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english - Nyanamoli thera |
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Tattha keci khaṇapaccuppannaṃ cittaṃ cetopariyañāṇassa ārammaṇaṃ hotīti vadanti.
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115.Herein, some25 say that consciousness “present by moment” is the object of knowledge of penetration of minds.
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Comm. NT: 25.
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Kiṃ kāraṇā?
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What reason do they give?
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Yasmā iddhimato ca parassa ca ekakkhaṇe cittaṃ uppajjatīti.
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It is that the consciousness of the possessor of supernormal power and that of the other arise in a single moment.
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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.
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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.
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Taṃ pana vassasatampi vassasahassampi āvajjanto yena ca cittena āvajjati, yena ca jānāti.
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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,
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Tesaṃ dvinnaṃ sahaṭhānābhāvato āvajjanajavanānañca aniṭṭhaṭṭhāne nānārammaṇabhāvappattidosato ayuttanti aṭṭhakathāsu paṭikkhittaṃ.
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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.
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