不善心；已離無貪等不善心，這稱為已斷為因，其本體已斷。已斷為因及未斷為因，其本體已斷的情況是：未離欲界貪時，生起了苦智，但集智尚未生起，這是指見苦所斷的各種不善心。 什麼是已斷因？是指與這些不善心同時生起的相應法等。什麼是未斷因？是指欲界系中見集所斷的遍行隨眠（煩惱的潛在狀態）以及與它們相應的法等。這稱為已斷為因及未斷為因，其本體已斷。 已斷為因及未斷為因，其本體未斷的情況是：未離欲界貪時，生起了苦智，但集智尚未生起，這是指見集、見滅、見道以及修所斷的各種不善心。什麼是未斷因？是指與這些不善心同時生起的相應法等。什麼是已斷因？是指欲界系中見苦所斷的遍行隨眠以及與它們相應的法等。 集智已生起，但滅智尚未生起，這是指見滅、見道以及修所斷的各種不善心。什麼是未斷因？是指與這些不善心同時生起的相應法等。什麼是已斷因？是指欲界系中的遍行隨眠以及與它們相應的法等。 滅智已生起，但道智尚未生起，這是指見道以及修所斷的各種不善心。什麼是未斷因？是指與這些不善心同時生起的相應法等。什麼是已斷因？是指欲界系中的遍行隨眠以及與它們相應的法等。 如果見到了圓滿的世尊弟子，但尚未離欲界貪，這是指修所斷的各種不善心。什麼是未斷因？是指與這些不善心同時生起的相應法等。什麼是已斷因？是指欲界系中的遍行隨眠以及與它們相應的法等。這稱為已斷為因及未斷為因，其本體未斷。 對於欲界系的有覆無記心（指既非善也非惡，但被無明覆蓋的心），如果其本體已斷，那麼是已斷為因嗎？或者其本體已斷，是已斷為因；或者其本體已斷，是已斷為因及未斷為因。其本體已斷，是已斷為因的情況是：未離欲界貪時，集智已生起，但滅智尚未生起，這是指欲界
【English Translation】 English version: Having departed from desire realm greed (referring to attachment to things in the desire realm), but not having departed from unwholesome minds such as anger; having departed from unwholesome minds such as anger, but not having departed from unwholesome minds such as non-greed; having departed from unwholesome minds such as non-greed, this is called 'already severed as the cause,' its entity is already severed. The case where 'already severed as the cause' and 'not yet severed as the cause,' its entity is already severed, is: when not having departed from desire realm greed, the knowledge of suffering has arisen, but the knowledge of origination has not yet arisen, this refers to the various unwholesome minds severed by seeing suffering. What is the 'already severed cause'? It refers to the co-arisen corresponding dharmas, etc. What is the 'not yet severed cause'? It refers to the pervasive latent tendencies (potential states of affliction) severed by seeing origination in the desire realm, and their corresponding dharmas, etc. This is called 'already severed as the cause' and 'not yet severed as the cause,' its entity is already severed. The case where 'already severed as the cause' and 'not yet severed as the cause,' its entity is not yet severed, is: when not having departed from desire realm greed, the knowledge of suffering has arisen, but the knowledge of origination has not yet arisen, this refers to the various unwholesome minds severed by seeing origination, seeing cessation, seeing the path, and by cultivation. What is the 'not yet severed cause'? It refers to the co-arisen corresponding dharmas, etc. What is the 'already severed cause'? It refers to the pervasive latent tendencies severed by seeing suffering in the desire realm, and their corresponding dharmas, etc. The knowledge of origination has arisen, but the knowledge of cessation has not yet arisen, this refers to the various unwholesome minds severed by seeing cessation, seeing the path, and by cultivation. What is the 'not yet severed cause'? It refers to the co-arisen corresponding dharmas, etc. What is the 'already severed cause'? It refers to the pervasive latent tendencies in the desire realm, and their corresponding dharmas, etc. The knowledge of cessation has arisen, but the knowledge of the path has not yet arisen, this refers to the various unwholesome minds severed by seeing the path and by cultivation. What is the 'not yet severed cause'? It refers to the co-arisen corresponding dharmas, etc. What is the 'already severed cause'? It refers to the pervasive latent tendencies in the desire realm, and their corresponding dharmas, etc. If one sees a fully accomplished disciple of the World Honored One, but has not yet departed from desire realm greed, this refers to the various unwholesome minds severed by cultivation. What is the 'not yet severed cause'? It refers to the co-arisen corresponding dharmas, etc. What is the 'already severed cause'? It refers to the pervasive latent tendencies in the desire realm, and their corresponding dharmas, etc. This is called 'already severed as the cause' and 'not yet severed as the cause,' its entity is not yet severed. Regarding the obscured and indeterminate mind (referring to a mind that is neither good nor evil, but is covered by ignorance) of the desire realm, if its entity is already severed, then is it 'already severed as the cause'? Or its entity is already severed, and it is 'already severed as the cause'; or its entity is already severed, and it is 'already severed as the cause' and 'not yet severed as the cause.' The case where its entity is already severed, and it is 'already severed as the cause' is: when not having departed from desire realm greed, the knowledge of origination has arisen, but the knowledge of cessation has not yet arisen, this refers to the desire realm
繫有覆無記心；滅智已生、道智未生，諸欲界繫有覆無記心。若見圓滿世尊弟子，未離欲界貪，諸欲界繫有覆無記心；已離欲界貪，未離色界貪，諸欲界繫有覆無記心；已離色界貪，未離無色界貪，諸欲界繫有覆無記心；已離無色界貪，諸欲界繫有覆無記心，是名其體已斷已斷為因。其體已斷已斷為因及未斷為因者，謂未離欲界貪，苦智已生、集智未生，諸欲界系見苦所斷有覆無記心。何等已斷因？謂此俱有相應等法。何等未斷因？謂欲界系見集所斷遍行隨眠及彼相應等法，是名體已斷已斷為因及未斷為因。設已斷為因，其體已斷耶？曰：如是。諸欲界系無覆無記心，若體已斷，已斷為因耶？曰：如是。設已斷為因，其體已斷耶？謂除隨眠所感異熟，余欲界系無覆無記心。已斷為因，其體已斷耶？曰：如是。隨眠所感諸異熟心，或已斷為因其體已斷，或已斷為因及未斷為因其體未斷。已斷為因其體已斷者，謂已離欲界貪，未離色界貪，隨眠所感諸異熟心；已離色界貪，未離無色界貪，隨眠所感諸異熟心；已離無色界貪，隨眠所感諸異熟心，是名已斷為因其體已斷。已斷為因及未斷為因其體未斷者，謂未離欲界貪，苦智已生、集智未生，見苦所斷隨眠所感諸異熟心。何等未斷因？謂此俱有相應等法。何等已斷因？謂見苦
【現代漢語翻譯】 現代漢語譯本 繫有覆無記心：指滅盡智已生起、道智尚未生起時，所有欲界所繫的有覆無記心。 若見到圓滿世尊的弟子，尚未斷離欲界貪慾，則其所有欲界所繫的有覆無記心；已經斷離欲界貪慾，但尚未斷離色界貪慾，則其所有欲界所繫的有覆無記心；已經斷離色界貪慾，但尚未斷離無色界貪慾，則其所有欲界所繫的有覆無記心；已經斷離無色界貪慾，則其所有欲界所繫的有覆無記心，這被稱為其自體已經斷除，並且是以已斷除之法為因。 其自體已經斷除，並且是以已斷除之法為因，以及未斷除之法為因的情況是指：尚未斷離欲界貪慾，苦智已經生起、集智尚未生起時，所有欲界所繫見苦所斷的有覆無記心。 什麼是以已斷除之法為因？指與此心俱生、相應等法。 什麼是未斷除之法為因？指欲界所繫見集所斷的遍行隨眠（Paryavasthana，煩惱的潛在狀態）以及與它們相應的法，這被稱為自體已經斷除，並且是以已斷除之法為因，以及未斷除之法為因。 假設是以已斷除之法為因，那麼其自體已經斷除了嗎？回答：是的。 所有欲界所繫的無覆無記心，如果是自體已經斷除，那麼是以已斷除之法為因嗎？回答：是的。 假設是以已斷除之法為因，那麼其自體已經斷除了嗎？指除了隨眠所感的異熟果報之外，其餘的欲界所繫的無覆無記心。 以已斷除之法為因，那麼其自體已經斷除了嗎？回答：是的。 隨眠所感的各種異熟果報心，或者是以已斷除之法為因，其自體已經斷除；或者是以已斷除之法為因，以及未斷除之法為因，其自體尚未斷除。 以已斷除之法為因，其自體已經斷除的情況是指：已經斷離欲界貪慾，但尚未斷離色界貪慾，隨眠所感的各種異熟果報心；已經斷離色界貪慾，但尚未斷離無色界貪慾，隨眠所感的各種異熟果報心；已經斷離無色界貪慾，隨眠所感的各種異熟果報心，這被稱為以已斷除之法為因，其自體已經斷除。 以已斷除之法為因，以及未斷除之法為因，其自體尚未斷除的情況是指：尚未斷離欲界貪慾，苦智已經生起、集智尚未生起時，見苦所斷的隨眠所感的各種異熟果報心。 什麼是未斷除之法為因？指與此心俱生、相應等法。 什麼是以已斷除之法為因？指見苦...
【English Translation】 English version It is related to the obscured indeterminate mind: It refers to all obscured indeterminate minds associated with the desire realm when the knowledge of cessation has arisen, but the knowledge of the path has not yet arisen. If one sees a disciple of the perfectly enlightened World Honored One who has not yet detached from desire realm greed, then all their obscured indeterminate minds associated with the desire realm; having detached from desire realm greed, but not yet detached from form realm greed, then all their obscured indeterminate minds associated with the desire realm; having detached from form realm greed, but not yet detached from formless realm greed, then all their obscured indeterminate minds associated with the desire realm; having detached from formless realm greed, then all their obscured indeterminate minds associated with the desire realm, this is called its entity having been severed, and it is caused by what has been severed. The situation where its entity has been severed, and it is caused by what has been severed, as well as what has not been severed, refers to: not yet having detached from desire realm greed, when the knowledge of suffering has arisen, but the knowledge of origination has not yet arisen, all obscured indeterminate minds associated with the desire realm that are severed by seeing suffering. What is caused by what has been severed? It refers to the co-existent, corresponding dharmas, etc., with this mind. What is caused by what has not been severed? It refers to the pervasive latent afflictions (Paryavasthana, potential states of affliction) severed by seeing origination in the desire realm, and the dharmas corresponding to them. This is called the entity having been severed, and it is caused by what has been severed, as well as what has not been severed. Suppose it is caused by what has been severed, then has its entity been severed? Answer: Yes. All unobscured indeterminate minds associated with the desire realm, if the entity has been severed, then is it caused by what has been severed? Answer: Yes. Suppose it is caused by what has been severed, then has its entity been severed? It refers to the remaining unobscured indeterminate minds associated with the desire realm, except for the resultant effects caused by latent afflictions. Is it caused by what has been severed, then has its entity been severed? Answer: Yes. The various resultant minds caused by latent afflictions, either are caused by what has been severed, and their entity has been severed; or are caused by what has been severed, as well as what has not been severed, and their entity has not been severed. The situation where it is caused by what has been severed, and its entity has been severed, refers to: having detached from desire realm greed, but not yet detached from form realm greed, the various resultant minds caused by latent afflictions; having detached from form realm greed, but not yet detached from formless realm greed, the various resultant minds caused by latent afflictions; having detached from formless realm greed, the various resultant minds caused by latent afflictions. This is called being caused by what has been severed, and its entity has been severed. The situation where it is caused by what has been severed, as well as what has not been severed, and its entity has not been severed, refers to: not yet having detached from desire realm greed, when the knowledge of suffering has arisen, but the knowledge of origination has not yet arisen, the various resultant minds caused by latent afflictions that are severed by seeing suffering. What is caused by what has not been severed? It refers to the co-existent, corresponding dharmas, etc., with this mind. What is caused by what has been severed? It refers to seeing suffering...
所斷諸隨眠等，能感如是諸異熟心。集智已生、滅智未生，見苦集所斷隨眠所感諸異熟心。何等未斷因？謂此俱有相應等法。何等已斷因？謂見苦集所斷諸隨眠等，能感如是諸異熟心。滅智已生、道智未生，見苦集滅所斷隨眠所感諸異熟心，何等未斷因？謂此俱有相應等法。何等已斷因？謂見苦集滅所斷諸隨眠等，能感如是諸異熟心。若見圓滿世尊弟子，未離欲界貪，諸見所斷隨眠所感諸異熟心。何等未斷因？謂此俱有相應等法。何等已斷因？謂見所斷諸隨眠等，能感如是諸異熟心，是名已斷為因及未斷為因其體未斷。諸色界系善心，若體已斷，已斷為因耶？曰：如是。設已斷為因，其體已斷耶？曰：如是。諸色界繫有覆無記心，若體已斷，已斷為因耶？或體已斷已斷為因，或體已斷已斷為因及未斷為因。其體已斷已斷為因者，謂未離色界貪，集類智已生、滅類智未生，諸色界系見苦集所斷有覆無記心；滅類智已生、道類智未生，諸色界系見苦集滅所斷有覆無記心。若見圓滿世尊弟子，未離色界貪，諸色界系見所斷有覆無記心；已離色界貪，未離無色界貪，諸色界繫有覆無記心；已離無色界貪，諸色界繫有覆無記心，是名體已斷已斷為因。其體已斷已斷為因及未斷為因者，謂未離色界貪，苦類智已生、集類智未生，諸
【現代漢語翻譯】 現代漢語譯本 所斷的各種隨眠（隨眠：煩惱的潛在形式）等，能夠感生像這樣的各種異熟心（異熟心：由業力產生的果報之心）。集智（集智：瞭解苦的根源的智慧）已經生起、滅智（滅智：瞭解苦的止息的智慧）尚未生起時，由見苦、見集所斷的隨眠所感生的各種異熟心。什麼是未斷的因？是指與此俱有的相應等法。什麼是已斷的因？是指見苦、見集所斷的各種隨眠等，能夠感生像這樣的各種異熟心。滅智已經生起、道智（道智：瞭解達到苦的止息的道路的智慧）尚未生起時，由見苦、見集、見滅所斷的隨眠所感生的各種異熟心，什麼是未斷的因？是指與此俱有的相應等法。什麼是已斷的因？是指見苦、見集、見滅所斷的各種隨眠等，能夠感生像這樣的各種異熟心。如果見到圓滿的世尊弟子，尚未脫離欲界貪，由諸見所斷的隨眠所感生的各種異熟心。什麼是未斷的因？是指與此俱有的相應等法。什麼是已斷的因？是指見所斷的各種隨眠等，能夠感生像這樣的各種異熟心，這稱為已斷為因以及未斷為因，但其體性尚未斷除。各種色界（色界：佛教宇宙觀中的一個層次，高於欲界，居住者沒有強烈的慾望）的善心，如果其體性已經斷除，是已斷為因嗎？回答：是的。假設是已斷為因，其體性已經斷除嗎？回答：是的。各種色界的有覆無記心（有覆無記心：一種既非善也非惡，但被煩惱覆蓋的心），如果其體性已經斷除，是已斷為因嗎？或者其體性已經斷除且是已斷為因，或者其體性已經斷除且是已斷為因以及未斷為因。其體性已經斷除且是已斷為因的情況，是指尚未脫離色界貪，集類智（集類智：對特定型別的苦的根源的瞭解）已經生起、滅類智（滅類智：對特定型別的苦的止息的瞭解）尚未生起時，各種色界的見苦、見集所斷的有覆無記心；滅類智已經生起、道類智（道類智：對特定型別的達到苦的止息的道路的瞭解）尚未生起時，各種色界的見苦、見集、見滅所斷的有覆無記心。如果見到圓滿的世尊弟子，尚未脫離色界貪，各種色界的見所斷的有覆無記心；已經脫離色界貪，尚未脫離無色界（無色界：佛教宇宙觀中的一個層次，高於色界，居住者沒有物質形體）貪，各種色界的有覆無記心；已經脫離無色界貪，各種色界的有覆無記心，這稱為體性已斷且是已斷為因。其體性已經斷除且是已斷為因以及未斷為因的情況，是指尚未脫離色界貪，苦類智（苦類智：對特定型別的苦的瞭解）已經生起、集類智尚未生起時，各種
【English Translation】 English version The severed latent tendencies (Sleeper/Latent tendencies: potential forms of afflictions), etc., are capable of producing such resultant minds (Resultant minds: minds that are the result of karma). When the knowledge of origination (Knowledge of origination: wisdom that understands the origin of suffering) has arisen and the knowledge of cessation (Knowledge of cessation: wisdom that understands the cessation of suffering) has not yet arisen, the resultant minds are produced by the latent tendencies severed by seeing suffering and seeing origination. What are the unsevered causes? These refer to the co-existent, associated, and other such phenomena. What are the severed causes? These refer to the latent tendencies severed by seeing suffering and seeing origination, etc., which are capable of producing such resultant minds. When the knowledge of cessation has arisen and the knowledge of the path (Knowledge of the path: wisdom that understands the path to the cessation of suffering) has not yet arisen, the resultant minds are produced by the latent tendencies severed by seeing suffering, seeing origination, and seeing cessation. What are the unsevered causes? These refer to the co-existent, associated, and other such phenomena. What are the severed causes? These refer to the latent tendencies severed by seeing suffering, seeing origination, and seeing cessation, etc., which are capable of producing such resultant minds. If one sees a fully accomplished disciple of the World Honored One who has not yet departed from desire realm (Desire realm: a level in Buddhist cosmology, characterized by strong desires) attachment, the resultant minds are produced by the latent tendencies severed by views. What are the unsevered causes? These refer to the co-existent, associated, and other such phenomena. What are the severed causes? These refer to the latent tendencies severed by views, etc., which are capable of producing such resultant minds. This is called 'severed as a cause' and 'unsevered as a cause,' but its essence has not yet been severed. Various wholesome minds of the form realm (Form realm: a level in Buddhist cosmology, higher than the desire realm, whose inhabitants do not have strong desires), if their essence has been severed, are they 'severed as a cause'? Answer: Yes. Supposing it is 'severed as a cause,' has its essence been severed? Answer: Yes. Various obscured-unspecified minds (Obscured-unspecified minds: minds that are neither good nor bad, but are covered by afflictions) of the form realm, if their essence has been severed, are they 'severed as a cause'? Either their essence has been severed and is 'severed as a cause,' or their essence has been severed and is 'severed as a cause' and 'unsevered as a cause.' The case where their essence has been severed and is 'severed as a cause' refers to when one has not yet departed from form realm attachment, the knowledge of origination-category (Knowledge of origination-category: understanding of the origin of a specific type of suffering) has arisen, and the knowledge of cessation-category (Knowledge of cessation-category: understanding of the cessation of a specific type of suffering) has not yet arisen, the obscured-unspecified minds of the form realm severed by seeing suffering and seeing origination; when the knowledge of cessation-category has arisen and the knowledge of path-category (Knowledge of path-category: understanding of the path to the cessation of a specific type of suffering) has not yet arisen, the obscured-unspecified minds of the form realm severed by seeing suffering, seeing origination, and seeing cessation. If one sees a fully accomplished disciple of the World Honored One who has not yet departed from form realm attachment, the obscured-unspecified minds of the form realm severed by views; having departed from form realm attachment but not yet departed from formless realm (Formless realm: a level in Buddhist cosmology, higher than the form realm, whose inhabitants do not have material form) attachment, the obscured-unspecified minds of the form realm; having departed from formless realm attachment, the obscured-unspecified minds of the form realm. This is called 'essence severed and severed as a cause.' The case where their essence has been severed and is 'severed as a cause' and 'unsevered as a cause' refers to when one has not yet departed from form realm attachment, the knowledge of suffering-category (Knowledge of suffering-category: understanding of a specific type of suffering) has arisen, and the knowledge of origination-category has not yet arisen, various
色界系見苦所斷有覆無記心。何等已斷因？謂此俱有相應等法。何等未斷因？謂色界系見集所斷遍行隨眠及彼相應等法，是名體已斷已斷為因及未斷為因。設已斷為因，其體已斷耶？或已斷為因其體已斷，或已斷為因及未斷為因其體已斷，或已斷為因及未斷為因其體未斷。已斷為因其體已斷者，謂未離色界貪，集類智已生、滅類智未生，諸色界系見苦集所斷有覆無記心。滅類智已生、道類智未生，諸色界系見苦集滅所斷有覆無記心。若見圓滿世尊弟子，未離色界貪，諸色界系見所斷有覆無記心；已離色界貪，未離無色界貪，諸色界繫有覆無記心；已離無色界貪，諸色界繫有覆無記心，是名已斷為因其體已斷。已斷為因及未斷為因其體已斷者，謂未離色界貪，苦類智已生、集類智未生，諸色界系見苦所斷有覆無記心。何等已斷因？謂此俱有相應等法。何等未斷因？謂色界系見集所斷遍行隨眠及彼相應等法，是名已斷為因及未斷為因其體已斷。已斷為因及未斷為因其體未斷者，謂未離色界貪，苦類智已生、集類智未生，諸色界系見集滅道及修所斷有覆無記心。何等未斷因？謂此俱有相應等法。何等已斷因？謂色界系見苦所斷遍行隨眠及彼相應等法。集類智已生、滅類智未生，諸色界系見滅道修所斷有覆無記心。何等未斷因
【現代漢語翻譯】 現代漢語譯本： 系屬於見苦所斷的有覆無記心，哪些是已經斷除的因？是指與此心俱有的相應等法。哪些是尚未斷除的因？是指系屬於見集所斷的遍行隨眠（Anusaya，潛在的煩惱）以及與它們相應的法，這被稱為體已斷，已斷為因，以及未斷為因。假設已斷為因，它的本體已經斷除了嗎？或者已斷為因，它的本體已經斷除；或者已斷為因及未斷為因，它的本體已經斷除；或者已斷為因及未斷為因，它的本體尚未斷除。 已斷為因，其體已斷的情況是：未離貪慾者，生起了集類智（Samudaya-dharma-jnana），但尚未生起滅類智（Nirodha-dharma-jnana），這些屬於繫縛于見苦和見集所斷的有覆無記心。生起了滅類智，但尚未生起道類智（Marga-dharma-jnana），這些屬於繫縛于見苦、見集和見滅所斷的有覆無記心。如果見地圓滿的世尊弟子，尚未離貪慾，這些屬於繫縛于見所斷的有覆無記心；已經離貪慾，但尚未離無貪（Araga，無貪），這些屬於繫縛的有覆無記心；已經離無貪，這些屬於繫縛的有覆無記心，這被稱為已斷為因，其體已斷。 已斷為因及未斷為因，其體已斷的情況是：未離貪慾者，生起了苦類智（Dukkha-dharma-jnana），但尚未生起集類智，這些屬於繫縛于見苦所斷的有覆無記心。哪些是已經斷除的因？是指與此心俱有的相應等法。哪些是尚未斷除的因？是指繫縛于見集所斷的遍行隨眠以及與它們相應的法，這被稱為已斷為因及未斷為因，其體已斷。 已斷為因及未斷為因，其體未斷的情況是：未離貪慾者，生起了苦類智，但尚未生起集類智，這些屬於繫縛于見集、見滅、見道以及修所斷的有覆無記心。哪些是尚未斷除的因？是指與此心俱有的相應等法。哪些是已經斷除的因？是指繫縛于見苦所斷的遍行隨眠以及與它們相應的法。生起了集類智，但尚未生起滅類智，這些屬於繫縛于見滅、見道和修所斷的有覆無記心。哪些是尚未斷除的因？
【English Translation】 English version: The obscured and indeterminate mind associated with what is abandoned by seeing suffering: What are the causes that have already been abandoned? These are the co-existent, corresponding dharmas, and so on. What are the causes that have not yet been abandoned? These are the pervasive latent tendencies (Anusaya, underlying defilements) associated with what is abandoned by seeing origination, and the corresponding dharmas, and so on. This is called the entity already abandoned, with causes already abandoned and causes not yet abandoned. Supposing the cause is already abandoned, is its entity already abandoned? Either the cause is already abandoned and its entity is already abandoned, or the cause is already abandoned and not yet abandoned and its entity is already abandoned, or the cause is already abandoned and not yet abandoned and its entity is not yet abandoned. The case where the cause is already abandoned and its entity is already abandoned is: For those who have not departed from desire, the knowledge of the dharma of origination (Samudaya-dharma-jnana) has arisen, but the knowledge of the dharma of cessation (Nirodha-dharma-jnana) has not yet arisen; these belong to the obscured and indeterminate mind associated with what is abandoned by seeing suffering and seeing origination. The knowledge of the dharma of cessation has arisen, but the knowledge of the dharma of the path (Marga-dharma-jnana) has not yet arisen; these belong to the obscured and indeterminate mind associated with what is abandoned by seeing suffering, seeing origination, and seeing cessation. If a disciple of the World-Honored One has complete vision, but has not departed from desire, these belong to the obscured and indeterminate mind associated with what is abandoned by seeing; having departed from desire, but not yet departed from non-desire (Araga, non-attachment), these belong to the obscured and indeterminate mind associated with attachment; having departed from non-desire, these belong to the obscured and indeterminate mind associated with attachment. This is called the cause already abandoned, and its entity already abandoned. The case where the cause is already abandoned and not yet abandoned, and its entity is already abandoned is: For those who have not departed from desire, the knowledge of the dharma of suffering (Dukkha-dharma-jnana) has arisen, but the knowledge of the dharma of origination has not yet arisen; these belong to the obscured and indeterminate mind associated with what is abandoned by seeing suffering. What are the causes that have already been abandoned? These are the co-existent, corresponding dharmas, and so on. What are the causes that have not yet been abandoned? These are the pervasive latent tendencies associated with what is abandoned by seeing origination, and the corresponding dharmas, and so on. This is called the cause already abandoned and not yet abandoned, and its entity already abandoned. The case where the cause is already abandoned and not yet abandoned, and its entity is not yet abandoned is: For those who have not departed from desire, the knowledge of the dharma of suffering has arisen, but the knowledge of the dharma of origination has not yet arisen; these belong to the obscured and indeterminate mind associated with what is abandoned by seeing origination, seeing cessation, seeing the path, and what is abandoned by cultivation. What are the causes that have not yet been abandoned? These are the co-existent, corresponding dharmas, and so on. What are the causes that have already been abandoned? These are the pervasive latent tendencies associated with what is abandoned by seeing suffering, and the corresponding dharmas, and so on. The knowledge of the dharma of origination has arisen, but the knowledge of the dharma of cessation has not yet arisen; these belong to the obscured and indeterminate mind associated with what is abandoned by seeing cessation, seeing the path, and what is abandoned by cultivation. What are the causes that have not yet been abandoned?
？謂此俱有相應等法。何等已斷因？謂色界系遍行隨眠及彼相應等法。滅類智已生、道類智未生，諸色界系見道修所斷有覆無記心。何等已斷因？謂此俱有相應等法。何等已斷因？謂色界系遍行隨眠及彼相應等法。若見圓滿世尊弟子，未離色界貪，諸色界系修所斷有覆無記心。何等未斷因？謂此俱有相應等法。何等已斷因？謂色界系遍行隨眠及彼相應等法。是名已斷為因及未斷為因其體未斷。諸色界系無覆無記心，若體已斷，已斷為因耶？曰：如是。設已斷為因，其體已斷耶？曰：如是。諸無色界系善心，若體已斷，已斷為因耶？曰：如是。設已斷為因，其體已斷耶？曰：如是。諸無色界繫有覆無記心，若體已斷，已斷為因耶？或體已斷已斷為因，或體已斷已斷為因及未斷為因。其體已斷已斷為因者，謂集類智已生、滅類智未生，諸無色界系見苦集所斷有覆無記心；滅類智已生、道類智未生，諸無色界系見苦集滅所斷無覆無記心。若見圓滿世尊弟子，未離無色界貪，諸無色界系見所斷有覆無記心；已離無色界貪，諸無色界繫有覆無記心。是名體已斷已斷為因。其體已斷已斷為因及未斷為因者，謂苦類智已生、集類智未生，諸無色界系見苦所斷有覆無記心。何等已斷因？謂此俱有相應等法。何等未斷因？謂無色界系見集
【現代漢語翻譯】 現代漢語譯本 ？什麼是已斷為因的俱有相應等法？是指系（Bhava，有）遍行隨眠（Anusaya，潛在的煩惱）以及與它們相應的法。滅類智（Nirodha-jñāna-kṣānti，滅盡智）已生起，道類智（Mārga-jñāna-kṣānti，道智）未生起時，那些系見道（Darśana-mārga，見道）和修道（Bhāvanā-mārga，修道）所斷的有覆無記心（Sāsrava-avyākṛta，有煩惱的無記心）。什麼是已斷因？是指與此俱有的相應等法。什麼是已斷因？是指系遍行隨眠以及與它們相應的法。如果一位見地圓滿的世尊弟子，尚未脫離貪（Bhava-rāga，對存在的貪慾），那麼，那些系修道所斷的有覆無記心。什麼屬於未斷因？是指與此俱有的相應等法。什麼屬於已斷因？是指系遍行隨眠以及與它們相應的法。這被稱為已斷為因，而其自體尚未斷除。 那些系無覆無記心（Anāsrava-avyākṛta，無煩惱的無記心），如果自體已經斷除，那麼它們是已斷為因嗎？回答：是的。如果已斷為因，那麼其自體已經斷除嗎？回答：是的。那些無系（Abhava，非有）善心，如果自體已經斷除，那麼它們是已斷為因嗎？回答：是的。如果已斷為因，那麼其自體已經斷除嗎？回答：是的。那些無繫有覆無記心，如果自體已經斷除，那麼它們是已斷為因嗎？或者自體已斷是已斷為因，或者自體已斷是已斷為因以及未斷為因。自體已斷是已斷為因的情況，是指集類智（Samudaya-jñāna-kṣānti，集智）已生起，滅類智未生起時，那些無系見苦（Dukkha，苦）和見集（Samudaya，集）所斷的有覆無記心；滅類智已生起，道類智未生起時，那些無系見苦、見集、見滅（Nirodha，滅）所斷的無覆無記心。如果一位見地圓滿的世尊弟子，尚未脫離無貪，那麼，那些無系見所斷的有覆無記心；已經脫離無貪，那麼，那些無繫有覆無記心。這被稱為自體已斷是已斷為因。自體已斷是已斷為因以及未斷為因的情況，是指苦類智（Dukkha-jñāna-kṣānti，苦智）已生起，集類智未生起時，那些無系見苦所斷的有覆無記心。什麼是已斷因？是指與此俱有的相應等法。什麼是未斷因？是指無**系見集
【English Translation】 English version What are the co-existent and associated dharmas that have 'already been severed' as their cause? They are the Bhava (existence)-related pervasive Anusayas (latent defilements) and their associated dharmas. When Nirodha-jñāna-kṣānti (knowledge of cessation) has arisen, and Mārga-jñāna-kṣānti (knowledge of the path) has not yet arisen, those Bhava-related minds that are obscured and indeterminate, severed by Darśana-mārga (path of seeing) and Bhāvanā-mārga (path of cultivation). What is the cause that has already been severed? It refers to the co-existent and associated dharmas. What is the cause that has already been severed? It refers to the Bhava-related pervasive Anusayas and their associated dharmas. If a disciple of the Blessed One is perfect in view, but has not yet detached from Bhava-rāga (craving for existence), then those Bhava-related obscured and indeterminate minds severed by Bhāvanā-mārga. What belongs to the cause that has not yet been severed? It refers to the co-existent and associated dharmas. What belongs to the cause that has already been severed? It refers to the Bhava-related pervasive Anusayas and their associated dharmas. This is called 'already severed' as the cause, while its own nature has not yet been severed. Those Abhava (non-existence)-related minds that are unobscured and indeterminate, if their own nature has already been severed, are they 'already severed' as the cause? Answer: Yes. If 'already severed' as the cause, then has its own nature already been severed? Answer: Yes. Those Abhava-related wholesome minds, if their own nature has already been severed, are they 'already severed' as the cause? Answer: Yes. If 'already severed' as the cause, then has its own nature already been severed? Answer: Yes. Those Abhava-related obscured and indeterminate minds, if their own nature has already been severed, are they 'already severed' as the cause? Or, its own nature has been severed and is 'already severed' as the cause, or its own nature has been severed and is 'already severed' as the cause and 'not yet severed' as the cause. The case where its own nature has been severed and is 'already severed' as the cause refers to when Samudaya-jñāna-kṣānti (knowledge of the origin) has arisen, and Nirodha-jñāna-kṣānti has not yet arisen, those Abhava-related obscured and indeterminate minds severed by seeing Dukkha (suffering) and seeing Samudaya; when Nirodha-jñāna-kṣānti has arisen, and Mārga-jñāna-kṣānti has not yet arisen, those Abhava-related unobscured and indeterminate minds severed by seeing Dukkha, seeing Samudaya, and seeing Nirodha. If a disciple of the Blessed One is perfect in view, but has not yet detached from Abhava-rāga, then those Abhava-related obscured and indeterminate minds severed by seeing; having already detached from Abhava-rāga, then those Abhava-related obscured minds. This is called its own nature has been severed and is 'already severed' as the cause. The case where its own nature has been severed and is 'already severed' as the cause and 'not yet severed' as the cause refers to when Dukkha-jñāna-kṣānti (knowledge of suffering) has arisen, and Samudaya-jñāna-kṣānti has not yet arisen, those Abhava-related obscured and indeterminate minds severed by seeing Dukkha. What is the cause that has already been severed? It refers to the co-existent and associated dharmas. What is the cause that has not yet been severed? It refers to Abhava-related seeing Samudaya.
所斷遍行隨眠及彼相應等法。是名體已斷已斷為因及未斷為因。設已斷為因，其體已斷耶？或已斷為因其體已斷，或已斷為因及未斷為因其體已斷，或已斷為因及未斷為因其體未斷。已斷為因其體已斷者，謂集類智已生、滅類智未生，諸無色界系見苦集所斷有覆無記心；滅類智已生、道類智未生，諸無色界系見苦集滅所斷有覆無記心。若見圓滿世尊弟子，未離無色界貪，諸無色界系見所斷有覆無記心；已離無色界貪，諸無色界繫有覆無記心。是名已斷為因其體已斷。已斷為因及未斷為因其體已斷者，謂苦類智已生、集類智未生，諸無色界系見苦所斷有覆無記心。何等已斷因？謂此俱有相應等法。何等未斷因？謂無色界系見集所斷遍行隨眠及彼相應等法。是名已斷為因及未斷為因其體已斷。已斷為因及未斷為因其體未斷者，謂苦類智已生、集類智未生，諸無色界系見集滅道及修所斷有覆無記心。何等未斷因？謂無俱有相應等法。何等已斷因？謂無色界系見苦所斷遍行隨眠及彼相應等法。集類智已生、滅類智未生，諸無色界系見滅道修所斷有覆無記心。何等未斷因？謂此俱有相應等法。何等已斷因？謂無色界系遍行隨眠及彼相應等法。滅類智已生、道類智未生，諸無色界系見道修所斷有覆無記心。何等未斷因？謂此俱有相
【現代漢語翻譯】 現代漢語譯本： 所斷的遍行隨眠（Sarva-gāmin anusaya，隨一切道而行的煩惱）以及與它們相應的法，這被稱為本體已經斷除，已斷為因，以及未斷為因。假設以已斷為因，那麼它的本體已經斷除了嗎？或者說，已斷為因，它的本體也已斷除；或者說，已斷為因以及未斷為因，它的本體已經斷除；或者說，已斷為因以及未斷為因，它的本體尚未斷除。 已斷為因，其本體已斷的情況是：當集類智（Samudaya-anvaya-jñāna，觀察集諦的智慧）已經生起，而滅類智（Nirodha-anvaya-jñāna，觀察滅諦的智慧）尚未生起時，那些與無色界（Arūpadhātu）相應的，見苦諦和集諦所斷的有覆無記心（Sāvaraṇa-avyākṛta-citta，有煩惱覆蓋的無記心）；當滅類智已經生起，而道類智（Mārga-anvaya-jñāna，觀察道諦的智慧）尚未生起時，那些與無色界相應的，見苦諦、集諦和滅諦所斷的有覆無記心。如果一位見地圓滿的世尊弟子，尚未斷離對無色界的貪慾，那麼那些與無色界相應的，見所斷的有覆無記心；如果已經斷離對無色界的貪慾，那麼那些與無色界相應的有覆無記心。這被稱為已斷為因，其本體已斷。 已斷為因以及未斷為因，其本體已斷的情況是：當苦類智（Dukkha-anvaya-jñāna，觀察苦諦的智慧）已經生起，而集類智尚未生起時，那些與無色界相應的，見苦諦所斷的有覆無記心。什麼是已斷的因？就是與此俱有的相應等法。什麼是未斷的因？就是與無色界相應的，見集諦所斷的遍行隨眠以及與它們相應的法。這被稱為已斷為因以及未斷為因，其本體已斷。 已斷為因以及未斷為因，其本體未斷的情況是：當苦類智已經生起，而集類智尚未生起時，那些與無色界相應的，見集諦、滅諦、道諦以及修所斷的有覆無記心。什麼是未斷的因？就是與此俱有的相應等法。什麼是已斷的因？就是與無色界相應的，見苦諦所斷的遍行隨眠以及與它們相應的法。當集類智已經生起，而滅類智尚未生起時，那些與無色界相應的，見滅諦、道諦以及修所斷的有覆無記心。什麼是未斷的因？就是與此俱有的相應等法。什麼是已斷的因？就是與無色界相應的遍行隨眠以及與它們相應的法。當滅類智已經生起，而道類智尚未生起時，那些與無色界相應的，見道諦、修所斷的有覆無記心。什麼是未斷的因？就是與此俱有的相應等法。
【English Translation】 English version: The pervasive latent tendencies (Sarva-gāmin anusaya) that are severed, and the associated dharmas (phenomena). This is called the entity already severed, with 'already severed' as the cause, and 'not yet severed' as the cause. Supposing 'already severed' is the cause, is its entity already severed? Or is it that 'already severed' is the cause, and its entity is already severed; or 'already severed' and 'not yet severed' are the cause, and its entity is already severed; or 'already severed' and 'not yet severed' are the cause, and its entity is not yet severed. When 'already severed' is the cause, and its entity is already severed: this refers to when the knowledge of the category of arising (Samudaya-anvaya-jñāna) has arisen, but the knowledge of the category of cessation (Nirodha-anvaya-jñāna) has not yet arisen, all the obscured and indeterminate minds (Sāvaraṇa-avyākṛta-citta) associated with the Formless Realm (Arūpadhātu), severed by seeing suffering and arising; when the knowledge of the category of cessation has arisen, but the knowledge of the category of the path (Mārga-anvaya-jñāna) has not yet arisen, all the obscured and indeterminate minds associated with the Formless Realm, severed by seeing suffering, arising, and cessation. If a disciple of the World-Honored One with complete view has not yet departed from the desire for the Formless Realm, then all the obscured and indeterminate minds associated with the Formless Realm, severed by seeing; if they have already departed from the desire for the Formless Realm, then all the obscured and indeterminate minds associated with the Formless Realm. This is called 'already severed' as the cause, and its entity is already severed. When 'already severed' and 'not yet severed' are the cause, and its entity is already severed: this refers to when the knowledge of the category of suffering (Dukkha-anvaya-jñāna) has arisen, but the knowledge of the category of arising has not yet arisen, all the obscured and indeterminate minds associated with the Formless Realm, severed by seeing suffering. What is the 'already severed' cause? It is the co-existent associated dharmas. What is the 'not yet severed' cause? It is the pervasive latent tendencies associated with the Formless Realm, severed by seeing arising, and the associated dharmas. This is called 'already severed' and 'not yet severed' as the cause, and its entity is already severed. When 'already severed' and 'not yet severed' are the cause, and its entity is not yet severed: this refers to when the knowledge of the category of suffering has arisen, but the knowledge of the category of arising has not yet arisen, all the obscured and indeterminate minds associated with the Formless Realm, severed by seeing arising, cessation, the path, and cultivation. What is the 'not yet severed' cause? It is the co-existent associated dharmas. What is the 'already severed' cause? It is the pervasive latent tendencies associated with the Formless Realm, severed by seeing suffering, and the associated dharmas. When the knowledge of the category of arising has arisen, but the knowledge of the category of cessation has not yet arisen, all the obscured and indeterminate minds associated with the Formless Realm, severed by seeing cessation, the path, and cultivation. What is the 'not yet severed' cause? It is the co-existent associated dharmas. What is the 'already severed' cause? It is the pervasive latent tendencies associated with the Formless Realm, and the associated dharmas. When the knowledge of the category of cessation has arisen, but the knowledge of the category of the path has not yet arisen, all the obscured and indeterminate minds associated with the Formless Realm, severed by seeing the path and cultivation. What is the 'not yet severed' cause? It is the co-existent associated dharmas.
應等法。何等已斷因？謂無色界系遍行隨眠及彼相應等法。若見圓滿世尊弟子，未離無色界貪，諸無色界系修所斷有覆無記心。何等未斷因？謂此俱有相應等法。何等已斷因？謂無色界系遍行隨眠及彼相應等法。是名已斷為因及未斷為因其體未斷。諸無色界系無覆無記心，若體已斷，已斷為因耶？曰：如是。設已斷為因，其體已斷耶？曰：如是。
有十五心，謂欲界繫有五心、色界繫有五心、無色界繫有五心。如是十五心，或過去或未來或現在。云何欲界繫有五心？謂欲界系見苦所斷心、見集滅道修所斷心。如欲界系，色界系、無色界系亦爾。於過去欲界系見苦所斷心，所有隨眠，彼於此心若所隨增亦為因耶？設為因者亦隨增耶？乃至於過去無色界系修所斷心，所有隨眠，彼於此心若所隨增亦為因耶？設為因者亦隨增耶？
於過去欲界系見苦所斷心，所有隨眠，彼於此心若所隨增亦為因耶？或能為因非所隨增，或所隨增不能為因，或能為因亦所隨增，或不能為因亦非所隨增。且能為因非所隨增者，謂諸隨眠在此心前同類遍行，即彼隨眠若不緣此、設緣已斷，及此相應隨眠已斷。是所隨增不能為因者，謂諸隨眠在此心后同類遍行，即彼隨眠緣此未斷。亦能為因亦所隨增者，謂諸隨眠在此心前同類遍行，即彼
【現代漢語翻譯】 現代漢語譯本 應斷之法，哪些是已斷之因？是指沒有系（Bhava-samyojana，有結）的遍行隨眠（Sarva-traga-anusaya，一切處隨眠）以及與它們相應的法。如果見到圓滿世尊的弟子，還沒有斷除對無（Bhava，有）的貪慾，那麼這些無系的修所斷有覆無記心（Bhavasamyojanikasya bhavopaklesasya nirvedhabhagiyah cittasya avyaktasya）的未斷之因是什麼？是指與此心俱有的相應法。已斷之因是什麼？是指無系的遍行隨眠以及與它們相應的法。這被稱為已斷為因和未斷為因，但其體性尚未斷除。 對於無系的無覆無記心，如果其體性已經斷除，那麼它是否是已斷為因呢？回答：是的。如果它是已斷為因，那麼其體性是否已經斷除呢？回答：是的。 有十五種心，即欲界系（Kama-dhatu，欲界）有五種心，系（Rupa-dhatu，色界）有五種心，無系（Arupa-dhatu，無色界）有五種心。這十五種心，可以是過去、未來或現在的。什麼是欲界系的五種心？是指欲界系見苦所斷心（Dukkha-dassana-pahattabba-citta，見苦所斷心）、見集所斷心（Samudaya-dassana-pahattabba-citta，見集所斷心）、見滅所斷心（Nirodha-dassana-pahattabba-citta，見滅所斷心）、見道所斷心（Magga-dassana-pahattabba-citta，見道所斷心）和修所斷心（Bhavana-pahattabba-citta，修所斷心）。如同欲界系一樣，系和無系也是如此。對於過去欲界系見苦所斷心中所有的隨眠，它們對於此心，如果是隨增的，是否也是因呢？如果作為因，是否也是隨增的呢？乃至對於過去無系修所斷心中所有的隨眠，它們對於此心，如果是隨增的，是否也是因呢？如果作為因，是否也是隨增的呢？ 對於過去欲界系見苦所斷心中所有的隨眠，它們對於此心，如果是隨增的，是否也是因呢？或者能作為因但不是隨增的，或者隨增但不能作為因，或者既能作為因也是隨增的，或者既不能作為因也不是隨增的。能作為因但不是隨增的，是指那些隨眠在此心之前是同類遍行的，即使那些隨眠不緣此心，或者即使緣了但已經斷除，以及與此心相應的隨眠已經斷除。隨增但不能作為因的，是指那些隨眠在此心之後是同類遍行的，即使那些隨眠緣此心但尚未斷除。既能作為因也是隨增的，是指那些隨眠在此心之前是同類遍行的，即彼
【English Translation】 English version What are the causes of what should be abandoned that have already been abandoned? They are the Bhava-samyojanas (fetters of existence) and Sarva-traga-anusayas (all-pervading latent tendencies) that are associated with them. If a disciple of the perfectly enlightened World-Honored One has not yet abandoned greed for Bhava (existence), what are the unabandoned causes of the Bhavasamyojanikasya bhavopaklesasya nirvedhabhagiyah cittasya avyaktasya (unspecified mind associated with the fetters of existence, related to defilements and leading to detachment) that are abandoned through cultivation? They are the co-existent associated dharmas. What are the abandoned causes? They are the Bhava-samyojanas and Sarva-traga-anusayas that are associated with them. This is called 'abandoned as a cause' and 'unabandoned as a cause,' but its nature is not yet abandoned. Regarding the Avyakta (unspecified) mind associated with the Bhava-samyojanas, if its nature has already been abandoned, is it an 'abandoned as a cause'? Answer: Yes. If it is an 'abandoned as a cause,' has its nature already been abandoned? Answer: Yes. There are fifteen types of minds: five minds associated with the Kama-dhatu (desire realm), five minds associated with the Rupa-dhatu (form realm), and five minds associated with the Arupa-dhatu (formless realm). These fifteen minds can be past, future, or present. What are the five minds associated with the Kama-dhatu? They are the Dukkha-dassana-pahattabba-citta (mind abandoned by seeing suffering), Samudaya-dassana-pahattabba-citta (mind abandoned by seeing origin), Nirodha-dassana-pahattabba-citta (mind abandoned by seeing cessation), Magga-dassana-pahattabba-citta (mind abandoned by seeing the path), and Bhavana-pahattabba-citta (mind abandoned by cultivation). Just like the Kama-dhatu, so are the Rupa-dhatu and Arupa-dhatu. Regarding all the Anusayas (latent tendencies) in the past Dukkha-dassana-pahattabba-citta associated with the Kama-dhatu, if they are increasing with this mind, are they also a cause? If they are a cause, are they also increasing? And so on, up to all the Anusayas in the past Bhavana-pahattabba-citta associated with the Arupa-dhatu, if they are increasing with this mind, are they also a cause? If they are a cause, are they also increasing? Regarding all the Anusayas in the past Dukkha-dassana-pahattabba-citta associated with the Kama-dhatu, if they are increasing with this mind, are they also a cause? Or can they be a cause but not increasing, or increasing but not able to be a cause, or able to be a cause and also increasing, or not able to be a cause and also not increasing. 'Able to be a cause but not increasing' refers to those Anusayas that are of the same type and all-pervading before this mind, even if those Anusayas do not condition this mind, or even if they have conditioned it but have already been abandoned, and the Anusayas associated with this mind have already been abandoned. 'Increasing but not able to be a cause' refers to those Anusayas that are of the same type and all-pervading after this mind, even if those Anusayas condition this mind but have not yet been abandoned. 'Able to be a cause and also increasing' refers to those Anusayas that are of the same type and all-pervading before this mind, that is
隨眠緣此未斷，及此相應隨眠未斷。不能為因非所隨增者，謂諸隨眠在此心后同類遍行，即彼隨眠若不緣此、設緣已斷、若所餘緣、若他隨眠、若不同界遍行隨眠。如過去欲界系見苦所斷心，未來欲界系見苦所斷心亦爾。于現在欲界系見苦所斷心，所有隨眠，彼於此心，若所隨增亦為因耶？或能為因非所隨增，或所隨增不能為因，或能為因亦所隨增，或不能為因亦非所隨增。且能為因非所隨增者，謂諸隨眠在此心前同類遍行，即彼隨眠若不緣此、設緣已斷。是所隨增不能為因者，謂諸隨眠在此心后同類遍行，即彼隨眠緣此未斷。亦能為因亦所隨增者，謂諸隨眠在此心前同類遍行，即彼隨眠緣此未斷，及此相應所有隨眠。不能為因非所隨增者，謂諸隨眠在此心后同類遍行，即彼隨眠若不緣此、設緣已斷、若所餘緣、若他隨眠、若不同界遍行隨眠。如見苦所斷心，見集滅道及修所斷染污心亦爾。於過去欲界系修所斷不染污心，所有隨眠，彼於此心，若所隨增亦為因耶？謂除隨眠所感異熟，余過去欲界系修所斷不染污心，所有隨眠，彼於此心若所隨增即不為因。若於此心能為因者，即非隨眠亦不隨增。于隨眠所感異熟心，或能為因非所隨增，或所隨增不能為因，或能為因亦所隨增，或不能為因亦非所隨增。且能為因非所隨增
【現代漢語翻譯】 現代漢語譯本 隨眠（煩惱）因此（指此心）未斷，以及與此（心）相應的隨眠未斷，不能作為因，也不是此心所隨順增長的，是指那些隨眠在此心之後，屬於同類且普遍執行的，即那些隨眠如果不緣於此心，或者即使緣於此心但已經斷除，或者緣于其他的所緣，或者其他的隨眠，或者不同界的普遍執行的隨眠。例如，過去的欲界系見苦所斷的心，未來的欲界系見苦所斷的心也是如此。 對於現在的欲界系見苦所斷的心，所有的隨眠，它們對於此心，如果是此心所隨順增長的，也作為因嗎？或者能作為因但不是此心所隨順增長的，或者此心所隨順增長的但不能作為因，或者能作為因也是此心所隨順增長的，或者不能作為因也不是此心所隨順增長的。 首先，能作為因但不是此心所隨順增長的，是指那些隨眠在此心之前，屬於同類且普遍執行的，即那些隨眠如果不緣於此心，或者即使緣於此心但已經斷除。是此心所隨順增長的但不能作為因的，是指那些隨眠在此心之後，屬於同類且普遍執行的，即那些隨眠緣於此心但未斷除。 既能作為因也是此心所隨順增長的，是指那些隨眠在此心之前，屬於同類且普遍執行的，即那些隨眠緣於此心且未斷除，以及與此（心）相應的所有的隨眠。不能作為因也不是此心所隨順增長的，是指那些隨眠在此心之後，屬於同類且普遍執行的，即那些隨眠如果不緣於此心，或者即使緣於此心但已經斷除，或者緣于其他的所緣，或者其他的隨眠，或者不同界的普遍執行的隨眠。如同見苦所斷的心，見集、滅、道以及修所斷的染污心也是如此。 對於過去的欲界系修所斷的不染污心，所有的隨眠，它們對於此心，如果是此心所隨順增長的，也作為因嗎？是指除了隨眠所感得的異熟果報之外，其餘的過去的欲界系修所斷的不染污心，所有的隨眠，它們對於此心，如果是此心所隨順增長的，就不作為因。如果對於此心能作為因的，就不是隨眠，也不是此心所隨順增長的。 對於隨眠所感得的異熟果報心，或者能作為因但不是此心所隨順增長的，或者此心所隨順增長的但不能作為因，或者能作為因也是此心所隨順增長的，或者不能作為因也不是此心所隨順增長的。 首先，能作為因但不是此心所隨順增長的
【English Translation】 English version The anusayas (latent tendencies/defilements) that are not severed because of this (referring to this mind), and the anusayas corresponding to this (mind) that are not severed, which cannot be a cause and are not increased along with this, refer to those anusayas that, after this mind, are of the same kind and universally operating; that is, those anusayas that do not cognize this, or even if they cognize this but have been severed, or cognize other objects, or other anusayas, or universally operating anusayas of different realms. For example, the past desire-realm mind severed by seeing suffering, the future desire-realm mind severed by seeing suffering is also like that. Regarding the present desire-realm mind severed by seeing suffering, all the anusayas, are they also a cause for this mind if they are increased along with this mind? Or can they be a cause but are not increased along with this, or are increased along with this but cannot be a cause, or can be a cause and are also increased along with this, or cannot be a cause and are not increased along with this. Firstly, those that can be a cause but are not increased along with this refer to those anusayas that, before this mind, are of the same kind and universally operating; that is, those anusayas that do not cognize this, or even if they cognize this but have been severed. Those that are increased along with this but cannot be a cause refer to those anusayas that, after this mind, are of the same kind and universally operating; that is, those anusayas that cognize this but have not been severed. Those that can be a cause and are also increased along with this refer to those anusayas that, before this mind, are of the same kind and universally operating; that is, those anusayas that cognize this and have not been severed, and all the anusayas corresponding to this (mind). Those that cannot be a cause and are not increased along with this refer to those anusayas that, after this mind, are of the same kind and universally operating; that is, those anusayas that do not cognize this, or even if they cognize this but have been severed, or cognize other objects, or other anusayas, or universally operating anusayas of different realms. Just like the mind severed by seeing suffering, the minds severed by seeing origination, cessation, path, and the defiled minds severed by cultivation are also like that. Regarding the past desire-realm mind severed by cultivation that is unpolluted, all the anusayas, are they also a cause for this mind if they are increased along with this mind? It refers to the remaining past desire-realm minds severed by cultivation that are unpolluted, except for the vipaka (result/ripening) felt by the anusayas; all the anusayas, if they are increased along with this mind, then they are not a cause. If they can be a cause for this mind, then they are not anusayas, nor are they increased along with this mind. Regarding the mind that is the vipaka (result/ripening) felt by the anusayas, either it can be a cause but is not increased along with this, or it is increased along with this but cannot be a cause, or it can be a cause and is also increased along with this, or it cannot be a cause and is not increased along with this. Firstly, it can be a cause but is not increased along with this
者，謂諸隨眠為因能感此心異熟，即彼隨眠若不緣此、設緣已斷。是所隨增不能為因者，謂諸隨眠不為因感此心異熟，即彼隨眠緣此未斷。亦能為因亦所隨增者，謂諸隨眠為因能感此心異熟，即彼隨眠緣此未斷。不能為因非所隨增者，謂諸隨眠不為因感此心異熟，即彼隨眠若不緣此、設緣已斷、若所餘緣、若他隨眠、若不同界遍行隨眠。如過去，未來、現在亦爾。如欲界系，色界系、無色界系亦爾。此中差別有色界繫心、無色界繫心不應說有隨眠異熟。
有十五心，謂欲界繫有五心、色界繫有五心、無色界繫有五心。如是十五心，或過去、或未來、或現在。云何欲界繫有五心？謂欲界系見苦所斷心、見集滅道修所斷心。如欲界系，色界系、無色界系亦爾。於過去欲界系見苦所斷心，所有隨眠，彼於此心若不隨增，亦不為因耶？設不為因，亦不隨增耶？乃至於現在無色界系修所斷心，所有隨眠，彼於此心若不隨增，亦不為因耶？設不為因，亦不隨增耶？
於過去欲界系見苦所斷心，所有隨眠，彼於此心若不隨增，亦不為因耶？或不為因非不隨增，或不隨增非不為因，或不為因亦不隨增，或非不為因非不隨增。且不為因非不隨增者，謂諸隨眠在此心后同類遍行，即彼隨眠緣此未斷。非所隨增非不為因者，謂諸
【現代漢語翻譯】 現代漢語譯本： 『者』，指的是那些以隨眠（Sui Mian，煩惱的潛在狀態）為因，能夠感生此心異熟果報的隨眠。也就是指那些隨眠，如果它們沒有緣於此心，或者即使緣於此心但已經被斷除。『是所隨增不能為因者』，指的是那些不作為原因來感受此心異熟果報的隨眠。也就是指那些隨眠，它們緣於此心但尚未被斷除。『亦能為因亦所隨增者』，指的是那些作為原因來感受此心異熟果報的隨眠，也就是指那些隨眠，它們緣於此心且尚未被斷除。『不能為因非所隨增者』，指的是那些不作為原因來感受此心異熟果報的隨眠，也就是指那些隨眠，如果它們沒有緣於此心，或者即使緣於此心但已經被斷除，或者其他的緣，或者其他的隨眠，或者不同界的遍行隨眠。如同過去一樣，未來、現在也是如此。如同欲界系一樣，色界系、無色界系也是如此。這裡面的差別在於，對於色界繫心、無色界繫心，不應該說有隨眠的異熟果報。
有十五種心，即欲界繫有五種心，色界繫有五種心，無色界繫有五種心。這十五種心，可以是過去、未來或現在的。什麼是欲界系的五種心呢？即欲界系見苦所斷的心、見集所斷的心、見滅所斷的心、見道所斷的心、修所斷的心。如同欲界系一樣，色界系、無色界系也是如此。對於過去欲界系見苦所斷的心，所有的隨眠，它們對於此心，如果不是隨增，也不是原因嗎？假設不是原因，也不是隨增嗎？乃至對於現在無色界系修所斷的心，所有的隨眠，它們對於此心，如果不是隨增，也不是原因嗎？假設不是原因，也不是隨增嗎？
對於過去欲界系見苦所斷的心，所有的隨眠，它們對於此心，如果不是隨增，也不是原因嗎？或者不是原因但不是不隨增，或者不是隨增但不是不為因，或者不是原因也不是隨增，或者不是不為因也不是不隨增。暫且說不是原因但不是不隨增，指的是那些隨眠在此心之後同類遍行，也就是指那些隨眠緣於此心但尚未被斷除。不是所隨增但不是不為因，指的是那些...
【English Translation】 English version: 'Those' refer to the latent tendencies (Sui Mian, dormant afflictions) that, as causes, can bring about the fruition (Vipaka) of this mind. Specifically, those latent tendencies that either have not arisen in relation to this mind or, if they have arisen, have already been eliminated. 'Those that are consequently increased but cannot be causes' refer to the latent tendencies that do not act as causes in experiencing the fruition of this mind. Specifically, those latent tendencies that are related to this mind but have not yet been eliminated. 'Those that can be causes and are consequently increased' refer to the latent tendencies that act as causes in experiencing the fruition of this mind, specifically, those latent tendencies that are related to this mind and have not yet been eliminated. 'Those that cannot be causes and are not consequently increased' refer to the latent tendencies that do not act as causes in experiencing the fruition of this mind, specifically, those latent tendencies that either have not arisen in relation to this mind, or if they have arisen, have already been eliminated, or other conditions, or other latent tendencies, or pervasive latent tendencies from different realms. Just as with the past, so too with the future and the present. Just as with the Desire Realm (Kama-dhatu), so too with the Form Realm (Rupa-dhatu) and the Formless Realm (Arupa-dhatu). The difference here is that, regarding the minds of the Form Realm and the Formless Realm, it should not be said that there is fruition of latent tendencies.
There are fifteen types of minds: five types of minds associated with the Desire Realm, five types of minds associated with the Form Realm, and five types of minds associated with the Formless Realm. These fifteen types of minds can be past, future, or present. What are the five types of minds associated with the Desire Realm? They are the minds associated with the Desire Realm that are severed by seeing suffering, severed by seeing the origin, severed by seeing cessation, severed by seeing the path, and severed by cultivation. Just as with the Desire Realm, so too with the Form Realm and the Formless Realm. Regarding the past mind associated with the Desire Realm that is severed by seeing suffering, concerning all the latent tendencies, if they are not consequently increased in relation to this mind, are they also not causes? Supposing they are not causes, are they also not consequently increased? And so on, up to the present mind associated with the Formless Realm that is severed by cultivation, concerning all the latent tendencies, if they are not consequently increased in relation to this mind, are they also not causes? Supposing they are not causes, are they also not consequently increased?
Regarding the past mind associated with the Desire Realm that is severed by seeing suffering, concerning all the latent tendencies, if they are not consequently increased in relation to this mind, are they also not causes? Or are they not causes but not not consequently increased, or are they not consequently increased but not not causes, or are they not causes and also not consequently increased, or are they not not causes and also not not consequently increased. Let's first consider 'not causes but not not consequently increased,' which refers to those latent tendencies that pervasively operate in the same category after this mind, specifically, those latent tendencies that are related to this mind but have not yet been eliminated. 'Not consequently increased but not not causes' refers to those...
隨眠在此心前同類遍行，即彼隨眠若不緣此、設緣已斷，及此相應隨眠已斷。不能為因非所隨增者，謂諸隨眠在此心后同類遍行，即彼隨眠，若不緣此、設緣已斷、若所餘緣、若他隨眠、若不同界遍行隨眠。非不為因非不隨增者，謂諸隨眠在此心前同類遍行，即彼隨眠緣此未斷，及此相應隨眠未斷。如過去欲界系見苦所斷心，未來亦爾。于現在欲界系見苦所斷心，所有隨眠，彼於此心若不隨增，亦不為因耶？或不為因非不隨增，或不隨增非不為因，或不為因亦不隨增，或非不為因非不隨增。且不為因非不隨增者，謂諸隨眠在此心后同類遍行，即彼隨眠緣此未斷。非所隨增非不為因者，為諸隨眠在此心前同類遍行，即彼隨眠若不緣此、設緣已斷。不能為因非所隨眠者，謂諸隨眠在此心后同類遍行，即彼隨眠若不緣此、設緣已斷、若所餘緣、若他隨眠、若不同界遍行隨眠。非不為因非不隨增者，謂諸隨眠在此心前同類遍行，即彼隨眠緣此未斷，及此相應所有隨眠。如見苦所斷心，見集滅道及修所斷染污心亦爾。於過去欲界系修所斷不染污心，所有隨眠，彼於此心若不隨增，亦不為因耶？謂除隨眠所感異熟，于余欲界系修所斷不染污心，所有隨眠，彼於此心若不隨增亦不為因，或不為因非不隨增，謂諸隨眠緣此未斷。若諸隨
【現代漢語翻譯】 現代漢語譯本 隨眠（Anusaya，煩惱的潛在傾向）在此心前同類遍行，即彼隨眠若不緣此（指此心）、設緣已斷，及此相應隨眠已斷，不能為因非所隨增者，是指那些隨眠在此心之後同類遍行，即彼隨眠，若不緣此、設緣已斷、若所餘緣、若他隨眠、若不同界遍行隨眠。 非不為因非不隨增者，是指那些隨眠在此心前同類遍行，即彼隨眠緣此未斷，及此相應隨眠未斷。 例如過去欲界系見苦所斷心，未來也是如此。對於現在欲界系見苦所斷心，所有隨眠，它們對於此心若不隨增，也不作為因嗎？或者是不作為因但並非不隨增，或者是並非不隨增但不作為因，或者是不作為因也不隨增，或者並非不作為因也並非不隨增。 首先，不作為因但並非不隨增的是指，那些隨眠在此心之後同類遍行，即彼隨眠緣此未斷。 並非隨增但並非不作為因的是指，那些隨眠在此心之前同類遍行，即彼隨眠若不緣此、設緣已斷。 不能作為因也不隨眠的是指，那些隨眠在此心之後同類遍行，即彼隨眠若不緣此、設緣已斷、若所餘緣、若他隨眠、若不同界遍行隨眠。 並非不作為因也並非不隨增的是指，那些隨眠在此心之前同類遍行，即彼隨眠緣此未斷，以及與此相應的所有的隨眠。 如同見苦所斷心，見集滅道以及修所斷染污心也是如此。對於過去欲界系修所斷不染污心，所有隨眠，它們對於此心若不隨增，也不作為因嗎？ 指的是除了隨眠所感異熟（Vipaka，果報），對於其餘欲界系修所斷不染污心，所有隨眠，它們對於此心若不隨增也不作為因，或者是不作為因但並非不隨增，指的是那些隨眠緣此未斷。如果那些隨眠
【English Translation】 English version Latent tendencies (Anusaya) that are similar and pervasive before this mind, that is, those latent tendencies that do not condition this mind, or if they did condition it but have been severed, and the latent tendencies associated with this mind that have been severed, cannot be a cause and are not increased. This refers to those latent tendencies that are similar and pervasive after this mind, that is, those latent tendencies that do not condition this mind, or if they did condition it but have been severed, or other conditions, or other latent tendencies, or latent tendencies that are pervasive in different realms. Those that are not a non-cause and are not non-increased refer to those latent tendencies that are similar and pervasive before this mind, that is, those latent tendencies that condition this mind and have not been severed, and the latent tendencies associated with this mind that have not been severed. For example, with regard to a past mind associated with the desire realm and severed by insight into suffering, the future is also the same. With regard to a present mind associated with the desire realm and severed by insight into suffering, concerning all latent tendencies, if they do not increase with this mind, are they also not a cause? Or are they not a cause but not non-increased, or are they not non-increased but not a cause, or are they not a cause and also not increased, or are they not a non-cause and not non-increased. Firstly, those that are not a cause but not non-increased refer to those latent tendencies that are similar and pervasive after this mind, that is, those latent tendencies that condition this mind and have not been severed. Those that are not increased but not a non-cause refer to those latent tendencies that are similar and pervasive before this mind, that is, those latent tendencies that do not condition this mind, or if they did condition it but have been severed. Those that cannot be a cause and are not latent refer to those latent tendencies that are similar and pervasive after this mind, that is, those latent tendencies that do not condition this mind, or if they did condition it but have been severed, or other conditions, or other latent tendencies, or latent tendencies that are pervasive in different realms. Those that are not a non-cause and not non-increased refer to those latent tendencies that are similar and pervasive before this mind, that is, those latent tendencies that condition this mind and have not been severed, and all the latent tendencies associated with this mind. Just like the mind severed by insight into suffering, the same applies to the minds severed by insight into the origin, cessation, and path, as well as defiled minds severed by cultivation. With regard to a past non-defiled mind associated with the desire realm and severed by cultivation, concerning all latent tendencies, if they do not increase with this mind, are they also not a cause? This refers to, except for the result (Vipaka) produced by the latent tendencies, with regard to the remaining non-defiled minds associated with the desire realm and severed by cultivation, concerning all latent tendencies, if they do not increase with this mind, they are also not a cause, or they are not a cause but not non-increased, referring to those latent tendencies that condition this mind and have not been severed. If those latent tendencies
眠所感異熟，或不為因非不隨增，或不隨增非不為因，或不為因亦不隨增，或非不為因非不隨增。不能為因非不隨增者，謂諸隨眠不為因感此心異熟，即彼隨眠緣此未斷。非所隨增非不為因者，謂諸隨眠為因能感此心異熟，即彼隨眠若不緣此、設緣已斷。不能為因不隨增者，謂諸隨眠不為因感此心異熟，即彼隨眠若不緣此、設緣已斷、若所餘緣、若他隨眠、若不同界遍行隨眠。非不為因非不隨增者，謂諸隨眠為因能感此心異熟，即彼隨眠緣此未斷。如過去欲界系修所斷不染污心，未來、現在亦爾。如欲界繫心，色界繫心、無色界繫心亦爾。此中差別者，色界繫心、無色界繫心不應說有隨眠異熟。
有六識身，謂眼識耳鼻舌身意識。如是六識身，或善、或不善、或有覆無記、或無覆無記。于善眼識所有結、縛、隨眠、隨煩惱、纏，幾當言為因當言為緣、幾當言為緣而不為因？于不善有覆無記無覆無記眼識，所有結、縛、隨眠、隨煩惱、纏，幾當言為因當言為緣、幾當言為緣而不為因？如眼識，耳鼻舌身意識亦爾。
于善眼識，一切結、縛、隨眠、隨煩惱、纏，皆當言為緣而不為因。于不善眼識，有七結、七縛、十五隨眠、二十隨煩惱纏，當言為因當言為緣，所餘一切當言為緣而不為因。于有覆無記眼識，有
【現代漢語翻譯】 現代漢語譯本： 由睡眠所感受的異熟果報，有些不是作為原因，但並非不伴隨增長；有些不是伴隨增長，但並非不作為原因；有些不是作為原因，也不伴隨增長；有些並非不作為原因，也並非不伴隨增長。不能作為原因但並非不伴隨增長的，是指那些睡眠煩惱不是作為原因來感受此心的異熟果報，而這些睡眠煩惱與此心境相連未斷。不是伴隨增長但並非不作為原因的，是指那些睡眠煩惱是作為原因能夠感受此心的異熟果報，而這些睡眠煩惱如果不是與此心境相連，或者即使相連也已經斷除。不能作為原因也不伴隨增長的，是指那些睡眠煩惱不是作為原因來感受此心的異熟果報，而這些睡眠煩惱如果不是與此心境相連，或者即使相連也已經斷除，或者由於其餘的因緣，或者由於其他的睡眠煩惱，或者由於不同界的遍行睡眠煩惱。並非不作為原因也並非不伴隨增長的，是指那些睡眠煩惱是作為原因能夠感受此心的異熟果報，而這些睡眠煩惱與此心境相連未斷。例如過去欲界系修所斷的不染污心，未來、現在也是這樣。如同欲界繫心，色界繫心、無色界繫心也是這樣。這裡面的差別是，色界繫心、無色界繫心不應該說有睡眠煩惱的異熟果報。
存在六種識身，即眼識、耳識、鼻識、舌識、身識、意識。這六種識身，有的是善的，有的是不善的，有的是有覆無記的，有的是無覆無記的。對於善的眼識，所有相關的結（saṃyojana，煩惱的束縛）、縛（bandhana，束縛）、隨眠（anuśaya，潛在的煩惱）、隨煩惱（upakleśa，次要的煩惱）、纏（paryavasthāna，纏繞），有多少應當說是作為原因，多少應當說是作為緣，有多少應當說是作為緣而不是作為原因？對於不善的、有覆無記的、無覆無記的眼識，所有相關的結、縛、隨眠、隨煩惱、纏，有多少應當說是作為原因，多少應當說是作為緣，有多少應當說是作為緣而不是作為原因？如同眼識，耳識、鼻識、舌識、身識、意識也是這樣。
對於善的眼識，一切的結、縛、隨眠、隨煩惱、纏，都應當說是作為緣而不是作為原因。對於不善的眼識，有七種結、七種縛、十五種隨眠、二十種隨煩惱纏，應當說是作為原因也作為緣，其餘的一切都應當說是作為緣而不是作為原因。對於有覆無記的眼識，有
【English Translation】 English version: The Vipāka (異熟) felt due to sleep, some are not the cause but are not without increase; some are not with increase but are not without being the cause; some are neither the cause nor with increase; some are not without being the cause and not without increase. Those that cannot be the cause but are not without increase, refer to those Anuśaya (隨眠) that are not the cause of feeling this mind's Vipāka (異熟), and those Anuśaya (隨眠) are connected to this mind and have not been severed. Those that are not with increase but are not without being the cause, refer to those Anuśaya (隨眠) that are the cause of being able to feel this mind's Vipāka (異熟), and those Anuśaya (隨眠) are either not connected to this mind, or even if connected, have already been severed. Those that cannot be the cause and are not with increase, refer to those Anuśaya (隨眠) that are not the cause of feeling this mind's Vipāka (異熟), and those Anuśaya (隨眠) are either not connected to this mind, or even if connected, have already been severed, or due to other conditions, or due to other Anuśaya (隨眠), or due to Sarvatraga-anuśaya (遍行隨眠) of a different realm. Those that are not without being the cause and not without increase, refer to those Anuśaya (隨眠) that are the cause of being able to feel this mind's Vipāka (異熟), and those Anuśaya (隨眠) are connected to this mind and have not been severed. For example, the past Kāmadhātu (欲界) mind severed by cultivation that is non-defiled, the future and present are also like this. Just like the Kāmadhātu (欲界) mind, the Rūpadhātu (色界) mind and Arūpadhātu (無色界) mind are also like this. The difference here is that the Rūpadhātu (色界) mind and Arūpadhātu (無色界) mind should not be said to have the Vipāka (異熟) of Anuśaya (隨眠).
There are six Vijñānakāyas (識身), namely eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. These six Vijñānakāyas (識身) are either wholesome, unwholesome, obscured-indeterminate, or unobscured-indeterminate. Regarding wholesome eye-consciousness, how many of the Saṃyojana (結, fetters), Bandhana (縛, bonds), Anuśaya (隨眠, latent tendencies), Upakleśa (隨煩惱, secondary defilements), and Paryavasthāna (纏, entanglements) should be said to be the cause, how many should be said to be the condition, and how many should be said to be the condition but not the cause? Regarding unwholesome, obscured-indeterminate, and unobscured-indeterminate eye-consciousness, how many of the Saṃyojana (結), Bandhana (縛), Anuśaya (隨眠), Upakleśa (隨煩惱), and Paryavasthāna (纏) should be said to be the cause, how many should be said to be the condition, and how many should be said to be the condition but not the cause? Just like eye-consciousness, so too are ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness.
Regarding wholesome eye-consciousness, all the Saṃyojana (結), Bandhana (縛), Anuśaya (隨眠), Upakleśa (隨煩惱), and Paryavasthāna (纏) should be said to be the condition but not the cause. Regarding unwholesome eye-consciousness, there are seven Saṃyojana (結), seven Bandhana (縛), fifteen Anuśaya (隨眠), and twenty Upakleśa (隨煩惱) and Paryavasthāna (纏) that should be said to be both the cause and the condition; all the rest should be said to be the condition but not the cause. Regarding obscured-indeterminate eye-consciousness, there are
六結、六縛、十四隨眠、十六隨煩惱纏，當言為因當言為緣，所餘一切當言為緣而不為因。無覆無記眼識中，除隨眠異熟，于余無覆無記眼識，一切結、縛、隨眠、隨煩惱、纏，皆當言為緣而不為因。于隨眠異熟眼識，有七結、七縛、三十四隨眠、三十九隨煩惱纏，當言為因當言為緣，所餘一切當言為緣而不為因。一心耶？曰：不爾。于見苦所斷邪見隨眠異熟眼識，有二結、二縛、二隨眠、七隨煩惱纏，當言為因當言為緣，所餘一切當言為緣而不為因。如見苦所斷邪見隨眠異熟眼識，見取、戒禁取、疑、貪、恚、慢隨眠異熟眼識亦爾。于見苦所斷不共無明隨眠異熟眼識，有一結、一縛、一隨眠、六隨煩惱纏，當言為因當言為緣，所餘一切當言為緣而不為因。于見集所斷邪見隨眠異熟眼識，有二結、二縛、二隨眠、七隨煩惱纏，當言為因當言為緣，所餘一切當言為緣而不為因。如見集所斷邪見隨眠異熟眼識，見取、疑、貪、恚、慢隨眠異熟眼識亦爾。于見集所斷不共無明隨眠異熟眼識，有一結、一縛、一隨眠、六隨煩惱纏，當言為因當言為緣，所餘一切當言為緣而不為因。于見滅所斷邪見隨眠異熟眼識，有二結、二縛、二隨眠、七隨煩惱纏，當言為因當言為緣，所餘一切當言為緣而不為因。如見滅所斷邪見隨眠異熟眼識
【現代漢語翻譯】 現代漢語譯本： 六結（六種束縛）、六縛（六種捆綁）、十四隨眠（十四種潛在的煩惱）、十六隨煩惱纏（十六種較小的煩惱），應當說是因還是緣呢？其餘一切都應當說是緣而不是因。 在無覆無記（非善非惡，不遮蓋真理）的眼識中，除了隨眠的異熟果報，對於其餘的無覆無記眼識，一切的結、縛、隨眠、隨煩惱、纏，都應當說是緣而不是因。 對於隨眠的異熟眼識，有七結、七縛、三十四隨眠、三十九隨煩惱纏，應當說是因還是緣呢？其餘一切都應當說是緣而不是因。是一心嗎？回答：不是這樣的。 對於見苦所斷（通過觀察苦諦而斷除）的邪見隨眠異熟眼識，有二結、二縛、二隨眠、七隨煩惱纏，應當說是因還是緣呢？其餘一切都應當說是緣而不是因。如同見苦所斷的邪見隨眠異熟眼識，見取（執著于錯誤的見解）、戒禁取（執著于錯誤的戒律和禁忌）、疑（懷疑）、貪（貪婪）、恚（嗔恨）、慢（傲慢）隨眠異熟眼識也是這樣。 對於見苦所斷的不共無明（獨特的無明）隨眠異熟眼識，有一結、一縛、一隨眠、六隨煩惱纏，應當說是因還是緣呢？其餘一切都應當說是緣而不是因。 對於見集所斷（通過觀察集諦而斷除）的邪見隨眠異熟眼識，有二結、二縛、二隨眠、七隨煩惱纏，應當說是因還是緣呢？其餘一切都應當說是緣而不是因。如同見集所斷的邪見隨眠異熟眼識，見取、疑、貪、恚、慢隨眠異熟眼識也是這樣。 對於見集所斷的不共無明隨眠異熟眼識，有一結、一縛、一隨眠、六隨煩惱纏，應當說是因還是緣呢？其餘一切都應當說是緣而不是因。 對於見滅所斷（通過觀察滅諦而斷除）的邪見隨眠異熟眼識，有二結、二縛、二隨眠、七隨煩惱纏，應當說是因還是緣呢？其餘一切都應當說是緣而不是因。如同見滅所斷的邪見隨眠異熟眼識
【English Translation】 English version: The six bonds (six kinds of fetters), six ties (six kinds of bindings), fourteen anusayas (fourteen latent tendencies), and sixteen upaklesa entanglements (sixteen minor defilements), should they be said to be causes or conditions? All the rest should be said to be conditions and not causes. In the indeterminate and morally neutral (neither good nor evil, not obscuring the truth) eye-consciousness, except for the matured result of anusayas, for the remaining indeterminate and morally neutral eye-consciousness, all bonds, ties, anusayas, upaklesas, and entanglements, should all be said to be conditions and not causes. For the matured eye-consciousness of anusayas, there are seven bonds, seven ties, thirty-four anusayas, and thirty-nine upaklesa entanglements, should they be said to be causes or conditions? All the rest should be said to be conditions and not causes. Is it one mind? Answer: It is not so. For the matured eye-consciousness of wrong view anusaya to be abandoned by seeing suffering (Dukkha Satya), there are two bonds, two ties, two anusayas, and seven upaklesa entanglements, should they be said to be causes or conditions? All the rest should be said to be conditions and not causes. Just like the matured eye-consciousness of wrong view anusaya to be abandoned by seeing suffering, so too are the matured eye-consciousness of clinging to views (Drishtiparāmarsa), clinging to rules and vows (Śīlapataparāmarsa), doubt (Vicikitsa), greed (Raga), hatred (Dvesha), and pride (Mana) anusayas. For the matured eye-consciousness of uncommon ignorance (Avidya) anusaya to be abandoned by seeing suffering, there is one bond, one tie, one anusaya, and six upaklesa entanglements, should they be said to be causes or conditions? All the rest should be said to be conditions and not causes. For the matured eye-consciousness of wrong view anusaya to be abandoned by seeing the origin (Samudaya Satya), there are two bonds, two ties, two anusayas, and seven upaklesa entanglements, should they be said to be causes or conditions? All the rest should be said to be conditions and not causes. Just like the matured eye-consciousness of wrong view anusaya to be abandoned by seeing the origin, so too are the matured eye-consciousness of clinging to views, doubt, greed, hatred, and pride anusayas. For the matured eye-consciousness of uncommon ignorance anusaya to be abandoned by seeing the origin, there is one bond, one tie, one anusaya, and six upaklesa entanglements, should they be said to be causes or conditions? All the rest should be said to be conditions and not causes. For the matured eye-consciousness of wrong view anusaya to be abandoned by seeing cessation (Nirodha Satya), there are two bonds, two ties, two anusayas, and seven upaklesa entanglements, should they be said to be causes or conditions? All the rest should be said to be conditions and not causes. Just like the matured eye-consciousness of wrong view anusaya to be abandoned by seeing cessation
，見取、疑、貪、恚、慢隨眠異熟眼識亦爾。于見滅所斷不共無明隨眠異熟眼識，有一結、一縛、一隨眠、六隨煩惱纏，當言為因當言為緣，所餘一切當言為緣而不為因。于見道所斷邪見隨眠異熟眼識，有二結、二縛、二隨眠、七隨煩惱纏，當言為因當言為緣，所餘一切當言為緣而不為因。如見道所斷邪見隨眠異熟眼識，見取、戒禁取、疑、貪、恚、慢隨眠異熟眼識亦爾。于見道所斷不共無明隨眠異熟眼識，有一結、一縛、一隨眠、六隨煩惱纏，當言為因當言為緣，所餘一切當言為緣而不為因。于修所斷貪隨眠異熟眼識，有二結、二縛、二隨眠、七隨煩惱纏，當言為因當言為緣，所餘一切當言為緣而不為因。如修所斷貪隨眠異熟眼識，恚、慢隨眠異熟眼識亦爾。于修所斷不共無明隨眠異熟眼識，有一結、一縛、一隨眠、六隨煩惱纏，當言為因當言為緣，所餘一切當言為緣而不為因。如眼識，耳鼻舌身識亦爾。此中差別者，鼻識舌識不應說有有覆無記。于善意識，一切結、縛、隨眠、隨煩惱、纏，皆當言為緣而不為因。于不善意識，有七結、七縛、三十六隨眠、四十一隨煩惱纏，當言為因當言為緣，所餘一切當言為緣而不為因。一心耶？曰：不爾。于見苦所斷不善意識，有七結、七縛、十四隨眠、十九隨煩惱纏，當言為
【現代漢語翻譯】 現代漢語譯本： 對於見滅所斷的見取（認為錯誤的見解）、疑（懷疑）、貪（貪婪）、恚（嗔恨）、慢（傲慢）隨眠的異熟眼識也是如此。對於見滅所斷的不共無明（與特定煩惱相關的無明）隨眠的異熟眼識，有一個結（煩惱的束縛）、一個縛（更強的束縛）、一個隨眠（潛在的煩惱）、六個隨煩惱纏（次要的煩惱），哪些應當說是因，哪些應當說是緣？其餘一切應當說是緣而不是因。 對於見道所斷的邪見（錯誤的見解）隨眠的異熟眼識，有兩個結、兩個縛、兩個隨眠、七個隨煩惱纏，哪些應當說是因，哪些應當說是緣？其餘一切應當說是緣而不是因。如同見道所斷的邪見隨眠的異熟眼識，見取、戒禁取（執著于錯誤的戒律）、疑、貪、恚、慢隨眠的異熟眼識也是如此。對於見道所斷的不共無明隨眠的異熟眼識，有一個結、一個縛、一個隨眠、六個隨煩惱纏，哪些應當說是因，哪些應當說是緣？其餘一切應當說是緣而不是因。 對於修所斷的貪隨眠的異熟眼識，有兩個結、兩個縛、兩個隨眠、七個隨煩惱纏，哪些應當說是因，哪些應當說是緣？其餘一切應當說是緣而不是因。如同修所斷的貪隨眠的異熟眼識，恚、慢隨眠的異熟眼識也是如此。對於修所斷的不共無明隨眠的異熟眼識，有一個結、一個縛、一個隨眠、六個隨煩惱纏，哪些應當說是因，哪些應當說是緣？其餘一切應當說是緣而不是因。如同眼識，耳識、鼻識、舌識、身識也是如此。這裡不同的是，鼻識和舌識不應說有有覆無記（被覆蓋的無記）。 對於善意識，一切結、縛、隨眠、隨煩惱、纏，都應當說是緣而不是因。對於不善意識，有七個結、七個縛、三十六個隨眠、四十一個隨煩惱纏，哪些應當說是因，哪些應當說是緣？其餘一切應當說是緣而不是因。是一心嗎？回答：不是這樣。對於見苦所斷的不善意識，有七個結、七個縛、十四個隨眠、十九個隨煩惱纏，哪些應當說是
【English Translation】 English version: Likewise, for the Vipāka (resultant) eye-consciousness associated with Dṛṣṭiparāmarśa ( clinging to views), Vicikitsā (doubt), Rāga (greed), Dveṣa (hatred), and Māna (pride) anusayas (latent tendencies) eradicated by the path of seeing cessation. For the Vipāka eye-consciousness associated with Asaṃskṛta-avidyā (uncommon ignorance) anusaya eradicated by the path of seeing cessation, there is one bandhana (bond), one bandha (fetter), one anusaya, and six upakleśas (secondary defilements). What should be said to be the cause, and what should be said to be the condition? All the rest should be said to be the condition and not the cause. For the Vipāka eye-consciousness associated with Mithyādṛṣṭi (wrong view) anusaya eradicated by the path of seeing, there are two bandhanas, two bandhas, two anusayas, and seven upakleśas. What should be said to be the cause, and what should be said to be the condition? All the rest should be said to be the condition and not the cause. Just as with the Vipāka eye-consciousness associated with Mithyādṛṣṭi anusaya eradicated by the path of seeing, so it is with the Vipāka eye-consciousness associated with Dṛṣṭiparāmarśa, Śīlavrataparāmarśa (clinging to rites and rituals), Vicikitsā, Rāga, Dveṣa, and Māna anusayas. For the Vipāka eye-consciousness associated with Asaṃskṛta-avidyā anusaya eradicated by the path of seeing, there is one bandhana, one bandha, one anusaya, and six upakleśas. What should be said to be the cause, and what should be said to be the condition? All the rest should be said to be the condition and not the cause. For the Vipāka eye-consciousness associated with Rāga anusaya eradicated by the path of cultivation, there are two bandhanas, two bandhas, two anusayas, and seven upakleśas. What should be said to be the cause, and what should be said to be the condition? All the rest should be said to be the condition and not the cause. Just as with the Vipāka eye-consciousness associated with Rāga anusaya eradicated by the path of cultivation, so it is with the Vipāka eye-consciousness associated with Dveṣa and Māna anusayas. For the Vipāka eye-consciousness associated with Asaṃskṛta-avidyā anusaya eradicated by the path of cultivation, there is one bandhana, one bandha, one anusaya, and six upakleśas. What should be said to be the cause, and what should be said to be the condition? All the rest should be said to be the condition and not the cause. Just as with eye-consciousness, so it is with ear-consciousness, nose-consciousness, tongue-consciousness, and body-consciousness. The difference here is that one should not say that nose-consciousness and tongue-consciousness have covered avyākṛta (indeterminate). For wholesome consciousness, all bandhanas, bandhas, anusayas, upakleśas, and paryavasthānas (obsessions) should be said to be conditions and not causes. For unwholesome consciousness, there are seven bandhanas, seven bandhas, thirty-six anusayas, and forty-one upakleśas. What should be said to be the cause, and what should be said to be the condition? All the rest should be said to be the condition and not the cause. Is it one mind? Answer: It is not so. For unwholesome consciousness eradicated by the path of seeing suffering, there are seven bandhanas, seven bandhas, fourteen anusayas, and nineteen upakleśas. What should be said to be the
因當言為緣，所餘一切當言為緣而不為因。于見集所斷不善意識，有七結、七縛、十四隨眠、十九隨煩惱纏，當言為因當言為緣，所餘一切當言為緣而不為因。于見滅所斷不善意識，有七結、七縛、十八隨眠、二十三隨煩惱纏，當言為因當言為緣，所餘一切當言為緣而不為因。于見道所斷不善意識，有七結、七縛、十九隨眠、二十四隨煩惱纏，當言為因當言為緣，所餘一切當言為緣而不為因。于修所斷不善意識，有七結、七縛、十五隨眠、二十隨煩惱纏，當言為因當言為緣，所餘一切當言為緣而不為因。于有覆無記意識，有七結、七縛、七十六隨眠、八十一隨煩惱纏，當言為因當言為緣，所餘一切當言為緣而不為因。一心耶？曰：不爾。于欲界繫有覆無記意識，有七結、七縛、十四隨眠、十九隨煩惱纏，當言為因當言為緣，所餘一切當言為緣而不為因。於色界系見苦所斷有覆無記意識，有六結、六縛、十三隨眠、十五隨煩惱纏，當言為因當言為緣，所餘一切當言為緣而不為因。於色界系見集所斷有覆無記意識，有六結、六縛、十三隨眠、十五隨煩惱纏，當言為因當言為緣，所餘一切當言為緣而不為因。於色界系見滅所斷有覆無記意識，有六結、六縛、十七隨眠、十九隨煩惱纏，當言為因當言為緣，所餘一切當言為緣而
【現代漢語翻譯】 現代漢語譯本： 當說什麼是緣，其餘一切都應當說是緣而不是因。對於見道所斷的不善意識，有七結（七種束縛）、七縛（七種捆綁）、十四隨眠（十四種潛在的煩惱）、十九隨煩惱纏（十九種伴隨的煩惱纏繞），應當說是因還是緣？其餘一切都應當說是緣而不是因。 對於見滅所斷的不善意識，有七結（七種束縛）、七縛（七種捆綁）、十八隨眠（十八種潛在的煩惱）、二十三隨煩惱纏（二十三種伴隨的煩惱纏繞），應當說是因還是緣？其餘一切都應當說是緣而不是因。 對於見道所斷的不善意識，有七結（七種束縛）、七縛（七種捆綁）、十九隨眠（十九種潛在的煩惱）、二十四隨煩惱纏（二十四種伴隨的煩惱纏繞），應當說是因還是緣？其餘一切都應當說是緣而不是因。 對於修所斷的不善意識，有七結（七種束縛）、七縛（七種捆綁）、十五隨眠（十五種潛在的煩惱）、二十隨煩惱纏（二十種伴隨的煩惱纏繞），應當說是因還是緣？其餘一切都應當說是緣而不是因。 對於有覆無記意識（被覆蓋的無記意識），有七結（七種束縛）、七縛（七種捆綁）、七十六隨眠（七十六種潛在的煩惱）、八十一隨煩惱纏（八十一種伴隨的煩惱纏繞），應當說是因還是緣？其餘一切都應當說是緣而不是因。是一種心嗎？回答：不是。 對於欲界系的有覆無記意識（欲界所繫的有覆蓋的無記意識），有七結（七種束縛）、七縛（七種捆綁）、十四隨眠（十四種潛在的煩惱）、十九隨煩惱纏（十九種伴隨的煩惱纏繞），應當說是因還是緣？其餘一切都應當說是緣而不是因。 對於系見苦所斷的有覆無記意識（界系見苦所斷的有覆蓋的無記意識），有六結（六種束縛）、六縛（六種捆綁）、十三隨眠（十三種潛在的煩惱）、十五隨煩惱纏（十五種伴隨的煩惱纏繞），應當說是因還是緣？其餘一切都應當說是緣而不是因。 對於系見集所斷的有覆無記意識（界系見集所斷的有覆蓋的無記意識），有六結（六種束縛）、六縛（六種捆綁）、十三隨眠（十三種潛在的煩惱）、十五隨煩惱纏（十五種伴隨的煩惱纏繞），應當說是因還是緣？其餘一切都應當說是緣而不是因。 對於系見滅所斷的有覆無記意識（界系見滅所斷的有覆蓋的無記意識），有六結（六種束縛）、六縛（六種捆綁）、十七隨眠（十七種潛在的煩惱）、十九隨煩惱纏（十九種伴隨的煩惱纏繞），應當說是因還是緣？其餘一切都應當說是緣而
【English Translation】 English version: What should be said to be a condition (緣, yuan)? Everything else should be said to be a condition but not a cause (因, yin). For unwholesome consciousness severed by the path of seeing (見道, jiandao), there are seven bonds (結, jie), seven fetters (縛, fu), fourteen latent tendencies (隨眠, suimian), and nineteen secondary defilements (隨煩惱纏, suifannaochan). Should these be said to be a cause or a condition? Everything else should be said to be a condition but not a cause. For unwholesome consciousness severed by the cessation of seeing (見滅, jianmie), there are seven bonds (結, jie), seven fetters (縛, fu), eighteen latent tendencies (隨眠, suimian), and twenty-three secondary defilements (隨煩惱纏, suifannaochan). Should these be said to be a cause or a condition? Everything else should be said to be a condition but not a cause. For unwholesome consciousness severed by the path of seeing (見道, jiandao), there are seven bonds (結, jie), seven fetters (縛, fu), nineteen latent tendencies (隨眠, suimian), and twenty-four secondary defilements (隨煩惱纏, suifannaochan). Should these be said to be a cause or a condition? Everything else should be said to be a condition but not a cause. For unwholesome consciousness severed by cultivation (修, xiu), there are seven bonds (結, jie), seven fetters (縛, fu), fifteen latent tendencies (隨眠, suimian), and twenty secondary defilements (隨煩惱纏, suifannaochan). Should these be said to be a cause or a condition? Everything else should be said to be a condition but not a cause. For obscured and indeterminate consciousness (有覆無記意識, youfuwujiyishi), there are seven bonds (結, jie), seven fetters (縛, fu), seventy-six latent tendencies (隨眠, suimian), and eighty-one secondary defilements (隨煩惱纏, suifannaochan). Should these be said to be a cause or a condition? Everything else should be said to be a condition but not a cause. Is it one mind? Answer: No. For obscured and indeterminate consciousness pertaining to the desire realm (欲界繫有覆無記意識, yujiexiyoufuwujiyishi), there are seven bonds (結, jie), seven fetters (縛, fu), fourteen latent tendencies (隨眠, suimian), and nineteen secondary defilements (隨煩惱纏, suifannaochan). Should these be said to be a cause or a condition? Everything else should be said to be a condition but not a cause. For obscured and indeterminate consciousness pertaining to the ** realm severed by seeing suffering (苦, ku) (系見苦所斷有覆無記意識, xijiankusuodanyoufuwujiyishi), there are six bonds (結, jie), six fetters (縛, fu), thirteen latent tendencies (隨眠, suimian), and fifteen secondary defilements (隨煩惱纏, suifannaochan). Should these be said to be a cause or a condition? Everything else should be said to be a condition but not a cause. For obscured and indeterminate consciousness pertaining to the ** realm severed by seeing origination (集, ji) (系見集所斷有覆無記意識, xijianjisuodanyoufuwujiyishi), there are six bonds (結, jie), six fetters (縛, fu), thirteen latent tendencies (隨眠, suimian), and fifteen secondary defilements (隨煩惱纏, suifannaochan). Should these be said to be a cause or a condition? Everything else should be said to be a condition but not a cause. For obscured and indeterminate consciousness pertaining to the ** realm severed by seeing cessation (滅, mie) (系見滅所斷有覆無記意識, xijianmiesuodanyoufuwujiyishi), there are six bonds (結, jie), six fetters (縛, fu), seventeen latent tendencies (隨眠, suimian), and nineteen secondary defilements (隨煩惱纏, suifannaochan). Should these be said to be a cause or a
不為因。於色界系見道所斷有覆無記意識，有六結、六縛、十八隨眠、二十隨煩惱纏，當言為因當言為緣，所餘一切當言為緣而不為因。於色界系修所斷有覆無記意識，有六結、六縛、十四隨眠、十六隨煩惱纏，當言為因當言為緣，所餘一切當言為緣而不為因。于無覆無記意識，一切結、縛、隨眠、隨煩惱、纏，當言為緣而不為因。
有六識身，謂眼識耳鼻舌身意識。如是六識身，或善、或不善、或有覆無記、或無覆無記。于善眼識所有結、縛、隨眠、隨煩惱、纏，當言與幾相應、幾不相應？于不善有覆無記無覆無記眼識，所有結、縛、隨眠、隨煩惱、纏，當言與幾相應、幾不相應？如眼識，耳鼻舌身意識亦爾。
于善眼識，一切結、縛、隨眠、隨煩惱、纏，當言皆不相應。于不善眼識，有三結、三縛、三隨眠、七隨煩惱纏，當言相應。一心耶？曰：不爾。于貪相應不善眼識，有二結、二縛、二隨眠、六隨煩惱纏，當言相應。如貪相應不善眼識，瞋相應不善眼識亦爾。于有覆無記眼識，有二結、二縛、二隨眠、四隨煩惱纏，當言相應。于無覆無記眼識，一切結、縛、隨眠、隨煩惱、纏，當言皆不相應。如眼識，耳鼻舌身識亦爾。此中差別者，鼻識舌識不應說有有覆無記。于善意識，一切結、縛、隨眠、隨
【現代漢語翻譯】 現代漢語譯本： 不作為因。對於色界（Rūpadhātu）系見道所斷的有覆無記意識，有六結（六種束縛：貪慾、嗔恚、慢、疑、見、取）、六縛（六種束縛：貪、嗔、癡、慢、疑、不正見）、十八隨眠（十八種潛在的煩惱：欲界貪、嗔、有身見、邊見、邪見、見取、戒禁取、疑、貪、嗔、慢、無明）、二十隨煩惱纏（二十種隨煩惱：忿、恨、覆、惱、嫉、慳、誑、諂、害、憍、無慚、無愧、掉舉、昏沉、不信、懈怠、失念、散亂、不正知），應當說是因還是緣？其餘一切應當說是緣而不是因。對於色界系修道所斷的有覆無記意識，有六結、六縛、十四隨眠、十六隨煩惱纏，應當說是因還是緣？其餘一切應當說是緣而不是因。對於無覆無記意識，一切結、縛、隨眠、隨煩惱、纏，應當說是緣而不是因。
有六識身（六種意識的集合）：眼識、耳識、鼻識、舌識、身識、意識。這六識身，或者善、或者不善、或者有覆無記、或者無覆無記。對於善的眼識，所有的結、縛、隨眠、隨煩惱、纏，應當說與幾種相應、幾種不相應？對於不善、有覆無記、無覆無記的眼識，所有的結、縛、隨眠、隨煩惱、纏，應當說與幾種相應、幾種不相應？如同眼識，耳識、鼻識、舌識、身識、意識也是如此。
對於善的眼識，一切結、縛、隨眠、隨煩惱、纏，應當說都是不相應的。對於不善的眼識，有三結、三縛、三隨眠、七隨煩惱纏，應當說是相應的。是一心嗎？回答：不是。對於與貪相應的、不善的眼識，有二結、二縛、二隨眠、六隨煩惱纏，應當說是相應的。如同與貪相應的、不善的眼識，與嗔相應的、不善的眼識也是如此。對於有覆無記的眼識，有二結、二縛、二隨眠、四隨煩惱纏，應當說是相應的。對於無覆無記的眼識，一切結、縛、隨眠、隨煩惱、纏，應當說都是不相應的。如同眼識，耳識、鼻識、舌識、身識也是如此。這裡不同的是，鼻識和舌識不應說有有覆無記。對於善的意識，一切結、縛、隨眠、隨
【English Translation】 English version: Not as a cause. Regarding the obscured indeterminate consciousness severed by the Path of Seeing in the Realm of Form (Rūpadhātu), with its six bonds (six kinds of fetters: desire, hatred, pride, doubt, views, grasping), six ties (six kinds of bonds: greed, anger, ignorance, pride, doubt, wrong views), eighteen latent defilements (eighteen latent afflictions: greed, hatred, view of self, extreme views, wrong views, holding to views, holding to precepts, doubt, greed, hatred, pride, ignorance), and twenty secondary afflictions (twenty secondary afflictions: fury, resentment, concealment, vexation, jealousy, stinginess, deceit, flattery, harm, arrogance, shamelessness, lack of embarrassment, excitement, lethargy, disbelief, laziness, forgetfulness, distraction, incorrect knowledge), should they be called a cause or a condition? All the rest should be called a condition and not a cause. Regarding the obscured indeterminate consciousness severed by the Path of Cultivation in the Realm of Form, with its six bonds, six ties, fourteen latent defilements, and sixteen secondary afflictions, should they be called a cause or a condition? All the rest should be called a condition and not a cause. Regarding the unobscured indeterminate consciousness, all bonds, ties, latent defilements, and secondary afflictions should be called a condition and not a cause.
There are six aggregates of consciousness (six collections of consciousness): eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. These six aggregates of consciousness are either wholesome, unwholesome, obscured indeterminate, or unobscured indeterminate. Regarding the wholesome eye-consciousness, how many of the bonds, ties, latent defilements, and secondary afflictions are said to be associated with it, and how many are not associated? Regarding the unwholesome, obscured indeterminate, and unobscured indeterminate eye-consciousness, how many of the bonds, ties, latent defilements, and secondary afflictions are said to be associated with it, and how many are not associated? Just like eye-consciousness, so too are ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness.
Regarding the wholesome eye-consciousness, all bonds, ties, latent defilements, and secondary afflictions are said to be not associated. Regarding the unwholesome eye-consciousness, three bonds, three ties, three latent defilements, and seven secondary afflictions are said to be associated. Is it one mind? Answer: No. Regarding the unwholesome eye-consciousness associated with greed, two bonds, two ties, two latent defilements, and six secondary afflictions are said to be associated. Just like the unwholesome eye-consciousness associated with greed, so too is the unwholesome eye-consciousness associated with hatred. Regarding the obscured indeterminate eye-consciousness, two bonds, two ties, two latent defilements, and four secondary afflictions are said to be associated. Regarding the unobscured indeterminate eye-consciousness, all bonds, ties, latent defilements, and secondary afflictions are said to be not associated. Just like eye-consciousness, so too are ear-consciousness, nose-consciousness, tongue-consciousness, and body-consciousness. The difference here is that obscured indeterminate should not be said to exist for nose-consciousness and tongue-consciousness. Regarding wholesome mind-consciousness, all bonds, ties, latent defilements, and
煩惱、纏，當言皆不相應。于不善意識，有七結、七縛、三十四隨眠、三十九隨煩惱纏，當言相應。一心耶？曰：不爾。于見苦所斷邪見隨眠相應不善意識，有二結、二縛、二隨眠；若覺悟位，六隨煩惱纏當言相應；若睡眠位，增第七眠。如見苦所斷邪見隨眠相應不善意識，見取、戒禁取、疑、貪、恚、慢隨眠相應不善意識亦爾。于見苦所斷不共無明隨眠相應不善意識，有一結、一縛、一隨眠；若覺悟位，五隨煩惱纏當言相應；若睡眠位，增第六眠。于見集所斷邪見隨眠相應不善意識，有二結、二縛、二隨眠；若覺悟位，六隨煩惱纏當言相應；若睡眠位，增第七眠。如見集所斷邪見隨眠相應不善意識，見取、疑、貪、恚、慢隨眠相應不善意識亦爾。于見集所斷不共無明隨眠相應不善意識，有一結、一縛、一隨眠；若覺悟位，五隨煩惱纏當言相應；若睡眠位，增第六眠。于見滅所斷邪見隨眠相應不善意識，有二結、二縛、二隨眠；若覺悟位，六隨煩惱纏當言相應；若睡眠位，增第七眠。如見滅所斷邪見隨眠相應不善意識，見取、疑、貪、恚、慢隨眠相應不善意識亦爾。于見滅所斷不共無明隨眠相應不善意識，有一結、一縛、一隨眠；若覺悟位，五隨煩惱纏當言相應；若睡眠位，增第六眠。于見道所斷邪見隨眠相應不善意
【現代漢語翻譯】 現代漢語譯本 煩惱、纏（煩惱的束縛），應當說都不相應。對於不善的意識，有七結（貪慾結、嗔恚結、有身見結、戒禁取見結、疑結、嫉結、慳結）、七縛（貪慾縛、嗔恚縛、無明縛、見縛、慢縛、疑縛、不正思惟縛）、三十四隨眠（貪隨眠、嗔隨眠、慢隨眠、無明隨眠、見隨眠、疑隨眠、有身見隨眠、邊見隨眠、邪見隨眠、戒禁取隨眠）、三十九隨煩惱纏（忿、恨、覆、惱、嫉、慳、誑、諂、憍、害、無慚、無愧、掉舉、昏沉、不信、懈怠、放逸、失念、散亂、不正知、睡眠、惡作、疑、貪、嗔、癡、慢、見、疑、忿、恨、覆、惱、嫉、慳、誑、諂、憍、害、無慚、無愧），應當說相應。是一個心嗎？回答：不是這樣。對於見苦所斷的邪見隨眠（錯誤的見解潛在的煩惱）相應的不善意識，有二結、二縛、二隨眠；如果是在覺悟的狀態，六隨煩惱纏應當說相應；如果是睡眠的狀態，增加第七種隨眠。如同見苦所斷的邪見隨眠相應的不善意識一樣，見取（執取錯誤的見解）、戒禁取（執取錯誤的戒律和禁忌）、疑（懷疑）、貪（貪婪）、恚（嗔恨）、慢（傲慢）隨眠相應的不善意識也是如此。對於見苦所斷的不共無明隨眠（與他人不共通的愚昧潛在的煩惱）相應的不善意識，有一結、一縛、一隨眠；如果是在覺悟的狀態，五隨煩惱纏應當說相應；如果是睡眠的狀態，增加第六種隨眠。對於見集所斷的邪見隨眠相應的不善意識，有二結、二縛、二隨眠；如果是在覺悟的狀態，六隨煩惱纏應當說相應；如果是睡眠的狀態，增加第七種隨眠。如同見集所斷的邪見隨眠相應的不善意識一樣，見取、疑、貪、恚、慢隨眠相應的不善意識也是如此。對於見集所斷的不共無明隨眠相應的不善意識，有一結、一縛、一隨眠；如果是在覺悟的狀態，五隨煩惱纏應當說相應；如果是睡眠的狀態，增加第六種隨眠。對於見滅所斷的邪見隨眠相應的不善意識，有二結、二縛、二隨眠；如果是在覺悟的狀態，六隨煩惱纏應當說相應；如果是睡眠的狀態，增加第七種隨眠。如同見滅所斷的邪見隨眠相應的不善意識一樣，見取、疑、貪、恚、慢隨眠相應的不善意識也是如此。對於見滅所斷的不共無明隨眠相應的不善意識，有一結、一縛、一隨眠；如果是在覺悟的狀態，五隨煩惱纏應當說相應；如果是睡眠的狀態，增加第六種隨眠。對於見道所斷的邪見隨眠相應的不善意
【English Translation】 English version 'Afflictions' (Klesha), and 'entanglements' (Paryavasthana), should be said to be not corresponding. With respect to unwholesome consciousness, there are seven bonds (Samyojana) [bonds of desire, anger, belief in a self, clinging to rites and rituals, doubt, jealousy, and stinginess], seven fetters (Bandhana) [fetters of desire, anger, ignorance, views, pride, doubt, and improper thought], thirty-four latent tendencies (Anusaya) [latent tendencies of desire, anger, pride, ignorance, views, doubt, belief in a self, extreme views, wrong views, clinging to rites and rituals], and thirty-nine secondary afflictions (Upaklesha) [wrath, resentment, concealment, vexation, jealousy, stinginess, deceit, flattery, arrogance, harmfulness, shamelessness, lack of embarrassment, restlessness, torpor, lack of faith, laziness, recklessness, forgetfulness, distraction, incorrect knowledge, sleep, regret, doubt, greed, hatred, delusion, pride, views, doubt, wrath, resentment, concealment, vexation, jealousy, stinginess, deceit, flattery, arrogance, harmfulness, shamelessness, lack of embarrassment], should be said to be corresponding. Is it one mind? It is said: It is not so. With respect to unwholesome consciousness corresponding to the latent tendency of wrong views (Mithyadrishti-anusaya) severed by seeing suffering, there are two bonds, two fetters, and two latent tendencies; if in a state of awakening, six secondary afflictions should be said to be corresponding; if in a state of sleep, a seventh latent tendency is added. Just as with unwholesome consciousness corresponding to the latent tendency of wrong views severed by seeing suffering, so too with unwholesome consciousness corresponding to the latent tendencies of clinging to views (Drishtiparమర్శa-anusaya), clinging to rites and rituals (Silavrataparamarsa-anusaya), doubt (Vicikitsa), greed (Raga), hatred (Dvesha), and pride (Mana). With respect to unwholesome consciousness corresponding to the non-common ignorance latent tendency (Asadharana-avidya-anusaya) severed by seeing suffering, there is one bond, one fetter, and one latent tendency; if in a state of awakening, five secondary afflictions should be said to be corresponding; if in a state of sleep, a sixth latent tendency is added. With respect to unwholesome consciousness corresponding to the latent tendency of wrong views severed by seeing the origin, there are two bonds, two fetters, and two latent tendencies; if in a state of awakening, six secondary afflictions should be said to be corresponding; if in a state of sleep, a seventh latent tendency is added. Just as with unwholesome consciousness corresponding to the latent tendency of wrong views severed by seeing the origin, so too with unwholesome consciousness corresponding to the latent tendencies of clinging to views, doubt, greed, hatred, and pride. With respect to unwholesome consciousness corresponding to the non-common ignorance latent tendency severed by seeing the origin, there is one bond, one fetter, and one latent tendency; if in a state of awakening, five secondary afflictions should be said to be corresponding; if in a state of sleep, a sixth latent tendency is added. With respect to unwholesome consciousness corresponding to the latent tendency of wrong views severed by seeing cessation, there are two bonds, two fetters, and two latent tendencies; if in a state of awakening, six secondary afflictions should be said to be corresponding; if in a state of sleep, a seventh latent tendency is added. Just as with unwholesome consciousness corresponding to the latent tendency of wrong views severed by seeing cessation, so too with unwholesome consciousness corresponding to the latent tendencies of clinging to views, doubt, greed, hatred, and pride. With respect to unwholesome consciousness corresponding to the non-common ignorance latent tendency severed by seeing cessation, there is one bond, one fetter, and one latent tendency; if in a state of awakening, five secondary afflictions should be said to be corresponding; if in a state of sleep, a sixth latent tendency is added. With respect to unwholesome consciousness corresponding to the latent tendency of wrong views severed by seeing the path
識，有二結、二縛、二隨眠；若覺悟位，六隨煩惱纏當言相應；若睡眠位，增第七眠。如見道所斷邪見隨眠相應不善意識，見取、戒禁取、疑、貪、恚、慢隨眠相應不善意識亦爾。于見道所斷不共無明隨眠相應不善意識，有一結、一縛、一隨眠；若覺悟位，五隨煩惱纏當言相應；若睡眠位，增第六眠。于修所斷貪隨眠相應不善意識，有二結、二縛、二隨眠；若覺悟位，六隨煩惱纏當言相應；若睡眠位，增第七眠。如修所斷貪隨眠相應不善意識，恚、慢隨眠相應不善意識亦爾。于修所斷不共無明隨眠相應不善意識，有一結、一縛、一隨眠；若覺悟位，五隨煩惱纏當言相應；若睡眠位，增第六眠。于有覆無記意識，有六結、六縛、六十五隨眠、六十八隨煩惱纏當言相應。一心耶？曰：不爾。于欲界系薩迦耶見相應有覆無記意識，有二結、二縛、二隨眠；若覺悟位，四隨煩惱纏當言相應；若睡眠位，增第五眠。如欲界系薩迦耶見相應有覆無記意識，邊執見相應有覆無記意識亦爾。於色界系薩迦耶見隨眠相應有覆無記意識，有二結、二縛、二隨眠、四隨煩惱纏，當言相應。如色界系薩迦耶見隨眠相應有覆無記意識，邊執見見苦所斷邪見、見取、戒禁取、疑、貪、慢隨眠相應有覆無記意識亦爾。於色界系見苦所斷不共無明隨眠相
【現代漢語翻譯】 現代漢語譯本： 于『識』（vijñāna，意識），有二結（samyojana，煩惱的束縛）、二縛（bandhana，更強的束縛）、二隨眠（anuśaya，潛在的煩惱）；若在覺悟的狀態，應說與六種隨煩惱纏（upakleśa-paryavasthana，較輕微的煩惱）相應；若在睡眠的狀態，則增加第七種隨眠。如同與見道所斷的邪見隨眠（mithyā-dṛṣṭi-anuśaya，錯誤的見解）相應的非善意識，與見取（dṛṣṭi-parāmarśa，執取不正見為最勝）、戒禁取（śīla-vrata-parāmarśa，執取不正戒律為解脫道）、疑（vicikitsā，懷疑）、貪（rāga，貪慾）、恚（dveṣa，嗔恚）、慢（māna，傲慢）隨眠相應的非善意識也是如此。對於與見道所斷的不共無明隨眠（avidyā-anuśaya，特殊的愚昧）相應的非善意識，有一結、一縛、一隨眠；若在覺悟的狀態，應說與五種隨煩惱纏相應；若在睡眠的狀態，則增加第六種隨眠。對於與修道所斷的貪隨眠相應的非善意識，有二結、二縛、二隨眠；若在覺悟的狀態，應說與六種隨煩惱纏相應；若在睡眠的狀態，則增加第七種隨眠。如同與修道所斷的貪隨眠相應的非善意識，與恚、慢隨眠相應的非善意識也是如此。對於與修道所斷的不共無明隨眠相應的非善意識，有一結、一縛、一隨眠；若在覺悟的狀態，應說與五種隨煩惱纏相應；若在睡眠的狀態，則增加第六種隨眠。對於有覆無記意識（sāvṛtāvyākṛta-vijñāna，被覆蓋的、非善非惡的意識），應說與六結、六縛、六十五隨眠、六十八隨煩惱纏相應。這是一種心嗎？答：不是的。對於與欲界系（kāmadhātu，慾望界）的薩迦耶見（satkāya-dṛṣṭi，身見）相應的有覆無記意識，有二結、二縛、二隨眠；若在覺悟的狀態，應說與四種隨煩惱纏相應；若在睡眠的狀態，則增加第五種隨眠。如同與欲界系的薩迦耶見相應的有覆無記意識，與邊執見（antagrāha-dṛṣṭi，邊見）相應的有覆無記意識也是如此。對於系（此處原文缺失，應為『色』或『無色』，指色界或無色界）的薩迦耶見隨眠相應的有覆無記意識，有二結、二縛、二隨眠、四隨煩惱纏，應說相應。如同系的薩迦耶見隨眠相應的有覆無記意識，邊執見、見苦所斷的邪見、見取、戒禁取、疑、貪、慢隨眠相應的有覆無記意識也是如此。對於**系見苦所斷的不共無明隨眠相
【English Translation】 English version: Regarding 『consciousness』 (vijñāna), there are two ties (samyojana, fetters of affliction), two bonds (bandhana, stronger fetters), and two latent tendencies (anuśaya, dormant afflictions); if in a state of wakefulness, it should be said to be associated with six secondary defilements (upakleśa-paryavasthana, minor afflictions); if in a state of sleep, a seventh latent tendency is added. Just as with non-virtuous consciousness associated with the latent tendency of wrong view (mithyā-dṛṣṭi-anuśaya) severed by the path of seeing, so too with non-virtuous consciousness associated with the latent tendencies of view of holding views as supreme (dṛṣṭi-parāmarśa), view of holding precepts and vows as supreme (śīla-vrata-parāmarśa), doubt (vicikitsā), greed (rāga), hatred (dveṣa), and pride (māna). Regarding non-virtuous consciousness associated with the latent tendency of uncommon ignorance (avidyā-anuśaya) severed by the path of seeing, there is one tie, one bond, and one latent tendency; if in a state of wakefulness, it should be said to be associated with five secondary defilements; if in a state of sleep, a sixth latent tendency is added. Regarding non-virtuous consciousness associated with the latent tendency of greed severed by the path of cultivation, there are two ties, two bonds, and two latent tendencies; if in a state of wakefulness, it should be said to be associated with six secondary defilements; if in a state of sleep, a seventh latent tendency is added. Just as with non-virtuous consciousness associated with the latent tendency of greed severed by the path of cultivation, so too with non-virtuous consciousness associated with the latent tendencies of hatred and pride. Regarding non-virtuous consciousness associated with the latent tendency of uncommon ignorance severed by the path of cultivation, there is one tie, one bond, and one latent tendency; if in a state of wakefulness, it should be said to be associated with five secondary defilements; if in a state of sleep, a sixth latent tendency is added. Regarding obscured-indeterminate consciousness (sāvṛtāvyākṛta-vijñāna), it should be said to be associated with six ties, six bonds, sixty-five latent tendencies, and sixty-eight secondary defilements. Is this one mind? Answer: No. Regarding obscured-indeterminate consciousness associated with the view of self (satkāya-dṛṣṭi) pertaining to the desire realm (kāmadhātu), there are two ties, two bonds, and two latent tendencies; if in a state of wakefulness, it should be said to be associated with four secondary defilements; if in a state of sleep, a fifth latent tendency is added. Just as with obscured-indeterminate consciousness associated with the view of self pertaining to the desire realm, so too with obscured-indeterminate consciousness associated with the extreme view (antagrāha-dṛṣṭi). Regarding obscured-indeterminate consciousness associated with the latent tendency of the view of self pertaining to the ** realm (missing text, should be either 『form』 or 『formless』, referring to the form realm or formless realm), there are two ties, two bonds, two latent tendencies, and four secondary defilements, which should be said to be associated. Just as with obscured-indeterminate consciousness associated with the latent tendency of the view of self pertaining to the ** realm, so too with obscured-indeterminate consciousness associated with the latent tendencies of extreme view, wrong view severed by seeing suffering, view of holding views as supreme, view of holding precepts and vows as supreme, doubt, greed, and pride. Regarding the aspect of uncommon ignorance severed by seeing suffering pertaining to the ** realm.
應有覆無記意識，有一結、一縛、一隨眠、三隨煩惱纏，當言相應。於色界系見集所斷邪見隨眠相應有覆無記意識，有二結、二縛、二隨眠、四隨煩惱纏，當言相應。如色界系見集所斷邪見隨眠相應有覆無記意識，見取、疑、貪、慢隨眠相應有覆無記意識亦爾。於色界系見集所斷不共無明隨眠相應有覆無記意識，有一結、一縛、一隨眠、三隨煩惱纏，當言相應。於色界系見滅所斷邪見隨眠相應有覆無記意識，有二結、二縛、二隨眠、四隨煩惱纏，當言相應。如色界系見滅所斷邪見隨眠相應有覆無記意識，見取、疑、貪、慢隨眠相應有覆無記意識亦爾。於色界系見滅所斷不共無明隨眠相應有覆無記意識，有一結、一縛、一隨眠、三隨煩惱纏，當言相應。於色界系見道所斷邪見隨眠相應有覆無記意識，有二結、二縛、二隨眠、四隨煩惱纏，當言相應。如色界系見道所斷邪見隨眠相應有覆無記意識，見取、戒禁取、疑、貪、慢隨眠相應有覆無記意識亦爾。於色界系見道所斷不共無明隨眠相應有覆無記意識，有一結、一縛、一隨眠、三隨煩惱纏，當言相應。於色界系修所斷貪隨眠相應有覆無記意識，有二結、二縛、二隨眠、四隨煩惱纏，當言相應。如色界系修所斷貪隨眠相應有覆無記意識，慢隨眠相應有覆無記意識亦爾。於色
界系修所斷不共無明隨眠相應有覆無記意識，有一結、一縛、一隨眠、三隨煩惱纏，當言相應。如色界繫有覆無記意識，無色界繫有覆無記意識亦爾。于無覆無記意識，一切結、縛、隨眠、隨煩惱、纏，當言皆不相應。
說一切有部識身足論卷第五 大正藏第 26 冊 No. 1539 阿毗達磨識身足論
阿毗達磨識身足論卷第六
提婆設摩阿羅漢造
三藏法師玄奘奉 詔譯
所緣緣蘊第四之一嗢拖南頌
問過去等問善等， 問了青等二四心， 問十二心有二種， 問十五心有五種。
有六識身，謂眼識耳鼻舌身意識。如是六識身，或過去、或未來、或現在。過去眼識，有緣過去非未來現在耶？有緣未來非過去現在耶？有緣現在非過去未來耶？有緣過去現在非未來耶？有緣未來現在非過去耶？有緣過去未來非現在耶？有緣過去未來現在耶？如過去眼識，未來現在眼識亦爾。如眼識，耳鼻舌身意識亦爾。
一切過去眼識，皆緣過去，余句不可得。未來眼識，或緣過去、或緣未來、或緣現在。一切現在眼識，皆緣現在，余句不可得。如眼識，耳鼻舌身識亦爾。過去未來現在意識，皆應說言緣一切法。
有六識身，謂眼識耳鼻舌身意識。如是六識身，
【現代漢語翻譯】 現代漢語譯本 與界系（Dhatus）修所斷的不共無明隨眠相應的有覆無記意識，當說與一個結（Samyoojana）、一個縛（Bandhana）、一個隨眠（Anusaya）、三個隨煩惱纏（Upaklesa-Paryavasthana）相應。如同系的有覆無記意識一樣，無系的有覆無記意識也是如此。對於無覆無記意識，一切結、縛、隨眠、隨煩惱、纏，都應當說為不相應。
《說一切有部識身足論》卷第五 大正藏第 26 冊 No. 1539 《阿毗達磨識身足論》
《阿毗達磨識身足論》卷第六
提婆設摩阿羅漢造
三藏法師玄奘奉 詔譯
所緣緣蘊第四之一嗢拖南頌 問過去等問善等， 問了青等二四心， 問十二心有二種， 問十五心有五種。
有六識身，即眼識、耳識、鼻識、舌識、身識、意識。這六識身，或者過去、或者未來、或者現在。過去的眼識，有緣過去而非未來、現在嗎？有緣未來而非過去、現在嗎？有緣現在而非過去、未來嗎？有緣過去、現在而非未來嗎？有緣未來、現在而非過去嗎？有緣過去、未來而非現在嗎？有緣過去、未來、現在嗎？如同過去的眼識，未來、現在的眼識也是如此。如同眼識，耳識、鼻識、舌識、身識、意識也是如此。
一切過去的眼識，都緣過去，其餘情況不可能。未來的眼識，或者緣過去、或者緣未來、或者緣現在。一切現在的眼識，都緣現在，其餘情況不可能。如同眼識，耳識、鼻識、舌識、身識也是如此。過去、未來、現在的意識，都應當說緣一切法。
有六識身，即眼識、耳識、鼻識、舌識、身識、意識。這六識身，
【English Translation】 English version The obscured-indeterminate consciousness associated with the non-common ignorance-latent (Avidya-Anusaya) that is abandoned by cultivation in the Realm, should be said to be associated with one knot (Samyoojana), one bond (Bandhana), one latent tendency (Anusaya), and three entanglements of secondary defilements (Upaklesa-Paryavasthana). Just as with the bound obscured-indeterminate consciousness, so too with the unbound obscured-indeterminate consciousness. With regard to the unobscured-indeterminate consciousness, all knots, bonds, latent tendencies, secondary defilements, and entanglements should be said to be unassociated.
Treatise on the Aggregate of Consciousness Body of the Sarvastivada School, Volume 5 Taisho Tripitaka Volume 26, No. 1539, Abhidharma-vijnanakaya-pada-sastra
Abhidharma-vijnanakaya-pada-sastra, Volume 6
Composed by the Arhat Devasarma
Translated by the Tripitaka Master Xuanzang under Imperial Order
Summary Verse of the Fourth Aggregate of Conditioned Objects, Part One Questions on past, etc., questions on wholesome, etc., questions on understanding blue, etc., two sets of four minds, Questions on twelve minds with two types, questions on fifteen minds with five types.
There are six bodies of consciousness, namely eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. These six bodies of consciousness are either past, future, or present. Does past eye-consciousness have as its object the past but not the future or present? Does it have as its object the future but not the past or present? Does it have as its object the present but not the past or future? Does it have as its object the past and present but not the future? Does it have as its object the future and present but not the past? Does it have as its object the past and future but not the present? Does it have as its object the past, future, and present? Just as with past eye-consciousness, so too with future and present eye-consciousness. Just as with eye-consciousness, so too with ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness.
All past eye-consciousness has the past as its object; the other possibilities are not obtainable. Future eye-consciousness may have the past, future, or present as its object. All present eye-consciousness has the present as its object; the other possibilities are not obtainable. Just as with eye-consciousness, so too with ear-consciousness, nose-consciousness, tongue-consciousness, and body-consciousness. Past, future, and present mind-consciousness should all be said to have all dharmas as their object.
There are six bodies of consciousness, namely eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness.
或善、或不善、或無記。善眼識，有緣善非不善無記耶？有緣不善非善無記耶？有緣無記非善不善耶？有緣善不善非無記耶？有緣善無記非不善耶？有緣不善無記非善耶？有緣善不善無記耶。如善眼識，不善無記眼識亦爾。如眼識，耳鼻舌身意識亦爾。
善眼識，或緣善、或緣不善、或緣無記。不善眼識，或緣善、或緣不善、或緣無記。無記眼識，或緣善、或緣不善、或緣無記。如眼識，耳識意識亦爾。餘三識身，若善、若不善、若無記，一切應言唯緣無記。
有六識身，謂眼識耳鼻舌身意識。眼識唯能了別青色，不能了別此是青色。意識亦能了別青色，乃至未能了別其名，不能了別此是青色；若能了別其名，爾時亦能了別青色，亦能了別此是青色。如青色，黃赤白等色亦爾。耳識唯能了別聲，不能了別此是聲。意識亦能了別聲，乃至未能了別其名，不能了別此是聲；若能了別其名，爾時亦能了別聲，亦能了別此是聲。鼻識唯能了別香，不能了別此是香。意識亦能了別香，乃至未能了別其名，不能了別此是香；若能了別其名，爾時亦能了別香，亦能了別此是香。舌識唯能了別味，不能了別此是味。意識亦能了別味，乃至未能了別其名，不能了別此是味；若能了別其名，爾時亦能了別味，亦能了別此是味。
【現代漢語翻譯】 現代漢語譯本 或者善、或者不善、或者無記（既非善也非不善）。善的眼識，是否能緣于善而非不善或無記呢？是否能緣于不善而非善或無記呢？是否能緣于無記而非善或不善呢？是否能緣于善和不善而非無記呢？是否能緣于善和無記而非不善呢？是否能緣于不善和無記而非善呢？是否能緣于善、不善和無記呢？如同善的眼識一樣，不善和無記的眼識也是如此。如同眼識一樣，耳、鼻、舌、身、意識也是如此。
善的眼識，或者緣于善，或者緣于不善，或者緣于無記。不善的眼識，或者緣于善，或者緣于不善，或者緣于無記。無記的眼識，或者緣于善，或者緣于不善，或者緣于無記。如同眼識一樣，耳識和意識也是如此。其餘三種識身，無論是善、不善還是無記，都應該說只能緣于無記。
有六種識身，即眼識、耳識、鼻識、舌識、身識、意識。眼識只能了別青色，不能了別『這是青色』。意識也能了別青色，乃至未能了別它的名稱時，不能了別『這是青色』；如果能了別它的名稱，那時也能了別青色，也能了別『這是青色』。如同青色一樣，黃、赤、白等顏色也是如此。耳識只能了別聲音，不能了別『這是聲音』。意識也能了別聲音，乃至未能了別它的名稱時，不能了別『這是聲音』；如果能了別它的名稱，那時也能了別聲音，也能了別『這是聲音』。鼻識只能了別香氣，不能了別『這是香氣』。意識也能了別香氣，乃至未能了別它的名稱時，不能了別『這是香氣』；如果能了別它的名稱，那時也能了別香氣，也能了別『這是香氣』。舌識只能了別味道，不能了別『這是味道』。意識也能了別味道，乃至未能了別它的名稱時，不能了別『這是味道』；如果能了別它的名稱，那時也能了別味道，也能了別『這是味道』。
【English Translation】 English version Or good, or not good, or neutral (neither good nor not good). A good eye-consciousness, can it be conditioned by good but not by not-good or neutral? Can it be conditioned by not-good but not by good or neutral? Can it be conditioned by neutral but not by good or not-good? Can it be conditioned by good and not-good but not by neutral? Can it be conditioned by good and neutral but not by not-good? Can it be conditioned by not-good and neutral but not by good? Can it be conditioned by good, not-good, and neutral? Just like good eye-consciousness, so are not-good and neutral eye-consciousness. Just like eye-consciousness, so are ear, nose, tongue, body, and mind-consciousness.
A good eye-consciousness is conditioned by either good, or not-good, or neutral. A not-good eye-consciousness is conditioned by either good, or not-good, or neutral. A neutral eye-consciousness is conditioned by either good, or not-good, or neutral. Just like eye-consciousness, so are ear-consciousness and mind-consciousness. The remaining three consciousness-bodies, whether good, not-good, or neutral, it should be said that all are only conditioned by neutral.
There are six consciousness-bodies, namely eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. Eye-consciousness can only distinguish blue color, but cannot distinguish 'this is blue color'. Mind-consciousness can also distinguish blue color, but until it can distinguish its name, it cannot distinguish 'this is blue color'; if it can distinguish its name, then it can also distinguish blue color, and can also distinguish 'this is blue color'. Just like blue color, so are yellow, red, white, and other colors. Ear-consciousness can only distinguish sound, but cannot distinguish 'this is sound'. Mind-consciousness can also distinguish sound, but until it can distinguish its name, it cannot distinguish 'this is sound'; if it can distinguish its name, then it can also distinguish sound, and can also distinguish 'this is sound'. Nose-consciousness can only distinguish fragrance, but cannot distinguish 'this is fragrance'. Mind-consciousness can also distinguish fragrance, but until it can distinguish its name, it cannot distinguish 'this is fragrance'; if it can distinguish its name, then it can also distinguish fragrance, and can also distinguish 'this is fragrance'. Tongue-consciousness can only distinguish taste, but cannot distinguish 'this is taste'. Mind-consciousness can also distinguish taste, but until it can distinguish its name, it cannot distinguish 'this is taste'; if it can distinguish its name, then it can also distinguish taste, and can also distinguish 'this is taste'.
身識唯能了別觸，不能了別此是觸。意識亦能了別觸，乃至未能了別其名，不能了別此是觸；若能了別其名，爾時亦能了別觸，亦能了別此是觸。意識亦能了別諸法，謂或執為我、或執我所、或執為斷、或執為常、或撥無因、或撥無作、或復損減、或執為尊、或執為勝、或執為上、或執第一、或執清凈、或執解脫、或執出離，若惑若疑若猶豫、若貪若瞋若慢若癡、若粗若苦若障、若靜若妙若離、若如病若如癰若如箭若惱害、若無常若苦若空若無我。若於因謂因謂集謂生謂緣，若於滅謂滅謂靜謂妙謂離，若於道謂道謂如謂行謂出。若有因、若有起、若有是處、若有是事，若如理所引了別、若不如理所引了別、若非如理所引非不如理所引了別。
有四種心，謂欲界繫心、色界繫心、無色界繫心、不繫心。欲界繫心有能了別欲界系法耶？有能了別色界系法耶？有能了別無色界系法耶？有能了別不繫法耶？有能了別欲界系色界系法耶？有能了別欲界系無色界系法耶？有能了別欲界系不繫法耶？有能了別色界系無色界系法耶？有能了別色界系不繫法耶？有能了別無色界系不繫法耶？有能了別欲界系色界系無色界系法耶？有能了別欲界系色界系不繫法耶？有能了別欲界系無色界系不繫法耶？有能了別色界系無色界系不繫法耶
【現代漢語翻譯】 現代漢語譯本： 身識（Kaya-vijnana，身體的意識）只能了別觸（Sparsha，感覺），不能了別『這是觸』。意識（Manovijnana，心理的意識）也能了別觸，乃至未能了別其名相時，不能了別『這是觸』；若能了別其名相，爾時亦能了別觸，亦能了別『這是觸』。意識也能了別諸法（Dharma，事物），謂或者執著為我（Atman，自我）、或者執著為我所（Atmiya，屬於自我的）、或者執著為斷（Uccheda，斷滅）、或者執著為常（Shasvata，永恒）、或者否定因果（Ahetuka，無因論）、或者否定造作（Akriya，無作用論）、或者又損害減少、或者執著為尊貴、或者執著為殊勝、或者執著為至上、或者執著為第一、或者執著為清凈、或者執著為解脫（Moksha，解脫）、或者執著為出離，若迷惑若懷疑若猶豫、若貪（Raga，貪慾）若瞋（Dvesha，嗔恨）若慢（Mana，傲慢）若癡（Moha，愚癡）、若粗糙若痛苦若障礙、若寂靜若美妙若遠離、若如疾病若如毒瘡若如箭矢若惱害、若無常（Anitya，無常）若苦（Duhkha，苦）若空（Shunyata，空性）若無我（Anatma，無我）。若於因（Hetu，原因）謂因謂集（Samudaya，集合）謂生（Prabhava，產生）謂緣（Pratyaya，條件），若於滅（Nirodha，滅盡）謂滅謂靜謂妙謂離，若於道（Marga，道路）謂道謂如謂行謂出。若有因、若有起、若有是處、若有是事，若如理所引的了別、若不如理所引的了別、若非如理所引也非不如理所引的了別。
有四種心，謂欲界繫心（Kama-dhatu-citta，屬於慾望領域的心）、繫心（Rupa-dhatu-citta，屬於色界的心）、無繫心（Arupa-dhatu-citta，屬於無色界的心）、不繫心（Asamskrta-citta，不屬於任何領域的心）。欲界繫心有能了別欲界系法嗎？有能了別系法嗎？有能了別無系法嗎？有能了別不繫法嗎？有能了別欲界系系法嗎？有能了別欲界系無系法嗎？有能了別欲界系不繫法嗎？有能了別系無系法嗎？有能了別系不繫法嗎？有能了別無系不繫法嗎？有能了別欲界系系無系法嗎？有能了別欲界系系不繫法嗎？有能了別欲界系無系不繫法嗎？有能了別系無系不繫法嗎？
【English Translation】 English version: Body consciousness (Kaya-vijnana) can only discern touch (Sparsha), but cannot discern 'this is touch.' Mental consciousness (Manovijnana) can also discern touch, but until it can discern its name, it cannot discern 'this is touch'; if it can discern its name, then it can also discern touch, and also discern 'this is touch.' Mental consciousness can also discern all dharmas (phenomena), such as clinging to 'self' (Atman), or clinging to 'belonging to self' (Atmiya), or clinging to annihilation (Uccheda), or clinging to permanence (Shasvata), or denying causality (Ahetuka), or denying action (Akriya), or diminishing, or clinging to being venerable, or clinging to being superior, or clinging to being supreme, or clinging to being the first, or clinging to being pure, or clinging to liberation (Moksha), or clinging to deliverance, whether it be delusion, doubt, or hesitation, whether it be greed (Raga), hatred (Dvesha), pride (Mana), or ignorance (Moha), whether it be coarse, painful, or obstructive, whether it be tranquil, wonderful, or detached, whether it be like a disease, like a sore, like an arrow, or like harm, whether it be impermanent (Anitya), suffering (Duhkha), emptiness (Shunyata), or no-self (Anatma). Whether regarding cause (Hetu) as cause, origin (Samudaya) as origin, arising (Prabhava) as arising, condition (Pratyaya) as condition, whether regarding cessation (Nirodha) as cessation, tranquility as tranquility, wonderfulness as wonderfulness, detachment as detachment, whether regarding the path (Marga) as the path, as suchness, as practice, as deliverance. Whether there is a cause, whether there is an arising, whether there is a place for it, whether there is a matter for it, whether it is discernment led by reason, whether it is discernment not led by reason, whether it is discernment neither led by reason nor not led by reason.
There are four types of mind, namely, mind associated with the desire realm (Kama-dhatu-citta), mind associated with the form realm (Rupa-dhatu-citta), mind associated with the formless realm (Arupa-dhatu-citta), and unconditioned mind (Asamskrta-citta). Can mind associated with the desire realm discern dharmas associated with the desire realm? Can it discern dharmas associated with the form realm? Can it discern dharmas associated with the formless realm? Can it discern unconditioned dharmas? Can it discern dharmas associated with both the desire realm and the form realm? Can it discern dharmas associated with both the desire realm and the formless realm? Can it discern dharmas associated with both the desire realm and the unconditioned? Can it discern dharmas associated with both the form realm and the formless realm? Can it discern dharmas associated with both the form realm and the unconditioned? Can it discern dharmas associated with both the formless realm and the unconditioned? Can it discern dharmas associated with the desire realm, the form realm, and the formless realm? Can it discern dharmas associated with the desire realm, the form realm, and the unconditioned? Can it discern dharmas associated with the desire realm, the formless realm, and the unconditioned? Can it discern dharmas associated with the form realm, the formless realm, and the unconditioned?
？有能了別欲界系色界系無色界系不繫法耶？如欲界繫心，乃至不繫心亦爾。欲界繫心有能了別欲界系法耶？曰：能了別。謂或執為我、或執我所、或執為斷、或執為常、或撥無因、或撥無作、或復損減、或執為尊、或執為勝、或執為上、或執第一、或執清凈、或執解脫、或執出離，若惑若疑若猶豫、若貪若瞋若慢若癡、若粗若苦若障、若如病若如癰若如箭若惱害、若無常若苦若空若無我，若於因謂因謂集謂生謂緣，若有因、若有起、若有是處、若有是事，若如理所引了別、若不如理所引了別、若非如理所引非不如理所引了別。有能了別色界系法耶？曰：能了別。謂或撥無因、或撥無作、或復損減、或執為尊、或執為勝、或執為上、或執第一、或執清凈、或執解脫、或執出離。若惑若疑若猶豫、若無智若冥暗若愚癡、若粗若苦若障、若靜若妙若離、若如病若如癰若如箭若惱害、若無常若苦若空若無我，若於因謂因謂集謂生謂緣，若有因、若有起、若有是處、若有是事，若如理所引了別、若不如理所引了別。有能了別無色界系法耶？曰：能了別。謂或撥無因、或撥無作、或復損減、或執為尊、或執為勝、或執為上、或執第一、或執清凈、或執解脫、或執出離，若惑若疑若猶豫、若無智若冥暗若愚癡、若粗若苦若障、若靜
若妙若離、若如病若如癰若如箭若惱害、若無常若苦若空若無我，若於因謂因謂集謂生謂緣，若有因、若有起、若有是處、若有是事，若如理所引了別、若不如理所引了別。有能了別不繫法耶？曰：能了別。謂若於滅謂滅謂靜謂妙謂離、若於道謂道謂如謂行謂出，若無常若苦若空若無我、若損減滅、若損減道、若猶豫了別、若愚癡，若如理所引了別、若不如理所引了別。有能了別欲界系色界系法耶？曰：能了別。謂若粗若苦若障、若如病若如癰若如箭若惱害、若無常若苦若空若無我，若於因謂因謂集謂生謂緣，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別欲界系無色界系法耶？曰：能了別。謂若粗若苦若障、若如病若如癰若如箭若惱害、若無常若苦若空若無我，若於因謂因謂集謂生謂緣，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別欲界系不繫法耶？曰：能了別。謂若無常若苦若無我，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別色界系無色界系法耶？曰：能了別。謂或撥無因、或撥無作、或復損減、或執為尊、或執為勝、或執為上、或執第一、或執清凈、或執解脫、或執出離、若惑若疑若猶豫、若無智若冥暗若愚癡、若粗若苦若障、若靜若妙若離、
【現代漢語翻譯】 現代漢語譯本： 如果認為涅槃是妙、是遠離，或者認為（世間）如病、如癰、如箭矢般帶來惱害，或者認為（世間）是無常、是苦、是空、是無我，或者認為因就是因、集就是集、生就是生、緣就是緣，或者認為有因、有起、有道理、有事情，或者認為這是如理的辨別，或者認為這是不如理的辨別。有沒有能夠辨別非繫縛之法的呢？答：有能夠辨別的。也就是如果認為滅就是滅、靜就是靜、妙就是妙、離就是離，或者認為道就是道、如就是如、行就是行、出就是出，或者認為（世間）是無常、是苦、是空、是無我，或者損減滅，或者損減道，或者猶豫不決，或者愚癡，或者認為這是如理的辨別，或者認為這是不如理的辨別。有沒有能夠辨別欲界繫縛之法的呢？答：有能夠辨別的。也就是如果認為（欲界）是粗糙的、是痛苦的、是障礙，或者認為（欲界）如病、如癰、如箭矢般帶來惱害，或者認為（欲界）是無常、是苦、是空、是無我，或者認為因就是因、集就是集、生就是生、緣就是緣，或者認為有因、有起、有道理、有事情，或者認為這是如理的辨別。有沒有能夠辨別欲界系非繫縛之法的呢？答：有能夠辨別的。也就是如果認為（欲界）是粗糙的、是痛苦的、是障礙，或者認為（欲界）如病、如癰、如箭矢般帶來惱害，或者認為（欲界）是無常、是苦、是空、是無我，或者認為因就是因、集就是集、生就是生、緣就是緣，或者認為有因、有起、有道理、有事情，或者認為這是如理的辨別。有沒有能夠辨別欲界系非繫縛之法的呢？答：有能夠辨別的。也就是如果認為（欲界）是無常、是苦、是無我，或者認為有因、有起、有道理、有事情，或者認為這是如理的辨別。有沒有能夠辨別繫縛與非繫縛之法的呢？答：有能夠辨別的。也就是或者否定因果，或者否定造作，或者進一步損減，或者執著為尊貴，或者執著為殊勝，或者執著為至上，或者執著為第一，或者執著為清凈，或者執著為解脫，或者執著為出離，或者迷惑，或者懷疑，或者猶豫不決，或者沒有智慧，或者處於黑暗，或者愚癡，或者認為（世間）是粗糙的、是痛苦的、是障礙，或者認為（涅槃）是寂靜的、是美妙的、是遠離的。
【English Translation】 English version: If one considers Nirvana to be wonderful, to be detached; or if one considers (the world) to be like a disease, like a sore, like an arrow, like harm; or if one considers (the world) to be impermanent, to be suffering, to be empty, to be without self; or if one considers cause to be cause, accumulation to be accumulation, arising to be arising, condition to be condition; or if there is a cause, if there is an arising, if there is a reason, if there is a matter; or if it is considered a rational discernment, or if it is considered an irrational discernment. Is there the ability to discern un-fettered dharmas? Answer: There is the ability to discern. That is, if one considers cessation to be cessation, tranquility to be tranquility, wonderful to be wonderful, detachment to be detachment; or if one considers the path to be the path, suchness to be suchness, practice to be practice, liberation to be liberation; or if (the world) is considered impermanent, suffering, empty, without self; or diminishing cessation, or diminishing the path, or hesitant discernment, or ignorance, or if it is considered a rational discernment, or if it is considered an irrational discernment. Is there the ability to discern dharmas that are fettered by the desire realm? Answer: There is the ability to discern. That is, if (the desire realm) is considered coarse, suffering, an obstacle; or if (the desire realm) is considered like a disease, like a sore, like an arrow, like harm; or if (the desire realm) is considered impermanent, suffering, empty, without self; or if cause is considered cause, accumulation is considered accumulation, arising is considered arising, condition is considered condition; or if there is a cause, if there is an arising, if there is a reason, if there is a matter; or if it is considered a rational discernment. Is there the ability to discern un-fettered dharmas that are related to the desire realm? Answer: There is the ability to discern. That is, if (the desire realm) is considered coarse, suffering, an obstacle; or if (the desire realm) is considered like a disease, like a sore, like an arrow, like harm; or if (the desire realm) is considered impermanent, suffering, empty, without self; or if cause is considered cause, accumulation is considered accumulation, arising is considered arising, condition is considered condition; or if there is a cause, if there is an arising, if there is a reason, if there is a matter; or if it is considered a rational discernment. Is there the ability to discern un-fettered dharmas that are not related to the desire realm? Answer: There is the ability to discern. That is, if (the desire realm) is considered impermanent, suffering, without self; or if there is a cause, if there is an arising, if there is a reason, if there is a matter; or if it is considered a rational discernment. Is there the ability to discern dharmas that are both fettered and un-fettered? Answer: There is the ability to discern. That is, either denying cause, or denying action, or further diminishing, or clinging to as venerable, or clinging to as superior, or clinging to as supreme, or clinging to as first, or clinging to as pure, or clinging to as liberation, or clinging to as detachment, or delusion, or doubt, or hesitation, or without wisdom, or in darkness, or ignorance, or if (the world) is considered coarse, suffering, an obstacle, or if (Nirvana) is considered tranquil, wonderful, detached.
若如病若如癰若如箭若惱害、若無常若苦若空若無我，若於因謂因謂集謂生謂緣，若有因、若有起、若有是處、若有是事，若如理所引了別、若不如理所引了別。有能了別色界系不繫法耶？曰：能了別。謂若無常若空若無我，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別無色界系不繫法耶？曰：能了別。謂若無常若空若無我，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別欲界系色界系無色界系法耶？曰：能了別。謂若粗若苦若障、若如病若如癰若如箭若惱害、若無常若苦若空若無我，若於因謂因謂集謂生謂緣，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別欲界系色界系不繫法耶？曰：能了別。謂若無常若空若無我，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別欲界系無色界系不繫法耶？曰能了別。謂若無常若空若無我，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別色界系無色界系不繫法耶？曰：能了別。謂若無常若空若無我，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別欲界系色界系無色界系不繫法耶？曰：能了別。謂若無常若空若無我，若有因、若有起、若有是處、若有是事，若如
【現代漢語翻譯】 現代漢語譯本 如果（事物）像疾病、像毒瘡、像箭一樣帶來惱害，如果（事物）是無常、是苦、是空、是無我的，如果對於因，認為是因；認為是集（苦的根源）；認為是生（產生）；認為是緣（條件），如果有因、如果有起、如果有是處（道理）、如果有是事（實情），如果如理所引導的了別（智慧）、如果不如理所引導的了別。能夠了別系（束縛）與不繫（不束縛）的法嗎？回答：能夠了別。即如果（事物）是無常、是空、是無我的，如果有因、如果有起、如果有是處、如果有是事，如果如理所引導的了別。能夠了別非系（非束縛）與不繫（不束縛）的法嗎？回答：能夠了別。即如果（事物）是無常、是空、是無我的，如果有因、如果有起、如果有是處、如果有是事，如果如理所引導的了別。能夠了別欲界系（受欲界束縛）、系（束縛）與無系（不束縛）的法嗎？回答：能夠了別。即如果（事物）是粗糙的、是苦的、是障礙，如果像疾病、像毒瘡、像箭一樣帶來惱害，如果（事物）是無常、是苦、是空、是無我的，如果對於因，認為是因；認為是集；認為是生；認為是緣，如果有因、如果有起、如果有是處、如果有是事，如果如理所引導的了別。能夠了別欲界系（受欲界束縛）、系（束縛）與不繫（不束縛）的法嗎？回答：能夠了別。即如果（事物）是無常、是空、是無我的，如果有因、如果有起、如果有是處、如果有是事，如果如理所引導的了別。能夠了別欲界系（受欲界束縛）、無系（不束縛）與不繫（不束縛）的法嗎？回答：能夠了別。即如果（事物）是無常、是空、是無我的，如果有因、如果有起、如果有是處、如果有是事，如果如理所引導的了別。能夠了別系（束縛）、無系（不束縛）與不繫（不束縛）的法嗎？回答：能夠了別。即如果（事物）是無常、是空、是無我的，如果有因、如果有起、如果有是處、如果有是事，如果如理所引導的了別。能夠了別欲界系（受欲界束縛）、系（束縛）、無系（不束縛）與不繫（不束縛）的法嗎？回答：能夠了別。即如果（事物）是無常、是空、是無我的，如果有因、如果有起、如果有是處、如果有是事，如果如
【English Translation】 English version If (things are) like a disease, like a sore, like an arrow, causing harm; if (things are) impermanent, suffering, empty, and without self; if regarding a cause, one considers it a cause; considers it an origin (of suffering); considers it a birth; considers it a condition; if there is a cause, if there is a rising, if there is a reason, if there is a fact, if there is a discernment guided by reason, if there is a discernment not guided by reason. Is it possible to discern the bound (samsara) and unbound (nirvana) dharmas? Answer: It is possible to discern. That is, if (things are) impermanent, empty, and without self; if there is a cause, if there is a rising, if there is a reason, if there is a fact, if there is a discernment guided by reason. Is it possible to discern the non-bound (non-samsara) and unbound (nirvana) dharmas? Answer: It is possible to discern. That is, if (things are) impermanent, empty, and without self; if there is a cause, if there is a rising, if there is a reason, if there is a fact, if there is a discernment guided by reason. Is it possible to discern the desire realm-bound (Kamadhatu-bound), bound (samsara), and unbound (nirvana) dharmas? Answer: It is possible to discern. That is, if (things are) coarse, suffering, and obstructive; if like a disease, like a sore, like an arrow, causing harm; if (things are) impermanent, suffering, empty, and without self; if regarding a cause, one considers it a cause; considers it an origin; considers it a birth; considers it a condition; if there is a cause, if there is a rising, if there is a reason, if there is a fact, if there is a discernment guided by reason. Is it possible to discern the desire realm-bound (Kamadhatu-bound), bound (samsara), and unbound (nirvana) dharmas? Answer: It is possible to discern. That is, if (things are) impermanent, empty, and without self; if there is a cause, if there is a rising, if there is a reason, if there is a fact, if there is a discernment guided by reason. Is it possible to discern the desire realm-bound (Kamadhatu-bound), unbound (nirvana), and unbound (nirvana) dharmas? Answer: It is possible to discern. That is, if (things are) impermanent, empty, and without self; if there is a cause, if there is a rising, if there is a reason, if there is a fact, if there is a discernment guided by reason. Is it possible to discern the bound (samsara), unbound (nirvana), and unbound (nirvana) dharmas? Answer: It is possible to discern. That is, if (things are) impermanent, empty, and without self; if there is a cause, if there is a rising, if there is a reason, if there is a fact, if there is a discernment guided by reason. Is it possible to discern the desire realm-bound (Kamadhatu-bound), bound (samsara), unbound (nirvana), and unbound (nirvana) dharmas? Answer: It is possible to discern. That is, if (things are) impermanent, empty, and without self; if there is a cause, if there is a rising, if there is a reason, if there is a fact, if there is a
理所引了別。色界繫心有能了別色界系法耶？曰：能了別。謂或執為我、或執我所、或執為斷、或執為常、或撥無因、或撥無作、或復損減、或執為尊、或執為勝、或執為上、或執第一、或執清凈、或執解脫、或執出離、若惑若疑若猶豫、若貪若慢若癡、若粗若苦若障、若靜若妙若離、若如病若如癰若如箭若惱害、若無常若苦若空若無我，若於因謂因謂集謂生謂緣，若有因、若有起、若有是處、若有是事，若如理所引了別、若不如理所引了別、若非如理所引非不如理所引了別。有能了別欲界系法耶？曰：能了別。謂若粗若苦若障、若如病若如癰若如箭若惱害、若無常若苦若空若無我，若於因謂因謂集謂生謂緣，若有因、若有起、若有是處、若有是事，若如理所引了別、若非如理所引非不如理所引了別。有能了別無色界系法耶？曰：能了別。謂或撥無因、或撥無作、或復損減、或執為尊、或執為勝、或執為上、或執第一、或執清凈、或執解脫、或執出離、若惑若疑若猶豫、若無智若冥暗若愚癡、若粗若苦若障、若靜若妙若離、若如病若如癰若如箭若惱害、若無常若苦若空若無我，若於因謂因謂集謂生謂緣，若有因，若有起，若有是處，若有是事，若如理所引了別、若不如理所引了別。有能了別不繫法耶？曰：能了別。謂
【現代漢語翻譯】 現代漢語譯本： 理所引生的了別（正確的推理所產生的認知）。繫縛於心（被煩惱束縛的心）能夠了別繫縛法（被煩惱束縛的法）嗎？回答：能夠了別。也就是說，或者執著為『我』（ātman），或者執著為『我所』（ātmanīya），或者執著為斷滅（uccheda），或者執著為常恒（śāśvata），或者否定因果（ahetuka），或者否定造作（akriyā），或者又加以損減（apakarṣa），或者執著為尊貴（agre），或者執著為殊勝（śreṣṭha），或者執著為至上（vara），或者執著為第一（prathama），或者執著為清凈（śuddha），或者執著為解脫（mokṣa），或者執著為出離（niḥsaraṇa），如果是迷惑（moha）、如果是懷疑（vicikitsā）、如果是猶豫（kathaṃkathā），如果是貪慾（rāga）、如果是驕慢（māna）、如果是愚癡（moha），如果是粗糙（odārika）、如果是痛苦（duḥkha）、如果是障礙（āvaraṇa），如果是寂靜（śānta）、如果是微妙（praṇīta）、如果是遠離（vivikta），如果如疾病（roga）、如果如毒瘡（gaṇḍa）、如果如毒箭（śalya）、如果如惱害（viheṭhana），如果是無常（anitya）、如果是苦（duḥkha）、如果是空（śūnya）、如果是無我（anātman），如果對於因（hetu）認為是因認為是集（samudaya）認為是生（prabhava）認為是緣（pratyaya），如果是有因（sahetuka）、如果是有起（sasambhava）、如果是有是處（sthāna）、如果是有是事（vastu），如果是如理所引生的了別（yathābhūta-parijñāna），如果是不如理所引生的了別（ayathābhūta-parijñāna），如果是非如理所引生亦非不如理所引生的了別。能夠了別欲界繫縛的法嗎？回答：能夠了別。也就是說，如果是粗糙、如果是痛苦、如果是障礙，如果如疾病、如果如毒瘡、如果如毒箭、如果如惱害，如果是無常、如果是苦、如果是空、如果是無我，如果對於因認為是因認為是集認為是生認為是緣，如果是有因、如果是有起、如果是有是處、如果是有是事，如果是如理所引生的了別，如果是非如理所引生亦非不如理所引生的了別。能夠了別無繫縛法嗎？回答：能夠了別。也就是說，或者否定因果，或者否定造作，或者又加以損減，或者執著為尊貴，或者執著為殊勝，或者執著為至上，或者執著為第一，或者執著為清凈，或者執著為解脫，或者執著為出離，如果是迷惑、如果是懷疑、如果是猶豫，如果是無智（ajñāna）、如果是冥暗（andha-kāra）、如果是愚癡，如果是粗糙、如果是痛苦、如果是障礙，如果是寂靜、如果是微妙、如果是遠離，如果如疾病、如果如毒瘡、如果如毒箭、如果如惱害，如果是無常、如果是苦、如果是空、如果是無我，如果對於因認為是因認為是集認為是生認為是緣，如果是有因，如果是有起，如果是有是處，如果是有是事，如果是如理所引生的了別，如果是不如理所引生的了別。能夠了別不繫縛法嗎？回答：能夠了別。
【English Translation】 English version: A properly derived understanding. Is a mind bound (by afflictions) able to discern bound dharmas (dharmas that are bound by afflictions)? Answer: It is able to discern. That is to say, either clinging to 'self' (ātman), or clinging to 'what belongs to self' (ātmanīya), or clinging to annihilation (uccheda), or clinging to permanence (śāśvata), or denying causality (ahetuka), or denying action (akriyā), or again diminishing (apakarṣa), or clinging to being honored (agre), or clinging to being superior (śreṣṭha), or clinging to being supreme (vara), or clinging to being first (prathama), or clinging to being pure (śuddha), or clinging to liberation (mokṣa), or clinging to deliverance (niḥsaraṇa), if it is delusion (moha), if it is doubt (vicikitsā), if it is hesitation (kathaṃkathā), if it is desire (rāga), if it is pride (māna), if it is ignorance (moha), if it is coarse (odārika), if it is suffering (duḥkha), if it is an obstacle (āvaraṇa), if it is tranquil (śānta), if it is subtle (praṇīta), if it is secluded (vivikta), if like a disease (roga), if like a sore (gaṇḍa), if like an arrow (śalya), if like harm (viheṭhana), if it is impermanent (anitya), if it is suffering (duḥkha), if it is empty (śūnya), if it is without self (anātman), if regarding a cause (hetu) as a cause, as an origin (samudaya), as a source (prabhava), as a condition (pratyaya), if there is a cause (sahetuka), if there is an arising (sasambhava), if there is a place (sthāna), if there is a thing (vastu), if it is a properly derived understanding (yathābhūta-parijñāna), if it is an improperly derived understanding (ayathābhūta-parijñāna), if it is neither properly nor improperly derived understanding. Is it able to discern dharmas bound to the desire realm? Answer: It is able to discern. That is to say, if it is coarse, if it is suffering, if it is an obstacle, if like a disease, if like a sore, if like an arrow, if like harm, if it is impermanent, if it is suffering, if it is empty, if it is without self, if regarding a cause as a cause, as an origin, as a source, as a condition, if there is a cause, if there is an arising, if there is a place, if there is a thing, if it is a properly derived understanding, if it is neither properly nor improperly derived understanding. Is it able to discern unbound dharmas? Answer: It is able to discern. That is to say, either denying causality, or denying action, or again diminishing, or clinging to being honored, or clinging to being superior, or clinging to being supreme, or clinging to being first, or clinging to being pure, or clinging to liberation, or clinging to deliverance, if it is delusion, if it is doubt, if it is hesitation, if it is ignorance (ajñāna), if it is darkness (andha-kāra), if it is foolishness, if it is coarse, if it is suffering, if it is an obstacle, if it is tranquil, if it is subtle, if it is secluded, if like a disease, if like a sore, if like an arrow, if like harm, if it is impermanent, if it is suffering, if it is empty, if it is without self, if regarding a cause as a cause, as an origin, as a source, as a condition, if there is a cause, if there is an arising, if there is a place, if there is a thing, if it is a properly derived understanding, if it is an improperly derived understanding. Is it able to discern unbinding dharmas? Answer: It is able to discern.
