Chinese
。非已了别今了别当了别者，谓先未曾得，最初现前。现在学心有八句：或非已了别今了别非当了别，或非已了别今了别当了别，或非已了别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，或非已了别今了别当了别，或已了别今了别当了别。非已了别今了别非当了别者，谓先不退阿罗汉果，住阿罗汉果，无间道中得阿罗汉果，从阿罗汉果定不当退。非已了别今了别当了别者，谓先不退阿罗汉果，住阿罗汉果，无间道中得阿罗汉果，从阿罗汉果决定当退。非已了别今了别或当了别或不当了别者，谓先不退阿罗汉果，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。已了别今了别非当了别者，谓先已退阿罗汉果，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，谓先已退阿罗汉果，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，谓先已退阿罗汉果，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。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，谓先已曾得，今现在前。过去无学心有四句：或已了别非今了别非 现代汉语译本 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。 现在有学之心有八种情况：或者是非已了别今了别非当了别，或者是非已了别今了别当了别，或者是非已了别今了别或当了别或不当了别，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，或者是已了别今了别或当了别或不当了别，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。 非已了别今了别非当了别者，指的是先前没有退失阿罗汉果（Arhat fruit），安住于阿罗汉果，在无间道（Anantarya-marga）中获得阿罗汉果，并且从阿罗汉果的境界必定不会退转的情况。 非已了别今了别当了别者，指的是先前没有退失阿罗汉果，安住于阿罗汉果，在无间道中获得阿罗汉果，并且从阿罗汉果的境界决定会退转的情况。 非已了别今了别或当了别或不当了别者，指的是先前没有退失阿罗汉果，安住于阿罗汉果，在无间道中获得阿罗汉果，并且从阿罗汉果的境界或者会退转或者不会退转的情况。 已了别今了别非当了别者，指的是先前已经退失阿罗汉果，安住于阿罗汉果，在无间道中获得阿罗汉果，并且从阿罗汉果的境界必定不会退转的情况。 已了别今了别当了别者，指的是先前已经退失阿罗汉果，安住于阿罗汉果，在无间道中获得阿罗汉果，并且从阿罗汉果的境界决定会退转的情况。 已了别今了别或当了别或不当了别者，指的是先前已经退失阿罗汉果，安住于阿罗汉果，在无间道中获得阿罗汉果，并且从阿罗汉果的境界或者会退转或者不会退转的情况。 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，指的是先前已经获得，现在显现的情况。 过去无学之心有四种情况：或者已了别非今了别非...
English
English version 'Not already understood, now understanding, will understand' refers to the situation where it was not previously attained, and now it initially manifests. The present mind of a learner has eight possibilities: either 'not already understood, now understanding, not will understand,' or 'not already understood, now understanding, will understand,' or 'not already understood, now understanding, either will understand or will not understand,' or 'already understood, now understanding, not will understand,' or 'already understood, now understanding, will understand,' or 'already understood, now understanding, either will understand or will not understand,' or 'not already understood, now understanding, will understand,' or 'already understood, now understanding, will understand.' 'Not already understood, now understanding, not will understand' refers to the case where one did not previously regress from the Arhat fruit (Arhat fruit), dwells in the Arhat fruit, attains the Arhat fruit in the Anantarya-marga (Anantarya-marga), and will definitely not regress from the state of Arhat fruit. 'Not already understood, now understanding, will understand' refers to the case where one did not previously regress from the Arhat fruit, dwells in the Arhat fruit, attains the Arhat fruit in the Anantarya-marga, and will definitely regress from the state of Arhat fruit. 'Not already understood, now understanding, either will understand or will not understand' refers to the case where one did not previously regress from the Arhat fruit, dwells in the Arhat fruit, attains the Arhat fruit in the Anantarya-marga, and will either regress or not regress from the state of Arhat fruit. 'Already understood, now understanding, not will understand' refers to the case where one had previously regressed from the Arhat fruit, dwells in the Arhat fruit, attains the Arhat fruit in the Anantarya-marga, and will definitely not regress from the state of Arhat fruit. 