6. Rūpaparicchedavaṇṇanā · 6. Rūpapariccheda解释
6. Rūpaparicchedavaṇṇanā6. 色之分别解释
§1
1. Evaṃ tāva cittacetasikavasena duvidhaṃ abhidhammatthaṃ dassetvā idāni rūpaṃ, tadanantarañca nibbānaṃ dassetumārabhanto āha ‘‘ettāvatā’’tyādi. Sappabhedappavattikā uddesaniddesapaṭiniddesavasena tīhi paricchedehi vuttappabhedavanto, pavattipaṭisandhivasena dvīhi paricchedehi vuttappavattivanto ca cittacetasikā dhammā ettāvatā pañcahi paricchedehi vibhattā hi yasmā, idāni yathānuppattaṃ rūpaṃ pavuccatīti yojanā.
1. 依此，初以如是心识属法的分别方式，显示两种法义。然后开始显示色法及其之后的涅槃，说『至此为止』等语。传播分别起止义者，依宣说、示现及指示之法，以三种分类说明分别显示，依传播与续接之法又以二种分类说明。由于心识属法分五种分类，故此应以五种分类说明色法的现起，谓之‘约此而说’。
§2
2. Idāni yathāpaṭiññātarūpavibhāgatthaṃ mātikaṃ ṭhapetuṃ ‘‘samuddesā’’tyādi vuttaṃ. Saṅkhepato uddisanaṃ samuddeso. Ekavidhādivasena vibhajanaṃ vibhāgo, samuṭṭhāti etasmā phalanti samuṭṭhānaṃ, kammādayo rūpajanakapaccayā. Cakkhudasakādayo kalāpā. Pavattikkamato ceti bhavakālasattabhedena rūpānaṃ uppattikkamato.
2. ‘约此而说’意在立色法明了的分类表，称为『集合』等。略言集合者，意即总说。以一类开始的分别称为分类；因而集合即由此产生。诸如业等为色生缘，诸如眼根及种种为集。传播义旨，因世有生灭故，色法随时异，故曰“传播因”。
Rūpasamuddesavaṇṇanā色之总说解释
§3
3. Upādinnānupādinnasantānesu sasambhāradhātuvasena mahantā hutvā bhūtā pātubhūtāti mahābhūtā (dha. sa. aṭṭha. 584). Athavā anekavidhaabbhutavisesadassanena, anekābhūtadassanena vā mahantāni abbhutāni, abhūtāni vā etesūti mahābhūtā, māyākārādayo. Tehi samānā sayaṃ anīlādisabhāvāneva nīlādiupādāyarūpadassanāditoti mahābhūtā. Manāpavaṇṇasaṇṭhānādīhi vā sattānaṃ vañcikā yakkhiniādayo viya manāpaitthipurisarūpadassanādinā sattānaṃ vañcakattā mahantāni abhūtāni etesūti mahābhūtā. Vuttampi hetaṃ –
3. 于有依无依聚集之流，如因果缘有大者为“大根本”（即大根法，八法之一）。或以多种非常显异，或以多种非根本显现，或视其为虚幻如形状等，则称为大根本。彼等相同如无青等性状故，显现依藉大根本之色法形态。又如众生中诸幻术妖魔，以虚妄扰乱众生眼识之形现，亦属大根本。释曰——
‘‘Mahantā pātubhūtāti, mahābhūtasamāti vā;
“大者即因果缘大根本；以虚妄故，‘大根本’为认可” （阿毗达摩论卷626）。
Vañcakattā abhūtena, ‘mahābhūtā’ti sammatā’’ti. (abhidha. 626);
6. 此云：或因缘大根本现大相，那即是依此而聚集之色法，谓为大根本。由此缘起之色即为依缘色。若依“一大根本则众大根本皆因缘依止”之语，意谓各大根本互依，亦谓为依缘色？非也。此对依缘色的认知并非如此。所依者大根本，所依者亦有他根本，非此即彼之依缘色。唯所依赖而无他所依者，为依缘色。且未曾依此四大之依缘色，所谓依缘色相，亦无依缘色之三种色法。
Atha vā mahantapātubhāvato mahantāni bhavanti etesu upādārūpāni, bhūtāni cāti mahābhūtāni. Mahābhūte upādāya pavattaṃ rūpaṃ upādāyarūpaṃ. Yadi evaṃ ‘‘ekaṃ mahābhūtaṃ paṭicca tato mahābhūtā’’tyādivacanato (paṭṭhā. 1.1.53) ekekamahābhūtā sesamahābhūtānaṃ nissayā hontīti tesampi upādāyarūpatāpasaṅgoti? Nayidamevaṃ upādāyeva pavattarūpānaṃ taṃsamaññāsiddhito. Yañhi mahābhūte upādiyati, sayañca aññehi upādīyati. Na taṃ upādāyarūpaṃ. Yaṃ pana upādīyateva, na kenaci upādīyati, tadeva upādāyarūpanti natthi bhūtānaṃ tabbohārappasaṅgo. Apica catunnaṃ mahābhūtānaṃ upādāyarūpanti upādāyarūpalakkhaṇanti natthi tayo upādāya pavattānaṃ upādāyarūpatāti.
7. 若因缘发生之大根本即为大根本，则依缘色即是。此色因依缘故而生。依“一大根本依赖，则众大根本皆有依赖”者言，表示各大根本相互依赖，非唯此一。故不能谓此即依缘色。所谓依缘色乃指唯依赖一法而无他依缘者。且四大色之依缘色并非以三色而成依缘色。
§4
4. Pathanaṭṭhena pathavī, tarupabbatādīnaṃ pakatipathavī viya sahajātarūpānaṃ patiṭṭhānabhāvena pakkhāyati, upaṭṭhātīti vuttaṃ hoti, pathavī eva dhātu salakkhaṇadhāraṇādito nissattanijjīvaṭṭhena sarīraselāvayavadhātusadisattā cāti pathavīdhātu. Āpeti sahajātarūpāni pattharati, āpāyati vā brūheti vaḍḍhetīti āpo. Tejeti paripāceti, niseti vā tikkhabhāvena sesabhūtattayaṃ usmāpetīti tejo. Vāyati desantaruppattihetubhāvena bhūtasaṅghātaṃ pāpetīti vāyo. Catassopi panetā yathākkamaṃ kathinattadavattauṇhattavitthambhanattalakkhaṇāti daṭṭhabbaṃ.