若於滅謂滅謂靜謂妙謂離、若於道謂道謂如謂行謂出，若無常若苦若空若無我、若損減滅、若損減道，若猶豫了別若愚癡，若有因、若有起、若有是處、若有是事，若如理所引了別、若不如理所引了別。有能了別欲界系色界系法耶？曰：能了別。謂若粗若苦若障、若如病若如癰若如箭若惱害、若無常若苦若空若無我，若於因謂因謂集謂生謂緣，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別欲界系無色界系法耶？曰：能了別。謂若粗若苦若障、若如病若如癰若如箭若惱害、若無常若苦若空若無我，若於因謂因謂集謂生謂緣，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別欲界系不繫法耶？曰：能了別。謂若無常若空若無我，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別色界系無色界系法耶？曰：能了別。謂或撥無因、或撥無作、或復損減、或執為尊、或執為勝、或執為上、或執第一、或執清凈、或執解脫、或執出離、若惑若疑若猶豫、若無智若冥暗若愚癡、若粗若苦若障、若靜若妙若離、若如病若如癰若如箭若惱害、若無常若苦若空若無我，若於因謂因謂集謂生謂緣，若有因、若有起、若有是處、若有是事，若如理所引了別、若不如理所引了別。有能了別
【現代漢語翻譯】 現代漢語譯本： 如果對於滅盡，認為是滅盡，認為是寂靜，認為是微妙，認為是遠離；如果對於道，認為是道，認為是如，認為是行，認為是出離；如果對於無常、苦、空、無我；如果對於損減滅；如果對於損減道；如果對於猶豫了別；如果對於愚癡；如果認為有因、有起、有是處、有是事；如果如理所引的了別；如果不如理所引的了別。能夠了別欲界繫縛（Kāmadhātu-saṃyojana，指將眾生束縛在欲界的煩惱）的繫縛法嗎？回答：能夠了別。也就是認為是粗糙、認為是痛苦、認為是障礙；認為是如病、如癰、如箭、如惱害；認為是無常、苦、空、無我；對於因，認為是因、認為是集、認為是生、認為是緣；認為有因、有起、有是處、有是事；如理所引的了別。能夠了別欲界繫縛的非繫縛法嗎？回答：能夠了別。也就是認為是粗糙、認為是痛苦、認為是障礙；認為是如病、如癰、如箭、如惱害；認為是無常、苦、空、無我；對於因，認為是因、認為是集、認為是生、認為是緣；認為有因、有起、有是處、有是事；如理所引的了別。能夠了別欲界繫縛的非繫縛法嗎？回答：能夠了別。也就是認為是無常、空、無我；認為有因、有起、有是處、有是事；如理所引的了別。能夠了別非繫縛（Asaṃyojana，指不屬於任何束縛的）的非繫縛法嗎？回答：能夠了別。也就是或者否定因果，或者否定造作，或者又損減，或者執著為尊貴，或者執著為殊勝，或者執著為至上，或者執著為第一，或者執著為清凈，或者執著為解脫，或者執著為出離；如果是迷惑、如果是懷疑、如果是猶豫；如果是無智、如果是冥暗、如果是愚癡；如果是粗糙、如果是痛苦、如果是障礙；如果是寂靜、如果是微妙、如果是遠離；如果是如病、如果是如癰、如果是如箭、如果是惱害；如果是無常、如果是苦、如果是空、如果是無我；對於因，認為是因、認為是集、認為是生、認為是緣；認為有因、有起、有是處、有是事；如理所引的了別；不如理所引的了別。能夠了別
【English Translation】 English version: If, regarding cessation, one thinks of it as cessation, thinks of it as tranquility, thinks of it as exquisite, thinks of it as detachment; if, regarding the path, one thinks of it as the path, thinks of it as suchness, thinks of it as practice, thinks of it as deliverance; if regarding impermanence, suffering, emptiness, non-self; if regarding the diminution of cessation; if regarding the diminution of the path; if regarding doubt and discernment; if regarding ignorance; if one thinks there is a cause, there is an origin, there is a basis, there is a reason; if discernment is derived from reason; if discernment is not derived from reason. Is it possible to discern the fettered (saṃyojana) dharmas pertaining to the desire realm (Kāmadhātu)? Answer: It is possible to discern. That is, thinking of them as coarse, as suffering, as an obstacle; as like a disease, like a sore, like an arrow, like harm; as impermanent, as suffering, as empty, as non-self; regarding cause, thinking of it as cause, as accumulation, as arising, as condition; thinking there is a cause, there is an origin, there is a basis, there is a reason; discernment derived from reason. Is it possible to discern the unfettered (visaṃyojana) dharmas pertaining to the desire realm? Answer: It is possible to discern. That is, thinking of them as coarse, as suffering, as an obstacle; as like a disease, like a sore, like an arrow, like harm; as impermanent, as suffering, as empty, as non-self; regarding cause, thinking of it as cause, as accumulation, as arising, as condition; thinking there is a cause, there is an origin, there is a basis, there is a reason; discernment derived from reason. Is it possible to discern the unfettered dharmas not pertaining to the desire realm? Answer: It is possible to discern. That is, thinking of them as impermanent, as empty, as non-self; thinking there is a cause, there is an origin, there is a basis, there is a reason; discernment derived from reason. Is it possible to discern the unfettered dharmas that are not fettered? Answer: It is possible to discern. That is, either denying cause, or denying action, or again diminishing, or clinging to as venerable, or clinging to as superior, or clinging to as supreme, or clinging to as the first, or clinging to as pure, or clinging to as liberation, or clinging to as deliverance; if it is delusion, if it is doubt, if it is hesitation; if it is lack of wisdom, if it is darkness, if it is ignorance; if it is coarse, if it is suffering, if it is an obstacle; if it is tranquility, if it is exquisite, if it is detachment; if it is like a disease, if it is like a sore, if it is like an arrow, if it is harm; if it is impermanent, if it is suffering, if it is empty, if it is non-self; regarding cause, thinking of it as cause, as accumulation, as arising, as condition; thinking there is a cause, there is an origin, there is a basis, there is a reason; discernment derived from reason; discernment not derived from reason. Is it possible to discern
色界系不繫法耶？曰：能了別。謂若無常若空若無我，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別無色界系不繫法耶？曰：能了別。謂若無常若空若無我，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別欲界系色界系無色界系法耶？曰：能了別。謂若粗若苦若障、若如病若如癰若如箭若惱害、若無常若苦若空若無我，若於因謂因謂集謂生謂緣，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別欲界系色界系不繫法耶？曰：能了別。謂若無常若空若無我，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別欲界系無色界系不繫法耶？曰：能了別。謂若無常若空若無我，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別色界系無色界系不繫法耶？曰：能了別。謂若無常若空若無我，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別欲界系色界系無色界系不繫法耶？曰能了別。謂若無常若空若無我，若有因、若有起、若有是處、若有是事，若如理所引了別。無色界繫心有能了別無色界系法耶？曰：能了別。謂或執為我、或執我所、或執為斷、或執為常、或撥無因、或撥無作、或復損減、或執為尊、或執為勝、或
【現代漢語翻譯】 現代漢語譯本 是屬於繫縛（saṃyojana）之法嗎？回答：能夠了別。也就是能夠了別無常、空、無我，能夠了別有因、有起、有是處、有是事，能夠了別如理所引之法。有沒有能夠了別非繫縛（asaṃyojana）之法呢？回答：能夠了別。也就是能夠了別無常、空、無我，能夠了別有因、有起、有是處、有是事，能夠了別如理所引之法。有沒有能夠了別欲界系（kāmadhātu-saṃyojana）之法呢？回答：能夠了別。也就是能夠了別粗、苦、障礙，能夠了別如病、如癰、如箭、如惱害，能夠了別無常、苦、空、無我，能夠了別於因謂因、謂集、謂生、謂緣，能夠了別有因、有起、有是處、有是事，能夠了別如理所引之法。有沒有能夠了別欲界系非繫縛之法呢？回答：能夠了別。也就是能夠了別無常、空、無我，能夠了別有因、有起、有是處、有是事，能夠了別如理所引之法。有沒有能夠了別欲界系無繫縛之法呢？回答：能夠了別。也就是能夠了別無常、空、無我，能夠了別有因、有起、有是處、有是事，能夠了別如理所引之法。有沒有能夠了別繫縛無繫縛之法呢？回答：能夠了別。也就是能夠了別無常、空、無我，能夠了別有因、有起、有是處、有是事，能夠了別如理所引之法。有沒有能夠了別欲界繫系縛無繫縛之法呢？回答：能夠了別。也就是能夠了別無常、空、無我，能夠了別有因、有起、有是處、有是事，能夠了別如理所引之法。沒有被繫縛的心，有沒有能夠了別非繫縛之法呢？回答：能夠了別。也就是或者執著為我，或者執著為我所，或者執著為斷滅，或者執著為常恒，或者否定因果，或者否定作為，或者損減，或者執著為尊貴，或者執著為殊勝，或者...
【English Translation】 English version Is it a fetter (saṃyojana)? Answer: It can discern. That is, it can discern impermanence, emptiness, selflessness; it can discern cause, arising, what is possible, what is the case, discernment led by reason. Is there that which can discern non-fetter? Answer: It can discern. That is, it can discern impermanence, emptiness, selflessness; it can discern cause, arising, what is possible, what is the case, discernment led by reason. Is there that which can discern the fetter of the desire realm (kāmadhātu-saṃyojana)? Answer: It can discern. That is, it can discern coarseness, suffering, obstruction; it can discern as disease, as a sore, as an arrow, as harm; it can discern impermanence, suffering, emptiness, selflessness; it can discern cause as cause, as arising, as birth, as condition; it can discern cause, arising, what is possible, what is the case, discernment led by reason. Is there that which can discern the fetter and non-fetter of the desire realm? Answer: It can discern. That is, it can discern impermanence, emptiness, selflessness; it can discern cause, arising, what is possible, what is the case, discernment led by reason. Is there that which can discern the non-fetter and non-fetter of the desire realm? Answer: It can discern. That is, it can discern impermanence, emptiness, selflessness; it can discern cause, arising, what is possible, what is the case, discernment led by reason. Is there that which can discern fetter and non-fetter and non-fetter? Answer: It can discern. That is, it can discern impermanence, emptiness, selflessness; it can discern cause, arising, what is possible, what is the case, discernment led by reason. Is there that which can discern the fetter and non-fetter and non-fetter of the desire realm? Answer: It can discern. That is, it can discern impermanence, emptiness, selflessness; it can discern cause, arising, what is possible, what is the case, discernment led by reason. Does the unfettered mind discern the non-fetter? Answer: It can discern. That is, either clinging to self, or clinging to what belongs to self, or clinging to annihilation, or clinging to permanence, or denying cause, or denying action, or diminishing, or clinging to what is venerable, or clinging to what is superior, or...
執為上、或執第一、或執清凈、或執解脫、或執出離、若惑若疑若猶豫、若貪若慢若癡、若粗若苦若障、若靜若妙若離、若如病若如癰若如箭若惱害、若無常若苦若空若無我，若於因謂因謂集謂生謂緣，若有因、若有起、若有是處、若有是事，若如理所引了別、若不如理所引了別、若非如理所引非不如理所引了別。有能了別不繫法耶？曰：能了別。謂若於滅謂滅謂靜謂妙謂離、若於道謂道謂如謂行謂出，若無常若空若無我，若損減滅、若損減道，若猶豫了別若愚癡，若有因、若有起、若有是處、若有是事，若如理所引了別、若不如理所引了別。有能了別色界系法耶？曰：能了別。謂若粗若苦若障，若如理所引了別。有能了別無色界系不繫法耶？曰：能了別。若無常若空若無我，若有因、若有起、若有是處、若有是事，若如理所引了別。如是了別，余不了別。不繫心有能了別不繫法耶？曰：能了別。謂若於滅謂滅謂靜謂妙謂離、若於道謂道謂如謂行謂出，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別欲界系法耶？曰：能了別。謂若無常若苦若空若無我，若有因謂因謂集謂生謂緣，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別色界系法耶？曰：能了別。謂若無常若苦若空若無我
【現代漢語翻譯】 現代漢語譯本： 如果執著于殊勝，或者執著于第一，或者執著于清凈，或者執著于解脫，或者執著于出離，如果迷惑、懷疑、猶豫，如果貪婪、傲慢、愚癡，如果粗糙、痛苦、障礙，如果寂靜、微妙、遠離，如果視其如疾病、如毒瘡、如箭矢、如惱害，如果視其為無常、為苦、為空、為無我，如果對於因，認為是因、是集、是生、是緣，如果認為有因、有起、有是處、有是事，如果如理所引的了別，如果不如理所引的了別，如果非如理所引也非不如理所引的了別。有能夠了別不繫縛之法嗎？回答：能夠了別。即如果對於滅，認為是滅、是靜、是妙、是離；如果對於道，認為是道、是如、是行、是出；如果認為是無常、是空、是無我；如果損減滅、如果損減道，如果猶豫了別、如果愚癡，如果認為有因、有起、有是處、有是事，如果如理所引的了別、如果不如理所引的了別。有能夠了別繫縛之法嗎？回答：能夠了別。即如果認為是粗糙、痛苦、障礙，如果如理所引的了別。有能夠了別非繫縛也非不繫縛之法嗎？回答：能夠了別。如果認為是無常、是空、是無我，如果認為有因、有起、有是處、有是事，如果如理所引的了別。如此了別，其餘則不能了別。不繫縛之心有能夠了別不繫縛之法嗎？回答：能夠了別。即如果對於滅，認為是滅、是靜、是妙、是離；如果對於道，認為是道、是如、是行、是出，如果認為有因、有起、有是處、有是事，如果如理所引的了別。有能夠了別欲界繫縛之法嗎？回答：能夠了別。即如果認為是無常、是苦、是空、是無我，如果對於因，認為是因、是集、是生、是緣，如果認為有因、有起、有是處、有是事，如果如理所引的了別。有能夠了別繫縛之法嗎？回答：能夠了別。即如果認為是無常、是苦、是空、是無我。
【English Translation】 English version: If one clings to the superior, or clings to the foremost, or clings to purity, or clings to liberation (moksha), or clings to detachment (vairagya), if there is confusion, doubt, or hesitation, if there is greed (lobha), pride (mana), or delusion (moha), if there is coarseness (audārika), suffering (duhkha), or obstruction (āvarana), if there is tranquility (shanti), subtlety (suksma), or separation (viyoga), if it is regarded as a disease, a sore, an arrow, or an affliction, if it is regarded as impermanent (anitya), suffering (duhkha), empty (sunya), or without self (anatman), if regarding a cause (hetu), one thinks of it as a cause, a collection (samudaya), an arising (utpada), or a condition (pratyaya), if one thinks there is a cause, there is an origin, there is a place for it, there is a matter for it, if it is a discernment (jnana) led by reason (yukti), if it is a discernment not led by reason, if it is a discernment that is neither led by reason nor not led by reason. Is there a discernment that can discern unfettered (asamskrta) dharmas? The answer is: Yes, there is discernment. That is, if regarding cessation (nirodha), one thinks of it as cessation, tranquility, subtlety, separation; if regarding the path (marga), one thinks of it as the path, as suchness (tathata), as practice (carita), as exit (niryana); if one thinks of it as impermanent, empty, or without self; if one diminishes cessation, if one diminishes the path, if there is hesitant discernment, if there is ignorance (avidya), if one thinks there is a cause, there is an origin, there is a place for it, there is a matter for it, if it is a discernment led by reason, if it is a discernment not led by reason. Is there a discernment that can discern fettered (samskrta) dharmas? The answer is: Yes, there is discernment. That is, if one thinks of it as coarse, suffering, or an obstruction, if it is a discernment led by reason. Is there a discernment that can discern dharmas that are neither fettered nor unfettered? The answer is: Yes, there is discernment. If one thinks of it as impermanent, empty, or without self, if one thinks there is a cause, there is an origin, there is a place for it, there is a matter for it, if it is a discernment led by reason. Such is discernment; other than that, there is no discernment. Does an unfettered mind have the ability to discern unfettered dharmas? The answer is: Yes, there is discernment. That is, if regarding cessation, one thinks of it as cessation, tranquility, subtlety, separation; if regarding the path, one thinks of it as the path, as suchness, as practice, as exit, if one thinks there is a cause, there is an origin, there is a place for it, there is a matter for it, if it is a discernment led by reason. Does it have the ability to discern dharmas fettered by the desire realm (kama-dhatu)? The answer is: Yes, there is discernment. That is, if one thinks of it as impermanent, suffering, empty, or without self, if regarding a cause, one thinks of it as a cause, a collection, an arising, or a condition, if one thinks there is a cause, there is an origin, there is a place for it, there is a matter for it, if it is a discernment led by reason. Does it have the ability to discern fettered dharmas? The answer is: Yes, there is discernment. That is, if one thinks of it as impermanent, suffering, empty, or without self.
，若於因謂因謂集謂生謂緣，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別無色界系法耶？曰：能了別。謂若無常若苦若空若無我，若於因謂因謂集謂生謂緣，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別色界系無色界系法耶？曰：能了別。謂若無常若苦若空若無我，若於因謂因謂集謂生謂緣，若有因、若有起、若有是處、若有是事，若如理所引了別。如是了別，余不了別。
有四種心，謂欲界繫心、色界繫心、無色界繫心、不繫心。諸欲界繫心若能了別欲界系法，此中有幾隨眠是所隨增？若能了別所餘諸法，此中有幾隨眠是所隨增？乃至諸不繫心若能了別不繫法，此中有幾隨眠是所隨增？若能了別所餘諸法，此中有幾隨眠是所隨增？諸欲界繫心若能了別欲界系法，此中有欲纏有漏緣隨眠是所隨增。諸欲界繫心若能了別色界系法，此中有欲纏三部隨眠是所隨增。諸欲界繫心若能了別無色界系法，此中有欲纏三部隨眠是所隨增。諸欲界繫心若能了別不繫法，此中有欲纏三部隨眠及遍行隨眠是所隨增。諸欲界繫心若能了別色界系無色界系法，此中有欲纏三部隨眠是所隨增。若能了別所餘諸法，此中有欲纏遍行隨眠及修所斷隨眠是所隨增。諸色界繫心若能了別色界系法，此
【現代漢語翻譯】 現代漢語譯本： 如果對於因，認為是因；對於集（samudaya，苦之生起），認為是集；對於生，認為是生；對於緣，認為是緣；如果認為有因、有起、有是處、有是事，如果如理所引的了別。有沒有能夠了別有系法的？回答：能夠了別。也就是如果認為無常、苦、空、無我，如果對於因，認為是因；對於集，認為是集；對於生，認為是生；對於緣，認為是緣；如果認為有因、有起、有是處、有是事，如果如理所引的了別。有沒有能夠了別有系和無系法的？回答：能夠了別。也就是如果認為無常、苦、空、無我，如果對於因，認為是因；對於集，認為是集；對於生，認為是生；對於緣，認為是緣；如果認為有因、有起、有是處、有是事，如果如理所引的了別。像這樣的了別，其餘的就不能了別了。
有四種心，也就是欲界繫心、色界繫心、無色界繫心、不繫心。如果欲界繫心能夠了別欲界系法，這其中有幾種隨眠（anuśaya，煩惱的潛在傾向）是隨之增長的？如果能夠了別其餘的法，這其中有幾種隨眠是隨之增長的？乃至不繫心如果能夠了別不繫法，這其中有幾種隨眠是隨之增長的？如果能夠了別其餘的法，這其中有幾種隨眠是隨之增長的？如果欲界繫心能夠了別欲界系法，這其中有欲纏（kāma-rāga-paryavasthāna，對欲的執著）和有漏緣隨眠是隨之增長的。如果欲界繫心能夠了別色界系法，這其中有欲纏和三部隨眠是隨之增長的。如果欲界繫心能夠了別無色界系法，這其中有欲纏和三部隨眠是隨之增長的。如果欲界繫心能夠了別不繫法，這其中有欲纏、三部隨眠以及遍行隨眠是隨之增長的。如果欲界繫心能夠了別色界和無色界系法，這其中有欲纏和三部隨眠是隨之增長的。如果能夠了別其餘的法，這其中有欲纏、遍行隨眠以及修所斷隨眠是隨之增長的。如果色界繫心能夠了別色界系法，這其中...
【English Translation】 English version: If, regarding a cause, one thinks of it as a cause; regarding an origin (samudaya, the arising of suffering), one thinks of it as an origin; regarding a birth, one thinks of it as a birth; regarding a condition, one thinks of it as a condition; if one thinks there is a cause, there is an arising, there is a proper place, there is a proper matter, if it is a discernment rightly induced. Is there a discernment that can discern conditioned (saṃskṛta) dharmas? Answer: There is discernment. That is, if one thinks of impermanence, suffering, emptiness, non-self; if, regarding a cause, one thinks of it as a cause; regarding an origin, one thinks of it as an origin; regarding a birth, one thinks of it as a birth; regarding a condition, one thinks of it as a condition; if one thinks there is a cause, there is an arising, there is a proper place, there is a proper matter, if it is a discernment rightly induced. Is there a discernment that can discern conditioned and unconditioned (asaṃskṛta) dharmas? Answer: There is discernment. That is, if one thinks of impermanence, suffering, emptiness, non-self; if, regarding a cause, one thinks of it as a cause; regarding an origin, one thinks of it as an origin; regarding a birth, one thinks of it as a birth; regarding a condition, one thinks of it as a condition; if one thinks there is a cause, there is an arising, there is a proper place, there is a proper matter, if it is a discernment rightly induced. Such discernment, other discernments cannot.
There are four types of minds, namely, the mind associated with the desire realm, the mind associated with the form realm, the mind associated with the formless realm, and the unconditioned mind. If a mind associated with the desire realm can discern dharmas associated with the desire realm, how many latent tendencies (anuśaya, underlying tendencies of defilements) are thereby increased? If it can discern all other dharmas, how many latent tendencies are thereby increased? And so on, if an unconditioned mind can discern unconditioned dharmas, how many latent tendencies are thereby increased? If it can discern all other dharmas, how many latent tendencies are thereby increased? If a mind associated with the desire realm can discern dharmas associated with the desire realm, then attachment to desire (kāma-rāga-paryavasthāna, clinging to sensual pleasures) and latent tendencies associated with conditioned and defiled objects are thereby increased. If a mind associated with the desire realm can discern dharmas associated with the form realm, then attachment to desire and latent tendencies associated with the three realms are thereby increased. If a mind associated with the desire realm can discern dharmas associated with the formless realm, then attachment to desire and latent tendencies associated with the three realms are thereby increased. If a mind associated with the desire realm can discern unconditioned dharmas, then attachment to desire, latent tendencies associated with the three realms, and pervasive latent tendencies are thereby increased. If a mind associated with the desire realm can discern dharmas associated with the form and formless realms, then attachment to desire and latent tendencies associated with the three realms are thereby increased. If it can discern all other dharmas, then attachment to desire, pervasive latent tendencies, and latent tendencies to be abandoned through cultivation are thereby increased. If a mind associated with the form realm can discern dharmas associated with the form realm, then...
中有色纏有漏緣隨眠是所隨增。諸色界繫心若能了別無色界系法，此中有色纏三部隨眠是所隨增。諸色界繫心若能了別不繫法，此中有色纏三部隨眠及遍行隨眠是所隨增。諸色界繫心若能了別色界系無色界系法，此中有色纏三部隨眠是所隨增。若能了別所餘諸法，此中有色纏遍行隨眠及修所斷隨眠是所隨增。諸無色界繫心若能了別無色界系法，此中有無色纏有漏緣隨眠是所隨增。諸無色界繫心若能了別不繫法，此中有無色纏三部隨眠及遍行隨眠是所隨增。若能了別所餘諸法，此中有無色纏遍行隨眠及修所斷隨眠是所隨增。諸不繫心若能了別不繫法，此中無有隨眠是所隨增。若能了別所餘諸法，此中亦無有隨眠是所隨增。
有十二心，謂欲界系善心、不善心、有覆無記心、無覆無記心，色界系善心、有覆無記心、無覆無記心，無色界系善心、有覆無記心、無覆無記心，學心、無學心。欲界系善心，有能了別欲界系法耶？有能了別色界系法耶？有能了別無色界系法耶？有能了別不繫法耶？有能了別欲界系色界系法耶？有能了別欲界系無色界系法耶？有能了別欲界系不繫法耶？有能了別色界系無色界系法耶？有能了別色界系不繫法耶？有能了別無色界系不繫法耶？有能了別欲界系色界系無色界系法耶？有能了別欲界系
【現代漢語翻譯】 現代漢語譯本： 如果是有繫心（指與煩惱相連的心），能夠了別有漏的法，那麼色界的煩惱纏縛和有漏緣隨眠（指對有漏之法的潛在執著）就會隨之增長。如果是有繫心，能夠了別無系法（指不與煩惱相連的法），那麼色界的煩惱纏縛和三部隨眠（指見苦所斷、見集所斷、見滅所斷的隨眠）就會隨之增長。如果是有繫心，能夠了別不繫法（指解脫的法），那麼色界的煩惱纏縛、三部隨眠以及遍行隨眠（指在所有情況下都存在的隨眠）就會隨之增長。如果是有繫心，能夠了別有系和無系法，那麼色界的煩惱纏縛和三部隨眠就會隨之增長。如果能夠了別其餘的法，那麼色界的煩惱纏縛、遍行隨眠以及修所斷隨眠（指通過修行才能斷除的隨眠）就會隨之增長。 如果是無繫心（指不與色界煩惱相連的心），能夠了別無系法，那麼無色界的煩惱纏縛和有漏緣隨眠就會隨之增長。如果是無繫心，能夠了別不繫法，那麼無色界的煩惱纏縛、三部隨眠以及遍行隨眠就會隨之增長。如果能夠了別其餘的法，那麼無色界的煩惱纏縛、遍行隨眠以及修所斷隨眠就會隨之增長。 如果是不繫心（指與解脫相連的心），能夠了別不繫法，那麼其中沒有任何隨眠會隨之增長。如果能夠了別其餘的法，那麼其中也沒有任何隨眠會隨之增長。 有十二種心，即欲界系善心、不善心、有覆無記心（指被煩惱覆蓋的無記心）、無覆無記心（指沒有被煩惱覆蓋的無記心），色界系善心、有覆無記心、無覆無記心，無色界系善心、有覆無記心、無覆無記心，學心（指還在學習的心）、無學心（指已經完成學習的心）。欲界系善心，能夠了別欲界系法嗎？能夠了別色界系法嗎？能夠了別無色界系法嗎？能夠了別不繫法嗎？能夠了別欲界系色界系法嗎？能夠了別欲界系無色界系法嗎？能夠了別欲界系不繫法嗎？能夠了別色界系無色界系法嗎？能夠了別色界系不繫法嗎？能夠了別無色界系不繫法嗎？能夠了別欲界系色界系無色界系法嗎？能夠了別欲界系……
【English Translation】 English version: If it is a bound mind (referring to a mind connected to afflictions), capable of distinguishing defiled dharmas, then the afflictive entanglements of the form realm and the defiled-conditioned latent tendencies (referring to the underlying attachment to defiled dharmas) will increase accordingly. If it is a bound mind, capable of distinguishing unbound dharmas (referring to dharmas not connected to afflictions), then the afflictive entanglements of the form realm and the three categories of latent tendencies (referring to the latent tendencies severed by seeing suffering, seeing origination, and seeing cessation) will increase accordingly. If it is a bound mind, capable of distinguishing unconditioned dharmas (referring to the dharmas of liberation), then the afflictive entanglements of the form realm, the three categories of latent tendencies, and the pervasive latent tendencies (referring to the latent tendencies present in all situations) will increase accordingly. If it is a bound mind, capable of distinguishing bound and unbound dharmas, then the afflictive entanglements of the form realm and the three categories of latent tendencies will increase accordingly. If it is capable of distinguishing the remaining dharmas, then the afflictive entanglements of the form realm, the pervasive latent tendencies, and the latent tendencies severed by cultivation (referring to the latent tendencies that can only be severed through practice) will increase accordingly. If it is an unbound mind (referring to a mind not connected to the afflictions of the form realm), capable of distinguishing unbound dharmas, then the afflictive entanglements of the formless realm and the defiled-conditioned latent tendencies will increase accordingly. If it is an unbound mind, capable of distinguishing unconditioned dharmas, then the afflictive entanglements of the formless realm, the three categories of latent tendencies, and the pervasive latent tendencies will increase accordingly. If it is capable of distinguishing the remaining dharmas, then the afflictive entanglements of the formless realm, the pervasive latent tendencies, and the latent tendencies severed by cultivation will increase accordingly. If it is an unconditioned mind (referring to a mind connected to liberation), capable of distinguishing unconditioned dharmas, then there are no latent tendencies that will increase accordingly. If it is capable of distinguishing the remaining dharmas, then there are also no latent tendencies that will increase accordingly. There are twelve types of minds, namely, the wholesome mind of the desire realm, the unwholesome mind, the obscured indeterminate mind (referring to the indeterminate mind covered by afflictions), the unobscured indeterminate mind (referring to the indeterminate mind not covered by afflictions), the wholesome mind of the form realm, the obscured indeterminate mind, the unobscured indeterminate mind, the wholesome mind of the formless realm, the obscured indeterminate mind, the unobscured indeterminate mind, the learning mind (referring to a mind still in training), and the no-longer-learning mind (referring to a mind that has completed training). The wholesome mind of the desire realm, is it capable of distinguishing dharmas of the desire realm? Is it capable of distinguishing dharmas of the form realm? Is it capable of distinguishing dharmas of the formless realm? Is it capable of distinguishing unconditioned dharmas? Is it capable of distinguishing dharmas of the desire realm and form realm? Is it capable of distinguishing dharmas of the desire realm and formless realm? Is it capable of distinguishing dharmas of the desire realm and unconditioned dharmas? Is it capable of distinguishing dharmas of the form realm and formless realm? Is it capable of distinguishing dharmas of the form realm and unconditioned dharmas? Is it capable of distinguishing dharmas of the formless realm and unconditioned dharmas? Is it capable of distinguishing dharmas of the desire realm, form realm, and formless realm? Is it capable of distinguishing dharmas of the desire realm...?
色界系不繫法耶？有能了別欲界系無色界系不繫法耶？有能了別色界系無色界系不繫法耶？有能了別欲界系色界系無色界系不繫法耶？如欲界系善心，乃至無學心亦爾。
欲界系善心有能了別欲界系法耶？曰：能了別。謂若粗若苦若障、若如病若如癰若如箭若惱害、若無常若苦若空若無我，若於因謂因謂集謂生謂緣，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別色界系法耶？曰：能了別。謂若粗若苦若障、若靜若妙若離、若如病若如癰若如箭若惱害、若無常若苦若空若無我，若於因謂因謂集謂生謂緣，若有因，若有起，若有是處，若有是事，若如理所引了別。有能了別無色界系法耶？曰：能了別。謂若粗若苦若障、若靜若妙若離、若如病若如癰若如箭若惱害、若無常若苦若空若無我，若於因謂因謂集謂生謂緣，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別不繫法耶？曰：能了別。謂若於滅謂滅謂靜謂妙謂離、若於道謂道謂如謂行謂出，若無常若空若無我，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別欲界系色界系法耶？曰：能了別。謂若粗若苦若障、若如病若如癰若如箭若惱害、若無常若苦若空若無我，若於因謂因謂集謂生謂緣，若有因、若有
【現代漢語翻譯】 現代漢語譯本 是屬於系法嗎？有沒有能夠辨別欲界系法的？有沒有能夠辨別系無系法的？如欲界系善心，乃至無學心也是這樣。
欲界系善心有沒有能夠辨別欲界系法的？回答：能夠辨別。即如果（認為系法）是粗糙的、是痛苦的、是障礙，是像疾病、像毒瘡、像箭矢、是惱害，是無常的、是苦的、是空的、是無我的，如果對於因認為是因、認為是集、認為是生、認為是緣，如果有因、如果有起、如果有是處、如果有是事，如果是如理所引導的辨別。有沒有能夠辨別系法的？回答：能夠辨別。即如果（認為系法）是粗糙的、是痛苦的、是障礙，是寂靜的、是美妙的、是遠離的，是像疾病、像毒瘡、像箭矢、是惱害，是無常的、是苦的、是空的、是無我的，如果對於因認為是因、認為是集、認為是生、認為是緣，如果有因、如果有起、如果有是處、如果有是事，如果是如理所引導的辨別。有沒有能夠辨別無系法的？回答：能夠辨別。即如果（認為系法）是粗糙的、是痛苦的、是障礙，是寂靜的、是美妙的、是遠離的，是像疾病、像毒瘡、像箭矢、是惱害，是無常的、是苦的、是空的、是無我的，如果對於因認為是因、認為是集、認為是生、認為是緣，如果有因、如果有起、如果有是處、如果有是事，如果是如理所引導的辨別。有沒有能夠辨別不系法的？回答：能夠辨別。即如果對於滅認為是滅、認為是靜、認為是妙、認為是離，如果對於道認為是道、認為是如、認為是行、認為是出，如果是無常的、是空的、是無我的，如果有因、如果有起、如果有是處、如果有是事，如果是如理所引導的辨別。有沒有能夠辨別欲界系法的？回答：能夠辨別。即如果（認為系法）是粗糙的、是痛苦的、是障礙，是像疾病、像毒瘡、像箭矢、是惱害，是無常的、是苦的、是空的、是無我的，如果對於因認為是因、認為是集、認為是生、認為是緣，如果有因、如果有
【English Translation】 English version Is it a 'bound' (Skt: bandha) dharma? Is there the ability to discern a 'bound' dharma of the desire realm (Skt: kāmadhātu)? Is there the ability to discern a 'bound and unbound' dharma? It is the same for wholesome mind (Skt: kuśalacitta) pertaining to the desire realm, and even for the mind of a non-learner (Skt: aśaikṣa).
Is there the ability of a wholesome mind pertaining to the desire realm to discern a 'bound' dharma of the desire realm? It is said: There is the ability to discern. That is, if (one considers a 'bound' dharma) to be coarse (Skt: odārika), to be suffering (Skt: duḥkha), to be an obstruction (Skt: āvaraṇa), to be like a disease (Skt: roga), to be like a sore (Skt: gaṇḍa), to be like an arrow (Skt: śalya), to be harmful (Skt: āghāta), to be impermanent (Skt: anitya), to be suffering, to be empty (Skt: śūnya), to be without self (Skt: anātman), if one considers an origin (Skt: hetu) to be an origin, considers a collection (Skt: samudaya) to be a collection, considers a production (Skt: prabhava) to be a production, considers a condition (Skt: pratyaya) to be a condition, if there is an origin, if there is a rising, if there is a place for this, if there is a matter for this, if it is a discernment led by reason. Is there the ability to discern a 'bound' dharma? It is said: There is the ability to discern. That is, if (one considers a 'bound' dharma) to be coarse, to be suffering, to be an obstruction, to be tranquil (Skt: śānta), to be excellent (Skt: praṇīta), to be detached (Skt: niḥsaraṇa), to be like a disease, to be like a sore, to be like an arrow, to be harmful, to be impermanent, to be suffering, to be empty, to be without self, if one considers an origin to be an origin, considers a collection to be a collection, considers a production to be a production, considers a condition to be a condition, if there is an origin, if there is a rising, if there is a place for this, if there is a matter for this, if it is a discernment led by reason. Is there the ability to discern an 'unbound' dharma? It is said: There is the ability to discern. That is, if (one considers a 'bound' dharma) to be coarse, to be suffering, to be an obstruction, to be tranquil, to be excellent, to be detached, to be like a disease, to be like a sore, to be like an arrow, to be harmful, to be impermanent, to be suffering, to be empty, to be without self, if one considers an origin to be an origin, considers a collection to be a collection, considers a production to be a production, considers a condition to be a condition, if there is an origin, if there is a rising, if there is a place for this, if there is a matter for this, if it is a discernment led by reason. Is there the ability to discern an 'unbound' dharma? It is said: There is the ability to discern. That is, if one considers cessation (Skt: nirodha) to be cessation, considers tranquility to be tranquility, considers excellence to be excellence, considers detachment to be detachment, if one considers a path (Skt: mārga) to be a path, considers suchness (Skt: tathatā) to be suchness, considers practice (Skt: pratipad) to be practice, considers deliverance (Skt: niryāṇa) to be deliverance, if it is impermanent, if it is empty, if it is without self, if there is an origin, if there is a rising, if there is a place for this, if there is a matter for this, if it is a discernment led by reason. Is there the ability to discern a 'bound' dharma of the desire realm? It is said: There is the ability to discern. That is, if (one considers a 'bound' dharma) to be coarse, to be suffering, to be an obstruction, to be like a disease, to be like a sore, to be like an arrow, to be harmful, to be impermanent, to be suffering, to be empty, to be without self, if one considers an origin to be an origin, considers a collection to be a collection, considers a production to be a production, considers a condition to be a condition, if there is an origin, if there is a
起、若有是處、若有是事，若如理所引了別。有能了別欲界系無色界系法耶？曰：能了別。謂若粗若苦若障、若如病若如癰若如箭若惱害、若無常若苦若空若無我，若於因謂因謂集謂生謂緣，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別欲界系不繫法耶？曰：能了別。若無常若空若無我，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別色界系無色界系法耶？曰：能了別。謂若粗若苦若障、若靜若妙若離、若如病若如癰若如箭若惱害、若無常若苦若空若無我，若於因謂因謂集謂生謂緣，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別色界系不繫法耶？曰：能了別。謂若無常若空若無我，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別無色界系不繫法耶？曰：能了別。謂若無常若空若無我，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別欲界系色界系無色界系法耶？曰：能了別。謂若粗若苦若障、若如病若如癰若如箭若惱害、若無常若苦若空若無我，若於因謂因謂集謂生謂緣，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別欲界系色界系不繫法耶？曰：能了別。謂若無常若空若無我，若有因、若有起
【現代漢語翻譯】 現代漢語譯本 問：如果存在這樣的情況，如果存在這樣的事情，如果存在如理所引的了別，那麼，是否能夠了別欲界（Kāmadhātu）所繫和無色界（Arūpadhātu）所繫的法呢？答：能夠了別。也就是說，能夠了別粗糙、痛苦、障礙，如同疾病、癰瘡、箭矢、惱害，能夠了別無常、苦、空、無我，能夠了別因，即因、集、生、緣，能夠了別有因、有起、有這樣的情況、有這樣的事情，能夠了別如理所引的了別。 問：是否能夠了別欲界（Kāmadhātu）所繫和不繫之法呢？答：能夠了別。能夠了別無常、空、無我，能夠了別有因、有起、有這樣的情況、有這樣的事情，能夠了別如理所引的了別。 問：是否能夠了別色界（Rūpadhātu）所繫和無色界（Arūpadhātu）所繫的法呢？答：能夠了別。也就是說，能夠了別粗糙、痛苦、障礙，能夠了別寂靜、殊妙、遠離，如同疾病、癰瘡、箭矢、惱害，能夠了別無常、苦、空、無我，能夠了別因，即因、集、生、緣，能夠了別有因、有起、有這樣的情況、有這樣的事情，能夠了別如理所引的了別。 問：是否能夠了別色界（Rūpadhātu）所繫和不繫之法呢？答：能夠了別。也就是說，能夠了別無常、空、無我，能夠了別有因、有起、有這樣的情況、有這樣的事情，能夠了別如理所引的了別。 問：是否能夠了別無色界（Arūpadhātu）所繫和不繫之法呢？答：能夠了別。也就是說，能夠了別無常、空、無我，能夠了別有因、有起、有這樣的情況、有這樣的事情，能夠了別如理所引的了別。 問：是否能夠了別欲界（Kāmadhātu）所繫、色界（Rūpadhātu）所繫和無色界（Arūpadhātu）所繫的法呢？答：能夠了別。也就是說，能夠了別粗糙、痛苦、障礙，如同疾病、癰瘡、箭矢、惱害，能夠了別無常、苦、空、無我，能夠了別因，即因、集、生、緣，能夠了別有因、有起、有這樣的情況、有這樣的事情，能夠了別如理所引的了別。 問：是否能夠了別欲界（Kāmadhātu）所繫、色界（Rūpadhātu）所繫和不繫之法呢？答：能夠了別。也就是說，能夠了別無常、空、無我，能夠了別有因、有起
【English Translation】 English version Question: If there is such a circumstance, if there is such a thing, if there is a discernment led by reason, is it possible to discern the dharmas that are bound by the Kāmadhātu (desire realm) and the Arūpadhātu (formless realm)? Answer: It is possible to discern. That is to say, it is possible to discern what is coarse, painful, obstructive, like a disease, a boil, an arrow, a torment, it is possible to discern impermanence, suffering, emptiness, non-self, it is possible to discern the cause, namely cause, accumulation, arising, condition, it is possible to discern having a cause, having an arising, having such a circumstance, having such a thing, it is possible to discern the discernment led by reason. Question: Is it possible to discern the dharmas that are bound by the Kāmadhātu (desire realm) and unbound? Answer: It is possible to discern. It is possible to discern impermanence, emptiness, non-self, it is possible to discern having a cause, having an arising, having such a circumstance, having such a thing, it is possible to discern the discernment led by reason. Question: Is it possible to discern the dharmas that are bound by the Rūpadhātu (form realm) and the Arūpadhātu (formless realm)? Answer: It is possible to discern. That is to say, it is possible to discern what is coarse, painful, obstructive, it is possible to discern what is tranquil, sublime, detached, like a disease, a boil, an arrow, a torment, it is possible to discern impermanence, suffering, emptiness, non-self, it is possible to discern the cause, namely cause, accumulation, arising, condition, it is possible to discern having a cause, having an arising, having such a circumstance, having such a thing, it is possible to discern the discernment led by reason. Question: Is it possible to discern the dharmas that are bound by the Rūpadhātu (form realm) and unbound? Answer: It is possible to discern. That is to say, it is possible to discern impermanence, emptiness, non-self, it is possible to discern having a cause, having an arising, having such a circumstance, having such a thing, it is possible to discern the discernment led by reason. Question: Is it possible to discern the dharmas that are bound by the Arūpadhātu (formless realm) and unbound? Answer: It is possible to discern. That is to say, it is possible to discern impermanence, emptiness, non-self, it is possible to discern having a cause, having an arising, having such a circumstance, having such a thing, it is possible to discern the discernment led by reason. Question: Is it possible to discern the dharmas that are bound by the Kāmadhātu (desire realm), the Rūpadhātu (form realm), and the Arūpadhātu (formless realm)? Answer: It is possible to discern. That is to say, it is possible to discern what is coarse, painful, obstructive, like a disease, a boil, an arrow, a torment, it is possible to discern impermanence, suffering, emptiness, non-self, it is possible to discern the cause, namely cause, accumulation, arising, condition, it is possible to discern having a cause, having an arising, having such a circumstance, having such a thing, it is possible to discern the discernment led by reason. Question: Is it possible to discern the dharmas that are bound by the Kāmadhātu (desire realm), the Rūpadhātu (form realm), and unbound? Answer: It is possible to discern. That is to say, it is possible to discern impermanence, emptiness, non-self, it is possible to discern having a cause, having an arising
、若有是處、若有是事，若如理所引了別。有能了別欲界系無色界系不繫法耶？曰：能了別。謂若無常若空若無我，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別色界系無色界系不繫法耶？曰：能了別。謂若無常若空若無我，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別欲界系色界系無色界系不繫法耶？曰：能了別。謂若無常若空若無我，若有因、若有起、若有是處、若有是事，若如理所引了別。諸不善心有能了別欲界系法耶？曰：能了別。謂或撥無因、或撥無作、或復損減、或執為尊、或執為勝、或執為上、或執第一、或執清凈、或執解脫、或執出離、若惑若疑若猶豫、若貪若瞋若慢若癡，若不如理所引了別。有能了別色界系法耶？曰：能了別。謂或撥無因、或撥無作、或復損減、或執為尊、或執為勝、或執為上、或執第一、或執清凈、或執解脫、或執出離，若惑若疑若猶豫、若無智若冥暗若愚癡，若不如理所引了別。有能了別無色界系法耶？曰：能了別。謂或撥無因、或撥無作、或復損減、或執為尊、或執為勝、或執為上、或執第一、或執清凈、或執解脫、或執出離，若惑若疑若猶豫、若無智若冥暗若愚癡，若不如理所引了別。有能了別不繫法耶？曰：能了別。謂若損
【現代漢語翻譯】 現代漢語譯本： 問：如果存在這樣的情況，如果存在這樣的事情，如果存在如理所引導的了別，那麼，是否有人能夠了別欲界（Kāmadhātu，指眾生因慾望而輪迴的世界）所繫、色界（Rūpadhātu，指脫離粗糙慾望但仍有物質形體的世界）所繫、無色界（Arūpadhātu，指完全脫離物質形體束縛的世界）所繫以及不繫（Asaṃskṛta，指不屬於任何界，超越輪迴的涅槃狀態）的法呢？ 答：能夠了別。也就是說，如果認識到無常、空、無我，如果認識到有因、有起，如果存在這樣的情況，如果存在這樣的事情，如果存在如理所引導的了別，那麼，是否有人能夠了別色界所繫、無色界所繫以及不繫的法呢？ 答：能夠了別。也就是說，如果認識到無常、空、無我，如果認識到有因、有起，如果存在這樣的情況，如果存在這樣的事情，如果存在如理所引導的了別，那麼，是否有人能夠了別欲界所繫、色界所繫、無色界所繫以及不繫的法呢？ 答：能夠了別。也就是說，如果認識到無常、空、無我，如果認識到有因、有起，如果存在這樣的情況，如果存在這樣的事情，如果存在如理所引導的了別，那麼，諸不善心是否能夠了別欲界所繫的法呢？ 答：能夠了別。也就是說，或者否定因果，或者否定造作，或者損減正見，或者執著為尊貴，或者執著為殊勝，或者執著為至上，或者執著為第一，或者執著為清凈，或者執著為解脫，或者執著為出離，如果存在迷惑、懷疑、猶豫，如果存在貪婪、嗔恨、傲慢、愚癡，如果存在不如理所引導的了別，那麼，是否有人能夠了別色界所繫的法呢？ 答：能夠了別。也就是說，或者否定因果，或者否定造作，或者損減正見，或者執著為尊貴，或者執著為殊勝，或者執著為至上，或者執著為第一，或者執著為清凈，或者執著為解脫，或者執著為出離，如果存在迷惑、懷疑、猶豫，如果存在無智、冥暗、愚癡，如果存在不如理所引導的了別，那麼，是否有人能夠了別無色界所繫的法呢？ 答：能夠了別。也就是說，或者否定因果，或者否定造作，或者損減正見，或者執著為尊貴，或者執著為殊勝，或者執著為至上，或者執著為第一，或者執著為清凈，或者執著為解脫，或者執著為出離，如果存在迷惑、懷疑、猶豫，如果存在無智、冥暗、愚癡，如果存在不如理所引導的了別，那麼，是否有人能夠了別不繫的法呢？ 答：能夠了別。也就是說，如果損減...
【English Translation】 English version: Question: If there is such a case, if there is such a thing, if there is a discernment guided by reason, is there anyone who can discern the laws pertaining to the Kāmadhātu (the world of desire, where beings are bound by desires), the Rūpadhātu (the world of form, where beings are free from coarse desires but still possess material forms), the Arūpadhātu (the formless world, where beings are completely free from material forms), and the Asaṃskṛta (the unconditioned, referring to Nirvana, which transcends all realms of existence)? Answer: One can discern. That is to say, if one recognizes impermanence, emptiness, and non-self; if one recognizes cause and arising; if there is such a case; if there is such a thing; if there is a discernment guided by reason, is there anyone who can discern the laws pertaining to the Rūpadhātu, the Arūpadhātu, and the Asaṃskṛta? Answer: One can discern. That is to say, if one recognizes impermanence, emptiness, and non-self; if one recognizes cause and arising; if there is such a case; if there is such a thing; if there is a discernment guided by reason, is there anyone who can discern the laws pertaining to the Kāmadhātu, the Rūpadhātu, the Arūpadhātu, and the Asaṃskṛta? Answer: One can discern. That is to say, if one recognizes impermanence, emptiness, and non-self; if one recognizes cause and arising; if there is such a case; if there is such a thing; if there is a discernment guided by reason, can unwholesome minds discern the laws pertaining to the Kāmadhātu? Answer: One can discern. That is to say, either denying cause, or denying action, or diminishing (virtue), or clinging to (something) as venerable, or clinging to (something) as superior, or clinging to (something) as supreme, or clinging to (something) as the first, or clinging to (something) as pure, or clinging to (something) as liberation, or clinging to (something) as deliverance; if there is confusion, doubt, or hesitation; if there is greed, hatred, arrogance, or ignorance; if there is a discernment not guided by reason, is there anyone who can discern the laws pertaining to the Rūpadhātu? Answer: One can discern. That is to say, either denying cause, or denying action, or diminishing (virtue), or clinging to (something) as venerable, or clinging to (something) as superior, or clinging to (something) as supreme, or clinging to (something) as the first, or clinging to (something) as pure, or clinging to (something) as liberation, or clinging to (something) as deliverance; if there is confusion, doubt, or hesitation; if there is lack of wisdom, darkness, or ignorance; if there is a discernment not guided by reason, is there anyone who can discern the laws pertaining to the Arūpadhātu? Answer: One can discern. That is to say, either denying cause, or denying action, or diminishing (virtue), or clinging to (something) as venerable, or clinging to (something) as superior, or clinging to (something) as supreme, or clinging to (something) as the first, or clinging to (something) as pure, or clinging to (something) as liberation, or clinging to (something) as deliverance; if there is confusion, doubt, or hesitation; if there is lack of wisdom, darkness, or ignorance; if there is a discernment not guided by reason, is there anyone who can discern the laws pertaining to the Asaṃskṛta? Answer: One can discern. That is to say, if diminishing...
減滅、若損減道，若猶預了別若愚癡，若不如理所引了別。有能了別色界系無色界系法耶？曰：能了別。謂或撥無因、或撥無作、或復損減、或執為尊、或執為勝、或執為上、或執第一、或執清凈、或執解脫、或執出離，若惑若疑若猶豫、若無智若冥暗若愚癡，若不如理所引了別。如是了別，余不了別。諸欲界繫有覆無記心有能了別欲界系法耶？曰：能了別。謂或執為我、或執我所、或執為斷、或執為常，若不如理所引了別。如是了別，余不了別。諸欲界系無覆無記心有能了別欲界系法耶？曰：能了別。謂非如理所引非不如理所引了別。如是了別，余不了別。
說一切有部識身足論卷第六 大正藏第 26 冊 No. 1539 阿毗達磨識身足論
阿毗達磨識身足論卷第七
提婆設摩阿羅漢造
三藏法師玄奘奉 詔譯
所緣緣蘊第四之二
諸色界系善心有能了別色界系法耶？曰：能了別。謂若粗若苦若障、若靜若妙若離、若如病若如癰若如箭若惱害、若無常若苦若空若無我，若於因謂因謂集謂生謂緣，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別欲界系法耶？曰：能了別。謂若粗若苦若障、若如病若如癰若如箭若惱害、若無常若苦若空若無我，若於
【現代漢語翻譯】 現代漢語譯本： 減滅（斷滅），或者損減道（修行方法），或者猶豫不決的了別（理解），或者愚癡，或者不如理（不符合真理）所引導的了別。有沒有能夠了別系無系法（既不屬於任何界系，也不屬於無系之法）的心？回答：能夠了別。也就是或者否定因果，或者否定造作，或者又損減（正見），或者執著為尊貴，或者執著為殊勝，或者執著為至上，或者執著為第一，或者執著為清凈，或者執著為解脫，或者執著為出離，或者迷惑，或者懷疑，或者猶豫，或者沒有智慧，或者冥頑無知，或者愚癡，或者不如理所引導的了別。像這樣的了別，才能算是了別，其餘的不能算作了別。諸欲界系（屬於欲界的）有覆無記心（被煩惱覆蓋的，既非善也非惡的心）有沒有能夠了別欲界系法的心？回答：能夠了別。也就是或者執著為我（自身），或者執著為我所（屬於我的事物），或者執著為斷滅，或者執著為常恒，或者不如理所引導的了別。像這樣的了別，才能算是了別，其餘的不能算作了別。諸欲界系無覆無記心（沒有煩惱覆蓋的，既非善也非惡的心）有沒有能夠了別欲界系法的心？回答：能夠了別。也就是非如理所引導，也非不如理所引導的了別。像這樣的了別，才能算是了別，其餘的不能算作了別。
《說一切有部識身足論》卷第六 大正藏第26冊 No. 1539 《阿毗達磨識身足論》
《阿毗達磨識身足論》卷第七
提婆設摩阿羅漢造
三藏法師玄奘 奉 詔譯
所緣緣蘊第四之二
諸系善心有沒有能夠了別系法的心？回答：能夠了別。也就是無論是粗糙的，無論是痛苦的，無論是障礙，無論是寂靜的，無論是美妙的，無論是遠離的，無論是像疾病，無論是像毒瘡，無論是像箭矢，無論是惱害，無論是無常，無論是苦，無論是空，無論是無我，無論是對於因認為是因，認為是集（原因），認為是生（產生），認為是緣（條件），無論是有因，無論是有起（生起），無論是有是處（有道理），無論是有是事（有此事），無論是如理所引導的了別。有沒有能夠了別欲界系法的心？回答：能夠了別。也就是無論是粗糙的，無論是痛苦的，無論是障礙，無論是像疾病，無論是像毒瘡，無論是像箭矢，無論是惱害，無論是無常，無論是苦，無論是空，無論是無我，無論是對於
【English Translation】 English version: Destruction, or diminishing the path (practice methods), or hesitant discernment (understanding), or ignorance, or discernment guided by what is not in accordance with reason (not in accordance with truth). Is there a mind that can discern related to non-related dharmas (neither belonging to any realm nor to non-related dharmas)? Answer: It can discern. That is, either denying cause and effect, or denying creation, or again diminishing (right view), or clinging to it as venerable, or clinging to it as superior, or clinging to it as supreme, or clinging to it as first, or clinging to it as pure, or clinging to it as liberation, or clinging to it as detachment, or confusion, or doubt, or hesitation, or lack of wisdom, or ignorance, or foolishness, or discernment guided by what is not in accordance with reason. Such discernment can be considered discernment; the rest cannot be considered discernment. Do the afflicted indeterminate minds (minds covered by afflictions, neither good nor evil) of the desire realm have the ability to discern dharmas related to the desire realm? Answer: They can discern. That is, either clinging to it as 'I' (self), or clinging to it as 'mine' (things belonging to me), or clinging to it as annihilation, or clinging to it as permanence, or discernment guided by what is not in accordance with reason. Such discernment can be considered discernment; the rest cannot be considered discernment. Do the non-afflicted indeterminate minds (minds not covered by afflictions, neither good nor evil) of the desire realm have the ability to discern dharmas related to the desire realm? Answer: They can discern. That is, discernment that is neither guided by reason nor not guided by reason. Such discernment can be considered discernment; the rest cannot be considered discernment.
《Abhidharma Vijñānakāya-pāda-śāstra》Volume 6 Taisho Tripitaka Volume 26 No. 1539 《Abhidharma Vijñānakāya-pāda-śāstra》
《Abhidharma Vijñānakāya-pāda-śāstra》Volume 7
Composed by Devaśarman Arhat
Translated by Tripiṭaka Master Xuanzang under Imperial Order
The Aggregate of Conditioned Objects, Fourth of Two
Do the wholesome minds of the realm have the ability to discern dharmas of the realm? Answer: They can discern. That is, whether coarse, whether painful, whether obstructive, whether tranquil, whether wonderful, whether detached, whether like a disease, whether like a sore, whether like an arrow, whether harmful, whether impermanent, whether suffering, whether empty, whether selfless, whether considering cause as cause, considering aggregation (cause) as aggregation, considering arising as arising, considering condition (circumstance) as condition, whether there is a cause, whether there is arising, whether there is reason, whether there is such a thing, whether discernment is guided by reason. Is there a mind that can discern dharmas related to the desire realm? Answer: It can discern. That is, whether coarse, whether painful, whether obstructive, whether like a disease, whether like a sore, whether like an arrow, whether harmful, whether impermanent, whether suffering, whether empty, whether selfless, whether regarding
因謂因謂集謂生謂緣，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別無色界系法耶？曰能了別。謂若粗若苦若障、若靜若妙若離、若如病若如癰若如箭若惱害、若無常若苦若空若無我，若於因謂因謂集謂生謂緣，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別不繫法耶？曰：能了別。謂若於滅謂滅謂靜謂妙謂離、若於道謂道謂如謂行謂出，若無常若苦若空若無我，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別欲界系色界系法耶？曰：能了別。謂若粗若苦若障、若如病若如癰若如箭若惱害、若無常若苦若空若無我，若於因謂因謂集謂生謂緣，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別欲界系無色界系法耶？曰：能了別。謂若粗若苦若障、若如病若如癰若如箭若惱害、若無常若苦若空若無我，若於因謂因謂集謂生謂緣，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別欲界系不繫法耶？曰：能了別。謂若無常若苦若空若無我，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別色界系無色界系法耶？曰：能了別。謂若粗若苦若障、若靜若妙若離、若如病若如癰若如箭若惱害、若無常若苦若空若無我，
【現代漢語翻譯】 現代漢語譯本 因為認為因，因為認為集（samudaya，苦之生起），因為認為生，因為認為緣，如果存在因，如果存在起，如果存在是處，如果存在是事，如果如理所引導的了別。有能夠了別無繫縛之法嗎？回答說能夠了別。也就是如果認為粗糙、如果認為痛苦、如果認為障礙，如果認為寂靜、如果認為微妙、如果認為解脫，如果認為如病、如果認為如癰、如果認為如箭、如果認為惱害，如果認為無常、如果認為苦、如果認為空、如果認為無我，如果對於因認為因，因為認為集，因為認為生，因為認為緣，如果存在因，如果存在起，如果存在是處，如果存在是事，如果如理所引導的了別。有能夠了別不繫縛之法嗎？回答說：能夠了別。也就是如果對於滅（nirodha，止息）認為滅，認為寂靜，認為微妙，認為解脫，如果對於道（marga，道路）認為道，認為如，認為行，認為出，如果認為無常，如果認為苦，如果認為空，如果認為無我，如果存在因，如果存在起，如果存在是處，如果存在是事，如果如理所引導的了別。有能夠了別欲界繫縛之法嗎？回答說：能夠了別。也就是如果認為粗糙，如果認為痛苦，如果認為障礙，如果認為如病，如果認為如癰，如果認為如箭，如果認為惱害，如果認為無常，如果認為苦，如果認為空，如果認為無我，如果對於因認為因，因為認為集，因為認為生，因為認為緣，如果存在因，如果存在起，如果存在是處，如果存在是事，如果如理所引導的了別。有能夠了別欲界繫縛而又無繫縛之法嗎？回答說：能夠了別。也就是如果認為粗糙，如果認為痛苦，如果認為障礙，如果認為如病，如果認為如癰，如果認為如箭，如果認為惱害，如果認為無常，如果認為苦，如果認為空，如果認為無我，如果對於因認為因，因為認為集，因為認為生，因為認為緣，如果存在因，如果存在起，如果存在是處，如果存在是事，如果如理所引導的了別。有能夠了別欲界繫縛而不繫縛之法嗎？回答說：能夠了別。也就是如果認為無常，如果認為苦，如果認為空，如果認為無我，如果存在因，如果存在起，如果存在是處，如果存在是事，如果如理所引導的了別。有能夠了別非繫縛又非無繫縛之法嗎？回答說：能夠了別。也就是如果認為粗糙，如果認為痛苦，如果認為障礙，如果認為寂靜，如果認為微妙，如果認為解脫，如果認為如病，如果認為如癰，如果認為如箭，如果認為惱害，如果認為無常，如果認為苦，如果認為空，如果認為無我
【English Translation】 English version Because of considering 'cause' as cause, because of considering 'accumulation' (samudaya, the arising of suffering) as accumulation, because of considering 'birth' as birth, because of considering 'condition' as condition, if there is a cause, if there is an arising, if there is a place for it, if there is a matter for it, if there is a discernment guided by reason. Is there the ability to discern a law that is unbound? It is said that there is the ability to discern. That is, if one considers coarse, if one considers suffering, if one considers an obstacle, if one considers tranquility, if one considers subtlety, if one considers liberation, if one considers as a disease, if one considers as a sore, if one considers as an arrow, if one considers as harm, if one considers impermanence, if one considers suffering, if one considers emptiness, if one considers no-self, if regarding cause, one considers cause, because of considering accumulation, because of considering birth, because of considering condition, if there is a cause, if there is an arising, if there is a place for it, if there is a matter for it, if there is a discernment guided by reason. Is there the ability to discern a law that is not bound? It is said: There is the ability to discern. That is, if regarding cessation (nirodha, cessation), one considers cessation, considers tranquility, considers subtlety, considers liberation, if regarding the path (marga, the road), one considers the path, considers as, considers practice, considers exit, if one considers impermanence, if one considers suffering, if one considers emptiness, if one considers no-self, if there is a cause, if there is an arising, if there is a place for it, if there is a matter for it, if there is a discernment guided by reason. Is there the ability to discern a law bound by the desire realm? It is said: There is the ability to discern. That is, if one considers coarse, if one considers suffering, if one considers an obstacle, if one considers as a disease, if one considers as a sore, if one considers as an arrow, if one considers as harm, if one considers impermanence, if one considers suffering, if one considers emptiness, if one considers no-self, if regarding cause, one considers cause, because of considering accumulation, because of considering birth, because of considering condition, if there is a cause, if there is an arising, if there is a place for it, if there is a matter for it, if there is a discernment guided by reason. Is there the ability to discern a law that is bound by the desire realm and also unbound? It is said: There is the ability to discern. That is, if one considers coarse, if one considers suffering, if one considers an obstacle, if one considers as a disease, if one considers as a sore, if one considers as an arrow, if one considers as harm, if one considers impermanence, if one considers suffering, if one considers emptiness, if one considers no-self, if regarding cause, one considers cause, because of considering accumulation, because of considering birth, because of considering condition, if there is a cause, if there is an arising, if there is a place for it, if there is a matter for it, if there is a discernment guided by reason. Is there the ability to discern a law that is bound by the desire realm but not unbound? It is said: There is the ability to discern. That is, if one considers impermanence, if one considers suffering, if one considers emptiness, if one considers no-self, if there is a cause, if there is an arising, if there is a place for it, if there is a matter for it, if there is a discernment guided by reason. Is there the ability to discern a law that is neither bound nor unbound? It is said: There is the ability to discern. That is, if one considers coarse, if one considers suffering, if one considers an obstacle, if one considers tranquility, if one considers subtlety, if one considers liberation, if one considers as a disease, if one considers as a sore, if one considers as an arrow, if one considers as harm, if one considers impermanence, if one considers suffering, if one considers emptiness, if one considers no-self
若於因謂因謂集謂生謂緣，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別色界系不繫法耶？曰：能了別。謂若無常若苦若空若無我，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別無色界系不繫法耶？曰：能了別。謂若無常若苦若空若無我，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別欲界系色界系無色界系法耶？曰：能了別。謂若粗若苦若障、若如病若如癰若如箭若惱害、若無常若苦若空若無我，若於因謂因謂集謂生謂緣，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別欲界系色界系不繫法耶？曰：能了別。謂若無常若苦若空若無我，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別欲界系無色界系不繫法耶？曰：能了別。謂若無常若苦若空若無我，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別色界系無色界系不繫法耶？曰：能了別。謂若無常若苦若空若無我，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別欲界系色界系無色界系不繫法耶？曰：能了別。謂若無常若苦若空若無我，若有因、若有起、若有是處、若有是事，若如理所引了別。
諸色界繫有覆無記心有
【現代漢語翻譯】 現代漢語譯本： 如果對於因，認為是因；對於集（samudaya，苦之生起），認為是集；對於生，認為是生；對於緣，認為是緣；如果存在因，如果存在起，如果存在是處，如果存在是事，如果如理所引的了別。能夠了別系（bandhana，束縛）與非系法嗎？回答：能夠了別。也就是如果對於無常、對於苦、對於空、對於無我，如果存在因，如果存在起，如果存在是處，如果存在是事，如果如理所引的了別。能夠了別無系與非系法嗎？回答：能夠了別。也就是如果對於無常、對於苦、對於空、對於無我，如果存在因，如果存在起，如果存在是處，如果存在是事，如果如理所引的了別。能夠了別欲界系（kāmadhātu-bandhana，欲界束縛）、非系與無系法嗎？回答：能夠了別。也就是如果對於粗、對於苦、對於障，如果如病、如果如癰、如果如箭、如果惱害，如果對於無常、對於苦、對於空、對於無我，如果對於因，認為是因；對於集，認為是集；對於生，認為是生；對於緣，認為是緣；如果存在因，如果存在起，如果存在是處，如果存在是事，如果如理所引的了別。能夠了別欲界系、非系與非系法嗎？回答：能夠了別。也就是如果對於無常、對於苦、對於空、對於無我，如果存在因，如果存在起，如果存在是處，如果存在是事，如果如理所引的了別。能夠了別欲界系、無系與非系法嗎？回答：能夠了別。也就是如果對於無常、對於苦、對於空、對於無我，如果存在因，如果存在起，如果存在是處，如果存在是事，如果如理所引的了別。能夠了別系、無系與非系法嗎？回答：能夠了別。也就是如果對於無常、對於苦、對於空、對於無我，如果存在因，如果存在起，如果存在是處，如果存在是事，如果如理所引的了別。能夠了別欲界系、系、無系與非系法嗎？回答：能夠了別。也就是如果對於無常、對於苦、對於空、對於無我，如果存在因，如果存在起，如果存在是處，如果存在是事，如果如理所引的了別。
諸繫有覆無記心有。
【English Translation】 English version: If, regarding a cause, one considers it a cause; regarding an origin (samudaya, the arising of suffering), one considers it an origin; regarding a birth, one considers it a birth; regarding a condition, one considers it a condition; if there is a cause, if there is an arising, if there is a suitable place, if there is a suitable event, if there is a discernment led by reason. Is it possible to discern bound (bandhana, fettered) and unbound dharmas? Answer: It is possible to discern. That is, if regarding impermanence, regarding suffering, regarding emptiness, regarding no-self, if there is a cause, if there is an arising, if there is a suitable place, if there is a suitable event, if there is a discernment led by reason. Is it possible to discern unbound and non-bound dharmas? Answer: It is possible to discern. That is, if regarding impermanence, regarding suffering, regarding emptiness, regarding no-self, if there is a cause, if there is an arising, if there is a suitable place, if there is a suitable event, if there is a discernment led by reason. Is it possible to discern dharmas bound by the desire realm (kāmadhātu-bandhana), non-bound, and unbound? Answer: It is possible to discern. That is, if regarding coarseness, regarding suffering, regarding obstruction, if like a disease, if like a boil, if like an arrow, if harmful, if regarding impermanence, regarding suffering, regarding emptiness, regarding no-self, if regarding a cause, one considers it a cause; regarding an origin, one considers it an origin; regarding a birth, one considers it a birth; regarding a condition, one considers it a condition; if there is a cause, if there is an arising, if there is a suitable place, if there is a suitable event, if there is a discernment led by reason. Is it possible to discern dharmas bound by the desire realm, non-bound, and non-bound? Answer: It is possible to discern. That is, if regarding impermanence, regarding suffering, regarding emptiness, regarding no-self, if there is a cause, if there is an arising, if there is a suitable place, if there is a suitable event, if there is a discernment led by reason. Is it possible to discern dharmas bound by the desire realm, unbound, and non-bound? Answer: It is possible to discern. That is, if regarding impermanence, regarding suffering, regarding emptiness, regarding no-self, if there is a cause, if there is an arising, if there is a suitable place, if there is a suitable event, if there is a discernment led by reason. Is it possible to discern bound, unbound, and non-bound dharmas? Answer: It is possible to discern. That is, if regarding impermanence, regarding suffering, regarding emptiness, regarding no-self, if there is a cause, if there is an arising, if there is a suitable place, if there is a suitable event, if there is a discernment led by reason. Is it possible to discern dharmas bound by the desire realm, bound, unbound, and non-bound? Answer: It is possible to discern. That is, if regarding impermanence, regarding suffering, regarding emptiness, regarding no-self, if there is a cause, if there is an arising, if there is a suitable place, if there is a suitable event, if there is a discernment led by reason.
There are defiled and indeterminate minds that are bound.
能了別色界系法耶？曰能了別。謂或執為我、或執我所、或執為斷、或執為常、或撥無因、或撥無作、或復損減、或執為尊、或執為勝、或執為上、或執第一、或執清凈、或執解脫、或執出離，若惑若疑若猶豫、若貪若慢若癡，若不如理所引了別。有能了別無色界系法耶？曰：能了別。謂或撥無因、或撥無作、或復損減、或執為尊、或執為勝、或執為上、或執第一、或執清凈、或執解脫、或執出離，若惑若疑若猶豫、若無智若冥闇若愚癡，若不如理所引了別。有能了別不繫法耶？曰：能了別。謂若損減滅、若損減道，若猶豫了別若愚癡，若不如理所引了別。有能了別色界系無色界系法耶？曰：能了別。謂或撥無因、或撥無作、或復損減、或執為尊、或執為勝、或執為上、或執第一、或執清凈、或執解脫、或執出離，若惑若疑若猶豫、若無智若冥闇若愚癡，若不如理所引了別。如是了別，余不了別。諸色界系無覆無記心有能了別色界系法耶？曰：能了別，謂非如理所引非不如理所引了別。有能了別欲界系法耶？曰：能了別，謂非如理所引非不如理所引了別。如是了別，余不了別。
諸無色界系善心有能了別無色界系法耶？曰：能了別。謂若粗若苦若障、若靜若妙若離、若如病若如癰、若如箭若惱害、若無常若苦若
【現代漢語翻譯】 現代漢語譯本 能辨別與煩惱相關的法嗎？答：能辨別。即辨別有人執著于『我』（ātman，靈魂），或執著于『我所』（ātmanīya，屬於我的事物），或執著于斷滅論，或執著于常見論，或否定因果，或否定造作，或又損減，或執著為尊貴的，或執著為殊勝的，或執著為至上的，或執著為第一的，或執著為清凈的，或執著為解脫的，或執著為出離的，這些都是由於迷惑、懷疑、猶豫、貪婪、傲慢、愚癡，以及不如理作意所引起的辨別。 能辨別沒有煩惱相關的法嗎？答：能辨別。即辨別有人否定因果，或否定造作，或又損減，或執著為尊貴的，或執著為殊勝的，或執著為至上的，或執著為第一的，或執著為清凈的，或執著為解脫的，或執著為出離的，這些都是由於迷惑、懷疑、猶豫、無智、黑暗、愚癡，以及不如理作意所引起的辨別。 能辨別既非與煩惱相關也非無煩惱相關的法嗎？答：能辨別。即辨別損減滅，或損減道，或猶豫的辨別，或愚癡，以及不如理作意所引起的辨別。 能辨別既與煩惱相關又非與煩惱相關的法嗎？答：能辨別。即辨別有人否定因果，或否定造作，或又損減，或執著為尊貴的，或執著為殊勝的，或執著為至上的，或執著為第一的，或執著為清凈的，或執著為解脫的，或執著為出離的，這些都是由於迷惑、懷疑、猶豫、無智、黑暗、愚癡，以及不如理作意所引起的辨別。這樣的辨別是可以的，其他的辨別則不然。 與煩惱相關的、無覆無記的心，能辨別與煩惱相關的法嗎？答：能辨別，即辨別非如理作意所引起的，也非不如理作意所引起的辨別。 能辨別欲界相關的法嗎？答：能辨別，即辨別非如理作意所引起的，也非不如理作意所引起的辨別。這樣的辨別是可以的，其他的辨別則不然。 沒有煩惱相關的善心，能辨別沒有煩惱相關的法嗎？答：能辨別。即辨別粗糙的、痛苦的、障礙的，或寂靜的、美妙的、遠離的，或如疾病、或如毒瘡、或如箭矢、或惱害，或無常的、或痛苦的、或空的、或非我的。
【English Translation】 English version Can one discern the dharmas that are associated with afflictions (kleśa)? Answer: One can discern. That is, discerning someone who clings to 'self' (ātman), or clings to 'what belongs to self' (ātmanīya), or clings to annihilationism, or clings to eternalism, or denies causality, or denies action, or again diminishes, or clings to as venerable, or clings to as superior, or clings to as supreme, or clings to as first, or clings to as pure, or clings to as liberation, or clings to as detachment, these are all due to delusion, doubt, hesitation, greed, arrogance, ignorance, and discernment arising from irrational attention. Can one discern the dharmas that are not associated with afflictions? Answer: One can discern. That is, discerning someone who denies causality, or denies action, or again diminishes, or clings to as venerable, or clings to as superior, or clings to as supreme, or clings to as first, or clings to as pure, or clings to as liberation, or clings to as detachment, these are all due to delusion, doubt, hesitation, lack of wisdom, darkness, ignorance, and discernment arising from irrational attention. Can one discern the dharmas that are neither associated with afflictions nor not associated with afflictions? Answer: One can discern. That is, discerning diminishing extinction, or diminishing the path, or hesitant discernment, or ignorance, and discernment arising from irrational attention. Can one discern the dharmas that are both associated with afflictions and not associated with afflictions? Answer: One can discern. That is, discerning someone who denies causality, or denies action, or again diminishes, or clings to as venerable, or clings to as superior, or clings to as supreme, or clings to as first, or clings to as pure, or clings to as liberation, or clings to as detachment, these are all due to delusion, doubt, hesitation, lack of wisdom, darkness, ignorance, and discernment arising from irrational attention. Such discernment is possible; other discernment is not. Can afflicted, obscured, and indeterminate minds discern afflicted dharmas? Answer: One can discern, that is, discerning discernment arising from neither rational nor irrational attention. Can one discern dharmas associated with the desire realm? Answer: One can discern, that is, discerning discernment arising from neither rational nor irrational attention. Such discernment is possible; other discernment is not. Can unafflicted wholesome minds discern unafflicted dharmas? Answer: One can discern. That is, discerning what is coarse, painful, obstructive, or peaceful, exquisite, detached, or like a disease, like a sore, like an arrow, or harmful, or impermanent, or suffering, or empty, or selfless.
空若無我，若於因謂因謂集謂生謂緣，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別色界系法耶？曰：能了別。謂若粗若苦若障，若如理所引了別。有能了別不繫法耶？曰：能了別。謂若於滅謂滅謂靜謂妙謂離、若於道謂道謂如謂行謂出，若無常若苦若空若無我，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別無色界系不繫法耶？曰：能了別。謂若無常若苦若空若無我，若有因、若有起、若有是處、若有是事，若如理所引了別。如是了別，余不了別。
諸無色界繫有覆無記心有能了別無色界系法耶？曰：能了別。謂或執為我、或執我所、或執為斷、或執為常、或撥無因、或撥無作、或復損減、或執為尊、或執為勝、或執為上、或執第一、或執清凈、或執解脫、或執出離，若惑若疑若猶豫、若貪若慢若癡，若不如理所引了別。有能了別不繫法耶？曰：能了別。謂若損減滅、若損減道、若猶豫了別若愚癡，若不如理所引了別。如是了別，余不了別。
諸無色界系無覆無記心有能了別無色界系法耶？曰能了別，謂非如理所引非不如理所引了別。如是了別，余不了別。
諸學心有能了別不繫法耶？曰能了別。謂若於滅謂滅謂靜謂妙謂離、若於道謂道謂如謂行謂出，
【現代漢語翻譯】 現代漢語譯本： 如果空性意味著無我，如果對於因，認為是因；對於集，認為是集；對於生，認為是生；對於緣，認為是緣；如果存在因，如果存在起，如果存在是處，如果存在是事，如果如理所引生的了別（Vijnana，認知）。那麼，是否有能力了別繫縛法（Bandhana-dharma，束縛之法）呢？回答是：有能力了別。也就是對於粗糙的、痛苦的、障礙的，如理所引生的了別。是否有能力了別不繫縛法（Abandhana-dharma，非束縛之法）呢？回答是：有能力了別。也就是對於滅，認為是滅；對於靜，認為是靜；對於妙，認為是妙；對於離，認為是離；對於道，認為是道；對於如，認為是如；對於行，認為是行；對於出，認為是出；如果無常，如果痛苦，如果空性，如果無我，如果存在因，如果存在起，如果存在是處，如果存在是事，如果如理所引生的了別。是否有能力了別非繫縛非不繫縛法呢？回答是：有能力了別。也就是如果無常，如果痛苦，如果空性，如果無我，如果存在因，如果存在起，如果存在是處，如果存在是事，如果如理所引生的了別。像這樣的了別，其他的了別則不然。
那些非繫縛的有覆無記心（Savaranavyakrita-citta，有覆障的、非善非惡的心）是否有能力了別非繫縛法呢？回答是：有能力了別。也就是或者執著為我（Atman，真我），或者執著為我所（Atmiya，我所擁有的），或者執著為斷滅（Uccheda，斷滅論），或者執著為常恒（Sasvata，常見論），或者否定因果（Hetu，原因），或者否定造作（Kriya，行為），或者進一步損減，或者執著為尊貴，或者執著為殊勝，或者執著為至上，或者執著為第一，或者執著為清凈，或者執著為解脫（Moksha，解脫），或者執著為出離，如果是迷惑，如果是懷疑，如果是猶豫，如果是貪婪，如果是傲慢，如果是愚癡，如果不如理所引生的了別。是否有能力了別不繫縛法呢？回答是：有能力了別。也就是如果損減滅，如果損減道，如果猶豫了別，如果愚癡，如果不如理所引生的了別。像這樣的了別，其他的了別則不然。
那些非繫縛的無覆無記心（Anavaranavyakrita-citta，無覆障的、非善非惡的心）是否有能力了別非繫縛法呢？回答是：有能力了別，也就是非如理所引生，也非不如理所引生的了別。像這樣的了別，其他的了別則不然。
那些學心（Saiksa-citta，正在學習的心）是否有能力了別不繫縛法呢？回答是：有能力了別。也就是對於滅，認為是滅；對於靜，認為是靜；對於妙，認為是妙；對於離，認為是離；對於道，認為是道；對於如，認為是如；對於行，認為是行；對於出，認為是出；
【English Translation】 English version: If emptiness means no-self, if regarding cause as cause, regarding aggregation as aggregation, regarding arising as arising, regarding condition as condition; if there is cause, if there is arising, if there is a place for it, if there is a matter for it, if there is discernment arising from reasoned consideration. Is there the ability to discern bound dharmas (Bandhana-dharma, dharmas of bondage)? The answer is: there is the ability to discern. That is, regarding the coarse, the painful, the obstructive, discernment arising from reasoned consideration. Is there the ability to discern unbound dharmas (Abandhana-dharma, dharmas of non-bondage)? The answer is: there is the ability to discern. That is, regarding cessation as cessation, regarding tranquility as tranquility, regarding the sublime as the sublime, regarding detachment as detachment; regarding the path as the path, regarding suchness as suchness, regarding practice as practice, regarding deliverance as deliverance; if impermanent, if suffering, if emptiness, if no-self, if there is cause, if there is arising, if there is a place for it, if there is a matter for it, if there is discernment arising from reasoned consideration. Is there the ability to discern neither bound nor unbound dharmas? The answer is: there is the ability to discern. That is, if impermanent, if suffering, if emptiness, if no-self, if there is cause, if there is arising, if there is a place for it, if there is a matter for it, if there is discernment arising from reasoned consideration. Such discernment, other discernment is not.
Do those unbinding obscured indeterminate minds (Savaranavyakrita-citta, obscured and neither good nor bad minds) have the ability to discern unbinding dharmas? The answer is: they have the ability to discern. That is, either clinging to a self (Atman, true self), or clinging to what belongs to self (Atmiya, what is owned by self), or clinging to annihilation (Uccheda, annihilationism), or clinging to permanence (Sasvata, eternalism), or denying cause (Hetu, cause), or denying action (Kriya, action), or further diminishing, or clinging to what is venerable, or clinging to what is superior, or clinging to what is supreme, or clinging to what is first, or clinging to what is pure, or clinging to liberation (Moksha, liberation), or clinging to deliverance, if it is delusion, if it is doubt, if it is hesitation, if it is greed, if it is pride, if it is ignorance, if it is discernment arising from unreasonable consideration. Is there the ability to discern unbound dharmas? The answer is: there is the ability to discern. That is, if diminishing cessation, if diminishing the path, if hesitant discernment, if ignorance, if discernment arising from unreasonable consideration. Such discernment, other discernment is not.
Do those unbinding unobscured indeterminate minds (Anavaranavyakrita-citta, unobscured and neither good nor bad minds) have the ability to discern unbinding dharmas? The answer is: they have the ability to discern, that is, discernment arising neither from reasoned consideration nor from unreasonable consideration. Such discernment, other discernment is not.
Do those learning minds (Saiksa-citta, minds in learning) have the ability to discern unbound dharmas? The answer is: they have the ability to discern. That is, regarding cessation as cessation, regarding tranquility as tranquility, regarding the sublime as the sublime, regarding detachment as detachment; regarding the path as the path, regarding suchness as suchness, regarding practice as practice, regarding deliverance as deliverance;
若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別欲界系法耶？曰能了別。謂若無常若苦若空若無我，若於因謂因謂集謂生謂緣，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別色界系法耶？曰：能了別。謂若無常若苦若空若無我，若於因謂因謂集謂生謂緣，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別無色界系法耶？曰：能了別。謂若無常若苦若空若無我，若於因謂因謂集謂生謂緣，若有因、若有起、若有是處、若有是事，若如理所引了別。有能了別色界系無色界系法耶？曰：能了別。謂若無常若苦若空若無我，若於因謂因謂集謂生謂緣，若有因、若有起、若有是處、若有是事，若如理所引了別。如是了別，余不了別。如學心，無學心亦爾。
有十二心，謂欲界系善心、不善心、有覆無記心、無覆無記心，色界系善心、有覆無記心、無覆無記心，無色界系善心、有覆無記心、無覆無記心，學心、無學心。諸欲界系善心若能了別欲界系法，此中有幾隨眠是所隨增？若能了別所餘諸法，此中有幾隨眠是所隨增？乃至諸無學心若能了別不繫法，此中有幾隨眠是所隨增？若能了別所餘諸法，此中有幾隨眠是所隨增？
諸欲界系善心若能了別欲界系法，
【現代漢語翻譯】 現代漢語譯本 如果存在原因（因）、如果存在生起（起）、如果存在道理（是處）、如果存在事情（是事），如果存在如理作意所引發的了別。能夠了別欲界系（Kāmadhātu）的法嗎？答：能夠了別。即如果認為是無常、是苦、是空、是無我，如果對於因認為是因、是集、是生、是緣，如果存在原因、如果存在生起、如果存在道理、如果存在事情，如果存在如理作意所引發的了別。能夠了別色界系（Rūpadhātu）的法嗎？答：能夠了別。即如果認為是無常、是苦、是空、是無我，如果對於因認為是因、是集、是生、是緣，如果存在原因、如果存在生起、如果存在道理、如果存在事情，如果存在如理作意所引發的了別。能夠了別無色界系（Arūpadhātu）的法嗎？答：能夠了別。即如果認為是無常、是苦、是空、是無我，如果對於因認為是因、是集、是生、是緣，如果存在原因、如果存在生起、如果存在道理、如果存在事情，如果存在如理作意所引發的了別。能夠了別色界系和無色界系的法嗎？答：能夠了別。即如果認為是無常、是苦、是空、是無我，如果對於因認為是因、是集、是生、是緣，如果存在原因、如果存在生起、如果存在道理、如果存在事情，如果存在如理作意所引發的了別。像這樣了別，其餘則不能了別。像學心（Śaikṣa-citta）一樣，無學心（Aśaikṣa-citta）也是如此。
有十二種心，即欲界系善心、不善心、有覆無記心、無覆無記心，色界系善心、有覆無記心、無覆無記心，無色界系善心、有覆無記心、無覆無記心，學心、無學心。諸欲界系善心如果能夠了別欲界系的法，這其中有幾種隨眠（Anuśaya）是隨之增長的？如果能夠了別其餘諸法，這其中有幾種隨眠是隨之增長的？乃至諸無學心如果能夠了別不繫法（Asaṃskṛta-dharma），這其中有幾種隨眠是隨之增長的？如果能夠了別其餘諸法，這其中有幾種隨眠是隨之增長的？
諸欲界系善心如果能夠了別欲界系的法，
【English Translation】 English version If there is a cause (Hetu), if there is an arising (Samudaya), if there is a reason (Avasthāna), if there is a matter (Vastu), if there is a discernment arising from reasoned attention. Is it possible to discern the dharmas associated with the Desire Realm (Kāmadhātu)? Yes, it is possible to discern. That is, if one considers it impermanent, suffering, empty, selfless; if one considers cause as cause, origin, arising, condition; if there is a cause, if there is an arising, if there is a reason, if there is a matter, if there is a discernment arising from reasoned attention. Is it possible to discern the dharmas associated with the Form Realm (Rūpadhātu)? Yes, it is possible to discern. That is, if one considers it impermanent, suffering, empty, selfless; if one considers cause as cause, origin, arising, condition; if there is a cause, if there is an arising, if there is a reason, if there is a matter, if there is a discernment arising from reasoned attention. Is it possible to discern the dharmas associated with the Formless Realm (Arūpadhātu)? Yes, it is possible to discern. That is, if one considers it impermanent, suffering, empty, selfless; if one considers cause as cause, origin, arising, condition; if there is a cause, if there is an arising, if there is a reason, if there is a matter, if there is a discernment arising from reasoned attention. Is it possible to discern the dharmas associated with the Form Realm and the Formless Realm? Yes, it is possible to discern. That is, if one considers it impermanent, suffering, empty, selfless; if one considers cause as cause, origin, arising, condition; if there is a cause, if there is an arising, if there is a reason, if there is a matter, if there is a discernment arising from reasoned attention. Such is the discernment, other discernments are not possible. Just like the learning mind (Śaikṣa-citta), so too is the non-learning mind (Aśaikṣa-citta).
There are twelve types of minds, namely: wholesome mind associated with the Desire Realm, unwholesome mind, obscured indeterminate mind, unobscured indeterminate mind; wholesome mind associated with the Form Realm, obscured indeterminate mind, unobscured indeterminate mind; wholesome mind associated with the Formless Realm, obscured indeterminate mind, unobscured indeterminate mind; learning mind, non-learning mind. If the wholesome mind associated with the Desire Realm is able to discern the dharmas associated with the Desire Realm, how many latent tendencies (Anuśaya) increase along with it? If it is able to discern the remaining dharmas, how many latent tendencies increase along with it? And so on, if the non-learning mind is able to discern the unconditioned dharma (Asaṃskṛta-dharma), how many latent tendencies increase along with it? If it is able to discern the remaining dharmas, how many latent tendencies increase along with it?
If the wholesome mind associated with the Desire Realm is able to discern the dharmas associated with the Desire Realm,
此中有欲纏遍行隨眠及修所斷隨眠是所隨增。若能了別所餘諸法，此中亦有欲纏遍行隨眠及修所斷隨眠是所隨增。諸不善心若能了別欲界系法，此中有欲纏有漏緣隨眠是所隨增。若能了別色界系法，此中有欲纏二部隨眠是所隨增。若能了別無色界系法，此中有欲纏二部隨眠是所隨增。若能了別不繫法，此中有欲纏二部隨眠及遍行隨眠是所隨增。若能了別色界系無色界系法，此中有欲纏二部隨眠是所隨增。諸欲界繫有覆無記心唯能了別欲界系法，此中有欲纏見苦所斷一切隨眠及見集所斷遍行隨眠是所隨增。諸欲界系無覆無記心唯能了別欲界系法，此中有欲纏遍行隨眠及修所斷隨眠是所隨增。諸色界系善心若能了別色界系法，此中有色纏遍行隨眠及修所斷隨眠是所隨增。若能了別所餘諸法，此中有色纏遍行隨眠及修所斷隨眠是所隨增。諸色界繫有覆無記心若能了別色界系法，此中有色纏有漏緣隨眠是所隨增。若能了別無色界系法，此中有色纏二部隨眠是所隨增。若能了別不繫法，此中有色纏二部隨眠及遍行隨眠是所隨增。若能了別色界系無色界系法，此中有色纏二部隨眠是所隨增。諸色界系無覆無記心若能了別色界系法，此中有色纏遍行隨眠及修所斷隨眠是所隨增。若能了別所餘諸法，此中有色纏遍行隨眠及修所斷隨眠是
所隨增。諸無色界系善心若能了別無色界系法，此中有無色纏遍行隨眠及修所斷隨眠是所隨增。若能了別所餘諸法，此中有無色纏遍行隨眠及修所斷隨眠是所隨增。諸無色界繫有覆無記心若能了別無色界系法，此中有無色纏有漏緣隨眠是所隨增。若能了別不繫法，此中有無色纏二部隨眠及遍行隨眠是所隨增。諸無色界系無覆無記心唯能了別無色界系法，此中有無色纏遍行隨眠及修所斷隨眠是所隨增。諸學心若能了別不繫法，此中無有隨眠是所隨增。若能了別所餘諸法，此中亦無有隨眠是所隨增。如學心，無學心亦爾。
有十種心，謂欲界系善心、不善心、有覆無記心、無覆無記心，色界系善心、有覆無記心、無覆無記心，無色界系善心、有覆無記心、無覆無記心。諸欲界系善心，若體未斷，所緣未斷耶？設所緣未斷，體未斷耶？乃至諸無色界系無覆無記心，若體未斷，所緣未斷耶？設所緣未斷，體未斷耶？
諸欲界善心，若體未斷，所緣未斷耶？或體未斷所緣未斷，或體未斷所緣已斷，或體未斷所緣已斷及所緣未斷，或體未斷不可分別此心所緣已斷未斷。其體未斷所緣未斷者，謂諸具縛補特伽羅，諸欲界系善心，緣欲界系、緣色界系、緣無色界系、緣欲界系色界系、緣欲界系無色界系、緣色界系無色界系
【現代漢語翻譯】 現代漢語譯本： 隨之增長。如果無系（Anissita，指非欲界、色界、無色界所繫縛的）的善心能夠辨別無系法，那麼在這種情況下，無色界的遍行隨眠（Parayanusaya，指煩惱的潛在傾向）以及修所斷隨眠（Bhavana-pahatabba，指通過修行才能斷除的煩惱）是隨之增長的。如果能夠辨別其餘諸法，那麼在這種情況下，無色界的遍行隨眠以及修所斷隨眠是隨之增長的。如果無系的、有覆無記心（Savaranavyakrta，指有煩惱覆蓋但非善非惡的心）能夠辨別無系法，那麼在這種情況下，無色界的有漏緣隨眠（Sāsrava-paticcasamuppanna-anusaya，指由有漏法為緣所生的煩惱潛在傾向）是隨之增長的。如果能夠辨別不繫法（Asamskrta-dharma，指未被造作的法，如涅槃），那麼在這種情況下，無色界的二部隨眠（Dvidha-anusaya，指兩種不同的煩惱潛在傾向）以及遍行隨眠是隨之增長的。如果無系的、無覆無記心（Avaranavyakrta，指沒有煩惱覆蓋且非善非惡的心）只能辨別無系法，那麼在這種情況下，無色界的遍行隨眠以及修所斷隨眠是隨之增長的。如果學心（Saiksa-citta，指正在學習修行者的心）能夠辨別不繫法，那麼在這種情況下，沒有任何隨眠是隨之增長的。如果能夠辨別其餘諸法，那麼在這種情況下，也沒有任何隨眠是隨之增長的。如同學心一樣，無學心（Asaiksa-citta，指已經完成學習修行者的心）也是如此。
有十種心，即欲界系善心、不善心、有覆無記心、無覆無記心，色界系善心、有覆無記心、無覆無記心，無色界系善心、有覆無記心、無覆無記心。諸欲界系善心，如果是體未斷（Kaya-aprahina，指身體的煩惱未斷），所緣未斷（Alambana-aprahina，指所緣境的煩惱未斷）嗎？假設所緣未斷，體未斷嗎？乃至諸無色界系無覆無記心，如果是體未斷，所緣未斷嗎？假設所緣未斷，體未斷嗎？
諸欲界善心，如果是體未斷，所緣未斷嗎？或者體未斷所緣未斷，或者體未斷所緣已斷，或者體未斷所緣已斷及所緣未斷，或者體未斷不可分別此心所緣已斷未斷。其體未斷所緣未斷者，是指那些具有束縛的補特伽羅（Pudgala，指個體），他們的欲界系善心，緣欲界系、緣色界系（Rupa-dhatu，指色界）、緣無色界系（Arupa-dhatu，指無色界）、緣欲界系色界系、緣欲界系無色界系、緣色界系無色界系。
【English Translation】 English version: Accompanying increase. If an Anissita (unattached, referring to what is not bound by the desire realm, form realm, or formless realm) wholesome mind can discern Anissita dharmas, then in this case, the pervasive latent tendencies (Parayanusaya, referring to the underlying inclinations of afflictions) of the formless realm and the latent tendencies to be abandoned by cultivation (Bhavana-pahatabba, referring to afflictions that can only be eliminated through cultivation) are what increase along with it. If it can discern the remaining dharmas, then in this case, the pervasive latent tendencies of the formless realm and the latent tendencies to be abandoned by cultivation are what increase along with it. If an Anissita, obscured and indeterminate mind (Savaranavyakrta, referring to a mind that is covered by afflictions but is neither wholesome nor unwholesome) can discern Anissita dharmas, then in this case, the latent tendencies arising from defiled conditions (Sāsrava-paticcasamuppanna-anusaya, referring to latent tendencies of afflictions arising from defiled conditions) of the formless realm are what increase along with it. If it can discern unconditioned dharmas (Asamskrta-dharma, referring to unconditioned dharmas such as Nirvana), then in this case, the two types of latent tendencies (Dvidha-anusaya, referring to two different types of latent tendencies of afflictions) of the formless realm and the pervasive latent tendencies are what increase along with it. If an Anissita, unobscured and indeterminate mind (Avaranavyakrta, referring to a mind that is not covered by afflictions and is neither wholesome nor unwholesome) can only discern Anissita dharmas, then in this case, the pervasive latent tendencies of the formless realm and the latent tendencies to be abandoned by cultivation are what increase along with it. If a trainee's mind (Saiksa-citta, referring to the mind of someone who is still in training) can discern unconditioned dharmas, then in this case, there are no latent tendencies that increase along with it. If it can discern the remaining dharmas, then in this case, there are also no latent tendencies that increase along with it. Just like the trainee's mind, so too is the mind of one beyond training (Asaiksa-citta, referring to the mind of someone who has completed their training).
There are ten types of minds, namely, a wholesome mind of the desire realm, an unwholesome mind, an obscured and indeterminate mind, an unobscured and indeterminate mind, a wholesome mind of the form realm, an obscured and indeterminate mind, an unobscured and indeterminate mind, a wholesome mind of the formless realm, an obscured and indeterminate mind, and an unobscured and indeterminate mind. For a wholesome mind of the desire realm, if the body is not abandoned (Kaya-aprahina, referring to the afflictions of the body not being abandoned), is the object not abandoned (Alambana-aprahina, referring to the afflictions related to the object not being abandoned)? Assuming the object is not abandoned, is the body not abandoned? And so on, up to an unobscured and indeterminate mind of the formless realm, if the body is not abandoned, is the object not abandoned? Assuming the object is not abandoned, is the body not abandoned?
For a wholesome mind of the desire realm, if the body is not abandoned, is the object not abandoned? Either the body is not abandoned and the object is not abandoned, or the body is not abandoned and the object is abandoned, or the body is not abandoned and the object is abandoned and the object is not abandoned, or the body is not abandoned and it is impossible to discern whether the object of this mind is abandoned or not abandoned. Those whose body is not abandoned and whose object is not abandoned refer to those bound individuals (Pudgala, referring to individuals). Their wholesome mind of the desire realm is connected to the desire realm, connected to the form realm (Rupa-dhatu, referring to the form realm), connected to the formless realm (Arupa-dhatu, referring to the formless realm), connected to the desire realm and the form realm, connected to the desire realm and the formless realm, connected to the form realm and the formless realm.
、緣欲界系色界系無色界系。若未離欲界貪，苦智已生、集智未生，諸欲界系善心，緣見集滅道及修所斷。集智已生、滅智未生，諸欲界系善心，緣見滅道及修所斷。滅智已生、道智未生，諸欲界系善心，緣見道及修所斷。若見圓滿世尊弟子，未離欲界貪，諸欲界系善心，緣修所斷。是名體未斷所緣未斷。其體未斷所緣已斷者，謂未離欲界貪，苦智已生、集智未生，諸欲界系善心，緣見苦所斷。集智已生、滅智未生，諸欲界系善心，緣見苦集所斷。滅智已生、道智未生，諸欲界系善心，緣見苦集滅所斷。苦見圓滿世尊弟子，未離欲界貪，諸欲界系善心緣見所緣。是名體未斷所緣已斷。其體未斷所緣已斷及所緣未斷者，謂未離欲界貪，苦智已生、集智未生，諸欲界系善心，緣見苦集滅道及修所斷。集智已生、滅智未生，諸欲界系善心，緣見苦集滅道及修所斷。滅智已生、道智未生，諸欲界系善心，緣見苦集滅道及修所斷。若見圓滿世尊弟子，未離欲界貪，諸欲界系善心，緣見修所斷。是名體未斷所緣已斷及所緣未斷。其體未斷不可分別此心所緣已斷未斷者，謂諸具縛補特伽羅，諸欲界系善心，緣非所斷。若未離欲界貪，苦智已生、集智未生，諸欲界系善心，緣非所斷。集智已生、滅智未生，諸欲界系善，心緣非所斷。滅
【現代漢語翻譯】 現代漢語譯本 問：與欲界相關的（緣），是屬於『系』（saṃyojana，結縛）還是『無系』（asaṃyojana，無結縛）？ 答：如果還沒有斷除對欲界的貪慾，並且苦智（duḥkha-jñāna，對苦的智慧）已經生起，但集智（samudaya-jñāna，對集（苦之根源）的智慧）尚未生起，那麼所有與欲界相關的善心，所緣（ārambaṇa，對像）是見道所斷（darśana-heya，通過見道斷除的煩惱）的集、滅、道，以及修道所斷（bhāvanā-heya，通過修道斷除的煩惱）。 如果集智已經生起，但滅智（nirodha-jñāna，對滅（苦之止息）的智慧）尚未生起，那麼所有與欲界相關的善心，所緣是見道所斷的滅、道，以及修道所斷。 如果滅智已經生起，但道智（mārga-jñāna，對道（滅苦之道）的智慧）尚未生起，那麼所有與欲界相關的善心，所緣是見道所斷的道，以及修道所斷。 如果一位見地圓滿的世尊弟子，還沒有斷除對欲界的貪慾，那麼所有與欲界相關的善心，所緣是修道所斷。 這被稱為『體未斷所緣未斷』，意思是主體（指有情）的煩惱未斷，所緣的煩惱也未斷。 主體煩惱未斷但所緣煩惱已斷的情況是：如果還沒有斷除對欲界的貪慾，並且苦智已經生起，但集智尚未生起，那麼所有與欲界相關的善心，所緣是見道所斷的苦。 如果集智已經生起，但滅智尚未生起，那麼所有與欲界相關的善心，所緣是見道所斷的苦、集。 如果滅智已經生起，但道智尚未生起，那麼所有與欲界相關的善心，所緣是見道所斷的苦、集、滅。 如果一位苦見圓滿的世尊弟子，還沒有斷除對欲界的貪慾，那麼所有與欲界相關的善心，所緣是見道所斷。 這被稱為『體未斷所緣已斷』，意思是主體的煩惱未斷，但所緣的煩惱已斷。 主體煩惱未斷，所緣煩惱已斷和未斷的情況是：如果還沒有斷除對欲界的貪慾，並且苦智已經生起，但集智尚未生起，那麼所有與欲界相關的善心，所緣是見道所斷的苦、集、滅、道，以及修道所斷。 如果集智已經生起，但滅智尚未生起，那麼所有與欲界相關的善心，所緣是見道所斷的苦、集、滅、道，以及修道所斷。 如果滅智已經生起，但道智尚未生起，那麼所有與欲界相關的善心，所緣是見道所斷的苦、集、滅、道，以及修道所斷。 如果一位見地圓滿的世尊弟子，還沒有斷除對欲界的貪慾，那麼所有與欲界相關的善心，所緣是見道所斷和修道所斷。 這被稱為『體未斷所緣已斷及所緣未斷』，意思是主體的煩惱未斷，所緣的煩惱既有已斷的，也有未斷的。 主體煩惱未斷，無法分別此心所緣已斷未斷的情況是：所有被煩惱束縛的凡夫（pudgala，補特伽羅），所有與欲界相關的善心，所緣是非所斷（無須斷除的）。 如果還沒有斷除對欲界的貪慾，並且苦智已經生起，但集智尚未生起，那麼所有與欲界相關的善心，所緣是非所斷。 如果集智已經生起，但滅智尚未生起，那麼所有與欲界相關的善心，所緣是非所斷。 滅
【English Translation】 English version Question: Is that which is related to the desire realm (the object) 'bound' (saṃyojana, fettered) or 'unbound' (asaṃyojana, unfettered)? Answer: If one has not yet abandoned craving for the desire realm, and the knowledge of suffering (duḥkha-jñāna) has arisen, but the knowledge of origin (samudaya-jñāna) has not yet arisen, then all wholesome thoughts related to the desire realm have as their object (ārambaṇa) that which is to be abandoned by seeing the path (darśana-heya), namely origin, cessation, and path, as well as that which is to be abandoned by cultivation (bhāvanā-heya). If the knowledge of origin has arisen, but the knowledge of cessation (nirodha-jñāna) has not yet arisen, then all wholesome thoughts related to the desire realm have as their object that which is to be abandoned by seeing the path, namely cessation and path, as well as that which is to be abandoned by cultivation. If the knowledge of cessation has arisen, but the knowledge of the path (mārga-jñāna) has not yet arisen, then all wholesome thoughts related to the desire realm have as their object that which is to be abandoned by seeing the path, namely the path, as well as that which is to be abandoned by cultivation. If a disciple of the Blessed One who has perfected their view has not yet abandoned craving for the desire realm, then all wholesome thoughts related to the desire realm have as their object that which is to be abandoned by cultivation. This is called 'the entity is not abandoned, the object is not abandoned,' meaning the subject's (referring to sentient beings) defilements are not abandoned, and the object's defilements are also not abandoned. The case where the entity's defilements are not abandoned but the object's defilements are abandoned is: if one has not yet abandoned craving for the desire realm, and the knowledge of suffering has arisen, but the knowledge of origin has not yet arisen, then all wholesome thoughts related to the desire realm have as their object that which is to be abandoned by seeing the path, namely suffering. If the knowledge of origin has arisen, but the knowledge of cessation has not yet arisen, then all wholesome thoughts related to the desire realm have as their object that which is to be abandoned by seeing the path, namely suffering and origin. If the knowledge of cessation has arisen, but the knowledge of the path has not yet arisen, then all wholesome thoughts related to the desire realm have as their object that which is to be abandoned by seeing the path, namely suffering, origin, and cessation. If a disciple of the Blessed One who has perfected their view of suffering has not yet abandoned craving for the desire realm, then all wholesome thoughts related to the desire realm have as their object that which is to be abandoned by seeing the path. This is called 'the entity is not abandoned, the object is abandoned,' meaning the subject's defilements are not abandoned, but the object's defilements are abandoned. The case where the entity's defilements are not abandoned, and the object's defilements are both abandoned and not abandoned is: if one has not yet abandoned craving for the desire realm, and the knowledge of suffering has arisen, but the knowledge of origin has not yet arisen, then all wholesome thoughts related to the desire realm have as their object that which is to be abandoned by seeing the path, namely suffering, origin, cessation, and path, as well as that which is to be abandoned by cultivation. If the knowledge of origin has arisen, but the knowledge of cessation has not yet arisen, then all wholesome thoughts related to the desire realm have as their object that which is to be abandoned by seeing the path, namely suffering, origin, cessation, and path, as well as that which is to be abandoned by cultivation. If the knowledge of cessation has arisen, but the knowledge of the path has not yet arisen, then all wholesome thoughts related to the desire realm have as their object that which is to be abandoned by seeing the path, namely suffering, origin, cessation, and path, as well as that which is to be abandoned by cultivation. If a disciple of the Blessed One who has perfected their view has not yet abandoned craving for the desire realm, then all wholesome thoughts related to the desire realm have as their object that which is to be abandoned by seeing the path and that which is to be abandoned by cultivation. This is called 'the entity is not abandoned, the object is both abandoned and not abandoned,' meaning the subject's defilements are not abandoned, and the object's defilements are both abandoned and not abandoned. The case where the entity's defilements are not abandoned, and it is impossible to distinguish whether the object of this thought is abandoned or not abandoned is: all ordinary individuals (pudgala) bound by defilements, all wholesome thoughts related to the desire realm, have as their object that which is not to be abandoned (that which does not need to be abandoned). If one has not yet abandoned craving for the desire realm, and the knowledge of suffering has arisen, but the knowledge of origin has not yet arisen, then all wholesome thoughts related to the desire realm have as their object that which is not to be abandoned. If the knowledge of origin has arisen, but the knowledge of cessation has not yet arisen, then all wholesome thoughts related to the desire realm have as their object that which is not to be abandoned. Cessation
智已生、道智未生，諸欲界系善心，緣非所斷。若見圓滿世尊弟子，未離欲界貪，諸欲界系善心，緣非所斷。是名體未斷不可分別此心所緣已斷未斷。設所緣未斷，其體未斷耶？或所緣未斷其體未斷，或所緣未斷其體已斷，或所緣未斷及所緣已斷其體未斷，或所緣未斷及所緣已斷其體已斷。所緣未斷其體未斷者，謂諸具縛補特伽羅，諸欲界系善心，緣欲界系、緣色界系、緣無色界系、緣欲界系色界系、緣欲界系無色界系、緣色界系無色界系、緣欲界系色界系無色界系，未離欲界貪，苦智已生、集智未生，諸欲界系善心，緣見集滅道及修所斷。集智已生、滅智未生，諸欲界系善心，緣見滅道及修所斷。滅智已生、道智未生，諸欲界系善心，緣見道及修所斷。若見圓滿世尊弟子，未離欲界貪，諸欲界系善心，緣修所斷。是名所緣未斷其體未斷。所緣未斷其體已斷者，謂已離欲界貪，未離色界貪，苦類智未生，諸欲界系善心，緣色界系、緣無色界系、緣色界系無色界系。已離色界貪，苦類智未生，諸欲界系善心，緣無色界系。是名所緣未斷其體已斷。所緣未斷及所緣已斷其體未斷者，謂未離欲界貪，苦智已生、集智未生，諸欲界系善心，緣見苦集滅道及修所斷。集智已生、滅智未生，諸欲界系善心，緣見苦集滅道及修所斷。
【現代漢語翻譯】 現代漢語譯本： 當智慧已生起，而道智（指通往解脫的智慧）尚未生起時，所有與欲界相關的善心，所緣境並非已被斷除。如果見到圓滿世尊的弟子，尚未脫離對欲界的貪慾，那麼所有與欲界相關的善心，所緣境並非已被斷除。這被稱為本體（指心本身）未斷，因此無法區分此心所緣境是否已被斷除。 假設所緣境尚未被斷除，那麼本體是否也未被斷除呢？或者說，存在以下幾種情況：所緣境未斷而本體未斷，或者所緣境未斷而本體已斷，或者所緣境未斷且所緣境已斷而本體未斷，或者所緣境未斷且所緣境已斷而本體已斷。 所緣境未斷而本體未斷的情況，是指那些仍被煩惱束縛的補特伽羅（指個體），他們的所有與欲界相關的善心，所緣境是與欲界相關、與色界相關、與無色界相關、與欲界和色界相關、與欲界和無色界相關、與色界和無色界相關、與欲界、色界和無色界相關的事物。他們尚未脫離對欲界的貪慾，苦智（指對苦諦的智慧）已生起，而集智（指對集諦的智慧）尚未生起，他們的所有與欲界相關的善心，所緣境是見道所斷和修道所斷的煩惱。集智已生起，而滅智（指對滅諦的智慧）尚未生起，他們的所有與欲界相關的善心，所緣境是見滅道所斷和修道所斷的煩惱。滅智已生起，而道智尚未生起，他們的所有與欲界相關的善心，所緣境是見道所斷和修道所斷的煩惱。如果見到圓滿世尊的弟子，尚未脫離對欲界的貪慾，那麼他們的所有與欲界相關的善心，所緣境是修道所斷的煩惱。這被稱為所緣境未斷而本體未斷。 所緣境未斷而本體已斷的情況，是指那些已經脫離對欲界的貪慾，但尚未脫離對色界的貪慾的人，苦類智（指對苦諦的類比智慧）尚未生起，他們的所有與欲界相關的善心，所緣境是與色界相關、與無色界相關、與色界和無色界相關的事物。已經脫離對色界的貪慾，苦類智尚未生起，他們的所有與欲界相關的善心，所緣境是與無色界相關的事物。這被稱為所緣境未斷而本體已斷。 所緣境未斷且所緣境已斷而本體未斷的情況，是指那些尚未脫離對欲界的貪慾，苦智已生起，而集智尚未生起的人，他們的所有與欲界相關的善心，所緣境是見苦集滅道所斷和修道所斷的煩惱。集智已生起，而滅智尚未生起，他們的所有與欲界相關的善心，所緣境是見苦集滅道所斷和修道所斷的煩惱。
【English Translation】 English version: When wisdom has arisen, but the Path Wisdom (referring to the wisdom leading to liberation) has not yet arisen, all wholesome minds associated with the desire realm have objects that have not been severed. If one sees a disciple of the Fully Enlightened Blessed One who has not yet abandoned craving for the desire realm, then all wholesome minds associated with the desire realm have objects that have not been severed. This is called the entity (referring to the mind itself) not being severed, therefore it is impossible to distinguish whether the object of this mind has been severed or not. Suppose the object has not been severed, then has the entity also not been severed? Or rather, there are the following possibilities: the object has not been severed and the entity has not been severed, or the object has not been severed and the entity has been severed, or the object has not been severed and the object has been severed while the entity has not been severed, or the object has not been severed and the object has been severed while the entity has been severed. The case where the object has not been severed and the entity has not been severed refers to those individuals who are still bound by afflictions, whose all wholesome minds associated with the desire realm have objects that are related to the desire realm, related to the form realm, related to the formless realm, related to the desire and form realms, related to the desire and formless realms, related to the form and formless realms, related to the desire, form, and formless realms. They have not yet abandoned craving for the desire realm, the Wisdom of Suffering (referring to the wisdom of the truth of suffering) has arisen, but the Wisdom of Origin (referring to the wisdom of the truth of the origin of suffering) has not yet arisen, their all wholesome minds associated with the desire realm have objects that are severed by the Path of Seeing and severed by the Path of Cultivation. The Wisdom of Origin has arisen, but the Wisdom of Cessation (referring to the wisdom of the truth of the cessation of suffering) has not yet arisen, their all wholesome minds associated with the desire realm have objects that are severed by the Path of Seeing of Cessation and severed by the Path of Cultivation. The Wisdom of Cessation has arisen, but the Wisdom of the Path (referring to the wisdom of the truth of the path to the cessation of suffering) has not yet arisen, their all wholesome minds associated with the desire realm have objects that are severed by the Path of Seeing of the Path and severed by the Path of Cultivation. If one sees a disciple of the Fully Enlightened Blessed One who has not yet abandoned craving for the desire realm, then their all wholesome minds associated with the desire realm have objects that are severed by the Path of Cultivation. This is called the object not being severed and the entity not being severed. The case where the object has not been severed and the entity has been severed refers to those who have already abandoned craving for the desire realm, but have not yet abandoned craving for the form realm, the Analogical Wisdom of Suffering (referring to the analogical wisdom of the truth of suffering) has not yet arisen, their all wholesome minds associated with the desire realm have objects that are related to the form realm, related to the formless realm, related to the form and formless realms. Having already abandoned craving for the form realm, the Analogical Wisdom of Suffering has not yet arisen, their all wholesome minds associated with the desire realm have objects that are related to the formless realm. This is called the object not being severed and the entity being severed. The case where the object has not been severed and the object has been severed while the entity has not been severed refers to those who have not yet abandoned craving for the desire realm, the Wisdom of Suffering has arisen, but the Wisdom of Origin has not yet arisen, their all wholesome minds associated with the desire realm have objects that are severed by the Path of Seeing of Suffering, Origin, Cessation, and Path and severed by the Path of Cultivation. The Wisdom of Origin has arisen, but the Wisdom of Cessation has not yet arisen, their all wholesome minds associated with the desire realm have objects that are severed by the Path of Seeing of Suffering, Origin, Cessation, and Path and severed by the Path of Cultivation.
滅智已生、道智未生，諸欲界系善心，緣見苦集滅道及修所斷。若見圓滿世尊弟子，未離欲界貪，諸欲界系善心，緣見修所斷。是名所緣未斷及所緣。已斷其體未斷所緣未斷及所緣已斷其體已斷者，謂已離欲界貪，未離色界貪，諸欲界系善心，緣欲界系色界系、緣欲界系無色界系、緣欲界系色界系無色界系。已離色界貪，未離無色界貪，諸欲界系善心，緣欲界系無色界系、緣色界系無色界系、緣欲界系色界系無色界系。是名所緣未斷及所緣已斷其體已斷。諸不善心若體未斷，所緣未斷耶？或體未斷所緣未斷，或體未斷所緣已斷，或體未斷所緣已斷及所緣未斷，或體未斷不可分別此心所緣已斷未斷。其體未斷所緣未斷者，謂諸具縛補特伽羅，諸不善心，緣欲界系、緣色界系、緣無色界系、緣色界系無色界系。未離欲界貪，苦智已生、集智未生，諸見集所斷不善心，緣見集滅道及修所斷。諸見集所斷不善心，緣見集所斷。諸見滅所斷不善心，緣見滅所斷。諸見道所斷不善心，緣見道所斷。諸修所斷不善心，緣修所斷。集智已生、滅智未生，諸見滅所斷不善心，緣見滅所斷。諸見道所斷不善心，緣見道所斷。諸修所斷不善心，緣修所斷。滅智已生、道智未生，諸見道所斷不善心，緣見道所斷。諸修所斷不善心，緣修所斷。若
【現代漢語翻譯】 現代漢語譯本： 滅智（Nirodha-jnana，指對滅諦的智慧）已生起，道智（Marga-jnana，指對道諦的智慧）尚未生起時，所有欲界（Kama-dhatu，指眾生有情慾和物質慾望的界域）所繫的善心，緣于見苦（Dukkha，苦諦）、集（Samudaya，集諦）、滅（Nirodha，滅諦）、道（Marga，道諦）以及修所斷（Bhavana-pahatabba，通過修行才能斷除的煩惱）。如果一位見地圓滿的世尊弟子，尚未脫離欲界貪（Kama-raga，對欲界的貪慾），那麼所有欲界所繫的善心，緣于見修所斷。 這被稱為『所緣未斷及所緣』。『已斷其體，未斷所緣』，以及『所緣未斷及所緣已斷其體已斷』是指，已經脫離欲界貪，但尚未脫離色貪（Rupa-raga，對色界的貪慾），所有欲界所繫的善心，緣于欲界所繫的有系（saṃyojana，結縛）、緣于欲界所繫的無有系（visamyojana，無結縛）、緣于欲界所繫的有系和無有系。 已經脫離色貪，但尚未脫離無色貪（Arupa-raga，對無色界的貪慾），所有欲界所繫的善心，緣于欲界所繫的無有系、緣於色界所繫的無有系、緣于欲界所繫的有系和無有系。這被稱為『所緣未斷及所緣已斷其體已斷』。 所有不善心，如果其體（本質）未斷，那麼其所緣（對像）是否也未斷呢？或者其體未斷而所緣未斷，或者其體未斷而所緣已斷，或者其體未斷而所緣已斷及所緣未斷，或者其體未斷而無法分別此心的所緣是已斷還是未斷。其體未斷而所緣未斷是指，所有具縛（bandhana，束縛）的補特伽羅（pudgala，個體），所有不善心，緣于欲界所繫、緣於色界所繫、緣于無色界所繫、緣於色界和無色界所繫。 尚未脫離欲界貪，苦智（Dukkha-jnana，對苦諦的智慧）已生起，集智（Samudaya-jnana，對集諦的智慧）尚未生起時，所有見集所斷（Ditthi-pahatabba，通過見道才能斷除的煩惱）的不善心，緣于見集、滅、道以及修所斷。所有見集所斷的不善心，緣于見集所斷。所有見滅所斷的不善心，緣于見滅所斷。所有見道所斷的不善心，緣于見道所斷。所有修所斷的不善心，緣于修所斷。集智已生起，滅智尚未生起時，所有見滅所斷的不善心，緣于見滅所斷。所有見道所斷的不善心，緣于見道所斷。所有修所斷的不善心，緣于修所斷。滅智已生起，道智尚未生起時，所有見道所斷的不善心，緣于見道所斷。所有修所斷的不善心，緣于修所斷。如果……
【English Translation】 English version: When Nirodha-jnana (knowledge of cessation) has arisen, but Marga-jnana (knowledge of the path) has not yet arisen, all wholesome minds associated with the Kama-dhatu (the realm of desire), take as their object of cognition (alambana) the Dukkha (suffering), Samudaya (arising), Nirodha (cessation), Marga (path) and Bhavana-pahatabba (defilements to be abandoned by cultivation). If a disciple of the Blessed One, perfect in view, has not yet abandoned Kama-raga (desire for the realm of desire), then all wholesome minds associated with the Kama-dhatu, take as their object of cognition the Bhavana-pahatabba. This is called 'alambana not yet abandoned and alambana'. 'Having abandoned its essence, but not abandoned the alambana', and 'alambana not yet abandoned and alambana having abandoned its essence' refers to one who has abandoned Kama-raga, but has not yet abandoned Rupa-raga (desire for the realm of form), all wholesome minds associated with the Kama-dhatu, take as their object of cognition the saṃyojana (fetter) associated with the Kama-dhatu, the visamyojana (unfettered) associated with the Kama-dhatu, and the fettered and unfettered associated with the Kama-dhatu. Having abandoned Rupa-raga, but not yet abandoned Arupa-raga (desire for the formless realm), all wholesome minds associated with the Kama-dhatu, take as their object of cognition the visamyojana associated with the Kama-dhatu, the visamyojana associated with the Rupa-dhatu, and the fettered and unfettered associated with the Kama-dhatu. This is called 'alambana not yet abandoned and alambana having abandoned its essence'. All unwholesome minds, if their essence (nature) is not yet abandoned, is their alambana (object) also not yet abandoned? Or is their essence not yet abandoned but the alambana not yet abandoned, or is their essence not yet abandoned but the alambana already abandoned, or is their essence not yet abandoned but the alambana already abandoned and the alambana not yet abandoned, or is their essence not yet abandoned and it is impossible to distinguish whether the alambana of this mind is already abandoned or not yet abandoned. 'Its essence not yet abandoned and the alambana not yet abandoned' refers to all bound (bandhana) pudgalas (individuals), all unwholesome minds, taking as their object of cognition that which is associated with the Kama-dhatu, that which is associated with the Rupa-dhatu, that which is associated with the Arupa-dhatu, and that which is associated with the Rupa and Arupa-dhatu. Not yet having abandoned Kama-raga, when Dukkha-jnana (knowledge of suffering) has arisen, but Samudaya-jnana (knowledge of arising) has not yet arisen, all unwholesome minds to be abandoned by seeing the arising (Ditthi-pahatabba), take as their object of cognition the arising, cessation, path, and defilements to be abandoned by cultivation. All unwholesome minds to be abandoned by seeing the arising, take as their object of cognition the defilements to be abandoned by seeing the arising. All unwholesome minds to be abandoned by seeing the cessation, take as their object of cognition the defilements to be abandoned by seeing the cessation. All unwholesome minds to be abandoned by seeing the path, take as their object of cognition the defilements to be abandoned by seeing the path. All unwholesome minds to be abandoned by cultivation, take as their object of cognition the defilements to be abandoned by cultivation. When Samudaya-jnana has arisen, but Nirodha-jnana has not yet arisen, all unwholesome minds to be abandoned by seeing the cessation, take as their object of cognition the defilements to be abandoned by seeing the cessation. All unwholesome minds to be abandoned by seeing the path, take as their object of cognition the defilements to be abandoned by seeing the path. All unwholesome minds to be abandoned by cultivation, take as their object of cognition the defilements to be abandoned by cultivation. When Nirodha-jnana has arisen, but Marga-jnana has not yet arisen, all unwholesome minds to be abandoned by seeing the path, take as their object of cognition the defilements to be abandoned by seeing the path. All unwholesome minds to be abandoned by cultivation, take as their object of cognition the defilements to be abandoned by cultivation. If...
見圓滿世尊弟子，未離欲界貪，諸修所斷不善心，緣修所斷。是名體未斷所緣未斷。其體未斷所緣已斷者，謂未離欲界貪，苦智已生、集智未生，諸見集所斷不善心，緣見苦所斷。是名體未斷所緣已斷。其體未斷所緣已斷及所緣未斷者，謂未離欲界貪，苦智已生、集智未生，諸見集所斷不善心，緣見苦集滅道及修所斷。是名體未斷所緣已斷及所緣未斷。其體未斷不可分別此心所緣已斷未斷者，謂諸具縛補特伽羅，諸不善心，緣非所斷。未離欲界貪，苦智已生、集智未生，諸不善心，緣非所斷。集智已生、滅智未生，諸見滅道所斷不善心，緣非所斷。滅智已生、道智未生，諸見道所斷不善心，緣非所斷。是名體未斷不可分別此心所緣已斷未斷。設所緣未斷，其體未斷耶？或所緣未斷其體未斷，或所緣未斷其體已斷，或所緣未斷及所緣已斷其體未斷，或所緣未斷及所緣已斷其體已斷。所緣未斷其體未斷者，謂諸具縛補特伽羅，諸不善心，緣欲界系、緣色界系、緣無色界系、緣色界系無色界系，未離欲界貪，苦智已生、集智未生，諸見集所斷不善心，緣見集滅道及修所斷。見集所斷不善心，緣見集所斷。見滅所斷不善心，緣見滅所斷。見道所斷不善心，緣見道所斷。修所斷不善心，緣修所斷。集智已生、滅智未生，諸見滅所
【現代漢語翻譯】 現代漢語譯本： 見到圓滿世尊的弟子，尚未脫離欲界貪慾，那些修所斷的不善心，緣于修所斷的法。這稱為『體未斷所緣未斷』。 其體未斷而所緣已斷的情況是：尚未脫離欲界貪慾，苦智已經生起，集智尚未生起，那些見集所斷的不善心，緣于見苦所斷的法。這稱為『體未斷所緣已斷』。 其體未斷而所緣已斷及所緣未斷的情況是：尚未脫離欲界貪慾，苦智已經生起，集智尚未生起，那些見集所斷的不善心，緣于見苦集滅道以及修所斷的法。這稱為『體未斷所緣已斷及所緣未斷』。 其體未斷而不可分別此心所緣已斷未斷的情況是：那些具有煩惱束縛的補特伽羅（pudgalas，人），他們的各種不善心，緣于非所斷的法。尚未脫離欲界貪慾，苦智已經生起，集智尚未生起，他們的各種不善心，緣于非所斷的法。集智已經生起，滅智尚未生起，那些見滅道所斷的不善心，緣于非所斷的法。滅智已經生起，道智尚未生起，那些見道所斷的不善心，緣于非所斷的法。這稱為『體未斷不可分別此心所緣已斷未斷』。 假設所緣未斷，那麼它的體是否未斷呢？或者說，是所緣未斷而體未斷，或者所緣未斷而體已斷，或者所緣未斷及所緣已斷而體未斷，或者所緣未斷及所緣已斷而體已斷。 所緣未斷而體未斷的情況是：那些具有煩惱束縛的補特伽羅（pudgalas，人），他們的各種不善心，緣于欲界系、緣色界系、緣無色界系、緣色界系無色界系。尚未脫離欲界貪慾，苦智已經生起，集智尚未生起，那些見集所斷的不善心，緣于見集滅道以及修所斷的法。見集所斷的不善心，緣于見集所斷的法。見滅所斷的不善心，緣于見滅所斷的法。見道所斷的不善心，緣于見道所斷的法。修所斷的不善心，緣于修所斷的法。集智已經生起，滅智尚未生起，那些見滅所
【English Translation】 English version: Seeing the disciples of the perfectly accomplished World Honored One, who have not yet detached from desire realm greed, those unwholesome minds that are abandoned by cultivation (修所斷), arise dependent on what is abandoned by cultivation. This is called 'the entity is not yet abandoned, the object is not yet abandoned'. The case where the entity is not yet abandoned but the object is already abandoned is: not yet detached from desire realm greed, the knowledge of suffering (苦智) has already arisen, the knowledge of origination (集智) has not yet arisen, those unwholesome minds that are abandoned by seeing origination (見集所斷), arise dependent on what is abandoned by seeing suffering (見苦所斷). This is called 'the entity is not yet abandoned, the object is already abandoned'. The case where the entity is not yet abandoned and the object is both already abandoned and not yet abandoned is: not yet detached from desire realm greed, the knowledge of suffering (苦智) has already arisen, the knowledge of origination (集智) has not yet arisen, those unwholesome minds that are abandoned by seeing origination (見集所斷), arise dependent on what is abandoned by seeing suffering, origination, cessation, path (見苦集滅道) and what is abandoned by cultivation (修所斷). This is called 'the entity is not yet abandoned, the object is both already abandoned and not yet abandoned'. The case where the entity is not yet abandoned and it is impossible to distinguish whether the object of this mind is already abandoned or not yet abandoned is: those sentient beings bound by fetters (補特伽羅, pudgalas), their various unwholesome minds, arise dependent on what is not to be abandoned. Not yet detached from desire realm greed, the knowledge of suffering (苦智) has already arisen, the knowledge of origination (集智) has not yet arisen, their various unwholesome minds, arise dependent on what is not to be abandoned. The knowledge of origination (集智) has already arisen, the knowledge of cessation (滅智) has not yet arisen, those unwholesome minds that are abandoned by seeing cessation and path (見滅道所斷), arise dependent on what is not to be abandoned. The knowledge of cessation (滅智) has already arisen, the knowledge of path (道智) has not yet arisen, those unwholesome minds that are abandoned by seeing the path (見道所斷), arise dependent on what is not to be abandoned. This is called 'the entity is not yet abandoned, it is impossible to distinguish whether the object of this mind is already abandoned or not yet abandoned'. Assuming the object is not yet abandoned, is its entity not yet abandoned? Or, is it that the object is not yet abandoned and the entity is not yet abandoned, or the object is not yet abandoned and the entity is already abandoned, or the object is not yet abandoned and the object is already abandoned and the entity is not yet abandoned, or the object is not yet abandoned and the object is already abandoned and the entity is already abandoned. The case where the object is not yet abandoned and the entity is not yet abandoned is: those sentient beings bound by fetters (補特伽羅, pudgalas), their various unwholesome minds, arise dependent on the desire realm (欲界系), the form realm (色界系), the formless realm (無色界系), the form and formless realms (色界系無色界系). Not yet detached from desire realm greed, the knowledge of suffering (苦智) has already arisen, the knowledge of origination (集智) has not yet arisen, those unwholesome minds that are abandoned by seeing origination (見集所斷), arise dependent on what is abandoned by seeing origination, cessation, path (見集滅道) and what is abandoned by cultivation (修所斷). Unwholesome minds that are abandoned by seeing origination (見集所斷), arise dependent on what is abandoned by seeing origination (見集所斷). Unwholesome minds that are abandoned by seeing cessation (見滅所斷), arise dependent on what is abandoned by seeing cessation (見滅所斷). Unwholesome minds that are abandoned by seeing the path (見道所斷), arise dependent on what is abandoned by seeing the path (見道所斷). Unwholesome minds that are abandoned by cultivation (修所斷), arise dependent on what is abandoned by cultivation (修所斷). The knowledge of origination (集智) has already arisen, the knowledge of cessation (滅智) has not yet arisen, those unwholesome minds that are abandoned by seeing cessation (見滅所
斷不善心，緣見滅所斷。見道所斷不善心，緣見道所斷。修所斷不善心，緣修所斷。滅智已生、道智未生，諸見道所斷不善心，緣見道所斷。諸修所斷不善心，緣修所斷。若見圓滿世尊弟子，未離欲界貪，諸修所斷不善心，緣修所斷。是名所緣未斷其體未斷。所緣未斷其體已斷者，謂未離欲界貪，苦智已生、集智未生，諸見苦所斷不善心，緣見集滅道及修所斷。集智已生、滅智未生，諸見苦集所斷不善心，緣見滅道及修所斷。滅智已生、道智未生，諸見苦集所斷不善心，緣見道及修所斷。若見圓滿世尊弟子，未離欲界貪，諸見所斷不善心，緣修所斷。已離欲界貪，未離色界貪，苦類智未生，諸不善心，緣色界系、緣無色界系、緣色界系無色界系。已離色界貪，苦類智未生，諸不善心，緣無色界系。是名所緣未斷其體已斷。所緣未斷及所緣已斷其體未斷者，謂未離欲界貪，苦智已生、集智未生，諸見集所斷不善心，緣見苦集滅道及修所斷。是名所緣未斷及所緣已斷其體未斷。所緣未斷及所緣已斷其體已斷者，謂未離欲界貪，苦智已生、集智未生，諸見苦所斷不善心，緣見苦集滅道及修所斷。集智已生、滅智未生，諸見苦集所斷不善心，緣見苦集滅道及修所斷。滅智已生、道智未生，諸見苦集所斷不善心，緣見苦集滅道及
【現代漢語翻譯】 現代漢語譯本： 不斷除不善心，因為所緣（ālambana）是見道所斷的。見道所斷的不善心，所緣是見道所斷的。修道所斷的不善心，所緣是修道所斷的。滅智（nirodha-jñāna）已經生起，道智（mārga-jñāna）尚未生起時，所有見道所斷的不善心，所緣是見道所斷的。所有修道所斷的不善心，所緣是修道所斷的。如果見地圓滿的世尊弟子，尚未脫離欲界貪（kāma-rāga），所有修道所斷的不善心，所緣是修道所斷的。這稱為所緣未斷，其自體也未斷。 所緣未斷但其自體已斷的情況是：尚未脫離欲界貪，苦智（duḥkha-jñāna）已經生起，集智（samudaya-jñāna）尚未生起時，所有見苦所斷的不善心，所緣是見集、滅、道以及修道所斷的。集智已經生起，滅智尚未生起時，所有見苦集所斷的不善心，所緣是見滅、道以及修道所斷的。滅智已經生起，道智尚未生起時，所有見苦集所斷的不善心，所緣是見道以及修道所斷的。如果見地圓滿的世尊弟子，尚未脫離欲界貪，所有見道所斷的不善心，所緣是修道所斷的。已經脫離欲界貪，尚未脫離有貪（bhava-rāga），苦類智（duḥkha-anvaya-jñāna）尚未生起時，所有不善心，所緣是有系（saṃyojana）、所緣是無有系（visaṃyojana）、所緣是有系無有系。已經脫離有貪，苦類智尚未生起時，所有不善心，所緣是無有系。這稱為所緣未斷，其自體已斷。 所緣未斷以及所緣已斷但其自體未斷的情況是：尚未脫離欲界貪，苦智已經生起，集智尚未生起時，所有見集所斷的不善心，所緣是見苦、集、滅、道以及修道所斷的。這稱為所緣未斷以及所緣已斷，其自體未斷。 所緣未斷以及所緣已斷且其自體已斷的情況是：尚未脫離欲界貪，苦智已經生起，集智尚未生起時，所有見苦所斷的不善心，所緣是見苦、集、滅、道以及修道所斷的。集智已經生起，滅智尚未生起時，所有見苦集所斷的不善心，所緣是見苦、集、滅、道以及修道所斷的。滅智已經生起，道智尚未生起時，所有見苦集所斷的不善心，所緣是見苦、集、滅、道以及
【English Translation】 English version: Non-abandonment of unwholesome thoughts, because the object (ālambana) is what is abandoned by the Path of Seeing. Unwholesome thoughts abandoned by the Path of Seeing, the object is what is abandoned by the Path of Seeing. Unwholesome thoughts abandoned by the Path of Cultivation, the object is what is abandoned by the Path of Cultivation. When the Knowledge of Cessation (nirodha-jñāna) has arisen, but the Knowledge of the Path (mārga-jñāna) has not yet arisen, all unwholesome thoughts abandoned by the Path of Seeing, the object is what is abandoned by the Path of Seeing. All unwholesome thoughts abandoned by the Path of Cultivation, the object is what is abandoned by the Path of Cultivation. If a disciple of the Blessed One with complete view, has not yet abandoned desire realm attachment (kāma-rāga), all unwholesome thoughts abandoned by the Path of Cultivation, the object is what is abandoned by the Path of Cultivation. This is called the object not abandoned, and its entity not abandoned. The case where the object is not abandoned but its entity is abandoned is: not yet having abandoned desire realm attachment, when the Knowledge of Suffering (duḥkha-jñāna) has arisen, but the Knowledge of Origin (samudaya-jñāna) has not yet arisen, all unwholesome thoughts abandoned by seeing suffering, the object is seeing origin, cessation, path, and what is abandoned by the Path of Cultivation. When the Knowledge of Origin has arisen, but the Knowledge of Cessation has not yet arisen, all unwholesome thoughts abandoned by seeing suffering and origin, the object is seeing cessation, path, and what is abandoned by the Path of Cultivation. When the Knowledge of Cessation has arisen, but the Knowledge of the Path has not yet arisen, all unwholesome thoughts abandoned by seeing suffering and origin, the object is seeing path and what is abandoned by the Path of Cultivation. If a disciple of the Blessed One with complete view, has not yet abandoned desire realm attachment, all unwholesome thoughts abandoned by the Path of Seeing, the object is what is abandoned by the Path of Cultivation. Having abandoned desire realm attachment, not yet having abandoned existence attachment (bhava-rāga), when the Knowledge of Suffering-Following (duḥkha-anvaya-jñāna) has not yet arisen, all unwholesome thoughts, the object is with fetters (saṃyojana), the object is without fetters (visaṃyojana), the object is with fetters and without fetters. Having abandoned existence attachment, when the Knowledge of Suffering-Following has not yet arisen, all unwholesome thoughts, the object is without fetters. This is called the object not abandoned, and its entity abandoned. The case where the object is not abandoned and the object is abandoned but its entity is not abandoned is: not yet having abandoned desire realm attachment, when the Knowledge of Suffering has arisen, but the Knowledge of Origin has not yet arisen, all unwholesome thoughts abandoned by seeing origin, the object is seeing suffering, origin, cessation, path, and what is abandoned by the Path of Cultivation. This is called the object not abandoned and the object abandoned, and its entity not abandoned. The case where the object is not abandoned and the object is abandoned and its entity is abandoned is: not yet having abandoned desire realm attachment, when the Knowledge of Suffering has arisen, but the Knowledge of Origin has not yet arisen, all unwholesome thoughts abandoned by seeing suffering, the object is seeing suffering, origin, cessation, path, and what is abandoned by the Path of Cultivation. When the Knowledge of Origin has arisen, but the Knowledge of Cessation has not yet arisen, all unwholesome thoughts abandoned by seeing suffering and origin, the object is seeing suffering, origin, cessation, path, and what is abandoned by the Path of Cultivation. When the Knowledge of Cessation has arisen, but the Knowledge of the Path has not yet arisen, all unwholesome thoughts abandoned by seeing suffering and origin, the object is seeing suffering, origin, cessation, path, and
修所斷。若見圓滿世尊弟子，未離欲界貪，諸見所斷不善心，緣見修所斷。已離色界貪，未離無色界貪，諸不善心，緣色界系無色界系。是名所緣未斷及所緣已斷其體已斷。諸欲界繫有覆無記心，若體未斷，所緣未斷耶？曰：如是。設所緣未斷，其體未斷耶？或所緣未斷其體未斷，或所緣未斷其體已斷，或所緣未斷及所緣已斷其體已斷。所緣未斷其體未斷者，謂諸具縛補特伽羅，諸欲界繫有覆無記心，緣欲界系。是名所緣未斷其體未斷。所緣未斷其體已斷者，謂未離欲界貪，苦智已生、集智未生，諸欲界系見苦所斷有覆無記心，緣見集滅道及修所斷。集智已生、滅智未生，諸欲界系見苦所斷有覆無記心，緣見滅道及修所斷。滅智已生、道智未生，諸欲界系見苦所斷有覆無記心，緣見道及修所斷。若見圓滿世尊弟子，未離欲界貪，諸欲界繫有覆無記心，緣修所斷。是名所緣未斷其體已斷。所緣未斷及所緣已斷其體已斷者，謂未離欲界貪，苦智已生、集智未生，諸欲界繫有覆無記心，緣見苦集滅道及修所斷。集智已生、滅智未生，諸欲界繫有覆無記心，緣見苦集滅道及修所斷。滅智已生、道智未生，諸欲界繫有覆無記心，緣見苦集滅道及修所斷。若見圓滿世尊弟子，未離欲界貪，諸欲界繫有覆無記心，緣見修所斷。是名所
{ "translations": [ "現代漢語譯本：", "修所斷（Bhāvanāpahātavya，通過修行斷除的煩惱）。如果見到圓滿世尊（Bhagavān，佛陀）的弟子，尚未斷離欲界貪（kāmadhātu-rāga），諸見所斷（darśanapahātavya，通過見道斷除的煩惱）的不善心（akuśala-citta），緣于見修所斷（bhāvanāpahātavya）。已經斷離貪，尚未斷離無貪（arāga），諸不善心，緣于系（saṃyojana，煩惱的束縛）與非系（asaṃyojana，沒有煩惱的束縛）。這稱為所緣（ālambana，心的對象）未斷以及所緣已斷，其體（svabhāva，自性）已斷。", "諸欲界系（kāmadhātu-saṃyojana，欲界煩惱的束縛）的有覆無記心（sāvaraṇāvyākṛta-citta，有覆蓋的無記心），如果體未斷，所緣未斷嗎？答：是的。假設所緣未斷，其體未斷嗎？或者所緣未斷其體未斷，或者所緣未斷其體已斷，或者所緣未斷及所緣已斷其體已斷。", "所緣未斷其體未斷者，是指諸具縛補特伽羅（baddhapudgala，被煩惱束縛的眾生），諸欲界繫有覆無記心，緣于欲界系。這稱為所緣未斷其體未斷。", "所緣未斷其體已斷者，是指未離欲界貪，苦智（duḥkha-jñāna，對苦諦的智慧）已生、集智（samudaya-jñāna，對集諦的智慧）未生，諸欲界系見苦所斷有覆無記心，緣于見集滅道（samudaya-nirodha-mārga）及修所斷。集智已生、滅智（nirodha-jñāna，對滅諦的智慧）未生，諸欲界系見苦所斷有覆無記心，緣于見滅道及修所斷。滅智已生、道智（mārga-jñāna，對道諦的智慧）未生，諸欲界系見苦所斷有覆無記心，緣于見道及修所斷。如果見到圓滿世尊的弟子，未離欲界貪，諸欲界繫有覆無記心，緣于修所斷。這稱為所緣未斷其體已斷。", "所緣未斷及所緣已斷其體已斷者，是指未離欲界貪，苦智已生、集智未生，諸欲界繫有覆無記心，緣于見苦集滅道及修所斷。集智已生、滅智未生，諸欲界繫有覆無記心，緣于見苦集滅道及修所斷。滅智已生、道智未生，諸欲界繫有覆無記心，緣于見苦集滅道及修所斷。如果見到圓滿世尊的弟子，未離欲界貪，諸欲界繫有覆無記心，緣于見修所斷。這稱為所", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "",
緣未斷及所緣已斷其體已斷。諸欲界系無覆無記心，若體未斷，所緣未斷耶？或體未斷所緣未斷，或體未斷所緣已斷，或體未斷所緣已斷及所緣未斷。其體未斷所緣未斷者，謂諸具縛補特伽羅，諸欲界系無覆無記心，緣欲界系，未離欲界貪，苦智已生、集智未生，諸欲界系無覆無記心，緣見集滅道及修所斷。集智已生、滅智未生，諸欲界系無覆無記心，緣見滅道及修所斷。滅智已生、道智未生，諸欲界系無覆無記心，緣見道及修所斷。若見圓滿世尊弟子，未離欲界貪，諸欲界系無覆無記心，緣修所斷。是名體未斷所緣未斷。其體未斷所緣已斷者，謂未離欲界貪，苦智已生、集智未生，諸欲界系無覆無記心，緣見苦所斷。集智已生、滅智未生，諸欲界系無覆無記心，緣見苦集所斷。滅智已生、道智未生，諸欲界系無覆無記心，緣見苦集滅智所斷。若見圓滿世尊弟子，未離欲界貪，諸欲界系無覆無記心，緣見所斷。是名體未斷所緣已斷。其體未斷所緣已斷及所緣未斷者，謂未離欲界貪，苦智已生、集智未生，諸欲界系無覆無記心，緣見苦集滅道及修所斷。集智已生、滅智未生，諸欲界系無覆無記心，緣見苦集滅道及修所斷。滅智已生、道智未生，諸欲界系無覆無記心，緣見苦集滅道及修所斷。若見圓滿世尊弟子，未離欲界
{ "translations": [ "現代漢語譯本：", "問：當（煩惱之）緣尚未斷除，以及所緣（境界）已經斷除，其自體也已經斷除。那麼，所有欲界所繫的無覆無記心，是自體未斷，所緣也未斷呢？", "答：或者自體未斷所緣未斷，或者自體未斷所緣已斷，或者自體未斷所緣已斷及所緣未斷。", "自體未斷所緣未斷的情況是：指那些仍然被束縛的補特伽羅（pudgalas，指個體），他們的欲界所繫的無覆無記心，緣于欲界所繫，且尚未脫離對欲界的貪慾；苦智（duhkha-jnana，對苦諦的智慧）已經生起，但集智（samudaya-jnana，對集諦的智慧）尚未生起，他們的欲界所繫的無覆無記心，緣于見集、滅、道所斷以及修所斷的法。集智已經生起，滅智（nirodha-jnana，對滅諦的智慧）尚未生起，他們的欲界所繫的無覆無記心，緣于見滅、道所斷以及修所斷的法。滅智已經生起，道智（marga-jnana，對道諦的智慧）尚未生起，他們的欲界所繫的無覆無記心，緣于見道所斷以及修所斷的法。如果一位見地圓滿的世尊弟子，尚未脫離對欲界的貪慾，他的欲界所繫的無覆無記心，緣于修所斷的法。這被稱為自體未斷所緣未斷。", "自體未斷所緣已斷的情況是：指尚未脫離對欲界的貪慾，苦智已經生起，集智尚未生起，他們的欲界所繫的無覆無記心，緣于見苦所斷的法。集智已經生起，滅智尚未生起，他們的欲界所繫的無覆無記心，緣于見苦、集所斷的法。滅智已經生起，道智尚未生起，他們的欲界所繫的無覆無記心，緣于見苦、集、滅所斷的法。如果一位見地圓滿的世尊弟子，尚未脫離對欲界的貪慾，他的欲界所繫的無覆無記心，緣于見所斷的法。這被稱為自體未斷所緣已斷。", "自體未斷所緣已斷及所緣未斷的情況是：指尚未脫離對欲界的貪慾，苦智已經生起，集智尚未生起，他們的欲界所繫的無覆無記心，緣于見苦、集、滅、道所斷以及修所斷的法。集智已經生起，滅智尚未生起，他們的欲界所繫的無覆無記心，緣于見苦、集、滅、道所斷以及修所斷的法。滅智已經生起，道智尚未生起，他們的欲界所繫的無覆無記心，緣于見苦、集、滅、道所斷以及修所斷的法。如果一位見地圓滿的世尊弟子，尚未脫離對欲界", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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貪，諸欲界系無覆無記心，緣見修所斷。是名體未斷所緣已斷及所緣未斷。設所緣未斷，其體未斷耶？曰：如是。
說一切有部識身足論卷第七 大正藏第 26 冊 No. 1539 阿毗達磨識身足論
阿毗達磨識身足論卷第八
提婆設摩阿羅漢造
三藏法師玄奘奉 詔譯
所緣緣蘊第四之三
諸色界系善心，若體未斷，所緣未斷耶？或體未斷所緣未斷，或體未斷所緣已斷，或體未斷所緣已斷及所緣未斷，或體未斷不可分別此心所緣已斷未斷。其體未斷所緣未斷者，謂諸具縛補特伽羅，諸色界系善心，緣欲界系、緣色界系、緣無色界系、緣欲界系色界系、緣欲界系無色界系、緣色界系無色界系、緣欲界系色界系無色界系。已離欲界貪，未離色界貪，苦類智未生，諸色界系善心，緣色界系、緣無色界系、緣色界系無色界系。未離色界貪，苦類智已生、集類智未生，諸色界系善心，緣見集滅道及修所斷。集類智已生、滅類智未生，諸色界系善心，緣見滅道及修所斷。滅類智已生、道類智未生，諸色界系善心，緣見道及修所斷。若見圓滿世尊弟子，未離色界貪，諸色界系善心，緣修所斷。是名體未斷所緣未斷。其體未斷所緣已斷者，謂已離欲界貪，未離色界貪，苦類智未生，
【現代漢語翻譯】 現代漢語譯本 貪（tan，指貪慾），是諸欲界系（yujiexi，指欲界所繫縛）的無覆無記心（wufuwuji xin，指非善非惡，不障礙善行的心），其所緣（suoyuan，指認識的對象）為見修所斷（jianxiusuoduan，指通過見道和修道斷除的煩惱）。這被稱為本體未斷，所緣已斷，以及所緣未斷。假設所緣未斷，那麼其本體也未斷嗎？回答：是的。
《說一切有部識身足論》卷第七 大正藏第26冊 No. 1539 《阿毗達磨識身足論》
《阿毗達磨識身足論》卷第八
提婆設摩阿羅漢（Tiba Shemo aluohan，指提婆設摩阿羅漢）造
三藏法師玄奘（Sanzang fashi Xuanzang，指唐代高僧玄奘）奉 詔譯
所緣緣蘊第四之三
諸系善心（xi shanxin，指界所繫的善心），如果本體未斷，所緣也未斷嗎？或者本體未斷所緣未斷，或者本體未斷所緣已斷，或者本體未斷所緣已斷及所緣未斷，或者本體未斷不可分別此心所緣已斷未斷。其本體未斷所緣未斷的情況是：指那些具有束縛的補特伽羅（pudujialuo，指人），諸系善心，緣欲界系（yujiexi，指欲界所繫）、緣系（xi，指界所繫）、緣無系（wusejiexi，指無界所繫）、緣欲界系系（yujiexi xi，指欲界和界所繫）、緣欲界系無系（yujiexi wusejiexi，指欲界和無界所繫）、緣系無系（xi wusejiexi，指界和無界所繫）、緣欲界系系無系（yujiexi xi wusejiexi，指欲界、界和無界所繫）。已經離開了欲界貪（yujietan，指對欲界的貪慾），但未離開貪（tan，指對界的貪慾），苦類智（kuleizhi，指苦類智）未生起，諸系善心，緣系、緣無系、緣系無系。未離開貪，苦類智已經生起、集類智（jileizhi，指集類智）未生起，諸系善心，緣見集滅道（jianjimiedao，指見道所斷的集、滅、道諦）及修所斷（xiusuoduan，指修道所斷）。集類智已經生起、滅類智（mieleizhi，指滅類智）未生起，諸系善心，緣見滅道及修所斷。滅類智已經生起、道類智（daoleizhi，指道類智）未生起，諸系善心，緣見道及修所斷。如果見圓滿的世尊弟子（shizun dizi，指佛陀的弟子），未離開貪，諸系善心，緣修所斷。這被稱為本體未斷所緣未斷。其本體未斷所緣已斷的情況是：指已經離開了欲界貪，但未離開**貪，苦類智未生起
【English Translation】 English version Greed (tan), refers to the unwholesome and neutral mind (wufuwuji xin) associated with the desire realm (yujiexi), which is connected to afflictions severed by insight and cultivation (jianxiusuoduan). This is called the entity not yet severed, the object already severed, and the object not yet severed. If the object is not yet severed, is its entity also not yet severed? Answer: Yes.
Sarvastivada Abhidharma Vijñanakaya-pada-shastra, Volume 7 Taisho Tripitaka Volume 26, No. 1539 Abhidharma Vijñanakaya-pada-shastra
Abhidharma Vijñanakaya-pada-shastra, Volume 8
Composed by Arhat Devasarman (Tiba Shemo aluohan)
Translated under Imperial Order by Tripitaka Master Xuanzang (Sanzang fashi Xuanzang)
The Aggregate of Conditioned Objects, Fourth Section, Part Three
If wholesome minds associated with the ** realm (xi shanxin) have not had their entity severed, have their objects also not been severed? Or, the entity has not been severed and the object has not been severed, or the entity has not been severed and the object has been severed, or the entity has not been severed and the object has been severed and the object has not been severed, or the entity has not been severed and it is impossible to distinguish whether the object of this mind has been severed or not. The case where the entity has not been severed and the object has not been severed refers to those bound individuals (pudujialuo) whose wholesome minds are associated with the ** realm, connected to the desire realm (yujiexi), connected to the ** realm (xi), connected to the formless realm (wusejiexi), connected to the desire realm and ** realm (yujiexi xi), connected to the desire realm and formless realm (yujiexi wusejiexi), connected to the ** realm and formless realm (xi wusejiexi), connected to the desire realm, ** realm, and formless realm (yujiexi xi wusejiexi). Having already separated from desire realm greed (yujietan), but not yet separated from ** realm greed (tan), and the knowledge of the category of suffering (kuleizhi) has not yet arisen, the wholesome minds associated with the ** realm are connected to the ** realm, connected to the formless realm, connected to the ** realm and formless realm. Not yet separated from ** realm greed, the knowledge of the category of suffering has already arisen, but the knowledge of the category of origination (jileizhi) has not yet arisen, the wholesome minds associated with the ** realm are connected to what is severed by seeing the origination, cessation, and path (jianjimiedao), and what is severed by cultivation (xiusuoduan). The knowledge of the category of origination has already arisen, but the knowledge of the category of cessation (mieleizhi) has not yet arisen, the wholesome minds associated with the ** realm are connected to what is severed by seeing the cessation and path, and what is severed by cultivation. The knowledge of the category of cessation has already arisen, but the knowledge of the category of the path (daoleizhi) has not yet arisen, the wholesome minds associated with the ** realm are connected to what is severed by seeing the path, and what is severed by cultivation. If a disciple of the World Honored One (shizun dizi) has perfected their seeing, but has not separated from ** realm greed, the wholesome minds associated with the ** realm are connected to what is severed by cultivation. This is called the entity not yet severed, the object not yet severed. The case where the entity has not been severed and the object has been severed refers to having already separated from desire realm greed, but not yet separated from ** realm greed, and the knowledge of the category of suffering has not yet arisen.
