English
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... --------------------------------------------------------------------------------
Chinese
欲界生长诸阿罗汉，及诸异生已离欲界贪，若色界生长诸阿罗汉及诸异生。成就学心非色界系无覆无记心者，谓欲界生长有学未离欲界贪，及无色界生长有学补特伽罗。成就色界系无覆无记心亦学心者，谓欲界生长有学已离欲界贪，及色界生长有学补特伽罗。非成就欲界系无覆无记心亦非学心者，谓欲界生长异生未离欲界贪，及无色界生长诸阿罗汉及诸异生。若成就色界系无覆无记心，亦成就无学心耶？或成就色界系无覆无记心非无学心，广说四句。成就色界系无覆无记心非无学心者，谓欲界生长有学异生已离欲界贪，及色界生长有学异生。成就无学心非色界系无覆无记心者，谓无色界生长诸阿罗汉。成就色界系无覆无记心亦无学心者，谓欲界色界生长诸阿罗汉。非成就色界系无覆无记心亦非无学心者，谓欲界生长未离欲界贪，及无色界生长有学异生。 说一切有部识身足论卷第十三 大正藏第 26 册 No. 1539 阿毗达磨识身足论 阿毗达磨识身足论卷第十四 提婆设摩阿罗汉造 三藏法师玄奘奉 诏译 成就蕴第六之二 若成就无色界系善心，亦成就无色界系有覆无记心耶？或成就无色界系善心非无色界系有覆无记心，广说四句。成就无色界系善心非无色界 现代汉语译本 欲界（Kāmadhātu，指众生因欲望而轮回的世界）中生长的阿罗汉（Arhat，已证得解脱的圣者）和各种凡夫俗子，如果他们已经脱离了对欲界的贪恋，那么，如果他们是欲界中生长的阿罗汉和各种凡夫俗子，并且成就了有学之心（Śaikṣa-citta，指还在学习修行阶段的心），但不是欲界所系缚的无覆无记心（avyākṛta，指非善非恶的中性心），那么指的是欲界中生长的，有学位的，但还没有脱离对欲界贪恋的补特伽罗（Pudgala，指个体或人）。 如果他们成就了欲界所系缚的无覆无记心，同时也成就了有学之心，那么指的是欲界中生长的，有学位的，并且已经脱离了对欲界贪恋的补特伽罗，以及色界（Rūpadhātu，指脱离了粗糙欲望但仍有物质形体的世界）中生长的有学位的补特伽罗。 如果他们没有成就欲界所系缚的无覆无记心，也没有成就学之心，那么指的是欲界中生长的，还没有脱离对欲界贪恋的凡夫俗子，以及无色界（Arūpadhātu，指完全脱离物质形体，只有精神存在的境界）中生长的阿罗汉和各种凡夫俗子。 如果成就了欲界所系缚的无覆无记心，是否也成就了无学之心（Aśaikṣa-citta，指已完成学习修行，达到最高果位的心）呢？或者成就了欲界所系缚的无覆无记心，但没有成就无学之心，对此可以详细地进行四句分析。 成就了欲界所系缚的无覆无记心，但没有成就无学之心，指的是欲界中生长的，有学位的凡夫俗子，他们已经脱离了对欲界的贪恋，以及色界中生长的有学位的凡夫俗子。 成就了无学之心，但没有成就欲界所系缚的无覆无记心，指的是无色界中生长的阿罗汉。 成就了欲界所系缚的无覆无记心，同时也成就了无学之心，指的是欲界和色界中生长的阿罗汉。 没有成就欲界所系缚的无覆无记心，也没有成就无学之心，指的是欲界中生长的，还没有脱离对欲界贪恋的众生，以及无色界中生长的有学位的凡夫俗子。 《说一切有部识身足论》卷第十三 《大正藏》第26册 No. 1539 《阿毗达磨识身足论》 《阿毗达磨识身足论》卷第十四 提婆设摩阿罗汉造 三藏法师玄奘奉 诏译 成就蕴第六之二 如果成就了非欲界所系缚的善心（kuśala-citta），是否也成就了非欲界所系缚的有覆无记心（sāvṛtāvyākṛta-citta，指被烦恼覆盖的中性心）呢？或者成就了非欲界所系缚的善心，但没有成就非欲界所系缚的有覆无记心，对此可以详细地进行四句分析。 成就了非欲界所系缚的善心，但没有成就非欲界所系缚的