第四。藉由地面、树木、山峦等显现出的平坦土地，如同与生俱来的物体承托之处，得以支撑，这被称为维持役用。地界元素乃由色的特征、持有等自无我之本性构成，包含身躯、骨骼、骨髓以及界元素自身所在的实体。土地能够收纳与生俱来的形态，这称为摄受；土地可以吸引或通过吸收而增长，这为水的作用；土地能使事物成熟、熟成或通过锋利的性质使残存作用得以温热，这为火的作用；土地因风的起因而流通世间的实体整体，这为风的作用。此四种均当恰当以严密、坚固、深入、稳固等特质观察。
§5
5. Cakkhādīnaṃ vacanattho heṭṭhā kathitova. Pasādarūpaṃ nāma catunnaṃ mahābhūtānaṃ pasannabhāvahetukattā. Taṃ pana yathākkamaṃ daṭṭhukāmatāsotukāmatāghāyitukāmatāsāyitukāmatāphusitukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇaṃ. Tattha cakkhu tāva majjhe kaṇhamaṇḍalassa ūkāsirappamāṇe abhimukhe ṭhitānaṃ sarīrasaṇṭhānuppattipadese telamiva picupaṭalāni sattakkhipaṭalāni byāpetvā dhāraṇanahāpanamaṇḍanabījanakiccāhi catūhi dhātīhi viya khattiyakumāro sandhāraṇabandhanaparipācanasamudīraṇakiccāhi catūhi dhātūhi katūpakāraṃ utucittāhārehi upatthambhiyamānaṃ āyunā paripāliyamānaṃ vaṇṇādīhi parivāritaṃ yathāyogaṃ cakkhuviññāṇādīnaṃ vatthudvārabhāvaṃ sadhentaṃ pavattati, itaraṃ ‘‘sasambhāracakkhū’’ti vuccati. Evaṃ sotādayopi yathākkamaṃ sotabilabbhantare aṅgulivedhanākāraṃ upacitatanutambalomaṃ, nāsikabbhantare ajapadasaṇṭhānaṃ, jivhāmajjhe uppaladalaggasaṇṭhānaṃ padesaṃ abhibyāpetvā pavattanti, itaraṃ pana ṭhapetvā kammajatejassa patiṭṭhānaṭṭhānaṃ kesaggalomagganakhaggasukkhacammāni ca avasesaṃ sakalasarīraṃ pharitvā pavattati. Evaṃ santepi itarehi tassa saṅkaro na hoti bhinnanissayalakkhaṇattā. Ekanissayānipi hi rūparasādīni lakkhaṇabhedato asaṃkiṇṇāti kiṃ pana bhinnanissayā pasādā.
第五。关于眼根等的字义，前文已有说明。"清净性质"是指由四大基本元素中的四种主要特质产生的清明状态。然而，世间欲见、欲听、欲伤害、欲轻蔑、欲放逐、欲接触等诸多因缘，促使视觉作为显现身体集聚处的媒介而起。如眼在黑暗圆盘中央类似小穴的尺寸处，对面之境呈现油光滑亮、黏附如油脂的膜层，以维持遮护、保持、滋生、覆载、保护等功能。如同贵族子弟以四元素喻作其修养、约束、净化、启示之作用，借以摄持并守护，其寿命得以延续，清净色等绕身，令眼识等得以观察物体之门而能正常运作。其他感官亦依此法显现，如耳开孔内依拇指形大小附有细毛，鼻孔内有瘤状细小颗粒，舌中部有莲花瓣状颗粒分布运行，其他部分则以根植于身体上的毛发例如头发、须发、指甲、爪甲、髭须及干净皮肤扩展而呈现。尽管如此，并不会因个别实体不同而导致组成立场有别。即使依单一基础也因特质各异而不融合，更何况具不同基础的清净性质。
§6
6. Āpodhātuyā sukhumabhāvena phusituṃ asakkuṇeyyattā vuttaṃ ‘‘āpodhātu vivajjitaṃ bhūtattayasaṅkhāta’’nti. Kiñcāpi hi sītatā phusitvā gayhati, sā pana tejoyeva. Mande hi uṇhatte sītabuddhi sītatāsaṅkhātassa kassaci guṇassa abhāvato. Tayidaṃ sītabuddhiyā anavaṭṭhitabhāvato viññāyati pārāpāre viya. Tathā hi ghammakāle ātape ṭhatvā chāyaṃ paviṭṭhānaṃ sītabuddhi hoti, tattheva cirakālaṃ ṭhitānaṃ uṇhabuddhi. Yadi ca āpodhātu sītatā siyā, uṇhabhāvena saha ekasmiṃ kalāpe upalabbheyya, na cevaṃ upalabbhati, tasmā viññāyati ‘‘na āpodhātu sītatā’’ti. Ye pana ‘‘davatā āpodhātu, sā ca phusitvā gayhatī’’ti vadanti, te vattabbā ‘‘davatā nāma phusitvā gayhatīti idaṃ āyasmantānaṃ abhimānamattaṃ saṇṭhāne viyā’’ti. Vuttañhetaṃ porāṇehi –
第六。因水元素细微而难以触及，故表述“水元素因身外形成的实体而分离”。毕竟，因触及寒凉而产生扭曲感的正是火元素。火元素因寒凉缺失而产生迟缓。此乃因寒凉元素缺失而导致某种品质的缺位。如同酷暑中立于阳光下令避阴处时感受到的寒凉感，正是火热感；相反，长时间呆于烈火中即感冷凉。若水元素具有寒凉性质，应当在与火元素同处者群中得以分别，但事实非然，故知“水元素无寒凉”。那些宣称“因触及而水元素产生扭曲”的，实则是尊者们于修行群体中仅仅产生的臆想罢了。古时候有言：
‘‘Davatāsahavuttīni, tīṇi bhūtāni samphusaṃ;
“触及相伴时，三种元素相互交融；
Davataṃ samphusāmīti, lokoyamabhimaññati.
触及即交融，此乃世间所误解。”
‘‘Bhūte phusitvā saṇṭhānaṃ, manasā gaṇhato yathā;
“诸元素相触，如心所感受载受。”
Paccakkhato phusāmīti, viññeyyā davatā tathā’’ti.
『以现量而触知』，如是，诸天应知也。
Gocararūpaṃ nāma pañcaviññāṇavisayabhāvato. Gāvo indriyāni caranti etthāti gocaranti hi ārammaṇassetaṃ nāmaṃ. Taṃ panetaṃ pañcavidhampi yathākkamaṃ cakkhuviññāṇādīnaṃ gocarabhāvalakkhaṇaṃ, cakkhādipaṭihananalakkhaṇaṃ vā.
所谓「境界色」者，由五种识所依的对象而成。正如牛驾御诸根故称为「境界」，此处指六根作为赖处。此五种依正不同，犹如眼识等为境界的共有特征，或为眼界反对之状态。
§7
7. Itthiyā bhāvo itthattaṃ (dha. sa. aṭṭha. 632). Purisassa bhāvo purisattaṃ. Tattha itthiliṅganimittakuttākappahetubhāvalakkhaṇaṃ itthattaṃ, purisaliṅgādihetubhāvalakkhaṇaṃ purisattaṃ. Tattha itthīnaṃ aṅgajātaṃ itthiliṅgaṃ. Sarādhippāyā itthinimittaṃ ‘‘itthī’’ti sañjānanassa paccayabhāvato. Avisadaṭhānagamananisajjādi itthikuttaṃ. Itthisaṇṭhānaṃ itthākappo. Purisaliṅgādīnipi vuttanayena daṭṭhabbāni. Aṭṭhakathāyaṃ pana aññathā itthiliṅgādīni vaṇṇitāni. Taṃ pana evaṃ saṅgahetvā vadanti –
第七义。『女性之存在』为女性性，见《相应部》八百三十二。『男性之存在』为男性性。此中女性性是因女性标志、女性行为、女性因缘而成之性质，男性性则以男性标志等为因缘所成。女性乃身出生者，为女性标志。依《四根本经》，因女性标志而命名『女性』。由形色交合、血脉流动等形成女性之性。女性类别如上述，男性标志等亦可列知。此注疏中对女性标志等另有不同阐述。总归如此统摄言说——
‘‘Liṅgaṃ hatthādisaṇṭhānaṃ, nimittaṃ mihitādikaṃ;
『标志乃臂手等结合处，因缘则土等诸元素；','18':'行为因良好修习，活动则因行止等。』
Kuttaṃ suppādinā kīḷā, ākappo gamanādika’’nti.
『墙壁』者，以上好床铺等嬉戏，以及威仪举止、行走等也。
Bhāvarūpaṃ nāma bhavati etena itthādiabhidhānaṃ, buddhi cāti katvā. Taṃ panetaṃ kāyindriyaṃ viya sakalasarīraṃ pharitvā tiṭṭhati.
