Santativasena sabhāgaekautusamuṭṭhānaṃ
ekāhārasamuṭṭhānañca pubbāpariyavasena vattamānampi
paccuppannaṃ, tato pubbe visabhāgautuāhārasamuṭṭhānaṃ
atītaṃ, pacchā anāgataṃ.
（二）依「相续」说，由于同一时节等起的色及同一食等起的色，虽系前后持续而起，[PTS
473] 亦为现在相续；于（现在的）以前所不同的时节及食等起的色为过去相续；以后的为未来相续。
Ñ(XIV,188): (b) According to
continuity: that [materiality] which has like or single origination
by temperature and single origination by nutriment, though it occurs
successively, [473] is present. That which, previous to that, was of
unlike origination by temperature and nutriment is past. That which
is subsequent is future.
Cittajaṃ
ekavīthiekajavanaekasamāpattisamuṭṭhānaṃ paccuppannaṃ,
tato pubbe atītaṃ, pacchā anāgataṃ.
心生的色，则于同一路线，一速行、一三摩钵底等起的为现在相续；在此以前的为过去相续；以后的为未来相续。
Ñ: That which is born of consciousness
and has its origination in one cognitive series, in one impulsion, in
one attainment, is present. Previous to that is past. Subsequent to
that is future.
Kammasamuṭṭhānassa pāṭiyekkaṃ
santativasena atītādibhedo natthi, tesaññeva pana
utuāhāracittasamuṭṭhānānaṃ upatthambhakavasena tassa
atītādibhāvo veditabbo.
业等起的色，依相续没有过去等的各别；因为那（业等起的色）只是由时节、食及心等起的诸色的支持者，当随（时节等起的色等的过去等）而知此（业等起的色）的过去等的分别。
Ñ: There is no special classification
into past continuity, etc., of that which has its origination in
kamma, but its pastness, etc., should be understood according as it
supports those which have their origination through temperature,
nutriment, and consciousness.
No comments:
Post a Comment