Chinese
已了别今了别当了别。已了别非今了别非当了别者，谓色无色界生长诸圣补特伽罗。已了别当了别非今了别者，谓已断善根补特伽罗及色无色界生长异生。已了别今了别非当了别者，谓欲界生长趣色无色界诸不还者住最后善心。已了别今了别当了别者，谓欲界生长不断善根住自性位。如过去，未来亦尔。欲界系未曾得善心有四句：或非已了别非今了别非当了别，或非已了别非今了别当了别，或非已了别非今了别或当了别或不当了别，或今了别当了别非已了别。非已了别非今了别非当了别者，谓先未曾得定不当得。非已了别非今了别当了别者，谓先未曾得决定当得。非已了别非今了别或当了别或不当了别者，谓先未曾得或当得或不当得。今了别当了别非已了别者，谓先未曾得最初现前。现在欲界系善心有三句：或已了别今了别非当了别，或非已了别今了别当了别，或已了别今了别当了别。已了别今了别非当了别者，谓欲界生长趣色无色界诸不还者住最后善心。非已了别今了别当了别者，谓先未曾得最初现前。已了别今了别当了别者，谓先曾得今现在前。过去不善心有七句：或已了别非今了别非当了别，或已了别非今了别当了别，或已了别非今了别或当了别或不当了别，或已了别今了别非当了别，或已了别今了别当了别， 现代汉语译本： 已了别、今了别、当了别。（已了别：已经了知；今了别：现在了知；当了别：将来了知） 已了别、非今了别、非当了别的情况，是指色界和无色界中已经证得圣果的补特伽罗（pudgala，人）。 已了别、当了别、非今了别的情况，是指已经断了善根的补特伽罗以及色界和无色界中尚未证得圣果的凡夫。 已了别、今了别、非当了别的情况，是指欲界中将要投生到色界和无色界的诸位不还者（anāgāmin，不再返回欲界受生的人）安住于最后的善心。 已了别、今了别、当了别的情况，是指欲界中尚未断善根，安住于自性位的众生。 如同过去的情况一样，未来也是如此。 对于欲界所系的未曾获得的善心，有四种情况：或者是非已了别、非今了别、非当了别，或者是非已了别、非今了别、当了别，或者是非已了别、非今了别、或者当了别或者不当了别，或者是今了别、当了别、非已了别。 非已了别、非今了别、非当了别的情况，是指先前未曾获得，并且将来也不会获得。 非已了别、非今了别、当了别的情况，是指先前未曾获得，但将来必定会获得。 非已了别、非今了别、或者当了别或者不当了别的情况，是指先前未曾获得，或者将来会获得，或者将来不会获得。 今了别、当了别、非已了别的情况，是指先前未曾获得，现在最初显现。 现在欲界所系的善心有三种情况：或者是已了别、今了别、非当了别，或者是非已了别、今了别、当了别，或者是已了别、今了别、当了别。 已了别、今了别、非当了别的情况，是指欲界中将要投生到色界和无色界的诸位不还者安住于最后的善心。 非已了别、今了别、当了别的情况，是指先前未曾获得，现在最初显现。 已了别、今了别、当了别的情况，是指先前曾经获得，现在正在显现。 过去的不善心有七种情况：或者是已了别、非今了别、非当了别，或者是已了别、非今了别、当了别，或者是已了别、非今了别、或者当了别或者不当了别，或者是已了别、今了别、非当了别，或者是已了别、今了别、当了别
English
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.' --------------------------------------------------------------------------------
Chinese
