Visuddhimagga XIII-117

Tattha yaṃ vattamānajavanavīthito atītānāgatavasena dvittijavanavīthiparimāṇe kāle parassa cittaṃ,

此中自那现存的速行的经过（路）或前或后的二三速行的经过（路）的时间是他人的心，

Ñ(XIII,117): Herein, another's consciousness during a time measuring two or three cognitive series with impulsions extending before and after the [strictly] currently existing cognitive series with impulsions,

taṃ sabbampi santatipaccuppannaṃ nāma.

那一切名相续现在，

Ñ: is all called 'present by continuity'.

‘‘Addhāpaccuppannaṃ pana javanavārena dīpetabba’’nti saṃyuttaṭṭhakathāyaṃ vuttaṃ.

《相应部》的义疏说：「一期现在只依速行时说」

Ñ: But in the Saṃyutta Commentary it is said that 'present by extent' should be illustrated by a round of impulsions.

Visuddhimagga XIII-116

Taṃ pana vassasatampi vassasahassampi āvajjanto yena ca cittena āvajjati, yena ca jānāti. Tesaṃ dvinnaṃ sahaṭhānābhāvato āvajjanajavanānañca aniṭṭhaṭṭhāne nānārammaṇabhāvappattidosato ayuttanti aṭṭhakathāsu paṭikkhittaṃ.

然而这种主张是义疏所破斥的：「纵使有人忆念百年千年，而那念的心和知的心两者也不会同时的，因为转向（念的心）和速行（知的心）的处所及所缘的状态都是不同的，有了这些过失，所以他们的主张不妥」。

Ñ(XIII,116): That, however, is rejected in the Commentaries as erroneous, because even if one went on adverting for a hundred or a thousand years, there is never co-presence of the two consciousnesses, that is to say, of that with which he adverts and that [of impulsion] with which he knows, and because the flaw of plurality of objects follows if presence [of the same object] to both adverting and impulsion is not insisted on.

Santatipaccuppannaṃ pana addhāpaccuppannañca ārammaṇaṃ hotīti veditabbaṃ.

当知应以相续现在及一期现在为他心智的所缘。

Ñ: What should be understood is that the object is present by continuity and present by extent.

Visuddhimagga XIII-115

Tattha keci khaṇapaccuppannaṃ cittaṃ cetopariyañāṇassa ārammaṇaṃ hotīti vadanti.

也有人（指无畏山的住者）说，这里面的剎那现在心是他心智的所缘。

Ñ(XIII,115): Herein, some say that consciousness 'present by moment' is the object of knowledge of penetration of minds.

Kiṃ kāraṇā?

什么道理呢？

Ñ: What reason do they give?

Yasmā iddhimato ca parassa ca ekakkhaṇe cittaṃ uppajjatīti.

因为神变者与其它的人是在同一剎那中生起那心的。

Ñ: It is that the consciousness of the possessor of supernormal power and that of the other arise in a single moment.

Idañca nesaṃ opammaṃ, yathā ākāse khitte pupphamuṭṭhimhi avassaṃ ekaṃ pupphaṃ ekassa vaṇṭena vaṇṭaṃ paṭivijjhati,

这是他们的譬喻：譬如一手握的花掷上虚空，则花与花梗与梗必然相碰，

Ñ: Their simile is this: just as when a handful of flowers is thrown into the air, the stalk of one flower is probably struck by the stalk of another,

evaṃ parassa cittaṃ jānissāmīti rāsivasena mahājanassa citte āvajjite avassaṃ ekassa cittaṃ ekena cittena uppādakkhaṇe vā ṭhitikkhaṇe vā bhaṅgakkhaṇe vā paṭivijjhatīti.

当他忆念许多群众的心说「我要知他人的心」的时候，则必定会在生的剎那或住的剎那或灭的剎那由（他自己的）一心而知另一人的心。

Ñ: and so too, when with the thought 'I will know another's mind', the mind of a multitude is adverted to as a mass, then the mind of one is probably penetrated by the mind of the other either at the moment of arising or at the moment of presence or at the moment of dissolution.

Visuddhimagga XIII-114

Ekabhavaparicchinnaṃ pana addhāpaccuppannaṃ nāma.

（三）限于一生的期间为「一期现在」。

Ñ(XIII,114): What is delimited by a single becoming (existence) is called present by extent,

Yaṃ sandhāya bhaddekarattasutte ‘‘yo cāvuso, mano ye ca dhammā ubhayametaṃ paccuppannaṃ, tasmiṃ ce paccuppanne chandarāgappaṭibaddhaṃ hoti viññāṇaṃ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto paccuppannesu dhammesu saṃhīratī’’ti (ma. ni. 3.284) vuttaṃ.

