Chinese
得。从色界没生无色界，诸色界系善根舍而不得。如是名为舍而不得。亦舍亦得者，谓阿罗汉无色缠退，舍无学善根，得有学善根，退无学心住有学心。如是名为亦舍亦得。不舍不得者，谓无色界没还生无色界。如是名为不舍不得。 又十二处，谓眼处色处、耳处声处、鼻处香处、舌处味处、身处触处、意处法处。云何眼处？谓诸眼处，已见色、今见色、当见色，或复所余彼同分眼处。云何彼同分眼处？谓彼同分眼处，或过去、或未来、或现在。云何过去彼同分眼处？谓诸眼处不见色已灭。云何未来彼同分眼处？谓诸眼处，或在未来定不当生，或有当生不见色当灭。云何现在彼同分眼处？谓诸眼处，不见色今灭。云何色处？谓诸色处，眼已见、眼今见、眼当见，或复所余彼同分色处。云何彼同分色处？谓彼同分色处，或过去、或未来、或现在。云何过去彼同分色处？谓诸色处，眼不见已灭。云何未来彼同分色处？谓诸色处，或在未来定不当生，或有当生眼不见当灭。云何现在彼同分色处？谓诸色处，眼不见今灭。如眼处色处，耳处声处、鼻处香处、舌处味处、身处触处亦尔。云何意处？谓诸意处，已了别法、今了别法、当了别法，或复所余彼同分意处。云何彼同分意处？谓诸意处在未来世定不当生，无有过去现 现代汉语译本： 获得。从**没生无**（从没有生命的状态到没有生命的状态），各种**系善根**（与善行相关的根源）舍弃了却无法获得。这被称为舍弃而不得。既舍弃又获得是指，阿罗汉（已证得涅槃的圣者）从无色界禅定中退转，舍弃了无学（不再需要学习）的善根，获得了有学（还需要学习）的善根，从无学的心境退转到有学的心境。这被称为既舍弃又获得。不舍弃也不获得是指，没有**没还生无**（没有从死亡到没有生命的状态又重新回到没有生命的状态）。这被称为不舍弃也不获得。 此外，还有十二处，即眼处和色处、耳处和声处、鼻处和香处、舌处和味处、身处和触处、意处和法处。什么是眼处？是指那些已经看到过颜色、现在正在看颜色、将来会看到颜色的眼处，或者还有其他类似的眼处。什么是类似的眼处？是指那些过去、未来或现在的眼处。什么是过去的类似的眼处？是指那些没有看到颜色就已经灭去的眼处。什么是未来的类似的眼处？是指那些在未来注定不会产生，或者即使产生也会在没有看到颜色时就灭去的眼处。什么是现在的类似的眼处？是指那些没有看到颜色现在就灭去的眼处。什么是色处？是指那些眼睛已经看到过、现在正在看、将来会看到的颜色，或者还有其他类似的色处。什么是类似的色处？是指那些过去、未来或现在的色处。什么是过去的类似的色处？是指那些眼睛没有看到就已经灭去的颜色。什么是未来的类似的色处？是指那些在未来注定不会产生，或者即使产生也会在眼睛没有看到时就灭去的颜色。什么是现在的类似的色处？是指那些眼睛没有看到现在就灭去的颜色。如同眼处和色处一样，耳处和声处、鼻处和香处、舌处和味处、身处和触处也是如此。什么是意处？是指那些已经了别法、现在正在了别法、将来会了别法的意处，或者还有其他类似的意处。什么是类似的意处？是指那些在未来世注定不会产生的意处，没有过去和现在。
English
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. --------------------------------------------------------------------------------
Chinese
在彼同分意处，无有彼同分法处。过去眼于色有二句，谓过去眼于色或已见非今见非当见，或非已见非今见非当见。未来眼于色有三句，谓未来眼于色或非已见非今见非当见，或非已见非今见是当见，或非已见非今见或当见或不当见。现在眼于色有十二句，谓现在眼于色或已见非今见非当见，或今见非已见非当见，或当见非已见非今见，或已见今见非当见，或已见当见非今见，或今见当见非已见，或已见非今见或当见或不当见，或今见非已见或当见或不当见，或非已见非今见或当见或不当见，或已见今见或当见或不当见，或已见今见当见，或非已见非今见非当见。 颇眼为缘中、为缘上？此缘何缘即缘下眼？曰有，谓中与上。颇眼为缘初非此缘？何非此缘？即业大种。曰：有，谓下中上。如眼，耳鼻舌身亦尔。颇意为缘中为缘上？此缘何缘即缘下意？曰：有，谓中与上。