Visuddhimagga XIII-129

Yañcettha ajjhattārammaṇañceva bahiddhārammaṇañcāti vuttaṃ,

在这里，关于说内所缘及外所缘，

Ñ(XIII,129): And when [the knowledge] described here both as 'having an internal object' and 'having an external object'

taṃ kālena ajjhattaṃ kālena bahiddhā jānanakāle ajjhattabahiddhārammaṇampi hotiyevāti.

当有时知内有时知外之时，亦说是「内外所缘」。

Ñ: knows [these objects] now internally and now externally, it is then said that it has an internal-external object as well.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Abhiññāniddeso nāma

Terasamo paricchedo.

※为善人所喜悦而造的清净道论，完成了第十三品，定名为神通的解释。

Ñ: The thirteenth chapter concluding 'The Description of Direct-knowledge' in the Path of Purification composed for the purpose of gladdening good people.

Visuddhimagga XIII-128

420. Yathākammupagañāṇaṃ parittamahaggataatītaajjhattabahiddhārammaṇavasena pañcasu ārammaṇesu pavattati.

（七）随业趣智的所缘

随业趣智是依于小、大、过去、内及外所缘的五所缘而进行的。

Ñ(XIII,128): (7) Knowledge of faring according to deeds occurs with respect to five kinds of object, that is to say, as having a limited or exalted, a past, and an internal or external object.

Kathaṃ?

怎样呢？

Ñ: How?

Tañhi kāmāvacarakammajānanakāle parittārammaṇaṃ hoti.

（1）那随业趣智知道欲界的业时，是它的「小所缘」。[PTS 435]

Ñ: At the time of knowing sense-sphere kamma (deeds) it has a limited object. [435]

Rūpāvacarārūpāvacarakammajānanakāle mahaggatārammaṇaṃ.

（2）知道色界及无色界的业时，是它的「大所缘」。

Ñ: At the time of knowing fine-material-sphere or immaterial-sphere kamma it has an exalted object.

Atītameva jānātīti atītārammaṇaṃ.

（3）知道过去时，是它的「过去所缘」。

Ñ: Since it knows only what is past it has a past object.

Attano kammaṃ jānanakāle ajjhattārammaṇaṃ.

（4）知道自己的业时，是它的「内所缘」。

Ñ: At the time of knowing one's own kamma it has an internal object.

Parassa kammaṃ jānanakāle bahiddhārammaṇaṃ hoti.

（5）知道他人的业时是它的「外所缘」。

Ñ: At the time of knowing another's kamma it has an external object.

Evaṃ yathākammupagañāṇassa pañcasu ārammaṇesu pavatti veditabbā.

如是当知随业趣智的进行是依于五所缘的。

Ñ: This is how the knowledge of faring according to deeds should be understood to occur with respect to the five kinds of object.

Visuddhimagga XIII-127

‘‘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.

Visuddhimagga XIII-126

Tattha kiñcāpi cetopariyañāṇampi anāgatārammaṇaṃ hoti, atha kho tassa sattadivasabbhantarānāgataṃ cittameva ārammaṇaṃ.

这里虽然他心智也有未来所缘，可是他心智只能以七日以内的未来心为所缘，

Ñ(XIII,126): Herein, although knowledge of penetration of minds has a future object too, nevertheless its object is then only future consciousness that is within seven days;

Tañhi aññaṃ khandhaṃ vā khandhapaṭibaddhaṃ vā na jānāti.

并且它亦不知其它的诸蕴（色受想行）或与诸蕴相关的（名姓等）。

Ñ: for it knows neither any other aggregate nor what is bound up with aggregates.

Anāgataṃsañāṇassa pubbenivāsañāṇe vuttanayena anāgate anārammaṇaṃ nāma natthi.

而这未来分智和前面所说的宿住智一样，则没有任何在未来的不是它的所缘的。

Ñ: But there is nothing in the future, as described under the knowledge of past life (§121), that is not an object of knowledge of the future.