关于此意，曾在《贤善一夜经》中说：「诸君！意与法二种为现在。于此现在，而识为欲贪结缚，因为欲贪结缚之故，而识喜于现在。因欢喜于彼，故被吸引于现在诸法」。

Ñ: with reference to which it is said in the Bhaddekaratta Sutta: 'Friends, the mind and mental objects are both what is present. Consciousness is bound by desire and greed for what is present. Because consciousness is bound by desire and greed he delights in that. When he delights in that, then he is vanquished with respect to present states' (M.iii,197).

Santatipaccuppannañcettha aṭṭhakathāsu āgataṃ.

这三现在中，相续现在，于义疏中说；

Ñ: And here 'present by continuity' is used in the Commentaries

Addhāpaccuppannaṃ sutte.

一期现在，于经中说。

Ñ: while 'present by extent' is used in the Suttas.

Visuddhimagga XIII-113

Saṃyuttabhāṇakā pana rūpasantati arūpasantatīti dve santatiyo vatvā udakaṃ akkamitvā gatassa yāva tīre akkantaudakalekhā na vippasīdati,

然而《相应部》诵者则说色相续及非色相续为二相续，如涉水而去者，那水上所起的波纹趋向岸边不即静止；

Ñ(XIII,113): The Saṃyutta reciters, however, say that there are two kinds of continuity, that is to say, material continuity and immaterial continuity: that a material continuity lasts as long as the [muddy] line of water touching the bank when one treads in the water takes to clear,

addhānato āgatassa yāva kāye usumabhāvo na vūpasammati,

从旅行回来的人，他的身上的热不即消退；

Ñ: as long as the heat of the body in one who has walked a certain extent takes to die down,

ātapā āgantvā gabbhaṃ paviṭṭhassa yāva andhakārabhāvo na vigacchati,

从日光底下而来入室的人，不即离去黑暗；

Ñ: as long as the blindness in one who has come from the sunshine into a room does not depart,

antogabbhe kammaṭṭhānaṃ manasi karitvā divā vātapānaṃ vivaritvā olokentassa yāva akkhīnaṃ phandanabhāvo na vūpasammati,

在室内忆念业处（定境）的人，于日间开窗而望，不即停止他的目眩；

Ñ: as long as when, after someone has been giving attention to his meditation subject in a room and then opens the shutters by day and looks out, the dazzling in his eyes does not die down;

ayaṃ rūpasantati nāma.

这便是色相续。

Ñ:

Notes: the English translation is above 'that a material continuity lasts'.

Dve tayo javanavārā arūpasantati nāmāti vatvā tadubhayampi santatipaccuppannaṃ nāmāti vadanti.

二或三速行的时间为非色相续。他们说这两种为相续现在。[PTS 432]

Ñ: and that an immaterial continuity consists in two or three rounds of impulsions. Both of these are [according to them] called 'present by continuity'. [432]

Visuddhimagga XIII-112

Tattha andhakāre nisīditvā ālokaṭṭhānaṃ gatassa na tāva ārammaṇaṃ pākaṭaṃ hoti, yāva pana taṃ pākaṭaṃ hoti, etthantare ekadvesantativārā veditabbā.

即如一个曾在黑暗中坐的人，去到光明之处，他不会即刻明了所缘的，到了明了所缘的中间，当知是一或二相续的时间。

Ñ(XIII,112): Herein, when someone goes to a well-lit place after sitting in the dark, an object is not clear at first; until it becomes clear, one or two rounds of continuity should be understood [to pass] meanwhile.

Ālokaṭṭhāne vicaritvā ovarakaṃ paviṭṭhassāpi na tāva sahasā rūpaṃ pākaṭaṃ hoti, yāva pana taṃ pākaṭaṃ hoti, etthantare ekadvesantativārā veditabbā.

一个在光明的地方出行的人，初入内室，也不会迅速明了于色的，到了明了于色的中间，当知是一或二相续的时间。

Ñ: And when he goes into an inner closet after going about in a well-lit place, a visible object is not immediately evident at first; until it becomes clear, one or two rounds of continuity should be understood [to pass] meanwhile.

