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| 413. | ||
| Iti pañcakkhandhavidū, pañca abhiññā avoca yā nātho; | 102. The Helper, knower of five aggregates, Had these five direct-knowledges to tell; | |
| Tā ñatvā tāsu ayaṃ, pakiṇṇakakathāpi viññeyyā. | When they are known, there are concerning them These general matters to be known as well. | |
| Etāsu hi yadetaṃ cutūpapātañāṇasaṅkhātaṃ dibbacakkhu, tassa anāgataṃsañāṇañca yathākammupagañāṇañcāti dvepi paribhaṇḍañāṇāni honti. | 103. Among these, the divine eye, called knowledge of passing away and reappearance, has two accessory kinds of knowledge, that is to say, “knowledge of the future” and “knowledge of faring according to deeds.” | |
| Iti imāni ca dve iddhividhādīni ca pañcāti satta abhiññāñāṇāni idhāgatāni. | So these two along with the five beginning with the kinds of supernormal power make seven kinds of direct-knowledge given here. | |
| Idāni tesaṃ ārammaṇavibhāge asammohatthaṃ – | 104. Now, in order to avoid confusion about the classification of their objects: | |
| Ārammaṇattikā vuttā, ye cattāro mahesinā; | The Sage has told four object triads | |
| Sattannamapi ñāṇānaṃ, pavattiṃ tesu dīpaye. | By means of which one can infer Just how these seven different kinds Of direct-knowledges occur. | |
| Tatrāyaṃ dīpanā. | 105. Here is the explanation. | |
| Cattāro hi ārammaṇattikā mahesinā vuttā. | Four object triads have been told by the Greatest of the Sages. | |
| Katame cattāro? | What four? | |
| Parittārammaṇattiko, maggārammaṇattiko, atītārammaṇattiko, ajjhattārammaṇattikoti (dha. sa. tikamātikā 13, 16, 19, 21). | The limited-object triad, the path-object triad, the past- object triad, and the internal-object triad.20 |
Comm. NT: 20. See Abhidhamma Mātikā (“schedule”), Dhs 1f. This consists of 22 sets of triple classifications (tika) and 100 sets of double ones (duka)... Все комментарии (1) |
| 414.Tattha iddhividhañāṇaṃ parittamahaggataatītānāgatapaccuppannaajjhattabahiddhārammaṇavasena sattasu ārammaṇesu pavattati. | 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? | How? | |
| Tañhi yadā kāyaṃ cittasannissitaṃ katvā adissamānena kāyena gantukāmo cittavasena kāyaṃ pariṇāmeti, mahaggatacitte samodahati samāropeti, tadā upayogaladdhaṃ ārammaṇaṃ hotīti katvā rūpakāyārammaṇato parittārammaṇaṃ hoti. | 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 (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,21 it has a limited object because its object is the material body. |
Comm. NT: 21. The “word in the accusative case” is in the first instance “body,” governed by the verb “converts” (kāyaṃ pariṇāmeti); see Vism-mhṭ. Все комментарии (1) |
| Yadā cittaṃ kāyasannissitaṃ katvā dissamānena kāyena gantukāmo kāyavasena cittaṃ pariṇāmeti, pādakajjhānacittaṃ rūpakāye samodahati samāropeti, tadā upayogaladdhaṃ ārammaṇaṃ hotīti katvā mahaggatacittārammaṇato mahaggatārammaṇaṃ hoti. | 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. | |
| Yasmā pana tadeva cittaṃ atītaṃ niruddhaṃ ārammaṇaṃ karoti, tasmā atītārammaṇaṃ hoti. | 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. | 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. | 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. | and so it all happened. | |
| Assaguttatthero vattaniyasenāsane bhikkhusaṅghaṃ sukkhabhattaṃ bhuñjamānaṃ disvā udakasoṇḍiṃ divase divase purebhatte dadhirasaṃ hotūti adhiṭṭhāsi. | 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,” | |
| Purebhatte gahitaṃ dadhirasaṃ hoti. | and when the water was taken before the meal it was cream of curd; | |
| Pacchābhatte pākatikaudakameva (dha. sa. aṭṭha. 1434). | but after the meal there was only the normal water.22 |
Comm. NT: 22.