Visuddhimagga XIII-125

419. Anāgataṃsañāṇaṃ parittamahaggataappamāṇamaggaanāgataajjhattabahiddhānavattabbārammaṇavasena aṭṭhasu ārammaṇesu pavattati.

（六）未来分智的所缘

未来分智是依于小、大、无量、道、未来、内、外及不可说所缘的八所缘而进行的。

Ñ(XIII,125): (6) Knowledge of the future occurs with respect to eight kinds of object, that is to say, as having a limited or exalted or immeasurable object, a path as object, a future object, and an internal, external, or not-so-classifiable object.

Kathaṃ?

怎样呢？

Ñ: How?

Tañhi ‘‘ayaṃ anāgate kāmāvacare nibbattissatī’’ti jānanakāle parittārammaṇaṃ hoti.

（1）那未来分智知道「此人未来将生于欲界」时，是它的「小所缘」。

Ñ: At the time of knowing this, 'This one will be reborn in the future in the sense sphere', it has a limited object.

‘‘Rūpāvacare arūpāvacare vā nibbattissatī’’ti jānanakāle mahaggatārammaṇaṃ.

（2）知道「此人将生于色界或无色界」时，是它的「大所缘」。

Ñ: At the time of knowing, 'He will be reborn in the fine-material or immaterial sphere,' it has an exalted object.

‘‘Maggaṃ bhāvessati, phalaṃ sacchikarissatī’’ti jānanakāle appamāṇārammaṇaṃ.

（3）知道「他将修道和证果」时，是它的「无量所缘」。

Ñ: At the time of knowing, 'He will develop the path, he will realize fruition,' it has an immeasurable object.

‘‘Maggaṃ bhāvessati’’cceva jānanakāle maggārammaṇaṃ.

（4）只知道「他将修道」时，是它的「道所缘」。

Ñ: At the time of knowing, 'He will develop the path', it has a path as object too.

Niyamato pana taṃ anāgatārammaṇameva.

（5）依它的常规是决定有它的「未来所缘的」。

Ñ: But it invariably has a future object.

Visuddhimagga XIII-124

418. Dibbacakkhuñāṇaṃ parittapaccuppannaajjhattabahiddhārammaṇavasena catūsu ārammaṇesu pavattati.

（五）天眼智的所缘

天眼智是依于小、现在、内及外所缘的四所缘而进行的。

Ñ(XIII,124): (5) Knowledge of the divine eye occurs with respect to four kinds of object, that is to say, as having a limited, a present, and an internal or external object.

Kathaṃ?

怎样（进行呢）？

Ñ: How?

Tañhi yasmā rūpaṃ ārammaṇaṃ karoti, rūpañca parittaṃ, tasmā parittārammaṇaṃ hoti.

（1）那天眼智以色为所缘，因为色是有限的，所以是它的「小所缘」。

Ñ: Since it makes materiality its object and materiality is limited (see Vbh. 62) it therefore has a limited object.

Vijjamāneyeva ca rūpe pavattattā paccuppannārammaṇaṃ.

（2）于现存的色而进行，所以是它的「现在所缘」。

Ñ: Since it occurs only with respect to existing materiality it has a present object.

Attano kucchigatādirūpadassanakāle ajjhattārammaṇaṃ.

（3）见自己的腹内的色时，是它的「内所缘」。

Ñ: At the time of seeing materiality inside one's own belly, etc., it has an internal object.

Parassa rūpadassanakāle bahiddhārammaṇanti

（4）见他人的色时，是它的「外所缘」。

Ñ: At the time of seeing another's materiality it has an external object.

evaṃ dibbacakkhuñāṇassa catūsu ārammaṇesu pavatti veditabbā.

如是当知天眼智的进行是依于四所缘的。

Ñ: This is how the knowledge of the divine eye should be understood to occur with respect to the four kinds of object.