所谓存在之相即存有之性质，由此作意记取。此存在如同身体感官，遍布全身耸立。
§8
8. Hadayameva manodhātumanoviññāṇadhātūnaṃ nissayattā vatthu cāti hadayavatthu. Tathā hi taṃ dhātudvayanissayabhāvalakkhaṇaṃ, tañca hadayakosabbhantare aḍḍhapasatamattaṃ lohitaṃ nissāya pavattati. Rūpakaṇḍe avuttassapi panetassa āgamato, yuttito ca atthibhāvo daṭṭhabbo. Tattha, taṃ rūpaṃ nissāya manodhātu ca manoviññāṇadhātu ca vattanti ‘‘yaṃ rūpaṃ manodhātuyā ca manoviññāṇadhātuyā ca taṃsampayuttakānañca dhammānaṃ nissayapaccayena paccayo’’ti (paṭṭhā. 1.1.8) evamāgataṃ paṭṭhānavacanaṃ āgamo. Yutti panevaṃ daṭṭhabbā –
第八节 心根及心识根等二根所依赖之所，称为心所依。所谓二根所依，是指二根相互依存的特性，并且这二根依赖心包内的半凝固血液而运转。即使在色蕴范畴中未作展开，从其来源亦可见其理义。这里所谓色根，又依赖心根及心识根，是因这二者相互连接之诸法依存条件，因此称为依存条件（依据经文）。如是说，理义即如是。连贯地应当见此理义——
‘‘Nipphannabhūtikādhārā, dve dhātū kāmarūpinaṃ;
「已成断灭之因，乃为二根，乃是欲色二根；
Rūpānubandhavuttittā, cakkhuviññāṇādayo viya.
色因相随而起，如同眼识等根亦然。」
‘‘Cakkhādinissitānetā, tassaññādhārabhāvato;
「因赖眼等根者，是识之缘起；
Nāpi rūpādike tesaṃ, bahiddhāpi pavattito.
非止色及其因缘，亦遍布他方而起。」
‘‘Na cāpi jīvitaṃ tassa, kiccantaraniyuttito;
「亦非其生命，乃不依他境所系；」
Na ca bhāvadvayaṃ tasmiṃ, asantepi pavattito.
在彼处不存在二元的存在，即使不生不灭亦为运转。
‘‘Tasmā tadaññaṃ vatthu taṃ, bhūtikanti vijāniyaṃ;
因此，应当了知彼时所论之本质，究其为存在之义；
Vatthālambadukānantu, desanābhedato idaṃ;
此在依托事物之中而生起，故不破坏说法，
Dhammasaṅgaṇipāṭhasmiṃ, na akkhātaṃ mahesinā’’ti.
在法的汇集章节中，并非由世尊所明说。
§9
9. Jīvanti tenāti jīvitaṃ, tadeva kammajarūpaparipālane ādhipaccayogato indriyanti jīvitindriyaṃ. Tathā hetaṃ kammajarūpaparipālanalakkhaṇaṃ. Yathāsakaṃ khaṇamattaṭṭhāyīnampi hi sahajātānaṃ pavattihetubhāveneva anupālakaṃ. Na hi tesaṃ kammaṃyeva ṭhitikāraṇaṃ hoti āhārajādīnaṃ āhārādi viya kammassa taṅkhaṇābhāvato. Idaṃ pana saha pācanagginā anavasesaupādinnakāyaṃ byāpetvā pavattati.
九、谓‘有生’者，即生命。所谓生命，是依赖于由业所生的身的维护，称为感官，是生命之感官。此有因缘为由，所谓维持由业所生身的特征。譬如火柴微小而成立者，即为先天本然之运作因缘，虽未加修护而存立。业非是它们存在之直接原因，正如食物之于生命的吸收缺失而非业的机能缺失。此业如同未熄灭余灰火焰在薪薪相传中自然而生起而不可无缺。
§10
10. Kabaḷaṃ katvā ajjhoharīyatīti kabaḷīkāro āhāro, idañca savatthukaṃ katvā āhāraṃ dassetuṃ vuttaṃ. Sendriyakāyopatthambhanahetubhūtā pana aṅgamaṅgānusārī rasaharasaṅkhātā ajjhoharitabbāhārasinehabhūtā ojā idha āhārarūpaṃ nāma. Tathā hetaṃ sendriyakāyopatthambhanahetubhāvalakkhaṇaṃ, ojaṭṭhamakarūpāharaṇalakkhaṇaṃ vā.
十、刮净并呈现，应刮净者是食物。食物成其当成之理，意为合于善法。感官身体的支撑因缘，从味觉之味心联结而生，故应将之刮净。此食即为精力，此因缘由感官身体支撑，带有精力之特征。又或称此为去除杂质的食用之力，此因缘标识其支撑精力产生的性质。
§11
11. Kakkhaḷattādinā attano attano sabhāvena upalabbhanato sabhāvarūpaṃ nāma. Uppādādīhi, aniccatādīhi vā lakkhaṇehi sahitanti salakkhaṇaṃ. Paricchedādibhāvaṃ vinā attano sabhāveneva kammādīhi paccayehi nipphannattā nippharūpaṃ nāma. Ruppanasabhāvo rūpaṃ, tena yuttampi rūpaṃ, yathā ‘‘arisaso, nīluppala’’nti, svāyaṃ rūpa-saddo ruḷhiyā ataṃsabhāvepi pavattatīti aparena rūpa-saddena visesetvā ‘‘rūparūpa’’nti vuttaṃ yathā ‘‘dukkhadukkha’’nti. Paricchedādibhāvaṃ atikkamitvā sabhāveneva upalabbhanato lakkhaṇattayāropanena sammasituṃ arahattā sammasanarūpaṃ.
第十一条。由坚硬等诸性质，以自身的聚合体为所表现之理，此即名为聚合体。其与生起等、无常等种种特征相伴随，是为明彻特征。若缺分段等法的存在，仅凭自身聚合体，依业等因缘而生起成就者，谓之成就因缘所生的聚合体。色聚合体者即色法，因此相应色法者，如“莲花”、“蓝色莲花”之类，自生色相之声响，于其本体亦起作用，故以别种色声称为“色色”，如同“苦苦”之言。超越分段等法，仅凭自身聚合体而被觉知，如实地标示其特征，此谓证成阿拉汉所证之法相，故称为证成法相。
§12
12. Na kassatīti akāso. Akāsoyeva ākāso, nijjīvaṭṭhena dhātu cāti ākāsadhātu. Cakkhudasakādiekekakalāpagatarūpānaṃ kalāpantarehi asaṃkiṇṇabhāvāpādanavasena paricchedakaṃ, tehi vā paricchijjamānaṃ, tesaṃ paricchedamattaṃ vā rūpaṃ paricchedarūpaṃ. Tañhi taṃ taṃ rūpakalāpaṃ paricchindantaṃ viya hoti. Vijjamānepi ca kalāpantarabhūtehi kalāpantarabhūtānaṃ samphuṭṭhabhāve taṃtaṃrūpavivittatā rūpapariyanto ākāso. Yesañca so paricchedo, tehi sayaṃ asamphuṭṭhoyeva. Aññathā paricchinnatā na siyā tesaṃ rūpānaṃ byāpībhāvāpattito. Abyāpitā hi asamphuṭṭhatā. Tenāha bhagavā ‘‘asamphuṭṭhaṃ catūhi mahābhūtehī’’ti (dha. sa. 637).