'Already understood, now understanding, will understand' refers to the case where one had previously regressed from the Arhat fruit, dwells in the Arhat fruit, attains the Arhat fruit in the Anantarya-marga, and will definitely regress from the state of Arhat fruit. 'Already understood, now understanding, either will understand or will not understand' refers to the case where one had previously regressed from the Arhat fruit, dwells in the Arhat fruit, attains the Arhat fruit in the Anantarya-marga, and will either regress or not regress from the state of Arhat fruit. 'Not already understood, now understanding, will understand' refers to the situation where it was not previously attained, and now it initially manifests. 'Already understood, now understanding, will understand' refers to the situation where it was previously attained, and now it manifests. The past mind of a non-learner has four possibilities: either 'already understood, not now understanding, not... --------------------------------------------------------------------------------
Chinese
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，谓时解脱阿罗汉果，已入不动。已了别非今了别当了别者，谓阿罗汉已退阿罗汉果。已了别今了别非当了别者，谓时解脱阿罗汉，住得不动无间道中。已了别今了别当了别者，谓诸无学住自性位。如过去，未来亦尔。未曾得无学心有四句：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。非已了别今了别当了别者，谓先未曾得，最初现前。现在无学心有三句：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，谓时解脱阿罗汉，住得不动无间道中。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。 说一切有部识身足论卷第十二 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十三 现代汉语译本： 关于‘了别’（jnanati，知晓、理解）——或者已经了别，或者已经了别但现在不了别，将来才了别；或者已经了别，现在了别，但将来不了别；或者已经了别，现在了别，将来也了别。已经了别，但现在不了别，将来也不了别的情况，指的是时解脱阿罗汉果（arahantship，证得阿罗汉的果位），已经进入不动状态。已经了别，但现在不了别，将来才了别的情况，指的是阿罗汉已经退失阿罗汉果。已经了别，现在了别，但将来不了别的情况，指的是时解脱阿罗汉，安住于获得不动的无间道（anantarya-marga，无间道，直接通往解脱的道路）中。已经了别，现在了别，将来也了别的情况，指的是诸位无学（asaiksha，不再需要学习的人，即阿罗汉）安住于自性位（svabhava-sthiti，本性状态）。如同过去一样，未来也是如此。 未曾获得无学心（asaiksha-citta，阿罗汉的心）有四种情况：或者未曾了别，现在不了别，将来也不了别；或者未曾了别，现在不了别，将来才了别；或者未曾了别，现在不了别，或者将来了别或者将来不了别；或者未曾了别，现在了别，将来也了别。未曾了别，现在不了别，将来也不了别的情况，指的是先前未曾获得，决定不会获得。未曾了别，现在不了别，将来才了别的情况，指的是先前未曾获得，决定将来会获得。未曾了别，现在不了别，或者将来了别或者将来不了别的情况，指的是先前未曾获得，或者将来会获得或者将来不会获得。未曾了别，现在了别，将来也了别的情况，指的是先前未曾获得，最初现前。 现在无学心有三种情况：或者已经了别，现在了别，将来不了别；或者未曾了别，现在了别，将来也了别；或者已经了别，现在了别，将来也了别。已经了别，现在了别，将来不了别的情况，指的是时解脱阿罗汉，安住于获得不动的无间道中。未曾了别，现在了别，将来也了别的情况，指的是先前未曾获得，最初现前。已经了别，现在了别，将来也了别的情况，指的是先前曾经获得，现在再次现前。 《说一切有部识身足论》卷第十二 《阿毗达磨识身足论》卷第十三
English
English version: Regarding 'jnanati' (knowing, understanding) – either has been known, or has been known but is not now known and will be known in the future; or has been known, is now known, but will not be known in the future; or has been known, is now known, and will be known in the future. The case of having been known, but not now known and not to be known in the future, refers to the fruit of a time-liberated Arhat (arahantship, the state of attaining Arhat), who has entered immovability. The case of having been known, but not now known and to be known in the future, refers to an Arhat who has regressed from the fruit of Arhatship. The case of having been known, is now known, but will not be known in the future, refers to a time-liberated Arhat, abiding in the uninterrupted path (anantarya-marga, the direct path to liberation) of attaining immovability. The case of having been known, is now known, and will be known in the future, refers to all those without further learning (asaiksha, those who no longer need to learn, i.e., Arhats) abiding