Vattanīyasenāsana was apparently a monastery in the Vindhya Hills (Viñjaṭavī): see Mhv XIX.6; Dhs-a 419. The Elders Assagutta ... Все комментарии (1) |
| Kāyaṃ pana cittasannissitaṃ katvā adissamānena kāyena gamanakāle paccuppannārammaṇaṃ hoti. | 108. At the time of going with an invisible body after making the body dependent on the mind it has a present object. | |
| Kāyavasena cittaṃ, cittavasena vā kāyaṃ pariṇāmanakāle attano kumārakavaṇṇādinimmānakāle ca sakāyacittānaṃ ārammaṇakaraṇato ajjhattārammaṇaṃ hoti. | At the time of converting the mind to accord with the body, or the body to accord with the mind, and at the time of creating one’s own appearance as a boy, etc., it has an internal object because it makes one’s own body and mind its object. | |
| Bahiddhā hatthiassādidassanakāle pana bahiddhārammaṇanti evaṃ tāva iddhividhañāṇassa sattasu ārammaṇesu pavatti veditabbā. | But at the time of showing elephants, horses, etc., externally it has an external object. This is how, firstly, the kinds of supernormal power should be understood to occur with respect to the seven kinds of object. | |
| 415.Dibbasotadhātuñāṇaṃ parittapaccuppannaajjhattabahiddhārammaṇavasena catūsu ārammaṇesu pavattati. | 109.(2) Knowledge of the divine ear element occurs with respect to four kinds of object, that is to say, as having a limited, and a present, and an internal or external object. | |
| Kathaṃ? | How? | |
| Tañhi yasmā saddaṃ ārammaṇaṃ karoti, saddo ca paritto, tasmā parittārammaṇaṃ hoti. | Since it makes sound its object and since sound is limited (see Vibh 74), it therefore has a limited object.23 But since it occurs only by making existing sound its object, it has a present object. |
Comm. NT: 23. Cf. also Vibh 62 and 91. Все комментарии (1) |
| Vijjamānaṃyeva pana saddaṃ ārammaṇaṃ katvā pavattanato paccuppannārammaṇaṃ hoti. | At the time of hearing sounds in one’s own belly it has an internal object. | |
| Taṃ attano kucchisaddasavanakāle ajjhattārammaṇaṃ. | At the time of hearing the sounds of others it has an external object. | |
| Paresaṃ saddasavanakāle bahiddhārammaṇanti evaṃ dibbasotadhātuñāṇassa catūsu ārammaṇesu pavatti veditabbā. | [431] This is how the knowledge of the divine ear element should be understood to occur with respect to the four kinds of object. | |
| 416.Cetopariyañāṇaṃ parittamahaggataappamāṇamaggaatītānāgatapaccuppannabahiddhārammaṇavasena aṭṭhasu ārammaṇesu pavattati. | 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? | How? | |
| Tañhi paresaṃ kāmāvacaracittajānanakāle parittārammaṇaṃ hoti. | At the time of knowing others’ sense-sphere consciousness it has a limited object. | |
| Rūpāvacaraarūpāvacaracittajānanakāle mahaggatārammaṇaṃ hoti. | At the time of knowing their fine-material-sphere or immaterial-sphere consciousness it has an exalted object. | |
| Maggaphalajānanakāle appamāṇārammaṇaṃ hoti. | At the time of knowing path and fruition it has a measureless object. | |
| Ettha ca puthujjano sotāpannassa cittaṃ na jānāti. | And here an ordinary man does not know a stream- enterer’s consciousness, | |