颇意为缘初非此缘？何非此缘？谓业烦恼。曰：有，谓下中上。 有十八界，谓眼界色界眼识界、耳界声界耳识界、鼻界香界鼻识界、舌界味界舌识界、身界触界身识界、意界法界意识界。颇眼界已断已遍知，色界亦尔耶？设色界已断已遍知，眼界亦尔耶？颇眼界已断已遍知，乃至意识界亦尔耶？设意识界已断已遍知，眼界亦尔耶？颇乃至 现代汉语译本： 在彼等共同拥有的意念之处，不存在彼等共同拥有的法之处。对于过去的眼根与色尘的关系，有两种情况：一是过去的眼根可能已经见过该色尘，但现在没见，将来也不会见；二是过去眼根未曾见过该色尘，现在没见，将来也不会见。对于未来的眼根与色尘的关系，有三种情况：一是未来的眼根未曾见过该色尘，现在没见，将来也不会见；二是未来的眼根未曾见过该色尘，现在没见，但将来会见；三是未来的眼根未曾见过该色尘，现在没见，或者将来会见，或者将来不会见。对于现在的眼根与色尘的关系，有十二种情况：一是现在眼根已经见过该色尘，但现在没见，将来也不会见；二是现在眼根现在正在见该色尘，但之前没见过，将来也不会见；三是现在眼根将来会见该色尘，但之前没见过，现在也没见；四是现在眼根已经见过且现在正在见该色尘，但将来不会见；五是现在眼根已经见过且将来会见该色尘，但现在没见；六是现在眼根现在正在见且将来会见该色尘，但之前没见过；七是现在眼根已经见过该色尘，现在没见，或者将来会见，或者将来不会见；八是现在眼根现在正在见该色尘，但之前没见过，或者将来会见，或者将来不会见；九是现在眼根之前没见过，现在也没见，或者将来会见，或者将来不会见；十是现在眼根已经见过且现在正在见该色尘，或者将来会见，或者将来不会见；十一是现在眼根已经见过、现在正在见且将来会见该色尘；十二是现在眼根之前没见过、现在也没见、将来也不会见。 眼根作为（生起）中间（状态）的缘，是否也作为（生起）更高（状态）的缘？作为此缘，什么缘也即是作为下位眼根的缘？答：是的，即中间状态和更高状态的眼根。眼根作为缘，最初不是此缘的是什么？什么不是此缘？即业和大种（Mahabhuta）。答：是的，即下位、中间和更高状态的眼根。如同眼根一样，耳、鼻、舌、身也是如此。意根作为（生起）中间（状态）的缘，是否也作为（生起）更高（状态）的缘？作为此缘，什么缘也即是作为下位意根的缘？答：是的，即中间状态和更高状态的意根。意根作为缘，最初不是此缘的是什么？什么不是此缘？即业和烦恼（Klesha）。答：是的，即下位、中间和更高状态的意根。 有十八界（Dhatu），即眼界（cakkhu-dhatu）眼识界（cakkhu-vinnana-dhatu）、耳界（sota-dhatu）声界（sadda-dhatu）耳识界（sota-vinnana-dhatu）、鼻界（ghana-dhatu）香界（ghandha-dhatu）鼻识界（ghana-vinnana-dhatu）、舌界（jivha-dhatu）味界（rasa-dhatu）舌识界（jivha-vinnana-dhatu）、身界（kaya-dhatu）触界（photthabba-dhatu）身识界（kaya-vinnana-dhatu）、意界（mano-dhatu）法界（dhamma-dhatu）意识界（mano-vinnana-dhatu）。如果眼界（cakkhu-dhatu）已经断除且已经完全知晓，那么眼识界（cakkhu-vinnana-dhatu）也是这样吗？如果眼识界（cakkhu-vinnana-dhatu）已经断除且已经完全知晓，那么眼界（cakkhu-dhatu）也是这样吗？如果眼界（cakkhu-dhatu）已经断除且已经完全知晓，乃至意识界（mano-vinnana-dhatu）也是这样吗？如果意识界（mano-vinnana-dhatu）已经断除且已经完全知晓，那么眼界（cakkhu-dhatu）也是这样吗？如果乃至...
English
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... --------------------------------------------------------------------------------