831. Kiṃ panetāni ete dhamme atītānāgate pajahanti udāhu paccuppanneti. Kiṃ panettha yadi tāva atītānāgate, aphalo vāyāmo āpajjati.
然而此等（四智）是断此等诸法的过去与未来呢？[PTS 686]还是现在呢？在这里，如果说是（断）过去与未来的，则精进成为无果的了。
Ñ(XXII,78): 5. The act of the abandoning: but how then? Do these [knowledges] abandon these states when they are past, or when they are future, or when [686] they are present? What is the position here? For, firstly, if [they are said to abandon them] when past or future, it follows that the effort is fruitless.
Kasmā? Pahātabbānaṃ natthitāya. Atha paccuppanne, tathāpi aphalo, vāyāmena saddhiṃ pahātabbānaṃ atthitāya, saṃkilesikā ca maggabhāvanā āpajjati, vippayuttatā vā kilesānaṃ, na ca paccuppannakileso cittavippayutto nāma atthīti.
何以故？因无可断之法的缘故。若断现在的，（则同样的精进）亦成为无果的了，因为当断之法与精进共同存在，而道的修习亦成为杂染了；或者成为（道的修习）与烦恼不相应的了；实无现在的烦恼与心不相应的。
Ñ: Why? Because what has to be abandoned is non-existent. Then if it is when they are present, it is likewise fruitless because the things to be abandoned exist simultaneously with the effort, and it follows that there is development of a path that has defilement, or it follows that defilements are dissociated [from consciousness] though there is no such thing as a present defilement dissociated from consciousness.
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