清淨道論 雜論——諸神通智之所緣分別Visuddhimagga · Miscellany Discussion—Analysis of the Objects of the Direct Knowledges
五神通加天眼之二隨屬（未來分智、隨業趣智）為七神通智；依四種所緣三法（小、道、過去、內）各給一張所緣表：神變七（小大過去未來現在內外——決意可指向未來：大迦葉「二百一十八年香不乾燈不滅」）、天耳四、他心八、宿住八、天眼四、未來分八、隨業趣五。
最長的一段是他心智的「現在」：那顆心只活一剎那，知它時它已滅，怎麼算現在？現在有三種——剎那、相續（兩三個心路的寬度）、一期（一段時間）；他心智取相續與一期，不取剎那。花束穿莖之喻（拋花束必有一花以莖穿另一莖）已為義注所斥：兩顆心沒有同時的一剎那。
宿住智向後無所不緣、未來分智向前無所不緣，他心智前後各只七日；名與姓是「不可說所緣」——不入小大無量之數。論主於此自標「此是義注之法」與「此我等之所取」，一段之內兩個立場並見。
七張表合攏，神通之解釋第十三品竟；下品起入慧地。
The five direct knowledges plus the divine eye’s two accessories—future knowledge and knowledge according to kamma—make seven. Four object triads yield a table for each: supernormal power seven (limited, exalted, past, future, present, internal, external—a resolution can point to the future, as in Mahākassapa’s “for 218 years may the perfume not dry and lamps not go out”), divine ear four, penetration of minds eight, past lives eight, divine eye four, future eight, and kamma five.
The longest discussion concerns the “present” in penetration of minds. That mind lives only one moment and has ceased when known—how is it present? Present has three senses: momentary, continuity two or three cognitive processes wide, and period, a span of time. Penetration of minds takes continuity and period, not momentary present. The Commentaries reject the flower-stalk simile—that in a tossed flower bundle one stalk must pierce another—because the two minds never share one simultaneous moment.
Past-life knowledge leaves nothing backward untouched and future knowledge nothing forward, while penetration of minds reaches only seven days in either direction. Names and clans are “inexpressible objects,” outside the limited, exalted, immeasurable triad. The commentator marks both “this is the Commentary’s method” and “this is our position,” two positions appearing in one paragraph.
The seven tables close; Chapter 13, the Exposition of Direct Knowledge, is complete, and the next chapter enters the ground of understanding.
本單元白話為本編自巴利原典之譯疏（tr. mine）；底本事項詳本單元考據。
§1 雜論之標——七神通智與四種所緣三法 〔無號 · 譯底闕 §413〕
雜論
如是，知五蘊者¹、依怙所說的那五神通，
既已知道了它們，於它們之上，這雜論也應當了知。
因為在這些〔神通〕之中，凡是那名為死生智的天眼，未來分智與隨業趣智這二者就是它的隨屬之智²。如是，這二者與神變等等的五者，合為七種神通智，都在這裡出現了。現在，為了於它們的所緣之分別上不迷惑——
大仙所說的那四種所緣三法³，
於它們之上，且顯示這七種智的轉起。
其中，這就是顯示。大仙所說的所緣三法有四種。哪四種呢？小所緣三法、道所緣三法、過去所緣三法、內所緣三法⁴。
§2 神變智之七所緣 〔CSCD §414〕
其中，神變智⁵依小、大、過去、未來、現在、內、外之所緣而轉起於七種所緣。怎樣呢？因為當他令身依止於心、想要以不可見之身而行、以心轉身、把〔身〕置入而安立於大心之中的時候，由於那時成為以業格所得之所緣，所以以色身為所緣而為小所緣。當他令心依止於身、想要以可見之身而行、以身轉心、把基礎禪心置入而安立於色身之中的時候，由於那時成為以業格所得之所緣，所以以大心為所緣而為大所緣。
而由於它以那已過去、已滅的心為所緣，所以是過去所緣。像大迦葉長老等人在大舍利之藏⁶〔之時〕那樣，對於決意於未來的人，是未來所緣。相傳大迦葉長老在作大舍利之藏的時候決意：「於未來二百一十八年之中，這些香不要乾，諸花不要萎，諸燈不要滅。」一切都正是那樣。阿說掬多長老在跋多尼住處見到比丘僧團正在吃乾飯，就決意：「令水池天天於食前成為酪味。」食前所取的就成為酪味；食後就仍舊只是水。而令身依止於心、以不可見之身而行的時候，是現在所緣。
以身轉心、或以心轉身的時候，以及化作自己的童子之形等等的時候，由於以自身與自心為所緣，所以是內所緣。而在外面顯現象、馬等等的時候，則是外所緣——這樣就先應當知道神變智於七種所緣之轉起。
§3 天耳界智之四所緣 〔CSCD §415〕
天耳界智依小、現在、內、外之所緣而轉起於四種所緣。怎樣呢？因為它以聲為所緣，而聲是小的，所以是小所緣。而由於它是以正存在的聲為所緣而轉起，所以是現在所緣。在聞自己腹中之聲的時候，它是內所緣；在聞他人之聲的時候，是外所緣——這樣應當知道天耳界智於四種所緣之轉起。
§4 他心智之八所緣與三種現在之辨 〔CSCD §416〕
他心智依小、大、無量、道、過去、未來、現在、外之所緣而轉起於八種所緣。怎樣呢？因為在知他人的欲界心的時候，它是小所緣；在知色界心與無色界心的時候，是大所緣；在知道與果的時候，是無量所緣。
而在此中，凡夫不知入流者之心，入流者〔不知〕一來者之〔心〕——這樣應當推至阿羅漢。而阿羅漢知道一切人之心。並且其餘在上者〔知〕在下者之〔心〕——應當知道這個差別。在以道心為所緣的時候，是道所緣。而當他知道過去七日之內與未來七日之內他人之心的時候，就是過去所緣與未來所緣。
怎樣是現在所緣呢？所謂現在有三種：剎那現在、相續現在、一期現在⁷。其中，已至生、住、滅的，是剎那現在。為一二相續之次所攝的，是相續現在。其中，坐在闇處之後往光明之處的人，所緣不會立刻明顯；直到它明顯為止，這中間應當知道有一二相續之次。在光明之處走動之後進入一室的人，色也不會忽然明顯；直到它明顯為止，這中間應當知道有一二相續之次。而站在遠處，雖然見到諸染工的手勢與打犍稚、打鼓的動作，也不會立刻聞其聲；直到聞到它為止，這中間也應當知道有一二相續之次。中部誦師⁸先是這樣說。
而相應部誦師則說色相續與非色相續二種相續：踏水而行的人，直到岸上所踏的水痕還沒有澄清為止；從遠路來的人，直到身上的熱還沒有止息為止；從日光中來而進入室內的人，直到闇之性還沒有消失為止；在內室中作意業處之後、白天開窗而看的人，直到眼的顫動還沒有止息為止——這叫作色相續。他們說二三個速行之次叫作非色相續，並且說這二者都叫作相續現在。
而為一有所限定的，叫作一期現在。關於它，在《賢善一夜經》中說：「賢友，凡是意與諸法，這二者都是現在；若於那現在之上識為欲貪所繫，由於識為欲貪所繫而歡喜它，歡喜它的人就於現在諸法之中被牽引。」而在此中，相續現在是在諸義注⁹中出現的，一期現在則〔出現〕在經中。
其中，有些人說剎那現在之心是他心智之所緣。什麼理由呢？因為有神通者與他人之心是在同一剎那生起的。而這是他們的譬喻：猶如在拋向空中的花之束裡，必定有一花以其莖穿另一花之莖；同樣地，當他想「我要知道他人之心」而依聚之方式對眾人之心作轉向的時候，必定有一人之心為一心所穿——或於生之剎那，或於住之剎那，或於滅之剎那。但是，即使轉向一百年、一千年，由於他所以轉向之心與所以知之心這二者沒有同時之處，並且由於轉向與速行在不可欲之處會成為異所緣之過失，所以〔這說法〕不合理——諸義注中已經斥之。
而應當知道：相續現在與一期現在才是〔他心智之〕所緣。其中，凡是從正轉起的速行之路，依過去與未來而在二三個速行之路¹⁰之量的時間中的他人之心，那一切都叫作相續現在。《相應部義注》中說：「而一期現在則應當以速行之次而顯示。」那是善說的。
其中，這就是顯示：有神通者想要知道他人之心而作轉向；轉向以剎那現在為所緣，就與它一同滅去。從那之後是四個或五個速行。它們之中最後的是神通心，其餘的是欲界的；而它們一切都以那同一已滅之心為所緣，並且它們不是異所緣的，因為它們依一期而為現在所緣。而雖然是一所緣，卻唯有神通心知他人之心，其餘的則不知；猶如在眼門中唯有眼識見色，其餘的則不見。如是，這〔他心智〕依相續現在與一期現在而為現在所緣。或者，由於相續現在也落在一期現在之中，所以應當知道它唯依一期現在而為現在所緣。而正由於以他人之心為所緣，所以是外所緣——這樣應當知道他心智於八種所緣之轉起。
§5 宿住智之八所緣 〔CSCD §417〕
宿住智依小、大、無量、道、過去、內、外、不可說之所緣而轉起於八種所緣。怎樣呢？因為在隨念欲界諸蘊的時候，它是小所緣；在隨念色界與無色界諸蘊的時候，是大所緣；在隨念過去自己或他人所修之道與所證之果的時候，是無量所緣；在唯隨念所修之道的時候，是道所緣。而依決定，它唯是過去所緣。
其中，他心智與隨業趣智雖然也是過去所緣，然而在它們之中，他心智唯以過去七日之內的心為所緣；因為它不知其餘之蘊或繫於蘊者，而由於以與道相應之心為所緣，所以說它是方便之道所緣。而隨業趣智唯以過去之思為所緣。至於宿住智，過去諸蘊與繫於蘊者之中，沒有任何一者是它所不緣的；因為它於過去諸蘊與繫於蘊之諸法上，其行同於一切智——應當知道這個差別。此中，這是義注之法。而由於在《發趣論》¹¹中說「諸善蘊為神變智、他心智、宿住隨念智、隨業趣智、未來分智之所緣緣」，所以四蘊也是他心智與隨業趣智之所緣；而在那裡，對隨業趣智來說，也唯是善與不善的〔諸蘊〕。
而在隨念自己諸蘊的時候，它是內所緣；在隨念他人諸蘊的時候，是外所緣。依「過去有毘婆尸世尊；他的母親是槃頭摩帝，父親是槃頭」等等的方式，在隨念名、姓、地之相等等的時候，是不可說所緣。而在此中，「名、姓」應當看作是依於蘊、世俗所成的文之義，而不是文自身；因為文由於為聲處所攝，所以是小的。如所說：「詞無礙解¹²是小所緣的。」此中，這是我等之所取¹³。這樣應當知道宿住智於八種所緣之轉起。
§6 天眼智之四所緣與未來分智之八所緣 〔CSCD §418–419〕
天眼智依小、現在、內、外之所緣而轉起於四種所緣。怎樣呢？因為它以色為所緣，而色是小的，所以是小所緣。並且由於它是於正存在之色上轉起，所以是現在所緣。在見自己腹中等等之色的時候，是內所緣；在見他人之色的時候，是外所緣——這樣應當知道天眼智於四種所緣之轉起。
未來分智依小、大、無量、道、未來、內、外、不可說之所緣而轉起於八種所緣。怎樣呢？因為在知道「這人於未來將生於欲界」的時候，它是小所緣；在知道「將生於色界或無色界」的時候，是大所緣；在知道「將修道、將證果」的時候，是無量所緣；在唯知道「將修道」的時候，是道所緣。而依決定，它唯是未來所緣。
其中，他心智雖然也是未來所緣，然而它唯以未來七日之內的心為所緣；因為它不知其餘之蘊或繫於蘊者。而對未來分智來說，依於宿住智所說之法，於未來之中沒有它所不緣的。在知道「我將生於彼處」的時候，是內所緣；在知道「某人將生於彼處」的時候，是外所緣。而依「於未來彌勒世尊將出現；他的父親將是名叫善梵的婆羅門，母親是名叫梵行的婆羅門女」等等的方式，在知道名、姓的時候，就依宿住智所說之法而為不可說所緣——這樣應當知道未來分智於八種所緣之轉起。
§7 隨業趣智之五所緣與品末 〔CSCD §420〕
隨業趣智依小、大、過去、內、外之所緣而轉起於五種所緣。怎樣呢？因為在知道欲界之業的時候，它是小所緣；在知道色界與無色界之業的時候，是大所緣。由於它唯知過去，所以是過去所緣。在知道自己之業的時候，是內所緣；在知道他人之業的時候，是外所緣。這樣應當知道隨業趣智於五種所緣之轉起。而在此中所說的既是內所緣又是外所緣者，在有時知內、有時知外的時候，它也就成為內外所緣。
於為令善人歡喜而造的《清淨道論》中
名為神通之解釋的¹⁴
第十三品〔已竟〕。
註
¹ 知五蘊者（pañcakkhandhavidū）：本篇首偈之語，指世尊；下句之「依怙」與之同指。
² 隨屬之智（paribhaṇḍañāṇa）：依他智而成、無別遍作之智；本篇以未來分智與隨業趣智二者為天眼之隨屬智，二智於本品前一單元立名。
³ 所緣三法（ārammaṇattika）：論母所立、依所緣而分三之法門；本篇取其四種以辨七神通智之所緣。
⁴ 不可說所緣（navattabbārammaṇa）：不入小、大、無量三者之數而不可如是說之所緣；本篇以名與姓為其例，見宿住智一節。
⁵ 神變智（iddhividhañāṇa）：本篇七智之第一；其修法之全說在本書神變之品，本篇唯辨其所緣。
⁶ 大舍利之藏（Mahādhātunidhāna）：藏置舍利之事；本篇以大迦葉長老於其時之決意為未來所緣之例。
⁷ 剎那現在、相續現在、一期現在（khaṇapaccuppanna・santatipaccuppanna・addhāpaccuppanna）：現在之三分——依一心之生住滅、依一二相續之次、依一有之限；他心智之所緣唯後二。
⁸ 中部誦師（majjhimabhāṇaka）：專誦持中部之師；下文之「相應部誦師」同例。本篇並錄二師之說而不判其一。
⁹ 義注（aṭṭhakathā）：解釋聖典之古注之通稱；本篇四引其文——出處之判、斥異說、標其法、贊其說各一。
¹⁰ 速行之路（javanavīthi）：以速行為分位之一心路；「速行之次」則為其一輪之計。
¹¹ 《發趣論》（Paṭṭhāna）：論藏第七部，說二十四緣者；其緣之詳說在本書緣起之品。
¹² 詞無礙解（niruttipaṭisambhidā）：四無礙解之第三，於語詞之無礙智；四無礙解之全說在本書智見清淨之品。
¹³ 我等之所取（amhākaṃ khanti）：論主自標其說為己之採擇；其前既標「此是義注之法」，一段之內二立場並見。
¹⁴ 神通之解釋（Abhiññāniddesa）：本品之品末標。本品所釋者為天耳界智、他心智、宿住隨念智、有情死生智與其雜論。
The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.
§1 Heading of the Miscellany Discussion—Seven Direct Knowledges and Four Object Triads 〔No number · base text lacks §413〕
Miscellany Discussion
The five direct knowledges stated by the Protector, the Knower of the Five Aggregates,¹
having been understood, this miscellany discussion concerning them should also be understood.
Among these, the divine eye called knowledge of death and rebirth has two accessory knowledges:² knowledge concerning the future and knowledge of where beings go according to kamma. Thus these two together with the five beginning with supernormal power make seven direct knowledges presented here. Now, so that there may be no confusion in analyzing their objects—
the four object triads³ stated by the Great Sage,
the occurrence of these seven knowledges with respect to them will be shown.
Here is the demonstration. The Great Sage stated four object triads. Which four? The limited-object triad, path-object triad, past-object triad, and internal-object triad.⁴
§2 Seven Objects of Knowledge of Supernormal Power 〔CSCD §414〕
