2. Rūpakaṇḍo
2. Rūpakaṇḍo2. 色品
Uddesavaṇṇanā
列举章注释
Idāni rūpakaṇḍaṃ bhājetvā dassetuṃ puna katame dhammā abyākatātiādi āraddhaṃ. Tattha kiñcāpi heṭṭhā cittuppādakaṇḍe vipākābyākatañceva kiriyābyākatañca nissesaṃ katvā bhājitaṃ, rūpābyākatanibbānābyākatāni pana akathitāni, tāni kathetuṃ catubbidhampi abyākataṃ samodhānetvā dassento kusalākusalānaṃ dhammānaṃ vipākātiādimāha. Tattha kusalākusalānanti catubhūmakakusalānañceva akusalānañca. Evaṃ tāva vipākābyākataṃ kusalavipākākusalavipākavasena dvīhi padehi pariyādiyitvā dassitaṃ. Yasmā pana taṃ sabbampi kāmāvacaraṃ vā hoti, rūpāvacarādīsu vā aññataraṃ, tasmā ‘kāmāvacarā’tiādinā nayena tadeva vipākābyākataṃ bhūmantaravasena pariyādiyitvā dassitaṃ. Yasmā pana taṃ vedanākkhandhopi hoti…pe… viññāṇakkhandhopi, tasmā puna sampayuttacatukkhandhavasena pariyādiyitvā dassitaṃ.
现在把色法部分分开说明，然后再示现何者为未说明的法，这便开始。其间将部分藏于后面识生起部分的果报未说明、还有行为未说明等完全划去，分开讲说。色法的未说明涅槃未说明之义则未加说明，将其说明时，先提出四种未说明，合并加以说明，示现善恶法的果报等义理。所谓善恶者，即四种地基的善与恶。如此，这果报未说明，即善果报与恶果报这两词，用二语表达，分别阐释。因为其一切或为欲界或色界等类别，故以“欲界者”等名称，以地基层次解释示现。又因为此还发生于受蕴中……（以下类似），又发生于识蕴中，故以集会四蕴为一体来说明。
Evaṃ vipākābyākataṃ kusalākusalavasena bhūmantaravasena sampayuttakkhandhavasenāti tīhi nayehi pariyādāya dassetvā, puna kiriyābyākataṃ dassento ye ca dhammā kiriyātiādimāha. Tattha ‘kāmāvacarā rūpāvacarā arūpāvacarā vedanākkhandho…pe… viññāṇakkhandho’ti vattabbaṃ bhaveyya. Heṭṭhā pana gahitamevāti nayaṃ dassetvā nissajjitaṃ. Idāni avibhattaṃ dassento sabbañca rūpaṃ asaṅkhatā ca dhātūti āha. Tattha ‘sabbañca rūpa’nti padena pañcavīsati rūpāni channavutirūpakoṭṭhāsā nippadesato gahitāti veditabbā. ‘Asaṅkhatā cadhātū’ti padena nibbānaṃ nippadesato gahitanti. Ettāvatā ‘abyākatā dhammā’ti padaṃ niṭṭhitaṃ hoti.
这果报未说明，以善恶为地基层次、集会四蕴为体，以三种说法表达阐明。再显行为未说明，即谓何法为行为等。其时应说：“欲界者、色界者、无色界者、受蕴……、识蕴等。”下文也说明“已略取”说法，表示已舍弃。现在示现未分离状态时，且一切色法为未造作之界，以此为说。本中“一切色”二十五种色法分属各类别构成集合体，此为已略取之义。以“未造作之界”一词示现所指涅槃。至此“未说明法”的说法完成。
§584
584.Tattha katamaṃ sabbaṃ rūpanti idaṃ kasmā gahitaṃ? Heṭṭhā rūpābyākataṃ saṅkhepena kathitaṃ. Idāni taṃ ekakadukatikacatukka…pe… ekādasakavasena vitthārato bhājetvā dassetuṃ idaṃ gahitaṃ. Tassattho – yaṃ vuttaṃ ‘sabbañca rūpaṃ, asaṅkhatā ca dhātū’ti, tasmiṃ padadvaye ‘katamaṃ sabbaṃ rūpaṃ nāma’? Idāni taṃ dassento cattāro ca mahābhūtātiādimāha . Tattha cattāroti gaṇanaparicchedo. Tena tesaṃ ūnādhikabhāvaṃ nivāreti. ‘Ca’-saddo sampiṇḍanattho. Tena na kevalaṃ ‘cattāro mahābhūtāva’ rūpaṃ, aññampi atthīti ‘upādārūpaṃ’ sampiṇḍeti.
584.那么“所有色法”为何故被略取？前面色法未说明部分，概略说之。现欲以十一分类展开说明，因而略取。此时当问——《一切色（质）及未造作界》语中，何者是“所有色”的含义？现说“四大”等等。此处“四”表示数目分类。用“四则字连结，表总摄意。此处不仅是“四大”为色，尚含其他，即以“缘起色”为集合体。
Mahābhūtāti ettha mahantapātubhāvādīhi kāraṇehi mahābhūtatā veditabbā. Etāni hi mahantapātubhāvato, mahābhūtasāmaññato, mahāparihārato, mahāvikārato, mahantabhūtattā cāti imehi kāraṇehi mahābhūtānīti vuccanti. Tattha ‘mahantapātubhāvato’ti, etāni hi anupādinnakasantānepi upādinnakasantānepi mahantāni pātubhūtāni. Tesaṃ anupādinnakasantāne evaṃ mahantapātubhāvatā veditabbā – ekañhi cakkavāḷaṃ āyāmato ca vitthārato ca yojanānaṃ dvādasa satasahassāni tīṇi sahassāni cattāri satāni paññāsañca yojanāni. Parikkhepato –
所谓“四大”，此处因大规模存在、原因等故称。因其广泛存在、共同具有、普遍变化与大规模特点等因素，故称之为“四大”。其中“大规模存在”指的是无依止集会和有依止集会皆为广大存在者。其无依止集会之大规模存在，应理解为——有一视界，空间上辽阔广展，长十二万余由旬。简言之，
Sabbaṃ satasahassāni, chattiṃsa parimaṇḍalaṃ;
全部为十二万余，由旬，三十六圆周。
Dasa ceva sahassāni, aḍḍhuḍḍhāni satāni ca. (pārā. aṭṭha. 1.1; visuddhi. 1.137);
有十万，以及八千，再加一百。
Tattha –
其中——
Duve satasahassāni, cattāri nahutāni ca;
二十万，再加四千；
Ettakaṃ bahalattena, saṅkhātāyaṃ vasundharā. (pārā. aṭṭha. 1.1; visuddhi. 1.137);
如此广大，因此说此乃大地。（《波罗奢八》1.1；《净行》1.137）
Tassāyeva sandhārakaṃ –
这一即为聚合者——
Cattāri satasahassāni, aṭṭheva nahutāni ca;
四十万，再加八千。
Ettakaṃ bahalattena, jalaṃ vāte patiṭṭhitaṃ.
这水因其广阔，就像是凭着风而立。
Tassāpi sandhārako –
这里也有其汇聚之处：
Navasatasahassāni, māluto nabhamuggato;
九百万被云雾覆盖，消失于天空；
Saṭṭhi ceva sahassāni, esā lokassa saṇṭhiti.
六十万是这个世间的延续。
Evaṃ saṇṭhite cettha yojanānaṃ –
如此延续者，在此说地界的长度为——
Caturāsītisahassāni, ajjhogāḷho mahaṇṇave;
四十八万由旬，坚硬如钢铁般辽阔；
Accuggato tāvadeva, sineru pabbatuttamo.
在此佛法中，形容某者彷佛稳卧于崇高峻峭的山顶。
Tato upaḍḍhupaḍḍhena, pamāṇena yathākkamaṃ;
然后以反复丈量、恰当精确的尺度来度量，依其适当大小。
Ajjhogāḷhuggatā dibbā, nānāratanacittitā.
位于山顶之上的法体宛如天神所居，心怀各种宝石般的光辉。
Yugandharo īsadharo, karavīko sudassano;
这些法体如两只牛鼻状之物、弓箭状之物、手杖状之物、极为明亮之物；
Nemindharo vinatako, assakaṇṇo giri brahā.
如盾牌状、谦卑状、像驴耳朵状，又如伟大的山峰一般壮丽；
Ete satta mahāselā, sinerussa samantato;
这些七种大宝玉，环绕着山头层层簇拥，遍布四方。
Mahārājānamāvāsā devayakkhanisevitā.
大王宫殿由天人和亚卡侍奉。
Yojanānaṃ satānucco, himavā pañca pabbato;
百余由旬长的喜马拉雅山，五座山峰；
Yojanānaṃ sahassāni, tīṇi āyatavitthato;
千由旬长，三面广大；
Caturāsītisahassehi, kūṭehi paṭimaṇḍito.
四万八千峰峦，环绕着山顶。
Tipañcayojanakkhandhaparikkhepā nagavhayā;
十五由旬宽的平地，置于山畔；
Paññāsayojanakkhandhasākhāyāmā samantato.
五十由旬宽的山根，在四周散布。
Satayojanavitthiṇṇā , tāvadeva ca uggatā;
『穿越十由旬』者，谓此确已超越该距离；
Jambū yassānubhāvena, jambudīpo pakāsito. (pārā. aṭṭha. 1.1; visuddhi. 1.137);
以该距离所显的，便是犹如迦摩罗洲（即忍洲）那样明现的迦摩罗洲岛。
Yañcetaṃ jambuyā pamāṇaṃ tadeva asurānaṃ cittapāṭaliyā, garuḷānaṃ simbalirukkhassa, aparagoyāne kadambarukkhassa, uttarakurumhi kapparukkhassa, pubbavidehe sirīsassa, tāvatiṃsesu pāricchattakassāti. Tenāhu porāṇā –
所谓这迦摩罗洲的尺寸，正如阿修罗的心脏大小，犹如松树、鹫鸟树、犀树、甘蔗地的卡殁树、先世迦尸树，以及多达六十六个遮盖天的树木。是故古人称之曰——
Pāṭalī simbalī jambū, devānaṃ pāricchattako;
棕树、松树、迦摩罗洲，乃天众的遮盖；
Kadambo kapparukkho ca, sirīsena bhavati sattamanti.
卡殁树、卡殁枯树，以及迦尸树共计七株。
Dveasītisahassāni, ajjhogāḷho mahaṇṇave;
有二万六千株，整齐良健，茂盛如大丘。
Uaccuggato tāvadeva, cakkavāḷasiluccayo;
如是上升形成的，乃是车轮状的利刃；
Parikkhipitvā taṃ sabbaṃ, lokadhātumayaṃ ṭhitoti.
将这一切环绕起来，立存于由世界元素所构成之中。
Upādinnakasantānepi macchakacchapadevadānavādisarīravasena mahantāneva pātubhūtāni. Vuttañhetaṃ bhagavatā – ‘‘santi, bhikkhave, mahāsamudde yojanasatikāpi attabhāvāti’’ādi.
即便于那些被缠绕的结合体中，犹如鱼、龟、天神、人鬼等之身形，亦是由此巨大而显现的。世尊曾言：『诸比库，虽在广阔如海的宽广领域内，亦有自体存在』等。
‘Mahābhūtasāmaññato’ti etāni hi yathā māyākāro amaṇiṃyeva udakaṃ maṇiṃ katvā dasseti, asuvaṇṇaṃyeva leḍḍuṃ suvaṇṇaṃ katvā dasseti, yathā ca sayaṃ neva yakkho na pakkhī samāno yakkhabhāvampi pakkhibhāvampi dasseti, evameva sayaṃ anīlāneva hutvā nīlaṃ upādārūpaṃ dassenti, apītāni… alohitāni… anodātāneva hutvā odātaṃ upādārūpaṃ dassentīti māyākāramahābhūtasāmaññato mahābhūtāni. Yathā ca yakkhādīni mahābhūtāni yaṃ gaṇhanti neva tesaṃ tassa anto na bahiṭhānaṃ upalabbhati, na ca taṃ nissāya na tiṭṭhanti, evameva etānipi neva aññamaññassa anto na bahi ṭhitāni hutvā upalabbhanti, na ca aññamaññaṃ nissāya na tiṭṭhantīti. Acinteyyaṭṭhānatāya yakkhādimahābhūtasāmaññatopi mahābhūtāni.
所谓『诸大元素的共相』者，如同幻象形态，犹如以玛瑙为珠宝之水，显现而非真实；如同以金子为黄金之宝饰，呈现而非真实；又如天魔非翼非鸟而同时显翼鸟之相，一样，这些诸元素虽自性为空，却能现蓝色为蓝色之相，未被污染；显黄色为黄色，未被污染；亦如未红色而显红色之相，都是幻化之大元素的共相。且如天魔等能受用诸大元素者，彼此不见边界，也不依止他处而存立；同样这些元素彼此无边际，不依彼此而独立存在。故此，诸大元素的共相对不可思议的无边境界上，亦成立。
Yathā ca yakkhinīsaṅkhātāni mahābhūtāni manāpehi vaṇṇasaṇṭhānavikkhepehi attano bhayānakabhāvaṃ paṭicchādetvā satte vañcenti, evameva etānipi itthipurisasarīrādīsu manāpena chavivaṇṇena, manāpena aṅgapaccaṅgasaṇṭhānena, manāpena ca hatthapādaṅgulibhamukavikkhepena attano kakkhaḷatādibhedaṃ sarasalakkhaṇaṃ paṭicchādetvā bālajanaṃ vañcenti, attano sabhāvaṃ daṭṭhuṃ na denti. Iti vañcakaṭṭhena yakkhinīmahābhūtasāmaññatopi mahābhūtāni.
并且，如同天魔女众以心念与各种颜料混合，遮掩其恐怖本性而化作多彩现象，诸人身亦然，因心念的作用及其颜色、四肢形状、手足指趾的差别掩蔽刚硬等本性，从而欺骗稚子而行，令其不见实相。如此以欺骗之术，使得诸大元素具有大元素的共相。
‘Mahāparihārato’ti mahantehi paccayehi pariharitabbato. Etāni hi divase divase upanetabbattā mahantehi ghāsacchādanādīhi bhūtāni pavattānīti mahābhūtāni. Mahāparihārāni vā bhūtānīti mahābhūtāni.
所谓『大维护』者，即由诸大缘起，必须予以守护和维护。正所谓日复一日，由重大条件如草蔽遮蔽等，诸元素持续发生着，这就是诸大元素。此即名为『大守护』之诸元素。
‘Mahāvikārato’ti bhūtānaṃ mahāvikārato. Etāni hi upādiṇṇānipi anupādiṇṇānipi mahāvikārāni honti. Tattha anupādiṇṇānaṃ kappavuṭṭhāne vikāramahattaṃ pākaṭaṃ hoti, upādiṇṇānaṃ dhātukkhobhakāle. Tathā hi –
『大变易』者，谓众生的大变易。此等无论是因缘所生者，亦或非因缘所生者，皆为大变易。在此非因缘所生法显现时，变易之大显明；因缘所生法于五蕴坏时显现。正如是说——
Bhūmito vuṭṭhitā yāva, brahmalokā vidhāvati;
大地生起直至梵天界广起，
Acci accimato loke, dayhamānamhi tejasā.
火焰在火界中，因光明而燃烧，
Koṭisatasahassekaṃ, cakkavāḷaṃ vilīyati;
亿万千千计数的世界圈由于火而消融，
Kupitena yadā loko, salilena vinassati.
当世间愤怒时，因水而遭毁灭。
Koṭisatasahassekaṃ , cakkavāḷaṃ vikīrati;
亿万千千计数的世界圈随着火而扩展；
Vāyodhātuppakopena, yadā loko vinassati.
由于风元素的激怒，世间便会毁坏。
Patthaddho bhavati kāyo, daṭṭho kaṭṭhamukhena vā;
身体会变得僵硬，正如坚硬之口的形态；
Pathavīdhātuppakopena, hoti kaṭṭhamukheva so.
由于地元素的激怒，身体便如坚硬的口那样。
Pūtiyo bhavati kāyo, daṭṭho pūtimukhena vā;
身体会腐烂，正如腐烂之口的形态；
Āpodhātuppakopena, hoti pūtimukheva so.
由于水元素的激怒，身体便如腐烂的口那样。
Santatto bhavati kāyo, daṭṭho aggimukhena vā;
身体会凝结，正如火焰之口的形态；
Tejodhātuppakopena, hoti aggimukheva so.
由光热元素的激动，其状如烈火之于火口一般。
Sañchinno bhavati kāyo, daṭṭho satthamukhena vā;
形体受束缚收敛，若见火焰或火口；
Vāyodhātuppakopena, hoti satthamukheva so. (saṃ. ni. aṭṭha. 3.4.238);
由风元素的激动，其状如火焰之于火口。（合次第论第三卷第四章二百三十八节）
Iti mahāvikārāni bhūtānīti mahābhūtāni.
如是，所谓大变化者，谓大元素。
‘Mahantabhūtattā cā’ti etāni hi mahantāni mahatā vāyāmena pariggahetabbattā, bhūtāni vijjamānattāti, mahantabhūtattā ca mahābhūtāni. Evaṃ mahantapātubhāvādīhi kāraṇehi mahābhūtāni.
所谓“大元素体”等，是因大风力作用而被摄受的诸元素，因其所具大元素体而称之为大元素。诸大元素由大风相等种种因缘而成。
Catunnañca mahābhūtānaṃ upādāya rūpanti upayogatthe sāmivacanaṃ. Cattāri mahābhūtāni upādāya, nissāya, amuñcitvā pavattarūpanti attho. Idaṃ vuccati sabbaṃ rūpanti idaṃ cattāri mahābhūtāni, padapaṭipāṭiyā niddiṭṭhāni tevīsati upādārūpānīti, sattavīsatippabhedaṃ sabbaṃ rūpaṃ nāma.
四种大元素的基础称为色，以供诸元素作用用。四大作为基础、依止，不违舍而生现，因此称为色。此即谓一切色，一切四大依次序显现，具有二十七种色质差别，即共有七十三种色，皆名为色。
Ekavidharūpasaṅgaho一种色之摄
Idāni taṃ vitthārato dassetuṃ ekavidhādīhi ekādasahi saṅgahehi mātikaṃ ṭhapento sabbaṃ rūpaṃ na hetūtiādimāha.
现在欲详尽展示，依循十一种集合之一，立一部纲领，宣说『一切色』不能作为因缘诸义。
Tattha ‘sabbaṃ rūpa’nti idaṃ padaṃ ‘sabbaṃ rūpaṃ na hetu’ ‘sabbaṃ rūpaṃ ahetuka’nti evaṃ sabbapadehi saddhiṃ yojetabbaṃ. Sabbāneva cetāni ‘na hetū’tiādīni tecattālīsapadāni uddiṭṭhāni. Tesu paṭipāṭiyā cattālīsapadāni mātikato gahetvā ṭhapitāni, avasāne tīṇi mātikāmuttakānīti. Evaṃ tāva paṭhame saṅgahe pāḷivavatthānameva veditabbaṃ. Tathā dutiyasaṅgahādīsu.
其中『一切色』此词，应与『一切色非因』、『一切色无因』等所有相关词汇相互协应对应。诸心法中『非因』等四十三字已被阐明。按顺序将此四十三字分别纳入纲中，最终成三部纲领。此乃初部集合对应巴利语原意，应即了解。第二部集合等亦复如是。
Duvidharūpasaṅgaho二种色之摄
Tatrāyaṃ nayo – dutiyasaṅgahe tāva sataṃ cattāro ca dukā. Tattha atthi rūpaṃ upādā, atthi rūpaṃ noupādātiādayo ādimhi cuddasa dukā aññamaññasambandhābhāvato pakiṇṇakadukā nāma. Tato atthi rūpaṃ cakkhusamphassassa vatthūtiādayo pañcavīsati dukā vatthuavatthuupaparikkhaṇavasena pavattattā vatthudukā nāma. Tato atthi rūpaṃ cakkhusamphassassa ārammaṇantiādayo pañcavīsati ārammaṇānārammaṇaupaparikkhaṇavasena pavattattā ārammaṇadukā nāma. Tato atthi rūpaṃ cakkhāyatananti ādayo dasa āyatanānāyatanaupaparikkhaṇavasena pavattattā āyatanadukā nāma. Tato atthi rūpaṃ cakkhudhātūtiādayo dasa dhātuadhātuupaparikkhaṇavasena pavattattā dhātudukā nāma. Tato atthi rūpaṃ cakkhundriyantiādayo aṭṭha indriyānindriyaupaparikkhaṇavasena pavattattā indriyadukā nāma. Tato atthi rūpaṃ kāyaviññattītiādayo dvādasa sukhumāsukhumarūpaupaparikkhaṇavasena pavattattā sukhumarūpadukā nāmāti. Idaṃ dutiyasaṅgahe pāḷivavatthānaṃ.
此处说第二集合，约有一百四十四苦谛内容。其内色有取与不取等十三苦，由于彼此无相关连关系，称作分散苦。继而色作为眼触之境等二十五苦，因彼境触的特性而生，称为境苦。其次，色为眼触之缘等二十五苦，因缘触之有无而异，故称缘苦。又，色作为眼根等十眼处的十苦，因处所分别而生，称作处苦。继之，色为眼元素等十苦，依元素分别而现，称为元素苦。再者，色为眼根等八根的八苦，因根区别而起，称为根苦。最后，色为身识等十二细微色的十二苦，亦因细微分别而起，称为细微色苦。此即第二集合的巴利词义。
Tividharūpasaṅgaho三种色之摄
§585
585. Tatiyasaṅgahe sataṃ tīṇi ca tikāni. Tattha dutiyasaṅgahe vuttesu cuddasasu pakiṇṇakadukesu ekaṃ ajjhattikadukaṃ sesehi terasahi yojetvā yaṃ taṃ rūpaṃ ajjhattikaṃ taṃ upādā; yaṃ taṃ rūpaṃ bāhiraṃ taṃ atthi upādā , atthi noupādātiādinā nayena ṭhapitā terasa pakiṇṇakatikā nāma. Tato tameva dukaṃ sesadukehi saddhiṃ yojetvā yaṃ taṃ rūpaṃ bāhiraṃ taṃ cakkhusamphassassa na vatthu, yaṃ taṃ rūpaṃ ajjhattikaṃ taṃ atthi cakkhusamphassassa vatthu, atthi cakkhusamphassassa na vatthūtiādinā nayena sesatikā ṭhapitā. Tesaṃ nāmañca gaṇanā ca tesaṃyeva vatthudukādīnaṃ vasena veditabbāti. Idaṃ tatiyasaṅgahe pāḷivavatthānaṃ.
585. 第三集合共一百三十三条。前述第二集合十三条分散苦中，一条为内在苦。后三条被配合成十三而称之。此所谓内色即取色；外色即有色或无色等以取与不取为辨别准绳，合成三条分散苦。接着将这些苦与残余苦合为十三条称为残余苦。后续的名称及数目应依其相应之基本苦名称而定，此亦为第三集合巴利词义。
Catubbidhādirūpasaṅgahā四种等色之摄
§586
586. Catutthasaṅgahe dvāvīsati catukkā. Tattha sabbapacchimo atthi rūpaṃ upādā atthi rūpaṃ noupādāti evaṃ idha vuttaṃ mātikaṃ anāmasitvā ṭhapito . Itare pana āmasitvā ṭhapitā. Kathaṃ? Ye tāva idha duvidhasaṅgahe pakiṇṇakesu ādito tayo dukā, tesu ekekaṃ gahetvā yaṃ taṃ rūpaṃ upādā taṃ atthi upādiṇṇaṃ, atthi anupādiṇṇantiādinā nayena pañcahi pañcahi dukehi saddhiṃ yojetvā dukattayamūlakā ādimhi pañcadasa catukkā ṭhapitā.