in their own nature (svabhava-sthiti, state of inherent nature). Just as with the past, so too with the future. There are four cases of not having attained the mind of one without further learning (asaiksha-citta, the mind of an Arhat): either has not been known, is not now known, and will not be known in the future; or has not been known, is not now known, and will be known in the future; or has not been known, is not now known, either will be known in the future or will not be known in the future; or has not been known, is now known, and will be known in the future. The case of not having been known, is not now known, and will not be known in the future, refers to one who has never attained it before and will definitely not attain it. The case of not having been known, is not now known, and will be known in the future, refers to one who has never attained it before and will definitely attain it in the future. The case of not having been known, is not now known, either will be known in the future or will not be known in the future, refers to one who has never attained it before and either will attain it in the future or will not attain it in the future. The case of not having been known, is now known, and will be known in the future, refers to one who has never attained it before, and it is now initially present. There are three cases of the present mind of one without further learning: either has been known, is now known, and will not be known in the future; or has not been known, is now known, and will be known in the future; or has been known, is now known, and will be known in the future. The case of having been known, is now known, and will not be known in the future, refers to a time-liberated Arhat, abiding in the uninterrupted path of attaining immovability. The case of not having been known, is now known, and will be known in the future, refers to one who has never attained it before, and it is now initially present. The case of having been known, is now known, and will be known in the future, refers to one who has attained it before, and it is now present again. Sarvastivada Abhidharma-jnana-prasthana-sastra, Volume 12 Abhidharma-jnana-prasthana-sastra, Volume 13 -------------------------------------------------------------------------------- 提婆设摩阿罗汉造 三藏法师玄奘奉 诏译 成就蕴第六之一嗢拖南颂 初成不成与舍得， 未断已断二种心， 补特伽罗二梵世， 学无学心二最后。
Chinese
有十二心，谓欲界系善心、不善心、有覆无记心、无覆无记心，色界系善心、有覆无记心、无覆无记心，无色界系善心、有覆无记心、无覆无记心，及学心、无学心。若成就欲界系善心，亦成就不善心耶？设成就不善心，亦成就此善心耶？若成就欲界系善心，乃至亦成就无学心耶？设成就无学心，亦成就此善心耶？乃至若成就学心，亦成就无学心耶？设成就无学心，亦成就学心耶？ 若成就欲界系善心，亦成就不善心耶？或成就欲界系善心非不善心，或成就不善心非此善心，或成就此善心亦不善心，或非成就此善心亦非不善心。成就欲界系善心非不善心者，谓欲界生长已离欲界贪补特伽罗。成就不善心非此善心者，谓已断善根补特伽罗。成就此善心亦不善心者，谓欲界生长不断善根未离欲界贪补特伽罗。非成就此善心亦非不善心者，谓色无色界生长补特伽罗。若成就欲界系善心，亦成就欲界系有覆无记心耶？或成就欲界系善心非欲界系有覆无记心，或成就欲界系有覆无记心非欲界系善心，或成就此善心亦此有覆无记心，或非成就 现代汉语译本 提婆设摩阿罗汉造 三藏法师玄奘奉 诏译 成就蕴第六之一嗢拖南颂 初成不成与舍得， 未断已断二种心， 补特伽罗（指人）二梵世， 学无学心二最后。 有十二种心，即欲界系善心、不善心、有覆无记心、无覆无记心，色界系善心、有覆无记心、无覆无记心，无色界系善心、有覆无记心、无覆无记心，以及学心、无学心。如果成就了欲界系善心，也成就了不善心吗？假设成就了不善心，也成就了这种善心吗？如果成就了欲界系善心，乃至也成就了无学心吗？假设成就了无学心，也成就了这种善心吗？乃至如果成就了学心，也成就了无学心吗？假设成就了无学心，也成就了学心吗？ 如果成就了欲界系善心，也成就了不善心吗？或者成就了欲界系善心但不是不善心，或者成就了不善心但不是这种善心，或者成就了这种善心也是不善心，或者没有成就这种善心也不是不善心。成就了欲界系善心但不是不善心的人，是指在欲界生长但已经脱离了欲界贪欲的补特伽罗（指人）。成就了不善心但不是这种善心的人，是指已经断绝了善根的补特伽罗（指人）。成就了这种善心也是不善心的人，是指在欲界生长但没有断绝善根且没有脱离欲界贪欲的补特伽罗（指人）。没有成就这种善心也不是不善心的人，是指在色界或无色界生长的补特伽罗（指人）。如果成就了欲界系善心，也成就了欲界系有覆无记心吗？或者成就了欲界系善心但不是欲界系有覆无记心，或者成就了欲界系有覆无记心但不是欲界系善心，或者成就了这种善心也是这种有覆无记心，或者没有成就