Knowledge of supernormal power⁵ occurs with seven kinds of object: limited, exalted, past, future, present, internal, and external. How? When he makes the body depend on the mind and, wishing to travel with an invisible body, transforms the body through the mind, inserts it into and establishes it within an exalted mind, the material body is the object received in the accusative case; therefore the knowledge has a limited object. When he makes the mind depend on the body and, wishing to travel with a visible body, transforms the mind through the body, inserts the foundational-jhāna mind into and establishes it within the material body, the exalted mind is the object received in the accusative case; therefore the knowledge has an exalted object.
Because it takes as object the mind that has passed and ceased, it has a past object. For one who makes a resolution concerning the future, as Mahākassapa and other elders did at the Great Relic Deposit,⁶ it has a future object. It is said that when the elder Mahākassapa made the Great Relic Deposit he resolved: “For the next 218 years, may these perfumes not dry, these flowers not wither, and these lamps not go out.” Everything occurred just so. At the Vattaniya residence, the elder Assagutta saw the Saṅgha eating dry rice and resolved: “Before the meal each day, let the water in the pond acquire the flavor of curd.” Water taken before the meal tasted of curd; after the meal it remained only water as before. When one makes the body depend on the mind and travels with an invisible body, the object is present.
When the mind transforms the body or the body the mind, and when one creates the form of oneself as a boy and so forth, the object is internal because one’s own body and mind are taken as object. When elephants, horses, and so on are manifested externally, the object is external. The occurrence of knowledge of supernormal power with seven kinds of object should first be understood in this way.
§3 Four Objects of Knowledge of the Divine Ear Element 〔CSCD §415〕
Knowledge of the divine ear element occurs with four kinds of object: limited, present, internal, and external. How? Since it takes sound as object and sound is limited, its object is limited. Since it occurs taking presently existing sound as object, its object is present. When hearing sounds within one’s own belly, its object is internal; when hearing another’s sound, external. The occurrence of knowledge of the divine ear element with four objects should be understood in this way.
§4 Eight Objects of Knowledge That Penetrates Minds and Analysis of Three Kinds of Present 〔CSCD §416〕
Knowledge that penetrates minds occurs with eight kinds of object: limited, exalted, immeasurable, path, past, future, present, and external. How? When knowing another’s sense-sphere mind, the object is limited; when knowing a mind of the form or formless sphere, exalted; when knowing path or fruition, immeasurable.
Here an ordinary person does not know the mind of a stream-enterer, nor a stream-enterer the mind of a once-returner; the series should be extended as far as the arahant. An arahant knows the minds of all. The others who are higher know those below them; this distinction should be understood. When the path mind is the object, the object is path. When one knows another’s mind within the past seven days or future seven days, the object is past or future.
How is the object present? There are three kinds of present: momentary present, continuity present, and period present.⁷ What has reached arising, presence, and cessation is momentarily present. What is comprised within one or two continuity sequences is continuity present. A person who has sat in darkness and then goes into the light does not immediately have a clear object; the interval until it becomes clear should be understood as one or two continuity sequences. When one who has moved in the light enters a room, forms do not immediately become clear; the interval until they do should likewise be understood as one or two continuity sequences. Standing far away, one may see dyers’ gestures or the movements of striking a gong or drum but not immediately hear the sound; the interval until it is heard should also be understood as one or two continuity sequences. This was first stated by the reciters of the Middle Collection.⁸
The reciters of the Connected Collection instead speak of two continuities, material and immaterial. For a person walking through water, until the footprint in the water on the bank clears; for one arriving from a long road, until the heat of the body subsides; for one entering a room from sunlight, until the quality of darkness disappears; and for one who attends to a meditation subject in an inner room and opens a window by day, until the trembling of the eyes subsides—this is called material continuity. They call the sequence of two or three impulsions immaterial continuity, and say that both are continuity present.
What is delimited by one existence is called period present. Regarding this, the Discourse on One Fortunate Night says: “Friend, mind and phenomena—these two are present. If consciousness is bound by sensual desire toward that present, then because consciousness is bound by sensual desire he delights in it; one who delights in it is drawn among present phenomena.” Here, continuity present appears in the Commentaries,⁹ while period present appears in the discourse.
Some say that a momentarily present mind is the object of knowledge that penetrates minds. On what ground? Because the direct knower’s mind and the other’s mind arise at the same moment. Their simile is this: in a bundle of flowers thrown into the air, one flower’s stalk necessarily pierces another flower’s stalk. Likewise, when one adverts in aggregate to the minds of a crowd with the thought “I shall know another’s mind,” one person’s mind must be pierced by one mind, either at the moment of arising, presence, or cessation. But even if one adverts for a hundred or a thousand years, the mind that adverts and the mind that knows never occur simultaneously. Moreover, the undesirable fault would follow that adverting and impulsion have different objects. The position is therefore unreasonable and has already been refuted in the Commentaries.
Continuity present and period present should be understood as the objects. Here, any mind of another in the interval measured by two or three impulsion processes, reckoned backward and forward from the currently occurring impulsion process, is called continuity present. The Commentary on the Connected Collection says, “Period present should be demonstrated through the sequence of impulsions.” This is well said.
Here is the demonstration. One with direct knowledge adverts with the wish to know another’s mind. The adverting takes a momentarily present mind as object and ceases together with it. Four or five impulsions follow. The last is a direct-knowledge state and the others are sense-sphere states; all take that same ceased mind as object and do not have different objects, because the object is present by period. Though all have one object, only the direct-knowledge state knows another’s mind; the others do not, just as in the eye door only eye-consciousness sees form and the others do not. Thus this knowledge has a present object through continuity present and period present. Or, because continuity present also falls within period present, it should be understood to have a present object solely through period present. Since another’s mind is its object, the object is external. The occurrence of knowledge that penetrates minds with eight objects should be understood in this way.
