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.
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