‘‘Ahaṃ amutra nibbattissāmī’’ti
jānanakāle ajjhattārammaṇaṃ.
（6）知道「我将生于某处」时，是它的「内所缘」。
Ñ(XIII,127): At the time of knowing, 'I
shall be reborn there', it has an internal object.
‘‘Asuko amutra nibbattissatī’’ti
jānanakāle bahiddhārammaṇaṃ.
（7）知道「某人将生于某处」时，是它的「外所缘」。
Ñ: At the time of knowing, 'So-and-so
will be reborn there', it has an external object.
‘‘Anāgate metteyyo bhagavā
uppajjissati (dī. ni. 3.107).
（8）知道「有弥勒世尊将出现于未来，
Ñ: But at the time of knowing name and
race (surname) in the way beginning, 'In the future the Blessed One
Metteyya will arise.
Subrahmā nāmassa brāhmaṇo pitā
bhavissati.
须梵摩婆罗门将是他的父亲，
Ñ: His father will be the brahman
Subrahmā.
Brahmavatī nāma brāhmaṇī
mātā’’tiādinā pana nayena nāmagottajānanakāle
pubbenivāsañāṇe vuttanayeneva na vattabbārammaṇaṃ hotīti
梵摩婆帝婆罗门女将是他的母亲等」，像这样的知道名姓等的时候，依宿住智所说的方法，是它的「不可说所缘」。
Ñ: His mother will be the brahmani
Brahmavatī' (see D.iii,76), it has a not-so-classifiable object in
the way described under knowledge of past life (§123).
evaṃ anāgataṃsañāṇassa aṭṭhasu
ārammaṇesu pavatti veditabbā.
如是当知未来分智的进行是依于八所缘的。
Ñ: This is how the knowledge of the
future should be understood.
No comments:
Post a Comment