諸色界系善心，緣欲界系。未離色界貪，苦類智已生、集類智未生，諸色界系善心，緣見苦所斷。集類智已生、滅類智未生，諸色界系善心，緣見苦集所斷。滅類智已生、道類智未生，諸色界系善心，緣見苦集滅所斷。若見圓滿世尊弟子，未離色界貪，諸色界系善心，緣見所斷。是名體未斷所緣已斷。其體未斷所緣已斷及所緣未斷者，謂已離欲界貪，未離色界貪，諸色界系善心，緣欲界系色界系、緣欲界系無色界系、緣欲界系色界系無色界系。未離色界貪，苦類智已生、集類智未生，諸色界系善心，緣見苦集滅道及修所斷。集類智已生、滅類智未生，諸色界系善心，緣見苦集滅道及修所斷。滅類智已生、道類智未生，諸色界系善心，緣見苦集滅道及修所斷。若見圓滿世尊弟子，未離色界貪，諸色界系善心，緣見修所斷。是名體未斷所緣已斷及所緣未斷。其體未斷不可分別此心所緣已斷未斷者，謂諸具縛補特伽羅，諸色界系善心，緣非所斷。已離欲界貪，未離色界貪，苦類智未生，諸色界系善心，緣非所斷。未離色界貪，苦類智已生、集類智未生，諸色界系善心，緣非所斷。集類智已生、滅類智未生，諸色界系善心，緣非所斷。滅類智已生、道類智未生，諸色界系善心，緣非所斷。若見圓滿世尊弟子，未離色界貪，諸色
【現代漢語翻譯】 現代漢語譯本 諸有情（Zhū yǒuqíng，指眾生）的善心，緣于欲界（Yùjiè，指眾生有情慾和物質慾望的界域）。如果還沒有脫離色界貪（Sèjiè tān，指對色界的貪戀），苦類智（Kǔ lèi zhì，指對苦諦的認知）已經生起，集類智（Jí lèi zhì，指對集諦的認知）還沒有生起，那麼這些有情的善心，緣于見苦所斷（Jiàn kǔ suǒ duàn，指通過見苦而斷除的煩惱）。 集類智已經生起，滅類智（Miè lèi zhì，指對滅諦的認知）還沒有生起，那麼這些有情的善心，緣于見苦集所斷（Jiàn kǔ jí suǒ duàn，指通過見苦和集而斷除的煩惱）。滅類智已經生起，道類智（Dào lèi zhì，指對道諦的認知）還沒有生起，那麼這些有情的善心，緣于見苦集滅所斷（Jiàn kǔ jí miè suǒ duàn，指通過見苦、集、滅而斷除的煩惱）。 如果一位見地圓滿的世尊弟子，還沒有脫離色界貪，那麼這些有情的善心，緣于見所斷（Jiàn suǒ duàn，指通過見道而斷除的煩惱）。這被稱為本體未斷而所緣已斷（Běntǐ wèi duàn ér suǒ yuán yǐ duàn，指煩惱的本體未斷，但所緣的對象已經斷除）。 本體未斷而所緣已斷以及所緣未斷（Suǒ yuán wèi duàn，指所緣的對象未斷）的情況是：已經脫離欲界貪（Yùjiè tān，指對欲界的貪戀），但還沒有脫離色界貪，那麼這些有情的善心，緣于欲界系色界系（Yùjiè xì sèjiè xì，指欲界和色界的繫縛）、緣于欲界系無色界系（Yùjiè xì wúsèjiè xì，指欲界和無色界的繫縛）、緣于欲界系色界系無色界系（Yùjiè xì sèjiè xì wúsèjiè xì，指欲界、色界和無色界的繫縛）。 如果還沒有脫離色界貪，苦類智已經生起，集類智還沒有生起，那麼這些有情的善心，緣于見苦集滅道及修所斷（Jiàn kǔ jí miè dào jí xiū suǒ duàn，指通過見苦、集、滅、道和修道而斷除的煩惱）。集類智已經生起，滅類智還沒有生起，那麼這些有情的善心，緣于見苦集滅道及修所斷。滅類智已經生起，道類智還沒有生起，那麼這些有情的善心，緣于見苦集滅道及修所斷。 如果一位見地圓滿的世尊弟子，還沒有脫離色界貪，那麼這些有情的善心，緣于見修所斷（Jiàn xiū suǒ duàn，指通過見道和修道而斷除的煩惱）。這被稱為本體未斷而所緣已斷以及所緣未斷。 本體未斷而無法分別此心所緣已斷未斷（Wúfǎ fēnbié cǐ xīn suǒ yuán yǐ duàn wèi duàn，指無法分辨此心所緣的對象是已斷還是未斷）的情況是：那些仍然被束縛的補特伽羅（Pǔtèqiéluó，指個體），他們的善心，緣于非所斷（Fēi suǒ duàn，指無法斷除的煩惱）。 已經脫離欲界貪，但還沒有脫離色界貪，苦類智還沒有生起，那麼這些有情的善心，緣于非所斷。如果還沒有脫離色界貪，苦類智已經生起，集類智還沒有生起，那麼這些有情的善心，緣于非所斷。集類智已經生起，滅類智還沒有生起，那麼這些有情的善心，緣于非所斷。滅類智已經生起，道類智還沒有生起，那麼這些有情的善心，緣于非所斷。 如果一位見地圓滿的世尊弟子，還沒有脫離色界貪，那麼這些色界（Sèjiè，指色慾的界域)
【English Translation】 English version The wholesome minds of beings (Zhū yǒuqíng, referring to sentient beings) are associated with the desire realm (Yùjiè, the realm of sentient beings with desires for sensual pleasures and material things). If they have not yet detached from attachment to the form realm (Sèjiè tān, attachment to the form realm), and the knowledge of the category of suffering (Kǔ lèi zhì, knowledge of the truth of suffering) has arisen, but the knowledge of the category of origin (Jí lèi zhì, knowledge of the truth of the origin of suffering) has not yet arisen, then the wholesome minds of these beings are associated with what is abandoned by seeing suffering (Jiàn kǔ suǒ duàn, afflictions abandoned by seeing suffering). If the knowledge of the category of origin has arisen, but the knowledge of the category of cessation (Miè lèi zhì, knowledge of the truth of cessation) has not yet arisen, then the wholesome minds of these beings are associated with what is abandoned by seeing suffering and origin (Jiàn kǔ jí suǒ duàn, afflictions abandoned by seeing suffering and origin). If the knowledge of the category of cessation has arisen, but the knowledge of the category of the path (Dào lèi zhì, knowledge of the truth of the path) has not yet arisen, then the wholesome minds of these beings are associated with what is abandoned by seeing suffering, origin, and cessation (Jiàn kǔ jí miè suǒ duàn, afflictions abandoned by seeing suffering, origin, and cessation). If a disciple of the World-Honored One with complete insight has not yet detached from attachment to the form realm, then the wholesome minds of these beings are associated with what is abandoned by seeing (Jiàn suǒ duàn, afflictions abandoned by the path of seeing). This is called the entity not yet abandoned, but the object already abandoned (Běntǐ wèi duàn ér suǒ yuán yǐ duàn, the entity of the affliction is not yet abandoned, but the object of the affliction is already abandoned). The case where the entity is not yet abandoned but the object is already abandoned, as well as the object not yet abandoned (Suǒ yuán wèi duàn, the object is not yet abandoned), is: having already detached from attachment to the desire realm (Yùjiè tān, attachment to the desire realm), but not yet detached from attachment to the form realm, then the wholesome minds of these beings are associated with the desire realm bound to the form realm (Yùjiè xì sèjiè xì, the bondage of the desire realm to the form realm), associated with the desire realm bound to the formless realm (Yùjiè xì wúsèjiè xì, the bondage of the desire realm to the formless realm), associated with the desire realm bound to the form realm and the formless realm (Yùjiè xì sèjiè xì wúsèjiè xì, the bondage of the desire realm, the form realm, and the formless realm). If they have not yet detached from attachment to the form realm, and the knowledge of the category of suffering has arisen, but the knowledge of the category of origin has not yet arisen, then the wholesome minds of these beings are associated with what is abandoned by seeing suffering, origin, cessation, path, and by cultivation (Jiàn kǔ jí miè dào jí xiū suǒ duàn, afflictions abandoned by seeing suffering, origin, cessation, path, and by cultivation). If the knowledge of the category of origin has arisen, but the knowledge of the category of cessation has not yet arisen, then the wholesome minds of these beings are associated with what is abandoned by seeing suffering, origin, cessation, path, and by cultivation. If the knowledge of the category of cessation has arisen, but the knowledge of the category of the path has not yet arisen, then the wholesome minds of these beings are associated with what is abandoned by seeing suffering, origin, cessation, path, and by cultivation. If a disciple of the World-Honored One with complete insight has not yet detached from attachment to the form realm, then the wholesome minds of these beings are associated with what is abandoned by seeing and cultivation (Jiàn xiū suǒ duàn, afflictions abandoned by seeing and cultivation). This is called the entity not yet abandoned, but the object already abandoned, as well as the object not yet abandoned. The case where the entity is not yet abandoned and it is impossible to distinguish whether the object of this mind is already abandoned or not yet abandoned (Wúfǎ fēnbié cǐ xīn suǒ yuán yǐ duàn wèi duàn, it is impossible to distinguish whether the object of this mind is already abandoned or not yet abandoned) is: those individuals who are still bound (Pǔtèqiéluó, individuals), their wholesome minds are associated with what is not abandoned (Fēi suǒ duàn, afflictions that cannot be abandoned). Having already detached from attachment to the desire realm, but not yet detached from attachment to the form realm, and the knowledge of the category of suffering has not yet arisen, then the wholesome minds of these beings are associated with what is not abandoned. If they have not yet detached from attachment to the form realm, and the knowledge of the category of suffering has arisen, but the knowledge of the category of origin has not yet arisen, then the wholesome minds of these beings are associated with what is not abandoned. If the knowledge of the category of origin has arisen, but the knowledge of the category of cessation has not yet arisen, then the wholesome minds of these beings are associated with what is not abandoned. If the knowledge of the category of cessation has arisen, but the knowledge of the category of the path has not yet arisen, then the wholesome minds of these beings are associated with what is not abandoned. If a disciple of the World-Honored One with complete insight has not yet detached from attachment to the form realm, then these form realm (Sèjiè, the realm of form)
界系善心，緣非所斷。是名體未斷不可分別此心所緣已斷未斷。設所緣未斷，其體未斷耶？或所緣未斷其體未斷，或所緣未斷其體已斷，或所緣未斷及所緣已斷其體未斷，或所緣未斷及所緣已斷其體已斷。所緣未斷其體未斷者，謂諸具縛補特伽羅，諸色界系善心，緣欲界系、緣色界系、緣無色界系、緣欲界系色界系、緣欲界系無色界系、緣色界系無色界系、緣欲界系色界系無色界系。已離欲界貪，未離色界貪，苦類智未生，諸色界系善心，緣色界系、緣無色界系、緣色界系無色界系。未離色界貪，苦類智已生、集類智未生，諸色界系善心，緣見集滅道及修所斷。集類智已生、滅類智未生，諸色界系善心，緣見滅道及修所斷。滅類智已生、道類智未生，諸色界系善心，緣見道及修所斷。若見圓滿世尊弟子，未離色界貪，諸色界系善心，緣修所斷。是名所緣未斷其體未斷。所緣未斷其體已斷者，謂已離色界貪，苦類智未生，諸色界系善心，緣無色界系。是名所緣未斷其體已斷。所緣未斷及所緣已斷其體未斷者，謂已離欲界貪，未離色界貪，諸色界系善心，緣欲界系色界系、緣欲界系無色界系、緣欲界系色界系無色界系。未離色界貪，苦類智已生、集類智未生，諸色界系善心，緣見苦集滅道及修所斷。集類智已生、滅類智未
【現代漢語翻譯】 現代漢語譯本： 界系善心，所緣並非完全斷除。這表明，在本體未斷除的情況下，無法區分此心所緣是否已經斷除。假設所緣未斷除，那麼本體是否也未斷除呢？存在以下幾種情況：或者所緣未斷除，本體也未斷除；或者所緣未斷除，但本體已經斷除；或者所緣未斷除和所緣已斷除，但本體未斷除；或者所緣未斷除和所緣已斷除，本體也已斷除。 所緣未斷除且本體也未斷除的情況，指的是那些仍然被煩惱束縛的補特伽羅（pudgalas，人），他們的有色界系善心，緣于欲界系、有色界系、無色界系、欲界繫有色界系、欲界系無色界系、有色界系無色界系、欲界繫有色界系無色界系。已經脫離欲界貪慾，但尚未脫離有色界貪慾，且苦類智尚未生起，他們的有色界系善心，緣于有色界系、無色界系、有色界系無色界系。尚未脫離有色界貪慾，苦類智已經生起，但集類智尚未生起，他們的有色界系善心，緣于見苦集滅道所斷以及修所斷。集類智已經生起，但滅類智尚未生起，他們的有色界系善心，緣于見滅道所斷以及修所斷。滅類智已經生起，但道類智尚未生起，他們的有色界系善心，緣于見道所斷以及修所斷。如果見地圓滿的世尊弟子，尚未脫離有色界貪慾，他們的有色界系善心，緣于修所斷。這就是所緣未斷除且本體也未斷除的情況。 所緣未斷除但本體已經斷除的情況，指的是那些已經脫離有色界貪慾，但苦類智尚未生起，他們的有色界系善心，緣于無色界系。這就是所緣未斷除但本體已經斷除的情況。 所緣未斷除和所緣已斷除但本體未斷除的情況，指的是那些已經脫離欲界貪慾，但尚未脫離有色界貪慾，他們的有色界系善心，緣于欲界繫有色界系、欲界系無色界系、欲界繫有色界系無色界系。尚未脫離有色界貪慾，苦類智已經生起，但集類智尚未生起，他們的有色界系善心，緣于見苦集滅道所斷以及修所斷。集類智已經生起，但滅類智尚未生
【English Translation】 English version: The mind associated with the form realm (rūpadhātu) is wholesome, and its object is not completely severed. This indicates that when the entity (body) is not severed, it is impossible to distinguish whether the object of this mind has been severed or not. Suppose the object is not severed, is the entity also not severed? There are several possibilities: either the object is not severed and the entity is also not severed; or the object is not severed but the entity is already severed; or the object is not severed and the object is severed, but the entity is not severed; or the object is not severed and the object is severed, and the entity is also severed. The case where the object is not severed and the entity is also not severed refers to those 'pudgalas' (persons) who are still bound by afflictions. Their wholesome mind associated with the 'rūpadhātu' (form realm) is directed towards the 'kāmadhātu' (desire realm), the 'rūpadhātu' (form realm), the 'arūpadhātu' (formless realm), the 'kāmadhātu-rūpadhātu', the 'kāmadhātu-arūpadhātu', the 'rūpadhātu-arūpadhātu', and the 'kāmadhātu-rūpadhātu-arūpadhātu'. Those who have already detached from desire realm craving but have not yet detached from form realm craving, and the knowledge of suffering-category (苦類智) has not yet arisen, their wholesome mind associated with the 'rūpadhātu' is directed towards the 'rūpadhātu', the 'arūpadhātu', and the 'rūpadhātu-arūpadhātu'. Those who have not yet detached from form realm craving, the knowledge of suffering-category has already arisen, but the knowledge of origination-category (集類智) has not yet arisen, their wholesome mind associated with the 'rūpadhātu' is directed towards what is to be abandoned by seeing suffering, origination, cessation, and path (見苦集滅道所斷), and what is to be abandoned by cultivation (修所斷). The knowledge of origination-category has already arisen, but the knowledge of cessation-category (滅類智) has not yet arisen, their wholesome mind associated with the 'rūpadhātu' is directed towards what is to be abandoned by seeing cessation and path, and what is to be abandoned by cultivation. The knowledge of cessation-category has already arisen, but the knowledge of path-category (道類智) has not yet arisen, their wholesome mind associated with the 'rūpadhātu' is directed towards what is to be abandoned by seeing the path, and what is to be abandoned by cultivation. If a disciple of the World-Honored One (世尊) with complete insight has not yet detached from form realm craving, their wholesome mind associated with the 'rūpadhātu' is directed towards what is to be abandoned by cultivation. This is the case where the object is not severed and the entity is also not severed. The case where the object is not severed but the entity is already severed refers to those who have already detached from form realm craving, but the knowledge of suffering-category has not yet arisen, their wholesome mind associated with the 'rūpadhātu' is directed towards the 'arūpadhātu'. This is the case where the object is not severed but the entity is already severed. The case where the object is not severed and the object is severed, but the entity is not severed refers to those who have already detached from desire realm craving but have not yet detached from form realm craving, their wholesome mind associated with the 'rūpadhātu' is directed towards the 'kāmadhātu-rūpadhātu', the 'kāmadhātu-arūpadhātu', and the 'kāmadhātu-rūpadhātu-arūpadhātu'. Those who have not yet detached from form realm craving, the knowledge of suffering-category has already arisen, but the knowledge of origination-category has not yet arisen, their wholesome mind associated with the 'rūpadhātu' is directed towards what is to be abandoned by seeing suffering, origination, cessation, and path, and what is to be abandoned by cultivation. The knowledge of origination-category has already arisen, but the knowledge of cessation-
生，諸色界系善心，緣見苦集滅道及修所斷。滅類智已生、道類智未生，諸色界系善心，緣見苦集滅道及修所斷。若見圓滿世尊弟子，未離色界貪，諸色界系善心，緣見修所斷。是名所緣未斷及所緣已斷其體未斷。所緣未斷及所緣已斷其體已斷者，謂已離色界貪，未離無色界貪，諸色界系善心，緣欲界系無色界系、緣色界系無色界系、緣欲界系色界系無色界系。是名所緣未斷及所緣已斷其體已斷。諸色界繫有覆無記心，若體未斷，所緣未斷耶？或體未斷所緣未斷，或體未斷所緣已斷，或體未斷所緣已斷及所緣未斷，或體未斷不可分別此心所緣已斷未斷。其體未斷所緣未斷者，謂諸具縛補特伽羅，諸色界繫有覆無記心，緣色界系、緣無色界系、緣色界系無色界系。已離欲界貪，未離色界貪，苦類智未生，諸色界繫有覆無記心，緣色界系、緣無色界系、緣色界系無色界系。未離色界貪，苦類智已生、集類智未生，諸色界系見集所斷有覆無記心，緣見集滅道及修所斷。見集所斷有覆無記心，緣見集所斷。見滅所斷有覆無記心，緣見滅所斷見道所斷。有覆無記心，緣見道所斷。修所斷有覆無記心，緣修所斷。集類智已生、滅類智未生，諸色界系見滅所斷有覆無記心，緣見滅所斷。見道所斷有覆無記心，緣見道所斷。修所斷有覆
【現代漢語翻譯】 現代漢語譯本 生（產生），所有色界（Rūpadhātu）相關的善心，所緣為見苦集滅道（duḥkha-samudaya-nirodha-mārga）以及修所斷（bhāvanā-pahātavya）。滅類智（nirodha-jñāna）已生起、道類智（mārga-jñāna）未生起，所有色界相關的善心，所緣為見苦集滅道以及修所斷。如果見到圓滿的世尊弟子，未曾遠離色界貪（Rūparāga），所有色界相關的善心，所緣為見修所斷。這稱為所緣未斷以及所緣已斷但其自體未斷。 所緣未斷以及所緣已斷但其自體已斷的情況是，已經遠離色界貪，但未曾遠離無色界貪（Arūparāga），所有色界相關的善心，所緣為欲界系（Kāmadhātu）無色界系（Arūpadhātu）、所緣為色界系無色界系、所緣為欲界系色界系無色界系。這稱為所緣未斷以及所緣已斷但其自體已斷。 所有色界相關的有覆無記心（sāvaraṇa-avyākṛta-citta），如果其自體未斷，所緣是否未斷呢？或者自體未斷所緣未斷，或者自體未斷所緣已斷，或者自體未斷所緣已斷以及所緣未斷，或者自體未斷不可分別此心所緣已斷未斷。其自體未斷所緣未斷的情況是，所有具有煩惱束縛的補特伽羅（pudgala），所有色界相關的有覆無記心，所緣為色界系、所緣為無色界系、所緣為色界系無色界系。已經遠離欲界貪，但未曾遠離色界貪，苦類智未生起，所有色界相關的有覆無記心，所緣為色界系、所緣為無色界系、所緣為色界系無色界系。未曾遠離色界貪，苦類智已生起、集類智未生起，所有色界相關的見集所斷（darśana-pahātavya）有覆無記心，所緣為見集滅道以及修所斷。見集所斷有覆無記心，所緣為見集所斷。見滅所斷有覆無記心，所緣為見滅所斷見道所斷。有覆無記心，所緣為見道所斷。修所斷有覆無記心，所緣為修所斷。集類智已生起、滅類智未生起，所有色界相關的見滅所斷有覆無記心，所緣為見滅所斷。見道所斷有覆無記心，所緣為見道所斷。修所斷有覆
【English Translation】 English version Origination, all wholesome minds associated with the Realm of Form (Rūpadhātu), having as their object the perception of suffering, its origination, its cessation, and the path (duḥkha-samudaya-nirodha-mārga), as well as what is abandoned by cultivation (bhāvanā-pahātavya). When the knowledge of cessation (nirodha-jñāna) has arisen, but the knowledge of the path (mārga-jñāna) has not yet arisen, all wholesome minds associated with the Realm of Form, having as their object the perception of suffering, its origination, its cessation, and the path, as well as what is abandoned by cultivation. If one sees a fully accomplished disciple of the Blessed One who has not yet abandoned craving for the Realm of Form (Rūparāga), all wholesome minds associated with the Realm of Form, having as their object the perception of what is abandoned by cultivation. This is called 'the object not yet abandoned and the object already abandoned, but its essence not yet abandoned'. The case of 'the object not yet abandoned and the object already abandoned, but its essence already abandoned' is when one has already abandoned craving for the Realm of Form, but has not yet abandoned craving for the Formless Realm (Arūparāga), all minds associated with the Realm of Form, having as their object what belongs to the Realm of Desire (Kāmadhātu) and the Formless Realm (Arūpadhātu), having as their object what belongs to the Realm of Form and the Formless Realm, having as their object what belongs to the Realm of Desire, the Realm of Form, and the Formless Realm. This is called 'the object not yet abandoned and the object already abandoned, but its essence already abandoned'. All obscured and indeterminate (sāvaraṇa-avyākṛta-citta) minds associated with the Realm of Form, if their essence is not yet abandoned, is the object not yet abandoned? Or is it that the essence is not yet abandoned and the object is not yet abandoned, or the essence is not yet abandoned and the object is already abandoned, or the essence is not yet abandoned and the object is already abandoned and the object is not yet abandoned, or the essence is not yet abandoned and it is impossible to distinguish whether the object of this mind is already abandoned or not yet abandoned. The case of 'its essence not yet abandoned and the object not yet abandoned' is when all bound individuals (pudgala) possess obscured and indeterminate minds associated with the Realm of Form, having as their object what belongs to the Realm of Form, having as their object what belongs to the Formless Realm, having as their object what belongs to the Realm of Form and the Formless Realm. Having already abandoned craving for the Realm of Desire, but not yet abandoned craving for the Realm of Form, and the knowledge of suffering has not yet arisen, all obscured and indeterminate minds associated with the Realm of Form, having as their object what belongs to the Realm of Form, having as their object what belongs to the Formless Realm, having as their object what belongs to the Realm of Form and the Formless Realm. Not yet abandoned craving for the Realm of Form, and 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 by seeing origination (darśana-pahātavya), having as their object the perception of origination, cessation, and the path, as well as what is abandoned by cultivation. Obscured and indeterminate minds abandoned by seeing origination, having as their object what is abandoned by seeing origination. Obscured and indeterminate minds abandoned by seeing cessation, having as their object what is abandoned by seeing cessation and what is abandoned by seeing the path. Obscured and indeterminate minds, having as their object what is abandoned by seeing the path. Obscured and indeterminate minds abandoned by cultivation, having as their object what is abandoned by cultivation. 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 by seeing cessation, having as their object what is abandoned by seeing cessation. Obscured and indeterminate minds abandoned by seeing the path, having as their object what is abandoned by seeing the path. Obscured and indeterminate
無記心，緣修所斷。滅類智已生、道類智未生，諸色界系見道所斷有覆無記心，緣見道所斷。修所斷有覆無記心，緣修所斷。若見圓滿世尊弟子，未離色界貪，諸色界系修所斷有覆無記心，緣修所斷。是名體未斷所緣未斷。其體未斷所緣已斷者，謂未離色界貪，苦類智已生、集類智未生，諸色界系見集所斷有覆無記心，緣見苦所斷。是名體未斷所緣已斷。其體未斷所緣已斷及所緣未斷者，謂未離色界貪，苦類智已生、集類智未生，諸色界系見集所斷有覆無記心，緣見苦集滅道及修所斷。是名體未斷所緣已斷及所緣未斷。其體未斷不可分別此心所緣已斷未斷者，謂諸具縛補特伽羅，諸色界繫有覆無記心，緣非所斷。已離欲界貪，未離色界貪，苦類智未生，諸色界繫有覆無記心，緣非所斷。未離色界貪，苦類智已生、集類智未生，諸色界繫有覆無記心，緣非所斷。集類智已生、滅類智未生，諸色界系見滅道所斷有覆無記心，緣非所斷。滅類智已生、道類智未生，諸色界系見道所斷有覆無記心，緣非所斷。是名體未斷不可分別此心所緣已斷未斷。設所緣未斷，其體未斷耶？或所緣未斷其體未斷，或所緣未斷其體已斷，或所緣未斷及所緣已斷其體未斷，或所緣未斷及所緣已斷其體已斷。所緣未斷其體未斷者，謂諸具縛補特伽羅
{ "translations": [ "現代漢語譯本", "無記心（既非善亦非惡的心），以修所斷的煩惱為緣。滅類智（滅諦之智）已生起、道類智（道諦之智）未生起時，所有與見道所斷煩惱相關的有覆無記心（被覆蓋的、非善非惡的心），以見道所斷的煩惱為緣。修所斷的有覆無記心，以修所斷的煩惱為緣。如果見道圓滿的世尊弟子，尚未斷離色界貪慾，所有與修所斷煩惱相關的有覆無記心，以修所斷的煩惱為緣。這稱為本體未斷，所緣也未斷。", "本體未斷，所緣已斷的情況是：尚未斷離色界貪慾，苦類智（苦諦之智）已生起、集類智（集諦之智）未生起時，所有與見集所斷煩惱相關的有覆無記心，以見苦所斷的煩惱為緣。這稱為本體未斷，所緣已斷。", "本體未斷，所緣已斷及所緣未斷的情況是：尚未斷離色界貪慾，苦類智已生起、集類智未生起時，所有與見集所斷煩惱相關的有覆無記心，以見苦集滅道四諦以及修所斷的煩惱為緣。這稱為本體未斷，所緣已斷及所緣未斷。", "本體未斷，無法分別此心所緣已斷未斷的情況是：所有具縛的補特伽羅（凡夫），所有與非所斷煩惱相關的有覆無記心，以非所斷的法為緣。已經斷離欲界貪慾，尚未斷離色界貪慾，苦類智未生起時，所有與非所斷煩惱相關的有覆無記心，以非所斷的法為緣。尚未斷離色界貪慾，苦類智已生起、集類智未生起時，所有與非所斷煩惱相關的有覆無記心，以非所斷的法為緣。集類智已生起、滅類智未生起時，所有與見滅道所斷煩惱相關的有覆無記心，以非所斷的法為緣。滅類智已生起、道類智未生起時，所有與見道所斷煩惱相關的有覆無記心，以非所斷的法為緣。這稱為本體未斷，無法分別此心所緣已斷未斷。", "假設所緣未斷，本體一定未斷嗎？或者所緣未斷而本體未斷，或者所緣未斷而本體已斷，或者所緣未斷及所緣已斷而本體未斷，或者所緣未斷及所緣已斷而本體已斷。所緣未斷而本體未斷的情況是：所有具縛的補特伽羅（凡夫）。" ], "english_translations": [ "English version", 'Neutral mind (neither good nor bad) arises dependent on what is abandoned by cultivation. When the knowledge of the destruction category (knowledge of the truth of cessation) has arisen, and the knowledge of the path category (knowledge of the truth of the path) has not arisen, all obscured neutral minds associated with what is abandoned by the path of seeing arise dependent on what is abandoned by the path of seeing. Obscured neutral minds abandoned by cultivation arise dependent on what is abandoned by cultivation. If a disciple of the Blessed One who has perfected seeing has not yet separated from desire for the realm of form, all obscured neutral minds associated with what is abandoned by cultivation arise dependent on what is abandoned by cultivation. This is called the entity not yet abandoned, and the object not yet abandoned.', 'The case where the entity is not yet abandoned, but the object is abandoned, is: when one has not yet separated from desire for the realm of form, and the knowledge of the suffering category (knowledge of the truth of suffering) has arisen, but the knowledge of the origination category (knowledge of the truth of origination) has not arisen, all obscured neutral minds associated with what is abandoned by seeing origination arise dependent on what is abandoned by seeing suffering. This is called the entity not yet abandoned, and the object abandoned.', 'The case where the entity is not yet abandoned, and the object is both abandoned and not abandoned, is: when one has not yet separated from desire for the realm of form, and the knowledge of the suffering category has arisen, but the knowledge of the origination category has not arisen, all obscured neutral minds associated with what is abandoned by seeing origination arise dependent on what is abandoned by seeing suffering, origination, cessation, path, and what is abandoned by cultivation. This is called the entity not yet abandoned, and the object both abandoned and not abandoned.', 'The case where the entity is not yet abandoned, and it is impossible to distinguish whether the object of this mind is abandoned or not abandoned, is: all bound individuals (putragala), all obscured neutral minds associated with what is not abandoned arise dependent on what is not abandoned. Having separated from desire for the desire realm, but not yet separated from desire for the realm of form, when the knowledge of the suffering category has not arisen, all obscured neutral minds associated with what is not abandoned arise dependent on what is not abandoned. Not yet separated from desire for the realm of form, when the knowledge of the suffering category has arisen, but the knowledge of the origination category has not arisen, all obscured neutral minds associated with what is not abandoned arise dependent on what is not abandoned. When the knowledge of the origination category has arisen, but the knowledge of the destruction category has not arisen, all obscured neutral minds associated with what is abandoned by seeing destruction and path arise dependent on what is not abandoned. When the knowledge of the destruction category has arisen, but the knowledge of the path category has not arisen, all obscured neutral minds associated with what is abandoned by seeing the path arise dependent on what is not abandoned. This is called the entity not yet abandoned, and it is impossible to distinguish whether the object of this mind is abandoned or not abandoned.', 'Assuming the object is not abandoned, is the entity necessarily not abandoned? Either the object is not abandoned and the entity is not abandoned, or the object is not abandoned and the entity is abandoned, or the object is not abandoned and the object is abandoned and the entity is not abandoned, or the object is not abandoned and the object is abandoned and the entity is abandoned. The case where the object is not abandoned and the entity is not abandoned is: all bound individuals (putragala).' ] }
，諸色界繫有覆無記心，緣色界系、緣無色界系、緣色界系無色界系。已離欲界貪，未離色界貪，苦類智未生，諸色界繫有覆無記心，緣色界系、緣無色界系、緣色界系無色界系。未離色界貪，苦類智已生、集類智未生，諸色界系見集所斷有覆無記心，緣見集滅道及修所斷。見集所斷有覆無記心，緣見集所斷。見滅所斷有覆無記心，緣見滅所斷。見道所斷有覆無記心，緣見道所斷。修所斷有覆無記心，緣修所斷。集類智已生、滅類智未生，諸色界系見滅所斷有覆無記心，緣見滅所斷。見道所斷有覆無記心，緣見道所斷。修所斷有覆無記心，緣修所斷。滅類智已生、道類智未生，諸色界系見道所斷有覆無記心，緣見道所斷。修所斷有覆無記心，緣修所斷。若見圓滿世尊弟子，未離色界貪，諸色界系修所斷有覆無記心，緣修所斷。是名所緣未斷其體未斷。所緣未斷其體已斷者，謂未離色界貪，苦類智已生、集類智未生，諸色界系見苦所斷有覆無記心，緣見集滅道及修所斷。集類智已生、滅類智未生，諸色界系見苦集所斷有覆無記心，緣見滅道及修所斷。滅類智已生、道類智未生，諸色界系見苦集所斷有覆無記心，緣見道及修所斷。若見圓滿世尊弟子，未離色界貪，諸色界系見所斷有覆無記心，緣修所斷。已離色界貪，未離
【現代漢語翻譯】 現代漢語譯本： ，諸繫有覆無記心，緣系、緣無系、緣系無系。已離欲界貪（對欲界的貪戀），未離貪，苦類智未生，諸繫有覆無記心，緣系、緣無系、緣系無系。未離貪，苦類智已生、集類智未生，諸系見集所斷有覆無記心，緣見集滅道及修所斷。見集所斷有覆無記心，緣見集所斷。見滅所斷有覆無記心，緣見滅所斷。見道所斷有覆無記心，緣見道所斷。修所斷有覆無記心，緣修所斷。集類智已生、滅類智未生，諸系見滅所斷有覆無記心，緣見滅所斷。見道所斷有覆無記心，緣見道所斷。修所斷有覆無記心，緣修所斷。滅類智已生、道類智未生，諸系見道所斷有覆無記心，緣見道所斷。修所斷有覆無記心，緣修所斷。若見圓滿世尊弟子，未離貪，諸系修所斷有覆無記心，緣修所斷。是名所緣未斷其體未斷。所緣未斷其體已斷者，謂未離貪，苦類智已生、集類智未生，諸系見苦所斷有覆無記心，緣見集滅道及修所斷。集類智已生、滅類智未生，諸系見苦集所斷有覆無記心，緣見滅道及修所斷。滅類智已生、道類智未生，諸系見苦集所斷有覆無記心，緣見道及修所斷。若見圓滿世尊弟子，未離貪，諸系見所斷有覆無記心，緣修所斷。已離貪，未離
【English Translation】 English version: Those [beings] associated with the [specified] realm have obscured and indeterminate minds, conditioned by the [specified] realm, conditioned by the non-[specified] realm, conditioned by the [specified] and non-[specified] realm. Having departed from desire realm greed (greed for the desire realm), but not yet departed from [specified] greed, the knowledge of suffering has not yet arisen, those [beings] associated with the [specified] realm have obscured and indeterminate minds, conditioned by the [specified] realm, conditioned by the non-[specified] realm, conditioned by the [specified] and non-[specified] realm. Not yet departed from [specified] greed, the knowledge of suffering has arisen, but the knowledge of origination has not yet arisen, those [beings] associated with the [specified] realm have obscured and indeterminate minds severed by the view of origination, conditioned by the view of origination, cessation, path, and what is severed by cultivation. Minds severed by the view of origination are obscured and indeterminate, conditioned by what is severed by the view of origination. Minds severed by the view of cessation are obscured and indeterminate, conditioned by what is severed by the view of cessation. Minds severed by the view of the path are obscured and indeterminate, conditioned by what is severed by the view of the path. Minds severed by cultivation are obscured and indeterminate, conditioned by what is severed by cultivation. The knowledge of origination has arisen, but the knowledge of cessation has not yet arisen, those [beings] associated with the [specified] realm have obscured and indeterminate minds severed by the view of cessation, conditioned by what is severed by the view of cessation. Minds severed by the view of the path are obscured and indeterminate, conditioned by what is severed by the view of the path. Minds severed by cultivation are obscured and indeterminate, conditioned by what is severed by cultivation. The knowledge of cessation has arisen, but the knowledge of the path has not yet arisen, those [beings] associated with the [specified] realm have obscured and indeterminate minds severed by the view of the path, conditioned by what is severed by the view of the path. Minds severed by cultivation are obscured and indeterminate, conditioned by what is severed by cultivation. If a disciple of the World Honored One has perfected their view, but has not departed from [specified] greed, those [beings] associated with the [specified] realm have obscured and indeterminate minds severed by cultivation, conditioned by what is severed by cultivation. This is called 'the object of conditioning is not severed, and its entity is not severed.' 'The object of conditioning is not severed, but its entity is severed' refers to those who have not departed from [specified] greed, the knowledge of suffering has arisen, but the knowledge of origination has not yet arisen, those [beings] associated with the [specified] realm have obscured and indeterminate minds severed by the view of suffering, conditioned by the view of origination, cessation, path, and what is severed by cultivation. The knowledge of origination has arisen, but the knowledge of cessation has not yet arisen, those [beings] associated with the [specified] realm have obscured and indeterminate minds severed by the view of suffering and origination, conditioned by the view of cessation, path, and what is severed by cultivation. The knowledge of cessation has arisen, but the knowledge of the path has not yet arisen, those [beings] associated with the [specified] realm have obscured and indeterminate minds severed by the view of suffering and origination, conditioned by the view of the path and what is severed by cultivation. If a disciple of the World Honored One has perfected their view, but has not departed from [specified] greed, those [beings] associated with the [specified] realm have obscured and indeterminate minds severed by views, conditioned by what is severed by cultivation. Having departed from [specified] greed, but not yet departed from
無色界貪，苦類智未生，諸色界繫有覆無記心，緣無色界系。是名所緣未斷其體已斷。所緣未斷及所緣已斷其體未斷者，謂未離色界貪，苦類智已生、集類智未生，諸色界系見集所斷有覆無記心，緣見苦集滅道及修所斷。是名所緣未斷及所緣已斷其體未斷。所緣未斷及所緣已斷其體已斷者，謂未離色界貪，苦類智已生、集類智未生，諸色界系見苦所斷有覆無記心，緣見苦集滅道及修所斷。集類智已生、滅類智未生，諸色界系見苦集所斷有覆無記心，緣見苦集滅道及修所斷。滅類智已生、道類智未生，諸色界系見苦集所斷有覆無記心，緣見苦集滅道及修所斷。若見圓滿世尊弟子，未離色界貪，諸色界系見所斷有覆無記心，緣見修所斷。已離色界貪，未離無色界貪，諸色界繫有覆無記心，緣色界系無色界系。是名所緣未斷及所緣已斷其體已斷。諸色界系無覆無記心，若體未斷，所緣未斷耶？或體未斷所緣未斷，或體未斷所緣已斷，或體未斷所緣已斷及所緣未斷。其體未斷所緣未斷者，謂諸具縛補特伽羅，諸色界系無覆無記心，緣欲界系緣色界系。已離欲界貪，未離色界貪，苦類智未生，諸色界系無覆無記心，緣色界系。未離色界貪，苦類智已生、集類智未生，諸色界系無覆無記心，緣見集滅道及修所斷。集類智已生、滅類
【現代漢語翻譯】 現代漢語譯本： 『無色貪』（Arūpa-rāga，對色界和無色界的貪慾）未斷，『苦類智』（duhkha-anvaya-jnana，對苦諦的類比認知）未生起時，所有與『色』（rupa，物質）相關的有覆無記心（sāsrava-avyākrta-citta，有煩惱染污但無法明確歸類為善或不善的心），緣于與『色』相關的對象。這被稱為『所緣未斷其體已斷』，意思是所緣境（ārambana，心的對象）未斷，但其自體（svabhāva，自性）已經斷除。 『所緣未斷及所緣已斷其體未斷』是指，未斷除『色貪』，『苦類智』已生起，『集類智』（samudaya-anvaya-jnana，對集諦的類比認知）未生起時，所有與『色』相關的、見『集』（samudaya，苦的根源）所斷的有覆無記心，緣于見『苦』（duhkha，苦）、『集』、『滅』（nirodha，苦的止息）、『道』（marga，通往滅苦的道路）以及修所斷（bhavana-heya，通過修行斷除的煩惱）。這被稱為『所緣未斷及所緣已斷其體未斷』。 『所緣未斷及所緣已斷其體已斷』是指，未斷除『色貪』，『苦類智』已生起，『集類智』未生起時，所有與『色』相關的、見『苦』所斷的有覆無記心，緣于見『苦』、『集』、『滅』、『道』以及修所斷；『集類智』已生起，『滅類智』（nirodha-anvaya-jnana，對滅諦的類比認知）未生起時，所有與『色』相關的、見『苦』、『集』所斷的有覆無記心，緣于見『苦』、『集』、『滅』、『道』以及修所斷；『滅類智』已生起，『道類智』（marga-anvaya-jnana，對道諦的類比認知）未生起時，所有與『色』相關的、見『苦』、『集』所斷的有覆無記心，緣于見『苦』、『集』、『滅』、『道』以及修所斷。如果見地圓滿的世尊弟子，未斷除『色貪』，所有與『色』相關的、見所斷的有覆無記心，緣于見修所斷。已斷除『色貪』，未斷除『無色貪』（arūpa-rāga，對無色界的貪慾），所有與『色』相關的有覆無記心，緣于與『色』相關和與『無色』相關的對象。這被稱為『所緣未斷及所緣已斷其體已斷』。 所有與『色』相關的無覆無記心（anāsrava-avyākrta-citta，無煩惱染污且無法明確歸類為善或不善的心），如果其自體未斷，那麼所緣境是否未斷呢？或者自體未斷所緣境未斷，或者自體未斷所緣境已斷，或者自體未斷所緣境已斷及所緣境未斷。其自體未斷所緣境未斷是指，所有被煩惱束縛的『補特伽羅』（pudgala，個體），所有與『色』相關的無覆無記心，緣于欲界系（kama-dhatu，欲界）的對象，緣于與『色』相關的對象。已斷除欲界貪（kama-rāga，對欲界的貪慾），未斷除『色貪』，『苦類智』未生起時，所有與『色』相關的無覆無記心，緣于與『色』相關的對象。未斷除『色貪』，『苦類智』已生起，『集類智』未生起時，所有與『色』相關的無覆無記心，緣于見『集』、『滅』、『道』以及修所斷；『集類智』已生起，『滅類』
【English Translation】 English version: When 『Arūpa-rāga』 (attachment to the formless realms) is not severed, and 『duhkha-anvaya-jnana』 (knowledge of analogy with the truth of suffering) has not arisen, all sāsrava-avyākrta-citta (defiled and indeterminate mind) associated with 『rupa』 (form), are conditioned by objects associated with 『rupa』. This is called 『the object not severed, but its entity severed』, meaning the ārambana (object of mind) is not severed, but its svabhāva (own nature) has been severed. 『The object not severed and the object severed, but its entity not severed』 refers to when 『Arūpa-rāga』 is not severed, 『duhkha-anvaya-jnana』 has arisen, and 『samudaya-anvaya-jnana』 (knowledge of analogy with the truth of origin) has not arisen, all sāsrava-avyākrta-citta associated with 『rupa』, which are severed by seeing 『samudaya』 (origin of suffering), are conditioned by seeing 『duhkha』 (suffering), 『samudaya』, 『nirodha』 (cessation of suffering), 『marga』 (path to the cessation of suffering), and bhavana-heya (abandoned by cultivation). This is called 『the object not severed and the object severed, but its entity not severed』. 『The object not severed and the object severed, and its entity severed』 refers to when 『Arūpa-rāga』 is not severed, 『duhkha-anvaya-jnana』 has arisen, and 『samudaya-anvaya-jnana』 has not arisen, all sāsrava-avyākrta-citta associated with 『rupa』, which are severed by seeing 『duhkha』, are conditioned by seeing 『duhkha』, 『samudaya』, 『nirodha』, 『marga』, and bhavana-heya; when 『samudaya-anvaya-jnana』 has arisen, and 『nirodha-anvaya-jnana』 (knowledge of analogy with the truth of cessation) has not arisen, all sāsrava-avyākrta-citta associated with 『rupa』, which are severed by seeing 『duhkha』 and 『samudaya』, are conditioned by seeing 『duhkha』, 『samudaya』, 『nirodha』, 『marga』, and bhavana-heya; when 『nirodha-anvaya-jnana』 has arisen, and 『marga-anvaya-jnana』 (knowledge of analogy with the truth of the path) has not arisen, all sāsrava-avyākrta-citta associated with 『rupa』, which are severed by seeing 『duhkha』 and 『samudaya』, are conditioned by seeing 『duhkha』, 『samudaya』, 『nirodha』, 『marga』, and bhavana-heya. If a disciple of the World-Honored One with complete vision, has not severed 『Arūpa-rāga』, all sāsrava-avyākrta-citta associated with 『rupa』, which are severed by seeing, are conditioned by seeing bhavana-heya. Having severed 『Arūpa-rāga』, but not severed 『arūpa-rāga』 (attachment to the formless realms), all sāsrava-avyākrta-citta associated with 『rupa』, are conditioned by objects associated with 『rupa』 and 『arūpa』. This is called 『the object not severed and the object severed, and its entity severed』. All anāsrava-avyākrta-citta (undefiled and indeterminate mind) associated with 『rupa』, if its entity is not severed, is the object not severed? Or the entity is not severed and the object is not severed, or the entity is not severed and the object is severed, or the entity is not severed and the object is severed and the object is not severed. That the entity is not severed and the object is not severed refers to all pudgala (individuals) bound by afflictions, all anāsrava-avyākrta-citta associated with 『rupa』, are conditioned by objects of the kama-dhatu (desire realm), conditioned by objects associated with 『rupa』. Having severed kama-rāga (attachment to the desire realm), but not severed 『Arūpa-rāga』, when 『duhkha-anvaya-jnana』 has not arisen, all anāsrava-avyākrta-citta associated with 『rupa』, are conditioned by objects associated with 『rupa』. Not having severed 『Arūpa-rāga』, when 『duhkha-anvaya-jnana』 has arisen, and 『samudaya-anvaya-jnana』 has not arisen, all anāsrava-avyākrta-citta associated with 『rupa』, are conditioned by seeing 『samudaya』, 『nirodha』, 『marga』, and bhavana-heya; when 『samudaya-anvaya-jnana』 has arisen, and 『nirodha』
智未生，諸色界系無覆無記心，緣見滅道及修所斷。滅類智已生、道類智未生，諸色界系無覆無記心，緣見道及修所斷。若見圓滿世尊弟子，未離色界貪，諸色界系無覆無記心，緣修所斷。是名體未斷所緣未斷。其體未斷所緣已斷者，謂已離欲界貪，未離色界貪，苦類智未生，諸色界系無覆無記心，緣欲界系。未離色界貪，苦類智已生、集類智未生，諸色界系無覆無記心，緣見苦所斷。集類智已生、滅類智未生，諸色界系無覆無記心，緣見苦集所斷。滅類智已生、道類智未生，諸色界系無覆無記心，緣見苦集滅所斷。若見圓滿世尊弟子，未離色界貪，諸色界系無覆無記心，緣見所斷。是名體未斷所緣已斷。其體未斷所緣已斷及所緣未斷者，謂未離色界貪，苦類智已生、集類智未生，諸色界系無覆無記心，緣見苦集滅道及修所斷。集類智已生、滅類智未生，諸色界系無覆無記心，緣見苦集滅道及修所斷。滅類智已生、道類智未生，諸色界系無覆無記心，緣見苦集滅道及修所斷。若見圓滿世尊弟子，未離色界貪，諸色界系無覆無記心，緣見修所斷。是名體未斷所緣已斷及所緣未斷。設所緣未斷，其體未斷耶？曰：如是。
諸無色界系善心，若體未斷，所緣未斷耶？或體未斷所緣未斷，或體未斷所緣已斷，或體未斷所
【現代漢語翻譯】 現代漢語譯本 智未生（智慧尚未生起）時，所有色界（Rūpadhātu，指色界天）的無覆無記心（Avyākṛta，指非善非惡的心），所緣是見道（Darśanamārga，指見真理的道）和修道（Bhāvanāmārga，指通過修行達到的道）所斷的煩惱。滅類智（滅諦之智）已生起，道類智（道諦之智）尚未生起時，所有色界的無覆無記心，所緣是見道和修道所斷的煩惱。如果見道圓滿的世尊弟子，尚未脫離色界貪（Rāga，指對色界的貪慾），所有色界的無覆無記心，所緣是修道所斷的煩惱。這稱為體未斷（指煩惱的自體未斷）所緣未斷（指所緣境也未斷）。 其體未斷所緣已斷者，是指已經脫離欲界貪（Kāmadhātu Rāga，指對欲界的貪慾），但尚未脫離色界貪，苦類智（苦諦之智）尚未生起時，所有色界的無覆無記心，所緣是欲界系（Kāmadhātu，指欲界所繫縛的事物）。尚未脫離色界貪，苦類智已生起，集類智（集諦之智）尚未生起時，所有色界的無覆無記心，所緣是見苦所斷的煩惱。集類智已生起，滅類智尚未生起時，所有色界的無覆無記心，所緣是見苦集所斷的煩惱。滅類智已生起，道類智尚未生起時，所有色界的無覆無記心，所緣是見苦集滅所斷的煩惱。如果見道圓滿的世尊弟子，尚未脫離色界貪，所有色界的無覆無記心，所緣是見道所斷的煩惱。這稱為體未斷所緣已斷。 其體未斷所緣已斷及所緣未斷者，是指尚未脫離色界貪，苦類智已生起，集類智尚未生起時，所有色界的無覆無記心，所緣是見苦集滅道和修道所斷的煩惱。集類智已生起，滅類智尚未生起時，所有色界的無覆無記心，所緣是見苦集滅道和修道所斷的煩惱。滅類智已生起，道類智尚未生起時，所有色界的無覆無記心，所緣是見苦集滅道和修道所斷的煩惱。如果見道圓滿的世尊弟子，尚未脫離色界貪，所有色界的無覆無記心，所緣是見道和修道所斷的煩惱。這稱為體未斷所緣已斷及所緣未斷。假設所緣未斷，那麼它的自體未斷嗎？回答：是的。 所有非色界的善心（Kuśalacitta，指善良的心），如果自體未斷，那麼所緣也未斷嗎？或者自體未斷所緣未斷，或者自體未斷所緣已斷，或者自體未斷所...
【English Translation】 English version When wisdom has not yet arisen, all indeterminate (Avyākṛta) minds associated with the Realm of Form (Rūpadhātu), are connected with what is to be abandoned by seeing the path (Darśanamārga) and by cultivating the path (Bhāvanāmārga). When the knowledge of cessation (Nirodhajñāna) has arisen, but the knowledge of the path (Mārgajñāna) has not yet arisen, all indeterminate minds associated with the Realm of Form are connected with what is to be abandoned by seeing the path and by cultivating the path. If a disciple of the Blessed One who has perfected the path of seeing has not yet departed from desire for the Realm of Form (Rāga), all indeterminate minds associated with the Realm of Form are connected with what is to be abandoned by cultivating the path. This is called 'the substance is not yet abandoned, and the object is not yet abandoned'. That the substance is not yet abandoned, but the object is already abandoned, refers to one who has already departed from desire for the Realm of Desire (Kāmadhātu Rāga), but has not yet departed from desire for the Realm of Form. When the knowledge of suffering (Duhkhajñāna) has not yet arisen, all indeterminate minds associated with the Realm of Form are connected with the Realm of Desire (Kāmadhātu). When one has not yet departed from desire for the Realm of Form, and the knowledge of suffering has arisen, but the knowledge of origination (Samudayajñāna) has not yet arisen, all indeterminate minds associated with the Realm of Form are connected with what is to be abandoned by seeing suffering. When the knowledge of origination has arisen, but the knowledge of cessation has not yet arisen, all indeterminate minds associated with the Realm of Form are connected with what is to be abandoned by seeing suffering and origination. When the knowledge of cessation has arisen, but the knowledge of the path has not yet arisen, all indeterminate minds associated with the Realm of Form are connected with what is to be abandoned by seeing suffering, origination, and cessation. If a disciple of the Blessed One who has perfected the path of seeing has not yet departed from desire for the Realm of Form, all indeterminate minds associated with the Realm of Form are connected with what is to be abandoned by seeing the path. This is called 'the substance is not yet abandoned, but the object is already abandoned'. That the substance is not yet abandoned, and the object is both already abandoned and not yet abandoned, refers to when one has not yet departed from desire for the Realm of Form, and the knowledge of suffering has arisen, but the knowledge of origination has not yet arisen, all indeterminate minds associated with the Realm of Form are connected with what is to be abandoned by seeing suffering, origination, cessation, and the path, and by cultivating the path. When the knowledge of origination has arisen, but the knowledge of cessation has not yet arisen, all indeterminate minds associated with the Realm of Form are connected with what is to be abandoned by seeing suffering, origination, cessation, and the path, and by cultivating the path. When the knowledge of cessation has arisen, but the knowledge of the path has not yet arisen, all indeterminate minds associated with the Realm of Form are connected with what is to be abandoned by seeing suffering, origination, cessation, and the path, and by cultivating the path. If a disciple of the Blessed One who has perfected the path of seeing has not yet departed from desire for the Realm of Form, all indeterminate minds associated with the Realm of Form are connected with what is to be abandoned by seeing the path and by cultivating the path. This is called 'the substance is not yet abandoned, and the object is both already abandoned and not yet abandoned'. Supposing the object is not yet abandoned, is its substance not yet abandoned? The answer is: Yes. All wholesome (Kuśalacitta) minds not associated with the Realm of Form, if the substance is not yet abandoned, is the object also not yet abandoned? Or is it that the substance is not yet abandoned and the object is not yet abandoned, or the substance is not yet abandoned and the object is already abandoned, or the substance is not yet abandoned and...
緣已斷及所緣未斷，或體未斷不可分別此心所緣已斷未斷。其體未斷所緣未斷者，謂諸具縛補特伽羅，諸無色界系善心，緣色界系、緣無色界系。已離欲界貪，未離色界貪，苦類智未生，諸無色界系善心，緣色界系、緣無色界系。已離色界貪，苦類智未生，諸無色界系善心，緣無色界系。苦類智已生、集類智未生，諸無色系善心，緣見集滅道及修所斷。集類智已生、滅類智未生，諸無色界系善心，緣見滅道及修所斷。滅類智已生、道類智未生，諸無色界系善心，緣見道及修所斷。若見圓滿世尊弟子，未離無色界貪，諸無色界系善心，緣修所斷。是名體未斷所緣未斷。其體未斷所緣已斷者，謂已離色界貪，苦類智未生，諸無色界系善心，緣色界系。苦類智已生、集類智未生，諸無色界系善心，緣見苦所斷。集類智已生、滅類智未生，諸無色界系善心，緣見苦集所斷。滅類智已生、道類智未生，諸無色界系善心，緣見苦集滅所斷。若見圓滿世尊弟子，未離無色界貪，諸無色界系善心，緣見所斷。是名體未斷所緣未斷。其體未斷所緣已斷及所緣未斷者，謂苦類智已生、集類智未生，諸無色界系善心，緣見苦集滅道及修所斷。集類智已生、滅類智未生，諸無色界系善心，緣見苦集滅道及修所斷。滅類智已生、道類智未生，諸無
【現代漢語翻譯】 現代漢語譯本 緣已斷和所緣未斷，或者本體未斷，無法分別此心所緣是已斷還是未斷。本體未斷所緣也未斷的情況，是指那些具有煩惱束縛的補特伽羅（pudgalas，指個體），以及那些無色界（arupa-dhatu）的善心，緣于有色界（rupa-dhatu）、緣于無色界。已經脫離欲界（kama-dhatu）的貪慾，但未脫離色界貪慾，苦類智（duhkha-anvaya-jnana）未生起時，那些無色界的善心，緣于有色界、緣于無色界。已經脫離色界貪慾，苦類智未生起時，那些無色界的善心，緣于無色界。苦類智已經生起，集類智（samudaya-anvaya-jnana）未生起時，那些無色界的善心，緣于見道所斷（darshana-heya）的集、滅、道諦以及修道所斷（bhavana-heya）。集類智已經生起，滅類智（nirodha-anvaya-jnana）未生起時，那些無色界的善心，緣于見道所斷的滅、道諦以及修道所斷。滅類智已經生起，道類智（marga-anvaya-jnana）未生起時，那些無色界的善心，緣于見道所斷的道諦以及修道所斷。如果見到圓滿的世尊弟子，未脫離無色界貪慾，那些無色界的善心，緣于修道所斷。這被稱為本體未斷所緣也未斷。 本體未斷所緣已斷的情況，是指已經脫離色界貪慾，苦類智未生起時，那些無色界的善心，緣于有色界。苦類智已經生起，集類智未生起時，那些無色界的善心，緣于見道所斷的苦諦。集類智已經生起，滅類智未生起時，那些無色界的善心，緣于見道所斷的苦、集二諦。滅類智已經生起，道類智未生起時，那些無色界的善心，緣于見道所斷的苦、集、滅三諦。如果見到圓滿的世尊弟子，未脫離無色界貪慾，那些無色界的善心，緣于見道所斷。這被稱為本體未斷所緣已斷。 本體未斷所緣已斷和所緣未斷的情況，是指苦類智已經生起，集類智未生起時，那些無色界的善心，緣于見道所斷的苦、集、滅、道四諦以及修道所斷。集類智已經生起，滅類智未生起時，那些無色界的善心，緣于見道所斷的苦、集、滅、道四諦以及修道所斷。滅類智已經生起，道類智未生
【English Translation】 English version When the object of attachment is severed and the object of attachment is not severed, or when the substance is not severed, it is impossible to distinguish whether the object of this mind is severed or not. When the substance is not severed and the object of attachment is not severed, it refers to those bound beings (pudgalas), and those formless realm (arupa-dhatu) wholesome minds, which are associated with the form realm (rupa-dhatu), associated with the formless realm. Having detached from desire realm (kama-dhatu) greed, but not detached from form realm greed, when the knowledge of suffering (duhkha-anvaya-jnana) has not arisen, those formless realm wholesome minds, are associated with the form realm, associated with the formless realm. Having detached from form realm greed, when the knowledge of suffering has not arisen, those formless realm wholesome minds, are associated with the formless realm. When the knowledge of suffering has arisen, and the knowledge of origin (samudaya-anvaya-jnana) has not arisen, those formless realm wholesome minds, are associated with the truths of origin, cessation, and path to be abandoned by seeing (darshana-heya), and to be abandoned by cultivation (bhavana-heya). When the knowledge of origin has arisen, and the knowledge of cessation (nirodha-anvaya-jnana) has not arisen, those formless realm wholesome minds, are associated with the truths of cessation and path to be abandoned by seeing, and to be abandoned by cultivation. When the knowledge of cessation has arisen, and the knowledge of path (marga-anvaya-jnana) has not arisen, those formless realm wholesome minds, are associated with the truth of path to be abandoned by seeing, and to be abandoned by cultivation. If a fully accomplished disciple of the World Honored One is seen, not detached from formless realm greed, those formless realm wholesome minds, are associated with what is to be abandoned by cultivation. This is called the substance not severed and the object of attachment not severed. When the substance is not severed and the object of attachment is severed, it refers to having detached from form realm greed, when the knowledge of suffering has not arisen, those formless realm wholesome minds, are associated with the form realm. When the knowledge of suffering has arisen, and the knowledge of origin has not arisen, those formless realm wholesome minds, are associated with the truth of suffering to be abandoned by seeing. When the knowledge of origin has arisen, and the knowledge of cessation has not arisen, those formless realm wholesome minds, are associated with the truths of suffering and origin to be abandoned by seeing. When the knowledge of cessation has arisen, and the knowledge of path has not arisen, those formless realm wholesome minds, are associated with the truths of suffering, origin, and cessation to be abandoned by seeing. If a fully accomplished disciple of the World Honored One is seen, not detached from formless realm greed, those formless realm wholesome minds, are associated with what is to be abandoned by seeing. This is called the substance not severed and the object of attachment severed. When the substance is not severed and the object of attachment is both severed and not severed, it refers to when the knowledge of suffering has arisen, and the knowledge of origin has not arisen, those formless realm wholesome minds, are associated with the truths of suffering, origin, cessation, and path to be abandoned by seeing, and to be abandoned by cultivation. When the knowledge of origin has arisen, and the knowledge of cessation has not arisen, those formless realm wholesome minds, are associated with the truths of suffering, origin, cessation, and path to be abandoned by seeing, and to be abandoned by cultivation. When the knowledge of cessation has arisen, and the knowledge of path has not aris
色界系善心，緣見苦集滅道及修所斷。若見圓滿世尊弟子，未離無色界貪，諸無色界系善心，緣見修所斷。是名體未斷所緣已斷及所緣未斷。其體未斷不可分別此心所緣已斷未斷者，謂諸具縛補特伽羅，諸無色界系善心，緣非所斷。已離欲界貪，未離色界貪，苦類智未生，諸無色界系善心，緣非所斷。已離色界貪，苦類智未生，諸無色界系善心，緣非所斷。苦類智已生、集類智未生，諸無色系善心，緣非所斷。集類智已生、滅類智未生，諸無色界系善心，緣非所斷。滅類智已生、道類智未生，諸無色界系善心，緣非所斷。若見圓滿世尊弟子，未離無色界貪，諸無色界系善心，緣非所斷。是名體未斷不可分別此心所緣已斷未斷。設所緣未斷，其體未斷耶？曰：如是。
諸無色界繫有覆無記心，若體未斷，所緣未斷耶？或體未斷所緣未斷，或體未斷所緣已斷，或體未斷所緣已斷及所緣未斷，或體未斷不可分別此心所緣已斷未斷。其體未斷所緣未斷者，謂諸具縛補特伽羅，諸無色界繫有覆無記心，緣無色界系。已離欲界貪，未離色界貪，苦類智未生，諸無色界繫有覆無記心，緣無色界系。已離色界貪，苦類智未生，諸無色界繫有覆無記心，緣無色界系。苦類智已生、集類智未生，諸無色界系見集所斷有覆無記心，緣見
【現代漢語翻譯】 現代漢語譯本： 系屬於無色界的善心，以見苦集滅道四聖諦以及修道所斷的煩惱為所緣。如果見到圓滿的世尊弟子，尚未斷除無色界的貪慾，他們的無色界系善心，以修道所斷的煩惱為所緣。這被稱為本體未斷，所緣已斷，以及所緣未斷。本體未斷，不可分別此心所緣已斷未斷的情況是：指那些仍然被煩惱束縛的補特伽羅（pudgalas，人），他們的無色界系善心，以非所斷的法為所緣。已經斷除了欲界的貪慾，但尚未斷除無色界的貪慾，並且苦類智（苦法智，Dukkha-anvaya-jnana）尚未生起，他們的無色界系善心，以非所斷的法為所緣。已經斷除了無色界的貪慾，並且苦類智尚未生起，他們的無色界系善心，以非所斷的法為所緣。苦類智已經生起，集類智（集法智，Samudaya-anvaya-jnana）尚未生起，他們的無色界系善心，以非所斷的法為所緣。集類智已經生起，滅類智（滅法智，Nirodha-anvaya-jnana）尚未生起，他們的無色界系善心，以非所斷的法為所緣。滅類智已經生起，道類智（道法智，Magga-anvaya-jnana）尚未生起，他們的無色界系善心，以非所斷的法為所緣。如果見到圓滿的世尊弟子，尚未斷除無色界的貪慾，他們的無色界系善心，以非所斷的法為所緣。這被稱為本體未斷，不可分別此心所緣已斷未斷。假設所緣未斷，那麼本體也未斷嗎？回答：是的，確實如此。 屬於無色界的有覆無記心，如果本體未斷，那麼所緣也未斷嗎？或者本體未斷所緣未斷，或者本體未斷所緣已斷，或者本體未斷所緣已斷以及所緣未斷，或者本體未斷不可分別此心所緣已斷未斷。本體未斷所緣未斷的情況是：指那些仍然被煩惱束縛的補特伽羅（pudgalas，人），他們的無色界繫有覆無記心，以無色界系法為所緣。已經斷除了欲界的貪慾，但尚未斷除無色界的貪慾，並且苦類智（苦法智，Dukkha-anvaya-jnana）尚未生起，他們的無色界繫有覆無記心，以無色界系法為所緣。已經斷除了無色界的貪慾，並且苦類智尚未生起，他們的無色界繫有覆無記心，以無色界系法為所緣。苦類智已經生起，集類智（集法智，Samudaya-anvaya-jnana）尚未生起，他們的無色界系見集所斷的有覆無記心，以見...
【English Translation】 English version: Belonging to the formless realm, wholesome minds are associated with seeing the Four Noble Truths (苦集滅道, Dukkha, Samudaya, Nirodha, Magga) and what is abandoned through cultivation (修所斷). If one sees a disciple of the fully accomplished World Honored One who has not yet abandoned formless realm desire (無色貪), their formless realm wholesome mind is associated with what is abandoned through cultivation. This is called the entity not yet abandoned, the object already abandoned, and the object not yet abandoned. The entity not yet abandoned, and it is impossible to distinguish whether the object of this mind is already abandoned or not, refers to those bound beings (補特伽羅, pudgalas) whose formless realm wholesome minds are associated with what is not to be abandoned. Having abandoned desire realm desire, but not yet abandoned formless realm desire, and the knowledge of suffering (苦類智, Dukkha-anvaya-jnana) has not yet arisen, their formless realm wholesome minds are associated with what is not to be abandoned. Having abandoned formless realm desire, and the knowledge of suffering has not yet arisen, their formless realm wholesome minds are associated with what is not to be abandoned. The knowledge of suffering has arisen, but the knowledge of origination (集類智, Samudaya-anvaya-jnana) has not yet arisen, their formless realm wholesome minds are associated with what is not to be abandoned. The knowledge of origination has arisen, but the knowledge of cessation (滅類智, Nirodha-anvaya-jnana) has not yet arisen, their formless realm wholesome minds are associated with what is not to be abandoned. The knowledge of cessation has arisen, but the knowledge of the path (道類智, Magga-anvaya-jnana) has not yet arisen, their formless realm wholesome minds are associated with what is not to be abandoned. If one sees a disciple of the fully accomplished World Honored One who has not yet abandoned formless realm desire, their formless realm wholesome minds are associated with what is not to be abandoned. This is called the entity not yet abandoned, and it is impossible to distinguish whether the object of this mind is already abandoned or not. Supposing the object is not yet abandoned, is the entity not yet abandoned? The answer is: Yes, it is so. Formless realm minds that are obscured and indeterminate (有覆無記心), if the entity is not yet abandoned, is the object also not yet abandoned? Or the entity is not yet abandoned and the object is not yet abandoned, or the entity is not yet abandoned and the object is already abandoned, or the entity is not yet abandoned and the object is already abandoned and the object is not yet abandoned, or the entity is not yet abandoned and it is impossible to distinguish whether the object of this mind is already abandoned or not. The entity not yet abandoned and the object not yet abandoned refers to those bound beings (補特伽羅, pudgalas) whose formless realm obscured and indeterminate minds are associated with the formless realm. Having abandoned desire realm desire, but not yet abandoned formless realm desire, and the knowledge of suffering (苦類智, Dukkha-anvaya-jnana) has not yet arisen, their formless realm obscured and indeterminate minds are associated with the formless realm. Having abandoned formless realm desire, and the knowledge of suffering has not yet arisen, their formless realm obscured and indeterminate minds are associated with the formless realm. The knowledge of suffering has arisen, but the knowledge of origination (集類智, Samudaya-anvaya-jnana) has not yet arisen, their formless realm obscured and indeterminate minds that are abandoned through seeing origination (見集所斷) are associated with seeing...
集滅道及修所斷。見集所斷有覆無記心，緣見集所斷。見滅所斷有覆無記心，緣見滅所斷。見道所斷有覆無記心，緣見道所斷。修所斷有覆無記心，緣修所斷。集類智已生、滅類智未生，諸無色界系見滅所斷有覆無記心，緣見滅所斷。見道所斷有覆無記心，緣見道所斷。修所斷有覆無記心，緣修所斷。滅類智已生、道類智未生，諸無色界系見道所斷有覆無記心，緣見道所斷。修所斷有覆無記心，緣修所斷。若見圓滿世尊弟子，未離無色界貪，諸無色界系修所斷有覆無記心，緣修所斷。是名體未斷所緣未斷。其體未斷所緣已斷者，謂苦類智已生、集類智未生，諸無色界系見集所斷有覆無記心，緣見苦所斷。是名體未斷所緣已斷。其體未斷所緣已斷及所緣未斷者，謂苦類智已生、集類智未生，諸無色界系見集所斷有覆無記心，緣見苦集滅道及修所斷。是名體未斷所緣已斷及所緣未斷。其體未斷不可分別此心所緣已斷未斷者，謂諸具縛補特伽羅，諸無色界繫有覆無記心，緣非所斷。已離欲界貪，未離色界貪，苦類智未生，諸無色界繫有覆無記心，緣非所斷。已離色界貪，苦類智未生，諸無色界繫有覆無記心，緣非所斷。苦類智已生、集類智未生，諸無色界繫有覆無記心，緣非所斷。集類智已生、滅類智未生，諸無色界系見滅
【現代漢語翻譯】 現代漢語譯本： 關於集、滅、道以及修所斷的所緣：見集所斷的有覆無記心，緣于見集所斷。見滅所斷的有覆無記心，緣于見滅所斷。見道所斷的有覆無記心，緣于見道所斷。修所斷的有覆無記心，緣于修所斷。 集類智（Samudaya-jñāna-ksānti，關於苦之集諦的智慧）已經生起，滅類智（Nirodha-jñāna-ksānti，關於苦之滅諦的智慧）尚未生起，那些未離欲貪（kāma-rāga，對欲界的貪慾）的眾生，其見滅所斷的有覆無記心，緣于見滅所斷。見道所斷的有覆無記心，緣于見道所斷。修所斷的有覆無記心，緣于修所斷。 滅類智已經生起，道類智（Mārga-jñāna-ksānti，關於苦之道諦的智慧）尚未生起，那些未離欲貪的眾生，其見道所斷的有覆無記心，緣于見道所斷。修所斷的有覆無記心，緣于修所斷。 如果見道圓滿的世尊弟子，尚未離欲貪，那些未離欲貪的眾生，其修所斷的有覆無記心，緣于修所斷。這被稱為體（自體）未斷，所緣未斷。 其體未斷，所緣已斷的情況是：苦類智（Duhkha-jñāna-ksānti，關於苦諦的智慧）已經生起，集類智尚未生起，那些未離欲貪的眾生，其見集所斷的有覆無記心，緣于見苦所斷。這被稱為體未斷，所緣已斷。 其體未斷，所緣已斷及所緣未斷的情況是：苦類智已經生起，集類智尚未生起，那些未離欲貪的眾生，其見集所斷的有覆無記心，緣于見苦、集、滅、道以及修所斷。這被稱為體未斷，所緣已斷及所緣未斷。 其體未斷，不可分別此心所緣已斷未斷的情況是：那些具縛的補特伽羅（pudgala，人），那些未離欲貪的有覆無記心，緣于非所斷。已經離欲界貪，但未離色界貪（rūpa-rāga，對色界的貪慾），苦類智未生起，那些未離欲貪的有覆無記心，緣于非所斷。已經離色界貪，苦類智未生起，那些未離欲貪的有覆無記心，緣于非所斷。苦類智已經生起，集類智未生起，那些未離欲貪的有覆無記心，緣于非所斷。集類智已經生起，滅類智尚未生起，那些未離欲貪的見滅...
【English Translation】 English version: Regarding the objects of attachment to the aggregates, cessation, path, and what is abandoned by cultivation: The obscured and indeterminate mind associated with what is abandoned by seeing the aggregates, arises from what is abandoned by seeing the aggregates. The obscured and indeterminate mind associated with what is abandoned by seeing cessation, arises from what is abandoned by seeing cessation. The obscured and indeterminate mind associated with what is abandoned by seeing the path, arises from what is abandoned by seeing the path. The obscured and indeterminate mind associated with what is abandoned by cultivation, arises from what is abandoned by cultivation. When the knowledge of the aggregates has arisen, but the knowledge of cessation has not yet arisen, for those beings who have not abandoned desire (kāma-rāga), the obscured and indeterminate mind associated with what is abandoned by seeing cessation, arises from what is abandoned by seeing cessation. The obscured and indeterminate mind associated with what is abandoned by seeing the path, arises from what is abandoned by seeing the path. The obscured and indeterminate mind associated with what is abandoned by cultivation, arises from what is abandoned by cultivation. When the knowledge of cessation has arisen, but the knowledge of the path has not yet arisen, for those beings who have not abandoned desire, the obscured and indeterminate mind associated with what is abandoned by seeing the path, arises from what is abandoned by seeing the path. The obscured and indeterminate mind associated with what is abandoned by cultivation, arises from what is abandoned by cultivation. If a disciple of the World-Honored One has perfected the path but has not yet abandoned desire, for those beings who have not abandoned desire, the obscured and indeterminate mind associated with what is abandoned by cultivation, arises from what is abandoned by cultivation. This is called 'the entity (self) is not yet abandoned, and the object is not yet abandoned'. The case where the entity is not yet abandoned, but the object is abandoned is: When the knowledge of suffering (Duhkha-jñāna-ksānti) has arisen, but the knowledge of the aggregates has not yet arisen, for those beings who have not abandoned desire, the obscured and indeterminate mind associated with what is abandoned by seeing the aggregates, arises from what is abandoned by seeing suffering. This is called 'the entity is not yet abandoned, and the object is abandoned'. The case where the entity is not yet abandoned, and both the object is abandoned and the object is not abandoned is: When the knowledge of suffering has arisen, but the knowledge of the aggregates has not yet arisen, for those beings who have not abandoned desire, the obscured and indeterminate mind associated with what is abandoned by seeing the aggregates, arises from what is abandoned by seeing suffering, the aggregates, cessation, the path, and what is abandoned by cultivation. This is called 'the entity is not yet abandoned, and both the object is abandoned and the object is not abandoned'. The case where the entity is not yet abandoned, and it is impossible to distinguish whether the object of this mind is abandoned or not is: For those bound individuals (pudgala), the obscured and indeterminate mind of those who have not abandoned desire, arises from what is not abandoned. Having abandoned desire for the desire realm, but not yet abandoned desire for the form realm (rūpa-rāga), when the knowledge of suffering has not yet arisen, the obscured and indeterminate mind of those who have not abandoned desire, arises from what is not abandoned. Having abandoned desire for the form realm, when the knowledge of suffering has not yet arisen, the obscured and indeterminate mind of those who have not abandoned desire, arises from what is not abandoned. When the knowledge of suffering has arisen, but the knowledge of the aggregates has not yet arisen, the obscured and indeterminate mind of those who have not abandoned desire, arises from what is not abandoned. When the knowledge of the aggregates has arisen, but the knowledge of cessation has not yet arisen, the obscured...
道所斷有覆無記心，緣非所斷。滅類智已生、道類智未生，諸無色界系見道所斷有覆無記心，緣非所斷。是名體未斷不可分別此心所緣已斷未斷。設所緣未斷，其體未斷耶？或所緣未斷其體未斷，或所緣未斷其體已斷，或所緣未斷及所緣已斷其體未斷，或所緣未斷及所緣已斷其體已斷。所緣未斷其體未斷者，謂諸具縛補特伽羅，諸無色界繫有覆無記心，緣無色界系。已離欲界貪，未離色界貪，苦類智未生，諸無色界繫有覆無記心，緣無色界系。已離色界貪，苦類智未生，諸無色界繫有覆無記心，緣無色界系。苦類智已生、集類智未生，諸無色界系見集所斷有覆無記心，緣見集滅道及修所斷。見集所斷有覆無記心，緣見集所斷。見滅所斷有覆無記心，緣見滅所斷。見道所斷有覆無記心，緣見道所斷。修所斷有覆無記心，緣修所斷。集類智已生、滅類智未生，諸無色界系見滅所斷有覆無記心，緣見滅所斷。見道所斷有覆無記心，緣見道所斷。修所斷有覆無記心，緣修所斷。滅類智已生、道類智未生，諸無色界系見道所斷有覆無記心，緣見道所斷。修所斷有覆無記心，緣修所斷。若見圓滿世尊弟子，未離無色界貪，諸無色界系修所斷有覆無記心，緣修所斷。是名所緣未斷其體未斷。所緣未斷其體已斷者，謂苦類智已生、集類
【現代漢語翻譯】 現代漢語譯本： 由道所斷的有覆無記心（Avyākrta citta covered by ignorance, which is severed by the path），其所緣並非由道所斷。滅類智（Extinction-related wisdom）已生起，道類智（Path-related wisdom）尚未生起時，所有與無漏（Anāsrava, free from outflows）無關的、見道所斷的有覆無記心，其所緣並非由道所斷。這被稱為本體未斷，不可分別此心所緣已斷或未斷。 假設所緣未斷，那麼本體也未斷嗎？或者所緣未斷而本體未斷，或者所緣未斷而本體已斷，或者所緣未斷以及所緣已斷而本體未斷，或者所緣未斷以及所緣已斷而本體已斷。 所緣未斷而本體未斷的情況，是指那些仍被煩惱束縛的補特伽羅（Pudgala, individual），所有與無漏無關的有覆無記心，其所緣與無漏無關。已經脫離欲界貪（Kāma-rāga, desire realm attachment），但尚未脫離色界貪（Rūpa-rāga, form realm attachment），苦類智尚未生起時，所有與無漏無關的有覆無記心，其所緣與無漏無關。已經脫離色界貪，苦類智尚未生起時，所有與無漏無關的有覆無記心，其所緣與無漏無關。苦類智已生起，集類智（Origin-related wisdom）尚未生起時，所有與無漏無關的、見集所斷的有覆無記心，其所緣是見集、見滅、見道以及修所斷。見集所斷的有覆無記心，其所緣是見集所斷。見滅所斷的有覆無記心，其所緣是見滅所斷。見道所斷的有覆無記心，其所緣是見道所斷。修所斷的有覆無記心，其所緣是修所斷。集類智已生起，滅類智尚未生起時，所有與無漏無關的、見滅所斷的有覆無記心，其所緣是見滅所斷。見道所斷的有覆無記心，其所緣是見道所斷。修所斷的有覆無記心，其所緣是修所斷。滅類智已生起，道類智尚未生起時，所有與無漏無關的、見道所斷的有覆無記心，其所緣是見道所斷。修所斷的有覆無記心，其所緣是修所斷。如果見地圓滿的世尊弟子，尚未脫離無色界貪（Arūpa-rāga, formless realm attachment），所有與無漏無關的、修所斷的有覆無記心，其所緣是修所斷。這被稱為所緣未斷而本體未斷。 所緣未斷而本體已斷的情況，是指苦類智已生起，集類
【English Translation】 English version: The obscured and indeterminate mind (Avyākrta citta covered by ignorance) severed by the path, its object is not severed. When the wisdom of extinction (Extinction-related wisdom) has arisen, and the wisdom of the path (Path-related wisdom) has not yet arisen, all obscured and indeterminate minds pertaining to the path of seeing, which are unrelated to the unconditioned (Anāsrava, free from outflows), their object is not severed. This is called the entity not yet severed, and it is impossible to distinguish whether the object of this mind is severed or not. If the object is not severed, is the entity also not severed? Or the object is not severed and the entity is not severed, or the object is not severed and the entity is severed, or the object is not severed and the object is severed and the entity is not severed, or the object is not severed and the object is severed and the entity is severed. The case where the object is not severed and the entity is not severed refers to those individuals (Pudgala) still bound by afflictions, all obscured and indeterminate minds unrelated to the unconditioned, their object is unrelated to the unconditioned. Having detached from desire realm attachment (Kāma-rāga), but not yet detached from form realm attachment (Rūpa-rāga), when the wisdom of suffering has not yet arisen, all obscured and indeterminate minds unrelated to the unconditioned, their object is unrelated to the unconditioned. Having detached from form realm attachment, when the wisdom of suffering has not yet arisen, all obscured and indeterminate minds unrelated to the unconditioned, their object is unrelated to the unconditioned. When the wisdom of suffering has arisen, and the wisdom of origin (Origin-related wisdom) has not yet arisen, all obscured and indeterminate minds pertaining to the origin of seeing, which are unrelated to the unconditioned, their object is the origin of seeing, the extinction of seeing, the path of seeing, and that which is severed by cultivation. The obscured and indeterminate mind severed by the origin of seeing, its object is severed by the origin of seeing. The obscured and indeterminate mind severed by the extinction of seeing, its object is severed by the extinction of seeing. The obscured and indeterminate mind severed by the path of seeing, its object is severed by the path of seeing. The obscured and indeterminate mind severed by cultivation, its object is severed by cultivation. When the wisdom of origin has arisen, and the wisdom of extinction has not yet arisen, all obscured and indeterminate minds pertaining to the extinction of seeing, which are unrelated to the unconditioned, their object is severed by the extinction of seeing. The obscured and indeterminate mind severed by the path of seeing, its object is severed by the path of seeing. The obscured and indeterminate mind severed by cultivation, its object is severed by cultivation. When the wisdom of extinction has arisen, and the wisdom of the path has not yet arisen, all obscured and indeterminate minds pertaining to the path of seeing, which are unrelated to the unconditioned, their object is severed by the path of seeing. The obscured and indeterminate mind severed by cultivation, its object is severed by cultivation. If a disciple of the World Honored One who has perfected their seeing, has not yet detached from formless realm attachment (Arūpa-rāga), all obscured and indeterminate minds severed by cultivation, which are unrelated to the unconditioned, their object is severed by cultivation. This is called the object not severed and the entity not severed. The case where the object is not severed and the entity is severed refers to when the wisdom of suffering has arisen, and the wisdom of origin
智未生，諸無色界系見苦所斷有覆無記心，緣見集滅道及修所斷。集類智已生、滅類智未生，諸無色界系見苦集所斷有覆無記心，緣見滅道及修所斷。滅類智已生、道類智未生，諸無色界系見苦集所斷有覆無記心，緣見道及修所斷。若見圓滿世尊弟子，未離無色界貪，諸無色界系見所斷有覆無記心，緣修所斷。是名所緣未斷其體已斷。所緣未斷及所緣已斷其體未斷者，謂苦類智已生、集類智未生，諸無色界系見集所斷有覆無記心，緣見苦集滅道及修所斷。是名所緣未斷及所緣已斷其體未斷。所緣未斷及所緣已斷其體已斷者，謂苦類智已生、集類智未生，諸無色界系見苦所斷有覆無記心，緣見苦集滅道及修所斷。集類智已生、滅類智未生，諸無色界系見苦集所斷有覆無記心，緣見苦集滅道及修所斷。滅類智已生、道類智未生，諸無色界系見苦集所斷有覆無記心，緣見苦集滅道及修所斷。若見圓滿世尊弟子，未離無色界貪，諸無色界系見所斷有覆無記心，緣見修所斷。是名所緣未斷及所緣已斷其體已斷。諸無色界系無覆無記心，若體未斷，所緣未斷耶？或體未斷所緣未斷，或體未斷所緣已斷，或體未斷所緣已斷及所緣未斷。其體未斷所緣未斷者，謂諸具縛補特伽羅，諸無色界系無覆無記心，緣無色界系。已離欲界貪，未離
【現代漢語翻譯】 現代漢語譯本 智未生（智慧尚未生起）時，那些與無漏（anāsrava）無關的、屬於見苦所斷的有覆無記心（sāsrava-nivṛtāvyākṛta-citta），緣于見集（darśana-samudaya）、見滅（darśana-nirodha）、見道（darśana-mārga）以及修所斷（bhāvanā-prahātavya）。集類智（samudaya-jñāna）已生、滅類智（nirodha-jñāna）未生時，那些與無漏無關的、屬於見苦集所斷的有覆無記心，緣于見滅、見道以及修所斷。滅類智已生、道類智（mārga-jñāna）未生時，那些與無漏無關的、屬於見苦集所斷的有覆無記心，緣于見道以及修所斷。如果見地圓滿的世尊弟子，尚未脫離無漏貪（anāsrava-rāga），那些與無漏無關的、屬於見所斷的有覆無記心，緣于修所斷。這稱為『所緣未斷其體已斷』。 所緣未斷及所緣已斷其體未斷者，是指苦類智（duḥkha-jñāna）已生、集類智未生時，那些與無漏無關的、屬於見集所斷的有覆無記心，緣于見苦、見集、見滅、見道以及修所斷。這稱為『所緣未斷及所緣已斷其體未斷』。 所緣未斷及所緣已斷其體已斷者，是指苦類智已生、集類智未生時，那些與無漏無關的、屬於見苦所斷的有覆無記心，緣于見苦、見集、見滅、見道以及修所斷。集類智已生、滅類智未生時，那些與無漏無關的、屬於見苦集所斷的有覆無記心，緣于見苦、見集、見滅、見道以及修所斷。滅類智已生、道類智未生時，那些與無漏無關的、屬於見苦集所斷的有覆無記心，緣于見苦、見集、見滅、見道以及修所斷。如果見地圓滿的世尊弟子，尚未脫離無漏貪，那些與無漏無關的、屬於見所斷的有覆無記心，緣于見及修所斷。這稱為『所緣未斷及所緣已斷其體已斷』。 那些與無漏無關的無覆無記心（anivṛtāvyākṛta-citta），如果其體未斷，所緣是否未斷呢？或者其體未斷所緣未斷，或者其體未斷所緣已斷，或者其體未斷所緣已斷及所緣未斷。其體未斷所緣未斷者，是指那些具縛的補特伽羅（pudgala），那些與無漏無關的無覆無記心，緣于無漏。已經脫離欲界貪（kāma-rāga），未脫離...
【English Translation】 English version When wisdom has not yet arisen, those minds that are associated with the 'covered and indeterminate' (sāsrava-nivṛtāvyākṛta-citta) and are severed by 'seeing suffering' (darśana-duḥkha), which are not related to the 'untainted' (anāsrava), are conditioned by 'seeing origination' (darśana-samudaya), 'seeing cessation' (darśana-nirodha), 'seeing the path' (darśana-mārga), and what is severed by cultivation (bhāvanā-prahātavya). When 'knowledge of origination' (samudaya-jñāna) has arisen, but 'knowledge of cessation' (nirodha-jñāna) has not, those minds that are associated with the 'covered and indeterminate' and are severed by 'seeing suffering and origination', which are not related to the 'untainted', are conditioned by 'seeing cessation', 'seeing the path', and what is severed by cultivation. When 'knowledge of cessation' has arisen, but 'knowledge of the path' (mārga-jñāna) has not, those minds that are associated with the 'covered and indeterminate' and are severed by 'seeing suffering and origination', which are not related to the 'untainted', are conditioned by 'seeing the path' and what is severed by cultivation. If a disciple of the World Honored One has perfected their seeing, but has not yet departed from 'untainted' desire (anāsrava-rāga), those minds that are associated with the 'covered and indeterminate' and are severed by seeing, which are not related to the 'untainted', are conditioned by what is severed by cultivation. This is called 'the object of conditioning is not severed, but its entity is severed'. Those where the object of conditioning is not severed and the object of conditioning is severed, but its entity is not severed, refer to when 'knowledge of suffering' (duḥkha-jñāna) has arisen, but 'knowledge of origination' has not, those minds that are associated with the 'covered and indeterminate' and are severed by 'seeing origination', which are not related to the 'untainted', are conditioned by 'seeing suffering', 'seeing origination', 'seeing cessation', 'seeing the path', and what is severed by cultivation. This is called 'the object of conditioning is not severed and the object of conditioning is severed, but its entity is not severed'. Those where the object of conditioning is not severed and the object of conditioning is severed, and its entity is severed, refer to when 'knowledge of suffering' has arisen, but 'knowledge of origination' has not, those minds that are associated with the 'covered and indeterminate' and are severed by 'seeing suffering', which are not related to the 'untainted', are conditioned by 'seeing suffering', 'seeing origination', 'seeing cessation', 'seeing the path', and what is severed by cultivation. When 'knowledge of origination' has arisen, but 'knowledge of cessation' has not, those minds that are associated with the 'covered and indeterminate' and are severed by 'seeing suffering and origination', which are not related to the 'untainted', are conditioned by 'seeing suffering', 'seeing origination', 'seeing cessation', 'seeing the path', and what is severed by cultivation. When 'knowledge of cessation' has arisen, but 'knowledge of the path' has not, those minds that are associated with the 'covered and indeterminate' and are severed by 'seeing suffering and origination', which are not related to the 'untainted', are conditioned by 'seeing suffering', 'seeing origination', 'seeing cessation', 'seeing the path', and what is severed by cultivation. If a disciple of the World Honored One has perfected their seeing, but has not yet departed from 'untainted' desire, those minds that are associated with the 'covered and indeterminate' and are severed by seeing, which are not related to the 'untainted', are conditioned by seeing and what is severed by cultivation. This is called 'the object of conditioning is not severed and the object of conditioning is severed, and its entity is severed'. Those 'uncovered and indeterminate' (anivṛtāvyākṛta-citta) minds that are not related to the 'untainted', if their entity is not severed, is the object of conditioning not severed? Or is it that the entity is not severed and the object of conditioning is not severed, or the entity is not severed and the object of conditioning is severed, or the entity is not severed and the object of conditioning is severed and the object of conditioning is not severed. Those whose entity is not severed and whose object of conditioning is not severed refer to those bound individuals (pudgala), those 'uncovered and indeterminate' minds that are not related to the 'untainted', are conditioned by the 'untainted'. Having already departed from desire realm desire (kāma-rāga), but not yet departed from...
色界貪，苦類智未生，諸無色界系無覆無記心，緣無色界系。已離色界貪，苦類智未生，諸無色界系無覆無記心，緣無色界系。苦類智已生、集類智未生，諸無色界系無覆無記心，緣見集滅道及修所斷。集類智已生、滅類智未生，諸無色界系無覆無記心，緣見滅道及修所斷。滅類智已生、道類智未生，諸無色界系無覆無記心，緣見道及修所斷。若見圓滿世尊弟子，未離無色界貪，諸無色界系無覆無記心，緣修所斷。是名體未斷所緣未斷。其體未斷所緣已斷者，謂苦類智已生、集類智未生，諸無色界系無覆無記心，緣見苦所斷。集類智已生、滅類智未生，諸無色界系無覆無記心，緣見苦集所斷。滅類智已生、道類智未生，諸無色界系無覆無記心，緣見苦集滅所斷。若見圓滿世尊弟子，未離無色界貪，諸無色界系無覆無記心，緣見所斷。是名體未斷所緣已斷。其體未斷所緣已斷及所緣未斷者，謂苦類智已生、集類智未生，諸無色界系無覆無記心，緣見苦集滅道及修所斷。集類智已生、滅類智未生，諸無色界系無覆無記心，緣見苦集滅道及修所斷。滅類智已生，道類智未生，諸無色界系無覆無記心，緣見苦集滅道及修所斷。若見圓滿世尊弟子，未離無色界貪，諸無色界系無覆無記心，緣見修所斷。是名體未斷所緣已斷及所緣
【現代漢語翻譯】 現代漢語譯本： 如果（行者）有貪慾，且苦類智（Dukkha-ñāṇa）尚未生起，那麼所有非繫縛（無系）的無覆無記心，所緣為非繫縛（無系）之法。如果已離貪慾，且苦類智（Dukkha-ñāṇa）尚未生起，那麼所有非繫縛（無系）的無覆無記心，所緣為非繫縛（無系）之法。如果苦類智（Dukkha-ñāṇa）已生起，而集類智（Samudaya-ñāṇa）尚未生起，那麼所有非繫縛（無系）的無覆無記心，所緣為見道所斷、集道所斷、滅道所斷以及修道所斷之法。如果集類智（Samudaya-ñāṇa）已生起，而滅類智（Nirodha-ñāṇa）尚未生起，那麼所有非繫縛（無系）的無覆無記心，所緣為見滅道所斷以及修道所斷之法。如果滅類智（Nirodha-ñāṇa）已生起，而道類智（Magga-ñāṇa）尚未生起，那麼所有非繫縛（無系）的無覆無記心，所緣為見道所斷以及修道所斷之法。如果一位見地圓滿的世尊弟子，尚未脫離無貪（Araga），那麼所有非繫縛（無系）的無覆無記心，所緣為修道所斷之法。這被稱為『體未斷，所緣未斷』。 如果『體未斷，所緣已斷』，指的是苦類智（Dukkha-ñāṇa）已生起，而集類智（Samudaya-ñāṇa）尚未生起，那麼所有非繫縛（無系）的無覆無記心，所緣為見苦道所斷之法。如果集類智（Samudaya-ñāṇa）已生起，而滅類智（Nirodha-ñāṇa）尚未生起，那麼所有非繫縛（無系）的無覆無記心，所緣為見苦集道所斷之法。如果滅類智（Nirodha-ñāṇa）已生起，而道類智（Magga-ñāṇa）尚未生起，那麼所有非繫縛（無系）的無覆無記心，所緣為見苦集滅道所斷之法。如果一位見地圓滿的世尊弟子，尚未脫離無貪（Araga），那麼所有非繫縛（無系）的無覆無記心，所緣為見道所斷之法。這被稱為『體未斷，所緣已斷』。 如果『體未斷，所緣已斷及所緣未斷』，指的是苦類智（Dukkha-ñāṇa）已生起，而集類智（Samudaya-ñāṇa）尚未生起，那麼所有非繫縛（無系）的無覆無記心，所緣為見苦集滅道所斷以及修道所斷之法。如果集類智（Samudaya-ñāṇa）已生起，而滅類智（Nirodha-ñāṇa）尚未生起，那麼所有非繫縛（無系）的無覆無記心，所緣為見苦集滅道所斷以及修道所斷之法。如果滅類智（Nirodha-ñāṇa）已生起，而道類智（Magga-ñāṇa）尚未生起，那麼所有非繫縛（無系）的無覆無記心，所緣為見苦集滅道所斷以及修道所斷之法。如果一位見地圓滿的世尊弟子，尚未脫離無貪（Araga），那麼所有非繫縛（無系）的無覆無記心，所緣為見道所斷以及修道所斷之法。這被稱為『體未斷，所緣已斷及所緣未斷』。
【English Translation】 English version: If there is greed, and the knowledge of the nature of suffering (Dukkha-ñāṇa) has not yet arisen, then all unassociated (無系) amoral and indeterminate (無覆無記) minds have unassociated (無系) phenomena as their object. If greed has been abandoned, and the knowledge of the nature of suffering (Dukkha-ñāṇa) has not yet arisen, then all unassociated (無系) amoral and indeterminate (無覆無記) minds have unassociated (無系) phenomena as their object. If the knowledge of the nature of suffering (Dukkha-ñāṇa) has arisen, but the knowledge of the nature of origin (Samudaya-ñāṇa) has not yet arisen, then all unassociated (無系) amoral and indeterminate (無覆無記) minds have as their object phenomena to be abandoned by seeing the path of origination, cessation, and the path, and by cultivation. If the knowledge of the nature of origin (Samudaya-ñāṇa) has arisen, but the knowledge of the nature of cessation (Nirodha-ñāṇa) has not yet arisen, then all unassociated (無系) amoral and indeterminate (無覆無記) minds have as their object phenomena to be abandoned by seeing cessation and the path, and by cultivation. If the knowledge of the nature of cessation (Nirodha-ñāṇa) has arisen, but the knowledge of the nature of the path (Magga-ñāṇa) has not yet arisen, then all unassociated (無系) amoral and indeterminate (無覆無記) minds have as their object phenomena to be abandoned by seeing the path, and by cultivation. If a disciple of the Blessed One, perfect in view, has not yet abandoned greed (Araga), then all unassociated (無系) amoral and indeterminate (無覆無記) minds have as their object phenomena to be abandoned by cultivation. This is called 'the entity is not yet abandoned, the object is not yet abandoned'. That which is 'the entity is not yet abandoned, the object is already abandoned' refers to when the knowledge of the nature of suffering (Dukkha-ñāṇa) has arisen, but the knowledge of the nature of origin (Samudaya-ñāṇa) has not yet arisen, then all unassociated (無系) amoral and indeterminate (無覆無記) minds have as their object phenomena to be abandoned by seeing the nature of suffering. If the knowledge of the nature of origin (Samudaya-ñāṇa) has arisen, but the knowledge of the nature of cessation (Nirodha-ñāṇa) has not yet arisen, then all unassociated (無系) amoral and indeterminate (無覆無記) minds have as their object phenomena to be abandoned by seeing the nature of suffering and origin. If the knowledge of the nature of cessation (Nirodha-ñāṇa) has arisen, but the knowledge of the nature of the path (Magga-ñāṇa) has not yet arisen, then all unassociated (無系) amoral and indeterminate (無覆無記) minds have as their object phenomena to be abandoned by seeing the nature of suffering, origin, and cessation. If a disciple of the Blessed One, perfect in view, has not yet abandoned greed (Araga), then all unassociated (無系) amoral and indeterminate (無覆無記) minds have as their object phenomena to be abandoned by seeing. This is called 'the entity is not yet abandoned, the object is already abandoned'. That which is 'the entity is not yet abandoned, the object is already abandoned and the object is not yet abandoned' refers to when the knowledge of the nature of suffering (Dukkha-ñāṇa) has arisen, but the knowledge of the nature of origin (Samudaya-ñāṇa) has not yet arisen, then all unassociated (無系) amoral and indeterminate (無覆無記) minds have as their object phenomena to be abandoned by seeing the nature of suffering, origin, cessation, and the path, and by cultivation. If the knowledge of the nature of origin (Samudaya-ñāṇa) has arisen, but the knowledge of the nature of cessation (Nirodha-ñāṇa) has not yet arisen, then all unassociated (無系) amoral and indeterminate (無覆無記) minds have as their object phenomena to be abandoned by seeing the nature of suffering, origin, cessation, and the path, and by cultivation. If the knowledge of the nature of cessation (Nirodha-ñāṇa) has arisen, but the knowledge of the nature of the path (Magga-ñāṇa) has not yet arisen, then all unassociated (無系) amoral and indeterminate (無覆無記) minds have as their object phenomena to be abandoned by seeing the nature of suffering, origin, cessation, and the path, and by cultivation. If a disciple of the Blessed One, perfect in view, has not yet abandoned greed (Araga), then all unassociated (無系) amoral and indeterminate (無覆無記) minds have as their object phenomena to be abandoned by seeing and by cultivation. This is called 'the entity is not yet abandoned, the object is already abandoned and the object is not yet abandoned'.
未斷。設所緣未斷，其體未斷耶？曰：如是。
說一切有部識身足論卷第八 大正藏第 26 冊 No. 1539 阿毗達磨識身足論
阿毗達磨識身足論卷第九
提婆設摩阿羅漢造
三藏法師玄奘奉 詔譯
所緣緣蘊第四之四
有十種心，謂欲界系善心，不善心，有覆無記心，無覆無記心，色界系善心、有覆無記心、無覆無記心，無色界系善心、有覆無記心、無覆無記心。諸欲界系善心，若體已斷，所緣已斷耶？設所緣已斷，其體已斷耶？乃至諸無色界系無覆無記心，若體已斷，所緣已斷耶？設所緣已斷，其體已斷耶？
諸欲界系善心，若體已斷，所緣已斷耶？或體已斷所緣已斷，或體已斷所緣未斷，或體已斷所緣已斷及所緣未斷，或體已斷不可分別此心所緣已斷未斷。其體已斷所緣已斷者，謂已離欲界貪，未離色界貪，諸欲界系善心，緣欲界系。已離色界貪，未離無色界貪，諸欲界系善心，緣欲界系、緣色界系、緣欲界系色界系。已離無色界貪，諸欲界系善心，緣欲界系、緣色界系、緣無色界系、緣欲界系色界系、緣欲界系無色界系、緣色界系無色界系、緣欲界系色界系無色界系。是名體已斷所緣已斷。其體已斷所緣未斷者，謂已離欲界貪，未離色界貪，苦類
【現代漢語翻譯】 現代漢語譯本 未斷。如果所緣已經斷滅，那麼它的自體也斷滅了嗎？回答：是的。
《說一切有部識身足論》卷第八 大正藏第 26 冊 No. 1539 《阿毗達磨識身足論》
《阿毗達磨識身足論》卷第九
提婆設摩阿羅漢造
三藏法師玄奘奉 詔譯
所緣緣蘊第四之四
有十種心，即欲界系善心、不善心、有覆無記心、無覆無記心、色界系善心、有覆無記心、無覆無記心、無色界系善心、有覆無記心、無覆無記心。各種欲界系善心，如果自體已經斷滅，那麼它的所緣也斷滅了嗎？如果所緣已經斷滅，那麼它的自體也斷滅了嗎？乃至各種無色界系無覆無記心，如果自體已經斷滅，那麼它的所緣也斷滅了嗎？如果所緣已經斷滅，那麼它的自體也斷滅了嗎？
各種欲界系善心，如果自體已經斷滅，那麼它的所緣也斷滅了嗎？或者說，自體已經斷滅，所緣也已經斷滅；或者說，自體已經斷滅，所緣尚未斷滅；或者說，自體已經斷滅，所緣已經斷滅以及所緣尚未斷滅；或者說，自體已經斷滅，無法分別此心的所緣是已經斷滅還是尚未斷滅。其中，自體已經斷滅，所緣也已經斷滅的情況是：已經脫離欲界貪（Kāmadhātu-rāga，對欲界的貪慾），但尚未脫離色界貪（Rūpadhātu-rāga，對色界的貪慾），這些欲界系善心，緣于欲界系（Kāmadhātu）的法。已經脫離色界貪，但尚未脫離無色界貪（Arūpadhātu-rāga，對無色界的貪慾），這些欲界系善心，緣于欲界系、緣於色界系（Rūpadhātu）、緣于欲界系色界系。已經脫離無色界貪，這些欲界系善心，緣于欲界系、緣於色界系、緣于無色界系（Arūpadhātu）、緣于欲界系色界系、緣于欲界系無色界系、緣於色界系無色界系、緣于欲界系色界系無色界系。這被稱為自體已經斷滅，所緣也已經斷滅。其中，自體已經斷滅，所緣尚未斷滅的情況是：已經脫離欲界貪，但尚未脫離色界貪，苦類
【English Translation】 English version Not ceased. If the object of cognition has ceased, has its substance also ceased? Answer: Yes.
Treatise on the Aggregate of Consciousness Body of the Sarvastivada School, Volume 8 Taisho Tripitaka Volume 26, No. 1539 Abhidharma-vijñānakāya-pāda-śāstra
Abhidharma-vijñānakāya-pāda-śāstra, Volume 9
Composed by Arhat Devasarma
Translated by Tripitaka Master Xuanzang under Imperial Order
The Aggregate of Conditioned Objects, Fourth of Four
There are ten types of minds, namely: wholesome mind of the desire realm (Kāmadhātu), unwholesome mind, defiled indeterminate mind, undefiled indeterminate mind, wholesome mind of the form realm (Rūpadhātu), defiled indeterminate mind, undefiled indeterminate mind, wholesome mind of the formless realm (Arūpadhātu), defiled indeterminate mind, and undefiled indeterminate mind. If the substance of the various wholesome minds of the desire realm has ceased, has its object of cognition also ceased? If the object of cognition has ceased, has its substance also ceased? And so on, up to the various undefiled indeterminate minds of the formless realm, if their substance has ceased, has their object of cognition also ceased? If the object of cognition has ceased, has their substance also ceased?
Regarding the various wholesome minds of the desire realm, if their substance has ceased, has their object of cognition also ceased? Alternatively, the substance has ceased and the object of cognition has ceased; or the substance has ceased and the object of cognition has not ceased; or the substance has ceased and the object of cognition has both ceased and not ceased; or the substance has ceased and it is impossible to distinguish whether the object of cognition of this mind has ceased or not ceased. Among them, the case where the substance has ceased and the object of cognition has ceased is: having already departed from desire realm attachment (Kāmadhātu-rāga), but not yet departed from form realm attachment (Rūpadhātu-rāga), these wholesome minds of the desire realm cognize phenomena of the desire realm (Kāmadhātu). Having already departed from form realm attachment, but not yet departed from formless realm attachment (Arūpadhātu-rāga), these wholesome minds of the desire realm cognize phenomena of the desire realm, cognize phenomena of the form realm (Rūpadhātu), and cognize phenomena of the desire realm and form realm. Having already departed from formless realm attachment, these wholesome minds of the desire realm cognize phenomena of the desire realm, cognize phenomena of the form realm, cognize phenomena of the formless realm (Arūpadhātu), cognize phenomena of the desire realm and form realm, cognize phenomena of the desire realm and formless realm, cognize phenomena of the form realm and formless realm, and cognize phenomena of the desire realm, form realm, and formless realm. This is called the substance having ceased and the object of cognition having ceased. Among them, the case where the substance has ceased and the object of cognition has not ceased is: having already departed from desire realm attachment, but not yet departed from form realm attachment, the category of suffering
智未生，諸欲界系善心，緣色界系、緣無色界系、緣色界系無色界系。已離色界貪，苦類智未生，諸欲界系善心，緣無色界系。是名體已斷所緣未斷。其體已斷所緣已斷及所緣未斷者，謂已離欲界貪，未離色界貪，諸欲界系善心，緣欲界系色界系、緣欲界系無色界系、緣欲界系色界系無色界系。已離色界貪，未離無色界貪，諸欲界系善心，緣欲界系無色界系、緣色界系無色界系、緣欲界系色界系無色界系。是名體已斷所緣已斷及所緣未斷。其體已斷不可分別此心所緣已斷未斷者，謂已離欲界貪，未離色界貪，諸欲界系善心，緣非所斷。已離色界貪，未離無色界貪，諸欲界系善心，緣非所斷。已離無色界貪，諸欲界系善心，緣非所斷。是名體已斷不可分別此心所緣已斷未斷。設所緣已斷，其體已斷耶？或所緣已斷其體已斷，或所緣已斷其體未斷，或所緣已斷及所緣未斷其體已斷，或所緣已斷及所緣未斷其體未斷。所緣已斷其體已斷者，謂已離欲界貪，未離色界貪，諸欲界系善心，緣欲界系。已離色界貪，未離無色界貪，諸欲界系善心，緣欲界系、緣色界系、緣欲界系色界系。已離無色界貪，諸欲界系善心，緣欲界系、緣色界系、緣無色界系、緣欲界系色界系、緣欲界系無色界系、緣色界系無色界系、緣欲界系色界系無色
【現代漢語翻譯】 現代漢語譯本： 當智慧尚未生起時，所有與欲界相關的善心，會緣于『系』（saṃyojana，結縛）、『無系』（visaṃyoga，解脫）、以及『系無系』（saṃyojana-visaṃyoga，既是結縛又是解脫）。當已經斷除欲貪（kāma-rāga），而苦類智（dukkha-ñāṇa）尚未生起時，所有與欲界相關的善心，會緣于『無系』。這被稱為『本體已斷，所緣未斷』。 其『本體已斷，所緣已斷及所緣未斷』的情況是：當已經斷除欲界貪，但尚未斷除色貪（rūpa-rāga）時，所有與欲界相關的善心，會緣于欲界系的『系』、緣于欲界系的『無系』、以及緣于欲界系的『系無系』。當已經斷除色貪，但尚未斷除無色貪（arūpa-rāga）時，所有與欲界相關的善心，會緣于欲界系的『無系』、緣於色界的『系無系』、以及緣于欲界系的『系無系』。這被稱為『本體已斷，所緣已斷及所緣未斷』。 其『本體已斷，不可分別此心所緣已斷未斷』的情況是：當已經斷除欲界貪，但尚未斷除色貪時，所有與欲界相關的善心，會緣于『非所斷』（apahātabba，非應斷除之法）。當已經斷除色貪，但尚未斷除無色貪時，所有與欲界相關的善心，會緣于『非所斷』。當已經斷除無色貪時，所有與欲界相關的善心，會緣于『非所斷』。這被稱為『本體已斷，不可分別此心所緣已斷未斷』。 假設『所緣已斷』，那麼『本體已斷』嗎？或者說，『所緣已斷，本體已斷』，或者『所緣已斷，本體未斷』，或者『所緣已斷及所緣未斷，本體已斷』，或者『所緣已斷及所緣未斷，本體未斷』。 『所緣已斷，本體已斷』的情況是：當已經斷除欲界貪，但尚未斷除色貪時，所有與欲界相關的善心，會緣于欲界系。 『所緣已斷，本體未斷』的情況是：當已經斷除色貪，但尚未斷除無色貪時，所有與欲界相關的善心，會緣于欲界系、緣於色界系、緣于欲界系色界系。 當已經斷除無色貪時，所有與欲界相關的善心，會緣于欲界系、緣於色界系、緣于無色界系、緣于欲界系色界系、緣于欲界系無色界系、緣於色界系無色界系、緣于欲界系色界系無色界系。
【English Translation】 English version: When wisdom has not yet arisen, all wholesome thoughts associated with the desire realm are conditioned by 'saṃyojana' (fetters), 'visaṃyoga' (unfettered), and 'saṃyojana-visaṃyoga' (both fettered and unfettered). When desire-attachment (kāma-rāga) has been abandoned, and the knowledge of suffering (dukkha-ñāṇa) has not yet arisen, all wholesome thoughts associated with the desire realm are conditioned by 'visaṃyoga'. This is called 'the entity is abandoned, the object is not abandoned'. The case where 'the entity is abandoned, the object is abandoned and the object is not abandoned' is: when desire-attachment has been abandoned, but form-attachment (rūpa-rāga) has not been abandoned, all wholesome thoughts associated with the desire realm are conditioned by the 'saṃyojana' of the desire realm, by the 'visaṃyoga' of the desire realm, and by the 'saṃyojana-visaṃyoga' of the desire realm. When form-attachment has been abandoned, but formless-attachment (arūpa-rāga) has not been abandoned, all wholesome thoughts associated with the desire realm are conditioned by the 'visaṃyoga' of the desire realm, by the 'saṃyojana-visaṃyoga' of the form realm, and by the 'saṃyojana-visaṃyoga' of the desire realm. This is called 'the entity is abandoned, the object is abandoned and the object is not abandoned'. The case where 'the entity is abandoned, it is not possible to distinguish whether the object of this mind is abandoned or not' is: when desire-attachment has been abandoned, but form-attachment has not been abandoned, all wholesome thoughts associated with the desire realm are conditioned by 'apahātabba' (that which should not be abandoned). When form-attachment has been abandoned, but formless-attachment has not been abandoned, all wholesome thoughts associated with the desire realm are conditioned by 'apahātabba'. When formless-attachment has been abandoned, all wholesome thoughts associated with the desire realm are conditioned by 'apahātabba'. This is called 'the entity is abandoned, it is not possible to distinguish whether the object of this mind is abandoned or not'. Assuming 'the object is abandoned', is 'the entity abandoned'? Or, 'the object is abandoned, the entity is abandoned', or 'the object is abandoned, the entity is not abandoned', or 'the object is abandoned and the object is not abandoned, the entity is abandoned', or 'the object is abandoned and the object is not abandoned, the entity is not abandoned'. The case where 'the object is abandoned, the entity is abandoned' is: when desire-attachment has been abandoned, but form-attachment has not been abandoned, all wholesome thoughts associated with the desire realm are conditioned by the desire realm. The case where 'the object is abandoned, the entity is not abandoned' is: when form-attachment has been abandoned, but formless-attachment has not been abandoned, all wholesome thoughts associated with the desire realm are conditioned by the desire realm, by the form realm, by the desire realm and form realm. When formless-attachment has been abandoned, all wholesome thoughts associated with the desire realm are conditioned by the desire realm, by the form realm, by the formless realm, by the desire realm and form realm, by the desire realm and formless realm, by the form realm and formless realm, by the desire realm, form realm, and formless realm.
界系。是名所緣已斷其體已斷。所緣已斷其體未斷者，謂未離欲界貪，苦智已生、集智未生，諸欲界系善心，緣見苦所斷。集智已生、滅智未生，諸欲界系善心，緣見苦集所斷。滅智已生、道智未生，諸欲界系善心，緣見苦集滅所斷。若見圓滿世尊弟子，未離欲界貪，諸欲界系善心，緣見所斷。是名所緣已斷其體未斷。所緣已斷及所緣未斷其體已斷者，謂已離欲界貪，未離色界貪，諸欲界系善心，緣欲界系色界系、緣欲界系無色界系、緣欲界系色界系無色界系。已離色界貪，未離無色界貪，諸欲界系善心，緣欲界系無色界系、緣色界系無色界系、緣欲界系色界系無色界系。是名所緣已斷及所緣未斷其體已斷。所緣已斷及所緣未斷其體未斷者，謂未離欲界貪，苦智已生、集智未生，諸欲界系善心，緣見苦集滅道及修所斷。集智已生、滅智未生，諸欲界系善心，緣見苦集滅道及修所斷。滅智已生、道智未生，諸欲界系善心，緣見苦集滅道及修所斷。若見圓滿世尊弟子，未離欲界貪，諸欲界系善心，緣見修所斷。是名所緣已斷及所緣未斷其體未斷。諸不善心，若體已斷，所緣已斷耶？或體已斷所緣已斷，或體已斷所緣未斷，或體已斷所緣已斷及所緣未斷，或體已斷不可分別此心所緣已斷未斷。其體已斷所緣已斷者，謂未離欲
【現代漢語翻譯】 現代漢語譯本： 界系：是指所緣已斷，其自體也已斷的情況。所緣已斷，但其自體未斷的情況是指，尚未脫離欲界貪慾，苦智已經生起、集智尚未生起時，那些屬於欲界的善心，緣于見苦所斷的煩惱。集智已經生起、滅智尚未生起時，那些屬於欲界的善心，緣于見苦集所斷的煩惱。滅智已經生起、道智尚未生起時，那些屬於欲界的善心，緣于見苦集滅所斷的煩惱。如果一位見地圓滿的世尊弟子，尚未脫離欲界貪慾，那些屬於欲界的善心，緣于見所斷的煩惱。這被稱為所緣已斷但其自體未斷。 所緣已斷以及所緣未斷，但其自體已斷的情況是指，已經脫離欲界貪慾，但尚未脫離色界貪慾時，那些屬於欲界的善心，緣于欲界系的煩惱、緣于欲界系無系的煩惱、緣于欲界繫有系無系的煩惱。已經脫離色界貪慾，但尚未脫離無色界貪慾時，那些屬於欲界的善心，緣于欲界系無系的煩惱、緣於色界系無系的煩惱、緣于欲界繫有系無系的煩惱。這被稱為所緣已斷以及所緣未斷，但其自體已斷。 所緣已斷以及所緣未斷，且其自體也未斷的情況是指，尚未脫離欲界貪慾，苦智已經生起、集智尚未生起時，那些屬於欲界的善心，緣于見苦集滅道以及修所斷的煩惱。集智已經生起、滅智尚未生起時，那些屬於欲界的善心，緣于見苦集滅道以及修所斷的煩惱。滅智已經生起、道智尚未生起時，那些屬於欲界的善心，緣于見苦集滅道以及修所斷的煩惱。如果一位見地圓滿的世尊弟子，尚未脫離欲界貪慾，那些屬於欲界的善心，緣于見修所斷的煩惱。這被稱為所緣已斷以及所緣未斷，且其自體也未斷。 那些不善心，如果是自體已斷，那麼所緣也已斷嗎？或者說，是自體已斷所緣也已斷，或者自體已斷所緣未斷，或者自體已斷所緣已斷以及所緣未斷，或者自體已斷無法分別此心的所緣是已斷還是未斷。其中，自體已斷且所緣也已斷的情況是指，尚未脫離欲界……
【English Translation】 English version: 'Realm-bound': This refers to the case where the object of thought (所緣, so yuan) is severed, and its own nature (自體, zi ti) is also severed. When the object of thought is severed but its own nature is not, it refers to when one has not yet detached from desire-realm craving, and the wisdom of suffering (苦智, ku zhi) has arisen but the wisdom of origination (集智, ji zhi) has not, those wholesome minds belonging to the desire realm, which are connected to what is severed by seeing suffering. When the wisdom of origination has arisen but the wisdom of cessation (滅智, mie zhi) has not, those wholesome minds belonging to the desire realm, which are connected to what is severed by seeing suffering and origination. When the wisdom of cessation has arisen but the wisdom of the path (道智, dao zhi) has not, those wholesome minds belonging to the desire realm, which are connected to what is severed by seeing suffering, origination, and cessation. If a disciple of the World Honored One with complete view has not yet detached from desire-realm craving, those wholesome minds belonging to the desire realm, which are connected to what is severed by seeing. This is called 'the object of thought is severed but its own nature is not'. When the object of thought is severed and the object of thought is not severed, but its own nature is severed, it refers to when one has detached from desire-realm craving but has not detached from form-realm craving, those wholesome minds belonging to the desire realm, which are connected to desire-realm bonds (欲界系, yu jie xi), connected to desire-realm non-bonds (欲界系無系, yu jie xi wu xi), connected to desire-realm bonds and non-bonds (欲界繫有系無系, yu jie xi you xi wu xi). When one has detached from form-realm craving but has not detached from formless-realm craving, those wholesome minds belonging to the desire realm, which are connected to desire-realm non-bonds, connected to form-realm non-bonds (色界系無系, se jie xi wu xi), connected to desire-realm bonds and non-bonds. This is called 'the object of thought is severed and the object of thought is not severed, but its own nature is severed'. When the object of thought is severed and the object of thought is not severed, and its own nature is not severed, it refers to when one has not detached from desire-realm craving, and the wisdom of suffering has arisen but the wisdom of origination has not, those wholesome minds belonging to the desire realm, which are connected to what is severed by seeing suffering, origination, cessation, path, and cultivation. When the wisdom of origination has arisen but the wisdom of cessation has not, those wholesome minds belonging to the desire realm, which are connected to what is severed by seeing suffering, origination, cessation, path, and cultivation. When the wisdom of cessation has arisen but the wisdom of the path has not, those wholesome minds belonging to the desire realm, which are connected to what is severed by seeing suffering, origination, cessation, path, and cultivation. If a disciple of the World Honored One with complete view has not yet detached from desire-realm craving, those wholesome minds belonging to the desire realm, which are connected to what is severed by seeing and cultivation. This is called 'the object of thought is severed and the object of thought is not severed, and its own nature is not severed'. Those unwholesome minds, if their own nature is severed, is the object of thought also severed? Or is it that the own nature is severed and the object of thought is severed, or the own nature is severed and the object of thought is not severed, or the own nature is severed and the object of thought is severed and the object of thought is not severed, or the own nature is severed and it is impossible to distinguish whether the object of thought of this mind is severed or not severed. Among them, the case where the own nature is severed and the object of thought is severed refers to when one has not detached from desire-realm...
界貪，苦智已生、集智未生，諸見苦所斷不善心，緣見苦所斷。集智已生、滅智未生，諸見苦集所斷不善心，緣見苦集所斷。見苦所斷不善心，緣見苦所斷。見集所斷不善心，緣見集所斷。滅智已生、道智未生，諸見苦集所斷不善心，緣見苦集滅所斷。見苦所斷不善心，緣見苦所斷。見集所斷不善心，緣見集所斷。見滅所斷不善心，緣見滅所斷。若見圓滿世尊弟子，未離欲界貪，諸見所斷不善心，緣見所斷。已離欲界貪，未離色界貪，諸不善心，緣欲界系。已離色界貪，未離無色界貪，諸不善心，緣欲界系、緣色界系。已離無色界貪，諸不善心，緣欲界系、緣色界系、緣無色界系、緣色界系無色界系。是名體已斷所緣已斷。其體已斷所緣未斷者，謂未離欲界貪，苦智已生、集智未生，諸見苦所斷不善心，緣見集滅道及修所斷。集智已生、滅智未生，諸見苦集所斷不善心，緣見滅道及修所斷。滅智已生、道智未生，諸見苦集所斷不善心，緣見道及修所斷。若見圓滿世尊弟子，未離欲界貪，諸見所斷不善心，緣修所斷。已離欲界貪，未離色界貪，苦類智未生，諸不善心，緣色界系、緣無色界系、緣色界系無色界系。已離色界貪，苦類智未生，諸不善心，緣無色界系。是名體已斷所緣未斷。其體已斷所緣已斷及所緣未斷者，
【現代漢語翻譯】 現代漢語譯本： 界貪（對欲界貪著的範圍），苦智（對苦諦的智慧）已生、集智（對集諦的智慧）未生，諸見苦所斷不善心（通過見苦諦斷除的不善心），緣見苦所斷（以見苦諦所斷為緣）。集智已生、滅智（對滅諦的智慧）未生，諸見苦集所斷不善心（通過見苦諦和集諦斷除的不善心），緣見苦集所斷（以見苦諦和集諦所斷為緣）。見苦所斷不善心，緣見苦所斷。見集所斷不善心，緣見集所斷。滅智已生、道智（對道諦的智慧）未生，諸見苦集所斷不善心，緣見苦集滅所斷（以見苦諦、集諦和滅諦所斷為緣）。見苦所斷不善心，緣見苦所斷。見集所斷不善心，緣見集所斷。見滅所斷不善心，緣見滅所斷。若見圓滿世尊弟子（圓滿證悟的佛陀弟子），未離欲界貪（尚未脫離對欲界的貪著），諸見所斷不善心（通過見諦斷除的不善心），緣見所斷（以見諦所斷為緣）。已離欲界貪，未離貪（尚未脫離色界貪），諸不善心，緣欲界系（以欲界所繫為緣）。已離貪，未離無貪（尚未脫離無色界貪），諸不善心，緣欲界系、緣系（以欲界所繫、色界所繫為緣）。已離無貪，諸不善心，緣欲界系、緣系、緣無系（以欲界所繫、色界所繫、無色界所繫為緣）、緣系無系（以色界和無色界所繫為緣）。是名體已斷所緣已斷（這被稱為本體已斷，所緣也已斷）。 其體已斷所緣未斷者（本體已斷，所緣未斷的情況），謂未離欲界貪，苦智已生、集智未生，諸見苦所斷不善心，緣見集滅道及修所斷（以見集諦、滅諦、道諦以及修所斷為緣）。集智已生、滅智未生，諸見苦集所斷不善心，緣見滅道及修所斷（以見滅諦、道諦以及修所斷為緣）。滅智已生、道智未生，諸見苦集所斷不善心，緣見道及修所斷（以見道諦以及修所斷為緣）。若見圓滿世尊弟子，未離欲界貪，諸見所斷不善心，緣修所斷（以修所斷為緣）。已離欲界貪，未離貪，苦類智未生（苦類智尚未生起），諸不善心，緣系、緣無系、緣系無系（以色界所繫、無色界所繫、色界和無色界所繫為緣）。已離貪，苦類智未生，諸不善心，緣無系（以無色界所繫為緣）。是名體已斷所緣未斷（這被稱為本體已斷，所緣未斷）。其體已斷所緣已斷及所緣未斷者（本體已斷，所緣已斷以及所緣未斷的情況），
【English Translation】 English version: Concerning the realm of greed (referring to attachment to the desire realm), when the knowledge of suffering (苦智, duhkha-jnana, wisdom regarding the truth of suffering) has arisen but the knowledge of origination (集智, samudaya-jnana, wisdom regarding the truth of the origin of suffering) has not yet arisen, all unwholesome thoughts eradicated by the view of suffering (諸見苦所斷不善心), are conditioned by what is eradicated by the view of suffering (緣見苦所斷). When the knowledge of origination has arisen but the knowledge of cessation (滅智, nirodha-jnana, wisdom regarding the truth of cessation) has not yet arisen, all unwholesome thoughts eradicated by the view of suffering and origination (諸見苦集所斷不善心), are conditioned by what is eradicated by the view of suffering and origination (緣見苦集所斷). Unwholesome thoughts eradicated by the view of suffering are conditioned by what is eradicated by the view of suffering. Unwholesome thoughts eradicated by the view of origination are conditioned by what is eradicated by the view of origination. When the knowledge of cessation has arisen but the knowledge of the path (道智, marga-jnana, wisdom regarding the truth of the path) has not yet arisen, all unwholesome thoughts eradicated by the view of suffering and origination, are conditioned by what is eradicated by the view of suffering, origination, and cessation (緣見苦集滅所斷). Unwholesome thoughts eradicated by the view of suffering are conditioned by what is eradicated by the view of suffering. Unwholesome thoughts eradicated by the view of origination are conditioned by what is eradicated by the view of origination. Unwholesome thoughts eradicated by the view of cessation are conditioned by what is eradicated by the view of cessation. If a disciple of the World-Honored One (世尊弟子, bhagavat-shravaka) has perfected their view (見圓滿) but has not yet departed from greed for the desire realm (未離欲界貪), all unwholesome thoughts eradicated by view (諸見所斷不善心) are conditioned by what is eradicated by view (緣見所斷). Having departed from greed for the desire realm but not yet departed from greed (尚未脫離色界貪), all unwholesome thoughts are conditioned by what is connected to the desire realm (緣欲界系). Having departed from greed but not yet departed from non-greed (尚未脫離無色界貪), all unwholesome thoughts are conditioned by what is connected to the desire realm and what is connected to the realm (緣系). Having departed from non-greed, all unwholesome thoughts are conditioned by what is connected to the desire realm, what is connected to the realm, what is connected to the non-realm (緣無系), and what is connected to both the and non-realms (緣系無系). This is called 'the entity is already severed, and the object of conditioning is already severed' (體已斷所緣已斷). As for the case where 'the entity is already severed, but the object of conditioning is not yet severed' (體已斷所緣未斷者), it refers to when one has not yet departed from greed for the desire realm, the knowledge of suffering has arisen but the knowledge of origination has not yet arisen, and all unwholesome thoughts eradicated by the view of suffering are conditioned by what is eradicated by the view of origination, cessation, path, and what is eradicated by cultivation (修所斷). When the knowledge of origination has arisen but the knowledge of cessation has not yet arisen, all unwholesome thoughts eradicated by the view of suffering and origination are conditioned by what is eradicated by the view of cessation, path, and what is eradicated by cultivation. When the knowledge of cessation has arisen but the knowledge of the path has not yet arisen, all unwholesome thoughts eradicated by the view of suffering and origination are conditioned by what is eradicated by the view of the path and what is eradicated by cultivation. If a disciple of the World-Honored One has perfected their view but has not yet departed from greed for the desire realm, all unwholesome thoughts eradicated by view are conditioned by what is eradicated by cultivation. Having departed from greed for the desire realm but not yet departed from greed, and the knowledge of suffering-kind (苦類智) has not yet arisen, all unwholesome thoughts are conditioned by what is connected to the realm, what is connected to the non-realm, and what is connected to both the and non-realms. Having departed from greed, and the knowledge of suffering-kind has not yet arisen, all unwholesome thoughts are conditioned by what is connected to the non-realm. This is called 'the entity is already severed, but the object of conditioning is not yet severed.' As for the case where 'the entity is already severed, and the object of conditioning is both already severed and not yet severed,'
謂未離欲界貪，苦智已生、集智未生，諸見苦所斷不善心，緣見苦集滅道及修所斷。集智已生、滅智未生，諸見苦集所斷不善心，緣見苦集滅道及修所斷。滅智已生、道智未生，諸見苦集所斷不善心，緣見苦集滅道及修所斷。若見圓滿世尊弟子，未離欲界貪，諸見所斷不善心，緣見修所斷。已離色界貪，未離無色界貪，諸不善心，緣色界系無色界系。是名體已斷所緣已斷及所緣未斷。其體已斷不可分別此心所緣已斷未斷者，謂未離欲界貪，滅智已生、道智未生，諸見滅所斷不善心，緣非所斷。若見圓滿世尊弟子，未離欲界貪，諸見所斷不善心，緣非所斷。已離欲界貪，未離色界貪，諸不善心，緣非所斷。已離色界貪，未離無色界貪，諸不善心，緣非所斷。已離無色界貪，諸不善心，緣非所斷。是名體已斷不可分別此心所緣已斷未斷。設所緣已斷，其體已斷耶？或所緣已斷其體已斷，或所緣已斷其體未斷，或所緣已斷及所緣未斷其體已斷，或所緣已斷及所緣未斷其體未斷。所緣已斷其體已斷者，謂未離欲界貪，苦智已生、集智未生，諸見苦所斷不善心，緣見苦所斷。集智已生、滅智未生，諸見苦集所斷不善心，緣見苦集所斷。見苦所斷不善心，緣見苦所斷。見集所斷不善心，緣見集所斷。滅智已生、道智未生，諸見苦集
【現代漢語翻譯】 現代漢語譯本： 如果（修行者）尚未斷離欲界貪慾，苦智（Dukkha-ñāṇa，對苦諦的智慧）已經生起，集智（Samudaya-ñāṇa，對集諦的智慧）尚未生起，那麼所有見苦所斷的不善心，會緣于見苦、集、滅、道以及修所斷（的法）。集智已經生起，滅智（Nirodha-ñāṇa，對滅諦的智慧）尚未生起，那麼所有見苦、集所斷的不善心，會緣于見苦、集、滅、道以及修所斷（的法）。滅智已經生起，道智（Magga-ñāṇa，對道諦的智慧）尚未生起，那麼所有見苦、集所斷的不善心，會緣于見苦、集、滅、道以及修所斷（的法）。如果一位見地圓滿的世尊弟子，尚未斷離欲界貪慾，那麼所有見所斷的不善心，會緣于見、修所斷（的法）。已經斷離欲界貪慾，尚未斷離色界貪慾（Rūpa-rāga），那麼所有不善心，會緣于有系（saṃyojana，煩惱的束縛）和無系（visaṃyojana，從煩惱的束縛中解脫）。這被稱為體（自體）已經斷除，所緣已經斷除，以及所緣尚未斷除。 其自體已經斷除，但無法分別此心所緣是已斷還是未斷的情況是：尚未斷離欲界貪慾，滅智已經生起，道智尚未生起，那麼所有見滅所斷的不善心，會緣于非所斷（的法）。如果一位見地圓滿的世尊弟子，尚未斷離欲界貪慾，那麼所有見所斷的不善心，會緣于非所斷（的法）。已經斷離欲界貪慾，尚未斷離色界貪慾，那麼所有不善心，會緣于非所斷（的法）。已經斷離色界貪慾，尚未斷離無色界貪慾（Arūpa-rāga），那麼所有不善心，會緣于非所斷（的法）。已經斷離無色界貪慾，那麼所有不善心，會緣于非所斷（的法）。這被稱為自體已經斷除，但無法分別此心所緣是已斷還是未斷。 假設所緣已經斷除，那麼其自體是否也已經斷除呢？或者所緣已經斷除，其自體也已經斷除；或者所緣已經斷除，其自體尚未斷除；或者所緣已經斷除且所緣尚未斷除，其自體已經斷除；或者所緣已經斷除且所緣尚未斷除，其自體尚未斷除。 所緣已經斷除，其自體也已經斷除的情況是：尚未斷離欲界貪慾，苦智已經生起，集智尚未生起，那麼所有見苦所斷的不善心，會緣于見苦所斷（的法）。集智已經生起，滅智尚未生起，那麼所有見苦、集所斷的不善心，會緣于見苦、集所斷（的法）。見苦所斷的不善心，緣于見苦所斷（的法）。見集所斷的不善心，緣于見集所斷（的法）。滅智已經生起，道智尚未生起，那麼所有見苦、集所斷
【English Translation】 English version: If (a practitioner) has not yet abandoned desire-realm greed (kāma-rāga), and the knowledge of suffering (Dukkha-ñāṇa) has arisen, but the knowledge of origin (Samudaya-ñāṇa) has not yet arisen, then all unwholesome thoughts eradicated by seeing suffering, arise dependent on what is eradicated by seeing suffering, origin, cessation, path, and by cultivation. If the knowledge of origin has arisen, but the knowledge of cessation (Nirodha-ñāṇa) has not yet arisen, then all unwholesome thoughts eradicated by seeing suffering and origin, arise dependent on what is eradicated by seeing suffering, origin, cessation, path, and by cultivation. If the knowledge of cessation has arisen, but the knowledge of the path (Magga-ñāṇa) has not yet arisen, then all unwholesome thoughts eradicated by seeing suffering and origin, arise dependent on what is eradicated by seeing suffering, origin, cessation, path, and by cultivation. If a disciple of the Blessed One is perfect in view, and has not yet abandoned desire-realm greed, then all unwholesome thoughts eradicated by seeing, arise dependent on what is eradicated by seeing and cultivation. Having abandoned desire-realm greed, but not yet abandoned form-realm greed (Rūpa-rāga), then all unwholesome thoughts, arise dependent on fetters (saṃyojana) and unfettered (visaṃyojana). This is called the entity (self) has been abandoned, the object has been abandoned, and the object has not been abandoned. The case where the entity has been abandoned, but it is impossible to distinguish whether the object of this mind has been abandoned or not, is: having not yet abandoned desire-realm greed, the knowledge of cessation has arisen, but the knowledge of the path has not yet arisen, then all unwholesome thoughts eradicated by seeing cessation, arise dependent on what is not eradicated. If a disciple of the Blessed One is perfect in view, and has not yet abandoned desire-realm greed, then all unwholesome thoughts eradicated by seeing, arise dependent on what is not eradicated. Having abandoned desire-realm greed, but not yet abandoned form-realm greed, then all unwholesome thoughts, arise dependent on what is not eradicated. Having abandoned form-realm greed, but not yet abandoned formless-realm greed (Arūpa-rāga), then all unwholesome thoughts, arise dependent on what is not eradicated. Having abandoned formless-realm greed, then all unwholesome thoughts, arise dependent on what is not eradicated. This is called the entity has been abandoned, but it is impossible to distinguish whether the object of this mind has been abandoned or not. Suppose the object has been abandoned, has its entity also been abandoned? Either the object has been abandoned and its entity has been abandoned, or the object has been abandoned and its entity has not been abandoned, or the object has been abandoned and the object has not been abandoned and its entity has been abandoned, or the object has been abandoned and the object has not been abandoned and its entity has not been abandoned. The case where the object has been abandoned and its entity has been abandoned is: having not yet abandoned desire-realm greed, the knowledge of suffering has arisen, but the knowledge of origin has not yet arisen, then all unwholesome thoughts eradicated by seeing suffering, arise dependent on what is eradicated by seeing suffering. If the knowledge of origin has arisen, but the knowledge of cessation has not yet arisen, then all unwholesome thoughts eradicated by seeing suffering and origin, arise dependent on what is eradicated by seeing suffering and origin. Unwholesome thoughts eradicated by seeing suffering, arise dependent on what is eradicated by seeing suffering. Unwholesome thoughts eradicated by seeing origin, arise dependent on what is eradicated by seeing origin. If the knowledge of cessation has arisen, but the knowledge of the path has not yet arisen, then all unwholesome thoughts eradicated by seeing suffering and origin
所斷不善心，緣見苦集滅所斷。見苦所斷不善心，緣見苦所斷。見集所斷不善心，緣見集所斷。見滅所斷不善心，緣見滅所斷。若見圓滿世尊弟子，未離欲界貪，諸見所斷不善心，緣見所斷。已離欲界貪，未離色界貪，諸不善心，緣欲界系。已離色界貪，未離無色界貪，諸不善心，緣欲界系、緣色界系。已離無色界貪，諸不善心，緣欲界系、緣色界系、緣無色界系、緣色界系無色界系。是名所緣已斷其體已斷。所緣已斷其體未斷者，謂未離欲界貪，苦智已生、集智未生，諸見集所斷不善心，緣見苦所斷。是名所緣已斷其體未斷。所緣已斷及所緣未斷其體已斷者，謂未離欲界貪，苦智已生、集智未生，諸見苦所斷不善心，緣見苦集滅道及修所斷。集智已生、滅智未生，諸見苦集所斷不善心，緣見苦集滅道及修所斷。滅智已生、道智未生，諸見苦集所斷不善心，緣見苦集滅道及修所斷。若見圓滿世尊弟子，未離欲界貪，諸見所斷不善心，緣見修所斷。已離色界貪，未離無色界貪，諸不善心，緣色界系無色界系。是名所緣已斷及所緣未斷其體已斷。所緣已斷及所緣未斷其體未斷者，謂未離欲界貪，苦智已生、集智未生，諸見集所斷不善心，緣見苦集滅道及修所斷。是名所緣已斷及所緣未斷其體未斷。諸欲界繫有覆無記心，若
【現代漢語翻譯】 現代漢語譯本 所斷的不善心，所緣是見苦、見集、見滅所斷的（煩惱）。見苦所斷的不善心，所緣是見苦所斷的（煩惱）。見集所斷的不善心，所緣是見集所斷的（煩惱）。見滅所斷的不善心，所緣是見滅所斷的（煩惱）。如果見地圓滿的世尊弟子，未離開欲界貪（Kāma-rāga，對欲界的貪慾），諸見所斷的不善心，所緣是見所斷的（煩惱）。已經離開欲界貪，未離開色貪（Rūpa-rāga，對色界的貪慾），諸不善心，所緣是欲界所繫縛的（事物）。已經離開色貪，未離開無色貪（Arūpa-rāga，對無色界的貪慾），諸不善心，所緣是欲界所繫縛的（事物）、所緣是色界所繫縛的（事物）。已經離開無色貪，諸不善心，所緣是欲界所繫縛的（事物）、所緣是色界所繫縛的（事物）、所緣是無色界所繫縛的（事物）、所緣是色界和無色界所繫縛的（事物）。這稱為所緣已斷，其自體也已斷。 所緣已斷，其自體未斷的情況是：未離開欲界貪，苦智已經生起、集智尚未生起，諸見集所斷的不善心，所緣是見苦所斷的（煩惱）。這稱為所緣已斷，其自體未斷。 所緣已斷以及所緣未斷，其自體已斷的情況是：未離開欲界貪，苦智已經生起、集智尚未生起，諸見苦所斷的不善心，所緣是見苦、見集、見滅、見道以及修所斷的（煩惱）。集智已經生起、滅智尚未生起，諸見苦、見集所斷的不善心，所緣是見苦、見集、見滅、見道以及修所斷的（煩惱）。滅智已經生起、道智尚未生起，諸見苦、見集所斷的不善心，所緣是見苦、見集、見滅、見道以及修所斷的（煩惱）。如果見地圓滿的世尊弟子，未離開欲界貪，諸見所斷的不善心，所緣是見修所斷的（煩惱）。已經離開色貪（Rūpa-rāga），未離開無色貪（Arūpa-rāga），諸不善心，所緣是色界所繫縛的（事物）和無色界所繫縛的（事物）。這稱為所緣已斷以及所緣未斷，其自體已斷。 所緣已斷以及所緣未斷，其自體未斷的情況是：未離開欲界貪，苦智已經生起、集智尚未生起，諸見集所斷的不善心，所緣是見苦、見集、見滅、見道以及修所斷的（煩惱）。這稱為所緣已斷以及所緣未斷，其自體未斷。 諸欲界所繫的有覆無記心，如果...
【English Translation】 English version The unwholesome mind that is abandoned, its object is what is abandoned by seeing suffering, origination, and cessation. The unwholesome mind abandoned by seeing suffering, its object is what is abandoned by seeing suffering. The unwholesome mind abandoned by seeing origination, its object is what is abandoned by seeing origination. The unwholesome mind abandoned by seeing cessation, its object is what is abandoned by seeing cessation. If a disciple of the perfectly enlightened Blessed One, not yet detached from desire-realm lust (Kāma-rāga), the unwholesome minds abandoned by views, their object is what is abandoned by seeing. Having detached from desire-realm lust, not yet detached from form-realm lust (Rūpa-rāga), all unwholesome minds, their object is bound to the desire realm. Having detached from form-realm lust, not yet detached from formless-realm lust (Arūpa-rāga), all unwholesome minds, their object is bound to the desire realm, bound to the form realm. Having detached from formless-realm lust, all unwholesome minds, their object is bound to the desire realm, bound to the form realm, bound to the formless realm, bound to both the form and formless realms. This is called the object is abandoned and its entity is abandoned. The object is abandoned but its entity is not abandoned: for example, not yet detached from desire-realm lust, the knowledge of suffering has arisen, the knowledge of origination has not yet arisen, all unwholesome minds abandoned by seeing origination, their object is what is abandoned by seeing suffering. This is called the object is abandoned but its entity is not abandoned. The object is abandoned and the object is not abandoned, but its entity is abandoned: for example, not yet detached from desire-realm lust, the knowledge of suffering has arisen, the knowledge of origination has not yet arisen, all unwholesome minds abandoned by seeing suffering, their object is what is abandoned by seeing suffering, origination, cessation, the path, and what is abandoned by cultivation. The knowledge of origination has arisen, the knowledge of cessation has not yet arisen, all unwholesome minds abandoned by seeing suffering and origination, their object is what is abandoned by seeing suffering, origination, cessation, the path, and what is abandoned by cultivation. The knowledge of cessation has arisen, the knowledge of the path has not yet arisen, all unwholesome minds abandoned by seeing suffering and origination, their object is what is abandoned by seeing suffering, origination, cessation, the path, and what is abandoned by cultivation. If a disciple of the perfectly enlightened Blessed One, not yet detached from desire-realm lust, all unwholesome minds abandoned by views, their object is what is abandoned by seeing and cultivation. Having detached from form-realm lust (Rūpa-rāga), not yet detached from formless-realm lust (Arūpa-rāga), all unwholesome minds, their object is bound to the form realm and the formless realm. This is called the object is abandoned and the object is not abandoned, but its entity is abandoned. The object is abandoned and the object is not abandoned, and its entity is not abandoned: for example, not yet detached from desire-realm lust, the knowledge of suffering has arisen, the knowledge of origination has not yet arisen, all unwholesome minds abandoned by seeing origination, their object is what is abandoned by seeing suffering, origination, cessation, the path, and what is abandoned by cultivation. This is called the object is abandoned and the object is not abandoned, and its entity is not abandoned. All defiled and indeterminate minds bound to the desire realm, if...
體已斷，所緣已斷耶？或體已斷所緣已斷，或體已斷所緣未斷，或體已斷所緣已斷及所緣未斷。其體已斷所緣已斷者，謂未離欲界貪，苦智已生、集智未生，諸欲界繫有覆無記心，緣見苦所斷。集智已生、滅智未生，諸欲界繫有覆無記心，緣見苦集所斷。滅智已生、道智未生，諸欲界繫有覆無記心，緣見苦集滅所斷。若見圓滿世尊弟子，未離欲界貪，諸欲界繫有覆無記心，緣見所斷。已離欲界貪，未離色界貪，諸欲界繫有覆無記心，緣欲界系。已離色界貪，未離無色界貪，諸欲界繫有覆無記心，緣欲界系。已離無色界貪，諸欲界繫有覆無記心，緣欲界系。是名體已斷所緣已斷。其體已斷所緣未斷者，謂未離欲界貪，苦智已生、集智未生，諸欲界繫有覆無記心，緣見集滅道及修所斷。集智已生、滅智未生，諸欲界繫有覆無記心，緣見滅道及修所斷。滅智已生、道智未生，諸欲界繫有覆無記心，緣見道及修所斷。若見圓滿世尊弟子，未離欲界貪，諸欲界繫有覆無記心，緣修所斷。是名體已斷所緣未斷。其體已斷所緣已斷及所緣未斷者，謂未離欲界貪，苦智已生、集智未生，諸欲界繫有覆無記心，緣見苦集滅道及修所斷。集智已生、滅智未生，諸欲界繫有覆無記心，緣見苦集滅道及修所斷。滅智已生、道智未生，諸欲界繫有
【現代漢語翻譯】 現代漢語譯本 『體』（自體）已經斷滅，所緣也已經斷滅了嗎？或者『體』已經斷滅而所緣已經斷滅，或者『體』已經斷滅而所緣尚未斷滅，或者『體』已經斷滅而所緣已經斷滅以及所緣尚未斷滅。其『體』已經斷滅而所緣已經斷滅的情況是：未脫離欲界貪慾時，苦智已經生起、集智尚未生起，那些屬於欲界的有覆無記心，緣于見苦所斷的煩惱。集智已經生起、滅智尚未生起，那些屬於欲界的有覆無記心，緣于見苦集所斷的煩惱。滅智已經生起、道智尚未生起，那些屬於欲界的有覆無記心，緣于見苦集滅所斷的煩惱。如果見地圓滿的世尊弟子，尚未脫離欲界貪慾，那些屬於欲界的有覆無記心，緣于見所斷的煩惱。已經脫離欲界貪慾，尚未脫離貪（有待補充），那些屬於欲界的有覆無記心，緣于欲界所繫的煩惱。已經脫離貪（有待補充），尚未脫離無貪（有待補充），那些屬於欲界的有覆無記心，緣于欲界所繫的煩惱。已經脫離無貪（有待補充），那些屬於欲界的有覆無記心，緣于欲界所繫的煩惱。這被稱為『體』已經斷滅而所緣已經斷滅。 其『體』已經斷滅而所緣尚未斷滅的情況是：未脫離欲界貪慾時，苦智已經生起、集智尚未生起，那些屬於欲界的有覆無記心，緣于見集滅道以及修所斷的煩惱。集智已經生起、滅智尚未生起，那些屬於欲界的有覆無記心，緣于見滅道以及修所斷的煩惱。滅智已經生起、道智尚未生起，那些屬於欲界的有覆無記心，緣于見道以及修所斷的煩惱。如果見地圓滿的世尊弟子，尚未脫離欲界貪慾，那些屬於欲界的有覆無記心，緣于修所斷的煩惱。這被稱為『體』已經斷滅而所緣尚未斷滅。 其『體』已經斷滅而所緣已經斷滅以及所緣尚未斷滅的情況是：未脫離欲界貪慾時，苦智已經生起、集智尚未生起，那些屬於欲界的有覆無記心，緣于見苦集滅道以及修所斷的煩惱。集智已經生起、滅智尚未生起，那些屬於欲界的有覆無記心，緣于見苦集滅道以及修所斷的煩惱。滅智已經生起、道智尚未生起，那些屬於欲界的有
【English Translation】 English version Has the 『body』 (self) been severed, and the object of thought also been severed? Or has the 『body』 been severed and the object of thought been severed, or has the 『body』 been severed and the object of thought not been severed, or has the 『body』 been severed and the object of thought been severed as well as the object of thought not been severed. That the 『body』 has been severed and the object of thought has been severed means: when not yet detached from desire realm greed, the knowledge of suffering has arisen, and the knowledge of origination has not yet arisen, those obscured and indeterminate minds pertaining to the desire realm, are connected to afflictions severed by seeing suffering. The knowledge of origination has arisen, and the knowledge of cessation has not yet arisen, those obscured and indeterminate minds pertaining to the desire realm, are connected to afflictions severed by seeing suffering and origination. The knowledge of cessation has arisen, and the knowledge of the path has not yet arisen, those obscured and indeterminate minds pertaining to the desire realm, are connected to afflictions severed by seeing suffering, origination, and cessation. If a disciple of the World Honored One with complete view, not yet detached from desire realm greed, those obscured and indeterminate minds pertaining to the desire realm, are connected to afflictions severed by seeing. Having detached from desire realm greed, not yet detached from greed (to be supplemented), those obscured and indeterminate minds pertaining to the desire realm, are connected to the desire realm. Having detached from greed (to be supplemented), not yet detached from non-greed (to be supplemented), those obscured and indeterminate minds pertaining to the desire realm, are connected to the desire realm. Having detached from non-greed (to be supplemented), those obscured and indeterminate minds pertaining to the desire realm, are connected to the desire realm. This is called 『the body has been severed and the object of thought has been severed.』 That the 『body』 has been severed and the object of thought has not been severed means: when not yet detached from desire realm greed, the knowledge of suffering has arisen, and the knowledge of origination has not yet arisen, those obscured and indeterminate minds pertaining to the desire realm, are connected to afflictions severed by seeing origination, cessation, path, and by cultivation. The knowledge of origination has arisen, and the knowledge of cessation has not yet arisen, those obscured and indeterminate minds pertaining to the desire realm, are connected to afflictions severed by seeing cessation, path, and by cultivation. The knowledge of cessation has arisen, and the knowledge of the path has not yet arisen, those obscured and indeterminate minds pertaining to the desire realm, are connected to afflictions severed by seeing the path and by cultivation. If a disciple of the World Honored One with complete view, not yet detached from desire realm greed, those obscured and indeterminate minds pertaining to the desire realm, are connected to afflictions severed by cultivation. This is called 『the body has been severed and the object of thought has not been severed.』 That the 『body』 has been severed and the object of thought has been severed as well as the object of thought has not been severed means: when not yet detached from desire realm greed, the knowledge of suffering has arisen, and the knowledge of origination has not yet arisen, those obscured and indeterminate minds pertaining to the desire realm, are connected to afflictions severed by seeing suffering, origination, cessation, path, and by cultivation. The knowledge of origination has arisen, and the knowledge of cessation has not yet arisen, those obscured and indeterminate minds pertaining to the desire realm, are connected to afflictions severed by seeing suffering, origination, cessation, path, and by cultivation. The knowledge of cessation has arisen, and the knowledge of the path has not yet arisen, those obscured and indeterminate minds pertaining to the desire realm are connected to
覆無記心，緣見苦集滅道及修所斷。若見圓滿世尊弟子，未離欲界貪，諸欲界繫有覆無記心，緣修所斷。是名體已斷所緣已斷及所緣未斷。設所緣已斷，其體已斷耶？曰：如是。諸欲界系無覆無記心，若體已斷，所緣已斷耶？曰：如是。設所緣已斷，其體已斷耶？或所緣已斷其體已斷，或所緣已斷其體未斷，或所緣已斷及所緣未斷其體未斷。所緣已斷其體已斷者，謂已離欲界貪，未離色界貪，諸欲界系無覆無記心，緣欲界系。已離色界貪，未離無色界貪，諸欲界系無覆無記心，緣欲界系。已離無色界貪，諸欲界系無覆無記心，緣欲界系。是名所緣已斷其體已斷。所緣已斷其體未斷者，謂未離欲界貪，苦智已生、集智未生，諸欲界系無覆無記心，緣見苦所斷。集智已生、滅智未生，諸欲界系無覆無記心，緣見苦集所斷。滅智已生、道智未生，諸欲界系無覆無記心，緣見苦集滅所斷。若見圓滿世尊弟子，未離欲界貪，諸欲界系無覆無記心，緣見所斷。是名所緣已斷其體未斷。所緣已斷及所緣未斷其體未斷者，謂未離欲界貪，苦智已生、集智未生，諸欲界系無覆無記心，緣見苦集滅道及修所斷。集智已生、滅智未生，諸欲界系無覆無記心，緣見苦集滅道及修所斷。滅智已生、道智未生，諸欲界系無覆無記心，緣見苦集滅道及
{ "translations": [ "現代漢語譯本", "有覆無記心，所緣為見苦、集、滅、道以及修所斷的法。如果見到圓滿的世尊弟子，尚未脫離欲界貪，那麼這些欲界所繫的、有覆無記心，所緣為修所斷的法。這被稱為本體已斷、所緣已斷，以及所緣未斷的情況。", "假設所緣已斷，那麼它的本體也已斷了嗎？回答：是的。所有欲界所繫的無覆無記心，如果本體已斷，那麼所緣也已斷了嗎？回答：是的。假設所緣已斷，那麼它的本體也已斷了嗎？或者所緣已斷而本體已斷，或者所緣已斷而本體未斷，或者所緣已斷以及所緣未斷而本體未斷。", "所緣已斷而本體已斷的情況，是指已經脫離欲界貪，但尚未脫離色界貪，這些欲界所繫的無覆無記心，所緣為欲界所繫的法。已經脫離色界貪，但尚未脫離無色界貪，這些欲界所繫的無覆無記心，所緣為欲界所繫的法。已經脫離無色界貪，這些欲界所繫的無覆無記心，所緣為欲界所繫的法。這被稱為所緣已斷而本體已斷的情況。", "所緣已斷而本體未斷的情況，是指尚未脫離欲界貪，苦智已經生起、集智尚未生起，這些欲界所繫的無覆無記心，所緣為見苦所斷的法。集智已經生起、滅智尚未生起，這些欲界所繫的無覆無記心，所緣為見苦集所斷的法。滅智已經生起、道智尚未生起，這些欲界所繫的無覆無記心，所緣為見苦集滅所斷的法。如果見到圓滿的世尊弟子，尚未脫離欲界貪，這些欲界所繫的無覆無記心，所緣為見所斷的法。這被稱為所緣已斷而本體未斷的情況。", "所緣已斷以及所緣未斷而本體未斷的情況，是指尚未脫離欲界貪，苦智已經生起、集智尚未生起，這些欲界所繫的無覆無記心，所緣為見苦集滅道以及修所斷的法。集智已經生起、滅智尚未生起，這些欲界所繫的無覆無記心，所緣為見苦集滅道以及修所斷的法。滅智已經生起、道智尚未生起，這些欲界所繫的無覆無記心，所緣為見苦集滅道以及" ], "english_translations": [ "English version", 'Defiled indeterminate consciousness arises in dependence on the objects of suffering, origination, cessation, path, and what is abandoned by cultivation. If one sees a fully accomplished disciple of the Blessed One who has not yet abandoned desire realm attachment, then the defiled indeterminate consciousness associated with the desire realm arises in dependence on what is abandoned by cultivation. This is called the entity being abandoned, the object being abandoned, and the object not being abandoned.', 'If the object is abandoned, is the entity also abandoned? Answer: Yes. For all indeterminate consciousness associated with the desire realm, if the entity is abandoned, is the object also abandoned? Answer: Yes. If the object is abandoned, is the entity also abandoned? Either the object is abandoned and the entity is abandoned, or the object is abandoned and the entity is not abandoned, or the object is abandoned and the object is not abandoned, and the entity is not abandoned.', 'The case where the object is abandoned and the entity is abandoned refers to those who have abandoned desire realm attachment but have not abandoned form realm (rupa-dhatu) attachment; the indeterminate consciousness associated with the desire realm arises in dependence on what is associated with the desire realm. Those who have abandoned form realm attachment but have not abandoned formless realm (arupa-dhatu) attachment; the indeterminate consciousness associated with the desire realm arises in dependence on what is associated with the desire realm. Those who have abandoned formless realm attachment; the indeterminate consciousness associated with the desire realm arises in dependence on what is associated with the desire realm. This is called the object being abandoned and the entity being abandoned.', 'The case where the object is abandoned and the entity is not abandoned refers to those who have not abandoned desire realm attachment, suffering wisdom has arisen, origination wisdom has not yet arisen; the indeterminate consciousness associated with the desire realm arises in dependence on what is abandoned by seeing suffering. Origination wisdom has arisen, cessation wisdom has not yet arisen; the indeterminate consciousness associated with the desire realm arises in dependence on what is abandoned by seeing suffering and origination. Cessation wisdom has arisen, path wisdom has not yet arisen; the indeterminate consciousness associated with the desire realm arises in dependence on what is abandoned by seeing suffering, origination, and cessation. If one sees a fully accomplished disciple of the Blessed One who has not yet abandoned desire realm attachment, then the indeterminate consciousness associated with the desire realm arises in dependence on what is abandoned by seeing. This is called the object being abandoned and the entity not being abandoned.', 'The case where the object is abandoned and the object is not abandoned, and the entity is not abandoned refers to those who have not abandoned desire realm attachment, suffering wisdom has arisen, origination wisdom has not yet arisen; the indeterminate consciousness associated with the desire realm arises in dependence on what is abandoned by seeing suffering, origination, cessation, path, and cultivation. Origination wisdom has arisen, cessation wisdom has not yet arisen; the indeterminate consciousness associated with the desire realm arises in dependence on what is abandoned by seeing suffering, origination, cessation, path, and cultivation. Cessation wisdom has arisen, path wisdom has not yet arisen; the indeterminate consciousness associated with the desire realm arises in dependence on what is abandoned by seeing suffering, origination, cessation, path, and' ] }
修所斷。若見圓滿世尊弟子，未離欲界貪，諸欲界系無覆無記心，緣見修所斷。是名所緣已斷及所緣未斷其體未斷。諸色界系善心，若體已斷，所緣已斷耶？或體已斷所緣已斷，或體已斷所緣未斷，或體已斷所緣已斷及所緣未斷，或體已斷不可分別此心所緣已斷未斷。其體已斷所緣已斷者，謂已離色界貪，未離無色界貪，諸色界系善心，緣欲界系、緣色界系、緣無色界系。已離無色界貪，諸色界系善心，緣欲界系、緣色界系、緣無色界系、緣欲界系色界系、緣欲界系無色界系、緣色界系無色界系、緣欲界系色界系無色界系。是名體已斷所緣已斷。其體已斷所緣未斷者，謂已離色界貪，苦類智未生，諸色界系善心，緣無色界系。是名體已斷所緣未斷。其體已斷所緣已斷及所緣未斷者，謂已離色界貪，未離無色界貪，諸色界系善心，緣欲界系無色界系、緣色界系無色界系、緣欲界系色界系無色界系。是名體已斷所緣已斷及所緣未斷。其體已斷不可分別此心所緣已斷未斷者，謂已離色界貪，未離無色界貪，諸色界系善心，緣非所斷。已離無色界貪，諸色界系善心，緣非所斷。是名體已斷不可分別此心所緣已斷未斷。設所緣已斷，其體已斷耶。或所緣已斷其體已斷。或所緣已斷其體未斷？或所緣已斷及所緣未斷其體已斷，或所
【現代漢語翻譯】 現代漢語譯本 修所斷（通過修行才能斷除的煩惱）。如果見到圓滿的世尊弟子，還沒有斷離欲界貪（對欲界的貪戀），那麼所有欲界所繫縛的無覆無記心（不屬於善或不善的，不影響果報的心），所緣境是見修所斷（通過見道和修道才能斷除的煩惱）。這被稱為所緣已經斷除，以及所緣未斷除，但其自體已經斷除。 所有色界繫縛的善心，如果自體已經斷除，那麼所緣也已經斷除嗎？或者自體已經斷除而所緣也已經斷除，或者自體已經斷除而所緣沒有斷除，或者自體已經斷除而所緣已經斷除以及所緣沒有斷除，或者自體已經斷除而無法分別此心的所緣是已經斷除還是沒有斷除。 自體已經斷除且所緣已經斷除的情況是：已經斷離色界貪（對色界的貪戀），但還沒有斷離無色界貪（對無色界的貪戀），所有色界繫縛的善心，緣于欲界所繫、緣於色界所繫、緣于無色界所繫。已經斷離無色界貪，所有色界繫縛的善心，緣于欲界所繫、緣於色界所繫、緣于無色界所繫、緣于欲界所繫色界所繫、緣于欲界所繫無色界所繫、緣於色界所繫無色界所繫、緣于欲界所繫色界所繫無色界所繫。這被稱為自體已經斷除且所緣已經斷除。 自體已經斷除但所緣沒有斷除的情況是：已經斷離色界貪，但苦類智（對苦諦的認知）還沒有生起，所有色界繫縛的善心，緣于無色界所繫。這被稱為自體已經斷除但所緣沒有斷除。 自體已經斷除且所緣已經斷除以及所緣沒有斷除的情況是：已經斷離色界貪，但還沒有斷離無色界貪，所有色界繫縛的善心，緣于欲界所繫無色界所繫、緣於色界所繫無色界所繫、緣于欲界所繫色界所繫無色界所繫。這被稱為自體已經斷除且所緣已經斷除以及所緣沒有斷除。 自體已經斷除而無法分別此心的所緣是已經斷除還是沒有斷除的情況是：已經斷離色界貪，但還沒有斷離無色界貪，所有色界繫縛的善心，緣于非所斷（非煩惱）。已經斷離無色界貪，所有色界繫縛的善心，緣于非所斷。這被稱為自體已經斷除而無法分別此心的所緣是已經斷除還是沒有斷除。 假設所緣已經斷除，那麼其自體也已經斷除嗎？或者所緣已經斷除而其自體也已經斷除，或者所緣已經斷除而其自體沒有斷除？或者所緣已經斷除以及所緣沒有斷除，而其自體已經斷除，或者所
【English Translation】 English version That which is abandoned by cultivation. If one sees a disciple of the perfectly complete World Honored One who has not yet separated from desire realm greed, all desire realm bound, unspecified and neutral minds, the object of which is abandoned by cultivation. This is called the object has been abandoned, and the object has not been abandoned, but its substance has been abandoned. All good minds bound to the form realm, if the substance has been abandoned, has the object also been abandoned? Or has the substance been abandoned and the object also been abandoned, or has the substance been abandoned and the object not been abandoned, or has the substance been abandoned and the object has been abandoned and the object has not been abandoned, or has the substance been abandoned and it is impossible to distinguish whether the object of this mind has been abandoned or not. That the substance has been abandoned and the object has been abandoned means: having already separated from form realm greed (rupa-raga), but not yet separated from formless realm greed (arupa-raga), all good minds bound to the form realm, connected to the desire realm, connected to the form realm, connected to the formless realm. Having already separated from formless realm greed, all good minds bound to the form realm, connected to the desire realm, connected to the form realm, connected to the formless realm, connected to the desire realm and form realm, connected to the desire realm and formless realm, connected to the form realm and formless realm, connected to the desire realm, form realm, and formless realm. This is called the substance has been abandoned and the object has been abandoned. That the substance has been abandoned but the object has not been abandoned means: having already separated from form realm greed, but the knowledge of the category of suffering (duhkha-jnana) has not yet arisen, all good minds bound to the form realm, connected to the formless realm. This is called the substance has been abandoned but the object has not been abandoned. That the substance has been abandoned and the object has been abandoned and the object has not been abandoned means: having already separated from form realm greed, but not yet separated from formless realm greed, all good minds bound to the form realm, connected to the desire realm and formless realm, connected to the form realm and formless realm, connected to the desire realm, form realm, and formless realm. This is called the substance has been abandoned and the object has been abandoned and the object has not been abandoned. That the substance has been abandoned and it is impossible to distinguish whether the object of this mind has been abandoned or not means: having already separated from form realm greed, but not yet separated from formless realm greed, all good minds bound to the form realm, connected to that which is not to be abandoned (non-afflictions). Having already separated from formless realm greed, all good minds bound to the form realm, connected to that which is not to be abandoned. This is called the substance has been abandoned and it is impossible to distinguish whether the object of this mind has been abandoned or not. Suppose the object has been abandoned, has its substance also been abandoned? Or has the object been abandoned and its substance has also been abandoned, or has the object been abandoned and its substance has not been abandoned? Or has the object been abandoned and the object has not been abandoned, and its substance has been abandoned, or has the
緣已斷及所緣未斷其體未斷。所緣已斷其體已斷者，謂已離色界貪，未離無色界貪，諸色界系善心，緣欲界系、緣色界系、緣欲界系色界系。已離無色界貪，諸色界系善心，緣欲界系、緣色界系、緣無色界系、緣欲界系色界系、緣欲界系無色界系、緣色界系無色界系、緣欲界系色界系無色界系。是名所緣已斷其體已斷。所緣已斷其體未斷者，謂已離欲界貪，未離色界貪，苦類智未生，諸色界系善心，緣欲界系。未離色界貪，苦類智已生、集類智未生，諸色界系善心，緣見苦所斷。集類智已生、滅類智未生，諸色界系善心，緣見苦集所斷。滅類智已生、道類智未生，諸色界系善心，緣見苦集滅所斷。若見圓滿世尊弟子，未離色界貪，諸色界系善心，緣見所斷。是名所緣已斷其體未斷。所緣已斷及所緣未斷其體已斷者，謂已離色界貪，未離無色界貪，諸色界系善心，緣欲界系無色界系、緣色界系無色界系、緣欲界系色界系無色界系。是名所緣已斷及所緣未斷其體已斷。所緣已斷及所緣未斷其體未斷者，謂已離欲界貪，未離色界貪，諸色界系善心，緣欲界系色界系、緣欲界系無色界系、緣欲界系色界系無色界系。未離色界貪，苦類智已生、集類智未生，諸色界系善心，緣見苦集滅道及修所斷。集類智已生、滅類智未生，諸色
【現代漢語翻譯】 現代漢語譯本： 緣已斷及所緣未斷其體未斷：指的是因緣已經斷除，但所緣境尚未斷除，其自體也未斷除的情況。 所緣已斷其體已斷者：指的是所緣境已經斷除，其自體也已經斷除的情況，例如已經斷除了欲貪（kāma-rāga，對欲界事物的貪著），但尚未斷除無貪（arāga，對色界和無色界事物的無貪著），各種有漏的善心，緣于欲界所繫、色界所繫、緣于欲界所繫色界所繫的事物。已經斷除了無貪，各種有漏的善心，緣于欲界所繫、色界所繫、緣于無色界所繫、緣于欲界所繫色界所繫、緣于欲界所繫無色界所繫、緣於色界所繫無色界所繫、緣于欲界所繫色界所繫無色界所繫的事物。這被稱為所緣已斷其體已斷。 所緣已斷其體未斷者：指的是所緣境已經斷除，但其自體尚未斷除的情況，例如已經斷除了欲界貪（kāma-dhātu-rāga，對欲界的貪著），但尚未斷除色界貪（rūpa-rāga，對色界的貪著），苦類智（duḥkha-anvaya-jñāna，對苦諦的類比認知）尚未生起，各種有漏的善心，緣于欲界所繫的事物。尚未斷除色界貪，苦類智已經生起、集類智（samudaya-anvaya-jñāna，對集諦的類比認知）尚未生起，各種有漏的善心，緣于見苦所斷（darśana-heya-duḥkha，通過見道斷除的對苦諦的執著）。集類智已經生起、滅類智（nirodha-anvaya-jñāna，對滅諦的類比認知）尚未生起，各種有漏的善心，緣于見苦集所斷（darśana-heya-duḥkha-samudaya，通過見道斷除的對苦諦和集諦的執著）。滅類智已經生起、道類智（mārga-anvaya-jñāna，對道諦的類比認知）尚未生起，各種有漏的善心，緣于見苦集滅所斷（darśana-heya-duḥkha-samudaya-nirodha，通過見道斷除的對苦諦、集諦和滅諦的執著）。如果見道圓滿的世尊弟子，尚未斷除色界貪，各種有漏的善心，緣于見所斷（darśana-heya，通過見道斷除的煩惱）。這被稱為所緣已斷其體未斷。 所緣已斷及所緣未斷其體已斷者：指的是所緣境已經斷除和所緣境尚未斷除，但其自體已經斷除的情況，例如已經斷除了欲貪，但尚未斷除無貪，各種有漏的善心，緣于欲界所繫無色界所繫、緣於色界所繫無色界所繫、緣于欲界所繫色界所繫無色界所繫的事物。這被稱為所緣已斷及所緣未斷其體已斷。 所緣已斷及所緣未斷其體未斷者：指的是所緣境已經斷除和所緣境尚未斷除，但其自體尚未斷除的情況，例如已經斷除了欲界貪，但尚未斷除色界貪，各種有漏的善心，緣于欲界所繫色界所繫、緣于欲界所繫無色界所繫、緣于欲界所繫色界所繫無色界所繫的事物。尚未斷除色界貪，苦類智已經生起、集類智尚未生起，各種有漏的善心，緣于見苦集滅道及修所斷（bhāvanā-heya，通過修道斷除的煩惱）。集類智已經生起、滅類智尚未生起，各種色
【English Translation】 English version: 'The condition where the object of thought is severed, and the unsevered object of thought, yet its essence is unsevered': This refers to the situation where the condition (hetu) has been severed, but the object of thought (ālambana) has not been severed, and its essence (śarīra) is also not severed. 'The object of thought is severed, and its essence is severed': This refers to the situation where the object of thought has been severed, and its essence has also been severed. For example, one has already abandoned desire-attachment (kāma-rāga, attachment to the desire realm), but has not abandoned non-desire (arāga, non-attachment to the form and formless realms), various defiled wholesome minds, connected to the desire realm, connected to the form realm, connected to the desire realm and form realm. One has already abandoned non-desire, various defiled wholesome minds, connected to the desire realm, connected to the form realm, connected to the formless realm, connected to the desire realm and form realm, connected to the desire realm and formless realm, connected to the form realm and formless realm, connected to the desire realm, form realm, and formless realm. This is called 'the object of thought is severed, and its essence is severed'. 'The object of thought is severed, and its essence is unsevered': This refers to the situation where the object of thought has been severed, but its essence has not been severed. For example, one has already abandoned desire-realm attachment (kāma-dhātu-rāga, attachment to the desire realm), but has not abandoned form-realm attachment (rūpa-rāga, attachment to the form realm), the knowledge of the analogy of suffering (duḥkha-anvaya-jñāna, analogical cognition of the truth of suffering) has not yet arisen, various defiled wholesome minds, connected to the desire realm. One has not abandoned form-realm attachment, the knowledge of the analogy of suffering has already arisen, the knowledge of the analogy of origination (samudaya-anvaya-jñāna, analogical cognition of the truth of origination) has not yet arisen, various defiled wholesome minds, connected to what is abandoned by seeing suffering (darśana-heya-duḥkha, afflictions abandoned by the path of seeing regarding the truth of suffering). The knowledge of the analogy of origination has already arisen, the knowledge of the analogy of cessation (nirodha-anvaya-jñāna, analogical cognition of the truth of cessation) has not yet arisen, various defiled wholesome minds, connected to what is abandoned by seeing suffering and origination (darśana-heya-duḥkha-samudaya, afflictions abandoned by the path of seeing regarding the truths of suffering and origination). The knowledge of the analogy of cessation has already arisen, the knowledge of the analogy of the path (mārga-anvaya-jñāna, analogical cognition of the truth of the path) has not yet arisen, various defiled wholesome minds, connected to what is abandoned by seeing suffering, origination, and cessation (darśana-heya-duḥkha-samudaya-nirodha, afflictions abandoned by the path of seeing regarding the truths of suffering, origination, and cessation). If a disciple of the World Honored One who has perfected the path of seeing, has not abandoned form-realm attachment, various defiled wholesome minds, connected to what is abandoned by seeing (darśana-heya, afflictions abandoned by the path of seeing). This is called 'the object of thought is severed, and its essence is unsevered'. 'The object of thought is severed and the unsevered object of thought, yet its essence is severed': This refers to the situation where the object of thought has been severed and the object of thought has not been severed, but its essence has been severed. For example, one has already abandoned desire-attachment, but has not abandoned non-desire, various defiled wholesome minds, connected to the desire realm and formless realm, connected to the form realm and formless realm, connected to the desire realm, form realm, and formless realm. This is called 'the object of thought is severed and the unsevered object of thought, yet its essence is severed'. 'The object of thought is severed and the unsevered object of thought, yet its essence is unsevered': This refers to the situation where the object of thought has been severed and the object of thought has not been severed, but its essence has not been severed. For example, one has already abandoned desire-realm attachment, but has not abandoned form-realm attachment, various defiled wholesome minds, connected to the desire realm and form realm, connected to the desire realm and formless realm, connected to the desire realm, form realm, and formless realm. One has not abandoned form-realm attachment, the knowledge of the analogy of suffering has already arisen, the knowledge of the analogy of origination has not yet arisen, various defiled wholesome minds, connected to what is abandoned by seeing suffering, origination, cessation, and the path, and what is abandoned by cultivation (bhāvanā-heya, afflictions abandoned by the path of cultivation). The knowledge of the analogy of origination has already arisen, the knowledge of the analogy of cessation has not yet arisen, various form
界系善心，緣見苦集滅道及修所斷。滅類智已生，道類智未生，諸色界系善心，緣見苦集滅道及修所斷。若見圓滿世尊弟子，未離色界貪，諸色界系善心，緣見修所斷。是名所緣已斷及所緣未斷其體未斷。諸色界繫有覆無記心，若體已斷，所緣已斷耶？或體已斷所緣已斷，或體已斷所緣未斷，或體已斷所緣已斷及所緣未斷，或體已斷不可分別此心所緣已斷未斷。其體已斷所緣已斷者，謂未離色界貪，苦類智已生、集類智未生，諸色界系見苦所斷有覆無記心，緣見苦所斷。集類智已生、滅類智未生，諸色界系見苦集所斷有覆無記心，緣見苦集所斷。見苦所斷有覆無記心，緣見苦所斷。見集所斷有覆無記心，緣見集所斷。滅類智已生、道類智未生，諸色界系見苦集所斷有覆無記心，緣見苦集滅所斷。見苦所斷有覆無記心，緣見苦所斷。見集所斷有覆無記心，緣見集所斷。見滅所斷有覆無記心，緣見滅所斷。若見圓滿世尊弟子，未離色界貪，諸色界系見所斷有覆無記心，緣見所斷。已離色界貪，未離無色界貪，諸色界繫有覆無記心，緣色界系。已離無色界貪，諸色界繫有覆無記心，緣色界系、緣無色界系、緣色界系無色界系。是名體已斷所緣已斷。其體已斷所緣未斷者，謂未離色界貪，苦類智已生、集類智未生，諸色界系見
【現代漢語翻譯】 現代漢語譯本 界系善心，以苦集滅道以及修所斷為所緣。滅類智已經生起，道類智尚未生起，所有色界所繫的善心，以苦集滅道以及修所斷為所緣。如果見到圓滿世尊的弟子，尚未脫離色界貪慾，所有色界所繫的善心，以修所斷為所緣。這稱為所緣已經斷除以及所緣尚未斷除，而其自體尚未斷除。 所有色界所繫的有覆無記心，如果是自體已經斷除，所緣也已經斷除嗎？或者自體已經斷除而所緣也已經斷除，或者自體已經斷除而所緣尚未斷除，或者自體已經斷除而所緣已經斷除以及所緣尚未斷除，或者自體已經斷除而無法分別此心的所緣是已經斷除還是尚未斷除。 其自體已經斷除而所緣也已經斷除的情況是：尚未脫離色界貪慾，苦類智已經生起、集類智尚未生起，所有色界所繫的見苦所斷的有覆無記心，以見苦所斷為所緣。集類智已經生起、滅類智尚未生起，所有色界所繫的見苦集所斷的有覆無記心，以見苦集所斷為所緣。見苦所斷的有覆無記心，以見苦所斷為所緣。見集所斷的有覆無記心，以見集所斷為所緣。滅類智已經生起、道類智尚未生起，所有色界所繫的見苦集所斷的有覆無記心，以見苦集滅所斷為所緣。見苦所斷的有覆無記心，以見苦所斷為所緣。見集所斷的有覆無記心，以見集所斷為所緣。見滅所斷的有覆無記心，以見滅所斷為所緣。如果見到圓滿世尊的弟子，尚未脫離色界貪慾，所有色界所繫的見所斷的有覆無記心，以見所斷為所緣。已經脫離色界貪慾，尚未脫離無色界貪慾，所有色界所繫的有覆無記心，以色界為所緣。已經脫離無色界貪慾，所有色界所繫的有覆無記心，以色界、以無色界、以色界和無色界為所緣。這稱為自體已經斷除而所緣也已經斷除。 其自體已經斷除而所緣尚未斷除的情況是：尚未脫離色界貪慾，苦類智已經生起、集類智尚未生起，所有色界所繫的見
【English Translation】 English version Good minds associated with the Realm of Form (rūpadhātu), take as their object of focus (所緣, 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
苦所斷有覆無記心，緣見集滅道及修所斷。集類智已生、滅類智未生，諸色界系見苦集所斷有覆無記心，緣見滅道及修所斷。滅類智已生、道類智未生，諸色界系見苦集所斷有覆無記心，緣見道及修所斷。若見圓滿世尊弟子，未離色界貪，諸色界系見所斷有覆無記心，緣修所斷。已離色界貪，苦類智未生，諸色界繫有覆無記心，緣無色界系。是名體已斷所緣未斷。其體已斷所緣已斷及所緣未斷者，謂未離色界貪，苦類智已生、集類智未生，諸色界系見苦所斷有覆無記心，緣見苦集滅道及修所斷。集類智已生、滅類智未生，諸色界系見苦集所斷有覆無記心，緣見苦集滅道及修所斷。滅類智已生、道類智未生，諸色界系見苦集所斷有覆無記心，緣見苦集滅道及修所斷。若見圓滿世尊弟子，未離色界貪，諸色界系見所斷有覆無記心，緣見修所斷。已離色界貪，未離無色界貪，諸色界繫有覆無記心，緣色界系無色界系。是名體已斷所緣已斷及所緣未斷。其體已斷不可分別此心所緣已斷未斷者，謂未離色界貪，滅類智已生、道類智未生，諸色界系見滅所斷有覆無記心，緣非所斷。若見圓滿世尊弟子，未離色界貪，諸色界系見滅道所斷有覆無記心，緣非所斷。已離色界貪，未離無色界貪，諸色界繫有覆無記心，緣非所斷。已離無色
【現代漢語翻譯】 現代漢語譯本 苦所斷的有覆無記心，所緣是見苦、集、滅、道四諦以及修所斷的煩惱。如果集類智已經生起，而滅類智尚未生起，那麼這些有（bhava，存在）煩惱的眾生，其見苦集所斷的有覆無記心，所緣是見滅、道二諦以及修所斷的煩惱。如果滅類智已經生起，而道類智尚未生起，那麼這些有煩惱的眾生，其見苦集所斷的有覆無記心，所緣是見道諦以及修所斷的煩惱。如果一位見地圓滿的世尊弟子，尚未脫離貪（bhava-rāga，對存在的貪愛），那麼這些有煩惱的眾生，其見所斷的有覆無記心，所緣是修所斷的煩惱。如果已經脫離貪，苦類智尚未生起，那麼這些有煩惱的有覆無記心，所緣是無系（abhava-samyojana，非存在繫縛）。這被稱為本體已經斷除，而所緣尚未斷除。 其本體已經斷除，所緣已經斷除以及所緣尚未斷除的情況是：如果尚未脫離貪，苦類智已經生起，而集類智尚未生起，那麼這些有煩惱的眾生，其見苦所斷的有覆無記心，所緣是見苦、集、滅、道四諦以及修所斷的煩惱。如果集類智已經生起，而滅類智尚未生起，那麼這些有煩惱的眾生，其見苦集所斷的有覆無記心，所緣是見苦、集、滅、道四諦以及修所斷的煩惱。如果滅類智已經生起，而道類智尚未生起，那麼這些有煩惱的眾生，其見苦集所斷的有覆無記心，所緣是見苦、集、滅、道四諦以及修所斷的煩惱。如果一位見地圓滿的世尊弟子，尚未脫離貪，那麼這些有煩惱的眾生，其見所斷的有覆無記心，所緣是見所斷和修所斷的煩惱。如果已經脫離貪，但尚未脫離無貪（arūpa-rāga，對無色界的貪愛），那麼這些有煩惱的有覆無記心，所緣是系（bhava-samyojana，存在繫縛）和無系（abhava-samyojana，非存在繫縛）。這被稱為本體已經斷除，所緣已經斷除以及所緣尚未斷除。 其本體已經斷除，無法分別此心所緣已經斷除還是尚未斷除的情況是：如果尚未脫離貪，滅類智已經生起，而道類智尚未生起，那麼這些有煩惱的眾生，其見滅所斷的有覆無記心，所緣是非所斷的。如果一位見地圓滿的世尊弟子，尚未脫離貪，那麼這些有煩惱的眾生，其見滅道所斷的有覆無記心，所緣是非所斷的。如果已經脫離貪，但尚未脫離無貪，那麼這些有**煩惱的有覆無記心，所緣是非所斷的。如果已經脫離無色...