586.第四集合共二十四个四组。最尾色有取与不取等对，依此构成未命名的纲要。其余则命名。如何命名？本处涉及之前两个集合中分散的三种苦，分别取一，依取色判别为有取与无取对照结合，并以十五个四组构建彼集合基础。
Idāni yo yaṃ catukko sanidassanaduko so yasmā yaṃ taṃ rūpaṃ sanidassanaṃ taṃ atthi sappaṭighaṃ, atthi appaṭighantiādinā nayena parehi vā, atthi upādā atthi noupādātiādinā nayena purimehi vā, dukehi saddhiṃ atthābhāvato kamābhāvato visesābhāvato ca yogaṃ na gacchati. Sanidassanañhi ‘appaṭighaṃ’ nāma, ‘no upādā’ vā natthīti atthābhāvato yogaṃ na gacchati. ‘Upādiṇṇaṃ pana anupādiṇṇañca atthi taṃ kamābhāvā yogaṃ na gacchati. Sabbadukā hi pacchimapacchimeheva saddhiṃ yojitā. Ayamettha kamo. Purimehi pana saddhiṃ kamābhāvoti. ‘Sati atthe kamābhāvo akāraṇaṃ. Tasmā upādiṇṇapadādīhi saddhiṃ yojetabbo’ti ce – na, visesābhāvā; upādiṇṇapadādīni hi iminā saddhiṃ yojitāni. Tattha ‘upādiṇṇaṃ vā sanidassanaṃ, sanidassanaṃ vā upādiṇṇa’nti vutte viseso natthīti visesābhāvāpi yogaṃ na gacchati. Tasmā taṃ catutthadukaṃ anāmasitvā, tato parehi atthi rūpaṃ sappaṭighantiādīhi tīhi dukehi saddhiṃ ‘yaṃ taṃ rūpaṃ sappaṭighaṃ taṃ atthi indriyaṃ, atthi na indriyaṃ, yaṃ taṃ rūpaṃ appaṭighaṃ taṃ atthi indriyaṃ, atthi na indriya’ntiādinā nayena yujjamāne dve dve duke yojetvā cha catukkā ṭhapitā.
现今若有人以此四组为色境触苦，因色境触有诸性质，诸组合未能契合需求。所谓境触苦中『无侵害』、『无取』等正立，前后不合。『有取或无取』相互特异，亦不契合。故此第四苦不被命名，而以后三苦与三对合一结，因色境触苦中有取与否与根列表现间之关联不能成立。后续依此原理成立十三条四组苦。
Yathā cāyaṃ catutthaduko yogaṃ na gacchati, tathā tena saddhiṃ ādidukopi. Kasmā? Anupādārūpassa ekantena anidassanattā. So hi yaṃ taṃ rūpaṃ noupādā taṃ atthi sanidassanaṃ, atthi anidassananti – evaṃ catutthena dukena saddhiṃ yojiyamāno yogaṃ na gacchati. Tasmā taṃ atikkamitvā pañcamena saha yojito. Evaṃ yo yena saddhiṃ yogaṃ gacchati, yo ca na gacchati so veditabboti. Idaṃ catutthasaṅgahe pāḷivavatthānaṃ. Ito pare pana pañcavidhasaṅgahādayo satta saṅgahā asammissā eva. Evaṃ sakalāyapi mātikāya pāḷivavatthānaṃ veditabbaṃ.
正如这第四种烦恼结合不起彼此，相应的最初烦恼（苦恼）也不能结合。为何如此？因其无依止的本性，绝对不显现。所谓无依止，即此形色非依止者，非显现者；既非显现，故第四苦与彼不能结合。故超越第四苦，乃依第五苦结合。由此可知，究竟能结合或不能结合者，应当分别了解。这是对第四集合的巴利文义解释。此后还有五种集合等七种组合，彼此不混淆。应知此类皆能如此理解，综摄于巴利文义表中。
Rūpavibhattiekakaniddesavaṇṇanā
形色集一单一指示释说
§594
594. Idāni tassā atthaṃ bhājetvā dassetuṃ sabbaṃ rūpaṃ na hetumevātiādi āraddhaṃ. Kasmā panettha ‘katamaṃ taṃ sabbaṃ rūpaṃ na hetū’ti pucchā na katāti? Bhedābhāvato. Yathā hi dukādīsu ‘upādārūpa’mpi atthi ‘noupādārūpa’mpi, evamidha hetu na hetūtipi sahetukamahetukantipi bhedo natthi, tasmā pucchaṃ akatvāva vibhattaṃ. Tattha ‘sabba’nti sakalaṃ, niravasesaṃ. ‘Rūpa’nti ayamassa sītādīhi ruppanabhāvadīpano sāmaññalakkhaṇaniddeso. Na hetumevāti sādhāraṇahetupaṭikkhepaniddeso.
594. 今为明示此理，将阐述诸形色非因缘者。为何不对“何者为诸形色皆非因”提出疑问？因无差别性。于诸苦等亦有依止形色与非依止形色，此处因无因无缘不可作因的区别亦无分别，故未发问而分明。此“诸”者，指全部无余。“形色”指以寒等为特征显现的对象，一般所称的特质对象。非因缘者，乃对普通因的否定。
Tattha hetuhetu paccayahetu uttamahetu sādhāraṇahetūti catubbidho hetu. Tesu ‘tayo kusalahetū, tayo akusalahetū, tayo abyākatahetū’ti (dha. sa. 1059) ayaṃ ‘hetuhetu’ nāma. ‘‘Cattāro kho, bhikkhu, mahābhūtā hetu, cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāyā’’ti (ma. ni. 3.85; saṃ. ni. 3.82) ayaṃ ‘paccayahetu’ nāma. ‘‘Kusalākusalaṃ attano vipākaṭṭhāne, uttamaṃ iṭṭhārammaṇaṃ kusalavipākaṭṭhāne, uttamaṃ aniṭṭhārammaṇaṃ akusalavipākaṭṭhāne’’ti ayaṃ ‘uttamahetu’ nāma. Yathāha – ‘atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānātī’ti (ma. ni. 1.148; vibha. 810; pāṭi. ma. 2.44), ‘‘eseva hetu esa paccayo saṅkhārānaṃ yadidaṃ avijjā’’ti avijjā saṅkhārānaṃ sādhāraṇahetu hutvā paccayaṭṭhaṃ pharatīti ayaṃ ‘sādhāraṇahetu’ nāma. Yathā hi pathavīraso āporaso ca madhurassāpi amadhurassāpi paccayo, evaṃ avijjā kusalasaṅkhārānampi akusalasaṅkhārānampi sādhāraṇapaccayo hoti. Imasmiṃ panatthe ‘hetuhetu’ adhippeto. Iti ‘hetū dhammā na hetū dhammā’ti (dha. sa. dukamātikā 1) mātikāya āgataṃ hetubhāvaṃ rūpassa niyametvā paṭikkhipanto ‘na hetumevā’ti āha. Iminā nayena sabbapadesu paṭikkhepaniddeso ca appaṭikkhepaniddeso ca veditabbo. Vacanattho pana sabbapadānaṃ mātikāvaṇṇanāyaṃ vuttoyeva.
因缘分四：因、所依因、条件因、最上因。所谓因，即三种善因、三种不善因及不确定因，此为“因”；所谓所依因，《大念处经》注中云：“诸大地、气、水、火四因，是色蕴生起之缘起”，是所依因；所谓最上因，即善恶果报之所依最上境界，或喜或不喜，善不善有分别，即最上因。如《大念处经》注：“过去、未来及现在业行的基础因，能真实示现果报”，此为最上因。明知无明是行蕴之普通因，故其对缘起续的理解清楚，此则“普通因”；如地、水、火等诸元素彼此条件，如无明亦是善恶行蕴之共依缘。此情况下以“因”为最尊。是故于“对与不对因述说”中，否定全是因者，确认非因者。由此法则，既有反例亦有非反例，皆须分别明知。言义正是诸字词母表内涵之意。
Sappaccayamevāti ettha pana kammasamuṭṭhānaṃ kammapaccayameva hoti, āhārasamuṭṭhānādīni āhārādipaccayānevāti evaṃ rūpasseva vuttacatupaccayavasena attho veditabbo. Rūpamevāti ‘rūpino dhammā arūpino dhammā’ti mātikāya vuttaṃ arūpībhāvaṃ paṭikkhipati. Uppannaṃ chahi viññāṇehīti paccuppannarūpameva cakkhuviññāṇādīhi chahi veditabbaṃ. Niyāmo pana cakkhuviññāṇādīni sandhāya gahito. Na hi tāni atītānāgataṃ vijānanti. Manoviññāṇaṃ pana atītampi anāgatampi vijānāti. Taṃ imasmiṃ pañcaviññāṇasote patitattā sotapatitameva hutvā gataṃ. Hutvā abhāvaṭṭhena pana aniccameva. Jarāya abhibhavitabbadhammakattā jarābhibhūtameva. Yasmā vā rūpakāye jarā pākaṭā hoti, tasmāpi ‘jarābhibhūtamevā’ti vuttaṃ.
所谓条件因，即行为缘起时之作用因，诸饮食等亦为饮食缘起所依等。此理体现在色法四因条件体系中。所谓色，是色法与非法色法之差别，否定无色之理。所谓现起六识，是指眼识等六识，应知六识以现行眼识等为本。其规律依于眼识等，因识过去未来不可知。唯心识能知过去未来。基于此，于五识流中，视耳识初起，成现依止已灭，随其无常而灭。因色身经历老化，故称老化已成。如色身衰老显见，是故说老已成。
Evaṃ ekavidhena rūpasaṅgahoti ettha ‘vidhā’-saddo mānasaṇṭhānakoṭṭhāsesu dissati. ‘‘Seyyohamasmīti vidhā, sadisohamasmīti vidhā’’tiādīsu (vibha. 962) hi māno vidhā nāma. ‘‘Kathaṃvidhaṃ sīlavantaṃ vadanti, kathaṃvidhaṃ paññavantaṃ vadantī’’tiādīsu (saṃ. ni. 1.95) saṇṭhānaṃ. ‘Kathaṃvidha’nti hi padassa kathaṃsaṇṭhānanti attho. ‘‘Ekavidhena ñāṇavatthuṃ duvidhena ñāṇavatthū’’tiādīsu (vibha. 751-752) koṭṭhāso vidhā nāma. Idhāpi koṭṭhāsova adhippeto.
此为仅一类色集合时，‘种类’一词体现于心理组合部分。所谓“吾更佳”等等，为心理意向“种类”之意义。《注释》有言“何种方式言有德者”，即所谓“种类”即组合。‘何种’意即词义“如何组合”之意。“知境一类有二种”为分段，即“种类”。此处亦视同分段。
Saṅgahasaddopi sajātisañjātikiriyāgaṇanavasena catubbidho. Tattha ‘‘sabbe khattiyā āgacchantu, sabbe brāhmaṇā sabbe vessā sabbe suddā āgacchantu’’, ‘‘yā cāvuso visākha, sammāvācā, yo ca sammākammanto, yo ca sammāājīvo – ime dhammā sīlakkhandhe saṅgahitā’’ti (ma. ni. 1.462) ayaṃ ‘sajātisaṅgaho’ nāma. ‘Ekajātikā āgacchantū’ti vuttaṭṭhāne viya hi idha sabbe jātiyā ekasaṅgahaṃ gatā. ‘‘Sabbe kosalakā āgacchantu, sabbe māgadhakā, sabbe bhārukacchakā āgacchantu’’, ‘‘yo cāvuso visākha, sammāvāyāmo, yā ca sammāsati, yo ca sammāsamādhi – ime dhammā samādhikkhandhe saṅgahitā’’ti ayaṃ ‘sañjātisaṅgaho’ nāma. Ekaṭṭhāne jātā saṃvuddhā āgacchantūti vuttaṭṭhāne viya hi idha sabbe sañjātiṭṭhānena nivutthokāsena ekasaṅgahaṃ gatā. ‘‘Sabbe hatthārohā āgacchantu, sabbe assārohā, sabbe rathikā āgacchantu’’, ‘‘yā cāvuso visākha, sammādiṭṭhi, yo ca sammāsaṅkappo – ime dhammā paññākkhandhe saṅgahitā’’ti (ma. ni. 1.462) ayaṃ ‘kiriyāsaṅgaho’ nāma. Sabbeva hete attano kiriyākaraṇena ekasaṅgahaṃ gatā. ‘‘Cakkhāyatanaṃ katamakkhandhagaṇanaṃ gacchati? Cakkhāyatanaṃ rūpakkhandhagaṇanaṃ gacchati. Hañci cakkhāyatanaṃ rūpakkhandhagaṇanaṃ gacchati, tena vata re vattabbe – cakkhāyatanaṃ rūpakkhandhena saṅgahita’’nti (kathā. 471), ayaṃ ‘gaṇanasaṅgaho’ nāma. Ayamidha adhippeto. Ekakoṭṭhāsena rūpagaṇanāti ayañhettha attho. Esa nayo sabbattha.
聚合声亦称同类聚合、同类作业聚合，分为四类。其中文言云：“愿所有刹帝利来集，所有婆罗门、所有庶民、所有贱民亦来”，“何为诸贤友，正语行正，正业行正，正命行正确法中品积聚合者”，此即称为“同类聚合”。又如“愿所有国民悉来集，所有摩揭陀国人、所有婆卢阇國人悉来”，“诸贤友中，正精进、正念、正定聚合成品”，此为“同作业聚合”。谓众生于同一地点同行而来，故形成一聚合。再如“愿所有骑象者、骑骡者、驾车人同来”，“诸贤友中，正见、正思惟聚合成智慧品”，此称为“作用聚合”。由其自身作业，皆聚合成一。又言：“眼识界何以为界？乃眼识属于色品集。”此依《说部》，此即“计数聚合”。以上是总领。单一部处计数色品，为此义。此类理论处处皆通。
Dukaniddesavaṇṇanā
双重聚合说明
Upādābhājanīyakathā取与非取之论
§595
595. Idāni duvidhasaṅgahādīsu ‘atthi rūpaṃ upādā, atthi rūpaṃ noupādā’ti evaṃ bhedasabbhāvato pucchāpubbaṅgamaṃ padabhājanaṃ dassento katamaṃ taṃ rūpaṃ upādātiādimāha. Tattha upādiyatīti ‘upādā’; mahābhūtāni gahetvā, amuñcitvā, tāni nissāya pavattatīti attho. Idāni taṃ pabhedato dassento cakkhāyatanantiādimāha.
595. 现在于双重聚合等中，问及“色有执着，有无执着”此等差别，乃因其本性。依序解释词义，定言何为“色有执着”。其中“执着”意指：把诸大元素摄取、不断，依托其上而运行。今因辨别此差别，称其为眼识界等。
§596
596. Evaṃ tevīsatividhaṃ upādārūpaṃ saṅkhepato uddisitvā puna tadeva vitthārato niddisanto katamaṃ taṃ rūpaṃ cakkhāyatanantiādimāha. Tattha duvidhaṃ cakkhu – maṃsacakkhu paññācakkhu ca. Etesu ‘buddhacakkhu samantacakkhu ñāṇacakkhu dibbacakkhu dhammacakkhū’ti pañcavidhaṃ paññācakkhu. Tattha ‘‘addasaṃ kho ahaṃ, bhikkhave, buddhacakkhunā lokaṃ volokento satte apparajakkhe…pe… duviññāpaye’’ti (ma. ni. 1.283) idaṃ buddhacakkhu nāma. ‘‘Samantacakkhu vuccati sabbaññutaññāṇa’’nti idaṃ samantacakkhu nāma. ‘‘Cakkhuṃ udapādi ñāṇaṃ udapādī’’ti (saṃ. ni. 5.1081; mahāva. 15) idaṃ ñāṇacakkhu nāma. ‘‘Addasaṃ kho ahaṃ, bhikkhave, dibbena cakkhunā visuddhenā’’ti (ma. ni. 1.284) idaṃ dibbacakkhu nāma. ‘‘Tasmiṃ yevāsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādī’’ti (ma. ni. 2.395) idaṃ heṭṭhimamaggattayasaṅkhātaṃ ñāṇaṃ dhammacakkhu nāma.
596. 如此简略举三十三种执着色后，复详细说明其为何谓色眼识界等。谓眼有二种：肉眼与智慧眼；其中智慧眼分五类，即佛眼、遍察眼、智慧眼、天眼、法眼。谓佛眼云：“我昔观察，诸世界生灵，非迷惑之类”，此为佛眼。谓遍察眼者为“普遍之所有知”，此即遍察眼。谓智慧眼云：“眼生，识生”，此为智慧眼。谓天眼谓：“我曾见以净天眼”，此为天眼。谓法眼谓：“于彼生活悉净无染，生起法眼”，此为法眼，后道层次之识名。
Maṃsacakkhupi pasādacakkhu sasambhāracakkhūti duvidhaṃ hoti. Tattha yoyaṃ akkhikūpake patiṭṭhito heṭṭhā akkhikūpakaṭṭhikena, upari bhamukaṭṭhikena, ubhato akkhikūṭehi, anto matthaluṅgena, bahiddhā akkhilomehi paricchinno maṃsapiṇḍo. Saṅkhepato ‘catasso dhātuyo, vaṇṇo gandho raso ojā, sambhavo saṇṭhānaṃ, jīvitaṃ bhāvo kāyapasādo cakkhupasādo’ti cuddasasambhāro. Vitthārato ‘catasso dhātuyo, taṃsannissitavaṇṇagandharasaojāsaṇṭhānasambhavā cā’ti imāni dasa catusamuṭṭhānikattā cattālīsaṃ honti. Jīvitaṃ bhāvo kāyapasādo cakkhupasādoti cattāri ekantakammasamuṭṭhānānevāti imesaṃ catucattālīsāya rūpānaṃ vasena catucattālīsasambhāro. Yaṃ loko setaṃ cakkhuṃ puthulaṃ visaṭaṃ vitthiṇṇaṃ ‘cakkhu’nti sañjānanto na cakkhuṃ sañjānāti, vatthuṃ cakkhuto sañjānāti, so maṃsapiṇḍo akkhikūpe patiṭṭhito, nhārusuttakena matthaluṅge ābaddho, yattha setampi atthi, kaṇhampi lohitakampi, pathavīpi āpopi tejopi vāyopi, yaṃ semhūssadattā setaṃ, pittussadattā kaṇhaṃ, ruhirussadattā lohitakaṃ, pathavussadattā patthiṇṇaṃ hoti, āpussadattā paggharati, tejussadattā paridayhati, vāyussadattā sambhamati, idaṃ sasambhāracakkhu nāma.
肉眼分为清净眼与杂聚眼两种。意谓覆盖眼球外部的肉质膜，如同眼窝，内部有眼球此肉体集合。大略谓其构成为色、声、嗅、味、触、生命五大元素者。详述为四大色元素依赖光色、香味、味道、精液、接合生成，计十种质色及四十余种细微质色组合。生命作用、身体结构、眼之基座、眼之根本，合为四十四种色之总集。世人认此又称“眼”，若不明智，不识为眼，非眼而识其处，则是肉眼存在于眼窝内，被筋膜束缚，内有白色、黑色、地质、水、火、风，白为筋、多筋皆黑，粗筋等互相依存，此即称杂聚眼。
Yo panettha sito ettha paṭibaddho catunnaṃ mahābhūtānaṃ upādāya pasādo, idaṃ pasādacakkhu nāma. Tadetaṃ tassa sasambhāracakkhuno setamaṇḍalaparikkhittassa kaṇhamaṇḍalassa majjhe, abhimukhe ṭhitānaṃ sarīrasaṇṭhānuppattidesabhūte diṭṭhimaṇḍale, sattasu picupaṭalesu āsittatelaṃ picupaṭalāni viya, sattakkhipaṭalāni byāpetvā, dhāraṇanhāpanamaṇḍanabījanakiccāhi catūhi dhātīhi khattiyakumāro viya, sandhāraṇaābandhanaparipācanasamudīraṇakiccāhi catūhi dhātūhi katūpakāraṃ, utucittāhārehi upatthambhiyamānaṃ, āyunā anupāliyamānaṃ, vaṇṇagandharasādīhi parivutaṃ, pamāṇato ūkāsiramattaṃ, cakkhuviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānaṃ tiṭṭhati. Vuttampi cetaṃ dhammasenāpatinā –
若于此处冷清，受限于四大元素执着而洁净者为清净眼。彼一杂聚眼之白色界限，中有筋膜位于眼窝中央，如七层薄膜般铺布，七层之中充满脂油，油脂如使用白衣少年，爱护着四大元素，以此构成护养、坚固、维系，其色相香味等皆受养护，尺寸大小约三寸，犹如由诸识构成的门户，能正合理地支撑着诸境界。此亦如经典所示，此为法军团长所言。
‘‘Yena cakkhuppasādena, rūpāni manupassati;
「以何种眼根之乐受，观察色相；
Parittaṃ sukhumaṃ etaṃ, ūkāsirasamūpama’’nti.
此色甚为微妙，譬如牛鼻形状。」
Cakkhu ca taṃ āyatanañcāti cakkhāyatanaṃ. Yaṃ cakkhu catunnaṃ mahābhūtānaṃ upādāya pasādoti idhāpi upayogattheyeva sāmivacanaṃ; cattāri mahābhūtāni upādiyitvā pavattappasādoti attho. Iminā pasādacakkhumeva gaṇhāti, sesacakkhuṃ paṭikkhipati. Yaṃ pana indriyagocarasutte ‘‘ekaṃ mahābhūtaṃ upādāya pasādo pathavīdhātuyā tīhi mahābhūtehi saṅgahito āpodhātuyā ca tejodhātuyā ca vāyodhātuyā ca,’’ catuparivattasutte ‘‘dvinnaṃ mahābhūtānaṃ upādāya pasādo pathavīdhātuyā ca āpodhātuyā ca dvīhi mahābhūtehi saṅgahito tejodhātuyā ca vāyodhātuyā cā’’ti vuttaṃ, taṃ pariyāyena vuttaṃ. Ayañhi suttantikakathā nāma pariyāyadesanā . Yo ca catunnaṃ mahābhūtānaṃ upādāya pasādo so tesu ekekassāpi dinnaṃ dvinnampi pasādoyevāti iminā pariyāyena tattha desanā āgatā. Abhidhammo pana nippariyāyadesanā nāma. Tasmā idha ‘catunnaṃ mahābhūtānaṃ upādāya pasādo’ti vuttaṃ.
眼根即是眼识所缘的境界，即眼识境。眼根者，因四大元素而生的根本，自此乃至使用均以此称谓；意即由四大因缘而生起的境界。由此眼根而生，使余余眼根皆被抛弃。迦叶经中说：“因一大元素所摄受的清净界，是由地元素及三大元素所合成”；四转经中说：“因二大元素摄受的清净界，是由地元素及水元素所合成，并由火元素和风元素所包摄”，此即同义，是对经文内容的不同表达。这是经文释义中所称的意义转换。若是因四大元素摄受的清净界，对每一元素同样生起摄受，此即依此义加以说明。阿毗达摩中则称此为无差别的意义说明。故此处说“因四大元素所摄受的清净界”，此乃经文之本义。
‘Ayaṃ me attā’ti bālajanena pariggahitattā attabhāvo vuccati sarīrampi khandhapañcakampi. Tasmiṃ pariyāpanno tannissitoti attabhāvapariyāpanno cakkhuviññāṇena passituṃ na sakkāti anidassano. Paṭighaṭṭanānighaṃso ettha jāyatīti sappaṭigho.
