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.
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