§5 Eight Objects of Knowledge of Past Lives 〔CSCD §417〕
Knowledge of past lives occurs with eight kinds of object: limited, exalted, immeasurable, path, past, internal, external, and inexpressible. How? When recollecting aggregates of the sense sphere, the object is limited; aggregates of the form and formless spheres, exalted; a path cultivated or fruition attained in the past by oneself or another, immeasurable; only the cultivated path, path. By determination its object is exclusively past.
Although knowledge that penetrates minds and knowledge according to kamma can also have past objects, the former takes only a mind within the past seven days. It does not know the remaining aggregates or what is connected with them, and is called a path object in the qualified sense because its object can be a mind associated with the path. Knowledge according to kamma takes only past volition as object. But among past aggregates and what is connected with aggregates, nothing is not an object of knowledge of past lives. In its activity regarding past aggregates and phenomena connected with them, it resembles omniscient knowledge; this distinction should be understood. Here this is the method of the Commentary. Yet because the Paṭṭhāna¹¹ says, “Profitable aggregates are object condition for knowledge of supernormal power, knowledge that penetrates minds, knowledge of the recollection of past lives, knowledge according to kamma, and knowledge concerning the future,” the four aggregates are also objects of knowledge that penetrates minds and knowledge according to kamma; for the latter there, only profitable and unprofitable aggregates are intended.
When one recollects one’s own aggregates, the object is internal; another’s aggregates, external. When one recollects names, clans, signs of the earth, and so forth according to the formula “In the past there was the Blessed One Vipassī; his mother was Bandhumatī and his father Bandhuma,” the object is inexpressible. Here “name and clan” should be regarded as the meaning of words established by convention and dependent on the aggregates, not the sounds of the words themselves; words are limited because included in the sound base. As stated: “Analytical knowledge of language¹² has a limited object.” Here, this is our position.¹³ The occurrence of knowledge of past lives with eight objects should be understood in this way.
§6 Four Objects of Divine-Eye Knowledge and Eight Objects of Knowledge Concerning the Future 〔CSCD §418–419〕
Divine-eye knowledge occurs with four kinds of object: limited, present, internal, and external. How? Since its object is form and form is limited, its object is limited. Since it occurs with presently existing form, its object is present. When one sees forms inside one’s own belly and so forth, the object is internal; when one sees another’s forms, external. The occurrence of divine-eye knowledge with four objects should be understood in this way.
Knowledge concerning the future occurs with eight kinds of object: limited, exalted, immeasurable, path, future, internal, external, and inexpressible. How? When knowing, “This person will be reborn in the sense sphere,” its object is limited; when knowing, “He will be reborn in the form or formless sphere,” exalted; when knowing, “He will cultivate the path and attain fruition,” immeasurable; when knowing only, “He will cultivate the path,” path. By determination its object is exclusively future.
Although knowledge that penetrates minds can also have a future object, it takes only a mind within the future seven days and does not know the remaining aggregates or what is connected with them. For knowledge concerning the future, according to the method stated for knowledge of past lives, nothing in the future is not an object. When knowing, “I shall be reborn there,” the object is internal; “Another person will be reborn there,” external. When knowing names and clans according to the formula “In the future the Blessed One Metteyya will arise; his father will be the Brahmin Subrahmā and his mother the Brahmin woman Brahmavatī,” the object is inexpressible according to the method stated for past-life knowledge. The occurrence of knowledge concerning the future with eight objects should be understood in this way.
§7 Five Objects of Knowledge According to Kamma and the Chapter Colophon 〔CSCD §420〕
Knowledge of where beings go according to kamma occurs with five kinds of object: limited, exalted, past, internal, and external. How? When knowing sense-sphere kamma, the object is limited; form- or formless-sphere kamma, exalted. Since it knows only the past, its object is past. When knowing one’s own kamma, internal; another’s kamma, external. The occurrence of knowledge according to kamma with five objects should be understood in this way. When what is said here to have both internal and external objects knows the internal at one time and external at another, it also comes to have internal-external objects.
In the Visuddhimagga, composed to gladden good people,
the thirteenth chapter,
called the Exposition of Direct Knowledge,¹⁴ is complete.
Notes
¹ Knower of the Five Aggregates (pañcakkhandhavidū): phrase in the opening verse referring to the Blessed One; “Protector” in the next line has the same referent.
² Accessory knowledge (paribhaṇḍañāṇa): a knowledge accomplished through another and having no separate preliminary work. Knowledge concerning the future and knowledge according to kamma are accessories of the divine eye and were named in the preceding unit.
³ Object triad (ārammaṇattika): a threefold category established in the Abhidhamma matrix according to object; this unit uses four such triads to distinguish the objects of the seven direct knowledges.
⁴ Inexpressible object (navattabbārammaṇa): an object that cannot be said to fall within the threefold count of limited, exalted, or immeasurable. Names and clans are examples in the section on knowledge of past lives.
⁵ Knowledge of supernormal power (iddhividhañāṇa): the first of the seven knowledges here. Its full cultivation is taught in the chapter on supernormal power; this unit analyzes only its objects.
⁶ Great Relic Deposit (Mahādhātunidhāna): the depositing of relics; the elder Mahākassapa’s resolution on that occasion serves as an example of a future object.
⁷ Momentary present, continuity present, and period present (khaṇapaccuppanna・santatipaccuppanna・addhāpaccuppanna): three divisions of the present according to one mind’s arising, presence, and cessation; one or two continuity sequences; and the boundary of one existence. Knowledge that penetrates minds takes only the latter two as object.
⁸ Reciters of the Middle Collection (majjhimabhāṇaka): teachers specializing in memorizing the Middle Collection; the “reciters of the Connected Collection” below are analogous. The unit records both accounts without adjudicating between them.
⁹ Commentary (aṭṭhakathā): generic term for the ancient commentaries on the canonical texts. This unit cites them four times: for a source judgment, rejection of an alternative, statement of a method, and praise of a statement.
¹⁰ Impulsion process (javanavīthi): a cognitive process whose phase is impulsion; “sequence of impulsions” counts one cycle of it.
¹¹ Paṭṭhāna: the seventh book of the Abhidhamma, which teaches twenty-four conditions; the conditions are explained in detail in this treatise’s chapter on Dependent Origination.
¹² Analytical knowledge of language (niruttipaṭisambhidā): the third of four analytical knowledges, unobstructed knowledge of linguistic expressions; the four are fully explained in the chapter on Purification by Knowledge and Vision.
¹³ Our position (amhākaṃ khanti): the commentator explicitly marks the statement as his own adopted position. Earlier in the paragraph he says “this is the method of the Commentary,” so two positions appear in one paragraph.
¹⁴ Exposition of Direct Knowledge (Abhiññāniddesa): the chapter colophon. The chapter explains knowledge of the divine ear element, knowledge that penetrates minds, knowledge of the recollection of past lives, knowledge of the death and rebirth of beings, and their miscellany discussion.
七神通智各轉起於幾種所緣：神變七、天耳四、他心八、宿住八、天眼四、未來分八、隨業趣五——他心智之現在唯相續與一期，不取剎那（花束穿莖之喻已為義注所斥）
大局 — 品末之雜論
五神通說訖，品末以一段雜論收：天眼之二隨屬（未來分智、隨業趣智）加五神通為七神通智，依論母所立之四種所緣三法（小・道・過去・內）逐一分別其所緣（§1 標目；§2–§7 七智）。這是阿毘達磨式的收束：每一智給一張所緣表。最長的一段是他心智（§4）——因為要先辨「現在」有三種（剎那、相續、一期），並斥「剎那現在為他心智所緣」之說。譯底於本單元首段闕段號（§413），照錄。〔所見〕
§01 雜論之標——七神通智與四種所緣三法 → 白話 §1
偈標：知五蘊者所說五神通既知，於其上雜論亦當知。天眼（死生智）之隨屬二智——未來分智與隨業趣智——加神變等五為七神通智；為於所緣分別不迷，依大仙所說四種所緣三法（小所緣三法、道所緣三法、過去所緣三法、內所緣三法）顯七智之轉起（白話 §1）。〔讀法〕四種三法各是一組三分：小大無量、道與非道、過去未來現在、內外內外——合起來十餘種所緣，七智各取其幾。
§02 神變智之七所緣 → 白話 §2
小、大、過去、未來、現在、內、外七種：以心轉身（不可見身而行、身置於大心中）——以色身為所緣故小；以身轉心（可見身、基礎禪心置於色身中）——以大心為所緣故大；以已過去已滅之心為所緣——過去；決意於未來者（大迦葉於大舍利之藏決意「二百一十八年中香不乾花不萎燈不滅」；阿說掬多決意「水池食前成酪味」）——未來；以心轉身不可見而行時——現在；以身轉心、以心轉身、化自己童子形——內；外現象馬——外（白話 §2）。〔讀法〕神變智的所緣表七種中有「未來」——因為決意可以指向未來（香不乾、燈不滅二百一十八年）。
§03 天耳界智之四所緣 → 白話 §3
小（聲是小）、現在（正存在之聲）、內（自腹中之聲）、外（他人之聲）（白話 §3）。
§04 他心智之八所緣與三種現在之辨 → 白話 §4
小（欲界心）、大（色無色界心）、無量（道果；凡夫不知入流者之心乃至阿羅漢知一切、在上者知在下者）、道（以道心為所緣）、過去與未來（過去七日內、未來七日內他人之心）、現在、外。現在三種：剎那現在（已至生住滅者）、相續現在（一二相續之次所攝：闇處入明處所緣不立刻明顯、明處入室色不忽然明顯、遠見染工手勢打犍稚而不立刻聞聲——中部誦師；相應部誦師說色相續〔踏水痕未澄、遠路來熱未息、日光入室闇未消、開窗眼顫未止〕與非色相續〔二三速行之次〕二種皆相續現在）、一期現在（為一有所限定；《賢善一夜經》——相續現在出於義注、一期現在出於經）。有人說剎那現在之心是他心智所緣（神通者與他人之心同剎那生；喻：拋花束必有一花以莖穿另一莖——轉向眾人之心必有一心為一心所穿）——不合理：轉向之心與所知之心無同時之處、且轉向與速行在不可欲處成異所緣之過——義注已斥。當知相續現在與一期現在是所緣：從正轉起之速行路依過去未來二三速行路之量中的他人之心皆相續現在；《相應部義注》「一期現在以速行之次顯示」——善說。顯示：神通者轉向以剎那現在為所緣與之同滅；四五速行，最後神通心、餘欲界，皆以同一已滅之心為所緣、非異所緣（依一期為現在）；雖一所緣唯神通心知他心，餘不知——如眼門唯眼識見色。或相續現在落在一期現在中故唯依一期為現在所緣。以他心為所緣故外（白話 §4）。〔讀法〕這一段是全單元的教理重心。問題很精：他心智知「現在」之心，可是那顆心生住滅只一剎那，知它的時候它已滅了——怎麼算現在？答：現在有三種，他心智取的是「相續」（兩三個心路的寬度）與「一期」（一段時間），不是「剎那」。花束穿莖之喻很美，義注斥之也很準：兩顆心沒有同時的一剎那。〔所見〕
§05 宿住智之八所緣 → 白話 §5
小（欲界蘊）、大（色無色界蘊）、無量（自他所修道所證果）、道（唯所修道）、過去（依決定唯過去）、內（自蘊）、外（他蘊）、不可說（「過去有毘婆尸世尊、母槃頭摩帝、父槃頭」——隨念名姓地相等）。差別：他心智與隨業趣智雖亦過去所緣，他心智唯七日內之心、隨業趣智唯過去之思；宿住智於過去諸蘊與繫於蘊者無一不緣，其行同於一切智——此義注之法；《發趣論》「諸善蘊為神變智他心智宿住隨念智隨業趣智未來分智之所緣緣」故四蘊亦他心智隨業趣智之所緣（隨業趣智唯善不善）。「名姓」是依於蘊、世俗所成的文之義而非文自身（文為聲處所攝故小；「詞無礙解是小所緣」）——此我等之所取（白話 §5）。〔讀法〕「不可說所緣」——名字與姓不是色不是心，所以不入小大無量三者之數。論主在此自標「此是義注之法」與「此我等之所取」——一段之內兩個立場並見，是論主少有的自陳。
§06 天眼智之四所緣與未來分智之八所緣 → 白話 §6
天眼：小（色）、現在（正存在之色）、內（自腹中等色）、外（他人之色）。未來分智：小（將生欲界）、大（將生色無色界）、無量（將修道證果）、道（唯將修道）、未來（依決定）、內（我將生彼）、外（某人將生彼）、不可說（「未來彌勒世尊將出、父善梵、母梵行」——名姓）；他心智雖亦未來所緣唯七日內之心，未來分智於未來無所不緣（白話 §6）。〔讀法〕未來分智與宿住智是一對鏡像：一個向後無所不緣，一個向前無所不緣；他心智前後各只七日。
§07 隨業趣智之五所緣與品末 → 白話 §7
小（欲界業）、大（色無色界業）、過去（唯知過去）、內（自業）、外（他業）；有時知內有時知外則亦成內外所緣。品末奧書：名為神通之解釋的第十三品已竟（白話 §7）。〔讀法〕七張表到此合攏。神通二品至此結，下品（第 14 品）起入慧地——全書的定部之餘緒收於一張所緣表。