Visuddhimagga XIII-123

Attano khandhānussaraṇakāle panetaṃ ajjhattārammaṇaṃ.

（6）（宿命智）随念于自己的诸蕴之时，是它的「内所缘」。

Ñ(XIII,123): At the time of recollecting one's own aggregates it has an internal object.

Parassa khandhānussaraṇakāle bahiddhārammaṇaṃ.

（7）随念于他人的诸蕴之时，是它的「外所缘」。

Ñ: At the time of recollecting another's aggregates it has an external object.

‘‘Atīte vipassī bhagavā ahosi. Tassa mātā bandhumatī, pitā bandhumā’’tiādinā (dī. ni. 2.12) nayena nāmagottapathavīnimittādianussaraṇakāle navattabbārammaṇaṃ hoti.

（8）例如忆念「过去有毗婆尸世尊，他的母亲是盘头摩帝，父亲是盘头摩」等，他以这样的方法随念于名、姓、地与相等之时，是它的「不可说所缘」。

Ñ: At the time of recollecting [the concepts consisting in] name, race (surname) in the way beginning, 'In the past there was the Blessed One Vipassin. His mother was Bhandumatī. His father was Bhandumant' (see D.ii,6-7), and [the concept consisting in] the sign of earth, etc., it has a not-so-classifiable object.

Nāmagottanti cettha khandhūpanibandho sammutisiddho byañjanattho daṭṭhabbo, na byañjanaṃ.

当然这里的名与姓是和蕴连结及世俗而成的文义，不是文字的本身。

Ñ: And here the name and race (surname, lineage) must be regarded not as the actual words but as the meaning of the words, which is established by convention and bound up with aggregates.

Byañjanañhi saddāyatanasaṅgahitattā parittaṃ hoti.

因为文包摄于声处，[PTS 434] 所以是有限的（小所缘）。

Ñ: For the actual words [434] are 'limited' since they are included by the sound base,

Yathāha ‘‘niruttipaṭisambhidā parittārammaṇā’’ti (vibha. 749).

即所谓：「词无碍解有小所缘」。

Ñ: according as it is said: 'The discrimination of language has a limited object' (Vbh. 304).

Ayamettha amhākaṃ khanti.

这是我们所同意的见解。

Ñ: Our preference here is this.

Evaṃ pubbenivāsañāṇassa aṭṭhasu ārammaṇesu pavatti veditabbā.

如是当知宿住智的进行是依于八所缘的。

Ñ: This is how the knowledge of past life should be understood to occur with respect to the eight kinds of object.

Visuddhimagga XIII-122

Ayamettha aṭṭhakathānayo.

上面是义疏的说法。

Ñ(XIII,122): This is the method according to the Commentaries here.

Yasmā pana ‘‘kusalā khandhā iddhividhañāṇassa cetopariyañāṇassa pubbenivāsānussatiñāṇassa yathākammupagañāṇassa anāgataṃsañāṇassa ārammaṇapaccayena paccayo’’ti (paṭṭhā. 1.1.404) paṭṭhāne vuttaṃ.

可是《发趣论》则说：「善蕴是神变智、他心智、宿命随念智、随业趣智及未来分智的所缘」，

Ñ: But it is said in the Paṭṭhāna: 'Profitable aggregates are a condition, as object condition, for knowledge of supernormal power, for knowledge of penetration of minds, for knowledge of past life, for knowledge of faring according to deeds, and for knowledge of the future' (Pṭn. 1,154),

Tasmā cattāropi khandhā cetopariyañāṇayathākammupagañāṇānaṃ ārammaṇā honti.

所以其它的四蕴也是他心智及随业趣智的所缘。

Ñ: and therefore four aggregates are also the objects of knowledge of penetration of minds and of knowledge of faring according to deeds.

Tatrāpi yathākammupagañāṇassa kusalākusalā evāti.

