Visuddhimagga XIII-123

Attano khandhānussaraṇakāle panetaṃ ajjhattārammaṇaṃ.

（6）（宿命智）随念于自己的诸蕴之时，是它的「内所缘」。

Ñ(XIII,123): At the time of recollecting one's own aggregates it has an internal object.

Parassa khandhānussaraṇakāle bahiddhārammaṇaṃ.

（7）随念于他人的诸蕴之时，是它的「外所缘」。

Ñ: At the time of recollecting another's aggregates it has an external object.

‘‘Atīte vipassī bhagavā ahosi. Tassa mātā bandhumatī, pitā bandhumā’’tiādinā (dī. ni. 2.12) nayena nāmagottapathavīnimittādianussaraṇakāle navattabbārammaṇaṃ hoti.

（8）例如忆念「过去有毗婆尸世尊，他的母亲是盘头摩帝，父亲是盘头摩」等，他以这样的方法随念于名、姓、地与相等之时，是它的「不可说所缘」。

Ñ: At the time of recollecting [the concepts consisting in] name, race (surname) in the way beginning, 'In the past there was the Blessed One Vipassin. His mother was Bhandumatī. His father was Bhandumant' (see D.ii,6-7), and [the concept consisting in] the sign of earth, etc., it has a not-so-classifiable object.

Nāmagottanti cettha khandhūpanibandho sammutisiddho byañjanattho daṭṭhabbo, na byañjanaṃ.

当然这里的名与姓是和蕴连结及世俗而成的文义，不是文字的本身。

Ñ: And here the name and race (surname, lineage) must be regarded not as the actual words but as the meaning of the words, which is established by convention and bound up with aggregates.

Byañjanañhi saddāyatanasaṅgahitattā parittaṃ hoti.

因为文包摄于声处，[PTS 434] 所以是有限的（小所缘）。

Ñ: For the actual words [434] are 'limited' since they are included by the sound base,

Yathāha ‘‘niruttipaṭisambhidā parittārammaṇā’’ti (vibha. 749).

即所谓：「词无碍解有小所缘」。

Ñ: according as it is said: 'The discrimination of language has a limited object' (Vbh. 304).

Ayamettha amhākaṃ khanti.

这是我们所同意的见解。

Ñ: Our preference here is this.

Evaṃ pubbenivāsañāṇassa aṭṭhasu ārammaṇesu pavatti veditabbā.

如是当知宿住智的进行是依于八所缘的。

Ñ: This is how the knowledge of past life should be understood to occur with respect to the eight kinds of object.

Visuddhimagga XIII-122

Ayamettha aṭṭhakathānayo.

上面是义疏的说法。

Ñ(XIII,122): This is the method according to the Commentaries here.

Yasmā pana ‘‘kusalā khandhā iddhividhañāṇassa cetopariyañāṇassa pubbenivāsānussatiñāṇassa yathākammupagañāṇassa anāgataṃsañāṇassa ārammaṇapaccayena paccayo’’ti (paṭṭhā. 1.1.404) paṭṭhāne vuttaṃ.

可是《发趣论》则说：「善蕴是神变智、他心智、宿命随念智、随业趣智及未来分智的所缘」，

Ñ: But it is said in the Paṭṭhāna: 'Profitable aggregates are a condition, as object condition, for knowledge of supernormal power, for knowledge of penetration of minds, for knowledge of past life, for knowledge of faring according to deeds, and for knowledge of the future' (Pṭn. 1,154),

Tasmā cattāropi khandhā cetopariyañāṇayathākammupagañāṇānaṃ ārammaṇā honti.

所以其它的四蕴也是他心智及随业趣智的所缘。

Ñ: and therefore four aggregates are also the objects of knowledge of penetration of minds and of knowledge of faring according to deeds.

Tatrāpi yathākammupagañāṇassa kusalākusalā evāti.