| Sotāpanno vā sakadāgāmissāti evaṃ yāva arahato netabbaṃ. | nor does a stream-enterer know a once-returner’s, and so up to the Arahant’s consciousness. | |
| Arahā pana sabbesaṃ cittaṃ jānāti. | But an Arahant knows the consciousness of all the others. | |
| Aññopi ca uparimo heṭṭhimassāti ayaṃ viseso veditabbo. | And each higher one knows the consciousnesses of all those below him. This is the difference to be understood. | |
| Maggacittārammaṇakāle maggārammaṇaṃ hoti. | 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. | 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. | |
| Kathaṃ paccuppannārammaṇaṃ hoti. | 111. How does it have a present object? | |
| Paccuppannaṃ nāma tividhaṃ – khaṇapaccuppannaṃ, santatipaccuppannaṃ, addhāpaccuppannañca. | “Present” (paccuppanna) is of three kinds, that is to say, present by moment, present by continuity, and present by extent. | |
| Tattha uppādaṭṭhitibhaṅgappattaṃ khaṇapaccuppannaṃ. | Herein, what has reached arising (uppāda), presence (ṭhiti), and dissolution (bhaṅga) is present by moment. | |
| Ekadvesantativārapariyāpannaṃ santatipaccuppannaṃ. | What is included in one or two rounds of continuity is present by continuity. | |
| Tattha andhakāre nisīditvā ālokaṭṭhānaṃ gatassa na tāva ārammaṇaṃ pākaṭaṃ hoti, yāva pana taṃ pākaṭaṃ hoti, etthantare ekadvesantativārā veditabbā. | 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. | 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. | When he stands at a distance, although he sees the alterations (movements) of the hands of washer-men 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. | This, firstly, is according to the Majjhima reciters. | |
| Saṃyuttabhāṇakā pana rūpasantati arūpasantatīti dve santatiyo vatvā udakaṃ akkamitvā gatassa yāva tīre akkantaudakalekhā na vippasīdati, addhānato āgatassa yāva kāye usumabhāvo na vūpasammati, ātapā āgantvā gabbhaṃ paviṭṭhassa yāva andhakārabhāvo na vigacchati, antogabbhe kammaṭṭhānaṃ manasi karitvā divā vātapānaṃ vivaritvā olokentassa yāva akkhīnaṃ phandanabhāvo na vūpasammati, ayaṃ rūpasantati nāma. | 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,24 as long as the heat of the body in one who has walked a certain extent takes to die down, as long as the blindness in one who has come from the sunshine into a room does not depart, 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; |
Comm. NT: 24.
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| Dve tayo javanavārā arūpasantati nāmāti vatvā tadubhayampi santatipaccuppannaṃ nāmāti vadanti. | and that an immaterial continuity consists in two or three rounds of impulsions. Both of these are [according to them] called “present by continuity.” | |
| Ekabhavaparicchinnaṃ pana addhāpaccuppannaṃ nāma. | 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. | 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. | And here, “present by continuity” is used in the Commentaries | |
| Addhāpaccuppannaṃ sutte. | while “present by extent” is used in the Suttas. | |
| Tattha keci khaṇapaccuppannaṃ cittaṃ cetopariyañāṇassa ārammaṇaṃ hotīti vadanti. | 115.Herein, some25 say that consciousness “present by moment” is the object of knowledge of penetration of minds. |
Comm. NT: 25.