不过这里的随业趣智是以善及不善的诸蕴为所缘。

Ñ: And there too profitable and unprofitable [aggregates are the object] of knowledge of faring according to deeds.

Visuddhimagga XIII-121

Tattha kiñcāpi cetopariyañāṇayathākammupagañāṇānipi atītārammaṇāni honti,

这里虽然他心智及随业趣智也有过去所缘，

Ñ(XIII,121): Herein, although knowledge of penetration of minds and knowledge of faring according to deeds also have a past object,

atha kho tesaṃ cetopariyañāṇassa sattadivasabbhantarātītaṃ cittameva ārammaṇaṃ.

可是他心智只能以七日以内的过去心为所缘，

Ñ: still, of these two, the object of the knowledge of penetration of minds is only consciousness within the past seven days.

Tañhi aññaṃ khandhaṃ vā khandhapaṭibaddhaṃ vā na jānāti.

而且这他心智亦不知其它诸蕴（色受想行）及与（五）蕴相关的（名姓等）；

Ñ: It knows neither other aggregates nor what is bound up with aggregates [that is, name, surname, and so on].

Maggasampayuttacittārammaṇattā pana pariyāyato maggārammaṇanti vuttaṃ.

又（前面所说的他心智的道所缘）因为是与道相应的心为所缘，故以绮丽的文词而说道所缘。

Ñ: It is said indirectly that it has a path as object since it has the consciousness associated with the path as its object.

Yathākammupagañāṇassa ca atītaṃ cetanāmattameva ārammaṇaṃ.

其次随业趣智亦只以过去的思（即业）为它的缘。

Ñ: Also, the object of knowledge of faring according to deeds is simply past volition.

Pubbenivāsañāṇassa pana atītā khandhā khandhapaṭibaddhañca kiñci anārammaṇaṃ nāma natthi.

然而宿住智则没有任何过去的诸蕴及与诸蕴相关的（名姓等）不是它的所缘的；

Ñ: But there is nothing, whether past aggregates or what is bound up with aggregates, that is not the object of knowledge of past life;

Tañhi atītakkhandhakhandhapaṭibaddhesu dhammesu sabbaññutaññāṇagatikaṃ hotīti

而它对于过去的蕴及与蕴有关的诸法，正如一切智一样。

Ñ: for that is on a par with omniscient knowledge with respect to past aggregates and states bound up with aggregates.

ayaṃ viseso veditabbo.

当知这是它们（他心智，随业趣智，宿住智）的差别。

Ñ: This is the difference to be understood here.

Visuddhimagga XIII-120

417. Pubbenivāsañāṇaṃ parittamahaggataappamāṇamaggaatītaajjhattabahiddhānavattabbārammaṇavasena aṭṭhasu ārammaṇesu pavattati.

（四）宿住随念智的所缘

宿住智是依于小、大、无量、道、过去、内、外、不可说所缘的八所缘而进行的。

Ñ(XIII,120): (4) Knowledge of past life occurs with respect to eight kinds of object, that is to say, as having a limited, exalted, or measureless object, path as object, a past object, and an internal, external or not-so-classifiable object.

Kathaṃ?

怎样（进行）呢？

Ñ: How?

Tañhi kāmāvacarakkhandhānussaraṇakāle parittārammaṇaṃ hoti.

（1）这宿住智随念于欲界的五蕴之时，是它的「小所缘」。

Ñ: At the time of recollecting sense-sphere aggregates it has a limited object.

Rūpāvacarārūpāvacarakkhandhānussaraṇakāle mahaggatārammaṇaṃ.

（2）随念于色界无色界的诸蕴之时，是它的「大所缘」。

Ñ: At the time of recollecting fine-material-sphere or immaterial-sphere aggregates it has an exalted object.

Atīte attanā parehi vā bhāvitamaggaṃ sacchikataphalañca anussaraṇakāle appamāṇārammaṇaṃ.