【English Translation】 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...
界貪，諸色界繫有覆無記心，緣非所斷。是名體已斷不可分別此心所緣已斷未斷。設所緣已斷，其體已斷耶？或所緣已斷其體已斷，或所緣已斷其體未斷，或所緣已斷及所緣未斷其體已斷，或所緣已斷及所緣未斷其體未斷。所緣已斷其體已斷者，謂未離色界貪，苦類智已生、集類智未生，諸色界系見苦所斷有覆無記心，緣見苦所斷。集類智已生、滅類智未生，諸色界系見苦集所斷有覆無記心，緣見苦集所斷。見苦所斷有覆無記心，緣見苦所斷。見集所斷有覆無記心，緣見集所斷。滅類智已生、道類智未生，諸色界系見苦集所斷有覆無記心，緣見苦集滅所斷。見苦所斷有覆無記心，緣見苦所斷。見集所斷有覆無記心，緣見集所斷。見滅所斷有覆無記心，緣見滅所斷。若見圓滿世尊弟子，未離色界貪，諸色界系見所斷有覆無記心，緣見所斷。已離色界貪，未離無色界貪，諸色界繫有覆無記心，緣色界系。已離無色界貪，諸色界繫有覆無記心，緣色界系、緣無色界系、緣色界系無色界系。是名所緣已斷其體已斷。所緣已斷其體未斷者，謂未離色界貪，苦類智已生、集類智未生，諸色界系見集所斷有覆無記心，緣見苦所斷。是名所緣已斷其體未斷。所緣已斷及所緣未斷其體已斷者，謂未離色界貪，苦類智已生、集類智未生，諸
【現代漢語翻譯】 現代漢語譯本 關於色界的貪慾，所有屬於色界的、被覆蓋的、無記的心，所緣的對象並非是會被斷除的。這被稱為本體已經斷除，但無法分辨此心所緣的對象是否已經斷除。假設所緣的對象已經斷除，那麼它的本體是否也已經斷除呢？或者說，存在這樣幾種情況：所緣已斷其體已斷，所緣已斷其體未斷，所緣已斷及所緣未斷其體已斷，所緣已斷及所緣未斷其體未斷。所緣已斷其體已斷的情況是：未脫離色界貪慾的人，生起了苦類智（苦法智），但尚未生起集類智（集法智），所有屬於色界的、見苦所斷的有覆無記心，所緣的對象是見苦所斷的。集類智已經生起，但滅類智（滅法智）尚未生起，所有屬於色界的、見苦集所斷的有覆無記心，所緣的對象是見苦集所斷的。見苦所斷的有覆無記心，所緣的對象是見苦所斷的。見集所斷的有覆無記心，所緣的對象是見集所斷的。滅類智已經生起，但道類智（道法智）尚未生起，所有屬於色界的、見苦集所斷的有覆無記心，所緣的對象是見苦集滅所斷的。見苦所斷的有覆無記心，所緣的對象是見苦所斷的。見集所斷的有覆無記心，所緣的對象是見集所斷的。見滅所斷的有覆無記心，所緣的對象是見滅所斷的。如果見地圓滿的世尊弟子，尚未脫離色界貪慾，所有屬於色界的、見所斷的有覆無記心，所緣的對象是見所斷的。已經脫離色界貪慾，但尚未脫離無色界貪慾，所有屬於色界的有覆無記心，所緣的對象是色界所繫的。已經脫離無色界貪慾，所有屬於色界的有覆無記心，所緣的對象是色界所繫的、無色界所繫的、以及色界無色界所繫的。這被稱為所緣已斷其體已斷。 所緣已斷其體未斷的情況是：未脫離色界貪慾的人，生起了苦類智，但尚未生起集類智，所有屬於色界的、見集所斷的有覆無記心，所緣的對象是見苦所斷的。這被稱為所緣已斷其體未斷。所緣已斷及所緣未斷其體已斷的情況是：未脫離色界貪慾的人，生起了苦類智，但尚未生起集類智，所有屬於色界的。
【English Translation】 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 (體) 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
色界系見苦所斷有覆無記心，緣見苦集滅道及修所斷。集類智已生、滅類智未生，諸色界系見苦集所斷有覆無記心，緣見苦集滅道及修所斷。滅類智已生、道類智未生，諸色界系見苦集所斷有覆無記心，緣見苦集滅道及修所斷。若見圓滿世尊弟子，未離色界貪，諸色界系見所斷有覆無記心，緣見修所斷已離色界貪。未離無色界貪，諸色界繫有覆無記心，緣色界系無色界系。是名所緣已斷及所緣未斷其體已斷。所緣已斷及所緣未斷其體未斷者，謂未離色界貪，苦類智已生、集類智未生，諸色界系見集所斷有覆無記心，緣見苦集滅道及修所斷。是名所緣已斷及所緣未斷其體未斷。諸色界系無覆無記心，若體已斷，所緣已斷耶？曰：如是。設所緣已斷，其體已斷耶？或所緣已斷其體已斷，或所緣已斷其體未斷，或所緣已斷及所緣未斷其體未斷。所緣已斷其體已斷者，謂已離色界貪，未離無色界貪，諸色界系無覆無記心，緣欲界系、緣色界系。已離無色界貪，諸色界系無覆無記心，緣欲界系、緣色界系。是名所緣已斷其體已斷。所緣已斷其體未斷者，謂已離欲界貪，未離色界貪，諸色界系無覆無記心，緣欲界系，未離色界貪，苦類智已生、集類智未生，諸色界系無覆無記心，緣見苦所斷。集類智已生、滅類智未生，諸色界系無
【現代漢語翻譯】 現代漢語譯本： 與見苦所斷（Dṛṣṭi-heya，通過見道斷除的）相應的有覆無記心（有染污的，非善非惡的心），緣于見苦（Dukkha，苦諦）、見集（Samudaya，集諦）、見滅（Nirodha，滅諦）、見道（Mārga，道諦）以及修所斷（Bhāvanā-heya，通過修道斷除的）。集類智（Samudaya-jñāna，關於集諦的智慧）已經生起，滅類智（Nirodha-jñāna，關於滅諦的智慧）尚未生起，所有與（Rūpa-dhātu，色界）相應的見苦集所斷有覆無記心，緣于見苦、見集、見滅、見道以及修所斷。滅類智已經生起，道類智尚未生起，所有與相應的見苦集所斷有覆無記心，緣于見苦、見集、見滅、見道以及修所斷。如果見圓滿的世尊弟子，尚未離貪（Rāga，貪慾），所有與相應的見所斷有覆無記心，緣于見修所斷；已經離貪，尚未離無貪（Arūpa-rāga，無色界貪慾），所有與相應的有覆無記心，緣于系（Rūpa-dhātu，色界）和無系（Arūpa-dhātu，無色界）。這被稱為所緣（Ālambana，對像）已斷以及所緣未斷而其體（Ātman，自性）已斷。 所緣已斷以及所緣未斷而其體未斷的情況是，尚未離貪，苦類智（Dukkha-jñāna，關於苦諦的智慧）已經生起，集類智尚未生起，所有與相應的見集所斷有覆無記心，緣于見苦、見集、見滅、見道以及修所斷。這被稱為所緣已斷以及所緣未斷而其體未斷。所有與相應的無覆無記心（無染污的，非善非惡的心），如果其體已斷，所緣也已斷嗎？回答：是的。假設所緣已斷，其體也已斷嗎？或者所緣已斷其體已斷，或者所緣已斷其體未斷，或者所緣已斷以及所緣未斷而其體未斷。 所緣已斷其體已斷的情況是，已經離貪，尚未離無貪，所有與相應的無覆無記心，緣于欲界系（Kāma-dhātu，欲界）、緣于系。已經離無貪，所有與相應的無覆無記心，緣于欲界系、緣于系。這被稱為所緣已斷其體已斷。所緣已斷其體未斷的情況是，已經離欲界貪，尚未離貪，所有與相應的無覆無記心，緣于欲界系；尚未離貪，苦類智已經生起，集類智尚未生起，所有與相應的無覆無記心，緣于見苦所斷。集類智已經生起，滅類智尚未生起，所有與相應的無覆無記心。
【English Translation】 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.
覆無記心，緣見苦集所斷。滅類智已生、道類智未生，諸色界系無覆無記心，緣見苦集滅所斷。若見圓滿世尊弟子，未離色界貪，諸色界系無覆無記心，緣見所斷。是名所緣已斷其體未斷。所緣已斷及所緣未斷其體未斷者，謂未離色界貪，苦類智已生、集類智未生，諸色界系無覆無記心，緣見苦集滅道及修所斷。集類智已生、滅類智未生，諸色界系無覆無記心，緣見苦集滅道及修所斷。滅類智已生、道類智未生，諸色界系無覆無記心，緣見苦集滅道及修所斷。若見圓滿世尊弟子，未離色界貪，諸色界系無覆無記心，緣見修所斷。是名所緣已斷及所緣未斷其體未斷。
說一切有部識身足論卷第九 大正藏第 26 冊 No. 1539 阿毗達磨識身足論
阿毗達磨識身足論卷第十
提婆設摩阿羅漢造
三藏法師玄奘奉 詔譯
所緣緣蘊第四之五
諸無色界系善心，若體已斷，所緣已斷耶？曰如是。設所緣已斷，其體已斷耶？或所緣已斷其體已斷，或所緣已斷其體未斷，或所緣已斷及所緣未斷其體未斷。所緣已斷其體已斷者，謂已離無色界貪，諸無色界系善心，緣色界系、緣無色界系。是名所緣已斷其體已斷。所緣已斷其體未斷者，謂已離色界貪，未離無色界貪，諸無色界系
【現代漢語翻譯】 現代漢語譯本： 覆無記心（既非善也非惡的心），緣于見苦集（通過觀察痛苦和痛苦的根源而斷除的煩惱）所斷的煩惱。滅類智（關於滅諦的智慧）已經生起，道類智（關於道諦的智慧）尚未生起時，諸有（與界相關的煩惱）所繫的無覆無記心，緣于見苦集滅（通過觀察痛苦、痛苦的根源和滅諦而斷除的煩惱）所斷的煩惱。如果見到圓滿的世尊弟子，尚未脫離貪（對界的貪慾），諸有所繫的無覆無記心，緣于見所斷（通過見道斷除的煩惱）。這稱為所緣已經斷除而其自體尚未斷除。 所緣已經斷除以及所緣尚未斷除而其自體尚未斷除的情況是：尚未脫離貪，苦類智（關於苦諦的智慧）已經生起，集類智（關於集諦的智慧）尚未生起時，諸有所繫的無覆無記心，緣于見苦集滅道（通過觀察痛苦、痛苦的根源、滅諦和道諦而斷除的煩惱）以及修所斷（通過修道斷除的煩惱）。集類智已經生起，滅類智尚未生起時，諸有所繫的無覆無記心，緣于見苦集滅道以及修所斷。滅類智已經生起，道類智尚未生起時，諸有所繫的無覆無記心，緣于見苦集滅道以及修所斷。如果見到圓滿的世尊弟子，尚未脫離貪，諸有**所繫的無覆無記心，緣于見修所斷（通過見道和修道斷除的煩惱）。這稱為所緣已經斷除以及所緣尚未斷除而其自體尚未斷除。
《說一切有部識身足論》卷第九 大正藏第 26 冊 No. 1539 《阿毗達磨識身足論》
《阿毗達磨識身足論》卷第十
提婆設摩阿羅漢造
三藏法師玄奘奉 詔譯
所緣緣蘊第四之五
諸無系（與界無關的煩惱）善心，如果其自體已經斷除，那麼其所緣也已經斷除了嗎？回答是：是的。假設所緣已經斷除，那麼其自體也已經斷除了嗎？可能是所緣已經斷除而其自體也已經斷除，或者所緣已經斷除而其自體尚未斷除，或者所緣已經斷除以及所緣尚未斷除而其自體尚未斷除。所緣已經斷除而其自體也已經斷除的情況是：已經脫離無貪（對無界的貪慾），諸無系善心，緣于系（與界相關的煩惱）、緣于無系（與無界相關的煩惱）。這稱為所緣已經斷除而其自體也已經斷除。所緣已經斷除而其自體尚未斷除的情況是：已經脫離貪，尚未脫離無貪，諸無系（與無**界無關的煩惱）
【English Translation】 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)
善心，緣色界系。苦類智已生、集類智未生，諸無色界系善心，緣見苦所斷。集類智已生、滅類智未生，諸無色界系善心，緣見苦集所斷。滅類智已生、道類智未生，諸無色界系善心，緣見苦集滅所斷。若見圓滿世尊弟子，未離無色界貪，諸無色界系善心，緣見所斷。是名所緣已斷其體未斷。所緣已斷及所緣未斷其體未斷者，謂苦類智已生、集類智未生，諸無色界系善心，緣見苦集滅道及修所斷。集類智已生、滅類智未生，諸無色界系善心，緣見苦集滅道及修所斷。滅類智已生、道類智未生，諸無色界系善心，緣見苦集滅道及修所斷。若見圓滿世尊弟子，未離無色界貪，諸無色界系善心，緣見修所斷。是名所緣已斷及所緣未斷其體未斷。諸無色界繫有覆無記心，若體已斷，所緣已斷耶？或體已斷所緣已斷，或體已斷所緣未斷，或體已斷所緣已斷及所緣未斷，或體已斷不可分別此心所緣已斷未斷。其體已斷所緣已斷者，謂苦類智已生、集類智未生，諸無色界系見苦所斷有覆無記心，緣見苦所斷。集類智已生、滅類智未生，諸無色界系見苦集所斷有覆無記心，緣見苦集所斷。見苦所斷有覆無記心，緣見苦所斷。見集所斷有覆無記心，緣見集所斷。滅類智已生、道類智未生，諸無色界系見苦集所斷有覆無記心，緣見苦集滅所
【現代漢語翻譯】 現代漢語譯本 善心，緣系（指與某種特定對像或境界相聯繫）。苦類智（Kilesa-ñāṇa，對苦諦的智慧）已生起、集類智（Samudaya-ñāṇa，對集諦的智慧）未生起，那些沒有系（指沒有與特定對像或境界相聯繫）的善心，以見苦所斷（Dṛṣṭi-prahātavya，通過見道斷除的煩惱）為所緣（Ālambana，心的對象）。集類智已生起、滅類智（Nirodha-ñāṇa，對滅諦的智慧）未生起，那些沒有系的善心，以見苦集所斷為所緣。滅類智已生起、道類智（Mārga-ñāṇa，對道諦的智慧）未生起，那些沒有系的善心，以見苦集滅所斷為所緣。如果見道圓滿的世尊弟子，還沒有脫離無貪（指對無色界的貪慾），那些沒有系的善心，以見所斷為所緣。這稱為所緣已斷而其體（指煩惱的自體）未斷。 所緣已斷以及所緣未斷而其體未斷的情況是：苦類智已生起、集類智未生起，那些沒有系的善心，以見苦集滅道以及修所斷（Bhāvanā-prahātavya，通過修道斷除的煩惱）為所緣。集類智已生起、滅類智未生起，那些沒有系的善心，以見苦集滅道以及修所斷為所緣。滅類智已生起、道類智未生起，那些沒有系的善心，以見苦集滅道以及修所斷為所緣。如果見道圓滿的世尊弟子，還沒有脫離無貪，那些沒有系的善心，以見修所斷為所緣。這稱為所緣已斷以及所緣未斷而其體未斷。 那些沒有系的有覆無記心（Sāvaraṇa-avyākṛta-citta，伴隨覆蓋且非善非惡的心），如果是體已斷，那麼所緣也已斷了嗎？或者體已斷所緣也已斷，或者體已斷所緣未斷，或者體已斷所緣已斷以及所緣未斷，或者體已斷而無法分別此心的所緣是已斷還是未斷。其體已斷所緣也已斷的情況是：苦類智已生起、集類智未生起，那些沒有系的見苦所斷的有覆無記心，以見苦所斷為所緣。集類智已生起、滅類智未生起，那些沒有系的見苦集所斷的有覆無記心，以見苦集所斷為所緣。見苦所斷的有覆無記心，以見苦所斷為所緣。見集所斷的有覆無記心，以見集所斷為所緣。滅類智已生起、道類智未生起，那些沒有**系的見苦集所斷的有覆無記心，以見苦集滅所...
【English Translation】 English version A wholesome mind, associated with ** (referring to a connection with a specific object or realm). When the Knowledge of the Category of Suffering (Kilesa-ñāṇa, knowledge of the truth of suffering) has arisen, but the Knowledge of the Category of Origin (Samudaya-ñāṇa, knowledge of the truth of origin) has not arisen, those wholesome minds that are not associated with ** (referring to not being connected with a specific object or realm) take as their object (Ālambana, the object of the mind) what is abandoned by seeing suffering (Dṛṣṭi-prahātavya, defilements abandoned through the path of seeing). When the Knowledge of the Category of Origin has arisen, but the Knowledge of the Category of Cessation (Nirodha-ñāṇa, knowledge of the truth of cessation) has not arisen, those wholesome minds that are not associated with ** take as their object what is abandoned by seeing suffering and origin. When the Knowledge of the Category of Cessation has arisen, but the Knowledge of the Category of the Path (Mārga-ñāṇa, knowledge of the truth of the path) has not arisen, those wholesome minds that are not associated with ** take as their object what is abandoned by seeing suffering, origin, and cessation. If a disciple of the Blessed One who has attained the perfection of vision has not yet abandoned desire for the immaterial realms (referring to desire for the formless realms), those wholesome minds that are not associated with ** take as their object what is abandoned by seeing. This is called the object being abandoned, but its essence (referring to the essence of the defilement) not being abandoned. The case where the object is abandoned and the object is not abandoned, but its essence is not abandoned, is: When the Knowledge of the Category of Suffering has arisen, but the Knowledge of the Category of Origin has not arisen, those wholesome minds that are not associated with ** take as their object what is abandoned by seeing suffering, origin, cessation, and the path, and what is abandoned by cultivation (Bhāvanā-prahātavya, defilements abandoned through the path of cultivation). When the Knowledge of the Category of Origin has arisen, but the Knowledge of the Category of Cessation has not arisen, those wholesome minds that are not associated with ** take as their object what is abandoned by seeing suffering, origin, cessation, and the path, and what is abandoned by cultivation. When the Knowledge of the Category of Cessation has arisen, but the Knowledge of the Category of the Path has not arisen, those wholesome minds that are not associated with ** take as their object what is abandoned by seeing suffering, origin, cessation, and the path, and what is abandoned by cultivation. If a disciple of the Blessed One who has attained the perfection of vision has not yet abandoned desire for the immaterial realms, those wholesome minds that are not associated with ** take as their object what is abandoned by cultivation. This is called the object being abandoned and the object not being abandoned, but its essence not being abandoned. Those minds that are obscured and indeterminate (Sāvaraṇa-avyākṛta-citta, accompanied by obscuration and neither wholesome nor unwholesome) that are not associated with **, if their essence is abandoned, is their object also abandoned? Or is it that the essence is abandoned and the object is also abandoned, or the essence is abandoned and the object is not abandoned, or the essence is abandoned and the object is abandoned and the object is not abandoned, or the essence is abandoned and it is impossible to distinguish whether the object of this mind is abandoned or not abandoned. The case where its essence is abandoned and its object is also abandoned is: When the Knowledge of the Category of Suffering has arisen, but the Knowledge of the Category of Origin has not arisen, those obscured and indeterminate minds abandoned by seeing suffering that are not associated with ** take as their object what is abandoned by seeing suffering. When the Knowledge of the Category of Origin has arisen, but the Knowledge of the Category of Cessation has not arisen, those obscured and indeterminate minds abandoned by seeing suffering and origin that are not associated with ** take as their object what is abandoned by seeing suffering and origin. Obscured and indeterminate minds abandoned by seeing suffering take as their object what is abandoned by seeing suffering. Obscured and indeterminate minds abandoned by seeing origin take as their object what is abandoned by seeing origin. When the Knowledge of the Category of Cessation has arisen, but the Knowledge of the Category of the Path has not arisen, those obscured and indeterminate minds abandoned by seeing suffering and origin that are not associated with ** take as their object what is abandoned by seeing suffering, origin, and cessation...
斷。見苦所斷有覆無記心，緣見苦所斷。見集所斷有覆無記心，緣見集所斷。見滅所斷有覆無記心，緣見滅所斷。若見圓滿世尊弟子，未離無色界貪，諸無色界系見所斷有覆無記心，緣見所斷。已離無色界貪，諸無色界繫有覆無記心，緣無色界系。是名體已斷所緣已斷。其體已斷所緣未斷者，謂苦類智已生、集類智未生，諸無色界系見苦所斷有覆無記心，緣見集滅道及修所斷。集類智已生、滅類智未生，諸無色界系見苦集所斷有覆無記心，緣見滅道及修所斷。滅類智已生、道類智未生，諸無色界系見苦集所斷有覆無記心，緣見道及修所斷。若見圓滿世尊弟子，未離無色界貪，諸無色界系見所斷有覆無記心，緣修所斷。是名體已斷所緣未斷。其體已斷所緣已斷及所緣未斷者，謂苦類智已生、集類智未生，諸無色界系見苦所斷有覆無記心，緣見苦集滅道及修所斷。集類智已生、滅類智未生，諸無色界系見苦集所斷有覆無記心，緣見苦集滅道及修所斷。滅類智已生、道類智未生，諸無色界系見苦集所斷有覆無記心，緣見苦集滅道及修所斷。若見圓滿世尊弟子，未離無色界貪，諸無色界系見所斷有覆無記心，緣見修所斷。是名體已斷所緣已斷及所緣未斷。其體已斷不可分別此心所緣已斷未斷者，謂未離無色界貪，滅類智已生、
【現代漢語翻譯】 現代漢語譯本： 已斷。見苦所斷的有覆無記心，緣于見苦所斷的法。見集所斷的有覆無記心，緣于見集所斷的法。見滅所斷的有覆無記心，緣于見滅所斷的法。如果一位見地圓滿的世尊弟子，尚未斷離無色界的貪慾，那麼所有與無色界相關的、見所斷的有覆無記心，緣于見所斷的法。如果已經斷離無色界的貪慾，那麼所有與無色界相關的有覆無記心，緣于無色界（的法）。這被稱為本體已斷，所緣也已斷。 本體已斷而所緣未斷的情況是：苦類智已經生起，集類智尚未生起，所有與無色界相關的、見苦所斷的有覆無記心，緣于見集、滅、道以及修所斷的法。集類智已經生起，滅類智尚未生起，所有與無色界相關的、見苦集所斷的有覆無記心，緣于見滅、道以及修所斷的法。滅類智已經生起，道類智尚未生起，所有與無色界相關的、見苦集所斷的有覆無記心，緣于見道以及修所斷的法。如果一位見地圓滿的世尊弟子，尚未斷離無色界的貪慾，那麼所有與無色界相關的、見所斷的有覆無記心，緣于修所斷的法。這被稱為本體已斷，所緣未斷。 本體已斷，所緣已斷和所緣未斷的情況是：苦類智已經生起，集類智尚未生起，所有與無色界相關的、見苦所斷的有覆無記心，緣于見苦、集、滅、道以及修所斷的法。集類智已經生起，滅類智尚未生起，所有與無色界相關的、見苦集所斷的有覆無記心，緣于見苦、集、滅、道以及修所斷的法。滅類智已經生起，道類智尚未生起，所有與無色界相關的、見苦集所斷的有覆無記心，緣于見苦、集、滅、道以及修所斷的法。如果一位見地圓滿的世尊弟子，尚未斷離無色界的貪慾，那麼所有與無色界相關的、見所斷的有覆無記心，緣于見和修所斷的法。這被稱為本體已斷，所緣已斷和所緣未斷。 本體已斷，但無法分別此心所緣已斷或未斷的情況是：尚未斷離無色界的貪慾，滅類智已經生起……
【English Translation】 English version: Cut off. The obscured and indeterminate mind severed by seeing suffering, arises dependent on what is severed by seeing suffering. The obscured and indeterminate mind severed by seeing origination, arises dependent on what is severed by seeing origination. The obscured and indeterminate mind severed by seeing cessation, arises dependent on what is severed by seeing cessation. If a disciple of the perfectly enlightened World Honored One, who has not yet separated from desire for the formless realm (無貪), all obscured and indeterminate minds related to the formless realm (無系) and severed by seeing, arise dependent on what is severed by seeing. If one has already separated from desire for the formless realm, all obscured and indeterminate minds related to the formless realm, arise dependent on the formless realm. This is called the entity already severed, and what it depends on is already severed. That whose entity is already severed but what it depends on is not yet severed, refers to when the knowledge of the category of suffering has already arisen, but the knowledge of the category of origination has not yet arisen, all obscured and indeterminate minds related to the formless realm and severed by seeing suffering, arise dependent on seeing origination, cessation, the path, and what is severed by cultivation. When the knowledge of the category of origination has already arisen, but the knowledge of the category of cessation has not yet arisen, all obscured and indeterminate minds related to the formless realm and severed by seeing suffering and origination, arise dependent on seeing cessation, the path, and what is severed by cultivation. When the knowledge of the category of cessation has already arisen, but the knowledge of the category of the path has not yet arisen, all obscured and indeterminate minds related to the formless realm and severed by seeing suffering and origination, arise dependent on seeing the path and what is severed by cultivation. If a disciple of the perfectly enlightened World Honored One, who has not yet separated from desire for the formless realm, all obscured and indeterminate minds related to the formless realm and severed by seeing, arise dependent on what is severed by cultivation. This is called the entity already severed, and what it depends on is not yet severed. That whose entity is already severed, and what it depends on is both already severed and not yet severed, refers to when the knowledge of the category of suffering has already arisen, but the knowledge of the category of origination has not yet arisen, all obscured and indeterminate minds related to the formless realm and severed by seeing suffering, arise dependent on seeing suffering, origination, cessation, the path, and what is severed by cultivation. When the knowledge of the category of origination has already arisen, but the knowledge of the category of cessation has not yet arisen, all obscured and indeterminate minds related to the formless realm and severed by seeing suffering and origination, arise dependent on seeing suffering, origination, cessation, the path, and what is severed by cultivation. When the knowledge of the category of cessation has already arisen, but the knowledge of the category of the path has not yet arisen, all obscured and indeterminate minds related to the formless realm and severed by seeing suffering and origination, arise dependent on seeing suffering, origination, cessation, the path, and what is severed by cultivation. If a disciple of the perfectly enlightened World Honored One, who has not yet separated from desire for the formless realm, all obscured and indeterminate minds related to the formless realm and severed by seeing, arise dependent on what is severed by seeing and cultivation. This is called the entity already severed, and what it depends on is both already severed and not yet severed. That whose entity is already severed, but it is impossible to distinguish whether what this mind depends on is already severed or not yet severed, refers to when one has not yet separated from desire for the formless realm, and the knowledge of the category of cessation has already arisen...
道類智未生，諸無色界系見滅所斷有覆無記心，緣非所斷。若見圓滿世尊弟子，未離無色界貪，諸無色界系見滅道所斷有覆無記心，緣非所斷。已離無色界貪，諸無色界繫有覆無記心，緣非所斷。是名體已斷不可分別此心所緣已斷未斷。設所緣已斷，其體已斷耶？或所緣已斷其體已斷，或所緣已斷其體未斷，或所緣已斷及所緣未斷其體已斷，或所緣已斷及所緣未斷其體未斷。所緣已斷其體已斷者，謂苦類智已生、集類智未生，諸無色界系見苦所斷有覆無記心，緣見苦所斷。集類智已生、滅類智未生，諸無色界系見苦集所斷有覆無記心，緣見苦集所斷。見苦所斷有覆無記心，緣見苦所斷。見集所斷有覆無記心，緣見集所斷。滅類智已生、道類智未生，諸無色界系見苦集所斷有覆無記心，緣見苦集滅所斷。見苦所斷有覆無記心，緣見苦所斷。見集所斷有覆無記心，緣見集所斷。見滅所斷有覆無記心，緣見滅所斷。若見圓滿世尊弟子，未離無色界貪，諸無色界系見所斷有覆無記心，緣見所斷。已離無色界貪，諸無色界繫有覆無記心，緣無色界系。是名所緣已斷其體已斷。所緣已斷其體未斷者，謂苦類智已生、集類智未生，諸無色界系見集所斷有覆無記心，緣見苦所斷。是名所緣已斷其體未斷。所緣已斷及所緣未斷其體已斷者
【現代漢語翻譯】 現代漢語譯本 道類智（Dharmakāya-jñāna，對道的種類所具有的智慧）尚未生起時，那些與無色界（Ārūpyadhātu）相關的、見所斷（dṛṣṭi-prahātavya，通過見道斷除的煩惱）的有覆無記心（saṃvṛta-avyākṛta-citta，被覆蓋的、非善非惡的心），所緣（ālambana，心的對象）並非已被斷除的。如果見地圓滿的世尊弟子，尚未脫離對無色界的貪慾，那些與無色界相關的、見滅道所斷（dṛṣṭi-nirodha-mārga-prahātavya，通過見道中的滅道所斷除的煩惱）的有覆無記心，所緣並非已被斷除的。已經脫離對無色界貪慾的，那些與無色界相關的有覆無記心，所緣並非已被斷除的。這被稱為本體（體，ātman）已經斷除，無法分別此心所緣是已斷還是未斷。假設所緣已經斷除，那麼它的本體也已經斷除了嗎？或者說，有的所緣已經斷除，其本體也已經斷除；有的所緣已經斷除，其本體尚未斷除；有的所緣已經斷除以及所緣尚未斷除，其本體已經斷除；有的所緣已經斷除以及所緣尚未斷除，其本體尚未斷除。 所緣已經斷除，其本體也已經斷除的情況是：苦類智（duḥkha-dharma-jñāna，對苦的種類所具有的智慧）已經生起，集類智（samudaya-dharma-jñāna，對集（苦的根源）的種類所具有的智慧）尚未生起時，那些與無色界相關的、見苦所斷（dṛṣṭi-duḥkha-prahātavya，通過見苦所斷除的煩惱）的有覆無記心，所緣是見苦所斷。集類智已經生起，滅類智（nirodha-dharma-jñāna，對滅的種類所具有的智慧）尚未生起時，那些與無色界相關的、見苦集所斷（dṛṣṭi-duḥkha-samudaya-prahātavya，通過見苦集所斷除的煩惱）的有覆無記心，所緣是見苦集所斷。見苦所斷的有覆無記心，所緣是見苦所斷。見集所斷的有覆無記心，所緣是見集所斷。滅類智已經生起，道類智尚未生起時，那些與無色界相關的、見苦集所斷的有覆無記心，所緣是見苦集滅所斷。見苦所斷的有覆無記心，所緣是見苦所斷。見集所斷的有覆無記心，所緣是見集所斷。見滅所斷的有覆無記心，所緣是見滅所斷。如果見地圓滿的世尊弟子，尚未脫離對無色界的貪慾，那些與無色界相關的、見所斷的有覆無記心，所緣是見所斷。已經脫離對無色界貪慾的，那些與無色界相關的有覆無記心，所緣與無色界相關。這被稱為所緣已經斷除，其本體也已經斷除。 所緣已經斷除，其本體尚未斷除的情況是：苦類智已經生起，集類智尚未生起時，那些與無色界相關的、見集所斷的有覆無記心，所緣是見苦所斷。這被稱為所緣已經斷除，其本體尚未斷除。所緣已經斷除以及所緣尚未斷除，其本體已經斷除的情況是：
【English Translation】 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:
，謂苦類智已生、集類智未生，諸無色界系見苦所斷有覆無記心，緣見苦集滅道及修所斷。集類智已生、滅類智未生，諸無色界系見苦集所斷有覆無記心，緣見苦集滅道及修所斷。滅類智已生、道類智未生，諸無色界系見苦集所斷有覆無記心，緣見苦集滅道及修所斷。若見圓滿世尊弟子，未離無色界貪，諸無色界系見所斷有覆無記心，緣見修所斷。是名所緣已斷及所緣未斷其體已斷。所緣已斷及所緣未斷其體未斷者，謂苦類智已生、集類智未生，諸無色界系見集所斷有覆無記心，緣見苦集滅道及修所斷。是名所緣已斷及所緣未斷其體未斷。諸無色界系無覆無記心，若體已斷，所緣已斷耶？曰：如是。設所緣已斷，其體已斷耶？或所緣已斷其體已斷，或所緣已斷其體未斷，或所緣已斷及所緣未斷其體未斷。所緣已斷其體已斷者，謂已離無色界貪，諸無色界系無覆無記心，緣無色界系。是名所緣已斷其體已斷。所緣已斷其體未斷者，謂苦類智已生、集類智未生，諸無色界系無覆無記心，緣見苦所斷。集類智已生、滅類智未生，諸無色界系無覆無記心，緣見苦集所斷。滅類智已生、道類智未生，諸無色界系無覆無記心，緣見苦集滅所斷。若見圓滿世尊弟子，未離無色界貪，諸無色界系無覆無記心，緣見所斷。是名所緣已斷其
【現代漢語翻譯】 現代漢語譯本： 謂苦類智（Kulaizhi，對苦諦的認知智慧）已經生起，集類智（Jileizhi，對集諦的認知智慧）尚未生起，那些非煩惱（Wu Wuxi，沒有煩惱）相關的、見苦所斷（Jianku Suoduan，通過見苦而斷除的）有覆無記心（Youfu Wuji Xin，被覆蓋的、非善非惡的心），緣于見苦、集、滅、道（Jianku Jiemie Dao，對苦、集、滅、道四聖諦的認知）以及修所斷（Xiu Suoduan，通過修行而斷除的）。集類智已經生起，滅類智（Mieleizhi，對滅諦的認知智慧）尚未生起，那些非煩惱相關的、見苦集所斷（Jianku Ji Suoduan，通過見苦和集而斷除的）有覆無記心，緣于見苦、集、滅、道以及修所斷。滅類智已經生起，道類智（Daoleizhi，對道諦的認知智慧）尚未生起，那些非煩惱相關的、見苦集所斷有覆無記心，緣于見苦、集、滅、道以及修所斷。如果見到圓滿的世尊弟子，尚未脫離對無煩惱的貪愛，那些非煩惱相關的、見所斷（Jian Suoduan，通過見而斷除的）有覆無記心，緣于修所斷。這被稱為所緣已斷及所緣未斷其體已斷。 所緣已斷及所緣未斷其體未斷者，謂苦類智已生、集類智未生，諸無煩惱系見集所斷有覆無記心，緣見苦集滅道及修所斷。是名所緣已斷及所緣未斷其體未斷。諸無煩惱系無覆無記心，若體已斷，所緣已斷耶？曰：如是。設所緣已斷，其體已斷耶？或所緣已斷其體已斷，或所緣已斷其體未斷，或所緣已斷及所緣未斷其體未斷。所緣已斷其體已斷者，謂已離無煩惱貪，諸無煩惱系無覆無記心，緣無煩惱系。是名所緣已斷其體已斷。所緣已斷其體未斷者，謂苦類智已生、集類智未生，諸無煩惱系無覆無記心，緣見苦所斷。集類智已生、滅類智未生，諸無煩惱系無覆無記心，緣見苦集所斷。滅類智已生、道類智未生，諸無煩惱系無覆無記心，緣見苦集滅所斷。若見圓滿世尊弟子，未離無煩惱貪，諸無煩惱系無覆無記心，緣見所斷。是名所緣已斷其
【English Translation】 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
體未斷。所緣已斷及所緣未斷其體未斷者，謂苦類智已生、集類智未生，諸無色界系無覆無記心，緣見苦集滅道及修所斷。集類智已生、滅類智未生，諸無色界系無覆無記心，緣見苦集滅道及修所斷。滅類智已生、道類智未生，諸無色界系無覆無記心，緣見苦集滅道及修所斷。若見圓滿世尊弟子，未離無色界貪，諸無色界系無覆無記心，緣見修所斷。是名所緣已斷及所緣未斷其體未斷。
有十五心，謂欲界繫有五心、色界繫有五心、無色界繫有五心。云何欲界繫有五心？謂欲界系見苦所斷心、見集所斷心、見滅所斷心、見道所斷心、修所斷心。如欲界系五心，色界系、無色界系五心亦爾。如是十五心，或過去、或未來、或現在。諸過去欲界系見苦所斷心所有隨眠，彼於此心若所隨增，是能緣耶？設是能緣，所隨增耶？如過去，未來現在亦爾。如見苦所斷心，見集滅道修所斷心亦爾。如欲界系，色界系、無色界系亦爾。
諸過去欲界系見苦所斷心所有隨眠，彼於此心若所隨增，是能緣耶？或所隨增非是能緣，或是能緣非所隨增，或所隨增亦是能緣，或非所隨增非是能緣。是所隨增非是能緣者，謂彼隨眠此心相應未斷。是其能緣非所隨增者，謂彼隨眠能緣此心已斷。是所隨增亦是能緣者，謂彼隨眠能緣此心未
【現代漢語翻譯】 現代漢語譯本： 『體未斷』（指蘊、處、界等自體未斷）。『所緣已斷及所緣未斷其體未斷者』，是指苦類智（Kula-jnana of suffering，對苦諦的智慧）已經生起、集類智（Kula-jnana of origin，對集諦的智慧）尚未生起時，那些非系（Bhavanga，生命流）的無覆無記心（Anivrita-avyakrta-citta，無覆蓋的、非善非惡的心），緣于見苦、集、滅、道四諦以及修所斷（Bhavana-pahatabba，通過修行斷除的煩惱）。集類智已經生起、滅類智（Kula-jnana of cessation，對滅諦的智慧）尚未生起時，那些非系的無覆無記心，緣于見苦、集、滅、道四諦以及修所斷。滅類智已經生起、道類智（Kula-jnana of the path，對道諦的智慧）尚未生起時，那些非系的無覆無記心，緣于見苦、集、滅、道四諦以及修所斷。如果見到圓滿的世尊弟子，尚未脫離無貪（Araga，無色界的貪慾），那些非**系的無覆無記心，緣于見修所斷。這被稱為『所緣已斷及所緣未斷其體未斷』。
有十五種心，即欲界系（Kamadhatu，欲界）有五種心、界系（Rupadhatu，色界）有五種心、無界系（Arupadhatu，無色界）有五種心。什麼是欲界系的五種心？即欲界系見苦所斷心、見集所斷心、見滅所斷心、見道所斷心、修所斷心。如同欲界系的五種心，界系、無界系的五種心也是如此。這十五種心，或者過去、或者未來、或者現在。那些過去的欲界系見苦所斷心所有的隨眠（Anusaya，潛在的煩惱），它們對於此心如果有所隨增，是能緣（Alambana，所緣境）嗎？假設是能緣，是所隨增嗎？如同過去，未來現在也是如此。如同見苦所斷心，見集、滅、道、修所斷心也是如此。如同欲界系，界系、無界系也是如此。
那些過去的欲界系見苦所斷心所有的隨眠，它們對於此心如果有所隨增，是能緣嗎？或者所隨增不是能緣，或者能緣不是所隨增，或者所隨增也是能緣，或者不是所隨增也不是能緣。『是所隨增不是能緣者』，是指那些隨眠與此心相應但尚未斷除。『是其能緣不是所隨增者』，是指那些隨眠能夠緣此心但已經斷除。『是所隨增也是能緣者』，是指那些隨眠能夠緣此心但尚未斷除。
【English Translation】 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.
斷。非所隨增亦非能緣者，謂彼隨眠此心相應已斷、若所餘緣、若他隨眠、若不同界遍行隨眠。如過去，未來亦爾。諸現在欲界系見苦所斷心所有隨眠，彼於此心若所隨增，是能緣耶？或所隨增非是能緣，或是能緣非所隨增，或所隨增亦是能緣，或非所隨增非是能緣。是所隨增非是能緣者，謂彼隨眠此心相應。是其能緣非所隨增者，謂彼隨眠能緣此心已斷。是所隨增亦是能緣者，謂彼隨眠能緣此心未斷。非所隨增亦非能緣者，謂彼隨眠，若所餘緣、若他隨眠、若不同界遍行隨眠。如欲界系見苦所斷心，見集滅道及修所斷染污心亦爾。諸過去欲界系修所斷不染污心所有隨眠，彼於此心若所隨增，是能緣耶？若諸隨眠是所隨增亦是能緣。或是能緣非所隨增，謂諸隨眠緣此心已斷。如過去，未來、現在亦爾。如欲界系，色界系、無色界系亦爾。
有十五心，謂欲界繫有五心、色界繫有五心、無色界繫有五心。云何欲界繫有五心？謂欲界系見苦所斷心、見集滅道修所斷心。如欲界繫有五心，色界系、無色界系亦爾。如是十五心，或過去、或未來、或現在。諸過去欲界系見苦所斷心所有隨眠，彼於此心若非所隨增，非是能緣耶？設非是能緣，非所隨增耶？如過去，未來、現在亦爾。如見苦所斷心，見集滅道及修所斷心亦爾
【現代漢語翻譯】 現代漢語譯本： 斷。非隨此心增長，也非此心所緣者，是指那些隨眠：與此心相應的隨眠已經斷滅；或者其他的所緣；或者其他的隨眠；或者不同界的遍行隨眠。如同過去心，未來心也是如此。 所有現在欲界系見苦所斷的心所具有的隨眠，它們對於此心，如果隨此心增長，是此心所緣嗎？或者隨此心增長但不是此心所緣，或者能緣此心但不是隨此心增長，或者隨此心增長也是此心所緣，或者不隨此心增長也不是此心所緣。隨此心增長但不是此心所緣的，是指那些與此心相應的隨眠。能緣此心但不是隨此心增長的，是指那些能緣此心但已經斷滅的隨眠。隨此心增長也是此心所緣的，是指那些能緣此心但尚未斷滅的隨眠。不隨此心增長也不是此心所緣的，是指那些隨眠：其他的所緣；其他的隨眠；或者不同界的遍行隨眠。如同欲界系見苦所斷的心，見集、滅、道以及修所斷的染污心也是如此。 所有過去欲界系修所斷的不染污心所具有的隨眠，它們對於此心，如果隨此心增長，是此心所緣嗎？如果這些隨眠隨此心增長，那麼它們也是此心所緣。或者能緣此心但不是隨此心增長，是指那些能緣此心但已經斷滅的隨眠。如同過去心，未來心、現在心也是如此。如同欲界系，色界系（Rūpadhātu），無色界系（Arūpadhātu）也是如此。 有十五種心，即欲界系（Kāmadhātu）有五種心，色界系（Rūpadhātu）有五種心，無色界系（Arūpadhātu）有五種心。什麼是欲界系（Kāmadhātu）的五種心？即欲界系見苦所斷的心，見集所斷的心，見滅所斷的心，見道所斷的心，以及修所斷的心。如同欲界系（Kāmadhātu）有五種心，色界系（Rūpadhātu）、無色界系（Arūpadhātu）也是如此。這十五種心，或者過去，或者未來，或者現在。 所有過去欲界系見苦所斷的心所具有的隨眠，它們對於此心，如果不是隨此心增長，那麼不是此心所緣嗎？假設不是此心所緣，那麼不是隨此心增長嗎？如同過去心，未來心、現在心也是如此。如同見苦所斷的心，見集、滅、道以及修所斷的心也是如此。
【English Translation】 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、無色界系亦爾。
諸過去欲界系見苦所斷心所有隨眠，彼於此心若非所隨增，非是能緣耶？或非所隨增非不能緣，或非能緣非不隨增，或非所隨增亦不能緣，或非不隨增非不能緣。非所隨增非不能緣者，謂諸隨眠緣此心已斷。非是能緣非不隨增者，謂諸隨眠此心相應未斷。非所隨增非是能緣者，謂諸隨眠此心相應已斷，若所餘緣、若他隨眠、若不同界遍行隨眠。非不隨增非不能緣者，謂諸隨眠緣此心未斷。如過去，未來亦爾。諸現在欲界系見苦所斷心所有隨眠，彼於此心若非所隨增，非是能緣耶？或非所隨增非不能緣，或非能緣非不隨增，或非所隨增亦非能緣，或非不隨增非不能緣。非所隨增非不能緣者，謂諸隨眠緣此心已斷。非是能緣非不隨增者，謂諸隨眠此心相應。非所隨增非是能緣者，謂諸隨眠，若所餘緣、若他隨眠、若不同界遍行隨眠。非不隨增非不能緣者，謂諸隨眠緣此心未斷。如欲界系見苦所斷心，見集滅道及修所斷染污心亦爾。諸過去欲界系修所斷不染污心所有隨眠，彼於此心若非所隨增，或非能緣耶？若諸隨眠非是能緣亦非隨增，或非隨增非不能緣，謂諸隨眠緣此心已斷。如過去，未來、現在亦爾。如欲界系，色界系、無色界系亦爾。
有十五心，謂欲界繫有五心
【現代漢語翻譯】 現代漢語譯本：至於欲界系（Kāmadhātu，指眾生所處的慾望界），色界系（Rūpadhātu，指色界）和無色界系（Arūpadhātu，指無色界）也是如此。
對於過去欲界系中，見苦所斷（Dṛṣṭi-duḥkha-prahātavya，通過見苦諦而斷除的）的心所（Caitasika，心理活動）的隨眠（Anuśaya，煩惱的潛在形式），這些隨眠對於此心，如果不是隨之增長的，就不是能緣的嗎？或者不是隨之增長的，就不能緣嗎？或者不是能緣的，就不是隨之增長的嗎？或者不是隨之增長的，也不能緣嗎？或者不是不隨之增長的，就不能緣嗎？不是隨之增長的，就不能緣的，是指那些隨眠緣此心已經斷除。不是能緣的，就不是隨之增長的，是指那些隨眠與此心相應但尚未斷除。不是隨之增長的，就不是能緣的，是指那些隨眠，如果是其餘所緣，或者其他的隨眠，或者不同界的遍行隨眠（Sarvatraga-anuśaya，遍佈於三界的隨眠）。不是不隨之增長的，就不能緣的，是指那些隨眠緣此心尚未斷除。如同過去一樣，未來也是如此。對於現在欲界系中，見苦所斷的心所的隨眠，這些隨眠對於此心，如果不是隨之增長的，就不是能緣的嗎？或者不是隨之增長的，就不能緣嗎？或者不是能緣的，就不是隨之增長的嗎？或者不是隨之增長的，也不能緣嗎？或者不是不隨之增長的，就不能緣嗎？不是隨之增長的，就不能緣的，是指那些隨眠緣此心已經斷除。不是能緣的，就不是隨之增長的，是指那些隨眠與此心相應。不是隨之增長的，就不是能緣的，是指那些隨眠，如果是其餘所緣，或者其他的隨眠，或者不同界的遍行隨眠。不是不隨之增長的，就不能緣的，是指那些隨眠緣此心尚未斷除。如同欲界系見苦所斷的心一樣，見集（Dṛṣṭi-samudaya，通過見集諦而斷除的）、見滅（Dṛṣṭi-nirodha，通過見滅諦而斷除的）、見道（Dṛṣṭi-mārga，通過見道諦而斷除的）以及修所斷（Bhāvanā-prahātavya，通過修習而斷除的）的染污心（Kliṣṭa-citta，被煩惱染污的心）也是如此。對於過去欲界系中，修所斷的不染污心（Akliṣṭa-citta，未被煩惱染污的心）的心所的隨眠，這些隨眠對於此心，如果不是隨之增長的，就不是能緣的嗎？如果那些隨眠不是能緣的，也不是隨之增長的，或者不是隨之增長的，就不能緣的，是指那些隨眠緣此心已經斷除。如同過去一樣，未來和現在也是如此。如同欲界系一樣，色界系和無色界系也是如此。
有十五種心，即欲界繫有五種心。
【English Translation】 English version: As for the Kāmadhātu (desire realm), so too are the Rūpadhātu (form realm) and Arūpadhātu (formless realm).
Regarding the Anuśayas (latent tendencies) of the Caitasikas (mental factors) that are Dṛṣṭi-duḥkha-prahātavya (abandoned by seeing suffering) in the past Kāmadhātu, with respect to this mind, if they are not increased along with it, are they not able to cognize? Or if they are not increased along with it, are they unable to cognize? Or if they are not able to cognize, are they not increased along with it? Or if they are not increased along with it, are they also unable to cognize? Or if they are not not increased along with it, are they unable to cognize? Those that are not increased along with it and are unable to cognize refer to those Anuśayas that have been severed from this mind. Those that are not able to cognize and are not not increased along with it refer to those Anuśayas that are associated with this mind but have not yet been severed. Those that are not increased along with it and are not able to cognize refer to those Anuśayas that are either other objects of cognition, or other Anuśayas, or Sarvatraga-anuśayas (all-pervasive latent tendencies) of different realms. Those that are not not increased along with it and are unable to cognize refer to those Anuśayas that have not yet been severed from this mind. Just as with the past, so too with the future. Regarding the Anuśayas of the Caitasikas that are Dṛṣṭi-duḥkha-prahātavya in the present Kāmadhātu, with respect to this mind, if they are not increased along with it, are they not able to cognize? Or if they are not increased along with it, are they unable to cognize? Or if they are not able to cognize, are they not increased along with it? Or if they are not increased along with it, are they also unable to cognize? Or if they are not not increased along with it, are they unable to cognize? Those that are not increased along with it and are unable to cognize refer to those Anuśayas that have been severed from this mind. Those that are not able to cognize and are not not increased along with it refer to those Anuśayas that are associated with this mind. Those that are not increased along with it and are not able to cognize refer to those Anuśayas that are either other objects of cognition, or other Anuśayas, or Sarvatraga-anuśayas of different realms. Those that are not not increased along with it and are unable to cognize refer to those Anuśayas that have not yet been severed from this mind. Just as with the mind that is Dṛṣṭi-duḥkha-prahātavya in the Kāmadhātu, so too with the Kliṣṭa-citta (defiled mind) that is abandoned by seeing the origin (Dṛṣṭi-samudaya), abandoned by seeing cessation (Dṛṣṭi-nirodha), abandoned by seeing the path (Dṛṣṭi-mārga), and abandoned by cultivation (Bhāvanā-prahātavya). Regarding the Anuśayas of the Caitasikas that are Bhāvanā-prahātavya Akliṣṭa-citta (undefiled mind) in the past Kāmadhātu, with respect to this mind, if they are not increased along with it, are they not able to cognize? If those Anuśayas are not able to cognize and are also not increased along with it, or if they are not increased along with it and are unable to cognize, it refers to those Anuśayas that have been severed from this mind. Just as with the past, so too with the future and the present. Just as with the Kāmadhātu, so too are the Rūpadhātu and Arūpadhātu.
There are fifteen minds, namely, the Kāmadhātu has five minds.
、色界繫有五心、無色界繫有五心。云何欲界系五心？謂欲界系見苦所斷心、見集滅道修所斷心。如欲界系五心，色界系、無色界系五心亦爾。諸欲界系見苦所斷心，能了別欲界系見苦所斷法耶？能了別自地四種所斷法耶？能了別色界系無色界系五種所斷法耶？如欲界系見苦所斷心，見集滅道修所斷心亦爾。如欲界系五心，色界系、無色界系五心亦爾。
諸欲界系見苦所斷心，能了別欲界系見苦所斷法耶？曰：能了別。謂或執為我、或執我所、或執為斷、或執為常、或撥無苦、或執為尊、或執為勝、或執為上、或執第一、或執清凈、或執解脫、或執出離，若惑若疑若猶豫、若貪若瞋若慢若癡，若不如理所引了別。亦能了別自地四種所斷法耶？曰：能了別。謂或執為我、或執我所、或執為斷、或執為常、或撥無苦、或執為尊、或執為勝、或執為上、或執第一、或執清凈、或執解脫、或執出離，若惑若疑若猶豫、若無智若冥暗若愚癡，若不如理所引了別。亦能了別色界系無色界系五種所斷法耶？曰：能了別。謂或撥無苦、或執為尊、或執為勝、或執為上、或執第一、或執清凈、或執解脫、或執出離，若惑若疑若猶豫、若無智若冥暗若愚癡，若不如理所引了別。諸欲界系見集所斷心，能了別欲界系見集所斷法耶？曰：
【現代漢語翻譯】 現代漢語譯本： 有五種心屬於欲界，也有五種心不屬於欲界。什麼是屬於欲界的五種心？是指欲界中，通過見苦所斷的心、見集所斷的心、見滅所斷的心、見道所斷的心以及修所斷的心。如同欲界這五種心一樣，屬於色界、無色界的五種心也是如此。 那麼，所有屬於欲界，通過見苦所斷的心，能夠辨別屬於欲界，通過見苦所斷的法嗎？能夠辨別自身所處層次的四種所斷之法嗎？能夠辨別屬於欲界、色界、無色界的五種所斷之法嗎？如同欲界中通過見苦所斷的心一樣，見集所斷的心、見滅所斷的心、見道所斷的心以及修所斷的心也是如此。如同欲界的這五種心一樣，屬於色界、無色界的五種心也是如此。 那麼，所有屬於欲界，通過見苦所斷的心，能夠辨別屬於欲界，通過見苦所斷的法嗎？回答是：能夠辨別。也就是說，或者執著于『我』(Atman，靈魂)，或者執著于『我所』(belongings of Atman，靈魂的所有物)，或者執著于斷滅論，或者執著于常見論，或者否定苦的存在，或者執著于某種事物為尊貴，或者執著于某種事物為殊勝，或者執著于某種事物為至上，或者執著于某種事物為第一，或者執著于某種事物為清凈，或者執著于某種事物為解脫，或者執著于某種事物為出離，以及由此產生的迷惑、懷疑、猶豫、貪婪、嗔恨、傲慢、愚癡，或者不如理作意所引發的辨別。也能夠辨別自身所處層次的四種所斷之法嗎？回答是：能夠辨別。也就是說，或者執著于『我』，或者執著于『我所』，或者執著于斷滅論，或者執著于常見論，或者否定苦的存在，或者執著于某種事物為尊貴，或者執著于某種事物為殊勝，或者執著于某種事物為至上，或者執著于某種事物為第一，或者執著于某種事物為清凈，或者執著于某種事物為解脫，或者執著于某種事物為出離，以及由此產生的迷惑、懷疑、猶豫、無智、冥暗、愚癡，或者不如理作意所引發的辨別。也能夠辨別屬於欲界、色界、無色界的五種所斷之法嗎？回答是：能夠辨別。也就是說，或者否定苦的存在，或者執著于某種事物為尊貴，或者執著于某種事物為殊勝，或者執著于某種事物為至上，或者執著于某種事物為第一，或者執著于某種事物為清凈，或者執著于某種事物為解脫，或者執著于某種事物為出離，以及由此產生的迷惑、懷疑、猶豫、無智、冥暗、愚癡，或者不如理作意所引發的辨別。那麼，所有屬於欲界，通過見集所斷的心，能夠辨別屬於欲界，通過見集所斷的法嗎？回答是：
【English Translation】 English version: There are five types of minds that belong to the Desire Realm, and there are five types of minds that do not belong to the Desire Realm. What are the five types of minds that belong to the Desire Realm? They are the minds in the Desire Realm that are severed by seeing suffering, severed by seeing the origin, severed by seeing cessation, severed by seeing the path, and severed by cultivation. Just like these five types of minds in the Desire Realm, so too are the five types of minds that belong to the Form Realm and the Formless Realm. Then, are all minds in the Desire Realm that are severed by seeing suffering able to distinguish the dharmas (phenomena, teachings) in the Desire Realm that are severed by seeing suffering? Are they able to distinguish the four types of severable dharmas in their own realm? Are they able to distinguish the five types of severable dharmas that belong to the Desire Realm, Form Realm, and Formless Realm? Just like the minds in the Desire Realm that are severed by seeing suffering, so too are the minds severed by seeing the origin, severed by seeing cessation, severed by seeing the path, and severed by cultivation. Just like these five types of minds in the Desire Realm, so too are the five types of minds that belong to the Form Realm and the Formless Realm. Then, are all minds in the Desire Realm that are severed by seeing suffering able to distinguish the dharmas in the Desire Realm that are severed by seeing suffering? The answer is: They are able to distinguish. That is to say, either clinging to 'self' (Atman), or clinging to 'what belongs to self' (belongings of Atman), or clinging to annihilationism, or clinging to eternalism, or denying the existence of suffering, or clinging to something as venerable, or clinging to something as superior, or clinging to something as supreme, or clinging to something as the first, or clinging to something as pure, or clinging to something as liberation, or clinging to something as escape, as well as the confusion, doubt, hesitation, greed, hatred, arrogance, and ignorance arising from these, or the discriminations induced by improper attention. Are they also able to distinguish the four types of severable dharmas in their own realm? The answer is: They are able to distinguish. That is to say, either clinging to 'self', or clinging to 'what belongs to self', or clinging to annihilationism, or clinging to eternalism, or denying the existence of suffering, or clinging to something as venerable, or clinging to something as superior, or clinging to something as supreme, or clinging to something as the first, or clinging to something as pure, or clinging to something as liberation, or clinging to something as escape, as well as the confusion, doubt, hesitation, lack of wisdom, darkness, and ignorance arising from these, or the discriminations induced by improper attention. Are they also able to distinguish the five types of severable dharmas that belong to the Desire Realm, Form Realm, and Formless Realm? The answer is: They are able to distinguish. That is to say, either denying the existence of suffering, or clinging to something as venerable, or clinging to something as superior, or clinging to something as supreme, or clinging to something as the first, or clinging to something as pure, or clinging to something as liberation, or clinging to something as escape, as well as the confusion, doubt, hesitation, lack of wisdom, darkness, and ignorance arising from these, or the discriminations induced by improper attention. Then, are all minds in the Desire Realm that are severed by seeing the origin able to distinguish the dharmas in the Desire Realm that are severed by seeing the origin? The answer is:
能了別。謂或撥無因、或執為尊、或執為勝、或執為上、或執第一，若惑若疑若猶豫，若貪若瞋若慢若癡，若不如理所引了別。亦能了別自地四種、色界系無色界系五種所斷法耶？曰：能了別。謂或撥無因、或執為尊、或執為勝、或執為上、或執第一，若惑若疑若猶豫、若無智若冥暗若愚癡，若不如理所引了別。諸欲界系見滅所斷心，能了別欲界系見滅所斷法耶？曰：能了別。謂或執為尊、或執為勝、或執為上、或執第一，若貪若瞋若慢若癡，若不如理所引了別。亦能了別不繫法耶？曰：能了別。謂或撥無滅，若猶豫了別若愚癡，若不如理所引了別。如是了別，余不了別。諸欲界系見道所斷心，能了別欲界系見道所斷法耶？曰：能了別。謂或執為尊、或執為勝、或執為上、或執第一、或執清凈、或執解脫、或執出離，若貪若瞋若慢若癡，若不如理所引了別。亦能了別不繫法耶？曰：能了別。謂或撥無道，若猶豫了別若愚癡，若不如理所引了別。如是了別，余不了別。諸欲界系修所斷心，能了別欲界系修所斷法耶？曰？能了別。謂若貪若瞋若慢若癡、若粗若苦若障、若如病若如癰若如箭若惱害、若無常若苦若空若無我，若於因謂因謂集謂生謂緣，若有因、若有起、若有是處、若有是事，若如理所引了別、若不如理所引了
{ "translations": [ "現代漢語譯本", "能了別（Neng Liao Bie，能夠識別）。意思是說，或者否定因果，或者執著于某個事物為尊貴，或者執著于某個事物為殊勝，或者執著于某個事物為至上，或者執著于某個事物為第一。如果存在迷惑、懷疑、猶豫，如果存在貪婪、嗔恨、傲慢、愚癡，如果存在不如理的引導所產生的識別，那麼，（這些心）能夠識別。也能識別自地（Zi Di，自身所處的境界）的四種、系無系（Xi Wu，有束縛和無束縛）的五種所斷的法嗎？回答：能夠識別。意思是說，或者否定因果，或者執著于某個事物為尊貴，或者執著于某個事物為殊勝，或者執著于某個事物為至上，或者執著于某個事物為第一。如果存在迷惑、懷疑、猶豫，如果存在無智、冥暗、愚癡，如果存在不如理的引導所產生的識別，那麼，（這些心）能夠識別。", "諸欲界系（Zhu Yu Jie Xi，所有屬於欲界的）見滅所斷心，能夠識別欲界系見滅所斷的法嗎？回答：能夠識別。意思是說，或者執著于某個事物為尊貴，或者執著于某個事物為殊勝，或者執著于某個事物為至上，或者執著于某個事物為第一。如果存在貪婪、嗔恨、傲慢、愚癡，如果存在不如理的引導所產生的識別，那麼，（這些心）能夠識別。也能識別不繫法（Bu Xi Fa，不屬於任何束縛的法）嗎？回答：能夠識別。意思是說，或者否定寂滅，如果存在猶豫的識別或者愚癡，如果存在不如理的引導所產生的識別，那麼，（這些心）能夠識別。這樣的識別是可以的，其他的識別是不可以的。諸欲界系見道所斷心，能夠識別欲界系見道所斷的法嗎？回答：能夠識別。意思是說，或者執著于某個事物為尊貴，或者執著于某個事物為殊勝，或者執著于某個事物為至上，或者執著于某個事物為第一，或者執著于某個事物為清凈，或者執著于某個事物為解脫，或者執著于某個事物為出離。如果存在貪婪、嗔恨、傲慢、愚癡，如果存在不如理的引導所產生的識別，那麼，（這些心）能夠識別。也能識別不繫法嗎？回答：能夠識別。意思是說，或者否定道路，如果存在猶豫的識別或者愚癡，如果存在不如理的引導所產生的識別，那麼，（這些心）能夠識別。這樣的識別是可以的，其他的識別是不可以的。諸欲界系修所斷心，能夠識別欲界系修所斷的法嗎？回答：能夠識別。意思是說，如果存在貪婪、嗔恨、傲慢、愚癡，如果存在粗糙、痛苦、障礙，如果（事物）如疾病、如毒瘡、如箭矢、如惱害，如果（事物）是無常、是苦、是空、是無我，如果在因上認為是因、認為是集、認為是生、認為是緣，如果存在因，如果存在生起，如果存在是處，如果存在是事，如果存在如理的引導所產生的識別，如果存在不如理的引導所產生的" ], "english_translations": [ "English version", 'Can discern. That is to say, either denying cause and effect, or clinging to something as venerable, or clinging to something as superior, or clinging to something as supreme, or clinging to something as the first. If there is confusion, doubt, hesitation, if there is greed, hatred, arrogance, ignorance, if there is discernment induced by irrational guidance, then (these minds) can discern. Can it also discern the four types of its own realm (Zi Di, one\'s own realm), and the five types of laws to be eliminated by bound and unbound (Xi Wu, bound and unbound)? Answer: It can discern. That is to say, either denying cause and effect, or clinging to something as venerable, or clinging to something as superior, or clinging to something as supreme, or clinging to something as the first. If there is confusion, doubt, hesitation, if there is lack of wisdom, darkness, ignorance, if there is discernment induced by irrational guidance, then (these minds) can discern.', 'Can the mind that eliminates what is seen in the desire realm (Zhu Yu Jie Xi, all that belongs to the desire realm) discern the laws that eliminate what is seen in the desire realm? Answer: It can discern. That is to say, either clinging to something as venerable, or clinging to something as superior, or clinging to something as supreme, or clinging to something as the first. If there is greed, hatred, arrogance, ignorance, if there is discernment induced by irrational guidance, then (these minds) can discern. Can it also discern the unbound law (Bu Xi Fa, law that does not belong to any bondage)? Answer: It can discern. That is to say, either denying cessation, if there is hesitant discernment or ignorance, if there is discernment induced by irrational guidance, then (these minds) can discern. Such discernment is permissible, other discernment is not permissible. Can the mind that eliminates the path of seeing in the desire realm discern the laws that eliminate the path of seeing in the desire realm? Answer: It can discern. That is to say, either clinging to something as venerable, or clinging to something as superior, or clinging to something as supreme, or clinging to something as the first, or clinging to something as pure, or clinging to something as liberation, or clinging to something as detachment. If there is greed, hatred, arrogance, ignorance, if there is discernment induced by irrational guidance, then (these minds) can discern. Can it also discern the unbound law? Answer: It can discern. That is to say, either denying the path, if there is hesitant discernment or ignorance, if there is discernment induced by irrational guidance, then (these minds) can discern. Such discernment is permissible, other discernment is not permissible. Can the mind that eliminates what is cultivated in the desire realm discern the laws that eliminate what is cultivated in the desire realm? Answer: It can discern. That is to say, if there is greed, hatred, arrogance, ignorance, if there is coarseness, suffering, obstruction, if (things) are like disease, like a sore, like an arrow, like affliction, if (things) are impermanent, are suffering, are empty, are without self, if in cause one thinks of cause, thinks of accumulation, thinks of arising, thinks of condition, if there is cause, if there is arising, if there is a place for it, if there is a matter for it, if there is discernment induced by rational guidance, if there is discernment induced by irrational guidance.'" ] }
別、若非如理所引非不如理所引了別。亦能了別自地四種所斷法耶？曰：能了別。若粗若苦若障、若如病若如癰若如箭若惱害、若無常若苦若空若無我，若於因謂因謂集謂生謂緣，若有因、若有起、若有是處、若有是事，若如理所引了別、若非如理所引非不如理所引了別。亦能了別色界系無色界系四種所斷法耶？曰：能了別。謂若粗若苦若障、若如病若如癰若如箭若惱害、若無常若苦若空若無我，若於因謂因謂集謂生謂緣，若有因、若有起、若有是處、若有是事，若如理所引了別。亦能了別色界系無色界系修所斷法耶？曰：能了別。謂若粗若苦若障、若靜若妙若離、若如病若如癰若如箭若如惱害、若無常若苦若空若無我，若於因謂因謂集謂生謂緣，若有因、若有起、若有是處、若有是事，若如理所引了別。亦能了別不繫法耶？曰：能了別。謂若於滅謂滅謂靜謂妙謂離、若於道謂道謂如謂行謂出，若無常若空若無我，若有因、若有起、若有是處、若有是事，若如理所引了別。諸色界系見苦所斷心，能了別色界系見苦所斷法耶？曰：能了別。謂或執為我、或執我所、或執為斷、或執為常、或撥無苦、或執為尊、或執為勝、或執為上、或執第一、或執清凈、或執解脫、或執出離，若惑若疑若猶豫、若貪若慢若癡，若不如理所
【現代漢語翻譯】 現代漢語譯本 問：如理作意所引發的了別（如理所引了別），以及非如理作意所引發的既非如理也非不如理的了別（非如理所引非不如理所引了別），也能了別自地四種所應斷除的法嗎？ 答：能夠了別。無論是粗糙的、痛苦的、障礙的，還是像疾病、像毒瘡、像箭矢、像惱害，無論是無常的、痛苦的、空的、無我的，無論是對於因誤以為是因、誤以為是集、誤以為是生、誤以為是緣，無論是有因的、有生起的、有是處的、有是事的，無論是如理作意所引發的了別，還是非如理作意所引發的既非如理也非不如理的了別，都能了別。 問：如理作意所引發的了別，以及非如理作意所引發的既非如理也非不如理的了別，也能了別繫縛（系）與非繫縛（無系）四種所應斷除的法嗎？ 答：能夠了別。無論是粗糙的、痛苦的、障礙的，還是像疾病、像毒瘡、像箭矢、像惱害，無論是無常的、痛苦的、空的、無我的，無論是對於因誤以為是因、誤以為是集、誤以為是生、誤以為是緣，無論是有因的、有生起的、有是處的、有是事的，無論是如理作意所引發的了別，都能了別。 問：如理作意所引發的了別，也能了別繫縛與非繫縛的修所斷法嗎？ 答：能夠了別。無論是粗糙的、痛苦的、障礙的，還是寂靜的、美妙的、遠離的，還是像疾病、像毒瘡、像箭矢、像惱害，無論是無常的、痛苦的、空的、無我的，無論是對於因誤以為是因、誤以為是集、誤以為是生、誤以為是緣，無論是有因的、有生起的、有是處的、有是事的，無論是如理作意所引發的了別，都能了別。 問：如理作意所引發的了別，也能了別不繫縛的法嗎？ 答：能夠了別。無論是對於滅誤以為是滅、誤以為是靜、誤以為是妙、誤以為是離，無論是對於道誤以為是道、誤以為是如、誤以為是行、誤以為是出，無論是無常的、空的、無我的，無論是有因的、有生起的、有是處的、有是事的，無論是如理作意所引發的了別，都能了別。 問：諸繫縛的見苦所斷的心，能了別繫縛的見苦所斷的法嗎？ 答：能夠了別。無論是執著為我（我，Atman）、執著為我所（我所，Atmaniya），還是執著為斷滅（斷，uccheda）、執著為常恒（常，nitya），還是否定痛苦（苦，Dukkha）、執著為尊貴的、執著為殊勝的、執著為至上的、執著為第一的、執著為清凈的、執著為解脫的、執著為出離的，無論是迷惑（惑，Moha）、懷疑（疑，Vicikiccha）、猶豫（猶豫，Vimati），還是貪婪（貪，Lobha）、傲慢（慢，Mana）、愚癡（癡，Moha），無論是不如理的作意。
【English Translation】 English version Question: Can the discernment arising from proper reasoning (如理所引了別, Rulisuoyin liaobie), and the discernment arising from neither proper nor improper reasoning (非如理所引非不如理所引了別, Feirulisuoyin feiburulisuoyin liaobie), also discern the four types of dharmas to be abandoned in its own realm? Answer: It can discern. Whether it is coarse, painful, obstructive, like a disease, like a sore, like an arrow, like harm, whether it is impermanent, painful, empty, selfless, whether it mistakenly regards the cause as cause, mistakenly regards the aggregation as aggregation, mistakenly regards the arising as arising, mistakenly regards the condition as condition, whether it has a cause, whether it has an arising, whether there is a place for it, whether there is a matter for it, whether it is the discernment arising from proper reasoning, or the discernment arising from neither proper nor improper reasoning, it can discern. Question: Can the discernment arising from proper reasoning, and the discernment arising from neither proper nor improper reasoning, also discern the four types of dharmas to be abandoned that are bound (系, Xi) and unbound (無系, Wuxi)? Answer: It can discern. Whether it is coarse, painful, obstructive, like a disease, like a sore, like an arrow, like harm, whether it is impermanent, painful, empty, selfless, whether it mistakenly regards the cause as cause, mistakenly regards the aggregation as aggregation, mistakenly regards the arising as arising, mistakenly regards the condition as condition, whether it has a cause, whether it has an arising, whether there is a place for it, whether there is a matter for it, whether it is the discernment arising from proper reasoning, it can discern. Question: Can the discernment arising from proper reasoning also discern the dharmas to be abandoned through cultivation that are bound and unbound? Answer: It can discern. Whether it is coarse, painful, obstructive, or peaceful, wonderful, detached, like a disease, like a sore, like an arrow, like harm, whether it is impermanent, painful, empty, selfless, whether it mistakenly regards the cause as cause, mistakenly regards the aggregation as aggregation, mistakenly regards the arising as arising, mistakenly regards the condition as condition, whether it has a cause, whether it has an arising, whether there is a place for it, whether there is a matter for it, whether it is the discernment arising from proper reasoning, it can discern. Question: Can the discernment arising from proper reasoning also discern the unbound dharmas? Answer: It can discern. Whether it mistakenly regards cessation as cessation, mistakenly regards stillness as stillness, mistakenly regards wonder as wonder, mistakenly regards detachment as detachment, whether it mistakenly regards the path as path, mistakenly regards suchness as suchness, mistakenly regards practice as practice, mistakenly regards liberation as liberation, whether it is impermanent, empty, selfless, whether it has a cause, whether it has an arising, whether there is a place for it, whether there is a matter for it, whether it is the discernment arising from proper reasoning, it can discern. Question: Can the mind bound by what is to be abandoned through seeing suffering (見苦所斷, Jianku suoduan) discern the dharmas bound by what is to be abandoned through seeing suffering? Answer: It can discern. Whether it clings to self (我, Atman), or clings to what belongs to self (我所, Atmaniya), or clings to annihilation (斷, uccheda), or clings to permanence (常, nitya), or denies suffering (苦, Dukkha), or clings to what is venerable, or clings to what is superior, or clings to what is supreme, or clings to what is first, or clings to what is pure, or clings to what is liberation, or clings to what is deliverance, whether it is delusion (惑, Moha), doubt (疑, Vicikiccha), hesitation (猶豫, Vimati), or greed (貪, Lobha), arrogance (慢, Mana), ignorance (癡, Moha), whether it is improper reasoning.
引了別。亦能了別自地四種所斷法耶？曰：能了別。謂或執為我、或執我所、或執為斷、或執為常、或撥無苦、或執為尊、或執為勝、或執為上、或執第一、或執清凈、或執解脫、或執出離，若惑若疑若猶豫、若無智若冥暗若愚癡，若不如理所引了別。亦能了別無色界系五種所斷法耶？曰：能了別。謂或撥無苦、或執為尊、或執為勝、或執為上、或執第一、或執清凈、或執解脫、或執出離，若惑若疑若猶豫、若無智若冥暗若愚癡，若不如理所引了別。如是了別，余不了別。諸色界系見集所斷心，能了別色界系見集所斷法耶？曰：能了別。謂或撥無因、或執為尊、或執為勝、或執為上、或執第一，若惑若疑若猶豫、若貪若慢若癡，若不如理所引了別。亦能了別自地四種、無色界系五種所斷法耶？曰能了別。謂或撥無因、或執為尊、或執為勝、或執為上、或執第一，若惑若疑若猶豫、若無智若冥暗若愚癡，若不如理所引了別。如是了別，余不了別。諸色界系見滅所斷心，能了別色界系見滅所斷法耶？曰：能了別。謂或執為尊、或執為勝、或執為上、或執第一，若貪若慢若癡，若不如理所引了別。亦能了別不繫法耶？曰：能了別。謂或撥無滅，若猶豫了別若愚癡，若不如理所引了別。如是了別，余不了別。諸色界系見道所斷
心，能了別色界系見道所斷法耶？曰？能了別。謂或執為尊、或執為勝、或執為上、或執第一、或執清凈、或執解脫、或執出離，若貪若慢若癡，若不如理所引了別。亦能了別不繫法耶？曰：能了別。謂或撥無道，若猶豫了別若愚癡，若不如理所引了別。如是了別，余不了別。諸色界系修所斷心，能了別色界系修所斷法耶？曰：能了別。謂若貪若慢若癡、若粗若苦若障、若靜若妙若離、若如病若如癰若如箭若惱害、若無常若苦若空若無我，若於因謂因謂集謂生謂緣，若有因、若有起、若有是處、若有是事，若如理所引了別、若不如理所引了別、若非如理所引非不如理所引了別。亦能了別欲界系五種、自地四種所斷法耶？曰：能了別。謂若粗若苦若障、若如病若如癰若如箭若惱害、若無常若苦若空若無我，若於因謂因謂集謂生謂緣，若有因、若有起、若有是處、若有是事，若如理所引了別。亦能了別無色界系四種所斷法耶？曰：能了別。謂若粗若苦若障、若如病若如癰若如箭若惱害、若無常若苦若空若無我，若於因謂因謂集謂生謂緣，若有因、若有起、若有是處、若有是事，若如理所引了別。亦能了別無色界系修所斷法耶？曰：能了別。謂若粗若苦若障、若靜若妙若離、若如病若如癰若如箭若惱害、若無常若苦若空若無
【現代漢語翻譯】 現代漢語譯本： 心，能夠了別繫縛于見道所應斷除的法嗎？回答：能夠了別。也就是對於某些事物執著認為是尊貴的、殊勝的、至上的、第一的、清凈的、解脫的、出離的，由此產生貪婪、傲慢或愚癡，或者由於不如理作意所引起的了別。心也能了別不被繫縛的法嗎？回答：能夠了別。也就是或者否定道，或者猶豫不決，或者愚癡，或者由於不如理作意所引起的了別。這樣的了別，其他的則不能了別。 那些繫縛于修道所應斷除的心，能夠了別繫縛于修道所應斷除的法嗎？回答：能夠了別。也就是對於某些事物產生貪婪、傲慢或愚癡，或者認為它們是粗糙的、痛苦的、障礙，或者認為它們是寂靜的、美妙的、遠離的，或者認為它們像疾病、像毒瘡、像箭矢、像惱害，或者認為它們是無常的、痛苦的、空性的、無我的，或者對於因認為是因、認為是集、認為是生、認為是緣，或者認為有因、或者認為有起、或者認為有這樣的處所、或者認為有這樣的事情，或者由於如理作意所引起的了別、或者由於不如理作意所引起的了別、或者由於非如理作意也非不如理作意所引起的了別。心也能了別欲界所繫縛的五種、自地四種所應斷除的法嗎？回答：能夠了別。也就是認為它們是粗糙的、痛苦的、障礙，或者認為它們像疾病、像毒瘡、像箭矢、像惱害，或者認為它們是無常的、痛苦的、空性的、無我的，或者對於因認為是因、認為是集、認為是生、認為是緣，或者認為有因、或者認為有起、或者認為有這樣的處所、或者認為有這樣的事情，或者由於如理作意所引起的了別。心也能了別無繫縛的四種所應斷除的法嗎？回答：能夠了別。也就是認為它們是粗糙的、痛苦的、障礙，或者認為它們像疾病、像毒瘡、像箭矢、像惱害，或者認為它們是無常的、痛苦的、空性的、無我的，或者對於因認為是因、認為是集、認為是生、認為是緣，或者認為有因、或者認為有起、或者認為有這樣的處所、或者認為有這樣的事情，或者由於如理作意所引起的了別。心也能了別無繫縛的修道所應斷除的法嗎？回答：能夠了別。也就是認為它們是粗糙的、痛苦的、障礙，或者認為它們是寂靜的、美妙的、遠離的，或者認為它們像疾病、像毒瘡、像箭矢、像惱害，或者認為它們是無常的、痛苦的、空性的、無我的。
【English Translation】 English version: Can the mind discern the dharmas that are severed by the path of seeing (Darśanamārga)? Answer: It can discern. That is, it clings to something as venerable, or as superior, or as supreme, or as the first, or as pure, or as liberation, or as deliverance, thus generating greed, arrogance, or ignorance, or discernment arising from irrational attention. Can the mind also discern unconditioned dharmas? Answer: It can discern. That is, it either denies the path, or is hesitant, or is ignorant, or discernment arising from irrational attention. Such discernment, other discernments cannot. Can the minds that are bound by what is to be severed by cultivation (Bhāvanāmārga) discern the dharmas that are bound by what is to be severed by cultivation? Answer: It can discern. That is, it generates greed, arrogance, or ignorance, or considers them coarse, painful, or obstructive, or considers them tranquil, wonderful, or detached, or considers them like a disease, like a sore, like an arrow, like harm, or considers them impermanent, painful, empty, or selfless, or regarding a cause, considers it a cause, considers it an accumulation, considers it an arising, considers it a condition, or considers there is a cause, or considers there is an arising, or considers there is such a place, or considers there is such a thing, or discernment arising from rational attention, or discernment arising from irrational attention, or discernment arising from neither rational nor irrational attention. Can the mind also discern the five types bound to the desire realm (Kāmadhātu), and the four types to be severed in its own realm? Answer: It can discern. That is, it considers them coarse, painful, or obstructive, or considers them like a disease, like a sore, like an arrow, like harm, or considers them impermanent, painful, empty, or selfless, or regarding a cause, considers it a cause, considers it an accumulation, considers it an arising, considers it a condition, or considers there is a cause, or considers there is an arising, or considers there is such a place, or considers there is such a thing, or discernment arising from rational attention. Can the mind also discern the four types of unconditioned dharmas to be severed? Answer: It can discern. That is, it considers them coarse, painful, or obstructive, or considers them like a disease, like a sore, like an arrow, like harm, or considers them impermanent, painful, empty, or selfless, or regarding a cause, considers it a cause, considers it an accumulation, considers it an arising, considers it a condition, or considers there is a cause, or considers there is an arising, or considers there is such a place, or considers there is such a thing, or discernment arising from rational attention. Can the mind also discern the unconditioned dharmas to be severed by cultivation? Answer: It can discern. That is, it considers them coarse, painful, or obstructive, or considers them tranquil, wonderful, or detached, or considers them like a disease, like a sore, like an arrow, like harm, or considers them impermanent, painful, empty, or selfless.
我，若於因謂因謂集謂生謂緣，若有因、若有起、若有是處、若有是事，若如理所引了別。亦能了別不繫法耶？曰：能了別。謂若於滅謂滅謂靜謂妙謂離、若於道謂道謂如謂行謂出，若無常若空若無我，若有因、若有起、若有是處、若有是事，若如理所引了別。諸無色界系見苦所斷心，能了別無色界系見苦所斷法耶？曰：能了別。謂或執為我、或執我所、或執為斷、或執為常、或撥無苦、或執為尊、或執為勝、或執為上、或執第一、或執清凈、或執解脫、或執出離，若惑若疑若猶豫、若貪若慢若癡，若不如理所引了別。亦能了別自地四種所斷法耶？曰：能了別。謂或執為我、或執我所、或執為斷、或執為常、或撥無苦、或執為尊、或執為勝、或執為上、或執第一、或執清凈、或執解脫、或執出離，若惑若疑若猶豫，若不如理所引了別。如是了別，余不了別。諸無色界系見集所斷心，能了別無色界系見集所斷法耶？曰：能了別。謂或撥無因、或執為尊、或執為勝、或執為上、或執第一，若惑若疑若猶豫、若貪若慢若癡，若不如理所引了別。亦能了別自地四種所斷法耶？曰：能了別。謂或撥無因、或執為尊、或執為勝、或執為上、或執第一，若惑若疑若猶豫、若無智若冥暗若愚癡，若不如理所引了別。如是了別，余不了別
【現代漢語翻譯】 現代漢語譯本： 問：如果對於因（hetu）認為是因，對於因集（hetusamudaya）認為是因集，對於生（pabhava）認為是生，對於緣（paccaya）認為是緣，如果認為有因、有起、有是處、有是事，如果如理所引的了別，也能了別不繫縛的法嗎？ 答：能了別。如果對於滅（nirodha）認為是滅，認為是靜（santa）、妙（panita）、離（nissarana），如果對於道（magga）認為是道，認為是如（tatha）、行（patipada）、出（niyana），如果認為無常（anicca）、空（sunnata）、無我（anatta），如果認為有因、有起、有是處、有是事，如果如理所引的了別。 問：諸無繫縛見苦所斷的心，能了別無繫縛見苦所斷的法嗎？ 答：能了別。如果或者執著為我（atta），或者執著為我所（attaniya），或者執著為斷（uccheda），或者執著為常（sassata），或者否定沒有苦（dukkha），或者執著為尊（agga），或者執著為勝（settha），或者執著為上（vara），或者執著第一（parama），或者執著清凈（visuddha），或者執著解脫（mutti），或者執著出離（nissarana），如果是迷惑（moha）、懷疑（vicikiccha）、猶豫（vicara），如果是貪（lobha）、慢（mana）、癡（dosa），如果不如理所引的了別。 問：也能了別自地四種所斷的法嗎？ 答：能了別。如果或者執著為我，或者執著為我所，或者執著為斷，或者執著為常，或者否定沒有苦，或者執著為尊，或者執著為勝，或者執著為上，或者執著第一，或者執著清凈，或者執著解脫，或者執著出離，如果是迷惑、懷疑、猶豫，如果不如理所引的了別。這樣的了別，其餘不能了別。 問：諸無繫縛見集所斷的心，能了別無繫縛見集所斷的法嗎？ 答：能了別。如果或者否定沒有因（hetu），或者執著為尊，或者執著為勝，或者執著為上，或者執著第一，如果是迷惑、懷疑、猶豫、貪、慢、癡，如果不如理所引的了別。 問：也能了別自地四種所斷的法嗎？ 答：能了別。如果或者否定沒有因，或者執著為尊，或者執著為勝，或者執著為上，或者執著第一，如果是迷惑、懷疑、猶豫，如果是無智（anana）、冥暗（andhakara）、愚癡（bāla），如果不如理所引的了別。這樣的了別，其餘不能了別。
【English Translation】 English version: Question: If, with regard to cause (hetu), one considers it as cause; with regard to the arising of causes (hetusamudaya), one considers it as the arising of causes; with regard to birth (pabhava), one considers it as birth; with regard to condition (paccaya), one considers it as condition; if there is a cause, if there is an arising, if there is a suitable place, if there is a suitable event, if there is a discernment led by right reasoning, can one also discern the unconditioned (asamskrta) dharma? Answer: One can discern. If, with regard to cessation (nirodha), one considers it as cessation, considers it as tranquil (santa), excellent (panita), liberation (nissarana); if, with regard to the path (magga), one considers it as the path, considers it as such (tatha), practice (patipada), leading out (niyana); if one considers impermanence (anicca), emptiness (sunnata), non-self (anatta); if there is a cause, if there is an arising, if there is a suitable place, if there is a suitable event, if there is a discernment led by right reasoning. Question: Can the mind that is unattached and severed by seeing suffering (dukkha), discern the dharma that is unattached and severed by seeing suffering? Answer: One can discern. If one either clings to 'I' (atta), or clings to 'mine' (attaniya), or clings to annihilation (uccheda), or clings to permanence (sassata), or denies suffering (dukkha), or clings to the supreme (agga), or clings to the best (settha), or clings to the highest (vara), or clings to the first (parama), or clings to purity (visuddha), or clings to liberation (mutti), or clings to deliverance (nissarana), if it is delusion (moha), doubt (vicikiccha), hesitation (vicara), if it is greed (lobha), pride (mana), delusion (dosa), if it is a discernment led by wrong reasoning. Question: Can one also discern the four types of dharma to be severed in one's own realm? Answer: One can discern. If one either clings to 'I', or clings to 'mine', or clings to annihilation, or clings to permanence, or denies suffering, or clings to the supreme, or clings to the best, or clings to the highest, or clings to the first, or clings to purity, or clings to liberation, or clings to deliverance, if it is delusion, doubt, hesitation, if it is a discernment led by wrong reasoning. Such discernment, other discernment is not possible. Question: Can the mind that is unattached and severed by seeing the arising (samudaya), discern the dharma that is unattached and severed by seeing the arising? Answer: One can discern. If one either denies cause (hetu), or clings to the supreme, or clings to the best, or clings to the highest, or clings to the first, if it is delusion, doubt, hesitation, greed, pride, delusion, if it is a discernment led by wrong reasoning. Question: Can one also discern the four types of dharma to be severed in one's own realm? Answer: One can discern. If one either denies cause, or clings to the supreme, or clings to the best, or clings to the highest, or clings to the first, if it is delusion, doubt, hesitation, if it is ignorance (anana), darkness (andhakara), foolishness (bāla), if it is a discernment led by wrong reasoning. Such discernment, other discernment is not possible.
。諸無色界系見滅所斷心，能了別無色界系見滅所斷法耶？曰：能了別。謂或執為尊、或執為勝、或執為上、或執第一，若貪若慢若癡，若不如理所引了別。亦能了別不繫法耶？曰：能了別。謂或撥無滅，若猶豫了別若愚癡，若不如理所引了別。如是了別，余不了別。諸無色界系見道所斷心，能了別無色界系見道所斷法耶？曰：能了別。謂或執為尊、或執為勝、或執為上、或執第一、或執清凈、或執解脫、或執出離，若貪若慢若癡，若不如理所引了別。亦能了別不繫法耶？曰：能了別。謂或撥無道，若猶豫了別若愚癡，若不如理所引了別。如是了別，余不了別。諸無色界系修所斷心，能了別無色界系修所斷法耶？曰：能了別。謂若貪若慢若癡、若粗若苦若障、若靜若妙若離、若如病若如癰若如箭若惱害、若無常若苦若空若無我，若於因謂因謂集謂生謂緣，若有因、若有起、若有是處、若有是事，若如理所引了別、若不如理所引了別、若非如理所引非不如理所引了別。亦能了別自地四種所斷法耶？曰：能了別。謂若粗若苦若障、若如病若如癰若如箭若惱害、若無常若苦若空若無我，若於因謂因謂集謂生謂緣，若有因、若有起、若有是處、若有是事，若如理所引了別、若非如理所引非不如理所引了別。亦能了別色界系五種
【現代漢語翻譯】 現代漢語譯本： 問：那些非屬於系（saṃyojana，煩惱的束縛）且由見滅所斷的心，能夠了別非屬於系且由見滅所斷的法嗎？ 答：能夠了別。即指或者執著為尊貴的、或者執著為殊勝的、或者執著為至上的、或者執著為第一的，無論是貪、是慢、是癡，還是不如理作意所引發的了別。 問：也能了別不屬於系的法嗎？ 答：能夠了別。即指或者否定滅諦，無論是猶豫的了別還是愚癡，還是不如理作意所引發的了別。這樣的了別可以，其他的了別則不可以。 問：那些非屬於系且由見道所斷的心，能夠了別非屬於系且由見道所斷的法嗎？ 答：能夠了別。即指或者執著為尊貴的、或者執著為殊勝的、或者執著為至上的、或者執著為第一的、或者執著為清凈的、或者執著為解脫的、或者執著為出離的，無論是貪、是慢、是癡，還是不如理作意所引發的了別。 問：也能了別不屬於系的法嗎？ 答：能夠了別。即指或者否定道諦，無論是猶豫的了別還是愚癡，還是不如理作意所引發的了別。這樣的了別可以，其他的了別則不可以。 問：那些非屬於系且由修所斷的心，能夠了別非屬於系且由修所斷的法嗎？ 答：能夠了別。即指無論是貪、是慢、是癡，無論是粗的、是苦的、是障礙的，還是靜的、是妙的、是離的，還是如疾病、如毒瘡、如箭矢、如惱害，還是無常的、是苦的、是空的、是無我的，還是對於因認為是因、認為是集、認為是生、認為是緣，還是有因的、還是有起的、還是有是處的、還是有是事的，無論是如理作意所引發的了別、還是不如理作意所引發的了別、還是非如理作意也非不如理作意所引發的了別。 問：也能了別自地的四種所斷法嗎？ 答：能夠了別。即指無論是粗的、是苦的、是障礙的，還是如疾病、如毒瘡、如箭矢、如惱害，還是無常的、是苦的、是空的、是無我的，還是對於因認為是因、認為是集、認為是生、認為是緣，還是有因的、還是有起的、還是有是處的、還是有是事的，無論是如理作意所引發的了別、還是非如理作意也非不如理作意所引發的了別。 問：也能了別**系（saṃyojana，煩惱的束縛）的五種
【English Translation】 English version: Q: Can minds that are not bound by saṃyojana (fetters, bonds) and are severed by the extinction of views, discern dharmas that are not bound by saṃyojana and are severed by the extinction of views? A: They can discern. That is, whether clinging to something as venerable, or clinging to something as superior, or clinging to something as supreme, or clinging to something as the foremost, whether it be greed, or pride, or delusion, or discernment arising from irrational attention. Q: Can they also discern dharmas that are not bound? A: They can discern. That is, whether denying extinction, whether it be wavering discernment or ignorance, or discernment arising from irrational attention. Such discernment is possible, other discernment is not. Q: Can minds that are not bound by saṃyojana and are severed by the path of seeing, discern dharmas that are not bound by saṃyojana and are severed by the path of seeing? A: They can discern. That is, whether clinging to something as venerable, or clinging to something as superior, or clinging to something as supreme, or clinging to something as the foremost, or clinging to something as pure, or clinging to something as liberation, or clinging to something as deliverance, whether it be greed, or pride, or delusion, or discernment arising from irrational attention. Q: Can they also discern dharmas that are not bound? A: They can discern. That is, whether denying the path, whether it be wavering discernment or ignorance, or discernment arising from irrational attention. Such discernment is possible, other discernment is not. Q: Can minds that are not bound by saṃyojana and are severed by cultivation, discern dharmas that are not bound by saṃyojana and are severed by cultivation? A: They can discern. That is, whether it be greed, or pride, or delusion, whether it be coarse, or painful, or an obstacle, or tranquil, or exquisite, or detached, or like a disease, or like a sore, or like an arrow, or harmful, or impermanent, or suffering, or empty, or without self, or regarding a cause as a cause, regarding a collection as a collection, regarding arising as arising, regarding a condition as a condition, or having a cause, or having an origin, or having a basis, or having a matter, whether it be discernment arising from rational attention, or discernment arising from irrational attention, or discernment arising from neither rational nor irrational attention. Q: Can they also discern the four types of dharmas to be severed in their own plane? A: They can discern. That is, whether it be coarse, or painful, or an obstacle, or like a disease, or like a sore, or like an arrow, or harmful, or impermanent, or suffering, or empty, or without self, or regarding a cause as a cause, regarding a collection as a collection, regarding arising as arising, regarding a condition as a condition, or having a cause, or having an origin, or having a basis, or having a matter, whether it be discernment arising from rational attention, or discernment arising from neither rational nor irrational attention. Q: Can they also discern the five types of saṃyojana (fetters, bonds)
所斷法耶？曰：能了別。謂若粗若苦若障，若如理所引了別。亦能了別不繫法耶？曰：能了別。謂若於滅謂滅謂靜謂妙謂離、若於道謂道謂如謂行謂出，若無常若空若無我，若有因、若有起、若有是處、若有是事，若如理所引了別。如是了別，余不了別。
有十五心，謂欲界繫有五心、色界繫有五心、無色界繫有五心。云何欲界系五心？謂欲界系見苦所斷心、見集滅道修所斷心。如欲界系五心，色界系無色界系五心亦爾。諸欲界系見苦所斷心，若能了別欲界系見苦所斷法，此中有幾隨眠是所隨增？若能了別所餘諸法，此中有幾隨眠是所隨增？乃至諸無色界系修所斷心，若能了別無色界系修所斷法，此中有幾隨眠是所隨增？若能了別所餘諸法，此中有幾隨眠是所隨增？諸欲界系見苦所斷心，若能了別欲界系見苦所斷法，此中有欲界系見苦所斷一切隨眠、見集所斷遍行隨眠，是所隨增。若能了別所餘諸法，此中亦有欲界系見苦所斷一切隨眠、見集所斷遍行隨眠，是所隨增。諸欲界系見集所斷心，若能了別欲界系見集所斷法，此中有欲界系見集所斷一切隨眠、見苦所斷遍行隨眠，是所隨增。若能了別所餘諸法，此中亦有見集所斷一切隨眠、見苦所斷遍行隨眠，是所隨增。諸欲界系見滅所斷心，若能了別欲界系見滅所斷
【現代漢語翻譯】 現代漢語譯本： 所斷之法是什麼呢？答：是能夠了別的法。也就是對於粗糙、痛苦、障礙，以及如理作意所引發的了別。也能了別不繫縛之法嗎？答：能夠了別。也就是對於滅，認為是滅、是寂靜、是微妙、是遠離；對於道，認為是道、是如、是行、是出；對於無常、空、無我；對於有因、有生起、有是處、有是事，以及如理作意所引發的了別。像這樣的了別，以及其餘的不了別。
有十五種心，也就是欲界系的有五種心、色界系的有五種心、無色界系的有五種心。什麼是欲界系的五種心呢？也就是欲界系見苦所斷的心、見集所斷的心、見滅所斷的心、見道所斷的心、修所斷的心。如同欲界系的五種心一樣，色界系和無色界系的五種心也是如此。諸欲界系見苦所斷的心，如果能夠了別欲界系見苦所斷的法，這其中有幾種隨眠是隨之增長的呢？如果能夠了別其餘的諸法，這其中有幾種隨眠是隨之增長的呢？乃至諸無色界系修所斷的心，如果能夠了別無色界系修所斷的法，這其中有幾種隨眠是隨之增長的呢？如果能夠了別其餘的諸法，這其中有幾種隨眠是隨之增長的呢？諸欲界系見苦所斷的心，如果能夠了別欲界系見苦所斷的法，這其中有欲界系見苦所斷的一切隨眠、見集所斷的遍行隨眠，是隨之增長的。如果能夠了別其餘的諸法，這其中也有欲界系見苦所斷的一切隨眠、見集所斷的遍行隨眠，是隨之增長的。諸欲界系見集所斷的心，如果能夠了別欲界系見集所斷的法，這其中有欲界系見集所斷的一切隨眠、見苦所斷的遍行隨眠，是隨之增長的。如果能夠了別其餘的諸法，這其中也有見集所斷的一切隨眠、見苦所斷的遍行隨眠，是隨之增長的。諸欲界系見滅所斷的心，如果能夠了別欲界系見滅所斷
【English Translation】 English version: What are the dharmas that are severed? Answer: Those that are capable of discernment. That is, the discernment of what is coarse, what is suffering, what is an obstacle, and what is induced by proper reasoning. Is it also capable of discerning unconditioned dharmas? Answer: It is capable of discerning. That is, regarding cessation (滅, nirodha), considering it as cessation, as tranquility, as subtlety, as detachment; regarding the path (道, mārga), considering it as the path, as suchness, as practice, as deliverance; regarding impermanence, emptiness, selflessness; regarding having a cause, having an arising, having a place, having a matter, and what is induced by proper reasoning. Such discernment, and other non-discernment.
There are fifteen types of minds, namely, five minds associated with the desire realm (欲界系, kāmadhātu), five minds associated with the form realm (色界系, rūpadhātu), and five minds associated with the formless realm (無色界系, arūpadhātu). What are the five minds associated with the desire realm? They are the minds severed by seeing suffering in the desire realm, severed by seeing the origin, cessation, path, and cultivation in the desire realm. Just as with the five minds associated with the desire realm, so too are the five minds associated with the form realm and the formless realm. If a mind severed by seeing suffering in the desire realm is capable of discerning the dharmas severed by seeing suffering in the desire realm, how many latent tendencies (隨眠, anuśaya) are increased thereby? If it is capable of discerning the remaining dharmas, how many latent tendencies are increased thereby? And so on, up to the mind severed by cultivation in the formless realm, if it is capable of discerning the dharmas severed by cultivation in the formless realm, how many latent tendencies are increased thereby? If it is capable of discerning the remaining dharmas, how many latent tendencies are increased thereby? If a mind severed by seeing suffering in the desire realm is capable of discerning the dharmas severed by seeing suffering in the desire realm, all the latent tendencies severed by seeing suffering in the desire realm, and the pervasive latent tendencies severed by seeing the origin, are increased thereby. If it is capable of discerning the remaining dharmas, all the latent tendencies severed by seeing suffering in the desire realm, and the pervasive latent tendencies severed by seeing the origin, are also increased thereby. If a mind severed by seeing the origin in the desire realm is capable of discerning the dharmas severed by seeing the origin in the desire realm, all the latent tendencies severed by seeing the origin in the desire realm, and the pervasive latent tendencies severed by seeing suffering, are increased thereby. If it is capable of discerning the remaining dharmas, all the latent tendencies severed by seeing the origin, and the pervasive latent tendencies severed by seeing suffering, are also increased thereby. If a mind severed by seeing cessation in the desire realm is capable of discerning the dharmas severed by seeing cessation in the desire realm,
法，此中有欲界系見滅所斷有漏緣隨眠、遍行隨眠，是所隨增。若能了別不繫諸法，此中有欲界系見滅所斷一切隨眠、遍行隨眠，是所隨增。諸欲界系見道所斷心，若能了別欲界系見道所斷法，此中有欲界系見道所斷有漏緣隨眠、遍行隨眠，是所隨增。若能了別不繫諸法，此中有欲界系見道所斷一切隨眠、遍行隨眠，是所隨增。諸欲界系修所斷心，若能了別欲界系修所斷法，此中有欲界系修所斷一切隨眠、遍行隨眠，是所隨增。若能了別所餘諸法，此中有欲界系修所斷一切隨眠、遍行隨眠，是所隨增。如欲界繫心，色界系、無色界繫心亦爾。
有十五心，謂欲界繫有五心、色界繫有五心、無色界繫有五心。云何欲界系五心？謂欲界系見苦所斷心、見集滅道修所斷心。如欲界系五心，色界系、無色界系五心亦爾。如是十五心，或善、或不善、或有覆無記、或無覆無記。諸欲界系見苦所斷善心，此能緣識有幾隨眠是所隨增？諸欲界系見苦所斷不善心、有覆無記心、無覆無記心，此能緣識有幾隨眠是所隨增？如見苦所斷心，見集滅道修所斷心亦爾。如欲界系，色界系、無色界系亦爾。諸欲界系見苦所斷心，無有是善、無覆無記，亦無此心能緣之識，唯有不善有覆無記。此能緣識，有欲界系三部隨眠及色界系遍行隨眠、
【現代漢語翻譯】 現代漢語譯本： 如果能夠辨別欲界所繫之法（Kāmadhātu，欲界），這裡面有欲界所繫見滅所斷的有漏緣隨眠（anusaya，隨眠）、遍行隨眠，是隨之增長的。如果能夠辨別不繫之法，這裡面有欲界所繫見滅所斷的一切隨眠、遍行隨眠，是隨之增長的。諸欲界所繫見道所斷之心，如果能夠辨別欲界所繫見道所斷之法，這裡面有欲界所繫見道所斷的有漏緣隨眠、遍行隨眠，是隨之增長的。如果能夠辨別不繫之法，這裡面有欲界所繫見道所斷的一切隨眠、遍行隨眠，是隨之增長的。諸欲界所繫修所斷之心，如果能夠辨別欲界所繫修所斷之法，這裡面有欲界所繫修所斷的一切隨眠、遍行隨眠，是隨之增長的。如果能夠辨別其餘諸法，這裡面有欲界所繫修所斷的一切隨眠、遍行隨眠，是隨之增長的。如同欲界所繫之心，色界所繫之心、無色界所繫之心也是如此。
有十五種心，即欲界所繫有五種心、色界所繫有五種心、無色界所繫有五種心。什麼是欲界所繫的五種心？即欲界所繫見苦所斷之心、見集滅道修所斷之心。如同欲界所繫的五種心，色界所繫、無色界所繫的五種心也是如此。這十五種心，或者善、或者不善、或者有覆無記、或者無覆無記。諸欲界所繫見苦所斷的善心，此能緣識有幾種隨眠是隨之增長的？諸欲界所繫見苦所斷的不善心、有覆無記心、無覆無記心，此能緣識有幾種隨眠是隨之增長的？如同見苦所斷之心，見集滅道修所斷之心也是如此。如同欲界所繫，色界所繫、無色界所繫也是如此。諸欲界所繫見苦所斷之心，沒有是善的、無覆無記的，也沒有此心所能緣之識，只有不善的、有覆無記的。此能緣識，有欲界所繫的三部隨眠以及色界所繫的遍行隨眠、
【English Translation】 English version: If one can discern the dharmas (phenomena) pertaining to the Kāmadhātu (desire realm), then the anusaya (latent tendencies) associated with the outflows and severed by seeing the cessation, and the pervasive anusaya pertaining to the Kāmadhātu, are what increase along with it. If one can discern the dharmas that are not bound, then all the anusaya severed by seeing the cessation, and the pervasive anusaya pertaining to the Kāmadhātu, are what increase along with it. If one can discern the dharmas severed by seeing the path pertaining to the Kāmadhātu, then the anusaya associated with the outflows and severed by seeing the path, and the pervasive anusaya pertaining to the Kāmadhātu, are what increase along with it. If one can discern the dharmas that are not bound, then all the anusaya severed by seeing the path, and the pervasive anusaya pertaining to the Kāmadhātu, are what increase along with it. If one can discern the dharmas severed by cultivation pertaining to the Kāmadhātu, then all the anusaya severed by cultivation, and the pervasive anusaya pertaining to the Kāmadhātu, are what increase along with it. If one can discern the remaining dharmas, then all the anusaya severed by cultivation, and the pervasive anusaya pertaining to the Kāmadhātu, are what increase along with it. Just like the mind pertaining to the Kāmadhātu, so too are the minds pertaining to the Rūpadhātu (form realm) and the Arūpadhātu (formless realm).
There are fifteen minds, namely, five minds pertaining to the Kāmadhātu, five minds pertaining to the Rūpadhātu, and five minds pertaining to the Arūpadhātu. What are the five minds pertaining to the Kāmadhātu? They are the mind pertaining to the Kāmadhātu severed by seeing suffering, and the minds severed by seeing the origination, cessation, path, and cultivation. Just like the five minds pertaining to the Kāmadhātu, so too are the five minds pertaining to the Rūpadhātu and the Arūpadhātu. These fifteen minds are either wholesome, unwholesome, obscured and indeterminate, or unobscured and indeterminate. For a wholesome mind pertaining to the Kāmadhātu severed by seeing suffering, how many anusaya increase along with the consciousness that cognizes it? For an unwholesome mind, an obscured and indeterminate mind, and an unobscured and indeterminate mind pertaining to the Kāmadhātu severed by seeing suffering, how many anusaya increase along with the consciousness that cognizes it? Just like the mind severed by seeing suffering, so too are the minds severed by seeing the origination, cessation, path, and cultivation. Just like the Kāmadhātu, so too are the Rūpadhātu and the Arūpadhātu. A mind pertaining to the Kāmadhātu severed by seeing suffering is neither wholesome nor unobscured and indeterminate, and there is no consciousness that cognizes it; there are only unwholesome and obscured and indeterminate minds. The consciousness that cognizes it has the three categories of anusaya pertaining to the Kāmadhātu, and the pervasive anusaya pertaining to the Rūpadhātu,
修所斷隨眠，是所隨增。諸欲界系見集所斷心，無有是善、有覆無記、無覆無記，亦無此心能緣之識，唯有不善。此能緣識，有欲界系三部隨眠及色界系遍行隨眠、修所斷隨眠，是所隨增。諸欲界系見滅所斷心，無有是善、有覆無記、無覆無記，亦無此心能緣之識，唯有不善。此能緣識，有欲界系三部隨眠及欲界系見滅所斷有漏緣隨眠、色界系遍行隨眠、修所斷隨眠，是所隨增。諸欲界系見道所斷心，無有是善、有覆無記、無覆無記，亦無此心能緣之識，唯有不善。此能緣識，有欲界系三部隨眠及欲界系見道所斷有漏緣隨眠、色界系遍行隨眠、修所斷隨眠，是所隨增。諸欲界系修所斷心，無有覆無記，亦無此心能緣之識，有善、不善、無覆無記。此能緣識，有欲界系三部隨眠及色界系遍行隨眠、修所斷隨眠，是所隨增。諸色界系見苦所斷心，無善、不善、無覆無記，亦無此心能緣之識，唯有有覆無記。此能緣識，有欲界系及色界系三部隨眠、無色界系遍行隨眠、修所斷隨眠，是所隨增。諸色界系見集所斷心，無善、不善、無覆無記，亦無此心能緣之識，唯有有覆無記。此能緣識，有欲界系及色界系三部隨眠、無色界系遍行隨眠、修所斷隨眠，是所隨增。諸色界系見滅所斷心，無善、不善、無覆無記，亦無此心能緣之識
【現代漢語翻譯】 現代漢語譯本： 修所斷的隨眠（anusaya，潛在的煩惱），是（指）隨之增長的（煩惱）。諸欲界系（Kāmadhātu，慾望界）見集所斷的心，沒有善、有覆無記（有煩惱染污的無記）、無覆無記（無煩惱染污的無記），也沒有此心所能緣的識，只有不善。此能緣的識，有欲界系的三部隨眠（即貪、嗔、癡）以及系遍行隨眠（指色界和無色界的遍行隨眠）、修所斷隨眠，是（指）隨之增長的（煩惱）。 諸欲界系見滅所斷的心，沒有善、有覆無記、無覆無記，也沒有此心所能緣的識，只有不善。此能緣的識，有欲界系的三部隨眠以及欲界系見滅所斷的有漏緣隨眠、系遍行隨眠、修所斷隨眠，是（指）隨之增長的（煩惱）。諸欲界系見道所斷的心，沒有善、有覆無記、無覆無記，也沒有此心所能緣的識，只有不善。此能緣的識，有欲界系的三部隨眠以及欲界系見道所斷的有漏緣隨眠、系遍行隨眠、修所斷隨眠，是（指）隨之增長的（煩惱）。 諸欲界系修所斷的心，沒有有覆無記，也沒有此心所能緣的識，有善、不善、無覆無記。此能緣的識，有欲界系的三部隨眠以及系遍行隨眠、修所斷隨眠，是（指）隨之增長的（煩惱）。諸系見苦所斷的心，沒有善、不善、無覆無記，也沒有此心所能緣的識，只有有覆無記。此能緣的識，有欲界系及系的三部隨眠、無系遍行隨眠、修所斷隨眠，是（指）隨之增長的（煩惱）。 諸系見集所斷的心，沒有善、不善、無覆無記，也沒有此心所能緣的識，只有有覆無記。此能緣的識，有欲界系及系的三部隨眠、無系遍行隨眠、修所斷隨眠，是（指）隨之增長的（煩惱）。諸**系見滅所斷的心，沒有善、不善、無覆無記，也沒有此心所能緣的識
【English Translation】 English version: The anusayas (latent defilements) that are abandoned by cultivation are those that increase along with it. For minds in the Kāmadhātu (desire realm) that are abandoned by the view of the origin (of suffering), there are no wholesome, defiled indeterminate, or undefiled indeterminate states, nor is there a consciousness that can cognize this mind; there is only unwholesome. This cognizing consciousness has the three categories of anusayas of the Kāmadhātu (namely, greed, hatred, and delusion), as well as the pervasive anusayas of the ** realm (referring to the pervasive anusayas of the form and formless realms), and the anusayas abandoned by cultivation, which are those that increase along with it. For minds in the Kāmadhātu that are abandoned by the view of the cessation (of suffering), there are no wholesome, defiled indeterminate, or undefiled indeterminate states, nor is there a consciousness that can cognize this mind; there is only unwholesome. This cognizing consciousness has the three categories of anusayas of the Kāmadhātu, as well as the outflows-related anusayas abandoned by the view of cessation in the Kāmadhātu, the pervasive anusayas of the ** realm, and the anusayas abandoned by cultivation, which are those that increase along with it. For minds in the Kāmadhātu that are abandoned by the view of the path (to the cessation of suffering), there are no wholesome, defiled indeterminate, or undefiled indeterminate states, nor is there a consciousness that can cognize this mind; there is only unwholesome. This cognizing consciousness has the three categories of anusayas of the Kāmadhātu, as well as the outflows-related anusayas abandoned by the view of the path in the Kāmadhātu, the pervasive anusayas of the ** realm, and the anusayas abandoned by cultivation, which are those that increase along with it. For minds in the Kāmadhātu that are abandoned by cultivation, there are no defiled indeterminate states, nor is there a consciousness that can cognize this mind; there are wholesome, unwholesome, and undefiled indeterminate states. This cognizing consciousness has the three categories of anusayas of the Kāmadhātu, as well as the pervasive anusayas of the ** realm, and the anusayas abandoned by cultivation, which are those that increase along with it. For minds in the ** realm that are abandoned by the view of suffering, there are no wholesome, unwholesome, or undefiled indeterminate states, nor is there a consciousness that can cognize this mind; there are only defiled indeterminate states. This cognizing consciousness has the three categories of anusayas of the Kāmadhātu and the ** realm, the non-pervasive anusayas of the ** realm, and the anusayas abandoned by cultivation, which are those that increase along with it. For minds in the ** realm that are abandoned by the view of the origin (of suffering), there are no wholesome, unwholesome, or undefiled indeterminate states, nor is there a consciousness that can cognize this mind; there are only defiled indeterminate states. This cognizing consciousness has the three categories of anusayas of the Kāmadhātu and the ** realm, the non-pervasive anusayas of the ** realm, and the anusayas abandoned by cultivation, which are those that increase along with it. For minds in the ** realm that are abandoned by the view of the cessation (of suffering), there are no wholesome, unwholesome, or undefiled indeterminate states, nor is there a consciousness that can cognize this mind.
，唯有有覆無記。此能緣識，有欲界系及色界系三部隨眠、色界系見滅所斷有漏緣隨眠、無色界系遍行隨眠、修所斷隨眠，是所隨增。諸色界系見道所斷心，無善、不善、無覆無記，亦無此心能緣之識，唯有有覆無記。此能緣識，有欲界系及色界系三部隨眠、色界系見道所斷有漏緣隨眠、無色界系遍行隨眠、修所斷隨眠，是所斷增。諸色界系修所斷心，無有不善，亦無此心能緣之識，有善、有覆無記、無覆無記。此能緣識，有欲界系及色界系三部隨眠、無色界系遍行隨眠、修所斷隨眠，是所隨增。諸無色界系見苦所斷心，無善、不善、無覆無記，亦無此心能緣之識，唯有有覆無記。此能緣識，有三界系三部隨眠，是所隨增。諸無色界系見集所斷心，無善、不善、無覆無記，亦無此心能緣之識，唯有有覆無記。此能緣識，有三界系三部隨眠，是所隨增。諸無色界系見滅所斷心，無善、不善、無覆無記，亦無此心能緣之識，唯有有覆無記。此能緣識，有三界系三部隨眠及無色界系見滅所斷有漏緣隨眠，是所隨增。諸無色界系見道所斷心，無善、不善、無覆無記，亦無此心能緣之識，唯有有覆無記。此能緣識，有三界系三部隨眠及無色界系見道所斷有漏緣隨眠，是所隨增。諸無色界系修所斷心，無有不善，亦無此心能緣之識
【現代漢語翻譯】 現代漢語譯本： 只有有覆無記（既被覆蓋又非善非惡的心）。這種能緣識（能夠認知的心識），有所屬欲界（Kāmadhātu）和系（此處原文缺失，指色界或無色界）的三部隨眠（煩惱的潛在形式），系（此處原文缺失，指色界或無色界）見滅所斷的有漏緣隨眠（與滅諦相關的、通過見道斷除的、有煩惱的潛在形式），無系（此處原文缺失，指色界或無色界）遍行隨眠（普遍存在的煩惱的潛在形式），以及修所斷隨眠（通過修道斷除的煩惱的潛在形式），是所隨增（隨之增長）。 諸系（此處原文缺失，指色界或無色界）見道所斷的心，沒有善、不善、無覆無記，也沒有這種心能夠認知的識，只有有覆無記。這種能緣識，有所屬欲界和系（此處原文缺失，指色界或無色界）的三部隨眠，系（此處原文缺失，指色界或無色界）見道所斷的有漏緣隨眠，無系（此處原文缺失，指色界或無色界）遍行隨眠，以及修所斷隨眠，是所斷增（隨之減少）。 諸系（此處原文缺失，指色界或無色界）修所斷的心，沒有不善，也沒有這種心能夠認知的識，有善、有覆無記、無覆無記。這種能緣識，有所屬欲界和系（此處原文缺失，指色界或無色界）的三部隨眠，無系（此處原文缺失，指色界或無色界）遍行隨眠，以及修所斷隨眠，是所隨增。 諸無系（此處原文缺失，指色界或無色界）見苦所斷的心，沒有善、不善、無覆無記，也沒有這種心能夠認知的識，只有有覆無記。這種能緣識，有所屬三界（欲界、色界、無色界）的三部隨眠，是所隨增。 諸無系（此處原文缺失，指色界或無色界）見集所斷的心，沒有善、不善、無覆無記，也沒有這種心能夠認知的識，只有有覆無記。這種能緣識，有所屬三界的三部隨眠，是所隨增。 諸無系（此處原文缺失，指色界或無色界）見滅所斷的心，沒有善、不善、無覆無記，也沒有這種心能夠認知的識，只有有覆無記。這種能緣識，有所屬三界的三部隨眠，以及無系（此處原文缺失，指色界或無色界）見滅所斷的有漏緣隨眠，是所隨增。 諸無系（此處原文缺失，指色界或無色界）見道所斷的心，沒有善、不善、無覆無記，也沒有這種心能夠認知的識，只有有覆無記。這種能緣識，有所屬三界的三部隨眠，以及無系（此處原文缺失，指色界或無色界）見道所斷的有漏緣隨眠，是所隨增。 諸無**系（此處原文缺失，指色界或無色界）修所斷的心，沒有不善，也沒有這種心能夠認知的識
【English Translation】 English version: Only with obscured-indeterminate (covered and neither good nor bad) exists. This cognitive consciousness, has the attachment to the desire realm (Kāmadhātu) and the three categories of latent tendencies of the ** realm (missing in the original text, referring to the form or formless realm), the contaminated latent tendencies related to cessation eradicated by the path of seeing of the ** realm (missing in the original text, referring to the form or formless realm), the pervasive latent tendencies of the non- realm (missing in the original text, referring to the form or formless realm), and the latent tendencies eradicated by the path of cultivation, are what increase along with it. The mind eradicated by the path of seeing of the ** realm (missing in the original text, referring to the form or formless realm), has no good, no bad, no unobscured-indeterminate, and also no consciousness that this mind can cognize, only obscured-indeterminate exists. This cognitive consciousness, has the attachment to the desire realm and the three categories of latent tendencies of the ** realm (missing in the original text, referring to the form or formless realm), the contaminated latent tendencies related to the path of seeing eradicated by the path of seeing of the ** realm (missing in the original text, referring to the form or formless realm), the pervasive latent tendencies of the non- realm (missing in the original text, referring to the form or formless realm), and the latent tendencies eradicated by the path of cultivation, are what decrease along with it. The mind eradicated by the path of cultivation of the ** realm (missing in the original text, referring to the form or formless realm), has no bad, and also no consciousness that this mind can cognize, has good, obscured-indeterminate, unobscured-indeterminate. This cognitive consciousness, has the attachment to the desire realm and the three categories of latent tendencies of the ** realm (missing in the original text, referring to the form or formless realm), the pervasive latent tendencies of the non- realm (missing in the original text, referring to the form or formless realm), and the latent tendencies eradicated by the path of cultivation, are what increase along with it. The mind eradicated by seeing suffering of the non- realm (missing in the original text, referring to the form or formless realm), has no good, no bad, no unobscured-indeterminate, and also no consciousness that this mind can cognize, only obscured-indeterminate exists. This cognitive consciousness, has the three categories of latent tendencies of the three realms (desire realm, form realm, formless realm), are what increase along with it. The mind eradicated by seeing origination of the non- realm (missing in the original text, referring to the form or formless realm), has no good, no bad, no unobscured-indeterminate, and also no consciousness that this mind can cognize, only obscured-indeterminate exists. This cognitive consciousness, has the three categories of latent tendencies of the three realms, are what increase along with it. The mind eradicated by seeing cessation of the non- realm (missing in the original text, referring to the form or formless realm), has no good, no bad, no unobscured-indeterminate, and also no consciousness that this mind can cognize, only obscured-indeterminate exists. This cognitive consciousness, has the three categories of latent tendencies of the three realms, and the contaminated latent tendencies related to cessation eradicated by the path of seeing of the non- realm (missing in the original text, referring to the form or formless realm), are what increase along with it. The mind eradicated by the path of seeing of the non- realm (missing in the original text, referring to the form or formless realm), has no good, no bad, no unobscured-indeterminate, and also no consciousness that this mind can cognize, only obscured-indeterminate exists. This cognitive consciousness, has the three categories of latent tendencies of the three realms, and the contaminated latent tendencies related to the path of seeing eradicated by the path of seeing of the non- realm (missing in the original text, referring to the form or formless realm), are what increase along with it. The mind eradicated by the path of cultivation of the non- realm (missing in the original text, referring to the form or formless realm), has no bad, and also no consciousness that this mind can cognize
，有善、有覆無記、無覆無記。此能緣識，有三界系三部隨眠，是所隨增。
說一切有部識身足論卷第十 大正藏第 26 冊 No. 1539 阿毗達磨識身足論
阿毗達磨識身足論卷第十一
提婆設摩阿羅漢造
三藏法師玄奘奉 詔譯
雜蘊第五之一嗢柁南頌
雜蘊初染次所識， 色頗有受心世間， 無間緣增斷善染， 分見緣界后了別。
有六識身，謂眼識耳鼻舌身意識。五識身唯能起染，不能離染；意識身亦能起染，亦能離染。那落迦趣、傍生趣、祖域趣、斷善根者、邪定性者、北拘盧洲、無想有情心，唯能起染，不能離染。不定性者、正定性者、南贍部洲、東毗提訶、西瞿陀尼諸有情心，亦能起染，亦能離染。四大王眾天、三十三天、夜摩天、睹史多天、樂變化天、他化自在天、梵世間天、光音天、遍凈天、無想有情不攝廣果天，及諸中有、諸無色處諸有情心，亦能起染，亦能離染。諸隨信行、隨法行心，唯能離染，不能起染。諸信、勝解、見得、身證心，亦能起染，亦能離染。諸慧解脫、俱分解脫心，不能起染，不能離染。有說，此二亦能離染，就遠分說。
有六識身，謂眼識耳鼻舌身意識。諸有色法六識所識，唯有色法五識所識。諸無色
【現代漢語翻譯】 現代漢語譯本：有善性、有覆無記（指被覆蓋的、既非善也非惡的行為）、無覆無記（指未被覆蓋的、既非善也非惡的行為）。這個能緣識，有三界（欲界、色界、無色界）所繫的三部隨眠（貪慾隨眠、嗔恚隨眠、無明隨眠），是所隨增（指煩惱隨之增長）。
《說一切有部識身足論》卷第十 大正藏第26冊 No. 1539 《阿毗達磨識身足論》
《阿毗達磨識身足論》卷第十一
提婆設摩阿羅漢造
三藏法師玄奘奉 詔譯
雜蘊第五之一嗢柁南頌
雜蘊初染次所識， 色頗有受心世間， 無間緣增斷善染， 分見緣界后了別。
有六識身，謂眼識、耳識、鼻識、舌識、身識、意識。五識身（眼識、耳識、鼻識、舌識、身識）唯能生起染污，不能脫離染污；意識身既能生起染污，也能脫離染污。那落迦趣（地獄道）、傍生趣（畜生道）、祖域趣（餓鬼道）、斷善根者、邪定性者、北拘盧洲（四大部洲之一，以福報大而著稱）、無想有情心，唯能生起染污，不能脫離染污。不定性者、正定性者、南贍部洲（四大部洲之一，我們所居住的洲）、東毗提訶（四大部洲之一）、西瞿陀尼（四大部洲之一）諸有情心，既能生起染污，也能脫離染污。四大王眾天、三十三天、夜摩天、睹史多天、樂變化天、他化自在天、梵世間天、光音天、遍凈天、無想有情不攝廣果天，以及諸中有（中陰身）、諸無色處諸有情心，既能生起染污，也能脫離染污。諸隨信行（跟隨信仰修行者）、隨法行心（跟隨佛法修行者），唯能脫離染污，不能生起染污。諸信、勝解（殊勝的理解）、見得（通過見解獲得）、身證心，既能生起染污，也能脫離染污。諸慧解脫（通過智慧獲得解脫者）、俱分解脫心（通過俱分解脫獲得解脫者），不能生起染污，也不能脫離染污。有說，這二者也能脫離染污，這是就遠離染污的程度來說的。
有六識身，謂眼識、耳識、鼻識、舌識、身識、意識。諸有色法六識所識，唯有色法五識所識。諸無色
【English Translation】 English version: There are wholesome, obscured-indeterminate, and unobscured-indeterminate. This consciousness that cognizes has the three categories of latent tendencies bound to the three realms (desire realm, form realm, formless realm), which are what increase along with it.
Sarvastivada Abhidharma Vijñānakāya-pāda-śāstra, Volume 10 Taisho Tripitaka Volume 26, No. 1539, Abhidharma Vijñānakāya-pāda-śāstra
Abhidharma Vijñānakāya-pāda-śāstra, Volume 11
Composed by Arhat Devasarman
Translated under Imperial Order by Tripitaka Master Xuanzang
Miscellaneous Aggregates, Fifth Section, First Summary Verse
Miscellaneous aggregates, initial defilement, subsequent cognition, Form, touch, existence, feeling, mind, world, Immediate condition, increasing, ceasing, wholesome, defilement, Division, view, condition, realm, later discernment.
There are six bodies of consciousness: namely, eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. The five bodies of consciousness (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness) can only give rise to defilement, and cannot be free from defilement. The minds of beings in Naraka (hell realm), Tiryak (animal realm), Preta (hungry ghost realm), those who have severed their roots of goodness, those of wrong determination, Uttarakuru (one of the four great continents, known for its great blessings), and sentient beings without thought, can only give rise to defilement, and cannot be free from defilement. The minds of those of undetermined nature, those of right determination, Jambudvipa (one of the four great continents, the continent we inhabit), Purvavideha (one of the four great continents), and Aparagodaniya (one of the four great continents), can both give rise to defilement and be free from defilement. The minds of beings in the Caturmaharajika heavens, Trayastrimsa heavens, Yama heavens, Tusita heavens, Nirmanarati heavens, Paranirmita-vasavartin heavens, Brahma-world heavens, Abhasvara heavens, Subhakrtsna heavens, the form realm heavens excluding the Asanjñis (non-perception realm) and the Brhatphala heavens, as well as all intermediate existences (antarabhava), and all sentient beings in the formless realms, can both give rise to defilement and be free from defilement. The minds of those who follow faith (sraddhanusarin) and those who follow dharma (dharmanusarin) can only be free from defilement, and cannot give rise to defilement. The minds of those with faith, superior understanding (adhimukti), those who have attained through view (drstidharma), and those who have attained through body (kayasaksi), can both give rise to defilement and be free from defilement. The minds of those who are liberated by wisdom (prajñavimukta) and those who are liberated by both (ubhayatobhagavimukta) cannot give rise to defilement, nor can they be free from defilement. Some say that these two can also be free from defilement, which is said in terms of their distance from defilement.
There are six bodies of consciousness: namely, eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. All form phenomena cognized by the six consciousnesses are only form phenomena cognized by the five consciousnesses. All formless
法一識所識，唯無色法非識所識。諸有見法二識所識，唯有見法一識所識。諸無見法五識所識，唯無見法四識所識。諸有對法六識所識，唯有對法五識所識。諸無對法一識所識，唯無對法非識所識。諸有漏法六識所識，唯有漏法五識所識。諸無漏法一識所識，唯無漏法非識所識。諸有為法六識所識，唯有為法五識所識。諸無為法一識所識，唯無為法非識所識。
有六識身，謂眼識耳鼻舌身意識。眼色為緣生於眼識，若諸青色可意樂俱，了別此青可意樂俱，觸受思想此青色轉可意樂俱，由此便能長養諸根、增益大種。眼色為緣生於眼識，若諸青色違意苦俱，了別此青違意苦俱，觸受思想此青色轉違意苦俱，由此便能損減諸根、破壞大種。眼色為緣生於眼識，若諸青色非是可意亦非違意非苦樂俱，了別此青非是可意亦非違意非苦樂俱，觸受思想此青色轉非是可意亦非違意非苦樂俱，由此諸根非養非損，大種亦爾非增非壞。如青色，黃赤白色亦爾。如眼識，耳鼻舌身識亦爾。意法為緣生於意識，若有諸法可意樂俱，了別此法可意樂俱，觸受思想此諸法轉可意樂俱，由此便能長養諸根、增益大種。意法為緣生於意識，若有諸法違意苦俱，了別此法違意苦俱，觸受思想此諸法轉違意苦俱，由此便能損減諸根、破壞大種。意
【現代漢語翻譯】 現代漢語譯本： 一種法由一種識所識別，只有無色法不是識所識別的。所有有見之法由兩種識所識別，只有有見之法由一種識所識別。所有無見之法由五種識所識別，只有無見之法由四種識所識別。所有有對之法由六種識所識別，只有有對之法由五種識所識別。所有無對之法由一種識所識別，只有無對之法不是識所識別的。所有有漏之法由六種識所識別，只有有漏之法由五種識所識別。所有無漏之法由一種識所識別，只有無漏之法不是識所識別的。所有有為之法由六種識所識別，只有有為之法由五種識所識別。所有無為之法由一種識所識別，只有無為之法不是識所識別的。
有六種識身，即眼識、耳識、鼻識、舌識、身識、意識。眼和色為緣而生眼識，如果諸青色是可意和快樂的，就能辨別此青色是可意和快樂的，接觸、感受、思想都隨此青色而轉，是可意和快樂的，由此便能滋養諸根、增益四大種。眼和色為緣而生眼識，如果諸青色是違意和痛苦的，就能辨別此青色是違意和痛苦的，接觸、感受、思想都隨此青色而轉，是違意和痛苦的，由此便能損減諸根、破壞四大種。眼和色為緣而生眼識，如果諸青色不是可意的也不是違意的，不是痛苦的也不是快樂的，就能辨別此青色不是可意的也不是違意的，不是痛苦的也不是快樂的，接觸、感受、思想都隨此青色而轉，不是可意的也不是違意的，不是痛苦的也不是快樂的，由此諸根既不滋養也不損減，四大種也是這樣，既不增長也不破壞。如青色，黃色、赤色、白色也是這樣。如眼識，耳識、鼻識、舌識、身識也是這樣。意和法為緣而生意識，如果諸法是可意和快樂的，就能辨別此法是可意和快樂的，接觸、感受、思想都隨這些法而轉，是可意和快樂的，由此便能滋養諸根、增益四大種。意和法為緣而生意識，如果諸法是違意和痛苦的，就能辨別此法是違意和痛苦的，接觸、感受、思想都隨這些法而轉，是違意和痛苦的，由此便能損減諸根、破壞四大種。意
【English Translation】 English version: One dharma (法, phenomenon) is cognized by one consciousness (識, vijnana), only formless dharmas are not cognized by consciousness. All visible dharmas are cognized by two consciousnesses, only visible dharmas are cognized by one consciousness. All invisible dharmas are cognized by five consciousnesses, only invisible dharmas are cognized by four consciousnesses. All dharmas with resistance (有對, pratigha) are cognized by six consciousnesses, only dharmas with resistance are cognized by five consciousnesses. All dharmas without resistance are cognized by one consciousness, only dharmas without resistance are not cognized by consciousness. All defiled dharmas (有漏, sasrava) are cognized by six consciousnesses, only defiled dharmas are cognized by five consciousnesses. All undefiled dharmas (無漏, anasrava) are cognized by one consciousness, only undefiled dharmas are not cognized by consciousness. All conditioned dharmas (有為, samskrta) are cognized by six consciousnesses, only conditioned dharmas are cognized by five consciousnesses. All unconditioned dharmas (無為, asamskrta) are cognized by one consciousness, only unconditioned dharmas are not cognized by consciousness.
There are six bodies of consciousness, namely eye-consciousness (眼識, caksu-vijnana), ear-consciousness (耳識, srotra-vijnana), nose-consciousness (鼻識, ghrana-vijnana), tongue-consciousness (舌識, jihva-vijnana), body-consciousness (身識, kaya-vijnana), and mind-consciousness (意識, mano-vijnana). Eye and form are the conditions for the arising of eye-consciousness. If blue colors are agreeable and pleasant, one discerns that this blue color is agreeable and pleasant. Contact (觸, sparsa), feeling (受, vedana), and thought (想, samjna) associated with this blue color are agreeable and pleasant. From this, one is able to nourish the roots (諸根, indriya) and increase the great elements (大種, mahabhuta). Eye and form are the conditions for the arising of eye-consciousness. If blue colors are disagreeable and painful, one discerns that this blue color is disagreeable and painful. Contact, feeling, and thought associated with this blue color are disagreeable and painful. From this, one is able to diminish the roots and destroy the great elements. Eye and form are the conditions for the arising of eye-consciousness. If blue colors are neither agreeable nor disagreeable, neither painful nor pleasant, one discerns that this blue color is neither agreeable nor disagreeable, neither painful nor pleasant. Contact, feeling, and thought associated with this blue color are neither agreeable nor disagreeable, neither painful nor pleasant. From this, the roots are neither nourished nor diminished, and the great elements are likewise neither increased nor destroyed. Just as with blue color, so it is with yellow, red, and white colors. Just as with eye-consciousness, so it is with ear-consciousness, nose-consciousness, tongue-consciousness, and body-consciousness. Mind and dharma are the conditions for the arising of mind-consciousness. If dharmas are agreeable and pleasant, one discerns that this dharma is agreeable and pleasant. Contact, feeling, and thought associated with these dharmas are agreeable and pleasant. From this, one is able to nourish the roots and increase the great elements. Mind and dharma are the conditions for the arising of mind-consciousness. If dharmas are disagreeable and painful, one discerns that this dharma is disagreeable and painful. Contact, feeling, and thought associated with these dharmas are disagreeable and painful. From this, one is able to diminish the roots and destroy the great elements. Mind
法為緣生於意識，若有諸法非是可意亦非違意非苦樂俱，了別此法非是可意亦非違意非苦樂俱，觸受思想此諸法轉非是可意亦非違意非苦樂俱，由此諸根非養非損，大種亦爾非增非壞。
或有諸色有顯無形，或有諸色有形無顯，或有諸色有顯有形，或有諸色無顯無形。有顯無形者，謂青、黃、赤、白、影、光、明、闇、空、一、顯色，此即如彼青黃赤白。有形無顯者，謂身表業。有顯有形者，謂若諸色有顯有形。無顯無形者，謂若諸色無顯無形。
頗有此係心此係業，此心此業即此係果耶？曰：有。如欲界繫心欲界系業，此心此業欲界系果；色無色界繫心、色無色界系業，色無色界系果。頗有此係心此係業，此心此業非此係果耶？曰：有。如色界道欲界化，化作欲界事、說欲界語；如色無色界道斷結作證。
諸受過去，此受一切已滅耶？曰：諸受過去，此受一切已滅。或受已滅，此受非過去，謂此生中受生已滅。諸受未來，此受一切未生耶？曰：諸受未來，此受一切未生。或受未生，此受非未來，謂此生中受定當生。諸受現在，此受一切現前耶？曰：諸受現前，此受一切現在。或受現在，此受非現前，謂此生中受生已滅，及此生中受定當生。
有六種心，謂欲界系見所斷心、修所斷心，色界
【現代漢語翻譯】 現代漢語譯本 法由因緣生起于意識之中。如果存在一些法，它們既非適意也非違逆，既非痛苦也非快樂，能夠辨別這些既非適意也非違逆，既非痛苦也非快樂的法，那麼觸、受、思想這些法就會轉變，變得既非適意也非違逆，既非痛苦也非快樂。因此，這些根既不會得到滋養也不會受到損害，四大種也是如此，既不會增長也不會毀壞。
或者存在一些色，它們有顯現而沒有形狀；或者存在一些色，它們有形狀而沒有顯現；或者存在一些色，它們既有顯現也有形狀；或者存在一些色，它們既沒有顯現也沒有形狀。有顯現而沒有形狀的，比如青色、黃色、紅色、白色、影子、光、明亮、黑暗、空、單一的顯色，這些就像青黃赤白那樣。有形狀而沒有顯現的，比如身體的表業。既有顯現又有形狀的，就是那些既有顯現又有形狀的色。既沒有顯現也沒有形狀的，就是那些既沒有顯現也沒有形狀的色。
是否存在這樣的情況：屬於此界的繫縛之心和屬於此界的繫縛之業，這個心和這個業就是此界的繫縛之果呢？回答是：存在。比如欲界系的繫縛之心和欲界系的繫縛之業，這個心和這個業就是欲界系的繫縛之果；色界和無色界系的繫縛之心、色界和無色界系的繫縛之業，就是色界和無色界系的繫縛之果。是否存在這樣的情況：屬於此界的繫縛之心和屬於此界的繫縛之業，這個心和這個業不是此界的繫縛之果呢？回答是：存在。比如阿羅漢（Arahan）在欲界變化，變化出欲界的事物、說欲界的語言；比如色界和無色界的阿羅漢（Arahan）斷除煩惱結縛並證得果位。
所有過去的感受，這些感受都已經滅盡了嗎？回答是：所有過去的感受，這些感受都已經滅盡。或者有些感受已經滅盡，但這些感受並非過去，比如在此生中，感受生起后已經滅盡。所有未來的感受，這些感受都還沒有生起嗎？回答是：所有未來的感受，這些感受都還沒有生起。或者有些感受還沒有生起，但這些感受並非未來，比如在此生中，感受必定會生起。所有現在的感受，這些感受都正在現前嗎？回答是：所有正在現前的感受，這些感受都是現在的。或者有些感受是現在的，但這些感受並非正在現前，比如在此生中，感受生起后已經滅盡，以及在此生中，感受必定會生起。
存在六種心，即欲界系見所斷之心、修所斷之心，色界和無色界系見所斷之心、修所斷之心，以及無學之心。
【English Translation】 English version Law arises from conditions in consciousness. If there are dharmas that are neither agreeable nor disagreeable, neither painful nor pleasant, and one discerns these dharmas as neither agreeable nor disagreeable, neither painful nor pleasant, then contact, feeling, and thought transform, becoming neither agreeable nor disagreeable, neither painful nor pleasant. Consequently, these roots are neither nourished nor harmed, and the great elements are likewise, neither increasing nor decaying.
Or there are some colors that have manifestation but no form; or there are some colors that have form but no manifestation; or there are some colors that have both manifestation and form; or there are some colors that have neither manifestation nor form. Those with manifestation but no form are, for example, blue, yellow, red, white, shadow, light, brightness, darkness, space, and singular manifested colors, which are like blue, yellow, red, and white. Those with form but no manifestation are, for example, bodily expressions. Those with both manifestation and form are those colors that have both manifestation and form. Those with neither manifestation nor form are those colors that have neither manifestation nor form.
Is there a case where the mind bound to this realm and the karma bound to this realm, this mind and this karma, are the fruit bound to this realm? The answer is: Yes. For example, the mind bound to the desire realm and the karma bound to the desire realm, this mind and this karma are the fruit bound to the desire realm; the mind bound to the form and formless realms, and the karma bound to the form and formless realms, are the fruit bound to the form and formless realms. Is there a case where the mind bound to this realm and the karma bound to this realm, this mind and this karma, are not the fruit bound to this realm? The answer is: Yes. For example, an Arahan (Arahan) transforms in the desire realm, creating things of the desire realm and speaking the language of the desire realm; like an Arahan (Arahan) in the form and formless realms who cuts off the fetters and attains realization.
All past feelings, have all these feelings ceased? The answer is: All past feelings, all these feelings have ceased. Or some feelings have ceased, but these feelings are not past, such as feelings that arose and ceased in this life. All future feelings, have all these feelings not yet arisen? The answer is: All future feelings, all these feelings have not yet arisen. Or some feelings have not yet arisen, but these feelings are not future, such as feelings that are certain to arise in this life. All present feelings, are all these feelings presently manifest? The answer is: All presently manifest feelings, all these feelings are present. Or some feelings are present, but these feelings are not presently manifest, such as feelings that arose and ceased in this life, and feelings that are certain to arise in this life.
There are six types of minds, namely, the mind bound to the desire realm that is severed by seeing, the mind severed by cultivation, the mind bound to the form and formless realms that is severed by seeing, the mind severed by cultivation, and the mind of a non-learner.
系見所斷心、修所斷心，無色界系見所斷心、修所斷心。頗有欲界系見所斷心決定唯緣善法耶？唯緣不善法耶？唯緣有覆無記法耶？唯緣無覆無記法耶。如見所斷心，修所斷心亦爾。如欲界系，色界系、無色界系亦爾。
頗有欲界系見所斷心決定唯緣善法耶？曰：有，謂欲界系見滅道所斷無漏緣隨眠相應諸心。頗有欲界系見所斷心決定唯緣不善法耶？曰：有，謂欲界系見集所斷不遍行隨眠相應諸心，及欲界系見滅道所斷有漏緣隨眠相應諸心。頗有欲界系見所斷心決定唯緣有覆無記法耶、無覆無記法耶？曰：無。頗有欲界系修所斷心決定唯緣善法耶？曰：有，謂欲界系空空無愿無愿相應諸心。頗有欲界系修所斷心決定唯緣不善法耶、有覆無記法耶？曰：無。頗有欲界系修所斷心決定唯緣無覆無記法耶？曰：有，謂欲界系三識身，及欲界系無相無相相應諸心。頗有色界系見所斷心決定唯緣善法耶？曰：有，謂色界系見滅道所斷無漏緣隨眠相應諸心。頗有色界系見所斷心決定唯緣不善法耶？曰：無。頗有色界系見所斷心決定唯緣有覆無記法耶？曰有，謂色界系見苦集所斷不遍行隨眠相應諸心，及色界系見滅道所斷有漏緣隨眠相應諸心。頗有色界系見所斷心決定唯緣無覆無記法耶？曰：無。頗有色界系修所斷心決定唯緣
【現代漢語翻譯】 現代漢語譯本： 有由見所斷的心和修所斷的心，也有非見所斷和修所斷的心。是否存在欲界（Kāmadhātu）所繫縛的見所斷之心，必定只緣于善法呢？只緣于不善法呢？只緣于有覆無記法呢？只緣于無覆無記法呢？如同見所斷的心一樣，修所斷的心也是如此。如同欲界所繫縛一樣，非欲界所繫縛和無色界（Arūpadhātu）所繫縛也是如此。
是否存在欲界所繫縛的見所斷之心，必定只緣于善法呢？回答：有，指的是欲界所繫縛的，由見滅諦（nirodha-satya）和道諦（mārga-satya）所斷的，無漏（anāsrava）的緣隨眠（anusaya）相應的各種心。是否存在欲界所繫縛的見所斷之心，必定只緣于不善法呢？回答：有，指的是欲界所繫縛的，由見集諦（samudaya-satya）所斷的，不遍行隨眠相應的各種心，以及欲界所繫縛的，由見滅諦和道諦所斷的，有漏（sāsrava）的緣隨眠相應的各種心。是否存在欲界所繫縛的見所斷之心，必定只緣于有覆無記法或無覆無記法呢？回答：沒有。是否存在欲界所繫縛的修所斷之心，必定只緣于善法呢？回答：有，指的是欲界所繫縛的，與空（śūnyatā）、無愿（apraṇihita）相應的各種心。是否存在欲界所繫縛的修所斷之心，必定只緣于不善法或有覆無記法呢？回答：沒有。是否存在欲界所繫縛的修所斷之心，必定只緣于無覆無記法呢？回答：有，指的是欲界所繫縛的三識身（triviñāṇakāya），以及欲界所繫縛的，與無相（animitta）相應的各種心。是否存在色界（Rūpadhātu）所繫縛的見所斷之心，必定只緣于善法呢？回答：有，指的是色界所繫縛的，由見滅諦和道諦所斷的，無漏的緣隨眠相應的各種心。是否存在色界所繫縛的見所斷之心，必定只緣于不善法呢？回答：沒有。是否存在色界所繫縛的見所斷之心，必定只緣于有覆無記法呢？回答：有，指的是色界所繫縛的，由見苦諦（duḥkha-satya）和集諦所斷的，不遍行隨眠相應的各種心，以及色界所繫縛的，由見滅諦和道諦所斷的，有漏的緣隨眠相應的各種心。是否存在色界所繫縛的見所斷之心，必定只緣于無覆無記法呢？回答：沒有。是否存在色界所繫縛的修所斷之心，必定只緣于...