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| Kiṃ kāraṇā? | What reason do they give? | |
| Yasmā iddhimato ca parassa ca ekakkhaṇe cittaṃ uppajjatīti. | 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, evaṃ parassa cittaṃ jānissāmīti rāsivasena mahājanassa citte āvajjite avassaṃ ekassa cittaṃ ekena cittena uppādakkhaṇe vā ṭhitikkhaṇe vā bhaṅgakkhaṇe vā paṭivijjhatīti. | 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, 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. | |
| Taṃ pana vassasatampi vassasahassampi āvajjanto yena ca cittena āvajjati, yena ca jānāti. | 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, | |
| Tesaṃ dvinnaṃ sahaṭhānābhāvato āvajjanajavanānañca aniṭṭhaṭṭhāne nānārammaṇabhāvappattidosato ayuttanti aṭṭhakathāsu paṭikkhittaṃ. | 116. That, however, is rejected in the Commentaries as erroneous, 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. | What should be understood is that the object is present by continuity and present by extent. | |
| Tattha yaṃ vattamānajavanavīthito atītānāgatavasena dvittijavanavīthiparimāṇe kāle parassa cittaṃ, taṃ sabbampi santatipaccuppannaṃ nāma. | 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, is all called “present by continuity.” | |
| "Addhāpaccuppannaṃ pana javanavārena dīpetabba"nti saṃyuttaṭṭhakathāyaṃ vuttaṃ. | But in the Saṃyutta Commentary it is said that “present by extent” should be illustrated by a round of impulsions. | |
| Taṃ suṭṭhu vuttaṃ. | 118. That is rightly said. | |
| Tatrāyaṃ dīpanā, iddhimā parassa cittaṃ jānitukāmo āvajjati, āvajjanaṃ khaṇapaccuppannaṃ ārammaṇaṃ katvā teneva saha nirujjhati. | Here is the illustration. The possessor of supernormal- power who wants to know another’s mind adverts. 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. | After that there are four or five impulsions, | |
| Yesaṃ pacchimaṃ iddhicittaṃ, sesāni kāmāvacarāni, tesaṃ sabbesampi tadeva niruddhaṃ cittamārammaṇaṃ hoti, na ca tāni nānārammaṇāni honti, addhāvasena paccuppannārammaṇattā. | of which the last is the supernormal-power consciousness, the rest being of the sense sphere. That same [other’s] consciousness, which has ceased, is the object of all these too, and so they do not have different objects because they have an object that is “present by extent.” | |
| Ekārammaṇattepi ca iddhicittameva parassa cittaṃ jānāti, na itarāni. | 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. | just as in the eye-door it is only eye-consciousness that actually sees the visible datum, not the others. 119. | |
| Iti idaṃ santatipaccuppannassa ceva addhāpaccuppannassa ca vasena paccuppannārammaṇaṃ hoti. | So this has a present object in what is present by continuity and what is present by extent. | |
| Yasmā vā santatipaccuppannampi addhāpaccuppanneyeva patati, tasmā addhāpaccuppannavasenevetaṃ paccuppannārammaṇanti veditabbaṃ. | Or since what is present by continuity falls within what is present by extent, it can therefore be understood that it has a present object simply in what is present by extent. | |
| Parassa cittārammaṇattāyeva pana bahiddhārammaṇaṃ hotīti evaṃ cetopariyañāṇassa aṭṭhasu ārammaṇesu pavatti veditabbā. | It has an external object because it has only another’s mind as its object. This is how knowledge of penetration of minds should be understood to occur with respect to the eight kinds of objects. | |
| 417.Pubbenivāsañāṇaṃ parittamahaggataappamāṇamaggaatītaajjhattabahiddhānavattabbārammaṇavasena aṭṭhasu ārammaṇesu pavattati. | 120.(4) Knowledge of past lives 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? | How? | |
| Tañhi kāmāvacarakkhandhānussaraṇakāle parittārammaṇaṃ hoti. | At the time of recollecting sense-sphere aggregates it has a limited object. | |