“是我身”者，是由愚人所执的我相，身身即五蕴。五蕴皆为我执缠绕，故曰身含此我相。因眼识不能见此自身之我相而不现，故称为无现象。此时因彼触撞，即生触碍。
Yenātiādīsu ayaṃ saṅkhepattho – yena karaṇabhūtena cakkhunā ayaṃ satto idaṃ vuttappakāraṃ rūpaṃ atīte passi vā, vattamāne passati vā, anāgate passissati vā, sacassa aparibhinnaṃ cakkhu bhaveyya, athānena āpāthagataṃ rūpaṃ passe vā, atītaṃ vā rūpaṃ atītena cakkhunā passi, paccuppannaṃ paccuppannena passati, anāgataṃ anāgatena passissati, sace taṃ rūpaṃ cakkhussa āpāthaṃ āgaccheyya cakkhunā taṃ rūpaṃ passeyyāti idamettha parikappavacanaṃ. Dassanapariṇāyakaṭṭhena cakkhuṃpetaṃ, sañjātisamosaraṇaṭṭhena cakkhāyatanaṃpetaṃ, suññatabhāvanissattaṭṭhena cakkhudhātupesā. Dassanalakkhaṇe indaṭṭhaṃ kāretīti cakkhundriyaṃpetaṃ. Lujjanapalujjanaṭṭhena lokopeso. Vaḷañjanaṭṭhena dvārāpesā. Apūraṇīyaṭṭhena samuddopeso. Parisuddhaṭṭhena paṇḍaraṃpetaṃ. Phassādīnaṃ abhijāyanaṭṭhena khettaṃpetaṃ. Tesaṃyeva patiṭṭhānaṭṭhena vatthuṃpetaṃ. Samavisamaṃ dassentaṃ attabhāvaṃ netīti nettaṃpetaṃ. Tenevaṭṭhena nayanaṃpetaṃ. Sakkāyapariyāpannaṭṭhena orimaṃ tīraṃpetaṃ. Bahusādhāraṇaṭṭhena assāmikaṭṭhena ca suñño gāmopesoti.
所谓“由……而得”，举此例为简说——由有眼根之处，众生或以此眼根，于过去所说之形相，现时观看，或未来将见，眼识常存不灭；彼以此眼根，观见外来形相，或过去形相，以过去眼根见之，现时又以现时眼根见之，未来亦以未来眼根见之。若某形相因眼根而来，则眼根必见彼形相，此为概说。以眼根为见境，因缘和合而成眼识界，赖以空性修习，故称眼识元素。若因困扰而迷惑，堕于世俗观相，以为实有界限，此为眼根之所执；若因欲望为门，动此眼根即受污秽；若因未充足见，以为海界；以清净观门，则生白净；以触等感起门，则为界域；因其依止而成理据之境界即是眼识之处。若见境不清，生彼相状，此乃眼之所指。以彼处指导称为眼根之所识，一为瞳孔所在，一为眼眶所在，亦谓为视界之边界。身形环绕，乃眼认知之所在。眼根所依之处多，或为虚空，此谓眼识界。
Ettāvatā ‘passi vā’tiādīhi catūhi padehi cakkhuṃpetantiādīni cuddasa nāmāni yojetvā cakkhāyatanassa cattāro vavatthāpananayā vuttāti veditabbā. Kathaṃ? Ettha hi yena cakkhunā anidassanena sappaṭighena rūpaṃ sanidassanaṃ sappaṭighaṃ passi vā cakkhuṃpetaṃ…pe… suñño gāmopeso, idaṃ taṃ rūpaṃ cakkhāyatananti ayameko nayo. Evaṃ sesāpi veditabbā.
总之，于“或见”等四句中，因说眼根境故，集中称作眼识界。如何说明？此处谓以不显著、触碍障碍而视之者为眼识界……该境为空虚之境，此即彼色相境界，称为眼识界。其余亦当同理识别解释。
§597
597. Idāni yasmā vijjuniccharaṇādikālesu anoloketukāmassāpi rūpaṃ cakkhupasādaṃ ghaṭṭeti, tasmā taṃ ākāraṃ dassetuṃ dutiyo niddesavāro āraddho. Tattha yamhi cakkhumhīti yamhi adhikaraṇabhūte cakkhumhi. Rūpanti paccattavacanametaṃ. Tattha paṭihaññi vāti atītattho. Paṭihaññativāti paccuppannattho. Paṭihaññissati vāti anāgatattho. Paṭihaññe vāti vikappanattho. Atītañhi rūpaṃ atīte cakkhusmiṃ paṭihaññi nāma. Paccuppannaṃ paccuppanne paṭihaññati nāma. Anāgataṃ anāgate paṭihaññissati nāma. Sace taṃ rūpaṃ cakkhussa āpāthaṃ āgaccheyya, cakkhumhi paṭihaññeyya taṃ rūpanti ayamettha parikappo. Atthato pana pasādaṃ ghaṭṭayamānameva rūpaṃ paṭihaññati nāma. Idhāpi purimanayeneva cattāro vavatthāpananayā veditabbā.
现今因为在智慧流转等时节，虽有欲观视形色的意念，眼识却遮蔽了色相，因此为使能示现该形相，而起第二层次的指示遮断。这里所说的“眼”，是指依其缘起而生的眼识；“形色”者，指此当下之色；而“反覆”则有五意：（一）过去（反覆），（二）现在（反覆），（三）未来（反覆），（四）变异（反覆）四义。过去者，色在过去眼中之反覆；现在者，色在现在眼中之反覆；未来者，色在未来眼中将反覆；反覆变异者，谓色之变异反覆。假使该色进入眼所受感之内，应于眼识中称作反覆，此说以理论推究。实质上若在端正光明正被蔽时，形色即被称为反覆。在此亦应依教义前已说明之四个展开事理了知此义。
§598
598. Idāni yasmā attano icchāya oloketukāmassa rūpe cakkhuṃ upasaṃharato cakkhu rūpasmiṃ paṭihaññati, tasmā taṃ ākāraṃ dassetuṃ tatiyo niddesavāro āraddho. So atthato pākaṭoyeva. Ettha pana cakkhu ārammaṇaṃ sampaṭicchamānameva rūpamhi paṭihaññati nāma. Idhāpi purimanayeneva cattāro vavatthāpananayā veditabbā.
现今因自我欲望之念而欲观视，眼为近取而转入形色，称作“形色于眼中之反覆”，因此为示显该色已起第三层的指示遮断，此乃明白之理。此中所谓眼，专指对境界的观察而入形色识之处，称为“形色于眼境界中之反覆”。这里亦依经前所示四种展开理义了知。
§599
599. Ito paraṃ phassapañcamakānaṃ uppattidassanavasena pañca, tesaṃyeva ārammaṇapaṭibaddhauppattidassanavasena pañcāti, dasa vārā dassitā. Tattha cakkhuṃ nissāyāti cakkhuṃ nissāya, paccayaṃ katvā. Rūpaṃ ārabbhāti rūpārammaṇaṃ āgamma, sandhāya, paṭicca. Iminā cakkhupasādavatthukānaṃ phassādīnaṃ purejātapaccayena cakkhudvārajavanavīthipariyāpannānaṃ ārammaṇādhipatiārammaṇūpanissayapaccayehi rūpassa paccayabhāvo dassito. Itaresu pañcasu vāresu rūpaṃ ārammaṇamassāti rūpārammaṇoti evaṃ ārammaṇapaccayamatteneva paccayabhāvo dassito. Yathā pana purimesu tīsu, evaṃ imesupi dasasu vāresu cattāro cattāro vavatthāpananayā veditabbā. Evaṃ katamaṃ taṃ rūpaṃ cakkhāyatananti pucchāya uddhaṭaṃ cakkhuṃ ‘idaṃ ta’nti nānappakārato dassetuṃ, purimā tayo, ime dasāti, terasa niddesavārā dassitā. Ekekasmiñcettha catunnaṃ catunnaṃ vavatthāpananayānaṃ āgatattā dvipaññāsāya nayehi paṭimaṇḍetvāva dassitāti veditabbā.
自此以后，依五处触觉与五处观见而现起之境相，称为五种；于同五处依缘触而见五种境相，此为十种视见状态，共现于十次分别中，释示十阶段。此中“倚赖眼识”者，是指以眼意识为条件。形色起始，则基于形色所缘之境界，因缘而生。由此显示，以眼垢障眼关闭之五根触境，经由境界、条件所生的境相本质关系。于其他五阶段中，指出形色非境界为触境，此为境界条件生之理。前述三种境相之理，今于十种阶段各有四四关闭解说，归纳成二十五种因缘关系之表现，故示之。问及何为此所说形色眼识所缘境界，便以起三种先例及十种阶段示现。分别于每种中以四种原因关闭，积累二十五种因缘，具释此理义。
§600
600. Ito paresu sotāyatanādiniddesesupi eseva nayo. Visesamattaṃ panettha evaṃ veditabbaṃ – suṇātīti sotaṃ. Taṃ sasambhārasotabilassa anto tanutambalomācite aṅgulivedhakasaṇṭhāne padese vuttappakārāhi dhātūhi katūpakāraṃ, utucittāhārehi upatthambhiyamānaṃ, āyunā anupāliyamānaṃ, vaṇṇādīhi parivutaṃ sotaviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānaṃ tiṭṭhati.
今后别处于耳根境界论述，也应如法理解—所谓听者，即耳。此耳根因由诸汇聚缘力、耳瓣皮肤位置、感触神经鞘处，于此间以有机结构适者之感受力，随念摄受，未断绝寿命，色等所围绕，耳识等由缘起作用而展现认可根本之器官存在。
Ghāyatīti ghānaṃ. Taṃ sasambhāraghānabilassa anto ajappadasaṇṭhāne padese yathāvuttappakāraupakārupatthambhanānupālanaparivāraṃ hutvā ghānaviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānaṃ tiṭṭhati.
鼻者为“臭”，亦是因种种汇聚因缘与鼻粘膜皮肤之处，依所说应法，具有辅助、保护、辅佐等功能，乃至色等缘鼻识等归于根本器官的理性体现。
Sāyanaṭṭhena jivhā. Sā sasambhārajivhāmajjhassa upari uppaladalaggasaṇṭhāne padese yathāvuttappakāraupakārupatthambhanānupālanaparivārā hutvā jivhāviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānā tiṭṭhati.
舌，按萨耆那论为舌。此舌由多种缘聚，位于舌中部靠近莲花状突起之处，其具有辅助、辅助保护等因缘规律，扶持舌识等诸根，令色根器官得以成就健全完整。
Yāvatā pana imasmiṃ kāye upādiṇṇakarūpaṃ nāma atthi, sabbattha kāyāyatanaṃ, kappāsapaṭale sneho viya, yathāvuttappakāraupakārupatthambhanānupālanaparivārameva hutvā kāyaviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānaṃ tiṭṭhati. Ayamettha viseso. Seso pāḷippabhedo ca attho ca cakkhuniddese vuttanayeneva veditabbo. Kevalañhi idha cakkhupadassa ṭhāne sotapadādīni, rūpapadassa ṭhāne saddapadādīni, passīti ādīnaṃ ṭhāne suṇītiādipadāni ca āgatāni. ‘Nettaṃpetaṃ , nayanaṃpeta’nti imassa ca padadvayassa abhāvā dvādasa dvādasa nāmāni honti. Sesaṃ sabbattha vuttasadisameva.
然而，只要在此身体中存在名为执持形态的东西，全体身体处处即是身体之所缘，如同胶布上的胶一般紧密黏合，成为对已言说的、辅助与保持形态的事物的依止，支撑这一切，如此状态下，身体与意识等诸法便稳定地存在着。此处有其特别之处。后文“剩余”“分割”之义，同眼根所指示的意义，亦当依照所述如是了解。在这里，仅就眼根之所在位置而言，有闻根等，色法的所在位置，则有声根等，诸如见、闻等诸根，均已具足。二者“此目”“彼目”“此眼”“彼眼”等辞汇缺失共有十二种名称。其余皆在各处如同所说而已。
Tattha siyā – yadi yāvatā imasmiṃ kāye upādiṇṇakarūpaṃ nāma atthi, sabbattha kāyāyatanaṃ, kappāsapaṭale sneho viya. ‘Evaṃ sante lakkhaṇasammissatā āpajjatī’ti. ‘Nāpajjatī’ti. ‘Kasmā’? ‘Aññassa aññattha abhāvato’. ‘Yadi evaṃ, na sabbattha kāyāyatana’nti? ‘Neva paramatthato sabbattha. Vinibbhujitvā panassa nānākaraṇaṃ paññāpetuṃ na sakkā, tasmā evaṃ vuttaṃ. Yathā hi rūparasādayo, vālikācuṇṇāni viya, vivecetuṃ asakkuṇeyyatāya aññamaññabyāpinoti vuccanti, na ca paramatthato rūpe raso atthi. Yadi siyā rūpaggahaṇeneva rasaggahaṇaṃ gaccheyya. Evaṃ kāyāyatanampi paramatthato neva sabbattha atthi, na ca sabbattha natthi, vivecetuṃ asakkuṇeyyatāyāti. Evamettha na lakkhaṇasammissatā āpajjatīti veditabbā’.
这里可说——假使此身中存在所谓执持的形态，一切身体处所均如同胶布上的胶那般紧密黏合。此时可说“如此状态下，执持感会生起”，或“不会生起”。为何？因他者与彼者各自不同而不存在同一处。若是如此，云“非一切处均有身体所缘”呢？其意非绝对各处均有。因难以从不同原因分别消解，故如此说。譬如色法之味比作树枝与灰尘，因缺乏辨别能力而被称为彼此交织而非各自独立，色法本体无味。若如色法聚合即为味聚合，那么诸身体所缘处绝非绝对普遍存在，亦非绝对不存，因缺乏分别能力故如此。于此宜知，执持感不生起。
Apica lakkhaṇādivavatthāpanatopetesaṃ asammissatā veditabbā – etesu hi rūpābhighātārahabhūtappasādalakkhaṇaṃ daṭṭhukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇaṃ vā cakkhu, rūpesu āviñchanarasaṃ, cakkhuviññāṇassa ādhārabhāvapaccupaṭṭhānaṃ, daṭṭhukāmatānidānakammajabhūtapadaṭṭhānaṃ.
且应知执持感未生起的根本原因如前所述者，是在这些色界法中见到触犯形态坚固的执持之象，是由渴求见闻之行动和业汇集而成的执持象。即使在色中见有依附色身的味道，及眼识作为依据而生起的随顺现象，俱为由渴求见闻之业所造作并观察之法。
Saddābhighātārahabhūtappasādalakkhaṇaṃ sotukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇaṃ vā sotaṃ, saddesu āviñchanarasaṃ, sotaviññāṇassa ādhārabhāvapaccupaṭṭhānaṃ, sotukāmatānidānakammajabhūtapadaṭṭhānaṃ.
在声中亦同，执持声难忍之特异执持象，是由渴求听闻之行动与业汇合而生，声中具有依附声物的味道，声识作为缘起而现起的现象，及由渴求听闻业所成的依止与观察之境。
Gandhābhighātārahabhūtappasādalakkhaṇaṃ ghāyitukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇaṃ vā ghānaṃ, gandhesu āviñchanarasaṃ, ghānaviññāṇassa ādhārabhāvapaccupaṭṭhānaṃ ghāyitukāmatānidānakammajabhūtapadaṭṭhānaṃ.
香亦然，执持香味难忍的特异之执持象，是由渴求嗅闻之行动与业结合而生，于香中显有依附香气之味，香识作为所缘之境而现起，及由渴求嗅闻之业造作并察见的所缘处。
Rasābhighātārahabhūtappasādalakkhaṇā sāyitukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇā vā jivhā, rasesu āviñchanarasā, jivhāviññāṇassa ādhārabhāvapaccupaṭṭhānā, sāyitukāmatānidānakammajabhūtapadaṭṭhānā.
味亦如是，执持味觉难忍的特异执持象，是由渴求品味之行动和业集聚而成，在味中显现依附味的味觉，舌识作为所缘之境而现起，及由渴求品味业所成的依止与察见之境。
Phoṭṭhabbābhighātārahabhūtappasādalakkhaṇo phusitukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇo vā kāyo, phoṭṭhabbesu āviñchanaraso, kāyaviññāṇassa ādhārabhāvapaccupaṭṭhāno, phusitukāmatānidānakammajabhūtapadaṭṭhāno.
触及者、被触及者、受触者三者皆具不净的特性，此即具不净特性的身体，或有触及的欲望所生之身。身识紧随诸触的缘起，且根据欲求触及之因缘而生的行为所生之处所皆为法眼所知。
Keci pana ‘tejādhikānaṃ bhūtānaṃ pasādo cakkhu, vāyupathavīāpādhikānaṃ bhūtānaṃ pasādā sotaghānajivhā, kāyo sabbesa’nti vadanti. Apare ‘tejādhikānaṃ pasādo cakkhu, vivaravāyuāpapathavādhikānaṃ pasādā sotaghānajivhākāyā’ti vadanti. Te vattabbā – ‘suttaṃ āharathā’ti. Addhā suttameva na dakkhissanti. Keci panettha ‘tejādīnaṃ guṇehi rūpādīhi anuggayhabhāvato’ti kāraṇaṃ vadanti. Te ca vattabbā – ‘ko panevamāha – rūpādayo tejādīnaṃ guṇā’ti? Avinibbhogesu hi rūpesu ‘ayaṃ imassa guṇo, ayaṃ imassa guṇo’ti na labbhā vattuṃ. Athāpi vadeyyuṃ – ‘yathā tesu tesu sambhāresu tassa tassa bhūtassa adhikatāya pathavīādīnaṃ sandhāraṇādīni kiccāni icchatha, evaṃ tejādiadhikesu sambhāresu rūpādīnaṃ adhikabhāvadassanato icchitabbametaṃ rūpādayo tesaṃ guṇā’ti. Te vattabbā – iccheyyāma , yadi āpādhikassa āsavassa gandhato pathavīadhike kappāse gandho adhikataro siyā, tejādhikassa ca uṇhodakassa vaṇṇatopi sītūdakassa vaṇṇo parihāyetha. Yasmā panetaṃ ubhayampi natthi, tasmā pahāyethetaṃ etesaṃ nissayabhūtānaṃ visesakappanaṃ, yathā avisesepi ekakalāpe bhūtānaṃ rūparasādayo aññamaññaṃ visadisā honti, evaṃ cakkhupasādādayo, avijjamānepi aññasmiṃ visesakāraṇeti gahetabbametaṃ.
有人说「诸增光物为眼之明净，诸风地水多者为耳、鼻、舌及身之明净，身为一切之本」；也有人说「增光诸物为眼之明净，风火水土多者为耳鼻舌身之明净」。对此应当依教义决断，唯有经文为依。据中有说诸质如光等性质随色等生表现之故；答曰何所谓诸色等为光等之性质？无用时诸色不能标示何为此物何为彼物。可说如各聚合物因所依不同而有其止持等因，故于增光诸聚合中从色等之增显故应有生起诸色等为其性质。又应说：若水多者之味浓烈，且明光者之色亦不同，则二者皆不存在，故彼诸依缘性质差别应舍，为使诸法聚合中色相和明净等差异分明，乃至于眼明净等亦需不同缘起特别标识之。
Kiṃ pana taṃ yaṃ aññamaññassa asādhāraṇaṃ? Kammameva nesaṃ visesakāraṇaṃ. Tasmā kammavisesato etesaṃ viseso, na bhūtavisesato. Bhūtavisese hi sati pasādova nuppajjati. Samānānañhi pasādo, na visamānānanti porāṇā. Evaṃ kammevisasato visesavantesu ca etesu cakkhusotāni asampattavisayaggāhakāni attano nissayaṃ anallīnanissaye eva visaye viññāṇahetuttā. Ghānajivhākāyā sampattavisayaggāhakā, nissayavasena ceva sayañca attano nissayaṃ allīneyeva visaye viññāṇahetuttā.
何为彼此异类的由来？其异系行为之别故。以行为之差异为种别，不以众生之差异为别。因众生差异，明净不生。旧论已定不可变也。依行为之别故，在异种中诸眼耳非具完全具分别之境，唯依自身所依之所缘境而生识。耳舌身之诸关系具完全辨别之所缘及其所依，依此方能生识。
Aṭṭhakathāyaṃ pana ‘‘āpāthagatattāva ārammaṇaṃ sampattaṃ nāma. Candamaṇḍalasūriyamaṇḍalānañhi dvācattālīsayojanasahassamatthake ṭhitānaṃ vaṇṇo cakkhupasādaṃ ghaṭṭeti. So dūre ṭhatvā paññāyamānopi sampattoyeva nāma. Taṃgocarattā cakkhu sampattagocarameva nāma. Dūre rukkhaṃ chindantānampi, rajakānañca vatthaṃ dhovantānaṃ dūratova kāyavikāro paññāyati. Saddo pana dhātuparamparāya āgantvā sotaṃ ghaṭṭetvā saṇikaṃ vavatthānaṃ gacchatī’’ti vuttaṃ.
论书中云：「所谓暗光现象即为境界出现。月晕、日晕等二十八由旬远处现色谓之眼明净。虽远处观照仍名境界。远处树枝被砍，洗涤布衣等虽远亦视为身体变化。声则由诸元素传入耳而被掩蔽，渐渐进入阴影中消散。」
Tattha kiñcāpi āpāthagatattā ārammaṇaṃ sampattanti vuttaṃ, candamaṇḍalādivaṇṇo pana cakkhuṃ asampatto dūre ṭhitova paññāyati. Saddopi sace saṇikaṃ āgaccheyya, dūre uppanno cirena suyyeyya, paramparaghaṭṭanāya ca āgantvā sotaṃ ghaṭṭento asukadisāya nāmāti na paññāyeyya. Tasmā asampattagocarāneva tāni.
此中所言（暗光现象）亦谓境界出现，如月晕等色远处虽现视为非明净，若声声近则听见，远起久存，层层相叠传往来传送声音，若不暗污则难以视为如此。故此应属非明净所摄境。
Ahiādisamānāni cetāni. Yathā hi ahi nāma bahi sittasammaṭṭhaṭṭhāne nābhiramati, saṅkāraṭṭhānatiṇapaṇṇagahanavammikāniyeva pana pavisitvā nipannakāle abhiramati, ekaggataṃ āpajjati, evameva cakkhupetaṃ visamajjhāsayaṃ maṭṭhesu suvaṇṇabhittiādīsu nābhiramati, oloketumpi na icchati, rūpacittapupphalatādicittesuyeva pana abhiramati. Tādisesu hi ṭhānesu cakkhumhi appahonte mukhampi vivaritvā oloketukāmā honti.
心如蛇类。蛇居外在环境不舒服处不喜欢，然入树洞等所住处则宁静欢喜并入定中。同理眼所生之次第心除身体壁垣金色处不欢喜，亦不欲观察，唯于色心花等爱好之处欢喜。在此类境，眼中少光则口微启欲视。
Susumāropi bahi nikkhanto gahetabbaṃ na passati, akkhīni nimmīletvāva carati. Yadā pana byāmasatamattaṃ udakaṃ ogāhitvā bilaṃ pavisitvā nipanno hoti, tadā tassa cittaṃ ekaggaṃ hoti sukhaṃ supati, evameva sotaṃ tampe bilajjhāsayaṃ ākāsasannissitaṃ kaṇṇacchiddakūpakeyeva ajjhāsayaṃ karoti. Kaṇṇacchiddākāsoyeva tassa saddasavane paccayo hoti. Ajaṭākāsopi vaṭṭatiyeva. Antoleṇasmiñhi sajjhāye kariyamāne na leṇacchadanaṃ bhinditvā saddo bahi nikkhamati, dvāravātapānacchiddehi pana nikkhamitvā dhātuparamparāyeva ghaṭṭento gantvā sotapasādaṃ ghaṭṭeti. Atha tasmiṃ kāle ‘asuko nāma sajjhāyatī’ti leṇapiṭṭhe nisinnā jānanti.