第十二条。非谓空无，空即是空，乃是实如其所住之界，此谓空界。眼识界及其他各识所缘一切色聚合的各部分之间，因无密集现象而起分段者，或因其分割而成者，其分段量度之色法，谓之分段色。彼如切分各色聚合，分别其集细。虽无色聚合边界，然色集间隔可见，其间因结缔之空，谓聚空间。宝众缘初此分段之量，彼证之则分段清晰，非由信心所为，盖清晰即非浑浊。有云世尊言“于四大中未浑浊者”为是证据。
§13
13. Calamānakāyena adhippāyaṃ viññāpeti, sayañca tena viññāyatīti kāyaviññatti. Saviññāṇakasaddasaṅkhātavācāya adhippāyaṃ viññāpeti, sayañca tāya viññāyatīti vacīviññatti. Tattha abhikkamādijanakacittasamuṭṭhānavāyodhātuyā sahajātarūpasanthambhanasandhāraṇacalitesu sahakārīkāraṇabhūto phandamānakāyaphandanataṃhetukavāyodhātuvinimutto mahantaṃ pāsāṇaṃ ukkhipantassa sabbathāmena gahaṇakāle ussāhanavikāro viya rūpakāyassa pariphandanapaccayabhāvena upalabbhamāno vikāro kāyaviññatti. Sā hi phandamānakāyena adhippāyaṃ viññāpeti. Na hi viññattivikārarahitesu rukkhacalanādīsu ‘‘idamesa kāretī’’ti adhippāyaggahaṇaṃ diṭṭhanti. Hatthacalanādīsu ca phandamānakāyaggahaṇānantaraṃ aviññāyamānantarehi manodvārajavanehi gayhamānattā sayañca kāyena viññāyati.
第十三条。身体之移动即以意识为主导，且慕随其意识而观，称为身体识。由意识声名呼叫，语言声因而主导，称为语言识。此所指者乃由心染起的感受，因束缚累而产生之自发性质，能支持并驱动运动中身体张力者，如释蓄大石时，贯通时空之大力，类似兴趣之动，亦是身体崩裂造成行为动因。此为身体识之运动方因。非动意识状态者，于树枝摇动等不见“此物其为何所动”的引领意识。且于手臂摇动等感受张力动作后，尚存未觉察间之意念活动伴随，因心门流转即以自身身体觉察为知。
Kathaṃ pana viññattivasena hatthacalanādayo hontīti? Vuccate – ekāvajjanavīthiyaṃ sattasu javanesu sattamajavanasamuṭṭhānavāyodhātu viññattivikārasahitāva paṭhamajavanādisamuṭṭhānāhi vāyodhātūhi laddhopatthambhā desantaruppattihetubhāvena calayati cittajaṃ, purimajavanādisambhūtā pana santhambhanasandhāraṇamattakarā tassa upakārāya hontīti. Yathā hi sattahi yugehi ākaḍḍhitabbasakaṭe sattamayugayuttāyeva goṇā heṭṭhā chasu yugesu yuttagoṇehi laddhūpatthambhā sakaṭaṃ cālenti, paṭhamayugādiyuttā pana upatthambhanasandhāraṇamattameva sādhentā tesaṃ upakārāya honti, evaṃsampadamidaṃ daṭṭhabbaṃ.
那么，以识之现象来说明手臂摇动等动作为何发生呢？答曰——由七种流转动作中的一个，就七种流动作聚合所生之识变化，随第一流动作聚合诸因缘移动，此为意识生成之运动。前面之流动作给予支撑与維持，使整体有序运行。譬如七幕戏剧，七幕场次彼此配合，前幕影响后幕动作，使车轮得以运动。此理亦当见解。
Desantaruppattiyeva cettha calanaṃ uppannadesato kesaggamattampi dhammānaṃ saṅkamanābhāvato. Itarathā nesaṃ abyāpārakatā, khaṇikatā ca na siyā. Desantaruppattihetubhāvoti ca yathā attanā sahajarūpāni heṭṭhimajavanasamuṭṭhitarūpehi patiṭṭhitaṭṭhānato aññattha uppajjanti, evaṃ tehi saha tattha uppattiyevāti daṭṭhabbaṃ, ettha pana cittaje calite taṃsambandhena itarampi calati nadīsote pakkhittasukkhagomayapiṇḍaṃ viya. Tathā calayituṃ asakkonti yopi paṭhamajavanādisamuṭṭhānavāyodhātuyo viññattivikārasahitāyeva yena disābhāgena ayaṃ abhikkamādīni pavattetukāmo, tadabhimukhabhāvavikārasambhavato. Evañca katvā manodvārāvajjanassapi viññattisamuṭṭhāpakattaṃ vakkhati. Vacībhedakaracittasamuṭṭhānapathavīdhātuyā akkharuppattiṭṭhānagataupādinnarūpehi saha ghaṭṭanapaccayabhūto eko vikāro vacīviññatti. Yaṃ panettha vattabbaṃ, taṃ kāyaviññattiyaṃ vuttanayena daṭṭhabbaṃ.
因分段等现象而生运动，其起始由运动缘起，及保持之相续，无外缘断，若无则非此理。此处基于自身依存之色法，诸聚合诸流所生，若缘他处立足，则另生他处，此法需据观。基于心所生运动，彼处亦随之运动，如河流或风吹谷中，亦无力移动之物亦受其引动。其欲使彼动之力，恰由前流动作所生识变化及方向之变产生。故此内门流转而造识聚合者称语言识。因语言生发语音、起形，及声节生成诸层结合，引发意念所依之行动，此即语言识之变动。此理当以身体识解说。
Ayaṃ pana viseso – yathā tattha ‘‘phandamānakāyaggahaṇānantara’’nti vuttaṃ, evamidha ‘‘suyyamānasaddasavanānantara’’nti yojetabbaṃ. Idha ca santhambhanādīnaṃ abhāvato sattamajavanasamuṭṭhitātyādinayo na labbhati. Ghaṭṭanena hi saddhiṃyeva saddo uppajjati. Ghaṭṭanañca paṭhamajavanādīsupi labbhateva. Ettha ca yathā ussāpetvā baddhagosīsatālapaṇṇādirūpāni disvā tadanantarappavattāya aviññāyamānantarāya manodvāravīthiyā gosīsādīnaṃ udakasahacāritappakāraṃ saññāṇaṃ gahetvā udakaggahaṇaṃ hoti, evaṃ vipphandamānasamuccāriyamānakāyasadde gahetvā tadanantarappavattāya aviññāyamānantarāya manodvāravīthiyā purimasiddhasambandhūpanissayāya sādhippāyavikāraggahaṇaṃ hotīti ayaṃ dvinnaṃ sādhāraṇā upamā.
此处分特指——如前所云“运动身体张力动作后”曰，称为“声响连续不断”亦能对应。此处因缺乏支撑等因素导致七重流转产生不具足之缺失。因形态变化，同一声响彼此间生断续融合。复如兴奋时，见熟悉之藤叶等形态，随自身意动引发附近水流共鸣，产生认知拾取水之动作，故谓崩裂动作中生起此认知。此为二者通用之喻示。
§14
14. Lahubhāvo lahutā. Mudubhāvo mudutā. Kammaññabhāvo kammaññatā. Yathākkamañcetā arogino viya rūpānaṃ agarutā suparimadditacammassa viya akathinatā sudhantasuvaṇṇassa viya sarīrakiriyānaṃ anukūlabhāvoti daṭṭhabbaṃ. Aññamaññaṃ avijahantassapi hi lahutādittayassa taṃtaṃvikārādhikarūpehi nānattaṃ vuccati, dandhattakaradhātukkhobhappaṭipakkhapaccayasamuṭṭhāno hi rūpavikāro lahutā. Thaddhattakaradhātukkhobhappaṭipakkhapaccayasamuṭṭhāno mudutā. Sarīrakiriyānaṃ ananukūlabhāvakaradhātukkhobhappaṭipakkhapaccayasamuṭṭhāno kammaññatāti.