給一般讀者
這是神通二品的最後一段，也是最「論」的一段：七種神通智各自能緣什麼（小大無量、道、三世、內外、不可說）——一張表一種智。最值得讀的是他心智那段：知道別人「現在」的心，可是那顆心只活一剎那——怎麼算現在？答案是：現在有三種，他心智取的是「相續」與「一期」，不取「剎那」。花束穿莖之喻請記住，它被義注否決的理由也請記住：兩顆心沒有同時的一剎那。
想讀本單元全文：白話 §1–§7 即雜論之標與四種所緣三法・神變智七所緣・天耳界智四所緣・他心智八所緣與三種現在之辨與剎那現在之斥・宿住智八所緣與不可說所緣・天眼智四所緣與未來分智八所緣・隨業趣智五所緣與品末奧書的全段逐段全譯。
How many kinds of object belong to each of the seven direct knowledges? Supernormal power has seven, divine ear four, penetration of minds eight, past lives eight, divine eye four, future eight, and kamma five. For penetration of minds, the present means only continuity and period, not the momentary present—the flower-stalk simile is rejected by the Commentaries
The Big Picture — the Chapter’s Concluding Miscellany Discussion
With the five direct knowledges complete, the chapter closes with a miscellany discussion. The divine eye’s two accessories—knowledge concerning the future and knowledge according to kamma—join the five to make seven direct knowledges. Their objects are analyzed under four triads established in the Abhidhamma matrix: limited, path, past, and internal (§1 heading; §§2–7 the seven knowledges). This is an Abhidhamma-style conclusion: each knowledge receives a table of its objects. The longest discussion concerns penetration of minds (§4), because it must first distinguish three kinds of present—momentary, continuity, and period—and reject the position that the momentarily present mind is its object. The base text lacks a number for the unit’s opening paragraph, §413, and that absence is preserved. [What is seen]
§01 Heading of the Miscellany Discussion—Seven Direct Knowledges and Four Object Triads → Vernacular §1
The opening verses say that once the five direct knowledges taught by the Knower of the Five Aggregates have been understood, the miscellany discussion should be known. The divine eye, or knowledge of death and rebirth, has two accessory knowledges—future and kamma—which with the five beginning with supernormal power make seven. To avoid confusion about their objects, the seven are shown according to four object triads taught by the Great Sage: limited, path, past, and internal (Vernacular §1). [How to read] Each triad is threefold: limited, exalted, immeasurable; path and non-path; past, future, present; internal, external, internal-external. Together they yield more than ten kinds of object, of which each knowledge takes a particular set.
§02 Seven Objects of Knowledge of Supernormal Power → Vernacular §2
The seven are limited, exalted, past, future, present, internal, and external. Transforming the body through mind to travel invisibly, placing the material body in an exalted mind, takes the body as object and is limited. Transforming mind through a visible body, placing the foundational mind in the body, takes an exalted mind and is exalted. Taking a past ceased mind is past. A resolution directed to the future is future: Mahākassapa resolved at the Great Relic Deposit that perfume remain fresh, flowers unwithered, and lamps lit for 218 years; Assagutta resolved that a pond taste of curd before meals. Transforming the body through mind while traveling invisibly is present. Transforming mind by means of the body, transforming the body by means of mind, or creating one’s own boy-form is internal; manifesting elephants and horses externally is external (Vernacular §2). [How to read] Future is among the seven objects because a resolution can point to the future, as in perfume remaining fresh and lamps burning for 218 years.
§03 Four Objects of Knowledge of the Divine Ear Element → Vernacular §3
Limited, because sound is limited; present, because the sound exists now; internal, for sounds inside one’s belly; and external, for another’s sounds (Vernacular §3).
§04 Eight Objects of Knowledge That Penetrates Minds and Analysis of Three Kinds of Present → Vernacular §4
The eight are limited, for a sense-sphere mind; exalted, for form- and formless-sphere minds; immeasurable, for path and fruition, with each higher person knowing those below and an arahant knowing all; path, when a path mind is object; past and future, for another’s mind within seven days backward or forward; present; and external. The present has three kinds: momentary present, what has reached arising, presence, and cessation; continuity present, one or two continuity sequences—an object gradually becoming clear when moving from dark to light or light into a room, or, according to the Middle reciters, seeing from a distance the hand gestures of dyers and the motions of striking gongs and drums before hearing the sound; or material continuity, such as water footprints not yet settled, road heat not yet cooled, indoor darkness not gone, eye trembling not ceased, and immaterial continuity of two or three impulsions according to the Connected reciters; and period present, delimited by one existence and supported by the Discourse on One Fortunate Night. Continuity present occurs in the Commentaries, period present in the discourse. Some say the momentarily present mind is the object because the direct knower and another’s mind arise in the same moment. They compare it to a tossed flower bundle in which one stalk necessarily pierces another: when adverting to a crowd’s minds, one mind must pierce another at arising, presence, or cessation. The position is unreasonable: the adverting mind and known mind never coexist, and adverting and impulsion would undesirably have different objects. The Commentaries reject it. Continuity and period present are the objects. Another’s mind within two or three impulsion processes around the current process is continuity present; the Connected Commentary says period present is demonstrated through impulsion sequence, which is well said. The direct knower adverts to a momentarily present mind and ceases with it; four or five impulsions then take the same ceased mind as object, the last being direct knowledge. All have one object present by period, but only the direct-knowledge state knows, just as only eye-consciousness sees at the eye door. Since continuity falls within period, the object can be understood as present solely by period. It is external because another’s mind is object (Vernacular §4). [How to read] This is the unit’s doctrinal center. A present mind lasts only a moment and has ceased by the time it is known—so how can it count as present? The answer is that present has three senses, and penetration of minds uses continuity, two or three processes wide, and period, a span of time, not the momentary present. The flower-stalk simile is beautiful, but the commentarial rejection is exact: the two minds never share one simultaneous moment. [What is seen]
§05 Eight Objects of Knowledge of Past Lives → Vernacular §5
The eight are limited, for sense-sphere aggregates; exalted, for form and formless aggregates; immeasurable, for paths and fruitions cultivated or attained by self or other; path, for the cultivated path alone; necessarily past; internal, for one’s own aggregates; external, for another’s; and inexpressible, for names, clans, and signs of the earth in “There was the Blessed One Vipassī, whose mother was Bandhumatī and father Bandhuma.” Although mind-penetrating and kamma knowledge can also have past objects, the first is limited to minds within seven days and the latter to past volition; past-life knowledge leaves no past aggregate or aggregate-connected phenomenon untouched and acts like omniscience toward them. This is the Commentary’s method. Yet the Paṭṭhāna says profitable aggregates are object condition for five knowledges, so four aggregates also serve mind and kamma knowledge, though only profitable and unprofitable for the latter. “Name and clan” are conventional word meanings dependent on aggregates, not spoken words themselves; speech is limited as sound, as shown by “analytical knowledge of language has a limited object.” This is our position (Vernacular §5). [How to read] Names and clans are “inexpressible objects” because they are neither material form nor mind and do not enter the limited, exalted, immeasurable triad. The commentator marks both “this is the Commentary’s method” and “this is our position” in one paragraph, an uncommon disclosure of two positions.
§06 Four Objects of Divine-Eye Knowledge and Eight Objects of Knowledge Concerning the Future → Vernacular §6
Divine eye: limited for form, present for presently existing form, internal for forms within one’s belly, external for another’s forms. Future knowledge: limited for future sense-sphere birth, exalted for form or formless birth, immeasurable for future path and fruition, path for path alone, necessarily future, internal for “I shall be born there,” external for “another will be born there,” and inexpressible for names and clans such as “the future Buddha Metteyya will arise; his father will be the Brahmin Subrahmā and his mother Brahmavatī.” Mind-penetrating knowledge has future objects only within seven days; future knowledge leaves nothing in the future untouched (Vernacular §6). [How to read] Future knowledge mirrors past-life knowledge: one leaves nothing backward untouched, the other nothing forward, while penetration of minds reaches only seven days in either direction.
§07 Five Objects of Knowledge According to Kamma and the Chapter Colophon → Vernacular §7
Limited for sense-sphere kamma, exalted for form and formless kamma, past because it knows only the past, internal for one’s own kamma, and external for another’s; when internal and external are known at different times, the knowledge can also have internal-external objects. The colophon states that Chapter 13, the Exposition of Direct Knowledge, is complete (Vernacular §7). [How to read] The seven tables close here. The two chapters on direct knowledge end; Chapter 14 enters the ground of understanding, and the concentration division’s aftermath concludes with a table of objects.
For the General Reader
This is the final and most technical section of the two chapters on direct knowledge: one table for what each of seven knowledges can take as object—limited, exalted, immeasurable, path, three times, internal, external, and inexpressible. The most rewarding discussion concerns knowing another’s “present” mind when that mind lasts only one moment. The answer is that present has three senses, and penetration of minds takes continuity and period, not the momentary present. Remember the flower-stalk simile and why the Commentaries reject it: the two minds never coexist for a single moment.
