Chinese
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，谓已离无色界贪，从离无色贪定不当退。已了别非今了别当了别者，谓已离无色界贪，从离无色贪决定当退。已了别非今了别或当了别或不当了别者，谓已离无色界贪，从离无色贪或当退或不当退。已了别今了别非当了别者，谓住离无色贪，无间道中得离无色贪，从离无色贪定不当退。已了别今了别或当了别或不当了别者，谓住离无色贪，无间道中得离无色贪，从离无色贪或当退或不当退。已了别今了别当了别者，谓未离无色贪住自性位。如过去，未来亦尔。现在无色界系有覆无记心有一句：即已了别今了别当了别，谓无色界系有覆无记心正现在前。过去无色界系无覆无记心有一句：即已了别非今了别非当了别，谓异熟心已灭。如过去，未来亦尔。无色界系未曾得无覆无记心有三句：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。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。现在无色界系无覆无记心有一句：即非已了别今了别非当 现代汉语译本 当已了别（已证得）或将了别（将证得）现在了别（正证得）或将了别或不将了别，或已了别现在了别将了别。已了别非现在了别非将了别的情况是，指已离无色贪（arupa-raga，对无色界的贪欲），从离无色贪的禅定中决定不会退转的人。已了别非现在了别将了别的情况是，指已离无色贪，从离无色贪的禅定中决定会退转的人。已了别非现在了别或将了别或不将了别的情况是，指已离无色贪，从离无色贪的禅定中或会退转或不会退转的人。已了别现在了别非将了别的情况是，指安住于离无色贪，在无间道（anantariya-magga，无间道，直接证入涅槃之道）中得离无色贪，从离无色贪的禅定中决定不会退转的人。已了别现在了别或将了别或不将了别的情况是，指安住于离无色贪，在无间道中得离无色贪，从离无色贪的禅定中或会退转或不会退转的人。已了别现在了别将了别的情况是，指未离无色贪，安住于自性位（svabhava-sthana，指凡夫位）。如同过去一样，未来也是如此。现在无覆无记心（avyakrta，非善非恶的心）与无色贪相关的，只有一种情况：即已了别现在了别将了别，指与无色贪相关的有覆无记心正在当下生起。过去无覆无记心与无色贪无关的，只有一种情况：即已了别非现在了别非将了别，指异熟心（vipaka-citta，果报心）已经灭去。如同过去一样，未来也是如此。与无色贪无关的，未曾获得的无覆无记心有三种情况：或非已了别非现在了别非将了别，或非已了别非现在了别将了别，或非已了别非现在了别或将了别或不将了别。非已了别非现在了别非将了别的情况是，指先前未曾获得禅定，将来也不会获得。非已了别非现在了别将了别的情况是，指先前未曾获得禅定，将来决定会获得。非已了别非现在了别或将了别或不将了别的情况是，指先前未曾获得禅定，将来或许会获得，或许不会获得。现在与无色贪无关的无覆无记心只有一种情况：即非已了别现在了别非将
English
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' --------------------------------------------------------------------------------
Chinese
了别，谓异熟心正现在前。过去学心有七句：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，谓阿罗汉从阿罗汉果定不当退。已了别非今了别当了别者，谓阿罗汉从阿罗汉果决定当退。已了别非今了别或当了别或不当了别者，谓阿罗汉从阿罗汉果或当退或不当退。已了别今了别非当了别者，谓住阿罗汉果，无间道中得阿罗汉果，从阿罗汉果定不当退。已了别今了别当了别者，谓住阿罗汉果，无间道中得阿罗汉果，从阿罗汉果决定当退。已了别今了别或当了别或不当了别者，谓住阿罗汉果，无间道中得阿罗汉果，从阿罗汉果或当退或不当退。已了别今了别当了别者，谓诸有学住自性位。如过去，未来亦尔。未曾得学心有四句：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 现代汉语译本： ‘了别’，指的是异熟心（Vipāka-citta，果报心）正在当下生起。对于过去所学的心的了别，有七种情况：或者已经了别，现在没有了别，将来也不会了别；或者已经了别，现在没有了别，将来会了别；或者已经了别，现在没有了别，将来或者会了别或者不会了别；或者已经了别，现在正在了别，将来不会了别；或者已经了别，现在正在了别，将来会了别；或者已经了别，现在正在了别，将来或者会了别或者不会了别；或者已经了别，现在正在了别，将来会了别。 ‘已经了别，现在没有了别，将来也不会了别’，指的是阿罗汉（Arhat，已证最高果位者）从阿罗汉果位上决定不会退转。 ‘已经了别，现在没有了别，将来会了别’，指的是阿罗汉从阿罗汉果位上决定会退转。 ‘已经了别，现在没有了别，将来或者会了别或者不会了别’，指的是阿罗汉从阿罗汉果位上或者会退转或者不会退转。 ‘已经了别，现在正在了别，将来不会了别’，指的是安住于阿罗汉果位，在无间道（Anantarya-marga，无间断地证悟之道）中获得阿罗汉果，从阿罗汉果位上决定不会退转。 ‘已经了别，现在正在了别，将来会了别’，指的是安住于阿罗汉果位，在无间道中获得阿罗汉果，从阿罗汉果位上决定会退转。 ‘已经了别，现在正在了别，将来或者会了别或者不会了别’，指的是安住于阿罗汉果位，在无间道中获得阿罗汉果，从阿罗汉果位上或者会退转或者不会退转。 ‘已经了别，现在正在了别，将来会了别’，指的是诸位有学（Śaikṣa，还在学习中的圣者）安住于各自的果位。 如同过去的情况一样，未来也是如此。对于未曾获得的学心的了别，有四种情况：或者未曾了别，现在没有了别，将来也不会了别；或者未曾了别，现在没有了别，将来会了别；或者未曾了别，现在没有了别，将来或者会了别或者不会了别；或者未曾了别，现在正在了别，将来会了别。 ‘未曾了别，现在没有了别，将来也不会了别’，指的是先前未曾获得，将来也决定不会获得。 ‘未曾了别，现在没有了别，将来会了别’，指的是先前未曾获得，将来决定会获得。 ‘未曾了别，现在没有了别，将来或者会了别或者不会了别’，指的是先前未曾获得，将来或者会获得或者不会获得。
English
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. --------------------------------------------------------------------------------