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.
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