即使极细微的东西冒出外面，眼睛却视而不见，像闭上眼睛般游动。当用力将水舀入穴中进入其内时，心意专一而安住，安然睡眠。同样耳朵中空气之洞作为听觉之处，内心依托于此，像置于耳孔中的容器。空气之洞正是声音得以闻闻的缘起。未受束缚的空气也像旋转一样流动。在洞穴中清晨发声时，声音并未穿破洞穴遮蔽而外泄，然而从门缝和风吹穿的缝隙中却逸出，沿着器皿层层敲击而去，最终敲击至听觉之处发出响声。此时坐于洞穴口名为“阿苏阇”的人们便能觉知此声。
Evaṃ sante sampattagocaratā hoti. ‘Kiṃ panetaṃ sampattagocara’nti? ‘Āma, sampattagocaraṃ’. ‘Yadi evaṃ, dūre bherīādīsu vajjamānesu dūre saddoti jānanaṃ na bhaveyyā’ti? ‘No na bhavati. Sotapasādasmiñhi ghaṭṭite dūre saddo āsanne saddo, paratīre orimatīreti tathā tathā jānanākāro hoti. Dhammatā esā’ti. ‘Kiṃ etāya dhammatāya? Yato yato chiddaṃ tato tato savanaṃ hoti, candimasūriyādīnaṃ dassanaṃ viyāti asampattagocaramevetaṃ’.
这样时常保持听觉上成就的状态。有人问：“何谓听觉上成就呢？”回答曰：“这是听觉上成就。”“如果如此，那么距离远处吹号等声时，不应有声音感知吧？”回答：“不，不是这样。在听觉之处器皿上叩击时，即便远方声音响起，附近、对岸、远岸也会有各自的声音感知，这是其自然法则。”“为何有此自然法则？因为无论何处被敲击，何处即是听觉，月日等光明的显现都远离听觉，这便是非听觉所及之相。”
Pakkhīpi rukkhe vā bhūmiyaṃ vā na ramati. Yadā pana ekaṃ vā dve vā leḍḍupāte atikkamma ajaṭākāsaṃ pakkhando hoti, tadā ekaggacittataṃ āpajjati, evameva ghānampi ākāsajjhāsayaṃ vātūpanissayagandhagocaraṃ. Tathā hi gāvo navavuṭṭhe deve bhūmiyaṃ ghāyitvā ghāyitvā ākāsābhimukhā hutvā vātaṃ ākaḍḍhanti. Aṅgulīhi gandhapiṇḍaṃ gahetvāpi ca upasiṅghanakāle vātaṃ anākaḍḍhanto neva tassa gandhaṃ jānāti.
鸟儿不爱栖息于树上或地面。当一只或两只小鸟飞越旋转空气时，会专心一意。气味亦如依附空气的知觉，属于风依靠气味的领域。正如新出栏的牛群离开土地、面向天空猛吹风，牛用蹄攫取嗅物块时，风不被阻碍，牛也不察觉该气味。
Kukkuropi bahi vicaranto khemaṭṭhānaṃ na passati leḍḍupahārādīhi upadduto hoti. Antogāmaṃ pavisitvā uddhanaṭṭhāne chārikaṃ byūhitvā nipannassa pana phāsukaṃ hoti, evameva jivhāpi gāmajjhāsayā āposannissitarasārammaṇā. Tathā hi tiyāmarattiṃ samaṇadhammaṃ katvāpi pātova pattacīvaramādāya gāmo pavisitabbo hoti. Sukkhakhādanīyassa ca na sakkā kheḷena atemitassa rasaṃ jānituṃ.
狐狸外出时看不到安全之处，会被小鸟啄食的声音干扰。进入洞穴，来到洞顶处筑巢者则安眠。舌头同理，依附村落的味觉感官呈现。即使对百无聊赖的沙门法门感兴趣，否定获得袈裟便入村。对干燥可食之物亦无法通过游戏品尝其味。
Siṅgālopi bahi caranto ratiṃ na vindati, āmakasusāne manussamaṃsaṃ khāditvā nipannasseva panassa phāsukaṃ hoti, evameva kāyopi upādiṇṇakajjhāsayo pathavīnissitaphoṭṭhabbārammaṇo. Tathā hi aññaṃ upādiṇṇakaṃ alabhamānā sattā attanova hatthatale sīsaṃ katvā nipajjanti. Ajjhattikabāhirā cassa pathavī ārammaṇaggahaṇe paccayo hoti. Susanthatassapi hi sayanassa, hatthe ṭhapitānampi vā phalānaṃ, na sakkā anisīdantena vā anippīḷentena vā thaddhamudubhāvo jānitunti. Ajjhattikabāhirāpathavī etassa kāyapasādassa phoṭṭhabbajānane paccayo hoti. Evaṃ lakkhaṇādivavatthānatopetesaṃ asammissatā veditabbā. Aññeyeva hi cakkhupasādassa lakkhaṇarasapaccupaṭṭhānapadaṭṭhānagocarajjhāsayanissayā aññe sotapasādādīnanti asammissāneva cakkhāyatanādīni.
公牛外出时找不到乐趣，因进食发酸的人肉而痛苦，恰似身体附着的味觉感官依赖土地的表面。正如某众生被他者剥夺其陪伴，在手掌上割断头颅而陨落。身体的内外环境依赖土地的附着。即使平静地躺卧在床上，手中摘取果实，亦不能觉察未坐稳或未承受之微妙状态。身体内外依附土地乃其存在的根本。依此可知，这些特征之本质应当辨识。眼根的心足、特征、感知等依归与耳根、鼻根等听觉感知亦同理，皆由彼此不相违离而共存。非止这五根感知，其他根感知亦同样无间隙地共同存在。在此身体有下身、中身、上身三层。腹部之前面为下身。腹部至颈项间为中身。颈项以上称上身。各层含身体十支，心理十支，饮食五支，季节五支，心法十五支，共四十四法。腹部至头顶称中身，上身含身体十支、心理十支、衣着十支、食饮等三十八法。从头顶向上为上身，其中含眼法十支、耳法十支、鼻法十支、舌法十支、身体法十支、心理法十支、食饮法等三十八法。
Apica nesaṃ asammissatāya ayaṃ upamāpi veditabbā – yathā hi pañcavaṇṇānaṃ dhajānaṃ ussāpitānaṃ kiñcāpi chāyā ekābaddhā viya hoti, tassa tassa pana aññamaññaṃ asammissāva yathā ca pañcavaṇṇena kappāsena vaṭṭiṃ katvā dīpe jālite kiñcāpi jālā ekābaddhā viya hoti, tassa tassa pana aṃsuno pāṭiyekkā pāṭiyekkā jālā asammissā eva, evameva kiñcāpi imāni pañcāyatanāni ekasmiṃ attabhāve samosaṭāni aññamaññaṃ pana asammissāneva. Na kevalañca imāneva pañca, sesarūpānipi asammissāneva. Imasmiñhi sarīre heṭṭhimakāyo majjhimakāyo uparimakāyoti tayo koṭṭhāsā. Tattha nābhito paṭṭhāya heṭṭhā heṭṭhimakāyo nāma. Tasmiṃ kāyadasakaṃ, bhāvadasakaṃ, āhārasamuṭṭhānāni aṭṭha, utusamuṭṭhānāni aṭṭha, cittasamuṭṭhānāni aṭṭhāti catucattālīsa rūpāni. Nābhito uddhaṃ yāva galavāṭakā majjhimakāyo nāma. Tattha ca kāyadasakaṃ, bhāvadasakaṃ, vatthudasakaṃ, āhārasamuṭṭhānādīni tīṇi aṭṭhakānīti catupaññāsa rūpāni. Galavāṭakato uddhaṃ uparimakāyo nāma. Tattha cakkhudasakaṃ, sotadasakaṃ, ghānadasakaṃ, jivhādasakaṃ, kāyadasakaṃ, bhāvadasakaṃ, āhārasamuṭṭhānādīni tīṇi aṭṭhakānīti caturāsīti rūpāni.
此外，为此不违缘之例，也应当知道——譬如五色旗帜点燃后阴影汇聚成一个整体，然而其各自之间彼此不违。又如用五色丝线织成帽子，戴于灯上，虽汇聚成一，但丝线各自不违，犹如光之丝网各自不违。诸如这五处感官在一个体内虽合而不违；其他类似的感官亦是如此。此身分三层为下身、中身、上身。腹部之前称下身，含身体十支、心理十支、饮食五支、季节五支、心理十五支，共四十四。腹至颈为中身，含身体十支、心理十支、衣着十支、饮食等三十八。颈向上为上身，含眼法十支、耳法十支、鼻法十支、舌法十支、身体法十支、心理法十支、饮食等三十八。
Tattha cakkhupasādassa paccayāni cattāri mahābhūtāni, vaṇṇo gandho raso ojā, jīvitindriyaṃ cakkhupasādoti idaṃ ekantato avinibhuttānaṃ dasannaṃ nipphannarūpānaṃ vasena cakkhudasakaṃ nāma. Iminā nayena sesānipi veditabbāni. Tesu heṭṭhimakāye rūpaṃ majjhimakāyauparimakāyarūpehi saddhiṃ asammissaṃ. Sesakāyadvayepi rūpaṃ itarehi saddhiṃ asammissameva. Yathā hi sāyanhasamaye pabbatacchāyā ca rukkhacchāyā ca kiñcāpi ekābaddhā viya honti aññamaññaṃ pana asammissāva evaṃ imesupi kāyesu catucattālīsa catupaññāsa caturāsīti rūpāni ca kiñcāpi ekābaddhāni viya honti, aññamaññaṃ pana asammissānevāti.
那里，因眼根所依止的缘故，有四大元素、色相、香气、味道、精力、生命根这六者聚集，于是固定地、非散乱地，感官器官中称为眼识的现象形成。以此理领会，余者也应知晓。其中，低处有身体的色相，中处有身体的表面色相，与高处的色相不相混合。两余身亦是如此，各自色相彼此相应，但不融合。譬如傍晚时分，山影和树影是连成一体的，但彼此又不混合。如此，在这诸身中，共有四十四种或四十五种色相，彼此连结，而又不相融解。
§616
616. Rūpāyatananiddese vaṇṇova vaṇṇanibhā; nibhātīti vā nibhā. Cakkhuviññāṇassa pākaṭā hotīti attho. Vaṇṇova nibhā vaṇṇanibhā. Saddhiṃ nidassanena sanidassanaṃ, cakkhuviññāṇena passitabbanti attho. Saddhiṃ paṭighena sappaṭighaṃ, paṭighaṭṭananighaṃsajanakanti attho. Nīlādīsu umāpupphasamānaṃ nīlaṃ, kaṇikārapupphasamānaṃ pītakaṃ, bandhujīvakapupphasamānaṃ lohitakaṃ, osadhitārakasamānaṃ odātaṃ. Jhāmaṅgārasamānaṃ kāḷakaṃ, mandarattaṃ sinduvārakaravīramakuḷasamānaṃ mañjiṭṭhakaṃ. ‘‘Harittacahemavaṇṇakāmaṃsumukhapakkamā’’ti (jā. 1.15.133) ettha pana kiñcāpi ‘harī’ti suvaṇṇaṃ vuttaṃ, parato panassa jātarūpaggahaṇena gahitattā idha sāmaṃ hari nāma. Imāni satta vatthuṃ anāmasitvā sabhāveneva dassitāni.
在色法界的说明中，色相如颜色光辉，其中“光辉”可说是显现、清晰。眼识明现是其意，因此色相如光辉般显现，眼识借合色相以见知。并以接触之感而亲合，意指相互接触、相互融合。如青莲花般的蓝色，芥菜花般的黄色，牵牛花般的赤色，药草花般的白色，炭灰般的黑色，甘蔗花般的深红色。这些颜色相对应地称„绿、黄、赤、白、黑、深红‟等颜色名称。《耶舍经》中有“像橄榄核般色泽，光彩如同太阳之面”之语，此中『橄榄』即黄金之意，因其外光鲜艳而得名。此中七种色相呈现而未命名，仅依其品性而显现。
Harivaṇṇanti haritasaddalavaṇṇaṃ. Ambaṅkuravaṇṇanti ambaṅkurena samānavaṇṇaṃ. Imāni dve vatthuṃ āmasitvā dassitāni. Dīghādīni dvādasa vohārato dassitāni. So ca nesaṃ vohāro upanidhāyasiddho ceva sannivesasiddho ca. Dīghādīni hi aññamaññaṃ upanidhāyasiddhāni, vaṭṭādīni sannivesavisesena. Tattha rassaṃ upanidhāya tato uccataraṃ dīghaṃ, taṃ upanidhāya tato nīcataraṃ rassaṃ. Thūlaṃ upanidhāya tato khuddakataraṃ aṇuṃ, taṃ upanidhāya tato mahantataraṃ thūlaṃ. Cakkasaṇṭhānaṃ vaṭṭaṃ, kukkuṭaṇḍasaṇṭhānaṃ parimaṇḍalaṃ. Catūhi aṃsehi yuttaṃ caturaṃsaṃ. Chaḷaṃsādīsupi eseva nayo. Ninnanti onataṃ, thalanti unnataṃ.
所谓“橄榄色”，指橄榄色泽之色；所谓“芽色”，指如嫩芽般的色相。这两种色相未命名，仅依其色显现。十二处长色亦各有名称，这些名称既是明喻又体现其内在结构。长短相互衔接，粗细也次第对应。圆环是眼窝，鸡冠是眼眶，四部分结合成四十四个色相，六部分亦同理。下垂即低部，隆起即高部。
Tattha yasmā dīghādīni phusitvā sakkā jānituṃ, nīlādīni panevaṃ na sakkā, tasmā na nippariyāyena dīghaṃ rūpāyatanaṃ; tathā rassādīni. Taṃ taṃ nissāya pana tathā tathā ṭhitaṃ dīghaṃ rassanti tena tena vohārena rūpāyatanamevettha bhāsitanti veditabbaṃ. Chāyā ātapoti idaṃ aññamaññaparicchinnaṃ; tathā āloko andhakāro ca. Abbhā mahikātiādīni cattāri vatthunāva dassitāni. Tattha ‘abbhā’ti valāhako. ‘Mahikā’ti himaṃ. Imehi catūhi abbhādīnaṃ vaṇṇā dassitā. Candamaṇḍalassa vaṇṇanibhātiādīhi tesaṃ tesaṃ pabhāvaṇṇā dassitā.
因长短等触知而能识别，但蓝色等不可详细识知，故此色法界非圆满完整。然以各自支撑，色界定各异，依各名称色相独立。在黑暗中，影子亦如彼此分断。如此光明与黑暗是对立存在。光辉、地等四者显现名目，光辉谓烈日，地谓冰雪。这四种明暗色彩被展现。月亮光轮的颜色等多有不同的光色效果。
Tattha candamaṇḍalādīnaṃ vatthūnaṃ evaṃ viseso veditabbo – maṇimayaṃ rajatapaṭicchannaṃ ekūnapaññāsayojanāyāmavitthāraṃ candassa devaputtassa vimānaṃ candamaṇḍalaṃ nāma. Sovaṇṇamayaṃ phalikapaṭicchannaṃ samapaṇṇāsayojanāyāmavitthāraṃ sūriyassa devaputtassa vimānaṃ sūriyamaṇḍalaṃ nāma. Sattaratanamayāni sattaṭṭhadasadvādasayojanāyāmavitthārāni tesaṃ tesaṃ devaputtānaṃ vimānāni tārakarūpāni nāma.
关于月轮等物的特征须知：宝石光泽的银色遮蔽，长近五十九由旬，这是月亮天子所居飞宫名为月轮宫。金属光泽的黄金染色，长五十五由旬，为太阳天子所居之宫名为日轮宫。七宝构成的宫室，各具长度七十七由旬至八十二由旬，皆为各天子所在之星宿形飞宫。
Tattha heṭṭhā cando, sūriyo upari, ubhinnamantaraṃ yojanaṃ hoti. Candassa heṭṭhimantato sūriyassa uparimanto yojanasataṃ hoti. Dvīsu passesu nakkhattatārakā gacchanti. Etesu pana tīsu cando dandhagamano, sūriyo sīghagamano, nakkhattatārakā sabbasīghagamanā. Kālena candimasūriyānaṃ purato honti kālena pacchā.
其下方是月亮宫，上方是太阳宫，两者间保持距离由旬。月宫下方即太阳宫上方间距约一百由旬，星宿辰光来往不间断。月亮如同蠕动，而太阳行速甚快，星辰诸星皆快速运行。时节变换，月亮日处于日之前，亦时而处在之后。
Ādāsamaṇḍalanti kaṃsamayaṃ. Maṇīti ṭhapetvā veḷuriyaṃ seso jotirasādianekappabhedo. Saṅkhoti sāmuddiko; muttā sāmuddikāpi, sesāpi. Veḷuriyoti veḷuvaṇṇamaṇi. Jātarūpaṃ vuccati satthuvaṇṇo. Satthā hi suvaṇṇavaṇṇo, suvaṇṇampi satthuvaṇṇaṃ. Rajataṃ vuccati kahāpaṇo – lohamāsako dārumāsako jatumāsako, ye ‘vohāraṃ gacchantī’ti (pārā. 584) vuttaṃ taṃ sabbampi idha gahitaṃ.
所谓‘阿达萨曼陀罗’是指边缘时节。将玛尼宝珠置于金属片上，余下部分为铜所制，发出各种闪光差别。‘桑柯提’指总称，‘穆塔’亦为总称，‘塞萨’即余剩的部分。‘维卢利亚’意指铜色的宝石。‘伽陀卢巴’指佛的颜色。佛者，确实为金色，金色即佛的颜色。‘拉伽塔’意称钱币──铜币、铁币、木币、土币，那些被言为“流通”者均在此包含。以上皆收集于此。
Yaṃ vā panaññampīti iminā pāḷiāgataṃ ṭhapetvā sesaṃ taṭṭikapilotikakaṇṇikavaṇṇādibhedaṃ rūpaṃ gahitaṃ. Tañhi sabbaṃ yevāpanakesu paviṭṭhaṃ.
至于其他颜色，则依据巴利原文所载，取其余剩部分中，铁、铅、铜、锡等颜色之差，为形体所在。其全部皆在小锯齿部位显示。
Evametaṃ nīlādinā bhedena bhinnampi rūpaṃ sabbaṃ lakkhaṇādīhi abhinnameva. Sabbañhetaṃ cakkhupaṭihananalakkhaṇaṃ rūpaṃ, cakkhuviññāṇassa visayabhāvarasaṃ, tasseva gocarapaccupaṭṭhānaṃ, catumahābhūtapadaṭṭhānaṃ. Yathā cetaṃ tathā sabbānipi upādārūpāni. Yattha pana viseso atthi tattha vakkhāma. Sesamettha cakkhāyatananiddese vuttanayeneva veditabbaṃ. Kevalañhi tattha cakkhupubbaṅgamo niddeso idha rūpapubbaṅgamo. Tattha ‘cakkhuṃ peta’ntiādīni cuddasa nāmāni, idha ‘rūpaṃpeta’ntiādīni tīṇi. Sesaṃ tādisameva. Yathā hi catūhi catūhi nayehi paṭimaṇḍetvā cakkhuṃ vavatthāpetuṃ terasa vārā vuttā, idhāpi te tatheva vuttāti.
如此以蓝色等为起点区分，即使异色，整体的形态及其特质皆彼此同一。总归而言，视为色的特征表象的即是“眼根反应的征象”，意指视觉识知对境之表现，也是眼识所缘之境，众生得以依止。此即四大元素的所依所在。如心识一样，所有色法均随心而现。至于具体差异，则当说之。此处“剩余部分”即指眼根之所示，如经中所说。严格而言，此处的眼理解说乃是色法起首的显现。于是像“‘眼’‘饿鬼’”等共十七名相，此处“色”为“三”相，余同理。又如以四乘四种方式，一一建立观相以成眼识，称为“三条线”，此处亦有同样说法。
§620
620. Saddāyatananiddese bherisaddoti mahābherīpahaṭabherīnaṃ saddo. Mudiṅgasaṅkhapaṇavasaddāpi mudiṅgādipaccayā saddā. Gītasaṅkhāto saddo gītasaddo. Vuttāvasesānaṃ vīṇādīnaṃ tantibaddhānaṃ saddo vāditasaddo. Sammasaddoti kaṃsatālakaṭṭhatālasaddo. Pāṇisaddoti pāṇippahārasaddo. Sattānaṃ nigghosasaddoti bahūnaṃ sannipatitānaṃ apaññāyamānapadabyañjananigghosasaddo. Dhātūnaṃ sannighātasaddoti rukkhānaṃ aññamaññanighaṃsanaghaṇṭikākoṭanādisaddo. Vātassa vāyato saddo vātasaddo. Udakassa sandamānassa vā paṭihatassa vā saddo udakasaddo. Manussānaṃ sallāpādisaddo manussasaddo. Taṃ ṭhapetvā seso sabbopi amanussasaddo. Iminā padadvayena sabbopi saddo pariyādinno. Evaṃ santepi vaṃsaphālanapilotikaphālanādīsu pavatto pāḷiyaṃ anāgatasaddo yevāpanakaṭṭhānaṃ paviṭṭhoti veditabbo.
620。在关于声根的解释中，大声如猛兽怒吼声乃‘大猛兽’、‘斧猛兽’之声。‘穆丁迦桑卡帕纳瓦’等音声乃由‘穆丁迦’等因素条件而生的声音。‘歌’之音称为‘歌声’。‘吠陀’声是指用弦乐器如琴维那之类用弦束缚发出的声音。‘萨摩声’即青铜、木琴、鼓类等乐器的声音。‘帕尼声’即手拍击发出的声音。‘萨特那姆’集体呢喃声是指众多未有智慧者相聚所出的无辨识言语之声。‘达土迦’诸元素相聚之声，是树木等互击摩擦、聚集敲击声之汇聚。‘瓦塔’指风吹动时之声音。‘乌达卡’为流水激荡或流动反响之声。‘曼努萨’为人类谈话之声。以上列示诸类声音，包括非人类声音，均已涵盖。以此二字为例，即包括了所有声音之涵义。即使如此，应知于世系记录、族谱铭文等诸处，巴利语中的“未曾来临之声”，即尚未出现的事物涵义，也是由此二音之一体表示。
Evamayaṃ bherīsaddādinā bhedena bhinnopi saddo lakkhaṇādīhi abhinnoyeva. Sabbopi hesa sotapaṭihananalakkhaṇo saddo sotaviññāṇassa visayabhāvaraso, tasseva gocarapaccupaṭṭhāno. Sesaṃ cakkhāyatananiddese vuttanayeneva veditabbaṃ. Idhāpi hi catūhi catūhi nayehi paṭimaṇḍitā terasa vārā vuttā. Tesaṃ attho sakkā vuttanayeneva jānitunti na vitthārito.
基于贝壳等声之分类，即使各异，整体之音声性质与特征是一体的。凡音声皆为“耳根反应的征象”，此为耳根识知所依之境，亦是该识之所缘。如同色识境界，剩余部分亦应依前文眼根境界相同方法而知。此处同样以多乘四种连线构成耳识，“三条线”的说法再现。其义可从以上说明得知，详解不必赘述。
§624
624. Gandhāyatananiddese mūlagandhoti yaṃ kiñci mūlaṃ paṭicca nibbatto gandho. Sāragandhādīsupi eseva nayo. Asiddhadusiddhānaṃ ḍākādīnaṃ gandho āmakagandho. Macchasakalikāpūtimaṃsasaṃkiliṭṭhasappiādīnaṃ gandho vissagandho. Sugandhoti iṭṭhagandho. Duggandhoti aniṭṭhagandho. Iminā padadvayena sabbopi gandho pariyādinno. Evaṃ santepi kaṇṇakagandhapilotikagandhādayo pāḷiyaṃ anāgatā sabbepi gandhā yevāpanakaṭṭhānaṃ paviṭṭhāti veditabbā.
关于鼻根识境界所缘的解说中，“mūlagandho”指一切根基所生的香气，“sāragandhādi”亦同理。这其中有不洁净或肮脏的恶臭，还有因鱼肉、腐肉、污垢等所生的臭味。称“sugandho”为悦人之香，反之“duggandho”为恶臭气味。以此成对的词语涵盖所有嗅觉所缘之香气。由此可知，诸如耳根所缘的香气类型中的“kaṇṇakagandha pilotikagandhādayo”，以及其他皆指未发生的巴利语词汇，皆应视为嗅根所缘香气的总称，应当理解为此义。
Evamayaṃ mūlagandhādinā bhedena bhinnopi gandho lakkhaṇādīhi abhinnoyeva. Sabbopi hesa ghānapaṭihananalakkhaṇo gandho, ghānaviññāṇassa visayabhāvaraso, tasseva gocarapaccupaṭṭhāno. Sesaṃ cakkhāyatananiddese vuttanayeneva veditabbaṃ. Idhāpi hi tatheva dvipaññāsanayapaṭimaṇḍitā terasa vārā vuttā. Te atthato pākaṭāyeva.