To read this unit in full: Vernacular §§1–7 give the complete paragraph-by-paragraph rendering of the miscellaneous heading and four object triads; seven objects of supernormal knowledge; four of the divine ear; eight of mind penetration and analysis of three presents; eight of past-life knowledge and inexpressible objects; four of divine eye and eight of future knowledge; and five of knowledge according to kamma with the chapter colophon.
考據Apparatus
一、科判定位
譯底 本單元之譯底＝CSCD（內用不上站）。本層一切巴利逐字取自本單元原典欄之譯底，定位一式：〔CSCD §NN〕式對譯底欄逐字可核。本品無自家對頁之巴利，故頁域一概不記。
篇名 本單元之切段之首即 ### Pakiṇṇakakathā 一行（本欄實測本單元之 ### 行一個）。
首段無號——§413 之「號無而文在」 本單元之首段（科題行之後至 [§414] 之前，859 位元組）有文而無號：其文為二偈（Iti⋯pañcakkhandhavidū, pañca abhiññā avoca yā nātho;⋯Tā ñatvā tāsu ayaṃ, pakiṇṇakakathāpi viññeyyā. 與 Ārammaṇattikā vuttā, ye cattāro mahesinā;⋯Sattannamapi ñāṇānaṃ, pavattiṃ tesu dīpaye.）、七神通智之目與四種所緣三法之名。本品之段號自〔CSCD §400〕至〔CSCD §420〕，實落 20 號而 413 一號於全品零命中（本欄逐字反查全品六單元之譯底欄）——其號不落而其文在此。此為譯底之字面，照錄不補、不代編其號。本欄於本目與本品首單元之目一各正面記其實。
段號域 譯底欄之實落段號自〔CSCD §414〕至〔CSCD §420〕，實落段號 7 個，號序連續無缺。本篇於譯底欄之幅為 13,086 位元組。
科之構——一智一段之七 本篇之骨為七神通智之所緣分別，一智一段：神變智（〔CSCD §414〕七所緣）・天耳界智（〔CSCD §415〕四所緣）・他心智（〔CSCD §416〕八所緣）・宿住智（〔CSCD §417〕八所緣）・天眼智（〔CSCD §418〕四所緣）・未來分智（〔CSCD §419〕八所緣）・隨業趣智（〔CSCD §420〕五所緣）。七段七智，無一段兼二智（本欄逐段反查）。七段之句式全同：以「智名＋所緣之列＋ārammaṇavasena＋數＋su ārammaṇesu pavattati. Kathaṃ? Tañhi」起（如 Dibbasotadhātuñāṇaṃ parittapaccuppannaajjhattabahiddhārammaṇavasena catūsu ārammaṇesu pavattati. Kathaṃ? Tañhi），以「evaṃ＋智名＋ssa＋數＋su ārammaṇesu pavatti veditabbā」收（如 evaṃ dibbasotadhātuñāṇassa catūsu ārammaṇesu pavatti veditabbā）——七段之起收無一段溢此式之外，此為本篇最整齊之科判發現。
七智之數之總 本欄逐段實測其所緣之數：7・4・8・8・4・8・5。其中他心智一段獨重 4,885 位元組（佔本篇三成七），其故在三種現在之辨（剎那・相續・一期）與二誦師之說並錄。
論主自標其所取之一處 〔CSCD §417〕之末作 Ayamettha amhākaṃ khanti.（此是我等之所取）——論主於本篇末自標其說為己之取而非義注之定說，其前更曰 Ayamettha aṭṭhakathānayo.（此是義注之法）而後引發趣論之文以廣之。一段之內「義注之法」與「我等之所取」並標，本欄誌其實，不代判其輕重。
品末奧書 本篇末三行作 Iti sādhujanapāmojjatthāya kate visuddhimagge／Abhiññāniddeso nāma／Terasamo paricchedo.——三行式，與神變之品之奧書同格。誌其字面。
前後接點 前承同品之第五單元：本篇之首偈作 Iti⋯pañcakkhandhavidū, pañca abhiññā avoca yā nātho——論自標前之五神通已竟而本篇為其雜論。後接次品：本篇末為品末奧書，論不自標次品之名（本欄逐字反查，譯底於本篇並無次品之名指）。
movement 品夾《總覽》繫本單元於 §F〈Pakiṇṇakakathā 雜論——諸神通智之所緣分別〉一節；其所繫之段號域逐字見該表，本目不重錄、不截取。
二、詞義與譯語
本目只記本篇用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。既立之詞於本目不重立——其在本篇者為 Pakiṇṇaka-kathā（雜論）・ovaraka（一室）・na vattabbārammaṇa／navattabbārammaṇa（不可說所緣）・vaṇṭa（莖）・paritta（小）・mahaggata（大）・appamāṇa（無量）・magga（道）・atīta／anāgata／paccuppanna（過去／未來／現在）・ajjhatta／bahiddhā（內／外）・ārammaṇapaccaya（所緣緣）・iddhividhañāṇa／dibbasotadhātuñāṇa／cetopariyañāṇa／pubbenivāsañāṇa／dibbacakkhuñāṇa（五神通之智名，本品前五單元既立）・khandha（蘊）・cetanā（思）・sabbaññutaññāṇa（一切智）・niruttipaṭisambhidā（詞無礙解）・saddāyatana（聲處）・Mahākassapatthera（大迦葉長老）・karajakāya（業生身）。以下唯列本篇新出者。
雜論之標——七智與四所緣三法 本篇首段〔無號〕——譯底於此處無 [§413]（見目一）。
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| pañcakkhandhavidū | 知五蘊者 | 本篇首偈之語；指世尊 | 本篇首段〔無號〕 |
| paribhaṇḍañāṇa | 隨屬之智 | 本欄之讀 | 本篇首段〔無號〕 |
| satta abhiññāñāṇāni | 七神通智 | 本篇所辨之七智——五神通加未來分智與隨業趣智 | 本篇首段〔無號〕 |
| ārammaṇattika | 所緣三法 | 論母之四三法；本篇以之辨七智之所緣 | 本篇首段〔無號〕 |
| parittārammaṇattika・maggārammaṇattika | 小所緣三法・道所緣三法 | 四三法之一二 | 本篇首段〔無號〕 |
| atītārammaṇattika・ajjhattārammaṇattika | 過去所緣三法・內所緣三法 | 四三法之三四 | 本篇首段〔無號〕 |
神變智與天耳界智之所緣 〔CSCD §414〕–〔CSCD §415〕。
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| upayogaladdha ārammaṇa | 以業格所得之所緣 | 本欄之讀 | 〔CSCD §414〕 |
| samodahati・samāropeti | 置入・安立 | 以身轉心與以心轉身之二語 | 〔CSCD §414〕 |
| Mahādhātunidhāna | 大舍利之藏 | 未來所緣之事例——大迦葉長老決意二百十八年香不萎 | 〔CSCD §414〕 |
| Assaguttatthera | 阿說掬多長老 | 音譯 | 〔CSCD §414〕 |
| Vattaniyasenāsana | 跋多尼住處 | 本欄之讀 | 〔CSCD §414〕 |
| udakasoṇḍi | 水池 | 阿說掬多長老所決意之處 | 〔CSCD §414〕 |
| dadhirasa | 酪味 | 所決意而成者；食前為酪味、食後仍為水 | 〔CSCD §414〕 |
他心智之所緣與三種現在 〔CSCD §416〕。
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| khaṇapaccuppanna・santatipaccuppanna・addhāpaccuppanna | 剎那現在・相續現在・一期現在 | 三種現在；他心智之所緣唯後二 | 〔CSCD §416〕 |
| uppādaṭṭhitibhaṅgappatta | 至生住滅 | 剎那現在之義 | 〔CSCD §416〕 |
| ekadvesantativāra | 一二相續之次 | 相續現在之量；中部誦師以三事明之 | 〔CSCD §416〕 |
| rajaka | 染工 | 相續現在之第三事——遠見染工之手勢而後聞其聲 | 〔CSCD §416〕 |
| ghaṇḍibherīākoṭanavikāra | 打犍稚與鼓之動作 | 同上事之所見 | 〔CSCD §416〕 |
| majjhimabhāṇaka・saṃyuttabhāṇaka | 中部誦師・相應部誦師 | 二誦師之說並錄；論主不判其一 | 〔CSCD §416〕 |
| rūpasantati・arūpasantati | 色相續・非色相續 | 相應部誦師所立之二相續 | 〔CSCD §416〕 |
| akkantaudakalekhā | 所踏之水痕 | 色相續之第一事 | 〔CSCD §416〕 |
| javanavāra・javanavīthi | 速行之次・速行之路 | 一期現在之明法；相續現在亦落於一期現在之中 | 〔CSCD §416〕 |
| Bhaddekarattasutta | 《賢善一夜經》 | 本欄之讀 | 〔CSCD §416〕 |
| pupphamuṭṭhi | 花之束 | vaṇṭa 剔——原形既列，既列之讀作「莖」（不淨業處之品之詞條 *kesara・vaṇṭa*），本欄原提「蒂」，從先例（12-05 之 vaṇṭā muttatālaphala 一列同從，作「離莖之多羅果」） | 〔CSCD §416〕 |
| sahaṭhānābhāva | 無同時之處 | 斥剎那現在之說之由——轉向與速行不同時 | 〔CSCD §416〕 |
宿住智・未來分智・隨業趣智之所緣 〔CSCD §417〕–〔CSCD §420〕，並品末奧書。
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| sabbaññutaññāṇagatika | 同於一切智之行 | 宿住智於過去蘊之無所不緣，其行同一切智 | 〔CSCD §417〕 |
| khandhapaṭibaddha | 繫於蘊者 | 與蘊相繫者；他心智不緣之 | 〔CSCD §417〕 |
| cetanāmatta | 唯思 | 隨業趣智之所緣唯過去之思 | 〔CSCD §417〕 |
| khandhūpanibandha | 依於蘊 | 名姓之義所依；非文自身 | 〔CSCD §417〕 |
| sammutisiddha byañjanattha | 世俗所成之文義 | 名姓為不可說所緣之由 | 〔CSCD §417〕 |
| saddāyatanasaṅgahita | 攝於聲處 | 文自身若為所緣則當為小所緣，故不取 | 〔CSCD §417〕 |
| amhākaṃ khanti | 我等之所取 | 論主自標其說為己之所取——本篇唯一之自標 | 〔CSCD §417〕 |
| Vipassī bhagavā・Bandhumatī・Bandhumā | 毘婆尸世尊・槃頭摩帝・槃頭 | 本欄之讀 | 〔CSCD §417〕 |
| Metteyya bhagavā | 彌勒世尊 | 未來分智之不可說所緣之例 | 〔CSCD §419〕 |
| Subrahmā brāhmaṇa・Brahmavatī brāhmaṇī | 善梵婆羅門・梵行婆羅門女 | 本欄之讀 | 〔CSCD §419〕 |
| Abhiññāniddesa | 神通之解釋 | 品末奧書 | 〔CSCD §420〕 |
| terasamo paricchedo | 第十三品 | 品末奧書之語 | 〔CSCD §420〕 |