不过这里的随业趣智是以善及不善的诸蕴为所缘。

Ñ: And there too profitable and unprofitable [aggregates are the object] of knowledge of faring according to deeds.

Visuddhimagga XIII-121

Tattha kiñcāpi cetopariyañāṇayathākammupagañāṇānipi atītārammaṇāni honti,

这里虽然他心智及随业趣智也有过去所缘，

Ñ(XIII,121): Herein, although knowledge of penetration of minds and knowledge of faring according to deeds also have a past object,

atha kho tesaṃ cetopariyañāṇassa sattadivasabbhantarātītaṃ cittameva ārammaṇaṃ.

可是他心智只能以七日以内的过去心为所缘，

Ñ: still, of these two, the object of the knowledge of penetration of minds is only consciousness within the past seven days.

Tañhi aññaṃ khandhaṃ vā khandhapaṭibaddhaṃ vā na jānāti.

而且这他心智亦不知其它诸蕴（色受想行）及与（五）蕴相关的（名姓等）；

Ñ: It knows neither other aggregates nor what is bound up with aggregates [that is, name, surname, and so on].

Maggasampayuttacittārammaṇattā pana pariyāyato maggārammaṇanti vuttaṃ.

又（前面所说的他心智的道所缘）因为是与道相应的心为所缘，故以绮丽的文词而说道所缘。

Ñ: It is said indirectly that it has a path as object since it has the consciousness associated with the path as its object.

Yathākammupagañāṇassa ca atītaṃ cetanāmattameva ārammaṇaṃ.

其次随业趣智亦只以过去的思（即业）为它的缘。

Ñ: Also, the object of knowledge of faring according to deeds is simply past volition.

Pubbenivāsañāṇassa pana atītā khandhā khandhapaṭibaddhañca kiñci anārammaṇaṃ nāma natthi.

然而宿住智则没有任何过去的诸蕴及与诸蕴相关的（名姓等）不是它的所缘的；

Ñ: But there is nothing, whether past aggregates or what is bound up with aggregates, that is not the object of knowledge of past life;

Tañhi atītakkhandhakhandhapaṭibaddhesu dhammesu sabbaññutaññāṇagatikaṃ hotīti

而它对于过去的蕴及与蕴有关的诸法，正如一切智一样。

Ñ: for that is on a par with omniscient knowledge with respect to past aggregates and states bound up with aggregates.

ayaṃ viseso veditabbo.

当知这是它们（他心智，随业趣智，宿住智）的差别。

Ñ: This is the difference to be understood here.

Visuddhimagga XIII-120

417. Pubbenivāsañāṇaṃ parittamahaggataappamāṇamaggaatītaajjhattabahiddhānavattabbārammaṇavasena aṭṭhasu ārammaṇesu pavattati.

（四）宿住随念智的所缘

宿住智是依于小、大、无量、道、过去、内、外、不可说所缘的八所缘而进行的。

Ñ(XIII,120): (4) Knowledge of past life occurs with respect to eight kinds of object, that is to say, as having a limited, exalted, or measureless object, path as object, a past object, and an internal, external or not-so-classifiable object.

Kathaṃ?

怎样（进行）呢？

Ñ: How?

Tañhi kāmāvacarakkhandhānussaraṇakāle parittārammaṇaṃ hoti.

（1）这宿住智随念于欲界的五蕴之时，是它的「小所缘」。

Ñ: At the time of recollecting sense-sphere aggregates it has a limited object.

Rūpāvacarārūpāvacarakkhandhānussaraṇakāle mahaggatārammaṇaṃ.

（2）随念于色界无色界的诸蕴之时，是它的「大所缘」。

Ñ: At the time of recollecting fine-material-sphere or immaterial-sphere aggregates it has an exalted object.

Atīte attanā parehi vā bhāvitamaggaṃ sacchikataphalañca anussaraṇakāle appamāṇārammaṇaṃ.

（3）随念于过去的自己的和他人的修道及证果之时，是它的「无量所缘」。

Ñ: At the time of recollecting a path developed, or a fruition realized, in the past either by oneself or by others, it has a measureless object.