【English Translation】 English version: There are minds that are severed by view (dṛṣṭi-prātahārya) and minds that are severed by cultivation (bhāvanā-prātahārya), and there are minds that are not severed by view or cultivation. Is there a mind bound to the desire realm (Kāmadhātu) that is severed by view, which necessarily only cognizes wholesome (kuśala) dharmas? Or only unwholesome (akuśala) dharmas? Or only obscured-indeterminate (vyākṛta) dharmas? Or only non-obscured-indeterminate dharmas? Just as with minds severed by view, so too with minds severed by cultivation. Just as with what is bound to the desire realm, so too with what is bound to the form realm (Rūpadhātu) and the formless realm (Arūpadhātu).
Is there a mind bound to the desire realm that is severed by view, which necessarily only cognizes wholesome dharmas? Answer: Yes, that is, minds bound to the desire realm, severed by view of cessation (nirodha-satya) and the path (mārga-satya), associated with outflows (anāsrava) that cognize latent tendencies (anuśaya). Is there a mind bound to the desire realm that is severed by view, which necessarily only cognizes unwholesome dharmas? Answer: Yes, that is, minds bound to the desire realm, severed by view of origin (samudaya-satya), associated with non-pervasive latent tendencies, and minds bound to the desire realm, severed by view of cessation and the path, associated with outflows that cognize latent tendencies. Is there a mind bound to the desire realm that is severed by view, which necessarily only cognizes obscured-indeterminate or non-obscured-indeterminate dharmas? Answer: No. Is there a mind bound to the desire realm that is severed by cultivation, which necessarily only cognizes wholesome dharmas? Answer: Yes, that is, minds bound to the desire realm, associated with emptiness (śūnyatā) and wishlessness (apraṇihita). Is there a mind bound to the desire realm that is severed by cultivation, which necessarily only cognizes unwholesome or obscured-indeterminate dharmas? Answer: No. Is there a mind bound to the desire realm that is severed by cultivation, which necessarily only cognizes non-obscured-indeterminate dharmas? Answer: Yes, that is, the three consciousness-bodies (triviñāṇakāya) bound to the desire realm, and minds bound to the desire realm, associated with signlessness (animitta). Is there a mind bound to the form realm that is severed by view, which necessarily only cognizes wholesome dharmas? Answer: Yes, that is, minds bound to the form realm, severed by view of cessation and the path, associated with outflows that cognize latent tendencies. Is there a mind bound to the form realm that is severed by view, which necessarily only cognizes unwholesome dharmas? Answer: No. Is there a mind bound to the form realm that is severed by view, which necessarily only cognizes obscured-indeterminate dharmas? Answer: Yes, that is, minds bound to the form realm, severed by view of suffering (duḥkha-satya) and origin, associated with non-pervasive latent tendencies, and minds bound to the form realm, severed by view of cessation and the path, associated with outflows that cognize latent tendencies. Is there a mind bound to the form realm that is severed by view, which necessarily only cognizes non-obscured-indeterminate dharmas? Answer: No. Is there a mind bound to the form realm that is severed by cultivation, which necessarily only cognizes...
善法耶？曰：有，謂色界系空空無愿無愿相應諸心。頗有色界系修所斷心決定唯緣不善法耶、有覆無記法耶？曰：無。頗有色界系修所斷心決定唯緣無覆無記法耶？曰：有，謂色界系一識身，及色界系無相無相相應諸心。頗有無色界系見所斷心決定唯緣善法耶？曰：有，謂無色界系見滅道所斷無漏緣隨眠相應諸心。頗有無色界系見所斷心決定唯緣不善法耶？曰：無。頗有無色界系見所斷心決定唯緣有覆無記法耶？曰：有，謂無色界系見苦集所斷不遍行隨眠相應諸心，及無色界系見滅道所斷有漏緣隨眠相應諸心。頗有無色界系見所斷心決定唯緣無覆無記法耶？曰：無。頗有無色界系修所斷心決定唯緣善法耶？曰：有，謂無色界系空空無愿無愿相應諸心。頗有無色界系修所斷心決定唯緣不善法耶、有覆無記法耶？曰：無。頗有無色界系修所斷心決定唯緣無覆無記法耶？曰：有，謂無色界系無相無相相應諸心。
頗有諸法世間有漏隨順有取取蘊所攝，自內等起思擇等生，是妙善性慾界所繫，唯聖者有，不共一切愚夫異生？曰：有，謂欲界系現觀後邊諸世俗智。頗有諸法世間有漏隨順有取取蘊所攝，自內等起思擇等生，是妙善性色界所繫，唯聖者有，不共一切愚夫異生？曰：有，謂色界系現觀後邊諸世俗智。頗有諸法世
【現代漢語翻譯】 現代漢語譯本 什麼是善法？答：有，指與系（Bhavaraga，有貪）的空性、無愿、空性無愿相應的各種心。有沒有系修所斷的心，必定只緣于不善法或有覆無記法？答：沒有。有沒有系修所斷的心，必定只緣于無覆無記法？答：有，指系的一個識身，以及系的無相、與無相相應的各種心。有沒有不系（Abhavaraga，無有貪）見所斷的心，必定只緣于善法？答：有，指不系見滅道所斷的無漏，緣于隨眠相應的各種心。有沒有不系見所斷的心，必定只緣于不善法？答：沒有。有沒有不系見所斷的心，必定只緣于有覆無記法？答：有，指不系見苦集所斷的不遍行隨眠相應的各種心，以及不系見滅道所斷的有漏緣隨眠相應的各種心。有沒有不系見所斷的心，必定只緣于無覆無記法？答：沒有。有沒有不系修所斷的心，必定只緣于善法？答：有，指不系的空性、無愿、空性無愿相應的各種心。有沒有不系修所斷的心，必定只緣于不善法或有覆無記法？答：沒有。有沒有不系修所斷的心，必定只緣于無覆無記法？答：有，指不系的無相、與無相相應的各種心。 有沒有某些法，是世間的、有漏的、隨順有、執取蘊所攝，從自身內部生起、思擇而生，是妙善界（Dhatuloka，界）所繫，只有聖者才有，不與一切愚夫異生共有？答：有，指欲界系現觀後邊的各種世俗智。有沒有某些法，是世間的、有漏的、隨順有、執取蘊所攝，從自身內部生起、思擇而生，是妙善性（Prakriti，自性）所繫，只有聖者才有，不與一切愚夫異生共有？答：有，指系現觀後邊的各種世俗智。有沒有某些法是世
【English Translation】 English version Are there good dharmas? Answer: Yes, those are the minds associated with emptiness, desirelessness, emptiness and desirelessness that are connected with Bhavaraga (有貪, attachment to existence). Are there any minds severed by cultivation that are connected with Bhavaraga, that definitely only take unwholesome dharmas or obscured and indeterminate dharmas as their object? Answer: No. Are there any minds severed by cultivation that are connected with Bhavaraga, that definitely only take unobscured and indeterminate dharmas as their object? Answer: Yes, that is one consciousness-body connected with Bhavaraga, and the minds associated with signlessness and signlessness that are connected with Bhavaraga. Are there any minds severed by seeing that are not connected with Abhavaraga (無有貪, non-attachment to existence), that definitely only take wholesome dharmas as their object? Answer: Yes, those are the undefiled minds severed by seeing the cessation and the path, that are not connected with Abhavaraga, and that are associated with the corresponding latent defilements. Are there any minds severed by seeing that are not connected with Abhavaraga, that definitely only take unwholesome dharmas as their object? Answer: No. Are there any minds severed by seeing that are not connected with Abhavaraga, that definitely only take obscured and indeterminate dharmas as their object? Answer: Yes, those are the minds associated with the pervasive latent defilements severed by seeing suffering and origination, that are not connected with Abhavaraga, and the minds associated with the defiled latent defilements severed by seeing cessation and the path, that are not connected with Abhavaraga. Are there any minds severed by seeing that are not connected with Abhavaraga, that definitely only take unobscured and indeterminate dharmas as their object? Answer: No. Are there any minds severed by cultivation that are not connected with Abhavaraga, that definitely only take wholesome dharmas as their object? Answer: Yes, those are the minds associated with emptiness, desirelessness, emptiness and desirelessness that are not connected with Abhavaraga. Are there any minds severed by cultivation that are not connected with Abhavaraga, that definitely only take unwholesome dharmas or obscured and indeterminate dharmas as their object? Answer: No. Are there any minds severed by cultivation that are not connected with Abhavaraga, that definitely only take unobscured and indeterminate dharmas as their object? Answer: Yes, those are the minds associated with signlessness and signlessness that are not connected with Abhavaraga. Are there any dharmas that are worldly, defiled, in accordance with existence, included in the aggregates of grasping, arising from within oneself, produced by deliberation, connected with the excellent and good Dhatuloka (界, realm), possessed only by noble ones, and not shared by all foolish ordinary beings? Answer: Yes, those are the mundane wisdoms of the desire realm connected with the later stages of direct realization. Are there any dharmas that are worldly, defiled, in accordance with existence, included in the aggregates of grasping, arising from within oneself, produced by deliberation, connected with the excellent and good Prakriti (自性, nature), possessed only by noble ones, and not shared by all foolish ordinary beings? Answer: Yes, those are the mundane wisdoms connected with Bhavaraga in the later stages of direct realization. Are there any dharmas that are world
間有漏隨順有取取蘊所攝，自內等起思擇等生，無色界系，唯聖者有，不共一切愚夫異生？曰：有，謂滅盡定。
頗有諸法世間有漏隨順有取取蘊所攝，自內等起思擇等生，是妙善性，欲界所繫定無漏法、等無間生緣無漏法，唯聖者有，不共一切愚夫異生？曰：有，謂欲界系空空無愿無愿無相無相。頗有諸法世間有漏隨順有取取蘊所攝，自內等起思擇等生，是妙善性，色界所繫定無漏法、等無間生緣無漏法，唯聖者有，不共一切愚夫異生？曰：有，謂色界系空空無愿無愿無相無相。頗有諸法世間有漏隨順有取取蘊所攝，自內等起思擇等生，是妙善性，無色界系定無漏法、等無間生緣無漏法，唯聖者有，不共一切愚夫異生？曰：有，謂無色界系空空無愿無愿無相無相。
有十二心，謂欲界系善心、不善心、有覆無記心、無覆無記心，色界系善心、有覆無記心、無覆無記心，無色界系善心、有覆無記心、無覆無記心，及學心、無學心。欲界系善心等無間生幾心？乃至無學心等無間生幾心？
欲界系善心等無間生九心。不善心欲界繫有覆無記心等無間生四心。無覆無記心等無間生七心。色界系善心等無間生十一心。有覆無記心、無覆無記心等無間生六心。無色界系善心等無間生九心。有覆無記心等無間生
【現代漢語翻譯】 現代漢語譯本： 有沒有這樣的情況：某些法是世間的、有煩惱的、順應執取的、被五取蘊（Panca-upadanakkhandha）所包含的，從自身內在生起，經過思慮選擇而產生，沒有色界（Rupadhatu）、無色界（Arupadhatu）的繫縛，只有聖者擁有，不與一切愚夫凡夫共有？答：有，就是滅盡定（Nirodha-samapatti）。 有沒有這樣的情況：某些法是世間的、有煩惱的、順應執取的、被五取蘊所包含的，從自身內在生起，經過思慮選擇而產生，是極好的性質，被欲界（Kamadhatu）所繫縛，一定是無漏法（Anasrava-dharma）、作為等無間緣（Samanantara-paccaya）生起的無漏法，只有聖者擁有，不與一切愚夫凡夫共有？答：有，就是欲界所繫縛的空空三昧（Sunyata-samadhi）、無愿三昧（Apranihita-samadhi）、無相三昧（Animitta-samadhi）。有沒有這樣的情況：某些法是世間的、有煩惱的、順應執取的、被五取蘊所包含的，從自身內在生起，經過思慮選擇而產生，是極好的性質，被色界所繫縛，一定是無漏法、作為等無間緣生起的無漏法，只有聖者擁有，不與一切愚夫凡夫共有？答：有，就是色界所繫縛的空空三昧、無愿三昧、無相三昧。有沒有這樣的情況：某些法是世間的、有煩惱的、順應執取的、被五取蘊所包含的，從自身內在生起，經過思慮選擇而產生，是極好的性質，沒有色界、無色界的繫縛，一定是無漏法、作為等無間緣生起的無漏法，只有聖者擁有，不與一切愚夫凡夫共有？答：有，就是沒有色界、無色界繫縛的空空三昧、無愿三昧、無相三昧。 有十二種心，即欲界所繫縛的善心、不善心、有覆無記心（Savaranakritacitta）、無覆無記心（Avaranakritacitta），色界所繫縛的善心、有覆無記心、無覆無記心，無色界所繫縛的善心、有覆無記心、無覆無記心，以及學心（Sekha-citta）、無學心（Asekha-citta）。欲界所繫縛的善心作為等無間緣能生起幾種心？乃至無學心作為等無間緣能生起幾種心？ 欲界所繫縛的善心作為等無間緣能生起九種心。不善心、欲界所繫縛的有覆無記心作為等無間緣能生起四種心。無覆無記心作為等無間緣能生起七種心。色界所繫縛的善心作為等無間緣能生起十一種心。有覆無記心、無覆無記心作為等無間緣能生起六種心。無色界所繫縛的善心作為等無間緣能生起九種心。有覆無記心作為等無間緣能生起...
【English Translation】 English version: Are there any phenomena that are worldly, defiled, in accordance with grasping, included in the five aggregates of grasping (Panca-upadanakkhandha), arising from within oneself, produced through deliberation and choice, not bound by the Realm of Form (Rupadhatu) or the Formless Realm (Arupadhatu), possessed only by the Noble Ones, and not shared by all foolish ordinary beings? Answer: Yes, namely, the cessation attainment (Nirodha-samapatti). Are there any phenomena that are worldly, defiled, in accordance with grasping, included in the five aggregates of grasping, arising from within oneself, produced through deliberation and choice, of excellent nature, bound by the Desire Realm (Kamadhatu), definitely unconditioned phenomena (Anasrava-dharma), unconditioned phenomena arising as immediately preceding conditions (Samanantara-paccaya), possessed only by the Noble Ones, and not shared by all foolish ordinary beings? Answer: Yes, namely, the emptiness concentration (Sunyata-samadhi), signless concentration (Animitta-samadhi), and wishless concentration (Apranihita-samadhi) associated with the Desire Realm. Are there any phenomena that are worldly, defiled, in accordance with grasping, included in the five aggregates of grasping, arising from within oneself, produced through deliberation and choice, of excellent nature, bound by the Form Realm, definitely unconditioned phenomena, unconditioned phenomena arising as immediately preceding conditions, possessed only by the Noble Ones, and not shared by all foolish ordinary beings? Answer: Yes, namely, the emptiness concentration, signless concentration, and wishless concentration associated with the Form Realm. Are there any phenomena that are worldly, defiled, in accordance with grasping, included in the five aggregates of grasping, arising from within oneself, produced through deliberation and choice, of excellent nature, not bound by the Form Realm or the Formless Realm, definitely unconditioned phenomena, unconditioned phenomena arising as immediately preceding conditions, possessed only by the Noble Ones, and not shared by all foolish ordinary beings? Answer: Yes, namely, the emptiness concentration, signless concentration, and wishless concentration not bound by the Form Realm or the Formless Realm. There are twelve types of minds, namely, wholesome mind associated with the Desire Realm, unwholesome mind, obscured indeterminate mind (Savaranakritacitta), unobscured indeterminate mind (Avaranakritacitta), wholesome mind associated with the Form Realm, obscured indeterminate mind, unobscured indeterminate mind, wholesome mind associated with the Formless Realm, obscured indeterminate mind, unobscured indeterminate mind, as well as the mind of a learner (Sekha-citta), and the mind of one who has completed learning (Asekha-citta). How many types of minds can arise as immediately preceding conditions from a wholesome mind associated with the Desire Realm? And so on, how many types of minds can arise as immediately preceding conditions from the mind of one who has completed learning? A wholesome mind associated with the Desire Realm can give rise to nine types of minds as immediately preceding conditions. An unwholesome mind and an obscured indeterminate mind associated with the Desire Realm can give rise to four types of minds as immediately preceding conditions. An unobscured indeterminate mind can give rise to seven types of minds as immediately preceding conditions. A wholesome mind associated with the Form Realm can give rise to eleven types of minds as immediately preceding conditions. An obscured indeterminate mind and an unobscured indeterminate mind can give rise to six types of minds as immediately preceding conditions. A wholesome mind associated with the Formless Realm can give rise to nine types of minds as immediately preceding conditions. An obscured indeterminate mind can give rise to...
七心。無覆無記心等無間生六心。學心等無間生五心。無學心等無間生四心。
有十二心，謂欲界系善心、不善心、有覆無記心、無覆無記心，色界系善心、有覆無記心、無覆無記心，無色界系善心、有覆無記心、無覆無記心，及學心、無學心。欲界系善心，于欲界系善心由幾緣故說能為緣？欲界系善心乃至於無學心，由幾緣故說能為緣？乃至無學心，于無學心由幾緣故說能為緣？無學心於欲界系善心乃至學心，由幾緣故說能為緣？欲界系善心，于欲界系善心，由因緣、等無間緣、所緣緣、增上緣故，說能為緣。于不善心、欲界繫有覆無記心，由等無間緣、所緣緣、增上緣故，說能為緣。于欲界系無覆無記心，由因緣、等無間緣、所緣緣、增上緣故，說能為緣。於色界系善心，由等無間緣、所緣緣、增上緣故，說能為緣。於色界繫有覆無記心，由等無間緣、增上緣故，說能為緣。於色界系無覆無記心，由所緣緣、增上緣故，說能為緣。于無色界系善心、無覆無記心，由一增上緣故，說能為緣。于無色界繫有覆無記心，由等無間緣、增上緣故，說能為緣。于學心、無學心，由等無間緣、所緣緣、增上緣故，說能為緣。不善心，于不善心，由因緣、等無間緣、所緣緣、增上緣故，說能為緣。于欲界繫有覆無記心、無
【現代漢語翻譯】 現代漢語譯本： 七種心（七心）：無覆無記心（既非善也非惡，沒有覆蓋本性的心）等無間（緊接著）產生六種心。學心（正在學習的心）等無間產生五種心。無學心（已經完成學習的心）等無間產生四種心。
有十二種心，即欲界系善心（屬於欲界的善心）、不善心（噁心）、有覆無記心（有煩惱覆蓋的無記心）、無覆無記心（沒有煩惱覆蓋的無記心），色界系善心（屬於色界的善心）、有覆無記心、無覆無記心，無色界系善心（屬於無色界的善心）、有覆無記心、無覆無記心，以及學心、無學心。欲界系善心，對於欲界系善心，由幾種因緣的緣故說能夠作為緣？欲界系善心乃至無學心，由幾種因緣的緣故說能夠作為緣？乃至無學心，對於無學心，由幾種因緣的緣故說能夠作為緣？無學心對於欲界系善心乃至學心，由幾種因緣的緣故說能夠作為緣？欲界系善心，對於欲界系善心，由因緣（hetu-paccaya）、等無間緣（samanantara-paccaya）、所緣緣（ārammaṇa-paccaya）、增上緣（adhipati-paccaya）的緣故，說能夠作為緣。對於不善心、欲界繫有覆無記心，由等無間緣、所緣緣、增上緣的緣故，說能夠作為緣。對於欲界系無覆無記心，由因緣、等無間緣、所緣緣、增上緣的緣故，說能夠作為緣。對於色界系善心，由等無間緣、所緣緣、增上緣的緣故，說能夠作為緣。對於色界繫有覆無記心，由等無間緣、增上緣的緣故，說能夠作為緣。對於色界系無覆無記心，由所緣緣、增上緣的緣故，說能夠作為緣。對於無色界系善心、無覆無記心，由一增上緣的緣故，說能夠作為緣。對於無色界繫有覆無記心，由等無間緣、增上緣的緣故，說能夠作為緣。對於學心、無學心，由等無間緣、所緣緣、增上緣的緣故，說能夠作為緣。不善心，對於不善心，由因緣、等無間緣、所緣緣、增上緣的緣故，說能夠作為緣。對於欲界繫有覆無記心、無
【English Translation】 English version: Seven types of consciousness (Seven minds): Non-defiled and indeterminate consciousness (neither good nor bad, consciousness that does not cover the original nature) immediately gives rise to six types of consciousness. Consciousness of a learner (a mind that is learning) immediately gives rise to five types of consciousness. Consciousness of one who has completed learning (a mind that has completed learning) immediately gives rise to four types of consciousness.
There are twelve types of consciousness, namely, wholesome consciousness pertaining to the desire realm (Kāmadhātu kusala citta), unwholesome consciousness (akusala citta), defiled indeterminate consciousness (sāsava-abyākata citta), non-defiled indeterminate consciousness (anāsava-abyākata citta), wholesome consciousness pertaining to the form realm (Rūpadhātu kusala citta), defiled indeterminate consciousness, non-defiled indeterminate consciousness, wholesome consciousness pertaining to the formless realm (Arūpadhātu kusala citta), defiled indeterminate consciousness, non-defiled indeterminate consciousness, consciousness of a learner (sekha citta), and consciousness of one who has completed learning (asekha citta). In how many ways is wholesome consciousness pertaining to the desire realm said to be a condition for wholesome consciousness pertaining to the desire realm? In how many ways is wholesome consciousness pertaining to the desire realm said to be a condition for wholesome consciousness up to consciousness of one who has completed learning? In how many ways is consciousness of one who has completed learning said to be a condition for consciousness of one who has completed learning? In how many ways is consciousness of one who has completed learning said to be a condition for wholesome consciousness pertaining to the desire realm up to consciousness of a learner? Wholesome consciousness pertaining to the desire realm is said to be a condition for wholesome consciousness pertaining to the desire realm by way of root condition (hetu-paccaya), immediately contiguous condition (samanantara-paccaya), object condition (ārammaṇa-paccaya), and dominance condition (adhipati-paccaya). It is said to be a condition for unwholesome consciousness and defiled indeterminate consciousness pertaining to the desire realm by way of immediately contiguous condition, object condition, and dominance condition. It is said to be a condition for non-defiled indeterminate consciousness pertaining to the desire realm by way of root condition, immediately contiguous condition, object condition, and dominance condition. It is said to be a condition for wholesome consciousness pertaining to the form realm by way of immediately contiguous condition, object condition, and dominance condition. It is said to be a condition for defiled indeterminate consciousness pertaining to the form realm by way of immediately contiguous condition and dominance condition. It is said to be a condition for non-defiled indeterminate consciousness pertaining to the form realm by way of object condition and dominance condition. It is said to be a condition for wholesome consciousness pertaining to the formless realm and non-defiled indeterminate consciousness by way of one dominance condition. It is said to be a condition for defiled indeterminate consciousness pertaining to the formless realm by way of immediately contiguous condition and dominance condition. It is said to be a condition for consciousness of a learner and consciousness of one who has completed learning by way of immediately contiguous condition, object condition, and dominance condition. Unwholesome consciousness is said to be a condition for unwholesome consciousness by way of root condition, immediately contiguous condition, object condition, and dominance condition. It is said to be a condition for defiled indeterminate consciousness pertaining to the desire realm and non-
覆無記心，由因緣、等無間緣、所緣緣、增上緣故，說能為緣。於色界系善心、無覆無記心，由所緣緣、增上緣故，說能為緣。於色界繫有覆無記心及無色界系一切心，由一增上緣故，說能為緣。于學心、無學心，由所緣緣、增上緣故，說能為緣。于欲界系善心，由等無間緣、所緣緣、增上緣故，說能為緣。欲界繫有覆無記心，于欲界繫有覆無記心，由因緣、等無間緣、所緣緣、增上緣故，說能為緣。于欲界系無覆無記心，由等無間緣、所緣緣、增上緣故，說能為緣。於色界系善心、無覆無記心，由所緣緣、增上緣故，說能為緣。於色界繫有覆無記心及無色界系一切心，由一增上緣故，說能為緣。于學心、無學心，由所緣緣、增上緣故，說能為緣。于欲界系善心，由等無間緣、所緣緣、增上緣故，說能為緣。于不善心，由因緣、等無間緣、所緣緣、增上緣故，說能為緣。欲界系無覆無記心，于欲界系無覆無記心，由因緣、等無間緣、所緣緣、增上緣故，說能為緣。於色界系善心，由等無間緣、所緣緣、增上緣故，說能為緣。於色界繫有覆無記心，由等無間緣、增上緣故，說能為緣。於色界系無覆無記心，由所緣緣、增上緣故，說能為緣。于無色界系善心、無覆無記心，由一增上緣故，說能為緣。于無色界繫有覆無記心
【現代漢語翻譯】 現代漢語譯本 對於無覆無記心（Avyākrta citta，既非善也非惡的心），由於因緣（hetu-paccaya，根源之緣）、等無間緣（samanantara-paccaya，無間斷之緣）、所緣緣（ārammaṇa-paccaya，對像之緣）、增上緣（adhipati-paccaya，增上之緣）的緣故，說能夠作為緣。對於色界系善心（Rūpāvacara kusala citta，屬於色界的善心）、無覆無記心，由於所緣緣、增上緣的緣故，說能夠作為緣。對於色界繫有覆無記心（Rūpāvacara avyākrta citta，屬於色界的有覆無記心）以及非色界系的一切心，由於單一的增上緣的緣故，說能夠作為緣。對於學心（Sekha citta，還在學習的心）、無學心（Asekha citta，已經完成學習的心），由於所緣緣、增上緣的緣故，說能夠作為緣。對於欲界系善心（Kāmāvacara kusala citta，屬於欲界的善心），由於等無間緣、所緣緣、增上緣的緣故，說能夠作為緣。 欲界繫有覆無記心，對於欲界繫有覆無記心，由於因緣、等無間緣、所緣緣、增上緣的緣故，說能夠作為緣。對於欲界系無覆無記心，由於等無間緣、所緣緣、增上緣的緣故，說能夠作為緣。對於色界系善心、無覆無記心，由於所緣緣、增上緣的緣故，說能夠作為緣。對於色界繫有覆無記心以及非色界系的一切心，由於單一的增上緣的緣故，說能夠作為緣。對於學心、無學心，由於所緣緣、增上緣的緣故，說能夠作為緣。對於欲界系善心，由於等無間緣、所緣緣、增上緣的緣故，說能夠作為緣。對於不善心（Akusala citta，不善的心），由於因緣、等無間緣、所緣緣、增上緣的緣故，說能夠作為緣。欲界系無覆無記心，對於欲界系無覆無記心，由於因緣、等無間緣、所緣緣、增上緣的緣故，說能夠作為緣。對於色界系善心，由於等無間緣、所緣緣、增上緣的緣故，說能夠作為緣。對於色界繫有覆無記心，由於等無間緣、增上緣的緣故，說能夠作為緣。對於色界系無覆無記心，由於所緣緣、增上緣的緣故，說能夠作為緣。對於無色界系善心（Arūpāvacara kusala citta，屬於無色界的善心）、無覆無記心，由於單一的增上緣的緣故，說能夠作為緣。對於無色界繫有覆無記心
【English Translation】 English version Regarding the indeterminate mind (Avyākrta citta, neither wholesome nor unwholesome), it is said to be a condition due to root condition (hetu-paccaya), contiguity condition (samanantara-paccaya), object condition (ārammaṇa-paccaya), and dominance condition (adhipati-paccaya). Regarding the form realm wholesome mind (Rūpāvacara kusala citta, wholesome mind belonging to the form realm) and indeterminate mind, it is said to be a condition due to object condition and dominance condition. Regarding the form realm afflicted indeterminate mind (Rūpāvacara avyākrta citta, afflicted indeterminate mind belonging to the form realm) and all minds not belonging to the form realm, it is said to be a condition due to a single dominance condition. Regarding the training mind (Sekha citta, mind still in training) and the mind of one beyond training (Asekha citta, mind of one who has completed training), it is said to be a condition due to object condition and dominance condition. Regarding the sense-sphere wholesome mind (Kāmāvacara kusala citta, wholesome mind belonging to the sense-sphere), it is said to be a condition due to contiguity condition, object condition, and dominance condition. The sense-sphere afflicted indeterminate mind, regarding the sense-sphere afflicted indeterminate mind, is said to be a condition due to root condition, contiguity condition, object condition, and dominance condition. Regarding the sense-sphere un-afflicted indeterminate mind, it is said to be a condition due to contiguity condition, object condition, and dominance condition. Regarding the form realm wholesome mind and indeterminate mind, it is said to be a condition due to object condition and dominance condition. Regarding the form realm afflicted indeterminate mind and all minds not belonging to the form realm, it is said to be a condition due to a single dominance condition. Regarding the training mind and the mind of one beyond training, it is said to be a condition due to object condition and dominance condition. Regarding the sense-sphere wholesome mind, it is said to be a condition due to contiguity condition, object condition, and dominance condition. Regarding the unwholesome mind (Akusala citta, unwholesome mind), it is said to be a condition due to root condition, contiguity condition, object condition, and dominance condition. The sense-sphere un-afflicted indeterminate mind, regarding the sense-sphere un-afflicted indeterminate mind, is said to be a condition due to root condition, contiguity condition, object condition, and dominance condition. Regarding the form realm wholesome mind, it is said to be a condition due to contiguity condition, object condition, and dominance condition. Regarding the form realm afflicted indeterminate mind, it is said to be a condition due to contiguity condition and dominance condition. Regarding the form realm un-afflicted indeterminate mind, it is said to be a condition due to object condition and dominance condition. Regarding the formless realm wholesome mind (Arūpāvacara kusala citta, wholesome mind belonging to the formless realm) and indeterminate mind, it is said to be a condition due to a single dominance condition. Regarding the formless realm afflicted indeterminate mind
，由等無間緣、增上緣故，說能為緣。于學心、無學心，由所緣緣、增上緣故，說能為緣。于欲界系善心、不善心、有覆無記心，由等無間緣、所緣緣、增上緣故，說能為緣。色界系善心，於色界系善心，由因緣、等無間緣、所緣緣、增上緣故，說能為緣。於色界繫有覆無記心，由等無間緣、所緣緣、增上緣故，說能為緣。於色界系無覆無記心，由因緣、等無間緣、所緣緣、增上緣故，說能為緣。于無色界系善心，由等無間緣、所緣緣、增上緣故，說能為緣。于無色界繫有覆無記心，由等無間緣、增上緣故，說能為緣。于無色界系無覆無記心，由一增上緣故，說能為緣。于學心、無學心，由等無間緣、所緣緣、增上緣故，說能為緣。于欲界系善心、不善心，由等無間緣、所緣緣、增上緣故，說能為緣。于欲界繫有覆無記心、無覆無記心，由等無間緣、增上緣故，說能為緣。色界繫有覆無記心，於色界繫有覆無記心，由因緣、等無間緣、所緣緣、增上緣故，說能為緣。於色界系無覆無記心，由等無間緣、所緣緣、增上緣故，說能為緣。于無色界系善心，由所緣緣、增上緣故，說能為緣。于無色界繫有覆無記心、無覆無記心，由一增上緣故，說能為緣。于學心、無學心，由所緣緣、增上緣故，說能為緣。于欲界系善心、不
【現代漢語翻譯】 現代漢語譯本 對於有學之心（śaikṣa-citta，正在學習佛法的心）和無學之心（aśaikṣa-citta，已完成學習的心），由於等無間緣（samanantara-pratyaya，緊鄰的因果關係）、增上緣（adhipati-pratyaya，強有力的影響因素）的緣故，說能夠作為緣。對於有學之心和無學之心，由於所緣緣（ālambana-pratyaya，對像或目標）和增上緣的緣故，說能夠作為緣。對於欲界系（kāmadhātu，慾望界）的善心（kuśala-citta，有益的心）、不善心（akuśala-citta，有害的心）、有覆無記心（sāvṛtāvyākṛta-citta，被覆蓋的無記心），由於等無間緣、所緣緣、增上緣的緣故，說能夠作為緣。 系善心，對於系善心，由於因緣（hetu-pratyaya，根本原因）、等無間緣、所緣緣、增上緣的緣故，說能夠作為緣。對於繫有覆無記心，由於等無間緣、所緣緣、增上緣的緣故，說能夠作為緣。對於系無覆無記心，由於因緣、等無間緣、所緣緣、增上緣的緣故，說能夠作為緣。對於無系善心，由於等無間緣、所緣緣、增上緣的緣故，說能夠作為緣。對於無繫有覆無記心，由於等無間緣、增上緣的緣故，說能夠作為緣。對於無系無覆無記心，由於一個增上緣的緣故，說能夠作為緣。對於有學之心和無學之心，由於等無間緣、所緣緣、增上緣的緣故，說能夠作為緣。對於欲界系的善心、不善心，由於等無間緣、所緣緣、增上緣的緣故，說能夠作為緣。對於欲界系的有覆無記心、無覆無記心，由於等無間緣、增上緣的緣故，說能夠作為緣。 繫有覆無記心，對於繫有覆無記心，由於因緣、等無間緣、所緣緣、增上緣的緣故，說能夠作為緣。對於系無覆無記心，由於等無間緣、所緣緣、增上緣的緣故，說能夠作為緣。對於無系善心，由於所緣緣、增上緣的緣故，說能夠作為緣。對於無繫有覆無記心、無系無覆無記心，由於一個增上緣的緣故，說能夠作為緣。對於有學之心和無學之心，由於所緣緣、增上緣的緣故，說能夠作為緣。對於欲界系的善心、不
【English Translation】 English version With regard to the śaikṣa-citta (mind of a learner, a mind in the process of learning the Dharma) and aśaikṣa-citta (mind of one beyond learning, a mind that has completed learning), it is said to be able to function as a condition due to the samanantara-pratyaya (immediately preceding condition) and adhipati-pratyaya (dominant condition). With regard to the śaikṣa-citta and aśaikṣa-citta, it is said to be able to function as a condition due to the ālambana-pratyaya (object or support condition) and adhipati-pratyaya. With regard to the kuśala-citta (wholesome mind), akuśala-citta (unwholesome mind), and sāvṛtāvyākṛta-citta (obscured indeterminate mind) of the kāmadhātu (desire realm), it is said to be able to function as a condition due to the samanantara-pratyaya, ālambana-pratyaya, and adhipati-pratyaya. Bound wholesome mind, with regard to bound wholesome mind, it is said to be able to function as a condition due to the hetu-pratyaya (root condition), samanantara-pratyaya, ālambana-pratyaya, and adhipati-pratyaya. With regard to bound obscured indeterminate mind, it is said to be able to function as a condition due to the samanantara-pratyaya, ālambana-pratyaya, and adhipati-pratyaya. With regard to bound unobscured indeterminate mind, it is said to be able to function as a condition due to the hetu-pratyaya, samanantara-pratyaya, ālambana-pratyaya, and adhipati-pratyaya. With regard to unbound wholesome mind, it is said to be able to function as a condition due to the samanantara-pratyaya, ālambana-pratyaya, and adhipati-pratyaya. With regard to unbound obscured indeterminate mind, it is said to be able to function as a condition due to the samanantara-pratyaya and adhipati-pratyaya. With regard to unbound unobscured indeterminate mind, it is said to be able to function as a condition due to one adhipati-pratyaya. With regard to śaikṣa-citta and aśaikṣa-citta, it is said to be able to function as a condition due to the samanantara-pratyaya, ālambana-pratyaya, and adhipati-pratyaya. With regard to wholesome mind and unwholesome mind of the kāmadhātu, it is said to be able to function as a condition due to the samanantara-pratyaya, ālambana-pratyaya, and adhipati-pratyaya. With regard to obscured indeterminate mind and unobscured indeterminate mind of the kāmadhātu, it is said to be able to function as a condition due to the samanantara-pratyaya and adhipati-pratyaya. Bound obscured indeterminate mind, with regard to bound obscured indeterminate mind, it is said to be able to function as a condition due to the hetu-pratyaya, samanantara-pratyaya, ālambana-pratyaya, and adhipati-pratyaya. With regard to bound unobscured indeterminate mind, it is said to be able to function as a condition due to the samanantara-pratyaya, ālambana-pratyaya, and adhipati-pratyaya. With regard to unbound wholesome mind, it is said to be able to function as a condition due to the ālambana-pratyaya and adhipati-pratyaya. With regard to unbound obscured indeterminate mind and unbound unobscured indeterminate mind, it is said to be able to function as a condition due to one adhipati-pratyaya. With regard to śaikṣa-citta and aśaikṣa-citta, it is said to be able to function as a condition due to the ālambana-pratyaya and adhipati-pratyaya. With regard to wholesome mind and un
善心，由等無間緣、所緣緣、增上緣故，說能為緣。于欲界繫有覆無記心，由等無間緣、增上緣故，說能為緣。于欲界系無覆無記心，由一增上緣故，說能為緣。於色界系善心，由等無間緣、所緣緣、增上緣故，說能為緣。色界系無覆無記心，於色界系無覆無記心，由因緣、等無間緣、所緣緣、增上緣故，說能為緣。于無色界系善心，由所緣緣、增上緣故，說能為緣。于無色界繫有覆無記心，由等無間緣、增上緣故，說能為緣。于無色界系無覆無記心，由一增上緣故，說能為緣。于學心、無學心，由所緣緣、增上緣故，說能為緣。于欲界系善心，由所緣緣、增上緣故，說能為緣。于不善心，由等無間緣、所緣緣、增上緣故，說能為緣。于欲界繫有覆無記心，由等無間緣、增上緣故，說能為緣。于欲界系無覆無記心，由一增上緣故，說能為緣。於色界系善心、有覆無記心，由等無間緣、所緣緣、增上緣故，說能為緣。無色界系善心，于無色界系善心，由因緣、等無間緣、所緣緣、增上緣故，說能為緣。于無色界繫有覆無記心，由等無間緣、所緣緣、增上緣故，說能為緣。于無色界系無覆無記心，由因緣、等無間緣、所緣緣、增上緣故，說能為緣。于學心、無學心，由等無間緣、所緣緣、增上緣故，說能為緣。于欲界系善
【現代漢語翻譯】 現代漢語譯本 善心，由於等無間緣（anantarapratyaya，無間緣）、所緣緣（alambanapratyaya，對像緣）、增上緣（adhipatipratyaya，增上緣）的緣故，可以說能夠作為緣。對於欲界系的有覆無記心，由於等無間緣、增上緣的緣故，可以說能夠作為緣。對於欲界系的無覆無記心，由於增上緣的緣故，可以說能夠作為緣。對於系善心，由於等無間緣、所緣緣、增上緣的緣故，可以說能夠作為緣。系無覆無記心，對於系無覆無記心，由於因緣（hetupratyaya，原因緣）、等無間緣、所緣緣、增上緣的緣故，可以說能夠作為緣。對於無系善心，由於所緣緣、增上緣的緣故，可以說能夠作為緣。對於無繫有覆無記心，由於等無間緣、增上緣的緣故，可以說能夠作為緣。對於無系無覆無記心，由於增上緣的緣故，可以說能夠作為緣。對於學心（saiksa-citta，有學之心）、無學心（asiksa-citta，無學之心），由於所緣緣、增上緣的緣故，可以說能夠作為緣。對於欲界系善心，由於所緣緣、增上緣的緣故，可以說能夠作為緣。對於不善心，由於等無間緣、所緣緣、增上緣的緣故，可以說能夠作為緣。對於欲界繫有覆無記心，由於等無間緣、增上緣的緣故，可以說能夠作為緣。對於欲界系無覆無記心，由於增上緣的緣故，可以說能夠作為緣。對於系善心、有覆無記心，由於等無間緣、所緣緣、增上緣的緣故，可以說能夠作為緣。無系善心，對於無系善心，由於因緣、等無間緣、所緣緣、增上緣的緣故，可以說能夠作為緣。對於無繫有覆無記心，由於等無間緣、所緣緣、增上緣的緣故，可以說能夠作為緣。對於無**系無覆無記心，由於因緣、等無間緣、所緣緣、增上緣的緣故，可以說能夠作為緣。對於學心、無學心，由於等無間緣、所緣緣、增上緣的緣故，可以說能夠作為緣。對於欲界系善
【English Translation】 English version A wholesome mind, due to the conditions of contiguity (anantarapratyaya), object (alambanapratyaya), and dominance (adhipatipratyaya), is said to be able to be a condition. For defiled indeterminate mind pertaining to the desire realm, due to the conditions of contiguity and dominance, it is said to be able to be a condition. For undefiled indeterminate mind pertaining to the desire realm, due to the condition of dominance, it is said to be able to be a condition. For wholesome mind of the ** realm, due to the conditions of contiguity, object, and dominance, it is said to be able to be a condition. Undefiled indeterminate mind of the ** realm, for undefiled indeterminate mind of the ** realm, due to the conditions of cause (hetupratyaya), contiguity, object, and dominance, it is said to be able to be a condition. For wholesome mind of the non- realm, due to the conditions of object and dominance, it is said to be able to be a condition. For defiled indeterminate mind of the non- realm, due to the conditions of contiguity and dominance, it is said to be able to be a condition. For undefiled indeterminate mind of the non- realm, due to the condition of dominance, it is said to be able to be a condition. For mind of learners (saiksa-citta) and mind of non-learners (asiksa-citta), due to the conditions of object and dominance, it is said to be able to be a condition. For wholesome mind pertaining to the desire realm, due to the conditions of object and dominance, it is said to be able to be a condition. For unwholesome mind, due to the conditions of contiguity, object, and dominance, it is said to be able to be a condition. For defiled indeterminate mind pertaining to the desire realm, due to the conditions of contiguity and dominance, it is said to be able to be a condition. For undefiled indeterminate mind pertaining to the desire realm, due to the condition of dominance, it is said to be able to be a condition. For wholesome mind and defiled indeterminate mind of the ** realm, due to the conditions of contiguity, object, and dominance, it is said to be able to be a condition. Wholesome mind of the non- realm, for wholesome mind of the non- realm, due to the conditions of cause, contiguity, object, and dominance, it is said to be able to be a condition. For defiled indeterminate mind of the non- realm, due to the conditions of contiguity, object, and dominance, it is said to be able to be a condition. For undefiled indeterminate mind of the non-** realm, due to the conditions of cause, contiguity, object, and dominance, it is said to be able to be a condition. For mind of learners and mind of non-learners, due to the conditions of contiguity, object, and dominance, it is said to be able to be a condition. For wholesome mind pertaining to the desire realm
心，由所緣緣、增上緣故，說能為緣。于不善心，由等無間緣、所緣緣、增上緣故，說能為緣。于欲界繫有覆無記心，由等無間緣、增上緣故，說能為緣。于欲界系無覆無記心，由一增上緣故，說能為緣。於色界系善心、有覆無記心，由等無間緣、所緣緣、增上緣故，說能為緣。於色界系無覆無記心，由一增上緣故，說能為緣。無色界繫有覆無記心，于無色界繫有覆無記心，由因緣、等無間緣、所緣緣、增上緣故，說能為緣。于無色界系無覆無記心，由等無間緣、所緣緣、增上緣故，說能為緣。于學心、無學心，由所緣緣、增上緣故，說能為緣。于欲界系善心，由所緣緣、增上緣故，說能為緣。于不善心，由等無間緣、所緣緣、增上緣故，說能為緣。于欲界繫有覆無記心，由等無間緣、增上緣故，說能為緣。于欲界系無覆無記心，由一增上緣故，說能為緣。於色界系善心、有覆無記心，由等無間緣、所緣緣、增上緣故，說能為緣。於色界系無覆無記心，由一增上緣故，說能為緣。于無色界系善心，由等無間緣、所緣緣、增上緣故，說能為緣。無色界系無覆無記心，于無色界系無覆無記心，由因緣、等無間緣、所緣緣、增上緣故，說能為緣。于學心、無學心，由所緣緣、增上緣故，說能為緣。于欲界系善心，由所緣緣、
【現代漢語翻譯】 現代漢語譯本： 心，由於所緣緣（alambana-paccaya，作為目標或對像而產生的條件）、增上緣（adhipati-paccaya，起主導作用的條件）的緣故，可以說能夠成為（其他法的）緣。對於不善心，由於等無間緣（samanantara-paccaya，緊隨前一刻而無間斷的條件）、所緣緣、增上緣的緣故，可以說能夠成為（其他法的）緣。對於欲界繫有覆無記心（kusalakusala-avipaka，欲界中被覆蓋的、非善非惡的心），由於等無間緣、增上緣的緣故，可以說能夠成為（其他法的）緣。對於欲界系無覆無記心（kusalakusala-avipaka，欲界中未被覆蓋的、非善非惡的心），由於增上緣的緣故，可以說能夠成為（其他法的）緣。對於系善心、有覆無記心，由於等無間緣、所緣緣、增上緣的緣故，可以說能夠成為（其他法的）緣。對於系無覆無記心，由於增上緣的緣故，可以說能夠成為（其他法的）緣。無繫有覆無記心，對於無繫有覆無記心，由於因緣（hetu-paccaya，根本原因的條件）、等無間緣、所緣緣、增上緣的緣故，可以說能夠成為（其他法的）緣。對於無系無覆無記心，由於等無間緣、所緣緣、增上緣的緣故，可以說能夠成為（其他法的）緣。對於學心（sekha-citta，正在學習的心）、無學心（asekha-citta，已完成學習的心），由於所緣緣、增上緣的緣故，可以說能夠成為（其他法的）緣。對於欲界系善心，由於所緣緣、增上緣的緣故，可以說能夠成為（其他法的）緣。對於不善心，由於等無間緣、所緣緣、增上緣的緣故，可以說能夠成為（其他法的）緣。對於欲界繫有覆無記心，由於等無間緣、增上緣的緣故，可以說能夠成為（其他法的）緣。對於欲界系無覆無記心，由於增上緣的緣故，可以說能夠成為（其他法的）緣。對於系善心、有覆無記心，由於等無間緣、所緣緣、增上緣的緣故，可以說能夠成為（其他法的）緣。對於系無覆無記心，由於增上緣的緣故，可以說能夠成為（其他法的）緣。對於無系善心，由於等無間緣、所緣緣、增上緣的緣故，可以說能夠成為（其他法的）緣。無系無覆無記心，對於無系無覆無記心，由於因緣、等無間緣、所緣緣、增上緣的緣故，可以說能夠成為（其他法的）緣。對於學心、無學心，由於所緣緣、增上緣的緣故，可以說能夠成為（其他法的）緣。對於欲界系善心，由於所緣緣
【English Translation】 English version: Mind, due to the condition of 'alambana-paccaya' (object-condition, condition arising from the object or target) and 'adhipati-paccaya' (dominance-condition, condition of being predominant), is said to be able to be a condition. For unwholesome mind, due to the condition of 'samanantara-paccaya' (contiguity-condition, condition of being immediately preceding), 'alambana-paccaya', and 'adhipati-paccaya', it is said to be able to be a condition. For defiled indeterminate mind pertaining to the Sensuous Sphere (kusalakusala-avipaka, mind that is neither good nor bad, covered, and belonging to the desire realm), due to the condition of 'samanantara-paccaya' and 'adhipati-paccaya', it is said to be able to be a condition. For undefiled indeterminate mind pertaining to the Sensuous Sphere (kusalakusala-avipaka, mind that is neither good nor bad, uncovered, and belonging to the desire realm), due to the condition of 'adhipati-paccaya', it is said to be able to be a condition. For wholesome mind and defiled indeterminate mind pertaining to the ** Sphere, due to the condition of 'samanantara-paccaya', 'alambana-paccaya', and 'adhipati-paccaya', it is said to be able to be a condition. For undefiled indeterminate mind pertaining to the ** Sphere, due to the condition of 'adhipati-paccaya', it is said to be able to be a condition. Defiled indeterminate mind pertaining to the Non- Sphere, for defiled indeterminate mind pertaining to the Non- Sphere, due to the condition of 'hetu-paccaya' (root-condition, condition of fundamental cause), 'samanantara-paccaya', 'alambana-paccaya', and 'adhipati-paccaya', it is said to be able to be a condition. For undefiled indeterminate mind pertaining to the Non- Sphere, due to the condition of 'samanantara-paccaya', 'alambana-paccaya', and 'adhipati-paccaya', it is said to be able to be a condition. For mind of a learner (sekha-citta, mind of one who is still learning) and mind of one who is no longer learning (asekha-citta, mind of one who has completed learning), due to the condition of 'alambana-paccaya' and 'adhipati-paccaya', it is said to be able to be a condition. For wholesome mind pertaining to the Sensuous Sphere, due to the condition of 'alambana-paccaya' and 'adhipati-paccaya', it is said to be able to be a condition. For unwholesome mind, due to the condition of 'samanantara-paccaya', 'alambana-paccaya', and 'adhipati-paccaya', it is said to be able to be a condition. For defiled indeterminate mind pertaining to the Sensuous Sphere, due to the condition of 'samanantara-paccaya' and 'adhipati-paccaya', it is said to be able to be a condition. For undefiled indeterminate mind pertaining to the Sensuous Sphere, due to the condition of 'adhipati-paccaya', it is said to be able to be a condition. For wholesome mind and defiled indeterminate mind pertaining to the ** Sphere, due to the condition of 'samanantara-paccaya', 'alambana-paccaya', and 'adhipati-paccaya', it is said to be able to be a condition. For undefiled indeterminate mind pertaining to the ** Sphere, due to the condition of 'adhipati-paccaya', it is said to be able to be a condition. For wholesome mind pertaining to the Non- Sphere, due to the condition of 'samanantara-paccaya', 'alambana-paccaya', and 'adhipati-paccaya', it is said to be able to be a condition. Undefiled indeterminate mind pertaining to the Non- Sphere, for undefiled indeterminate mind pertaining to the Non- Sphere, due to the condition of 'hetu-paccaya', 'samanantara-paccaya', 'alambana-paccaya', and 'adhipati-paccaya', it is said to be able to be a condition. For mind of a learner and mind of one who is no longer learning, due to the condition of 'alambana-paccaya' and 'adhipati-paccaya', it is said to be able to be a condition. For wholesome mind pertaining to the Sensuous Sphere, due to the condition of 'alambana-paccaya'
增上緣故，說能為緣。于不善心，由等無間緣、所緣緣、增上緣故，說能為緣。于欲界繫有覆無記心，由等無間緣、增上緣故，說能為緣。于欲界系無覆無記心，由一增上緣，故說能為。緣於色界系善心，由所緣緣、增上緣故，說能為緣。於色界繫有覆無記心，由等無間緣、所緣緣、增上緣故，說能為緣。於色界系無覆無記心，由一增上緣故，說能為緣。于無色界系善心、有覆無記心，由等無間緣、所緣緣、增上緣故，說能為緣。學心，于學心，由因緣、等無間緣、所緣緣、增上緣故，說能為緣。于無學心，亦由因緣、等無間緣、所緣緣、增上緣故，說能為緣。于欲界系善心，由等無間緣、所緣緣、增上緣故，說能為緣。于不善心，由所緣緣、增上緣故，說能為緣。于欲界繫有覆無記心、無覆無記心，由一增上緣故，說能為緣。於色界系善心，由等無間緣、所緣緣、增上緣故，說能為緣。於色界繫有覆無記心，由所緣緣、增上緣故，說能為緣。於色界系無覆無記心，由一增上緣故，說能為緣。于無色界系善心，由等無間緣、所緣緣、增上緣故，說能為緣。于無色界繫有覆無記心，由所緣緣、增上緣故，說能為緣。于無色界系無覆無記心，由一增上緣故，說能為緣。無學心，于無學心，由因緣、等無間緣、所緣緣、增上
【現代漢語翻譯】 現代漢語譯本 因為增上緣的緣故，才說能夠作為緣。對於不善心，由於等無間緣、所緣緣、增上緣的緣故，才說能夠作為緣。對於欲界系的有覆無記心，由於等無間緣、增上緣的緣故，才說能夠作為緣。對於欲界系的無覆無記心，由於一種增上緣的緣故，才說能夠作為緣。對於系（此處應為『色』，指色界）的善心，由於所緣緣、增上緣的緣故，才說能夠作為緣。對於系（此處應為『色』，指色界）的有覆無記心，由於等無間緣、所緣緣、增上緣的緣故，才說能夠作為緣。對於系（此處應為『色』，指色界）的無覆無記心，由於一種增上緣的緣故，才說能夠作為緣。對於無系（此處應為『色』，指無色界）的善心、有覆無記心，由於等無間緣、所緣緣、增上緣的緣故，才說能夠作為緣。學心，對於學心，由於因緣、等無間緣、所緣緣、增上緣的緣故，才說能夠作為緣。對於無學心，也由於因緣、等無間緣、所緣緣、增上緣的緣故，才說能夠作為緣。對於欲界系的善心，由於等無間緣、所緣緣、增上緣的緣故，才說能夠作為緣。對於不善心，由於所緣緣、增上緣的緣故，才說能夠作為緣。對於欲界系的有覆無記心、無覆無記心，由於一種增上緣的緣故，才說能夠作為緣。對於系（此處應為『色』，指色界）的善心，由於等無間緣、所緣緣、增上緣的緣故，才說能夠作為緣。對於系（此處應為『色』，指色界）的有覆無記心，由於所緣緣、增上緣的緣故，才說能夠作為緣。對於系（此處應為『色』，指色界）的無覆無記心，由於一種增上緣的緣故，才說能夠作為緣。對於無系（此處應為『色』，指無色界）的善心，由於等無間緣、所緣緣、增上緣的緣故，才說能夠作為緣。對於無系（此處應為『色』，指無色界）的有覆無記心，由於所緣緣、增上緣的緣故，才說能夠作為緣。對於無系（此處應為『色』，指無色界）的無覆無記心，由於一種增上緣的緣故，才說能夠作為緣。無學心，對於無學心，由於因緣、等無間緣、所緣緣、增上
【English Translation】 English version Because of the condition of Adhipati-pratyaya (增上緣, Dominant Condition), it is said to be able to act as a condition. For unwholesome minds, because of the conditions of Samanantara-pratyaya (等無間緣, Contiguity Condition), Alambana-pratyaya (所緣緣, Object Condition), and Adhipati-pratyaya (增上緣, Dominant Condition), it is said to be able to act as a condition. For defiled indeterminate minds of the Kamadhatu (欲界系, Desire Realm), because of the conditions of Samanantara-pratyaya (等無間緣, Contiguity Condition) and Adhipati-pratyaya (增上緣, Dominant Condition), it is said to be able to act as a condition. For undefiled indeterminate minds of the Kamadhatu (欲界系, Desire Realm), because of one Adhipati-pratyaya (增上緣, Dominant Condition), it is said to be able to act as a condition. For wholesome minds of the dhatu (色界, Form Realm), because of the conditions of Alambana-pratyaya (所緣緣, Object Condition) and Adhipati-pratyaya (增上緣, Dominant Condition), it is said to be able to act as a condition. For defiled indeterminate minds of the dhatu (色界, Form Realm), because of the conditions of Samanantara-pratyaya (等無間緣, Contiguity Condition), Alambana-pratyaya (所緣緣, Object Condition), and Adhipati-pratyaya (增上緣, Dominant Condition), it is said to be able to act as a condition. For undefiled indeterminate minds of the dhatu (色界, Form Realm), because of one Adhipati-pratyaya (增上緣, Dominant Condition), it is said to be able to act as a condition. For wholesome and defiled indeterminate minds of the Arupa-dhatu (無色界, Formless Realm), because of the conditions of Samanantara-pratyaya (等無間緣, Contiguity Condition), Alambana-pratyaya (所緣緣, Object Condition), and Adhipati-pratyaya (增上緣, Dominant Condition), it is said to be able to act as a condition. For minds of learners, towards minds of learners, because of the conditions of Hetu-pratyaya (因緣, Root Condition), Samanantara-pratyaya (等無間緣, Contiguity Condition), Alambana-pratyaya (所緣緣, Object Condition), and Adhipati-pratyaya (增上緣, Dominant Condition), it is said to be able to act as a condition. For minds of non-learners, also because of the conditions of Hetu-pratyaya (因緣, Root Condition), Samanantara-pratyaya (等無間緣, Contiguity Condition), Alambana-pratyaya (所緣緣, Object Condition), and Adhipati-pratyaya (增上緣, Dominant Condition), it is said to be able to act as a condition. For wholesome minds of the Kamadhatu (欲界系, Desire Realm), because of the conditions of Samanantara-pratyaya (等無間緣, Contiguity Condition), Alambana-pratyaya (所緣緣, Object Condition), and Adhipati-pratyaya (增上緣, Dominant Condition), it is said to be able to act as a condition. For unwholesome minds, because of the conditions of Alambana-pratyaya (所緣緣, Object Condition) and Adhipati-pratyaya (增上緣, Dominant Condition), it is said to be able to act as a condition. For defiled and undefiled indeterminate minds of the Kamadhatu (欲界系, Desire Realm), because of one Adhipati-pratyaya (增上緣, Dominant Condition), it is said to be able to act as a condition. For wholesome minds of the dhatu (色界, Form Realm), because of the conditions of Samanantara-pratyaya (等無間緣, Contiguity Condition), Alambana-pratyaya (所緣緣, Object Condition), and Adhipati-pratyaya (增上緣, Dominant Condition), it is said to be able to act as a condition. For defiled indeterminate minds of the dhatu (色界, Form Realm), because of the conditions of Alambana-pratyaya (所緣緣, Object Condition) and Adhipati-pratyaya (增上緣, Dominant Condition), it is said to be able to act as a condition. For undefiled indeterminate minds of the dhatu (色界, Form Realm), because of one Adhipati-pratyaya (增上緣, Dominant Condition), it is said to be able to act as a condition. For wholesome minds of the Arupa-dhatu (無色界, Formless Realm), because of the conditions of Samanantara-pratyaya (等無間緣, Contiguity Condition), Alambana-pratyaya (所緣緣, Object Condition), and Adhipati-pratyaya (增上緣, Dominant Condition), it is said to be able to act as a condition. For defiled indeterminate minds of the Arupa-dhatu (無色界, Formless Realm), because of the conditions of Alambana-pratyaya (所緣緣, Object Condition) and Adhipati-pratyaya (增上緣, Dominant Condition), it is said to be able to act as a condition. For undefiled indeterminate minds of the Arupa-dhatu (無色界, Formless Realm), because of one Adhipati-pratyaya (增上緣, Dominant Condition), it is said to be able to act as a condition. For minds of non-learners, towards minds of non-learners, because of the conditions of Hetu-pratyaya (因緣, Root Condition), Samanantara-pratyaya (等無間緣, Contiguity Condition), Alambana-pratyaya (所緣緣, Object Condition), and Adhipati
緣故，說能為緣。于欲界系善心，由等無間緣、所緣緣、增上緣故，說能為緣。于不善心，由所緣緣、增上緣故，說能為緣。于欲界繫有覆無記心、無覆無記心，由一增上緣故，說能為緣。於色界系善心，由等無間緣、所緣緣、增上緣故，說能為緣。於色界繫有覆無記心，由所緣緣、增上緣故，說能為緣。於色界系無覆無記心，由一增上緣故，說能為緣。于無色界系善心，由等無間緣、所緣緣、增上緣故，說能為緣。于無色界繫有覆無記心，由所緣緣、增上緣故，說能為緣。于無色界系無覆無記心，由一增上緣故，說能為緣。于學心，由所緣緣、增上緣故，說能為緣。
云何增上緣？謂眼色為緣生眼識，此眼識以眼為增上緣。亦以色、耳聲及耳識、鼻香及鼻識、舌味及舌識、身觸及身識、意法及意識。若此相應法、若此俱有法，若有色無色、若有見無見、若有對無對、若有漏無漏、若有為無為，如是一切法皆為增上緣，唯除自性。如是耳鼻舌身意法為緣生意識，此意識以意為增上緣，亦以法、眼色及眼識、耳聲及耳識、鼻香及鼻識、舌味及舌識、身觸及身識，若此相應法、若此俱有法，若有色無色、若有見無見、若有對無對、若有漏無漏、若有為無為，如是一切法皆為增上緣，唯除自性。是名增上緣。
【現代漢語翻譯】 現代漢語譯本 關於緣起，說『能為緣』是因為各種條件。對於欲界相關的善心，由於等無間緣（前後相續無間隔的因緣）、所緣緣（心識所攀緣的對象）、增上緣（強有力的幫助條件）的緣故，說『能為緣』。對於不善心，由於所緣緣、增上緣的緣故，說『能為緣』。對於欲界相關的有覆無記心（被煩惱覆蓋的非善非噁心）、無覆無記心（沒有煩惱覆蓋的非善非噁心），由於增上緣的緣故，說『能為緣』。對於系善心，由於等無間緣、所緣緣、增上緣的緣故，說『能為緣』。對於繫有覆無記心，由於所緣緣、增上緣的緣故，說『能為緣』。對於系無覆無記心，由於增上緣的緣故，說『能為緣』。對於無系善心，由於等無間緣、所緣緣、增上緣的緣故，說『能為緣』。對於無繫有覆無記心，由於所緣緣、增上緣的緣故，說『能為緣』。對於無系無覆無記心，由於增上緣的緣故，說『能為緣』。對於學心（正在學習的心），由於所緣緣、增上緣的緣故，說『能為緣』。
什麼是增上緣？ 比如，眼睛和顏色作為條件產生眼識，這個眼識以眼睛作為增上緣。同樣，顏色、耳朵和聲音以及耳識、鼻子和氣味以及鼻識、舌頭和味道以及舌識、身體和觸覺以及身識、意念和法以及意識，都是如此。如果這些相應的法、如果這些共同存在的法，如果有色的和無色的、有可見的和無可見的、有對立的和無對立的、有煩惱的和無煩惱的、有為的和無為的，像這樣一切的法都是增上緣，唯獨除了自性。 像這樣，耳朵、鼻子、舌頭、身體、意念和法作為條件產生意識，這個意識以意念作為增上緣，同樣，法、眼睛和顏色以及眼識、耳朵和聲音以及耳識、鼻子和氣味以及鼻識、舌頭和味道以及舌識、身體和觸覺以及身識，如果這些相應的法、如果這些共同存在的法，如果有色的和無色的、有可見的和無可見的、有對立的和無對立的、有煩惱的和無煩惱的、有為的和無為的，像這樣一切的法都是增上緣，唯獨除了自性。 這就叫做增上緣。
【English Translation】 English version The reason for saying 'able to be a condition' is due to various conditions. Regarding wholesome minds associated with the Desire Realm, it is said to be 'able to be a condition' because of the immediately preceding condition (等無間緣, samantarapratyaya), the object-condition (所緣緣, alambanapratyaya), and the dominant condition (增上緣, adhipatipratyaya). Regarding unwholesome minds, it is said to be 'able to be a condition' because of the object-condition and the dominant condition. Regarding minds associated with the Desire Realm that are either obscured-indeterminate (有覆無記心, savyakrtavyakrta) or unobscured-indeterminate (無覆無記心, avyakrtavyakrta), it is said to be 'able to be a condition' because of the dominant condition. Regarding wholesome minds associated with the ** Realm, it is said to be 'able to be a condition' because of the immediately preceding condition, the object-condition, and the dominant condition. Regarding obscured-indeterminate minds associated with the ** Realm, it is said to be 'able to be a condition' because of the object-condition and the dominant condition. Regarding unobscured-indeterminate minds associated with the ** Realm, it is said to be 'able to be a condition' because of the dominant condition. Regarding wholesome minds associated with the No ** Realm, it is said to be 'able to be a condition' because of the immediately preceding condition, the object-condition, and the dominant condition. Regarding obscured-indeterminate minds associated with the No ** Realm, it is said to be 'able to be a condition' because of the object-condition and the dominant condition. Regarding unobscured-indeterminate minds associated with the No ** Realm, it is said to be 'able to be a condition' because of the dominant condition. Regarding minds of learning (學心), it is said to be 'able to be a condition' because of the object-condition and the dominant condition.
What is the dominant condition? For example, when the eye and color serve as conditions for the arising of eye-consciousness, this eye-consciousness takes the eye as its dominant condition. Similarly, color, the ear and sound as well as ear-consciousness, the nose and smell as well as nose-consciousness, the tongue and taste as well as tongue-consciousness, the body and tactile sensation as well as body-consciousness, the mind and phenomena as well as mind-consciousness are all like this. If these corresponding dharmas, if these co-existent dharmas, if the forms that are with or without color, with or without visibility, with or without opposition, with or without defilements, conditioned or unconditioned, all such dharmas are dominant conditions, except for their own nature. Likewise, the ear, nose, tongue, body, mind, and phenomena serve as conditions for the arising of mind-consciousness, and this mind-consciousness takes the mind as its dominant condition. Similarly, phenomena, the eye and color as well as eye-consciousness, the ear and sound as well as ear-consciousness, the nose and smell as well as nose-consciousness, the tongue and taste as well as tongue-consciousness, the body and tactile sensation as well as body-consciousness are all like this. If these corresponding dharmas, if these co-existent dharmas, if the forms that are with or without color, with or without visibility, with or without opposition, with or without defilements, conditioned or unconditioned, all such dharmas are dominant conditions, except for their own nature. This is called the dominant condition.
諸斷善根，彼云何斷？何行相斷？謂如有一，害母、害父、害阿羅漢、破和合僧、以勃噁心出如來血，能斷善根。諸以故思害母命者，彼云何害？何行相害？謂如有一，具貪瞋癡其性猛利，彼由猛利貪瞋癡故，樂著博戲、嗜酒耽淫、好惡朋友好惡伴侶、染習種種諸放逸處。其母專志攝錄遮制，告言：「子子！汝今勿復樂著博戲、嗜酒耽淫、好惡朋友好惡伴侶、染習種種諸放逸處。汝今勿應往趣地獄、傍生、餓鬼。汝今勿應墮諸惡處、生諸惡趣。」由母專志攝錄遮制，便於母所起猛利瞋，不忍不信作是怨言：「苦哉荼毒。云何我母制我所愛博戲酒淫朋友伴侶。若復於我作如此類不饒益事，我當決定害其命根。」如是能斷。彼于異時所發起瞋，不忍不信轉復猛利堅固熾盛，由所起瞋不忍不信展轉猛利堅固熾盛，復於後時發起如是修斷瞋纏。由此瞋纏之所纏故，便起故思害其母命。彼由如是身業、語業、意思悕求願行種類，說名邪性。由此棄捨先所成就，諸想等想假立言說住不定聚不定種性，由此獲得先未成就，諸想等想假立言說住邪定聚邪定種性，獲得五種補特伽羅、和雜種類助伴種類，惡眾同分，處得、事得、生長處得，謂害母、害父、害阿羅漢、破和合僧、以勃噁心出如來血。諸以故思害母命者，彼如是害。此行相害
【現代漢語翻譯】 現代漢語譯本 諸斷善根（kusalamula-ccheda），他們是如何斷的？以何種行為方式斷的？譬如，有人殺害母親、殺害父親、殺害阿羅漢（arhat，已證得涅槃的聖者）、破壞僧團的和合、以惡毒的心意使如來（tathagata，佛陀的稱號）出血，這些都能斷善根。 那些故意（故思）殺害母親性命的人，他們是如何殺害的？以何種行為方式殺害的？譬如，有個人，具有強烈的貪（raga）、瞋（dvesha）、癡（moha）三種煩惱，由於這強烈的貪瞋癡，他喜歡沉迷於賭博遊戲、嗜酒、沉溺於淫慾、喜歡惡劣的朋友和伴侶、染習各種放逸之處。他的母親一心一意地管束和制止他，告誡說：『孩子啊！你現在不要再沉迷於賭博遊戲、嗜酒、沉溺於淫慾、喜歡惡劣的朋友和伴侶、染習各種放逸之處了。你現在不應該前往地獄（naraka）、傍生（tiryagyoni，畜生道）、餓鬼（preta）。你現在不應該墮入各種惡處、生於各種惡趣。』 由於母親一心一意地管束和制止，他便對母親生起強烈的瞋恨，不能忍受，不相信，發出這樣的怨言：『真是痛苦啊，這毒害！為什麼我的母親要阻止我所喜愛的賭博、酒、淫慾、朋友、伴侶？如果再對我做這種不利的事情，我一定要殺了她。』這樣就能斷善根。他在其他時候所發起的瞋恨，不能忍受，不相信，變得更加強烈、堅固、熾盛，由於所生起的瞋恨不能忍受，不相信，逐漸變得強烈、堅固、熾盛，又在之後生起這樣的修斷瞋纏（dvesha-paryavasthana，瞋恚的纏縛）。由於這瞋纏的纏縛，便生起故意殺害母親性命的想法。 他由於這樣的身業（kaya-karma，身體的行為）、語業（vak-karma，語言的行為）、意思（manas-karma，意念的行為）希求、願望和行為的種類，被稱為邪性（mithyatva）。因此，他捨棄了先前所成就的各種想（samjna）等想，假立言說，住在不定聚（aniyata-rasi，不確定會行善或作惡的群體）、不定種性（aniyata-gotra，不確定會行善或作惡的家族），因此，他獲得了先前未成就的各種想等想，假立言說，住在邪定聚（mithyatva-niyata-rasi，確定會作惡的群體）、邪定種性（mithyatva-niyata-gotra，確定會作惡的家族），獲得了五種補特伽羅（pudgala，人）、和雜種類、助伴種類、惡眾同分，處得、事得、生長處得，即殺害母親、殺害父親、殺害阿羅漢、破壞僧團的和合、以惡毒的心意使如來出血。那些故意殺害母親性命的人，他們就是這樣殺害的。這就是殺害的行為方式。
【English Translation】 English version Those who sever roots of goodness (kusalamula-ccheda), how do they sever them? Through what kind of actions do they sever them? It is like this: someone who kills their mother, kills their father, kills an Arhat (arhat, a perfected being who has attained Nirvana), disrupts the harmony of the Sangha (sangha, the monastic community), or maliciously draws blood from a Tathagata (tathagata, an epithet of the Buddha), is capable of severing roots of goodness. Those who intentionally (故思) kill their mother, how do they kill? Through what kind of actions do they kill? It is like this: someone who possesses strong greed (raga), hatred (dvesha), and delusion (moha), due to these strong greed, hatred, and delusion, enjoys indulging in gambling games, is addicted to alcohol and sexual misconduct, likes bad friends and companions, and is accustomed to various places of indulgence. Their mother, with focused intention, restrains and controls them, advising them: 'Child! Now you must no longer indulge in gambling games, be addicted to alcohol and sexual misconduct, like bad friends and companions, and be accustomed to various places of indulgence. Now you should not go to hell (naraka), the animal realm (tiryagyoni), or the realm of hungry ghosts (preta). Now you should not fall into various evil places or be born in various evil destinies.' Because the mother restrains and controls with focused intention, the person develops strong hatred towards the mother, becoming intolerant and disbelieving, uttering such complaints: 'How painful and poisonous! Why does my mother prevent me from enjoying gambling, alcohol, sexual misconduct, friends, and companions that I love? If she does such unfavorable things to me again, I will definitely kill her.' In this way, they can sever roots of goodness. The hatred that arises at other times, being intolerant and disbelieving, becomes increasingly intense, firm, and blazing. Because the hatred that arises is intolerant and disbelieving, gradually becoming intense, firm, and blazing, later they develop such a clinging to hatred (dvesha-paryavasthana). Because of being bound by this clinging to hatred, they then develop the intentional thought of killing their mother. Due to such bodily actions (kaya-karma), verbal actions (vak-karma), and mental actions (manas-karma), desires, wishes, and types of behavior, they are called evil-natured (mithyatva). Therefore, they abandon the previously attained various perceptions (samjna) and so on, falsely establishing speech, dwelling in the group of the undetermined (aniyata-rasi), the undetermined lineage (aniyata-gotra). Therefore, they obtain the previously unattained various perceptions and so on, falsely establishing speech, dwelling in the group of the wrongly determined (mithyatva-niyata-rasi), the wrongly determined lineage (mithyatva-niyata-gotra), obtaining five types of individuals (pudgala), mixed types, assisting types, evil commonalities, places of attainment, matters of attainment, and places of growth, namely, killing the mother, killing the father, killing an Arhat, disrupting the harmony of the Sangha, and maliciously drawing blood from a Tathagata. Those who intentionally kill their mother, they kill in this way. This is the manner of killing.
，如說害母，害父亦爾。諸害聲聞阿羅漢命，彼云何害？何行相害？謂如有一，于其聲聞阿羅漢人所有衣缽，或隨一一沙門命緣如法眾具，極生貪染繫心不捨。作是思惟：「我今要當隨分竊奪。若彼因此於我損害，縛錄退黜呵責毀罵，令墮下賤不尊貴處，我當決定害其命根。」如是能斷。又如聲聞阿羅漢人處大眾中，于自言論顯照施設成立開示、於他言論破壞遮止。其中所有或諸沙門或婆羅門，懷怨害見朋怨害論，作是怨言：「苦哉荼毒。云何如是名類沙門處大眾中，于自言論顯照施設成立開示、於他言論破壞遮止。若復於我作如此類不饒益事，我當決定害其命根。」如是能斷。彼于異時所發起瞋不忍不信，轉復猛利堅固熾盛。由所起瞋不忍不信展轉猛利堅固熾盛，復於後時發起如是修斷瞋纏。由此瞋纏之所纏故，便起故思害彼聲聞阿羅漢命。彼由如是身業、語業、意思悕求願行種類，說名邪性，由此棄捨先所成就，諸想等想假立言說，住不定聚不定種性。由此獲得先未成就，諸想等想假立言說，住邪定聚邪定種性。獲得五種補特伽羅，和雜種類助伴種類，惡眾同分、處得、事得、生長處得，謂害母、害父、害阿羅漢、破和合僧、以勃噁心出如來血。諸害聲聞阿羅漢命，彼如是害，此行相害。諸破如來聲聞弟子和合僧
【現代漢語翻譯】 現代漢語譯本： 如果說殺害母親，那麼殺害父親也是一樣。 那麼，如何殺害聲聞阿羅漢（Sravaka Arhat，已證阿羅漢果的聲聞弟子）的性命呢？ 以何種方式殺害呢？ 譬如，有這樣一個人，對於聲聞阿羅漢所有的衣缽，或者任何維持沙門（Sramana，佛教出家修行者）生命的如法資具，極度貪婪，心懷不捨。 他這樣思量：『我現在就要伺機竊取一部分。 如果他們因此對我造成損害，捆綁囚禁、開除僧團、呵斥責罵，使我墮落到卑賤的境地，我必定要斷絕他們的性命。』 這樣就能斷絕其性命。 又如聲聞阿羅漢在大眾之中，對於自己的言論加以闡明、施設、成立和開示，而對於他人的言論加以破壞和阻止。 其中所有的沙門或婆羅門（Brahmana，古印度教的祭司），懷著怨恨和邪見，結黨營私，爭論不休，發出這樣的怨言：『真是痛苦啊，簡直是荼毒。 為什麼這種所謂的沙門在大眾之中，對於自己的言論加以闡明、施設、成立和開示，而對於他人的言論加以破壞和阻止呢？ 如果再對我做出如此不饒益的事情，我必定要斷絕他們的性命。』 這樣就能斷絕其性命。 他們在其他時候所發起的嗔恨、不忍和不信，會逐漸變得更加猛烈、堅固和熾盛。 由於所產生的嗔恨、不忍和不信逐漸變得猛烈、堅固和熾盛，所以在之後又會發起這樣的修斷嗔纏。 由於被這種嗔纏所纏縛，便會產生故意的想法，去殺害那位聲聞阿羅漢的性命。 他們由於這樣的身業、語業、意思希求願行種類，被稱為邪性，因此捨棄先前所成就的諸想等想假立言說，住在不定聚不定種性。 因此獲得先前未成就的諸想等想假立言說，住在邪定聚邪定種性。 獲得五種補特伽羅（Pudgala，人），和雜種類助伴種類，惡眾同分、處得、事得、生長處得，即殺害母親、殺害父親、殺害阿羅漢、破壞和合僧、以勃噁心出如來血。 殺害聲聞阿羅漢的性命，就是這樣殺害的，這就是殺害的方式。 破壞如來聲聞弟子的和合僧
【English Translation】 English version: As it is said regarding harming one's mother, so it is with harming one's father. How does one harm the life of a Sravaka Arhat (Sravaka Arhat, a disciple who has attained Arhatship)? What is the manner of harming? It is like this: if someone has extreme greed and attachment to the robes and bowls of a Sravaka Arhat, or to any of the lawful requisites that sustain the life of a Sramana (Sramana, a Buddhist monastic), and is unwilling to let go. They think to themselves, 'I will now steal a portion of it. If they harm me because of this, bind me, expel me from the Sangha, scold me, or humiliate me, causing me to fall into a lowly and dishonorable state, I will definitely take their life.' In this way, they can sever their life. Or, if a Sravaka Arhat, in the midst of the assembly, illuminates, establishes, sets forth, and reveals their own teachings, while destroying and obstructing the teachings of others. Among them, all the Sramanas or Brahmanas (Brahmana, priests in ancient India), harboring resentment and wrong views, forming factions and engaging in hostile debates, utter such resentful words: 'How painful and poisonous! How can such so-called Sramanas, in the midst of the assembly, illuminate, establish, set forth, and reveal their own teachings, while destroying and obstructing the teachings of others? If they do such unbeneficial things to me again, I will definitely take their life.' In this way, they can sever their life. The anger, intolerance, and disbelief that they arouse at other times will gradually become more intense, firm, and blazing. Because the anger, intolerance, and disbelief that arise gradually become intense, firm, and blazing, they will later arouse such a practice of severing the entanglement of anger. Because they are entangled by this entanglement of anger, they will then generate the intentional thought of harming the life of that Sravaka Arhat. Because of such actions of body, speech, and mind, seeking, wishing, and acting in this way, they are called evil-natured, and therefore abandon the previously attained fabrications of perceptions, etc., dwelling in the uncertain group and uncertain nature. Therefore, they obtain the previously unattained fabrications of perceptions, etc., dwelling in the wrongly determined group and wrongly determined nature. They obtain the five types of Pudgalas (Pudgala, person), mixed types, assisting types, evil commonality, place of attainment, event of attainment, and place of growth, namely, harming one's mother, harming one's father, harming an Arhat, disrupting the harmonious Sangha, and with a malicious heart, drawing the blood of the Tathagata. Harming the life of a Sravaka Arhat is done in this way, and this is the manner of harming. Disrupting the harmonious Sangha of the Tathagata's Sravaka disciples
眾，彼云何破？何行相破？謂如有一，于非法法想、于非毗柰耶毗柰耶想，彼不覆此想、不覆此忍、不覆如是樂慧觀見。于其如來聲聞弟子和合僧眾教示勸誨，令其歡悅修學受持，言是正法、是毗柰耶、是大師教：「具壽！汝今於是正法、是毗柰耶、是大師教，應當許可忍受開顯，應起受籌。」若以彼身為其第五起受籌者，下極此數補特伽羅，雖言能破如來弟子和合僧眾，然不能生一劫住罪。復如有一，於法非法想、于毗柰耶非毗柰耶想，彼不覆此想、不覆此忍、不覆如是樂慧觀見。于其如來聲聞弟子和合僧眾教示勸誨，令其歡悅修學受持，言非正法、非毗柰耶、非大師教：「具壽！汝今於是非法、非毗柰耶、非大師教，應當許可忍受開顯，應起受籌。」若以彼身為其第五起受籌者，下極此數補特伽羅，雖言能破如來弟子和合僧眾，然不能生一劫住罪。復如有一，于非法非法想、于非毗柰耶非毗柰耶想，彼隱覆此想、隱覆此忍、隱覆如是樂慧觀見。于其如來聲聞弟子和合僧眾教示勸誨，令其歡悅修學受持，言是正法、是毗柰耶、是大師教：「具壽！汝今於是正法、是毗柰耶、是大師教，應當許可忍受開顯，應起受籌。」若以彼身為其第五起受籌者，下極此數補特伽羅，應言能破如來弟子和合僧眾，亦能生於一劫住罪。
【現代漢語翻譯】 現代漢語譯本： 『眾』，他們如何破壞僧團？以何種行為方式破壞？譬如，如果有人對非法的事物產生合法的想法，對非毗柰耶（Vinaya，戒律）的事物產生毗柰耶的想法，並且不掩蓋這種想法，不掩蓋這種認可，不掩蓋由此產生的快樂智慧的觀察。他們教導、勸告如來的聲聞弟子組成的和合僧眾，使他們歡喜地修學和受持，並說這是正法、這是毗柰耶、這是大師的教導：『具壽（Ayushman，對年長僧侶的尊稱）！你們現在應該認可、忍受和闡明這個正法、這個毗柰耶、這個大師的教導，應該開始接受籌碼。』如果這個人作為第五個開始接受籌碼的人，即使只有極少數這樣的人，雖然他們聲稱能夠破壞如來弟子的和合僧眾，但不會產生持續一劫的罪過。 又如，如果有人對合法的事物產生非法的想法，對毗柰耶的事物產生非毗柰耶的想法，並且不掩蓋這種想法，不掩蓋這種認可，不掩蓋由此產生的快樂智慧的觀察。他們教導、勸告如來的聲聞弟子組成的和合僧眾，使他們歡喜地修學和受持，並說這不是正法、不是毗柰耶、不是大師的教導：『具壽！你們現在應該認可、忍受和闡明這個非法、這個非毗柰耶、這個非大師的教導，應該開始接受籌碼。』如果這個人作為第五個開始接受籌碼的人，即使只有極少數這樣的人，雖然他們聲稱能夠破壞如來弟子的和合僧眾，但不會產生持續一劫的罪過。 又如，如果有人對非法的事物產生非法的想法，對非毗柰耶的事物產生非毗柰耶的想法，並且隱瞞這種想法，隱瞞這種認可，隱瞞由此產生的快樂智慧的觀察。他們教導、勸告如來的聲聞弟子組成的和合僧眾，使他們歡喜地修學和受持，並說這是正法、這是毗柰耶、這是大師的教導：『具壽！你們現在應該認可、忍受和闡明這個正法、這個毗柰耶、這個大師的教導，應該開始接受籌碼。』如果這個人作為第五個開始接受籌碼的人，即使只有極少數這樣的人，應該說他們能夠破壞如來弟子的和合僧眾，並且能夠產生持續一劫的罪過。
【English Translation】 English version: 『Sangha (眾, community),』 how do they break it? By what kind of conduct do they break it? It is like this: if someone has the thought of what is unlawful as lawful, the thought of what is not Vinaya (毗柰耶, discipline) as Vinaya, and they do not conceal this thought, do not conceal this acceptance, do not conceal such joyful wisdom and insight. They teach and exhort the Sangha (僧眾, community) of the Buddha's Shravaka disciples (聲聞弟子, disciples who hear the teachings), causing them to joyfully study and uphold it, saying that this is the true Dharma (正法, law), this is the Vinaya, this is the Teacher's teaching: 『Ayushman (具壽, venerable ones)! You should now approve, endure, and reveal this true Dharma, this Vinaya, this Teacher's teaching, and you should begin to take the voting tokens.』 If that person is the fifth to begin taking the voting tokens, even if there are very few such individuals, although they claim to be able to break the Sangha of the Buddha's disciples, they will not generate a sin that lasts for one kalpa (劫, eon). Again, if someone has the thought of what is lawful as unlawful, the thought of what is Vinaya as not Vinaya, and they do not conceal this thought, do not conceal this acceptance, do not conceal such joyful wisdom and insight. They teach and exhort the Sangha of the Buddha's Shravaka disciples, causing them to joyfully study and uphold it, saying that this is not the true Dharma, this is not the Vinaya, this is not the Teacher's teaching: 『Ayushman! You should now approve, endure, and reveal this unlawful thing, this non-Vinaya, this non-Teacher's teaching, and you should begin to take the voting tokens.』 If that person is the fifth to begin taking the voting tokens, even if there are very few such individuals, although they claim to be able to break the Sangha of the Buddha's disciples, they will not generate a sin that lasts for one kalpa. Again, if someone has the thought of what is unlawful as unlawful, the thought of what is not Vinaya as not Vinaya, and they conceal this thought, conceal this acceptance, conceal such joyful wisdom and insight. They teach and exhort the Sangha of the Buddha's Shravaka disciples, causing them to joyfully study and uphold it, saying that this is the true Dharma, this is the Vinaya, this is the Teacher's teaching: 『Ayushman! You should now approve, endure, and reveal this true Dharma, this Vinaya, this Teacher's teaching, and you should begin to take the voting tokens.』 If that person is the fifth to begin taking the voting tokens, even if there are very few such individuals, it should be said that they are able to break the Sangha of the Buddha's disciples, and they are able to generate a sin that lasts for one kalpa.
復如有一，於法法想、于毗柰耶毗柰耶想，彼隱覆此想、隱覆此忍、隱覆如是樂慧觀見，于其如來聲聞弟子和合僧眾教示勸誨，令其歡悅修學受持，言非正法、非毗柰耶、非大師教：「具壽！汝今於是非法、非毗柰耶、非大師教，應當許可忍受開顯，應起受籌。」若以彼身為其第五起受籌者，下極此數補特伽羅，應言能破如來弟子和合僧眾，亦能生於一劫住罪。彼由如是身業、語業、意思悕求願行種類，說名邪性，由此棄捨先所成就，諸想等想假立言說，住不定聚不定種性。由此獲得先未成就，諸想等想假立言說，住邪定聚邪定種性。獲得五種補特伽羅，和雜種類助伴種類，惡眾同分、處得、事得、生長處得，謂害母、害父、害阿羅漢、破和合僧、以勃噁心出如來血。諸破如來聲聞弟子和合僧眾，彼如是破，此行相破。諸勃噁心出如來血，彼云何出？何行相出？謂如如來處大眾中，于自言論顯照施設成立開示、於他言論破壞遮止。其中所有或諸沙門或婆羅門，懷怨害見明怨害論，作是怨言：「苦哉荼毒。云何如是名類沙門處大眾中，于自言論顯照施設成立開示、於他言論破壞遮止。若復於我作如此類不饒益事，我當決定害其命根。」如是能斷。彼于異時所發起瞋不忍不信，轉復猛利堅固熾盛。由所起瞋不忍不信展轉猛
利堅固熾盛，復於後時發起如是修斷瞋纏。由此瞋纏之所纏故，便起故思：「我今決定害如來命。」然諸如來法爾無有能害命者，唯可有能以勃噁心出如來血。彼由如是身業、語業、意思悕求願行種類，說名邪性，由此棄捨先所成就，諸想等想假立言說，住不定聚不定種性。由此獲得先未成就，諸想等想假立言說，住邪定聚邪定種性。獲得五種補特伽羅，和雜種類助伴種類，惡眾同分、處得、事得、生長處得，謂害母、害父、害阿羅漢、破和合僧、以勃噁心出如來血。諸勃噁心出如來血，彼如是出，此行相出。
說一切有部識身足論卷第十一 大正藏第 26 冊 No. 1539 阿毗達磨識身足論
阿毗達磨識身足論卷第十二
提婆設摩阿羅漢造
三藏法師玄奘奉 詔譯
雜蘊第五之二
諸斷善根，彼云何斷？何行相斷？謂如有一，故思害母、害父命已，無隨愧悔。復如有一，故思害母、害父命已，有隨愧悔。如是二人，師諸沙門，或婆羅門嗢羯洛迦或彼徒類，執無有見，立無有論，言無有因、言無有作，施設彼彼善業惡業皆斷壞者。數往請問：「云何為善？云何不善？云何有罪？云何無罪。作何事已成好非惡？」彼由親近承事供養如是師故，于所作罪未生愧悔令其不
【現代漢語翻譯】 現代漢語譯本： 利慾薰心且熾盛，又在之後生起如此修習斷除瞋恚煩惱的行為。由於被瞋恚煩惱所纏縛，便產生惡念：『我一定要殺死如來（Tathagata，佛的稱號）。』然而諸佛如來法爾如是，沒有人能夠殺死他們的性命，唯獨可能以極度惡毒的心意使如來出血。他由於這樣的身業、語業、意思，以及希求、願望、行為的種類，被稱為邪性。因此，他捨棄先前所成就的各種想法等，虛假地建立言說，停留在不確定的一類，不確定的種性。由此獲得先前未成就的各種想法等，虛假地建立言說，停留在邪定的一類，邪定的種性。獲得五種補特伽羅（Pudgala，人），和雜的種類，助伴的種類，惡的共同部分、處所得、事所得、生長處所得，即殺害母親、殺害父親、殺害阿羅漢（Arhat，斷盡煩惱，證得無學果位的聖者）、破壞僧團的和合、以極度惡毒的心意使如來出血。那些以極度惡毒的心意使如來出血的人，他們就是這樣做的，以這樣的行為方式做出這種事。
《說一切有部識身足論》卷第十一 大正藏第26冊 No. 1539 《阿毗達磨識身足論》
《阿毗達磨識身足論》卷第十二
提婆設摩阿羅漢造
三藏法師玄奘奉 詔譯
雜蘊第五之二
那些斷絕善根的人，他們是如何斷絕的？以何種行為方式斷絕的？譬如，有的人，故意想殺害母親、殺害父親的性命，之後沒有絲毫的慚愧和後悔。又譬如，有的人，故意想殺害母親、殺害父親的性命，之後有慚愧和後悔。像這樣的兩個人，師從那些沙門（Sramana，出家修道者），或者婆羅門（Brahmana，印度教祭司），嗢羯洛迦（Ukkalaka，古印度外道仙人名）或者他們的徒眾，秉持無有見，立無有論，說沒有因果，說沒有造作者，宣揚各種善業惡業都會斷滅毀壞。多次前去請問：『什麼是善？什麼是不善？什麼是有罪？什麼是無罪？做了什麼事會變成好而非壞？』他們由於親近、承事、供養這樣的老師，對於所作的罪業，未生起的慚愧後悔，使之不生起。
【English Translation】 English version: Being intensely greedy and flourishing, and then later initiating such practices to sever the afflictions of anger. Because of being bound by the afflictions of anger, they then generate the thought: 'I will definitely kill the Tathagata (Tathagata, title of the Buddha).' However, the Buddhas, as a matter of course, cannot have their lives taken by anyone, but it is only possible to draw blood from the Tathagata with a fiercely malicious intent. He, due to such kinds of bodily karma, verbal karma, and mental intention, as well as desires, wishes, and actions, is called evil in nature. Therefore, he abandons the various thoughts, etc., that he had previously achieved, falsely establishing speech, dwelling in an uncertain category, an uncertain nature. From this, he obtains the various thoughts, etc., that he had not previously achieved, falsely establishing speech, dwelling in a fixed evil category, a fixed evil nature. He obtains five kinds of Pudgalas (Pudgala, person), mixed kinds, assisting kinds, evil common parts, place obtained, deed obtained, place of growth obtained, namely, killing mother, killing father, killing an Arhat (Arhat, one who has extinguished all afflictions and attained the fruit of no more learning), disrupting the harmony of the Sangha (Sangha, monastic community), drawing blood from the Tathagata with a fiercely malicious intent. Those who draw blood from the Tathagata with a fiercely malicious intent, they do it in this way, performing this kind of act in this manner.
《Abhidharmajn̄ānaprasthāna-śāstra》Volume 11 by Sarvāstivāda Taisho Tripitaka Volume 26 No. 1539 《Abhidharmajn̄ānaprasthāna-śāstra》
《Abhidharmajn̄ānaprasthāna-śāstra》Volume 12
Composed by Devasarman Arhat
Translated under Imperial Order by Tripitaka Master Xuanzang
Miscellaneous Aggregates, Fifth of Two
Those who sever their roots of goodness, how do they sever them? In what manner do they sever them? For example, there is someone who deliberately intends to kill his mother or father, and afterwards has no remorse or regret. Or, for example, there is someone who deliberately intends to kill his mother or father, and afterwards has remorse and regret. These two people, as disciples of those Sramanas (Sramana, wandering ascetics), or Brahmanas (Brahmana, priests), Ukkalaka (Ukkalaka, name of an ancient Indian ascetic) or their followers, holding views of non-existence, establishing theories of non-existence, saying there is no cause and effect, saying there is no creator, proclaiming that various good and evil karmas will be destroyed and ruined. They frequently go to ask: 'What is good? What is not good? What is sinful? What is not sinful? What actions, when done, become good rather than bad?' Because they are close to, attend to, and make offerings to such teachers, regarding the sins they have committed, the remorse and regret that has not arisen, they prevent it from arising.
生，已生愧悔令速除遣，作如是言：「殺生愚妄虛無有果，無義無起、無味無利。無有殺生，無有殺生所感異熟。如是不與取、欲邪行、妄語、離間語、粗惡語、綺語、貪、嗔、邪見，皆是愚妄虛無有果，無義無起、無味無利。無邪見等，無邪見等所感異熟。」彼於此事深生愛樂忍受開顯。以於此事深生愛樂忍受開顯，便說是人履於左道，謂邪見、邪思惟、邪語、邪業、邪命、邪勤、邪念、邪定。彼由如是履左道故，三種善根漸漸損減微薄間缺，三不善根漸漸增長猛利熾盛；三種妙行漸漸損減微薄間缺，三種惡行漸漸增長猛利熾盛；十善業道漸漸損減微薄間缺，十惡業道漸漸增長猛利熾盛；八正右道漸漸損減微薄間缺，八邪左道漸漸增長猛利熾盛。彼由殺生、不與取、欲邪行、妄語、離間語、粗惡語、綺語、貪、嗔、邪見轉增長故，多住不寂靜、多住不律儀。雖于少時生起微劣善心心法正見俱行，然複種種惡不善法多分現行多居左品。如度夏熱入秋涼時，夜分垂云叆叇冥暗，震雷掣電暫發光明，才睹眾色速還隱沒。如是彼人多住不寂靜、多住不律儀，雖于少時生起微劣善心心法正見俱行，然複種種惡不善法多分現行多居左品。又如有人春末夏初，熱渴所悶、熱風所惱，入清涼池濯清冷水。沐浴飲已速疾還出，其身所有
粗渧皆落，唯有微渧住毛孔中。如是彼人多住不寂靜、多住不律儀，雖于少時生起微劣善心心法正見俱行，然複種種惡不善法多分現行多居左品。彼於後時亦能傷害尊勝生命，無隨愧悔，究竟撥無一切善惡業果異熟。由彼傷害尊勝生命無隨愧悔，究竟撥無一切善惡業果異熟，便說是人已斷三界所有善根，謂欲界系及色界系、無色界系。當知如是補特伽羅，于現法中不能更續所有善根，決定當于地獄死時或於生時續諸善根。問：若殺如是補特伽羅，若殺蟻卵折腳蟻子，何者罪大？答：若以等纏，異熟亦等。復有說者，若殺蟻卵折腳蟻子所得罪大，非殺如是補特伽羅。何以故？以諸蟻卵折腳蟻子不斷善根，如是色類補特伽羅斷善根故。彼由如是身業、語業、意思希求願行種類，說名邪性。由此棄捨先所成就，諸想等想假立言說，住不定聚不定種性。由此獲得先未成就，諸想等想假立言說，住邪定聚邪定種性。獲得五種補特伽羅，和雜種類助伴種類，惡眾同分、處得、事得、生長處得，謂害母、害父、害阿羅漢、破和合僧、以勃噁心出如來血。諸斷善根，彼如是斷，此行相斷。謂有一類補特伽羅，由欲界系諸染污心現在前故，所有善根或舍而不得、或得而不捨、或亦舍亦得、或不捨不得。舍而不得者，謂善根斷時。及已離欲
【現代漢語翻譯】 現代漢語譯本： 粗大的水滴都已落下，只有微小的水滴停留在毛孔中。像這樣的人，常常處於不寂靜的狀態，常常不守戒律，即使在短暫的時間裡生起微弱的善心和與正見相應的心理活動，但各種惡的不善之法仍然大量出現，佔據主導地位。這樣的人在之後也可能傷害尊貴的生命，不會感到後悔和羞愧，最終否定一切善惡業的果報。由於他傷害尊貴的生命，不感到後悔和羞愧，最終否定一切善惡業的果報，因此可以說這個人已經斷絕了三界（欲界、色界、無色界）所有的善根。應當知道，這樣的人，在今生不能再延續所有的善根，必定會在地獄死亡時或者出生時才能延續善根。問：如果殺死這樣的人，和殺死螞蟻卵或者折斷螞蟻的腳，哪個罪過更大？答：如果以同等的煩惱心，那麼異熟果報也是相等的。還有人說，殺死螞蟻卵或者折斷螞蟻的腳所得的罪過更大，而不是殺死這樣的人。為什麼呢？因為螞蟻卵和折斷腳的螞蟻沒有斷絕善根，而這類人斷絕了善根。他們由於這樣的身業、語業、意業的希求、願望和行為種類，被稱為邪性。因此，他們捨棄了先前所成就的諸想（saṃjñā）等想（upasaṃjñā），假立言說，處於不定聚（aniyata-rāśi）、不定種性（aniyata-gotra）。因此，他們獲得了先前未成就的諸想等想，假立言說，處於邪定聚（mithyātva-niyata-rāśi）、邪定種性（mithyātva-niyata-gotra）。獲得了五種補特伽羅（pudgala，人），和雜種類、助伴種類、惡眾同分（apāya-sabhāgatā）、處得（sthāna-prāpti）、事得（vastu-prāpti）、生長處得，即害母、害父、害阿羅漢（arhat，已證悟者）、破壞僧團的和合、以惡意使如來（tathāgata，佛）出血。那些斷絕善根的人，就是這樣斷絕的，這是斷絕的行相。也就是說，有一類人，由於欲界系的各種染污心現在前，所有的善根或者捨棄而不能得到，或者得到而不捨棄，或者既捨棄又得到，或者不捨棄也不得到。捨棄而不能得到，是指善根斷絕的時候，以及已經離欲的時候。
【English Translation】 English version: The coarse drops have all fallen, only the fine drops remain in the pores. Such a person often dwells in non-tranquility, often dwells without discipline. Although for a short time, a weak wholesome mind and mental factors accompanied by right view arise, nevertheless various evil unwholesome dharmas mostly manifest and predominantly occupy the inferior position. Such a person may later harm a venerable life, without remorse or shame, ultimately denying all good and evil karmic results and their maturation. Because they harm a venerable life without remorse or shame, ultimately denying all good and evil karmic results and their maturation, it can be said that this person has severed all wholesome roots of the three realms (tridhātu), namely the desire realm (kāmadhātu), the form realm (rūpadhātu), and the formless realm (arūpadhātu). Know that such a pudgala (person), in this present life, cannot further continue all wholesome roots, and will definitely continue wholesome roots at the time of death in hell or at the time of birth. Question: If one kills such a pudgala, or kills an ant egg or breaks the leg of an ant, which is the greater sin? Answer: If with equal affliction, the karmic result is also equal. Some say that the sin obtained from killing an ant egg or breaking the leg of an ant is greater than killing such a pudgala. Why? Because ant eggs and ants with broken legs do not sever wholesome roots, whereas this type of pudgala severs wholesome roots. They are called 'evil-natured' due to such bodily actions, verbal actions, and mental desires, wishes, and types of conduct. Therefore, they abandon what was previously accomplished, the various saṃjñā (perceptions) and upasaṃjñā (secondary perceptions), and fabricated speech, dwelling in the indefinite group (aniyata-rāśi), the indefinite lineage (aniyata-gotra). Therefore, they obtain what was not previously accomplished, the various saṃjñā and upasaṃjñā, and fabricated speech, dwelling in the fixed evil group (mithyātva-niyata-rāśi), the fixed evil lineage (mithyātva-niyata-gotra). They obtain the five kinds of pudgalas, mixed types, companion types, the shared nature of evil destinies (apāya-sabhāgatā), attainment of place (sthāna-prāpti), attainment of object (vastu-prāpti), and attainment of place of growth, namely harming one's mother, harming one's father, harming an arhat (one who has attained enlightenment), disrupting the harmony of the sangha (community), and with malicious intent causing a tathāgata (Buddha) to bleed. Those who sever wholesome roots, sever them in this way; this is the manner of severing. That is to say, there is a type of pudgala, due to the various defiled minds of the desire realm being present, all wholesome roots are either abandoned and not obtained, or obtained and not abandoned, or both abandoned and obtained, or neither abandoned nor obtained. Abandoned and not obtained refers to the time when wholesome roots are severed, and when one has already become detached from desire.
界貪異生，由欲界纏退，色無色界系所有善根舍而不得。已離欲界貪異生，欲界纏退，色界系善根舍而不得。已離色界貪有學，欲界纏退，無色界系善根舍而不得。如是名為舍而不得。得而不捨者，謂迷惑心續善根時。亦舍亦得者，謂無色界沒生欲界時，舍無色界系善根，得欲界系善根。從色界沒生欲界時，舍色界系善根，得欲界系善根。諸阿羅漢欲界纏退，舍無色界系及無學善根，得學善根，退無學心住有學心。如是名為亦舍亦得。不捨不得者，謂不斷善根，從欲界沒還生欲界。如是名為不捨不得。復有一類補特伽羅，由色界系諸染污心現在前故，所有善根或舍而不得、或亦舍亦得、或不捨不得。舍而不得者，謂已離色界貪有學異生，色界纏退，無色界系善根舍而不得。從欲界沒生色界時，欲界系善根舍而不得。如是名為舍而不得。亦舍亦得者，謂無色界沒生色界時，舍無色界系善根，得色界系善根。諸阿羅漢色界纏退，舍無色界系及無學善根，得學善根，退無學心住有學心。如是名為亦舍亦得。不捨不得者，謂色界沒還生色界。如是名為不捨不得。復有一類補特伽羅，由無色界系諸染污心現在前故，所有善根或舍而不得、或亦舍亦得、或不捨不得。舍而不得者，謂從欲界沒生無色界，諸欲界系及色界系善根舍而不
【現代漢語翻譯】 現代漢語譯本 界貪異生（指仍然貪戀欲界的凡夫），由於欲界煩惱的纏縛而退失，捨棄了色界和無色界所繫的善根，並且無法再獲得這些善根。已經脫離欲界貪慾的異生（指已經證得色界或無色界的凡夫），由於欲界煩惱的纏縛而退失，捨棄了色界所繫的善根，並且無法再獲得這些善根。 已經脫離色界貪慾的有學（指尚未證得阿羅漢果的聖者），由於欲界煩惱的纏縛而退失，捨棄了無色界所繫的善根，並且無法再獲得這些善根。這被稱為『舍而不得』。 『得而不捨』是指在迷惑的心續中增長善根的時候。 『亦舍亦得』是指從無色界死亡而轉生到欲界的時候，捨棄了無色界所繫的善根，獲得了欲界所繫的善根。從色界死亡而轉生到欲界的時候，捨棄了色界所繫的善根，獲得了欲界所繫的善根。諸位阿羅漢由於欲界煩惱的纏縛而退失，捨棄了無色界所繫以及無學（指阿羅漢果位）的善根，獲得了有學（指須陀洹、斯陀含、阿那含果位）的善根，從無學的心退回到有學的心。這被稱為『亦舍亦得』。 『不捨不得』是指沒有斷絕善根，從欲界死亡后又轉生到欲界。這被稱為『不捨不得』。 還有一類補特伽羅（指人），由於色界所繫的各種染污心現前，所有善根或者『舍而不得』、或者『亦舍亦得』、或者『不捨不得』。 『舍而不得』是指已經脫離色界貪慾的有學異生，由於色界煩惱的纏縛而退失，捨棄了無色界所繫的善根，並且無法再獲得這些善根。從欲界死亡而轉生到色界的時候，捨棄了欲界所繫的善根，並且無法再獲得這些善根。這被稱為『舍而不得』。 『亦舍亦得』是指從無色界死亡而轉生到色界的時候，捨棄了無色界所繫的善根，獲得了色界所繫的善根。諸位阿羅漢由於色界煩惱的纏縛而退失，捨棄了無色界所繫以及無學的善根，獲得了有學的善根，從無學的心退回到有學的心。這被稱為『亦舍亦得』。 『不捨不得』是指從色界死亡后又轉生到色界。這被稱為『不捨不得』。 還有一類補特伽羅，由於無色界所繫的各種染污心現前，所有善根或者『舍而不得』、或者『亦舍亦得』、或者『不捨不得』。 『舍而不得』是指從欲界死亡而轉生到無色界，捨棄了所有欲界所繫以及色界所繫的善根，並且無法再獲得這些善根。
【English Translation】 English version A being with desire realm greed (jie tan yi sheng) (referring to ordinary beings still attached to the desire realm), due to the entanglement of desire realm afflictions, regresses, abandoning the roots of goodness associated with the form realm and formless realm, and is unable to regain them. An ordinary being who has detached from desire realm greed (yi sheng) (referring to ordinary beings who have attained the form or formless realm), due to the entanglement of desire realm afflictions, regresses, abandoning the roots of goodness associated with the form realm, and is unable to regain them. A learner who has detached from form realm greed (you xue) (referring to a noble one who has not yet attained Arhatship), due to the entanglement of desire realm afflictions, regresses, abandoning the roots of goodness associated with the formless realm, and is unable to regain them. This is called 'abandoning and not obtaining'. 'Obtaining and not abandoning' refers to the time when increasing roots of goodness in a deluded mindstream. 'Both abandoning and obtaining' refers to the time when dying from the formless realm and being reborn in the desire realm, abandoning the roots of goodness associated with the formless realm, and obtaining the roots of goodness associated with the desire realm. When dying from the form realm and being reborn in the desire realm, abandoning the roots of goodness associated with the form realm, and obtaining the roots of goodness associated with the desire realm. Arhats, due to the entanglement of desire realm afflictions, regress, abandoning the roots of goodness associated with the formless realm and the unlearning (wu xue) (referring to the state of Arhatship), and obtaining the roots of goodness of learning (you xue) (referring to the states of Stream-enterer, Once-returner, and Non-returner), regressing from the unlearning mind to the learning mind. This is called 'both abandoning and obtaining'. 'Neither abandoning nor obtaining' refers to not severing the roots of goodness, dying from the desire realm and being reborn in the desire realm. This is called 'neither abandoning nor obtaining'. Furthermore, there is a type of pudgala (bu te qie luo) (person) who, due to the arising of various defiled minds associated with the form realm, all roots of goodness are either 'abandoned and not obtained', or 'both abandoned and obtained', or 'neither abandoned nor obtained'. 'Abandoned and not obtained' refers to a learner ordinary being who has detached from form realm greed, due to the entanglement of form realm afflictions, regresses, abandoning the roots of goodness associated with the formless realm, and is unable to regain them. When dying from the desire realm and being reborn in the form realm, abandoning the roots of goodness associated with the desire realm, and is unable to regain them. This is called 'abandoning and not obtaining'. 'Both abandoning and obtaining' refers to the time when dying from the formless realm and being reborn in the form realm, abandoning the roots of goodness associated with the formless realm, and obtaining the roots of goodness associated with the form realm. Arhats, due to the entanglement of form realm afflictions, regress, abandoning the roots of goodness associated with the formless realm and the unlearning, and obtaining the roots of goodness of learning, regressing from the unlearning mind to the learning mind. This is called 'both abandoning and obtaining'. 'Neither abandoning nor obtaining' refers to dying from the form realm and being reborn in the form realm. This is called 'neither abandoning nor obtaining'. Furthermore, there is a type of pudgala who, due to the arising of various defiled minds associated with the formless realm, all roots of goodness are either 'abandoned and not obtained', or 'both abandoned and obtained', or 'neither abandoned nor obtaining'. 'Abandoned and not obtained' refers to dying from the desire realm and being reborn in the formless realm, abandoning all roots of goodness associated with the desire realm and the form realm, and is unable to regain them.
得。從色界沒生無色界，諸色界系善根舍而不得。如是名為舍而不得。亦舍亦得者，謂阿羅漢無色纏退，舍無學善根，得有學善根，退無學心住有學心。如是名為亦舍亦得。不捨不得者，謂無色界沒還生無色界。如是名為不捨不得。
又十二處，謂眼處色處、耳處聲處、鼻處香處、舌處味處、身處觸處、意處法處。云何眼處？謂諸眼處，已見色、今見色、當見色，或復所餘彼同分眼處。云何彼同分眼處？謂彼同分眼處，或過去、或未來、或現在。云何過去彼同分眼處？謂諸眼處不見色已滅。云何未來彼同分眼處？謂諸眼處，或在未來定不當生，或有當生不見色當滅。云何現在彼同分眼處？謂諸眼處，不見色今滅。云何色處？謂諸色處，眼已見、眼今見、眼當見，或復所餘彼同分色處。云何彼同分色處？謂彼同分色處，或過去、或未來、或現在。云何過去彼同分色處？謂諸色處，眼不見已滅。云何未來彼同分色處？謂諸色處，或在未來定不當生，或有當生眼不見當滅。云何現在彼同分色處？謂諸色處，眼不見今滅。如眼處色處，耳處聲處、鼻處香處、舌處味處、身處觸處亦爾。云何意處？謂諸意處，已了別法、今了別法、當了別法，或復所餘彼同分意處。云何彼同分意處？謂諸意處在未來世定不當生，無有過去現
【現代漢語翻譯】 現代漢語譯本： 獲得。從沒生無（從沒有生命的狀態到沒有生命的狀態），各種系善根（與善行相關的根源）捨棄了卻無法獲得。這被稱為捨棄而不得。既捨棄又獲得是指，阿羅漢（已證得涅槃的聖者）從無色界禪定中退轉，捨棄了無學（不再需要學習）的善根，獲得了有學（還需要學習）的善根，從無學的心境退轉到有學的心境。這被稱為既捨棄又獲得。不捨棄也不獲得是指，沒有沒還生無（沒有從死亡到沒有生命的狀態又重新回到沒有生命的狀態）。這被稱為不捨棄也不獲得。
此外，還有十二處，即眼處和色處、耳處和聲處、鼻處和香處、舌處和味處、身處和觸處、意處和法處。什麼是眼處？是指那些已經看到過顏色、現在正在看顏色、將來會看到顏色的眼處，或者還有其他類似的眼處。什麼是類似的眼處？是指那些過去、未來或現在的眼處。什麼是過去的類似的眼處？是指那些沒有看到顏色就已經滅去的眼處。什麼是未來的類似的眼處？是指那些在未來註定不會產生，或者即使產生也會在沒有看到顏色時就滅去的眼處。什麼是現在的類似的眼處？是指那些沒有看到顏色現在就滅去的眼處。什麼是色處？是指那些眼睛已經看到過、現在正在看、將來會看到的顏色，或者還有其他類似的色處。什麼是類似的色處？是指那些過去、未來或現在的色處。什麼是過去的類似的色處？是指那些眼睛沒有看到就已經滅去的顏色。什麼是未來的類似的色處？是指那些在未來註定不會產生，或者即使產生也會在眼睛沒有看到時就滅去的顏色。什麼是現在的類似的色處？是指那些眼睛沒有看到現在就滅去的顏色。如同眼處和色處一樣，耳處和聲處、鼻處和香處、舌處和味處、身處和觸處也是如此。什麼是意處？是指那些已經了別法、現在正在了別法、將來會了別法的意處，或者還有其他類似的意處。什麼是類似的意處？是指那些在未來世註定不會產生的意處，沒有過去和現在。
【English Translation】 English version: Gains. From never born to non-existence, various roots of good are relinquished but not obtained. This is called relinquishing without obtaining. Relinquishing and also obtaining refers to an Arhat (a perfected being who has attained Nirvana) retreating from the Formless Realm meditation, relinquishing the unconditioned (no longer needing to learn) roots of good, and obtaining the conditioned (still needing to learn) roots of good, retreating from the unconditioned state of mind to the conditioned state of mind. This is called both relinquishing and obtaining. Not relinquishing and not obtaining refers to no death and rebirth to non-existence. This is called not relinquishing and not obtaining.
Furthermore, there are the twelve sense bases, namely the eye base and the form base, the ear base and the sound base, the nose base and the smell base, the tongue base and the taste base, the body base and the touch base, the mind base and the dharma base. What is the eye base? It refers to those eye bases that have already seen forms, are now seeing forms, or will see forms, or any other similar eye bases. What are similar eye bases? They are those eye bases that are past, future, or present. What are past similar eye bases? They are those eye bases that have ceased without seeing forms. What are future similar eye bases? They are those eye bases that either will definitely not arise in the future, or if they do arise, will cease without seeing forms. What are present similar eye bases? They are those eye bases that are now ceasing without seeing forms. What is the form base? It refers to those forms that the eye has already seen, is now seeing, or will see, or any other similar form bases. What are similar form bases? They are those form bases that are past, future, or present. What are past similar form bases? They are those forms that have ceased without being seen by the eye. What are future similar form bases? They are those forms that either will definitely not arise in the future, or if they do arise, will cease without being seen by the eye. What are present similar form bases? They are those forms that are now ceasing without being seen by the eye. Just like the eye base and the form base, so too are the ear base and the sound base, the nose base and the smell base, the tongue base and the taste base, the body base and the touch base. What is the mind base? It refers to those mind bases that have already cognized dharmas, are now cognizing dharmas, or will cognize dharmas, or any other similar mind bases. What are similar mind bases? They are those mind bases that will definitely not arise in the future, there is no past or present.
在彼同分意處，無有彼同分法處。過去眼於色有二句，謂過去眼於色或已見非今見非當見，或非已見非今見非當見。未來眼於色有三句，謂未來眼於色或非已見非今見非當見，或非已見非今見是當見，或非已見非今見或當見或不當見。現在眼於色有十二句，謂現在眼於色或已見非今見非當見，或今見非已見非當見，或當見非已見非今見，或已見今見非當見，或已見當見非今見，或今見當見非已見，或已見非今見或當見或不當見，或今見非已見或當見或不當見，或非已見非今見或當見或不當見，或已見今見或當見或不當見，或已見今見當見，或非已見非今見非當見。
頗眼為緣中、為緣上？此緣何緣即緣下眼？曰有，謂中與上。頗眼為緣初非此緣？何非此緣？即業大種。曰：有，謂下中上。如眼，耳鼻舌身亦爾。頗意為緣中為緣上？此緣何緣即緣下意？曰：有，謂中與上。頗意為緣初非此緣？何非此緣？謂業煩惱。曰：有，謂下中上。
有十八界，謂眼界色界眼識界、耳界聲界耳識界、鼻界香界鼻識界、舌界味界舌識界、身界觸界身識界、意界法界意識界。頗眼界已斷已遍知，色界亦爾耶？設色界已斷已遍知，眼界亦爾耶？頗眼界已斷已遍知，乃至意識界亦爾耶？設意識界已斷已遍知，眼界亦爾耶？頗乃至
【現代漢語翻譯】 現代漢語譯本： 在彼等共同擁有的意念之處，不存在彼等共同擁有的法之處。對於過去的眼根與色塵的關係，有兩種情況：一是過去的眼根可能已經見過該色塵，但現在沒見，將來也不會見；二是過去眼根未曾見過該色塵，現在沒見，將來也不會見。對於未來的眼根與色塵的關係，有三種情況：一是未來的眼根未曾見過該色塵，現在沒見，將來也不會見；二是未來的眼根未曾見過該色塵，現在沒見，但將來會見；三是未來的眼根未曾見過該色塵，現在沒見，或者將來會見，或者將來不會見。對於現在的眼根與色塵的關係，有十二種情況：一是現在眼根已經見過該色塵，但現在沒見，將來也不會見；二是現在眼根現在正在見該色塵，但之前沒見過，將來也不會見；三是現在眼根將來會見該色塵，但之前沒見過，現在也沒見；四是現在眼根已經見過且現在正在見該色塵，但將來不會見；五是現在眼根已經見過且將來會見該色塵，但現在沒見；六是現在眼根現在正在見且將來會見該色塵，但之前沒見過；七是現在眼根已經見過該色塵，現在沒見，或者將來會見，或者將來不會見；八是現在眼根現在正在見該色塵，但之前沒見過，或者將來會見，或者將來不會見；九是現在眼根之前沒見過，現在也沒見，或者將來會見，或者將來不會見；十是現在眼根已經見過且現在正在見該色塵，或者將來會見，或者將來不會見；十一是現在眼根已經見過、現在正在見且將來會見該色塵；十二是現在眼根之前沒見過、現在也沒見、將來也不會見。
眼根作為（生起）中間（狀態）的緣，是否也作為（生起）更高（狀態）的緣？作為此緣，什麼緣也即是作為下位眼根的緣？答：是的，即中間狀態和更高狀態的眼根。眼根作為緣，最初不是此緣的是什麼？什麼不是此緣？即業和大種（Mahabhuta）。答：是的，即下位、中間和更高狀態的眼根。如同眼根一樣，耳、鼻、舌、身也是如此。意根作為（生起）中間（狀態）的緣，是否也作為（生起）更高（狀態）的緣？作為此緣，什麼緣也即是作為下位意根的緣？答：是的，即中間狀態和更高狀態的意根。意根作為緣，最初不是此緣的是什麼？什麼不是此緣？即業和煩惱（Klesha）。答：是的，即下位、中間和更高狀態的意根。
有十八界（Dhatu），即眼界（cakkhu-dhatu）眼識界（cakkhu-vinnana-dhatu）、耳界（sota-dhatu）聲界（sadda-dhatu）耳識界（sota-vinnana-dhatu）、鼻界（ghana-dhatu）香界（ghandha-dhatu）鼻識界（ghana-vinnana-dhatu）、舌界（jivha-dhatu）味界（rasa-dhatu）舌識界（jivha-vinnana-dhatu）、身界（kaya-dhatu）觸界（photthabba-dhatu）身識界（kaya-vinnana-dhatu）、意界（mano-dhatu）法界（dhamma-dhatu）意識界（mano-vinnana-dhatu）。如果眼界（cakkhu-dhatu）已經斷除且已經完全知曉，那麼眼識界（cakkhu-vinnana-dhatu）也是這樣嗎？如果眼識界（cakkhu-vinnana-dhatu）已經斷除且已經完全知曉，那麼眼界（cakkhu-dhatu）也是這樣嗎？如果眼界（cakkhu-dhatu）已經斷除且已經完全知曉，乃至意識界（mano-vinnana-dhatu）也是這樣嗎？如果意識界（mano-vinnana-dhatu）已經斷除且已經完全知曉，那麼眼界（cakkhu-dhatu）也是這樣嗎？如果乃至...
【English Translation】 English version: In that place where they share a common intention, there is no place where they share a common dharma. Regarding the past eye in relation to form, there are two possibilities: either the past eye has seen the form, but does not see it now and will not see it in the future; or the past eye has not seen the form, does not see it now, and will not see it in the future. Regarding the future eye in relation to form, there are three possibilities: either the future eye has not seen the form, does not see it now, and will not see it in the future; or the future eye has not seen the form, does not see it now, but will see it in the future; or the future eye has not seen the form, does not see it now, and either will see it in the future or will not see it in the future. Regarding the present eye in relation to form, there are twelve possibilities: either the present eye has seen the form, but does not see it now and will not see it in the future; or the present eye sees the form now, but has not seen it before and will not see it in the future; or the present eye will see the form in the future, but has not seen it before and does not see it now; or the present eye has seen the form and sees it now, but will not see it in the future; or the present eye has seen the form and will see it in the future, but does not see it now; or the present eye sees the form now and will see it in the future, but has not seen it before; or the present eye has seen the form, does not see it now, and either will see it in the future or will not see it in the future; or the present eye sees the form now, has not seen it before, and either will see it in the future or will not see it in the future; or the present eye has not seen the form, does not see it now, and either will see it in the future or will not see it in the future; or the present eye has seen the form and sees it now, and either will see it in the future or will not see it in the future; or the present eye has seen the form, sees it now, and will see it in the future; or the present eye has not seen the form, does not see it now, and will not see it in the future.
Does the eye as a condition for the intermediate (state) also serve as a condition for the higher (state)? What condition, being this condition, is also a condition for the lower eye? Answer: Yes, namely the intermediate and higher states. What condition, with the eye as a condition, is initially not this condition? What is not this condition? Namely karma and the great elements (Mahabhuta). Answer: Yes, namely the lower, intermediate, and higher states. Just as with the eye, so it is with the ear, nose, tongue, and body. Does the mind as a condition for the intermediate (state) also serve as a condition for the higher (state)? What condition, being this condition, is also a condition for the lower mind? Answer: Yes, namely the intermediate and higher states. What condition, with the mind as a condition, is initially not this condition? What is not this condition? Namely karma and afflictions (Klesha). Answer: Yes, namely the lower, intermediate, and higher states.
There are eighteen elements (Dhatu), namely the eye element (cakkhu-dhatu), the eye-consciousness element (cakkhu-vinnana-dhatu), the ear element (sota-dhatu), the sound element (sadda-dhatu), the ear-consciousness element (sota-vinnana-dhatu), the nose element (ghana-dhatu), the smell element (ghandha-dhatu), the nose-consciousness element (ghana-vinnana-dhatu), the tongue element (jivha-dhatu), the taste element (rasa-dhatu), the tongue-consciousness element (jivha-vinnana-dhatu), the body element (kaya-dhatu), the touch element (photthabba-dhatu), the body-consciousness element (kaya-vinnana-dhatu), the mind element (mano-dhatu), the dharma element (dhamma-dhatu), and the mind-consciousness element (mano-vinnana-dhatu). If the eye element (cakkhu-dhatu) has been abandoned and fully known, is it also the case for the eye-consciousness element (cakkhu-vinnana-dhatu)? If the eye-consciousness element (cakkhu-vinnana-dhatu) has been abandoned and fully known, is it also the case for the eye element (cakkhu-dhatu)? If the eye element (cakkhu-dhatu) has been abandoned and fully known, is it also the case for all the way up to the mind-consciousness element (mano-vinnana-dhatu)? If the mind-consciousness element (mano-vinnana-dhatu) has been abandoned and fully known, is it also the case for the eye element (cakkhu-dhatu)? If all the way up to...
法界已斷已遍知，意識界亦爾耶？設意識界已斷已遍知，法界亦爾耶？
頗眼界已斷已遍知，色界亦爾耶？曰：如是。設色界已斷已遍知，眼界亦爾耶？曰：如是。如眼界望色界，望耳界、聲界、鼻界、舌界、身界、觸界亦爾。頗眼界已斷已遍知，眼識界亦爾耶？曰：若眼界已斷已遍知，眼識界亦爾。或眼識界已斷已遍知，非眼界，謂已離梵世貪，未離上貪。如眼界望眼識界，望耳識界、身識界亦爾。頗眼界已斷已遍知，香界亦爾耶？曰：若眼界已斷已遍知，香界亦爾。或香界已斷已遍知，非眼界，謂已離欲界貪，未離上貪。如眼界望香界，望味界、鼻識界、舌識界亦爾。頗眼界已斷已遍知，意界亦爾耶？曰：若意界已斷已遍知，眼界亦爾。或眼界已斷已遍知，非意界，謂已離色界貪，未離上貪。如眼界望意界，望法界、意識界亦爾。如眼界如是廣說，色界、耳界、聲界、鼻界、舌界、身界、觸界，廣說亦爾。頗眼識界已斷已遍知，耳識界亦爾耶？曰：如是。設耳識界已斷已遍知，眼識界亦爾耶？曰：如是。如眼識界望耳識界，望身識界亦爾。頗眼識界已斷已遍知，香界亦爾耶？曰：若眼識界已斷已遍知，香界亦爾。或香界已斷已遍知，非眼識界，謂已離欲界貪，未離梵世貪。如眼識界望香界，望味界、鼻識界
【現代漢語翻譯】 現代漢語譯本：法界（Dharmadhatu，一切法的總稱）如果已經斷除並完全知曉，意識界（Vijnanadhatu，意識的領域）也是這樣嗎？如果意識界已經斷除並完全知曉，法界也是這樣嗎？ 眼界（Eye-sphere，視覺的領域）如果已經斷除並完全知曉，（原文缺失，無法翻譯）也是這樣嗎？回答：是的。如果（原文缺失，無法翻譯）已經斷除並完全知曉，眼界也是這樣嗎？回答：是的。如同眼界與（原文缺失，無法翻譯）的關係，與耳界（Ear-sphere，聽覺的領域）、聲界（Sound-sphere，聲音的領域）、鼻界（Nose-sphere，嗅覺的領域）、舌界（Tongue-sphere，味覺的領域）、身界（Body-sphere，觸覺的領域）、觸界（Touch-sphere，觸覺的領域）的關係也是這樣。眼界如果已經斷除並完全知曉，眼識界（Eye-consciousness-sphere，視覺意識的領域）也是這樣嗎？回答：如果眼界已經斷除並完全知曉，眼識界也是這樣。或者眼識界已經斷除並完全知曉，但並非眼界，這是指已經脫離梵世（Brahma world，色界的第一禪天）的貪慾，但尚未脫離更高的貪慾。 如同眼界與眼識界的關係，與耳識界（Ear-consciousness-sphere，聽覺意識的領域）、身識界（Body-consciousness-sphere，觸覺意識的領域）的關係也是這樣。眼界如果已經斷除並完全知曉，香界（Smell-sphere，氣味的領域）也是這樣嗎？回答：如果眼界已經斷除並完全知曉，香界也是這樣。或者香界已經斷除並完全知曉，但並非眼界，這是指已經脫離欲界（Desire realm，眾生有情慾的生存世界）的貪慾，但尚未脫離更高的貪慾。如同眼界與香界的關係，與味界（Taste-sphere，味道的領域）、鼻識界（Nose-consciousness-sphere，嗅覺意識的領域）、舌識界（Tongue-consciousness-sphere，味覺意識的領域）的關係也是這樣。眼界如果已經斷除並完全知曉，意界（Mind-sphere，意識的領域）也是這樣嗎？回答：如果意界已經斷除並完全知曉，眼界也是這樣。或者眼界已經斷除並完全知曉，但並非意界，這是指已經脫離（原文缺失，無法翻譯）的貪慾，但尚未脫離更高的貪慾。如同眼界與意界的關係，與法界（Dharma-sphere，一切法的領域）、意識界（Consciousness-sphere，意識的領域）的關係也是這樣。如同眼界這樣廣泛地說明，**（原文缺失，無法翻譯）、耳界、聲界、鼻界、舌界、身界、觸界，廣泛地說明也是這樣。眼識界如果已經斷除並完全知曉，耳識界（Ear-consciousness-sphere，聽覺意識的領域）也是這樣嗎？回答：是的。如果耳識界已經斷除並完全知曉，眼識界也是這樣嗎？回答：是的。如同眼識界與耳識界的關係，與身識界（Body-consciousness-sphere，觸覺意識的領域）的關係也是這樣。眼識界如果已經斷除並完全知曉，香界也是這樣嗎？回答：如果眼識界已經斷除並完全知曉，香界也是這樣。或者香界已經斷除並完全知曉，但並非眼識界，這是指已經脫離欲界的貪慾，但尚未脫離梵世的貪慾。如同眼識界與香界的關係，與味界、鼻識界
【English Translation】 English version: If the Dharmadhatu (Dharmadhatu, the totality of all dharmas) has been cut off and completely known, is the Vijnanadhatu (Vijnanadhatu, the realm of consciousness) also like that? If the Vijnanadhatu has been cut off and completely known, is the Dharmadhatu also like that? If the Eye-sphere (Eye-sphere, the realm of vision) has been cut off and completely known, is ** (original text missing, cannot be translated) also like that? Answer: Yes. If ** (original text missing, cannot be translated) has been cut off and completely known, is the Eye-sphere also like that? Answer: Yes. Just as the relationship between the Eye-sphere and ** (original text missing, cannot be translated), so is the relationship with the Ear-sphere (Ear-sphere, the realm of hearing), the Sound-sphere (Sound-sphere, the realm of sound), the Nose-sphere (Nose-sphere, the realm of smell), the Tongue-sphere (Tongue-sphere, the realm of taste), the Body-sphere (Body-sphere, the realm of touch), and the Touch-sphere (Touch-sphere, the realm of touch). If the Eye-sphere has been cut off and completely known, is the Eye-consciousness-sphere (Eye-consciousness-sphere, the realm of visual consciousness) also like that? Answer: If the Eye-sphere has been cut off and completely known, so is the Eye-consciousness-sphere. Or, the Eye-consciousness-sphere has been cut off and completely known, but not the Eye-sphere, this refers to having detached from the desire of the Brahma world (Brahma world, the first Dhyana heaven of the Form realm), but not yet detached from higher desires. Just as the relationship between the Eye-sphere and the Eye-consciousness-sphere, so is the relationship with the Ear-consciousness-sphere (Ear-consciousness-sphere, the realm of auditory consciousness) and the Body-consciousness-sphere (Body-consciousness-sphere, the realm of tactile consciousness). If the Eye-sphere has been cut off and completely known, is the Smell-sphere (Smell-sphere, the realm of smell) also like that? Answer: If the Eye-sphere has been cut off and completely known, so is the Smell-sphere. Or, the Smell-sphere has been cut off and completely known, but not the Eye-sphere, this refers to having detached from the desire of the Desire realm (Desire realm, the world of sentient beings with emotional desires), but not yet detached from higher desires. Just as the relationship between the Eye-sphere and the Smell-sphere, so is the relationship with the Taste-sphere (Taste-sphere, the realm of taste), the Nose-consciousness-sphere (Nose-consciousness-sphere, the realm of olfactory consciousness), and the Tongue-consciousness-sphere (Tongue-consciousness-sphere, the realm of gustatory consciousness). If the Eye-sphere has been cut off and completely known, is the Mind-sphere (Mind-sphere, the realm of consciousness) also like that? Answer: If the Mind-sphere has been cut off and completely known, so is the Eye-sphere. Or, the Eye-sphere has been cut off and completely known, but not the Mind-sphere, this refers to having detached from the desire of ** (original text missing, cannot be translated), but not yet detached from higher desires. Just as the relationship between the Eye-sphere and the Mind-sphere, so is the relationship with the Dharma-sphere (Dharma-sphere, the realm of all dharmas) and the Consciousness-sphere (Consciousness-sphere, the realm of consciousness). Just as the Eye-sphere is explained extensively, so is the extensive explanation of ** (original text missing, cannot be translated), the Ear-sphere, the Sound-sphere, the Nose-sphere, the Tongue-sphere, the Body-sphere, and the Touch-sphere. If the Eye-consciousness-sphere has been cut off and completely known, is the Ear-consciousness-sphere (Ear-consciousness-sphere, the realm of auditory consciousness) also like that? Answer: Yes. If the Ear-consciousness-sphere has been cut off and completely known, is the Eye-consciousness-sphere also like that? Answer: Yes. Just as the relationship between the Eye-consciousness-sphere and the Ear-consciousness-sphere, so is the relationship with the Body-consciousness-sphere (Body-consciousness-sphere, the realm of tactile consciousness). If the Eye-consciousness-sphere has been cut off and completely known, is the Smell-sphere also like that? Answer: If the Eye-consciousness-sphere has been cut off and completely known, so is the Smell-sphere. Or, the Smell-sphere has been cut off and completely known, but not the Eye-consciousness-sphere, this refers to having detached from the desire of the Desire realm, but not yet detached from the desire of the Brahma world. Just as the relationship between the Eye-consciousness-sphere and the Smell-sphere, so is the relationship with the Taste-sphere, the Nose-consciousness-sphere
、舌識界亦爾。頗眼識界已斷已遍知，意界亦爾耶？曰：若意界已斷已遍知，眼識界亦爾。或眼識界已斷已遍知，非意界，謂已離梵世貪，未離上貪。如眼識界望意界，望法界、意識界亦爾。如眼識界如是廣說，耳識界、身識界廣說亦爾。頗香界已斷已遍知，味界亦爾耶？曰：如是。設味界已斷已遍知，香界亦爾耶？曰：如是。如香界望味界，望鼻識界、舌識界亦爾。頗香界已斷已遍知，意界亦爾耶？曰：若意界已斷已遍知，香界亦爾。或香界已斷已遍知，非意界，謂已離欲界貪，未離上貪。如香界望意界，望法界、意識界亦爾。如香界如是廣說，味界、鼻識界、舌識界廣說亦爾。頗意界已斷已遍知，法界亦爾耶？曰：如是。設法界已斷已遍知，意界亦爾耶？曰：如是。如意界望法界，望意識界亦爾。頗法界已斷已遍知，意識界亦爾耶？曰：如是。設意識界已斷已遍知，法界亦爾耶？曰：如是。
有十二心，謂欲界系善心、不善心、有覆無記心、無覆無記心，色界系善心、有覆無記心、無覆無記心，無色界系善心、有覆無記心、無覆無記心，及學心、無學心。如是十二心，或過去、或未來、或現在。過去欲界系善心有四句：謂或已了別非今了別非當了別，或已了別當了別非今了別，或已了別今了別非當了別，或
【現代漢語翻譯】 現代漢語譯本： 同樣，舌識界也是如此。是否眼識界已經斷除並完全瞭解，意界也是如此呢？回答：如果意界已經斷除並完全瞭解，那麼眼識界也是如此。或者眼識界已經斷除並完全瞭解，但並非意界，這是指已經脫離梵世（Brahma world）的貪慾，但尚未脫離更高的貪慾。如同眼識界相對於意界一樣，相對於法界（Dharma realm）、意識界（Consciousness realm）也是如此。如同眼識界這樣廣泛地說明，耳識界、身識界也可以這樣廣泛地說明。是否香界（Odor realm）已經斷除並完全瞭解，味界（Taste realm）也是如此呢？回答：是的。假設味界已經斷除並完全瞭解，香界也是如此嗎？回答：是的。如同香界相對於味界一樣，相對於鼻識界（Nose consciousness realm）、舌識界也是如此。是否香界已經斷除並完全瞭解，意界也是如此呢？回答：如果意界已經斷除並完全瞭解，那麼香界也是如此。或者香界已經斷除並完全瞭解，但並非意界，這是指已經脫離欲界（Desire realm）的貪慾，但尚未脫離更高的貪慾。如同香界相對於意界一樣，相對於法界、意識界也是如此。如同香界這樣廣泛地說明，味界、鼻識界、舌識界也可以這樣廣泛地說明。是否意界已經斷除並完全瞭解，法界也是如此呢？回答：是的。假設法界已經斷除並完全瞭解，意界也是如此嗎？回答：是的。如同意界相對於法界一樣，相對於意識界也是如此。是否法界已經斷除並完全瞭解，意識界也是如此呢？回答：是的。假設意識界已經斷除並完全瞭解，法界也是如此嗎？回答：是的。
有十二種心，即欲界（Desire realm）所繫善心、不善心、有覆無記心（Obscured neutral mind）、無覆無記心（Unobscured neutral mind），界所繫善心、有覆無記心、無覆無記心，無界所繫善心、有覆無記心、無覆無記心，以及學心（Learning mind）、無學心（No-more-learning mind）。這十二種心，或者過去、或者未來、或者現在。過去的欲界所繫善心有四種情況：即或者已經了別（discerned）但現在不了別，將來也不了別；或者已經了別，將來了別，但現在不了別；或者已經了別，現在了別，但將來不了別；或者...
【English Translation】 English version: Likewise, so is the tongue consciousness realm. Has the eye consciousness realm been severed and fully understood, and so is the mind realm? Answer: If the mind realm has been severed and fully understood, so is the eye consciousness realm. Or the eye consciousness realm has been severed and fully understood, but not the mind realm, this refers to having detached from desire in the Brahma world (Brahma world), but not yet detached from higher desires. Just as the eye consciousness realm is in relation to the mind realm, so it is in relation to the Dharma realm (Dharma realm) and the consciousness realm (Consciousness realm). Just as the eye consciousness realm is explained extensively, so too can the ear consciousness realm and body consciousness realm be explained extensively. Has the odor realm (Odor realm) been severed and fully understood, and so is the taste realm (Taste realm)? Answer: Yes. Supposing the taste realm has been severed and fully understood, is the odor realm also? Answer: Yes. Just as the odor realm is in relation to the taste realm, so it is in relation to the nose consciousness realm (Nose consciousness realm) and the tongue consciousness realm. Has the odor realm been severed and fully understood, and so is the mind realm? Answer: If the mind realm has been severed and fully understood, so is the odor realm. Or the odor realm has been severed and fully understood, but not the mind realm, this refers to having detached from desire in the desire realm (Desire realm), but not yet detached from higher desires. Just as the odor realm is in relation to the mind realm, so it is in relation to the Dharma realm and the consciousness realm. Just as the odor realm is explained extensively, so too can the taste realm, nose consciousness realm, and tongue consciousness realm be explained extensively. Has the mind realm been severed and fully understood, and so is the Dharma realm? Answer: Yes. Supposing the Dharma realm has been severed and fully understood, is the mind realm also? Answer: Yes. Just as the mind realm is in relation to the Dharma realm, so it is in relation to the consciousness realm. Has the Dharma realm been severed and fully understood, and so is the consciousness realm? Answer: Yes. Supposing the consciousness realm has been severed and fully understood, is the Dharma realm also? Answer: Yes.
There are twelve types of minds, namely, wholesome minds associated with the desire realm (Desire realm), unwholesome minds, obscured neutral minds (Obscured neutral mind), unobscured neutral minds (Unobscured neutral mind), wholesome minds associated with the ** realm, obscured neutral minds, unobscured neutral minds, wholesome minds associated with the non-** realm, obscured neutral minds, unobscured neutral minds, as well as learning minds (Learning mind), and no-more-learning minds (No-more-learning mind). These twelve types of minds can be past, future, or present. Past wholesome minds associated with the desire realm have four possibilities: either they have been discerned but are not being discerned now and will not be discerned in the future; or they have been discerned, will be discerned in the future, but are not being discerned now; or they have been discerned, are being discerned now, but will not be discerned in the future; or...
已了別今了別當了別。已了別非今了別非當了別者，謂色無色界生長諸聖補特伽羅。已了別當了別非今了別者，謂已斷善根補特伽羅及色無色界生長異生。已了別今了別非當了別者，謂欲界生長趣色無色界諸不還者住最後善心。已了別今了別當了別者，謂欲界生長不斷善根住自性位。如過去，未來亦爾。欲界系未曾得善心有四句：或非已了別非今了別非當了別，或非已了別非今了別當了別，或非已了別非今了別或當了別或不當了別，或今了別當了別非已了別。非已了別非今了別非當了別者，謂先未曾得定不當得。非已了別非今了別當了別者，謂先未曾得決定當得。非已了別非今了別或當了別或不當了別者，謂先未曾得或當得或不當得。今了別當了別非已了別者，謂先未曾得最初現前。現在欲界系善心有三句：或已了別今了別非當了別，或非已了別今了別當了別，或已了別今了別當了別。已了別今了別非當了別者，謂欲界生長趣色無色界諸不還者住最後善心。非已了別今了別當了別者，謂先未曾得最初現前。已了別今了別當了別者，謂先曾得今現在前。過去不善心有七句：或已了別非今了別非當了別，或已了別非今了別當了別，或已了別非今了別或當了別或不當了別，或已了別今了別非當了別，或已了別今了別當了別，
【現代漢語翻譯】 現代漢語譯本： 已了別、今了別、當了別。（已了別：已經了知；今了別：現在了知；當了別：將來了知） 已了別、非今了別、非當了別的情況，是指色界和無色界中已經證得聖果的補特伽羅（pudgala，人）。 已了別、當了別、非今了別的情況，是指已經斷了善根的補特伽羅以及色界和無色界中尚未證得聖果的凡夫。 已了別、今了別、非當了別的情況，是指欲界中將要投生到色界和無色界的諸位不還者（anāgāmin，不再返回欲界受生的人）安住于最後的善心。 已了別、今了別、當了別的情況，是指欲界中尚未斷善根，安住于自性位的眾生。 如同過去的情況一樣，未來也是如此。 對於欲界所繫的未曾獲得的善心，有四種情況：或者是非已了別、非今了別、非當了別，或者是非已了別、非今了別、當了別，或者是非已了別、非今了別、或者當了別或者不當了別，或者是今了別、當了別、非已了別。 非已了別、非今了別、非當了別的情況，是指先前未曾獲得，並且將來也不會獲得。 非已了別、非今了別、當了別的情況，是指先前未曾獲得，但將來必定會獲得。 非已了別、非今了別、或者當了別或者不當了別的情況，是指先前未曾獲得，或者將來會獲得，或者將來不會獲得。 今了別、當了別、非已了別的情況，是指先前未曾獲得，現在最初顯現。 現在欲界所繫的善心有三種情況：或者是已了別、今了別、非當了別，或者是非已了別、今了別、當了別，或者是已了別、今了別、當了別。 已了別、今了別、非當了別的情況，是指欲界中將要投生到色界和無色界的諸位不還者安住于最後的善心。 非已了別、今了別、當了別的情況，是指先前未曾獲得，現在最初顯現。 已了別、今了別、當了別的情況，是指先前曾經獲得，現在正在顯現。 過去的不善心有七種情況：或者是已了別、非今了別、非當了別，或者是已了別、非今了別、當了別，或者是已了別、非今了別、或者當了別或者不當了別，或者是已了別、今了別、非當了別，或者是已了別、今了別、當了別
【English Translation】 English version: 'Already known, now known, will be known.' 'Already known, not now known, not will be known' refers to the individuals (pudgala) in the Form Realm (Rūpadhātu) and Formless Realm (Arūpadhātu) who have attained the holy fruits. 'Already known, will be known, not now known' refers to individuals who have severed their roots of goodness and ordinary beings in the Form Realm and Formless Realm who have not yet attained the holy fruits. 'Already known, now known, not will be known' refers to those Anāgāmins (non-returners) in the Desire Realm (Kāmadhātu) who will be reborn in the Form Realm and Formless Realm, abiding in their last wholesome mind. 'Already known, now known, will be known' refers to beings in the Desire Realm who have not severed their roots of goodness and are abiding in their natural state. The same applies to the future as to the past. Regarding wholesome minds pertaining to the Desire Realm that have not been attained, there are four possibilities: either 'not already known, not now known, not will be known,' or 'not already known, not now known, will be known,' or 'not already known, not now known, either will be known or will not be known,' or 'now known, will be known, not already known.' 'Not already known, not now known, not will be known' refers to what has not been attained before and will not be attained in the future. 'Not already known, not now known, will be known' refers to what has not been attained before but will definitely be attained in the future. 'Not already known, not now known, either will be known or will not be known' refers to what has not been attained before and may or may not be attained in the future. 'Now known, will be known, not already known' refers to what has not been attained before and is now initially manifesting. Regarding wholesome minds pertaining to the Desire Realm that are present now, there are three possibilities: either 'already known, now known, not will be known,' or 'not already known, now known, will be known,' or 'already known, now known, will be known.' 'Already known, now known, not will be known' refers to those Anāgāmins in the Desire Realm who will be reborn in the Form Realm and Formless Realm, abiding in their last wholesome mind. 'Not already known, now known, will be known' refers to what has not been attained before and is now initially manifesting. 'Already known, now known, will be known' refers to what has been attained before and is now present. Regarding past unwholesome minds, there are seven possibilities: either 'already known, not now known, not will be known,' or 'already known, not now known, will be known,' or 'already known, not now known, either will be known or will not be known,' or 'already known, now known, not will be known,' or 'already known, now known, will be known.'
或已了別今了別或當了別或不當了別，或已了別今了別當了別。已了別非今了別非當了別者，謂已離欲界貪，從離欲貪定不當退。已了別非今了別當了別者，謂已離欲界貪，從離欲貪決定當退。已了別非今了別或當了別或不當了別者，謂已離欲界貪，從離欲貪或當退或不當退。已了別今了別非當了別者，謂住離欲貪，無間道中得離欲貪，從離欲貪定不當退。已了別今了別當了別者，謂住離欲貪，無間道中得離欲貪，從離欲貪決定當退。已了別今了別或當了別或不當了別者，謂住離欲貪，無間道中得離欲貪，從離欲貪或當退或不當退。已了別今了別當了別者，謂未離欲界貪，住自性位。如過去，未來亦爾。現在不善心有一句：即已了別今了別當了別，謂不善心正現在前。過去欲界繫有覆無記心有七句：或已了別非今了別非當了別，或已了別非今了別當了別，或已了別非今了別或當了別或不當了別，或已了別今了別非當了別，或已了別今了別當了別，或已了別今了別或當了別或不當了別，或已了別今了別當了別。已了別非今了別非當了別者，謂已離欲界貪異生，從離欲貪定不當退；及未離欲界貪聖者，現觀邊苦法智已生。已了別非今了別當了別者，謂已離欲界貪異生，從離欲貪決定當退。已了別非今了別或當了別或不當了
【現代漢語翻譯】 現代漢語譯本 或者已經了別（已獲得理解），現在了別（正在理解），或者將來了別（將要理解），或者不將來了別（不會理解）；或者已經了別，現在了別，將來了別。 已經了別，不是現在了別，不是將來了別的情況，是指已經脫離欲界貪（kāma-rāga，desire-realm attachment），從脫離欲貪的禪定中決定不會退轉的人。 已經了別，不是現在了別，將來了別的情況，是指已經脫離欲界貪，從脫離欲貪的禪定中決定會退轉的人。 已經了別，不是現在了別，或者將來了別或者不將來了別的情況，是指已經脫離欲界貪，從脫離欲貪的禪定中或者會退轉或者不會退轉的人。 已經了別，現在了別，不是將來了別的情況，是指安住于脫離欲貪的狀態，在無間道（anantara-mārga，path of immediate liberation）中獲得脫離欲貪，從脫離欲貪的禪定中決定不會退轉的人。 已經了別，現在了別，將來了別的情況，是指安住于脫離欲貪的狀態，在無間道中獲得脫離欲貪，從脫離欲貪的禪定中決定會退轉的人。 已經了別，現在了別，或者將來了別或者不將來了別的情況，是指安住于脫離欲貪的狀態，在無間道中獲得脫離欲貪，從脫離欲貪的禪定中或者會退轉或者不會退轉的人。 已經了別，現在了別，將來了別的情況，是指尚未脫離欲界貪，安住于自性位（svabhāva-sthiti，state of inherent nature）。如同過去，未來也是這樣。現在的不善心（akuśala-citta，unwholesome mind）有一種情況：即已經了別，現在了別，將來了別，是指不善心正在目前生起。 過去的欲界系（kāmadhātu-saṃyojana，fettered to the desire realm）有覆無記心（sāvranākuśalāvyākrta-citta，obscured and indeterminate mind）有七種情況：或者已經了別，不是現在了別，不是將來了別；或者已經了別，不是現在了別，將來了別；或者已經了別，不是現在了別，或者將來了別或者不將來了別；或者已經了別，現在了別，不是將來了別；或者已經了別，現在了別，將來了別；或者已經了別，現在了別，或者將來了別或者不將來了別；或者已經了別，現在了別，將來了別。 已經了別，不是現在了別，不是將來了別的情況，是指已經脫離欲界貪的異生（prthag-jana，ordinary being），從脫離欲貪的禪定中決定不會退轉；以及尚未脫離欲界貪的聖者（ārya，noble being），現觀（abhisamaya，direct realization）邊苦法智（kṣānti-jñāna，knowledge of endurance）已經生起。 已經了別，不是現在了別，將來了別的情況，是指已經脫離欲界貪的異生，從脫離欲貪的禪定中決定會退轉。 已經了別，不是現在了別，或者將來了別或者不將來了別的情況
【English Translation】 English version Or has already understood, is now understanding, or will understand in the future, or will not understand in the future; or has already understood, is now understanding, and will understand in the future. The case of having already understood, not now understanding, and not understanding in the future refers to someone who has already detached from desire-realm attachment (kāma-rāga), and will definitely not regress from the samādhi (meditative state) of detachment from desire. The case of having already understood, not now understanding, and will understand in the future refers to someone who has already detached from desire-realm attachment, and will definitely regress from the samādhi of detachment from desire. The case of having already understood, not now understanding, and either will understand or will not understand in the future refers to someone who has already detached from desire-realm attachment, and may either regress or not regress from the samādhi of detachment from desire. The case of having already understood, is now understanding, and not understanding in the future refers to someone who abides in the state of detachment from desire, attains detachment from desire in the path of immediate liberation (anantara-mārga), and will definitely not regress from the samādhi of detachment from desire. The case of having already understood, is now understanding, and will understand in the future refers to someone who abides in the state of detachment from desire, attains detachment from desire in the path of immediate liberation, and will definitely regress from the samādhi of detachment from desire. The case of having already understood, is now understanding, and either will understand or will not understand in the future refers to someone who abides in the state of detachment from desire, attains detachment from desire in the path of immediate liberation, and may either regress or not regress from the samādhi of detachment from desire. The case of having already understood, is now understanding, and will understand in the future refers to someone who has not yet detached from desire-realm attachment, and abides in the state of inherent nature (svabhāva-sthiti). Just like the past, so is the future. There is one case for the present unwholesome mind (akuśala-citta): that is, has already understood, is now understanding, and will understand in the future, which refers to when an unwholesome mind is presently arising. There are seven cases for past obscured and indeterminate mind (sāvranākuśalāvyākrta-citta) fettered to the desire realm (kāmadhātu-saṃyojana): either has already understood, not now understanding, and not understanding in the future; or has already understood, not now understanding, and will understand in the future; or has already understood, not now understanding, and either will understand or will not understand in the future; or has already understood, is now understanding, and not understanding in the future; or has already understood, is now understanding, and will understand in the future; or has already understood, is now understanding, and either will understand or will not understand in the future; or has already understood, is now understanding, and will understand in the future. The case of having already understood, not now understanding, and not understanding in the future refers to an ordinary being (prthag-jana) who has already detached from desire-realm attachment, and will definitely not regress from the samādhi of detachment from desire; and a noble being (ārya) who has not yet detached from desire-realm attachment, and for whom the knowledge of endurance (kṣānti-jñāna) regarding suffering has already arisen through direct realization (abhisamaya). The case of having already understood, not now understanding, and will understand in the future refers to an ordinary being who has already detached from desire-realm attachment, and will definitely regress from the samādhi of detachment from desire. The case of having already understood, not now understanding, and either will understand or will not understand in the future
別者，謂已離欲界貪異生，從離欲貪或當退或不當退。已了別今了別非當了別者，謂諸異生住離欲貪，無間道中得離欲貪，從離欲貪定不當退；及未離欲界貪聖者，現觀邊苦法智未生。已了別今了別當了別者，謂諸異生住離欲貪，無間道中得離欲貪，從離欲貪決定當退。已了別今了別或當了別或不當了別者，謂諸異生住離欲貪，無間道中得離欲貪，從離欲貪或當退或不當退。已了別今了別當了別者，謂未離欲界貪異生，住自性位。如過去，未來亦爾。現在欲界繫有覆無記心有一句，即已了別今了別當了別，謂諸異生欲界繫有覆無記心正現在前。過去欲界系無覆無記心有四句：或已了別非今了別非當了別，或已了別非今了別當了別，或已了別今了別非當了別，或已了別今了別當了別。已了別非今了別非當了別者，謂無色界生長諸聖補特伽羅。已了別非今了別當了別者，謂無色界生長異生。已了別今了別非當了別者，謂欲界色界生長趣無色界諸不還者住最後心。已了別今了別當了別者，謂欲界色界生長，住自性位。如過去，未來亦爾。欲界系未曾得無覆無記心有四句：或非已了別非今了別非當了別，或非已了別非今了別當了別，或非已了別非今了別或當了別或不當了別，或非已了別今了別當了別。非已了別非今了別非當了
【現代漢語翻譯】 現代漢語譯本： 『別者』，指的是已經脫離欲界貪慾的異生（凡夫），他們可能從脫離欲貪的狀態退轉，也可能不退轉。『已了別今了別非當了別者』，指的是那些安住于脫離欲貪的異生，在無間道（無間斷的修行道路）中獲得脫離欲貪的境界，並且確定不會從脫離欲貪的狀態退轉；以及那些尚未脫離欲界貪慾的聖者，他們的現觀（直接的證悟）中苦法智尚未生起。 『已了別今了別當了別者』，指的是那些安住于脫離欲貪的異生，在無間道中獲得脫離欲貪的境界，並且確定會從脫離欲貪的狀態退轉。 『已了別今了別或當了別或不當了別者』，指的是那些安住于脫離欲貪的異生，在無間道中獲得脫離欲貪的境界，他們可能從脫離欲貪的狀態退轉，也可能不退轉。 『已了別今了別當了別者』，指的是那些尚未脫離欲界貪慾的異生，安住于其自性位（自然狀態）。如同過去的情況一樣，未來也是如此。 現在欲界系的有覆無記心（伴隨煩惱但不記為善或惡的心）只有一種情況，即『已了別今了別當了別』，指的是那些異生，他們的欲界繫有覆無記心正在當下生起。 過去欲界系的無覆無記心（不伴隨煩惱也不記為善或惡的心）有四種情況：『或已了別非今了別非當了別』，『或已了別非今了別當了別』，『或已了別今了別非當了別』，『或已了別今了別當了別』。 『已了別非今了別非當了別者』，指的是那些無色界（Arupa-dhatu）生長的諸聖補特伽羅（Pudgala，人）。 『已了別非今了別當了別者』，指的是那些無色界生長的異生。 『已了別今了別非當了別者』，指的是那些欲界有色界（Rupa-dhatu）生長的趣向無色界的諸不還者（Anagami，三果聖者），他們安住于最後的心念。 『已了別今了別當了別者』，指的是那些欲界有色界生長的眾生，安住于其自性位。如同過去的情況一樣，未來也是如此。 欲界系未曾獲得的無覆無記心有四種情況：『或非已了別非今了別非當了別』，『或非已了別非今了別當了別』，『或非已了別非今了別或當了別或不當了別』，『或非已了別今了別當了別』。 非已了別非今了別非當了別
【English Translation】 English version: 'Different' refers to ordinary beings (異生, yisheng) who have already detached from desire realm greed, and they may either regress from detachment from desire greed or not. 'Already understood, now understanding, not about to understand' refers to those ordinary beings who dwell in detachment from desire greed, who attain detachment from desire greed in the path of immediate consequence (無間道, wujian dao), and who are definitely not about to regress from detachment from desire greed; and those noble ones who have not yet detached from desire realm greed, whose knowledge of suffering (苦法智, ku fa zhi) in the realm of direct perception has not yet arisen. 'Already understood, now understanding, about to understand' refers to those ordinary beings who dwell in detachment from desire greed, who attain detachment from desire greed in the path of immediate consequence, and who are definitely about to regress from detachment from desire greed. 'Already understood, now understanding, either about to understand or not about to understand' refers to those ordinary beings who dwell in detachment from desire greed, who attain detachment from desire greed in the path of immediate consequence, and who may either regress from detachment from desire greed or not. 'Already understood, now understanding, about to understand' refers to those ordinary beings who have not yet detached from desire realm greed, who dwell in their own nature position (自性位, zixing wei). Just like the past, so is the future. The defiled neutral mind (有覆無記心, youfu wuji xin) associated with the desire realm in the present has only one case, which is 'already understood, now understanding, about to understand,' referring to those ordinary beings whose defiled neutral mind associated with the desire realm is presently arising. The undefiled neutral mind (無覆無記心, wufu wuji xin) associated with the desire realm in the past has four cases: 'either already understood, not now understanding, not about to understand,' 'either already understood, not now understanding, about to understand,' 'either already understood, now understanding, not about to understand,' 'either already understood, now understanding, about to understand.' 'Already understood, not now understanding, not about to understand' refers to those noble individuals (補特伽羅, Pudgala) born in the formless realm (Arupa-dhatu). 'Already understood, not now understanding, about to understand' refers to those ordinary beings born in the formless realm. 'Already understood, now understanding, not about to understand' refers to those Non-returners (不還者, Anagami) born in the desire realm and form realm (Rupa-dhatu) who are heading towards the formless realm, who dwell in their last thought. 'Already understood, now understanding, about to understand' refers to those beings born in the desire realm and form realm, who dwell in their own nature position. Just like the past, so is the future. The undefiled neutral mind associated with the desire realm that has never been attained has four cases: 'either not already understood, not now understanding, not about to understand,' 'either not already understood, not now understanding, about to understand,' 'either not already understood, not now understanding, either about to understand or not about to understand,' 'either not already understood, now understanding, about to understand.' Not already understood, not now understanding, not about to understand
別者，謂先未曾得定不當得。非已了別非今了別當了別者，謂先未曾得決定當得。非已了別非今了別或當了別或不當了別者，謂先未曾得或當得或不當得。非已了別今了別當了別者，謂先未曾得最初現前。現在欲界系無覆無記心有三句：或已了別今了別非當了別，或非已了別今了別當了別，或已了別今了別當了別。已了別今了別非當了別者，謂欲界色界生長趣無色界諸不還者住最後無覆無記心。非已了別今了別當了別者，謂先未曾得最初現前。已了別今了別當了別者，謂先曾得今現在前。過去色界系善心有四句：或已了別非今了別非當了別，或已了別非今了別當了別，或已了別今了別非當了別，或已了別今了別當了別。已了別非今了別非當了別者，謂無色界生長諸聖補特伽羅。已了別非今了別當了別者，謂欲界生長未得色界善心及無色界生長異生。已了別今了別非當了別者，謂欲界色界生長趣無色界諸不還者住最後心。已了別今了別當了別者，謂欲界生長得色界善心住自性位，及色界生長住自性位。如過去，未來亦爾。色界系未曾得善心有四句：或非已了別非今了別非當了別，或非已了別非今了別當了別，或非已了別非今了別或當了別或不當了別，或非已了別今了別當了別。非已了別非今了別非當了別者，謂先未曾得
【現代漢語翻譯】 現代漢語譯本 『別者』，指的是先前未曾獲得禪定，將來也不可能獲得的情況。 『非已了別非今了別當了別者』，指的是先前未曾獲得禪定，但決定將來能夠獲得的情況。 『非已了別非今了別或當了別或不當了別者』，指的是先前未曾獲得禪定，將來可能獲得也可能不獲得的情況。 『非已了別今了別當了別者』，指的是先前未曾獲得禪定，現在是最初現前獲得的情況。 現在欲界系無覆無記心有三種情況：或者已經了別，現在了別，將來不了別；或者未曾了別，現在了別，將來了別；或者已經了別，現在了別，將來也了別。 『已了別今了別非當了別者』，指的是欲界生長趣無（指在欲界、色界和無色界中輪迴）的諸位不還者（Anāgāmin，不再返回欲界受生的聖者）處於最後的無覆無記心（既非善也非惡的中性心境）。 『非已了別今了別當了別者』，指的是先前未曾獲得禪定，現在是最初現前獲得的情況。 『已了別今了別當了別者』，指的是先前曾經獲得禪定，現在再次現前的情況。 過去系善心有四種情況：或者已經了別，現在不了別，將來也不了別；或者已經了別，現在不了別，將來了別；或者已經了別，現在了別，將來不了別；或者已經了別，現在了別，將來也了別。 『已了別非今了別非當了別者』，指的是無生長（指在色界和無色界中輪迴）的諸位聖補特伽羅（Pudgala，補特伽羅，又稱'人'，是佛教中對個體的稱謂）。 『已了別非今了別當了別者』，指的是欲界生長（指在欲界中輪迴）未獲得善心（指善的心境）以及無生長（指在色界和無色界中輪迴）的異生（與聖者相對的凡夫）。 『已了別今了別非當了別者』，指的是欲界生長趣無（指在欲界、色界和無色界中輪迴）的諸位不還者（Anāgāmin，不再返回欲界受生的聖者）處於最後的心境。 『已了別今了別當了別者』，指的是欲界生長獲得善心（指善的心境）處於自性位（指保持其自然狀態），以及生長（指在色界和無色界中輪迴）處於自性位（指保持其自然狀態）。 如同過去一樣，未來也是如此。 系未曾得善心有四種情況：或者未曾了別，現在不了別，將來也不了別；或者未曾了別，現在不了別，將來了別；或者未曾了別，現在不了別，將來可能了別也可能不了別；或者未曾了別，現在了別，將來了別。 『非已了別非今了別非當了別者』，指的是先前未曾獲得的情況。
【English Translation】 English version 『Different』 refers to the situation where one has never attained Samadhi (定，state of meditative concentration) before and will not attain it in the future. 『Not already known, not currently known, but will be known』 refers to the situation where one has never attained Samadhi before, but it is determined that one will attain it in the future. 『Not already known, not currently known, either will be known or will not be known』 refers to the situation where one has never attained Samadhi before, and one may or may not attain it in the future. 『Not already known, currently known, will be known』 refers to the situation where one has never attained Samadhi before, and now it is initially manifested. The non-defiled and neutral mind associated with the Desire Realm (欲界, realm of desire) in the present has three possibilities: either already known, currently known, and will not be known in the future; or not already known, currently known, and will be known in the future; or already known, currently known, and will be known in the future. 『Already known, currently known, and will not be known』 refers to the Anāgāmins (不還者, non-returners, saints who will not return to the Desire Realm) in the Desire Realm, Form Realm, and Formless Realm (生長趣無, realms of existence) who are in their final non-defiled and neutral state of mind. 『Not already known, currently known, and will be known』 refers to the situation where one has never attained Samadhi before, and now it is initially manifested. 『Already known, currently known, and will be known』 refers to the situation where one has previously attained Samadhi and it is now manifested again. Past wholesome mind associated with ** has four possibilities: either already known, not currently known, and will not be known in the future; or already known, not currently known, and will be known in the future; or already known, currently known, and will not be known in the future; or already known, currently known, and will be known in the future. 『Already known, not currently known, and will not be known』 refers to the noble Pudgalas (補特伽羅, individuals) in the Form Realm and Formless Realm (無生長, realms of existence). 『Already known, not currently known, and will be known』 refers to ordinary beings (異生, those who are not saints) in the Desire Realm (欲界生長, realm of existence) who have not attained wholesome mind (善心, state of virtuous mind) and those in the Form Realm and Formless Realm (無生長, realms of existence). 『Already known, currently known, and will not be known』 refers to the Anāgāmins (不還者, non-returners, saints who will not return to the Desire Realm) in the Desire Realm, Form Realm, and Formless Realm (欲界生長趣無, realms of existence) who are in their final state of mind. 『Already known, currently known, and will be known』 refers to those in the Desire Realm who have attained wholesome mind (善心, state of virtuous mind) and are in their natural state (自性位, state of inherent nature), and those in the Form Realm and Formless Realm ( **生長, realms of existence) who are in their natural state (自性位, state of inherent nature). As with the past, so is the future. ** has four possibilities: either not already known, not currently known, and will not be known in the future; or not already known, not currently known, and will be known in the future; or not already known, not currently known, either will be known or will not be known in the future; or not already known, currently known, and will be known in the future. 『Not already known, not currently known, and will not be known』 refers to the situation where one has never attained it before.