Dūre ṭhatvā pana rajakānaṃ hatthavikāraṃ, ghaṇḍibherīākoṭanavikārañca disvāpi na tāva saddaṃ suṇāti, yāva pana taṃ suṇāti, etasmimpi antare ekadvesantativārā veditabbā.

如站在远处的人，看见浣衣者的手（以棍打衣）的一上一下及见敲钟击鼓的动作，也不会即刻闻其声，等到听到那声音的中间，当知亦为一或二相续的时间。

Ñ: When he stands at a distance, although he sees the alterations (movements) of the hands of washermen and the alterations (movements) of the striking of gongs, drums, etc., yet he does not hear the sound at first (see Ch. XIV n. 22); until he hears it, one or two rounds of continuity should be understood [to pass] meanwhile.

Evaṃ tāva majjhimabhāṇakā.

这是《中部》诵者的说法。

Ñ: This, firstly, is according to the Majjhima reciters.

Visuddhimagga XIII-111

Kathaṃ paccuppannārammaṇaṃ hoti.

（7）什么是他心智的「现在所缘」？

Ñ(XIII,111): How does it have a present object?

Paccuppannaṃ nāma tividhaṃ – khaṇapaccuppannaṃ, santatipaccuppannaṃ, addhāpaccuppannañca.

现在有三种：剎那现在，相续现在，一期现在。

Ñ: 'Present' (paccuppanna) is of three kinds, that is to say, present by moment, present by continuity, and present by extent.

Tattha uppādaṭṭhitibhaṅgappattaṃ khaṇapaccuppannaṃ.

关于这些的（一）得至生，住，灭（的三心剎那）的是「剎那现在」。

Ñ: Herein, what has reached arising (uppāda), presence (ṭhiti), and dissolution (bhaṅga) is present by moment.

Ekadvesantativārapariyāpannaṃ santatipaccuppannaṃ.

（二）包摄一或二相续时间的是「相续现在」。

Ñ: What is included in one or two rounds of continuity is present by continuity.

Visuddhimagga XIII-110

416. Cetopariyañāṇaṃ parittamahaggataappamāṇamaggaatītānāgatapaccuppannabahiddhārammaṇavasena aṭṭhasu ārammaṇesu pavattati.

（三）他心智的所缘

他心智是依于小、大、无量、道、过去、未来、现在、外的所缘等的八所缘而进行的。

Ñ(XIII,110): (3) Knowledge of penetration of minds occurs with respect to eight kinds of object, that is to say, as having a limited, exalted or measureless object, path as object, and a past, future or present object, and an external object.

Kathaṃ?

怎样（进行）呢？

Ñ: How?

Tañhi paresaṃ kāmāvacaracittajānanakāle parittārammaṇaṃ hoti.

（1）知道在欲界的他人的心的时候，是它的「小所缘」。

Ñ: At the time of knowing others' sense-sphere consciousness it has a limited object.

Rūpāvacaraarūpāvacaracittajānanakāle mahaggatārammaṇaṃ hoti.

（2）知道色界无色界的心的时候，是它的「大所缘」。

Ñ: At the time of knowing their fine-material-sphere or immaterial-sphere consciousness it has an exalted object.

Maggaphalajānanakāle appamāṇārammaṇaṃ hoti.

（3）知道果时为「无量所缘」。

Ñ: At the time of knowing path and fruition it has a measureless object.

Ettha ca puthujjano sotāpannassa cittaṃ na jānāti.

然而这里，凡夫是不知须陀洹的心的，

Ñ: And here an ordinary man does not know a stream-enterer's consciousness,

Sotāpanno vā sakadāgāmissāti evaṃ yāva arahato netabbaṃ.

须陀洹亦不知斯陀含之心，乃至（阿那含）不知阿罗汉之心，

Ñ: nor does a stream-enterer know a once-returner's, and so up to the Arahant's consciousness.

Arahā pana sabbesaṃ cittaṃ jānāti.

可是阿罗汉则知一切的心。

Ñ: But an Arahant knows the consciousness of all the others.

Aññopi ca uparimo heṭṭhimassāti ayaṃ viseso veditabbo.

即证得较高的人可以知道较低的人的心，应该了解这一个特点。

Ñ: And each higher one knows the consciousnesses of all those below him. This is the difference to be understood.

Maggacittārammaṇakāle maggārammaṇaṃ hoti.

（4）以道心为所缘时，是「道所缘」。

Ñ: At the time when it has path consciousness as its object it has path as object.

Yadā pana atīte sattadivasabbhantare ca anāgate sattadivasabbhantare ca paresaṃ cittaṃ jānāti, tadā atītārammaṇaṃ anāgatārammaṇañca hoti.