如此，虽因根本香味等分别而有分别，气味亦以特征等为分别，然实乃不异。凡所有者，皆为嗅觉触发之特征气味，是嗅觉之识所依止的境界。此应如在眼根触境所说，依此理当知。此处亦如是，于五十二种相摹印中，三种特征亦明确宣说，其义当示现无疑。
§628
628. Rasāyatananiddese mūlarasoti yaṃkiñci mūlaṃ paṭicca nibbattaraso. Khandharasādīsupi eseva nayo. Ambilanti takkambilādi. Madhuranti ekantato gosappiādi. Madhu pana kasāvayuttaṃ ciranikkhittaṃ kasāvaṃ hoti. Phāṇitaṃ khāriyuttaṃ ciranikkhittaṃ khāriyaṃ hoti. Sappi pana ciranikkhittaṃ vaṇṇagandhe jahantampi rasaṃ na jahatīti tadeva ekantamadhuraṃ. Tittakanti nimbapaṇṇādi. Kaṭukanti siṅgiveramaricādi. Loṇikanti sāmuddikaloṇādi. Khārikanti vātiṅgaṇakaḷīrādi. Lambilanti badarāmalakakapiṭṭhasālavādi. Kasāvanti haritakādi. Ime sabbepi rasā vatthuvasena vuttā. Taṃtaṃvatthuto panettha rasova ambilādīhi nāmehi vuttoti veditabbo. Sādūti iṭṭharaso, asādūti aniṭṭharaso. Iminā padadvayena sabbopi raso pariyādinno. Evaṃ santepi leḍḍurasabhittirasapilotikarasādayo pāḷiyaṃ anāgatā sabbepi rasā yevāpanakaṭṭhānaṃ paviṭṭhāti veditabbā.
628．关于味觉所依之根本味者，凡所有根本本体依此而起之终极味。犹如体味等亦如是。酸味者，如酸梅、柿子等。甜味者，唯以蜂蜜等为代表。蜂蜜以带有余痕之陈蜂蜜为甜。苦味者，如苦胆，以陈胆为苦。涩味者，虽以留色留香之果皮为代表，但味不离涩味。涩味者，如柿子叶等。辣味者，如蔷薇果、白蔻等。咸味者，如海盐等。酸味者，如哈里特卡（印度之植物果实）。以上皆以味为代表而分别说。与前文所说之味者，仅指酸甜等味名义，故当知之。良好味为喜味，不良味为不喜味。用此二词，诸味总被涵盖。由此可知，即使些微苦涩、苦味等难受味道，皆属味界，依根本味等诸名进入味之范畴，以此理当知。
Evamayaṃ mūlarasādinābhedena bhinnopi raso lakkhaṇādīhi abhinnoyeva. Sabbopi hesa jivhāpaṭihananalakkhaṇo raso, jivhāviññāṇassa visayabhāvaraso, tasseva gocarapaccupaṭṭhāno. Sesaṃ cakkhāyatananiddese vuttanayeneva veditabbaṃ. Idhāpi hi tatheva dvipaññāsanayapaṭimaṇḍitā terasa vārā vuttā.
如此，虽因根本味等分别而有分别，味亦以特征等为分别，然实乃不异。凡所有者，皆为舌触发之特征味觉，是舌识所依止的境界。此应如于眼根触境所说，依此理当知。此处亦如是，于五十二种相摹印中，三种特征亦明确宣说。
§632
632. Itthindriyaniddese yanti karaṇavacanaṃ. Yena kāraṇena itthiyā itthiliṅgādīni hontīti ayamettha attho. Tattha ‘liṅga’nti saṇṭhānaṃ. Itthiyā hi hatthapādagīvāurādīnaṃ saṇṭhānaṃ na purisassa viya hoti. Itthīnañhi heṭṭhimakāyo visado hoti, uparimakāyo avisado. Hatthapādā khuddakā, mukhaṃ khuddakaṃ. Nimittanti sañjānanaṃ. Itthīnañhi uramaṃsaṃ avisadaṃ hoti, mukhaṃ nimmassudāṭhikaṃ. Kesabandhavatthaggahaṇampi na purisānaṃ viya hoti. Kuttanti kiriyā. Itthiyo hi daharakāle suppakamusalakehi kīḷanti, cittadhītalikāya kīḷanti, mattikavākena suttakaṃ nāma kantanti. Ākappoti gamanādiākāro. Itthiyo hi gacchamānā avisadā gacchanti, tiṭṭhamānā nipajjamānā nisīdamānā khādamānā bhuñjamānā avisadā bhuñjanti. Purisampi hi avisadaṃ disvā mātugāmo viya gacchati tiṭṭhati nipajjati nisīdati khādati bhuñjatīti vadanti.
632．于女性根所说“去者”意为依因。依靠该因，女性及女性相类乃成，谓此义也。次中“相”，谓结合。女性之结合，诸如手、足、皮肤等果德并非如男人一般。女性之下体为开放之体，上体则非开放。手足较小，面貌亦较小。所谓“相”即指此感知。女性之身体肉较松弛，面色浑浊边部长满斑点。如同束缚头发之结饰，男人则无此状。说女性为“动作”，意为行为。女性幼时，即憨态可掬，行事调皮，以土语称之为“纯洁”。女性行走时，眉目浑浊不清，站立时弯腰，坐时亦弯腰，吃饭时动作浑浊。男人见状即说如母群一般行走、站立、坐卧、饮食。
Itthattaṃ itthibhāvoti ubhayampi ekatthaṃ; itthisabhāvoti attho. Ayaṃ kammajo paṭisandhisamuṭṭhito. Itthiliṅgādīni pana itthindriyaṃ paṭicca pavatte samuṭṭhitāni. Yathā hi bīje sati, bījaṃ paṭicca, bījapaccayā rukkho vaḍḍhitvā sākhāviṭapasampanno hutvā ākāsaṃ pūretvā tiṭṭhati, evameva itthibhāvasaṅkhāte itthindriye sati itthiliṅgādīni honti. Bījaṃ viya hi itthindriyaṃ, bījaṃ paṭicca vaḍḍhitvā ākāsaṃ pūretvā ṭhitarukkho viya itthindriyaṃ paṭicca itthiliṅgādīni pavatte samuṭṭhahanti. Tattha itthindriyaṃ na cakkhuviññeyyaṃ, manoviññeyyameva. Itthiliṅgādīni cakkhuviññeyyānipi manoviññeyyānipi.
女性之性与女性状态二者合一谓之女性之性。此为由业所生之现象。女性相及类依赖女性根而生。如种子之有，种子为因，因种子以长成树，开枝展叶，充满空际亦站立。亦如是，有女性性缘女性根，女性相及类依缘而集。女性根虽非眼识待识，然女性相及类是眼识及心识所能识别。
Idaṃ taṃ rūpaṃ itthindriyanti idaṃ taṃ rūpaṃ, yathā cakkhundriyādīni purisassāpi honti, na evaṃ; niyamato pana itthiyā eva indriyaṃ ‘itthindriyaṃ’.
此处之形体谓为女性根相，此处之形体，虽如眼根等存在于男人身中，然不然。有规则者，则专属女性方有，谓之女性根。
§633
633. Purisindriyepi eseva nayo. Purisaliṅgādīni pana itthiliṅgādīnaṃ paṭipakkhato veditabbāni. Purisassa hi hatthapādagīvāurādīnaṃ saṇṭhānaṃ na itthiyā viya hoti. Purisānañhi uparimakāyo visado hoti heṭṭhimakāyo avisado, hatthapādā mahantā, mukhaṃ mahantaṃ, uramaṃsaṃ visadaṃ, massudāṭhikā uppajjanti. Kesabandhanavatthaggahaṇaṃ na itthīnaṃ viya hoti. Daharakāle rathanaṅgalādīhi kīḷanti, vālikapāḷiṃ katvā vāpiṃ nāma khananti, gamanādīni visadāni honti. Itthimpi gamanādīni visadāni kurumānaṃ disvā ‘puriso viya gacchatī’tiādīni vadanti. Sesaṃ itthindriye vuttasadisameva.
身体感官也是如此。男性特征等应当与女性特征等相对分别理解。男性的手足、头发、指甲等连结关系，并不如女性那样紧密。男性的上身宽广，胸部宽敞，手脚较大，面容宽广，肌肉丰满，体毛繁多。这像头发束缚一般的连结，女性则无此情形。少年时期，他们玩耍木轮木锹等器具，挖掘水渠，有关行走的方面也皆宽阔。女性看到这些游玩行走的情形，便说“像男人一样在行走”之类的话。其他方面亦同女性感官的所述。
Tattha itthibhāvalakkhaṇaṃ itthindriyaṃ, itthīti pakāsanarasaṃ, itthiliṅganimittakuttākappānaṃ kāraṇabhāvapaccupaṭṭhānaṃ. Purisabhāvalakkhaṇaṃ purisindriyaṃ, purisoti pakāsanarasaṃ, purisaliṅganimittakuttākappānaṃ kāraṇabhāvapaccupaṭṭhānaṃ. Ubhayampetaṃ paṭhamakappikānaṃ pavatte samuṭṭhāti. Aparabhāge paṭisandhiyaṃ. Paṭisandhisamuṭṭhitampi pavatte calati parivattati.
这里“女性特征”是指女性感官、“女性”为显现之意、由女性特征所引发意念心识聚集及其条件连结的因缘状态。同样“男性特征”为男性感官、“男性”为显现之意、由男性特征所引发意念心识聚集及其条件连结的因缘状态。两者是第一因缘的起始因缘。后半则说明缘起——起始因缘消失时，与其相连圈的续缘亦随之起起伏伏而旋转流转。
Yathāha –
如经文云—
‘‘Tena kho pana samayena aññatarassa bhikkhuno itthiliṅgaṃ pātubhūtaṃ hoti. Tena kho pana samayena aññatarissā bhikkhuniyā purisaliṅgaṃ pātubhūtaṃ hotī’’ti (pārā. 69).
“那时某一比库现见女性特征；那时某一比库尼现见男性特征。”（《巴拉摩经》69）
Imesu pana dvīsu purisaliṅgaṃ uttamaṃ, itthiliṅgaṃ hīnaṃ. Tasmā purisaliṅgaṃ balavaakusalena antaradhāyati, itthiliṅgaṃ dubbalakusalena patiṭṭhāti. Itthiliṅgaṃ pana antaradhāyantaṃ dubbalaakusalena antaradhāyati, purisaliṅgaṃ balavakusalena patiṭṭhāti. Evaṃ ubhayampi akusalena antaradhāyati, kusalena patiṭṭhātīti veditabbaṃ.
在这两者中，男性特征为高级，女性特征为低劣。因此，男性特征以强盛善业而现起，女性特征以软弱不善而依持。女性特征现起时，由不善而消失，男性特征则因善而依住。如此，两者皆由不善而消失，因善而依止，此理应知。
Ubhatobyañjanakassa pana kiṃ ekaṃ indriyaṃ udāhu dveti? Ekaṃ. Tañca kho itthiubhatobyañjanakassa itthindriyaṃ, purisaubhatobyañjanakassa purisindriyaṃ. ‘Evaṃ sante dutiyabyañjanakassa abhāvo āpajjati. Indriyañhi byañjanakāraṇaṃ vuttaṃ. Tañcassa natthī’ti? ‘Na tassa indriyaṃ byañjanakāraṇaṃ’. ‘Kasmā’? ‘Sadā abhāvato. Itthiubhatobyañjanakassa hi yadā itthiyā rāgacittaṃ uppajjati, tadāva purisabyañjanaṃ pākaṭaṃ hoti, itthibyañjanaṃ paṭicchannaṃ guḷhaṃ hoti. Tathā itarassa itaraṃ.
两种特征同时具足者，感官算几种？一者。且该感官对女性两种特征者为女性感官，对男性两种特征者为男性感官。如果如此，则第二特征必然缺失。感官是由特征产生的，是否因此不存在？不是，为什么？因为常在缺失情况下：女性两种特征者，当女性生起贪爱心念时，男性特征显现而女性特征隐匿；相反亦然。
Yadi ca tesaṃ indriyaṃ dutiyabyañjanakāraṇaṃ bhaveyya, sadāpi byañjanadvayaṃ tiṭṭheyya. Na pana tiṭṭhati. Tasmā veditabbametaṃ na tassa taṃ byañjanakāraṇaṃ. Kammasahāyaṃ pana rāgacittamevettha kāraṇaṃ. Yasmā cassa ekameva indriyaṃ hoti, tasmā itthiubhatobyañjanako sayampi gabbhaṃ gaṇhāti, parampi gaṇhāpeti. Purisaubhatobyañjanako paraṃ gabbhaṃ gaṇhāpeti, sayaṃ pana na gaṇhātīti.
若其根入于第二作用缘起，必然常存两种作用（所缘境与作用功能）而不灭。但事实并非如此。因此应知此处非因根之作用。唯贪欲心为行为助缘。因一根独存，故雄雌双性作用也能自身摄受胎胎，且辅助摄受他胎。雄性作用助受他胎，自身却不受。
§634
634. Jīvitindriyaniddese yaṃ vattabbaṃ taṃ heṭṭhā arūpajīvitindriye vuttameva. Kevalañhi tattha yo tesaṃ arūpīnaṃ dhammānanti vuttaṃ, idha rūpajīvitindriyattā yo tesaṃ rūpīnaṃ dhammānanti ayameva viseso. Lakkhaṇādīni panassa evaṃ veditabbāni – sahajātarūpānupālanalakkhaṇaṃ jīvitindriyaṃ, tesaṃ pavattanarasaṃ, tesaṃ yeva ṭhapanapaccupaṭṭhānaṃ, yāpayitabbabhūtapadaṭṭhānanti.
634. 关于生根之指示，应依此前所说非色界生根说明。唯有纯粹非色界之法谓之非色界生根。此处由色界生根，故所涵盖之法为色界法，具此殊胜。其特征等亦当如此理解——生根为与生俱来的形相维持特征，生根振行（发生摇动），以及应当维护之法（根所依止支撑）诸方面也应了解。
§635
635. Kāyaviññattiniddese kāyaviññattīti ettha tāva kāyena attano bhāvaṃ viññāpentānaṃ tiracchānehipi purisānaṃ, purisehi vā tiracchānānampi kāyagahaṇānusārena gahitāya etāya bhāvo viññāyatīti ‘viññatti’. Sayaṃ kāyagahaṇānusārena viññāyatītipi ‘viññatti’. ‘‘Kāyena saṃvaro sādhū’’tiādīsu (dha. pa. 361) āgato copanasaṅkhāto kāyova viññatti ‘kāyaviññatti’. Kāyavipphandanena adhippāyaviññāpanahetuttā, sayañca tathā viññeyyattā kāyena viññattītipi ‘kāyaviññatti’.
635. 关于身识所指，所谓身识者，乃指以身体识别自身存在之状态。当男性通过其六根中之一而分别识知时，即使牵涉杂染，亦谓之身识。男性身根作用于他体，而女性双性作用包含自身摄受胎者；反之，男性双性作用仅助他胎，自身不摄。此识之“身识”之名，因此得名。由身根阻遏等导致身份变异，连带引起识别行为此皆称“身识”。
Kusalacittassa vātiādīsu aṭṭhahi kāmāvacarehi abhiññācittena cāti navahi kusalacittehi kusalacittassa vā, dvādasahipi akusalacittehi akusalacittassa vā, aṭṭhahi mahākiriyehi dvīhi ahetukakiriyehi abhiññāppattena ekena rūpāvacarakiriyenāti ekādasahi kiriyacittehi abyākatacittassa vā. Ito aññāni hi cittāni viññattiṃ na janenti. Sekkhāsekkhaputhujjanānaṃ pana ettakeheva cittehi viññatti hotīti etesaṃ kusalādīnaṃ vasena tīhi padehi ‘hetuto’ dassitā.
关于善心，风之类八欲境由三种通达心知觉，善心为九类；非善心为十二类，非善心又分为十二恶业心。八种大行为及两种无因行为，因通达心力生起为一种显色行为，又有十一种行为心含混不清。其他心不生识别。须学与非须学凡夫以此极少心生识，故以三品分别示其因缘之起。
Idāni chahi padehi ‘phalato’ dassetuṃ abhikkamantassa vātiādi vuttaṃ. Abhikkamādayo hi viññattivasena pavattattā viññattiphalaṃ nāma. Tattha ‘abhikkamantassā’ti purato kāyaṃ abhiharantassa. Paṭikkamantassāti pacchato paccāharantassa. Ālokentassāti ujukaṃ pekkhantassa. Vilokentassāti ito cito ca pekkhantassa. Samiñjentassāti sandhayo saṅkocentassa. Pasārentassāti sandhayo paṭipaṇāmentassa.
今于六条中出现‘果报’一词，因而从啰唆始说。由于啰唆源者为识别之基，故识果报名之。此处‘啰唆源’在前谓身之摄取，后谓排却。观察者意谓直观，目光投向由此那里。凝视者则作为情境聚会、收敛；展开者则为情境流转之开展。
Idāni chahi padehi ‘sabhāvato’ dassetuṃ kāyassa thambhanāti ādi vuttaṃ. Tattha ‘kāyassā’ti sarīrassa. Kāyaṃ thambhetvā thaddhaṃ karotīti thambhanā. Tameva upasaggena vaḍḍhetvā santhambhanāti āha. Balavatarā vā thambhanā ‘santhambhanā’. Santhambhitattanti santhambhitabhāvo. Viññāpanavasena viññatti. Viññāpanāti viññāpanākāro. Viññāpitabhāvo viññāpitattaṃ. Sesamettha yaṃ vattabbaṃ taṃ heṭṭhā dvārakathāyaṃ vuttameva. Tathā vacīviññattiyaṃ.
今于六条中出现‘本性’一词，谓身之束缚等。此处‘身者’即指身躯。束缚为积执使身稳固稳定。由此约束而生增进，谓之‘强制’。如有力则强制即汇聚。被束缚之相乃被制约状态。以名称表现即‘识别’。识别形式谓之显现状；显所识状态为识显。此乃前述内容于门类定义内之说明。此外，语言识亦同理。
§636
636. Vacīviññattītipadassa pana niddesapadānañca attho tattha na vutto, so evaṃ veditabbo – vācāya attano bhāvaṃ viññāpentānaṃ tiracchānehipi purisānaṃ, purisehi vā tiracchānānampi , vacīgahaṇānusārena gahitāya etāya bhāvo viññāyatīti viññatti. Sayañca vacīgahaṇānusārena viññāyatītipi viññatti. ‘‘Sādhu vācāya saṃvaro’’tiādīsu (dha. pa. 361) āgatā copanasaṅkhātā vacī eva viññatti ‘vacīviññatti’. Vacīghosena adhippāyaviññāpanahetuttā sayañca tathāviññeyyattā vācāya viññattītipi ‘vacīviññatti’. Vācā girātiādīsu vuccatīti ‘vācā’. Giriyatīti ‘girā’. Byappathoti vākyabhedo. Vākyañca taṃ patho ca atthaṃ ñātukāmānaṃ ñāpetukāmānañcātipi ‘byappatho’. Udīriyatīti udīraṇaṃ. Ghussatīti ghoso. Kariyatīti kammaṃ. Ghosova kammaṃ ghosakammaṃ. Nānappakārehi kato ghosoti attho. Vaciyā bhedo vacībhedo. So pana ‘na bhaṅgo, pabhedagatā vācā evā’ti ñāpanatthaṃ vācā vacībhedoti vuttaṃ. Imehi sabbehipi padehi ‘saddavācāva’ dassitā. Idāni tāya vācāya saddhiṃ yojetvā heṭṭhā vuttatthānaṃ viññattiādīnaṃ padānaṃ vasena tīhākārehi sabhāvato taṃ dassetuṃ yā tāya vācāya viññattītiādi vuttaṃ. Taṃ heṭṭhā vuttanayattā uttānatthameva.
关于语言所现的「知别」一词，以及表示说明之言的词义，文中未明言其意，应当如此理解——所谓知别，指的是通过语言表达自己身心之状态而生的知见，即使在人们彼此曲解的情况中，亦能因言辞的承接而被理解，这种状态即为「知别」之义。若从言辞承接的过程中产生了知别，则称为「言语知别」。如《法句经》第361偈等所示，发出自制口业诸如「善护口业」等法语，语言即为知别的表现，特称「言语的知别」。以语言发声作为感知及表达的媒介，言语知别之名由此而起。言（vācā）及语（girā）等词乃语言的称谓。句分解为语法结构和意义的断分，称为「句法」。语音的发声称为发声，做为动作称作行为。声音本身是发声之行为。不同种类的声音，乃声之义。语言由断不断而成，断续之言即完整语言。以上词皆涵盖在「正音语」一词之中。现在将语言统合，分为三种基本形式，以对应下文列出之意义及知别：此即语言、知别等义之详布。由此区分遵照释义，以上说法乃最高言语的显现及其意义的说明，而深化至言语含义及其知别之分类。以上即是关于语言及知别的详细说明，后续叙述依此展开。
Idāni viññattisamuṭṭhāpakacittesu asammohatthaṃ dvattiṃsa chabbīsa ekūnavīsati soḷasa pacchimānīti idaṃ pakiṇṇakaṃ veditabbaṃ – dvattiṃsa cittāni hi rūpaṃ samuṭṭhāpenti, iriyāpathampi upatthambhenti, duvidhampi viññattiṃ janenti. Chabbīsati viññattimeva na janenti, itaradvayaṃ karonti. Ekūnavīsati rūpameva samuṭṭhāpenti, itaradvayaṃ na karonti. Soḷasa imesu tīsu ekampi na karonti.
现在从知别中产生的心识种类有二十三、三、一十九、十六等之说，此处为零散零碎之内容，尚当知之。二十三种心识中，皆生成形色；同时也支持行路；并分别产生两种不同的知别。二十三中的二十余种心识自身并不产生知别，而是通过其他两类互相作用以产生知别。一十九种心识中，仅生成形色之作用，而不会产生其他两种知别。十六种心识则在这三类之中，没有任何一种知别同时产生。
Tattha dvattiṃsāti heṭṭhā vuttāneva kāmāvacarato aṭṭha kusalāni, dvādasa akusalāni, kiriyato dasa cittāni, sekkhaputhujjanānaṃ abhiññācittaṃ, khīṇāsavānaṃ abhiññācittanti. Chabbīsāti rūpāvacarato pañca kusalāni, pañca kiriyāni, arūpāvacarato cattāri kusalāni, cattāri kiriyāni, cattāri maggacittāni, cattāri phalacittānīti. Ekūnavīsatīti kāmāvacarakusalavipākato ekādasa, akusalavipākato dve , kiriyato kiriyamanodhātu, rūpāvacarato pañca vipākacittānīti. Soḷasāti dve pañcaviññāṇāni, sabbasattānaṃ paṭisandhicittaṃ, khīṇāsavānaṃ cuticittaṃ, arūpe cattāri vipākacittānīti. Imāni soḷasa rūpiriyāpathaviññattīsu ekampi na karonti. Aññānipi bahūni arūpe uppannāni anokāsagatattā rūpaṃ na samuṭṭhāpenti. Na tāneva, kāyavacīviññattiyopi.