須併觀之三處 ①四種所緣三法之名（小所緣・道所緣・過去所緣・內所緣）為論母之目，本欄以三列收之；其十目之所緣（小・大・無量・道・過去・未來・現在・內・外・不可說）皆既立於前諸品之詞條，本欄不重立。②七智之名：其五既立（前五單元），本欄唯立 anāgataṃsañāṇa（未來分智）與 yathākammupagañāṇa（隨業趣智）之總名於前單元而於本篇立 paribhaṇḍañāṇa（隨屬之智）一新語——論主以未來分智與隨業趣智為天眼之二隨屬智（tassa anāgataṃsañāṇañca yathākammupagañāṇañcāti dvepi paribhaṇḍañāṇāni honti），paribhaṇḍa 之讀誌之以俟來哲。③本篇首段之六列，其定位皆作「本篇首段〔無號〕」——譯底於此處無 [§413]，見目一。
三、異讀
材料之面 本篇無自家對頁之巴利，故無校勘段可錄；可查之面唯譯底欄自身。誌錄不判。
普查之實測 譯底欄全篇逐字普查：異讀括注式（(sī.)・(syā.)・(kaṃ.)・(pī.)）零命中；pāṭho 零命中；Porāṇā／porāṇā・eke 俱零命中。方括注唯二式（[§NN] 段號 7 個與版頁記 12 個）。查無即記無。
keci 之一見——義注所斥之異說 〔CSCD §416〕作 Tattha keci khaṇapaccuppannaṃ cittaṃ cetopariyañāṇassa ārammaṇaṃ hotīti vadanti.，其後出其理與其喻（花束中一花之蒂穿他花之蒂），而以 ayuttanti aṭṭhakathāsu paṭikkhittaṃ（此不合理，義注中已斥之）收——論主出異說、出其理與喻、而以義注斥之。此為本品六單元中唯一「異說＋其理＋其喻＋義注之斥」四分俱全者。非傳本之異讀，本欄判其為論中之異說而不入異讀之數，誌之以俟來哲。
二誦師之說並錄 〔CSCD §416〕之相續現在一目，論主先出中部誦師之三事（Evaṃ tāva majjhimabhāṇakā.），復出相應部誦師之二相續四事（Saṃyuttabhāṇakā pana⋯vadanti）——二說並錄而論主不判其一（其後唯以 tadubhayampi santatipaccuppannaṃ nāmāti vadanti 收相應部誦師之說）。本欄誌其實，不入異讀之數，亦不代判。
本欄自出之字面之二處 ①〔CSCD §414〕之 Mahādhātunidhāne mahākassapattherādīnaṃ viya anāgataṃ adhiṭṭhahantānaṃ anāgatārammaṇaṃ hoti. 一句，其事之詳在其後而其出處 (dha. sa. aṭṭha. 1434) 二見（大迦葉之事一・阿說掬多長老之事一）——同一出處於一段之內二繫而其事異。誌其字面。②〔CSCD §417〕之 Ayamettha aṭṭhakathānayo. 與 Ayamettha amhākaṃ khanti. 二句同段而其立場異（見目一）。誌之不代判。
本欄之界 上列皆為譯底欄之字面之實；未與 PTS 掃描頁對勘。
四、論主引據
圓括注出處之實測 本篇之圓括注出處 8 處：
| 出處（譯底逐字） | 見數 | 所引之要 | 定位 |
|---|---|---|---|
(dha. sa. tikamātikā 13, 16, 19, 21) | 1 | 四種所緣三法之名（一括注四目之號） | 本篇首段〔無號〕 |
(dha. sa. aṭṭha. 1434) | 2 | 大迦葉長老之大舍利之藏・阿說掬多長老之水池（義注之引，同段二繫） | 〔CSCD §414〕 |
(ma. ni. 3.284) | 1 | 《賢善一夜經》——一期現在之證 | 〔CSCD §416〕 |
(paṭṭhā. 1.1.404) | 1 | kusalā khandhā iddhividhañāṇassa⋯ārammaṇapaccayena paccayo（發趣論之文） | 〔CSCD §417〕 |
(dī. ni. 2.12) | 1 | Atīte vipassī bhagavā ahosi. Tassa mātā bandhumatī, pitā bandhumā（不可說所緣之例） | 〔CSCD §417〕 |
(vibha. 749) | 1 | niruttipaṭisambhidā parittārammaṇā（詞無礙解之所緣） | 〔CSCD §417〕 |
(dī. ni. 3.107) | 1 | Anāgate metteyyo bhagavā uppajjissati（未來分智之不可說所緣之例） | 〔CSCD §419〕 |
引式之標之實測 Yathāha 1 見（〔CSCD §417〕領 vibha. 749）；kira 1 見（〔CSCD §414〕之 Mahākassapatthero kira mahādhātunidhānaṃ karonto）；Vuttañhetaṃ・Vuttampi cetaṃ・Tena vuttaṃ・Tenāha・Tenetaṃ vuccati・Apare āhu 俱零命中；vadanti 2 見（異說之標一・相應部誦師之說一）。引號 '' 實測 13 對。
義注之引之密 aṭṭhakathā 諸形 4 見（aṭṭhakathāsu āgataṃ〔相續現在之出處〕・aṭṭhakathāsu paṭikkhittaṃ〔斥異說〕・aṭṭhakathānayo〔義注之法〕・saṃyuttaṭṭhakathāyaṃ vuttaṃ〔一期現在之說〕）——為本品六單元中義注之引最密之篇。其四見之位各異：一為出處之判、一為斥、一為立場之標、一為引其說而贊之（Taṃ suṭṭhu vuttaṃ.）。本欄誌其實，不代考定其義注之所在。
論主自標之判語一處 〔CSCD §416〕之 ''Addhāpaccuppannaṃ pana javanavārena dīpetabba''nti saṃyuttaṭṭhakathāyaṃ vuttaṃ. Taṃ suṭṭhu vuttaṃ.——論主引義注而自贊其說「善說」，為本品六單元中唯一之「引而贊之」。誌其實。
五、譬喻·修辭
本目只記本篇譬喻之所在與其所配，不作文學評價。
譬喻之疏 viya 1 見、Yathā／yathā 2 見、opamma 1 見、iva・sadisa・upamā・seyyathāpi・evameva 俱零命中。本篇之喻列凡三目（其一為零命中，實喻二）：
- 花束之喻（〔CSCD §416〕）——
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.——此喻非論主自立而為所斥之異說之所立（opamma一形之唯一命中即在此），義注既斥其說則其喻亦不立。本欄誌其實，不代判。 - 眼識之喻（〔CSCD §416〕）——
Yathā cakkhudvāre cakkhuviññāṇameva rūpaṃ passati, na itarānīti.（論主自立，配「唯神通心知他心，餘心不知」）。 - 鏡之喻——零；本篇無物象之喻。
故本篇之物象之喻唯一（花束），且其為所斥之說之喻——本欄逐處反查，誌其實不代評。
修辭之可核觀察 ①問句 9 見（?），其中 Kathaṃ? 7 見——七智之七段各一，無一段缺（本欄逐段實測）；餘二為 Katame cattāro?（四所緣三法之標目之問）與 Kiṃ kāraṇā?（異說之理之問）。Kathaṃ? 之七見為本篇句式整齊之最明之證。②…pe… 省略式 零命中。③偈頌 2 處（首段之二偈，各二行四句）——皆在無號之首段之內。④本篇無事例（人事之記），唯二長老之決意為所緣之例（大迦葉・阿說掬多）。⑤Iti 之領語 4 見（首偈一・七智之總三）。⑥科末之收語：本篇無 科末之收語（本品前四科各有其收）——其位即為品末奧書所代。本欄逐字反查，誌其實。
以上諸數唯就本篇之域實測，不及全書。
六、章內互讀
每指皆帶段號錨；所指之處唯就本篇文中可核之名相立——本篇之段號與章§二系不明對映，故所指不繫章§，亦不推估換算。不代考定。
| 本篇之處 | 所指 | 可核之由 |
|---|---|---|
本篇首段〔無號〕 Iti⋯pañcakkhandhavidū, pañca abhiññā avoca yā nātho | 神變之品與本品前五單元 | 論自標五神通已竟——本篇為其雜論 |
本篇首段〔無號〕 tassa anāgataṃsañāṇañca yathākammupagañāṇañcāti dvepi paribhaṇḍañāṇāni honti | 本品之第五單元〔CSCD §411〕 | 二智於彼篇立名（論主自標其無別遍作而依天眼），本篇辨其所緣 |
〔CSCD §414〕 cittavasena kāyaṃ pariṇāmeti, mahaggatacitte samodahati samāropeti | 神變之品之第六單元〔CSCD §397〕 | 以身轉心與以心轉身之二法在彼篇；本篇取其法而辨其所緣 |
〔CSCD §414〕 attano kumārakavaṇṇādinimmānakāle | 神變之品之第六單元〔CSCD §398〕 | 變化神變之修在彼篇 |
〔CSCD §416〕 Maggaphalajānanakāle appamāṇārammaṇaṃ hoti | 智見清淨之品 | 道與果之名在彼品 |
〔CSCD §417〕 Atīte attanā parehi vā bhāvitamaggaṃ sacchikataphalañca anussaraṇakāle | 本品之第三單元 | 宿住隨念之修在彼篇 |
〔CSCD §417〕 ''niruttipaṭisambhidā parittārammaṇā''ti | 智見清淨之品（四無礙解） | 四無礙解之名在彼品 |
| 〔CSCD §420〕品末奧書 | 本品之首單元〔CSCD §400〕 | 首尾相扣——彼篇開 Idāni⋯dibbasotadhātuyā niddesakkamo anuppatto，本篇以品名收之 |
七、傳本
作者、傳本與注疏源流諸問題，本編不於考據內立說。
I. Placement in the Outline
Base text This unit uses the CSCD as its internal, non-public base text. Every Pāli form in this layer is copied verbatim from this unit’s source column and can be verified by 〔CSCD §NN〕. This chapter has no independently paginated Pāli witness, so no page range is supplied.
Section heading The extract begins with the single line ### Pakiṇṇakakathā (the unit contains exactly one ### line).
Unnumbered opening—the text of §413 without its number The opening passage of this unit, from after the section-heading line up to [§414], has text but no paragraph number and occupies 859 bytes. It contains two verses (Iti ... pañcakkhandhavidū, pañca abhiññā avoca yā nātho; ... Tā ñatvā tāsu ayaṃ, pakiṇṇakakathāpi viññeyyā. and Ārammaṇattikā vuttā, ye cattāro mahesinā; ... Sattannamapi ñāṇānaṃ, pavattiṃ tesu dīpaye.), a list of seven direct knowledges, and the names of four object triads. Across the chapter the paragraph-number range is 〔CSCD §400〕 through 〔CSCD §420〕, but only twenty numbers occur, while 413 has zero occurrences in the source columns of all six units: the number is absent and its text is present here. This is the literal state of the base text and is recorded without supplying or replacing the number. This item and Item I of the chapter’s first unit both record the fact explicitly.