第十四节。轻妙性即轻妙，柔软性即柔软，业能性即业能。如同病人身上形色柔软无重、皮肤富润光滑不粘腻、身体功能健康良好、衣物光色纯洁鲜明，这些都是轻妙性的表现。虽然相互不相背离，但因轻妙性的缘故而有区别。这些区别产生于相对彼此的元素、地、风的缘合所致。由元素、地、风对立的条件而生的色法变化，即是轻妙性；由元素、地、风对立的条件而生的柔软性；由身体功能不善缘合生的即是业能性。
§15
15. Upacayanaṃ upacayo, paṭhamacayotyattho ‘‘upaññatta’’ntyādīsu viya upa-saddassa paṭhamatthajotanato. Santāno santati, pabandhotyattho. Tattha paṭisandhito paṭṭhāya yāva cakkhādidasakānaṃ uppatti, etthantare rūpuppādo upacayo nāma. Tato paraṃ santati nāma. Yathāsakaṃ khaṇamattaṭṭhāyīnaṃ rūpānaṃ nirodhābhimukhabhāvavasena jīraṇaṃ jarā, sāyeva jaratā, niccadhuvabhāvena na iccaṃ anupagantabbanti aniccaṃ, tassa bhāvo aniccatā, rūpaparibhedo. Lakkhaṇarūpaṃ nāma dhammānaṃ taṃtaṃavatthāvasena lakkhaṇahetuttā.
第十五节。增长称为增长，第一增长之理意犹如“清楚显著”等诸义中“增-”字的初义起源。连续称为连续，意指束缚。在此，因缘和合起，直到眼等十根生起，或他处色的产生称为增长。之后称为连续。如同年龄渐增时，色身衰退老朽，虽已有老化性质，不欲复回长存即称无常，此为无常性，即色的破坏。诸法的特征形态，犹如线维存在，此因缘所生，称为特征因。
§16
16.Jātirūpamevāti paṭisandhito paṭṭhāya rūpānaṃ khaṇe khaṇe uppattibhāvato jātisaṅkhātaṃ rūpuppattibhāvena catusantatirūpappaṭibaddhavuttittā rūpasammatañca jātirūpameva upacayasantatibhāvena pavuccati paṭhamupariniccattasaṅkhātappavattiākārabhedato veneyyavasena ‘‘upacayo santatī’’ti (dha. sa. 642) vibhajitvā vuttattā. Evañca katvā tāsaṃ niddese atthato abhedaṃ dassetuṃ ‘‘yo āyatanānaṃ ācayo, so rūpassa upacayo. Yo rūpassa upacayo, sā rūpassa santatī’’ti (dha. sa. 641-642) vuttaṃ. Ekādasavidhampīti sabhāgasaṅgahavasena ekādasappakārampi.
第十六节。出生之形状即为色法的生起，谓因缘所感，时刻产生，称为出生经过的色之生起。四个连续之色，互相联系而成，根据其区别称为生起色。色法本体即是出生颜色，因连续增长而称连续增长。根据《大分律》中所述“生长即增长为连续增长”的定义，作此说明。于此，欲表明本质无异，故说：“根境即增长，增长即色，色即连续。”此为十一种类别之合组成十一种形态。
§17
17. Cattāro bhūtā, pañca pasādā, cattāro visayā, duvidho bhāvo, hadayarūpamiccapi idaṃ jīvitāhārarūpehi dvīhi saha aṭṭhārasavidhaṃ, tathā paricchedo ca duvidhā viññatti, tividho vikāro, catubbidhaṃ lakkhaṇanti rūpānaṃ paricchedavikārādibhāvaṃ vinā visuṃ paccayehi anibbattattā ime anipphannā dasa ceti aṭṭhavīsatividhaṃ bhave.
第十七节。有四种本质，五种清净，一切四界，（色）两种存在，虽含心形的生命之食，有十八种，且分两类以视觉表现，分别为三种变异，四种特征色色法，由断除这些无生条件，才不生起。此十种未现之法，合共二十八种存在。
Rūpasamuddesavaṇṇanā niṭṭhitā. · 色之总说解释已毕。
Rūpavibhāgavaṇṇanā色之分类解释
§18
18. Idāni yathāuddiṭṭharūpānaṃ ekavidhādinayadassanatthaṃ ‘‘sabbañca paneta’’ntyādi vuttaṃ. Sampayuttassa alobhādihetuno abhāvā ahetukaṃ. Yathāsakaṃ paccayavantatāya sappaccayaṃ. Attānaṃ ārabbha pavattehi kāmāsavādīhi sahitattā sāsavaṃ. Paccayehi abhisaṅkhatattā saṅkhataṃ. Upādānakkhandhasaṅkhāte loke niyuttatāya lokiyaṃ. Kāmataṇhāya avacaritattā kāmāvacaraṃ. Arūpadhammānaṃ viya kassaci ārammaṇassa aggahaṇato nāssa ārammaṇanti anārammaṇaṃ. Tadaṅgādivasena pahātabbatābhāvato appahātabbaṃ. Iti-saddo pakārattho, tena ‘‘abyākata’’ntyādikaṃ sabbaṃ ekavidhanayaṃ saṅgaṇhāti.
第十八节。如前所示说，一切色法皆有一类出现，称为“普遍”等。相应无贪等因故无因缘。犹如因缘齐备，完全因缘。自身起始时，与贪欲纤细熏习相应，即有烦恼。烦恼缘聚即为聚集之因。因贪着五蕴集团，世间之所引出。因欲望之不善行为，生起恶行。非色法因缘，有人执着则无缘，故无触缘。此类排除烦恼时为不可舍弃，故不可舍，故此义为“未决”等义之总称。
§19
19.Ajjhattikarūpaṃ attabhāvasaṅkhātaṃ attānaṃ adhikicca uddissa pavattattā. Kāmaṃ aññepi hi ajjhattasambhūtā atthi, ruḷhīvasena pana cakkhādikaṃyeva ajjhattikaṃ. Atha vā ‘‘yadi mayaṃ na homa, tvaṃ kaṭṭhakaliṅgarūpamo bhavissasī’’ti vadantā viya attabhāvassa sātisayaṃ upakārattā cakkhādīneva visesato ajjhattikāni nāma. Attasaṅkhātaṃ vā cittaṃ adhikicca tassa dvārabhāvena pavattatīti ajjhattaṃ, tadeva ajjhattikaṃ. Tato bahibhūtattā itaraṃ tevīsatividhaṃ bāhirarūpaṃ.
第十九节。内色谓内在本体，显指自我之存在，更上一层行为。欲乐等自内起，眼等唯属于内色。或说如“若无我，则汝如断枝”之言，为稳定自体起见，专指眼根等内色。谓以自体称心灵，因位于门径，故属内色；更有三十二类外色，属外在之色。
§20
20. Itaraṃ bāvīsatividhaṃ avatthurūpaṃ.
二十、他种二十二种身形。
§22
22.Aṭṭhavidhampiindriyarūpaṃ pañcaviññāṇesu liṅgādīsu sahajarūpaparipālane ca ādhipaccayogato. Pasādarūpassa hi pañcavidhassa cakkhuviññāṇādīsu ādhipaccaṃ attano paṭumandādibhāvena tesampi paṭumandādibhāvāpādanato. Bhāvadvayassāpi itthiliṅgādīsu ādhipaccaṃ yathāsakaṃ paccayehi uppajjamānānampi tesaṃ yebhuyyena sabhāvakasantāneyeva taṃtadākārena uppajjanato, na pana indriyapaccayabhāvato. Jīvitassa ca kammajaparipālane ādhipaccaṃ tesaṃ yathāsakaṃ khaṇaṭṭhānassa jīvitindriyappaṭibaddhattā. Sayañca attanā ṭhapitadhammasambandheneva pavattati nāviko viya.