（3）随念于过去的自己的和他人的修道及证果之时，是它的「无量所缘」。

Ñ: At the time of recollecting a path developed, or a fruition realized, in the past either by oneself or by others, it has a measureless object.

Bhāvitamaggameva anussaraṇakāle maggārammaṇaṃ.

（4）仅随念于修道之时，是它的「道所缘」。

Ñ: At the time of recollecting a path developed it has a path as object.

Niyamato panetaṃ atītārammaṇameva.

（5）依此宿命智决定的是它的「过去所缘」。

Ñ: But it invariably has a past object.

Visuddhimagga XIII-119

Iti idaṃ santatipaccuppannassa ceva addhāpaccuppannassa ca vasena paccuppannārammaṇaṃ hoti.

如是这他心智是以相续现在及一期现在的现在为所缘。[PTS 433]

Ñ(XIII,119): So this has a present object in what is present by continuity and what is present by extent. [433]

Yasmā vā santatipaccuppannampi addhāpaccuppanneyeva patati,

或者因为相续现在亦摄入于一期现在中，

Ñ: Or since what is present by continuity falls within what is present by extent,

tasmā addhāpaccuppannavasenevetaṃ paccuppannārammaṇanti veditabbaṃ.

所以只依一期现在的现在为那他心智的所缘。

Ñ: it can therefore be understood that it has a present object simply in what is present by extent.

Parassa cittārammaṇattāyeva pana bahiddhārammaṇaṃ hotīti

（8）以他人的心为所缘，所以是它的「外所缘」。

Ñ: It has an external object because it has only another's mind as its object.

evaṃ cetopariyañāṇassa aṭṭhasu ārammaṇesu pavatti veditabbā.

如是当知他心智的进行是依于八所缘的。

Ñ: This is how knowledge of penetration of minds should be understood to occur with respect to the eight kinds of objects.

Visuddhimagga XIII-118

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.

Visuddhimagga XIII-117

Tattha yaṃ vattamānajavanavīthito atītānāgatavasena dvittijavanavīthiparimāṇe kāle parassa cittaṃ,

此中自那现存的速行的经过（路）或前或后的二三速行的经过（路）的时间是他人的心，

Ñ(XIII,117): Herein, another's consciousness during a time measuring two or three cognitive series with impulsions extending before and after the [strictly] currently existing cognitive series with impulsions,

taṃ sabbampi santatipaccuppannaṃ nāma.

那一切名相续现在，

Ñ: is all called 'present by continuity'.

‘‘Addhāpaccuppannaṃ pana javanavārena dīpetabba’’nti saṃyuttaṭṭhakathāyaṃ vuttaṃ.

《相应部》的义疏说：「一期现在只依速行时说」

Ñ: But in the Saṃyutta Commentary it is said that 'present by extent' should be illustrated by a round of impulsions.

Visuddhimagga XIII-116

Taṃ pana vassasatampi vassasahassampi āvajjanto yena ca cittena āvajjati, yena ca jānāti. Tesaṃ dvinnaṃ sahaṭhānābhāvato āvajjanajavanānañca aniṭṭhaṭṭhāne nānārammaṇabhāvappattidosato ayuttanti aṭṭhakathāsu paṭikkhittaṃ.

然而这种主张是义疏所破斥的：「纵使有人忆念百年千年，而那念的心和知的心两者也不会同时的，因为转向（念的心）和速行（知的心）的处所及所缘的状态都是不同的，有了这些过失，所以他们的主张不妥」。

Ñ(XIII,116): That, however, is rejected in the Commentaries as erroneous, because even if one went on adverting for a hundred or a thousand years, there is never co-presence of the two consciousnesses, that is to say, of that with which he adverts and that [of impulsion] with which he knows, and because the flaw of plurality of objects follows if presence [of the same object] to both adverting and impulsion is not insisted on.

Santatipaccuppannaṃ pana addhāpaccuppannañca ārammaṇaṃ hotīti veditabbaṃ.