（5）知道过去七日间及（6）未来七日间的他人的心时，是「过去所缘」及「未来所缘」。

Ñ: But when one knows another's consciousness within the past seven days, or within the future seven days, then it has a past object and has a future object respectively.

Visuddhimagga XIII-109

415. Dibbasotadhātuñāṇaṃ parittapaccuppannaajjhattabahiddhārammaṇavasena catūsu ārammaṇesu pavattati.

（二）天耳界智的所缘

天耳界智是依于小、现在、内、外的所缘等的四所缘而进行的。

Ñ(XIII,109): (2) Knowledge of the divine ear element occurs with respect to four kinds of object, that is to say, as having a limited, and a present, and an internal or external object.

Kathaṃ?

如何（进行）？

Ñ: How?

Tañhi yasmā saddaṃ ārammaṇaṃ karoti, saddo ca paritto, tasmā parittārammaṇaṃ hoti.

（1）因为那（天耳界智）是以声为所缘，声是有限的，所以是（天耳界智的）「小所缘」。

Ñ: Since it makes sound its object and since sound is limited (see Vbh. 74), it therefore has a limited object.

Vijjamānaṃyeva pana saddaṃ ārammaṇaṃ katvā pavattanato paccuppannārammaṇaṃ hoti.

（2）因为是依于现存的声为所缘而进行，所以是它的「现在所缘」。

Ñ: But since it occurs only by making existing sound its object, it has a present object.

Taṃ attano kucchisaddasavanakāle ajjhattārammaṇaṃ.

（3）当他听自己的腹内的声音的时候，是它的「内所缘」。

Ñ: At the time of hearing sounds in one's own belly it has an internal object.

Paresaṃ saddasavanakāle bahiddhārammaṇanti

（4）闻他人之声的时候为「外所缘」。[PTS 431]

Ñ: At the time of hearing the sounds of others it has an external object. [431]

evaṃ dibbasotadhātuñāṇassa catūsu ārammaṇesu pavatti veditabbā.

如是当知天耳界智的进行是依于四所缘的。

Ñ: This is how the knowledge of the divine ear element should be understood to occur with respect to the four kinds of object.

Visuddhimagga XIII-108

Kāyaṃ pana cittasannissitaṃ katvā adissamānena kāyena gamanakāle paccuppannārammaṇaṃ hoti.

（5）当他令身依止于心及以不可见之身而行的时候，是（神变智的）「现在所缘」。

Ñ(XIII,108): At the time of going with an invisible body after making the body dependent on the mind it has a present object.

Kāyavasena cittaṃ, cittavasena vā kāyaṃ pariṇāmanakāle attano kumārakavaṇṇādinimmānakāle ca sakāyacittānaṃ ārammaṇakaraṇato ajjhattārammaṇaṃ hoti.

（６）当他以身力转变他的心，或以心力转变他的身的时候，或者把他自己变为童子等的形态的时候，因为以他自己的身心为所缘，所以是（神变智的）「内所缘」。

Ñ: At the time of converting the mind to accord with the body, or the body to accord with the mind, and at the time of creating one's own appearance as a boy, etc., it has an internal object because it makes one's own body and mind its object.

Bahiddhā hatthiassādidassanakāle pana bahiddhārammaṇanti

（7）当他化作外部的象、马等的时候，是（神变智的）「外所缘」。

Ñ: But at the time of showing elephants, horses, etc., externally it has an external object.

evaṃ tāva iddhividhañāṇassa sattasu ārammaṇesu pavatti veditabbā.

当如是先知神变智的进行是依于七所缘的。

Ñ: This is how, firstly, the kinds of supernormal power should be understood to occur with respect to the seven kinds of object.

Visuddhimagga XIII-107

Yasmā pana tadeva cittaṃ atītaṃ niruddhaṃ ārammaṇaṃ karoti, tasmā atītārammaṇaṃ hoti.

（3）因为他以过去曾灭的（基础禅）心为行缘，所以是（神变智的）「过去所缘」。

Ñ(XIII,107): But that same consciousness takes what has passed, has ceased, as its object, therefore it has a past object.

Mahādhātunidhāne mahākassapattherādīnaṃ viya anāgataṃ adhiṭṭhahantānaṃ anāgatārammaṇaṃ hoti.