二十二、亦有八种根所现之形，与五识中的标志等同类缘起并相应生起。观晰身形者，于五种诸眼识等诸根上，依其微妙本质令诸识显现微妙状态。并于二种心念形态之中，亦相应以适当缘起，依诸缘产生。此生起并非因根本的根缘起，而是由所属多方网络聚合如丝线相连，逐渐生起。如生命维持业力缘起，亦依适当根本缘，借助生命根缘之束缚而发生。故如航海者，凭其自身树立之岸为依托，行事维持其活动。
§23
23. Visayavisayibhāvappattivasena thūlattā oḷārikarūpaṃ. Tatoyeva gahaṇassa sukarattā santikerūpaṃ āsannarūpaṃ nāma. Yo sayaṃ, nissayavasena ca sampattānaṃ, asampattānañca paṭimukhabhāvo aññamaññapatanaṃ, so paṭigho viyāti paṭigho. Yathā hi paṭighāte sati dubbalassa calanaṃ hoti, evaṃ aññamaññaṃ paṭimukhabhāve sati arūpasabhāvattā dubbalassa bhavaṅgassa calanaṃ hoti. Paṭigho yassa atthi taṃ sappaṭighaṃ. Tattha sayaṃ sampatti phoṭṭhabbassa, nissayavasena sampatti ghānajivhākāyagandharasānaṃ, ubhayathāpi asampatti cakkhusotarūpasaddānanti daṭṭhabbaṃ. Itaraṃ soḷasavidhaṃ oḷārikatādisabhāvābhāvato sukhumarūpādikaṃ.
二十三、因由境界与境界性之起，体态端正为坚韧之棍棒形。此形于把持（聚合）难度较大，因此称为近边形。若自身及依托均具备时，则相对对立并相应而转移，谓之抵触。抵触发作时，弱者心念摇动；同理，在彼此对立境遇中，无形的相对体因弱小生命律动而动摇。凡有抵触者即为强烈抵触。以自身聚集时为明显，如依托聚集则为嗅、舌、身等五根感受之苦乐；两者皆非聚合时，眼、耳、色、声、香等感受亦随之出现。另有十六种依棍棒之类体的有无，呈现精微形态等。
§24
24. Kammato jātaṃ aṭṭhārasavidhaṃ upādinnarūpaṃ taṇhādiṭṭhīhi upetena kammunā attano phalabhāvena ādinnattā gahitattā. Itaraṃ aggahitaggahaṇenadasavidhaṃ anupādinnarūpaṃ.
二十四、由业所生者，有十八种依取形，以贪欲等观点为因。依业果报之故，被占有而具被执状态。别有十七种，非被执摄之形态，不依取。
§25
25. Daṭṭhabbabhāvasaṅkhātena nidassanena saha vattatīti sanidassanaṃ. Cakkhuviññāṇagocarabhāvo hi nidassananti vuccati tassa ca rūpāyatanato anaññattepi aññehi dhammehi taṃ visesetuṃ aññaṃ viya katvā vattuṃ vaṭṭatīti saha nidassanena sanidassananti. Dhammabhāvasāmaññena hi ekībhūtesu dhammesu yo nānattakaro viseso, so añño viya katvā upacarituṃ yutto. Evañhi atthavisesāvabodho hoti.
二十五、由显现状态之数目与表示共存，即为显现。眼识境界状态称为显现，而从色根所转之色境中，若不与其他诸法现异，则视其为特殊异相。如同于合一形态的法中，区别者可被看作异于他法，而成为方便表述之用。如此方能引发真义之理解。
§26
26.Asampattavasenāti attānaṃ asampattassa gocarassa vasena, attanā visayappadesaṃ vā asampattavasena. Cakkhusotāni hi rūpasaddehi asampattāni, sayaṃ vā tāni asampattāneva ārammaṇaṃ gaṇhanti. Tenetaṃ vuccati –
二十六、不依取性者，即由自身不依取所对应之境界存在，或自身以不依取为境界范围。此因五根感应色声为不依取性，自身亦以不依取蔽障而执着其境。故言之曰——
‘‘Cakkhusotaṃ panetesu, hotāsampattagāhakaṃ;
『眼根』者，存在于三根中，乃具足感知机能的器官。
Viññāṇuppattihetuttā, santarādhikagocare.
其因缘为『识』之生起，属于感官作用的范围。
‘‘Tathā hi dūradesaṭṭhaṃ, phalikāditirohitaṃ;
正如远近地方，及其上升的枝叶，
Mahantañca nagādīnaṃ, vaṇṇaṃ cakkhu udikkhati.
以及众多城邑的广大颜色，皆为眼所见。
‘‘Ākāsādigato kucchi-cammānantarikopi ca;
天空及其所住，翅膀、皮毛、空间，
Mahanto ca ghaṇṭādīnaṃ, saddo sotassa gocaro.
甚至巨大的钟声等，皆为耳所及之声。
‘‘Gantvā visayadesaṃ taṃ, pharitvā gaṇhatīti ce;
若有人前往某一领域，四处游走观望，
Adhiṭṭhānavidhānepi, tassa so gocaro siyā.
或通过专注的方法，依此该地为修习境界，
‘‘Bhūtappabandhato so ce, yāti indriyasannidhiṃ;
若其内心连结于外境，他即往近根处而去；
Kammacittojasambhūto, vaṇṇo saddo ca cittajo.
其业力与精神力生起，色相、声音亦随心生。
‘‘Na tesaṃ gocarā honti, na hi sambhonti te bahi;
然彼等并非境界之所有，亦非外在生起之物；
Vuttā ca avisesena, pāṭhe taṃvisayāva te.
所说之法，不论何种，无非为其所涵盖领域。
‘‘Yadi cetaṃ dvayaṃ attasamīpaṃyeva gaṇhati;
『若是将这二者仅仅取于自我所近者』，
Akkhivaṇṇaṃ tathā mūlaṃ, passeyya bhamukassa ca.
『当见其眼色与其根本，亦见蜂蜇处。』
‘‘Disādesavavatthānaṃ, saddassa na bhaveyya ca;
『诸方位及处所，亦不生声；』
Siyā ca saravedhissa, sakaṇṇe sarapātana’’nti.
『如若众物皆尽刺透，犹如虫蚁穿刺之状』。
Gocaraggāhikarūpaṃ viññāṇādhiṭṭhitaṃ hutvā taṃtaṃgocaraggahaṇasabhāvattā. Itaraṃ tevīsatividhaṃ agocaraggāhikarūpaṃ gocaraggahaṇābhāvato.
「所谓感觉所摄受境界之相者，是由识所依止，凭其本性的感觉所摄受所现；而别有三十三种非感觉所摄受之相，乃缘感觉所摄受之不具而别起。」
§27
27. Vaṇṇitabbo daṭṭhabboti vaṇṇo. Attano udayānantaraṃ rūpaṃ janetīti ojā. Avinibbhogarūpaṃ katthacipi aññamaññaṃ vinibhuñjanassa visuṃ visuṃ pavattiyā abhāvato. Rūpaloke gandhādīnaṃ abhāvavādimatampi hi tattha tattha (vibha. mūlaṭī. 227; vibha. anuṭī. 227) ācariyehi paṭikkhittameva.