当知应以相续现在及一期现在为他心智的所缘。

Ñ: What should be understood is that the object is present by continuity and present by extent.

Visuddhimagga XIII-115

Tattha keci khaṇapaccuppannaṃ cittaṃ cetopariyañāṇassa ārammaṇaṃ hotīti vadanti.

也有人（指无畏山的住者）说，这里面的剎那现在心是他心智的所缘。

Ñ(XIII,115): Herein, some say that consciousness 'present by moment' is the object of knowledge of penetration of minds.

Kiṃ kāraṇā?

什么道理呢？

Ñ: What reason do they give?

Yasmā iddhimato ca parassa ca ekakkhaṇe cittaṃ uppajjatīti.

因为神变者与其它的人是在同一剎那中生起那心的。

Ñ: It is that the consciousness of the possessor of supernormal power and that of the other arise in a single moment.

Idañca nesaṃ opammaṃ, yathā ākāse khitte pupphamuṭṭhimhi avassaṃ ekaṃ pupphaṃ ekassa vaṇṭena vaṇṭaṃ paṭivijjhati,

这是他们的譬喻：譬如一手握的花掷上虚空，则花与花梗与梗必然相碰，

Ñ: Their simile is this: just as when a handful of flowers is thrown into the air, the stalk of one flower is probably struck by the stalk of another,

evaṃ parassa cittaṃ jānissāmīti rāsivasena mahājanassa citte āvajjite avassaṃ ekassa cittaṃ ekena cittena uppādakkhaṇe vā ṭhitikkhaṇe vā bhaṅgakkhaṇe vā paṭivijjhatīti.

当他忆念许多群众的心说「我要知他人的心」的时候，则必定会在生的剎那或住的剎那或灭的剎那由（他自己的）一心而知另一人的心。

Ñ: and so too, when with the thought 'I will know another's mind', the mind of a multitude is adverted to as a mass, then the mind of one is probably penetrated by the mind of the other either at the moment of arising or at the moment of presence or at the moment of dissolution.

Visuddhimagga XIII-114

Ekabhavaparicchinnaṃ pana addhāpaccuppannaṃ nāma.

（三）限于一生的期间为「一期现在」。

Ñ(XIII,114): What is delimited by a single becoming (existence) is called present by extent,

Yaṃ sandhāya bhaddekarattasutte ‘‘yo cāvuso, mano ye ca dhammā ubhayametaṃ paccuppannaṃ, tasmiṃ ce paccuppanne chandarāgappaṭibaddhaṃ hoti viññāṇaṃ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto paccuppannesu dhammesu saṃhīratī’’ti (ma. ni. 3.284) vuttaṃ.

关于此意，曾在《贤善一夜经》中说：「诸君！意与法二种为现在。于此现在，而识为欲贪结缚，因为欲贪结缚之故，而识喜于现在。因欢喜于彼，故被吸引于现在诸法」。

Ñ: with reference to which it is said in the Bhaddekaratta Sutta: 'Friends, the mind and mental objects are both what is present. Consciousness is bound by desire and greed for what is present. Because consciousness is bound by desire and greed he delights in that. When he delights in that, then he is vanquished with respect to present states' (M.iii,197).

Santatipaccuppannañcettha aṭṭhakathāsu āgataṃ.

这三现在中，相续现在，于义疏中说；

Ñ: And here 'present by continuity' is used in the Commentaries

Addhāpaccuppannaṃ sutte.

一期现在，于经中说。

Ñ: while 'present by extent' is used in the Suttas.

