Visuddhimagga XIV-188

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.