（4）如在安置大界(Mahādhātunidhāna)（佛的舍利）中的摩诃迦叶长老所决定于未来的是「未来所缘」。

Ñ: In those who resolve about the future, as in the case of the Elder Mahā-Kassapa in the Great Storing of the Relics, and others, it has a future object.

Mahākassapatthero kira mahādhātunidhānaṃ karonto ‘‘anāgate aṭṭhārasavassādhikāni dvevassasatāni ime gandhā mā sussiṃsu, pupphāni mā milāyiṃsu, dīpā mā nibbāyiṃsū’’ti (dha. sa. aṭṭha. 1434) adhiṭṭhahi.

据说，在安置佛的舍利时，摩诃迦叶长老作这样的决定：「在未来的二百十八年间（直至阿育王出现），这些香不失，这些花不萎，以及这些灯不灭」，

Ñ: When the Elder Mahā-Kassapa was making the great relic store, it seems, he resolved thus, 'During the next two hundred and eighteen years in the future let not these perfumes dry up or these flowers wither or these lamps go out',

Sabbaṃ tatheva ahosi.

一切都成为那样。

Ñ: and so it all happened.

Assaguttatthero vattaniyasenāsane bhikkhusaṅghaṃ sukkhabhattaṃ bhuñjamānaṃ disvā udakasoṇḍiṃ divase divase purebhatte dadhirasaṃ hotūti adhiṭṭhāsi.

又如马护长老曾经看见在婆多尼耶住所的比丘众吃干食，便这样决定：「在每天午前，把这井内的泉水变成酪之味」，

Ñ: When the Elder Assagutta saw the Community of Bhikkhus eating dry food in the Vattaniya Lodging he resolved thus, 'Let the water pool become cream of curd every day before the meal',

Notes in Chinese translation: 马护(Assagutta)佛灭三四百年后的人，和那先(Nagasena)同时代，见Mil.p.l4ff。

Purebhatte gahitaṃ dadhirasaṃ hoti.

果然在午前吸的井水便是酪味，

Ñ: and when the water was taken before the meal it was cream of curd;

Pacchābhatte pākatikaudakameva (dha. sa. aṭṭha. 1434).

午后则为普通的水。

Ñ: but after the meal there was only the normal water.

Visuddhimagga XIII-106

414. Tattha iddhividhañāṇaṃ parittamahaggataatītānāgatapaccuppannaajjhattabahiddhārammaṇavasena sattasu ārammaṇesu pavattati.

于此（七智）中：

（一）神变智的所缘

神变智是依于小、大、过去、未来、[PTS 430] 现在、内及外的所缘等的七所缘而进行的。

Ñ(XIII,106): (1) Herein, knowledge of supernormal power [430] occurs with respect to seven kinds of object, that is to say, as having a limited or exalted, a past, future or present, and an internal or external object.

Kathaṃ?

如何（进行）？

Ñ: How?

Tañhi yadā kāyaṃ cittasannissitaṃ katvā adissamānena kāyena gantukāmo cittavasena kāyaṃ pariṇāmeti, mahaggatacitte samodahati samāropeti, tadā upayogaladdhaṃ ārammaṇaṃ hotīti katvā rūpakāyārammaṇato parittārammaṇaṃ hoti.

（1）当那比丘令身依止于心并欲以不可见之身而行，以心力来转变他的身，安置其身于大心（神变心）之时，便得以身为所缘，因为以色身为所缘，所以是（神变智的）「小所缘」。

Ñ: When he wants to go with an invisible body after making the body dependent on the mind, and he converts the body to accord with the mind (Ch. XII, §119), and he sets it, mounts it, on the exalted consciousness, then taking it that the [word in the] accusative case is the proper object, it has a limited object because its object is the material body.

Yadā cittaṃ kāyasannissitaṃ katvā dissamānena kāyena gantukāmo kāyavasena cittaṃ pariṇāmeti, pādakajjhānacittaṃ rūpakāye samodahati samāropeti, tadā upayogaladdhaṃ ārammaṇaṃ hotīti katvā mahaggatacittārammaṇato mahaggatārammaṇaṃ hoti.

（2）当令其心依止于身并欲以可见之身而行，以身力转变其心，安置他的基础禅心于色身之时，便得以心为所缘，因为以大心（色界禅心）为所缘，所以是（神变智的）「大所缘」。

Ñ: When he wants to go with a visible body after making the mind dependent on the body and he converts the mind to accord with the body and sets it, mounts it, on the material body, then taking it that the [word in the] accusative case is the proper object, it has an exalted object because its object is the exalted consciousness.