Visuddhimagga XIII-113

Saṃyuttabhāṇakā pana rūpasantati arūpasantatīti dve santatiyo vatvā udakaṃ akkamitvā gatassa yāva tīre akkantaudakalekhā na vippasīdati,

然而《相应部》诵者则说色相续及非色相续为二相续，如涉水而去者，那水上所起的波纹趋向岸边不即静止；

Ñ(XIII,113): The Saṃyutta reciters, however, say that there are two kinds of continuity, that is to say, material continuity and immaterial continuity: that a material continuity lasts as long as the [muddy] line of water touching the bank when one treads in the water takes to clear,

addhānato āgatassa yāva kāye usumabhāvo na vūpasammati,

从旅行回来的人，他的身上的热不即消退；

Ñ: as long as the heat of the body in one who has walked a certain extent takes to die down,

ātapā āgantvā gabbhaṃ paviṭṭhassa yāva andhakārabhāvo na vigacchati,

从日光底下而来入室的人，不即离去黑暗；

Ñ: as long as the blindness in one who has come from the sunshine into a room does not depart,

antogabbhe kammaṭṭhānaṃ manasi karitvā divā vātapānaṃ vivaritvā olokentassa yāva akkhīnaṃ phandanabhāvo na vūpasammati,

在室内忆念业处（定境）的人，于日间开窗而望，不即停止他的目眩；

Ñ: as long as when, after someone has been giving attention to his meditation subject in a room and then opens the shutters by day and looks out, the dazzling in his eyes does not die down;

ayaṃ rūpasantati nāma.

这便是色相续。

Ñ:

Notes: the English translation is above 'that a material continuity lasts'.

Dve tayo javanavārā arūpasantati nāmāti vatvā tadubhayampi santatipaccuppannaṃ nāmāti vadanti.

二或三速行的时间为非色相续。他们说这两种为相续现在。[PTS 432]

Ñ: and that an immaterial continuity consists in two or three rounds of impulsions. Both of these are [according to them] called 'present by continuity'. [432]

Visuddhimagga XIII-112

Tattha andhakāre nisīditvā ālokaṭṭhānaṃ gatassa na tāva ārammaṇaṃ pākaṭaṃ hoti, yāva pana taṃ pākaṭaṃ hoti, etthantare ekadvesantativārā veditabbā.

即如一个曾在黑暗中坐的人，去到光明之处，他不会即刻明了所缘的，到了明了所缘的中间，当知是一或二相续的时间。

Ñ(XIII,112): Herein, when someone goes to a well-lit place after sitting in the dark, an object is not clear at first; until it becomes clear, one or two rounds of continuity should be understood [to pass] meanwhile.

Ālokaṭṭhāne vicaritvā ovarakaṃ paviṭṭhassāpi na tāva sahasā rūpaṃ pākaṭaṃ hoti, yāva pana taṃ pākaṭaṃ hoti, etthantare ekadvesantativārā veditabbā.

一个在光明的地方出行的人，初入内室，也不会迅速明了于色的，到了明了于色的中间，当知是一或二相续的时间。

Ñ: And when he goes into an inner closet after going about in a well-lit place, a visible object is not immediately evident at first; until it becomes clear, one or two rounds of continuity should be understood [to pass] meanwhile.

Dūre ṭhatvā pana rajakānaṃ hatthavikāraṃ, ghaṇḍibherīākoṭanavikārañca disvāpi na tāva saddaṃ suṇāti, yāva pana taṃ suṇāti, etasmimpi antare ekadvesantativārā veditabbā.

如站在远处的人，看见浣衣者的手（以棍打衣）的一上一下及见敲钟击鼓的动作，也不会即刻闻其声，等到听到那声音的中间，当知亦为一或二相续的时间。

Ñ: When he stands at a distance, although he sees the alterations (movements) of the hands of washermen and the alterations (movements) of the striking of gongs, drums, etc., yet he does not hear the sound at first (see Ch. XIV n. 22); until he hears it, one or two rounds of continuity should be understood [to pass] meanwhile.

Evaṃ tāva majjhimabhāṇakā.

这是《中部》诵者的说法。

Ñ: This, firstly, is according to the Majjhima reciters.

Visuddhimagga XIII-111

Kathaṃ paccuppannārammaṇaṃ hoti.