English
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 --------------------------------------------------------------------------------
Chinese
系有覆无记心者，谓阿罗汉。成就无色界系有覆无记心非无色界系善心者，谓诸有学异生未得无色界善心。成就无色界系善心亦无色界系有覆无记心者，谓诸有学异生已得无色界善心。非成就无色界系善心亦非无色系有覆无记心者，无有此句。若成就无色界系善心，亦成就无色界系无覆无记心耶？若成就无色界系无覆无记心，定成就无色界系善心。或成就无色界系善心非无色界系无覆无记心，谓欲界色界生长已得无色界善心，及无色界生长异熟果心不现在前。若成就无色界系善心，亦成就学心耶？或成就无色界系善心非学心，广说四句。成就无色界系善心非学心者，谓阿罗汉，及诸异生已得无色界善心。成就学心非无色界系善心者，谓诸有学未得无色界善心。成就无色界系善心亦学心者，谓诸有学已得无色界善心。非成就无色界善心亦非学心者，谓诸异生未得无色界善心。若成就无色界善心，亦成就无学心耶？若成就无学心，定成就无色界系善心。或成就无色界系善心非无学心，谓诸有学异生已得无色界善心。若成就无色界系有覆无记心，亦成就无色界系无覆无记心耶？或成就无色界系有覆无记心非无色界系无覆无记心，广说四句。成就无色界系有覆无记心非无色界系无覆无记心者，谓欲界色界生长有学异生，及无色 现代汉语译本： 具有无色界系有覆无记心的人，指的是阿罗汉（Arhat）。成就了无色界系有覆无记心，但没有成就无色界系善心的人，指的是尚未获得无色界善心的所有有学（Śaikṣa）和异生（Pṛthagjana）。成就了无色界系善心，也未成就无色界系有覆无记心的人，指的是已经获得无色界善心的所有有学和异生。没有既未成就无色界系善心，也未成就无色界系有覆无记心的情况。 如果成就了无色界系善心，也成就了无色界系无覆无记心吗？如果成就了无色界系无覆无记心，必定成就无色界系善心。或者，成就了无色界系善心，但没有成就无色界系无覆无记心，指的是欲界（Kāmadhātu）色界（Rūpadhātu）众生已经获得无色界善心，以及无色界众生的异熟果心（Vipāka-citta）没有现前。 如果成就了无色界系善心，也成就了学心（Śaikṣa-citta）吗？或者，成就了无色界系善心，但没有成就学心，广说四句。成就了无色界系善心，但没有成就学心的人，指的是阿罗汉，以及已经获得无色界善心的所有异生。成就了学心，但没有成就无色界系善心的人，指的是尚未获得无色界善心的所有有学。成就了无色界系善心，也成就了学心的人，指的是已经获得无色界善心的所有有学。没有既未成就无色界系善心，也未成就学心的人，指的是尚未获得无色界善心的所有异生。 如果成就了无色界系善心，也成就了无学心（Aśaikṣa-citta）吗？如果成就了无学心，必定成就无色界系善心。或者，成就了无色界系善心，但没有成就无学心，指的是已经获得无色界善心的所有有学和异生。 如果成就了无色界系有覆无记心，也成就了无色界系无覆无记心吗？或者，成就了无色界系有覆无记心，但没有成就无色界系无覆无记心，广说四句。成就了无色界系有覆无记心，但没有成就无色界系无覆无记心的人，指的是欲界色界众生的有学和异生，以及无色界众生。