Visuddhimagga XIII-107

Yasmā pana tadeva cittaṃ atītaṃ niruddhaṃ ārammaṇaṃ karoti, tasmā atītārammaṇaṃ hoti.

（3）因为他以过去曾灭的（基础禅）心为行缘，所以是（神变智的）「过去所缘」。

Ñ(XIII,107): But that same consciousness takes what has passed, has ceased, as its object, therefore it has a past object.

Mahādhātunidhāne mahākassapattherādīnaṃ viya anāgataṃ adhiṭṭhahantānaṃ anāgatārammaṇaṃ hoti.

（4）如在安置大界(Mahādhātunidhāna)（佛的舍利）中的摩诃迦叶长老所决定于未来的是「未来所缘」。

Ñ: In those who resolve about the future, as in the case of the Elder Mahā-Kassapa in the Great Storing of the Relics, and others, it has a future object.

Mahākassapatthero kira mahādhātunidhānaṃ karonto ‘‘anāgate aṭṭhārasavassādhikāni dvevassasatāni ime gandhā mā sussiṃsu, pupphāni mā milāyiṃsu, dīpā mā nibbāyiṃsū’’ti (dha. sa. aṭṭha. 1434) adhiṭṭhahi.

据说，在安置佛的舍利时，摩诃迦叶长老作这样的决定：「在未来的二百十八年间（直至阿育王出现），这些香不失，这些花不萎，以及这些灯不灭」，

Ñ: When the Elder Mahā-Kassapa was making the great relic store, it seems, he resolved thus, 'During the next two hundred and eighteen years in the future let not these perfumes dry up or these flowers wither or these lamps go out',

Sabbaṃ tatheva ahosi.

一切都成为那样。

Ñ: and so it all happened.

Assaguttatthero vattaniyasenāsane bhikkhusaṅghaṃ sukkhabhattaṃ bhuñjamānaṃ disvā udakasoṇḍiṃ divase divase purebhatte dadhirasaṃ hotūti adhiṭṭhāsi.

又如马护长老曾经看见在婆多尼耶住所的比丘众吃干食，便这样决定：「在每天午前，把这井内的泉水变成酪之味」，

Ñ: When the Elder Assagutta saw the Community of Bhikkhus eating dry food in the Vattaniya Lodging he resolved thus, 'Let the water pool become cream of curd every day before the meal',

Notes in Chinese translation: 马护(Assagutta)佛灭三四百年后的人，和那先(Nagasena)同时代，见Mil.p.l4ff。

Purebhatte gahitaṃ dadhirasaṃ hoti.

果然在午前吸的井水便是酪味，

Ñ: and when the water was taken before the meal it was cream of curd;

Pacchābhatte pākatikaudakameva (dha. sa. aṭṭha. 1434).

午后则为普通的水。

Ñ: but after the meal there was only the normal water.

Visuddhimagga XIII-106

414. Tattha iddhividhañāṇaṃ parittamahaggataatītānāgatapaccuppannaajjhattabahiddhārammaṇavasena sattasu ārammaṇesu pavattati.

于此（七智）中：

（一）神变智的所缘

神变智是依于小、大、过去、未来、[PTS 430] 现在、内及外的所缘等的七所缘而进行的。

Ñ(XIII,106): (1) Herein, knowledge of supernormal power [430] occurs with respect to seven kinds of object, that is to say, as having a limited or exalted, a past, future or present, and an internal or external object.

Kathaṃ?

如何（进行）？

Ñ: How?

Tañhi yadā kāyaṃ cittasannissitaṃ katvā adissamānena kāyena gantukāmo cittavasena kāyaṃ pariṇāmeti, mahaggatacitte samodahati samāropeti, tadā upayogaladdhaṃ ārammaṇaṃ hotīti katvā rūpakāyārammaṇato parittārammaṇaṃ hoti.

（1）当那比丘令身依止于心并欲以不可见之身而行，以心力来转变他的身，安置其身于大心（神变心）之时，便得以身为所缘，因为以色身为所缘，所以是（神变智的）「小所缘」。

Ñ: When he wants to go with an invisible body after making the body dependent on the mind, and he converts the body to accord with the mind (Ch. XII, §119), and he sets it, mounts it, on the exalted consciousness, then taking it that the [word in the] accusative case is the proper object, it has a limited object because its object is the material body.

Yadā cittaṃ kāyasannissitaṃ katvā dissamānena kāyena gantukāmo kāyavasena cittaṃ pariṇāmeti, pādakajjhānacittaṃ rūpakāye samodahati samāropeti, tadā upayogaladdhaṃ ārammaṇaṃ hotīti katvā mahaggatacittārammaṇato mahaggatārammaṇaṃ hoti.

（2）当令其心依止于身并欲以可见之身而行，以身力转变其心，安置他的基础禅心于色身之时，便得以心为所缘，因为以大心（色界禅心）为所缘，所以是（神变智的）「大所缘」。

Ñ: When he wants to go with a visible body after making the mind dependent on the body and he converts the mind to accord with the body and sets it, mounts it, on the material body, then taking it that the [word in the] accusative case is the proper object, it has an exalted object because its object is the exalted consciousness.