或已了别今了别或当了别或不当了别，或已了别今了别当了别。已了别非今了别非当了别者，谓已离欲界贪，从离欲贪定不当退。已了别非今了别当了别者，谓已离欲界贪，从离欲贪决定当退。已了别非今了别或当了别或不当了别者，谓已离欲界贪，从离欲贪或当退或不当退。已了别今了别非当了别者，谓住离欲贪，无间道中得离欲贪，从离欲贪定不当退。已了别今了别当了别者，谓住离欲贪，无间道中得离欲贪，从离欲贪决定当退。已了别今了别或当了别或不当了别者，谓住离欲贪，无间道中得离欲贪，从离欲贪或当退或不当退。已了别今了别当了别者，谓未离欲界贪，住自性位。如过去，未来亦尔。现在不善心有一句：即已了别今了别当了别，谓不善心正现在前。过去欲界系有覆无记心有七句：或已了别非今了别非当了别，或已了别非今了别当了别，或已了别非今了别或当了别或不当了别，或已了别今了别非当了别，或已了别今了别当了别，或已了别今了别或当了别或不当了别，或已了别今了别当了别。已了别非今了别非当了别者，谓已离欲界贪异生，从离欲贪定不当退；及未离欲界贪圣者，现观边苦法智已生。已了别非今了别当了别者，谓已离欲界贪异生，从离欲贪决定当退。已了别非今了别或当了别或不当了 现代汉语译本 或者已经了别（已获得理解），现在了别（正在理解），或者将来了别（将要理解），或者不将来了别（不会理解）；或者已经了别，现在了别，将来了别。 已经了别，不是现在了别，不是将来了别的情况，是指已经脱离欲界贪（kāma-rāga，desire-realm attachment），从脱离欲贪的禅定中决定不会退转的人。 已经了别，不是现在了别，将来了别的情况，是指已经脱离欲界贪，从脱离欲贪的禅定中决定会退转的人。 已经了别，不是现在了别，或者将来了别或者不将来了别的情况，是指已经脱离欲界贪，从脱离欲贪的禅定中或者会退转或者不会退转的人。 已经了别，现在了别，不是将来了别的情况，是指安住于脱离欲贪的状态，在无间道（anantara-mārga，path of immediate liberation）中获得脱离欲贪，从脱离欲贪的禅定中决定不会退转的人。 已经了别，现在了别，将来了别的情况，是指安住于脱离欲贪的状态，在无间道中获得脱离欲贪，从脱离欲贪的禅定中决定会退转的人。 已经了别，现在了别，或者将来了别或者不将来了别的情况，是指安住于脱离欲贪的状态，在无间道中获得脱离欲贪，从脱离欲贪的禅定中或者会退转或者不会退转的人。 已经了别，现在了别，将来了别的情况，是指尚未脱离欲界贪，安住于自性位（svabhāva-sthiti，state of inherent nature）。如同过去，未来也是这样。现在的不善心（akuśala-citta，unwholesome mind）有一种情况：即已经了别，现在了别，将来了别，是指不善心正在当前生起。 过去的欲界系（kāmadhātu-saṃyojana，fettered to the desire realm）有覆无记心（sāvranākuśalāvyākrta-citta，obscured and indeterminate mind）有七种情况：或者已经了别，不是现在了别，不是将来了别；或者已经了别，不是现在了别，将来了别；或者已经了别，不是现在了别，或者将来了别或者不将来了别；或者已经了别，现在了别，不是将来了别；或者已经了别，现在了别，将来了别；或者已经了别，现在了别，或者将来了别或者不将来了别；或者已经了别，现在了别，将来了别。 已经了别，不是现在了别，不是将来了别的情况，是指已经脱离欲界贪的异生（prthag-jana，ordinary being），从脱离欲贪的禅定中决定不会退转；以及尚未脱离欲界贪的圣者（ārya，noble being），现观（abhisamaya，direct realization）边苦法智（kṣānti-jñāna，knowledge of endurance）已经生起。 已经了别，不是现在了别，将来了别的情况，是指已经脱离欲界贪的异生，从脱离欲贪的禅定中决定会退转。 已经了别，不是现在了别，或者将来了别或者不将来了别的情况
English
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 --------------------------------------------------------------------------------