其中二十三指的是：感官欲界所造八种善法，十二种不善法，十种行为之心识，以及修行初学者之通达心识，和已断尽烦恼者之通达心识。二十三种中：属形色界之有五种善法，五种行为心识；属无色界之有四种善法，四种行为心识，四种道心及四种果心。十九种心识指的是欲界有情所发之十一种善果心，二种不善果心，行为心（行心）也有行的种类；形色界有五种果报心。十六种心识包括五种根本识，是众生现行生心之复合体，已断烦恼者的最后心识，无色界四种果报心。此十六心识中无一同时产生于三种知别。另有许多无色界中产生之心识，由于特殊性质，亦不生形色界。这样的情况亦发生于身识（身根意识）中。
§637
637. Ākāsadhātuniddese na kassati, na nikassati, kasituṃ vā chindituṃ vā bhindituṃ vā na sakkāti ākāso. Ākāsova ākāsagataṃ, kheḷagatādi viya. Ākāsoti vā gatanti ‘ākāsagataṃ’. Na haññatīti aghaṃ, aghaṭṭanīyanti attho. Aghameva aghagataṃ. Chiddaṭṭhena vivaro. Vivarova vivaragataṃ. Asamphuṭṭhaṃ catūhi mahābhūtehīti etehi asamphuṭṭhaṃ nijjaṭākāsaṃva kathitaṃ. Lakkhaṇādito pana rūpaparicchedalakkhaṇā ākāsadhātu, rūpapariyantappakāsanarasā, rūpamariyādapaccupaṭṭhānā asamphuṭṭhabhāvachiddavivarabhāvapaccupaṭṭhānā vā, paricchinnarūpapadaṭṭhānā, yāya paricchinnesu rūpesu ‘idamito uddhaṃ adho tiriya’nti ca hoti.
关于空间界的说明：空间不动、不隙，不能被弄坏、切断、破碎。空间本身即包含空间之性质，如同器皿内的水。空间之名，谓空处而行。空间不生不灭，不为损坏，意为不能被毁坏。无损性，即不灭性。切断意谓断开，隙即裂缝。空间不具裂缝，不具破裂之性。此未被破坏的四大之一的空间界，称为空界。其特质为形色界的取舍、显现、味等不出现。未破坏与空界同义。其标志等为形色界的分别特征、形色界法的边际现显、形色界的规限保护等，称形色分界缘。并能分辨界限，因而明确上下左右各种方向界限。
§638
638. Ito pare rūpassalahutādīnaṃ niddesā cittassalahutādīsu vuttanayeneva veditabbā. Lakkhaṇādito panettha adandhatālakkhaṇā rūpassa lahutā, rūpānaṃ garubhāvavinodanarasā, lahuparivattitāpaccupaṭṭhānā, lahurūpapadaṭṭhānā. Athaddhatālakkhaṇā rūpassa mudutā, rūpānaṃ thaddhabhāvavinodanarasā, sabbakiriyāsu avirodhitāpaccupaṭṭhānā, mudurūpapadaṭṭhānā. Sarīrakiriyānukūlakammaññabhāvalakkhaṇā rūpassa kammaññatā, akammaññatāvinodanarasā, adubbalabhāvapaccupaṭṭhānā, kammaññarūpapadaṭṭhānā.
现在对形色界轻重等特征的说明，类似于心轻重特征之说。形色体轻为无力感，轻盈流转等特点，称为形色的轻（slāhatā）；其对立特征为形色的重（ādandhatā），即形色的厚重、粗粝、不易转变等；此由五种形色的感受与变化产生。其次是静态特点，谓形色的软（mudutā），即对比刚硬，柔软滑润，在所有行为中无阻碍；此称形色的软。第三是形色的可为业所用，即形色的有作性（kamaññatā），指形色能为身心行为所适应、有为的特性，区别于无力、脆弱之现象。以上三种特征相互不冲突，彼此区别明显。即使这样存在，若如同健壮者对身体具轻盈感、对粗重具阻碍感、滑润具顺畅感及适应行为，皆能看作形色的三种转变，名为轻、软、可为业用。如此区别乃须明了。
Etā pana tisso na aññamaññaṃ vijahanti. Evaṃ santepi yo arogino viya rūpānaṃ lahubhāvo, adandhatālahuparivattippakāro, rūpadandhattakaradhātukkhobhapaṭipakkhapaccayasamuṭṭhāno, so rūpavikāro ‘rūpassalahutā’. Yo suparimadditacammasseva rūpānaṃ mudubhāvo sabbakiriyāvisesesu sarasavattanabhāvo vasavattanabhāvamaddavappakāro rūpathaddhattakaradhātukkhobhapaṭipakkhapaccayasamuṭṭhāno , so rūpavikāro ‘rūpassa mudutā’. Yo pana sudhantasuvaṇṇasseva rūpānaṃ kammaññabhāvo sarīrakiriyānukūlabhāvappakāro sarīrakiriyānaṃ ananukūlakaradhātukkhobhapaṭipakkhapaccayasamuṭṭhāno, so rūpavikāro ‘rūpassa kammaññatā’ti. Evametāsaṃ viseso veditabbo.
这三种性相彼此不干扰，即相互不破坏。即便如此，若像健康人身体一样，形色表现轻盈，兼具重厚不裂特质，能流畅转变，乃产生形色轻柔之变化，称为形色的轻。形色似柔软润滑的良好抚摩感，在各种身心行为中特别活动自如，形色表现柔软状态，称为形色的软。形色具坚实稳固、不易破坏的素质，适应身心各行为，为身行为所用，称为形色的可为性（或业用性）。如此便是这三种性相的特异分别，应当这样知解。
Etā pana tissopi kammaṃ kātuṃ na sakkoti, āhārādayova karonti. Tathā hi yogino ‘ajja amhehi bhojanasappāyaṃ laddhaṃ, kāyo no lahu mudu kammañño’ti vadanti. ‘Ajja utusappāyaṃ laddhaṃ, ajja amhākaṃ cittaṃ ekaggaṃ, kāyo no lahu mudu kammañño’ti vadantīti.
这位比库提婆也不能作业，仅仅进行食事等活动。因为修行者常说：“今天我们获得了食物供应，身体仍然轻安，适合作业。”又说：“今天获得了雨水供应，今天我们的心专一，身体仍然轻安，适合作业。”
§641
641. Upacayasantatiniddesesu āyatanānanti aḍḍhekādasannaṃ rūpāyatanānaṃ. Ācayoti nibbatti. So rūpassa upacayoti yo āyatanānaṃ ācayo punappunaṃ nibbattamānānaṃ, sova rūpassa upacayo nāma hoti; vaḍḍhīti attho. Yo rūpassa upacayo sā rūpassa santatīti yā evaṃ upacitānaṃ rūpānaṃ vaḍḍhi, tato uttaritaraṃ pavattikāle sā rūpassa santati nāma hoti; pavattīti attho. Naditīre khatakūpasmiñhi udakuggamanakālo viya ācayo, nibbatti; paripuṇṇakālo viya upacayo, vaḍḍhi; ajjhottharitvā gamanakālo viya santati, pavattīti veditabbā.
【641.】所谓诸境界，是指十一种色界。所谓“起”，是指颜色的生起。所谓境界色，是指境界不断生起的色；其生长，即是增长。色无非是其渐增之连续；前后相续的色，即色的连续；“起”乃其发生。譬如大河岸边的波浪起伏，波浪起即生起；波浪成长即增长；浪头转移就为连续，波浪依此而显现。
Evaṃ kiṃ kathitaṃ hotīti? Āyatanena hi ācayo kathito, ācayena āyatanaṃ kathitaṃ. Ācayova kathito āyatanameva kathitaṃ. Evampi kiṃ kathitaṃ hotīti? Catusantatirūpānaṃ ācayo upacayo nibbatti vaḍḍhi kathitā. Atthato hi ubhayampetaṃ jātirūpasseva adhivacanaṃ. Ākāranānattena pana veneyyavasena ca upacayo santatīti uddesadesanaṃ katvā yasmā ettha atthato nānattaṃ natthi, tasmā niddese ‘‘yo āyatanānaṃ ācayo so rūpassa upacayo, yo rūpassa upacayo sā rūpassa santatī’’ti vuttaṃ.
为什么这么说？是以“境界”表示“起”，以“起”表示“境界”，真正提到的是“起”。同样道理，说四种连续色的“起”、“渐增”、“生起”。本质上这三词都指同一色的不同状态。从形态表现和变异来说，渐增即连续。这是说明文，因为本质上没有差别，所以说“起是诸境界的起，起即是境界的连续”之言。
Yasmā ca ubhayampetaṃ jātirūpasseva adhivacanaṃ tasmā ettha ācayalakkhaṇo rūpassa upacayo, pubbantato rūpānaṃ ummujjāpanaraso, niyyātanapaccupaṭṭhāno paripuṇṇabhāvapaccupaṭṭhāno vā, upacitarūpapadaṭṭhāno. Pavattilakkhaṇā rūpassa santati, anuppabandharasā, anupacchedapaccupaṭṭhānā, anuppabandharūpapadaṭṭhānāti veditabbā.
因为三者本质等同，故此起的特征就是色的渐增，这渐增是色的生长。色生起是指色逐渐显现上升，或是渐生或逐渐完整，是渐增的表现。其连续表现为色的相续，是不间断的，不中断的连续，这就是色的连续。
§643
643. Jaratāniddese jīraṇakavasena jarā; ayamettha sabhāvaniddeso . Jīraṇākāro jīraṇatā. Khaṇḍiccanti ādayo tayo kālātikkame kiccaniddesā. Pacchimā dve pakatiniddesā. Ayañhi ‘jarā’ti iminā padena sabhāvato dīpitā; tenassāyaṃ sabhāvaniddeso. ‘Jīraṇatā’ti iminā ākārato; tenassāyaṃ ākāraniddeso. Khaṇḍiccanti iminā kālātikkame dantanakhānaṃ khaṇḍitabhāvakaraṇakiccato. Pāliccanti iminā kesalomānaṃ palitabhāvakaraṇakiccato. Valittacatāti iminā maṃsaṃ milāpetvā tace valibhāvakaraṇakiccato dīpitā. Tenassā ime ‘khaṇḍicca’ntiādayo tayo kālātikkame kiccaniddesā. Tehi imesaṃ vikārānaṃ dassanavasena pākaṭībhūtā pākaṭajarā dassitā. Yatheva hi udakassa vā aggino vā tiṇarukkhādīnaṃ saṃbhaggapalibhaggatāya vā jhāmatāya vā gatamaggo pākaṭo hoti, na ca so gatamaggo tāneva udakādīni, evameva jarāya dantādīsu khaṇḍiccādivasena gatamaggo pākaṭo, cakkhuṃ ummīletvāpi gayhati, na ca khaṇḍiccādīneva jarā. Na hi jarā cakkhuviññeyyā hoti.
【643.】关于老的比喻，“衰老”指老；此为本性之指示。衰老的形态即衰老。所谓断者，是指三种超越时令的后续标志。后有两种腐败的指示。这里“老”是用此词的本性意涵，故称本性指示。“衰老”表达形态之意，是形态指示。所谓断者，指超时的磨损造成牙齿破损。所谓腐败，是头发枯萎脱落。所谓溃烂，是肉腐烂软化产生溃烂。此三种是超时磨损的标志。由此可见这些变化清楚揭示衰老的实相。就像水、火、草木因聚合与分散、燃烧等阶段的变化显现一样，衰老通过牙齿等破损的变化被显明，即使眼睛凋零依然存在，不只是此变化所致。衰老不是眼识所能感知。
Āyuno saṃhāni indriyānaṃ paripākoti imehi pana padehi kālātikkameyeva abhibyattāya āyukkhayacakkhādiindriyaparipākasaññitāya pakatiyā dīpitā. Tenassime pacchimā dve pakatiniddesāti veditabbā. Tattha yasmā jaraṃ pattassa āyu hāyati, tasmā jarā ‘āyuno saṃhānī’ti phalūpacārena vuttā. Yasmā ca daharakāle suppasannāni, sukhumampi attano visayaṃ sukheneva gaṇhanasamatthāni cakkhādīni indriyāni jaraṃ pattassa paripakkāni āluḷitāni avisadāni, oḷārikampi attano visayaṃ gahetuṃ asamatthāni honti, tasmā ‘indriyānaṃ paripāko’tipi phalūpacāreneva vuttā.
“寿数的终结”、“根官成熟”指这一时间上的超出，是寿命衰退、眼根等根官成熟的表示。这里后文两种腐败的指示，应知其意。因衰老导致寿命减退，从而以其结果说明“寿数的终结”。而幼年时眼根等感官明净细微，但随着衰老感官变劣、混浊、不清洁，即不能轻易对境界作正确认知，故以其结果说明“根官成熟”。
Sā panāyaṃ evaṃ niddiṭṭhā sabbāpi jarā pākaṭā paṭicchannāti duvidhā hoti. Tattha dantādīsu khaṇḍabhāvādidassanato rūpadhammesu jarā pākaṭajarā nāma . Arūpadhammesu pana jarā tādisassa vikārassa adassanato paṭicchannajarā nāma. Puna avīci savīcīti evampi duvidhā hoti. Tattha maṇikanakarajatapavāḷacandimasūriyādīnaṃ viya, mandadasakādīsu pāṇīnaṃ viya ca, pupphaphalapallavādīsu ca apāṇīnaṃ viya, antarantarā vaṇṇavisesādīnaṃ duviññeyyattā jarā avīcijarā nāma; nirantarajarāti attho. Tato aññesu pana yathāvuttesu antarantarā vaṇṇavisesādīnaṃ suviññeyyattā jarā savīcijarā nāmāti veditabbā.
这关于老死，依此可分为两种：一是明显显露的老死，二是隐藏不显的老死。其中特别针对牙齿等呈现断缺状态的色法，是称为明显的老死。而在非色法的方面，则由于未显示这类变化，称为隐藏的老死。又如深渊与火坑之类亦有这两种：像宝石、金、铜、铅、银、月、日等常稳不变者；如指头一般的缓慢变化；如花、果、叶等无手之物，颜色变化不易觉察者；这类间断的颜色差异等称作深渊老死，即不断老死。再在其他如明明可见的间断颜色差异等，则称为火坑老死，应当这样分辨。
Lakkhaṇāditopi rūpaparipākalakkhaṇā rūpassa jaratā, upanayanarasā, sabhāvānapagamepi navabhāvāpagamapaccupaṭṭhānā, vīhipurāṇabhāvo viya paripaccamānarūpapadaṭṭhānāti veditabbā.
关于色法的成熟特征等，如色的老熟，乃是色之成熟枯坏；因色有趋向成熟的趋势，以及其固有自然的变迁；还包括新生、增长、稳定、衰退等九种状态的出现；相当于撑秤盘前后两端的状态，应当如实认知这色法的成熟变化。
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644. Aniccatāniddese khayagamanavasena khayo, vayagamanavasena vayo, bhijjanavasena bhedo. Atha vā, yasmā taṃ patvā rūpaṃ khīyati, veti, bhijjati ca, tasmā khīyati etasminti ‘khayo’, veti etasminti ‘vayo’, bhijjati etasminti ‘bhedo’. Upasaggavasena padaṃ vaḍḍhetvā bhedova paribhedo. Hutvā abhāvaṭṭhena, na niccanti aniccaṃ. Tassa bhāvo aniccatā. Antaradhāyati etthāti antaradhānaṃ. Maraṇañhi patvā rūpaṃ antaradhāyati, adassanaṃ gacchati. Na kevalañca rūpameva, sabbepi pañcakkhandhā. Tasmā pañcannampi khandhānaṃ aniccatāya idameva lakkhaṇanti veditabbaṃ. Lakkhaṇādito pana paribhedalakkhaṇā rūpassa aniccatā, saṃsīdanarasā, khayavayapaccupaṭṭhānā, paribhijjamānarūpapadaṭṭhānāti veditabbā.
644. 在无常的说明中，衰亡表现为消灭，老化表现为衰退，破坏表现为破坏变异。若某物衰退，即衰败腐坏，故称消灭；称为老化；称为破坏。加上词缀变化则称为破坏的分离。实际已变为不存在，故断灭无常。其性质是无常。所谓消失，是中断消失之意。死亡后，色法即消失，变为不可见。色法非独存在，而是五蕴俱全。因此应知五蕴同具无常。无常的特征之中，破坏的分离是色的无常，包括色的生长衰退以及腐败坏死的变化，皆应了解这色法的无常。
Heṭṭhā jāti gahitā jarā gahitā, imasmiṃ ṭhāne maraṇaṃ gahitaṃ. Ime tayo dhammā imesaṃ sattānaṃ ukkhittāsikapaccāmittasadisā. Yathā hi purisassa tayo paccāmittā otāraṃ gavesamānā vicareyyuṃ. Tesu eko evaṃ vadeyya – ‘etaṃ nīharitvā aṭavipavesanaṃ mayhaṃ bhāro hotū’ti. Dutiyo ‘aṭavigatakāle pothetvā pathaviyaṃ pātanaṃ mayhaṃ bhāro’ti. Tatiyo ‘pathavigatakālato paṭṭhāya asinā sīsacchedanaṃ mayhaṃ bhāro’ti. Evarūpā ime jāti ādayo. Nīharitvā aṭavipavesanapaccāmittasadisā hettha jāti, tasmiṃ tasmiṃ ṭhāne nibbattāpanato. Aṭavigataṃ pothetvā pathaviyaṃ pātanapaccāmittasadisā jarā , nibbattakkhandhānaṃ dubbalaparādhīnamañcaparāyaṇabhāvakaraṇato. Pathavigatassa asinā sīsacchedakapaccāmittasadisaṃ maraṇaṃ, jarāppattānaṃ khandhānaṃ jīvitakkhayapāpanatoti.
以下论出生、老、死三事，在此处死亡已连带发生。此三事如同众生的三种根本因缘，彼此相关。如同一个人有三种依靠，可以寻求庇护。其一说：“脱离森林隐退，乃我依靠。”其二说：“离开森林后，倒转地面，是我依靠。”其三说：“离开地面后，坐姿颈断，是我依靠。”如此分别，这三种出生方式，因脱离森林隐居为因，于各处都有相应出生。脱离森林为因，倒下地面为果，属于老死的标志，且诸蕴之集合对生命的消亡带来恶果。倒地后颈断则为死，因破坏诸蕴生命，故称死亡，是老死结果的恶果。
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645. Kabaḷīkārāhāraniddese kabaḷaṃ karīyatīti kabaḷīkāro. Āharīyatīti āhāro. Kabaḷaṃ katvā ajjhoharīyatīti attho. Rūpaṃ vā āharatītipi ‘āhāro’. Evaṃ vatthuvasena nāmaṃ uddharitvā puna vatthuvasenevetaṃ pabhedato dassetuṃ odano kummāsotiādi vuttaṃ. Odanādīni hi phāṇitapariyantāni dvādasa idhādhippetassa āhārassa vatthūni. Pāḷiyaṃ anāgatāni mūlaphalādīni yevāpanakaṃ paviṭṭhāni.
645. 在苦行采食的说明中，苦行者即称苦行者。采食即采食。施行苦行采食即服用之后的意思。色法也为采食。以此为事，分出名称后，进一步区分说明谷物和糜粥等。谷物等为坚硬且耐磨之食物，分为十二种，为此类采食之主要材料。巴利语中名为未成熟之根果类和未刺破的芽等，也包括未发芽的种子。
Idāni tāni mūlaphalādīni kattabbato dassetuṃ yamhi yamhi janapadetiādimāha. Tattha mukhena asitabbaṃ bhuñjitabbanti mukhāsiyaṃ. Dantehi vikhāditabbanti dantavikhādanaṃ. Galena ajjhoharitabbanti galajjhoharaṇīyaṃ. Idāni taṃ kiccavasena dassetuṃ kucchivitthambhananti āha. Tañhi mūlaphalādi odanakummāsādi vā ajjhohaṭaṃ kucchiṃ vitthambheti. Idamassa kiccaṃ. Yāya ojāya sattā yāpentīti heṭṭhā sabbapadehi savatthukaṃ āhāraṃ dassetvā idāni nibbaṭṭitaojameva dassetuṃ idaṃ vuttaṃ.
现在就这些根果类食物应当加以说明，分别指出各自为哪一类地域所产。其说明为：口可咀嚼，适宜吞咽；牙齿可破碎，称为牙齿咀嚼；咽喉可吞食，称为咽喉吞咽。现按此用途称之为“棍扛撑柱”，意谓以棍抵住，支撑根果谷粮之用。其用途在于，众生依此壮力能够存活。此前已详细说明，于此仅简略述及。
Kiṃ panettha vatthussa kiccaṃ? Kiṃ ojāya? Parissayaharaṇapālanāni. Vatthuhi parissayaṃ harati pāletuṃ na sakkoti, ojā pāleti parissayaṃ harituṃ na sakkoti. Dvepi ekato hutvā pāletumpi sakkonti parissayampi harituṃ. Ko panesa parissayo nāma? Kammajatejo. Antokucchiyañhi odanādivatthusmiṃ asati, kammajatejo uṭṭhahitvā udarapaṭalaṃ gaṇhāti, ‘chātomhi, āhāraṃ me dethā’ti vadāpeti. Bhuttakāle udarapaṭalaṃ muñcitvā vatthuṃ gaṇhāti. Atha satto ekaggo hoti.
但在此根基中有什么职责吗？是什么卵？是清净保护的职责。根基无法保护清净，卵无法保护清净，但如果两者合一，就既能保护根基又能清净养护。那么，清净护持到底为何物？是由业力所生的精气。在像锅中的汤水那样的根基中存在着堆积物，业力的精气升起，涵摄腹皮，说『孩子啊，给我食物』这样呼唤。进食的时候放开腹皮而涵摄根基。于是存有变得专注一致。
Yathā hi chāyārakkhaso chāyaṃ paviṭṭhaṃ gahetvā devasaṅkhalikāya bandhitvā attano bhavane modanto chātakāle āgantvā sīse ḍaṃsati. So ḍaṭṭhattā viravati. Taṃ viravaṃ sutvā ‘dukkhappatto ettha atthī’ti tato tato manussā āgacchanti. So āgatāgate gahetvā khāditvā bhavane modati. Evaṃsampadamidaṃ veditabbaṃ. Chāyārakkhaso viya hi kammajatejo, devasaṅkhalikāya bandhitvā ṭhapitasatto viya udarapaṭalaṃ, puna āgatamanussā viya odanādivatthu, otaritvā sīse ḍaṃsanaṃ viya kammajatejassa vatthuto muttassa udarapaṭalaggahaṇaṃ, ḍaṭṭhassa viravanakālo viya ‘āhāraṃ dethā’ti vacanakālo, tāya saññāya āgatāgate gahetvā khāditvā bhavane modanakālo viya kammajatejena udarapaṭalaṃ muñcitvā vatthusmiṃ gahite ekaggacittatā.
正如守护阴影者抓住了笼罩的阴影，用天界的锁链锁住它，欢乐地守护自己的宫殿；当孩子来临时，扎入头颅。看见扎入，守护者就忧愁。闻此忧愁便说『有苦难到此』，于是人们陆续前来。它们接来接去，抓住并吃食，宫殿因之欢喜。由此应当了解：像守护阴影者那样，业力精气用天界的锁链牢牢锁住腹皮，来来往往的人如锅中的汤水般，流入流出。就像扎入头颅一样，业力精气紧握根基，见到后感到忧愁；由此呼喊『给我食物』，凭借这一识别，就像来来往往的人般抓住并吃食。宫殿欢喜时，业力精气放开腹皮而把根基抓牢，产生了专注一致。
Tattha oḷārike vatthusmiṃ ojā mandā hoti. Sukhume balavatī. Kudrūsakabhattādīni hi bhuñjitvā muhutteneva chāto hoti. Sappiādīni pivitvā ṭhitassa divasampi bhattaṃ na ruccati. Ettha ca upādāyupādāya oḷārikasukhumatā veditabbā. Kumbhīlānañhi āhāraṃ upādāya morānaṃ āhāro sukhumo. Kumbhīlā kira pāsāṇe gilanti. Te ca nesaṃ kucchippattā vilīyanti. Morā sappavicchikādipāṇe khādanti. Morānaṃ pana āhāraṃ upādāya taracchānaṃ āhāro sukhumo. Te kira tivassachaḍḍitāni visāṇāni ceva aṭṭhīni ca khādanti. Tāni ca nesaṃ kheḷena temitamattāneva kandamūlaṃ viya mudukāni honti. Taracchānampi āhāramupādāya hatthīnaṃ āhāro sukhumo. Te hi nānārukkhasākhādayo khādanti. Hatthīnaṃ āhārato gavayagokaṇṇamigādīnaṃ āhāro sukhumo. Te kira nissārāni nānārukkhapaṇṇādīni khādanti. Tesampi āhārato gunnaṃ āhāro sukhumo. Te allasukkhatiṇāni khādanti. Tesampi āhārato sasānaṃ āhāro sukhumo. Sasānaṃ āhārato sakuṇānaṃ āhāro sukhumo. Sakuṇānaṃ āhārato paccantavāsīnaṃ āhāro sukhumo. Paccantavāsīnaṃ āhārato gāmabhojakānaṃ āhāro sukhumo. Gāmabhojakānaṃ āhārato rājarājamahāmattānaṃ āhāro sukhumo. Tesampi āhārato cakkavattino āhāro sukhumo. Cakkavattino āhārato bhummadevānaṃ āhāro sukhumo. Bhummadevānaṃ āhārato cātumahārājikānaṃ āhāro sukhumo. Evaṃ yāva paranimmitavasavattīnaṃ āhāro vitthāretabbo. Tesaṃ panāhāro sukhumotveva niṭṭhaṃ patto.