Paragraph-number range The source column has seven consecutive paragraph numbers from 〔CSCD §414〕 through 〔CSCD §420〕, with none missing. The base-text extent of this unit is 13,086 bytes.
Seven-part structure—one knowledge per paragraph The framework of the unit is analysis of the objects of seven direct knowledges, one knowledge per paragraph: knowledge of supernormal power (〔CSCD §414〕, seven objects), knowledge of the divine ear element (〔CSCD §415〕, four objects), knowledge that penetrates minds (〔CSCD §416〕, eight objects), knowledge of past lives (〔CSCD §417〕, eight objects), divine-eye knowledge (〔CSCD §418〕, four objects), knowledge concerning the future (〔CSCD §419〕, eight objects), and knowledge of where beings go according to kamma (〔CSCD §420〕, five objects). There are seven paragraphs for seven knowledges, and no paragraph treats two knowledges (checked paragraph by paragraph in the source column). All seven paragraphs use the same opening-and-closing formula: they begin with the name of the knowledge, its list of objects, ārammaṇavasena, a number, and su ārammaṇesu pavattati. Kathaṃ? Tañhi (for example, Dibbasotadhātuñāṇaṃ parittapaccuppannaajjhattabahiddhārammaṇavasena catūsu ārammaṇesu pavattati. Kathaṃ? Tañhi) and end with evaṃ, the knowledge name plus ssa, a number, and su ārammaṇesu pavatti veditabbā (for example, evaṃ dibbasotadhātuñāṇassa catūsu ārammaṇesu pavatti veditabbā). None of the seven paragraphs falls outside this opening-and-closing formula, the most regular structural feature of the unit.
Total of the seven object counts A paragraph-by-paragraph measurement gives 7, 4, 8, 8, 4, 8, and 5 objects. The paragraph on knowledge that penetrates minds alone occupies 4,885 bytes, or thirty-seven percent of the unit, because it includes the analysis of three kinds of present—momentary, continuity, and period—and records the positions of two reciter traditions side by side.
One place where the commentator marks his adopted position At the end of 〔CSCD §417〕 stands Ayamettha amhākaṃ khanti. (this is our position). The commentator marks the view in this unit as his adopted position rather than as the settled position of the Commentary. Earlier he writes Ayamettha aṭṭhakathānayo. (this is the method of the Commentary), then expands the matter by citing the Paṭṭhāna. Within one paragraph, “the method of the Commentary” and “our position” are both expressly marked. The apparatus records the fact without ranking the two.
Chapter colophon The final three lines are Iti sādhujanapāmojjatthāya kate visuddhimagge, Abhiññāniddeso nāma, and Terasamo paricchedo.—a three-line form matching the colophon of the chapter on supernormal power. The wording is recorded as written.
Connections before and after The opening verse has Iti ... pañcakkhandhavidū, pañca abhiññā avoca yā nātho: the treatise itself marks the preceding five direct knowledges as complete and this unit as their Miscellany Discussion. What follows is the next chapter: this unit ends with the chapter colophon, but the treatise does not itself name the next chapter (a verbatim check finds no indication of the next chapter’s name in this unit’s base text).
Movement The chapter overview assigns this unit to §F, “Pakiṇṇakakathā—Miscellany Discussion: Analysis of the Objects of the Direct Knowledges.” The paragraph range appears verbatim in that table and is neither repeated nor excerpted here.
II. Terms and Renderings
This item records only usage in this unit and its location. Established renderings follow the normative glossary; this apparatus does not decide forms left undecided there. Terms already established are not re-established here. Those occurring in the unit are Pakiṇṇaka-kathā (Miscellany Discussion), ovaraka (a room), na vattabbārammaṇa / navattabbārammaṇa (inexpressible object), vaṇṭa (stalk), paritta (limited), mahaggata (exalted), appamāṇa (immeasurable), magga (path), atīta / anāgata / paccuppanna (past / future / present), ajjhatta / bahiddhā (internal / external), ārammaṇapaccaya (object condition), iddhividhañāṇa / dibbasotadhātuñāṇa / cetopariyañāṇa / pubbenivāsañāṇa / dibbacakkhuñāṇa (names of the five direct knowledges, established in the chapter’s preceding five units), khandha (aggregate), cetanā (volition), sabbaññutaññāṇa (omniscient knowledge), niruttipaṭisambhidā (analytical knowledge of language), saddāyatana (sound base), Mahākassapatthera (the elder Mahākassapa), and karajakāya (kamma-born body). Only terms new in this unit appear below.
Heading of the miscellany discussion—seven direct knowledges and four object triads The unnumbered opening passage; the base text has no [§413] here (see Item I).
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| pañcakkhandhavidū | knower of the five aggregates | Expression in the opening verse, referring to the Blessed One | Opening passage, no number |
| paribhaṇḍañāṇa | accessory knowledge | Reading as given in this column | Opening passage, no number |
| satta abhiññāñāṇāni | seven direct knowledges | The seven knowledges analyzed in this unit—the five direct knowledges together with knowledge concerning the future and knowledge of where beings go according to kamma | Opening passage, no number |
| ārammaṇattika | object triad | Four triads of the Abhidhamma matrix, used here to distinguish the objects of the seven knowledges | Opening passage, no number |
| parittārammaṇattika・maggārammaṇattika | limited-object triad; path-object triad | First and second of the four triads | Opening passage, no number |
| atītārammaṇattika・ajjhattārammaṇattika | past-object triad; internal-object triad | Third and fourth of the four triads | Opening passage, no number |
Objects of knowledge of supernormal power and knowledge of the divine ear element 〔CSCD §414〕–〔CSCD §415〕.
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| upayogaladdha ārammaṇa | object received in the accusative case | Reading as given in this column | 〔CSCD §414〕 |
| samodahati・samāropeti | inserts; establishes | The two expressions used when the body transforms the mind and the mind transforms the body | 〔CSCD §414〕 |
| Mahādhātunidhāna | Great Relic Deposit | Example of a future object—the elder Mahākassapa resolved that the perfumes would not fade for 218 years | 〔CSCD §414〕 |
| Assaguttatthera | the elder Assagutta | Transliteration | 〔CSCD §414〕 |
| Vattaniyasenāsana | Vattaniya residence | Reading as given in this column | 〔CSCD §414〕 |
| udakasoṇḍi | pond | The place upon which the elder Assagutta made his resolution | 〔CSCD §414〕 |
| dadhirasa | flavor of curd | What the water became by resolution; it tasted of curd before the meal and remained water after the meal | 〔CSCD §414〕 |
Objects of knowledge that penetrates minds and three kinds of present 〔CSCD §416〕.
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| khaṇapaccuppanna・santatipaccuppanna・addhāpaccuppanna | momentary present; continuity present; period present | Three kinds of present; knowledge that penetrates minds takes only the latter two as object | 〔CSCD §416〕 |
| uppādaṭṭhitibhaṅgappatta | reached arising, presence, and cessation | Meaning of momentary present | 〔CSCD §416〕 |
| ekadvesantativāra | sequence of one or two continuities | Extent of continuity present; the reciters of the Middle Collection illustrate it with three cases | 〔CSCD §416〕 |
| rajaka | dyer | Third case illustrating continuity present—seeing a dyer’s gestures from afar and later hearing the sound | 〔CSCD §416〕 |
| ghaṇḍibherīākoṭanavikāra | movements of striking a gong and drum | What is seen in that same case | 〔CSCD §416〕 |
| majjhimabhāṇaka・saṃyuttabhāṇaka | reciters of the Middle Collection; reciters of the Connected Collection | Positions of two reciter traditions recorded side by side without adjudication by the commentator | 〔CSCD §416〕 |
| rūpasantati・arūpasantati | material continuity; immaterial continuity | Two continuities posited by the reciters of the Connected Collection | 〔CSCD §416〕 |
| akkantaudakalekhā | footprint in water | First case illustrating material continuity | 〔CSCD §416〕 |
| javanavāra・javanavīthi | sequence of impulsions; impulsion process | Illustration of period present; continuity present also falls within period present | 〔CSCD §416〕 |
| Bhaddekarattasutta | Discourse on One Fortunate Night | Reading as given in this column | 〔CSCD §416〕 |
| pupphamuṭṭhi | bundle of flowers | After excluding vaṇṭa: the form is already listed and its established rendering is “stalk” in the entries for the meditation subject of foulness (kesara・vaṇṭa). Precedent governs over the earlier proposal “pedicel,” as it also does in the 12-05 row vaṇṭā muttatālaphala, rendered “palmyra fruits separated from their stalks” | 〔CSCD §416〕 |
| sahaṭhānābhāva | absence of simultaneity | Reason for rejecting the momentary-present position—adverting and impulsion do not occur simultaneously | 〔CSCD §416〕 |
Objects of knowledge of past lives, knowledge concerning the future, and knowledge of where beings go according to kamma 〔CSCD §417〕–〔CSCD §420〕, together with the chapter colophon.
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| sabbaññutaññāṇagatika | functioning like omniscient knowledge | Knowledge of past lives omits no past aggregate as object and therefore functions like omniscient knowledge | 〔CSCD §417〕 |
| khandhapaṭibaddha | connected with aggregates | Something connected with the aggregates; knowledge that penetrates minds does not take it as object | 〔CSCD §417〕 |
| cetanāmatta | volition alone | Knowledge of where beings go according to kamma takes only past volition as object | 〔CSCD §417〕 |
| khandhūpanibandha | dependent on aggregates | Basis of the meaning of a name or clan, not the words themselves | 〔CSCD §417〕 |
| sammutisiddha byañjanattha | meaning of words established by convention | Why names and clans are inexpressible objects | 〔CSCD §417〕 |
| saddāyatanasaṅgahita | included in the sound base | If the words themselves were the object, it would be limited, so that reading is not adopted | 〔CSCD §417〕 |
| amhākaṃ khanti | our position | The commentator marks the statement as his own adopted position—the only such marking in the unit | 〔CSCD §417〕 |
| Vipassī bhagavā・Bandhumatī・Bandhumā | the Blessed One Vipassī; Bandhumatī; Bandhuma | Readings as given in this column | 〔CSCD §417〕 |
| Metteyya bhagavā | the Blessed One Metteyya | Example of an inexpressible object of knowledge concerning the future | 〔CSCD §419〕 |
| Subrahmā brāhmaṇa・Brahmavatī brāhmaṇī | the Brahmin Subrahmā; the Brahmin woman Brahmavatī | Readings as given in this column | 〔CSCD §419〕 |
| Abhiññāniddesa | Exposition of Direct Knowledge | Chapter colophon | 〔CSCD §420〕 |
| terasamo paricchedo | thirteenth chapter | Expression in the chapter colophon | 〔CSCD §420〕 |
Three points to read together (1) The names of the four object triads—limited-object, path-object, past-object, and internal-object—belong to the Abhidhamma matrix and are collected in three table rows here. Their ten objects—limited, exalted, immeasurable, path, past, future, present, internal, external, and inexpressible—were all established in the apparatus entries for earlier chapters and are not re-established here. (2) Names of the seven knowledges: five were established in the preceding five units. The previous unit established the general names anāgataṃsañāṇa (knowledge concerning the future) and yathākammupagañāṇa (knowledge of where beings go according to kamma), while this unit establishes one new expression, paribhaṇḍañāṇa (accessory knowledge). The commentator calls knowledge concerning the future and knowledge of where beings go according to kamma the two accessory knowledges of the divine eye (tassa anāgataṃsañāṇañca yathākammupagañāṇañcāti dvepi paribhaṇḍañāṇāni honti). The rendering of paribhaṇḍa is recorded for later readers. (3) Every location in the six rows for the opening passage reads “Opening passage, no number”: the base text has no [§413] here, as Item I explains.
