Chinese
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。非已了别今了别当了别者，谓先未曾得最初现前。现在色界系善心有三句：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，谓色界生长趣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。过去色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，谓已离色界贪，从离色贪定不当退。已了别非今了别当了别者，谓已离色界贪，从离色贪决定当退。已了别非今了别或当了别或不当了别者，谓已离色界贪，从离色贪或当退或不当退。已了别今了别非当了别者，谓住离色贪，无间道中得离色贪，从离色贪定不当退。已了别今了别当了别者，谓住离色贪，无间道中得离色贪，从离色贪决定当退。已了别今了别或当了别或不当了别者，谓住离色贪，无间 现代汉语译本 定不当得：指不是已经了知，也不是现在了知，而是将来了知的情况，指的是先前未曾获得，但将来必定会获得的情况。 非已了别非今了别或当了别或不当了别者：指不是已经了知，也不是现在了知，将来可能了知也可能不了知的情况，指的是先前未曾获得，将来可能获得也可能不获得的情况。 非已了别今了别当了别者：指不是已经了知，而是现在了知，并且将来也会了知的情况，指的是先前未曾获得，现在最初显现的情况。 现在欲界系善心有三种情况：或者已经了知，现在了知，将来不会了知；或者不是已经了知，现在了知，将来会了知；或者已经了知，现在了知，将来也会了知。 已了别今了别非当了别者：指的是阿罗汉（Arahan）生长在色界（Rupa-dhatu）或无色界（Arupa-dhatu），那些不再返回欲界（Kama-dhatu）的圣者（Anagami）安住于最后的善心（kusala citta）中。 非已了别今了别当了别者：指的是先前未曾获得，现在最初显现的情况。 已了别今了别当了别者：指的是先前曾经获得，现在正在显现的情况。 过去欲界系有覆无记心有七种情况：或者已经了知，现在不了知，将来不会了知；或者已经了知，现在不了知，将来会了知；或者已经了知，现在不了知，将来可能了知也可能不了知；或者已经了知，现在了知，将来不会了知；或者已经了知，现在了知，将来会了知；或者已经了知，现在了知，将来可能了知也可能不了知；或者已经了知，现在了知，将来会了知。 已了别非今了别非当了别者：指的是已经脱离欲界贪欲（Kama-raga），从脱离色界贪欲（Rupa-raga）的禅定中决定不会退转的情况。 已了别非今了别当了别者：指的是已经脱离欲界贪欲，从脱离色界贪欲的禅定中决定会退转的情况。 已了别非今了别或当了别或不当了别者：指的是已经脱离欲界贪欲，从脱离色界贪欲的禅定中可能退转也可能不退转的情况。 已了别今了别非当了别者：指的是安住于脱离色界贪欲的禅定中，在无间道（Anantariya-magga）中获得脱离色界贪欲，从脱离色界贪欲的禅定中决定不会退转的情况。 已了别今了别当了别者：指的是安住于脱离色界贪欲的禅定中，在无间道中获得脱离色界贪欲，从脱离色界贪欲的禅定中决定会退转的情况。 已了别今了别或当了别或不当了别者：指的是安住于脱离色界贪欲的禅定中，在无间道
English
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 --------------------------------------------------------------------------------
Chinese
道中得离色贪，从离色贪或当退或不当退。已了别今了别当了别者，谓未离色界贪住自性位。如过去，未来亦尔。现在色界系有覆无记心有一句：即已了别今了别当了别，谓色界系有覆无记心正现在前。过去色界系无覆无记心有四句：或已了别非今了别非当了别，或已了别非今了别当了别，或已了别今了别非当了别，或已了别今了别当了别。已了别非今了别非当了别者，谓无色界生长诸圣补特伽罗。已了别非今了别当了别者，谓欲界生长未离欲界贪，及无色界生长异生。已了别今了别非当了别者，谓欲界色界生长趣无色界诸不还者住最后心。已了别今了别当了别者，谓欲界生长已离欲界贪，及色界生长住自性位。如过去，未来亦尔。色界系未曾得无覆无记心有四句：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，或非已了别今了别当了别。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。非已了别今了别当了别者，谓先未曾得，最初现前。现在色界系无覆无记心有三句：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，谓色界生长趣无色界诸不还者住最后无覆无记心。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。过去无色界系善心有二句：或已了别非今了别当了别，或已了别今了别当了别。已了别非今了别当了别者，谓未得无色界善心。已了别今了别当了别者，谓已得无色界善心。如过去，未来亦尔。无色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，或非已了别今了别当了别。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。非已了别今了别当了别者，谓先未曾得，最初现前。现在无色界系善心有二句：或非已了别今了别当了已别，或了别今了别当了别。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。过去无色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 现代汉语译本 现在来辨别‘当了别’。已经了别，现在了别，并非‘当了别’的情况，是指那些居住在色界（Rūpadhātu）和无色界（Arūpadhātu）的阿那含（Anāgāmin，不还者）们，他们处于最后的无覆无记心（anivṛtāvyākṛta-citta）的状态。并非已经了别，现在了别，将来了别的情况，是指先前从未获得，现在最初显现的情况。已经了别，现在了别，将来了别的情况，是指先前曾经获得，现在正在显现的情况。 过去无色界（Arūpadhātu）的善心（kuśala-citta）有两句话可以描述：或者已经了别，不是现在了别，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，将来了别的情况，是指尚未获得无色界善心的情况。已经了别，现在了别，将来了别的情况，是指已经获得无色界善心的情况。如同过去一样，未来也是如此。 无色界（Arūpadhātu）的未曾获得的善心（kuśala-citta）有四句话可以描述：或者不是已经了别，不是现在了别，不是将来了别；或者不是已经了别，不是现在了别，将来了别；或者不是已经了别，不是现在了别，或者将来了别或者不将来了别；或者不是已经了别，现在了别，将来了别。不是已经了别，不是现在了别，不是将来了别的情况，是指先前从未获得，并且确定不会获得的情况。不是已经了别，不是现在了别，将来了别的情况，是指先前从未获得，并且确定将来会获得的情况。不是已经了别，不是现在了别，或者将来了别或者不将来了别的情况，是指先前从未获得，或者将来会获得或者不会获得的情况。不是已经了别，现在了别，将来了别的情况，是指先前从未获得，现在最初显现的情况。 现在无色界（Arūpadhātu）的善心（kuśala-citta）有两句话可以描述：或者不是已经了别，现在了别，将来了别；或者已经了别，现在了别，将来了别。不是已经了别，现在了别，将来了别的情况，是指先前从未获得，现在最初显现的情况。已经了别，现在了别，将来了别的情况，是指先前曾经获得，现在正在显现的情况。 过去无色界（Arūpadhātu）的有覆无记心（sāvaraṇāvyākṛta-citta）有七句话可以描述：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
English
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 --------------------------------------------------------------------------------