那里锅中汤水缓慢，细腻且强劲。食用苦瓜、苦菜之类，片刻即清净。喝甘蔗汁等，整日食物也不难受。此处，其微妙之细腻因摄取而见。取食瓜果类，像鹰一般细妙。瓜果实如石中嵌入，苦瓜苦柴枝手抓取吃。苦瓜的食物取自草木类较细微。它们在雨季采集芦苇和骨头也吃。这些如同玩耍般如细小的根茎一般柔软。草木取食类似大象的食物细腻。它们吃多种树枝叶。象食粮对牛、马、鹿等也是细腻的食物。它们吃无用的各种树叶。对它们的食物是良好的食物。它们吃岩石药草及骨头。对它们的食物是教法的食粮。教法的食粮是鸟类食粮。鸟类的食粮是居于村郊者的食粮。居村郊食粮是国王、宰相、大臣的食粮。对他们来说，转轮圣王的食粮是细腻的。转轮圣王的食粮是大地众神的细腻食粮。大地众神的食粮是四大城主的细腻食粮。如是直到万物诸主的食粮都应当扩展。其食粮因细腻，而获得究竟的满足。
Lakkhaṇāditopi ojālakkhaṇo kabaḷīkāro āhāro, rūpāharaṇaraso, upatthambhanapaccupaṭṭhāno, kabaḷaṃ katvā āharitabbavatthupadaṭṭhānoti veditabbo.
如标志所示，汤的特征是糿子，易凝结，是美味之根带来色香味，守护和留护的功用，应理解为造作的膏脂，应当摄取根基的属性。
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646. Noupādāniddese yathā upādārūpaṃ upādiyateva, na aññena upādiyati, evametaṃ na upādiyatevāti noupādā.
646. 关于不取法，譬如只取所摄之相，而不取他相，如此之法即是不取法。
§647
647. Phusitabbanti phoṭṭhabbaṃ. Phusitvā jānitabbanti attho. Phoṭṭhabbañca taṃ āyatanañcāti phoṭṭhabbāyatanaṃ. Āpo ca taṃ nissattasuññatasabhāvaṭṭhena dhātu cāti āpodhātu. Idāni yasmā tīṇi rūpāni phusitvā jānitabbāni tasmā tāni bhājetvā dassetuṃ katamaṃ taṃ rūpaṃ phoṭṭhabbāyatanaṃ? Pathavīdhātūtiādimāha. Tattha kakkhaḷattalakkhaṇā pathavīdhātu, patiṭṭhānarasā, sampaṭicchanapaccupaṭṭhānā. Tejodhātu uṇhattalakkhaṇā, paripācanarasā, maddavānuppadānapaccupaṭṭhānā. Vāyodhātu vitthambhanalakkhaṇā, samudīraṇarasā, abhinīhārapaccupaṭṭhānā. Purimā pana ‘āpodhātu’ paggharaṇalakkhaṇā, brūhanarasā, saṅgahapaccupaṭṭhānā. Ekekā cettha sesattayapadaṭṭhānāti veditabbā.
647. 『应触者』就是说应该触及的东西。『触之则知之』者，指的是触及之后才能认识其义。触及的境界即为『应触境界』。水元素因其无常无我之性，是没有自性之物，即是水界。现在既然这三种色已触及而必须认识，那么将它们分开说明哪种色为应触境界？称之为地元素等。其地元素有坚硬特征、支撑特性，恒常存在；火元素有炽热特征，令物成熟发热，柔软与产生；风元素有吹动特征，令物扩散，运动特征；往昔则称为水元素，有流动软滑性，聚合特性。每一元素皆有剩余三性，应当分别见知。
Kakkhaḷanti thaddhaṃ. Mudukanti athaddhaṃ. Saṇhanti maṭṭhaṃ. Pharusanti kharaṃ. Sukhasamphassanti sukhavedanāpaccayaṃ iṭṭhaphoṭṭhabbaṃ. Dukkhasamphassanti dukkhavedanāpaccayaṃ aniṭṭhaphoṭṭhabbaṃ. Garukanti bhāriyaṃ. Lahukanti abhāriyaṃ, sallahukanti attho. Ettha ca ‘kakkhaḷaṃ mudukaṃ saṇhaṃ pharusaṃ garukaṃ lahuka’nti padehi pathavīdhātu eva bhājitā. ‘‘Yadāyaṃ kāyo āyusahagato ca hoti usmāsahagato ca viññāṇasahagato ca tadā lahutaro ca hoti mudutaro ca kammaññataro cā’’ti (dī. ni. 2.424) suttepi lahumudubhūtaṃ pathavīdhātumeva sandhāya vuttaṃ.
《坚》谓坚硬，《软》谓柔软，《粗》谓粗糙，《峻》谓严厉，《与乐触相应》谓以乐感受为缘，应当破坏；《与苦触相应》谓以苦感受为缘，不应当破坏。《重》谓沉重之物，《轻》谓不沉之物，《等轻》谓体用轻便。此中所谓“坚、软、粗、峻、重、轻”，乃地界之分。经典中云：“身为寿伴，亦为热伴，亦为识伴，时则轻薄、柔软、活动”，故此“地界”便是由轻与软产生（《大般泥洹经》卷二四二）。亦于该经中言：“轻软由地界生起”的义理而说。
‘Sukhasamphassaṃ dukkhasamphassa’nti padadvayena pana tīṇipi mahābhūtāni bhājitāni. Pathavīdhātu hi sukhasamphassāpi atthi dukkhasamphassāpi. Tathā tejodhātuvāyodhātuyo. Tattha sukhasamphassā pathavīdhātu mudutaluṇahatthe dahare pāde sambāhante assādetvā assādetvā ‘sambāha tāta, sambāha tātā’ti vadāpanākāraṃ karoti. Sukhasamphassā tejodhātu sītasamaye aṅgārakapallaṃ āharitvā gattaṃ sedente assādetvā assādetvā ‘sedehi tāta, sedehi tātā’ti vadāpanākāraṃ karoti. Sukhasamphassā vāyodhātu uṇhasamaye vattasampanne dahare bījanena bījante assādetvā assādetvā ‘bīja tāta, bīja tātā’ti vadāpanākāraṃ karoti. Thaddhahatthe pana dahare pāde sambāhante aṭṭhīnaṃ bhijjanakālo viya hoti. Sopi ‘apehī’ti vattabbataṃ āpajjati. Uṇhasamaye aṅgārakapalle ābhate ‘apanehi na’nti vattabbaṃ hoti. Sītasamaye bījanena bījante ‘apehi, mā bījā’ti vattabbaṃ hoti. Evametāsaṃ sukhasamphassatā dukkhasamphassatā ca veditabbā.
“乐触苦触”二语中，实为三大根本元素皆受其制约。地界中既有乐触亦有苦触，火界与风界亦然。其中乐触之地界，在轻软盐处；火界则于寒季取炭块，放于身体，告诫“坐下吧，子啊，坐下吧”；风界则于热处，用种子撒于足，言“种子，子啊，种子，子啊”。于坚处则如骨头腐烂之时，有“去吧”的情形；于热季燃炭块则有“不去”的状况；寒季种子发芽则有“去吧，莫要种子”的教谕。由此可见，该等乐触苦触须悉加分别体会。
Yaṃ phoṭṭhabbaṃ anidassanaṃ sappaṭighantiādinā nayena vuttā pana catūhi catūhi nayehi paṭimaṇḍitā terasa vārā heṭṭhā rūpāyatanādīsu vuttanayeneva veditabbā.
欲忍受不现现之破坏者，则须以善了解力辅以不伤害等法，于各种不同法中，以此四种不同教导先后围绕体、根、触等诸处释说。
Kiṃ panetāni tīṇi mahābhūtāni ekappahāreneva āpāthaṃ āgacchanti udāhu noti? Āgacchanti. Evaṃ āgatāni kāyapasādaṃ ghaṭṭenti na ghaṭṭentīti? Ghaṭṭenti. Ekappahāreneva tāni ārammaṇaṃ katvā kāyaviññāṇaṃ uppajjati nuppajjatīti? Nuppajjati. Ābhujitavasena vā hi ussadavasena vā ārammaṇakaraṇaṃ hoti.
然此三大元素是否同时为一时统一体而产生？其果生起否？答案为生起。如此生起，则定能承受身体之重而不坠落，真为肯定。诸根、心所亦应同时发生，非起则不能起。此等皆因有支承作用或鼓动作用故然。
Tattha ābhujitavasena tāva, pattasmiñhi odanena pūretvā ābhate ekaṃ sitthaṃ gahetvā thaddhaṃ vā mudukaṃ vāti vīmaṃsanto kiñcāpi tattha tejopi atthi vāyopi atthi, pathavīdhātumeva pana ābhujati. Uṇhodake hatthaṃ otāretvā vīmaṃsanto kiñcāpi tattha pathavīpi atthi vāyopi atthi, tejodhātumeva pana ābhujati. Uṇhasamaye vātapānaṃ vivaritvā vātena sarīraṃ paharāpento ṭhito mandamande vāte paharante kiñcāpi tattha pathavīpi atthi tejopi atthi, vāyodhātumeva pana ābhujati. Evaṃ ābhujitavasena ārammaṇaṃ karoti nāma.
其中支承作用者，如用手掌盛满一盆米汤，捧取一枚芝麻，持软或持硬者，拂拭判断其内是否有火或风，必是地界之支承作用。于炽热水中拿手探查，判断内中是否有地界风界，必是火界之支承作用。于炎热时节吹开风扇，以风击打身躯缓慢运动，也能准确感觉是否有地界火界，必是风界之支承作用。此即所谓支承作用，此谓识之发作基础。
Yo pana upakkhalati vā sīsena vā rukkhaṃ paharati bhuñjanto vā sakkharaṃ ḍaṃsati, so kiñcāpi tattha tejopi atthi vāyopi atthi, ussadavasena pana pathavīdhātumeva ārammaṇaṃ karoti. Aggiṃ akkamantopi kiñcāpi tattha pathavīpi atthi vāyopi atthi, ussadavasena pana tejodhātumeva ārammaṇaṃ karoti. Balavavāte kaṇṇasakkhaliṃ paharitvā badhirabhāvaṃ karonte. Kiñcāpi tattha pathavīpi atthi tejopi atthi, ussadavasena pana vāyodhātumeva ārammaṇaṃ karoti.
然而若有人拨树、用头击树、打谷食、咬蔗，必有地界火界之支承作用。即使击打火焰，亦能感觉风界地界之支承。强风中用指刮耳致聋者，也必同时有地、火界支承作用。这些皆是风界支承作用之表现。
Yaṃkiñci dhātuṃ ārammaṇaṃ karontassa kāyaviññāṇampi ekappahārena nuppajjati. Sūcikalāpena viddhassa ekappahārena kāyo ghaṭṭiyati. Yasmiṃ yasmiṃ pana ṭhāne kāyapasādo ussanno hoti, tattha tattha kāyaviññāṇaṃ uppajjati. Yattha yatthāpi paṭighaṭṭananighaṃso balavā hoti tattha tattha paṭhamaṃ uppajjati. Kukkuṭapattena vaṇe dhoviyamāne aṃsuaṃsu kāyapasādaṃ ghaṭṭeti. Yattha yattha pana pasādo ussanno hoti, tattha tattheva kāyaviññāṇaṃ uppajjati. Evaṃ ussadavasena ārammaṇaṃ karoti. Ussadavaseneva ca kāyaviññāṇaṃ uppajjati nāma.
凡是触缘诸界之物者，身识亦同一时生成不生。以尖物刺伤处，一时即生身身起病变。于有身积累隆起之处，彼处即经常生起身识。于彼何处若力量强大的撞击震动，则该处首当其冲发生疾苦。譬如山林中公鸡啄食时，啄击处肌肉层紧缩。何处有隆起处，彼处即有身识生起。身识即由此隆起凝聚而触缘境界生起。此为身识因隆起而生之理。
Kathaṃ pana cittassa ārammaṇato saṅkanti hotīti? Dvīhākārehi hoti – ajjhāsayato vā visayādhimattato vā. Vihārapūjādīsu hi ‘tāni tāni cetiyāni ceva paṭimāyo ca vandissāmi, potthakammacittakammāni ca olokessāmī’ti ajjhāsayena gato ekaṃ vanditvā vā passitvā vā itarassa vandanatthāya vā dassanatthāya vā manaṃ katvā vanditumpi passitumpi gacchatiyeva, evaṃ ajjhāsayato saṅkamati nāma.
心识触缘如何生起聚集呢？分两种状况，一是依自心之所向，二是依境境之所染。譬如在礼佛拜僧时，内心起念『我将礼敬这些佛塔与神像，同时观察经籍及仪轨』。于是内心虽一心向佛，一面亦会观视他人之礼拜仪态。此时即由自心之所向聚集心识。
Kelāsakūṭapaṭibhāgaṃ pana mahācetiyaṃ olokento ṭhitopi aparabhāge sabbatūriyesu paggahitesu rūpārammaṇaṃ vissajjetvā saddārammaṇaṃ saṅkamati. Manuññagandhesu pupphesu vā gandhesu vā ābhatesu saddārammaṇaṃ vissajjetvā gandhārammaṇaṃ saṅkamati. Evaṃ visayādhimattato saṅkamati nāma.
譬如观望大塔之石砌部分，即便立于其前，内心亦放弃诸形之执着，而专注于声响之缘起。又譬如观花香或色香时，亦舍弃色相仅聚焦于香气。由此即是心依境境之优势而聚集，名曰境境因聚。
§651
651. Āpodhātuniddese āpoti sabhāvaniddeso. Āpova āpogataṃ. Sinehavasena sineho, sinehova sinehagataṃ. Bandhanattaṃrūpassāti pathavīdhātuādikassa bhūtarūpassa bandhanabhāvo. Ayopiṇḍiādīni hi āpodhātu ābandhitvā baddhāni karoti. Tāya ābaddhattā tāni baddhāni nāma honti. Pāsāṇapabbatatālaṭṭhihatthidantagosiṅgādīsupi eseva nayo . Sabbāni hetāni āpodhātu eva ābandhitvā baddhāni karoti. Āpodhātuyā ābaddhattāva baddhāni honti.
“水界”之义解释：水即流动之水。由亲爱之情所生之爱，亦名为水。所谓束缚相，即如地界等实体界之实质，成其被束缚状态。譬如水滴等水界，常依持束缚而成整体。若无束缚，则无所谓被束缚之谓。石、山、树皮、大象齿、犀角等皆属此类。诸因缘皆以水界为根基，互相缚合集结。水界之束缚使诸事物维系为有形者。
Kiṃ pana pathavīdhātu sesadhātūnaṃ patiṭṭhā hoti na hotīti hoti phusitvā hoti udāhu aphusitvā? Āpodhātu vā sesā ābandhamānā phusitvā ābandhati udāhu aphusitvāti? Pathavīdhātu tāva āpodhātuyā aphusitvāva patiṭṭhā hoti, tejodhātuyā ca vāyodhātuyā ca phusitvā. Āpodhātu pana pathavīdhātumpi tejovāyodhātuyopi aphusitvāva ābandhati. Yadi phusitvā ābandheyya phoṭṭhabbāyatanaṃ nāma bhaveyya.
那么地界余下诸元素之依托是否存在，如存在或不存在，是随接触与未接触而言。此水界依附并聚合地界时即称接触，未接触则为不接触。地界唯有水界不接触时才成就其依托，光界与风界则为接触。水界对地、光、风界皆非接触之聚合。若能接触则成所谓可触处。
Tejodhātuvāyodhātūnampi sesadhātūsu sakasakakiccakaraṇe eseva nayo. Tejodhātu hi pathavīdhātuṃ phusitvā jhāpeti. Sā pana na uṇhā hutvā jhāyati. Yadi uṇhā hutvā jhāyeyya uṇhattalakkhaṇā nāma bhaveyya. Āpodhātuṃ pana aphusitvāva tāpeti. Sāpi tapamānā na uṇhā hutvā tapati. Yadi uṇhā hutvā tapeyya uṇhattalakkhaṇā nāma bhaveyya. Vāyodhātuṃ pana phusitvāva tāpeti. Sāpi tapamānā na uṇhā hutvā tapati. Yadi uṇhā hutvā tapeyya uṇhattalakkhaṇā nāma bhaveyya. Vāyodhātu pathavīdhātuṃ phusitvā vitthambheti, tathā tejodhātuṃ āpodhātuṃ pana aphusitvāva vitthambheti.
光界与风界及余下诸元素，彼此接触而发挥作用。光界因能触及地界而熄灭，但此熄灭非因火热。若因火热而熄灭则名为火热相。水界则在不接触情形下温煦诸物，虽温煦而非因火热。若因火热而温煦谓之火热相。风界亦复如是，触即温煦但非火热。风界触及地界则使其膨胀，光界亦然，水界不接触时亦可使其膨胀。
Ucchurasaṃ pacitvā phāṇitapiṇḍe kariyamāne āpodhātu thaddhā hoti na hotīti? Na hoti. Sā hi paggharaṇalakkhaṇā. Pathavīdhātu kakkhaḷalakkhaṇā. Omattaṃ pana āpo adhimattapathavīgatikaṃ jātaṃ. Sā hi rasākārena ṭhitabhāvaṃ vijahati, lakkhaṇaṃ na vijahati. Phāṇitapiṇḍe vilīyamānepi pathavīdhātu na vilīyati. Kakkhaḷalakkhaṇā hi pathavīdhātu paggharaṇalakkhaṇā āpodhātu. Omattā pana pathavī adhimattaāpagatikā hoti. Sā piṇḍākārena ṭhitabhāvaṃ vijahati, lakkhaṇaṃ na vijahati. Catunnañhi mahābhūtānaṃ bhāvaññathattameva hoti, lakkhaṇaññathattaṃ nāma natthi. Tassa abhāvo aṭṭhānaparikappasuttena dīpito. Vuttañhetaṃ –
将精华之汁炖煮后置于坚硬实心之物中，此时是否水质会凝固消失？不凝固消失。此乃渐变之象。地界呈坚硬特征。然则水实为过度且高度依附地界所起。此水质因汁液性状，虽有稳定状态，却不生灭之相。即使融入坚硬实心之物，地界亦不溶化。因地界坚硬性质乃渐变象，水界则为过度且依附地界。其依附亦因实心之质，虽得稳定状态，却无灭相。四大本性乃各别不同，所谓相异性并无。其无异乃经八处思维甚详阐明。经中宣说——
‘‘Siyā, ānanda, catunnaṃ mahābhūtānaṃ aññathattaṃ, pathavīdhātuyā…pe… vāyodhātuyā ; na tveva buddhe aveccappasādena samannāgatassa ariyasāvakassa siyā aññathatta’’nti (a. ni. 3.76).
『阿难，当说四大本性无异，地界水界……风界等亦如是。唯有觉者所亲证的圣弟子，并无异性。』（阿毗尼毗舍那经 3.76）
Ayañhettha attho – ānanda, kakkhaḷattalakkhaṇā pathavīdhātu parivattitvā paggharaṇalakkhaṇā āpodhātu nāma bhaveyya, ariyasāvakassa pana aññathattaṃ nāma natthīti. Evamettha aṭṭhānaparikappo āgato.
此处意旨——阿难，坚硬特征乃地界之属性，渐变是水界之性，故二者异，然圣弟子断无所谓异性。如此经中甚详思考阐明。
§652
652. Ito paresu upādiṇṇarūpādiniddesesu upādiṇṇapadādīnaṃ attho mātikākathāyaṃ vuttanayeneva veditabbo. Cakkhāyatanādīni heṭṭhā vitthāritāneva. Tattha tattha pana visesamattameva vakkhāma.
652. 以下论及诸余依止形态等依止词之义，亦当如准本经论述之法知之。眼根等于下文详述处。各处分别说有其特殊。
Upādiṇṇaniddese tāva cakkhāyatanādīni ekantaupādiṇṇattā vuttāni. Yasmā pana rūpāyatanādīni upādiṇṇānipi atthi anupādiṇṇānipi, tasmā tāni yaṃ vā panāti saṅkhepato dassetvā puna kammassa katattā rūpāyatanantiādinā nayena vitthāritāni. Iminā upāyena sabbayevāpanakesu attho veditabbo.
依止解释时，眼根等被说为唯一依止者。因实色根亦有依止与无依止，故略示其种，复由业力所成，以“实色根”等为标示而详解之。以此方法于诸依止物义皆当知之。
Kasmā pana ‘kammassa katattā’ti ca ‘na kammassa katattā’ti ca ubhinnampi niddese ‘jaratā ca aniccatā ca’ na gahitā, anupādiṇṇādīnaṃyeva niddesesu gahitāti? Na kammassa katattāti ettha tāva kammato aññapaccayasamuṭṭhānaṃ saṅgahitaṃ. ‘Kammassa katattā’ti ettha kammasamuṭṭhānameva. Imāni ca dve rūpāni neva kammato na aññasmā rūpajanakapaccayā uppajjanti, tasmā na gahitāni. Sā ca nesaṃ anuppatti parato āvi bhavissati. Anupādiṇṇantiādīsu pana kevalaṃ anupādiṇṇādiggahaṇena kammādisamuṭṭhānatā paṭikkhittā, naaññapaccayasamuṭṭhānatā anuññātā. Tasmā tattha gahitānīti veditabbāni.
何以"业力所成"与"非业力所成"二异义中，"老死与无常"未被涵摄于前者，而只归入无依止等解释？非业力所成处，仅指非依止等涵摄即可，非所依止以外之缘起未涵盖故。前者"业力所成"即业力所生之集结。此二色根均非业力所生，亦非由色根缘起，故未涵摄。其不生则必由他缘生。依止等仅纯以依止等为业起归处，不及其他缘起。因此于此应知其涵摄措施。
§666
666. Cittasamuṭṭhānaniddese kāyaviññatti vacīviññattīti idaṃ dvayaṃ yasmā ekantacittasamuṭṭhānāni bhūtāni upādāya paññāyati, tasmā vuttaṃ. Paramatthato pana tassa nissayabhūtāni bhūtāneva cittasamuṭṭhānāni, taṃnissitattā. Yathā aniccassa rūpassa jarāmaraṇaṃ aniccaṃ nāma hoti, evamidampi cittasamuṭṭhānaṃ nāma jātaṃ.
666. 关于心起现象的说明，及身意识的现象，这两者因全部依心的现起而生故如此称说。从究竟义而言，依赖于它而生的那些现象，便是心的起现，这便是依赖性的意思。正如无常的色身，其老死乃属无常，同样，心所起现象也名为生起。
§668
668. Cittasahabhuniddesepi eseva nayo. Yāva cittaṃ tāva paññāyanato idameva dvayaṃ vuttaṃ. Na panetaṃ cittena saha bhūtāni viya, cetanādayo viya ca uppajjati.