（7）什么是他心智的「现在所缘」？

Ñ(XIII,111): How does it have a present object?

Paccuppannaṃ nāma tividhaṃ – khaṇapaccuppannaṃ, santatipaccuppannaṃ, addhāpaccuppannañca.

现在有三种：剎那现在，相续现在，一期现在。

Ñ: 'Present' (paccuppanna) is of three kinds, that is to say, present by moment, present by continuity, and present by extent.

Tattha uppādaṭṭhitibhaṅgappattaṃ khaṇapaccuppannaṃ.

关于这些的（一）得至生，住，灭（的三心剎那）的是「剎那现在」。

Ñ: Herein, what has reached arising (uppāda), presence (ṭhiti), and dissolution (bhaṅga) is present by moment.

Ekadvesantativārapariyāpannaṃ santatipaccuppannaṃ.

（二）包摄一或二相续时间的是「相续现在」。

Ñ: What is included in one or two rounds of continuity is present by continuity.

Visuddhimagga XIII-110

416. Cetopariyañāṇaṃ parittamahaggataappamāṇamaggaatītānāgatapaccuppannabahiddhārammaṇavasena aṭṭhasu ārammaṇesu pavattati.

（三）他心智的所缘

他心智是依于小、大、无量、道、过去、未来、现在、外的所缘等的八所缘而进行的。

Ñ(XIII,110): (3) Knowledge of penetration of minds occurs with respect to eight kinds of object, that is to say, as having a limited, exalted or measureless object, path as object, and a past, future or present object, and an external object.

Kathaṃ?

怎样（进行）呢？

Ñ: How?

Tañhi paresaṃ kāmāvacaracittajānanakāle parittārammaṇaṃ hoti.

（1）知道在欲界的他人的心的时候，是它的「小所缘」。

Ñ: At the time of knowing others' sense-sphere consciousness it has a limited object.

Rūpāvacaraarūpāvacaracittajānanakāle mahaggatārammaṇaṃ hoti.

（2）知道色界无色界的心的时候，是它的「大所缘」。

Ñ: At the time of knowing their fine-material-sphere or immaterial-sphere consciousness it has an exalted object.

Maggaphalajānanakāle appamāṇārammaṇaṃ hoti.

（3）知道果时为「无量所缘」。

Ñ: At the time of knowing path and fruition it has a measureless object.

Ettha ca puthujjano sotāpannassa cittaṃ na jānāti.

然而这里，凡夫是不知须陀洹的心的，

Ñ: And here an ordinary man does not know a stream-enterer's consciousness,

Sotāpanno vā sakadāgāmissāti evaṃ yāva arahato netabbaṃ.

须陀洹亦不知斯陀含之心，乃至（阿那含）不知阿罗汉之心，

Ñ: nor does a stream-enterer know a once-returner's, and so up to the Arahant's consciousness.

Arahā pana sabbesaṃ cittaṃ jānāti.

可是阿罗汉则知一切的心。

Ñ: But an Arahant knows the consciousness of all the others.

Aññopi ca uparimo heṭṭhimassāti ayaṃ viseso veditabbo.

即证得较高的人可以知道较低的人的心，应该了解这一个特点。

Ñ: And each higher one knows the consciousnesses of all those below him. This is the difference to be understood.

Maggacittārammaṇakāle maggārammaṇaṃ hoti.

（4）以道心为所缘时，是「道所缘」。

Ñ: At the time when it has path consciousness as its object it has path as object.

Yadā pana atīte sattadivasabbhantare ca anāgate sattadivasabbhantare ca paresaṃ cittaṃ jānāti, tadā atītārammaṇaṃ anāgatārammaṇañca hoti.

（5）知道过去七日间及（6）未来七日间的他人的心时，是「过去所缘」及「未来所缘」。

Ñ: But when one knows another's consciousness within the past seven days, or within the future seven days, then it has a past object and has a future object respectively.