Bhāvitamaggameva anussaraṇakāle maggārammaṇaṃ.

（4）仅随念于修道之时，是它的「道所缘」。

Ñ: At the time of recollecting a path developed it has a path as object.

Niyamato panetaṃ atītārammaṇameva.

（5）依此宿命智决定的是它的「过去所缘」。

Ñ: But it invariably has a past object.

Visuddhimagga XIII-119

Iti idaṃ santatipaccuppannassa ceva addhāpaccuppannassa ca vasena paccuppannārammaṇaṃ hoti.

如是这他心智是以相续现在及一期现在的现在为所缘。[PTS 433]

Ñ(XIII,119): So this has a present object in what is present by continuity and what is present by extent. [433]

Yasmā vā santatipaccuppannampi addhāpaccuppanneyeva patati,

或者因为相续现在亦摄入于一期现在中，

Ñ: Or since what is present by continuity falls within what is present by extent,

tasmā addhāpaccuppannavasenevetaṃ paccuppannārammaṇanti veditabbaṃ.

所以只依一期现在的现在为那他心智的所缘。

Ñ: it can therefore be understood that it has a present object simply in what is present by extent.

Parassa cittārammaṇattāyeva pana bahiddhārammaṇaṃ hotīti

（8）以他人的心为所缘，所以是它的「外所缘」。

Ñ: It has an external object because it has only another's mind as its object.

evaṃ cetopariyañāṇassa aṭṭhasu ārammaṇesu pavatti veditabbā.

如是当知他心智的进行是依于八所缘的。

Ñ: This is how knowledge of penetration of minds should be understood to occur with respect to the eight kinds of objects.

Visuddhimagga XIII-118

Taṃ suṭṭhu vuttaṃ.

这是善说。

Ñ(XIII,118): That is rightly said.

Tatrāyaṃ dīpanā, iddhimā parassa cittaṃ jānitukāmo āvajjati,

那里的说明如下：「神变者欲知他人的心而忆念，

Ñ: Here is the illustration. The possessor of supernormal power who wants to know another's mind adverts.

āvajjanaṃ khaṇapaccuppannaṃ ārammaṇaṃ katvā teneva saha nirujjhati.

以那转向的剎那现在心为所缘之后，并且同灭了。

Ñ: The adverting [consciousness] makes [the other's consciousness that is] present by moment its object and ceases together with it.

Tato cattāri pañca vā javanāni.

自此起了四或五的速行心。

Ñ: After that there are four or five impulsions,

Yesaṃ pacchimaṃ iddhicittaṃ,

这最后的速行是神变心，

Ñ: of which the last is the supernormal-power consciousness,

sesāni kāmāvacarāni,

其它的三或四的速行是欲界心。

Ñ: the rest being of the sense sphere.

tesaṃ sabbesampi tadeva niruddhaṃ cittamārammaṇaṃ hoti,

那一切（的速行心），都是以那灭了的（转向）心为所缘，

Ñ: That same [other's] consciousness, which has ceased, is the object of all these too,

na ca tāni nānārammaṇāni honti,

没有各别的所缘，

Ñ: and so they do not have different objects

addhāvasena paccuppannārammaṇattā.

是依一期为现在所缘之故。

Ñ: because they have an object that is 'present by extent'.

Ekārammaṇattepi ca iddhicittameva parassa cittaṃ jānāti, na itarāni.

虽然于同一所缘，但只有神变心而知他人的心，不是别的心（转向心及欲界的速行心等），

Ñ: And while they have a single object it is only the supernormal-power consciousness that actually knows another's consciousness, not the others,

Yathā cakkhudvāre cakkhuviññāṇameva rūpaṃ passati, na itarānīti.

正如于眼门，只有眼识而见色，并非其它」。

Ñ: just as in the eye-door it is only eye-consciousness that actually sees the visible datum, not the others.