668. 论心之共现时亦同理。只要心存，便依此理说这两者。与此心共现的诸现象，诸如意业等，虽共存但非同一。
§670
670. Cittānuparivattitāyapi eseva nayo. Yāva cittaṃ tāva paññāyanato eva hetaṃ dvayaṃ cittānuparivattīti vuttaṃ.
670. 论心之继转亦是如此。只要心存，便依此理说这两者，因这就是心的继转性。
§674
674.Oḷārikanti vatthārammaṇabhūtattā saṃṅghaṭṭanavasena gahetabbato thūlaṃ. Vuttavipallāsato sukhumaṃ veditabbaṃ.
674. “软棉绒”一词乃由事物及其性质构成，应以整体连缀理解为一大体，细微之处则应从合理变化中体察。
§676
676.Dūreti ghaṭṭanavasena aggahetabbattā dubbiññeyyabhāvena samīpe ṭhitampi dūre. Itaraṃ pana ghaṭṭanavasena gahetabbattā suviññeyyabhāvena dūre ṭhitampi santike. Cakkhāyatanādiniddesā heṭṭhā vuttanayeneva vitthārato veditabbā. Idaṃ tāva duvidhena rūpasaṅgahe visesamattaṃ. Tividhasaṅgaho uttānatthova.
676. 遥远者因连接不佳而难以把握，即便贴近亦如此。其他者因连接良好而容易识别，既使距离较远亦可察觉。眼根等诸根的说明如下，应详略得当。从这点来看，色的聚合有不同之处，有三重聚合以显其上升之意。
Catukkaniddesavaṇṇanā四法分别之解释
§966
966. Catubbidhasaṅgahāvasāne diṭṭhādīnaṃ pacchimapadassa bhedābhāvena ādito paṭṭhāya pucchaṃ akatvāva rūpāyatanaṃ diṭṭhaṃ saddāyatanaṃ sutantiādi vuttaṃ. Tattha rūpāyatanaṃ cakkhunā oloketvā dakkhituṃ sakkāti ‘diṭṭhaṃ’ nāma jātaṃ. Saddāyatanaṃ sotena sutvā jānituṃ sakkāti ‘sutaṃ’ nāma jātaṃ. Gandhāyatanādittayaṃ ghānajivhākāyehi patvā gahetabbato munitvā jānitabbaṭṭhena mutaṃ nāma jātaṃ. Phusitvā viññāṇuppattikāraṇato ‘mutaṃ’ nāmātipi vuttaṃ. Sabbameva pana rūpaṃ manoviññāṇena jānitabbanti manasā viññātaṃ nāma jātaṃ.
966. 四种聚合结束后，依据“见”等词复词末端是否有区别，开始不提问地说，色界眼识已现，声界耳识已闻等。如色界眼识是用眼观，能见为“见”生起；声界耳识是用耳闻，能知为“闻”生起；三种界香识因入鼻及舌，应采既有判别而知，如“知”，是由触达及识生起，称为“知”生起。诸般色皆当由心识认知，故称“心知生起”。
Pañcakaniddesavaṇṇanā五法分别之解释
§967
967. Pañcavidhasaṅgahaniddese kakkhaḷanti thaddhaṃ. Kharameva kharagataṃ, pharusanti attho. Itare dvepi sabhāvaniddesā eva. Ajjhattanti niyakajjhattaṃ. Bahiddhāti bāhiraṃ. Upādiṇṇanti na kammasamuṭṭhānameva. Avisesena pana sarīraṭṭhakassetaṃ gahaṇaṃ. Sarīraṭṭhakañhi upādiṇṇaṃ vā hotu anupādiṇṇaṃ vā, ādinnagahitaparāmaṭṭhavasena sabbaṃ upādiṇṇameva nāma.
967. 在五种合摄义的说明中，“坚硬”等词是坚硬不动的。『坚硬』者，坚如坚硬物，意甚刚硬。其他两者也是关于具足本相的说明，『内在』者，谓内里的根本根源；『外在』者，谓于外方。所谓附着，非仅仅是业的起现。而是无余地笼罩全身的执持。对此身具根者，无论是执持或不执持，若以非应得所有为根本，皆谓为附着。
§969
969.Tejogatanti sabbatejesu gataṃ uṇhattalakkhaṇaṃ, tejo eva vā tejobhāvaṃ gatanti ‘tejogataṃ’. Usmāti usmākāro. Usmāgatanti usmābhāvaṃ gataṃ. Usmākārassevetaṃ nāmaṃ. Usumanti balavausmā. Usumameva usumabhāvaṃ gatanti usumagataṃ.
969. “热行”是指诸热之中具有炎热相的状态，或谓是热的存在，称为“热行”。“热”指的是热的形象。所谓带热，谓属于热相的状态。
§970
970. Vāyanakavasena vāyo. Vāyova vāyobhāvaṃ gatattā vāyogataṃ. Thambhitattanti uppalanāḷatacādīnaṃ viya vātapuṇṇānaṃ thambhitabhāvo rūpassa.
970. “风行”意谓风。风行谓风的存在状态，由于风的生满，谓风的笼罩状态。所谓“笼罩”，如莲茎管等被风充满的状态，乃是色的相貌。
Chakkādiniddesavaṇṇanā六法等分别之解释
§972-4
972-4. Chabbidhādisaṅgahānaṃ tiṇṇaṃ osānapadassa bhedābhāvato ādito paṭṭhāya apucchitvāva niddeso kato. Tattha cakkhuviññāṇena jānituṃ sakkāti cakkhuviññeyyaṃ…pe… manoviññāṇena jānituṃ sakkāti manoviññeyyaṃ. Tividhāya manodhātuyā jānituṃ sakkāti manodhātuviññeyyaṃ sabbaṃ rūpanti ettha yasmā ekaṃ rūpampi manoviññāṇadhātuyā ajānitabbaṃ nāma natthi, tasmā ‘sabbaṃ rūpa’nti vuttaṃ. Sammāsambuddhena hi abhidhammaṃ patvā nayaṃ kātuṃ yuttaṭṭhāne nayo akato nāma natthi. Idañca ekarūpassāpi manoviññāṇadhātuyā ajānitabbassa abhāvena nayaṃ kātuṃ yuttaṭṭhānaṃ nāma, tasmā nayaṃ karonto ‘sabbaṃ rūpa’nti āha.
972-974. 三种合摄等，由于末尾词无区别，故于开头审察后才作说明。于彼处云：眼识能够被知知的即眼识所认识。心识能够被知知的即心识所认识。以三种心识根本能知称为“心识根知”，凡是一切形色，因有一色不可为心识根本所不知，故称“一切形色”。由正觉者深入阿毗达摩，理当作此归纳论证，然于恰当处无此归纳，今虽对单色，因其不为心识根所不知，故理应作归纳，遂作“一切形色”。
§974
974.Sukhasamphassoti sukhavedanāpaṭilābhapaccayo. Dukkhasamphassoti dukkhavedanāpaṭilābhapaccayo. Idhāpi phoṭṭhabbārammaṇassa sukhadukkhassa sabbhāvato ayaṃ nayo dinno.
974. 『乐触』者，快乐受之获得的缘起。『苦触』者，苦受之获得的缘起。此处对接触之所现乐苦性质，作如此的行情说明。
Navakādiniddesavaṇṇanā九法等分别之解释
§975
975. Navake pana indriyarūpassa nāma atthitāya nayo dinno. Tasseva sappaṭighaappaṭighatāya dasake nayo dinno. Ekādasake aḍḍhekādasa āyatanāni vibhattāni. Tesaṃ niddesavārā heṭṭhā vuttanayena vitthārato veditabbā. Sesaṃ sabbattha uttānatthameva.
975. 乃谓新起的九种根相，已被定义其所指之处。由久已彼此相接触的十处，已被定义。十一处即半加十一处，谓分割而成之所处。其说明意涵，自下文所述，详加当知。其他诸处，皆取其上意味着。
Pakiṇṇakakathā
杂论
Imesu pana rūpesu asammohatthaṃ samodhānaṃ samuṭṭhānaṃ parinipphannañca saṅkhatanti idaṃ ‘pakiṇṇakaṃ’ veditabbaṃ.
在这些色里，欲断疑惑并了达其起因和消失，这种起灭现象的具足完成，称为“杂说”。
Tattha ‘samodhāna’nti sabbameva hidaṃ rūpaṃ samodhānato cakkhāyatanaṃ…pe… kabaḷīkāro āhāro, phoṭṭhabbāyatanaṃ āpodhātūti pañcavīsatisaṅkhyaṃ hoti. Taṃ vatthurūpena saddhiṃ chabbīsatisaṅkhyaṃ veditabbaṃ. Ito aññaṃ rūpaṃ nāma natthi. Keci pana ‘middharūpaṃ nāma atthī’ti vadanti. Te ‘‘addhā munīsi sambuddho, natthi nīvaraṇā tavā’’tiādīni (su. ni. 546) vatvā middharūpaṃ nāma natthīti paṭisedhetabbā. Apare balarūpena saddhiṃ sattavīsati, sambhavarūpena saddhiṃ aṭṭhavīsati, jātirūpena saddhiṃ ekūnatiṃsati, rogarūpena saddhiṃ samatiṃsati rūpānīti vadanti. Tepi tesaṃ visuṃ abhāvaṃ dassetvā paṭikkhipitabbā. Vāyodhātuyā hi gahitāya balarūpaṃ gahitameva, aññaṃ balarūpaṃ nāma natthi. Āpodhātuyā sambhavarūpaṃ, upacayasantatīhi jātirūpaṃ, jaratāaniccatāhi gahitāhi rogarūpaṃ gahitameva. Aññaṃ rogarūpaṃ nāma natthi. Yopi kaṇṇarogādi ābādho so visamapaccayasamuṭṭhitadhātumattameva. Na añño tattha rogo nāma atthīti samodhānato chabbīsatimeva rūpāni.
所谓“了达”，是指这些所有的色（物质现象）皆由眼根所知的视觉境界……以及其他感官之所缘，如二十一种构成物质的元素合计共有二十五种。这些乃物质的具体对象，共计三十六种。除此之外，没有其他色。有些人称“钝色”存在，即“有种钝色”说。对此，圣者们称“没有你所疑惑的障碍”，否定所谓钝色的存在。另有以能量为分类，称有七种为力色，有八种为缘起色，有三十九种为生色，有三十五种为病色。对这三类分别取其总缺失而予以排除。以风元素所摄持的力色称为摄持的力色，别无他力色；水元素称为缘起色，生色由造作不断持续，病色由老死不常所摄持，仅以摄持为准。别无他病色。耳疾等病症或杂病，皆为不调和的因缘所生，实则仅为条件因之物质，对于他处无病之名。从了达角度仅有三十六种色。
‘Samuṭṭhāna’nti kati rūpāni katisamuṭṭhānāni? Dasa ekasamuṭṭhānāni, ekaṃ dvisamuṭṭhānaṃ, tīṇi tisamuṭṭhānāni, nava catusamuṭṭhānāni, dve na kenaci samuṭṭhahanti.
“起灭”即多少种色？多少起灭？有十曰一起灭，一个曰二起灭，三个曰三起灭，九个曰四起灭，两个曰无何起灭。
Tattha cakkhupasādo…pe… jīvitindriyanti imāni aṭṭha ekantaṃ kammatova samuṭṭhahanti. Kāyaviññattivacīviññattidvayaṃ ekantena cittato samuṭṭhātīti dasa‘ekasamuṭṭhānāni’ nāma. Saddo ututo ca cittato ca samuṭṭhātīti eko ‘dvisamuṭṭhāno’ nāma. Tattha aviññāṇakasaddo ututo samuṭṭhāti, saviññāṇakasaddo cittato. Lahutādittayaṃ pana utucittāhārehi samuṭṭhātīti tīṇi ‘tisamuṭṭhānāni’ nāma. Avasesāni nava rūpāni tehi kammena cāti catūhi samuṭṭhahantīti nava ‘catusamuṭṭhānāni’ nāma. Jaratā aniccatā pana etesu ekatopi na samuṭṭhahantīti dve ‘na kenaci samuṭṭhahanti’ nāma. Kasmā? Ajāyanato. Na hi etāni jāyanti. Kasmā? Jātassa pākabhedattā. Uppannañhi rūpaṃ jīrati bhijjatīti avassaṃ panetaṃ sampaṭicchitabbaṃ. Na hi uppannaṃ rūpaṃ arūpaṃ vā akkhayaṃ nāma dissati. Yāva pana na bhijjati tāvassa paripākoti siddhametaṃ. ‘Jātassa pākabhedattā’ti yadi ca tāni jāyeyyuṃ tesampi pākabhedā bhaveyyuṃ. Na ca pāko paccati, bhedo vā bhijjatīti jātassa pākabhedattā netaṃ dvayaṃ jāyati.
其中眼、耳、鼻、舌、身、意六根和生命根，共八根，各自单独起灭。说有十种“一起灭”，因二种维持身体现象的心识二合一起，同处一心起灭故称二起灭。声音在外及心识中双起，合称“二起灭”。三起灭是有三种轻微动心的喜悦起伏，称为“喜起灭”。其余九种色由这三种行为而起，称为四起灭。生老病死无一相应起灭者，名曰无何起灭。为何如此？因无生。色若生生，即尚未生。因生故，形色老朽腐坏，须知不论已生或未生，色皆非永恒不可坏。未坏之时即为成熟。若说“生之成熟”，生复成熟则生亦异。非成熟之色则不生，非生即成熟，此非两事并起。
Tattha siyā – yathā ‘kammassa katattā’ti ādiniddesesu ‘rūpassa upacayo rūpassa santatī’ti vacanena ‘jāti’ jāyatīti sampaṭicchitaṃ hoti, evaṃ ‘pāko’pi paccatu ‘bhedo’pi bhijjatūti. ‘‘Na tattha ‘jāti jāyatī’ti sampaṭicchitaṃ. Ye pana dhammā kammādīhi nibbattanti tesaṃ abhinibbattibhāvato jātiyā tappaccayabhāvavohāro anumato. Na pana paramatthato jāti jāyati. Jāyamānassa hi abhinibbattimattaṃ jātī’’ti.
或说如“业行为所造”等因果解释，色之增生即为生，色之成熟即为成熟，色之破坏即为坏。故亦可称成熟及坏。然“不生而生”则不可说。诸行由业等所生，因其为增生之因缘，故得以称生。非究竟生，生者仅为相续增长而有生。
Tattha siyā – ‘yatheva jāti yesaṃ dhammānaṃ abhinibbatti tappaccayabhāvavohāraṃ abhinibbattivohārañca labhati, tathā pākabhedāpi yesaṃ dhammānaṃ pākabhedā tappaccayabhāvavohāraṃ abhinibbattivohārañca labhantu. Evaṃ idampi dvayaṃ kammādisamuṭṭhānamevāti vattabbaṃ bhavissatī’ti. ‘Na pākabhedā taṃ vohāraṃ labhanti. Kasmā? Janakapaccayānubhāvakkhaṇe abhāvato. Janakapaccayānañhi uppādetabbadhammassa uppādakkhaṇeyeva ānubhāvo, na tato uttari. Tehi abhinibbattitadhammakkhaṇasmiñca jāti paññāyamānā tappaccayabhāvavohāraṃ abhinibbattivohārañca labhati, tasmiṃ khaṇe sabbhāvato; na itaradvayaṃ, tasmiṃ khaṇe abhāvatoti nevetaṃ jāyatī’ti vattabbaṃ. ‘‘Jarāmaraṇaṃ, bhikkhave, aniccaṃ saṅkhataṃ paṭiccasamuppanna’’nti (saṃ. ni. 2.20) āgatattā idampi dvayaṃ jāyatīti ce – ‘na, pariyāyadesitattā. Tattha hi paṭiccasamuppannānaṃ dhammānaṃ jarāmaraṇattā pariyāyena taṃ paṭiccasamuppanna’nti vuttaṃ.
此中当说——“如同众生之生起，诸法得生时具备推动条件之出现及生起之表现；亦当使诸法中各类果报因果显现推动之差别，获得其推动及生起之体现。如是，此两者皆为业等所起，乃应当作此解说。复有言：‘不以不同果报获得推动表现。何故？因为生起条件之感受乃无。所谓生起条件，唯指应生之法，于其生起瞬间得以感受，非于其后。在此法生之瞬间，生起条件的推动与表现俱备，此时完全具足；非该两者时，谓之不存在生起，非有之法不生。’‘比库们，老死为无常属造作依缘生起。’此语由来告诉我们，此两者为生起。又有言：‘不，此为周转义。’在此，谓依缘生起诸法因老死而以周转观其生起。”
‘Yadi evaṃ, tayampetaṃ ajātattā sasavisāṇaṃ viya natthi; nibbānaṃ viya vā nicca’nti ce – na, nissayapaṭibaddhavuttito; pathavīādīnañhi nissayānaṃ bhāve jātiādittayaṃ paññāyati, tasmā na natthi. Tesañca abhāve na paññāyati, tasmā na niccaṃ. Etampi ca abhinivesaṃ paṭisedhetuṃ eva idaṃ vuttaṃ – ‘‘jarāmaraṇaṃ, bhikkhave, aniccaṃ saṅkhataṃ paṭiccasamuppanna’’nti (saṃ. ni. 2.20). Evamādīhi nayehi tāni dve rūpāni na kehici samuṭṭhahantīti veditabbaṃ.
若有人说：“若如此，则所谓未生者如同未灭般不存在；涅槃亦是常恒。”不然。此说非基于依止说法。由于地等诸依止之存在，生死等方得显现，故无所谓不存在。于其不存在之时，亦无显现，故亦无常。此语亦为断除执着。言“老死为无常属造作依缘生起”，以此等缘法作为因，二种形态不生俱灭，毋庸置疑。
Apica ‘samuṭṭhāna’nti ettha ayamaññopi attho. Tassāyaṃ mātikā – ‘kammajaṃ kammapaccayaṃ kammapaccayautusamuṭṭhānaṃ, āhārasamuṭṭhānaṃ āhārapaccayaṃ āhārapaccayautusamuṭṭhānaṃ, utusamuṭṭhānaṃ utupaccayaṃ utupaccayautusamuṭṭhānaṃ, cittasamuṭṭhānaṃ cittapaccayaṃ cittapaccayautusamuṭṭhāna’nti.
又此处“生起”一词另有他义。于此表中记：“业出诸业推动与业推动合者，食的合成，食的推动与食的推动合者，季节合成，季节推动与季节推动合者，心生合成，心推动与心推动合者。”
Tattha cakkhupasādādi aṭṭhavidhaṃ rūpaṃ saddhiṃ hadayavatthunā ‘kammajaṃ’ nāma. Kesamassu hatthidantā assavālā camaravālāti evamādi ‘kammapaccayaṃ’ nāma. Cakkaratanaṃ devatānaṃ uyyānavimānādīnīti evamādi ‘kammapaccayautusamuṭṭhānaṃ’ nāma.
其中心识如眼根等共聚而成之色，称为“业出”。发于毛发、乳齿、手足之分裂生长，称为“业推动”。如天界诸天之宝石、园林、宫殿等，谓之“业推动合成”。
Āhārato samuṭṭhitaṃ suddhaṭṭhakaṃ ‘āhārasamuṭṭhānaṃ’ nāma. Kabaḷīkāro āhāro dvinnampi rūpasantatīnaṃ paccayo hoti āhārasamuṭṭhānassa ca upādinnassa ca. Āhārasamuṭṭhānassa janako hutvā paccayo hoti, kammajassa anupālako hutvāti idaṃ āhārānupālitaṃ kammajarūpaṃ ‘āhārapaccayaṃ’ nāma. Visabhāgāhāraṃ sevitvā ātape gacchantassa tilakakāḷakuṭṭhādīni uppajjanti, idaṃ ‘āhārapaccayautusamuṭṭhānaṃ’ nāma.
由食所生纯形态，称为“食生”。耕作食物为两种色之根，本为两者相依之合成体，亦依食生之业，此称为“食推动”。食推动之一方为食收养养护形态，称“食推动之食收养体”。天热促使维持身上色相出现病痛，如红肿等，谓之“食推动合成之热”。
Ututo samuṭṭhitaṃ suddhaṭṭhakaṃ ‘utusamuṭṭhānaṃ’ nāma. Tasmiṃ utu aññaṃ aṭṭhakaṃ samuṭṭhāpeti, idaṃ ‘utupaccayaṃ’ nāma. Tasmimpi utu aññaṃ aṭṭhakaṃ samuṭṭhāpeti, idaṃ ‘utupaccayautusamuṭṭhānaṃ’ nāma. Evaṃ tissoyeva santatiyo ghaṭṭetuṃ sakkoti. Na tato paraṃ. Imamatthaṃ anupādinnakenāpi dīpetuṃ vaṭṭati. Utusamuṭṭhāno nāma valāhako. Utupaccayā nāma vuṭṭhidhārā. Deve pana vuṭṭhe bījāni virūhanti, pathavī gandhaṃ muñcati, pabbatā nīlā khāyanti, samuddo vaḍḍhati, etaṃ utupaccayautusamuṭṭhānaṃ nāma.
由季节所生纯色称“季生”。其内季节生另八色，谓之“季推动”。于此季节内，又复生出另八，称之“季推动合成”。如是三重合体可聚合转变，不复有它。此义可由无所依而显出。所谓季生为热量，季推动为汹涌流动。诸天因之而果实萌芽，地气散发香气，诸山食色变蓝，海水增加深广，谓之“季推动合成”。
Cittato samuṭṭhitaṃ suddhaṭṭhakaṃ ‘cittasamuṭṭhānaṃ’ nāma. ‘‘Pacchājātā cittacetasikā dhammā purejātassa imassa kāyassa pacchājātapaccayena paccayo’’ti (paṭṭhā. 1.1.11) idaṃ ‘cittapaccayaṃ’ nāma. Ākāse antalikkhe hatthimpi dasseti, assampi dasseti, rathampi dasseti , vividhampi senābyūhaṃ dassetitī (paṭi. ma. 3.18) idaṃ ‘cittapaccayautusamuṭṭhānaṃ’ nāma.
『由心生起的纯净根基』名为『心的生起』。如经中所说：『后生起的心及心所法，是因前生起的此身，依后生起的因而生的条件。』此即名为『心的条件』。又如论中所说：『在虚空天空里，连手、眼、车马和各种军阵皆能显现』，此即名为『由心条件及辅助生起』。
‘Parinipphanna’nti pannarasa rūpāni parinipphannāni nāma, dasa aparinipphannāni nāma. ‘Yadi aparinipphannā, asaṅkhatā nāma bhaveyyuṃ’. ‘‘Tesaṃyeva pana rūpānaṃ kāyavikāro ‘kāyaviññatti’ nāma, vacīvikāro ‘vacīviññatti’ nāma, chiddaṃ vivaraṃ ‘ākāsadhātu’ nāma, lahubhāvo ‘lahutā’ nāma, mudubhāvo ‘mudutā’ nāma, kammaññabhāvo ‘kammaññatā’ nāma, nibbatti ‘upacayo’ nāma, pavatti ‘santati’ nāma, jīraṇākāro ‘jaratā’ nāma, hutvā abhāvākāro ‘aniccatā’ nāmāti. Sabbaṃ parinipphannaṃ saṅkhatameva hotī’’ti.
『已经完成』者，是指十五种色法为已完成，十种则为未完成。『若未完成者，则称为非因缘。』『正如这些色法中的身体变化称为身体变现，语言变化称为语言变现，破裂空隙称为空界，轻快变为轻捷，柔软变为柔顺，作意性变为作意力，生起称为增长，产生称为延续，衰老形态称为老化，灭去形态称为无常。』一切皆为『已完成』，即为缘合成的聚合。
Aṭṭhasāliniyā dhammasaṅgahaaṭṭhakathāya · 《殊胜义论》——《法集论》注疏
Rūpakaṇḍavaṇṇanā niṭṭhitā. · 色品之解释完毕。