定不當得。非已了別非今了別當了別者，謂先未曾得決定當得。非已了別非今了別或當了別或不當了別者，謂先未曾得或當得或不當得。非已了別今了別當了別者，謂先未曾得最初現前。現在色界系善心有三句：或已了別今了別非當了別，或非已了別今了別當了別，或已了別今了別當了別。已了別今了別非當了別者，謂色界生長趣無色界諸不還者住最後善心。非已了別今了別當了別者，謂先未曾得最初現前。已了別今了別當了別者，謂先曾得，今現在前。過去色界繫有覆無記心有七句：或已了別非今了別非當了別，或已了別非今了別當了別，或已了別非今了別或當了別或不當了別，或已了別今了別非當了別，或已了別今了別當了別，或已了別今了別或當了別或不當了別，或已了別今了別當了別。已了別非今了別非當了別者，謂已離色界貪，從離色貪定不當退。已了別非今了別當了別者，謂已離色界貪，從離色貪決定當退。已了別非今了別或當了別或不當了別者，謂已離色界貪，從離色貪或當退或不當退。已了別今了別非當了別者，謂住離色貪，無間道中得離色貪，從離色貪定不當退。已了別今了別當了別者，謂住離色貪，無間道中得離色貪，從離色貪決定當退。已了別今了別或當了別或不當了別者，謂住離色貪，無間
【現代漢語翻譯】 現代漢語譯本 定不當得：指不是已經了知，也不是現在了知，而是將來了知的情況，指的是先前未曾獲得，但將來必定會獲得的情況。 非已了別非今了別或當了別或不當了別者：指不是已經了知，也不是現在了知，將來可能了知也可能不了知的情況，指的是先前未曾獲得，將來可能獲得也可能不獲得的情況。 非已了別今了別當了別者：指不是已經了知，而是現在了知，並且將來也會了知的情況，指的是先前未曾獲得，現在最初顯現的情況。 現在欲界系善心有三種情況：或者已經了知，現在了知，將來不會了知；或者不是已經了知，現在了知，將來會了知；或者已經了知，現在了知，將來也會了知。 已了別今了別非當了別者：指的是阿羅漢（Arahan）生長在色界（Rupa-dhatu）或無色界（Arupa-dhatu），那些不再返回欲界（Kama-dhatu）的聖者（Anagami）安住于最後的善心（kusala citta）中。 非已了別今了別當了別者：指的是先前未曾獲得，現在最初顯現的情況。 已了別今了別當了別者：指的是先前曾經獲得，現在正在顯現的情況。 過去欲界繫有覆無記心有七種情況：或者已經了知，現在不了知，將來不會了知；或者已經了知，現在不了知，將來會了知；或者已經了知，現在不了知，將來可能了知也可能不了知；或者已經了知，現在了知，將來不會了知；或者已經了知，現在了知，將來會了知；或者已經了知，現在了知，將來可能了知也可能不了知；或者已經了知，現在了知，將來會了知。 已了別非今了別非當了別者：指的是已經脫離欲界貪慾（Kama-raga），從脫離色界貪慾（Rupa-raga）的禪定中決定不會退轉的情況。 已了別非今了別當了別者：指的是已經脫離欲界貪慾，從脫離色界貪慾的禪定中決定會退轉的情況。 已了別非今了別或當了別或不當了別者：指的是已經脫離欲界貪慾，從脫離色界貪慾的禪定中可能退轉也可能不退轉的情況。 已了別今了別非當了別者：指的是安住于脫離色界貪慾的禪定中，在無間道（Anantariya-magga）中獲得脫離色界貪慾，從脫離色界貪慾的禪定中決定不會退轉的情況。 已了別今了別當了別者：指的是安住于脫離色界貪慾的禪定中，在無間道中獲得脫離色界貪慾，從脫離色界貪慾的禪定中決定會退轉的情況。 已了別今了別或當了別或不當了別者：指的是安住于脫離色界貪慾的禪定中，在無間道
【English Translation】 English version 』Definitely will not know』: This refers to the situation where it is not already known, nor is it known now, but will be known in the future. It refers to the situation where it was not previously attained, but will definitely be attained in the future. 』Not already known, not known now, either will be known or will not be known』: This refers to the situation where it is not already known, nor is it known now, and may or may not be known in the future. It refers to the situation where it was not previously attained, and may or may not be attained in the future. 』Not already known, known now, will be known』: This refers to the situation where it is not already known, but is known now, and will also be known in the future. It refers to the situation where it was not previously attained, and is now initially manifesting. In the present Kama-dhatu (desire realm) wholesome mind, there are three possibilities: either it is already known, is known now, and will not be known in the future; or it is not already known, is known now, and will be known in the future; or it is already known, is known now, and will be known in the future. 』Already known, known now, will not be known』: This refers to the Arahan (Arhat) growing in the Rupa-dhatu (form realm) or Arupa-dhatu (formless realm), those Anagami (Non-Returners) abiding in the final kusala citta (wholesome mind). 』Not already known, known now, will be known』: This refers to the situation where it was not previously attained, and is now initially manifesting. 』Already known, known now, will be known』: This refers to the situation where it was previously attained, and is now manifesting. In the past Kama-dhatu defiled and indeterminate mind, there are seven possibilities: either it is already known, not known now, and will not be known in the future; or it is already known, not known now, and will be known in the future; or it is already known, not known now, and either will be known or will not be known in the future; or it is already known, known now, and will not be known in the future; or it is already known, known now, and will be known in the future; or it is already known, known now, and either will be known or will not be known in the future; or it is already known, known now, and will be known in the future. 』Already known, not known now, will not be known』: This refers to the situation where one has already detached from Kama-raga (desire realm lust), and will definitely not regress from the detachment of Rupa-raga (form realm lust). 』Already known, not known now, will be known』: This refers to the situation where one has already detached from Kama-raga, and will definitely regress from the detachment of Rupa-raga. 』Already known, not known now, either will be known or will not be known』: This refers to the situation where one has already detached from Kama-raga, and may or may not regress from the detachment of Rupa-raga. 』Already known, known now, will not be known』: This refers to the situation where one is abiding in the detachment of Rupa-raga, and in the Anantariya-magga (path of immediate consequence) attains detachment from Rupa-raga, and will definitely not regress from the detachment of Rupa-raga. 』Already known, known now, will be known』: This refers to the situation where one is abiding in the detachment of Rupa-raga, and in the Anantariya-magga attains detachment from Rupa-raga, and will definitely regress from the detachment of Rupa-raga. 』Already known, known now, either will be known or will not be known』: This refers to the situation where one is abiding in the detachment of Rupa-raga, and in the Anantariya
道中得離色貪，從離色貪或當退或不當退。已了別今了別當了別者，謂未離色界貪住自性位。如過去，未來亦爾。現在色界繫有覆無記心有一句：即已了別今了別當了別，謂色界繫有覆無記心正現在前。過去色界系無覆無記心有四句：或已了別非今了別非當了別，或已了別非今了別當了別，或已了別今了別非當了別，或已了別今了別當了別。已了別非今了別非當了別者，謂無色界生長諸聖補特伽羅。已了別非今了別當了別者，謂欲界生長未離欲界貪，及無色界生長異生。已了別今了別非當了別者，謂欲界色界生長趣無色界諸不還者住最後心。已了別今了別當了別者，謂欲界生長已離欲界貪，及色界生長住自性位。如過去，未來亦爾。色界系未曾得無覆無記心有四句：或非已了別非今了別非當了別，或非已了別非今了別當了別，或非已了別非今了別或當了別或不當了別，或非已了別今了別當了別。非已了別非今了別非當了別者，謂先未曾得定不當得。非已了別非今了別當了別者，謂先未曾得決定當得。非已了別非今了別或當了別或不當了別者，謂先未曾得，或當得或不當得。非已了別今了別當了別者，謂先未曾得，最初現前。現在色界系無覆無記心有三句：或已了別今了別非當了別，或非已了別今了別當了別，或已了別
今了別當了別。已了別今了別非當了別者，謂色界生長趣無色界諸不還者住最後無覆無記心。非已了別今了別當了別者，謂先未曾得，最初現前。已了別今了別當了別者，謂先曾得，今現在前。過去無色界系善心有二句：或已了別非今了別當了別，或已了別今了別當了別。已了別非今了別當了別者，謂未得無色界善心。已了別今了別當了別者，謂已得無色界善心。如過去，未來亦爾。無色界系未曾得善心有四句：或非已了別非今了別非當了別，或非已了別非今了別當了別，或非已了別非今了別或當了別或不當了別，或非已了別今了別當了別。非已了別非今了別非當了別者，謂先未曾得定不當得。非已了別非今了別當了別者，謂先未曾得決定當得。非已了別非今了別或當了別或不當了別者，謂先未曾得，或當得或不當得。非已了別今了別當了別者，謂先未曾得，最初現前。現在無色界系善心有二句：或非已了別今了別當了已別，或了別今了別當了別。非已了別今了別當了別者，謂先未曾得，最初現前。已了別今了別當了別者，謂先曾得，今現在前。過去無色界繫有覆無記心有七句：或已了別非今了別非當了別，或已了別非今了別當了別，或已了別非今了別或當了別或不當了別，或已了別今了別非當了別，或已了別今了別
【現代漢語翻譯】 現代漢語譯本 現在來辨別『當了別』。已經了別，現在了別，並非『當了別』的情況，是指那些居住在色界（Rūpadhātu）和無色界（Arūpadhātu）的阿那含（Anāgāmin，不還者）們，他們處於最後的無覆無記心（anivṛtāvyākṛta-citta）的狀態。並非已經了別，現在了別，將來了別的情況，是指先前從未獲得，現在最初顯現的情況。已經了別，現在了別，將來了別的情況，是指先前曾經獲得，現在正在顯現的情況。 過去無色界（Arūpadhātu）的善心（kuśala-citta）有兩句話可以描述：或者已經了別，不是現在了別，將來了別；或者已經了別，現在了別，將來了別。已經了別，不是現在了別，將來了別的情況，是指尚未獲得無色界善心的情況。已經了別，現在了別，將來了別的情況，是指已經獲得無色界善心的情況。如同過去一樣，未來也是如此。 無色界（Arūpadhātu）的未曾獲得的善心（kuśala-citta）有四句話可以描述：或者不是已經了別，不是現在了別，不是將來了別；或者不是已經了別，不是現在了別，將來了別；或者不是已經了別，不是現在了別，或者將來了別或者不將來了別；或者不是已經了別，現在了別，將來了別。不是已經了別，不是現在了別，不是將來了別的情況，是指先前從未獲得，並且確定不會獲得的情況。不是已經了別，不是現在了別，將來了別的情況，是指先前從未獲得，並且確定將來會獲得的情況。不是已經了別，不是現在了別，或者將來了別或者不將來了別的情況，是指先前從未獲得，或者將來會獲得或者不會獲得的情況。不是已經了別，現在了別，將來了別的情況，是指先前從未獲得，現在最初顯現的情況。 現在無色界（Arūpadhātu）的善心（kuśala-citta）有兩句話可以描述：或者不是已經了別，現在了別，將來了別；或者已經了別，現在了別，將來了別。不是已經了別，現在了別，將來了別的情況，是指先前從未獲得，現在最初顯現的情況。已經了別，現在了別，將來了別的情況，是指先前曾經獲得，現在正在顯現的情況。 過去無色界（Arūpadhātu）的有覆無記心（sāvaraṇāvyākṛta-citta）有七句話可以描述：或者已經了別，不是現在了別，不是將來了別；或者已經了別，不是現在了別，將來了別；或者已經了別，不是現在了別，或者將來了別或者不將來了別；或者已經了別，現在了別，不是將來了別；或者已經了別，現在了別
【English Translation】 English version Now, let's distinguish 'will be understood'. 'Already understood, now understood, but not will be understood' refers to those Anāgāmins (non-returners) residing in the Rūpadhātu (form realm) and Arūpadhātu (formless realm), who are in the state of their final anivṛtāvyākṛta-citta (unobstructed and indeterminate mind). 'Not already understood, now understood, and will be understood' refers to the situation where something was never attained before, but is now initially manifesting. 'Already understood, now understood, and will be understood' refers to the situation where something was previously attained and is now currently manifesting. Regarding past Arūpadhātu (formless realm) kuśala-citta (wholesome mind), there are two statements that can be made: either 'already understood, not now understood, and will be understood', or 'already understood, now understood, and will be understood'. 'Already understood, not now understood, and will be understood' refers to the situation where the Arūpadhātu wholesome mind has not yet been attained. 'Already understood, now understood, and will be understood' refers to the situation where the Arūpadhātu wholesome mind has already been attained. Just as with the past, so too with the future. Regarding Arūpadhātu (formless realm) wholesome mind (kuśala-citta) that has never been attained, there are four statements that can be made: either 'not already understood, not now understood, and not will be understood', or 'not already understood, not now understood, and will be understood', or 'not already understood, not now understood, either will be understood or will not be understood', or 'not already understood, now understood, and will be understood'. 'Not already understood, not now understood, and not will be understood' refers to the situation where something was never attained before and is certain not to be attained. 'Not already understood, not now understood, and will be understood' refers to the situation where something was never attained before and is certain to be attained. 'Not already understood, not now understood, either will be understood or will not be understood' refers to the situation where something was never attained before and either will be attained or will not be attained. 'Not already understood, now understood, and will be understood' refers to the situation where something was never attained before and is now initially manifesting. Regarding present Arūpadhātu (formless realm) wholesome mind (kuśala-citta), there are two statements that can be made: either 'not already understood, now understood, and will be understood', or 'already understood, now understood, and will be understood'. 'Not already understood, now understood, and will be understood' refers to the situation where something was never attained before and is now initially manifesting. 'Already understood, now understood, and will be understood' refers to the situation where something was previously attained and is now currently manifesting. Regarding past Arūpadhātu (formless realm) sāvaraṇāvyākṛta-citta (obstructed and indeterminate mind), there are seven statements that can be made: either 'already understood, not now understood, and not will be understood', or 'already understood, not now understood, and will be understood', or 'already understood, not now understood, either will be understood or will not be understood', or 'already understood, now understood, and not will be understood', or 'already understood, now understood
當了別，或已了別今了別或當了別或不當了別，或已了別今了別當了別。已了別非今了別非當了別者，謂已離無色界貪，從離無色貪定不當退。已了別非今了別當了別者，謂已離無色界貪，從離無色貪決定當退。已了別非今了別或當了別或不當了別者，謂已離無色界貪，從離無色貪或當退或不當退。已了別今了別非當了別者，謂住離無色貪，無間道中得離無色貪，從離無色貪定不當退。已了別今了別或當了別或不當了別者，謂住離無色貪，無間道中得離無色貪，從離無色貪或當退或不當退。已了別今了別當了別者，謂未離無色貪住自性位。如過去，未來亦爾。現在無色界繫有覆無記心有一句：即已了別今了別當了別，謂無色界繫有覆無記心正現在前。過去無色界系無覆無記心有一句：即已了別非今了別非當了別，謂異熟心已滅。如過去，未來亦爾。無色界系未曾得無覆無記心有三句：或非已了別非今了別非當了別，或非已了別非今了別當了別，或非已了別非今了別或當了別或不當了別。非已了別非今了別非當了別者，謂先未曾得定不當得。非已了別非今了別當了別者，謂先未曾得決定當得。非已了別非今了別或當了別或不當了別者，謂先未曾得或當得或不當得。現在無色界系無覆無記心有一句：即非已了別今了別非當
【現代漢語翻譯】 現代漢語譯本 當已了別（已證得）或將了別（將證得）現在了別（正證得）或將了別或不將了別，或已了別現在了別將了別。已了別非現在了別非將了別的情況是，指已離無色貪（arupa-raga，對無色界的貪慾），從離無色貪的禪定中決定不會退轉的人。已了別非現在了別將了別的情況是，指已離無色貪，從離無色貪的禪定中決定會退轉的人。已了別非現在了別或將了別或不將了別的情況是，指已離無色貪，從離無色貪的禪定中或會退轉或不會退轉的人。已了別現在了別非將了別的情況是，指安住于離無色貪，在無間道（anantariya-magga，無間道，直接證入涅槃之道）中得離無色貪，從離無色貪的禪定中決定不會退轉的人。已了別現在了別或將了別或不將了別的情況是，指安住于離無色貪，在無間道中得離無色貪，從離無色貪的禪定中或會退轉或不會退轉的人。已了別現在了別將了別的情況是，指未離無色貪，安住于自性位（svabhava-sthana，指凡夫位）。如同過去一樣，未來也是如此。現在無覆無記心（avyakrta，非善非惡的心）與無色貪相關的，只有一種情況：即已了別現在了別將了別，指與無色貪相關的有覆無記心正在當下生起。過去無覆無記心與無色貪無關的，只有一種情況：即已了別非現在了別非將了別，指異熟心（vipaka-citta，果報心）已經滅去。如同過去一樣，未來也是如此。與無色貪無關的，未曾獲得的無覆無記心有三種情況：或非已了別非現在了別非將了別，或非已了別非現在了別將了別，或非已了別非現在了別或將了別或不將了別。非已了別非現在了別非將了別的情況是，指先前未曾獲得禪定，將來也不會獲得。非已了別非現在了別將了別的情況是，指先前未曾獲得禪定，將來決定會獲得。非已了別非現在了別或將了別或不將了別的情況是，指先前未曾獲得禪定，將來或許會獲得，或許不會獲得。現在與無色貪無關的無覆無記心只有一種情況：即非已了別現在了別非將
【English Translation】 English version When one has understood, or will understand, is understanding, will understand or will not understand, or has understood is understanding will understand. 'Has understood, but is not understanding, and will not understand' refers to one who has abandoned attachment to the formless realms (arupa-raga), and will definitely not regress from the attainment of detachment from attachment to the formless realms. 'Has understood, but is not understanding, and will understand' refers to one who has abandoned attachment to the formless realms, and will definitely regress from the attainment of detachment from attachment to the formless realms. 'Has understood, but is not understanding, and will or will not understand' refers to one who has abandoned attachment to the formless realms, and may or may not regress from the attainment of detachment from attachment to the formless realms. 'Has understood, is understanding, but will not understand' refers to one who abides in detachment from attachment to the formless realms, and has attained detachment from attachment to the formless realms in the immediately preceding path (anantariya-magga), and will definitely not regress from the attainment of detachment from attachment to the formless realms. 'Has understood, is understanding, and will or will not understand' refers to one who abides in detachment from attachment to the formless realms, and has attained detachment from attachment to the formless realms in the immediately preceding path, and may or may not regress from the attainment of detachment from attachment to the formless realms. 'Has understood, is understanding, and will understand' refers to one who has not abandoned attachment to the formless realms and abides in their own nature (svabhava-sthana). Just as with the past, so too with the future. In the present, with regard to indeterminate (avyakrta) consciousness associated with attachment to the formless realms, there is one case: namely, 'has understood, is understanding, and will understand,' referring to indeterminate consciousness associated with attachment to the formless realms that is presently arising. In the past, with regard to indeterminate consciousness not associated with attachment to the formless realms, there is one case: namely, 'has understood, but is not understanding, and will not understand,' referring to resultant consciousness (vipaka-citta) that has ceased. Just as with the past, so too with the future. With regard to indeterminate consciousness not associated with attachment to the formless realms that has not been attained, there are three cases: either 'has not understood, is not understanding, and will not understand,' or 'has not understood, is not understanding, and will understand,' or 'has not understood, is not understanding, and will or will not understand.' 'Has not understood, is not understanding, and will not understand' refers to one who has not previously attained the attainment and will not attain it in the future. 'Has not understood, is not understanding, and will understand' refers to one who has not previously attained the attainment and will definitely attain it in the future. 'Has not understood, is not understanding, and will or will not understand' refers to one who has not previously attained the attainment and may or may not attain it in the future. In the present, with regard to indeterminate consciousness not associated with attachment to the formless realms, there is one case: namely, 'has not understood, is understanding, and will not'
了別，謂異熟心正現在前。過去學心有七句：或已了別非今了別非當了別，或已了別非今了別當了別，或已了別非今了別或當了別或不當了別，或已了別今了別非當了別，或已了別今了別當了別，或已了別今了別或當了別或不當了別，或已了別今了別當了別。已了別非今了別非當了別者，謂阿羅漢從阿羅漢果定不當退。已了別非今了別當了別者，謂阿羅漢從阿羅漢果決定當退。已了別非今了別或當了別或不當了別者，謂阿羅漢從阿羅漢果或當退或不當退。已了別今了別非當了別者，謂住阿羅漢果，無間道中得阿羅漢果，從阿羅漢果定不當退。已了別今了別當了別者，謂住阿羅漢果，無間道中得阿羅漢果，從阿羅漢果決定當退。已了別今了別或當了別或不當了別者，謂住阿羅漢果，無間道中得阿羅漢果，從阿羅漢果或當退或不當退。已了別今了別當了別者，謂諸有學住自性位。如過去，未來亦爾。未曾得學心有四句：或非已了別非今了別非當了別，或非已了別非今了別當了別，或非已了別非今了別或當了別或不當了別，或非已了別今了別當了別。非已了別非今了別非當了別者，謂先未曾得定不當得。非已了別非今了別當了別者，謂先未曾得決定當得。非已了別非今了別或當了別或不當了別者，謂先未曾得或當得或不當得
【現代漢語翻譯】 現代漢語譯本： 『了別』，指的是異熟心（Vipāka-citta，果報心）正在當下生起。對於過去所學的心的了別，有七種情況：或者已經了別，現在沒有了別，將來也不會了別；或者已經了別，現在沒有了別，將來會了別；或者已經了別，現在沒有了別，將來或者會了別或者不會了別；或者已經了別，現在正在了別，將來不會了別；或者已經了別，現在正在了別，將來會了別；或者已經了別，現在正在了別，將來或者會了別或者不會了別；或者已經了別，現在正在了別，將來會了別。 『已經了別，現在沒有了別，將來也不會了別』，指的是阿羅漢（Arhat，已證最高果位者）從阿羅漢果位上決定不會退轉。 『已經了別，現在沒有了別，將來會了別』，指的是阿羅漢從阿羅漢果位上決定會退轉。 『已經了別，現在沒有了別，將來或者會了別或者不會了別』，指的是阿羅漢從阿羅漢果位上或者會退轉或者不會退轉。 『已經了別，現在正在了別，將來不會了別』，指的是安住于阿羅漢果位，在無間道（Anantarya-marga，無間斷地證悟之道）中獲得阿羅漢果，從阿羅漢果位上決定不會退轉。 『已經了別，現在正在了別，將來會了別』，指的是安住于阿羅漢果位，在無間道中獲得阿羅漢果，從阿羅漢果位上決定會退轉。 『已經了別，現在正在了別，將來或者會了別或者不會了別』，指的是安住于阿羅漢果位，在無間道中獲得阿羅漢果，從阿羅漢果位上或者會退轉或者不會退轉。 『已經了別，現在正在了別，將來會了別』，指的是諸位有學（Śaikṣa，還在學習中的聖者）安住于各自的果位。 如同過去的情況一樣，未來也是如此。對於未曾獲得的學心的了別，有四種情況：或者未曾了別，現在沒有了別，將來也不會了別；或者未曾了別，現在沒有了別，將來會了別；或者未曾了別，現在沒有了別，將來或者會了別或者不會了別；或者未曾了別，現在正在了別，將來會了別。 『未曾了別，現在沒有了別，將來也不會了別』，指的是先前未曾獲得，將來也決定不會獲得。 『未曾了別，現在沒有了別，將來會了別』，指的是先前未曾獲得，將來決定會獲得。 『未曾了別，現在沒有了別，將來或者會了別或者不會了別』，指的是先前未曾獲得，將來或者會獲得或者不會獲得。
【English Translation】 English version: 'Cognizance' refers to the Vipāka-citta (resultant consciousness) being presently manifest. Regarding the cognizance of past learned consciousness, there are seven possibilities: either it has been cognized, is not being cognized now, and will not be cognized in the future; or it has been cognized, is not being cognized now, and will be cognized in the future; or it has been cognized, is not being cognized now, and either will be cognized or will not be cognized in the future; or it has been cognized, is being cognized now, and will not be cognized in the future; or it has been cognized, is being cognized now, and will be cognized in the future; or it has been cognized, is being cognized now, and either will be cognized or will not be cognized in the future; or it has been cognized, is being cognized now, and will be cognized in the future. 'It has been cognized, is not being cognized now, and will not be cognized in the future' refers to an Arhat (one who has attained the highest state of enlightenment) who will definitely not regress from the state of Arhatship. 'It has been cognized, is not being cognized now, and will be cognized in the future' refers to an Arhat who will definitely regress from the state of Arhatship. 'It has been cognized, is not being cognized now, and either will be cognized or will not be cognized in the future' refers to an Arhat who either will regress or will not regress from the state of Arhatship. 'It has been cognized, is being cognized now, and will not be cognized in the future' refers to one abiding in the state of Arhatship, who attains Arhatship in the Anantarya-marga (path of immediate attainment), and will definitely not regress from the state of Arhatship. 'It has been cognized, is being cognized now, and will be cognized in the future' refers to one abiding in the state of Arhatship, who attains Arhatship in the Anantarya-marga, and will definitely regress from the state of Arhatship. 'It has been cognized, is being cognized now, and either will be cognized or will not be cognized in the future' refers to one abiding in the state of Arhatship, who attains Arhatship in the Anantarya-marga, and either will regress or will not regress from the state of Arhatship. 'It has been cognized, is being cognized now, and will be cognized in the future' refers to those Śaikṣas (trainees, those still in the process of learning) abiding in their respective stages. Just as with the past, so too with the future. Regarding the cognizance of unobtained learned consciousness, there are four possibilities: either it has not been cognized, is not being cognized now, and will not be cognized in the future; or it has not been cognized, is not being cognized now, and will be cognized in the future; or it has not been cognized, is not being cognized now, and either will be cognized or will not be cognized in the future; or it has not been cognized, is being cognized now, and will be cognized in the future. 'It has not been cognized, is not being cognized now, and will not be cognized in the future' refers to what has not been obtained before and will definitely not be obtained in the future. 'It has not been cognized, is not being cognized now, and will be cognized in the future' refers to what has not been obtained before and will definitely be obtained in the future. 'It has not been cognized, is not being cognized now, and either will be cognized or will not be cognized in the future' refers to what has not been obtained before and either will be obtained or will not be obtained in the future.
。非已了別今了別當了別者，謂先未曾得，最初現前。現在學心有八句：或非已了別今了別非當了別，或非已了別今了別當了別，或非已了別今了別或當了別或不當了別，或已了別今了別非當了別，或已了別今了別當了別，或已了別今了別或當了別或不當了別，或非已了別今了別當了別，或已了別今了別當了別。非已了別今了別非當了別者，謂先不退阿羅漢果，住阿羅漢果，無間道中得阿羅漢果，從阿羅漢果定不當退。非已了別今了別當了別者，謂先不退阿羅漢果，住阿羅漢果，無間道中得阿羅漢果，從阿羅漢果決定當退。非已了別今了別或當了別或不當了別者，謂先不退阿羅漢果，住阿羅漢果，無間道中得阿羅漢果，從阿羅漢果或當退或不當退。已了別今了別非當了別者，謂先已退阿羅漢果，住阿羅漢果，無間道中得阿羅漢果，從阿羅漢果定不當退。已了別今了別當了別者，謂先已退阿羅漢果，住阿羅漢果，無間道中得阿羅漢果，從阿羅漢果決定當退。已了別今了別或當了別或不當了別者，謂先已退阿羅漢果，住阿羅漢果，無間道中得阿羅漢果，從阿羅漢果或當退或不當退。非已了別今了別當了別者，謂先未曾得，最初現前。已了別今了別當了別者，謂先已曾得，今現在前。過去無學心有四句：或已了別非今了別非
【現代漢語翻譯】 現代漢語譯本 非已了別今了別當了別者，指的是先前未曾獲得，現在最初顯現的情況。 現在有學之心有八種情況：或者是非已了別今了別非當了別，或者是非已了別今了別當了別，或者是非已了別今了別或當了別或不當了別，或者是已了別今了別非當了別，或者是已了別今了別當了別，或者是已了別今了別或當了別或不當了別，或者是非已了別今了別當了別，或者是已了別今了別當了別。 非已了別今了別非當了別者，指的是先前沒有退失阿羅漢果（Arhat fruit），安住于阿羅漢果，在無間道（Anantarya-marga）中獲得阿羅漢果，並且從阿羅漢果的境界必定不會退轉的情況。 非已了別今了別當了別者，指的是先前沒有退失阿羅漢果，安住于阿羅漢果，在無間道中獲得阿羅漢果，並且從阿羅漢果的境界決定會退轉的情況。 非已了別今了別或當了別或不當了別者，指的是先前沒有退失阿羅漢果，安住于阿羅漢果，在無間道中獲得阿羅漢果，並且從阿羅漢果的境界或者會退轉或者不會退轉的情況。 已了別今了別非當了別者，指的是先前已經退失阿羅漢果，安住于阿羅漢果，在無間道中獲得阿羅漢果，並且從阿羅漢果的境界必定不會退轉的情況。 已了別今了別當了別者，指的是先前已經退失阿羅漢果，安住于阿羅漢果，在無間道中獲得阿羅漢果，並且從阿羅漢果的境界決定會退轉的情況。 已了別今了別或當了別或不當了別者，指的是先前已經退失阿羅漢果，安住于阿羅漢果，在無間道中獲得阿羅漢果，並且從阿羅漢果的境界或者會退轉或者不會退轉的情況。 非已了別今了別當了別者，指的是先前未曾獲得，現在最初顯現的情況。 已了別今了別當了別者，指的是先前已經獲得，現在顯現的情況。 過去無學之心有四種情況：或者已了別非今了別非...
【English Translation】 English version 'Not already understood, now understanding, will understand' refers to the situation where it was not previously attained, and now it initially manifests. The present mind of a learner has eight possibilities: either 'not already understood, now understanding, not will understand,' or 'not already understood, now understanding, will understand,' or 'not already understood, now understanding, either will understand or will not understand,' or 'already understood, now understanding, not will understand,' or 'already understood, now understanding, will understand,' or 'already understood, now understanding, either will understand or will not understand,' or 'not already understood, now understanding, will understand,' or 'already understood, now understanding, will understand.' 'Not already understood, now understanding, not will understand' refers to the case where one did not previously regress from the Arhat fruit (Arhat fruit), dwells in the Arhat fruit, attains the Arhat fruit in the Anantarya-marga (Anantarya-marga), and will definitely not regress from the state of Arhat fruit. 'Not already understood, now understanding, will understand' refers to the case where one did not previously regress from the Arhat fruit, dwells in the Arhat fruit, attains the Arhat fruit in the Anantarya-marga, and will definitely regress from the state of Arhat fruit. 'Not already understood, now understanding, either will understand or will not understand' refers to the case where one did not previously regress from the Arhat fruit, dwells in the Arhat fruit, attains the Arhat fruit in the Anantarya-marga, and will either regress or not regress from the state of Arhat fruit. 'Already understood, now understanding, not will understand' refers to the case where one had previously regressed from the Arhat fruit, dwells in the Arhat fruit, attains the Arhat fruit in the Anantarya-marga, and will definitely not regress from the state of Arhat fruit. 'Already understood, now understanding, will understand' refers to the case where one had previously regressed from the Arhat fruit, dwells in the Arhat fruit, attains the Arhat fruit in the Anantarya-marga, and will definitely regress from the state of Arhat fruit. 'Already understood, now understanding, either will understand or will not understand' refers to the case where one had previously regressed from the Arhat fruit, dwells in the Arhat fruit, attains the Arhat fruit in the Anantarya-marga, and will either regress or not regress from the state of Arhat fruit. 'Not already understood, now understanding, will understand' refers to the situation where it was not previously attained, and now it initially manifests. 'Already understood, now understanding, will understand' refers to the situation where it was previously attained, and now it manifests. The past mind of a non-learner has four possibilities: either 'already understood, not now understanding, not...
當了別，或已了別非今了別當了別，或已了別今了別非當了別，或已了別今了別當了別。已了別非今了別非當了別者，謂時解脫阿羅漢果，已入不動。已了別非今了別當了別者，謂阿羅漢已退阿羅漢果。已了別今了別非當了別者，謂時解脫阿羅漢，住得不動無間道中。已了別今了別當了別者，謂諸無學住自性位。如過去，未來亦爾。未曾得無學心有四句：或非已了別非今了別非當了別，或非已了別非今了別當了別，或非已了別非今了別或當了別或不當了別，或非已了別今了別當了別。非已了別非今了別非當了別者，謂先未曾得定不當得。非已了別非今了別當了別者，謂先未曾得決定當得。非已了別非今了別或當了別或不當了別者，謂先未曾得或當得或不當得。非已了別今了別當了別者，謂先未曾得，最初現前。現在無學心有三句：或已了別今了別非當了別，或非已了別今了別當了別，或已了別今了別當了別。已了別今了別非當了別者，謂時解脫阿羅漢，住得不動無間道中。非已了別今了別當了別者，謂先未曾得，最初現前。已了別今了別當了別者，謂先曾得，今現在前。
說一切有部識身足論卷第十二 大正藏第 26 冊 No. 1539 阿毗達磨識身足論
阿毗達磨識身足論卷第十三
【現代漢語翻譯】 現代漢語譯本： 關於『了別』（jnanati，知曉、理解）——或者已經了別，或者已經了別但現在不了別，將來才了別；或者已經了別，現在了別，但將來不了別；或者已經了別，現在了別，將來也了別。已經了別，但現在不了別，將來也不了別的情況，指的是時解脫阿羅漢果（arahantship，證得阿羅漢的果位），已經進入不動狀態。已經了別，但現在不了別，將來才了別的情況，指的是阿羅漢已經退失阿羅漢果。已經了別，現在了別，但將來不了別的情況，指的是時解脫阿羅漢，安住于獲得不動的無間道（anantarya-marga，無間道，直接通往解脫的道路）中。已經了別，現在了別，將來也了別的情況，指的是諸位無學（asaiksha，不再需要學習的人，即阿羅漢）安住于自性位（svabhava-sthiti，本性狀態）。如同過去一樣，未來也是如此。 未曾獲得無學心（asaiksha-citta，阿羅漢的心）有四種情況：或者未曾了別，現在不了別，將來也不了別；或者未曾了別，現在不了別，將來才了別；或者未曾了別，現在不了別，或者將來了別或者將來不了別；或者未曾了別，現在了別，將來也了別。未曾了別，現在不了別，將來也不了別的情況，指的是先前未曾獲得，決定不會獲得。未曾了別，現在不了別，將來才了別的情況，指的是先前未曾獲得，決定將來會獲得。未曾了別，現在不了別，或者將來了別或者將來不了別的情況，指的是先前未曾獲得，或者將來會獲得或者將來不會獲得。未曾了別，現在了別，將來也了別的情況，指的是先前未曾獲得，最初現前。 現在無學心有三種情況：或者已經了別，現在了別，將來不了別；或者未曾了別，現在了別，將來也了別；或者已經了別，現在了別，將來也了別。已經了別，現在了別，將來不了別的情況，指的是時解脫阿羅漢，安住于獲得不動的無間道中。未曾了別，現在了別，將來也了別的情況，指的是先前未曾獲得，最初現前。已經了別，現在了別，將來也了別的情況，指的是先前曾經獲得，現在再次現前。 《說一切有部識身足論》卷第十二 《阿毗達磨識身足論》卷第十三
【English Translation】 English version: Regarding 'jnanati' (knowing, understanding) – either has been known, or has been known but is not now known and will be known in the future; or has been known, is now known, but will not be known in the future; or has been known, is now known, and will be known in the future. The case of having been known, but not now known and not to be known in the future, refers to the fruit of a time-liberated Arhat (arahantship, the state of attaining Arhat), who has entered immovability. The case of having been known, but not now known and to be known in the future, refers to an Arhat who has regressed from the fruit of Arhatship. The case of having been known, is now known, but will not be known in the future, refers to a time-liberated Arhat, abiding in the uninterrupted path (anantarya-marga, the direct path to liberation) of attaining immovability. The case of having been known, is now known, and will be known in the future, refers to all those without further learning (asaiksha, those who no longer need to learn, i.e., Arhats) abiding in their own nature (svabhava-sthiti, state of inherent nature). Just as with the past, so too with the future. There are four cases of not having attained the mind of one without further learning (asaiksha-citta, the mind of an Arhat): either has not been known, is not now known, and will not be known in the future; or has not been known, is not now known, and will be known in the future; or has not been known, is not now known, either will be known in the future or will not be known in the future; or has not been known, is now known, and will be known in the future. The case of not having been known, is not now known, and will not be known in the future, refers to one who has never attained it before and will definitely not attain it. The case of not having been known, is not now known, and will be known in the future, refers to one who has never attained it before and will definitely attain it in the future. The case of not having been known, is not now known, either will be known in the future or will not be known in the future, refers to one who has never attained it before and either will attain it in the future or will not attain it in the future. The case of not having been known, is now known, and will be known in the future, refers to one who has never attained it before, and it is now initially present. There are three cases of the present mind of one without further learning: either has been known, is now known, and will not be known in the future; or has not been known, is now known, and will be known in the future; or has been known, is now known, and will be known in the future. The case of having been known, is now known, and will not be known in the future, refers to a time-liberated Arhat, abiding in the uninterrupted path of attaining immovability. The case of not having been known, is now known, and will be known in the future, refers to one who has never attained it before, and it is now initially present. The case of having been known, is now known, and will be known in the future, refers to one who has attained it before, and it is now present again. Sarvastivada Abhidharma-jnana-prasthana-sastra, Volume 12 Abhidharma-jnana-prasthana-sastra, Volume 13
提婆設摩阿羅漢造
三藏法師玄奘奉 詔譯
成就蘊第六之一嗢拖南頌
初成不成與捨得， 未斷已斷二種心， 補特伽羅二梵世， 學無學心二最後。
有十二心，謂欲界系善心、不善心、有覆無記心、無覆無記心，色界系善心、有覆無記心、無覆無記心，無色界系善心、有覆無記心、無覆無記心，及學心、無學心。若成就欲界系善心，亦成就不善心耶？設成就不善心，亦成就此善心耶？若成就欲界系善心，乃至亦成就無學心耶？設成就無學心，亦成就此善心耶？乃至若成就學心，亦成就無學心耶？設成就無學心，亦成就學心耶？
若成就欲界系善心，亦成就不善心耶？或成就欲界系善心非不善心，或成就不善心非此善心，或成就此善心亦不善心，或非成就此善心亦非不善心。成就欲界系善心非不善心者，謂欲界生長已離欲界貪補特伽羅。成就不善心非此善心者，謂已斷善根補特伽羅。成就此善心亦不善心者，謂欲界生長不斷善根未離欲界貪補特伽羅。非成就此善心亦非不善心者，謂色無色界生長補特伽羅。若成就欲界系善心，亦成就欲界繫有覆無記心耶？或成就欲界系善心非欲界繫有覆無記心，或成就欲界繫有覆無記心非欲界系善心，或成就此善心亦此有覆無記心，或非成就
【現代漢語翻譯】 現代漢語譯本 提婆設摩阿羅漢造 三藏法師玄奘奉 詔譯 成就蘊第六之一嗢拖南頌 初成不成與捨得， 未斷已斷二種心， 補特伽羅（指人）二梵世， 學無學心二最後。 有十二種心，即欲界系善心、不善心、有覆無記心、無覆無記心，色界系善心、有覆無記心、無覆無記心，無色界系善心、有覆無記心、無覆無記心，以及學心、無學心。如果成就了欲界系善心，也成就了不善心嗎？假設成就了不善心，也成就了這種善心嗎？如果成就了欲界系善心，乃至也成就了無學心嗎？假設成就了無學心，也成就了這種善心嗎？乃至如果成就了學心，也成就了無學心嗎？假設成就了無學心，也成就了學心嗎？ 如果成就了欲界系善心，也成就了不善心嗎？或者成就了欲界系善心但不是不善心，或者成就了不善心但不是這種善心，或者成就了這種善心也是不善心，或者沒有成就這種善心也不是不善心。成就了欲界系善心但不是不善心的人，是指在欲界生長但已經脫離了欲界貪慾的補特伽羅（指人）。成就了不善心但不是這種善心的人，是指已經斷絕了善根的補特伽羅（指人）。成就了這種善心也是不善心的人，是指在欲界生長但沒有斷絕善根且沒有脫離欲界貪慾的補特伽羅（指人）。沒有成就這種善心也不是不善心的人，是指在色界或無色界生長的補特伽羅（指人）。如果成就了欲界系善心，也成就了欲界繫有覆無記心嗎？或者成就了欲界系善心但不是欲界繫有覆無記心，或者成就了欲界繫有覆無記心但不是欲界系善心，或者成就了這種善心也是這種有覆無記心，或者沒有成就
【English Translation】 English version Composed by Arhat Devasarman Translated by Tripitaka Master Xuanzang under Imperial Order Chapter Six on the Aggregate of Accomplishment, Verse Summary Initial accomplishment, non-accomplishment, abandonment, and attainment, Two types of minds, not yet severed and already severed, Pudgalas (individuals) in two Brahma-worlds, Learners' and non-learners' minds, two ultimates. There are twelve types of minds: wholesome mind of the desire realm, unwholesome mind, defiled indeterminate mind, undefiled indeterminate mind; wholesome mind of the form realm, defiled indeterminate mind, undefiled indeterminate mind; wholesome mind of the formless realm, defiled indeterminate mind, undefiled indeterminate mind; and the learner's mind and the non-learner's mind. If one has accomplished the wholesome mind of the desire realm, has one also accomplished the unwholesome mind? Supposing one has accomplished the unwholesome mind, has one also accomplished this wholesome mind? If one has accomplished the wholesome mind of the desire realm, has one even accomplished the non-learner's mind? Supposing one has accomplished the non-learner's mind, has one also accomplished this wholesome mind? Even if one has accomplished the learner's mind, has one also accomplished the non-learner's mind? Supposing one has accomplished the non-learner's mind, has one also accomplished the learner's mind? If one has accomplished the wholesome mind of the desire realm, has one also accomplished the unwholesome mind? Either one has accomplished the wholesome mind of the desire realm but not the unwholesome mind, or one has accomplished the unwholesome mind but not this wholesome mind, or one has accomplished this wholesome mind and also the unwholesome mind, or one has not accomplished this wholesome mind nor the unwholesome mind. One who has accomplished the wholesome mind of the desire realm but not the unwholesome mind refers to a 'pudgala' (individual) who has grown in the desire realm but has already detached from the desire realm's craving. One who has accomplished the unwholesome mind but not this wholesome mind refers to a 'pudgala' (individual) who has already severed the roots of goodness. One who has accomplished this wholesome mind and also the unwholesome mind refers to a 'pudgala' (individual) who has grown in the desire realm but has not severed the roots of goodness and has not detached from the desire realm's craving. One who has not accomplished this wholesome mind nor the unwholesome mind refers to a 'pudgala' (individual) who has grown in the form realm or the formless realm. If one has accomplished the wholesome mind of the desire realm, has one also accomplished the defiled indeterminate mind of the desire realm? Either one has accomplished the wholesome mind of the desire realm but not the defiled indeterminate mind of the desire realm, or one has accomplished the defiled indeterminate mind of the desire realm but not the wholesome mind of the desire realm, or one has accomplished this wholesome mind and also this defiled indeterminate mind, or one has not accomplished
此善心亦非此有覆無記心。成就欲界系善心非欲界繫有覆無記心者，謂欲界生長已離欲界貪聖者異生，及未離欲界貪聖者，現觀邊苦法智已生。成就欲界繫有覆無記心非欲界系善心者，謂已斷善根補特伽羅。成就欲界系善心亦欲界繫有覆無記心者，謂欲界生長異生不斷善根未離欲界貪，及未離欲界貪聖者現觀邊苦法智未生。非成就欲界系善心亦非欲界繫有覆無記心者，謂色無色界生長補特伽羅。若成就欲界系善心，亦成就欲界系無覆無記心耶？若成就欲界系善心，定成就欲界系無覆無記心。或成就欲界系無覆無記心非欲界系善心，謂已斷善根及色界生長補特伽羅。若成就欲界系善心，亦成就色界系善心耶？或成就欲界系善心非色界系善心，或成就色界系善心非欲界系善心，或成就欲界系善心亦色界系善心，或非成就欲界系善心亦非色界系善心。成就欲界系善心非色界系善心者，謂欲界生長不斷善根未得色界善心補特伽羅。成就色界系善心非欲界系善心者，謂色界生長補特伽羅。成就欲界系善心亦色界系善心者，謂欲界生長已得色界善心補特伽羅。非成就欲界系善心亦非色界系善心者，謂已斷善根及無色界生長補特伽羅。若成就欲界系善心，亦成就色界繫有覆無記心耶？或成就欲界系善心非色界繫有覆無記心，或成就色
【現代漢語翻譯】 現代漢語譯本： 這種善心也不是這種有覆無記心（Avyākata citta with Saṃvara，指伴隨覆蓋的、道德上不確定狀態的心）。 成就欲界系善心而非欲界繫有覆無記心的人，是指欲界眾生中已脫離欲界貪慾的聖者（Ārya），以及尚未脫離欲界貪慾的聖者，且已生起現觀邊的苦法智（Khu-dharma-jnana）。 成就欲界繫有覆無記心而非欲界系善心的人，是指已斷善根的補特伽羅（Pudgala，個體）。 成就欲界系善心也成就欲界繫有覆無記心的人，是指欲界眾生中尚未斷善根、尚未脫離欲界貪慾的異生（Prthag-jana，凡夫），以及尚未脫離欲界貪慾的聖者，且尚未生起現觀邊的苦法智。 非成就欲界系善心也非成就欲界繫有覆無記心的人，是指色界和無色界眾生。 如果成就欲界系善心，是否也成就欲界系無覆無記心（Avyākata citta without Saṃvara，指不伴隨覆蓋的、道德上不確定狀態的心）呢？ 如果成就欲界系善心，必定成就欲界系無覆無記心。 或者，成就欲界系無覆無記心而非欲界系善心，是指已斷善根以及無色界眾生。 如果成就欲界系善心，是否也成就色界系善心呢？ 或者，成就欲界系善心而非色界系善心，或者，成就色界系善心而非欲界系善心，或者，成就欲界系善心也成就色界系善心，或者，非成就欲界系善心也非成就色界系善心。 成就欲界系善心而非色界系善心的人，是指欲界眾生中尚未斷善根、尚未獲得色界善心的補特伽羅。 成就色界系善心而非欲界系善心的人，是指色界眾生。 成就欲界系善心也成就色界系善心的人，是指欲界眾生中已獲得色界善心的補特伽羅。 非成就欲界系善心也非成就色界系善心的人，是指已斷善根以及無色界眾生。 如果成就欲界系善心，是否也成就色界繫有覆無記心呢？ 或者，成就欲界系善心而非色界繫有覆無記心，或者，成就色
【English Translation】 English version: This wholesome mind is also not this obscured-indeterminate mind (Avyākata citta with Saṃvara, referring to a mind with a covered, morally indeterminate state). Those who attain a wholesome mind pertaining to the desire realm but not an obscured-indeterminate mind pertaining to the desire realm are those noble ones (Ārya) born in the desire realm who have already detached from desire realm greed, and those noble ones who have not yet detached from desire realm greed, and for whom the knowledge of suffering (Khu-dharma-jnana) at the edge of realization has already arisen. Those who attain an obscured-indeterminate mind pertaining to the desire realm but not a wholesome mind pertaining to the desire realm are those individuals (Pudgala) who have severed their roots of goodness. Those who attain both a wholesome mind pertaining to the desire realm and an obscured-indeterminate mind pertaining to the desire realm are ordinary beings (Prthag-jana) born in the desire realm who have not severed their roots of goodness and have not detached from desire realm greed, and those noble ones who have not yet detached from desire realm greed, and for whom the knowledge of suffering at the edge of realization has not yet arisen. Those who neither attain a wholesome mind pertaining to the desire realm nor an obscured-indeterminate mind pertaining to the desire realm are beings born in the form and formless realms. If one attains a wholesome mind pertaining to the desire realm, does one also attain an indeterminate mind without obscuration (Avyākata citta without Saṃvara, referring to a mind without a covered, morally indeterminate state) pertaining to the desire realm? If one attains a wholesome mind pertaining to the desire realm, one definitely attains an indeterminate mind without obscuration pertaining to the desire realm. Or, one attains an indeterminate mind without obscuration pertaining to the desire realm but not a wholesome mind pertaining to the desire realm, namely, those who have severed their roots of goodness and those born in the formless realms. If one attains a wholesome mind pertaining to the desire realm, does one also attain a wholesome mind pertaining to the form realm? Either one attains a wholesome mind pertaining to the desire realm but not a wholesome mind pertaining to the form realm, or one attains a wholesome mind pertaining to the form realm but not a wholesome mind pertaining to the desire realm, or one attains both a wholesome mind pertaining to the desire realm and a wholesome mind pertaining to the form realm, or one attains neither a wholesome mind pertaining to the desire realm nor a wholesome mind pertaining to the form realm. Those who attain a wholesome mind pertaining to the desire realm but not a wholesome mind pertaining to the form realm are those individuals born in the desire realm who have not severed their roots of goodness and have not yet attained a wholesome mind pertaining to the form realm. Those who attain a wholesome mind pertaining to the form realm but not a wholesome mind pertaining to the desire realm are those born in the form realm. Those who attain both a wholesome mind pertaining to the desire realm and a wholesome mind pertaining to the form realm are those individuals born in the desire realm who have already attained a wholesome mind pertaining to the form realm. Those who attain neither a wholesome mind pertaining to the desire realm nor a wholesome mind pertaining to the form realm are those who have severed their roots of goodness and those born in the formless realms. If one attains a wholesome mind pertaining to the desire realm, does one also attain an obscured-indeterminate mind pertaining to the form realm? Either one attains a wholesome mind pertaining to the desire realm but not an obscured-indeterminate mind pertaining to the form realm, or one attains an obscured
界繫有覆無記心非欲界系善心，或成就欲界系善心亦色界繫有覆無記心，或非成就欲界系善心亦非色界繫有覆無記心。成就欲界系善心非色界繫有覆無記心者，謂欲界生長已離色界貪補特伽羅。成就色界繫有覆無記心非欲界系善心者，謂已斷善根及色界生長未離色界貪補特伽羅。成就欲界系善心亦色界繫有覆無記心者，謂欲界生長不斷善根未離色界貪補特伽羅。非成就欲界系善心亦非色界繫有覆無記心者，謂色界生長已離色界貪，及無色界生長補特伽羅。若成就欲界系善心，亦成就色界系無覆無記心耶？或成就欲界系善心非色界系無覆無記心，或成就色界系無覆無記心非欲界系善心，或成就欲界系善心亦色界系無覆無記心，或非成就欲界系善心亦非色界系無覆無記心。成就欲界系善心非色界系無覆無記心者，謂欲界生長不斷善根未離欲界貪補特伽羅。成就色界系無覆無記心非欲界系善心者，謂色界生長補特伽羅。成就欲界系善心亦色界系無覆無記心者，謂欲界生長已離欲界貪補特伽羅。非成就欲界系善心亦非色界系無覆無記心者，謂已斷善根，及無色界生長補特伽羅。若成就欲界系善心，亦成就無色界系善心耶？或成就欲界系善心非無色界系善心，或成就無色界系善心非欲界系善心，或成就欲界系善心亦無色界系善心
【現代漢語翻譯】 現代漢語譯本 界繫有覆無記心不是欲界系善心，或者成就欲界系善心也不是色界繫有覆無記心，或者沒有成就欲界系善心也不是色界繫有覆無記心。 成就欲界系善心不是色界繫有覆無記心的人，是指在欲界生長已經脫離色界貪慾的補特伽羅（pudgala，人）。 成就色界繫有覆無記心不是欲界系善心的人，是指已經斷絕善根以及在色界生長但沒有脫離色界貪慾的補特伽羅。 成就欲界系善心也是色界繫有覆無記心的人，是指在欲界生長沒有斷絕善根也沒有脫離色界貪慾的補特伽羅。 沒有成就欲界系善心也不是色界繫有覆無記心的人，是指在色界生長已經脫離色界貪慾，以及沒有色界生長的補特伽羅。 如果成就欲界系善心，也成就色界系無覆無記心嗎？或者成就欲界系善心但不是色界系無覆無記心，或者成就色界系無覆無記心但不是欲界系善心，或者成就欲界系善心也是色界系無覆無記心，或者沒有成就欲界系善心也不是色界系無覆無記心。 成就欲界系善心但不是色界系無覆無記心的人，是指在欲界生長沒有斷絕善根也沒有脫離欲界貪慾的補特伽羅。 成就色界系無覆無記心但不是欲界系善心的人，是指在色界生長的補特伽羅。 成就欲界系善心也是色界系無覆無記心的人，是指在欲界生長已經脫離欲界貪慾的補特伽羅。 沒有成就欲界系善心也不是色界系無覆無記心的人，是指已經斷絕善根，以及沒有色界生長的補特伽羅。 如果成就欲界系善心，也成就無色界系善心嗎？或者成就欲界系善心但不是無色界系善心，或者成就無色界系善心但不是欲界系善心，或者成就欲界系善心也是無色界系善心。
【English Translation】 English version A mind associated with the realm of form (rūpadhātu) that is obscured and indeterminate is not a wholesome mind associated with the desire realm (kāmadhātu); or, having attained a wholesome mind associated with the desire realm is also not a mind associated with the realm of form that is obscured and indeterminate; or, not having attained a wholesome mind associated with the desire realm is also not a mind associated with the realm of form that is obscured and indeterminate. One who has attained a wholesome mind associated with the desire realm but does not have a mind associated with the realm of form that is obscured and indeterminate refers to a pudgala (person) who is born in the desire realm and has already detached from the desire for the realm of form. One who has attained a mind associated with the realm of form that is obscured and indeterminate but does not have a wholesome mind associated with the desire realm refers to one who has severed their roots of goodness and a pudgala who is born in the realm of form but has not detached from the desire for the realm of form. One who has attained both a wholesome mind associated with the desire realm and a mind associated with the realm of form that is obscured and indeterminate refers to a pudgala who is born in the desire realm, has not severed their roots of goodness, and has not detached from the desire for the realm of form. One who has neither attained a wholesome mind associated with the desire realm nor a mind associated with the realm of form that is obscured and indeterminate refers to one who is born in the realm of form and has already detached from the desire for the realm of form, and a pudgala who is not born in the realm of form. If one has attained a wholesome mind associated with the desire realm, has one also attained a mind associated with the realm of form that is unobscured and indeterminate? Or, having attained a wholesome mind associated with the desire realm but not a mind associated with the realm of form that is unobscured and indeterminate, or having attained a mind associated with the realm of form that is unobscured and indeterminate but not a wholesome mind associated with the desire realm, or having attained both a wholesome mind associated with the desire realm and a mind associated with the realm of form that is unobscured and indeterminate, or having neither attained a wholesome mind associated with the desire realm nor a mind associated with the realm of form that is unobscured and indeterminate. One who has attained a wholesome mind associated with the desire realm but not a mind associated with the realm of form that is unobscured and indeterminate refers to a pudgala who is born in the desire realm, has not severed their roots of goodness, and has not detached from the desire for the desire realm. One who has attained a mind associated with the realm of form that is unobscured and indeterminate but not a wholesome mind associated with the desire realm refers to a pudgala who is born in the realm of form. One who has attained both a wholesome mind associated with the desire realm and a mind associated with the realm of form that is unobscured and indeterminate refers to a pudgala who is born in the desire realm and has already detached from the desire realm. One who has neither attained a wholesome mind associated with the desire realm nor a mind associated with the realm of form that is unobscured and indeterminate refers to one who has severed their roots of goodness, and a pudgala who is not born in the realm of form. If one has attained a wholesome mind associated with the desire realm, has one also attained a wholesome mind associated with the formless realm (arūpadhātu)? Or, having attained a wholesome mind associated with the desire realm but not a wholesome mind associated with the formless realm, or having attained a wholesome mind associated with the formless realm but not a wholesome mind associated with the desire realm, or having attained both a wholesome mind associated with the desire realm and a wholesome mind associated with the formless realm.
，或非成就欲界系善心亦非無色界系善心。成就欲界系善心非無色界系善心者，謂欲界生長不斷善根未得無色界善心補特伽羅。成就無色界系善心非欲界系善心者，謂色界生長已得無色界善心，及無色界生長補特伽羅。成就欲界系善心亦無色界系善心者，謂欲界生長已得無色界善心補特伽羅。非成就欲界系善心亦非無色界系善心者，謂已斷善根，及色界生長未得無色界善心補特伽羅。若成就欲界系善心，亦成就無色界繫有覆無記心耶？或成就欲界系善心非無色界繫有覆無記心，或成就無色界繫有覆無記心非欲界系善心，或成就欲界系善心亦無色界繫有覆無記心，或非成就欲界系善心亦非無色界繫有覆無記心。成就欲界系善心非無色界繫有覆無記心者，謂欲界生長阿羅漢。成就無色界繫有覆無記心非欲界系善心者，謂已斷善根，及色無色界生長有學異生補特伽羅。成就欲界系善心亦無色界繫有覆無記心者，謂欲界生長有學及異生不斷善根補特伽羅。非成就欲界系善心亦非無色界繫有覆無記心者，謂色無色界生長阿羅漢。若成就欲界系善心，亦成就無色界系無覆無記心耶？若成就欲界系善心，定不成就無色界系無覆無記心。若成就無色界系無覆無記心，定不成就欲界系善心。若成就欲界系善心亦成就學心耶？或成就欲界系
【現代漢語翻譯】 現代漢語譯本： 或者不是成就欲界系善心，也不是無色界系善心。成就欲界系善心而非無色界系善心的人，是指在欲界生長，善根未斷，但尚未獲得無色界善心的補特伽羅（Pudgala，人）。成就無色界系善心而非欲界系善心的人，是指在色界或無色界生長，已經獲得無色界善心，以及在無色界生長的補特伽羅。成就欲界系善心也是無色界系善心的人，是指在欲界生長，但已經獲得無色界善心的補特伽羅。不是成就欲界系善心，也不是無色界系善心的人，是指已經斷了善根，以及在色界生長但尚未獲得無色界善心的補特伽羅。 如果成就欲界系善心，也成就無色界繫有覆無記心嗎？或者成就欲界系善心而非無色界繫有覆無記心，或者成就無色界繫有覆無記心而非欲界系善心，或者成就欲界系善心也是無色界繫有覆無記心，或者不是成就欲界系善心，也不是無色界繫有覆無記心。成就欲界系善心而非無色界繫有覆無記心的人，是指在欲界生長的阿羅漢（Arhat）。成就無色界繫有覆無記心而非欲界系善心的人，是指已經斷了善根，以及在色界或無色界生長的有學異生補特伽羅。成就欲界系善心也是無色界繫有覆無記心的人，是指在欲界生長的有學和異生，且善根未斷的補特伽羅。不是成就欲界系善心，也不是無色界繫有覆無記心的人，是指在色界或無色界生長的阿羅漢。 如果成就欲界系善心，也成就無色界系無覆無記心嗎？如果成就欲界系善心，一定不成就無色界系無覆無記心。如果成就無色界系無覆無記心，一定不成就欲界系善心。如果成就欲界系善心，也成就學心嗎？或者成就欲界系...
【English Translation】 English version: Or, it is neither the attainment of wholesome consciousness pertaining to the desire realm, nor the attainment of wholesome consciousness pertaining to the formless realm. Those who attain wholesome consciousness pertaining to the desire realm but not wholesome consciousness pertaining to the formless realm are those Pudgalas (persons) who are born in the desire realm, whose roots of goodness are not severed, but who have not yet attained wholesome consciousness pertaining to the formless realm. Those who attain wholesome consciousness pertaining to the formless realm but not wholesome consciousness pertaining to the desire realm are those who are born in the form or formless realms, who have already attained wholesome consciousness pertaining to the formless realm, and those Pudgalas who are born in the formless realm. Those who attain wholesome consciousness pertaining to the desire realm and also wholesome consciousness pertaining to the formless realm are those Pudgalas who are born in the desire realm but have already attained wholesome consciousness pertaining to the formless realm. Those who neither attain wholesome consciousness pertaining to the desire realm nor wholesome consciousness pertaining to the formless realm are those who have severed their roots of goodness, and those Pudgalas who are born in the form realm but have not yet attained wholesome consciousness pertaining to the formless realm. If one attains wholesome consciousness pertaining to the desire realm, does one also attain indeterminate consciousness with cover pertaining to the formless realm? Or, one attains wholesome consciousness pertaining to the desire realm but not indeterminate consciousness with cover pertaining to the formless realm, or one attains indeterminate consciousness with cover pertaining to the formless realm but not wholesome consciousness pertaining to the desire realm, or one attains wholesome consciousness pertaining to the desire realm and also indeterminate consciousness with cover pertaining to the formless realm, or one neither attains wholesome consciousness pertaining to the desire realm nor indeterminate consciousness with cover pertaining to the formless realm. Those who attain wholesome consciousness pertaining to the desire realm but not indeterminate consciousness with cover pertaining to the formless realm are Arhats (Enlightened beings) who are born in the desire realm. Those who attain indeterminate consciousness with cover pertaining to the formless realm but not wholesome consciousness pertaining to the desire realm are those who have severed their roots of goodness, and those learners and ordinary beings who are born in the form or formless realms. Those who attain wholesome consciousness pertaining to the desire realm and also indeterminate consciousness with cover pertaining to the formless realm are those learners and ordinary beings who are born in the desire realm and whose roots of goodness are not severed. Those who neither attain wholesome consciousness pertaining to the desire realm nor indeterminate consciousness with cover pertaining to the formless realm are Arhats who are born in the form or formless realms. If one attains wholesome consciousness pertaining to the desire realm, does one also attain indeterminate consciousness without cover pertaining to the formless realm? If one attains wholesome consciousness pertaining to the desire realm, one definitely does not attain indeterminate consciousness without cover pertaining to the formless realm. If one attains indeterminate consciousness without cover pertaining to the formless realm, one definitely does not attain wholesome consciousness pertaining to the desire realm. If one attains wholesome consciousness pertaining to the desire realm, does one also attain the consciousness of a learner? Or, one attains wholesome consciousness pertaining to the desire realm...
善心非學心，或成就學心非欲界系善心，或成就欲界系善心亦學心，或非成就欲界系善心亦非學心。成就欲界系善心非學心者，謂欲界生長阿羅漢，及異生不斷善根補特伽羅。成就學心非欲界系善心者，謂色無色界生長。有學補特伽羅。成就欲界系善心亦學心者，謂欲界生長有學補特伽羅。非成就欲界系善心亦非學心者，謂已斷善根，及色無色界生長阿羅漢。若異生補特伽羅，若成就欲界系善心，亦成就無學心耶？或成就欲界系善心非無學心，或成就無學心非欲界系善心，或成就欲界系善心亦無學心，或非成就欲界系善心亦非無學心。成就欲界系善心非無學心者，謂欲界生長有學，及異生不斷善根補特伽羅。成就無學心非欲界系善心者，謂色無色界生長阿羅漢。成就欲界系善心亦無學心者，謂欲界生長阿羅漢。非成就欲界系善心亦非無學心者，謂已斷善根，及色無色界生長有學，若異生補特伽羅。若成就不善心，亦成就欲界繫有覆無記心耶？若成就欲界繫有覆無記心，定成就不善心。或成就不善心非欲界繫有覆無記心，謂未離欲界貪聖者現觀邊苦法智已生。若成就不善心，亦成就欲界系無覆無記心耶？若成就不善心，定成就欲界系無覆無記心。或成就欲界系無覆無記心非不善心，謂欲界生長已離欲界貪，或色界生長補
【現代漢語翻譯】 現代漢語譯本： 善心不一定是學心（Sekha-citta，有學之心），或者成就學心不一定是欲界（Kāmadhātu）所繫的善心，或者成就欲界所繫的善心也可能是學心，或者不成就欲界所繫的善心也不是學心。成就欲界所繫的善心但不是學心的人，指的是在欲界生長的阿羅漢（Arahat，已證悟者），以及異生（Puthujjana，凡夫）中沒有斷善根的補特伽羅（Puggala，人）。成就學心但不是欲界所繫的善心的人，指的是在色界（Rūpadhātu）和無色界（Arūpadhātu）生長的有學補特伽羅。成就欲界所繫的善心也是學心的人，指的是在欲界生長的有學補特伽羅。不成就欲界所繫的善心也不是學心的人，指的是已經斷了善根的人，以及在色界和無色界生長的阿羅漢。 如果異生補特伽羅成就了欲界所繫的善心，也成就了無學心（Asekha-citta，無學之心）嗎？或者成就欲界所繫的善心但不是無學心，或者成就無學心但不是欲界所繫的善心，或者成就欲界所繫的善心也是無學心，或者不成就欲界所繫的善心也不是無學心。成就欲界所繫的善心但不是無學心的人，指的是在欲界生長的有學，以及異生中沒有斷善根的補特伽羅。成就無學心但不是欲界所繫的善心的人，指的是在色界和無色界生長的阿羅漢。成就欲界所繫的善心也是無學心的人，指的是在欲界生長的阿羅漢。不成就欲界所繫的善心也不是無學心的人，指的是已經斷了善根的人，以及在色界和無色界生長的有學，或者異生補特伽羅。 如果成就了不善心（Akusala-citta），也成就了欲界所繫的、有覆無記心（Sāvaraṇa-abyākata-citta）嗎？如果成就了欲界所繫的、有覆無記心，一定成就了不善心。或者成就了不善心但不是欲界所繫的、有覆無記心，指的是尚未脫離欲界貪慾的聖者（Ariya-puggala）在現觀（Abhisamaya）邊苦法智（K苦法智）已經生起的時候。如果成就了不善心，也成就了欲界所繫的、無覆無記心（Anāvaraṇa-abyākata-citta）嗎？如果成就了不善心，一定成就了欲界所繫的、無覆無記心。或者成就了欲界所繫的、無覆無記心但不是不善心，指的是在欲界生長的已經脫離欲界貪慾的人，或者在色界和無色界生長的補特伽羅。
【English Translation】 English version: A wholesome mind is not necessarily a learning mind (Sekha-citta), or the attainment of a learning mind is not necessarily a wholesome mind associated with the desire realm (Kāmadhātu), or the attainment of a wholesome mind associated with the desire realm may also be a learning mind, or not attaining a wholesome mind associated with the desire realm is also not a learning mind. Those who attain a wholesome mind associated with the desire realm but not a learning mind refer to Arahats (Arahat, enlightened beings) who are born in the desire realm, and ordinary beings (Puthujjana, common people) who have not severed their wholesome roots. Those who attain a learning mind but not a wholesome mind associated with the desire realm refer to learners (Sekha-puggala) who are born in the form realm (Rūpadhātu) and the formless realm (Arūpadhātu). Those who attain a wholesome mind associated with the desire realm and are also learning minds refer to learners who are born in the desire realm. Those who do not attain a wholesome mind associated with the desire realm and are also not learning minds refer to those who have severed their wholesome roots, and Arahats who are born in the form and formless realms. If an ordinary being attains a wholesome mind associated with the desire realm, do they also attain a non-learning mind (Asekha-citta)? Or they attain a wholesome mind associated with the desire realm but not a non-learning mind, or they attain a non-learning mind but not a wholesome mind associated with the desire realm, or they attain a wholesome mind associated with the desire realm and also a non-learning mind, or they do not attain a wholesome mind associated with the desire realm and are also not a non-learning mind. Those who attain a wholesome mind associated with the desire realm but not a non-learning mind refer to learners who are born in the desire realm, and ordinary beings who have not severed their wholesome roots. Those who attain a non-learning mind but not a wholesome mind associated with the desire realm refer to Arahats who are born in the form and formless realms. Those who attain a wholesome mind associated with the desire realm and are also a non-learning mind refer to Arahats who are born in the desire realm. Those who do not attain a wholesome mind associated with the desire realm and are also not a non-learning mind refer to those who have severed their wholesome roots, and learners who are born in the form and formless realms, or ordinary beings. If an unwholesome mind (Akusala-citta) is attained, is a defiled indeterminate mind (Sāvaraṇa-abyākata-citta) associated with the desire realm also attained? If a defiled indeterminate mind associated with the desire realm is attained, then an unwholesome mind is certainly attained. Or an unwholesome mind is attained but not a defiled indeterminate mind associated with the desire realm, referring to a noble one (Ariya-puggala) who has not yet abandoned desire realm lust, when the knowledge of suffering in the contemplation of the edge (苦法智) has arisen. If an unwholesome mind is attained, is an undefiled indeterminate mind (Anāvaraṇa-abyākata-citta) associated with the desire realm also attained? If an unwholesome mind is attained, then an undefiled indeterminate mind associated with the desire realm is certainly attained. Or an undefiled indeterminate mind associated with the desire realm is attained but not an unwholesome mind, referring to one who has abandoned desire realm lust and is born in the desire realm, or beings born in the form and formless realms (Rūpadhātu and Arūpadhātu).
特伽羅。若成就不善心，亦成就色界系善心耶？或成就不善心非色界系善心，或成就色界系善心非不善心，或成就不善心亦色界系善心，或非成就不善心亦非色界系善心。成就不善心非色界系善心者，謂欲界生長未得色界善心補特伽羅。成就色界系善心非不善心者，謂欲界生長已離欲界貪，及色界生長補特伽羅。成就不善心亦色界系善心者，謂欲界生長未離欲界貪已得色界善心補特伽羅。非成就不善心亦非色界系善心者，謂無色界生長補特伽羅。若成就不善心，亦成就色界繫有覆無記心耶？若成就不善心，定成就色界繫有覆無記心。或成就色界繫有覆無記心非不善心，謂欲界生長已離欲界貪未離色界貪，及色界生長未離色界貪補特伽羅。若成就不善心，亦成就色界系無覆無記心耶？若成就不善心，定不成就色界系無覆無記心。若成就色界系無覆無記心，定不成就不善心。若成就不善心亦成就無色界系善心耶？若成就不善心，定不成就無色界系善心。若成就無色界系善心，定不成就不善心。若成就不善心，亦成就無色界繫有覆無記心耶？若成就不善心，定成就無色界繫有覆無記心。或成就無色界繫有覆無記心非不善心，謂有學異生已離欲界貪。若成就不善心，定不成就無色界系無覆無記心。若無學心若成就無色界系無覆
【現代漢語翻譯】 現代漢語譯本： 特伽羅（Pudgala，補特伽羅，指人）。如果成就了不善心，也成就了系善心嗎？或者成就了不善心而非系善心，或者成就了系善心而非不善心，或者成就了不善心也成就了系善心，或者並非成就了不善心也並非成就了系善心。成就了不善心而非系善心的人，是指欲界生長但尚未獲得系善心的補特伽羅。 成就了系善心而非不善心的人，是指欲界生長已經脫離欲界貪慾，以及色界和無色界生長的補特伽羅。成就了不善心也成就了系善心的人，是指欲界生長尚未脫離欲界貪慾但已經獲得系善心的補特伽羅。並非成就了不善心也並非成就了系善心的人，是指無色界沒有生長的補特伽羅。 如果成就了不善心，也成就了繫有覆無記心嗎？如果成就了不善心，必定成就係有覆無記心。或者成就了繫有覆無記心而非不善心，是指欲界生長已經脫離欲界貪慾但尚未脫離色界貪慾，以及色界和無色界生長但尚未脫離色界貪慾的補特伽羅。 如果成就了不善心，也成就了系無覆無記心嗎？如果成就了不善心，必定不成就係無覆無記心。如果成就了系無覆無記心，必定不成就了不善心。如果成就了不善心，也成就了非系善心嗎？如果成就了不善心，必定不成就非系善心。如果成就了非系善心，必定不成就了不善心。 如果成就了不善心，也成就了非繫有覆無記心嗎？如果成就了不善心，必定成就非繫有覆無記心。或者成就了非繫有覆無記心而非不善心，是指有學位（指須陀洹、斯陀含、阿那含）的異生（指凡夫）已經脫離欲界貪慾。如果成就了不善心，必定不成就非系無覆無記心。如果無學心（指阿羅漢）如果成就非系無覆無記
【English Translation】 English version: Pudgala (person). If one attains unwholesome mind, does one also attain affiliated wholesome mind? Or does one attain unwholesome mind but not affiliated wholesome mind, or does one attain affiliated wholesome mind but not unwholesome mind, or does one attain both unwholesome mind and affiliated wholesome mind, or does one neither attain unwholesome mind nor affiliated wholesome mind? One who attains unwholesome mind but not affiliated wholesome mind refers to a Pudgala born in the desire realm who has not yet attained affiliated wholesome mind. One who attains affiliated wholesome mind but not unwholesome mind refers to a Pudgala born in the desire realm who has already detached from desire realm's craving, and Pudgalas born in the form realm and formless realm. One who attains both unwholesome mind and affiliated wholesome mind refers to a Pudgala born in the desire realm who has not yet detached from desire realm's craving but has already attained affiliated wholesome mind. One who neither attains unwholesome mind nor affiliated wholesome mind refers to a Pudgala who is not born in the formless realm. If one attains unwholesome mind, does one also attain affiliated obscured-indeterminate mind? If one attains unwholesome mind, one definitely attains affiliated obscured-indeterminate mind. Or one attains affiliated obscured-indeterminate mind but not unwholesome mind, referring to a Pudgala born in the desire realm who has already detached from desire realm's craving but has not detached from form realm's craving, and Pudgalas born in the form realm and formless realm who have not detached from form realm's craving. If one attains unwholesome mind, does one also attain affiliated non-obscured-indeterminate mind? If one attains unwholesome mind, one definitely does not attain affiliated non-obscured-indeterminate mind. If one attains affiliated non-obscured-indeterminate mind, one definitely does not attain unwholesome mind. If one attains unwholesome mind, does one also attain unaffiliated wholesome mind? If one attains unwholesome mind, one definitely does not attain unaffiliated wholesome mind. If one attains unaffiliated wholesome mind, one definitely does not attain unwholesome mind. If one attains unwholesome mind, does one also attain unaffiliated obscured-indeterminate mind? If one attains unwholesome mind, one definitely attains unaffiliated obscured-indeterminate mind. Or one attains unaffiliated obscured-indeterminate mind but not unwholesome mind, referring to a learner (Sotapanna, Sakadagami, Anagami) who has already detached from desire realm's craving. If one attains unwholesome mind, one definitely does not attain unaffiliated non-obscured-indeterminate mind. If an Arhat's mind attains unaffiliated non-obscured
無記心，若無學心定不成就不善心。若成就不善心，亦成就學心耶？或成就不善心非學心，或成就學心非不善心，或成就不善心亦學心，或非成就不善心亦非學心。成就不善心非學心者，謂欲界生長異生未離欲界貪。成就學心非不善心者，謂諸有學已離欲界貪。成就不善心亦學心者，謂諸有學未離欲界貪。非成就不善心亦非學心者，謂阿羅漢及諸異生已離欲界貪。若成就欲界繫有覆無記心，亦成就欲界系無覆無記心耶？若成就欲界繫有覆無記心，定成就欲界系無覆無記心。或成就欲界系無覆無記心非欲界繫有覆無記心，謂欲界生長已離欲界貪，及未離欲界貪聖者現觀邊苦法智已生，若色界生長補特伽羅。若成就欲界繫有覆無記心，亦成就色界系善心耶？或成就欲界繫有覆無記心非色界系善心，或成就色界系善心非欲界繫有覆無記心，或成就欲界繫有覆無記心亦色界系善心，或非成就欲界繫有覆無記心亦非色界系善心。成就欲界繫有覆無記心非色界系善心者，謂欲界生長未得色界善心補特伽羅。成就色界系善心非欲界繫有覆無記心者，謂欲界生長異生已離欲界貪，及未離欲界貪聖者現觀邊苦法智已生，若色界生長補特伽羅。成就欲界繫有覆無記心亦色界系善心者，謂欲界生長異生未離欲界貪已得色界善心，及未離欲界貪
【現代漢語翻譯】 現代漢語譯本 無記心（既非善亦非惡的心），如果不是無學心（阿羅漢的心），一定不會成就（產生）不善心（惡的心）。如果成就（產生）不善心，也會成就（產生）學心（有學之人的心）嗎？或者成就（產生）不善心不是學心，或者成就（產生）學心不是不善心，或者成就（產生）不善心也是學心，或者不是成就（產生）不善心也不是學心。成就（產生）不善心不是學心的情況，是指欲界（色慾界、聲欲界、香欲界、味欲界、觸欲界）中生長的異生（凡夫），還沒有脫離欲界貪（對欲界的貪戀）。成就（產生）學心不是不善心的情況，是指諸位有學（已經證得初果到三果的聖者）已經脫離欲界貪。成就（產生）不善心也是學心的情況，是指諸位有學還沒有脫離欲界貪。不是成就（產生）不善心也不是學心的情況，是指阿羅漢（已證得最高果位的聖者）以及諸位異生已經脫離欲界貪。 如果成就（產生）欲界繫有覆無記心（被煩惱覆蓋的既非善亦非惡的心），也會成就（產生）欲界系無覆無記心（沒有煩惱覆蓋的既非善亦非惡的心）嗎？如果成就（產生）欲界繫有覆無記心，一定成就（產生）欲界系無覆無記心。或者成就（產生）欲界系無覆無記心不是欲界繫有覆無記心的情況，是指在欲界中生長的已經脫離欲界貪，以及沒有脫離欲界貪的聖者，在現觀（親身體驗真理）的邊緣，苦法智（對苦諦的智慧）已經產生，如果是生長補特伽羅（人）。如果成就（產生）欲界繫有覆無記心，也會成就系善心（善的心）嗎？或者成就（產生）欲界繫有覆無記心不是系善心，或者成就系善心不是欲界繫有覆無記心，或者成就（產生）欲界繫有覆無記心也是系善心，或者不是成就（產生）欲界繫有覆無記心也不是系善心。成就（產生）欲界繫有覆無記心不是系善心的情況，是指欲界中生長的還沒有得到善心的補特伽羅（人）。成就系善心不是欲界繫有覆無記心的情況，是指欲界中生長的異生已經脫離欲界貪，以及沒有脫離欲界貪的聖者，在現觀的邊緣，苦法智已經產生，如果是生長補特伽羅（人）。成就（產生）欲界繫有覆無記心也是系善心的情況，是指欲界中生長的異生還沒有脫離欲界貪，已經得到善心，以及沒有脫離欲界貪
【English Translation】 English version If an indeterminate mind (neither good nor bad) is not an Arhat's mind, it will definitely not give rise to an unwholesome mind (bad mind). If an unwholesome mind arises, will a learner's mind (the mind of someone still learning) also arise? Or does an unwholesome mind arise that is not a learner's mind, or does a learner's mind arise that is not an unwholesome mind, or does an unwholesome mind arise that is also a learner's mind, or does neither an unwholesome mind nor a learner's mind arise. An unwholesome mind arising that is not a learner's mind refers to ordinary beings (pudgalas) growing in the desire realm (realm of sensual desires), who have not yet detached from desire realm attachment (greed for the desire realm). A learner's mind arising that is not an unwholesome mind refers to noble ones (aryas) who are still learning (those who have attained the first to third stages of enlightenment) who have already detached from desire realm attachment. An unwholesome mind arising that is also a learner's mind refers to noble ones who are still learning who have not yet detached from desire realm attachment. Neither an unwholesome mind nor a learner's mind arising refers to Arhats (those who have attained the highest stage of enlightenment) and ordinary beings who have already detached from desire realm attachment. If a desire realm-related obscured indeterminate mind (a mind that is neither good nor bad and is obscured by defilements) arises, will a desire realm-related unobscured indeterminate mind (a mind that is neither good nor bad and is not obscured by defilements) also arise? If a desire realm-related obscured indeterminate mind arises, a desire realm-related unobscured indeterminate mind will definitely arise. Or a desire realm-related unobscured indeterminate mind arises that is not a desire realm-related obscured indeterminate mind, referring to those growing in the desire realm who have already detached from desire realm attachment, and noble ones who have not detached from desire realm attachment, at the edge of direct realization (experiencing the truth directly), for whom the knowledge of suffering (wisdom regarding the truth of suffering) has already arisen, if ** growing pudgalas (persons). If a desire realm-related obscured indeterminate mind arises, will a -related wholesome mind (good mind) also arise? Or does a desire realm-related obscured indeterminate mind arise that is not a -related wholesome mind, or does a -related wholesome mind arise that is not a desire realm-related obscured indeterminate mind, or does a desire realm-related obscured indeterminate mind arise that is also a -related wholesome mind, or does neither a desire realm-related obscured indeterminate mind nor a -related wholesome mind arise. A desire realm-related obscured indeterminate mind arising that is not a -related wholesome mind refers to those growing in the desire realm who have not yet attained a -related wholesome mind. A -related wholesome mind arising that is not a desire realm-related obscured indeterminate mind refers to ordinary beings growing in the desire realm who have already detached from desire realm attachment, and noble ones who have not detached from desire realm attachment, at the edge of direct realization, for whom the knowledge of suffering has already arisen, if ** growing pudgalas. A desire realm-related obscured indeterminate mind arising that is also a -related wholesome mind refers to ordinary beings growing in the desire realm who have not detached from desire realm attachment and have already attained a -related wholesome mind, and those who have not detached from desire realm attachment.
聖者現觀邊苦法智未生。非成就欲界繫有覆無記心亦非色界系善心者，謂無色界生長補特伽羅。若成就欲界繫有覆無記心，亦成就色界繫有覆無記心耶？若成就欲界繫有覆無記心，定成就色界繫有覆無記心。或成就色界繫有覆無記心非欲界繫有覆無記心，謂欲界生長有學異生已離欲界貪未離色界貪，及未離欲界貪聖者現觀邊苦法智已生，若生色界生長未離彼貪補特伽羅。若成就欲界繫有覆無記心，定不成就色界系無覆無記心，若無色界系善心。若成就色界系無覆無記心，若無色界系善心，定不成就欲界繫有覆無記心。若成就欲界繫有覆無記心，亦成就無色界繫有覆無記心耶？若成就欲界繫有覆無記心，定成就無色界繫有覆無記心。或成就無色界繫有覆無記心非欲界繫有覆無記心，謂已離欲界貪有學異生，及未離欲界貪聖者現觀邊苦法智已生。若成就欲界繫有覆無記心，定不成就無色界系無覆無記心，若無學心。若成就無色界系無覆無記心，若無學心，定不成就欲界繫有覆無記心。若成就欲界繫有覆無記心，亦成就學心耶？或成就欲界繫有覆無記心非學心，或成就學心非欲界繫有覆無記心，或成就欲界繫有覆無記心亦學心，或非成就欲界繫有覆無記心亦非學心。成就欲界繫有覆無記心非學心者，謂欲界生長異生未離欲界
【現代漢語翻譯】 現代漢語譯本： 聖者（指已證悟的修行者）在現觀（親身體驗）邊苦法智（關於苦諦的智慧）尚未生起時，以及未成就欲界系（屬於欲界的）有覆無記心（伴隨煩惱但不記為善惡的心理活動），也非色界（，指色界）系善心（屬於色界的善心）者，指的是無色界（，指無色界）生長的補特伽羅（人）。 如果成就了欲界繫有覆無記心，是否也成就了色界（）繫有覆無記心呢？如果成就了欲界繫有覆無記心，必定成就色界（）繫有覆無記心。或者成就了色界（）繫有覆無記心，但並非欲界繫有覆無記心，指的是欲界生長的有學（還在學習的聖者）異生（凡夫），他們已經離開了欲界貪（對欲界的貪愛）但尚未離開色界貪（對色界的貪愛），以及尚未離開欲界貪的聖者，他們的現觀邊苦法智已經生起；或者指的是生於色界（）但尚未離開彼貪的補特伽羅。 如果成就了欲界繫有覆無記心，必定不成就色界（）系無覆無記心，以及沒有色界（）系善心。如果成就了色界（）系無覆無記心，或者沒有色界（）系善心，必定不成就欲界繫有覆無記心。 如果成就了欲界繫有覆無記心，是否也成就了無色界（無，指無色界）繫有覆無記心呢？如果成就了欲界繫有覆無記心，必定成就無色界（無）繫有覆無記心。或者成就了無色界（無）繫有覆無記心，但並非欲界繫有覆無記心，指的是已經離開了欲界貪的有學異生，以及尚未離開欲界貪的聖者，他們的現觀邊苦法智已經生起。 如果成就了欲界繫有覆無記心，必定不成就無色界（無）系無覆無記心，以及沒有學心（指有學聖者的心）。如果成就了無色界（無**）系無覆無記心，或者沒有學心，必定不成就欲界繫有覆無記心。 如果成就了欲界繫有覆無記心，是否也成就了學心呢？或者成就了欲界繫有覆無記心但並非學心，或者成就了學心但並非欲界繫有覆無記心，或者成就了欲界繫有覆無記心也是學心，或者並非成就欲界繫有覆無記心也非學心。成就了欲界繫有覆無記心但並非學心的人，指的是欲界生長的異生，他們尚未離開欲界貪。
【English Translation】 English version: When a noble one (an enlightened practitioner) has not yet generated the wisdom of the edge of suffering Dharma (knowledge about the truth of suffering) in direct realization, and is neither one who has achieved defiled neutral mind (mind accompanied by afflictions but not recorded as good or bad) belonging to the desire realm (欲界系, Yu Jie Xi), nor one who has a wholesome mind belonging to the form realm (，referring to the form realm), it refers to a person born in the formless realm (，referring to the formless realm). If one has achieved defiled neutral mind belonging to the desire realm, has one also achieved defiled neutral mind belonging to the form realm ()? If one has achieved defiled neutral mind belonging to the desire realm, one has certainly achieved defiled neutral mind belonging to the form realm (). Or, one has achieved defiled neutral mind belonging to the form realm (), but not defiled neutral mind belonging to the desire realm, referring to a learner (有學, You Xue, a noble one still in training) ordinary person (異生, Yi Sheng, a common person) born in the desire realm who has abandoned desire realm attachment (欲界貪, Yu Jie Tan) but has not abandoned form realm attachment (色界貪, Se Jie Tan), and a noble one who has not abandoned desire realm attachment and whose wisdom of the edge of suffering Dharma in direct realization has already arisen; or it refers to a person born in the form realm () who has not abandoned that attachment. If one has achieved defiled neutral mind belonging to the desire realm, one certainly has not achieved undefiled neutral mind belonging to the form realm (), and does not have a wholesome mind belonging to the form realm (). If one has achieved undefiled neutral mind belonging to the form realm (), or does not have a wholesome mind belonging to the form realm (), one certainly has not achieved defiled neutral mind belonging to the desire realm. If one has achieved defiled neutral mind belonging to the desire realm, has one also achieved defiled neutral mind belonging to the formless realm (無, Wu , referring to the formless realm)? If one has achieved defiled neutral mind belonging to the desire realm, one has certainly achieved defiled neutral mind belonging to the formless realm (無). Or, one has achieved defiled neutral mind belonging to the formless realm (無), but not defiled neutral mind belonging to the desire realm, referring to a learner ordinary person who has abandoned desire realm attachment, and a noble one who has not abandoned desire realm attachment and whose wisdom of the edge of suffering Dharma in direct realization has already arisen. If one has achieved defiled neutral mind belonging to the desire realm, one certainly has not achieved undefiled neutral mind belonging to the formless realm (無), and does not have a learning mind (學心, Xue Xin, referring to the mind of a noble one still in training). If one has achieved undefiled neutral mind belonging to the formless realm (無), or does not have a learning mind, one certainly has not achieved defiled neutral mind belonging to the desire realm. If one has achieved defiled neutral mind belonging to the desire realm, has one also achieved a learning mind? Either one has achieved defiled neutral mind belonging to the desire realm but not a learning mind, or one has achieved a learning mind but not defiled neutral mind belonging to the desire realm, or one has achieved defiled neutral mind belonging to the desire realm and also a learning mind, or one has neither achieved defiled neutral mind belonging to the desire realm nor a learning mind. One who has achieved defiled neutral mind belonging to the desire realm but not a learning mind refers to an ordinary person born in the desire realm who has not abandoned desire realm attachment.
貪。成就學心非欲界繫有覆無記心者，謂諸有學現觀邊苦法智已生。成就欲界繫有覆無記心亦學心者，謂未離欲界貪聖者現觀邊苦法智未生。非成就欲界繫有覆無記心亦非學心者，謂阿羅漢及諸異生已離欲界貪。若成就欲界系無覆無記心，亦成就色界系善心耶？若成就色界系善心，定成就欲界系無覆無記心。或成就欲界系無覆無記心非色界系善心，謂欲界生長未得色界善心補特伽羅。若成就欲界系無覆無記心，亦成就色界繫有覆無記心耶？若成就色界繫有覆無記心，定成就欲界系無覆無記心。或成就欲界系無覆無記心非色界繫有覆無記心，謂欲界色界生長已離色界貪補特伽羅。若成就欲界系無覆無記心，亦成就色界系無覆無記心耶？若成就色界系無覆無記心，定成就欲界系無覆無記心。或成就欲界系無覆無記心非色界系無覆無記心，謂欲界生長未離欲界貪補特伽羅。若成就欲界系無覆無記心，亦成就無色界系善心耶？或成就欲界系無覆無記心非無色界系善心，或成就無色界系善心非欲界系無覆無記心，或成就欲界系無覆無記心亦無色界系善心，或非成就欲界系無覆無記心亦非無色界系善心。成就欲界系無覆無記心非無色界系善心者，謂欲界色界生長未得無色界善心補特伽羅。成就無色界系善心非欲界系無覆無記心者，
【現代漢語翻譯】 現代漢語譯本 貪（tan，指貪慾）。哪些人成就了學心（xue xin，指正在學習的心）而非欲界繫有覆無記心（yu jie xi you fu wu ji xin，指屬於欲界，被覆蓋的，無記的心）呢？是指那些有學之人，已經現觀邊苦法智（xian guan bian ku fa zhi，指對苦的邊緣的智慧的顯現觀察）已經生起的人。 哪些人成就了欲界繫有覆無記心，同時也是學心呢？是指那些尚未脫離欲界貪慾的聖者，他們的現觀邊苦法智尚未生起。 哪些人既沒有成就欲界繫有覆無記心，也不是學心呢？是指那些阿羅漢以及已經脫離欲界貪慾的凡夫俗子。 如果成就了欲界系無覆無記心（yu jie xi wu fu wu ji xin，指屬於欲界，未被覆蓋的，無記的心），是否也成就了系善心（ xi shan xin，指界的善心）呢？如果成就了系善心，必定成就了欲界系無覆無記心。或者，成就了欲界系無覆無記心，但沒有成就系善心，這是指在欲界生長，但尚未獲得界善心的補特伽羅（bu te qie luo，指人）。 如果成就了欲界系無覆無記心，是否也成就了繫有覆無記心（ xi you fu wu ji xin，指界的有覆無記心）呢？如果成就了繫有覆無記心，必定成就了欲界系無覆無記心。或者，成就了欲界系無覆無記心，但沒有成就繫有覆無記心，這是指在欲界和界生長，但已經脫離界貪慾的補特伽羅。 如果成就了欲界系無覆無記心，是否也成就了系無覆無記心（ xi wu fu wu ji xin，指界的無覆無記心）呢？如果成就了系無覆無記心，必定成就了欲界系無覆無記心。或者，成就了欲界系無覆無記心，但沒有成就系無覆無記心，這是指在欲界生長，但尚未脫離欲界貪慾的補特伽羅。 如果成就了欲界系無覆無記心，是否也成就了無系善心（wu ** xi shan xin，指非界的善心）呢？或者，成就了欲界系無覆無記心，但沒有成就無系善心；或者，成就了無系善心，但沒有成就欲界系無覆無記心；或者，成就了欲界系無覆無記心，也成就了無系善心；或者，既沒有成就欲界系無覆無記心，也沒有成就無系善心。 成就了欲界系無覆無記心，但沒有成就無系善心的人，是指在欲界和界生長，但尚未獲得無界善心的補特伽羅。 成就了無系善心，但沒有成就欲界系無覆無記心的人，是指...
【English Translation】 English version Greed (tan). Who achieves the mind of learning (xue xin) but not the obscured and indeterminate mind pertaining to the desire realm (yu jie xi you fu wu ji xin)? It refers to those who are still learning, for whom the wisdom of contemplating the edge of suffering (xian guan bian ku fa zhi) has already arisen. Who achieves the obscured and indeterminate mind pertaining to the desire realm and is also a mind of learning? It refers to those noble ones who have not yet detached from desire realm greed, and for whom the wisdom of contemplating the edge of suffering has not yet arisen. Who neither achieves the obscured and indeterminate mind pertaining to the desire realm nor is a mind of learning? It refers to Arhats and ordinary beings who have already detached from desire realm greed. If one achieves the unobscured and indeterminate mind pertaining to the desire realm (yu jie xi wu fu wu ji xin), does one also achieve the wholesome mind of the ** realm ( xi shan xin)? If one achieves the wholesome mind of the ** realm, one definitely achieves the unobscured and indeterminate mind pertaining to the desire realm. Or, one achieves the unobscured and indeterminate mind pertaining to the desire realm but not the wholesome mind of the ** realm, referring to a person (bu te qie luo) growing in the desire realm who has not yet attained the wholesome mind of the ** realm. If one achieves the unobscured and indeterminate mind pertaining to the desire realm, does one also achieve the obscured and indeterminate mind of the ** realm ( xi you fu wu ji xin)? If one achieves the obscured and indeterminate mind of the ** realm, one definitely achieves the unobscured and indeterminate mind pertaining to the desire realm. Or, one achieves the unobscured and indeterminate mind pertaining to the desire realm but not the obscured and indeterminate mind of the ** realm, referring to a person growing in the desire realm and the ** realm who has already detached from greed of the ** realm. If one achieves the unobscured and indeterminate mind pertaining to the desire realm, does one also achieve the unobscured and indeterminate mind of the ** realm ( xi wu fu wu ji xin)? If one achieves the unobscured and indeterminate mind of the ** realm, one definitely achieves the unobscured and indeterminate mind pertaining to the desire realm. Or, one achieves the unobscured and indeterminate mind pertaining to the desire realm but not the unobscured and indeterminate mind of the ** realm, referring to a person growing in the desire realm who has not yet detached from desire realm greed. If one achieves the unobscured and indeterminate mind pertaining to the desire realm, does one also achieve the wholesome mind of the non- realm (wu ** xi shan xin)? Either one achieves the unobscured and indeterminate mind pertaining to the desire realm but not the wholesome mind of the non- realm, or one achieves the wholesome mind of the non- realm but not the unobscured and indeterminate mind pertaining to the desire realm, or one achieves both the unobscured and indeterminate mind pertaining to the desire realm and the wholesome mind of the non- realm, or one achieves neither the unobscured and indeterminate mind pertaining to the desire realm nor the wholesome mind of the non- realm. One who achieves the unobscured and indeterminate mind pertaining to the desire realm but not the wholesome mind of the non- realm refers to a person growing in the desire realm and the ** realm who has not yet attained the wholesome mind of the non- realm. One who achieves the wholesome mind of the non-** realm but not the unobscured and indeterminate mind pertaining to the desire realm refers to...
謂無色界生長補特伽羅。成就欲界系無覆無記心亦無色界系善心者，謂欲界色界生長已得無色界善心補特伽羅。非成就欲界系無覆無記心亦非無色界系善心者，無有此句。若成就欲界系無覆無記心，亦成就無色界繫有覆無記心耶？或成就欲界系無覆無記心非無色界繫有覆無記心，或成就無色界繫有覆無記心非欲界系無覆無記心，或成就欲界系無覆無記心亦無色界繫有覆無記心，或非成就欲界系無覆無記心亦非無色界繫有覆無記心。成就欲界系無覆無記心非無色界繫有覆無記心者，謂欲界色界生長諸阿羅漢。成就無色界繫有覆無記心非欲界系無覆無記心者，謂無色界生長有學異生。成就欲界系無覆無記心亦無色界繫有覆無記心者，謂欲界色界生長有學位生。非成就欲界系無覆無記心亦非無色界繫有覆無記心者，謂無色界生長諸阿羅漢。若成就欲界系無覆無記心，定不成就無色界系無覆無記心。若成就無色界系無覆無記心，定不成就欲界系無覆無記心。若成就欲界系無覆無記心，亦成就學心耶？或成就欲界系無覆無記心非學心，或成就學心非欲界系無覆無記心，或成就欲界系無覆無記心亦學心，或非成就欲界系無覆無記心亦非學心。成就欲界系無覆無記心亦非學心者，謂欲界色界生長阿羅漢，及諸異生。成就學心非欲界系
【現代漢語翻譯】 現代漢語譯本： 問：什麼是沒有無色界（Arūpadhātu，佛教三界之一，指沒有物質存在的精神世界）生長的補特伽羅（Pudgala，意為『人』或『個體』）？什麼是成就欲界（Kāmadhātu，佛教三界之一，指有情眾生有慾望的世界）系的無覆無記心（Avyākṛta，指非善非惡的中性心）但沒有無色界系的善心的人？答：是指在欲界生長的，已經獲得但沒有無色界善心的補特伽羅。 問：什麼是非成就欲界系的無覆無記心，也沒有無色界系的善心的人？答：沒有這種情況。 問：如果成就了欲界系的無覆無記心，是否也成就了無色界系的有覆無記心（有煩惱但非善非惡的心）？答：或者成就了欲界系的無覆無記心但沒有無色界系的有覆無記心，或者成就了無色界系的有覆無記心但沒有欲界系的無覆無記心，或者成就了欲界系的無覆無記心也有無色界系的有覆無記心，或者既沒有成就欲界系的無覆無記心也沒有成就無色界系的有覆無記心。 問：什麼是成就了欲界系的無覆無記心但沒有無色界系的有覆無記心的人？答：是指在欲界生長的諸阿羅漢（Arhat，已證得解脫的聖者）。 問：什麼是成就了無色界系的有覆無記心但沒有欲界系的無覆無記心的人？答：是指在無色界生長的有學異生（Śaikṣa，還在學習階段的凡夫）。 問：什麼是成就了欲界系的無覆無記心也有無色界系的有覆無記心的人？答：是指在欲界生長的有學位生（指有學位的眾生）。 問：什麼是既沒有成就欲界系的無覆無記心也沒有成就無色界系的有覆無記心的人？答：是指在無色界生長的諸阿羅漢。 問：如果成就了欲界系的無覆無記心，一定不會成就無色界系的無覆無記心。 問：如果成就了無色界系的無覆無記心，一定不會成就欲界系的無覆無記心。 問：如果成就了欲界系的無覆無記心，是否也成就了學心（Śaikṣacitta，指還在學習階段的心）？答：或者成就了欲界系的無覆無記心但沒有成就學心，或者成就了學心但沒有成就欲界系的無覆無記心，或者成就了欲界系的無覆無記心也成就了學心，或者既沒有成就欲界系的無覆無記心也沒有成就學心。 問：什麼是成就了欲界系的無覆無記心但沒有成就學心的人？答：是指在欲界生長的阿羅漢，以及諸異生（Pṛthagjana，凡夫）。什麼是成就了學心但沒有成就欲界系的...
【English Translation】 English version: Question: What is a Pudgala (person or individual) who does not have growth in the Arūpadhātu (formless realm, one of the three realms in Buddhism, referring to the mental world without material existence)? Who is it that achieves the Avyākṛta (neutral, neither good nor bad) mind of the Kāmadhātu (desire realm, one of the three realms in Buddhism, referring to the world where sentient beings have desires) but does not have the wholesome mind of the Arūpadhātu? Answer: It refers to a Pudgala who grows in the Kāmadhātu, has already attained but does not have the wholesome mind of the Arūpadhātu. Question: Who is it that neither achieves the Avyākṛta mind of the Kāmadhātu nor has the wholesome mind of the Arūpadhātu? Answer: There is no such case. Question: If one achieves the Avyākṛta mind of the Kāmadhātu, does one also achieve the obscured Avyākṛta mind (mind with afflictions but neither good nor bad) of the Arūpadhātu? Answer: Either one achieves the Avyākṛta mind of the Kāmadhātu but does not have the obscured Avyākṛta mind of the Arūpadhātu, or one achieves the obscured Avyākṛta mind of the Arūpadhātu but does not have the Avyākṛta mind of the Kāmadhātu, or one achieves both the Avyākṛta mind of the Kāmadhātu and the obscured Avyākṛta mind of the Arūpadhātu, or one achieves neither the Avyākṛta mind of the Kāmadhātu nor the obscured Avyākṛta mind of the Arūpadhātu. Question: Who is it that achieves the Avyākṛta mind of the Kāmadhātu but does not have the obscured Avyākṛta mind of the Arūpadhātu? Answer: It refers to the Arhats (saints who have attained liberation) who grow in the Kāmadhātu. Question: Who is it that achieves the obscured Avyākṛta mind of the Arūpadhātu but does not have the Avyākṛta mind of the Kāmadhātu? Answer: It refers to the Śaikṣa (trainee) ordinary beings who grow in the Arūpadhātu. Question: Who is it that achieves both the Avyākṛta mind of the Kāmadhātu and the obscured Avyākṛta mind of the Arūpadhātu? Answer: It refers to the Śaikṣa beings (beings with degrees of learning) who grow in the Kāmadhātu. Question: Who is it that achieves neither the Avyākṛta mind of the Kāmadhātu nor the obscured Avyākṛta mind of the Arūpadhātu? Answer: It refers to the Arhats who grow in the Arūpadhātu. Question: If one achieves the Avyākṛta mind of the Kāmadhātu, one will definitely not achieve the Avyākṛta mind of the Arūpadhātu. Question: If one achieves the Avyākṛta mind of the Arūpadhātu, one will definitely not achieve the Avyākṛta mind of the Kāmadhātu. Question: If one achieves the Avyākṛta mind of the Kāmadhātu, does one also achieve the Śaikṣacitta (training mind, mind in the learning stage)? Answer: Either one achieves the Avyākṛta mind of the Kāmadhātu but does not achieve the Śaikṣacitta, or one achieves the Śaikṣacitta but does not achieve the Avyākṛta mind of the Kāmadhātu, or one achieves both the Avyākṛta mind of the Kāmadhātu and the Śaikṣacitta, or one achieves neither the Avyākṛta mind of the Kāmadhātu nor the Śaikṣacitta. Question: Who is it that achieves the Avyākṛta mind of the Kāmadhātu but does not achieve the Śaikṣacitta? Answer: It refers to the Arhats who grow in the Kāmadhātu, as well as the Pṛthagjana (ordinary beings). Who is it that achieves the Śaikṣacitta but does not achieve the Avyākṛta mind of the Kāmadhātu?...
無覆無記心者，謂無色界生長有學補特伽羅。成就欲界系無覆無記心亦學心者，謂欲界色界生長有學補特伽羅。非成就欲界系無覆無記心亦非學心者，謂無色界生長阿羅漢，及諸異生。若成就欲界系無覆無記心，亦成就無學心耶？或成就欲界系無覆無記心非無學心，廣說四句。成就欲界系無覆無記心非無學心者，謂欲界色界生長有學，及諸異生。成就無學心非欲界系無覆無記心者，謂無色界生長諸阿羅漢。成就欲界系無覆無記心亦無學心者，謂欲界色界生長諸阿羅漢。非成就欲界系無覆無記心亦非無學心者，謂無色界生長有學，及諸異生。若成就色界系善心，亦成就色界繫有覆無記心耶？或成就色界系善心非色界繫有覆無記心，廣說四句。成就色界系善心非色界繫有覆無記心者，謂欲界色界生長已離色界貪補特伽羅。成就色界繫有覆無記心非色界系善心者，謂欲界生長未得色界善心補特伽羅。成就色界系善心亦色界繫有覆無記心者，謂欲界生長已得色界善心未離色界貪，及色界生長未離彼貪補特伽羅。非成就色界系善心亦非色界繫有覆無記心者，謂無色界生長補特伽羅。若成就色界系善心，亦成就色界系無覆無記心耶？若成就色界系無覆無記心，定成就色界系善心。或成就色界系善心非色界系無覆無記心，謂欲界生長
【現代漢語翻譯】 現代漢語譯本 不具有無覆無記心的人，指的是沒有獲得（指色界或無色界）生長的有學位補特伽羅（pudgala，指人或眾生）。成就欲界系無覆無記心，並且也是有學心的人，指的是欲界生長的有學位補特伽羅。不成就欲界系無覆無記心，也不是有學心的人，指的是沒有生長的阿羅漢（Arhat），以及所有的異生（與聖者不同的凡夫）。 如果成就了欲界系無覆無記心，也就成就了無學心嗎？或者成就了欲界系無覆無記心，但不是無學心，廣說四句（四種情況）。成就了欲界系無覆無記心，但不是無學心的人，指的是欲界生長的有學，以及所有的異生。成就了無學心，但不是欲界系無覆無記心的人，指的是沒有生長的所有阿羅漢。成就了欲界系無覆無記心，也成就了無學心的人，指的是欲界生長的所有阿羅漢。不成就欲界系無覆無記心，也不是無學心的人，指的是沒有生長的有學，以及所有的異生。 如果成就了系善心，也就成就了繫有覆無記心嗎？或者成就了系善心，但不是繫有覆無記心，廣說四句。成就了系善心，但不是繫有覆無記心的人，指的是欲界生長，已經脫離了貪的補特伽羅。成就了繫有覆無記心，但不是系善心的人，指的是欲界生長，尚未獲得善心的補特伽羅。成就了系善心，也成就了繫有覆無記心的人，指的是欲界生長，已經獲得了善心但尚未脫離貪，以及生長尚未脫離彼貪的補特伽羅。不成就系善心，也不是繫有覆無記心的人，指的是沒有生長的補特伽羅。 如果成就了系善心，也就成就了系無覆無記心嗎？如果成就了系無覆無記心，必定成就系善心。或者成就了系善心，但不是系無覆無記心，指的是欲界生長。
【English Translation】 English version Those who do not possess non-defiled and indeterminate mind refer to the Stream-enterers (Sotapanna), Once-returners (Sakadagami), and Non-returners (Anagami) who have not attained ** (referring to the Form Realm or Formless Realm) rebirth. Those who possess the non-defiled and indeterminate mind of the Desire Realm and also the mind of a learner refer to the Stream-enterers, Once-returners, and Non-returners of the Desire Realm who have attained ** rebirth. Those who do not possess the non-defiled and indeterminate mind of the Desire Realm and are also not learners refer to the Arhats (Arahan) who have not attained ** rebirth, and all ordinary beings (those different from the noble ones). If one possesses the non-defiled and indeterminate mind of the Desire Realm, does one also possess the mind of a non-learner? Or does one possess the non-defiled and indeterminate mind of the Desire Realm but not the mind of a non-learner? Explain in four categories. Those who possess the non-defiled and indeterminate mind of the Desire Realm but not the mind of a non-learner refer to the learners of the Desire Realm who have attained ** rebirth, and all ordinary beings. Those who possess the mind of a non-learner but not the non-defiled and indeterminate mind of the Desire Realm refer to all the Arhats who have not attained ** rebirth. Those who possess the non-defiled and indeterminate mind of the Desire Realm and also the mind of a non-learner refer to all the Arhats of the Desire Realm who have attained ** rebirth. Those who do not possess the non-defiled and indeterminate mind of the Desire Realm and are also not non-learners refer to the learners who have not attained ** rebirth, and all ordinary beings. If one possesses the wholesome mind of the ** realm, does one also possess the defiled and indeterminate mind of the ** realm? Or does one possess the wholesome mind of the ** realm but not the defiled and indeterminate mind of the ** realm? Explain in four categories. Those who possess the wholesome mind of the ** realm but not the defiled and indeterminate mind of the ** realm refer to the individuals of the Desire Realm who have attained ** rebirth and have already detached from ** desire. Those who possess the defiled and indeterminate mind of the ** realm but not the wholesome mind of the ** realm refer to the individuals of the Desire Realm who have attained rebirth and have not yet attained the wholesome mind of the ** realm. Those who possess the wholesome mind of the ** realm and also the defiled and indeterminate mind of the ** realm refer to the individuals of the Desire Realm who have attained ** rebirth, have already attained the wholesome mind of the ** realm but have not yet detached from ** desire, and those who have attained ** rebirth but have not yet detached from that desire. Those who do not possess the wholesome mind of the ** realm and are also not possessing the defiled and indeterminate mind of the ** realm refer to the individuals who have not attained ** rebirth. If one possesses the wholesome mind of the ** realm, does one also possess the non-defiled and indeterminate mind of the ** realm? If one possesses the non-defiled and indeterminate mind of the ** realm, one definitely possesses the wholesome mind of the ** realm. Or does one possess the wholesome mind of the ** realm but not the non-defiled and indeterminate mind of the ** realm? This refers to those who have attained rebirth in the Desire Realm.
未離欲界貪已得色界系善心補特伽羅。若成就色界系善心，亦成就無色界善心耶？或成就色界系善心非無色界系善心，廣說四句。成就色界系善心非無色界系善心者，謂欲界生長已得色界善心未得無色界善心，及色界生長未得無色界善心補特伽羅。成就無色界系善心非色界系善心者，謂無色界生長補特伽羅。成就色界系善心亦無色系善心者，謂欲界色界生長已得無色界善心補特伽羅。非成就色界系善心亦非無色界系善心者，謂欲界生長未得色界善心補特伽羅。若成就色界系善心，亦成就無色界繫有覆無記心耶？或成就色界系善心非無色界繫有覆無記心，廣說四句。成就色界系善心非無色界繫有覆無記心者，謂欲界色界生長諸阿羅漢。成就無色界繫有覆無記心非色界系善心者，謂欲界生長未得色界善心，及無色界生長有學異生。成就色界系善心亦無色界繫有覆無記心者，謂欲界生長有學異生已得色界善心，及色界生長有學異生。非成就色界系善心亦非無色界繫有覆無記心者，謂無色界生長諸阿羅漢。若成就色界系善心，定不成就無色界系無覆無記心。若成就無色界系無覆無記心，定不成就色界系善心。若成就色界系善心，亦成就學心耶？或成就色界系善心非學心，廣說四句。成就色界系善心非學心者，謂欲界生長阿羅漢
【現代漢語翻譯】 現代漢語譯本： 未離欲界貪且已獲得欲界系善心（Kāmadhātu-saṃyojana-kuśala-citta）的補特伽羅（Pudgala，人）。如果成就了欲界系善心，也成就了無欲界系善心（Arūpadhātu-saṃyojana-kuśala-citta）嗎？或者成就了欲界系善心而非無慾界系善心，廣說四句。 成就欲界系善心而非無慾界系善心者，是指在欲界（Kāmadhātu）生長，已經獲得欲界系善心但未獲得無慾界系善心，以及色界（Rūpadhātu）生長但未獲得無慾界系善心的補特伽羅。成就無慾界系善心而非欲界系善心者，是指在無色界（Arūpadhātu）生長的補特伽羅。成就欲界系善心也成就無色界系善心者，是指在欲界生長的已經獲得無慾界系善心的補特伽羅。非成就欲界系善心也非無慾界系善心者，是指在欲界生長但未獲得欲界系善心的補特伽羅。 如果成就了欲界系善心，也成就了無欲界繫有覆無記心（Arūpadhātu-saṃyojana-sāsrava-avyākṛta-citta）嗎？或者成就了欲界系善心而非無慾界繫有覆無記心，廣說四句。 成就欲界系善心而非無慾界繫有覆無記心者，是指在欲界生長的諸阿羅漢（Arhat）。成就無慾界繫有覆無記心而非欲界系善心者，是指在欲界生長但未獲得欲界系善心，以及在無色界生長且為有學位的異生（Pṛthagjana，凡夫）。成就欲界系善心也成就無慾界繫有覆無記心者，是指在欲界生長且為有學位的異生，已經獲得欲界系善心，以及在色界生長且為有學位的異生。非成就欲界系善心也非無慾界繫有覆無記心者，是指在無色界生長的諸阿羅漢。 如果成就了欲界系善心，必定不成就無慾界系無覆無記心（Arūpadhātu-saṃyojana-anāsrava-avyākṛta-citta）。如果成就了無欲界系無覆無記心，必定不成就欲界系善心。 如果成就了欲界系善心，也成就了學心（Śaikṣa-citta）嗎？或者成就了欲界系善心而非學心，廣說四句。 成就欲界系善心而非學心者，是指在欲界生長的阿羅漢。
【English Translation】 English version: A Pudgala (person) who has not abandoned the desire realm's (Kāmadhātu) craving and has already attained Kāmadhātu-saṃyojana-kuśala-citta (wholesome mind associated with the fetters of the desire realm). If one has attained Kāmadhātu-saṃyojana-kuśala-citta, has one also attained Arūpadhātu-saṃyojana-kuśala-citta (wholesome mind associated with the fetters of the formless realm)? Or has one attained Kāmadhātu-saṃyojana-kuśala-citta but not Arūpadhātu-saṃyojana-kuśala-citta? Explain the four possibilities in detail. One who has attained Kāmadhātu-saṃyojana-kuśala-citta but not Arūpadhātu-saṃyojana-kuśala-citta refers to a Pudgala born in the Kāmadhātu who has already attained Kāmadhātu-saṃyojana-kuśala-citta but has not attained Arūpadhātu-saṃyojana-kuśala-citta, and a Pudgala born in the Rūpadhātu (form realm) who has not attained Arūpadhātu-saṃyojana-kuśala-citta. One who has attained Arūpadhātu-saṃyojana-kuśala-citta but not Kāmadhātu-saṃyojana-kuśala-citta refers to a Pudgala born in the Arūpadhātu (formless realm). One who has attained both Kāmadhātu-saṃyojana-kuśala-citta and Arūpadhātu-saṃyojana-kuśala-citta refers to a Pudgala born in the Kāmadhātu who has already attained Arūpadhātu-saṃyojana-kuśala-citta. One who has neither attained Kāmadhātu-saṃyojana-kuśala-citta nor Arūpadhātu-saṃyojana-kuśala-citta refers to a Pudgala born in the Kāmadhātu who has not attained Kāmadhātu-saṃyojana-kuśala-citta. If one has attained Kāmadhātu-saṃyojana-kuśala-citta, has one also attained Arūpadhātu-saṃyojana-sāsrava-avyākṛta-citta (defiled indeterminate mind associated with the fetters of the formless realm)? Or has one attained Kāmadhātu-saṃyojana-kuśala-citta but not Arūpadhātu-saṃyojana-sāsrava-avyākṛta-citta? Explain the four possibilities in detail. One who has attained Kāmadhātu-saṃyojana-kuśala-citta but not Arūpadhātu-saṃyojana-sāsrava-avyākṛta-citta refers to the Arhats (enlightened beings) born in the Kāmadhātu. One who has attained Arūpadhātu-saṃyojana-sāsrava-avyākṛta-citta but not Kāmadhātu-saṃyojana-kuśala-citta refers to those born in the Kāmadhātu who have not attained Kāmadhātu-saṃyojana-kuśala-citta, and the Śaikṣa (trainees) Pṛthagjana (ordinary beings) born in the Arūpadhātu. One who has attained both Kāmadhātu-saṃyojana-kuśala-citta and Arūpadhātu-saṃyojana-sāsrava-avyākṛta-citta refers to the Śaikṣa Pṛthagjana born in the Kāmadhātu who have already attained Kāmadhātu-saṃyojana-kuśala-citta, and the Śaikṣa Pṛthagjana born in the Rūpadhātu. One who has neither attained Kāmadhātu-saṃyojana-kuśala-citta nor Arūpadhātu-saṃyojana-sāsrava-avyākṛta-citta refers to the Arhats born in the Arūpadhātu. If one has attained Kāmadhātu-saṃyojana-kuśala-citta, one definitely has not attained Arūpadhātu-saṃyojana-anāsrava-avyākṛta-citta (undefiled indeterminate mind associated with the fetters of the formless realm). If one has attained Arūpadhātu-saṃyojana-anāsrava-avyākṛta-citta, one definitely has not attained Kāmadhātu-saṃyojana-kuśala-citta. If one has attained Kāmadhātu-saṃyojana-kuśala-citta, has one also attained Śaikṣa-citta (mind of a trainee)? Or has one attained Kāmadhātu-saṃyojana-kuśala-citta but not Śaikṣa-citta? Explain the four possibilities in detail. One who has attained Kāmadhātu-saṃyojana-kuśala-citta but not Śaikṣa-citta refers to the Arhats born in the Kāmadhātu.
，及諸異生已得色界善心，若色界生長阿羅漢及諸異生。成就學心非色界系善心者，謂無色界生長有學補特伽羅。成就色界系善心亦學心者，謂欲界色界生長有學補特伽羅。非成就色界系善心亦非學心者，謂欲界生長未得色界善心，及無色界生長阿羅漢及諸異生。若成就色界系善心，亦成就無學心耶？或成就色界系善心非無學心，廣說四句。成就色界系善心非無學心者，謂欲界生長有學異生已得色界善心，及色界生長有學異生。成就無學心非色界系善心者，謂無色界生長諸阿羅漢。成就色界系善心亦無學心者，謂欲界色界生長諸阿羅漢。非成就色界系善心亦非無學心者，謂欲界生長未得色界善心，及無色界生長有學異生。若成就色界繫有覆無記心，亦成就色界系無覆無記心耶？或成就色界繫有覆無記心非色界系無覆無記心，廣說四句。成就色界繫有覆無記心非色界系無覆無記心者，謂欲界生長未離欲界貪補特伽羅。成就色界系無覆無記心非色界繫有覆無記心者，謂欲界色界生長已離色界貪補特伽羅。成就色界繫有覆無記心亦色界系無覆無記心者，謂欲界生長已離欲界貪未離色界貪，及色界生長未離彼貪補特伽羅。非成就色界繫有覆無記心亦非色界系無覆無記心者，謂無色界生長補特伽羅。若成就色界繫有覆無記心，亦
【現代漢語翻譯】 現代漢語譯本： 以及那些已經獲得善心的其他眾生，如果（是）生長（于）阿羅漢以及其他眾生（之處）。成就學心而非繫縛善心的人，是指那些沒有生長（于）有學補特伽羅（Pudgalas，人）之處的人。成就係縛善心也是學心的人，是指欲界生長（的）有學補特伽羅。沒有成就係縛善心也不是學心的人，是指欲界生長（但）未得善心，以及沒有生長（于）阿羅漢以及其他眾生（之處）的人。如果成就係縛善心，也成就無學心嗎？或者成就係縛善心而非無學心，廣說四句（四種情況）。成就係縛善心而非無學心的人，是指欲界生長（的）有學異生（已經）獲得善心，以及生長（于）有學異生（之處）的人。成就無學心而非繫縛善心的人，是指沒有生長（于）諸阿羅漢（之處）的人。成就係縛善心也是無學心的人，是指欲界生長（的）諸阿羅漢。沒有成就係縛善心也不是無學心的人，是指欲界生長（但）未得善心，以及沒有生長（于）有學異生（之處）的人。如果成就係縛有覆無記心，也成就係縛無覆無記心嗎？或者成就係縛有覆無記心而非繫縛無覆無記心，廣說四句（四種情況）。成就係縛有覆無記心而非繫縛無覆無記心的人，是指欲界生長（但）未離欲界貪（Trsna，渴愛）的補特伽羅。成就係縛無覆無記心而非繫縛有覆無記心的人，是指欲界生長（且）已離貪（的）補特伽羅。成就係縛有覆無記心也是繫縛無覆無記心的人，是指欲界生長（且）已離欲界貪但未離色貪（Raga，貪），以及生長（且）未離彼貪（的）補特伽羅。沒有成就係縛有覆無記心也不是繫縛無覆無記心的人，是指沒有生長（的）補特伽羅。如果成就係縛有覆無記心，也（成就...）
【English Translation】 English version: And those other beings who have already attained wholesome mind, if (they) grow (in) Arhats (one who is worthy; a perfected person who has attained Nirvana) and other beings (places). Those who attain the learning mind but not the bound wholesome mind, refer to those who do not grow (in) the place of the Śaikṣa-pudgalas (learners). Those who attain the bound wholesome mind and also the learning mind, refer to the Śaikṣa-pudgalas who grow in the desire realm. Those who do not attain the bound wholesome mind and are also not the learning mind, refer to those who grow in the desire realm but have not attained the wholesome mind, and those who do not grow (in) Arhats and other beings (places). If one attains the bound wholesome mind, does one also attain the non-learning mind? Or does one attain the bound wholesome mind but not the non-learning mind, broadly speaking, four possibilities (four cases). Those who attain the bound wholesome mind but not the non-learning mind, refer to the ordinary beings who grow in the desire realm (and) have (already) attained the wholesome mind, and those who grow (in) Śaikṣa-pudgalas (learners). Those who attain the non-learning mind but not the bound wholesome mind, refer to those who do not grow (in) the Arhats (places). Those who attain the bound wholesome mind and also the non-learning mind, refer to the Arhats who grow in the desire realm. Those who do not attain the bound wholesome mind and are also not the non-learning mind, refer to those who grow in the desire realm but have not attained the wholesome mind, and those who do not grow (in) Śaikṣa-pudgalas (learners). If one attains the bound obscured indeterminate mind, does one also attain the bound non-obscured indeterminate mind? Or does one attain the bound obscured indeterminate mind but not the bound non-obscured indeterminate mind, broadly speaking, four possibilities (four cases). Those who attain the bound obscured indeterminate mind but not the bound non-obscured indeterminate mind, refer to the Pudgalas who grow in the desire realm but have not departed from the desire realm's craving (Trsna, thirst). Those who attain the bound non-obscured indeterminate mind but not the bound obscured indeterminate mind, refer to the Pudgalas who grow in the desire realm (and) have (already) departed from craving (Raga, lust). Those who attain the bound obscured indeterminate mind and also the bound non-obscured indeterminate mind, refer to those who grow in the desire realm (and) have (already) departed from the desire realm's craving but have not departed from the form realm's craving, and those who grow (and) have not departed from that craving. Those who do not attain the bound obscured indeterminate mind and are also not the bound non-obscured indeterminate mind, refer to the Pudgalas who do not grow. If one attains the bound obscured indeterminate mind, does one also (attain...)
成就無色界系善心耶？或成就色界繫有覆無記心非無色系善心，廣說四句。成就色界繫有覆無記心非無色界系善心者，謂欲界色界生長未得無色界善心補特伽羅。成就無色界系善心非色界繫有覆無記心者，謂欲界色界生長已離色界貪，及無色界生長補特伽羅。成就色界繫有覆無記心亦無色界系善心者，謂欲界色界生長未離色界貪已得無色界善心補特伽羅。非成就色界繫有覆無記心亦非無色界系善心者，無有此句。若成就色界繫有覆無記心，亦成就無色界繫有覆無記心耶？若成就色界繫有覆無記心，定成就無色界繫有覆無記心。或成就無色界繫有覆無記心非色界繫有覆無記心，謂有學異生已離色界貪。若成就色界繫有覆無記心，定不成就無色界系無覆無記心，若無學心。若成就無色界系無覆無記心，若無學心，定不成就色界繫有覆無記心。若成就色界繫有覆無記心，亦成就學心耶？或成就色界繫有覆無記心非學心，廣說四句。成就色界繫有覆無記心非學心者，謂諸異生未離色界貪。成就學心非色界繫有覆無記心者，謂諸有學已離色界貪。成就色界繫有覆無記心亦學心者，謂諸有學未離色界貪。非成就色界繫有覆無記心亦非學心者，謂阿羅漢，及諸異生已離色界貪。若成就色界系無覆無記心，亦成就無色界系善心耶？或成
【現代漢語翻譯】 現代漢語譯本： 成就欲界系（Kāmadhātu，指欲界）的有覆無記心嗎？或者成就非欲界系的有覆無記心，但不是無色界系（Arūpadhātu，指無色界）的善心，廣說四句。 成就欲界系的有覆無記心，但不是非欲界系的善心的人，是指欲界中正在生長，且尚未獲得非欲界善心的補特伽羅（Pudgala，指人）。 成就非欲界系的善心，但不是欲界系的有覆無記心的人，是指欲界中正在生長，且已經脫離欲貪，以及無慾界生長的補特伽羅。 成就欲界系的有覆無記心，也成就非欲界系的善心的人，是指欲界中正在生長，尚未脫離欲貪，但已經獲得非欲界善心的補特伽羅。 沒有不成就欲界系的有覆無記心，也不成就非欲界系的善心的情況。 如果成就欲界系的有覆無記心，也成就非欲界系的有覆無記心嗎？如果成就欲界系的有覆無記心，必定成就非欲界系的有覆無記心。或者成就非欲界系的有覆無記心，但不是欲界系的有覆無記心，是指有學位的異生，且已經脫離欲貪。 如果成就欲界系的有覆無記心，必定不成就非欲界系的無覆無記心，如果是無學位的心。如果成就非欲界系的無覆無記心，如果是無學位的心，必定不成就欲界系的有覆無記心。 如果成就欲界系的有覆無記心，也成就學心嗎？或者成就欲界系的有覆無記心，但不是學心，廣說四句。 成就欲界系的有覆無記心，但不是學心的人，是指尚未脫離欲貪的異生。 成就學心，但不是欲界系的有覆無記心的人，是指已經脫離欲貪的有學位的人。 成就欲界系的有覆無記心，也成就學心的人，是指尚未脫離欲貪的有學位的人。 不成就欲界系的有覆無記心，也不成就學心的人，是指阿羅漢（Arhat，指已證悟者），以及已經脫離欲貪的異生。 如果成就欲界系的無覆無記心，也成就非欲界系的善心嗎？或者成就……
【English Translation】 English version: Does one attain defiled and indeterminate consciousness of the Kāmadhātu (desire realm)? Or does one attain defiled and indeterminate consciousness of the non-Kāmadhātu, but not wholesome consciousness of the Arūpadhātu (formless realm)? Explain in detail with four possibilities. One who attains defiled and indeterminate consciousness of the Kāmadhātu, but does not attain wholesome consciousness of the non-Kāmadhātu, refers to a Pudgala (individual) growing in the Kāmadhātu who has not yet attained wholesome consciousness of the non-Kāmadhātu. One who attains wholesome consciousness of the non-Kāmadhātu, but does not attain defiled and indeterminate consciousness of the Kāmadhātu, refers to a Pudgala growing in the Kāmadhātu who has already detached from desire, and a Pudgala not growing in the Kāmadhātu. One who attains defiled and indeterminate consciousness of the Kāmadhātu and also attains wholesome consciousness of the non-Kāmadhātu, refers to a Pudgala growing in the Kāmadhātu who has not detached from desire but has already attained wholesome consciousness of the non-Kāmadhātu. There is no case where one does not attain defiled and indeterminate consciousness of the Kāmadhātu and also does not attain wholesome consciousness of the non-Kāmadhātu. If one attains defiled and indeterminate consciousness of the Kāmadhātu, does one also attain defiled and indeterminate consciousness of the non-Kāmadhātu? If one attains defiled and indeterminate consciousness of the Kāmadhātu, one definitely attains defiled and indeterminate consciousness of the non-Kāmadhātu. Or one attains defiled and indeterminate consciousness of the non-Kāmadhātu, but not defiled and indeterminate consciousness of the Kāmadhātu, referring to a learner (one with training) and ordinary being who has already detached from desire. If one attains defiled and indeterminate consciousness of the Kāmadhātu, one definitely does not attain undefiled and indeterminate consciousness of the non-Kāmadhātu, if it is the mind of a non-learner. If one attains undefiled and indeterminate consciousness of the non-Kāmadhātu, if it is the mind of a non-learner, one definitely does not attain defiled and indeterminate consciousness of the Kāmadhātu. If one attains defiled and indeterminate consciousness of the Kāmadhātu, does one also attain the mind of a learner? Or one attains defiled and indeterminate consciousness of the Kāmadhātu, but not the mind of a learner, explain in detail with four possibilities. One who attains defiled and indeterminate consciousness of the Kāmadhātu, but not the mind of a learner, refers to ordinary beings who have not detached from desire. One who attains the mind of a learner, but not defiled and indeterminate consciousness of the Kāmadhātu, refers to learners who have already detached from desire. One who attains defiled and indeterminate consciousness of the Kāmadhātu and also attains the mind of a learner, refers to learners who have not detached from desire. One who does not attain defiled and indeterminate consciousness of the Kāmadhātu and also does not attain the mind of a learner, refers to Arhats (enlightened beings), and ordinary beings who have already detached from desire. If one attains undefiled and indeterminate consciousness of the Kāmadhātu, does one also attain wholesome consciousness of the non-Kāmadhātu? Or does one attain...
就色界系無覆無記心非無色界系善心，廣說四句。成就色界系無覆無記心非無色界系善心者，謂欲界生長已離欲界貪未得無色界善心，及色界生長未得無色界善心補特伽羅。成就無色界系善心非色界系無覆無記心者，謂無色界生長補特伽羅。成就色界系無覆無記心亦無色界系善心者，謂欲界色界生長已得無色界善心補特伽羅。非成就色界系無覆無記心亦非無色界系善心者，謂欲界生長未離欲界貪補特伽羅。若成就色界系無覆無記心，亦成就無色界繫有覆無記心耶？或成就色界系無覆無記心非無色界繫有覆無記心，廣說四句。成就色界系無覆無記心非無色界繫有覆無記心者，謂欲界色界生長諸阿羅漢。成就無色界繫有覆無記心非色界系無覆無記心者，謂欲界生長未離欲界貪，及無色界生長有學異生。成就色界系無覆無記心亦無色界繫有覆無記心者，謂欲界生長有學異生已離欲界貪，及色界生長有學異生。非成就色界系無覆無記心亦非無色界繫有覆無記心者，謂無色界生長諸阿羅漢。若成就色界系無覆無記心，定不成就無色界系無覆無記心。若成就無色界系無覆無記心，定不成就色界系無覆無記心。若成就色界系無覆無記心，亦成就學心耶？或成就色界系無覆無記心非學心，廣說四句。成就色界系無覆無記心非學心者，謂
【現代漢語翻譯】 現代漢語譯本： 就『既非無覆無記心也非善心』而言，存在四種情況。成就『既非無覆無記心也非善心』者，指的是欲界（Kāmadhātu，指眾生所居的三界之一，此界眾生有情慾、色慾、食慾）的已生者，他們已經脫離了欲界的貪慾，但尚未獲得無漏（Anāsrava，佛教術語，指沒有煩惱污染的）的善心，以及尚未獲得無漏善心的補特伽羅（Pudgala，意為人，個體）。 成就『非既非無覆無記心也非善心』者，指的是沒有出生的補特伽羅。 成就『既非無覆無記心也非善心』者，指的是欲界的已生者，他們已經獲得了無漏善心的補特伽羅。 非成就『既非無覆無記心也非善心』者，指的是欲界的已生者，他們尚未脫離欲界的貪慾的補特伽羅。 如果成就了『既非無覆無記心』，是否也成就了『非既非有覆無記心』呢？或者成就了『既非無覆無記心』但沒有成就『非既非有覆無記心』，存在四種情況。成就『既非無覆無記心』但沒有成就『非既非有覆無記心』者，指的是欲界的已生諸阿羅漢（Arhat，佛教修行證果者，斷盡煩惱，達到涅槃境界）。 成就『非既非有覆無記心』但沒有成就『既非無覆無記心』者，指的是欲界的已生者，他們尚未脫離欲界的貪慾，以及沒有出生的有學（Śaikṣa，指正在修學佛法，尚未證得無學果位的人）的異生（Pṛthagjana，指凡夫，未證聖果的人）。 成就『既非無覆無記心』也成就『非既非有覆無記心』者，指的是欲界的已生有學的異生，他們已經脫離了欲界的貪慾，以及沒有出生的有學的異生。 非成就『既非無覆無記心』也非成就『非既非有覆無記心』者，指的是沒有出生的諸阿羅漢。 如果成就了『既非無覆無記心』，必定不成就『非既非無覆無記心』。如果成就了『非既非無覆無記心』，必定不成就『既非無覆無記心』。 如果成就了『既非無覆無記心』，是否也成就了學心（Śaikṣa-citta，指有學位的聖者之心）呢？或者成就了『既非無覆無記心』但沒有成就學心，存在四種情況。成就『既非無覆無記心』但沒有成就學心者，指的是……
【English Translation】 English version: Regarding 『neither indeterminate nor non-virtuous mind, nor virtuous mind,』 there are four possibilities. Those who possess 『neither indeterminate nor non-virtuous mind, nor virtuous mind』 are those born in the Kāmadhātu (desire realm, one of the three realms where beings reside, characterized by desires for sensual pleasures, form, and food) who have already detached from desire realm attachment but have not yet attained Anāsrava (untainted, free from defilements) virtuous mind, as well as Pudgalas (individuals) who have not yet attained Anāsrava virtuous mind. Those who possess 『not neither indeterminate nor non-virtuous mind, nor virtuous mind』 are Pudgalas who are not born. Those who possess 『neither indeterminate nor non-virtuous mind, nor virtuous mind』 are those born in the Kāmadhātu who have already attained Anāsrava virtuous mind. Those who do not possess 『neither indeterminate nor non-virtuous mind, nor virtuous mind』 are Pudgalas born in the Kāmadhātu who have not yet detached from desire realm attachment. If one possesses 『neither indeterminate nor non-virtuous mind,』 does one also possess 『not neither obscured nor indeterminate mind?』 Or does one possess 『neither indeterminate nor non-virtuous mind』 but not possess 『not neither obscured nor indeterminate mind?』 There are four possibilities. Those who possess 『neither indeterminate nor non-virtuous mind』 but do not possess 『not neither obscured nor indeterminate mind』 are Arhats (those who have attained Nirvana by extinguishing all defilements) born in the Kāmadhātu. Those who possess 『not neither obscured nor indeterminate mind』 but do not possess 『neither indeterminate nor non-virtuous mind』 are those born in the Kāmadhātu who have not yet detached from desire realm attachment, and Śaikṣas (those still in training on the path) who are Pṛthagjanas (ordinary beings, those who have not attained the fruit of the path) who are not born. Those who possess 『neither indeterminate nor non-virtuous mind』 and also possess 『not neither obscured nor indeterminate mind』 are Śaikṣas who are Pṛthagjanas born in the Kāmadhātu who have already detached from desire realm attachment, and Śaikṣas who are Pṛthagjanas who are not born. Those who do not possess 『neither indeterminate nor non-virtuous mind』 and also do not possess 『not neither obscured nor indeterminate mind』 are Arhats who are not born. If one possesses 『neither indeterminate nor non-virtuous mind,』 one definitely does not possess 『not neither indeterminate nor non-virtuous mind.』 If one possesses 『not neither indeterminate nor non-virtuous mind,』 one definitely does not possess 『neither indeterminate nor non-virtuous mind.』 If one possesses 『neither indeterminate nor non-virtuous mind,』 does one also possess Śaikṣa-citta (the mind of a trainee)? Or does one possess 『neither indeterminate nor non-virtuous mind』 but not possess Śaikṣa-citta? There are four possibilities. Those who possess 『neither indeterminate nor non-virtuous mind』 but do not possess Śaikṣa-citta are...
欲界生長諸阿羅漢，及諸異生已離欲界貪，若色界生長諸阿羅漢及諸異生。成就學心非色界系無覆無記心者，謂欲界生長有學未離欲界貪，及無色界生長有學補特伽羅。成就色界系無覆無記心亦學心者，謂欲界生長有學已離欲界貪，及色界生長有學補特伽羅。非成就欲界系無覆無記心亦非學心者，謂欲界生長異生未離欲界貪，及無色界生長諸阿羅漢及諸異生。若成就色界系無覆無記心，亦成就無學心耶？或成就色界系無覆無記心非無學心，廣說四句。成就色界系無覆無記心非無學心者，謂欲界生長有學異生已離欲界貪，及色界生長有學異生。成就無學心非色界系無覆無記心者，謂無色界生長諸阿羅漢。成就色界系無覆無記心亦無學心者，謂欲界色界生長諸阿羅漢。非成就色界系無覆無記心亦非無學心者，謂欲界生長未離欲界貪，及無色界生長有學異生。
說一切有部識身足論卷第十三 大正藏第 26 冊 No. 1539 阿毗達磨識身足論
阿毗達磨識身足論卷第十四
提婆設摩阿羅漢造
三藏法師玄奘奉 詔譯
成就蘊第六之二
若成就無色界系善心，亦成就無色界繫有覆無記心耶？或成就無色界系善心非無色界繫有覆無記心，廣說四句。成就無色界系善心非無色界
【現代漢語翻譯】 現代漢語譯本 欲界（Kāmadhātu，指眾生因慾望而輪迴的世界）中生長的阿羅漢（Arhat，已證得解脫的聖者）和各種凡夫俗子，如果他們已經脫離了對欲界的貪戀，那麼，如果他們是欲界中生長的阿羅漢和各種凡夫俗子，並且成就了有學之心（Śaikṣa-citta，指還在學習修行階段的心），但不是欲界所繫縛的無覆無記心（avyākṛta，指非善非惡的中性心），那麼指的是欲界中生長的，有學位的，但還沒有脫離對欲界貪戀的補特伽羅（Pudgala，指個體或人）。 如果他們成就了欲界所繫縛的無覆無記心，同時也成就了有學之心，那麼指的是欲界中生長的，有學位的，並且已經脫離了對欲界貪戀的補特伽羅，以及色界（Rūpadhātu，指脫離了粗糙慾望但仍有物質形體的世界）中生長的有學位的補特伽羅。 如果他們沒有成就欲界所繫縛的無覆無記心，也沒有成就學之心，那麼指的是欲界中生長的，還沒有脫離對欲界貪戀的凡夫俗子，以及無色界（Arūpadhātu，指完全脫離物質形體，只有精神存在的境界）中生長的阿羅漢和各種凡夫俗子。 如果成就了欲界所繫縛的無覆無記心，是否也成就了無學之心（Aśaikṣa-citta，指已完成學習修行，達到最高果位的心）呢？或者成就了欲界所繫縛的無覆無記心，但沒有成就無學之心，對此可以詳細地進行四句分析。 成就了欲界所繫縛的無覆無記心，但沒有成就無學之心，指的是欲界中生長的，有學位的凡夫俗子，他們已經脫離了對欲界的貪戀，以及色界中生長的有學位的凡夫俗子。 成就了無學之心，但沒有成就欲界所繫縛的無覆無記心，指的是無色界中生長的阿羅漢。 成就了欲界所繫縛的無覆無記心，同時也成就了無學之心，指的是欲界和色界中生長的阿羅漢。 沒有成就欲界所繫縛的無覆無記心，也沒有成就無學之心，指的是欲界中生長的，還沒有脫離對欲界貪戀的眾生，以及無色界中生長的有學位的凡夫俗子。
《說一切有部識身足論》卷第十三 《大正藏》第26冊 No. 1539 《阿毗達磨識身足論》
《阿毗達磨識身足論》卷第十四
提婆設摩阿羅漢造
三藏法師玄奘奉 詔譯
成就蘊第六之二
如果成就了非欲界所繫縛的善心（kuśala-citta），是否也成就了非欲界所繫縛的有覆無記心（sāvṛtāvyākṛta-citta，指被煩惱覆蓋的中性心）呢？或者成就了非欲界所繫縛的善心，但沒有成就非欲界所繫縛的有覆無記心，對此可以詳細地進行四句分析。 成就了非欲界所繫縛的善心，但沒有成就非欲界所繫縛的
【English Translation】 English version Those Arhats (Arhat, enlightened beings) and ordinary beings born in the Kāmadhātu (desire realm, the world where beings are reborn due to desires) who have already detached themselves from craving for the desire realm, if they are Arhats and ordinary beings born in the Kāmadhātu, and have attained the Śaikṣa-citta (mind of one still in training), but not the avyākṛta (neutral) mind bound by the desire realm, then it refers to those Pudgalas (individuals) born in the desire realm, who are still in training, but have not yet detached themselves from craving for the desire realm. If they have attained the avyākṛta mind bound by the desire realm, and also attained the Śaikṣa-citta, then it refers to those Pudgalas born in the desire realm, who are still in training, and have already detached themselves from craving for the desire realm, as well as those Pudgalas in training born in the Rūpadhātu (form realm, the world free from coarse desires but still possessing material form). If they have not attained the avyākṛta mind bound by the desire realm, nor have they attained the Śaikṣa-citta, then it refers to ordinary beings born in the desire realm who have not yet detached themselves from craving for the desire realm, as well as Arhats and ordinary beings born in the Arūpadhātu (formless realm, the realm completely free from material form, existing only in spirit). If one has attained the avyākṛta mind bound by the desire realm, has one also attained the Aśaikṣa-citta (mind of one who has completed training, attained the highest fruit)? Or has one attained the avyākṛta mind bound by the desire realm, but not attained the Aśaikṣa-citta? A detailed fourfold analysis can be made of this. Having attained the avyākṛta mind bound by the desire realm, but not attained the Aśaikṣa-citta, refers to ordinary beings in training born in the desire realm who have already detached themselves from craving for the desire realm, as well as ordinary beings in training born in the Rūpadhātu. Having attained the Aśaikṣa-citta, but not attained the avyākṛta mind bound by the desire realm, refers to Arhats born in the Arūpadhātu. Having attained the avyākṛta mind bound by the desire realm, and also attained the Aśaikṣa-citta, refers to Arhats born in the desire realm and the Rūpadhātu. Not having attained the avyākṛta mind bound by the desire realm, nor having attained the Aśaikṣa-citta, refers to beings born in the desire realm who have not yet detached themselves from craving for the desire realm, as well as ordinary beings in training born in the Arūpadhātu.
《Abhidharmajñānaprasthānaśāstra》 Volume 13 by Sarvāstivāda Taisho Tripitaka Volume 26 No. 1539 《Abhidharmajñānaprasthānaśāstra》
《Abhidharmajñānaprasthānaśāstra》 Volume 14
Composed by Devaśarman Arhat
Translated under Imperial Order by Tripitaka Master Xuanzang
Chapter 6-2 on Attainment of Aggregates
If one has attained a kuśala-citta (wholesome mind) not bound by the desire realm, has one also attained a sāvṛtāvyākṛta-citta (obscured neutral mind) not bound by the desire realm? Or has one attained a wholesome mind not bound by the desire realm, but not attained an obscured neutral mind not bound by the desire realm? A detailed fourfold analysis can be made of this. Having attained a wholesome mind not bound by the desire realm, but not attained an obscured neutral mind not bound by the desire realm
繫有覆無記心者，謂阿羅漢。成就無色界繫有覆無記心非無色界系善心者，謂諸有學異生未得無色界善心。成就無色界系善心亦無色界繫有覆無記心者，謂諸有學異生已得無色界善心。非成就無色界系善心亦非無色系有覆無記心者，無有此句。若成就無色界系善心，亦成就無色界系無覆無記心耶？若成就無色界系無覆無記心，定成就無色界系善心。或成就無色界系善心非無色界系無覆無記心，謂欲界色界生長已得無色界善心，及無色界生長異熟果心不現在前。若成就無色界系善心，亦成就學心耶？或成就無色界系善心非學心，廣說四句。成就無色界系善心非學心者，謂阿羅漢，及諸異生已得無色界善心。成就學心非無色界系善心者，謂諸有學未得無色界善心。成就無色界系善心亦學心者，謂諸有學已得無色界善心。非成就無色界善心亦非學心者，謂諸異生未得無色界善心。若成就無色界善心，亦成就無學心耶？若成就無學心，定成就無色界系善心。或成就無色界系善心非無學心，謂諸有學異生已得無色界善心。若成就無色界繫有覆無記心，亦成就無色界系無覆無記心耶？或成就無色界繫有覆無記心非無色界系無覆無記心，廣說四句。成就無色界繫有覆無記心非無色界系無覆無記心者，謂欲界色界生長有學異生，及無色
【現代漢語翻譯】 現代漢語譯本： 具有無色界繫有覆無記心的人，指的是阿羅漢（Arhat）。成就了無色界繫有覆無記心，但沒有成就無色界系善心的人，指的是尚未獲得無色界善心的所有有學（Śaikṣa）和異生（Pṛthagjana）。成就了無色界系善心，也未成就無色界繫有覆無記心的人，指的是已經獲得無色界善心的所有有學和異生。沒有既未成就無色界系善心，也未成就無色界繫有覆無記心的情況。
如果成就了無色界系善心，也成就了無色界系無覆無記心嗎？如果成就了無色界系無覆無記心，必定成就無色界系善心。或者，成就了無色界系善心，但沒有成就無色界系無覆無記心，指的是欲界（Kāmadhātu）色界（Rūpadhātu）眾生已經獲得無色界善心，以及無色界眾生的異熟果心（Vipāka-citta）沒有現前。
如果成就了無色界系善心，也成就了學心（Śaikṣa-citta）嗎？或者，成就了無色界系善心，但沒有成就學心，廣說四句。成就了無色界系善心，但沒有成就學心的人，指的是阿羅漢，以及已經獲得無色界善心的所有異生。成就了學心，但沒有成就無色界系善心的人，指的是尚未獲得無色界善心的所有有學。成就了無色界系善心，也成就了學心的人，指的是已經獲得無色界善心的所有有學。沒有既未成就無色界系善心，也未成就學心的人，指的是尚未獲得無色界善心的所有異生。
如果成就了無色界系善心，也成就了無學心（Aśaikṣa-citta）嗎？如果成就了無學心，必定成就無色界系善心。或者，成就了無色界系善心，但沒有成就無學心，指的是已經獲得無色界善心的所有有學和異生。
如果成就了無色界繫有覆無記心，也成就了無色界系無覆無記心嗎？或者，成就了無色界繫有覆無記心，但沒有成就無色界系無覆無記心，廣說四句。成就了無色界繫有覆無記心，但沒有成就無色界系無覆無記心的人，指的是欲界色界眾生的有學和異生，以及無色界眾生。
【English Translation】 English version: Those who possess obscured indeterminate mind associated with the Arūpadhātu (formless realm) are the Arhats (worthy ones). Those who have attained obscured indeterminate mind associated with the Arūpadhātu but have not attained wholesome mind associated with the Arūpadhātu are all Śaikṣas (trainees) and Pṛthagjanas (ordinary beings) who have not yet attained wholesome mind associated with the Arūpadhātu. Those who have attained wholesome mind associated with the Arūpadhātu and have not attained obscured indeterminate mind associated with the Arūpadhātu are all Śaikṣas and Pṛthagjanas who have already attained wholesome mind associated with the Arūpadhātu. There is no case where one has neither attained wholesome mind associated with the Arūpadhātu nor obscured indeterminate mind associated with the Arūpadhātu.
If one has attained wholesome mind associated with the Arūpadhātu, has one also attained unobscured indeterminate mind associated with the Arūpadhātu? If one has attained unobscured indeterminate mind associated with the Arūpadhātu, one has definitely attained wholesome mind associated with the Arūpadhātu. Or, one has attained wholesome mind associated with the Arūpadhātu but has not attained unobscured indeterminate mind associated with the Arūpadhātu; this refers to beings in the Kāmadhātu (desire realm) and Rūpadhātu (form realm) who have already attained wholesome mind associated with the Arūpadhātu, and when the Vipāka-citta (resultant mind) of beings in the Arūpadhātu is not present.
If one has attained wholesome mind associated with the Arūpadhātu, has one also attained Śaikṣa-citta (trainee mind)? Or, one has attained wholesome mind associated with the Arūpadhātu but has not attained Śaikṣa-citta; this can be elaborated into four possibilities. Those who have attained wholesome mind associated with the Arūpadhātu but have not attained Śaikṣa-citta are the Arhats, and all Pṛthagjanas who have already attained wholesome mind associated with the Arūpadhātu. Those who have attained Śaikṣa-citta but have not attained wholesome mind associated with the Arūpadhātu are all Śaikṣas who have not yet attained wholesome mind associated with the Arūpadhātu. Those who have attained both wholesome mind associated with the Arūpadhātu and Śaikṣa-citta are all Śaikṣas who have already attained wholesome mind associated with the Arūpadhātu. There is no case where one has neither attained wholesome mind associated with the Arūpadhātu nor Śaikṣa-citta; this refers to all Pṛthagjanas who have not yet attained wholesome mind associated with the Arūpadhātu.
If one has attained wholesome mind associated with the Arūpadhātu, has one also attained Aśaikṣa-citta (non-trainee mind)? If one has attained Aśaikṣa-citta, one has definitely attained wholesome mind associated with the Arūpadhātu. Or, one has attained wholesome mind associated with the Arūpadhātu but has not attained Aśaikṣa-citta; this refers to all Śaikṣas and Pṛthagjanas who have already attained wholesome mind associated with the Arūpadhātu.
If one has attained obscured indeterminate mind associated with the Arūpadhātu, has one also attained unobscured indeterminate mind associated with the Arūpadhātu? Or, one has attained obscured indeterminate mind associated with the Arūpadhātu but has not attained unobscured indeterminate mind associated with the Arūpadhātu; this can be elaborated into four possibilities. Those who have attained obscured indeterminate mind associated with the Arūpadhātu but have not attained unobscured indeterminate mind associated with the Arūpadhātu are the Śaikṣas and Pṛthagjanas of the Kāmadhātu and Rūpadhātu, and beings in the Arūpadhātu.