| Rūpāvacarārūpāvacarakkhandhānussaraṇakāle mahaggatārammaṇaṃ. | 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. | 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. | At the time of recollecting a path developed it has a path as object. | |
| Niyamato panetaṃ atītārammaṇameva. | But it invariably has a past object. | |
| Tattha kiñcāpi cetopariyañāṇayathākammupagañāṇānipi atītārammaṇāni honti, atha kho tesaṃ cetopariyañāṇassa sattadivasabbhantarātītaṃ cittameva ārammaṇaṃ. | 121.Herein, although knowledge of penetration of minds and knowledge of faring according to deeds also have a past object, 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. | It knows neither other aggregates nor what is bound up with aggregates [that is, name, surname, and so on]. | |
| Maggasampayuttacittārammaṇattā pana pariyāyato maggārammaṇanti vuttaṃ. | 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. | Also, the object of knowledge of faring according to deeds is simply past volition. | |
| Pubbenivāsañāṇassa pana atītā khandhā khandhapaṭibaddhañca kiñci anārammaṇaṃ nāma natthi. | But there is nothing, whether past aggregates or what is bound up with aggregates, that is not the object of knowledge of past lives; | |
| Tañhi atītakkhandhakhandhapaṭibaddhesu dhammesu sabbaññutaññāṇagatikaṃ hotīti ayaṃ viseso veditabbo. | for that is on a par with omniscient knowledge with respect to past aggregates and states bound up with aggregates. This is the difference to be understood here. | |
| Ayamettha aṭṭhakathānayo. | 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. | 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 lives, for knowledge of faring according to deeds, and for knowledge of the future” (Paṭṭh I 154), | |
| Tasmā cattāropi khandhā cetopariyañāṇayathākammupagañāṇānaṃ ārammaṇā honti. | 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. | And there too profitable and unprofitable [aggregates are the object] of knowledge of faring according to deeds. | |
| Attano khandhānussaraṇakāle panetaṃ ajjhattārammaṇaṃ. | 123. At the time of recollecting one’s own aggregates it has an internal object. | |
| Parassa khandhānussaraṇakāle bahiddhārammaṇaṃ. | At the time of recollecting another’s aggregates it has an external object. | |
| "Atīte vipassī bhagavā ahosi. | “In the past there was the Blessed One Vipassin. | |
| Tassa mātā bandhumatī, pitā bandhumā"tiādinā (dī. ni. 2.12) nayena nāmagottapathavīnimittādianussaraṇakāle navattabbārammaṇaṃ hoti. | His mother was Bhandumatī. His father was Bhandumant” (see D II 6–7), - At the time of recollecting [the concepts consisting in] name, race (surname) in the way beginning (before) and [the concept consisting in] the sign of the earth, etc., it has a not-so-classifiable object. | |
| Nāmagottanti cettha khandhūpanibandho sammutisiddho byañjanattho daṭṭhabbo, na byañjanaṃ. | 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. | For the actual words [434] are “limited” since they are included by the sound base, | |
| Yathāha "niruttipaṭisambhidā parittārammaṇā"ti (vibha. 749). | according as it is said: “The discrimination of language has a limited object” (Vibh 304). | |
| Ayamettha amhākaṃ khanti. | Our preference here is this. | |
| Evaṃ pubbenivāsañāṇassa aṭṭhasu ārammaṇesu pavatti veditabbā. | This is how the knowledge of past lives should be understood to occur with respect to the eight kinds of object. | |
| 418.Dibbacakkhuñāṇaṃ parittapaccuppannaajjhattabahiddhārammaṇavasena catūsu ārammaṇesu pavattati. | 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? | How? | |
| Tañhi yasmā rūpaṃ ārammaṇaṃ karoti, rūpañca parittaṃ, tasmā parittārammaṇaṃ hoti. | Since it makes materiality its object and materiality is limited (see Vibh 62) it therefore has a limited object. | |
| Vijjamāneyeva ca rūpe pavattattā paccuppannārammaṇaṃ. | Since it occurs only with respect to existing materiality it has a present object. | |