27.【应知者云色。】色即生命自起之后所生之形态。所谓非共受用之色，是因彼此之间分别出入，互相分别用欺而分别变化而无常流转。色界中诸香等诸物之不存在说亦于此处为诸导师所驳断。
§28
28.Iccevanti etthapi iti-saddo pakārattho, tena idha anāgatampi sabbaṃ dukatikādibhedaṃ saṅgaṇhāti.
「欲欲存在」及「现在如此」这两句话是起示义的词语，借此，即使未来世间一切痛苦及恶相的分别也被涵摄其中。
Rūpavibhāgavaṇṇanā niṭṭhitā. · 色之分类解释已毕。
Rūpasamuṭṭhānanayavaṇṇanā色之生起方式解释
§29
29. Kāni pana tāni kammādīni, kathaṃ, kattha, kadā ca rūpasamuṭṭhānānīti āha ‘‘tatthā’’tyādi. Paṭisandhimupādāyāti paṭisandhicittassa uppādakkhaṇaṃ upādāya. Khaṇe khaṇeti ekekassa cittassa tīsu tīsu khaṇesu, nirantaramevāti vuttaṃ hoti. Apare pana cittassa ṭhitikkhaṇaṃ (vibha. mūlaṭī. 20 pakiṇṇakakathāvaṇṇanā), bhaṅgakkhaṇe ca rūpuppādaṃ (vibha. mūlaṭī. 20 pakiṇṇakakathāvaṇṇanā) paṭisedhenti. Tattha kiñcāpi ṭhitikkhaṇābhāve tesaṃ upapatti ceva tattha vattabbañca heṭṭhā kathitameva, idhāpi pana bhaṅgakkhaṇe rūpuppādābhāve upapattiyā tattha vattabbena ca saha sukhaggahaṇatthaṃ saṅgahetvā vuccati –
至于这些业等事物是如何、何处、何时由色法等因缘生起，便有言说「如是」等。所谓「业缘生起」即缘起心念刚起之际即着取。所谓「一刹那刹那」是指各心在三段刹那之间常住不息。另有异说认为心于立刹那则不同（见《别解本集论》二十散杂释），在灭刹那则反对色法的生起（见同前），此处不复详述。若论某种立刹那的无现象，及其缘起，前文已有详说；这里因应灭刹那无色法缘起之理，而将其与获得善乐相连结，应说为：
‘‘Uppannuppajjamānanti, vibhaṅge evamādinaṃ;
『谓有生起与现生，及如是等之分解；
Bhaṅgakkhaṇasmiṃ uppannaṃ, no ca uppajjamānakaṃ.
在分解刹那中生起，非现生之刹那。
‘‘Uppajjamānamuppāde, uppannañcātiādinā;
生起者缘生起，是生已生也；
Bhaṅguppādāva akkhātā, na cittassa ṭhitikkhaṇo.
在分解生起处，非心之立刹那。』
‘‘‘Uppādo ca vayo ceva, aññathattaṃ ṭhitassa ca;
『生起与衰亡』二者，亦是『他异』（差别）之所立基。
Paññāyatī’ti (a. ni. 3.47) vuttattā, ṭhiti atthīti ce mataṃ.
此说出自《增支部》第三十七经（a.n.3.47），依据此处，『他异』即为『现状』。
‘‘Aññathattassa ekasmiṃ, dhamme anupaladdhito;
『他异』于一法中无法得见，
Paññāṇavacanā ceva, pabandhaṭṭhiti tatthapi.
称为『智慧所说』，谓其为束缚与现状，即为限制存在。
‘‘Vuttā tasmā na cittassa, ṭhiti dissati pāḷiyaṃ;
因此，于心识处无所谓稳定（涅槃）可见，
Abhidhamme abhāvopi, nisedhoyeva sabbathā.
于阿毗达摩中，断灭非有状态，处处皆予以禁止。
‘‘Yadā samudayo yassa, nirujjhati tadāssa kiṃ;
『当某事因缘生起时，若该因缘断尽，其果何在？』
Dukkhamuppajjatītyettha, pañhe noti nisedhato.
『这里所说苦之生起，问题在于不加禁止。』
‘‘Rūpuppādo na bhaṅgasmiṃ, tasmā sabbepi paccayā;
『色不是无常的生起，而是作为诸法的缘起条件；』
Uppādeyeva cittassa, rūpahetūti kecana.
『对于心的生起而言，色是因缘之一。』
‘‘Vuccate tattha ekasmiṃ, dhammeyeva yathā matā;
『此处所说，当于一法中如所见法一般；』
Uppādāvatthato bhinnā, bhaṅgāvatthā tatheva tu.
『生起的缘故各异，灭尽的缘故也是如此。』
‘‘Bhaṅgassābhimukhāvatthā, icchitabbā ayaṃ ṭhiti;
『破坏』者，所应欲立之义也；
Nayadassanato esā, vibhaṅge na tu desitā.
非现前之所示，法义非于破坏中宣说。
‘‘Lakkhaṇaṃ saṅkhatasseva, vattumuppādaādinaṃ;
『相』者，犹如因缘所聚，起灭等现行之相；
Desitattā na tatthāpi, pabandhassa ṭhitīritā.
虽宣说其相，然未立于执著之缚。
‘‘Upasaggassa dhātūnamattheyeva pavattito;
『行为』者，即于元素之际流转；
Paññāyatīti cetassa, attho viññāyate iti.
谓智慧者，心中所了知之义也。
‘‘Bhaṅge rūpassa nuppādo, cittajānaṃ vasena vā;
『形色的破坏不存在生起，或如心所造之物的存在；』
Āruppaṃvābhisandhāya, bhāsito yamakassa hi.
『因缘不涉无形无相，正如二对法所说。』
‘‘Sabhāvoyaṃ yathālābha-yojanāti tato nahi;
『本性正如所得，不生其他；』
Na cittaṭṭhiti bhaṅge ca, na rūpassa asambhavo’’ti.
『心无常住，形色亦无不可能。』
§31
31. Rūpavirāgabhāvanānibbattattā hetuno tabbidhuratāya, anokāsatāya ca arūpavipākā, rūpajanane visesapaccayehi jhānaṅgehi sampayogābhāvato dvipañcaviññāṇāni cāti cuddasa cittāni rūpaṃ na samuṭṭhāpentīti vuttaṃ ‘‘āruppavipākadvipañcaviññāṇavajjita’’nti. Paṭisandhicittaṃ, pana cuticittañca ekūnavīsati bhavaṅgasseva antogadhattā cittantaraṃ na hotīti na tassa vajjanaṃ kataṃ. Kiñcāpi na kataṃ, pacchājātapaccayarahitaṃ, pana āhārādīhi ca anupatthaddhaṃ dubbalavatthuṃ nissāya pavattattā, attano ca āgantukatāya kammajarūpehi cittasamuṭṭhānarūpānaṃ ṭhānaṃ gahetvā ṭhitattā ca paṭisandhicittaṃ rūpasamuṭṭhāpakaṃ na hoti. Cuticitte pana aṭṭhakathāyaṃ (dha. sa. aṭṭha. 636; vibha. aṭṭha. 26 pakiṇṇakakathā) tāva ‘‘vūpasantavaṭṭamūlasmiṃ santāne sātisayaṃ santavuttitāya khīṇāsavasseva cuticittaṃ rūpaṃ na samuṭṭhāpetī’’ti (dha. sa. mūlaṭī. 636) vuttaṃ. Ānandācariyādayo pana ‘‘sabbesampi cuticittaṃ rūpaṃ na samuṭṭhāpetī’’ti vadanti. Vinicchayo pana nesaṃ saṅkhepato mūlaṭīkādīsu, vitthārato ca abhidhammatthavikāsiniyaṃ vuttanayena daṭṭhabbo. Paṭhamabhavaṅgamupādāyāti paṭisandhiyā anantaranibbattapaṭhamabhavaṅgato paṭṭhāya. Jāyantameva samuṭṭhāpeti, na pana ṭhitaṃ, bhijjamānaṃ vā anantarādipaccayalābhena uppādakkhaṇeyeva janakasāmatthiyayogato.