界生長有學異生，異熟果心不現在前。成就無色界系無覆無記心非無色界繫有覆無記心者，謂無色界生長諸阿羅漢異熟果心正現在前。成就無色界繫有覆無記心亦無色界系無覆無記心者，謂無色界生長有學異生異熟果心正現在前。非成就無色界繫有覆無記心亦非無色界系無覆無記心者，謂欲界色界生長諸阿羅漢，及無色界生長諸阿羅漢，異熟果心不現在前。若成就無色界繫有覆無記心亦成就學心耶？若成就學心，定成就無色界繫有覆無記心。或成就無色界繫有覆無記心非學心，謂諸異生若成就無色界繫有覆無記心，定不成就無學心。若成就無學心，定不成就無色界繫有覆無記心。若成就無色界系無覆無記心，亦成就學心耶？或成就無色界系無覆無記心非學心，廣說四句。成就無色界系無覆無記心非學心者，謂無色界生長阿羅漢異生異熟果心正現在前。成就學心非無色界系無覆無記心者，謂欲界色界生長有學，及無色界生長有學，異熟果心不現在前。成就無色界系無覆無記心亦學心者，謂無色界生長有學異熟果心正現在前。非成就無色界系無覆無記心亦非學心者，謂欲界色界生長阿羅漢異生，及無色界生長阿羅漢異生，異熟果心不現在前。若成就無色界系無覆無記心，亦成就無學心耶？或成就無色界系無覆無記心非無學
【現代漢語翻譯】 現代漢語譯本 界系所攝的有學位異生，他們的異熟果報心識不會在目前生起。對於成就了非無色界系的不繫縛、無覆無記心，但沒有成就非無色界系的有覆無記心的人來說，指的是無色界系所攝的諸阿羅漢，他們的異熟果報心識正在目前生起。對於成就了非無色界系的有覆無記心，同時也成就了非無色界系的無覆無記心的人來說，指的是無色界系所攝的有學位異生，他們的異熟果報心識正在目前生起。對於沒有成就非無色界系的有覆無記心，也沒有成就非無色界系的無覆無記心的人來說，指的是欲界和色界所攝的諸阿羅漢，以及無色界系所攝的諸阿羅漢，他們的異熟果報心識沒有在目前生起。 如果成就了非無色界系的有覆無記心，也成就了有學位的心識嗎？如果成就了有學位的心識，必定成就了非無色界系的有覆無記心。或者，成就了非無色界系的有覆無記心，但沒有成就有學位的心識，指的是那些成就了非無色界系的有覆無記心的異生。如果成就了非無學位的心識，必定沒有成就非無色界系的有覆無記心。如果成就了非無色界系的無覆無記心，也成就了有學位的心識嗎？或者，成就了非無色界系的無覆無記心，但沒有成就有學位的心識，廣說四句（四種情況）。成就了非無色界系的無覆無記心，但沒有成就有學位的心識的人，指的是無色界系所攝的阿羅漢和異生，他們的異熟果報心識正在目前生起。成就了有學位的心識，但沒有成就非無色界系的無覆無記心的人，指的是欲界和色界所攝的有學位者，以及無色界所攝的有學位者，他們的異熟果報心識沒有在目前生起。成就了非無色界系的無覆無記心，同時也成就了有學位的心識的人，指的是無色界系所攝的有學位者，他們的異熟果報心識正在目前生起。沒有成就非無色界系的無覆無記心，也沒有成就有學位的心識的人，指的是欲界和色界所攝的阿羅漢和異生，以及無色界所攝的阿羅漢和異生，他們的異熟果報心識沒有在目前生起。如果成就了非無色界系的無覆無記心，也成就了無學位的心識嗎？或者，成就了非無色界系的無覆無記心，但沒有成就無學位的心識……
【English Translation】 English version For those learners and ordinary beings born in the realms of form and formless realms, their resultant consciousness of fruition does not arise in the present moment. Regarding those who have attained the unconditioned, neutral, and indeterminate consciousness of the formless realms (Arupadhatu) but have not attained the conditioned, defiled, and indeterminate consciousness of the formless realms, it refers to the Arhats born in the formless realms whose resultant consciousness of fruition is arising in the present moment. Regarding those who have attained both the conditioned, defiled, and indeterminate consciousness of the formless realms and the unconditioned, neutral, and indeterminate consciousness of the formless realms, it refers to the learners and ordinary beings born in the formless realms whose resultant consciousness of fruition is arising in the present moment. Regarding those who have neither attained the conditioned, defiled, and indeterminate consciousness of the formless realms nor the unconditioned, neutral, and indeterminate consciousness of the formless realms, it refers to the Arhats born in the desire realm (Kamadhatu) and the form realm (Rupadhatu), as well as the Arhats born in the formless realms, whose resultant consciousness of fruition is not arising in the present moment. If one has attained the conditioned, defiled, and indeterminate consciousness of the formless realms, has one also attained the consciousness of a learner (Siksa)? If one has attained the consciousness of a learner, one has definitely attained the conditioned, defiled, and indeterminate consciousness of the formless realms. Or, one has attained the conditioned, defiled, and indeterminate consciousness of the formless realms but has not attained the consciousness of a learner, referring to those ordinary beings who have attained the conditioned, defiled, and indeterminate consciousness of the formless realms. If one has attained the consciousness of a non-learner (Asiksa), one has definitely not attained the conditioned, defiled, and indeterminate consciousness of the formless realms. If one has attained the unconditioned, neutral, and indeterminate consciousness of the formless realms, has one also attained the consciousness of a learner? Or, one has attained the unconditioned, neutral, and indeterminate consciousness of the formless realms but has not attained the consciousness of a learner, elaborating on the four possibilities. Those who have attained the unconditioned, neutral, and indeterminate consciousness of the formless realms but have not attained the consciousness of a learner refer to the Arhats and ordinary beings born in the formless realms whose resultant consciousness of fruition is arising in the present moment. Those who have attained the consciousness of a learner but have not attained the unconditioned, neutral, and indeterminate consciousness of the formless realms refer to the learners born in the desire realm and the form realm, as well as the learners born in the formless realms, whose resultant consciousness of fruition is not arising in the present moment. Those who have attained both the unconditioned, neutral, and indeterminate consciousness of the formless realms and the consciousness of a learner refer to the learners born in the formless realms whose resultant consciousness of fruition is arising in the present moment. Those who have neither attained the unconditioned, neutral, and indeterminate consciousness of the formless realms nor the consciousness of a learner refer to the Arhats and ordinary beings born in the desire realm and the form realm, as well as the Arhats and ordinary beings born in the formless realms, whose resultant consciousness of fruition is not arising in the present moment. If one has attained the unconditioned, neutral, and indeterminate consciousness of the formless realms, has one also attained the consciousness of a non-learner? Or, one has attained the unconditioned, neutral, and indeterminate consciousness of the formless realms but has not attained the consciousness of a non-learner...
心，或成就無學心非無色界系無覆無記心，或成就無色界系無覆無記心亦無學心，或非成就無色界系無覆無記心亦非無學心。成就無色界系無覆無記心非無學心者，謂無色界生長有學異生異熟果心正現在前。成就無學心非無色界系無覆無記心者，謂欲界色界生長諸阿羅漢，及無色界生長諸阿羅漢，異熟果心不現在前。成就無色界系無覆無記心亦無學心者，謂無色界生長諸阿羅漢異熟果心正現在前。非成就無色界系無覆無記心亦非無學心者，謂欲界色界生長有學異生，及無色界生長有學異生，異熟果心不現在前。若成就學心，定不成就無學心。若成就無學心，定不成就學心。
有十二心，謂欲界系善心、不善心、有覆無記心、無覆無記心，色界系善心、有覆無記心、無覆無記心，無色界系善心、有覆無記心、無覆無記心，及學心、無學心。若不成就欲界系善心，亦不成就不善心耶。設不成就不善心。亦不成就欲界系善心耶？若不成就欲界系善心，乃至亦不成就無學心耶？設不成就無學心，亦不成就欲界系善心耶？乃至若不成就學心，亦不成就無學心耶？設不成就無學心，亦不成就學心耶？
若不成就欲界系善心，亦不成就不善心耶？或不成就欲界系善心非不善心，或不成就不善心非欲界系善心，或不成就欲
【現代漢語翻譯】 現代漢語譯本：心，或者成就無學心，但不是無色界系、有覆無記心，或者成就無色界系、有覆無記心，也成就無學心，或者不成就無色界系、有覆無記心，也不成就無學心。成就無色界系、有覆無記心，但不是無學心的人，是指無色界新生的有學位異生，他們的異熟果心正在現前。成就無學心，但不是無色界系、有覆無記心的人，是指欲界新生的諸阿羅漢，以及無色界新生的諸阿羅漢，他們的異熟果心沒有正在現前。成就無色界系、有覆無記心，也成就無學心的人，是指無色界新生的諸阿羅漢，他們的異熟果心正在現前。不成就無色界系、有覆無記心，也不成就無學心的人，是指欲界新生的有學位異生，以及無色界新生的有學位異生，他們的異熟果心沒有正在現前。如果成就學心，必定不成就無學心。如果成就無學心，必定不成就學心。
有十二種心，即欲界系善心、不善心、有覆無記心、無覆無記心，色界系善心、有覆無記心、無覆無記心，無色界系善心、有覆無記心、無覆無記心，以及學心、無學心。如果不成就欲界系善心，是否也不成就欲界系不善心呢？假設不成就欲界系不善心，是否也不成就欲界系善心呢？如果不成就欲界系善心，乃至是否也不成就無學心呢？假設不成就無學心，是否也不成就欲界系善心呢？乃至如果不成就學心，是否也不成就無學心呢？假設不成就無學心，是否也不成就學心呢？
如果不成就欲界系善心，是否也不成就欲界系不善心呢？或者不成就欲界系善心，但並非不成就欲界系不善心；或者不成就欲界系不善心，但並非不成就欲界系善心；或者不成就欲
【English Translation】 English version: The mind, either accomplishing the mind of no-more-learning (asekha-citta), but not the mind associated with the formless realm, obscured and indeterminate (arūpadhātu-saṃprayukta-sāvaraṇa-avyākṛta-citta), or accomplishing the mind associated with the formless realm, obscured and indeterminate, and also accomplishing the mind of no-more-learning, or not accomplishing the mind associated with the formless realm, obscured and indeterminate, and also not accomplishing the mind of no-more-learning. Those who accomplish the mind associated with the formless realm, obscured and indeterminate, but not the mind of no-more-learning, refer to newly born trainees (saikṣa) and ordinary beings (pṛthagjana) in the formless realm, whose resultant (vipāka) minds are presently arising. Those who accomplish the mind of no-more-learning, but not the mind associated with the formless realm, obscured and indeterminate, refer to Arhats (arhat) newly born in the desire realm (kāmadhātu), and Arhats newly born in the formless realm, whose resultant minds are not presently arising. Those who accomplish the mind associated with the formless realm, obscured and indeterminate, and also accomplish the mind of no-more-learning, refer to Arhats newly born in the formless realm, whose resultant minds are presently arising. Those who do not accomplish the mind associated with the formless realm, obscured and indeterminate, and also do not accomplish the mind of no-more-learning, refer to trainees and ordinary beings newly born in the desire realm, and trainees and ordinary beings newly born in the formless realm, whose resultant minds are not presently arising. If one accomplishes the mind of a trainee, one definitely does not accomplish the mind of no-more-learning. If one accomplishes the mind of no-more-learning, one definitely does not accomplish the mind of a trainee.
There are twelve types of minds, namely, wholesome minds associated with the desire realm, unwholesome minds associated with the desire realm, obscured indeterminate minds associated with the desire realm, unobscured indeterminate minds associated with the desire realm, wholesome minds associated with the form realm (rūpadhātu), obscured indeterminate minds associated with the form realm, unobscured indeterminate minds associated with the form realm, wholesome minds associated with the formless realm, obscured indeterminate minds associated with the formless realm, unobscured indeterminate minds associated with the formless realm, and the mind of a trainee, and the mind of no-more-learning. If one does not accomplish a wholesome mind associated with the desire realm, does one also not accomplish an unwholesome mind associated with the desire realm? Supposing one does not accomplish an unwholesome mind associated with the desire realm, does one also not accomplish a wholesome mind associated with the desire realm? If one does not accomplish a wholesome mind associated with the desire realm, does one also not accomplish the mind of no-more-learning? Supposing one does not accomplish the mind of no-more-learning, does one also not accomplish a wholesome mind associated with the desire realm? If one does not accomplish the mind of a trainee, does one also not accomplish the mind of no-more-learning? Supposing one does not accomplish the mind of no-more-learning, does one also not accomplish the mind of a trainee?
If one does not accomplish a wholesome mind associated with the desire realm, does one also not accomplish an unwholesome mind associated with the desire realm? Or, one does not accomplish a wholesome mind associated with the desire realm, but it is not the case that one does not accomplish an unwholesome mind associated with the desire realm; or, one does not accomplish an unwholesome mind associated with the desire realm, but it is not the case that one does not accomplish a wholesome mind associated with the desire realm; or, one does not accomplish
界系善心亦不善心，或非不成就欲界系善心亦非不善心。不成就欲界系善心非不善心者，謂已斷善根補特伽羅。不成就不善心非欲界系善心者，謂欲界生長已離欲界貪補特伽羅。不成就欲界系善心亦不善心者，謂色無色界生長補特伽羅。非不成就欲界系善心亦非不善心者，謂不斷善根未離欲界貪補特伽羅。若不成就欲界系善心，亦不成就欲界繫有覆無記心耶？或不成就欲界系善心非欲界繫有覆無記心，廣說四句。不成就欲界系善心非欲界繫有覆無記心者，謂已斷善根補特伽羅。不成就欲界繫有覆無記心非欲界系善心者，謂欲界生長異生已離欲界貪，及未離欲界貪聖者現觀邊苦法智已生。不成就欲界系善心亦欲界繫有覆無記心者，謂色無色界生長補特伽羅。非不成就欲界系善心亦非欲界繫有覆無記心者，謂欲界生長異生不斷善根未離欲界貪，及未離欲界貪聖者現觀邊苦法智未生。若不成就欲界系善心，亦不成就欲界系無覆無記心耶？若不成就欲界系無覆無記心，定不成就欲界系善心。或不成就欲界系善心非欲界系無覆無記心，謂已斷善根，及色界生長補特伽羅。若不成就欲界系善心，亦不成就色界系善心耶？或不成就欲界系善心非色界系善心，廣說四句。不成就欲界系善心非色界系善心者，謂色界生長補特伽羅。不成就
【現代漢語翻譯】 現代漢語譯本： 界系善心（Dhatu-related wholesome consciousness）和不善心（unwholesome consciousness）是否相同？或者說，是不成就欲界系善心（Kama-dhatu-related wholesome consciousness that is not attained）和非不善心（not unwholesome consciousness）相同？不成就欲界系善心但並非不善心的人，指的是已斷善根的補特伽羅（Pudgala，person）。不成就不善心但並非欲界系善心的人，指的是欲界（Kama-dhatu）所生，但已離欲界貪的補特伽羅。不成就不成就欲界系善心，也不成就不善心的人，指的是色界（Rupa-dhatu）和無色界（Arupa-dhatu）所生的補特伽羅。並非不成就不成就欲界系善心，也並非不成就不善心的人，指的是未斷善根且未離欲界貪的補特伽羅。 如果不成就欲界系善心，是否也不成就欲界繫有覆無記心（Kama-dhatu-related obscured neutral consciousness）呢？或者說，是不成就欲界系善心但並非欲界繫有覆無記心？對此進行詳細的四句分析。不成就不成就欲界系善心但並非欲界繫有覆無記心的人，指的是已斷善根的補特伽羅。不成就不成就欲界繫有覆無記心但並非欲界系善心的人，指的是欲界所生的異生（unawakened being）已離欲界貪，以及未離欲界貪的聖者（Arya，noble one）現觀（Abhisamaya，direct realization）邊苦法智（Kshana-duhkha-dharma-jnana，momentary knowledge of the Dharma of suffering）已生起。不成就不成就欲界系善心，也成就欲界繫有覆無記心的人，指的是色界和無色界所生的補特伽羅。並非不成就不成就欲界系善心，也並非成就欲界繫有覆無記心的人，指的是欲界所生的異生未斷善根且未離欲界貪，以及未離欲界貪的聖者現觀邊苦法智未生起。 如果不成就欲界系善心，是否也不成就欲界系無覆無記心（Kama-dhatu-related unobscured neutral consciousness）呢？如果不能成就欲界系無覆無記心，必定不能成就欲界系善心。或者說，是不成就欲界系善心但並非欲界系無覆無記心，指的是已斷善根，以及界所生的補特伽羅。 如果不成就欲界系善心，是否也不成就系善心（-dhatu-related wholesome consciousness）呢？或者說，是不成就欲界系善心但並非系善心？對此進行詳細的四句分析。不成就不成就欲界系善心但並非系善心的人，指的是界所生的補特伽羅。
【English Translation】 English version: Are Dhatu-related wholesome consciousness (Dhatu-related wholesome consciousness) and unwholesome consciousness (unwholesome consciousness) the same? Or, is it the same as Kama-dhatu-related wholesome consciousness that is not attained (Kama-dhatu-related wholesome consciousness that is not attained) and not unwholesome consciousness (not unwholesome consciousness)? One who does not attain Kama-dhatu-related wholesome consciousness but is not unwholesome refers to a Pudgala (Pudgala, person) who has severed their roots of goodness. One who does not attain unwholesome consciousness but is not Kama-dhatu-related wholesome consciousness refers to a Pudgala born in the Kama-dhatu (Kama-dhatu) who has already detached from desire in the Kama-dhatu. One who does not attain Kama-dhatu-related wholesome consciousness and also does not attain unwholesome consciousness refers to a Pudgala born in the Rupa-dhatu (Rupa-dhatu) and Arupa-dhatu (Arupa-dhatu). One who does not not attain Kama-dhatu-related wholesome consciousness and also does not not attain unwholesome consciousness refers to a Pudgala who has not severed their roots of goodness and has not detached from desire in the Kama-dhatu. If one does not attain Kama-dhatu-related wholesome consciousness, does one also not attain Kama-dhatu-related obscured neutral consciousness (Kama-dhatu-related obscured neutral consciousness)? Or, is it that one does not attain Kama-dhatu-related wholesome consciousness but is not Kama-dhatu-related obscured neutral consciousness? A detailed fourfold analysis is given for this. One who does not attain Kama-dhatu-related wholesome consciousness but is not Kama-dhatu-related obscured neutral consciousness refers to a Pudgala who has severed their roots of goodness. One who does not attain Kama-dhatu-related obscured neutral consciousness but is not Kama-dhatu-related wholesome consciousness refers to an unawakened being (unawakened being) born in the Kama-dhatu who has already detached from desire in the Kama-dhatu, and an Arya (Arya, noble one) who has not detached from desire in the Kama-dhatu, for whom the momentary knowledge of the Dharma of suffering (Kshana-duhkha-dharma-jnana, momentary knowledge of the Dharma of suffering) has arisen in their direct realization (Abhisamaya, direct realization). One who does not attain Kama-dhatu-related wholesome consciousness and also attains Kama-dhatu-related obscured neutral consciousness refers to a Pudgala born in the Rupa-dhatu and Arupa-dhatu. One who does not not attain Kama-dhatu-related wholesome consciousness and also does not attain Kama-dhatu-related obscured neutral consciousness refers to an unawakened being born in the Kama-dhatu who has not severed their roots of goodness and has not detached from desire in the Kama-dhatu, and an Arya who has not detached from desire in the Kama-dhatu, for whom the momentary knowledge of the Dharma of suffering has not arisen in their direct realization. If one does not attain Kama-dhatu-related wholesome consciousness, does one also not attain Kama-dhatu-related unobscured neutral consciousness (Kama-dhatu-related unobscured neutral consciousness)? If one does not attain Kama-dhatu-related unobscured neutral consciousness, one definitely does not attain Kama-dhatu-related wholesome consciousness. Or, is it that one does not attain Kama-dhatu-related wholesome consciousness but is not Kama-dhatu-related unobscured neutral consciousness, referring to one who has severed their roots of goodness, and a Pudgala born in the -dhatu (-dhatu). If one does not attain Kama-dhatu-related wholesome consciousness, does one also not attain -dhatu-related wholesome consciousness (-dhatu-related wholesome consciousness)? Or, is it that one does not attain Kama-dhatu-related wholesome consciousness but is not -dhatu-related wholesome consciousness? A detailed fourfold analysis is given for this. One who does not not attain Kama-dhatu-related wholesome consciousness but is not -dhatu-related wholesome consciousness refers to a Pudgala born in the **-dhatu.
色界系善心非欲界系善心者，謂欲界生長不斷善根未得色界善心補特伽羅。不成就欲界系善心亦色界系善心者，謂已斷善根，及無色界生長補特伽羅。非不成就欲界系善心亦非色界系善心者，謂欲界生長已得色界系善心補特伽羅。若不成就欲界系善心，亦不成就色界繫有覆無記心耶？或不成就欲界系善心非色界繫有覆無記心，廣說四句。不成就欲界系善心非色界繫有覆無記心者，謂已斷善根，及色界生長未離色界貪補特伽羅。不成就色界繫有覆無記心非欲界系善心者，謂欲界生長已離色界貪補特伽羅。不成就欲界系善心亦色界繫有覆無記心者，謂色界生長已離色界貪，及無色界生長補特伽羅。非不成就欲界系善心亦非色界繫有覆無記心者，謂欲界生長不斷善根未離色界貪補特伽羅。若不成就欲界系善心，亦不成就色界系無覆無記心耶？或不成就欲界系善心非色界系無覆無記心，廣說四句。不成就欲界系善心非色界系無覆無記心者，謂色界生長補特伽羅。不成就色界系無覆無記心非欲界系善心者，謂欲界生長不斷善根未離欲界貪補特伽羅。不成就欲界系善心亦色界系無覆無記心者，謂已斷善根，及無色界生長補特伽羅。非不成就欲界系善心亦非色界系無覆無記心者，謂欲界生長已離欲界貪補特伽羅。若不成就欲界系善心
【現代漢語翻譯】 現代漢語譯本： 屬於欲界（Kāmadhātu，指眾生所居的三界之一，即欲界）的善心，但並非色界（Rūpadhātu，指色界天，是三界之一）的善心，指的是在欲界中不斷增長善根但尚未獲得色界善心的補特伽羅（Pudgala，指人或眾生）。 不成就欲界系的善心，但卻是色界系的善心，指的是已經斷絕善根，以及沒有色界增長的補特伽羅。 並非不成就欲界系的善心，也並非色界系的善心，指的是在欲界中增長且已獲得色界善心的補特伽羅。 如果是不成就欲界系的善心，那麼是否也不成就色界系的覆無記心（有覆無記，指煩惱障，能覆蓋真實智慧）呢？或者是不成就欲界系的善心，但並非色界系的覆無記心，廣說四句。 不成就欲界系的善心，但並非色界系的覆無記心，指的是已經斷絕善根，以及色界增長但尚未脫離色界貪慾的補特伽羅。 不成就色界系的覆無記心，但並非欲界系的善心，指的是在欲界中增長且已脫離色界貪慾的補特伽羅。 不成就欲界系的善心，同時也成就色界系的覆無記心，指的是色界增長已脫離色界貪慾，以及沒有色界增長的補特伽羅。 並非不成就欲界系的善心，也並非色界系的覆無記心，指的是在欲界中增長，不斷善根但未脫離色界貪慾的補特伽羅。 如果是不成就欲界系的善心，那麼是否也不成就色界系的無覆無記心（無覆無記，指非煩惱障，不能覆蓋真實智慧）呢？或者是不成就欲界系的善心，但並非色界系的無覆無記心，廣說四句。 不成就欲界系的善心，但並非色界系的無覆無記心，指的是色界增長的補特伽羅。 不成就色界系的無覆無記心，但並非欲界系的善心，指的是在欲界中增長，不斷善根但未脫離欲界貪慾的補特伽羅。 不成就欲界系的善心，同時也成就色界系的無覆無記心，指的是已經斷絕善根，以及沒有色界增長的補特伽羅。 並非不成就欲界系的善心，也並非色界系的無覆無記心，指的是在欲界中增長且已脫離欲界貪慾的補特伽羅。 如果是不成就欲界系的善心……
【English Translation】 English version: Belonging to wholesome mind of the desire realm (Kāmadhātu, one of the three realms where beings reside, namely the desire realm), but not belonging to wholesome mind of the form realm (Rūpadhātu, referring to the form realm heavens, one of the three realms), refers to a Pudgala (Pudgala, referring to a person or sentient being) in the desire realm who is constantly growing wholesome roots but has not yet attained the wholesome mind of the form realm. Not accomplishing the wholesome mind of the desire realm, but accomplishing the wholesome mind of the form realm, refers to one who has severed wholesome roots, and a Pudgala without growth in the form realm. Neither not accomplishing the wholesome mind of the desire realm, nor accomplishing the wholesome mind of the form realm, refers to a Pudgala who is growing in the desire realm and has already attained the wholesome mind of the form realm. If one does not accomplish the wholesome mind of the desire realm, does one also not accomplish the obscured indeterminate mind (有覆無記, refers to afflictive obstructions, which can obscure true wisdom) of the form realm? Or does one not accomplish the wholesome mind of the desire realm but not the obscured indeterminate mind of the form realm? Expound the four possibilities. Not accomplishing the wholesome mind of the desire realm, but not the obscured indeterminate mind of the form realm, refers to one who has severed wholesome roots, and a Pudgala growing in the form realm but not yet detached from desire for the form realm. Not accomplishing the obscured indeterminate mind of the form realm, but not the wholesome mind of the desire realm, refers to a Pudgala growing in the desire realm who has already detached from desire for the form realm. Not accomplishing the wholesome mind of the desire realm, and also accomplishing the obscured indeterminate mind of the form realm, refers to a Pudgala growing in the form realm who has detached from desire for the form realm, and a Pudgala without growth in the form realm. Neither not accomplishing the wholesome mind of the desire realm, nor the obscured indeterminate mind of the form realm, refers to a Pudgala growing in the desire realm, constantly growing wholesome roots but not detached from desire for the form realm. If one does not accomplish the wholesome mind of the desire realm, does one also not accomplish the unobscured indeterminate mind (無覆無記, refers to non-afflictive obstructions, which cannot obscure true wisdom) of the form realm? Or does one not accomplish the wholesome mind of the desire realm but not the unobscured indeterminate mind of the form realm? Expound the four possibilities. Not accomplishing the wholesome mind of the desire realm, but not the unobscured indeterminate mind of the form realm, refers to a Pudgala growing in the form realm. Not accomplishing the unobscured indeterminate mind of the form realm, but not the wholesome mind of the desire realm, refers to a Pudgala growing in the desire realm, constantly growing wholesome roots but not detached from desire for the desire realm. Not accomplishing the wholesome mind of the desire realm, and also accomplishing the unobscured indeterminate mind of the form realm, refers to one who has severed wholesome roots, and a Pudgala without growth in the form realm. Neither not accomplishing the wholesome mind of the desire realm, nor the unobscured indeterminate mind of the form realm, refers to a Pudgala growing in the desire realm who has already detached from desire for the desire realm. If one does not accomplish the wholesome mind of the desire realm...
，亦不成就無色界系善心耶？或不成就欲界系善心非無色界系善心，廣說四句。不成就欲界系善心非無色界系善心者，謂色界生長已得無色界善心，及無色界生長補特伽羅。不成就無色界系善心非欲界系善心者，謂欲界生長不斷善根未得無色界善心補特伽羅。不成就欲界系善心亦無色界系善心者，謂已斷善根，及色界生長未得無色界善心補特伽羅。非不成就欲界善心亦非無色界善心者，謂欲界生長已得無色界善心補特伽羅。若不成就欲界系善心，亦不成就無色界繫有覆無記心耶？或不成就欲界系善心非無色界繫有覆無記心，廣說四句。不成就欲界系善心非無色界繫有覆無記心者，謂已斷善根，及色無色界生長有學異生。不成就無色界繫有覆無記心非欲界善心者，謂欲界生長諸阿羅漢。不成就欲界系善心亦無色界繫有覆無記心者，謂色無色界生長諸阿羅漢。非不成就欲界系善心亦非無色界繫有覆無記心者，謂欲界生長有學，及不斷善根異生。若不成就欲界系善心，亦不成就無色界系無覆無記心耶？或不成就欲界系善心非無色界系無覆無記心，廣說四句。不成就欲界系善心非無色界系無覆無記心者，謂無色界生長異熟果心正現在前。不成就無色界系無覆無記心非欲界系善心者，謂欲界生長不斷善根。不成就欲界系善心亦無
【現代漢語翻譯】 現代漢語譯本： 也不成就無色界系善心嗎？或者說，是不成就欲界系善心，但並非不成就無色界系善心，廣說四句。 不成就欲界系善心，但並非不成就無色界系善心的人，是指已經投生到色界或無色界，並且已經獲得了無色界善心，以及無色界正在生長的補特伽羅（pudgala，人）。 不成就無色界系善心，但並非不成就欲界系善心的人，是指在欲界生長，沒有斷絕善根，但尚未獲得無色界善心的補特伽羅。 既不成就欲界系善心，也不成就無色界系善心的人，是指已經斷絕善根的人，以及投生到色界或無色界，但尚未獲得無色界善心的補特伽羅。 並非不成就欲界系善心，也並非不成就無色界系善心的人，是指在欲界生長，並且已經獲得了無色界善心的補特伽羅。 如果不成就欲界系善心，也就不成就無色界繫有覆無記心嗎？或者說，是不成就欲界系善心，但並非不成就無色界繫有覆無記心，廣說四句。 不成就欲界系善心，但並非不成就無色界繫有覆無記心的人，是指已經斷絕善根的人，以及投生到色界或無色界，並且是有學位的異生（尚未證得阿羅漢果）。 不成就無色界繫有覆無記心，但並非不成就欲界系善心的人，是指在欲界生長的諸位阿羅漢（arhat，已證得解脫的聖者）。 既不成就欲界系善心，也不成就無色界繫有覆無記心的人，是指投生到色界或無色界的諸位阿羅漢。 並非不成就欲界系善心，也並非不成就無色界繫有覆無記心的人，是指在欲界生長，並且是有學位的聖者，以及沒有斷絕善根的異生。 如果不成就欲界系善心，也就不成就無色界系無覆無記心嗎？或者說，是不成就欲界系善心，但並非不成就無色界系無覆無記心，廣說四句。 不成就欲界系善心，但並非不成就無色界系無覆無記心的人，是指無色界的異熟果心（vipāka-citta，果報心）正在現前。 不成就無色界系無覆無記心，但並非不成就欲界系善心的人，是指在欲界生長，沒有斷絕善根。 既不成就欲界系善心，也不成就無
【English Translation】 English version: Also, is there non-accomplishment of the formless realm-related wholesome mind? Or is there non-accomplishment of the desire realm-related wholesome mind but not non-accomplishment of the formless realm-related wholesome mind? Expound the four possibilities in detail. Those who do not accomplish the desire realm-related wholesome mind but do not fail to accomplish the formless realm-related wholesome mind are those who have already been born in the form or formless realms and have attained the formless realm wholesome mind, as well as the individuals growing in the formless realm (pudgala). Those who do not accomplish the formless realm-related wholesome mind but do not fail to accomplish the desire realm-related wholesome mind are the individuals growing in the desire realm who have not severed their roots of goodness but have not yet attained the formless realm wholesome mind. Those who accomplish neither the desire realm-related wholesome mind nor the formless realm-related wholesome mind are those who have severed their roots of goodness, as well as the individuals growing in the form or formless realms who have not yet attained the formless realm wholesome mind. Those who do not fail to accomplish either the desire realm-related wholesome mind or the formless realm-related wholesome mind are the individuals growing in the desire realm who have already attained the formless realm wholesome mind. If one does not accomplish the desire realm-related wholesome mind, does one also not accomplish the formless realm-related obscured indeterminate mind? Or is there non-accomplishment of the desire realm-related wholesome mind but not non-accomplishment of the formless realm-related obscured indeterminate mind? Expound the four possibilities in detail. Those who do not accomplish the desire realm-related wholesome mind but do not fail to accomplish the formless realm-related obscured indeterminate mind are those who have severed their roots of goodness, as well as the learners and ordinary beings born in the form and formless realms. Those who do not accomplish the formless realm-related obscured indeterminate mind but do not fail to accomplish the desire realm-related wholesome mind are the Arhats (arhat, enlightened beings) growing in the desire realm. Those who accomplish neither the desire realm-related wholesome mind nor the formless realm-related obscured indeterminate mind are the Arhats growing in the form and formless realms. Those who do not fail to accomplish either the desire realm-related wholesome mind or the formless realm-related obscured indeterminate mind are the learners growing in the desire realm, as well as the ordinary beings who have not severed their roots of goodness. If one does not accomplish the desire realm-related wholesome mind, does one also not accomplish the formless realm-related non-obscured indeterminate mind? Or is there non-accomplishment of the desire realm-related wholesome mind but not non-accomplishment of the formless realm-related non-obscured indeterminate mind? Expound the four possibilities in detail. Those who do not accomplish the desire realm-related wholesome mind but do not fail to accomplish the formless realm-related non-obscured indeterminate mind are those for whom the resultant mind (vipāka-citta) of the formless realm is presently arising. Those who do not accomplish the formless realm-related non-obscured indeterminate mind but do not fail to accomplish the desire realm-related wholesome mind are those growing in the desire realm who have not severed their roots of goodness. Those who accomplish neither the desire realm-related wholesome mind nor the formless realm-related non
色界系無覆無記心者，謂已斷善根，及色界生長若無色界生長，異熟果心不現在前。非不成就欲界系善心亦非無色界系無覆無記心者，無有此句。若不成就欲界系善心，亦不成就學心耶？或不成就欲界系善心非學心，廣說四句。不成就欲界系善心非學心者，謂色無色界生長有學。不成就學心非欲界系善心者，謂欲界生長諸阿羅漢，及諸異生不斷善根。不成就欲界系善心亦非學心者，謂已斷善根，及色無色界生長諸阿羅漢，及諸異生。非不成就欲界系善心亦非學心者，謂欲界生長有學。若不成就欲界系善心，亦不成就無學心耶？或不成就欲界系善心非無學心，廣說四句。不成就欲界系善心非無學心者，謂色無色界生長諸阿羅漢。不成就無學心非欲界系善心者，謂欲界生長有學異生不斷善根。不成就欲界系善心亦無學心者，謂已斷善根，及色無色生長有學異生。非不成就欲界系善心亦非無學心者，謂欲界生長諸阿羅漢。若不成就不善心，亦不成就欲界繫有覆無記心耶？若不成就不善心，定不成就欲界繫有覆無記心。或不成就欲界繫有覆無記心非不善心，謂未離欲界貪聖者現觀邊苦法智已生。若不成就不善心，亦不成就欲界系無覆無記心耶？若不成就欲界系無覆無記心，定不成就不善心。或不成就不善心非不成就欲界系無覆
【現代漢語翻譯】 現代漢語譯本 『系無覆無記心』（既非善亦非惡的心）是指已斷善根者，以及色界和無色界眾生，他們的異熟果心（由過去行為產生的果報之心）不會顯現。並非不成就欲界系善心者，也不是沒有『系無覆無記心』者，沒有這句話。如果不成就欲界系善心，也不成就學心嗎？或者不成就欲界系善心但不是學心，廣說四句（四種情況）。不成就欲界系善心但不是學心者，是指色界和無色界中有學位的聖者。不成就學心但不是欲界系善心者，是指欲界眾生中的阿羅漢，以及不斷善根的凡夫。不成就欲界系善心也不是學心者，是指已斷善根者，以及色界和無色界的阿羅漢和凡夫。並非不成就欲界系善心也不是學心者，是指欲界中有學位的聖者。如果不成就欲界系善心，也不成就無學心嗎？或者不成就欲界系善心但不是無學心，廣說四句。不成就欲界系善心但不是無學心者，是指色界和無色界的阿羅漢。不成就無學心但不是欲界系善心者，是指欲界眾生中有學位的聖者和不斷善根的凡夫。不成就欲界系善心也不是無學心者，是指已斷善根者，以及色界和無色界中有學位的聖者和凡夫。並非不成就欲界系善心也不是無學心者，是指欲界眾生中的阿羅漢。如果不成就不善心，也不成就欲界繫有覆無記心（伴隨煩惱的非善非惡之心）嗎？如果不能成就不善心，必定不能成就欲界繫有覆無記心。或者不能成就欲界繫有覆無記心但不是不善心，是指未離欲界貪的聖者，他們現觀邊苦法智（對苦諦的觀察智慧）已經生起。如果不成就不善心，也不成就欲界系無覆無記心（不伴隨煩惱的非善非惡之心）嗎？如果不能成就欲界系無覆無記心，必定不能成就不善心。或者不能成就不善心但不是不能成就欲界系無覆
【English Translation】 English version 『Minds that are neither associated with nor obscured by defilements』 refer to those who have severed their roots of goodness, and beings in the Form and Formless realms whose resultant minds (minds arising from past actions) do not manifest. It is not the case that one who does not accomplish wholesome minds of the Desire realm also does not have 『minds that are neither associated with nor obscured by defilements』; this statement does not exist. If one does not accomplish wholesome minds of the Desire realm, does one also not accomplish minds of learning? Or, one does not accomplish wholesome minds of the Desire realm but is not a mind of learning, broadly speaking, there are four possibilities. One who does not accomplish wholesome minds of the Desire realm but is not a mind of learning refers to learners in the Form and Formless realms. One who does not accomplish a mind of learning but has wholesome minds of the Desire realm refers to Arhats in the Desire realm and ordinary beings who have not severed their roots of goodness. One who does not accomplish wholesome minds of the Desire realm and is also not a mind of learning refers to those who have severed their roots of goodness, and Arhats and ordinary beings in the Form and Formless realms. One who does not fail to accomplish wholesome minds of the Desire realm and is also not a mind of learning refers to learners in the Desire realm. If one does not accomplish wholesome minds of the Desire realm, does one also not accomplish minds beyond learning? Or, one does not accomplish wholesome minds of the Desire realm but is not a mind beyond learning, broadly speaking, there are four possibilities. One who does not accomplish wholesome minds of the Desire realm but is not a mind beyond learning refers to Arhats in the Form and Formless realms. One who does not accomplish a mind beyond learning but has wholesome minds of the Desire realm refers to learners in the Desire realm and ordinary beings who have not severed their roots of goodness. One who does not accomplish wholesome minds of the Desire realm and is also not a mind beyond learning refers to those who have severed their roots of goodness, and learners and ordinary beings in the Form and Formless realms. One who does not fail to accomplish wholesome minds of the Desire realm and is also not a mind beyond learning refers to Arhats in the Desire realm. If one does not accomplish unwholesome minds, does one also not accomplish minds of the Desire realm that are obscured by defilements? If one does not accomplish unwholesome minds, one definitely does not accomplish minds of the Desire realm that are obscured by defilements. Or, one does not accomplish minds of the Desire realm that are obscured by defilements but is not an unwholesome mind, referring to noble ones who have not yet detached from desire in the Desire realm, and for whom the knowledge of the Dharma of Suffering at the stage of insight has already arisen. If one does not accomplish unwholesome minds, does one also not accomplish minds of the Desire realm that are neither associated with nor obscured by defilements? If one does not accomplish minds of the Desire realm that are neither associated with nor obscured by defilements, one definitely does not accomplish unwholesome minds. Or, one does not accomplish unwholesome minds but does not fail to accomplish minds of the Desire realm that are neither associated with nor obscured
無記心，謂欲界生長已離欲界貪，及色界生長補特伽羅。若不成就不善心，亦不成就色界系善心耶？或不成就不善心非色界系善心，廣說四句。不成就不善心非色界系善心者，謂欲界生長已離欲界貪，及色界生長補特伽羅。不成就色界系善心非不善心者，謂欲界生長未得色界善心補特伽羅。不成就不善心亦色界系善心者，謂無色界生長補特伽羅。非不成就不善心亦非色界系善心者，謂欲界生長未離欲界貪已得色界善心補特伽羅。若不成就不善心，亦不成就色界繫有覆無記心耶？若不成就色界繫有覆無記心，定不成就不善心。或不成就不善心非色界繫有覆無記心，謂欲界生長已離欲界貪未離色界貪，及色界生長未離彼貪補特伽羅。若不成就不善心，亦不成就色界系無覆無記心耶？或不成就不善心非色界系無覆無記心，廣說四句。不成就不善心非色界系無覆無記心者，謂欲界生長已離欲界貪，及色界生長補特伽羅。不成就色界系無覆無記心非不善心者，謂欲界生長未離欲界貪補特伽羅。不成就不善心亦色界系無覆無記心者，謂無色界生長補特伽羅。非不成就不善心亦非色界系無覆無記心者，無有此句。若不成就不善心，亦不成就無色界系善心耶？或不成就不善心非無色界系善心，廣說四句。不成就不善心非無色界系善心者
【現代漢語翻譯】 現代漢語譯本 無記心，指的是欲界眾生已經脫離欲界貪慾，以及色界和無色界眾生。如果一個人沒有成就（獲得）不善心，那麼他也沒有成就（獲得）相應的善心嗎？或者說，沒有成就（獲得）不善心的人，並非沒有成就（獲得）相應的善心，廣而言之，有四種情況。沒有成就（獲得）不善心，也並非沒有成就（獲得）相應的善心的人，指的是欲界眾生已經脫離欲界貪慾，以及色界和無色界眾生。沒有成就（獲得）相應的善心，也並非沒有成就（獲得）不善心的人，指的是欲界眾生尚未獲得色界和無色界的善心。沒有成就（獲得）不善心，同時也成就（獲得）相應的善心的人，指的是沒有色界和無色界的眾生。並非沒有成就（獲得）不善心，也並非沒有成就（獲得）相應的善心的人，指的是欲界眾生尚未脫離欲界貪慾，但已經獲得色界和無色界的善心。 如果一個人沒有成就（獲得）不善心，那麼他也沒有成就（獲得）相應的有覆無記心嗎？如果一個人沒有成就（獲得）相應的有覆無記心，那麼他一定沒有成就（獲得）不善心。或者說，沒有成就（獲得）不善心的人，並非沒有成就（獲得）相應的有覆無記心，指的是欲界眾生已經脫離欲界貪慾，但尚未脫離色界和無色界的貪慾，以及色界和無色界的眾生尚未脫離他們各自的貪慾。 如果一個人沒有成就（獲得）不善心，那麼他也沒有成就（獲得）相應的無覆無記心嗎？或者說，沒有成就（獲得）不善心的人，並非沒有成就（獲得）相應的無覆無記心，廣而言之，有四種情況。沒有成就（獲得）不善心，也並非沒有成就（獲得）相應的無覆無記心的人，指的是欲界眾生已經脫離欲界貪慾，以及色界和無色界眾生。沒有成就（獲得）相應的無覆無記心，也並非沒有成就（獲得）不善心的人，指的是欲界眾生尚未脫離欲界貪慾。沒有成就（獲得）不善心，同時也成就（獲得）相應的無覆無記心的人，指的是沒有色界和無色界的眾生。並非沒有成就（獲得）不善心，也並非沒有成就（獲得）相應的無覆無記心的人，不存在這種情況。 如果一個人沒有成就（獲得）不善心，那麼他也沒有成就（獲得）非相應的善心嗎？或者說，沒有成就（獲得）不善心的人，並非沒有成就（獲得）非相應的善心，廣而言之，有四種情況。沒有成就（獲得）不善心，也並非沒有成就（獲得）非相應的善心的人
【English Translation】 English version 'Neutral mind' refers to beings in the Desire Realm who have detached from desire-realm greed, as well as beings in the Form Realm and Formless Realm (生長補特伽羅). If one does not achieve (acquire) unwholesome mind, does one also not achieve (acquire) corresponding wholesome mind? Or, one who does not achieve (acquire) unwholesome mind does not necessarily fail to achieve (acquire) corresponding wholesome mind; broadly speaking, there are four possibilities. One who does not achieve (acquire) unwholesome mind and also does not fail to achieve (acquire) corresponding wholesome mind refers to beings in the Desire Realm who have detached from desire-realm greed, as well as beings in the Form Realm and Formless Realm (生長補特伽羅). One who does not achieve (acquire) corresponding wholesome mind and also does not fail to achieve (acquire) unwholesome mind refers to beings in the Desire Realm who have not yet attained wholesome mind of the Form Realm and Formless Realm (善心補特伽羅). One who does not achieve (acquire) unwholesome mind and also achieves (acquires) corresponding wholesome mind refers to beings who are not in the Form Realm and Formless Realm (生長補特伽羅). One who does not fail to achieve (acquire) unwholesome mind and also does not fail to achieve (acquire) corresponding wholesome mind refers to beings in the Desire Realm who have not detached from desire-realm greed but have already attained wholesome mind of the Form Realm and Formless Realm (善心補特伽羅). If one does not achieve (acquire) unwholesome mind, does one also not achieve (acquire) corresponding obscured neutral mind (有覆無記心)? If one does not achieve (acquire) corresponding obscured neutral mind, then one definitely does not achieve (acquire) unwholesome mind. Or, one who does not achieve (acquire) unwholesome mind does not necessarily fail to achieve (acquire) corresponding obscured neutral mind; this refers to beings in the Desire Realm who have detached from desire-realm greed but have not detached from greed of the Form Realm and Formless Realm (貪), as well as beings in the Form Realm and Formless Realm (生長補特伽羅) who have not detached from their respective greed (彼貪). If one does not achieve (acquire) unwholesome mind, does one also not achieve (acquire) corresponding unobscured neutral mind (無覆無記心)? Or, one who does not achieve (acquire) unwholesome mind does not necessarily fail to achieve (acquire) corresponding unobscured neutral mind; broadly speaking, there are four possibilities. One who does not achieve (acquire) unwholesome mind and also does not fail to achieve (acquire) corresponding unobscured neutral mind refers to beings in the Desire Realm who have detached from desire-realm greed, as well as beings in the Form Realm and Formless Realm (生長補特伽羅). One who does not achieve (acquire) corresponding unobscured neutral mind and also does not fail to achieve (acquire) unwholesome mind refers to beings in the Desire Realm who have not detached from desire-realm greed. One who does not achieve (acquire) unwholesome mind and also achieves (acquires) corresponding unobscured neutral mind refers to beings who are not in the Form Realm and Formless Realm (生長補特伽羅). One who does not fail to achieve (acquire) unwholesome mind and also does not fail to achieve (acquire) corresponding unobscured neutral mind – this case does not exist. If one does not achieve (acquire) unwholesome mind, does one also not achieve (acquire) non-corresponding wholesome mind (無系善心)? Or, one who does not achieve (acquire) unwholesome mind does not necessarily fail to achieve (acquire) non-corresponding wholesome mind; broadly speaking, there are four possibilities. One who does not achieve (acquire) unwholesome mind and also does not fail to achieve (acquire) non-corresponding wholesome mind
，謂欲界色界生長已得無色界善心，及無色界生長補特伽羅。不成就無色界系善心非不善心者，謂欲界生長未離欲界貪補特伽羅。不成就不善心亦無色界系善心者，謂欲界生長已離欲界貪未得無色界善心，及色界生長未得無色界善心補特伽羅。非不成就不善心非無色界系善心者，無有此句。若不成就不善心，亦不成就無色界繫有覆無記心耶？若不成就無色界繫有覆無記心，定不成就不善心。或不成就不善心非無色界繫有覆無記心，謂有學異生已離欲界貪。若不成就不善心，亦不成就無色界系無覆無記心耶？或不成就不善心非無色界系無覆無記心，廣說四句。不成就不善心非無色界系無覆無記心者，謂無色界生長異熟果心正現在前。不成就無色界系無覆無記心非不善心者，謂欲界生長未離欲界貪補特伽羅。不成就不善心亦無色界系無覆無記心者，謂欲界生長已離欲界貪，及色界生長若無色界生長，異熟果心不現在前。非不成就不善心亦非無色界系無覆無記心者，無有此句。若不成就不善心，亦不成就學心耶？或不成就不善心非學心，廣說四句。不成就不善心非學心者，謂諸有學已離欲界貪。不成就學心非不善心者，謂欲界生長異生未離欲界貪。不成就不善心亦學心者，謂阿羅漢，及諸異生已離欲界貪。非不成就不善心亦
【現代漢語翻譯】 現代漢語譯本： 所謂欲界（Kāmadhātu，指眾生居住的慾望世界）中，已經獲得無色界（Arūpadhātu，指沒有物質形態的禪定世界）善心，以及沒有獲得無色界善心的補特伽羅（Pudgala，指個體，人）不成就無色界（Arūpadhātu）的善心，但並非不成就噁心，指的是欲界中，尚未斷除對欲界貪慾的補特伽羅。 不成就噁心，也未成就無色界善心的人，指的是欲界中，已經斷除對欲界貪慾，但尚未獲得無色界善心，以及尚未獲得無色界善心的補特伽羅。 並非不成就噁心，也並非未成就無色界善心的情況，沒有這種情況。 如果一個人不成就噁心，那麼他也不成就無色界有覆無記心（有覆無記心指伴隨煩惱的非善非噁心）嗎？如果一個人不成就無色界有覆無記心，那麼他一定不成就噁心。或者，一個人不成就噁心，但並非不成就無色界有覆無記心，指的是有學位者（指修行達到一定層次的人）和異生（指凡夫），他們已經斷除了對欲界的貪慾。 如果一個人不成就噁心，那麼他也不成就無色界無覆無記心（無覆無記心指不伴隨煩惱的非善非噁心）嗎？或者，一個人不成就噁心，但並非不成就無色界無覆無記心，詳細解釋有四種情況。不成就噁心，但並非不成就無色界無覆無記心的人，指的是無色界眾生的異熟果心（指由過去業力產生的果報心）正在生起。 不成就無色界無覆無記心，但並非不成就噁心的人，指的是欲界中，尚未斷除對欲界貪慾的補特伽羅。不成就噁心，也未成就無色界無覆無記心的人，指的是欲界中，已經斷除對欲界貪慾的人，以及無色界眾生，如果無色界的異熟果心沒有正在生起。 並非不成就噁心，也並非未成就無色界無覆無記心的情況，沒有這種情況。 如果一個人不成就噁心，那麼他也不成就學心（指有學位者的心）嗎？或者，一個人不成就噁心，但並非不成就學心，詳細解釋有四種情況。不成就噁心，但並非不成就學心的人，指的是那些有學位者，他們已經斷除了對欲界的貪慾。 不成就學心，但並非不成就噁心的人，指的是欲界中的異生，他們尚未斷除對欲界的貪慾。不成就噁心，也成就學心的人，指的是阿羅漢（指斷除一切煩惱的聖者），以及那些已經斷除對欲界貪慾的異生。 並非不成就噁心，也成就學心的人...
【English Translation】 English version: Regarding those in the Kāmadhātu (desire realm, the world of beings driven by desires) who have already attained wholesome minds of the Arūpadhātu (formless realm, the world of meditative states without physical form), and those Pudgalas (individuals) who have not attained wholesome minds of the Arūpadhātu, they do not attain wholesome minds of the Arūpadhātu, but they are not non-attainers of unwholesome minds. This refers to Pudgalas in the Kāmadhātu who have not yet detached from desire for the Kāmadhātu. Those who do not attain unwholesome minds and also do not attain wholesome minds of the Arūpadhātu refer to Pudgalas in the Kāmadhātu who have detached from desire for the Kāmadhātu but have not yet attained wholesome minds of the Arūpadhātu, and Pudgalas who have not attained wholesome minds of the Arūpadhātu. There is no such case where one is not a non-attainer of unwholesome minds and also not a non-attainer of wholesome minds of the Arūpadhātu. If one does not attain unwholesome minds, does one also not attain obscured indeterminate minds of the Arūpadhātu (minds that are neither good nor bad but are accompanied by defilements)? If one does not attain obscured indeterminate minds of the Arūpadhātu, then one definitely does not attain unwholesome minds. Or, one does not attain unwholesome minds but is not a non-attainer of obscured indeterminate minds of the Arūpadhātu; this refers to learners (those on the path to enlightenment) and ordinary beings who have detached from desire for the Kāmadhātu. If one does not attain unwholesome minds, does one also not attain unobscured indeterminate minds of the Arūpadhātu (minds that are neither good nor bad and are not accompanied by defilements)? Or, one does not attain unwholesome minds but is not a non-attainer of unobscured indeterminate minds of the Arūpadhātu; there are four cases explained in detail. Those who do not attain unwholesome minds but are not non-attainers of unobscured indeterminate minds of the Arūpadhātu refer to those in the Arūpadhātu whose resultant minds (minds arising from past karma) are presently arising. Those who do not attain unobscured indeterminate minds of the Arūpadhātu but are not non-attainers of unwholesome minds refer to Pudgalas in the Kāmadhātu who have not detached from desire for the Kāmadhātu. Those who do not attain unwholesome minds and also do not attain unobscured indeterminate minds of the Arūpadhātu refer to those in the Kāmadhātu who have detached from desire for the Kāmadhātu, and those in the Arūpadhātu, if the resultant minds of the Arūpadhātu are not presently arising. There is no such case where one is not a non-attainer of unwholesome minds and also not a non-attainer of unobscured indeterminate minds of the Arūpadhātu. If one does not attain unwholesome minds, does one also not attain learning minds (minds of those on the path)? Or, one does not attain unwholesome minds but is not a non-attainer of learning minds; there are four cases explained in detail. Those who do not attain unwholesome minds but are not non-attainers of learning minds refer to those learners who have detached from desire for the Kāmadhātu. Those who do not attain learning minds but are not non-attainers of unwholesome minds refer to ordinary beings in the Kāmadhātu who have not detached from desire for the Kāmadhātu. Those who do not attain unwholesome minds and also attain learning minds refer to Arhats (those who have eradicated all defilements), and those ordinary beings who have detached from desire for the Kāmadhātu. Those who are not non-attainers of unwholesome minds and also attain learning minds...
非學心者，謂諸有學未離欲界貪。若不成就不善心，亦不成就無學心耶？或不成就不善心非無學心，廣說四句。不成就不善心非無學心者，謂阿羅漢。不成就無學心非不善心者，謂有學異生未離欲界貪。不成就不善心亦無學心者，謂有學異生已離欲界貪。非不成就不善心亦非無學心者，無有此句。若不成就欲界繫有覆無記心，亦不成就欲界系無覆無記心耶？若不成就欲界系無覆無記心，定不成就欲界繫有覆無記心。或不成就欲界繫有覆無記心非欲界系無覆無記心，謂欲界生長異生已離欲界貪，及未離欲界貪聖者現觀邊苦法智已生，若色界生長補特伽羅。若不成就欲界繫有覆無記心，亦不成就色界系善心耶？或不成就欲界繫有覆無記心非色界系善心，廣說四句。不成就欲界繫有覆無記心非色界系善心者，謂欲界生長異生已離欲界貪，及未離欲界貪聖者現觀邊苦法智已生，若色界生長補特伽羅。不成就色界系善心非欲界繫有覆無記心者，謂欲界生長未得色界善心補特伽羅。不成就欲界繫有覆無記心亦色界系善心者，謂無色界生長補特伽羅。非不成就欲界繫有覆無記心亦非色界系善心者，謂欲界生長異生未離欲界貪已得色界善心，及未離欲界貪聖者現觀邊苦法智未生。若不成就欲界繫有覆無記心，亦不成就色界繫有覆無記心
【現代漢語翻譯】 現代漢語譯本 對於非學心（asekha-citta，指無學者的心）的人，指的是那些有學（sekha，指還在學習的人）但尚未脫離欲界貪慾的人。如果不成就（不具備）不善心，是否也不成就無學心呢？或者說，不成就（不具備）不善心的人，並非一定不成就無學心？對此可以進行四句分析。 不成就（不具備）不善心，但並非不成就無學心的人，指的是阿羅漢（Arhat，已證得最高果位的人）。不成就（不具備）無學心，但並非不成就（不具備）不善心的人，指的是有學位的凡夫，尚未脫離欲界貪慾。不成就（不具備）不善心，同時也（不具備）無學心的人，指的是有學位的凡夫，已經脫離欲界貪慾。不存在不成就（不具備）不善心，也並非不成就（不具備）無學心的人的情況。 如果不成就（不具備）欲界系的有覆無記心（欲界中有煩惱遮蓋的中性心），是否也不成就欲界系的無覆無記心（欲界中沒有煩惱遮蓋的中性心）呢？如果一個人不成就（不具備）欲界系的無覆無記心，那麼他一定不成就（不具備）欲界系的有覆無記心。 或者說，不成就（不具備）欲界系的有覆無記心，但並非不成就（不具備）欲界系的無覆無記心的人，指的是欲界中出生的凡夫，已經脫離欲界貪慾，以及尚未脫離欲界貪慾的聖者，在現觀（abhisamaya，親身體驗真理）的邊緣，苦法智（苦諦之智）已經生起，如果是生長補特伽羅（pudgala，人）。如果不成就（不具備）欲界系的有覆無記心，是否也不成就系善心呢？ 或者說，不成就（不具備）欲界系的有覆無記心，但並非系善心，對此可以進行四句分析。不成就（不具備）欲界系的有覆無記心，但並非系善心的人，指的是欲界中出生的凡夫，已經脫離欲界貪慾，以及尚未脫離欲界貪慾的聖者，在現觀的邊緣，苦法智已經生起，如果是生長補特伽羅。不成就系善心，但並非不成就（不具備）欲界系的有覆無記心的人，指的是欲界中出生的尚未獲得善心的補特伽羅。不成就（不具備）欲界系的有覆無記心，同時也系善心的人，指的是沒有生長的補特伽羅。並非不成就（不具備）欲界系的有覆無記心，也並非系善心的人，指的是欲界中出生的凡夫，尚未脫離欲界貪慾，但已經獲得善心，以及尚未脫離欲界貪慾的聖者，在現觀的邊緣，苦法智尚未生起。如果不成就（不具備）欲界系的有覆無記心，是否也不成就繫有覆無記心呢？
【English Translation】 English version Those who are not 'asekha-citta' (non-learners' minds) refer to those 'sekha' (learners) who have not yet detached from desire-realm greed. If one does not achieve unwholesome mind, does one also not achieve non-learner's mind? Or, does one not achieve unwholesome mind but not necessarily non-learner's mind? A fourfold analysis can be elaborated on this. One who does not achieve unwholesome mind but is not without non-learner's mind refers to an Arhat (one who has attained the highest state). One who does not achieve non-learner's mind but is not without unwholesome mind refers to a learner ordinary being who has not yet detached from desire-realm greed. One who does not achieve unwholesome mind and also does not achieve non-learner's mind refers to a learner ordinary being who has already detached from desire-realm greed. There is no case where one does not achieve unwholesome mind and also is not without non-learner's mind. If one does not achieve desire-realm associated obscured indeterminate mind, does one also not achieve desire-realm associated unobscured indeterminate mind? If one does not achieve desire-realm associated unobscured indeterminate mind, one definitely does not achieve desire-realm associated obscured indeterminate mind. Or, one who does not achieve desire-realm associated obscured indeterminate mind but is not without desire-realm associated unobscured indeterminate mind refers to an ordinary being born in the desire realm who has already detached from desire-realm greed, and a noble one who has not yet detached from desire-realm greed, at the edge of 'abhisamaya' (direct realization), for whom the knowledge of suffering-dharma (knowledge of the truth of suffering) has already arisen, if a growing pudgala (person). If one does not achieve desire-realm associated obscured indeterminate mind, does one also not achieve -realm wholesome mind? Or, one who does not achieve desire-realm associated obscured indeterminate mind but is not without -realm wholesome mind, a fourfold analysis can be elaborated on this. One who does not achieve desire-realm associated obscured indeterminate mind but is not without -realm wholesome mind refers to an ordinary being born in the desire realm who has already detached from desire-realm greed, and a noble one who has not yet detached from desire-realm greed, at the edge of direct realization, for whom the knowledge of suffering-dharma has already arisen, if a growing pudgala. One who does not achieve -realm wholesome mind but is not without desire-realm associated obscured indeterminate mind refers to a pudgala born in the desire realm who has not yet attained wholesome mind. One who does not achieve desire-realm associated obscured indeterminate mind and also -realm wholesome mind refers to a pudgala without growth. One who is not without desire-realm associated obscured indeterminate mind and also not without -realm wholesome mind refers to an ordinary being born in the desire realm who has not yet detached from desire-realm greed but has already attained wholesome mind, and a noble one who has not yet detached from desire-realm greed, at the edge of direct realization, for whom the knowledge of suffering-dharma has not yet arisen. If one does not achieve desire-realm associated obscured indeterminate mind, does one also not achieve -realm associated obscured indeterminate mind?
耶？若不成就色界繫有覆無記心，定不成就欲界繫有覆無記心。或不成就欲界繫有覆無記心非不成就色界繫有覆無記心，謂欲界生長異生已離欲界貪未離色界貪，及未離色界貪聖者現觀邊苦法智已生，若色界生長未離彼貪補特伽羅。若不成就欲界繫有覆無記心，亦不成就色界系無覆無記心耶？或不成就欲界繫有覆無記心非色界系無覆無記心，廣說四句。不成就欲界繫有覆無記心非色界系無覆無記心者，謂欲界生長已離欲界貪，及色界生長補特伽羅。不成就色界系無覆無記心非欲界繫有覆無記心者，謂欲界生長異生未離欲界貪，及未離欲界貪聖者現觀邊苦法智未生。不成就欲界繫有覆無記心亦色界系無覆無記心者，謂無色界生長補特伽羅。非不成就欲界繫有覆無記心亦非色界系無覆無記心者，無有此句。若不成就欲界繫有覆無記心，亦不成就無色界系善心耶？或不成就欲界繫有覆無記心非無色界系善心，廣說四句。不成就欲界系無覆無記心非無色界系善心者，謂欲界色界生長已得無色界善心，及無色界生長補特伽羅。不成就無色界系善心非欲界繫有覆無記心者，謂欲界生長異生未離欲界貪，及未離欲界貪聖者現觀邊苦法智未生。不成就欲界繫有覆無記心亦無色界系善心者，謂欲界生長異生已離欲界貪未得無色界善心，及
【現代漢語翻譯】 現代漢語譯本： 問：如果不能成就色界、無色界（系）的有覆無記心，就一定不能成就欲界系的有覆無記心嗎？或者說，不能成就欲界系的有覆無記心，但並非不能成就色界、無色界（系）的有覆無記心的情況也是存在的。這種情況是指欲界眾生（欲界生長異生）已經脫離了欲界貪慾，但尚未脫離色界、無色界（）的貪慾，以及尚未脫離色界、無色界（）貪慾的聖者，他們現觀邊苦法智已經生起，或者說是色界、無色界（）的眾生（生長）尚未脫離那些貪慾的補特伽羅（補特伽羅：指人或眾生）。 問：如果不能成就欲界系的有覆無記心，也就不能成就色界、無色界（系）的無覆無記心嗎？或者說，不能成就欲界系的有覆無記心，但並非不能成就色界、無色界（系）的無覆無記心的情況也是存在的。對此，可以廣說四句。 不能成就欲界系的有覆無記心，但並非不能成就色界、無色界（系）的無覆無記心的情況是指，欲界眾生（欲界生長）已經脫離了欲界貪慾，以及色界、無色界（）的眾生（生長補特伽羅）。不能成就色界、無色界（系）的無覆無記心，但並非不能成就欲界系的有覆無記心的情況是指，欲界眾生（欲界生長異生）尚未脫離欲界貪慾，以及尚未脫離欲界貪慾的聖者，他們現觀邊苦法智尚未生起。不能成就欲界系的有覆無記心，同時也成就色界、無色界（系）的無覆無記心的情況是指，沒有色界、無色界（無）的眾生（生長補特伽羅）。並非不能成就欲界系的有覆無記心，也並非不能成就色界、無色界（系）的無覆無記心的情況，是不存在的。 問：如果不能成就欲界系的有覆無記心，也就不能成就無色界（無系）的善心嗎？或者說，不能成就欲界系的有覆無記心，但並非不能成就無色界（無系）的善心的情況也是存在的。對此，可以廣說四句。 不能成就欲界系的無覆無記心，但並非不能成就無色界（無系）的善心的情況是指，欲界眾生（欲界生長）已經獲得了無色界（無）的善心，以及無色界（無）的眾生（生長補特伽羅）。不能成就無色界（無系）的善心，但並非不能成就欲界系的有覆無記心的情況是指，欲界眾生（欲界生長異生）尚未脫離欲界貪慾，以及尚未脫離欲界貪慾的聖者，他們現觀邊苦法智尚未生起。不能成就欲界系的有覆無記心，同時也成就無色界（無系）的善心的情況是指，欲界眾生（欲界生長異生）已經脫離了欲界貪慾，但尚未獲得無色界（無）的善心，以及
【English Translation】 English version: Q: If one does not achieve the obscured and indeterminate mind associated with the Form Realm and Formless Realm (系), does one necessarily not achieve the obscured and indeterminate mind associated with the Desire Realm? Or is it the case that one does not achieve the obscured and indeterminate mind associated with the Desire Realm, but it is not the case that one does not achieve the obscured and indeterminate mind associated with the Form Realm and Formless Realm (系)? This refers to sentient beings in the Desire Realm (Desire Realm born ordinary beings) who have already detached from desire in the Desire Realm but have not yet detached from desire in the Form Realm and Formless Realm (), and to noble ones who have not yet detached from desire in the Form Realm and Formless Realm (), whose perception of suffering and the knowledge of Dharma has already arisen, or to beings in the Form Realm and Formless Realm (), ( born) Pudgalas (Pudgala: refers to a person or sentient being) who have not yet detached from those desires. Q: If one does not achieve the obscured and indeterminate mind associated with the Desire Realm, does one also not achieve the unobscured and indeterminate mind associated with the Form Realm and Formless Realm (系)? Or is it the case that one does not achieve the obscured and indeterminate mind associated with the Desire Realm, but it is not the case that one does not achieve the unobscured and indeterminate mind associated with the Form Realm and Formless Realm (系)? To this, the fourfold proposition can be extensively explained. Not achieving the obscured and indeterminate mind associated with the Desire Realm, but it is not the case that one does not achieve the unobscured and indeterminate mind associated with the Form Realm and Formless Realm (系) refers to sentient beings in the Desire Realm (Desire Realm born) who have already detached from desire in the Desire Realm, and to beings in the Form Realm and Formless Realm (), (born Pudgalas). Not achieving the unobscured and indeterminate mind associated with the Form Realm and Formless Realm (系), but it is not the case that one does not achieve the obscured and indeterminate mind associated with the Desire Realm refers to sentient beings in the Desire Realm (Desire Realm born ordinary beings) who have not yet detached from desire in the Desire Realm, and to noble ones who have not yet detached from desire in the Desire Realm, whose perception of suffering and the knowledge of Dharma has not yet arisen. Not achieving the obscured and indeterminate mind associated with the Desire Realm, and also achieving the unobscured and indeterminate mind associated with the Form Realm and Formless Realm (系) refers to those who are not beings of the Form Realm and Formless Realm (no born Pudgalas). It is not the case that one does not achieve the obscured and indeterminate mind associated with the Desire Realm, and it is also not the case that one does not achieve the unobscured and indeterminate mind associated with the Form Realm and Formless Realm (系); this condition does not exist. Q: If one does not achieve the obscured and indeterminate mind associated with the Desire Realm, does one also not achieve the wholesome mind associated with the Formless Realm (no 系)? Or is it the case that one does not achieve the obscured and indeterminate mind associated with the Desire Realm, but it is not the case that one does not achieve the wholesome mind associated with the Formless Realm (no 系)? To this, the fourfold proposition can be extensively explained. Not achieving the unobscured and indeterminate mind associated with the Desire Realm, but it is not the case that one does not achieve the wholesome mind associated with the Formless Realm (no 系) refers to sentient beings in the Desire Realm (Desire Realm born) who have already attained the wholesome mind of the Formless Realm (no ), and to beings of the Formless Realm (no ) (born Pudgalas). Not achieving the wholesome mind associated with the Formless Realm (no 系), but it is not the case that one does not achieve the obscured and indeterminate mind associated with the Desire Realm refers to sentient beings in the Desire Realm (Desire Realm born ordinary beings) who have not yet detached from desire in the Desire Realm, and to noble ones who have not yet detached from desire in the Desire Realm, whose perception of suffering and the knowledge of Dharma has not yet arisen. Not achieving the obscured and indeterminate mind associated with the Desire Realm, and also achieving the wholesome mind associated with the Formless Realm (no 系) refers to sentient beings in the Desire Realm (Desire Realm born ordinary beings) who have already detached from desire in the Desire Realm but have not yet attained the wholesome mind of the Formless Realm (no ), and
未離欲界貪聖者現觀邊苦法智已生，若色界生長未得無色界善心補特伽羅。非不成就欲界繫有覆無記心亦非無色界系善心者，無有此句。若不成就欲界繫有覆無記心，亦不成就無色界繫有覆無記心耶？若不成就無色界繫有覆無記心，定不成就欲界繫有覆無記心。或不成就欲界繫有覆無記心非無色界繫有覆無記心，謂已離欲界貪異生，及未離欲界貪聖者現觀邊苦法智已生。若不成就欲界繫有覆無記心，亦不成就無色界系無覆無記心耶？或不成就欲界繫有覆無記心非無色界系無覆無記心，廣說四句。不成就欲界繫有覆無記心非無色界系無覆無記心者，謂無色界生長異熟果心正現在前。不成就無色界系無覆無記心非欲界繫有覆無記心者，謂欲界生長異生未離欲界貪，及未離欲界聖者現觀邊苦法智未生。不成就欲界繫有覆無記心亦無色界系無覆無記心者，謂欲界生長異生已離欲界貪，及未離欲界貪聖者現觀邊苦法智已生，若色界生長若無色界生長，異熟果心不現在前。非不成就欲界繫有覆無記心亦非無色界系無覆無記心者，無有此句。若不成就欲界繫有覆無記心，亦不成就學心耶？或不成就欲界繫有覆無記心非學心，廣說四句。不成就欲界繫有覆無記心非學心者，謂諸有學現觀邊苦法智已生。不成就學心非欲界繫有覆無記心者
【現代漢語翻譯】 現代漢語譯本： 如果一位未斷離欲界貪慾的聖者，他的現觀（Abhisamaya，證悟）已達到苦法智（Dukkha-dharma-jnana，對苦諦的智慧）的邊緣，並且如果他是欲界（Kāmadhātu，感官界）的眾生，那麼他是否未獲得無色界（Arūpadhātu，無色界）的善心，並且是一個沒有善心的補特伽羅（Pudgala，個體）？並非不成就欲界所繫的有覆無記心（Sāvaraṇa-avyākṛta-citta，有染污的無記心），也並非沒有無色界所繫的善心者，沒有這種情況。如果不成就欲界所繫的有覆無記心，是否也不成就無色界所繫的有覆無記心呢？如果不成就無色界所繫的有覆無記心，必定不成就欲界所繫的有覆無記心。或者不成就欲界所繫的有覆無記心，但並非沒有無色界所繫的有覆無記心，這指的是已經斷離欲界貪慾的異生（Pṛthagjana，凡夫），以及未斷離欲界貪慾的聖者，他們的現觀已達到苦法智的邊緣。 如果不成就欲界所繫的有覆無記心，是否也不成就無色界所繫的無覆無記心（Anāvaraṇa-avyākṛta-citta，無染污的無記心）呢？或者不成就欲界所繫的有覆無記心，但並非沒有無色界所繫的無覆無記心，這裡可以廣說四句。不成就欲界所繫的有覆無記心，但並非沒有無色界所繫的無覆無記心，這指的是無色界的眾生，他們的異熟果心（Vipāka-citta，果報心）正在生起。 不成就無色界所繫的無覆無記心，但並非不成就欲界所繫的有覆無記心，這指的是欲界的眾生，他們是異生，未斷離欲界貪慾，以及未斷離欲界貪慾的聖者，他們的現觀尚未達到苦法智的邊緣。不成就欲界所繫的有覆無記心，也不成就無色界所繫的無覆無記心，這指的是欲界的眾生，他們是異生，已經斷離欲界貪慾，以及未斷離欲界貪慾的聖者，他們的現觀已達到苦法智的邊緣，無論是無色界的眾生還是非無色界的眾生，他們的異熟果心沒有正在生起。並非不成就欲界所繫的有覆無記心，也並非沒有無色界所繫的無覆無記心，沒有這種情況。 如果不成就欲界所繫的有覆無記心，是否也不成就學心（Śaikṣa-citta，有學之心）呢？或者不成就欲界所繫的有覆無記心，但並非沒有學心，這裡可以廣說四句。不成就欲界所繫的有覆無記心，但並非沒有學心，這指的是諸位有學（Śaikṣa，有學者），他們的現觀已達到苦法智的邊緣。不成就學心，但並非不成就欲界所繫的有覆無記心。
【English Translation】 English version: If a noble one who has not abandoned desire realm (Kāmadhātu) craving, whose direct realization (Abhisamaya) is at the edge of the knowledge of suffering-dharma (Dukkha-dharma-jnana), and if they are a being born in the desire realm, do they not obtain the wholesome mind of the formless realm (Arūpadhātu), and are they a person (Pudgala) without wholesome mind? It is not the case that they do not accomplish the defiled indeterminate mind (Sāvaraṇa-avyākṛta-citta) associated with the desire realm, nor are they without the wholesome mind associated with the formless realm; there is no such statement. If one does not accomplish the defiled indeterminate mind associated with the desire realm, does one also not accomplish the defiled indeterminate mind associated with the formless realm? If one does not accomplish the defiled indeterminate mind associated with the formless realm, one definitely does not accomplish the defiled indeterminate mind associated with the desire realm. Or, one does not accomplish the defiled indeterminate mind associated with the desire realm, but it is not that one does not have the defiled indeterminate mind associated with the formless realm; this refers to ordinary beings (Pṛthagjana) who have abandoned desire realm craving, and noble ones who have not abandoned desire realm craving, whose direct realization is at the edge of the knowledge of suffering-dharma. If one does not accomplish the defiled indeterminate mind associated with the desire realm, does one also not accomplish the undefiled indeterminate mind (Anāvaraṇa-avyākṛta-citta) associated with the formless realm? Or, one does not accomplish the defiled indeterminate mind associated with the desire realm, but it is not that one does not have the undefiled indeterminate mind associated with the formless realm; here, the four possibilities can be elaborated. One does not accomplish the defiled indeterminate mind associated with the desire realm, but it is not that one does not have the undefiled indeterminate mind associated with the formless realm; this refers to beings born in the formless realm whose resultant mind (Vipāka-citta) is presently arising. One does not accomplish the undefiled indeterminate mind associated with the formless realm, but it is not that one does not have the defiled indeterminate mind associated with the desire realm; this refers to beings born in the desire realm who are ordinary beings and have not abandoned desire realm craving, and noble ones who have not abandoned desire realm craving, whose direct realization has not reached the edge of the knowledge of suffering-dharma. One does not accomplish the defiled indeterminate mind associated with the desire realm, nor does one accomplish the undefiled indeterminate mind associated with the formless realm; this refers to beings born in the desire realm who are ordinary beings and have abandoned desire realm craving, and noble ones who have not abandoned desire realm craving, whose direct realization has reached the edge of the knowledge of suffering-dharma, whether they are beings born in the formless realm or not, their resultant mind is not presently arising. It is not the case that one does not accomplish the defiled indeterminate mind associated with the desire realm, nor is it that one does not have the undefiled indeterminate mind associated with the formless realm; there is no such statement. If one does not accomplish the defiled indeterminate mind associated with the desire realm, does one also not accomplish the mind of a learner (Śaikṣa-citta)? Or, one does not accomplish the defiled indeterminate mind associated with the desire realm, but it is not that one does not have the mind of a learner; here, the four possibilities can be elaborated. One does not accomplish the defiled indeterminate mind associated with the desire realm, but it is not that one does not have the mind of a learner; this refers to those learners (Śaikṣa) whose direct realization has reached the edge of the knowledge of suffering-dharma. One does not accomplish the mind of a learner, but it is not that one does not have the defiled indeterminate mind associated with the desire realm.
，謂欲界生長異生未離欲界貪。不成就欲界繫有覆無記心亦學心者，謂阿羅漢，及諸異生已離欲界貪。非不成就欲界繫有覆無記心亦非學心者，謂未離欲界貪聖者現觀邊苦法智未生。若不成就欲界繫有覆無記心，亦不成就無學心耶？或不成就欲界繫有覆無記心非無學心，廣說四句。不成就欲界繫有覆無記心非無學心者，謂阿羅漢。不成就無學心非欲界繫有覆無記心者，謂欲界生長異生未離欲界貪，及未離欲界貪聖者現觀邊苦法智未生。不成就欲界繫有覆無記心亦無學心者，謂欲界生長異生已離欲界貪，及未離欲界貪聖者現觀邊苦法智已生，若色無色界生長有學異生。非不成就欲界繫有覆無記心亦非無學心者，無有此句。若不成就欲界系無覆無記心，亦不成就色界系善心耶？若不成就欲界系無覆無記心，定不成就色界系善心。或不成就色界系善心非欲界系無覆無記心，謂欲界生長未得色界善心補特伽羅。若不成就欲界系無覆無記心，亦不成就色界繫有覆無記心耶？若不成就欲界系無覆無記心，定不成就色界繫有覆無記心。或不成就色界繫有覆無記心非不成就欲界系無覆無記心，謂欲界色界生長已離色界貪補特伽羅。若不成就欲界系無覆無記心，亦不成就色界系無覆無記心耶？若不成就欲界系無覆無記心，定不成就色界系
【現代漢語翻譯】 現代漢語譯本： 問：未成就欲界（Kāmadhātu，指眾生所居的三界之一，此界眾生有情慾）所繫的有覆無記心（sāsrava-avyākṛta-citta，指伴隨煩惱的非善非噁心）和學心（śaikṣa-citta，指有待學習的心）的是哪些？答：指阿羅漢（Arhat，已證得最高果位的聖者），以及已經脫離欲界貪慾的各種異生（pṛthagjana，指凡夫）。 問：非未成就欲界所繫的有覆無記心，也非學心的是哪些？答：指未脫離欲界貪慾的聖者，正處於現觀（abhisamaya，指證悟）邊緣，苦法智（duḥkha-dharma-jñāna，指對苦諦的智慧）尚未生起之時。 問：若未成就欲界所繫的有覆無記心，是否也未成就無學心（aśaikṣa-citta，指無需再學習的心）？答：或者未成就欲界所繫的有覆無記心，但並非未成就無學心，廣說四句（tetralemma，指四種可能性）。 未成就欲界所繫的有覆無記心，但並非未成就無學心者，指阿羅漢。 未成就無學心，但並非未成就欲界所繫的有覆無記心者，指欲界生長的、未脫離欲界貪慾的異生，以及未脫離欲界貪慾的聖者，正處於現觀邊緣，苦法智尚未生起之時。 未成就欲界所繫的有覆無記心，也未成就無學心者，指欲界生長的、已脫離欲界貪慾的異生，以及未脫離欲界貪慾的聖者，正處於現觀邊緣，苦法智已經生起之時；以及色界（Rūpadhātu，指三界之一，此界眾生已離欲界粗欲，但仍有色身）或無色界（Arūpadhātu，指三界之一，此界眾生已離色界色慾，但無色身）生長的有學異生。 非未成就欲界所繫的有覆無記心，也非未成就無學心者，沒有這種情況。 問：若未成就欲界所繫的無覆無記心（anāsrava-avyākṛta-citta，指不伴隨煩惱的非善非噁心），是否也未成就色界所繫的善心（kuśala-citta，指善的心）？答：若未成就欲界所繫的無覆無記心，必定未成就色界所繫的善心。或者未成就色界所繫的善心，但並非未成就欲界所繫的無覆無記心，指欲界生長的、尚未獲得色界善心的補特伽羅（pudgala，指個體或人）。 問：若未成就欲界所繫的無覆無記心，是否也未成就色界所繫的有覆無記心？答：若未成就欲界所繫的無覆無記心，必定未成就色界所繫的有覆無記心。或者未成就色界所繫的有覆無記心，但並非未成就欲界所繫的無覆無記心，指欲界或色界生長的、已脫離色界貪慾的補特伽羅。 問：若未成就欲界所繫的無覆無記心，是否也未成就色界所繫的無覆無記心？答：若未成就欲界所繫的無覆無記心，必定未成就色界所繫的無覆無記心。
【English Translation】 English version: Q: What does it mean to not possess the defiled neutral mind (sāsrava-avyākṛta-citta) associated with the desire realm (Kāmadhātu, one of the three realms where beings have sensual desires) and the mind of a learner (śaikṣa-citta)? A: It refers to Arhats (Arhat, enlightened beings who have attained the highest state), and various ordinary beings (pṛthagjana, ordinary people) who have already detached themselves from desire realm greed. Q: What does it mean to neither not possess the defiled neutral mind associated with the desire realm, nor the mind of a learner? A: It refers to noble ones who have not detached themselves from desire realm greed, and are on the verge of direct realization (abhisamaya, direct realization of the truth), where the knowledge of suffering (duḥkha-dharma-jñāna, wisdom regarding the truth of suffering) has not yet arisen. Q: If one does not possess the defiled neutral mind associated with the desire realm, does one also not possess the mind of a non-learner (aśaikṣa-citta)? A: Either one does not possess the defiled neutral mind associated with the desire realm but does not not possess the mind of a non-learner, broadly speaking, there are four possibilities (tetralemma, four possibilities). Those who do not possess the defiled neutral mind associated with the desire realm, but do not not possess the mind of a non-learner, refer to Arhats. Those who do not possess the mind of a non-learner, but do not not possess the defiled neutral mind associated with the desire realm, refer to ordinary beings born in the desire realm who have not detached themselves from desire realm greed, and noble ones who have not detached themselves from desire realm greed, and are on the verge of direct realization, where the knowledge of suffering has not yet arisen. Those who do not possess the defiled neutral mind associated with the desire realm, and also do not possess the mind of a non-learner, refer to ordinary beings born in the desire realm who have detached themselves from desire realm greed, and noble ones who have not detached themselves from desire realm greed, and are on the verge of direct realization, where the knowledge of suffering has already arisen; and learners born in the form realm (Rūpadhātu, one of the three realms where beings have form but are free from gross desires) or formless realm (Arūpadhātu, one of the three realms where beings are free from form and desire). Those who neither do not possess the defiled neutral mind associated with the desire realm, nor do not not possess the mind of a non-learner, there is no such case. Q: If one does not possess the undefiled neutral mind (anāsrava-avyākṛta-citta) associated with the desire realm, does one also not possess the wholesome mind (kuśala-citta) associated with the form realm? A: If one does not possess the undefiled neutral mind associated with the desire realm, one definitely does not possess the wholesome mind associated with the form realm. Or one does not possess the wholesome mind associated with the form realm, but does not not possess the undefiled neutral mind associated with the desire realm, referring to individuals (pudgala, individual or person) born in the desire realm who have not yet attained the wholesome mind of the form realm. Q: If one does not possess the undefiled neutral mind associated with the desire realm, does one also not possess the defiled neutral mind associated with the form realm? A: If one does not possess the undefiled neutral mind associated with the desire realm, one definitely does not possess the defiled neutral mind associated with the form realm. Or one does not possess the defiled neutral mind associated with the form realm, but does not not possess the undefiled neutral mind associated with the desire realm, referring to individuals born in the desire realm or form realm who have detached themselves from greed for the form realm. Q: If one does not possess the undefiled neutral mind associated with the desire realm, does one also not possess the undefiled neutral mind associated with the form realm? A: If one does not possess the undefiled neutral mind associated with the desire realm, one definitely does not possess the undefiled neutral mind associated with the form realm.
無覆無記心。或不成就色界系無覆無記心非欲界系無覆無記心，謂欲界生長未離欲界貪補特伽羅。若不成就欲界系無覆無記心，定非不成就無色界系善心。若不成就無色界系善心，定非不成就欲界系無覆無記心。若不成就欲界系無覆無記心，亦不成就無色界繫有覆無記心耶？或不成就欲界系無覆無記心非無色界繫有覆無記心，廣說四句。不成就欲界系無覆無記心非無色界繫有覆無記心者，謂無色界生長有學異生。不成就無色界繫有覆無記心非欲界系無覆無記心者，謂欲界色界生長諸阿羅漢。不成就欲界系無覆無記心亦無色界繫有覆無記心者，謂無色界生長諸阿羅漢。非不成就欲界系無覆無記心亦非無色界繫有覆無記心者，謂欲界色界生長有學異生。若不成就欲界系無覆無記心，亦不成就無色界系無覆無記心耶？或不成就欲界系無覆無記心非無色界系無覆無記心，廣說四句。不成就欲界系無覆無記心非無色界系無覆無記心者，謂無色界生長異熟果心正現在前。不成就無色界系無覆無記心非欲界系無覆無記心者，謂欲界色界生長補特伽羅。不成就欲界系無覆無記心亦無色界系無覆無記心者，謂無色界生長異熟果心不現在前。非不成就欲界系無覆無記心亦非無色界系無覆無記心者，無有此句。若不成就欲界系無覆無記心，亦
【現代漢語翻譯】 現代漢語譯本 無覆無記心（既非善亦非惡，且不構成業報的心）。或者，不成就色界系無覆無記心，並非不成就欲界系無覆無記心，指的是欲界中出生，尚未斷除對欲界貪慾的補特伽羅（人）。 如果不成就欲界系無覆無記心，必定不是不成就色界系善心。如果不成就色界系善心，必定不是不成就欲界系無覆無記心。如果不成就欲界系無覆無記心，也不成就色界繫有覆無記心嗎？或者，不成就欲界系無覆無記心，並非不成就色界繫有覆無記心，廣說四句。 不成就欲界系無覆無記心，並非不成就色界繫有覆無記心的人，指的是色界中出生的有學異生（尚未證得聖果的凡夫）。不成就色界繫有覆無記心，並非不成就欲界系無覆無記心的人，指的是欲界或色界中出生的諸阿羅漢（已證得解脫的聖者）。不成就欲界系無覆無記心，也不成就色界繫有覆無記心的人，指的是色界中出生的諸阿羅漢。並非不成就欲界系無覆無記心，也非不成就色界繫有覆無記心的人，指的是欲界或色界中出生的有學異生。 如果不成就欲界系無覆無記心，也不成就色界系無覆無記心嗎？或者，不成就欲界系無覆無記心，並非不成就色界系無覆無記心，廣說四句。 不成就欲界系無覆無記心，並非不成就色界系無覆無記心的人，指的是色界中出生的異熟果心（由過去業力所感的果報心）正在現前。不成就色界系無覆無記心，並非不成就欲界系無覆無記心的人，指的是欲界或色界中出生的補特伽羅。不成就欲界系無覆無記心，也不成就色界系無覆無記心的人，指的是色界中出生的異熟果心不現前。並非不成就欲界系無覆無記心，也非不成就色界系無覆無記心的人，沒有這種情況。 如果不成就欲界系無覆無記心，也……
【English Translation】 English version Non-resultant and indeterminate mind (neither good nor evil, and does not constitute karmic retribution). Or, not failing to achieve the form realm-related non-resultant and indeterminate mind, is not failing to achieve the desire realm-related non-resultant and indeterminate mind, referring to a putthagala (person) born in the desire realm who has not yet detached from desire realm greed. If one does not fail to achieve the desire realm-related non-resultant and indeterminate mind, it is definitely not not failing to achieve the form realm-related wholesome mind. If one does not fail to achieve the form realm-related wholesome mind, it is definitely not not failing to achieve the desire realm-related non-resultant and indeterminate mind. If one does not fail to achieve the desire realm-related non-resultant and indeterminate mind, does one also not fail to achieve the form realm-related obscured and indeterminate mind? Or, not failing to achieve the desire realm-related non-resultant and indeterminate mind is not not failing to achieve the form realm-related obscured and indeterminate mind; explain the four possibilities in detail. Those who do not fail to achieve the desire realm-related non-resultant and indeterminate mind, but do not fail to achieve the form realm-related obscured and indeterminate mind, refer to aryas (those on the path to enlightenment) and ordinary beings born in the form realm. Those who do not fail to achieve the form realm-related obscured and indeterminate mind, but do not fail to achieve the desire realm-related non-resultant and indeterminate mind, refer to arhats (enlightened beings) born in the desire realm or form realm. Those who do not fail to achieve the desire realm-related non-resultant and indeterminate mind, and also do not fail to achieve the form realm-related obscured and indeterminate mind, refer to arhats born in the form realm. Those who do not not fail to achieve the desire realm-related non-resultant and indeterminate mind, and also do not not fail to achieve the form realm-related obscured and indeterminate mind, refer to aryas and ordinary beings born in the desire realm or form realm. If one does not fail to achieve the desire realm-related non-resultant and indeterminate mind, does one also not fail to achieve the form realm-related non-resultant and indeterminate mind? Or, not failing to achieve the desire realm-related non-resultant and indeterminate mind is not not failing to achieve the form realm-related non-resultant and indeterminate mind; explain the four possibilities in detail. Those who do not fail to achieve the desire realm-related non-resultant and indeterminate mind, but do not fail to achieve the form realm-related non-resultant and indeterminate mind, refer to the resultant mind (mind arising from past karma) born in the form realm that is presently arising. Those who do not fail to achieve the form realm-related non-resultant and indeterminate mind, but do not fail to achieve the desire realm-related non-resultant and indeterminate mind, refer to putthagalas born in the desire realm or form realm. Those who do not fail to achieve the desire realm-related non-resultant and indeterminate mind, and also do not fail to achieve the form realm-related non-resultant and indeterminate mind, refer to the resultant mind born in the form realm that is not presently arising. There is no case where one does not not fail to achieve the desire realm-related non-resultant and indeterminate mind, and also does not not fail to achieve the form realm-related non-resultant and indeterminate mind. If one does not fail to achieve the desire realm-related non-resultant and indeterminate mind, also...
不成就學心耶？或不成就欲界系無覆無記心非學心，廣說四句。不成就欲界系無覆無記心非學心者，謂無色界生長有學補特伽羅。不成就學心非欲界系無覆無記心者，謂欲界色界生長阿羅漢異生。不成就欲界系無覆無記心亦學心者，謂無色界生長阿羅漢異生。非不成就欲界系無覆無記心亦非學心者，謂欲界色界生長有學補特伽羅。若不成就欲界系無覆無記心，亦不成就無學心耶？或不成就欲界系無覆無記心非無學心，廣說四句。不成就欲界系無覆無記心非無學心者，謂無色界生長諸阿羅漢。不成就無學心非欲界系無覆無記心者，謂欲界色界生長有學異生。不成就欲界系無覆無記心亦無學心者，謂無色界生長有學異生。非不成就欲界系無覆無記心亦非無學心者，謂欲界色界生長諸阿羅漢。
說一切有部識身足論卷第十四 大正藏第 26 冊 No. 1539 阿毗達磨識身足論
阿毗達磨識身足論卷第十五
提婆設摩阿羅漢造
三藏法師玄奘奉 詔譯
成就蘊第六之三
若不成就色界系善心，亦不成就色界繫有覆無記心耶？或不成就色界系善心非色界繫有覆無記心，廣說四句。不成就色界系善心非色界繫有覆無記心者，謂欲界生長未得色界善心補特伽羅。不成就色界繫有覆
【現代漢語翻譯】 現代漢語譯本 不成就學心嗎？或者是不成就欲界系無覆無記心（指不善不惡，沒有遮蔽的心）而非學心，詳細解釋有四種情況。不成就欲界系無覆無記心而非學心的人，是指沒有在欲界生長的有學位者（指正在修行的聖者）。不成就學心而非欲界系無覆無記心的人，是指在欲界生長的阿羅漢（已證悟的聖者）和異生（凡夫）。不成就欲界系無覆無記心也同時不成就學心的人，是指沒有在欲界生長的阿羅漢和異生。並非不成就欲界系無覆無記心也並非不成就學心的人，是指在欲界生長的有學位者。 如果一個人不成就欲界系無覆無記心，那麼他也不成就無學心（指阿羅漢的心）嗎？或者是不成就欲界系無覆無記心而非無學心，詳細解釋有四種情況。不成就欲界系無覆無記心而非無學心的人，是指沒有在欲界生長的所有阿羅漢。不成就無學心而非欲界系無覆無記心的人，是指在欲界生長的有學位者和異生。不成就欲界系無覆無記心也同時不成就無學心的人，是指沒有在欲界生長的有學位者和異生。並非不成就欲界系無覆無記心也並非不成就無學心的人，是指在欲界生長的所有阿羅漢。
《說一切有部識身足論》卷第十四 《大正藏》第26冊 No. 1539 《阿毗達磨識身足論》
《阿毗達磨識身足論》卷第十五
提婆設摩阿羅漢 造
三藏法師玄奘 奉 詔譯
成就蘊第六之三
如果一個人不成就系善心，那麼他也不成就繫有覆無記心嗎？或者是不成就系善心而非繫有覆無記心，詳細解釋有四種情況。不成就系善心而非繫有覆無記心的人，是指在欲界生長但尚未獲得善心的補特伽羅（人）。不成就繫有覆
【English Translation】 English version Does one not attain the mind of learning? Or does one not attain the desire-realm-related, indeterminate-neutral mind (referring to a mind that is neither good nor bad, without obscurations) that is not a mind of learning? Explain in detail with four possibilities. One who does not attain the desire-realm-related, indeterminate-neutral mind that is not a mind of learning refers to a Śrāmaṇera (novice monk) or Śrāmaṇerikā (novice nun) who has not grown in the desire realm and is a Śaikṣa (one under training). One who does not attain the mind of learning but does attain the desire-realm-related, indeterminate-neutral mind refers to an Arhat (enlightened being) and a Pṛthagjana (ordinary person) who have grown in the desire realm. One who does not attain the desire-realm-related, indeterminate-neutral mind and also does not attain the mind of learning refers to an Arhat and a Pṛthagjana who have not grown in the desire realm. One who neither does not attain the desire-realm-related, indeterminate-neutral mind nor does not attain the mind of learning refers to a Śaikṣa who has grown in the desire realm. If one does not attain the desire-realm-related, indeterminate-neutral mind, does one also not attain the mind of no-more-learning (referring to the mind of an Arhat)? Or does one not attain the desire-realm-related, indeterminate-neutral mind that is not a mind of no-more-learning? Explain in detail with four possibilities. One who does not attain the desire-realm-related, indeterminate-neutral mind that is not a mind of no-more-learning refers to all Arhats who have not grown in the desire realm. One who does not attain the mind of no-more-learning but does attain the desire-realm-related, indeterminate-neutral mind refers to a Śaikṣa and a Pṛthagjana who have grown in the desire realm. One who does not attain the desire-realm-related, indeterminate-neutral mind and also does not attain the mind of no-more-learning refers to a Śaikṣa and a Pṛthagjana who have not grown in the desire realm. One who neither does not attain the desire-realm-related, indeterminate-neutral mind nor does not attain the mind of no-more-learning refers to all Arhats who have grown in the desire realm.
Sarvāstivāda-vinaya-vibhaṅga-śarīra-pāda-śāstra, Volume 14 Taishō Tripiṭaka, Volume 26, No. 1539, Abhidharma-skandha-pāda-śāstra
Abhidharma-skandha-pāda-śāstra, Volume 15
Composed by Devaśarman Arhat
Translated under Imperial Order by the Tripiṭaka Master Xuanzang
Chapter Six on Accomplishment, Part Three
If one does not attain the wholesome mind of the ** realm, does one also not attain the obscured-indeterminate mind of the ** realm? Or does one not attain the wholesome mind of the ** realm that is not the obscured-indeterminate mind of the ** realm? Explain in detail with four possibilities. One who does not attain the wholesome mind of the ** realm that is not the obscured-indeterminate mind of the ** realm refers to a Pudgala (person) who has grown in the desire realm but has not yet attained the wholesome mind of the ** realm. One who does not attain the obscured-
無記心非色界系善心者，謂欲界色界生長已離色界貪補特伽羅。不成就色界系善心亦色界繫有覆無記心者，謂無色界生長補特伽羅。非不成就色界系善心亦非色界繫有覆無記心者，謂欲界生長已得色界善心未離色界貪，及色界生長未離彼貪補特伽羅。若不成就色界系善心，亦不成就色界系無覆無記心耶？若不成就色界系善心，定不成就色界系無覆無記心。或不成就色界系無覆無記心非色界系善心，謂欲界生長未離欲界貪已得色界善心補特伽羅。若不成就色界系善心，亦不成就無色界系善心耶？或不成就色界系善心非無色界系善心，廣說四句。不成就色界系善心非無色界系善心者，謂無色界生長補特伽羅。不成就無色界系善心非色界系善心者，謂欲界生長已得色界善心未得無色界善心，及色界生長未得無色界善心補特伽羅。不成就色界系善心亦無色界系善心者，謂欲界生長未得色界善心補特伽羅。非不成就色界系善心亦非無色界系善心者，謂欲界色界生長已得無色界善心補特伽羅。若不成就色界系善心，亦不成就無色界繫有覆無記心耶？或不成就色界系善心非無色界繫有覆無記心，廣說四句。不成就色界系善心非無色界繫有覆無記心者，謂欲界生長未得色界善心，及無色界生長有學異生。不成就無色界繫有覆無記心非色
【現代漢語翻譯】 現代漢語譯本： 無記心（既非善亦非惡的心）並非與善心相關聯的情況，指的是欲界（kāmadhātu，佛教宇宙觀中眾生所居住的，充滿慾望的界）中已經出生且已脫離貪慾的補特伽羅（pudgala，個體，人）。不成就（未能獲得或實現）與善心相關聯的情況，也與有覆無記心（伴隨煩惱的非善非惡的心）相關聯，指的是沒有出生的補特伽羅。並非不成就與善心相關聯，也並非與有覆無記心相關聯的情況，指的是欲界中已經出生且已經獲得善心但尚未脫離貪慾，以及尚未脫離彼貪慾的補特伽羅。 如果不成就與善心相關聯，是否也不成就與無覆無記心（不伴隨煩惱的非善非惡的心）相關聯呢？如果不成就與善心相關聯，必定不成就與無覆無記心相關聯。或者不成就與無覆無記心相關聯，但並非與善心相關聯，指的是欲界中已經出生且尚未脫離欲界貪慾但已經獲得善心的補特伽羅。 如果不成就與系善心相關聯，是否也不成就無系善心（非與任何界繫縛的善心）相關聯呢？或者不成就與系善心相關聯，但並非無系善心相關聯，廣說四句（四種可能性）。不成就與系善心相關聯但並非無系善心相關聯的情況，指的是沒有出生的補特伽羅。不成就無系善心相關聯但並非與系善心相關聯的情況，指的是欲界中已經出生且已經獲得系善心但尚未獲得無系善心，以及尚未獲得無系善心的補特伽羅。不成就與系善心相關聯也無系善心相關聯的情況，指的是欲界中已經出生但尚未獲得系善心的補特伽羅。並非不成就與系善心相關聯也並非無系善心相關聯的情況，指的是欲界中已經出生且已經獲得無系善心的補特伽羅。 如果不成就與系善心相關聯，是否也不成就無繫有覆無記心相關聯呢？或者不成就與系善心相關聯，但並非無繫有覆無記心相關聯，廣說四句。不成就與系善心相關聯但並非無繫有覆無記心相關聯的情況，指的是欲界中尚未獲得系善心，以及沒有出生且是有學位的異生（與聖道有緣的凡夫）。不成就無繫有覆無記心但並非色
【English Translation】 English version: Unspecified consciousness (neither good nor bad) is not associated with wholesome consciousness, referring to a pudgala (individual, person) born in the desire realm (kāmadhātu, the realm of desire in Buddhist cosmology) who has already detached from greed. Non-attainment (failure to acquire or realize) of association with wholesome consciousness is also associated with defiled unspecified consciousness (unspecified consciousness accompanied by afflictions), referring to a pudgala who has not been born. Not non-attainment of association with wholesome consciousness, and also not association with defiled unspecified consciousness, refers to a pudgala born in the desire realm who has already attained wholesome consciousness but has not yet detached from greed, and a pudgala who has not yet detached from that greed. If one does not attain association with wholesome consciousness, does one also not attain association with undefiled unspecified consciousness (unspecified consciousness not accompanied by afflictions)? If one does not attain association with wholesome consciousness, one definitely does not attain association with undefiled unspecified consciousness. Or, one does not attain association with undefiled unspecified consciousness, but is not associated with wholesome consciousness, referring to a pudgala born in the desire realm who has not yet detached from desire realm greed but has already attained wholesome consciousness. If one does not attain association with bound wholesome consciousness, does one also not attain unbound wholesome consciousness (wholesome consciousness not bound to any realm)? Or, one does not attain association with bound wholesome consciousness, but is not associated with unbound wholesome consciousness, broadly speaking the four possibilities. Non-attainment of association with bound wholesome consciousness but not association with unbound wholesome consciousness refers to a pudgala who has not been born. Non-attainment of association with unbound wholesome consciousness but not association with bound wholesome consciousness refers to a pudgala born in the desire realm who has already attained bound wholesome consciousness but has not yet attained unbound wholesome consciousness, and a pudgala who has not yet attained unbound wholesome consciousness. Non-attainment of association with bound wholesome consciousness and also unbound wholesome consciousness refers to a pudgala born in the desire realm who has not yet attained bound wholesome consciousness. Not non-attainment of association with bound wholesome consciousness and also not unbound wholesome consciousness refers to a pudgala born in the desire realm who has already attained unbound wholesome consciousness. If one does not attain association with bound wholesome consciousness, does one also not attain association with unbound defiled unspecified consciousness? Or, one does not attain association with bound wholesome consciousness, but is not associated with unbound defiled unspecified consciousness, broadly speaking the four possibilities. Non-attainment of association with bound wholesome consciousness but not association with unbound defiled unspecified consciousness refers to one in the desire realm who has not yet attained bound wholesome consciousness, and one who has not been born and is a trainee ordinary being (an ordinary person connected to the noble path). Non-attainment of unbound defiled unspecified consciousness but not form
界系善心者，謂欲界色界生長諸阿羅漢。不成就色界系善心亦無色界繫有覆無記心者，謂無色界生長諸阿羅漢。非不成就色界系善心亦非無色界繫有覆無記心者，謂欲界生長有學異生已得色界善心，及色界生長有學異生。若不成就色界系善心，亦不成就無色界系無覆無記心耶？或不成就色界系善心非無色界系無覆無記心，廣說四句。不成就色界系善心非無色界系無覆無記心者，謂無色界生長異熟果心正現在前。不成就無色界系無覆無記心非色界系善心者，謂欲界生長已得色界善心，及色界生長補特伽羅。不成就色界系善心亦無色界系無覆無記心者，謂欲界生長未得色界善心，及無色界生長異熟果心不現在前。非不成就色界系善心亦非無色界系無覆無記心者，無有此句。若不成就色界系善心，亦不成就學心耶？或不成就色界系善心非學心，廣說四句。不成就色界系善心非學心者，謂無色界生長有學補特伽羅。不成就學心非色界系善心者，謂欲界生長阿羅漢異生已得色界善心，及色界生長阿羅漢異生。不成就色界系善心亦學心者，謂欲界生長未得色界善心，及無色界生長阿羅漢異生。非不成就色界系善心亦非學心者，謂欲界色界生長有學補特伽羅。若不成就色界系善心，亦不成就無學心耶？或不成就色界系善心非無學心，
【現代漢語翻譯】 現代漢語譯本 『界系善心』（kāmadhātu-saṃyutta-kuśalacitta，與欲界相應的善心）是指欲界中正在生長（upapadyamāna）的諸位阿羅漢。『不成就界系善心』（kāmadhātu-saṃyutta-kuśalacittaṃ na labhati）且沒有『界繫有覆無記心』（kāmadhātu-saṃyutta-sāvaraṇa-abyākata-cittaṃ natthi）的人，是指沒有在欲界中生長的諸位阿羅漢。『非不成就界系善心』（kāmadhātu-saṃyutta-kuśalacittaṃ na alabhati）且『非無界繫有覆無記心』（kāmadhātu-saṃyutta-sāvaraṇa-abyākata-cittaṃ na natthi）的人，是指欲界中正在生長的已獲得界系善心的有學位異生（sekha-pṛthagjana），以及正在生長的有學位異生。 如果『不成就界系善心』，是否也『不成就無界系無覆無記心』（kāmadhātu-saṃyutta-anāvaraṇa-abyākata-cittaṃ na labhati）呢？或者『不成就界系善心』但『非無界系無覆無記心』，廣說四句。 『不成就界系善心』但『非無界系無覆無記心』的人，是指沒有在欲界中生長的異熟果心（vipāka-phala-citta）正在現前的人。 『不成就無界系無覆無記心』但『非界系善心』的人，是指欲界中正在生長的已獲得界系善心的人，以及正在生長的補特伽羅（pudgala）。 『不成就界系善心』且沒有『界系無覆無記心』的人，是指欲界中正在生長的未獲得界系善心的人，以及沒有在欲界中生長的異熟果心沒有正在現前的人。 『非不成就界系善心』且『非無界系無覆無記心』的人，沒有這種情況。 如果『不成就界系善心』，是否也『不成就學心』（sekha-cittaṃ na labhati）呢？或者『不成就界系善心』但『非學心』，廣說四句。 『不成就界系善心』但『非學心』的人，是指沒有在欲界中生長的有學補特伽羅。 『不成就學心』但『非界系善心』的人，是指欲界中正在生長的阿羅漢異生已獲得界系善心的人，以及正在生長的阿羅漢異生。 『不成就界系善心』且『學心』的人，是指欲界中正在生長的未獲得界系善心的人，以及沒有在欲界中生長的阿羅漢異生。 『非不成就界系善心』且『非學心』的人，是指欲界中正在生長的有學補特伽羅。 如果『不成就界系善心』，是否也『不成就無學心』（asekha-cittaṃ na labhati）呢？或者『不成就界系善心』但『非無學心』，
【English Translation】 English version 'Those who have wholesome consciousness connected with the desire realm' (kāmadhātu-saṃyutta-kuśalacitta) refers to those Arahants who are arising in the desire realm (upapadyamāna). 'Those who do not attain wholesome consciousness connected with the desire realm' (kāmadhātu-saṃyutta-kuśalacittaṃ na labhati) and do not have 'defiled and indeterminate consciousness connected with the desire realm' (kāmadhātu-saṃyutta-sāvaraṇa-abyākata-cittaṃ natthi) refers to those Arahants who are not arising in the desire realm. 'Those who do not fail to attain wholesome consciousness connected with the desire realm' (kāmadhātu-saṃyutta-kuśalacittaṃ na alabhati) and 'do not lack defiled and indeterminate consciousness connected with the desire realm' (kāmadhātu-saṃyutta-sāvaraṇa-abyākata-cittaṃ na natthi) refers to those trainees (sekha-pṛthagjana) who are arising in the desire realm and have already attained wholesome consciousness connected with the desire realm, and those trainees who are arising. If one 'does not attain wholesome consciousness connected with the desire realm', does one also 'not attain indeterminate and undefiled consciousness connected with the desire realm' (kāmadhātu-saṃyutta-anāvaraṇa-abyākata-cittaṃ na labhati)? Or does one 'not attain wholesome consciousness connected with the desire realm' but 'not lack indeterminate and undefiled consciousness connected with the desire realm'? Explain the four possibilities in detail. 'Not attaining wholesome consciousness connected with the desire realm' but 'not lacking indeterminate and undefiled consciousness connected with the desire realm' refers to those who are not arising in the desire realm and whose resultant consciousness (vipāka-phala-citta) is presently occurring. 'Not attaining indeterminate and undefiled consciousness connected with the desire realm' but 'not having wholesome consciousness connected with the desire realm' refers to those who are arising in the desire realm and have already attained wholesome consciousness connected with the desire realm, and those individuals (pudgala) who are arising. 'Not attaining wholesome consciousness connected with the desire realm' and not having 'indeterminate and undefiled consciousness connected with the desire realm' refers to those who are arising in the desire realm and have not yet attained wholesome consciousness connected with the desire realm, and those who are not arising in the desire realm and whose resultant consciousness is not presently occurring. There is no such case as 'not failing to attain wholesome consciousness connected with the desire realm' and 'not lacking indeterminate and undefiled consciousness connected with the desire realm'. If one 'does not attain wholesome consciousness connected with the desire realm', does one also 'not attain the consciousness of a trainee' (sekha-cittaṃ na labhati)? Or does one 'not attain wholesome consciousness connected with the desire realm' but 'not have the consciousness of a trainee'? Explain the four possibilities in detail. 'Not attaining wholesome consciousness connected with the desire realm' but 'not having the consciousness of a trainee' refers to those trainee individuals who are not arising in the desire realm. 'Not attaining the consciousness of a trainee' but 'not having wholesome consciousness connected with the desire realm' refers to those Arahant ordinary individuals who are arising in the desire realm and have already attained wholesome consciousness connected with the desire realm, and those Arahant ordinary individuals who are arising. 'Not attaining wholesome consciousness connected with the desire realm' and 'having the consciousness of a trainee' refers to those who are arising in the desire realm and have not yet attained wholesome consciousness connected with the desire realm, and those Arahant ordinary individuals who are not arising in the desire realm. 'Not failing to attain wholesome consciousness connected with the desire realm' and 'not having the consciousness of a trainee' refers to those trainee individuals who are arising in the desire realm. If one 'does not attain wholesome consciousness connected with the desire realm', does one also 'not attain the consciousness of a non-trainee' (asekha-cittaṃ na labhati)? Or does one 'not attain wholesome consciousness connected with the desire realm' but 'not have the consciousness of a non-trainee'?
廣說四句。不成就色界系善心非無學心者，謂無色界生長諸阿羅漢。不成就無學心非色界系善心者，謂欲界生長有學異生已得色界善心，及色界生長有學異生。不成就色界系善心亦無學心者，謂欲界生長未得色界善心，及無色界生長有學異生。非不成就色界系善心亦非無學心者，謂欲界色界生長諸阿羅漢。
若不成就色界繫有覆無記心，亦不成就色界系無覆無記心耶？或不成就色界繫有覆無記心非色界系無覆無記心，廣說四句。不成就色界繫有覆無記心非色界系無覆無記心者，謂欲界色界生長已離色界貪補特伽羅。不成就色界系無覆無記心非色界繫有覆無記心者，謂欲界生長未離欲界貪補特伽羅。不成就色界繫有覆無記心亦色界系無覆無記心者，謂無色界生長補特伽羅。非不成就色界繫有覆無記心亦非色界系無覆無記心者，謂欲界生長已離欲界貪未離色界貪，及色界生長未離彼貪補特伽羅。若不成就色界繫有覆無記心，定非不成就無色界系善心。若不成就無色界系善心，定非不成就色界繫有覆無記心。若不成就色界繫有覆無記心，亦不成就無色界繫有覆無記心耶？若不成就無色界繫有覆無記心，定不成就色界繫有覆無記心。或不成就色界繫有覆無記心非無色界繫有覆無記心，謂有學異生已離色界貪。若不成就色
【現代漢語翻譯】 現代漢語譯本 廣說四句：不成就係善心（與禪定相關的善心）但非無學心（阿羅漢的心）者，是指無色界和色界中出生的諸阿羅漢。不成就無學心但非系善心者，是指欲界中出生的已獲得善心的有學（尚未證得阿羅漢果位的修行者）異生（凡夫），以及色界和無色界中出生的有學異生。不成就係善心也非無學心者，是指欲界中出生的未獲得善心者，以及無色界和色界中出生的有學異生。並非不成就係善心也非無學心者，是指欲界中出生的諸阿羅漢。
若不成就係有覆無記心（與禪定相關的、被煩惱覆蓋的無記心），也不成就係無覆無記心（與禪定相關的、沒有煩惱覆蓋的無記心）嗎？或者是不成就係有覆無記心但非系無覆無記心，廣說四句：不成就係有覆無記心但非系無覆無記心者，是指欲界中出生的已離欲界貪的補特伽羅（人）。不成就係無覆無記心但非繫有覆無記心者，是指欲界中出生的未離欲界貪的補特伽羅。不成就係有覆無記心也成就係無覆無記心者，是指無色界和色界中出生的補特伽羅。並非不成就係有覆無記心也非系無覆無記心者，是指欲界中出生的已離欲界貪但未離色界貪者，以及色界和無色界中出生的未離彼貪的補特伽羅。若不成就係有覆無記心，必定不成就非系善心。若不成就非系善心，必定不成就係有覆無記心。若不成就係有覆無記心，也不成就非繫有覆無記心嗎？若不成就非繫有覆無記心，必定不成就係有覆無記心。或者是不成就係有覆無記心但非非繫有覆無記心，是指有學異生已離欲界貪。若不成就色界...
【English Translation】 English version Elaborating on the four possibilities: Those who do not attain saṃskṛta-kuśala-citta (wholesome mind associated with meditative states) but are not without aśaikṣa-citta (mind of an Arhat) are the Arhats born in the arūpadhātu (formless realm) and rūpadhātu (form realm). Those who do not attain aśaikṣa-citta but are not without saṃskṛta-kuśala-citta are the pṛthagjana (ordinary beings) with śaikṣa (learners, those on the path) who are born in the kāmadhātu (desire realm) and have already attained kuśala-citta, as well as the śaikṣa pṛthagjana born in the rūpadhātu and arūpadhātu. Those who do not attain saṃskṛta-kuśala-citta and are also without aśaikṣa-citta are those born in the kāmadhātu who have not attained kuśala-citta, as well as the śaikṣa pṛthagjana born in the rūpadhātu and arūpadhātu. Those who are neither without saṃskṛta-kuśala-citta nor without aśaikṣa-citta are the Arhats born in the kāmadhātu.
If one does not attain saṃskṛta-sāvṛta-avyākṛta-citta (defiled indeterminate mind associated with meditative states), does one also not attain saṃskṛta-anāvṛta-avyākṛta-citta (undefiled indeterminate mind associated with meditative states)? Or does one not attain saṃskṛta-sāvṛta-avyākṛta-citta but not saṃskṛta-anāvṛta-avyākṛta-citta? Elaborating on the four possibilities: Those who do not attain saṃskṛta-sāvṛta-avyākṛta-citta but not saṃskṛta-anāvṛta-avyākṛta-citta are the pudgala (persons) born in the kāmadhātu who have already abandoned rāga (desire) in the kāmadhātu. Those who do not attain saṃskṛta-anāvṛta-avyākṛta-citta but not saṃskṛta-sāvṛta-avyākṛta-citta are the pudgala born in the kāmadhātu who have not abandoned rāga in the kāmadhātu. Those who do not attain saṃskṛta-sāvṛta-avyākṛta-citta and also attain saṃskṛta-anāvṛta-avyākṛta-citta are the pudgala born in the rūpadhātu and arūpadhātu. Those who are neither without saṃskṛta-sāvṛta-avyākṛta-citta nor without saṃskṛta-anāvṛta-avyākṛta-citta are those born in the kāmadhātu who have abandoned rāga in the kāmadhātu but have not abandoned rāga in the rūpadhātu, as well as the pudgala born in the rūpadhātu and arūpadhātu who have not abandoned that rāga. If one does not attain saṃskṛta-sāvṛta-avyākṛta-citta, one definitely does not attain non-saṃskṛta-kuśala-citta. If one does not attain non-saṃskṛta-kuśala-citta, one definitely does not attain saṃskṛta-sāvṛta-avyākṛta-citta. If one does not attain saṃskṛta-sāvṛta-avyākṛta-citta, does one also not attain non-saṃskṛta-sāvṛta-avyākṛta-citta? If one does not attain non-saṃskṛta-sāvṛta-avyākṛta-citta, one definitely does not attain saṃskṛta-sāvṛta-avyākṛta-citta. Or does one not attain saṃskṛta-sāvṛta-avyākṛta-citta but not non-saṃskṛta-sāvṛta-avyākṛta-citta? This refers to the śaikṣa pṛthagjana who have abandoned rāga in the kāmadhātu. If one does not attain the rūpadhātu...
界繫有覆無記心，亦不成就無色界系無覆無記心耶？或不成就色界繫有覆無記心非無色界系無覆無記心，廣說四句。不成就色界繫有覆無記心非無色界系無覆無記心者，謂無色界生長異熟果心正現在前。不成就無色界系無覆無記心非色界繫有覆無記心者，謂欲界色界生長未離色界貪補特伽羅。不成就色界繫有覆無記心亦無色界系無覆無記心者，謂欲界色界生長已離色界貪，及無色界生長異熟果心不現在前。非不成就色界繫有覆無記心亦非無色界系無覆無記心者，無有此句。若不成就色界繫有覆無記心，亦不成就學心耶？或不成就色界繫有覆無記心非學心，廣說四句。不成就色界繫有覆無記心非學心者，謂諸有學已離色界貪。不成就學心非色界繫有覆無記心者，謂諸異生未離色界貪。不成就色界繫有覆無記心亦學心者，謂阿羅漢，及諸異生已離色界貪。非不成就色界繫有覆無記心亦非學心者，謂諸有學未離色界貪。若不成就色界繫有覆無記心，亦不成就無學心耶？或不成就色界繫有覆無記心非無學心，廣說四句。不成就色界繫有覆無記心非無學心者，謂阿羅漢。不成就無學心非色界繫有覆無記心者，謂諸有學異生未離色界貪。不成就色界繫有覆無記心亦無學心者，謂有學異生已離色界貪。非不成就色界繫有覆無記心亦非
【現代漢語翻譯】 現代漢語譯本 界繫有覆無記心，也不成就無色界系無覆無記心嗎？或者不成就色界繫有覆無記心而非無色界系無覆無記心，廣說四句差別。 不成就色界繫有覆無記心而非無色界系無覆無記心的情況，是指沒有色界生、長、異熟果的心正在現前。 不成就無色界系無覆無記心而非色界繫有覆無記心的情況，是指欲界色界生、長，且未脫離色界貪慾的補特伽羅（Pudgala，人）。 不成就色界繫有覆無記心也無色界系無覆無記心的情況，是指欲界色界生、長，已脫離色界貪慾的人，以及沒有色界生、長、異熟果的心沒有正在現前。 並非不成就色界繫有覆無記心也並非無色界系無覆無記心的情況，沒有這種情況。 如果不成就色界繫有覆無記心，也不成就學心嗎？或者不成就色界繫有覆無記心而非學心，廣說四句差別。 不成就色界繫有覆無記心而非學心的情況，是指諸位有學（Sekha，還在學習的人）已脫離色界貪慾。 不成就學心而非色界繫有覆無記心的情況，是指諸位異生（Prthagjana，凡夫）未脫離色界貪慾。 不成就色界繫有覆無記心也成就學心的情況，是指阿羅漢（Arhat，已證悟的人），以及諸位已脫離色界貪慾的異生。 並非不成就色界繫有覆無記心也並非學心的情況，是指諸位未脫離色界貪慾的有學。 如果不成就色界繫有覆無記心，也不成就無學心嗎？或者不成就色界繫有覆無記心而非無學心，廣說四句差別。 不成就色界繫有覆無記心而非無學心的情況，是指阿羅漢。 不成就無學心而非色界繫有覆無記心的情況，是指諸位有學異生未脫離色界貪慾。 不成就色界繫有覆無記心也成就無學心的情況，是指有學異生已脫離色界貪慾。 並非不成就色界繫有覆無記心也並非無學心的情況
【English Translation】 English version Does the obscured indeterminate mind associated with the Realm of Form also not accomplish the unobscured indeterminate mind not associated with the Realm of Form? Or does it not accomplish the obscured indeterminate mind associated with the Realm of Form but is not the unobscured indeterminate mind not associated with the Realm of Form? Explain the four possibilities in detail. The case of not accomplishing the obscured indeterminate mind associated with the Realm of Form but not being the unobscured indeterminate mind not associated with the Realm of Form refers to when the mind of birth, abiding, and maturation result of the Realm of Form is presently occurring. The case of not accomplishing the unobscured indeterminate mind not associated with the Realm of Form but not being the obscured indeterminate mind associated with the Realm of Form refers to a Pudgala (person) in the Realm of Desire who is born and abides in the Realm of Form and has not yet detached from desire for the Realm of Form. The case of not accomplishing the obscured indeterminate mind associated with the Realm of Form and also not accomplishing the unobscured indeterminate mind not associated with the Realm of Form refers to a person in the Realm of Desire who is born and abides in the Realm of Form and has already detached from desire for the Realm of Form, and when the mind of birth, abiding, and maturation result of the Realm of Form is not presently occurring. The case of neither not accomplishing the obscured indeterminate mind associated with the Realm of Form nor not accomplishing the unobscured indeterminate mind not associated with the Realm of Form does not exist. If one does not accomplish the obscured indeterminate mind associated with the Realm of Form, does one also not accomplish the mind of a learner (Sekha)? Or does one not accomplish the obscured indeterminate mind associated with the Realm of Form but is not the mind of a learner? Explain the four possibilities in detail. The case of not accomplishing the obscured indeterminate mind associated with the Realm of Form but not being the mind of a learner refers to those learners (Sekhas) who have already detached from desire for the Realm of Form. The case of not accomplishing the mind of a learner but not being the obscured indeterminate mind associated with the Realm of Form refers to those ordinary beings (Prthagjanas) who have not yet detached from desire for the Realm of Form. The case of not accomplishing the obscured indeterminate mind associated with the Realm of Form and also accomplishing the mind of a learner refers to an Arhat (one who has attained enlightenment), and those ordinary beings who have already detached from desire for the Realm of Form. The case of neither not accomplishing the obscured indeterminate mind associated with the Realm of Form nor not being the mind of a learner refers to those learners who have not yet detached from desire for the Realm of Form. If one does not accomplish the obscured indeterminate mind associated with the Realm of Form, does one also not accomplish the mind of a non-learner? Or does one not accomplish the obscured indeterminate mind associated with the Realm of Form but is not the mind of a non-learner? Explain the four possibilities in detail. The case of not accomplishing the obscured indeterminate mind associated with the Realm of Form but not being the mind of a non-learner refers to an Arhat. The case of not accomplishing the mind of a non-learner but not being the obscured indeterminate mind associated with the Realm of Form refers to those learners and ordinary beings who have not yet detached from desire for the Realm of Form. The case of not accomplishing the obscured indeterminate mind associated with the Realm of Form and also accomplishing the mind of a non-learner refers to learners and ordinary beings who have already detached from desire for the Realm of Form. The case of neither not accomplishing the obscured indeterminate mind associated with the Realm of Form nor not being
無學心者，無有此句。若不成就色界系無覆無記心，亦不成就無色界系善心耶？或不成就色界系無覆無記心非無色界系善心，廣說四句。不成就色界系無覆無記心非無色界系善心者，謂無色界生長補特伽羅。不成就無色界系善心非色界系無覆無記心者，謂欲界生長已離欲界貪未得無色界善心，及色界生長未得無色善心補特伽羅。不成就色界系無覆無記心亦無色界系善心者，謂欲界生長未離欲界貪補特伽羅。非不成就色界系無覆無記心亦非無色界系善心者，謂欲界色界生長已得無色界善心補特伽羅。若成就色界系無覆無記心，亦成就無色界繫有覆無記心耶？或不成就色界系無覆無記心非無色界繫有覆無記心，廣說四句。不成就色界系無覆無記心非無色界繫有覆無記心者，謂欲界生長未離欲界貪，及無色界生長有學異生。不成就無色界繫有覆無記心非色界系無覆無記心者，謂欲界色界生長諸阿羅漢。不成就色界系無覆無記心亦無色界繫有覆無記心者，謂無色界生長諸阿羅漢。非不成就色界系無覆無記心亦非無色界繫有覆無記心者，謂欲界生長有學異生已離欲界貪，及色界生長有學異生。若不成就色界系無覆無記心，亦不成就無色界系無覆無記心耶？或不成就色界系無覆無記心非無色界系無覆無記心，廣說四句。不成就色界
【現代漢語翻譯】 現代漢語譯本： 對於已證得無學果位的人來說，不存在『無學心』這種說法。如果一個人沒有成就『系無覆無記心』（與煩惱相關的無記心），那麼他是否也沒有成就『無系善心』（與煩惱無關的善心）呢？或者說，是否有些人沒有成就『系無覆無記心』，但並非沒有成就『無系善心』呢？對此可以廣說四種情況。 沒有成就『系無覆無記心』，但並非沒有成就『無系善心』的人，指的是無色界和色界新生的補特伽羅（pudgalas，人）。 沒有成就『無系善心』，但並非沒有成就『系無覆無記心』的人，指的是欲界新生的、已經斷除了欲界貪慾但尚未獲得無色界和色界善心，以及色界和無色界新生的、尚未獲得無色界善心的補特伽羅。 既沒有成就『系無覆無記心』，也沒有成就『無系善心』的人，指的是欲界新生的、尚未斷除欲界貪慾的補特伽羅。 並非沒有成就『系無覆無記心』，也並非沒有成就『無系善心』的人，指的是欲界新生的、已經獲得無色界和色界善心的補特伽羅。 如果一個人成就了『系無覆無記心』，那麼他是否也成就了『無繫有覆無記心』（與煩惱無關的有覆無記心）呢？或者說，是否有些人成就了『系無覆無記心』，但並非成就了『無繫有覆無記心』呢？對此可以廣說四種情況。 沒有成就『系無覆無記心』，但並非沒有成就『無繫有覆無記心』的人，指的是欲界新生的、尚未斷除欲界貪慾的人，以及無色界和色界新生的有學位的異生（尚未證得聖果的凡夫）。 沒有成就『無繫有覆無記心』，但並非沒有成就『系無覆無記心』的人，指的是欲界新生的諸阿羅漢（arhats，已斷盡煩惱的聖者）。 既沒有成就『系無覆無記心』，也沒有成就『無繫有覆無記心』的人，指的是無色界和色界新生的諸阿羅漢。 並非沒有成就『系無覆無記心』，也並非沒有成就『無繫有覆無記心』的人，指的是欲界新生的、有學位的異生且已斷除欲界貪慾的人，以及色界和無色界新生的有學位的異生。 如果一個人沒有成就『系無覆無記心』，那麼他是否也沒有成就『無系無覆無記心』（與煩惱無關的無覆無記心）呢？或者說，是否有些人沒有成就『系無覆無記心』，但並非沒有成就『無系無覆無記心』呢？對此可以廣說四種情況。 沒有成就『系無覆無記心』
【English Translation】 English version: For those who have attained the state of no-more-learning (無學, Wúxué), the term 'no-more-learning mind' does not apply. If one has not achieved the 'affiliated-with-defilements-neutral-and-non-retributive mind' (系無覆無記心, xì wú fù wú jì xīn), does it follow that one has also not achieved the 'unaffiliated-with-defilements-wholesome mind' (無系善心, wú xì shàn xīn)? Or, are there those who have not achieved the 'affiliated-with-defilements-neutral-and-non-retributive mind' but have achieved the 'unaffiliated-with-defilements-wholesome mind'? We can elaborate on this with four possibilities. Those who have not achieved the 'affiliated-with-defilements-neutral-and-non-retributive mind' but have achieved the 'unaffiliated-with-defilements-wholesome mind' refer to beings newly born in the Form Realm (色界, Sèjiè) and Formless Realm (無色界, Wúsèjiè) (補特伽羅, pǔ tè qié luó, pudgalas, persons). Those who have not achieved the 'unaffiliated-with-defilements-wholesome mind' but have achieved the 'affiliated-with-defilements-neutral-and-non-retributive mind' refer to beings newly born in the Desire Realm (欲界, Yùjiè) who have abandoned desire for the Desire Realm but have not yet attained the wholesome minds of the Form and Formless Realms, and beings newly born in the Form and Formless Realms who have not yet attained the wholesome minds of the Formless Realm. Those who have achieved neither the 'affiliated-with-defilements-neutral-and-non-retributive mind' nor the 'unaffiliated-with-defilements-wholesome mind' refer to beings newly born in the Desire Realm who have not abandoned desire for the Desire Realm. Those who have not failed to achieve either the 'affiliated-with-defilements-neutral-and-non-retributive mind' or the 'unaffiliated-with-defilements-wholesome mind' refer to beings newly born in the Desire Realm who have attained the wholesome minds of the Form and Formless Realms. If one has achieved the 'affiliated-with-defilements-neutral-and-non-retributive mind', does it follow that one has also achieved the 'unaffiliated-with-defilements-obscured-neutral mind' (無繫有覆無記心, wú xì yǒu fù wú jì xīn)? Or, are there those who have achieved the 'affiliated-with-defilements-neutral-and-non-retributive mind' but have not achieved the 'unaffiliated-with-defilements-obscured-neutral mind'? We can elaborate on this with four possibilities. Those who have not achieved the 'affiliated-with-defilements-neutral-and-non-retributive mind' but have achieved the 'unaffiliated-with-defilements-obscured-neutral mind' refer to beings newly born in the Desire Realm who have not abandoned desire for the Desire Realm, and learners (有學, Yǒuxué) who are ordinary beings (異生, yì shēng) in the Form and Formless Realms. Those who have not achieved the 'unaffiliated-with-defilements-obscured-neutral mind' but have achieved the 'affiliated-with-defilements-neutral-and-non-retributive mind' refer to all Arhats (阿羅漢, Āluóhàn, liberated beings) newly born in the Desire Realm. Those who have achieved neither the 'affiliated-with-defilements-neutral-and-non-retributive mind' nor the 'unaffiliated-with-defilements-obscured-neutral mind' refer to all Arhats newly born in the Form and Formless Realms. Those who have not failed to achieve either the 'affiliated-with-defilements-neutral-and-non-retributive mind' or the 'unaffiliated-with-defilements-obscured-neutral mind' refer to learners who are ordinary beings newly born in the Desire Realm and have abandoned desire for the Desire Realm, and learners who are ordinary beings in the Form and Formless Realms. If one has not achieved the 'affiliated-with-defilements-neutral-and-non-retributive mind', does it follow that one has also not achieved the 'unaffiliated-with-defilements-neutral-and-non-retributive mind' (無系無覆無記心, wú xì wú fù wú jì xīn)? Or, are there those who have not achieved the 'affiliated-with-defilements-neutral-and-non-retributive mind' but have achieved the 'unaffiliated-with-defilements-neutral-and-non-retributive mind'? We can elaborate on this with four possibilities. Those who have not achieved the 'affiliated-with-defilements-neutral-and-non-retributive mind'
系無覆無記心非無色界系無覆無記心者，謂無色界生長異熟果心正現在前。不成就無色界系無覆無記心非色界系無覆無記心者，謂欲界生長已離欲界貪，及色界生長補特伽羅。不成就色界系無覆無記心亦無色界系無覆無記心者，謂欲界生長未離欲界貪，及無色界生長異熟果心不現在前。非不成就色界系無覆無記心亦非無色界系無覆無記心者，無有此句。若不成就色界系無覆無記心，亦不成就學心耶？或不成就色界系無覆無記心非學心，廣說四句。不成就色界系無覆無記心非學心者，謂欲界生長有學未離欲界貪，及無色界生長有學補特伽羅。不成就學心非色界系無覆無記心者，謂欲界生長諸阿羅漢，及諸異生已離欲界貪，及色界生長諸阿羅漢及諸異生。不成就色界系無覆無記心亦學心者，謂欲界生長異生未離欲界貪，及無色界生長阿羅漢異生。非不成就色界系無覆無記心亦非學心者，謂欲界生長有學已離欲界貪，及色界生長有學補特伽羅。若不成就色界系無覆無記心，亦不成就無學心耶？或不成就色界系無覆無記心非無學心，廣說四句。不成就色界系無覆無記心非無學心者，謂無色界生長阿羅漢。不成就無學心非色界系無覆無記心者，謂欲界生長有學異生已離欲界貪，及色界生長有學異生。不成就色界系無覆無記心亦無
【現代漢語翻譯】 現代漢語譯本 『系無覆無記心』（與煩惱相關的無覆蓋無記心）不是沒有，『系無覆無記心』是指無色界、色界的由業力成熟而產生的心識正在生起。不具有『系無覆無記心』也不是沒有『系無覆無記心』，是指在欲界生長的眾生已經斷除了對欲界的貪慾，以及在無色界、色界生長的補特伽羅（人）。不具有『系無覆無記心』也不是沒有『系無覆無記心』，是指在欲界生長的眾生尚未斷除對欲界的貪慾，以及無色界、色界由業力成熟而產生的心識沒有正在生起。不存在不具有『系無覆無記心』也不是沒有『系無覆無記心』的情況。 如果一個人不具有『系無覆無記心』，那麼他也不具有『學心』（正在學習的心）嗎？或者說，不具有『系無覆無記心』但不是『學心』，詳細分析這四種情況。不具有『系無覆無記心』但不是『學心』，是指在欲界生長的有學之人尚未斷除對欲界的貪慾，以及在無色界、色界生長的有學補特伽羅。不具有『學心』但不是『系無覆無記心』，是指在欲界生長的阿羅漢，以及已經斷除了對欲界貪慾的異生，以及在無色界、色界生長的阿羅漢和異生。不具有『系無覆無記心』但同時具有『學心』，是指在欲界生長的尚未斷除對欲界貪慾的異生，以及在無色界、色界生長的阿羅漢和異生。不具有『系無覆無記心』也不是『學心』，是指在欲界生長的有學之人已經斷除了對欲界的貪慾，以及在無色界、色界生長的有學補特伽羅。 如果一個人不具有『系無覆無記心』，那麼他也不具有『無學心』（已完成學習的心）嗎？或者說，不具有『系無覆無記心』但不是『無學心』，詳細分析這四種情況。不具有『系無覆無記心』但不是『無學心』，是指在無色界、色界生長的阿羅漢。不具有『無學心』但不是『系無覆無記心』，是指在欲界生長的有學異生已經斷除了對欲界的貪慾，以及在無色界、色界生長的有學異生。
【English Translation】 English version 'Affiliated obscured and indeterminate mind' (Xi wu fu wu ji xin) is not non-existent; 'affiliated obscured and indeterminate mind' refers to the mind arising from the maturation of karma in the Form Realm and Formless Realm that is currently present. Not possessing 'affiliated obscured and indeterminate mind' is not the same as not having 'affiliated obscured and indeterminate mind'; this refers to beings born in the Desire Realm who have already abandoned desire for the Desire Realm, and Pudgalas (persons) born in the Form Realm and Formless Realm. Not possessing 'affiliated obscured and indeterminate mind' is also not the same as not having 'affiliated obscured and indeterminate mind'; this refers to beings born in the Desire Realm who have not yet abandoned desire for the Desire Realm, and the mind arising from the maturation of karma in the Form Realm and Formless Realm that is not currently present. There is no situation where one neither possesses 'affiliated obscured and indeterminate mind' nor does not have 'affiliated obscured and indeterminate mind'. If one does not possess 'affiliated obscured and indeterminate mind', does one also not possess 'learning mind' (xue xin, mind of a learner)? Or, not possessing 'affiliated obscured and indeterminate mind' but not having a 'learning mind', let's analyze these four situations in detail. Not possessing 'affiliated obscured and indeterminate mind' but not having a 'learning mind' refers to learners born in the Desire Realm who have not yet abandoned desire for the Desire Realm, and learning Pudgalas born in the Form Realm and Formless Realm. Not possessing a 'learning mind' but not having 'affiliated obscured and indeterminate mind' refers to Arhats born in the Desire Realm, and ordinary beings who have already abandoned desire for the Desire Realm, and Arhats and ordinary beings born in the Form Realm and Formless Realm. Not possessing 'affiliated obscured and indeterminate mind' but simultaneously possessing a 'learning mind' refers to ordinary beings born in the Desire Realm who have not yet abandoned desire for the Desire Realm, and Arhats and ordinary beings born in the Form Realm and Formless Realm. Neither possessing 'affiliated obscured and indeterminate mind' nor having a 'learning mind' refers to learners born in the Desire Realm who have already abandoned desire for the Desire Realm, and learning Pudgalas born in the Form Realm and Formless Realm. If one does not possess 'affiliated obscured and indeterminate mind', does one also not possess 'mind of no further learning' (wu xue xin, mind of an Arhat)? Or, not possessing 'affiliated obscured and indeterminate mind' but not having a 'mind of no further learning', let's analyze these four situations in detail. Not possessing 'affiliated obscured and indeterminate mind' but not having a 'mind of no further learning' refers to Arhats born in the Form Realm and Formless Realm. Not possessing a 'mind of no further learning' but not having 'affiliated obscured and indeterminate mind' refers to learners and ordinary beings born in the Desire Realm who have already abandoned desire for the Desire Realm, and learners and ordinary beings born in the Form Realm and Formless Realm.
學心者，謂欲界生長未離欲界貪，及無色界生長有學異生。非不成就色界系無覆無記心亦非無學心者，謂欲界色界生長諸阿羅漢。若不成就無色界系善心，定非不成就無色界繫有覆無記心。若不成就無色界繫有覆無記心，定非不成就無色界系善心。若不成就無色界系善心，亦不成就無色界系無覆無記心耶？若不成就無色界系善心，定不成就無色界系無覆無記心。或不成就無色界系無覆無記心非無色界系善心，謂欲界色界生長已得無色界善心，及無色界生長異熟果心不現在前補特伽羅。若不成就無色界系善心，亦不成就學心耶？或不成就無色界系善心非學心，廣說四句。不成就無色界系善心非學心者，謂諸有學未得無色界善心。不成就學心非無色界系善心者，謂阿羅漢異生已得無色界善心。不成就無色界系善心亦學心者，謂諸異生未得無色界善心。非不成就無色界系善心亦非學心者，謂欲界色界生長有學已得無色界善心。若不成就無色界系善心，亦不成就無學心耶？若不成就無色界系善心，定不成就無學心。或不成就無學心非無色界系善心，謂有學異生已得無色界善心。若不成就無色界繫有覆無記心，亦不成就無色界系無覆無記心耶？或不成就無色界繫有覆無記心非無色界系無覆無記心，廣說四句。不成就無色界繫有覆
無記心非無色界系無覆無記心者，謂無色界生長阿羅漢異熟果心正現在前。不成就無色界系無覆無記心非無色界繫有覆無記心者，謂欲界色界生長有學異生，及無色界生長有學異生，異熟果心不現在前。不成就無色界繫有覆無記心非無色界系無覆無記心者，謂無色界生長阿羅漢異熟果心正現在前。非不成就無色界繫有覆無記心亦非無色界系無覆無記心者，謂無色界生長有學異生異熟果心正現在前。若不成就無色界繫有覆無記心，亦不成就學心耶？若不成就無色界繫有覆無記心，定不成就學心。或不成就學心非無色界繫有覆無記心，謂諸異生若不成就無色界繫有覆無記心，定非不成就無學心。若不成就無學心，定非不成就無色界繫有覆無記心。若不成就無色界系無覆無記心，亦不成就學心耶？或不成就無色界系無覆無記心非學心，廣說四句。不成就無色界系無覆無記心非學心者，謂欲界色界生長有學，及無色界生長有學，異熟果心不現在前。不成就學心非無色界系無覆無記心者，謂無色界生長阿羅漢異生，異熟果心正現在前。不成就無色界系無覆無記心亦學心者，謂欲界色界生長阿羅漢異生，及無色界生長阿羅漢異生，異熟果心不現在前。非不成就無色界系無覆無記心亦非學心者，謂無色界生長有學異熟果心正現在前。
【現代漢語翻譯】 現代漢語譯本 『無記心非無漏系無覆無記心』是指：無漏（Anāsrava，指沒有煩惱的，超越世間的）生長的阿羅漢（Arhat，已證得最高果位的修行者）的異熟果心（Vipāka-citta，由業力產生的果報之心）正在現前。 『不成就無漏系無覆無記心，而非不成就無漏繫有覆無記心』是指：欲界（Kāmadhātu，眾生有情慾的世界）或色界（Rūpadhātu，有物質形體的世界）生長的有學（Śaikṣa，還在學習，未證得最高果位）的異生（Pṛthagjana，凡夫），以及無色界（Arūpadhātu，沒有物質形體的世界）生長的有學的異生，他們的異熟果心沒有正在現前。 『不成就無漏繫有覆無記心，而非不成就無漏系無覆無記心』是指：無漏生長的阿羅漢的異熟果心正在現前。 『並非不成就無漏繫有覆無記心，也並非不成就無漏系無覆無記心』是指：無漏生長的有學的異熟果心正在現前。 『如果一個人不成就無漏繫有覆無記心，那麼他也不成就學心嗎？』如果一個人不成就無漏繫有覆無記心，那麼他一定不成就學心。 或者，不成就學心，但並非不成就無漏繫有覆無記心。這是指：諸位異生。如果一個人不成就無漏繫有覆無記心，那麼他一定不是不成就無學心（Aśaikṣa，已完成學習，證得阿羅漢果位）。如果一個人不成就無學心，那麼他一定不是不成就無漏繫有覆無記心。 『如果一個人不成就無漏系無覆無記心，那麼他也不成就學心嗎？』或者，不成就無漏系無覆無記心，但並非學心。對此可以廣說四句。 『不成就無漏系無覆無記心，但並非學心』是指：欲界或色界生長的有學，以及無色界生長的有學，他們的異熟果心沒有正在現前。 『不成就學心，但並非不成就無漏系無覆無記心』是指：無漏生長的阿羅漢的異生，他們的異熟果心正在現前。 『不成就無漏系無覆無記心，並且是學心』是指：欲界或色界生長的阿羅漢的異生，以及無色界生長的阿羅漢的異生，他們的異熟果心沒有正在現前。 『並非不成就無漏系無覆無記心，也並非學心』是指：無漏生長的有學的異熟果心正在現前。
【English Translation】 English version 'Non-defiled indeterminate mind that is not unassociated with the outflows and is not obscured' refers to: the resultant mind of an Arhat (Arhat, one who has attained the highest state of enlightenment) who has arisen from the outflows (Anāsrava, free from defilements, transcendental) being presently manifest. 'Non-attainment of non-defiled indeterminate mind that is not unassociated with the outflows and is not non-attainment of non-defiled indeterminate mind that is associated with the outflows' refers to: ordinary beings (Pṛthagjana, common people) who are learners (Śaikṣa, still learning, not yet attained the highest state) born in the desire realm (Kāmadhātu, the realm of desire) or form realm (Rūpadhātu, the realm of form), and learners born in the formless realm (Arūpadhātu, the realm of formlessness), whose resultant minds are not presently manifest. 'Non-attainment of non-defiled indeterminate mind that is associated with the outflows and is not non-attainment of non-defiled indeterminate mind that is not unassociated with the outflows' refers to: the resultant mind of an Arhat who has arisen from the outflows being presently manifest. 'Neither non-attainment of non-defiled indeterminate mind that is associated with the outflows nor non-attainment of non-defiled indeterminate mind that is not unassociated with the outflows' refers to: the resultant mind of a learner who has arisen from the outflows being presently manifest. 'If one does not attain non-defiled indeterminate mind that is associated with the outflows, does one also not attain the mind of a learner?' If one does not attain non-defiled indeterminate mind that is associated with the outflows, then one definitely does not attain the mind of a learner. Or, one does not attain the mind of a learner, but it is not the case that one does not attain non-defiled indeterminate mind that is associated with the outflows. This refers to: ordinary beings. If one does not attain non-defiled indeterminate mind that is associated with the outflows, then it is certain that one does not not-attain the mind of a non-learner (Aśaikṣa, one who has completed learning, attained Arhatship). If one does not attain the mind of a non-learner, then it is certain that one does not not-attain non-defiled indeterminate mind that is associated with the outflows. 'If one does not attain non-defiled indeterminate mind that is not unassociated with the outflows, does one also not attain the mind of a learner?' Or, one does not attain non-defiled indeterminate mind that is not unassociated with the outflows, but it is not the mind of a learner. The four possibilities can be extensively explained. 'Non-attainment of non-defiled indeterminate mind that is not unassociated with the outflows, but it is not the mind of a learner' refers to: learners born in the desire realm or form realm, and learners born in the formless realm, whose resultant minds are not presently manifest. 'Non-attainment of the mind of a learner, but it is not the case that one does not attain non-defiled indeterminate mind that is not unassociated with the outflows' refers to: ordinary beings who are Arhats arisen from the outflows, whose resultant minds are presently manifest. 'Non-attainment of non-defiled indeterminate mind that is not unassociated with the outflows, and it is the mind of a learner' refers to: ordinary beings who are Arhats born in the desire realm or form realm, and ordinary beings who are Arhats born in the formless realm, whose resultant minds are not presently manifest. 'Neither non-attainment of non-defiled indeterminate mind that is not unassociated with the outflows, nor the mind of a learner' refers to: the resultant mind of a learner who has arisen from the outflows being presently manifest.
若不成就無色界系無覆無記心，亦不成就無學心耶？或不成就無色界系無覆無記心非無學心，廣說四句。不成就無色界系無覆無記心非無學心者，謂欲界色界生長諸阿羅漢，及無色界生長諸阿羅漢，異熟果心不現在前。不成就無學心非無色界系無覆無記心者，謂無色界生長有學異生異熟果心正現在前。不成就無色界系無覆無記心亦無學心者，謂欲界色界生長有學異生，及無色界生長有學異生，異熟果心不現在前。非不成就無色界系無覆無記心亦非無學心者，謂無色界生長阿羅漢異熟果心正現在前。若不成就學心，亦不成就無學心耶？或不成就學心非無學心，或不成就無學心非學心，或不成就學心亦無學心，或非不成就學心亦非無學心。不成就學心非無學心者，謂阿羅漢。不成就無學心非學心者，謂諸有學。不成就學心亦無學心者，謂諸異生。非不成就學心亦非無學心者，無有此句。
有十二心，謂欲界系善心、不善心、有覆無記心、無覆無記心，色界系善心、有覆無記心、無覆無記心，無色界系善心、有覆無記心、無覆無記心，及學心、無學心。若欲界系善心舍成就得不成就，不善心亦爾耶？設不善心舍成就得不成就，欲界系善心亦爾耶。若欲界系善心舍成就得不成就，乃至無學心亦爾耶？設無學心舍成就得不
【現代漢語翻譯】 現代漢語譯本： 若不成就無色界系（arūpadhātu-saṃyutta，指與無色界相應的）無覆無記心（avyākṛta，指非善非惡，無法判斷其性質的心），也不成就無學心（aśaikṣa-citta，指阿羅漢所具有的，已完成修行的心）嗎？或者不成就無色界系無覆無記心但並非無學心，廣說四句（catuṣkoṭika，指四種可能性）。 不成就無色界系無覆無記心但並非無學心的情況，是指欲界（kāmadhātu，指眾生有慾望的界）色界（rūpadhātu，指有形色的界）生長的諸阿羅漢（arhat，指斷盡煩惱，證得解脫的聖者），他們的異熟果心（vipāka-citta，指由過去業力所產生的果報之心）不現在前。 不成就無學心但並非無色界系無覆無記心的情況，是指無色界生長的有學（śaikṣa，指還在學習階段的聖者）異生（pṛthagjana，指凡夫）的異熟果心正現在前。 不成就無色界系無覆無記心也同時不成就無學心的情況，是指欲界色界生長的有學異生，他們的異熟果心不現在前。 並非不成就無色界系無覆無記心也並非不成就無學心的情況，是指無色界生長的阿羅漢的異熟果心正現在前。 若不成就學心（śaikṣa-citta，指須陀洹、斯陀含、阿那含等有學聖者之心），也不成就無學心嗎？或者不成就學心但並非無學心，或者不成就無學心但並非學心，或者不成就學心也同時不成就無學心，或者並非不成就學心也並非不成就無學心。 不成就學心但並非無學心的情況，是指阿羅漢。 不成就無學心但並非學心的情況，是指諸有學。 不成就學心也同時不成就無學心的情況，是指諸異生。 並非不成就學心也並非不成就無學心的情況，沒有這種情況。 有十二種心，即欲界系善心（kuśala-citta，指善的心）、不善心（akuśala-citta，指惡的心）、有覆無記心（sāvṛtāvyākṛta-citta，指有煩惱覆蓋的無記心）、無覆無記心（anāvṛtāvyākṛta-citta，指沒有煩惱覆蓋的無記心），色界系善心、有覆無記心、無覆無記心，無色界系善心、有覆無記心、無覆無記心，以及學心、無學心。 如果欲界系善心舍（prahāṇa，指斷除）成就（samudāgama，指生起）得不成就（apratilambha，指未獲得），不善心也是這樣嗎？假設不善心舍成就得不成就，欲界系善心也是這樣嗎？ 如果欲界系善心舍成就得不成就，乃至無學心也是這樣嗎？假設無學心舍成就得不
【English Translation】 English version: If one does not attain the mind associated with the formless realm (arūpadhātu-saṃyutta), which is neither determinate nor indeterminate (avyākṛta), does one also not attain the mind of a non-learner (aśaikṣa-citta)? Or does one not attain the mind associated with the formless realm, which is neither determinate nor indeterminate, but is not the mind of a non-learner? Elaborate on the four possibilities (catuṣkoṭika). The case where one does not attain the mind associated with the formless realm, which is neither determinate nor indeterminate, but is not the mind of a non-learner, refers to those Arhats (arhat, liberated beings who have extinguished all defilements) born in the desire realm (kāmadhātu, the realm of desire) and the form realm (rūpadhātu, the realm of form), whose resultant consciousness (vipāka-citta, consciousness arising from past karma) is not presently occurring. The case where one does not attain the mind of a non-learner, but it is not the mind associated with the formless realm, which is neither determinate nor indeterminate, refers to the resultant consciousness of learners (śaikṣa, those still in training) and ordinary beings (pṛthagjana, common people) born in the formless realm, which is presently occurring. The case where one does not attain the mind associated with the formless realm, which is neither determinate nor indeterminate, and also does not attain the mind of a non-learner, refers to learners and ordinary beings born in the desire realm and the form realm, whose resultant consciousness is not presently occurring. The case where it is not that one does not attain the mind associated with the formless realm, which is neither determinate nor indeterminate, and it is also not that one does not attain the mind of a non-learner, refers to the resultant consciousness of Arhats born in the formless realm, which is presently occurring. If one does not attain the mind of a learner (śaikṣa-citta, the mind of a stream-enterer, once-returner, or non-returner), does one also not attain the mind of a non-learner? Or does one not attain the mind of a learner but is not the mind of a non-learner, or does one not attain the mind of a non-learner but is not the mind of a learner, or does one not attain the mind of a learner and also does not attain the mind of a non-learner, or is it not that one does not attain the mind of a learner and it is also not that one does not attain the mind of a non-learner. The case where one does not attain the mind of a learner but is not the mind of a non-learner refers to Arhats. The case where one does not attain the mind of a non-learner but is not the mind of a learner refers to learners. The case where one does not attain the mind of a learner and also does not attain the mind of a non-learner refers to ordinary beings. The case where it is not that one does not attain the mind of a learner and it is also not that one does not attain the mind of a non-learner does not exist. There are twelve types of minds, namely, wholesome mind (kuśala-citta, virtuous mind) associated with the desire realm, unwholesome mind (akuśala-citta, non-virtuous mind), determinate-indeterminate mind (sāvṛtāvyākṛta-citta, obscured indeterminate mind), indeterminate mind (anāvṛtāvyākṛta-citta, indeterminate mind), wholesome mind associated with the form realm, determinate-indeterminate mind, indeterminate mind, wholesome mind associated with the formless realm, determinate-indeterminate mind, indeterminate mind, and the mind of a learner, and the mind of a non-learner. If a wholesome mind associated with the desire realm is abandoned (prahāṇa, giving up), attained (samudāgama, arising), and not attained (apratilambha, not acquired), is it also the same for an unwholesome mind? Supposing an unwholesome mind is abandoned, attained, and not attained, is it also the same for a wholesome mind associated with the desire realm? If a wholesome mind associated with the desire realm is abandoned, attained, and not attained, is it also the same all the way to the mind of a non-learner? Supposing the mind of a non-learner is abandoned, attained, and not
成就，欲界系善心亦爾耶？乃至若學心舍成就得不成就，無學心亦爾耶？設無學心舍成就得不成就，學心亦爾耶？
若欲界系善心舍成就得不成就，定非不善心及欲界繫有覆無記心。若不善心及欲界繫有覆無記心舍成就得不成就，定非欲界系善心。若欲界系善心舍成就得不成就，欲界系無覆無記心亦爾耶？或欲界系善心舍成就得不成就非欲界系無覆無記心，或欲界系無覆無記心舍成就得不成就非欲界系善心，或欲界系善心舍成就得不成就亦欲界系無覆無記心，或非欲界系善心舍成就得不成就亦非欲界系無覆無記心。欲界系善心舍成就得不成就非欲界系無覆無記心者，謂善根斷時，及欲界沒色界生時。欲界系無覆無記心舍成就得不成就非欲界系善心者，謂從色界沒無色界生時。欲界系善心舍成就得不成就亦欲界系無覆無記心者，謂從欲界沒無色界生時。非欲界系善心舍成就得不成就亦非欲界系無覆無記心者，除上爾所相。若欲界系善心舍成就得不成就，色界系善心亦爾耶？或欲界系善心舍成就得不成就非色界系善心，廣說四句。欲界系善心舍成就得不成就非色界系善心者，謂善根斷時，及欲界沒色界生時。色界系善心舍成就得不成就非欲界系善心者，謂欲界生長已得色界善心，從色界善心復還退時，及色界沒或欲
【現代漢語翻譯】 現代漢語譯本：成就方面，欲界系善心也是如此嗎？乃至如果學位的舍心成就獲得或不獲得成就，無學位的心也是如此嗎？假設無學位的心舍心成就獲得或不獲得成就，學位的心也是如此嗎？ 如果欲界系善心舍心成就獲得或不獲得成就，那麼一定不是不善心以及欲界繫有覆無記心。如果不善心以及欲界繫有覆無記心舍心成就獲得或不獲得成就，那麼一定不是欲界系善心。如果欲界系善心舍心成就獲得或不獲得成就，欲界系無覆無記心也是如此嗎？或者欲界系善心舍心成就獲得或不獲得成就，但欲界系無覆無記心不是如此；或者欲界系無覆無記心舍心成就獲得或不獲得成就，但欲界系善心不是如此；或者欲界系善心舍心成就獲得或不獲得成就，欲界系無覆無記心也是如此；或者非欲界系善心舍心成就獲得或不獲得成就，非欲界系無覆無記心也是如此。欲界系善心舍心成就獲得或不獲得成就，但欲界系無覆無記心不是如此的情況，是指善根斷絕時，以及從欲界死亡而（指色界或無色界）出生時。欲界系無覆無記心舍心成就獲得或不獲得成就，但欲界系善心不是如此的情況，是指從死亡而無出生時。欲界系善心舍心成就獲得或不獲得成就，欲界系無覆無記心也是如此的情況，是指從欲界死亡而無出生時。非欲界系善心舍心成就獲得或不獲得成就，非欲界系無覆無記心也是如此的情況，是排除以上所說的那些情況。 如果欲界系善心舍心成就獲得或不獲得成就，那麼（指色界或無色界）系善心也是如此嗎？或者欲界系善心舍心成就獲得或不獲得成就，但系善心不是如此，廣說四句。欲界系善心舍心成就獲得或不獲得成就，但系善心不是如此的情況，是指善根斷絕時，以及從欲界死亡而出生時。系善心舍心成就獲得或不獲得成就，但欲界系善心不是如此的情況，是指在欲界生長后獲得了善心，從善心又退失時，以及從死亡或者欲
【English Translation】 English version: In terms of attainment, is it also the same for the wholesome mind associated with the desire realm (Kāmadhātu)? Furthermore, if the abandonment-mind (舍心) of a learner (Śaikṣa) is attained or not attained, is it also the same for the mind of a non-learner (Aśaikṣa)? Supposing the abandonment-mind of a non-learner is attained or not attained, is it also the same for the mind of a learner? If the abandonment-mind of a wholesome mind associated with the desire realm is attained or not attained, then it is definitely not an unwholesome mind (Akuśala citta) or an obscured indeterminate mind (有覆無記心) associated with the desire realm. If the abandonment-mind of an unwholesome mind or an obscured indeterminate mind associated with the desire realm is attained or not attained, then it is definitely not a wholesome mind associated with the desire realm. If the abandonment-mind of a wholesome mind associated with the desire realm is attained or not attained, is it also the same for an unobscured indeterminate mind (無覆無記心) associated with the desire realm? Or, the abandonment-mind of a wholesome mind associated with the desire realm is attained or not attained, but it is not the same for an unobscured indeterminate mind associated with the desire realm; or the abandonment-mind of an unobscured indeterminate mind associated with the desire realm is attained or not attained, but it is not the same for a wholesome mind associated with the desire realm; or the abandonment-mind of a wholesome mind associated with the desire realm is attained or not attained, and it is also the same for an unobscured indeterminate mind associated with the desire realm; or the abandonment-mind of a non-wholesome mind associated with the desire realm is attained or not attained, and it is also not the same for a non-unobscured indeterminate mind associated with the desire realm. The case where the abandonment-mind of a wholesome mind associated with the desire realm is attained or not attained, but it is not the same for an unobscured indeterminate mind associated with the desire realm, refers to the time when the roots of goodness (善根) are severed, and when one dies in the desire realm and is born in the ** (referring to the form realm (Rūpadhātu) or formless realm (Arūpadhātu)). The case where the abandonment-mind of an unobscured indeterminate mind associated with the desire realm is attained or not attained, but it is not the same for a wholesome mind associated with the desire realm, refers to the time when one dies in the ** and is born in a non-. The case where the abandonment-mind of a wholesome mind associated with the desire realm is attained or not attained, and it is also the same for an unobscured indeterminate mind associated with the desire realm, refers to the time when one dies in the desire realm and is born in a non- . The case where the abandonment-mind of a non-wholesome mind associated with the desire realm is attained or not attained, and it is also not the same for a non-unobscured indeterminate mind associated with the desire realm, excludes the aforementioned cases. If the abandonment-mind of a wholesome mind associated with the desire realm is attained or not attained, is it also the same for a wholesome mind associated with the ** (referring to the form realm (Rūpadhātu) or formless realm (Arūpadhātu))? Or, the abandonment-mind of a wholesome mind associated with the desire realm is attained or not attained, but it is not the same for a wholesome mind associated with the , broadly speaking, there are four possibilities. The case where the abandonment-mind of a wholesome mind associated with the desire realm is attained or not attained, but it is not the same for a wholesome mind associated with the , refers to the time when the roots of goodness are severed, and when one dies in the desire realm and is born in the . The case where the abandonment-mind of a wholesome mind associated with the ** is attained or not attained, but it is not the same for a wholesome mind associated with the desire realm, refers to the time when one has grown in the desire realm and obtained a wholesome mind associated with the , and when one regresses from that wholesome mind associated with the **, and when one dies in the ** or the desire
界或無色界生時。欲界系善心舍成就得不成就亦色界系善心者，謂從欲界沒無色界生時。非欲界系善心舍成就得不成就亦非色界系善心者，除上爾所相。若欲界善心舍成就得不成就，定非色界繫有覆無記心。若色界繫有覆無記心舍成就得不成就，定非欲界系善心。若欲界善心舍成就得不成就，色界系無覆無記心亦爾耶？或欲界系善心舍成就得不成就非色界系無覆無記心，廣說四句。欲界系善心舍成就得不成就非色界系無覆無記心者，謂善根斷時，及欲界沒色界生時。色界系無覆無記心舍成就得不成就非欲界系善心者，謂已離欲界貪，從離欲貪復還退時，及色界沒欲界生時，若從色界沒無色界生時。欲界善心舍成就得不成就亦色界系無覆無記心者，謂從欲界沒無色界生時。非欲界系善心舍成就得不成就亦非色界系無覆無記心者，除上爾所相。若欲界系善心舍成就得不成就，定非無色界系善心。若無色界系善心舍成就得不成就，定非欲界系善心。從此以後亦都無有。若不善心舍成就得不成就，欲界繫有覆無記心亦爾耶？或不善心舍成就得不成就非欲界繫有覆無記心，廣說四句。不善心舍成就得不成就非欲界繫有覆無記心者，謂諸聖者離欲貪時。欲界有覆無記心舍成就得不成就非不善心者，謂未離欲界貪聖者現觀邊苦法智現
在前時。不善心舍成就得不成就亦欲界繫有覆無記心者，謂諸異生離欲貪時。非不善心舍成就得不成就亦非欲界繫有覆無記心者，除上爾所相。若不善心舍成就得不成就，定非欲界系無覆無記心。若欲界系無覆無記心舍成就得不成就，定非不善心。從此已后亦都無有。若欲界繫有覆無記心舍成就得不成就，定非欲界系無覆無記心。若欲界系無覆無記心舍成就得不成就，定非欲界繫有覆無記心。從此已后亦都無有。若欲界系無覆無記心舍成就得不成就，色界系善心亦爾耶？若欲界系無覆無記心舍成就得不成就，色界系善心定爾。或色界系善心舍成就得不成就非欲界系無覆無記心，謂欲界生長已得色界善心，從色界善心復還退時，及色界沒欲界生時。若欲界系無覆無記心舍成就得不成就，定非色界繫有覆無記心。若色界繫有覆無記心舍成就得不成就，定非欲界系無覆無記心。若欲界系無覆無記心舍成就得不成就，色界系無覆無記心亦爾耶？若欲界系無覆無記心舍成就得不成就，色界系無覆無記心定爾。或色界系無覆無記心舍成就得不成就非欲界系無覆無記心，謂已離欲界貪，從離欲貪復還退時，及色界沒欲界生時。若欲界系無覆無記心舍成就得不成就，定非無色界系善心。若無色界系善心舍成就得不成就，定非欲界系無覆
【現代漢語翻譯】 現代漢語譯本： 先前的時候。不善心舍的成就和未成就，以及欲界繫有覆無記心（指被覆蓋的、無法記清的心）的成就，是指那些異生（指凡夫）在離欲貪的時候。非不善心舍的成就和未成就，也非欲界繫有覆無記心，是指除了上述情況之外的情況。如果是不善心舍的成就和未成就，那麼一定不是欲界系無覆無記心（指未被覆蓋的、無法記清的心）。如果是欲界系無覆無記心舍的成就和未成就，那麼一定不是不善心。從這之後就沒有這種情況了。如果是欲界繫有覆無記心舍的成就和未成就，那麼一定不是欲界系無覆無記心。如果是欲界系無覆無記心舍的成就和未成就，那麼一定不是欲界繫有覆無記心。從這之後就沒有這種情況了。如果是欲界系無覆無記心舍的成就和未成就，那麼色界系善心（指色界中的善心）也是這樣嗎？如果是欲界系無覆無記心舍的成就和未成就，那麼色界系善心一定是這樣。或者色界系善心舍的成就和未成就，不是欲界系無覆無記心，是指在欲界生長已經獲得色界善心，從色界善心又退還的時候，以及色界眾生死亡后又投生到欲界的時候。如果是欲界系無覆無記心舍的成就和未成就，那麼一定不是色界繫有覆無記心。如果是色界繫有覆無記心舍的成就和未成就，那麼一定不是欲界系無覆無記心。如果是欲界系無覆無記心舍的成就和未成就，那麼色界系無覆無記心也是這樣嗎？如果是欲界系無覆無記心舍的成就和未成就，那麼色界系無覆無記心一定是這樣。或者色界系無覆無記心舍的成就和未成就，不是欲界系無覆無記心，是指已經脫離欲界貪慾，從脫離欲界貪慾又退還的時候，以及色界眾生死亡后又投生到欲界的時候。如果是欲界系無覆無記心舍的成就和未成就，那麼一定不是無色界系善心（指無色界中的善心）。如果無色界系善心舍的成就和未成就，那麼一定不是欲界系無覆無記心。
【English Translation】 English version: At a previous time. The attainment and non-attainment of the abandonment of unwholesome mind, as well as the mind of the form realm associated with the obscured and indeterminate (referring to the mind that is covered and cannot be clearly remembered), refer to those ordinary beings when they are separating from desire and greed. The attainment and non-attainment of the abandonment of non-unwholesome mind, and also not the mind of the desire realm associated with the obscured and indeterminate, refer to situations other than those mentioned above. If it is the attainment and non-attainment of the abandonment of unwholesome mind, then it is definitely not the mind of the desire realm associated with the unobscured and indeterminate (referring to the mind that is not covered and cannot be clearly remembered). If it is the attainment and non-attainment of the abandonment of the mind of the desire realm associated with the unobscured and indeterminate, then it is definitely not unwholesome. From this point onwards, there is no such situation. If it is the attainment and non-attainment of the abandonment of the mind of the desire realm associated with the obscured and indeterminate, then it is definitely not the mind of the desire realm associated with the unobscured and indeterminate. If it is the attainment and non-attainment of the abandonment of the mind of the desire realm associated with the unobscured and indeterminate, then it is definitely not the mind of the desire realm associated with the obscured and indeterminate. From this point onwards, there is no such situation. If it is the attainment and non-attainment of the abandonment of the mind of the desire realm associated with the unobscured and indeterminate, is the wholesome mind of the form realm (referring to the wholesome mind in the form realm) also like that? If it is the attainment and non-attainment of the abandonment of the mind of the desire realm associated with the unobscured and indeterminate, then the wholesome mind of the form realm is definitely like that. Or the attainment and non-attainment of the abandonment of the wholesome mind of the form realm is not the mind of the desire realm associated with the unobscured and indeterminate, referring to when one has already attained the wholesome mind of the form realm while growing in the desire realm, and when one retreats from the wholesome mind of the form realm, and when beings of the form realm die and are reborn in the desire realm. If it is the attainment and non-attainment of the abandonment of the mind of the desire realm associated with the unobscured and indeterminate, then it is definitely not the obscured and indeterminate mind of the form realm. If it is the attainment and non-attainment of the abandonment of the obscured and indeterminate mind of the form realm, then it is definitely not the mind of the desire realm associated with the unobscured and indeterminate. If it is the attainment and non-attainment of the abandonment of the mind of the desire realm associated with the unobscured and indeterminate, is the unobscured and indeterminate mind of the form realm also like that? If it is the attainment and non-attainment of the abandonment of the mind of the desire realm associated with the unobscured and indeterminate, then the unobscured and indeterminate mind of the form realm is definitely like that. Or the attainment and non-attainment of the abandonment of the unobscured and indeterminate mind of the form realm is not the mind of the desire realm associated with the unobscured and indeterminate, referring to when one has already separated from desire and greed in the desire realm, and when one retreats from separating from desire and greed, and when beings of the form realm die and are reborn in the desire realm. If it is the attainment and non-attainment of the abandonment of the mind of the desire realm associated with the unobscured and indeterminate, then it is definitely not the wholesome mind of the formless realm (referring to the wholesome mind in the formless realm). If it is the attainment and non-attainment of the abandonment of the wholesome mind of the formless realm, then it is definitely not the mind of the desire realm associated with the unobscured and indeterminate.