III. Variant Readings
Material basis This unit has no independently paginated Pāli witness, so no collation segment can be supplied; the only surface available for checking is the base-text column itself. The facts are recorded without adjudication.
Measured comprehensive scan A verbatim scan of the entire base-text column finds zero variant-parenthesis forms (sī.), (syā.), (kaṃ.), or (pī.); zero pāṭho; and zero Porāṇā / porāṇā or eke. Square brackets have only two uses: seven [§NN] paragraph numbers and twelve edition-page markers. Absence is recorded as absence.
One occurrence of keci—an alternative rejected by the Commentary At 〔CSCD §416〕 stands Tattha keci khaṇapaccuppannaṃ cittaṃ cetopariyañāṇassa ārammaṇaṃ hotīti vadanti. It is followed by the position’s reasoning and simile—a flower in a bundle piercing the stalk of another flower—and closes with ayuttanti aṭṭhakathāsu paṭikkhittaṃ (this is unreasonable and has been rejected in the Commentaries). The commentator gives the alternative, its reasoning, its simile, and its rejection by the Commentary. This is the only one of the chapter’s six units to contain all four elements: alternative, reason, simile, and rejection by the Commentary. It is not a variant between textual witnesses, so this apparatus classifies it as an alternative position within the treatise and does not include it in the variant count. The fact is recorded for later readers.
Positions of two reciter traditions recorded side by side In the account of continuity present at 〔CSCD §416〕, the commentator first sets out the three cases of the reciters of the Middle Collection (Evaṃ tāva majjhimabhāṇakā.), then gives the two continuities and four cases of the reciters of the Connected Collection (Saṃyuttabhāṇakā pana ... vadanti). The two positions are recorded side by side, and the commentator does not adjudicate between them; the following tadubhayampi santatipaccuppannaṃ nāmāti vadanti merely concludes the latter reciters’ account. This apparatus records the fact without counting it as a variant or adjudicating it.
Two literal features of the base-text column (1) At 〔CSCD §414〕, the sentence Mahādhātunidhāne mahākassapattherādīnaṃ viya anāgataṃ adhiṭṭhahantānaṃ anāgatārammaṇaṃ hoti. is followed by details of the case, while its source reference (dha. sa. aṭṭha. 1434) occurs twice—once for Mahākassapa’s case and once for the elder Assagutta’s. The same source is attached twice within one paragraph to two different cases. The literal fact is recorded. (2) At 〔CSCD §417〕, Ayamettha aṭṭhakathānayo. and Ayamettha amhākaṃ khanti. occur in the same paragraph but mark different positions (see Item I). The facts are recorded without adjudication.
Boundary of this item All facts above concern the literal surface of the base-text column; no comparison against scanned PTS pages has been made.
IV. The Commentator’s Citations
Measured parenthetical source references The unit has eight parenthetical source references:
| Source as written in the base text | Count | Substance cited | Location |
|---|---|---|---|
(dha. sa. tikamātikā 13, 16, 19, 21) | 1 | Names of the four object triads (four item numbers in one parenthesis) | Opening passage, no number |
(dha. sa. aṭṭha. 1434) | 2 | The elder Mahākassapa’s Great Relic Deposit and the elder Assagutta’s pond (citation of the Commentary, attached twice in one paragraph) | 〔CSCD §414〕 |
(ma. ni. 3.284) | 1 | Discourse on One Fortunate Night—evidence for period present | 〔CSCD §416〕 |
(paṭṭhā. 1.1.404) | 1 | kusalā khandhā iddhividhañāṇassa ... ārammaṇapaccayena paccayo (passage from the Paṭṭhāna) | 〔CSCD §417〕 |
(dī. ni. 2.12) | 1 | Atīte vipassī bhagavā ahosi. Tassa mātā bandhumatī, pitā bandhumā (example of an inexpressible object) | 〔CSCD §417〕 |
(vibha. 749) | 1 | niruttipaṭisambhidā parittārammaṇā (object of analytical knowledge of language) | 〔CSCD §417〕 |
(dī. ni. 3.107) | 1 | Anāgate metteyyo bhagavā uppajjissati (example of an inexpressible object for knowledge concerning the future) | 〔CSCD §419〕 |
Measured citation formulas Yathāha occurs once (at 〔CSCD §417〕, introducing vibha. 749); kira occurs once (in Mahākassapatthero kira mahādhātunidhānaṃ karonto at 〔CSCD §414〕); Vuttañhetaṃ, Vuttampi cetaṃ, Tena vuttaṃ, Tenāha, Tenetaṃ vuccati, and Apare āhu all have zero occurrences; vadanti occurs twice (once marking the alternative position and once the position of the reciters of the Connected Collection). Paired '' quotation marks occur thirteen times.
Density of citations from the Commentaries Forms of aṭṭhakathā occur four times: aṭṭhakathāsu āgataṃ (source for continuity present), aṭṭhakathāsu paṭikkhittaṃ (rejection of an alternative), aṭṭhakathānayo (method of the Commentary), and saṃyuttaṭṭhakathāyaṃ vuttaṃ (a statement cited and praised concerning period present). This unit has the greatest density of citations from the Commentaries among the chapter’s six units. The four occurrences have four different functions: a source judgment, a rejection, the marking of a position, and a citation praised by the commentator (Taṃ suṭṭhu vuttaṃ.). The fact is recorded without identifying the particular Commentaries further.
One express evaluative statement by the commentator At 〔CSCD §416〕 stands ''Addhāpaccuppannaṃ pana javanavārena dīpetabba''nti saṃyuttaṭṭhakathāyaṃ vuttaṃ. Taṃ suṭṭhu vuttaṃ.: the commentator cites the Commentary and himself praises its position as “well said”. This is the only “citation followed by praise” among the chapter’s six units. The fact is recorded.
V. Similes and Rhetoric
This item records only where a simile occurs and what it is paired with; it makes no literary evaluation.
Measured distribution of simile terms viya occurs once, Yathā / yathā twice, and opamma once; iva, sadisa, upamā, seyyathāpi, and evameva all have zero occurrences. The unit has three simile entries (one of them a zero result, so two actual similes):
- Bundle-of-flowers simile At 〔CSCD §416〕:
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.The commentator does not devise this simile; it belongs to the rejected alternative position (the unit’s only occurrence ofopammais here), and the rejection of the position by the Commentary also rejects its simile. The fact is recorded without further adjudication. - Simile of eye-consciousness At 〔CSCD §416〕:
Yathā cakkhudvāre cakkhuviññāṇameva rūpaṃ passati, na itarānīti.(stated by the commentator, illustrating that only a direct-knowledge state knows another’s mind and the other states do not). - Mirror simile Zero occurrences; the unit contains no such simile.
Thus the unit has only one material-image simile, the bundle of flowers, and it belongs to the rejected position. Each occurrence has been checked in the source column; the fact is recorded without evaluation.
Verifiable rhetorical observations (1) Question marks occur nine times, including seven occurrences of Kathaṃ?—one in each of the seven paragraphs on the seven knowledges, with none missing (measured paragraph by paragraph in the source column). The two remaining questions are Katame cattāro?, introducing the four object triads, and Kiṃ kāraṇā?, introducing the reason for the alternative position. The seven occurrences of Kathaṃ? are the clearest evidence of the unit’s regular formula. (2) The omission formula …pe… has zero occurrences. (3) There are two verse passages, the two opening verses, each with two lines and four clauses; both stand in the unnumbered opening passage. (4) The unit has no case narrative, though the resolutions of two elders, Mahākassapa and Assagutta, serve as examples of objects. (5) Iti occurs as an introductory expression four times: once in the opening verse and three times in the collective references to the seven knowledges. (6) The unit has no section-closing formula, unlike the four preceding discussions in the chapter; its place is taken by the chapter colophon. Each fact has been checked verbatim in the source column.
All counts above concern this unit alone, not the work as a whole.
VI. Intratextual Cross-Reading
Every reference carries a paragraph-number anchor and is established only from names verifiable in the text of this unit. Because the relationship between this unit’s paragraph numbers and the chapter’s section numbers is unknown, no reference is tied to a chapter section and no conversion is estimated. No adjudication is made.
| Passage in this unit | Points to | Verifiable basis |
|---|---|---|
Opening passage, no number, Iti ... pañcakkhandhavidū, pañca abhiññā avoca yā nātho | Chapter on supernormal power and the preceding five units of this chapter | The treatise itself marks the five direct knowledges as complete—this unit is their miscellany discussion |
Opening passage, no number, tassa anāgataṃsañāṇañca yathākammupagañāṇañcāti dvepi paribhaṇḍañāṇāni honti | Fifth unit of this chapter, 〔CSCD §411〕 | The two knowledges are named there; the commentator states that they have no separate preliminary work and depend on the divine eye, while this unit analyzes their objects |
〔CSCD §414〕 cittavasena kāyaṃ pariṇāmeti, mahaggatacitte samodahati samāropeti | Sixth unit of the chapter on supernormal power, 〔CSCD §397〕 | The two methods of transforming the body through the mind and the mind through the body occur there; this unit takes up those methods and analyzes their objects |
〔CSCD §414〕 attano kumārakavaṇṇādinimmānakāle | Sixth unit of the chapter on supernormal power, 〔CSCD §398〕 | Cultivation of transformative supernormal power occurs there |
〔CSCD §416〕 Maggaphalajānanakāle appamāṇārammaṇaṃ hoti | Chapter on Purification by Knowledge and Vision | The names path and fruition occur in that chapter |
〔CSCD §417〕 Atīte attanā parehi vā bhāvitamaggaṃ sacchikataphalañca anussaraṇakāle | Third unit of this chapter | Cultivation of the recollection of past lives occurs there |
〔CSCD §417〕 ''niruttipaṭisambhidā parittārammaṇā''ti | Chapter on Purification by Knowledge and Vision (the four analytical knowledges) | The four analytical knowledges are named there |
| Chapter colophon at 〔CSCD §420〕 | First unit of this chapter, 〔CSCD §400〕 | The beginning and end correspond: that unit opens with Idāni ... dibbasotadhātuyā niddesakkamo anuppatto, and this unit closes with the chapter title |
VII. Transmission
This edition makes no claim in the apparatus concerning questions of authorship, manuscript transmission, or the lineage of commentaries.