| Attano kucchigatādirūpadassanakāle ajjhattārammaṇaṃ. | At the time of seeing materiality inside one’s own belly, etc., it has an internal object. | |
| Parassa rūpadassanakāle bahiddhārammaṇanti evaṃ dibbacakkhuñāṇassa catūsu ārammaṇesu pavatti veditabbā. | At the time of seeing another’s materiality it has an external object. This is how the knowledge of the divine eye should be understood to occur with respect to the four kinds of object. | |
| 419.Anāgataṃsañāṇaṃ parittamahaggataappamāṇamaggaanāgataajjhattabahiddhānavattabbārammaṇavasena aṭṭhasu ārammaṇesu pavattati. | 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? | How? | |
| Tañhi "ayaṃ anāgate kāmāvacare nibbattissatī"ti jānanakāle parittārammaṇaṃ hoti. | 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. | 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. | At the time of knowing, “He will develop the path, he will realize fruition,” it has an immeasurable object. | |
| "Maggaṃ bhāvessati"cceva jānanakāle maggārammaṇaṃ. | At the time of knowing, “He will develop the path,” it has a path as object too. | |
| Niyamato pana taṃ anāgatārammaṇameva. | But it invariably has a future object. | |
| Tattha kiñcāpi cetopariyañāṇampi anāgatārammaṇaṃ hoti, atha kho tassa sattadivasabbhantarānāgataṃ cittameva ārammaṇaṃ. | 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. | for it knows neither any other aggregate nor what is bound up with aggregates. | |
| Anāgataṃsañāṇassa pubbenivāsañāṇe vuttanayena anāgate anārammaṇaṃ nāma natthi. | But there is nothing in the future, as described under the knowledge of past lives (§121), that is not an object of knowledge of the future. | |
| "Ahaṃ amutra nibbattissāmī"ti jānanakāle ajjhattārammaṇaṃ. | 127. At the time of knowing, “I shall be reborn there,” it has an internal object. | |
| "Asuko amutra nibbattissatī"ti jānanakāle bahiddhārammaṇaṃ. | 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). | 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. | His father will be the brahman Subrahmā. | |
| Brahmavatī nāma brāhmaṇī mātā"tiādinā pana nayena nāmagottajānanakāle pubbenivāsañāṇe vuttanayeneva na vattabbārammaṇaṃ hotīti evaṃ anāgataṃsañāṇassa aṭṭhasu ārammaṇesu pavatti veditabbā. | 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 lives (§123). This is how the knowledge of the future should be understood. | |
| 420.Yathākammupagañāṇaṃ parittamahaggataatītaajjhattabahiddhārammaṇavasena pañcasu ārammaṇesu pavattati. | 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? | How? | |
| Tañhi kāmāvacarakammajānanakāle parittārammaṇaṃ hoti. | At the time of knowing sense-sphere kamma (deeds) it has a limited object. | |
| Rūpāvacarārūpāvacarakammajānanakāle mahaggatārammaṇaṃ. | At the time of knowing fine-material-sphere or immaterial- sphere kamma it has an exalted object. | |
| Atītameva jānātīti atītārammaṇaṃ. | Since it knows only what is past it has a past object. | |
| Attano kammaṃ jānanakāle ajjhattārammaṇaṃ. | At the time of knowing one’s own kamma it has an internal object. | |
| Parassa kammaṃ jānanakāle bahiddhārammaṇaṃ hoti. | At the time of knowing another’s kamma it has an external object. | |
| Evaṃ yathākammupagañāṇassa pañcasu ārammaṇesu pavatti veditabbā. | This is how the knowledge of faring according to deeds should be understood to occur with respect to the five kinds of object. | |
| Yañcettha ajjhattārammaṇañceva bahiddhārammaṇañcāti vuttaṃ, taṃ kālena ajjhattaṃ kālena bahiddhā jānanakāle ajjhattabahiddhārammaṇampi hotiyevāti. | 129. And when [the knowledge] described here both as “having an internal object” and “having an external object” 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 | in the Path of Purification composed for the purpose of gladdening good people. | |
| Abhiññāniddeso nāma | concluding “The Description of Direct-knowledge” | |
| Terasamo paricchedo. | The thirteenth chapter |