無記心。從此以後都無所有。若色界系善心舍成就得不成就，定非色界繫有覆無記心。若色界繫有覆無記心舍成就得不成就，定非色界系善心。若色界系善心舍成就得不成就，色界系無覆無記心亦爾耶？或色界系善心舍成就得不成就非色界系無覆無記心，廣說四句。色界系善心舍成就得不成就非色界系無覆無記心者，謂欲界生長異生未離欲界貪已得色界善心，從色界善心復還退時。色界系無覆無記心舍成就得不成就非色界系善心者，謂已離欲界貪聖者，從離欲貪復還退時。色界系善心舍成就得不成就亦色界系無覆無記心者，謂已離欲界貪異生，從離欲貪復還退時，及欲界色界沒無色界生時，若色界沒欲界生時。非色界系善心舍成就得不成就亦非色界系無覆無記心者，除上爾所相。若色界系善心舍成就得不成就，無色界系善心亦爾耶？或色界系善心舍成就得不成就非無色界系善心，廣說四句。色界系善心舍成就得不成就非無色界系善心者，謂欲界生長已得色界善心，未得無色界善心，從色界善心復還退時，及色界沒或欲界或無色界生時，若欲界沒無色界生時。無色界系善心舍成就得不成就非色界系善心者，謂欲界生長已得無色界善心，起色界纏復還退時，及無色界沒或欲界或色界生時。色界系善心舍成就得不成就亦無色
【現代漢語翻譯】 現代漢語譯本： 無記心（既非善亦非惡的心）。從此以後都一無所有。如果屬於善心，捨棄成就，得到不成就，必定不屬於有覆無記心（伴隨煩惱的無記心）。如果屬於有覆無記心，捨棄成就，得到不成就，必定不屬於善心。如果屬於善心，捨棄成就，得到不成就，那麼屬於無覆無記心（不伴隨煩惱的無記心）也是這樣嗎？或者屬於善心，捨棄成就，得到不成就，但不屬於無覆無記心，廣說四句（四種情況）。屬於善心，捨棄成就，得到不成就，但不屬於無覆無記心的情況是：指欲界（佛教宇宙觀中，眾生有情慾和物質欲的生存領域）生長的異生（凡夫），尚未脫離欲界貪慾，已經得到善心，從善心又退回的時候。屬於無覆無記心，捨棄成就，得到不成就，但不屬於善心的情況是：指已經脫離欲界貪慾的聖者，從脫離欲貪又退回的時候。屬於善心，捨棄成就，得到不成就，也屬於無覆無記心的情況是：指已經脫離欲界貪慾的異生，從脫離欲貪又退回的時候，以及欲界死亡而沒有色界（佛教宇宙觀中，脫離了粗糙物質慾望，但仍有物質存在的領域）生的時候，或者死亡于欲界而生於色界的時候。不屬於善心，捨棄成就，得到不成就，也不屬於無覆無記心的情況是：排除以上所說的那些情況。如果屬於善心，捨棄成就，得到不成就，沒有屬於善心也是這樣嗎？或者屬於善心，捨棄成就，得到不成就，但不屬於沒有屬於善心，廣說四句。屬於善心，捨棄成就，得到不成就，但不屬於沒有屬於善心的情況是：指欲界生長的眾生已經得到善心，未得到無色界（佛教宇宙觀中，完全脫離物質存在的領域）善心，從善心又退回的時候，以及死亡或者在欲界或者在無色界生的時候，或者欲界死亡而在無色界生的時候。沒有屬於善心，捨棄成就，得到不成就，但不屬於屬於善心的情況是：指欲界生長的眾生已經得到無色界善心，生起煩惱又退回的時候，以及無色界死亡或者在欲界或者在色界生的時候。屬於善心，捨棄成就，得到不成就，也屬於色界
【English Translation】 English version: 'Unspecified mind' (neither good nor bad mind). From then on, there is nothing at all. If it pertains to a wholesome mind, abandoning attainment and obtaining non-attainment, it is definitely not related to an obscured unspecified mind (unspecified mind accompanied by afflictions). If it pertains to an obscured unspecified mind, abandoning attainment and obtaining non-attainment, it is definitely not related to a wholesome mind. If it pertains to a wholesome mind, abandoning attainment and obtaining non-attainment, is it also the same for an unobscured unspecified mind (unspecified mind not accompanied by afflictions)? Or does it pertain to a wholesome mind, abandoning attainment and obtaining non-attainment, but not pertain to an unobscured unspecified mind? Explain the four possibilities in detail (four situations). That which pertains to a wholesome mind, abandoning attainment and obtaining non-attainment, but does not pertain to an unobscured unspecified mind, refers to: sentient beings born in the Desire Realm (Kāmadhātu, in Buddhist cosmology, the realm of existence where beings have desires for sensual pleasures and material things) who have not yet detached from desire realm craving, having already attained a wholesome mind, and then regressing from that wholesome mind. That which pertains to an unobscured unspecified mind, abandoning attainment and obtaining non-attainment, but does not pertain to a wholesome mind, refers to: noble ones who have already detached from desire realm craving, and then regressing from that detachment. That which pertains to a wholesome mind, abandoning attainment and obtaining non-attainment, and also pertains to an unobscured unspecified mind, refers to: ordinary beings who have already detached from desire realm craving, and then regressing from that detachment, as well as dying in the Desire Realm without being born in the Form Realm (Rūpadhātu, in Buddhist cosmology, the realm of existence where beings are free from gross desires but still have material form), or dying in the Desire Realm and being born in the Form Realm. That which does not pertain to a wholesome mind, abandoning attainment and obtaining non-attainment, and also does not pertain to an unobscured unspecified mind, excludes the aforementioned situations. If it pertains to a wholesome mind, abandoning attainment and obtaining non-attainment, is it also the same as not pertaining to a wholesome mind? Or does it pertain to a wholesome mind, abandoning attainment and obtaining non-attainment, but not pertain to not pertaining to a wholesome mind? Explain the four possibilities in detail. That which pertains to a wholesome mind, abandoning attainment and obtaining non-attainment, but does not pertain to not pertaining to a wholesome mind, refers to: sentient beings born in the Desire Realm who have already attained a wholesome mind, but have not attained a Formless Realm (Arūpadhātu, in Buddhist cosmology, the realm of existence where beings are completely free from material form) wholesome mind, and then regressing from that wholesome mind, as well as dying either in the Desire Realm or in the Formless Realm, or dying in the Desire Realm and being born in the Formless Realm. That which does not pertain to a Formless Realm wholesome mind, abandoning attainment and obtaining non-attainment, but does not pertain to pertaining to a wholesome mind, refers to: sentient beings born in the Desire Realm who have already attained a Formless Realm wholesome mind, and then arising afflictions and regressing, as well as dying in the Formless Realm or being born in either the Desire Realm or the Form Realm. That which pertains to a wholesome mind, abandoning attainment and obtaining non-attainment, also pertains to the Form Realm
界系善心者，謂欲界生長異生已得無色界善心，起欲界纏復還退時。非色界系善心舍成就得不成就亦非無色界系善心者，除上爾所相。若色界系善心舍成就得不成就，定非無色界繫有覆無記心。若無色界繫有覆無記心舍成就得不成就，定非色界系善心。從此以後都無所有。若色界繫有覆無記心舍成就得不成就，定非色界系無覆無記心。若色界系無覆無記心舍成就得不成就，定非色界繫有覆無記心。從此以後都無所有。若色界系無覆無記心舍成就得不成就，無色界系善心亦爾耶？或色界系無覆無記心舍成就得不成就非無色界系善心，廣說四句。色界系無覆無記心舍成就得不成就非無色界系善心者，謂欲界生長已離欲界貪，未得色界善心，從離欲貪復還退時，及色界沒或欲界或無色界生時。無色界系善心舍成就得不成就非色界系無覆無記心者，謂欲界生長已得無色界善心，起色界纏復還退時，及無色界沒或欲界或色界生時。色界系無覆無記心舍成就得不成就亦無色界系善心者，謂欲界生長已得無色界善心，起欲界纏復還退時。非色界系無覆無記心舍成就得不成就亦非無色界系善心者，除上爾所相。若色界系無覆無記心舍成就得不成就，定非無色界繫有覆無記心無覆無記心學心。若無色界繫有覆無記心無覆無記心學心舍成就
【現代漢語翻譯】 現代漢語譯本 屬於欲界善心範疇的情況，指的是在欲界出生成長，已經獲得了無色界的善心，後來生起了欲界的煩惱而退轉的時候。並非屬於無色界善心，捨棄成就，獲得不成就的情況，也不是不屬於無色界善心的情況，以上情況除外。如果屬於色界善心，捨棄成就，獲得不成就，那麼一定不屬於無色界有覆無記心。如果屬於無色界有覆無記心，捨棄成就，獲得不成就，那麼一定不屬於色界善心。從這之後就沒有其他情況了。如果屬於色界有覆無記心，捨棄成就，獲得不成就，那麼一定不屬於色界無覆無記心。如果屬於色界無覆無記心，捨棄成就，獲得不成就，那麼一定不屬於色界有覆無記心。從這之後就沒有其他情況了。如果屬於色界無覆無記心，捨棄成就，獲得不成就，無色界的善心也是這樣嗎？或者屬於色界無覆無記心，捨棄成就，獲得不成就，但不屬於無色界的善心，詳細來說有四種情況。屬於色界無覆無記心，捨棄成就，獲得不成就，但不屬於無色界的善心的情況，指的是在欲界出生成長，已經脫離了欲界的貪慾，但還沒有獲得色界的善心，從脫離欲界貪慾的狀態退轉的時候，以及色界死亡或者在欲界或無色界出生的時候。屬於無色界善心，捨棄成就，獲得不成就，但不屬於色界無覆無記心的情況，指的是在欲界出生成長，已經獲得了無色界的善心，生起了色界的煩惱而退轉的時候，以及無色界死亡或者在欲界或色界出生的時候。屬於色界無覆無記心，捨棄成就，獲得不成就，也屬於無色界的善心的情況，指的是在欲界出生成長，已經獲得了無色界的善心，生起了欲界的煩惱而退轉的時候。並非屬於色界無覆無記心，捨棄成就，獲得不成就，也不屬於無色界的善心的情況，以上情況除外。如果屬於色界無覆無記心，捨棄成就，獲得不成就，那麼一定不屬於無色界有覆無記心、無覆無記心、學心。如果屬於無色界有覆無記心、無覆無記心、學心，捨棄成就
【English Translation】 English version The case of being associated with wholesome mind in the desire realm refers to when a being born and growing in the desire realm, having attained the wholesome mind of the formless realm (Arupa-dhatu), later arises with the afflictions of the desire realm and regresses. It is not the case of abandoning attainment and gaining non-attainment of the wholesome mind associated with the formless realm, nor is it the case of not being associated with the wholesome mind of the formless realm, except for the aforementioned situations. If it is associated with the wholesome mind of the form realm (Rupa-dhatu), abandoning attainment and gaining non-attainment, then it is definitely not associated with the defiled indeterminate mind of the formless realm. If it is associated with the defiled indeterminate mind of the formless realm, abandoning attainment and gaining non-attainment, then it is definitely not associated with the wholesome mind of the form realm. After this, there are no other possibilities. If it is associated with the defiled indeterminate mind of the form realm, abandoning attainment and gaining non-attainment, then it is definitely not associated with the undefiled indeterminate mind of the form realm. If it is associated with the undefiled indeterminate mind of the form realm, abandoning attainment and gaining non-attainment, then it is definitely not associated with the defiled indeterminate mind of the form realm. After this, there are no other possibilities. If it is associated with the undefiled indeterminate mind of the form realm, abandoning attainment and gaining non-attainment, is it also the case with the wholesome mind of the formless realm? Or is it associated with the undefiled indeterminate mind of the form realm, abandoning attainment and gaining non-attainment, but not associated with the wholesome mind of the formless realm? There are four detailed cases. The case of being associated with the undefiled indeterminate mind of the form realm, abandoning attainment and gaining non-attainment, but not associated with the wholesome mind of the formless realm, refers to when a being born and growing in the desire realm, having detached from the desire realm's greed, but not yet attained the wholesome mind of the form realm, regresses from the state of detachment from the desire realm's greed, and when dying in the form realm or being born in the desire realm or the formless realm. The case of being associated with the wholesome mind of the formless realm, abandoning attainment and gaining non-attainment, but not associated with the undefiled indeterminate mind of the form realm, refers to when a being born and growing in the desire realm, having attained the wholesome mind of the formless realm, arises with the afflictions of the form realm and regresses, and when dying in the formless realm or being born in the desire realm or the form realm. The case of being associated with the undefiled indeterminate mind of the form realm, abandoning attainment and gaining non-attainment, and also being associated with the wholesome mind of the formless realm, refers to when a being born and growing in the desire realm, having attained the wholesome mind of the formless realm, arises with the afflictions of the desire realm and regresses. It is not the case of being associated with the undefiled indeterminate mind of the form realm, abandoning attainment and gaining non-attainment, nor is it the case of not being associated with the wholesome mind of the formless realm, except for the aforementioned situations. If it is associated with the undefiled indeterminate mind of the form realm, abandoning attainment and gaining non-attainment, then it is definitely not associated with the defiled indeterminate mind, the undefiled indeterminate mind, or the learning mind of the formless realm. If it is associated with the defiled indeterminate mind, the undefiled indeterminate mind, or the learning mind of the formless realm, abandoning attainment
得不成就，定非色界系無覆無記心。若色界系無覆無記心舍成就得不成就，無學心亦爾耶？或色界系無覆無記心舍成就得不成就非無學心，廣說四句。色界系無覆無記心舍成就得不成就非無學心者，謂已離欲界貪有學異生，從離欲貪復還退時，及色界沒或欲界或無色界生時，若欲界沒無色界生時。無學心舍成就得不成就非色界系無覆無記心者，謂阿羅漢起色無色纏復還退時。色界系無覆無記心舍成就得不成就亦無學心者，謂阿羅漢起欲界纏復還退時。非色界系無覆無記心舍成就得不成就亦非無學心者，除上爾所相。若無色界系善心舍成就得不成就，定非無色界繫有覆無記心。若無色界繫有覆無記心舍成就得不成就，定非無色界系善心。若無色界系善心舍成就得不成就，無色界系無覆無記心亦爾耶？或無色界系善心舍成就得不成就非無色界系無覆無記心，廣說四句。無色界系善心舍成就得不成就非無色界系無覆無記心者，謂欲界色界生長已得無色界善心，從無色界善心復還退時，及無色界善心染污心沒，或欲界或色界生時。無色界無覆無記心舍成就得不成就非無色界系善心者，謂無色界異熟果心生已滅時。無色界系善心舍成就得不成就亦無色界系無覆無記心者，謂無色界住，異熟果心沒，或欲界或色界生時。非無色界系
【現代漢語翻譯】 現代漢語譯本 如果不是由非色界無覆無記心（Arupa Avyākrta，指非色界天中的無記心）所捨棄的成就，那麼一定是得不到的。如果是由非色界無覆無記心捨棄了成就，那麼無學心（Asaiksa-citta，指阿羅漢的心）也是這樣嗎？或者是由非色界無覆無記心捨棄了成就，但不是無學心，詳細解釋有四種情況。由非色界無覆無記心捨棄了成就，但不是無學心的情況，是指已經脫離欲界貪慾的有學異生（Saiksa-prthagjana，指尚未證得阿羅漢果位的修行者），從脫離欲貪的狀態又退回時，以及死亡或投生到欲界或非色界時，如果死亡或投生到欲界或非色界時是這樣。無學心捨棄了成就，但不是非色界無覆無記心的情況，是指阿羅漢生起色界或無色界煩惱又退回時。非色界無覆無記心捨棄了成就，同時也是無學心捨棄了成就的情況，是指阿羅漢生起欲界煩惱又退回時。不是由非色界無覆無記心捨棄了成就，也不是由無學心捨棄了成就的情況，是除了以上所說的那些情況之外的情況。 如果不是由無色界善心（Arupa Kusala，指非色界天的善心）捨棄了成就，那麼一定不是由無色界有覆無記心（Arupa Savyākrta，指非色界天中的有覆無記心）捨棄的。如果是由無色界有覆無記心捨棄了成就，那麼一定不是由無色界善心捨棄的。如果是由無色界善心捨棄了成就，那麼無色界無覆無記心也是這樣嗎？或者是由無色界善心捨棄了成就，但不是由無色界無覆無記心捨棄的，詳細解釋有四種情況。由無色界善心捨棄了成就，但不是由無色界無覆無記心捨棄的情況，是指在欲界出生的眾生已經獲得了無色界善心，從無色界善心又退回時，以及無色界善心被染污心所覆蓋而死亡，或者投生到欲界或非色界時。由無色界無覆無記心捨棄了成就，但不是由無色界善心捨棄的情況，是指無色界異熟果心（Arupa Vipāka，指非色界天的異熟果報之心）生起后滅去時。由無色界善心捨棄了成就，同時也是由無色界無覆無記心捨棄的情況，是指無色界住（Arupa Samāpatti，指非色界定的境界）中的異熟果心死亡，或者投生到欲界或非色界時。不是由無色界
【English Translation】 English version If an attainment is not abandoned by Arupa Avyākrta-citta (non-form realm indeterminate consciousness), it is definitely not obtained. If an attainment is abandoned by Arupa Avyākrta-citta, is it also the case with Asaiksa-citta (consciousness of a non-learner, i.e., an Arhat)? Or is it that an attainment is abandoned by Arupa Avyākrta-citta but not by Asaiksa-citta? Explain in detail with four possibilities. That an attainment is abandoned by Arupa Avyākrta-citta but not by Asaiksa-citta refers to a learner-worldling (Saiksa-prthagjana) who has already detached from desire-realm greed, when they regress from detachment from desire-greed, and when they die or are born in the desire realm or the non-form realm, if they die or are born in the desire realm or the non-form realm. That an attainment is abandoned by Asaiksa-citta but not by Arupa Avyākrta-citta refers to an Arhat who arises in form-realm or non-form realm defilements and then regresses. That an attainment is abandoned by both Arupa Avyākrta-citta and Asaiksa-citta refers to an Arhat who arises in desire-realm defilements and then regresses. That an attainment is abandoned by neither Arupa Avyākrta-citta nor Asaiksa-citta refers to cases other than those mentioned above. If an attainment is not abandoned by Arupa Kusala (non-form realm wholesome consciousness), it is definitely not abandoned by Arupa Savyākrta (non-form realm with-cover indeterminate consciousness). If an attainment is abandoned by Arupa Savyākrta, it is definitely not abandoned by Arupa Kusala. If an attainment is abandoned by Arupa Kusala, is it also the case with Arupa Avyākrta? Or is it that an attainment is abandoned by Arupa Kusala but not by Arupa Avyākrta? Explain in detail with four possibilities. That an attainment is abandoned by Arupa Kusala but not by Arupa Avyākrta refers to a being born in the desire realm who has already attained Arupa Kusala, when they regress from Arupa Kusala, and when Arupa Kusala is covered by defiled consciousness and they die, or are born in the desire realm or the non-form realm. That an attainment is abandoned by Arupa Avyākrta but not by Arupa Kusala refers to when Arupa Vipāka (non-form realm resultant consciousness) arises and then ceases. That an attainment is abandoned by both Arupa Kusala and Arupa Avyākrta refers to when the resultant consciousness in Arupa Samāpatti (non-form realm attainment) dies, or is born in the desire realm or the non-form realm. Not by Arupa
善心舍成就得不成就亦非無色界系無覆無記心者，除上爾所相。若無色界系善心舍成就得不成就，定非學心。若學心舍成就得不成就，定非無色界系善心。若無色界系善心舍成就得不成就，無學心亦爾耶？或無色界系善心舍成就得不成就非無學心，廣說四句。無色界系善心舍成就得不成就非無學心者，謂有學異生已得無色界善心，從無色界善心復還退時，及無色界沒或欲界或色界生時。無學心舍成就得不成就非無色界系善心者，謂阿羅漢起無色纏復還退時。無色界系善心舍成就得不成就亦無學心者，謂阿羅漢起欲色界纏復還退時。非無色界系善心舍成就得不成就亦非無學心者，除上爾所相。若無色界繫有覆無記心舍成就得不成就，定非無色界系無覆無記心。若無色界系無覆無記心舍成就得不成就，定非無色界繫有覆無記心。從此以後都無所有。若無色界系無覆無記心舍成就得不成就，定非學心及無學心。若學心及無學心舍成就得不成就，定非無色界系無覆無記心。若學心舍成就得不成就，定非無學心。若無學心舍成就得不成就，定非學心。
說一切有部識身足論卷第十五 大正藏第 26 冊 No. 1539 阿毗達磨識身足論
阿毗達磨識身足論卷第十六
提婆設摩阿羅漢造
三藏
【現代漢語翻譯】 現代漢語譯本： 如果一個人捨棄了無漏善心（Anasrava Kusala Citta，指超越世間煩惱的善心）而成就了某種狀態，那麼這種狀態是不成就無漏善心，也不是與無記心（Avyakrta Citta，指非善非惡的中性心）相關聯的。這裡所說的無記心，要排除前面已經提到的那些情況。 如果一個人捨棄了無漏善心而成就了某種狀態，那麼這種狀態一定不是有學心（Saiksa Citta，指還在學習階段的心）。如果一個人捨棄了有學心而成就了某種狀態，那麼這種狀態一定不是無漏善心。 如果一個人捨棄了無漏善心而成就了某種狀態，那麼他是否也捨棄了無學心（Asaiksa Citta，指已經完成學習的心）呢？不一定。或者說，一個人捨棄了無漏善心而成就了某種狀態，但他不一定捨棄了無學心。對此可以廣說四句。 一個人捨棄了無漏善心而成就了某種狀態，但他不一定捨棄了無學心，這是指那些已經獲得了無漏善心的有學異生（Saiksa Prthagjana，指還在學習階段的凡夫），當他們從無漏善心中退轉時，以及他們死亡後轉生到欲界（Kamadhatu，指充滿慾望的世間）或色界（Rupadhatu，指有形物質的世間）時。 一個人捨棄了無學心而成就了某種狀態，但他不一定捨棄了無漏善心，這是指阿羅漢（Arhat，指已證得解脫的聖者）生起了無色界（Arupadhatu，指無形物質的世間）的煩惱並退轉時。 一個人捨棄了無漏善心而成就了某種狀態，同時也捨棄了無學心，這是指阿羅漢生起了欲界或色界的煩惱並退轉時。 一個人不是捨棄了無漏善心而成就了某種狀態，也不是捨棄了無學心而成就了某種狀態，這裡要排除前面已經提到的那些情況。 如果一個人捨棄了無漏的有覆無記心（Anasrava S তালিকা Citta，指有煩惱遮蓋的中性心）而成就了某種狀態，那麼這種狀態一定不是無漏的無覆無記心（Anasrava An তালিকা Citta，指沒有煩惱遮蓋的中性心）。如果一個人捨棄了無漏的無覆無記心而成就了某種狀態，那麼這種狀態一定不是無漏的有覆無記心。從這以後，就沒有其他情況了。 如果一個人捨棄了無漏的無覆無記心而成就了某種狀態，那麼這種狀態一定不是有學心和無學心。如果一個人捨棄了有學心和無學心而成就了某種狀態，那麼這種狀態一定不是無漏的無覆無記心。 如果一個人捨棄了有學心而成就了某種狀態，那麼這種狀態一定不是無學心。如果一個人捨棄了無學心而成就了某種狀態，那麼這種狀態一定不是有學心。 《說一切有部識身足論》第十五卷 《阿毗達磨識身足論》第十六卷 提婆設摩阿羅漢造 三藏
【English Translation】 English version: If someone abandons and attains a state of Anasrava Kusala Citta (無漏善心, Non-outflow wholesome mind), then this state is neither non-attainment of Anasrava Kusala Citta, nor is it associated with Avyakrta Citta (無記心, Neutral mind). The Avyakrta Citta mentioned here excludes the cases already mentioned above. If someone abandons and attains a state of Anasrava Kusala Citta, then this state is definitely not Saiksa Citta (有學心, Mind of a learner). If someone abandons and attains a state of Saiksa Citta, then this state is definitely not Anasrava Kusala Citta. If someone abandons and attains a state of Anasrava Kusala Citta, then does he also abandon Asaiksa Citta (無學心, Mind of one beyond learning)? Not necessarily. Or rather, someone abandons and attains a state of Anasrava Kusala Citta, but he does not necessarily abandon Asaiksa Citta. The four possibilities can be elaborated on this. Someone abandons and attains a state of Anasrava Kusala Citta, but he does not necessarily abandon Asaiksa Citta, referring to those Saiksa Prthagjana (有學異生, Worldlings who are still learning) who have already attained Anasrava Kusala Citta, when they regress from Anasrava Kusala Citta, and when they die and are reborn in Kamadhatu (欲界, Desire realm) or Rupadhatu (色界, Form realm). Someone abandons and attains a state of Asaiksa Citta, but he does not necessarily abandon Anasrava Kusala Citta, referring to Arhats (阿羅漢, Liberated saints) who arise in Arupadhatu (無色界, Formless realm) afflictions and regress. Someone abandons and attains a state of Anasrava Kusala Citta, and also abandons Asaiksa Citta, referring to Arhats who arise in Kamadhatu or Rupadhatu afflictions and regress. Someone neither abandons and attains a state of Anasrava Kusala Citta, nor abandons and attains a state of Asaiksa Citta, excluding the cases already mentioned above. If someone abandons and attains a state of Anasrava S তালিকা Citta (無漏的有覆無記心, Non-outflow obscured neutral mind), then this state is definitely not Anasrava An তালিকা Citta (無漏的無覆無記心, Non-outflow unobscured neutral mind). If someone abandons and attains a state of Anasrava An তালিকা Citta, then this state is definitely not Anasrava S তালিকা Citta. From here on, there are no other cases. If someone abandons and attains a state of Anasrava An তালিকা Citta, then this state is definitely not Saiksa Citta and Asaiksa Citta. If someone abandons and attains a state of Saiksa Citta and Asaiksa Citta, then this state is definitely not Anasrava An তালিকা Citta. If someone abandons and attains a state of Saiksa Citta, then this state is definitely not Asaiksa Citta. If someone abandons and attains a state of Asaiksa Citta, then this state is definitely not Saiksa Citta. Sarvastivada Abhidharma Vijnanakaya-pada-sastra, Volume 15 Abhidharma Vijnanakaya-pada-sastra, Volume 16 Composed by Arhat Devasarman Tripitaka
法師玄奘奉 詔譯
成就蘊第六之四
有十二心，謂欲界系善心、不善心、有覆無記心、無覆無記心，色界系善心、有覆無記心、無覆無記心，無色界系善心、有覆無記心、無覆無記心，及學心、無學心。若欲界系善心舍不成就得成就，不善心亦爾耶？設不善心舍不成就得成就，欲界系善心亦爾耶？若欲界系善心舍不成就得成就，乃至無學心亦爾耶？設無學心舍不成就得成就，欲界系善心亦爾耶？乃至若學心舍不成就得成就，無學心亦爾耶？設無學心舍不成就得成就，學心亦爾耶？
若欲界系善心舍不成就得成就，不善心亦爾耶？或欲界系善心舍不成就得成就非不善心，廣說四句。欲界系善心舍不成就得成就非不善心者，謂善根續時。不善心舍不成就得成就非欲界系善心者，謂已離欲界貪，從離欲貪復還退時。欲界系善心舍不成就得成就亦不善心者，謂色無色界沒欲界生時。非欲界善心舍不成就得成就亦非不善心者，除上爾所相。若欲界系善心舍不成就得成就，欲界繫有覆無記心亦爾耶？或欲界系善心舍不成就得成就非欲界繫有覆無記心，廣說四句。欲界善心舍不成就得成就非欲界繫有覆無記心者，謂善根續時。欲界繫有覆無記心舍不成就得成就非欲界系善心者，謂已離欲界貪異生，從離欲貪復還
【現代漢語翻譯】 現代漢語譯本 法師玄奘奉 詔譯
成就蘊第六之四
有十二種心，即欲界系善心、不善心、有覆無記心、無覆無記心，色界系善心、有覆無記心、無覆無記心，無色界系善心、有覆無記心、無覆無記心，以及學心、無學心。如果欲界系善心捨棄不成就而獲得成就，不善心也是這樣嗎？假設不善心捨棄不成就而獲得成就，欲界系善心也是這樣嗎？如果欲界系善心捨棄不成就而獲得成就，乃至無學心也是這樣嗎？假設無學心捨棄不成就而獲得成就，欲界系善心也是這樣嗎？乃至如果學心捨棄不成就而獲得成就，無學心也是這樣嗎？假設無學心捨棄不成就而獲得成就，學心也是這樣嗎？
如果欲界系善心捨棄不成就而獲得成就，不善心也是這樣嗎？或者欲界系善心捨棄不成就而獲得成就，但並非不善心，廣說四句。欲界系善心捨棄不成就而獲得成就，但並非不善心的情況，是指善根相續的時候。不善心捨棄不成就而獲得成就，但並非欲界系善心的情況，是指已經脫離欲界貪慾，從脫離欲貪的狀態又退回的時候。欲界系善心捨棄不成就而獲得成就，也是不善心的情況，是指在色界或無色界死亡后，又投生到欲界的時候。並非欲界善心捨棄不成就而獲得成就，也並非不善心的情況，是除了以上所說的那些情況之外。如果欲界系善心捨棄不成就而獲得成就，欲界繫有覆無記心也是這樣嗎？或者欲界系善心捨棄不成就而獲得成就，但並非欲界繫有覆無記心，廣說四句。欲界善心捨棄不成就而獲得成就，但並非欲界繫有覆無記心的情況，是指善根相續的時候。欲界繫有覆無記心捨棄不成就而獲得成就，但並非欲界系善心的情況，是指已經脫離欲界貪慾的異生（凡夫），從脫離欲貪的狀態又退回的時候。
【English Translation】 English version Translated by the Monk Xuanzang under Imperial Decree
Chapter Six, Section Four: Aggregate of Accomplishment
There are twelve types of minds, namely: wholesome mind pertaining to the Desire Realm, unwholesome mind, defiled indeterminate mind, undefiled indeterminate mind; wholesome mind pertaining to the Form Realm, defiled indeterminate mind, undefiled indeterminate mind; wholesome mind pertaining to the Formless Realm, defiled indeterminate mind, undefiled indeterminate mind; as well as the mind of a learner (Siksa-citta), and the mind of one who has completed learning (Asiksa-citta). If a wholesome mind pertaining to the Desire Realm is abandoned without being accomplished and then attained with accomplishment, is it also the case for an unwholesome mind? Supposing an unwholesome mind is abandoned without being accomplished and then attained with accomplishment, is it also the case for a wholesome mind pertaining to the Desire Realm? If a wholesome mind pertaining to the Desire Realm is abandoned without being accomplished and then attained with accomplishment, is it also the case even for the mind of one who has completed learning? Supposing the mind of one who has completed learning is abandoned without being accomplished and then attained with accomplishment, is it also the case for a wholesome mind pertaining to the Desire Realm? Even if the mind of a learner is abandoned without being accomplished and then attained with accomplishment, is it also the case for the mind of one who has completed learning? Supposing the mind of one who has completed learning is abandoned without being accomplished and then attained with accomplishment, is it also the case for the mind of a learner?
If a wholesome mind pertaining to the Desire Realm is abandoned without being accomplished and then attained with accomplishment, is it also the case for an unwholesome mind? Or, a wholesome mind pertaining to the Desire Realm is abandoned without being accomplished and then attained with accomplishment, but it is not the case for an unwholesome mind; explain the four possibilities in detail. The case where a wholesome mind pertaining to the Desire Realm is abandoned without being accomplished and then attained with accomplishment, but it is not the case for an unwholesome mind, refers to the time when the root of goodness continues. The case where an unwholesome mind is abandoned without being accomplished and then attained with accomplishment, but it is not the case for a wholesome mind pertaining to the Desire Realm, refers to when one has already detached from desire-realm craving and then regresses from that detachment. The case where a wholesome mind pertaining to the Desire Realm is abandoned without being accomplished and then attained with accomplishment, and it is also the case for an unwholesome mind, refers to when one dies in the Form or Formless Realm and is reborn in the Desire Realm. The case where it is not that a wholesome mind pertaining to the Desire Realm is abandoned without being accomplished and then attained with accomplishment, and it is also not the case for an unwholesome mind, refers to situations other than those mentioned above. If a wholesome mind pertaining to the Desire Realm is abandoned without being accomplished and then attained with accomplishment, is it also the case for a defiled indeterminate mind pertaining to the Desire Realm? Or, a wholesome mind pertaining to the Desire Realm is abandoned without being accomplished and then attained with accomplishment, but it is not the case for a defiled indeterminate mind pertaining to the Desire Realm; explain the four possibilities in detail. The case where a wholesome mind pertaining to the Desire Realm is abandoned without being accomplished and then attained with accomplishment, but it is not the case for a defiled indeterminate mind pertaining to the Desire Realm, refers to the time when the root of goodness continues. The case where a defiled indeterminate mind pertaining to the Desire Realm is abandoned without being accomplished and then attained with accomplishment, but it is not the case for a wholesome mind pertaining to the Desire Realm, refers to when an ordinary being (prthag-jana) has already detached from desire-realm craving and then regresses from that detachment.
退時。欲界系善心舍不成就得成就亦欲界繫有覆無記心者，謂色無色界沒欲界生時。非欲界系善心舍不成就得成就亦非欲界繫有覆無記心者，除上爾所相。若欲界系善心舍不成就得成就，欲界系無覆無記心亦爾耶？或欲界系善心舍不成就得成就非欲界系無覆無記心，廣說四句。欲界系善心舍不成就得成就非欲界系無覆無記心者，謂善根續時，及色界沒欲界生時。欲界系無覆無記心舍不成就得成就非欲界系善心者，謂無色界沒色界生時。欲界系善心舍不成就得成就亦欲界系無覆無記心者，謂無色界沒欲界生時。非欲界系善心舍不成就得成就亦非欲界系無覆無記心者，除上爾所相。若欲界系善心舍不成就得成就，定非色界系善心。若色界系善心舍不成就得成就，定非欲界系善心。若欲界系善心舍不成就得成就，色界繫有覆無記心亦爾耶？或欲界系善心舍不成就得成就非色界繫有覆無記心，廣說四句。欲界系善心舍不成就得成就非色界繫有覆無記心者，謂善根續時，及色界沒欲界生時。色界繫有覆無記心舍不成就得成就非欲界系善心者，謂已離色界貪，從離色貪復還退時，及無色界沒色界生時。欲界系善心舍不成就得成就亦色界繫有覆無記心者，謂無色界沒欲界生時。非欲界系善心舍不成就得成就亦非色界繫有覆無記心者，
【現代漢語翻譯】 現代漢語譯本 退（退失）時。欲界系善心舍（善心捨棄）不成就得成就，也可能是欲界繫有覆無記心（伴隨煩惱但不記為善惡的心理活動），例如色無（Rupa-arupa，色界和無色界）眾生死後于欲界投生時。非欲界系善心舍不成就得成就，也非欲界繫有覆無記心，以上情況除外。如果欲界系善心舍不成就得成就，欲界系無覆無記心（不伴隨煩惱也不記為善惡的心理活動）也是這樣嗎？或者欲界系善心舍不成就得成就，但並非欲界系無覆無記心，詳細描述四種情況。 欲界系善心舍不成就得成就，但並非欲界系無覆無記心，例如善根延續時，以及（眾生死後）于欲界投生時。欲界系無覆無記心舍不成就得成就，但並非欲界系善心，例如無（沒有煩惱的眾生死後）于（有煩惱的境界）投生時。欲界系善心舍不成就得成就，也可能是欲界系無覆無記心，例如無（沒有煩惱的眾生死後）于欲界投生時。非欲界系善心舍不成就得成就，也非欲界系無覆無記心，以上情況除外。如果欲界系善心舍不成就得成就，那麼一定不是系善心。如果系善心舍不成就得成就，那麼一定不是欲界系善心。如果欲界系善心舍不成就得成就，繫有覆無記心也是這樣嗎？或者欲界系善心舍不成就得成就，但並非繫有覆無記心，詳細描述四種情況。 欲界系善心舍不成就得成就，但並非繫有覆無記心，例如善根延續時，以及（眾生死後）于欲界投生時。繫有覆無記心舍不成就得成就，但並非欲界系善心，例如已經脫離貪（對的貪戀），從脫離色貪后又退轉時，以及無（沒有煩惱的眾生死後）于（有煩惱的境界）投生時。欲界系善心舍不成就得成就，也可能是繫有覆無記心，例如無（沒有煩惱的眾生死後）于欲界投生時。非欲界系善心舍不成就得成就，也非**繫有覆無記心，以上情況除外。
【English Translation】 English version At the time of decline. When a wholesome mind associated with the desire realm is abandoned but not yet attained, it may also be a defiled and neutral mind associated with the desire realm, such as when beings from the Rupa-arupa (form and formless realms) die and are born in the desire realm. When a wholesome mind not associated with the desire realm is abandoned but not yet attained, and it is also not a defiled and neutral mind associated with the desire realm, it excludes the aforementioned situations. If a wholesome mind associated with the desire realm is abandoned but not yet attained, is it also the case for a neutral and undefiled mind associated with the desire realm? Or is it that a wholesome mind associated with the desire realm is abandoned but not yet attained, but it is not a neutral and undefiled mind associated with the desire realm? Describe the four possibilities in detail. When a wholesome mind associated with the desire realm is abandoned but not yet attained, but it is not a neutral and undefiled mind associated with the desire realm, it is like when wholesome roots continue, and when beings die and are born in the desire realm. When a neutral and undefiled mind associated with the desire realm is abandoned but not yet attained, but it is not a wholesome mind associated with the desire realm, it is like when beings without defilements die and are born in a realm with defilements. When a wholesome mind associated with the desire realm is abandoned but not yet attained, it may also be a neutral and undefiled mind associated with the desire realm, such as when beings without defilements die and are born in the desire realm. When a wholesome mind not associated with the desire realm is abandoned but not yet attained, and it is also not a neutral and undefiled mind associated with the desire realm, it excludes the aforementioned situations. If a wholesome mind associated with the desire realm is abandoned but not yet attained, then it is definitely not a wholesome mind associated with the ** (realm of defilements). If a wholesome mind associated with the ** (realm of defilements) is abandoned but not yet attained, then it is definitely not a wholesome mind associated with the desire realm. If a wholesome mind associated with the desire realm is abandoned but not yet attained, is it also the case for a defiled and neutral mind associated with the ** (realm of defilements)? Or is it that a wholesome mind associated with the desire realm is abandoned but not yet attained, but it is not a defiled and neutral mind associated with the ** (realm of defilements)? Describe the four possibilities in detail. When a wholesome mind associated with the desire realm is abandoned but not yet attained, but it is not a defiled and neutral mind associated with the ** (realm of defilements), it is like when wholesome roots continue, and when beings die and are born in the desire realm. When a defiled and neutral mind associated with the ** (realm of defilements) is abandoned but not yet attained, but it is not a wholesome mind associated with the desire realm, it is like when one has already detached from the greed for ** (realm of defilements), and when one regresses after detaching from the greed for the form realm, and when beings without defilements die and are born in a realm with defilements. When a wholesome mind associated with the desire realm is abandoned but not yet attained, it may also be a defiled and neutral mind associated with the ** (realm of defilements), such as when beings without defilements die and are born in the desire realm. When a wholesome mind not associated with the desire realm is abandoned but not yet attained, and it is also not a defiled and neutral mind associated with the ** (realm of defilements), it excludes the aforementioned situations.
除上爾所相。若欲界系善心舍不成就得成就，定非色界系無覆無記心。若色界系無覆無記心舍不成就得成就，定非欲界系善心。從此以後都無所有。若不善心舍不成就得成就，欲界繫有覆無記心亦爾耶？若欲界繫有覆無記心舍不成就得成就，不善心定爾。或不善心舍不成就得成就非欲界繫有覆無記心，謂已離欲界貪聖者，從離欲貪復還退時。若不善心舍不成就得成就，欲界系無覆無記心亦爾耶？或不善心舍不成就得成就非欲界系無覆無記心，廣說四句。不善心舍不成就得成就非欲界系無覆無記心者，謂已離欲界貪，從離欲貪復還退時，及色界沒欲界生時。欲界無覆無記心舍不成就得成就非不善心者，謂無色界沒色界生時。不善心舍不成就得成就亦欲界系無覆無記心者，謂無色界沒欲界生時。非不善心舍不成就得成就亦非欲界系無覆無記心者，除上爾所相。若不善心舍不成就得成就，定非色界系善心。若色界系善心舍不成就得成就，定非不善心。若不善心舍不成就得成就，色界繫有覆無記心亦爾耶？或不善心舍不成就得成就非色界繫有覆無記心，廣說四句。不善心舍不成就得成就非色界繫有覆無記心者，謂已離欲界貪，未離色界貪，從離欲貪復還退時，及色界沒欲界生時。色界繫有覆無記心舍不成就得成就非不善心者，
【現代漢語翻譯】 現代漢語譯本 除了以上所說的那些情況。如果欲界（Kāmadhātu）所繫的善心（kuśalacitta）的舍（upekkhā，平靜、中舍）不成就而得成就，那一定不是色界（Rūpadhātu）所繫的無覆無記心（anivṛtāvyākṛtacitta，不染污的無記心）。如果色界所繫的無覆無記心的舍不成就而得成就，那一定不是欲界所繫的善心。從此以後，就沒有其他情況了。 如果是不善心（akuśalacitta）的舍不成就而得成就，欲界所繫的有覆無記心（savṛtāvyākṛtacitta，染污的無記心）也是這樣嗎？如果欲界所繫的有覆無記心的舍不成就而得成就，那一定是不善心。或者，不善心的舍不成就而得成就，但並非欲界所繫的有覆無記心，這是指已經脫離欲界貪慾的聖者（ārya），從脫離欲貪的狀態又退回來的情況。 如果是不善心的舍不成就而得成就，欲界所繫的無覆無記心也是這樣嗎？或者，不善心的舍不成就而得成就，但並非欲界所繫的無覆無記心，對此可以廣說四句（catuṣkoṭika）。不善心的舍不成就而得成就，但並非欲界所繫的無覆無記心的情況，是指已經脫離欲界貪慾，從脫離欲貪的狀態又退回來的情況，以及從色界死亡而投生到欲界的時候。 欲界的無覆無記心的舍不成就而得成就，但並非不善心的情況，是指沒有從色界死亡而投生到色界的時候。不善心的舍不成就而得成就，同時也屬於欲界所繫的無覆無記心的情況，是指沒有從色界死亡而投生到欲界的時候。既非不善心的舍不成就而得成就，也非欲界所繫的無覆無記心的情況，除了以上所說的那些情況。 如果是不善心的舍不成就而得成就，那一定不是色界所繫的善心。如果是色界所繫的善心的舍不成就而得成就，那一定不是不善心。如果是不善心的舍不成就而得成就，色界所繫的有覆無記心也是這樣嗎？或者，不善心的舍不成就而得成就，但並非色界所繫的有覆無記心，對此可以廣說四句。不善心的舍不成就而得成就，但並非色界所繫的有覆無記心的情況，是指已經脫離欲界貪慾，但未脫離色界貪慾，從脫離欲貪的狀態又退回來的情況，以及從色界死亡而投生到欲界的時候。 色界所繫的有覆無記心的舍不成就而得成就，但並非不善心的情況。
【English Translation】 English version Apart from the cases mentioned above. If the upekkhā (equanimity, neutral feeling) of a wholesome mind (kuśalacitta) associated with the desire realm (Kāmadhātu) is not attained and then attained, it is definitely not an unwholesome-neutral mind (anivṛtāvyākṛtacitta) associated with the form realm (Rūpadhātu). If the upekkhā of an unwholesome-neutral mind associated with the form realm is not attained and then attained, it is definitely not a wholesome mind associated with the desire realm. From this point on, there are no other cases. If the upekkhā of an unwholesome mind (akuśalacitta) is not attained and then attained, is it also the same for an afflicted-neutral mind (savṛtāvyākṛtacitta) associated with the desire realm? If the upekkhā of an afflicted-neutral mind associated with the desire realm is not attained and then attained, it is definitely an unwholesome mind. Or, the upekkhā of an unwholesome mind is not attained and then attained, but it is not an afflicted-neutral mind associated with the desire realm, this refers to the case of a noble one (ārya) who has already detached from desire realm greed, and then regresses from the state of detachment from desire. If the upekkhā of an unwholesome mind is not attained and then attained, is it also the same for an unafflicted-neutral mind associated with the desire realm? Or, the upekkhā of an unwholesome mind is not attained and then attained, but it is not an unafflicted-neutral mind associated with the desire realm, the four possibilities (catuṣkoṭika) can be elaborated. The case where the upekkhā of an unwholesome mind is not attained and then attained, but it is not an unafflicted-neutral mind associated with the desire realm, refers to someone who has already detached from desire realm greed, and then regresses from the state of detachment from desire, and when dying from the form realm and being reborn in the desire realm. The case where the upekkhā of an unafflicted-neutral mind of the desire realm is not attained and then attained, but it is not an unwholesome mind, refers to when not dying from the form realm and being reborn in the form realm. The case where the upekkhā of an unwholesome mind is not attained and then attained, and it is also an unafflicted-neutral mind associated with the desire realm, refers to when not dying from the form realm and being reborn in the desire realm. The case where neither the upekkhā of an unwholesome mind is not attained and then attained, nor is it an unafflicted-neutral mind associated with the desire realm, is apart from the cases mentioned above. If the upekkhā of an unwholesome mind is not attained and then attained, it is definitely not a wholesome mind associated with the form realm. If the upekkhā of a wholesome mind associated with the form realm is not attained and then attained, it is definitely not an unwholesome mind. If the upekkhā of an unwholesome mind is not attained and then attained, is it also the same for an afflicted-neutral mind associated with the form realm? Or, the upekkhā of an unwholesome mind is not attained and then attained, but it is not an afflicted-neutral mind associated with the form realm, the four possibilities can be elaborated. The case where the upekkhā of an unwholesome mind is not attained and then attained, but it is not an afflicted-neutral mind associated with the form realm, refers to someone who has already detached from desire realm greed, but has not detached from form realm greed, and then regresses from the state of detachment from desire, and when dying from the form realm and being reborn in the desire realm. The case where the upekkhā of an afflicted-neutral mind associated with the form realm is not attained and then attained, but it is not an unwholesome mind.
謂已離色界貪，起色界纏復還退時，及無色界沒色界生時。不善心舍不成就得成就亦色界繫有覆無記心者，謂已離色界貪，起欲界纏復還退時，及無色界沒欲界生時。非不善心舍不成就得成就亦非色界繫有覆無記心者，除上爾所相。若不善心舍不成就得成就，定非色界系無覆無記心及無色界系善心。若色界系無覆無記心及無色界系善心舍不成就得成就，定非不善心。若不善心舍不成就得成就，無色界繫有覆無記心亦爾耶？或不善心舍不成就得成就非無色界繫有覆無記心，廣說四句。不善心舍不成就得成就非無色界繫有覆無記心者，謂已離欲界貪有學異生，從離欲貪復還退時，及色無色界沒欲界生時。無色界繫有覆無記心舍不成就得成就非不善心者，謂阿羅漢起色無色界纏復還退時。不善心舍不成就得成就亦無色界繫有覆無記心者，謂阿羅漢起欲界纏復還退時。非不善心舍不成就得成就亦非無色界繫有覆無記心者，除上爾所相。若不善心舍不成就得成就，定非無色界系無覆無記心及無學心。若無色界系無覆無記心及無學心舍不成就得成就，定非不善心。若不善心舍不成就得成就，學心亦爾耶？或不善心舍不成就得成就非學心，廣說四句。不善心舍不成就得成就非學心者，謂已離欲界貪有學異生，從離欲貪復還退時，及色
【現代漢語翻譯】 現代漢語譯本 問：如果一個人已經斷除了貪慾，但生起了煩惱，又退失了已經斷除的境界，以及沒有死亡和再生的時刻，那麼，他捨棄不善心而未成就，後來又成就，是否也屬於被有覆無記心所繫縛的狀態？答：是的，如果一個人已經斷除了貪慾，但生起了欲界的煩惱，又退失了已經斷除的境界，以及沒有死亡和再生於欲界的時刻，那麼，他捨棄不善心而未成就，後來又成就，也屬於被有覆無記心所繫縛的狀態。 問：如果一個人捨棄不善心而未成就，後來又成就，並非被有覆無記心所繫縛的狀態，那是什麼情況？答：除了上述情況之外。 問：如果一個人捨棄不善心而未成就，後來又成就，那麼，他一定不是被無覆無記心和善心所繫縛的狀態，對嗎？答：是的。 問：如果一個人被無覆無記心和善心所繫縛，捨棄了某種狀態而未成就，後來又成就，那麼，他一定不是捨棄不善心而未成就，後來又成就的狀態，對嗎？答：是的。 問：如果一個人捨棄不善心而未成就，後來又成就，那麼，他沒有被有覆無記心所繫縛的狀態也是這樣嗎？答：不一定。或者他捨棄不善心而未成就，後來又成就，但並非沒有被有覆無記心所繫縛的狀態。詳細來說，有四種情況。 問：什麼情況下，一個人捨棄不善心而未成就，後來又成就，但並非沒有被有覆無記心所繫縛的狀態？答：如果一個已經斷除了欲界貪慾的有學異生（Sotāpanna, Sakadāgāmin, Anāgāmin，尚未證得阿羅漢果位的聖者），從斷除欲貪的狀態退失，以及在色界（Rūpadhātu）和無色界（Arūpadhātu）死亡而沒有再生於欲界的時候，就是這種情況。 問：什麼情況下，一個人捨棄了有覆無記心而未成就，後來又成就，但並非捨棄不善心而未成就，後來又成就？答：如果一個阿羅漢（Arhat，已證得最高果位的聖者）生起了色界和無色界的煩惱，又退失了已經斷除的境界，就是這種情況。 問：什麼情況下，一個人捨棄不善心而未成就，後來又成就，同時也捨棄了有覆無記心而未成就，後來又成就？答：如果一個阿羅漢生起了欲界的煩惱，又退失了已經斷除的境界，就是這種情況。 問：什麼情況下，一個人並非捨棄不善心而未成就，後來又成就，也並非捨棄有覆無記心而未成就，後來又成就？答：除了上述情況之外。 問：如果一個人捨棄不善心而未成就，後來又成就，那麼，他一定不是被無覆無記心和無學心所繫縛的狀態，對嗎？答：是的。 問：如果一個人被無覆無記心和無學心所繫縛，捨棄了某種狀態而未成就，後來又成就，那麼，他一定不是捨棄不善心而未成就，後來又成就的狀態，對嗎？答：是的。 問：如果一個人捨棄不善心而未成就，後來又成就，那麼，學心（Sotāpanna, Sakadāgāmin, Anāgāmin）也是這樣嗎？答：不一定。或者他捨棄不善心而未成就，後來又成就，但並非學心。詳細來說，有四種情況。 問：什麼情況下，一個人捨棄不善心而未成就，後來又成就，但並非學心？答：如果一個已經斷除了欲界貪慾的有學異生，從斷除欲貪的狀態退失，以及在色界死亡...
【English Translation】 English version Question: When someone has abandoned greed (lobha), but arises with defilements (kilesa) and then regresses from the abandoned state, and at the time of no death (maraṇa) and rebirth (punabbhava), is it also the case that abandoning unwholesome mind (akusala citta) without accomplishment, and then accomplishing it, is also bound by obscured and indeterminate mind (sa-āvaraṇa-abyākata citta)? Answer: Yes, when someone has abandoned greed, but arises with defilements of the desire realm (kāmadhātu) and then regresses from the abandoned state, and at the time of no death and rebirth in the desire realm, it is the case that abandoning unwholesome mind without accomplishment, and then accomplishing it, is also bound by obscured and indeterminate mind. Question: When someone abandons unwholesome mind without accomplishment, and then accomplishes it, and is not bound by obscured and indeterminate mind, what is the case? Answer: Except for the aforementioned situations. Question: If someone abandons unwholesome mind without accomplishment, and then accomplishes it, then they are definitely not bound by unobscured and indeterminate mind (an-āvaraṇa-abyākata citta) and wholesome mind (kusala citta), right? Answer: Yes. Question: If someone is bound by unobscured and indeterminate mind and wholesome mind, and abandons a certain state without accomplishment, and then accomplishes it, then they are definitely not in the state of abandoning unwholesome mind without accomplishment, and then accomplishing it, right? Answer: Yes. Question: If someone abandons unwholesome mind without accomplishment, and then accomplishes it, is it also the same for not being bound by obscured and indeterminate mind? Answer: Not necessarily. Or they abandon unwholesome mind without accomplishment, and then accomplish it, but are not without being bound by obscured and indeterminate mind. To explain in detail, there are four possibilities. Question: In what situation does someone abandon unwholesome mind without accomplishment, and then accomplishes it, but is not without being bound by obscured and indeterminate mind? Answer: If a learner (sekha puggala, a noble disciple who has not yet attained arahantship) who has abandoned greed for the desire realm regresses from the state of abandoning desire, and at the time of death in the form realm (rūpadhātu) and formless realm (arūpadhātu) without rebirth in the desire realm, this is the case. Question: In what situation does someone abandon obscured and indeterminate mind without accomplishment, and then accomplishes it, but does not abandon unwholesome mind without accomplishment, and then accomplishes it? Answer: If an Arhat (arahant, a fully enlightened being) arises with defilements of the form and formless realms and then regresses from the abandoned state, this is the case. Question: In what situation does someone abandon unwholesome mind without accomplishment, and then accomplishes it, and also abandons obscured and indeterminate mind without accomplishment, and then accomplishes it? Answer: If an Arhat arises with defilements of the desire realm and then regresses from the abandoned state, this is the case. Question: In what situation does someone not abandon unwholesome mind without accomplishment, and then accomplishes it, and also does not abandon obscured and indeterminate mind without accomplishment, and then accomplishes it? Answer: Except for the aforementioned situations. Question: If someone abandons unwholesome mind without accomplishment, and then accomplishes it, then they are definitely not bound by unobscured and indeterminate mind and the mind of a non-learner (asekha citta), right? Answer: Yes. Question: If someone is bound by unobscured and indeterminate mind and the mind of a non-learner, and abandons a certain state without accomplishment, and then accomplishes it, then they are definitely not in the state of abandoning unwholesome mind without accomplishment, and then accomplishing it, right? Answer: Yes. Question: If someone abandons unwholesome mind without accomplishment, and then accomplishes it, is it also the same for the mind of a learner (sekha citta)? Answer: Not necessarily. Or they abandon unwholesome mind without accomplishment, and then accomplish it, but it is not the mind of a learner. To explain in detail, there are four possibilities. Question: In what situation does someone abandon unwholesome mind without accomplishment, and then accomplishes it, but it is not the mind of a learner? Answer: If a learner who has abandoned greed for the desire realm regresses from the state of abandoning desire, and at the time of death in the form realm...
無色界沒欲界生時。學心舍不成就得成就非不善心者，謂阿羅漢起色無色界纏復還退時，及修加行入見道時。不善心舍不成就得成就亦學心者，謂阿羅漢起欲界纏復還退時。非不善心舍不成就得成就亦非學心者，除上爾所相。若欲界繫有覆無記心舍不成就得成就，欲界系無覆無記心亦爾耶？或欲界繫有覆無記心舍不成就得成就非欲界系無覆無記心，廣說四句。欲界繫有覆無記心舍不成就得成就非欲界系無覆無記心者，謂已離欲界貪異生，從離欲貪復還退時，及色界沒欲界生時。欲界系無覆無記心舍不成就得成就非欲界繫有覆無記心者，謂無色界沒色界生時。欲界繫有覆無記心舍不成就得成就亦欲界系無覆無記心者，謂無色界沒欲界生時。非欲界繫有覆無記心舍不成就得成就亦非欲界系無覆無記心者，除上爾所相。若欲界繫有覆無記心舍不成就得成就，定非色界系善心。若色界系善心舍不成就得成就，定非欲界繫有覆無記心。若欲界繫有覆無記心舍不成就得成就，色界繫有覆無記心亦爾耶？或欲界繫有覆無記心舍不成就得成就非色界繫有覆無記心，廣說四句。欲界繫有覆無記心舍不成就得成就非色界繫有覆無記心者，謂已離欲界貪異生，未離色界貪，從離欲貪復還退時，及色界沒欲界生時。色界繫有覆無記心舍不成就得
【現代漢語翻譯】 現代漢語譯本：當無色界眾生死後，在欲界受生時，捨棄了有學之心，未成就而得成就，並非是不善心的情況是：當阿羅漢生起色界無色界煩惱，之後又退轉時，以及修習加行進入見道時。捨棄了不善心，未成就而得成就，也是有學之心的情況是：當阿羅漢生起欲界煩惱，之後又退轉時。捨棄了非不善心，未成就而得成就，也並非是有學之心的情況是：除了以上所說的那些情況。如果欲界系的有覆無記心捨棄了，未成就而得成就，那麼欲界系的無覆無記心也是這樣嗎？或者欲界系的有覆無記心捨棄了，未成就而得成就，但並非是欲界系的無覆無記心，廣說四句（肯定前句，否定后句；否定前句，肯定后句；肯定前後句；否定前後句）。欲界系的有覆無記心捨棄了，未成就而得成就，但並非是欲界系的無覆無記心的情況是：已經脫離欲界貪慾的異生，從脫離欲貪的狀態又退轉時，以及無色界眾生死後，在欲界受生時。欲界系的無覆無記心捨棄了，未成就而得成就，但並非是欲界系的有覆無記心的情況是：當無色界眾生死後，在色界受生時。欲界系的有覆無記心捨棄了，未成就而得成就，也是欲界系的無覆無記心的情況是：當無色界眾生死後，在欲界受生時。捨棄了非欲界系的有覆無記心，未成就而得成就，也並非是欲界系的無覆無記心的情況是：除了以上所說的那些情況。如果欲界系的有覆無記心捨棄了，未成就而得成就，那麼一定不是色界系的善心。如果色界系的善心捨棄了，未成就而得成就，那麼一定不是欲界系的有覆無記心。如果欲界系的有覆無記心捨棄了，未成就而得成就，那麼色界系的有覆無記心也是這樣嗎？或者欲界系的有覆無記心捨棄了，未成就而得成就，但並非是色界系的有覆無記心，廣說四句。欲界系的有覆無記心捨棄了，未成就而得成就，但並非是色界系的有覆無記心的情況是：已經脫離欲界貪慾的異生，但未脫離色界貪慾，從脫離欲貪的狀態又退轉時，以及無色界眾生死後，在欲界受生時。色界系的有覆無記心捨棄了，未成就而得
【English Translation】 English version: When beings from the Formless Realm die and are born in the Desire Realm, having abandoned the learning mind, not achieving it but then achieving it, and it is not an unwholesome mind, the situation is: when an Arhat arises with Form Realm and Formless Realm defilements and then regresses, and when practicing the application and entering the Path of Seeing. Having abandoned the unwholesome mind, not achieving it but then achieving it, and it is also a learning mind, the situation is: when an Arhat arises with Desire Realm defilements and then regresses. Having abandoned the non-unwholesome mind, not achieving it but then achieving it, and it is also not a learning mind, the situation is: except for the aforementioned situations. If the Desire Realm-related obscured and indeterminate mind is abandoned, not achieved but then achieved, is the Desire Realm-related unobscured and indeterminate mind also like that? Or the Desire Realm-related obscured and indeterminate mind is abandoned, not achieved but then achieved, but it is not the Desire Realm-related unobscured and indeterminate mind, explain the four possibilities in detail (affirming the former, negating the latter; negating the former, affirming the latter; affirming both; negating both). The Desire Realm-related obscured and indeterminate mind is abandoned, not achieved but then achieved, but it is not the Desire Realm-related unobscured and indeterminate mind, the situation is: a common being who has already detached from Desire Realm craving, when regressing from detachment from Desire Realm craving, and when beings from the Formless Realm die and are born in the Desire Realm. The Desire Realm-related unobscured and indeterminate mind is abandoned, not achieved but then achieved, but it is not the Desire Realm-related obscured and indeterminate mind, the situation is: when beings from the Formless Realm die and are born in the Form Realm. The Desire Realm-related obscured and indeterminate mind is abandoned, not achieved but then achieved, and it is also the Desire Realm-related unobscured and indeterminate mind, the situation is: when beings from the Formless Realm die and are born in the Desire Realm. The non-Desire Realm-related obscured and indeterminate mind is abandoned, not achieved but then achieved, and it is also not the Desire Realm-related unobscured and indeterminate mind, the situation is: except for the aforementioned situations. If the Desire Realm-related obscured and indeterminate mind is abandoned, not achieved but then achieved, then it is definitely not a Form Realm-related wholesome mind. If the Form Realm-related wholesome mind is abandoned, not achieved but then achieved, then it is definitely not a Desire Realm-related obscured and indeterminate mind. If the Desire Realm-related obscured and indeterminate mind is abandoned, not achieved but then achieved, is the Form Realm-related obscured and indeterminate mind also like that? Or the Desire Realm-related obscured and indeterminate mind is abandoned, not achieved but then achieved, but it is not the Form Realm-related obscured and indeterminate mind, explain the four possibilities in detail. The Desire Realm-related obscured and indeterminate mind is abandoned, not achieved but then achieved, but it is not the Form Realm-related obscured and indeterminate mind, the situation is: a common being who has already detached from Desire Realm craving, but has not detached from Form Realm craving, when regressing from detachment from Desire Realm craving, and when beings from the Formless Realm die and are born in the Desire Realm. The Form Realm-related obscured and indeterminate mind is abandoned, not achieved and
成就非欲界繫有覆無記心者，謂已離色界貪，起色界纏復還退時，及無色界沒色界生時。欲界繫有覆無記心舍不成就得成就亦色界繫有覆無記心者，謂已離色界貪異生，起欲界纏復還退時，及無色界沒欲界生時。非欲界繫有覆無記心舍不成就得成就亦非色界繫有覆無記心者，除上爾所相。若欲界繫有覆無記心舍不成就得成就，定非色界系無覆無記心。若色界系無覆無記心舍不成就得成就，定非欲界繫有覆無記心。從此以後都無所有。若欲界系無覆無記心舍不成就得成就，色界系善心亦爾耶？或欲界系無覆無記心舍不成就得成就非色界系善心，廣說四句。欲界系無覆無記心舍不成就得成就非色界系善心者，謂無色界沒欲界生時。色界系善心舍不成就得成就非欲界系無覆無記心者，謂修加行，色界善心初現前時。欲界系無覆無記心舍不成就得成就亦欲界系善心者，謂無色界沒色界生時。非欲界系無覆無記心舍不成就得成就亦非色界系善心者，除上爾所相。若欲界系無覆無記心舍不成就得成就，色界繫有覆無記心定爾。或色界繫有覆無記心舍不成就得成就非欲界系無覆無記心，謂已離色界貪，從離色貪復還退時。若欲界系無覆無記心舍不成就得成就，色界系無覆無記心亦爾耶？或欲界系無覆無記心舍不成就得成就非色界系無
【現代漢語翻譯】 現代漢語譯本 成就非欲界繫有覆無記心（指非屬於欲界的，有遮蓋性的，既非善也非惡的心）的人，是指已經脫離欲貪（Kāma-rāga，對欲界事物的貪戀），生起色界纏（rūpa-rāga，對色界事物的執著）后又退轉的時候，以及沒有色界死亡（rūpa-cyuti）和色界生（rūpa-utpatti）的時候。 對於欲界繫有覆無記心舍（已經捨棄）不成就（尚未獲得）而得成就（最終獲得）的情況，以及色界繫有覆無記心（指屬於色界的，有遮蓋性的，既非善也非惡的心）的人，是指已經脫離欲貪的異生（bāla-prthag-jana，指凡夫），生起欲界纏（kāma-rāga，對欲界事物的貪戀）后又退轉的時候，以及沒有色界死亡（rūpa-cyuti）和欲界生（kāma-utpatti）的時候。 對於非欲界繫有覆無記心舍不成就而得成就的情況，以及非色界繫有覆無記心的人，排除以上所說的那些情況。 如果欲界繫有覆無記心舍不成就而得成就，那麼一定不是色界系無覆無記心（指屬於色界的，沒有遮蓋性的，既非善也非惡的心）。如果色界系無覆無記心舍不成就而得成就，那麼一定不是欲界繫有覆無記心。從這以後，就什麼都沒有了。 如果欲界系無覆無記心舍不成就而得成就，那麼色界系善心（rūpa-kuśala-citta，指屬於色界的善心）也是這樣嗎？或者欲界系無覆無記心舍不成就而得成就，但不是色界系善心，詳細來說有四種情況。 欲界系無覆無記心舍不成就而得成就但不是色界系善心的情況，是指沒有色界死亡（rūpa-cyuti）和欲界生（kāma-utpatti）的時候。色界系善心舍不成就而得成就但不是欲界系無覆無記心的情況，是指修習加行（prayoga，指為達到目標而進行的努力），色界善心初次現前的時候。 欲界系無覆無記心舍不成就而得成就也是欲界系善心的情況，是指沒有色界死亡（rūpa-cyuti）和色界生（rūpa-utpatti）的時候。非欲界系無覆無記心舍不成就而得成就也不是色界系善心的情況，排除以上所說的那些情況。 如果欲界系無覆無記心舍不成就而得成就，那麼色界繫有覆無記心一定是這樣。或者色界繫有覆無記心舍不成就而得成就但不是欲界系無覆無記心，是指已經脫離欲貪，從脫離色貪后又退轉的時候。 如果欲界系無覆無記心舍不成就而得成就，那麼色界系無覆無記心也是這樣嗎？或者欲界系無覆無記心舍不成就而得成就但不是色界系無覆無記心。
【English Translation】 English version One who achieves non-Kāmadhātu (desire realm) affiliated obscured indeterminate mind (anivṛtāvyākṛta-citta), refers to when one has detached from Kāma-rāga (desire-attachment), arises Rūpa-rāga (form-attachment), and then regresses, as well as when there is no Rūpa-cyuti (form-death) and Rūpa-utpatti (form-birth). Regarding the abandonment of Kāmadhātu affiliated obscured indeterminate mind, not yet achieved but then achieved, as well as one who has Rūpadhātu (form realm) affiliated obscured indeterminate mind, refers to a common being (bāla-prthag-jana) who has detached from Kāma-rāga, arises Kāmadhātu attachment, and then regresses, as well as when there is no Rūpa-cyuti and Kāma-utpatti. Regarding the abandonment of non-Kāmadhātu affiliated obscured indeterminate mind, not yet achieved but then achieved, as well as one who is not Rūpadhātu affiliated obscured indeterminate mind, exclude the aforementioned situations. If Kāmadhātu affiliated obscured indeterminate mind is abandoned, not yet achieved but then achieved, then it is definitely not Rūpadhātu affiliated unobscured indeterminate mind. If Rūpadhātu affiliated unobscured indeterminate mind is abandoned, not yet achieved but then achieved, then it is definitely not Kāmadhātu affiliated obscured indeterminate mind. From this point onward, there is nothing else. If Kāmadhātu affiliated unobscured indeterminate mind is abandoned, not yet achieved but then achieved, is it also the case for Rūpadhātu affiliated wholesome mind (rūpa-kuśala-citta)? Or Kāmadhātu affiliated unobscured indeterminate mind is abandoned, not yet achieved but then achieved, but it is not Rūpadhātu affiliated wholesome mind; there are four possibilities in detail. Kāmadhātu affiliated unobscured indeterminate mind is abandoned, not yet achieved but then achieved, but it is not Rūpadhātu affiliated wholesome mind, refers to when there is no Rūpa-cyuti and Kāma-utpatti. Rūpadhātu affiliated wholesome mind is abandoned, not yet achieved but then achieved, but it is not Kāmadhātu affiliated unobscured indeterminate mind, refers to when practicing preparatory actions (prayoga), the Rūpadhātu wholesome mind first appears. Kāmadhātu affiliated unobscured indeterminate mind is abandoned, not yet achieved but then achieved, and it is also Kāmadhātu affiliated wholesome mind, refers to when there is no Rūpa-cyuti and Rūpa-utpatti. Non-Kāmadhātu affiliated unobscured indeterminate mind is abandoned, not yet achieved but then achieved, and it is also not Rūpadhātu affiliated wholesome mind, exclude the aforementioned situations. If Kāmadhātu affiliated unobscured indeterminate mind is abandoned, not yet achieved but then achieved, then Rūpadhātu affiliated obscured indeterminate mind is definitely the case. Or Rūpadhātu affiliated obscured indeterminate mind is abandoned, not yet achieved but then achieved, but it is not Kāmadhātu affiliated unobscured indeterminate mind, refers to when one has detached from Kāma-rāga, and regresses from detaching from Rūpa-rāga. If Kāmadhātu affiliated unobscured indeterminate mind is abandoned, not yet achieved but then achieved, is it also the case for Rūpadhātu affiliated unobscured indeterminate mind? Or Kāmadhātu affiliated unobscured indeterminate mind is abandoned, not yet achieved but then achieved, but it is not Rūpadhātu affiliated unobscured indeterminate mind.
覆無記心，廣說四句。欲界系無覆無記心舍不成就得成就非色界系無覆無記心者，謂無色界沒欲界生時。色界系無覆無記心舍不成就得成就非欲界系無覆無記心者，謂于欲界得離欲時。欲界系無覆無記心舍不成就得成就亦色界系無覆無記心者，謂無色界沒色界生時。非欲界系無覆無記心舍不成就得成就亦非色界系無覆無記心者，除上爾所相。若欲界系無覆無記心舍不成就得成就，定非無色界系善心。若無色界系善心舍不成就得成就，定非欲界系無覆無記心。從此以後都無所有。若色界系善心舍不成就得成就，色界繫有覆無記心亦爾耶？或色界系善心舍不成就得成就非色界繫有覆無記心，廣說四句。色界系善心舍不成就得成就非色界繫有覆無記心者，謂修加行，色界善心初現前時。色界繫有覆無記心舍不成就得成就非色界系善心者，謂已離色界貪，從離色貪復還退時，及無色界沒欲界生時。色界系善心舍不成就得成就亦色界繫有覆無記心者，謂無色界沒色界生時。非色界系善心舍不成就得成就亦非色界繫有覆無記心者，除上爾所相。若色界系善心舍不成就得成就，色界系無覆無記心亦爾耶？或色界系善心舍不成就得成就非色界系無覆無記心，廣說四句。色界系善心舍不成就得成就非色界系無覆無記心者，謂修加行，色界
【現代漢語翻譯】 現代漢語譯本 對於無覆無記心，廣泛地闡述四句分別的情況。什麼是『欲界系無覆無記心舍不成就得成就，但不是色界、無色界系無覆無記心』呢？是指眾生死後，投生到欲界的時候。什麼是『色界、無色界系無覆無記心舍不成就得成就，但不是欲界系無覆無記心』呢？是指在欲界證得離欲的時候。什麼是『欲界系無覆無記心舍不成就得成就，同時也是色界、無色界系無覆無記心』呢？是指眾生死後，投生到色界、無色界的時候。什麼『既不是欲界系無覆無記心舍不成就得成就，也不是色界、無色界系無覆無記心』呢？除了以上所說的那些情況。如果『欲界系無覆無記心舍不成就得成就』，那麼一定不是『色界、無色界系善心』。如果『色界、無色界系善心舍不成就得成就』，那麼一定不是『欲界系無覆無記心』。從這之後，就什麼都沒有了。 如果『色界、無色界系善心舍不成就得成就』，那麼『色界、無色界繫有覆無記心』也是這樣嗎？不一定。有可能是『色界、無色界系善心舍不成就得成就，但不是色界、無色界繫有覆無記心』，對此廣泛地闡述四句分別的情況。什麼是『色界、無色界系善心舍不成就得成就，但不是色界、無色界繫有覆無記心』呢？是指修習加行，色界、無色界善心初次現前的時候。什麼是『色界、無色界繫有覆無記心舍不成就得成就，但不是色界、無色界系善心』呢？是指已經脫離了色界貪慾，又從脫離色界貪慾的狀態退回來的情況，以及眾生死後，投生到欲界的時候。什麼是『色界、無色界系善心舍不成就得成就，同時也是色界、無色界繫有覆無記心』呢？是指眾生死後，投生到色界、無色界的時候。什麼『既不是色界、無色界系善心舍不成就得成就，也不是色界、無色界繫有覆無記心』呢？除了以上所說的那些情況。如果『色界、無色界系善心舍不成就得成就』，那麼『色界、無色界系無覆無記心』也是這樣嗎？不一定。有可能是『色界、無色界系善心舍不成就得成就，但不是色界、無色界系無覆無記心』，對此廣泛地闡述四句分別的情況。什麼是『色界、無色界系善心舍不成就得成就，但不是色界、無色界系無覆無記心』呢？是指修習加行，色界、無色界
【English Translation】 English version Regarding the indeterminate mind with obscuration (無覆無記心), extensively explain the four possibilities. What is meant by 'the indeterminate mind with obscuration associated with the desire realm (欲界) is abandoned without being attained, and is attained, but is not the indeterminate mind with obscuration associated with the form realm (色界) and formless realm (無色界)'? It refers to the time when a being dies and is born in the desire realm. What is meant by 'the indeterminate mind with obscuration associated with the form realm and formless realm is abandoned without being attained, and is attained, but is not the indeterminate mind with obscuration associated with the desire realm'? It refers to the time when one attains detachment from desire in the desire realm. What is meant by 'the indeterminate mind with obscuration associated with the desire realm is abandoned without being attained, and is attained, and is also the indeterminate mind with obscuration associated with the form realm and formless realm'? It refers to the time when a being dies and is born in the form realm and formless realm. What is meant by 'neither is the indeterminate mind with obscuration associated with the desire realm abandoned without being attained, and attained, nor is it the indeterminate mind with obscuration associated with the form realm and formless realm'? It excludes the aforementioned situations. If 'the indeterminate mind with obscuration associated with the desire realm is abandoned without being attained, and is attained,' then it is definitely not 'the wholesome mind associated with the form realm and formless realm.' If 'the wholesome mind associated with the form realm and formless realm is abandoned without being attained, and is attained,' then it is definitely not 'the indeterminate mind with obscuration associated with the desire realm.' From this point onward, there is nothing more. If 'the wholesome mind associated with the form realm and formless realm is abandoned without being attained, and is attained,' is it also the case that 'the obscured indeterminate mind associated with the form realm and formless realm' is also abandoned without being attained, and is attained? Not necessarily. It is possible that 'the wholesome mind associated with the form realm and formless realm is abandoned without being attained, and is attained, but it is not the obscured indeterminate mind associated with the form realm and formless realm.' Explain the four possibilities extensively. What is meant by 'the wholesome mind associated with the form realm and formless realm is abandoned without being attained, and is attained, but it is not the obscured indeterminate mind associated with the form realm and formless realm'? It refers to the time when one practices the application, and the wholesome mind of the form realm and formless realm first appears. What is meant by 'the obscured indeterminate mind associated with the form realm and formless realm is abandoned without being attained, and is attained, but it is not the wholesome mind associated with the form realm and formless realm'? It refers to the time when one has already detached from desire for the form realm, and then regresses from the state of detachment from desire for the form realm, and also when a being dies and is born in the desire realm. What is meant by 'the wholesome mind associated with the form realm and formless realm is abandoned without being attained, and is attained, and is also the obscured indeterminate mind associated with the form realm and formless realm'? It refers to the time when a being dies and is born in the form realm and formless realm. What is meant by 'neither is the wholesome mind associated with the form realm and formless realm abandoned without being attained, and is attained, nor is it the obscured indeterminate mind associated with the form realm and formless realm'? It excludes the aforementioned situations. If 'the wholesome mind associated with the form realm and formless realm is abandoned without being attained, and is attained,' is it also the case that 'the indeterminate mind without obscuration associated with the form realm and formless realm' is also abandoned without being attained, and is attained? Not necessarily. It is possible that 'the wholesome mind associated with the form realm and formless realm is abandoned without being attained, and is attained, but it is not the indeterminate mind without obscuration associated with the form realm and formless realm.' Explain the four possibilities extensively. What is meant by 'the wholesome mind associated with the form realm and formless realm is abandoned without being attained, and is attained, but it is not the indeterminate mind without obscuration associated with the form realm and formless realm'? It refers to the time when one practices the application, and the
善心初現前時。色界系無覆無記心舍不成就得成就非色界系善心者，謂于欲界得離欲時。色界系善心舍不成就得成就亦色界系無覆無記心者，謂無色界沒色界生時。非色界系善心舍不成就得成就亦非色界系無覆無記心者，除上爾所相。若色界系善心舍不成就得成就，定非無色界系善心。若無色界系善心舍不成就得成就，定非色界系善心。從此以後都無所有。若色界繫有覆無記心舍不成就得成就，色界系無覆無記心亦爾耶？或色界繫有覆無記心舍不成就得成就非色界系無覆無記心，廣說四句。色界繫有覆無記心舍不成就得成就非色界系無覆無記心者，謂已離色界貪，從離色界貪復還退時，及無色界沒欲界生時。色界系無覆無記心舍不成就得成就非色界繫有覆無記心者，謂于欲界得離欲時。色界繫有覆無記心舍不成就得成就亦色界系無覆無記心者，謂無色界沒色界生時。非色界繫有覆無記心舍不成就得成就亦非色界系無覆無記心者，除上爾所相。若色界繫有覆無記心舍不成就得成就，定非無色界系善心。若無色界系善心舍不成就得成就，定非色界繫有覆無記心。若色界繫有覆無記心舍不成就得成就，無色界繫有覆無記心亦爾耶？或色界繫有覆無記心舍不成就得成就非無色界繫有覆無記心，廣說四句。色界繫有覆無記心舍不
【現代漢語翻譯】 現代漢語譯本 當善心初次生起時，屬於非繫縛、無覆無記心（既非善也非惡，且不構成束縛的心）的舍（放棄、斷除）不成就而得成就的狀態，並非屬於繫縛的善心。這種情況是指在欲界獲得離欲時。 屬於繫縛的善心的舍不成就而得成就的狀態，也屬於非繫縛、無覆無記心的情況，是指沒有死亡和出生的時候。 不屬於繫縛的善心的舍不成就而得成就的狀態，也不屬於非繫縛、無覆無記心的情況，是指排除以上所說的那些情況。 如果屬於繫縛的善心的舍不成就而得成就的狀態，那麼一定不屬於無繫縛的善心。 如果屬於無繫縛的善心的舍不成就而得成就的狀態，那麼一定不屬於繫縛的善心。從此以後就什麼都沒有了。 如果屬於繫縛的有覆無記心（既非善也非惡，但被煩惱覆蓋的心）的舍不成就而得成就的狀態，那麼也屬於繫縛的無覆無記心嗎？或者屬於繫縛的有覆無記心的舍不成就而得成就的狀態，但不屬於繫縛的無覆無記心？對此可以廣泛地說四種情況。 屬於繫縛的有覆無記心的舍不成就而得成就的狀態，但不屬於繫縛的無覆無記心的情況，是指已經脫離貪慾，又從脫離貪慾的狀態退回來的情況，以及沒有死亡和在欲界出生的狀態。 屬於繫縛的無覆無記心的舍不成就而得成就的狀態，但不屬於繫縛的有覆無記心的情況，是指在欲界獲得離欲時。 屬於繫縛的有覆無記心的舍不成就而得成就的狀態，也屬於繫縛的無覆無記心的情況，是指沒有死亡和出生的時候。 不屬於繫縛的有覆無記心的舍不成就而得成就的狀態，也不屬於繫縛的無覆無記心的情況，是指排除以上所說的那些情況。 如果屬於繫縛的有覆無記心的舍不成就而得成就的狀態，那麼一定不屬於無繫縛的善心。 如果屬於無繫縛的善心的舍不成就而得成就的狀態，那麼一定不屬於繫縛的有覆無記心。 如果屬於繫縛的有覆無記心的舍不成就而得成就的狀態，那麼也屬於無繫縛的有覆無記心嗎？或者屬於繫縛的有覆無記心的舍不成就而得成就的狀態，但不屬於無繫縛的有覆無記心？對此可以廣泛地說四種情況。 屬於繫縛的有覆無記心的舍不
【English Translation】 English version When a wholesome thought first arises, is the abandonment (舍, she, relinquishment, cessation) of the unconditioned (系無, xi wu, unbound), neutral (無記, wu ji, neither good nor bad), and non-obstructing (無覆, wu fu, uncovered) mind, which is not yet accomplished but is being accomplished, not a conditioned (系, xi, bound) wholesome thought? This refers to the time when one attains detachment from desire in the desire realm (欲界, yu jie). Is the abandonment of a conditioned wholesome thought, which is not yet accomplished but is being accomplished, also an unconditioned, neutral, and non-obstructing mind? This refers to when there is no death (沒, mo, disappearance) or birth. Is that which is not the abandonment of a conditioned wholesome thought, which is not yet accomplished but is being accomplished, also not an unconditioned, neutral, and non-obstructing mind? This excludes the aforementioned situations. If it is the abandonment of a conditioned wholesome thought, which is not yet accomplished but is being accomplished, then it is definitely not an unconditioned wholesome thought. If it is the abandonment of an unconditioned wholesome thought, which is not yet accomplished but is being accomplished, then it is definitely not a conditioned wholesome thought. After this, there is nothing at all. If it is the abandonment of a conditioned defiled neutral mind (有覆無記心, you fu wu ji xin, a mind that is neither good nor bad but is obscured by defilements), which is not yet accomplished but is being accomplished, is it also a conditioned neutral mind? Or is it the abandonment of a conditioned defiled neutral mind, which is not yet accomplished but is being accomplished, but not a conditioned neutral mind? One can speak broadly of four possibilities. The abandonment of a conditioned defiled neutral mind, which is not yet accomplished but is being accomplished, but not a conditioned neutral mind, refers to when one has already detached from greed (貪, tan, attachment), and then regresses from that detachment, as well as when there is no death or birth in the desire realm. The abandonment of a conditioned neutral mind, which is not yet accomplished but is being accomplished, but not a conditioned defiled neutral mind, refers to when one attains detachment from desire in the desire realm. The abandonment of a conditioned defiled neutral mind, which is not yet accomplished but is being accomplished, is also a conditioned neutral mind when there is no death or birth. That which is not the abandonment of a conditioned defiled neutral mind, which is not yet accomplished but is being accomplished, is also not a conditioned neutral mind, excluding the aforementioned situations. If it is the abandonment of a conditioned defiled neutral mind, which is not yet accomplished but is being accomplished, then it is definitely not an unconditioned wholesome thought. If it is the abandonment of an unconditioned wholesome thought, which is not yet accomplished but is being accomplished, then it is definitely not a conditioned defiled neutral mind. If it is the abandonment of a conditioned defiled neutral mind, which is not yet accomplished but is being accomplished, is it also an unconditioned defiled neutral mind? Or is it the abandonment of a conditioned defiled neutral mind, which is not yet accomplished but is being accomplished, but not an unconditioned defiled neutral mind? One can speak broadly of four possibilities. The abandonment of a conditioned defiled neutral mind, which is not
成就得成就非無色界繫有覆無記心者，謂已離色界貪有學異生，從離色貪復還退時，及無色界沒欲界生時。無色界繫有覆無記心舍不成就得成就非色界繫有覆無記心者，謂阿羅漢起無色界纏復還退時。色界繫有覆無記心舍不成就得成就亦無色界繫有覆無記心者，謂阿羅漢起欲界色界纏復還退時。非色界繫有覆無記心舍不成就得成就亦非無色界繫有覆無記心者，除上爾所相。若色界繫有覆無記心舍不成就得成就，定非無色界系無覆無記心及無學心。若無色界系無覆無記心及無學心舍不成就得成就，定非色界繫有覆無記心。若色界繫有覆無記心舍不成就得成就，學心亦爾耶？或色界繫有覆無記心舍不成就得成就非學心，廣說四句。色界繫有覆無記心舍不成就得成就非學心者，謂已離色界貪有學異生，從離色貪復還退時，及無色界沒欲界色界生時。學心舍不成就得成就非色界繫有覆無記心者，謂阿羅漢起無色界纏復還退時，及修加行入見道時。無色界繫有覆無記心舍不成就得成就亦非學心者，謂阿羅漢起欲界色界纏復還退時。非色界繫有覆無記心舍不成就得成就亦非學心者，除上爾所相。若色界系無覆無記心舍不成就得成就，定非無色界系善心。若無色界系善心舍不成就得成就，定非色界系無覆無記心。從此以後都無所有。
{ "translations": [ "現代漢語譯本：", "成就得成就非無色界繫有覆無記心者，是指已經脫離色界貪慾的有學異生（指尚未證得阿羅漢果位的修行者），從脫離色界貪慾的狀態退回時，以及沒有色界繫縛而死後又投生到欲界時。沒有色界繫縛的有覆無記心捨棄不成就而獲得成就非色界繫縛的有覆無記心者，是指阿羅漢生起無色界煩惱又退回時。色界繫縛的有覆無記心捨棄不成就而獲得成就也非無色界繫縛的有覆無記心者，是指阿羅漢生起欲界色界煩惱又退回時。非色界繫縛的有覆無記心捨棄不成就而獲得成就也非無色界繫縛的有覆無記心者，除了以上所說的那些情況。如果色界繫縛的有覆無記心捨棄不成就而獲得成就，必定不是無色界繫縛的無覆無記心以及無學心（指阿羅漢的心）。如果無色界繫縛的無覆無記心以及無學心捨棄不成就而獲得成就，必定不是色界繫縛的有覆無記心。如果色界繫縛的有覆無記心捨棄不成就而獲得成就，學心（指有學位的修行者的心）也是這樣嗎？或者色界繫縛的有覆無記心捨棄不成就而獲得成就但不是學心，詳細地說有四種情況。色界繫縛的有覆無記心捨棄不成就而獲得成就但不是學心，是指已經脫離色界貪慾的有學異生，從脫離色界貪慾的狀態退回時，以及沒有色界繫縛而死後又投生到欲界色界時。學心捨棄不成就而獲得成就但不是色界繫縛的有覆無記心者，是指阿羅漢生起無色界煩惱又退回時，以及修習加行進入見道位時。無色界繫縛的有覆無記心捨棄不成就而獲得成就也不是學心者，是指阿羅漢生起欲界色界煩惱又退回時。非色界繫縛的有覆無記心捨棄不成就而獲得成就也不是學心者，除了以上所說的那些情況。如果色界繫縛的無覆無記心捨棄不成就而獲得成就，必定不是無色界繫縛的善心。如果無色界繫縛的善心捨棄不成就而獲得成就，必定不是色界繫縛的無覆無記心。從此以後就什麼都沒有了。", "english_translations": [ "English version:", "Achievement of attainment is not for those with form realm-related, obscured, and indeterminate mind. This refers to the trainee (Sanskrit: śaikṣa, one who is still learning and has not attained Arhatship) who has detached from desire for the form realm, when reverting from detachment from desire for the form realm, and when being born in the desire realm without form realm attachment. Abandoning non-form realm-related, obscured, and indeterminate mind to achieve attainment is not for those with form realm-related, obscured, and indeterminate mind. This refers to the Arhat (Sanskrit: Arhat, one who has attained enlightenment) when arising with non-form realm defilements and then reverting. Abandoning form realm-related, obscured, and indeterminate mind to achieve attainment is also not for those with non-form realm-related, obscured, and indeterminate mind. This refers to the Arhat when arising with desire realm and form realm defilements and then reverting. Abandoning non-form realm-related, obscured, and indeterminate mind to achieve attainment is also not for those with non-form realm-related, obscured, and indeterminate mind, except for the aforementioned situations. If abandoning form realm-related, obscured, and indeterminate mind to achieve attainment, it is definitely not non-form realm-related, unobscured, and indeterminate mind, nor the mind of a non-learner (Sanskrit: aśaikṣa, referring to the mind of an Arhat). If abandoning non-form realm-related, unobscured, and indeterminate mind and the mind of a non-learner to achieve attainment, it is definitely not form realm-related, obscured, and indeterminate mind. If abandoning form realm-related, obscured, and indeterminate mind to achieve attainment, is it also the mind of a learner (Sanskrit: śaikṣa, referring to the mind of a trainee)? Or abandoning form realm-related, obscured, and indeterminate mind to achieve attainment but not the mind of a learner, there are four situations in detail. Abandoning form realm-related, obscured, and indeterminate mind to achieve attainment but not the mind of a learner refers to the trainee who has detached from desire for the form realm, when reverting from detachment from desire for the form realm, and when being born in the desire realm and form realm without form realm attachment. Abandoning the mind of a learner to achieve attainment but not form realm-related, obscured, and indeterminate mind refers to the Arhat when arising with non-form realm defilements and then reverting, and when practicing application to enter the path of seeing (Sanskrit: darśanamārga). Abandoning non-form realm-related, obscured, and indeterminate mind to achieve attainment is also not the mind of a learner, referring to the Arhat when arising with desire realm and form realm defilements and then reverting. Abandoning non-form realm-related, obscured, and indeterminate mind to achieve attainment is also not the mind of a learner, except for the aforementioned situations. If abandoning form realm-related, unobscured, and indeterminate mind to achieve attainment, it is definitely not non-form realm-related wholesome mind. If abandoning non-form realm-related wholesome mind to achieve attainment, it is definitely not form realm-related, unobscured, and indeterminate mind. From this point on, there is nothing more." ] }
若無色界系善心舍不成就得成就，定非無色界繫有覆無記心。若無色界繫有覆無記心舍不成就得成就，定非無色界系善心。從此以後都無所有。若無色界繫有覆無記心舍不成就得成就，定非無色界系無覆無記心及無學心。若無色界系無覆無記心及無學心舍不成就得成就，定非無色界繫有覆無記心。若無色界繫有覆無記心舍不成就得成就，學心定爾。或學心舍不成就得成就非無色界繫有覆無記心，謂修加行入見道時。若無色界系無覆無記心舍不成就得成就，定非學心及無學心。若學心及無學心舍不成就得成就，定非無色界系無覆無記心。若學心舍不成就得成就，定非無學心。若無學心舍不成就得成就，定非學心。
有十種心，謂欲界系善心、不善心、有覆無記心、無覆無記心，色界系善心、有覆無記心、無覆無記心，無色界系善心、有覆無記心、無覆無記心。若欲界系善心未斷，成就此心耶？設成就此心，此心未斷耶。乃至若無色界系無覆無記心未斷，成就此心耶？設成就此心，此心未斷耶？
若欲界系善心未斷，成就此心耶？或欲界系善心未斷非成就此心，或成就此心非此心未斷，或此心未斷亦成就此心，或非此心未斷亦非成就此心。此心未斷非成就此心者，謂已斷善根。成就此心非此心未斷者，謂欲界
【現代漢語翻譯】 現代漢語譯本： 如果無色界系（Arūpadhātu，指佛教三界中的最高層，沒有物質存在的純精神界）的善心捨棄不成就而獲得成就，那麼一定不是無色界系的有覆無記心（有煩惱覆蓋的中性心）。如果無色界系的有覆無記心捨棄不成就而獲得成就，那麼一定不是無色界系的善心。從此以後什麼都沒有了。如果無色界系的有覆無記心捨棄不成就而獲得成就，那麼一定不是無色界系的無覆無記心（沒有煩惱覆蓋的中性心）及無學心（已證阿羅漢果位的心）。如果無色界系的無覆無記心及無學心捨棄不成就而獲得成就，那麼一定不是無色界系的有覆無記心。如果無色界系的有覆無記心捨棄不成就而獲得成就，那麼學心（正在修行的心）一定是這樣的。或者學心捨棄不成就而獲得成就，但不是無色界系的有覆無記心，這是指修習加行進入見道（初果）的時候。如果無色界系的無覆無記心捨棄不成就而獲得成就，那麼一定不是學心及無學心。如果學心及無學心捨棄不成就而獲得成就，那麼一定不是無色界系的無覆無記心。如果學心捨棄不成就而獲得成就，那麼一定不是無學心。如果無學心捨棄不成就而獲得成就，那麼一定不是學心。
有十種心，即欲界系（Kāmadhātu，指佛教三界中最低的一層，眾生有慾望和物質存在）的善心、不善心、有覆無記心、無覆無記心，色界系（Rūpadhātu，指佛教三界中的中間層，有物質存在但較精妙）的善心、有覆無記心、無覆無記心，無色界系的善心、有覆無記心、無覆無記心。如果欲界系的善心沒有斷除，那麼成就這種心嗎？假設成就這種心，這種心沒有斷除嗎？乃至如果無色界系的無覆無記心沒有斷除，那麼成就這種心嗎？假設成就這種心，這種心沒有斷除嗎？
如果欲界系的善心沒有斷除，那麼成就這種心嗎？或者欲界系的善心沒有斷除但沒有成就這種心，或者成就這種心但這種心沒有斷除，或者這種心沒有斷除也成就這種心，或者不是這種心沒有斷除也沒有成就這種心。這種心沒有斷除但沒有成就這種心，這是指已經斷除善根的情況。成就這種心但這種心沒有斷除，這是指欲界...
【English Translation】 English version: If a wholesome mind of the Arūpadhātu (the formless realm, the highest of the three realms in Buddhism, a purely spiritual realm without material existence) is abandoned without being achieved, then achieved, it is definitely not an obscured indeterminate mind of the Arūpadhātu. If an obscured indeterminate mind of the Arūpadhātu is abandoned without being achieved, then achieved, it is definitely not a wholesome mind of the Arūpadhātu. From then on, there is nothing. If an obscured indeterminate mind of the Arūpadhātu is abandoned without being achieved, then achieved, it is definitely not an unobscured indeterminate mind (a neutral mind without afflictions) and a mind of a non-learner (one who has attained Arhatship) of the Arūpadhātu. If an unobscured indeterminate mind and a mind of a non-learner of the Arūpadhātu are abandoned without being achieved, then achieved, it is definitely not an obscured indeterminate mind of the Arūpadhātu. If an obscured indeterminate mind of the Arūpadhātu is abandoned without being achieved, then achieved, the mind of a learner (one who is still in training) is certainly so. Or, if a mind of a learner is abandoned without being achieved, then achieved, it is not an obscured indeterminate mind of the Arūpadhātu, which refers to the time of practicing application and entering the path of seeing (the first stage of enlightenment). If an unobscured indeterminate mind of the Arūpadhātu is abandoned without being achieved, then achieved, it is definitely not a mind of a learner and a mind of a non-learner. If a mind of a learner and a mind of a non-learner are abandoned without being achieved, then achieved, it is definitely not an unobscured indeterminate mind of the Arūpadhātu. If a mind of a learner is abandoned without being achieved, then achieved, it is definitely not a mind of a non-learner. If a mind of a non-learner is abandoned without being achieved, then achieved, it is definitely not a mind of a learner.
There are ten types of minds, namely, wholesome minds, unwholesome minds, obscured indeterminate minds, and unobscured indeterminate minds of the Kāmadhātu (the desire realm, the lowest of the three realms in Buddhism, where beings have desires and material existence), wholesome minds, obscured indeterminate minds, and unobscured indeterminate minds of the Rūpadhātu (the form realm, the middle of the three realms in Buddhism, where there is material existence but more refined), and wholesome minds, obscured indeterminate minds, and unobscured indeterminate minds of the Arūpadhātu. If a wholesome mind of the Kāmadhātu has not been abandoned, is this mind achieved? If this mind is achieved, has this mind not been abandoned? And so on, if an unobscured indeterminate mind of the Arūpadhātu has not been abandoned, is this mind achieved? If this mind is achieved, has this mind not been abandoned?
If a wholesome mind of the Kāmadhātu has not been abandoned, is this mind achieved? Or, a wholesome mind of the Kāmadhātu has not been abandoned but this mind is not achieved, or this mind is achieved but this mind has not been abandoned, or this mind has not been abandoned and this mind is achieved, or it is not that this mind has not been abandoned and this mind is not achieved. This mind has not been abandoned but this mind is not achieved, which refers to the case where the roots of goodness have been severed. This mind is achieved but this mind has not been abandoned, which refers to the Kāmadhātu...
生長已離欲界貪。此心未斷亦成就此心者，謂欲界生長不斷善根未離欲界貪。非此心未斷亦非成就此心者，謂色無色界生長。若不善心未斷，成就此心耶？曰：如是。設成就此心，此心未斷耶？曰：如是。若欲界繫有覆無記心未斷，成就此心耶？曰：如是。設成就此心，此心未斷耶？曰：如是。若欲界系無覆無記心未斷，成就此心耶？若此心未斷，定成就此心。或成就此心非此心未斷，謂欲界生長已離欲界貪，及色界生長。若色界系善心未斷，成就此心耶？或色界系善心未斷非成就此心，或成就此心非此心未斷，或此心未斷亦成就此心，或非此心未斷亦非成就此心。色界系善心未斷非成就此心者，謂欲界生長未得色界善心。成就此心非此心未斷者，謂欲界色界生長已離色界貪。此心未斷亦成就此心者，謂欲界生長已得色界善心未離色界貪，及色界生長未離彼貪。非此心未斷亦非成就此心者，謂無色界生長。若色界繫有覆無記心未斷，成就此心耶？曰：如是。設成就此心，此心未斷耶？曰：如是。若色界系無覆無記心未斷，成就此心耶？或色界系無覆無記心未斷非成就此心，或成就此心非此心未斷，或此心未斷亦成就此心，或非此心未斷亦非成就此心。色界系無覆無記心未斷非成就此心者，謂欲界生長未離欲界貪。成就
【現代漢語翻譯】 現代漢語譯本 已脫離欲界貪慾的眾生，如果此心（指某種特定的心）未斷，是否也成就此心？答：是的，成就此心。這是指欲界眾生雖然不斷增長善根，但尚未脫離欲界的貪慾。 如果不是此心未斷，也不是成就此心，指的是色界和無色界的眾生。 如果是不善心未斷，是否成就此心？答：是的。 如果成就此心，此心是否未斷？答：是的。 如果是欲界系的有覆無記心（指被煩惱覆蓋但非善非惡的心）未斷，是否成就此心？答：是的。 如果成就此心，此心是否未斷？答：是的。 如果是欲界系的無覆無記心（指不被煩惱覆蓋也非善非惡的心）未斷，是否成就此心？如果此心未斷，必定成就此心。或者成就此心，但此心並未未斷，指的是欲界眾生已經脫離欲界的貪慾，以及色界和無色界的眾生。 如果是色界或無色界系的善心未斷，是否成就此心？或者色界或無色界系的善心未斷但未成就此心，或者成就此心但此心並未未斷，或者此心未斷也成就此心，或者不是此心未斷也不是成就此心。 色界或無色界系的善心未斷但未成就此心，指的是欲界眾生尚未獲得色界或無色界的善心。 成就此心但此心並未未斷，指的是欲界或色界眾生已經脫離色界或無色界的貪慾。 此心未斷也成就此心，指的是欲界眾生已經獲得色界或無色界的善心但尚未脫離色界或無色界的貪慾，以及色界或無色界的眾生尚未脫離對彼界的貪慾。 不是此心未斷也不是成就此心，指的是無色界的眾生。 如果是色界或無色界系的有覆無記心未斷，是否成就此心？答：是的。 如果成就此心，此心是否未斷？答：是的。 如果是色界或無色界系的無覆無記心未斷，是否成就此心？或者色界或無色界系的無覆無記心未斷但未成就此心，或者成就此心但此心並未未斷，或者此心未斷也成就此心，或者不是此心未斷也不是成就此心。 色界或無色界系的無覆無記心未斷但未成就此心，指的是欲界眾生尚未脫離欲界的貪慾。 成就此心
【English Translation】 English version If a being has grown and departed from desire realm greed, and this mind (referring to a specific mind) is not yet severed, does he also accomplish this mind? Answer: Yes, he accomplishes this mind. This refers to beings in the desire realm who, although constantly increasing their roots of goodness, have not yet departed from the greed of the desire realm. If it is not that this mind is not severed, nor is this mind accomplished, it refers to beings in the form and formless realms (色無**). If an unwholesome mind is not severed, is this mind accomplished? Answer: Yes. If this mind is accomplished, is this mind not severed? Answer: Yes. If a defiled neutral mind (有覆無記心, yǒu fù wú jì xīn - mind covered by afflictions but neither good nor bad) of the desire realm is not severed, is this mind accomplished? Answer: Yes. If this mind is accomplished, is this mind not severed? Answer: Yes. If an undefiled neutral mind (無覆無記心, wú fù wú jì xīn - mind not covered by afflictions and neither good nor bad) of the desire realm is not severed, is this mind accomplished? If this mind is not severed, this mind is certainly accomplished. Or this mind is accomplished, but this mind is not severed, referring to beings in the desire realm who have already departed from the greed of the desire realm, and beings in the form and formless realms. If a wholesome mind of the form or formless realm is not severed, is this mind accomplished? Either a wholesome mind of the form or formless realm is not severed but this mind is not accomplished, or this mind is accomplished but this mind is not severed, or this mind is not severed and this mind is accomplished, or it is neither that this mind is not severed nor is this mind accomplished. A wholesome mind of the form or formless realm is not severed but this mind is not accomplished, referring to beings in the desire realm who have not yet attained the wholesome mind of the form or formless realm. This mind is accomplished but this mind is not severed, referring to beings in the desire or form realm who have already departed from the greed of the form or formless realm. This mind is not severed and this mind is accomplished, referring to beings in the desire realm who have already attained the wholesome mind of the form or formless realm but have not yet departed from the greed of the form or formless realm, and beings in the form or formless realm who have not yet departed from greed for that realm. It is neither that this mind is not severed nor is this mind accomplished, referring to beings in the formless realm. If a defiled neutral mind of the form or formless realm is not severed, is this mind accomplished? Answer: Yes. If this mind is accomplished, is this mind not severed? Answer: Yes. If an undefiled neutral mind of the form or formless realm is not severed, is this mind accomplished? Either an undefiled neutral mind of the form or formless realm is not severed but this mind is not accomplished, or this mind is accomplished but this mind is not severed, or this mind is not severed and this mind is accomplished, or it is neither that this mind is not severed nor is this mind accomplished. An undefiled neutral mind of the form or formless realm is not severed but this mind is not accomplished, referring to beings in the desire realm who have not yet departed from the greed of the desire realm. This mind is accomplished
此心非此心未斷者，謂欲界色界生長已離色界貪。此心未斷亦成就此心者，謂欲界生長已離欲界貪未離色界貪，及色界生長未離彼貪。非此心未斷亦非成就此心者，謂無色界生長。若無色界系善心未斷，成就此心耶？或無色界善心未斷非成就此心，或成就此心非此心未斷，或此心未斷亦成就此心，或非此心未斷亦非成就此心。無色界系善心未斷非成就此心者，謂未得無色界善心。成就此心非此心未斷者，謂阿羅漢。此心未斷亦成就此心者，謂有學異生。已得無色界善心非此心未斷亦非成就此心者，無有此句。若無色界繫有覆無記心未斷，成就此心耶？曰：如是。設成就此心，此心未斷耶？曰：如是。若無色界系無覆無記心未斷，成就此心耶？或無色界系無覆無記心未斷非成就此心，或成就此心非此心未斷，或此心未斷亦成就此心，或非此心未斷亦非成就此心。無色界系無覆無記心未斷亦非成就此心者，謂有學異生無色界系異熟果心不現在前。成就此心非此心未斷者，謂阿羅漢無色界系異熟果心正現在前。此心未斷亦成就此心者，謂有學異生無色界系異熟果心正現在前。非此心未斷亦非成就此心者，謂阿羅漢無色界系異熟果心不現在前。
有十種心，謂欲界系善心、不善心、有覆無記心、無覆無記心，色界系善心
【現代漢語翻譯】 現代漢語譯本 『此心非此心未斷者』，指的是在欲界（Kāmadhātu，指眾生因有情慾而輪迴的世界）中，已經脫離了對生（utpāda，產生）長（sthiti，持續）的貪慾之人。 『此心未斷亦成就此心者』，指的是在欲界中，已經脫離了對欲界的貪慾，但尚未脫離對生長的貪慾，以及尚未脫離彼貪之人。 『非此心未斷亦非成就此心者』，指的是沒有生長的狀態。 如果無色界（Arūpadhātu，沒有物質形態的禪定世界）的善心（kuśala-citta，帶來善果的心）尚未斷除，是否就成就了此心呢？ 答案是：或者無色界的善心尚未斷除，但並未成就此心；或者成就了此心，但此心並未斷除；或者此心已經斷除，並且成就了此心；或者此心未斷除，也未成就此心；或者既非此心未斷除，也非成就此心。 無色界的善心尚未斷除，但並未成就此心的人，指的是尚未獲得無色界的善心之人。 成就了此心，但此心並未斷除的人，指的是阿羅漢（Arhat，已證得涅槃的聖者）。 此心已經斷除，並且成就了此心的人，指的是有學的異生（saikṣa-pṛthagjana，仍在修學階段的凡夫）。 已經獲得無色界的善心，但既非此心未斷除，也非成就此心的情況，是不存在的。 如果無色界的有覆無記心（sāvaraṇa-avyākṛta-citta，伴隨煩惱的非善非噁心）尚未斷除，是否就成就了此心呢？ 答案是：是的。 假設成就了此心，那麼此心是否尚未斷除呢？ 答案是：是的。 如果無色界的無覆無記心（anāvaraṇa-avyākṛta-citta，不伴隨煩惱的非善非噁心）尚未斷除，是否就成就了此心呢？ 答案是：或者無色界的無覆無記心尚未斷除，但並未成就此心；或者成就了此心，但此心並未斷除；或者此心已經斷除，並且成就了此心；或者此心未斷除，也未成就此心；或者既非此心未斷除，也非成就此心。 無色界的無覆無記心尚未斷除，但並未成就此心的人，指的是有學的異生，他們的無色界異熟果心（vipāka-citta，果報心）沒有正在生起。 成就了此心，但此心並未斷除的人，指的是阿羅漢，他們的無色界異熟果心正在生起。 此心已經斷除，並且成就了此心的人，指的是有學的異生，他們的無色界異熟果心正在生起。 既非此心未斷除，也非成就此心的人，指的是阿羅漢，他們的無色界異熟果心沒有正在生起。 有十種心，即欲界系的善心、不善心（akuśala-citta，帶來惡果的心）、有覆無記心、無覆無記心，以及色界（Rūpadhātu，有物質形態但無情慾的禪定世界）的善心。
【English Translation】 English version 'This mind is not this mind, and it is not yet abandoned' refers to someone in the Kāmadhātu (desire realm, the world where beings are reborn due to sensual desires) who has already detached from craving for origination (utpāda) and duration (sthiti). 'This mind is not yet abandoned, and it is accomplished' refers to someone in the Kāmadhātu who has already detached from craving for the Kāmadhātu but has not detached from craving for origination and duration, and has not detached from that craving. 'Neither is this mind not abandoned, nor is it accomplished' refers to the state without origination and duration. If a wholesome mind (kuśala-citta) of the Arūpadhātu (formless realm, the meditative world without material form) is not yet abandoned, is this mind accomplished? The answer is: either the wholesome mind of the Arūpadhātu is not yet abandoned, but this mind is not accomplished; or this mind is accomplished, but this mind is not abandoned; or this mind is abandoned, and this mind is accomplished; or this mind is not abandoned, nor is it accomplished; or neither is this mind not abandoned, nor is it accomplished. The person whose wholesome mind of the Arūpadhātu is not yet abandoned but this mind is not accomplished refers to someone who has not yet attained the wholesome mind of the Arūpadhātu. The person who has accomplished this mind, but this mind is not abandoned, refers to an Arhat (a perfected being who has attained Nirvana). The person whose mind is abandoned, and this mind is accomplished, refers to a trainee ordinary person (saikṣa-pṛthagjana, a common person still in the stage of learning). The situation where one has already attained the wholesome mind of the Arūpadhātu, but neither is this mind not abandoned, nor is it accomplished, does not exist. If an obscured indeterminate mind (sāvaraṇa-avyākṛta-citta) of the Arūpadhātu is not yet abandoned, is this mind accomplished? The answer is: yes. Assuming this mind is accomplished, is this mind not yet abandoned? The answer is: yes. If an unobscured indeterminate mind (anāvaraṇa-avyākṛta-citta) of the Arūpadhātu is not yet abandoned, is this mind accomplished? The answer is: either the unobscured indeterminate mind of the Arūpadhātu is not yet abandoned, but this mind is not accomplished; or this mind is accomplished, but this mind is not abandoned; or this mind is abandoned, and this mind is accomplished; or this mind is not abandoned, nor is it accomplished; or neither is this mind not abandoned, nor is it accomplished. The person whose unobscured indeterminate mind of the Arūpadhātu is not yet abandoned but this mind is not accomplished refers to a trainee ordinary person whose resultant mind (vipāka-citta) of the Arūpadhātu is not presently arising. The person who has accomplished this mind, but this mind is not abandoned, refers to an Arhat whose resultant mind of the Arūpadhātu is presently arising. The person whose mind is abandoned, and this mind is accomplished, refers to a trainee ordinary person whose resultant mind of the Arūpadhātu is presently arising. The person neither is this mind not abandoned, nor is it accomplished, refers to an Arhat whose resultant mind of the Arūpadhātu is not presently arising. There are ten types of minds, namely, wholesome minds of the Kāmadhātu, unwholesome minds (akuśala-citta), obscured indeterminate minds, unobscured indeterminate minds, and wholesome minds of the Rūpadhātu (form realm, the meditative world with material form but without sensual desires).
、有覆無記心、無覆無記心，無色界系善心、有覆無記心、無覆無記心。若欲界系善心已斷，不成就此心耶？設不成就此心，此心已斷耶？乃至若無色界系無覆無記心已斷，不成就此心耶？設不成就此心，此心已斷耶？
若欲界系善心已斷，不成就此心耶？或欲界系善心已斷非不成就此心，或不成就此心非此心已斷，或此心已斷亦不成就此心，或非此心已斷亦非不成就此心。欲界系善心已斷非不成就此心者，謂欲界生長已離欲界貪。不成就此心非此心已斷者，謂已斷善根。此心已斷亦不成就此心者，謂色無色界生長。非此心已斷亦非不成就此心者，謂欲界生長不斷善根未離欲界貪。若不善心已斷，不成就此心耶？曰：如是。設不成就此心，此心已斷耶？曰：如是。若欲界繫有覆無記心已斷，不成就此心耶？曰：如是。設不成就此心，此心已斷耶？曰：如是。若欲界系無覆無記心已斷，不成就此心耶？若欲界系無覆無記心不成就，此心定已斷。或此心已斷非不成就此心，謂欲界生長已離欲界貪，及色界生長。若色界系善心已斷，不成就此心耶？或色界系善心已斷非不成就此心，或不成就此心非此心已斷，或此心已斷亦不成就此心，或非此心已斷亦非不成就此心。色界系善心已斷非不成就此心者，謂欲界色界生長已
【現代漢語翻譯】 現代漢語譯本 有系善心、有覆無記心、無覆無記心，無系善心、有覆無記心、無覆無記心。如果欲界（kāmadhātu）系善心已經斷除，是不是就不成就此心呢？如果不是成就此心，那麼此心就已經斷除了嗎？乃至如果無系（arūpadhātu）系無覆無記心已經斷除，是不是就不成就此心呢？如果不是成就此心，那麼此心就已經斷除了嗎？ 如果欲界系善心已經斷除，是不是就不成就此心呢？或者欲界系善心已經斷除但並非不成就此心，或者不成就此心但並非此心已經斷除，或者此心已經斷除並且不成就此心，或者並非此心已經斷除也並非不成就此心。欲界系善心已經斷除但並非不成就此心的情況，是指欲界（kāmadhātu）眾生已經脫離了欲界貪（kāmarāga）。不成就此心但並非此心已經斷除的情況，是指已經斷除了善根。此心已經斷除並且不成就此心的情況，是指色界（rūpadhātu）和無色界（arūpadhātu）的眾生。並非此心已經斷除也並非不成就此心的情況，是指欲界眾生沒有斷除善根，也沒有脫離欲界貪。 如果不善心已經斷除，是不是就不成就此心呢？是的。如果不是成就此心，那麼此心就已經斷除了嗎？是的。如果欲界繫有覆無記心已經斷除，是不是就不成就此心呢？是的。如果不是成就此心，那麼此心就已經斷除了嗎？是的。如果欲界系無覆無記心已經斷除，是不是就不成就此心呢？如果欲界系無覆無記心不成就，那麼此心必定已經斷除。或者此心已經斷除但並非不成就此心，是指欲界眾生已經脫離了欲界貪，以及色界眾生。 如果色界系善心已經斷除，是不是就不成就此心呢？或者色界系善心已經斷除但並非不成就此心，或者不成就此心但並非此心已經斷除，或者此心已經斷除並且不成就此心，或者並非此心已經斷除也並非不成就此心。色界系善心已經斷除但並非不成就此心的情況，是指欲界和色界的眾生已經...
【English Translation】 English version Affiliated wholesome mind, defiled indeterminate mind, undefiled indeterminate mind; unaffiliated wholesome mind, defiled indeterminate mind, undefiled indeterminate mind. If a wholesome mind affiliated with the desire realm (kāmadhātu) has been severed, is it that this mind is not attained? If this mind is not attained, has this mind been severed? And so on, if an undefiled indeterminate mind unaffiliated with the formless realm (arūpadhātu) has been severed, is it that this mind is not attained? If this mind is not attained, has this mind been severed? If a wholesome mind affiliated with the desire realm has been severed, is it that this mind is not attained? Either a wholesome mind affiliated with the desire realm has been severed but it is not that this mind is not attained, or this mind is not attained but it is not that this mind has been severed, or this mind has been severed and also this mind is not attained, or it is not that this mind has been severed and also it is not that this mind is not attained. A wholesome mind affiliated with the desire realm has been severed but it is not that this mind is not attained, refers to a being born in the desire realm who has departed from desire realm attachment (kāmarāga). This mind is not attained but it is not that this mind has been severed, refers to one who has severed the roots of goodness. This mind has been severed and also this mind is not attained, refers to beings born in the form realm (rūpadhātu) and formless realm. It is not that this mind has been severed and also it is not that this mind is not attained, refers to a being born in the desire realm who has not severed the roots of goodness and has not departed from desire realm attachment. If an unwholesome mind has been severed, is it that this mind is not attained? Yes. If this mind is not attained, has this mind been severed? Yes. If a defiled indeterminate mind affiliated with the desire realm has been severed, is it that this mind is not attained? Yes. If this mind is not attained, has this mind been severed? Yes. If an undefiled indeterminate mind affiliated with the desire realm has been severed, is it that this mind is not attained? If an undefiled indeterminate mind affiliated with the desire realm is not attained, then this mind must have been severed. Either this mind has been severed but it is not that this mind is not attained, refers to a being born in the desire realm who has departed from desire realm attachment, and beings born in the form realm. If a wholesome mind affiliated with the form realm has been severed, is it that this mind is not attained? Either a wholesome mind affiliated with the form realm has been severed but it is not that this mind is not attained, or this mind is not attained but it is not that this mind has been severed, or this mind has been severed and also this mind is not attained, or it is not that this mind has been severed and also it is not that this mind is not attained. A wholesome mind affiliated with the form realm has been severed but it is not that this mind is not attained, refers to beings born in the desire realm and form realm who have...
離色界貪。不成就此心非此心已斷者，謂欲界生長未得色界善心。此心已斷亦不成就此心者，謂無色界生長。非此心已斷亦非不成就此心者，謂欲界生長已得色界善心未離色界貪，及色界生長未離彼貪。若色界繫有覆無記心已斷，不成就此心耶？曰：如是。設不成就此心，此心已斷耶？曰：如是。若色界系無覆無記心已斷，不成就此心耶？或色界系無覆無記心已斷非不成就此心，或不成就此心非此心已斷，或此心已斷亦不成就此心，或非此心已斷亦非不成就此心。色界系無覆無記心已斷非不成就此心者，謂欲界色界生長已離色界貪。不成就此心非此心已斷者，謂欲界生長未離欲界貪。此心已斷亦不成就此心者，謂無色界生長。非此心已斷亦非不成就此心者，謂欲界生長已離欲界貪未離色界貪，及色界生長未離彼貪。若無色界系善心已斷，不成就此心耶？若無色界系善心已斷，定非不成就此心。或不成就此心非此心已斷，謂未得無色界善心。若無色界繫有覆無記心已斷，不成就此心耶？曰：如是。設不成就此心，此心已斷耶？曰：如是。若無色界系無覆無記心已斷，不成就此心耶？或無色界系無覆無記心已斷非不成就此心，或不成就此心非此心已斷，或此心已斷亦不成就此心，或非此心已斷亦非不成就此心。無色界系無
【現代漢語翻譯】 現代漢語譯本 離貪（Vīta-rāga，指脫離貪慾）。如果說『不成就此心』（na labhati，指未獲得某種心），並非指『此心已斷』（niruddhaṃ，指某種心已滅），那是指欲界（Kāmadhātu，佛教宇宙觀中的欲界）眾生，在生長的過程中，尚未獲得善心（kusala-citta，指善良的心）。如果說『此心已斷，也不成就此心』，那是指沒有眾生在生長。如果說『並非此心已斷，也並非不成就此心』，那是指欲界眾生，在生長的過程中，已經獲得善心，但尚未脫離貪慾，以及眾生在生長的過程中，尚未脫離其他的貪慾。 如果說『與色界（Rūpadhātu，佛教宇宙觀中的色界）相關的有覆無記心（sāvaraṇa-abyākata-citta，指有遮蓋的、非善非惡的心）已斷，就不成就此心嗎？』回答：『是的。』如果說『不成就此心，此心就已斷了嗎？』回答：『是的。』如果說『與色界相關的無覆無記心（anāvaraṇa-abyākata-citta，指無遮蓋的、非善非惡的心）已斷，就不成就此心嗎？』可能是『與色界相關的無覆無記心已斷，但並非不成就此心』，或者『不成就此心，但並非此心已斷』，或者『此心已斷，也不成就此心』，或者『並非此心已斷，也並非不成就此心』。 『與色界相關的無覆無記心已斷，但並非不成就此心』，是指欲界眾生已經脫離貪慾。『不成就此心，但並非此心已斷』，是指欲界眾生在生長的過程中，尚未脫離欲界的貪慾。『此心已斷，也不成就此心』，是指沒有眾生在生長。『並非此心已斷，也並非不成就此心』，是指欲界眾生已經脫離欲界的貪慾，但尚未脫離其他的貪慾，以及眾生在生長的過程中，尚未脫離其他的貪慾。 如果說『與無色界（Arūpadhātu，佛教宇宙觀中的無色界）相關的善心已斷，就不成就此心嗎？』如果說『與無色界相關的善心已斷』，那麼肯定不是『不成就此心』。可能是『不成就此心，但並非此心已斷』，這是指尚未獲得無色界的善心。如果說『與無色界相關的有覆無記心已斷，就不成就此心嗎？』回答：『是的。』如果說『不成就此心，此心就已斷了嗎？』回答：『是的。』如果說『與無色界相關的無覆無記心已斷，就不成就此心嗎？』可能是『與無色界相關的無覆無記心已斷，但並非不成就此心』，或者『不成就此心，但並非此心已斷』，或者『此心已斷，也不成就此心』，或者『並非此心已斷，也並非不成就此心』。與無色界相關的無覆無記心…
【English Translation】 English version Concerning the absence of attachment (Vīta-rāga). If 'this mind is not attained' (na labhati), it does not mean 'this mind is ceased' (niruddhaṃ), referring to beings in the desire realm (Kāmadhātu) who, during their growth, have not yet attained wholesome mind (kusala-citta). If 'this mind is ceased and also not attained,' it refers to no beings in growth. If 'neither is this mind ceased nor is it not attained,' it refers to beings in the desire realm who, during their growth, have attained wholesome mind but have not yet abandoned attachment, and beings in growth who have not abandoned other attachments. If 'the defiled indeterminate mind (sāvaraṇa-abyākata-citta) associated with the form realm (Rūpadhātu) has ceased, is this mind not attained?' The answer is: 'Yes.' If 'this mind is not attained, has this mind ceased?' The answer is: 'Yes.' If 'the undefiled indeterminate mind (anāvaraṇa-abyākata-citta) associated with the form realm has ceased, is this mind not attained?' It may be that 'the undefiled indeterminate mind associated with the form realm has ceased, but it is not that this mind is not attained,' or 'this mind is not attained, but it is not that this mind has ceased,' or 'this mind has ceased and also is not attained,' or 'neither is this mind ceased nor is it not attained.' 'The undefiled indeterminate mind associated with the form realm has ceased, but it is not that this mind is not attained,' refers to beings in the desire realm who have abandoned attachment. 'This mind is not attained, but it is not that this mind has ceased,' refers to beings in the desire realm who, during their growth, have not abandoned attachment to the desire realm. 'This mind has ceased and also is not attained,' refers to no beings in growth. 'Neither is this mind ceased nor is it not attained,' refers to beings in the desire realm who have abandoned attachment to the desire realm but have not abandoned other attachments, and beings in growth who have not abandoned other attachments. If 'the wholesome mind associated with the formless realm (Arūpadhātu) has ceased, is this mind not attained?' If 'the wholesome mind associated with the formless realm has ceased,' then it is definitely not 'this mind is not attained.' It may be 'this mind is not attained, but it is not that this mind has ceased,' referring to those who have not attained the wholesome mind of the formless realm. If 'the defiled indeterminate mind associated with the formless realm has ceased, is this mind not attained?' The answer is: 'Yes.' If 'this mind is not attained, has this mind ceased?' The answer is: 'Yes.' If 'the undefiled indeterminate mind associated with the formless realm has ceased, is this mind not attained?' It may be that 'the undefiled indeterminate mind associated with the formless realm has ceased, but it is not that this mind is not attained,' or 'this mind is not attained, but it is not that this mind has ceased,' or 'this mind has ceased and also is not attained,' or 'neither is this mind ceased nor is it not attained.' The undefiled indeterminate mind associated with the formless realm...
覆無記心已斷非不成就此心者，謂阿羅漢無色界系異熟果心正現在前。不成就此心非此心已斷者，謂有學異生無色界系異熟果心不現在前。此心已斷亦不成就此心者，謂阿羅漢無色界系異熟果心不現在前。非此心已斷亦非不成就此心者，謂有學異生無色界系異熟果心正現在前。
有十二心，謂欲界系善心、不善心、有覆無記心、無覆無記心，色界系善心、有覆無記心、無覆無記心，無色界系善心、有覆無記心、無覆無記心，及學心、無學心。若成就欲界系善心，如是十二心幾成就、幾不成就？乃至若成就無學心，如是十二心幾成就、幾不成就？
若成就欲界系善心，二心定成就，一心定不成就，余或成就或不成就。若成就不善心，四心定成就，四心定不成就，余或成就或不成就。若成就欲界繫有覆無記心，五心定成就，四心定不成就，余或成就或不成就。若成就欲界系無覆無記心，此一心定成就，一心定不成就，余或成就或不成就。若成就色界系善心，二心定成就，一心定不成就，余或成就或不成就。若成就色界繫有覆無記心，三心定成就，二心定不成就，余或成就或不成就。若成就色界系無覆無記心，三心定成就，三心定不成就，余或成就或不成就。若成就無色界系善心，此一心定成就，二心定不成就
【現代漢語翻譯】 現代漢語譯本 已斷除有覆無記心，但並非未成就此心的情況，是指阿羅漢（Arahan）沒有色界（**系，這裡指色界）的異熟果心正在生起。未成就此心，但並非此心已斷的情況，是指有學位的聖者和凡夫沒有色界的異熟果心正在生起。此心已斷，也未成就此心的情況，是指阿羅漢沒有色界的異熟果心正在生起。並非此心已斷，也並非未成就此心的情況，是指有學位的聖者和凡夫有色界的異熟果心正在生起。 存在十二種心，即欲界（欲界）的善心、不善心、有覆無記心、無覆無記心，色界的善心、有覆無記心、無覆無記心，無色界的善心、有覆無記心、無覆無記心，以及學心（指有學位者的心）、無學心（指無學位者的心）。如果成就了欲界的善心，那麼這十二種心中，有幾種是成就的，有幾種是不成就的？乃至如果成就了無學心，那麼這十二種心中，有幾種是成就的，有幾種是不成就的？ 如果成就了欲界的善心，那麼有兩種心必定成就，有一種心必定不成就，其餘的心可能成就，也可能不成就。如果成就了不善心，那麼有四種心必定成就，有四種心必定不成就，其餘的心可能成就，也可能不成就。如果成就了欲界的有覆無記心，那麼有五種心必定成就，有四種心必定不成就，其餘的心可能成就，也可能不成就。如果成就了欲界的無覆無記心，那麼有一種心必定成就，有一種心必定不成就，其餘的心可能成就，也可能不成就。如果成就了色界的善心，那麼有兩種心必定成就，有一種心必定不成就，其餘的心可能成就，也可能不成就。如果成就了色界的有覆無記心，那麼有三種心必定成就，有兩種心必定不成就，其餘的心可能成就，也可能不成就。如果成就了色界的無覆無記心，那麼有三種心必定成就，有三種心必定不成就，其餘的心可能成就，也可能不成就。如果成就了無色界的善心，那麼有一種心必定成就，有兩種心必定不成就
【English Translation】 English version Having ceased the obscured indeterminate mind, but not failing to achieve this mind, refers to an Arahan (Arahan) whose form realm () resultant mind is presently arising. Not achieving this mind, but not having ceased this mind, refers to a learner (有學) and an ordinary person (異生) whose form realm resultant mind is not presently arising. Having ceased this mind and also not achieving this mind refers to an Arahan whose form realm resultant mind is not presently arising. Not having ceased this mind and also not failing to achieve this mind refers to a learner and an ordinary person whose form realm resultant mind is presently arising. There are twelve types of minds: wholesome mind of the desire realm (欲界), unwholesome mind, obscured indeterminate mind, un-obscured indeterminate mind; wholesome mind of the form realm, obscured indeterminate mind, un-obscured indeterminate mind; wholesome mind of the formless realm (無系), obscured indeterminate mind, un-obscured indeterminate mind; and the learning mind (學心, mind of those still in training), and the non-learning mind (無學心, mind of those who have completed training). If one achieves the wholesome mind of the desire realm, how many of these twelve minds are achieved and how many are not achieved? And so on, up to if one achieves the non-learning mind, how many of these twelve minds are achieved and how many are not achieved? If one achieves the wholesome mind of the desire realm, two minds are definitely achieved, one mind is definitely not achieved, and the rest may or may not be achieved. If one achieves the unwholesome mind, four minds are definitely achieved, four minds are definitely not achieved, and the rest may or may not be achieved. If one achieves the obscured indeterminate mind of the desire realm, five minds are definitely achieved, four minds are definitely not achieved, and the rest may or may not be achieved. If one achieves the un-obscured indeterminate mind of the desire realm, one mind is definitely achieved, one mind is definitely not achieved, and the rest may or may not be achieved. If one achieves the wholesome mind of the form realm, two minds are definitely achieved, one mind is definitely not achieved, and the rest may or may not be achieved. If one achieves the obscured indeterminate mind of the form realm, three minds are definitely achieved, two minds are definitely not achieved, and the rest may or may not be achieved. If one achieves the un-obscured indeterminate mind of the form realm, three minds are definitely achieved, three minds are definitely not achieved, and the rest may or may not be achieved. If one achieves the wholesome mind of the formless realm, one mind is definitely achieved, two minds are definitely not achieved.
，余或成就或不成就。若成就無色界繫有覆無記心，此一心定成就，一心定不成就，余或成就或不成就。若成就無色界系無覆無記心，二心定成就，七心定不成就，余或成就或不成就。若成就學心，二心定成就，一心定不成就，余或成就或不成就。若成就無學心，二心定成就，五心定不成就，余或成就或不成就。
有十二心，謂欲界系善心、不善心、有覆無記心、無覆無記心，色界系善心、有覆無記心、無覆無記心，無色界系善心、有覆無記心、無覆無記心，及學心、無學心。若不成就欲界系善心，如是十二心幾不成就、幾成就？乃至若不成就無學心，如是十二心幾不成就、幾成就？若不成就欲界系善心，此一心定不成就，余或成就或不成就。若不成就不善心，二心定不成就，余或成就或不成就。若不成就欲界繫有覆無記心，此一心定不成就，余或成就或不成就。若不成就欲界系無覆無記心，七心定不成就，一心定成就，余或成就或不成就。若不成就色界系善心，二心定不成就，余或成就或不成就。若不成就色界繫有覆無記心，三心定不成就，一心定成就，余或成就或不成就。若不成就色界系無覆無記心，此一心定不成就，余或成就或不成就。若不成就無色界系善心，三心定不成就，三心定成就，余或成就或不
【現代漢語翻譯】 現代漢語譯本： 或者我成就或者不成就。如果成就色界繫有覆無記心，這一心必定成就，一心必定不成就，其餘或者成就或者不成就。如果成就色界系無覆無記心，二心必定成就，七心必定不成就，其餘或者成就或者不成就。如果成就學心，二心必定成就，一心必定不成就，其餘或者成就或者不成就。如果成就無學心，二心必定成就，五心必定不成就，其餘或者成就或者不成就。
有十二種心，即欲界系善心、不善心、有覆無記心、無覆無記心，色界系善心、有覆無記心、無覆無記心，無色界系善心、有覆無記心、無覆無記心，以及學心、無學心。如果不成就欲界系善心，那麼這十二種心中有幾種不成就，有幾種成就？乃至如果不成就無學心，那麼這十二種心中有幾種不成就，有幾種成就？如果不成就欲界系善心，這一心必定不成就，其餘或者成就或者不成就。如果不成就噁心，二心必定不成就，其餘或者成就或者不成就。如果不成就欲界繫有覆無記心，這一心必定不成就，其餘或者成就或者不成就。如果不成就欲界系無覆無記心，七心必定不成就，一心必定成就，其餘或者成就或者不成就。如果不成就色界系善心，二心必定不成就，其餘或者成就或者不成就。如果不成就色界繫有覆無記心，三心必定不成就，一心必定成就，其餘或者成就或者不成就。如果不成就色界系無覆無記心，這一心必定不成就，其餘或者成就或者不成就。如果不成就無色界系善心，三心必定不成就，三心必定成就，其餘或者成就或者不
【English Translation】 English version: Either I achieve or I do not achieve. If I achieve rūpadhātu-related (form realm) obscured indeterminate mind, this one mind is definitely achieved, one mind is definitely not achieved, and the rest may or may not be achieved. If I achieve rūpadhātu-related (form realm) non-obscured indeterminate mind, two minds are definitely achieved, seven minds are definitely not achieved, and the rest may or may not be achieved. If I achieve a learning mind, two minds are definitely achieved, one mind is definitely not achieved, and the rest may or may not be achieved. If I achieve a non-learning mind, two minds are definitely achieved, five minds are definitely not achieved, and the rest may or may not be achieved.
There are twelve types of minds, namely, kāmadhātu-related (desire realm) wholesome mind, unwholesome mind, obscured indeterminate mind, non-obscured indeterminate mind, rūpadhātu-related (form realm) wholesome mind, obscured indeterminate mind, non-obscured indeterminate mind, arūpadhātu-related (formless realm) wholesome mind, obscured indeterminate mind, non-obscured indeterminate mind, as well as learning mind, and non-learning mind. If the kāmadhātu-related (desire realm) wholesome mind is not achieved, then among these twelve minds, how many are not achieved and how many are achieved? And so on, if the non-learning mind is not achieved, then among these twelve minds, how many are not achieved and how many are achieved? If the kāmadhātu-related (desire realm) wholesome mind is not achieved, this one mind is definitely not achieved, and the rest may or may not be achieved. If the unwholesome mind is not achieved, two minds are definitely not achieved, and the rest may or may not be achieved. If the kāmadhātu-related (desire realm) obscured indeterminate mind is not achieved, this one mind is definitely not achieved, and the rest may or may not be achieved. If the kāmadhātu-related (desire realm) non-obscured indeterminate mind is not achieved, seven minds are definitely not achieved, one mind is definitely achieved, and the rest may or may not be achieved. If the rūpadhātu-related (form realm) wholesome mind is not achieved, two minds are definitely not achieved, and the rest may or may not be achieved. If the rūpadhātu-related (form realm) obscured indeterminate mind is not achieved, three minds are definitely not achieved, one mind is definitely achieved, and the rest may or may not be achieved. If the rūpadhātu-related (form realm) non-obscured indeterminate mind is not achieved, this one mind is definitely not achieved, and the rest may or may not be achieved. If the arūpadhātu-related (formless realm) wholesome mind is not achieved, three minds are definitely not achieved, three minds are definitely achieved, and the rest may or may not be
成就。若不成就無色界繫有覆無記心，五心定不成就，二心定成就，余或成就或不成就。若不成就無色界系無覆無記心，此一心定不成就，余或成就或不成就。若不成就學心，此一心定不成就，余或成就或不成就。若不成就無學心，此一心定不成就，一心定成就，余或成就或不成就。
有十二心，謂欲界系善心、不善心、有覆無記心、無覆無記心，色界系善心、有覆無記心、無覆無記心，無色界系善心、有覆無記心、無覆無記心，及學心、無學心。復有三種補特伽羅：一、未離欲界貪補特伽羅；二、未離色界貪補特伽羅；三、未離無色界貪補特伽羅。未離欲界貪補特伽羅，如是十二心幾成就、幾不成就？未離色界貪補特伽羅，如是十二心幾成就、幾不成就？未離無色界貪補特伽羅，如是十二心幾成就、幾不成就？
未離欲界貪補特伽羅，四心定成就，四心定不成就，余或成就或不成就。未離色界貪補特伽羅，三心定成就，二心定不成就，余或成就或不成就。未離無色界貪補特伽羅，一心定成就，一心定不成就，余或成就或不成就。
十二心，謂欲界系善心、不善心、有覆無記心、無覆無記心，色界系善心、有覆無記心、無覆無記心，無色界系善心、有覆無記心、無覆無記心，及學心、無學心。復有
【現代漢語翻譯】 現代漢語譯本： 成就。如果不成就欲界繫有覆無記心，五種心一定不成就，兩種心一定成就，其餘的心或者成就或者不成就。如果不成就欲界系無覆無記心，這一種心一定不成就，其餘的心或者成就或者不成就。如果不成就學心，這一種心一定不成就，其餘的心或者成就或者不成就。如果不成就無學心，這一種心一定不成就，一種心一定成就，其餘的心或者成就或者不成就。
有十二種心，即欲界系善心、不善心、有覆無記心、無覆無記心，色界系善心、有覆無記心、無覆無記心，無色界系善心、有覆無記心、無覆無記心，以及學心、無學心。又有三種補特伽羅（Pudgala，人）：一、未離欲界貪補特伽羅；二、未離色界貪補特伽羅；三、未離無色界貪補特伽羅。未離欲界貪補特伽羅，這十二種心中有幾種成就、幾種不成就？未離色界貪補特伽羅，這十二種心中有幾種成就、幾種不成就？未離無色界貪補特伽羅，這十二種心中有幾種成就、幾種不成就？
未離欲界貪補特伽羅，四種心一定成就，四種心一定不成就，其餘的心或者成就或者不成就。未離色界貪補特伽羅，三種心一定成就，兩種心一定不成就，其餘的心或者成就或者不成就。未離無色界貪補特伽羅，一種心一定成就，一種心一定不成就，其餘的心或者成就或者不成就。
十二種心，即欲界系善心、不善心、有覆無記心、無覆無記心，色界系善心、有覆無記心、無覆無記心，無色界系善心、有覆無記心、無覆無記心，以及學心、無學心。又有
【English Translation】 English version: Accomplishment. If the mind associated with the desire realm, obscured and indeterminate, is not accomplished, then five types of minds are definitely not accomplished, two types of minds are definitely accomplished, and the rest may or may not be accomplished. If the mind associated with the desire realm, unobscured and indeterminate, is not accomplished, then this one type of mind is definitely not accomplished, and the rest may or may not be accomplished. If the learning mind is not accomplished, then this one type of mind is definitely not accomplished, and the rest may or may not be accomplished. If the non-learning mind is not accomplished, then this one type of mind is definitely not accomplished, one type of mind is definitely accomplished, and the rest may or may not be accomplished.
There are twelve types of minds, namely: wholesome mind associated with the desire realm, unwholesome mind, obscured indeterminate mind, unobscured indeterminate mind; wholesome mind associated with the form realm, obscured indeterminate mind, unobscured indeterminate mind; wholesome mind associated with the formless realm, obscured indeterminate mind, unobscured indeterminate mind; and the learning mind, and the non-learning mind. Furthermore, there are three types of Pudgalas (persons): 1. Pudgalas who have not detached from desire realm greed; 2. Pudgalas who have not detached from form realm greed; 3. Pudgalas who have not detached from formless realm greed. For Pudgalas who have not detached from desire realm greed, how many of these twelve minds are accomplished, and how many are not accomplished? For Pudgalas who have not detached from form realm greed, how many of these twelve minds are accomplished, and how many are not accomplished? For Pudgalas who have not detached from formless realm greed, how many of these twelve minds are accomplished, and how many are not accomplished?
For Pudgalas who have not detached from desire realm greed, four types of minds are definitely accomplished, four types of minds are definitely not accomplished, and the rest may or may not be accomplished. For Pudgalas who have not detached from form realm greed, three types of minds are definitely accomplished, two types of minds are definitely not accomplished, and the rest may or may not be accomplished. For Pudgalas who have not detached from formless realm greed, one type of mind is definitely accomplished, one type of mind is definitely not accomplished, and the rest may or may not be accomplished.
The twelve types of minds are: wholesome mind associated with the desire realm, unwholesome mind, obscured indeterminate mind, unobscured indeterminate mind; wholesome mind associated with the form realm, obscured indeterminate mind, unobscured indeterminate mind; wholesome mind associated with the formless realm, obscured indeterminate mind, unobscured indeterminate mind; and the learning mind, and the non-learning mind. Furthermore, there are
三種補特伽羅：一、已離欲界貪補特伽羅；二、已離色界貪補特伽羅；三、已離無色界貪補特伽羅。已離欲界貪補特伽羅，如是十二心幾不成就、幾成就？已離色界貪補特伽羅，如是十二心幾不成就、幾成就？已離無色界貪補特伽羅，如是十二心幾不成就、幾成就？
已離欲界貪補特伽羅，二心定不成就，余或成就或不成就。已離色界貪補特伽羅，三心定不成就，一心定成就，余或成就或不成就。已離無色界貪補特伽羅，五心定不成就，二心定成就，余或成就或不成就。
若最初梵世系善心現在前，一切欲界系善心等無間耶？若最初修加行梵世系善心現在前，一切欲界系善心等無間。或最初梵世系善心現在前非欲界系善心等無間，謂從梵世上沒生梵世中，彼最初梵世系善心現在前。乃至若最初無所有處系善心現在前，一切識無邊處系善心等無間耶？若最初修加行無所有處系善心現在前，一切識無邊處系善心等無間。或最初無所有處系善心現在前非識無邊處系善心等無間，謂從非想非非想處沒生無所有處，彼最初無所有處系善心現在前。
有十二心，欲界系善心、不善心、有覆無記心、無覆無記心，色界系善心、有覆無記心、無覆無記心，無色界系善心、有覆無記心、無覆無記心，及學心、無學心。
【現代漢語翻譯】 現代漢語譯本 三種補特伽羅（Pudgala，人）：一、已離欲界貪補特伽羅；二、已離貪補特伽羅；三、已離無貪補特伽羅。 已離欲界貪補特伽羅，如此十二種心識，有幾種不能成就，有幾種能夠成就？已離貪補特伽羅，如此十二種心識，有幾種不能成就，有幾種能夠成就？已離無貪補特伽羅，如此十二種心識，有幾種不能成就，有幾種能夠成就？ 已離欲界貪補特伽羅，有兩種心識必定不能成就，其餘的心識或者能夠成就，或者不能成就。已離貪補特伽羅，有三種心識必定不能成就，有一種心識必定能夠成就，其餘的心識或者能夠成就，或者不能成就。已離無貪補特伽羅，有五種心識必定不能成就，有兩種心識必定能夠成就，其餘的心識或者能夠成就，或者不能成就。 如果最初的梵世系（Brahma-world realm）的善心生起，那麼一切欲界系（Desire realm）的善心是否緊隨其後生起呢？如果最初的修習加行的梵世系的善心生起，那麼一切欲界系的善心就緊隨其後生起。或者，最初的梵世系的善心生起，但並非欲界系的善心緊隨其後生起，例如從梵世天界死亡后又投生到梵世天界中，那麼他最初的梵世系的善心生起。 乃至如果最初的無所有處系（Akincanyayatana realm）的善心生起，那麼一切識無邊處系（Vijnananantyayatana realm）的善心是否緊隨其後生起呢？如果最初的修習加行的無所有處系的善心生起，那麼一切識無邊處系的善心就緊隨其後生起。或者，最初的無所有處系的善心生起，但並非識無邊處系的善心緊隨其後生起，例如從非想非非想處天界死亡后投生到無所有處天界，那麼他最初的無所有處系的善心生起。 有十二種心識，即欲界系（Desire realm）的善心、不善心、有覆無記心（morally neutral with obscuration）、無覆無記心（morally neutral without obscuration），系的善心、有覆無記心、無覆無記心，無系的善心、有覆無記心、無覆無記心，以及學心（mind of a trainee）、無學心（mind of an Arhat）。
【English Translation】 English version Three kinds of Pudgalas (persons): 1. A Pudgala who has abandoned desire-realm greed; 2. A Pudgala who has abandoned ** greed; 3. A Pudgala who has abandoned non- greed. For a Pudgala who has abandoned desire-realm greed, regarding these twelve types of consciousness, how many are definitely unachieved, and how many are achieved? For a Pudgala who has abandoned ** greed, regarding these twelve types of consciousness, how many are definitely unachieved, and how many are achieved? For a Pudgala who has abandoned non- greed, regarding these twelve types of consciousness, how many are definitely unachieved, and how many are achieved? For a Pudgala who has abandoned desire-realm greed, two types of consciousness are definitely unachieved, and the rest may or may not be achieved. For a Pudgala who has abandoned ** greed, three types of consciousness are definitely unachieved, one type of consciousness is definitely achieved, and the rest may or may not be achieved. For a Pudgala who has abandoned non- greed, five types of consciousness are definitely unachieved, two types of consciousness are definitely achieved, and the rest may or may not be achieved. If the initial wholesome consciousness of the Brahma-world realm arises, does all wholesome consciousness of the desire realm arise immediately after? If the initial wholesome consciousness of the Brahma-world realm, arising from cultivation of preparatory practices, arises, then all wholesome consciousness of the desire realm arises immediately after. Or, the initial wholesome consciousness of the Brahma-world realm arises, but not wholesome consciousness of the desire realm arises immediately after; for example, one who dies from the Brahma-world and is reborn in the Brahma-world, their initial wholesome consciousness of the Brahma-world realm arises. Up to: if the initial wholesome consciousness of the Akincanyayatana realm (realm of nothingness) arises, does all wholesome consciousness of the Vijnananantyayatana realm (realm of infinite consciousness) arise immediately after? If the initial wholesome consciousness of the Akincanyayatana realm, arising from cultivation of preparatory practices, arises, then all wholesome consciousness of the Vijnananantyayatana realm arises immediately after. Or, the initial wholesome consciousness of the Akincanyayatana realm arises, but not wholesome consciousness of the Vijnananantyayatana realm arises immediately after; for example, one who dies from the Nevasannanasannayatana realm (realm of neither perception nor non-perception) and is reborn in the Akincanyayatana realm, their initial wholesome consciousness of the Akincanyayatana realm arises. There are twelve types of consciousness: wholesome consciousness, unwholesome consciousness, obscured indeterminate consciousness (morally neutral with obscuration), and unobscured indeterminate consciousness (morally neutral without obscuration) of the desire realm; wholesome consciousness, obscured indeterminate consciousness, and unobscured indeterminate consciousness of the ** realm; wholesome consciousness, obscured indeterminate consciousness, and unobscured indeterminate consciousness of the non- realm; and consciousness of a trainee (Sekha), and consciousness of an Arhat (Asekha).
若學心舍成就得不成就，如是十二心幾舍成就得不成就、幾舍不成就得成就？若無學心舍成就得不成就，如是十二心幾舍成就得不成就、幾舍不成就得成就？
若學心舍成就得不成就，二心定舍成就得不成就，一心定舍不成就得成就，余非舍成就得不成就亦非舍不成就得成就。若無學心舍成就得不成就，一心定舍成就得不成就，二心定舍不成就得成就，二心或舍成就得不成就，二心或舍不成就得成就，五心非舍成就得不成就亦非舍不成就得成就。
有十二心，謂欲界系善心、不善心、有覆無記心、無覆無記心，色界系善心、有覆無記心、無覆無記心，無色界系善心、有覆無記心、無覆無記心，及學心、無學心。若學心舍不成就得成就，如是十二心幾舍不成就得成就、幾舍成就得不成就？若無學心舍不成就得成就，如是十二心幾舍不成就得成就、幾舍成就得不成就？
若學心舍不成就得成就，或有二心定舍不成就得成就，一心定舍成就得不成就，二心或舍不成就得成就，二心或舍成就得不成就，或有得一都無所舍，五心非舍不成就得成就亦非舍成就得不成就。若無學心舍不成就得成就，一心定舍不成就得成就，二心定舍成就得不成就。
說一切有部識身足論卷第十六
【現代漢語翻譯】 現代漢語譯本：如果一個正在學習的人的心，舍（upeksha, 平靜，捨棄）成就，那麼這十二種心（指欲界、色界、無色界等不同境界的心）中有幾種是舍成就，幾種是舍不成就而最終成就？如果一個已經完成學習的人的心，舍成就，那麼這十二種心中有幾種是舍成就，幾種是舍不成就而最終成就？ 如果一個正在學習的人的心，舍成就，那麼有兩種心是確定舍成就，有一種心是確定舍不成就而最終成就，其餘的心既不是舍成就也不是舍不成就而最終成就。如果一個已經完成學習的人的心，舍成就，那麼有一種心是確定舍成就，有兩種心是確定舍不成就而最終成就，有兩種心可能是舍成就，有兩種心可能是舍不成就而最終成就，有五種心既不是舍成就也不是舍不成就而最終成就。 有十二種心，即欲界系的善心、不善心、有覆無記心（avrana-avyakrta, 有煩惱覆蓋但無法明確記為善或惡的心）、無覆無記心（煩惱未覆蓋的心），色界系的善心、有覆無記心、無覆無記心，無色界系的善心、有覆無記心、無覆無記心，以及學心（sekha-citta, 正在學習的心）、無學心（asekha-citta, 完成學習的心）。如果一個正在學習的人的心，舍不成就而最終成就，那麼這十二種心中有幾種是舍不成就而最終成就，幾種是舍成就而最終不成就？如果一個已經完成學習的人的心，舍不成就而最終成就，那麼這十二種心中有幾種是舍不成就而最終成就，幾種是舍成就而最終不成就？ 如果一個正在學習的人的心，舍不成就而最終成就，那麼或者有兩種心是確定舍不成就而最終成就，有一種心是確定舍成就而最終不成就，有兩種心可能是舍不成就而最終成就，有兩種心可能是舍成就而最終不成就，或者有些人根本沒有捨棄任何東西，有五種心既不是舍不成就而最終成就也不是舍成就而最終不成就。如果一個已經完成學習的人的心，舍不成就而最終成就，那麼有一種心是確定舍不成就而最終成就，有兩種心是確定舍成就而最終不成就。 《說一切有部識身足論》第十六卷
【English Translation】 English version: If the mind of a learner achieves abandonment (upeksha, equanimity), how many of the twelve types of minds (referring to minds in different realms like the desire realm, form realm, formless realm, etc.) achieve abandonment, and how many do not achieve abandonment but eventually achieve it? If the mind of one who has completed learning achieves abandonment, how many of these twelve minds achieve abandonment, and how many do not achieve abandonment but eventually achieve it? If the mind of a learner achieves abandonment, then two minds are definitely abandonment-achieving, one mind is definitely non-abandonment-achieving but eventually achieving, and the remaining minds are neither abandonment-achieving nor non-abandonment-achieving but eventually achieving. If the mind of one who has completed learning achieves abandonment, then one mind is definitely abandonment-achieving, two minds are definitely non-abandonment-achieving but eventually achieving, two minds may be abandonment-achieving, two minds may be non-abandonment-achieving but eventually achieving, and five minds are neither abandonment-achieving nor non-abandonment-achieving but eventually achieving. There are twelve types of minds, namely, wholesome minds of the desire realm, unwholesome minds, obscured indeterminate minds (avrana-avyakrta, minds covered by afflictions but not clearly classifiable as good or bad), unobscured indeterminate minds (minds not covered by afflictions), wholesome minds of the form realm, obscured indeterminate minds, unobscured indeterminate minds, wholesome minds of the formless realm, obscured indeterminate minds, unobscured indeterminate minds, and the mind of a learner (sekha-citta, a mind in the process of learning), and the mind of one who has completed learning (asekha-citta, a mind that has completed learning). If the mind of a learner does not achieve abandonment but eventually achieves it, how many of these twelve minds do not achieve abandonment but eventually achieve it, and how many achieve abandonment but do not eventually achieve it? If the mind of one who has completed learning does not achieve abandonment but eventually achieves it, how many of these twelve minds do not achieve abandonment but eventually achieve it, and how many achieve abandonment but do not eventually achieve it? If the mind of a learner does not achieve abandonment but eventually achieves it, then either two minds are definitely non-abandonment-achieving but eventually achieving, one mind is definitely abandonment-achieving but not eventually achieving, two minds may be non-abandonment-achieving but eventually achieving, two minds may be abandonment-achieving but not eventually achieving, or some may not have abandoned anything at all, and five minds are neither non-abandonment-achieving but eventually achieving nor abandonment-achieving but not eventually achieving. If the mind of one who has completed learning does not achieve abandonment but eventually achieves it, then one mind is definitely non-abandonment-achieving but eventually achieving, and two minds are definitely abandonment-achieving but not eventually achieving. Shuoyiqieyoubu Shishenzoku Lun, Volume 16 (Sarvastivada Abhidharma Jnanaprasthana Shastra, Volume 16)