第三十一节。由于修习对色法的厌离而生起的原因，是专注于对无色法因缘的除断。因与色生相续之所缘事相分离，缘起禅支却缺乏结合，故二五识中十三识不生色法。谓之为“无色所果不具二五识”。而续识与根本识，共为二十九识，是承着内处而生，不与之前识续相接，故无续识；续识亦非种子识。虽无为作，后世因缘断绝，然因食等缘，依附微弱根基，起于自彼外来业力形态，保持续识承载其心识所生之所缘，续识非生色相续者。至于续识的注释（律藏及杂藏注释第636页，杂藏注释第26页杂项释义）言：『在无漏其根本的法中，续识因为法所断灭，如同无漏者，故续识不生色相。』阿难尊者等亦说『续识绝对不生色相。』总括而言，详见根本注释等处，依法义发展详明说明。所谓根本识生指的是续识与前续相联，且为首识。唯其生起而已，非常住，不保持，亦非种子，依赖无间断缘起而生；产生即为生起，具父因果之结。
§32
32. Iriyāya kāyikakiriyāya pavattipathabhāvato iriyāpatho, gamanādi, atthato tadavatthā rūpappavatti. Tampi sandhāreti yathāpavattaṃ upatthambheti. Yathā hi vīthicittehi abbokiṇṇe bhavaṅge pavattamāne aṅgāni osīdanti, na evametesu dvattiṃsavidhesu, vakkhamānesu ca chabbīsatiyā jāgaraṇacittesu pavattamānesu. Tadā pana aṅgāni upatthaddhāni yathāpavattairiyāpathabhāveneva pavattanti.
第三十二节。依身体行为所行之路即为行动之径，运动作意尤为重要，谓步行等，实为色法之活动表现。此亦分为运动与停止两相，如巷道中杂乱而具分支的道路，若道路被阻，仅有部分可通行。若步入道路途中时，关节会屈伸变化，运动形态不一，如二十三种身法，二十六种觉醒意识运行时递进。此时关节受限，依运动路径本性而起变化。
§33
33.Viññattimpi samuṭṭhāpenti, na kevalaṃ rūpiriyāpathāneva. Avisesavacanepi panettha manodvārappavattāneva voṭṭhabbanajavanāni viññattisamuṭṭhāpakāni, tathā hāsajanakāni ca pañcadvārappavattānaṃ paridubbalabhāvatoti daṭṭhabbaṃ. Kāmañcettha rūpavinimutto iriyāpatho, viññatti vā natthi, tathāpi na sabbaṃ rūpasamuṭṭhāpakaṃ cittaṃ iriyāpathūpatthambhakaṃ, viññattivikārajanakañca hoti. Yaṃ pana cittaṃ viññattijanakaṃ, taṃ ekaṃsato iriyāpathūpatthambhakaṃ iriyāpathassa viññattiyā saha avinābhāvato. Iriyāpathūpatthambhakañca rūpajanakanti imassa visesadassanatthaṃ rūpato iriyāpathaviññattīnaṃ visuṃ gahaṇaṃ.
33. 乃至意识亦能生起，并非仅仅因色身的行走。此中虽有区别之言，然亦当视为心门开启时意识生起之状态，亦是活跃之意识的生起，且其性质如同使五根五尘的开启变得不坚固者。如有欲念解脱色身行走，意识则无生起，然而心并非尽皆生起于色生之意识而支撑着行走，亦含生成意识变化之作用。至于心生起意识者，其完全为行走之支撑，与行走的意识同在共举而不分离。其作为行走支撑的心亦产生于色身，而此是为了特殊显现而专门取用色所包含的对行走意识的深密摄纳。
§34
34.Terasāti kusalato cattāri, akusalato cattāri, kiriyato pañcāti terasa. Tesu hi puthujjanā aṭṭhahi kusalākusalehi hasanti, sekkhā diṭṭhisahagatavajjitehi, asekkhā pana pañcahi kiriyacittehi, tatthāpi buddhā catūhi sahetukakiriyacitteheva hasanti, na ahetukena ‘‘atītaṃsādīsu appaṭihatañāṇaṃ patvā imehi tīhi dhammehi samannāgatassa buddhassa bhagavato sabbaṃ kāyakammaṃ ñāṇapubbaṅgamaṃ ñāṇānuparivattī’’ti vacanato (mahāni. 69; cūḷani. mogharājamāṇavapucchāniddesa 85; paṭi. ma. 3.5). Na hi vicāraṇapaññārahitassa hasituppādassa buddhānaṃ pavatti yuttāti vadanti. Hasituppādacittena pana pavattiyamānampi tesaṃ sitakaraṇaṃ pubbenivāsaanāgataṃsasabbaññutaññāṇānaṃ anuvattakattā ñāṇānuparivattiyevāti. Evañca katvā aṭṭhakathāyaṃ (dha. sa. aṭṭha. 568) ‘‘tesaṃ ñāṇānaṃ ciṇṇapariyante idaṃ cittaṃ hāsayamānaṃ uppajjatī’’ti vuttaṃ, tasmā na tassa buddhānaṃ pavatti sakkā nivāretuṃ.
34. 十三种分别是，从善业来者有四，从不善业来者亦有四，从无行为心来者有五。在这些中，凡夫以八种善恶交织的心而相和合，修行者以含理见的非邪恶心相和合，而非修行者以五种无行为心相和合。即便如此，诸佛亦与四种有因果关系的无行为心相和合，而非与无因心相和合。所谓“不损过去诸处智慧，而凭借此三法修行齐备的佛陀，所作身业乃智能先行，智能随转”，此语见于大毗婆沙论（第69卷）、小毗婆沙论、以及摩诃拉贾摩那问经注疏（第85节）、乃至巴利注疏（第三卷第5节）。其意表明佛陀之智慧不能由无智慧的笑起心所阻止。即使现起的笑起心，亦因清净消除过去、未来及现在一切糟烂无知的延续而助于智慧的转变，故能使智慧延续生起。由此注疏作此释：“这些智慧的终结时刻，现起此被笑扬的心”，因此佛陀的智慧运转不能由笑起心停止。
§35
35. Pacchājātādipaccayūpatthambhalābhena ṭhitikkhaṇeyeva utuojānaṃ balavabhāvoti vuttaṃ ‘‘tejodhātu ṭhitippattā’’tyādi.
35. 据说，依赖后生及诸条件而得的稳定坚固力，如夏季短暂而强盛的热疾之力，即“光明元素的产生稳定”等。
§37
37. Tattha hadayaindriyarūpāni nava kammatoyeva jātattā kammajāneva. Yañhi jātaṃ, jāyati, jāyissati ca, taṃ ‘‘kammaja’’nti vuccati yathā duddhanti.
37. 此处所说心与心之所缘等为九种由业所生，犹如乳汁。凡一生即将发生和将要出世者，名为“业生”，如乳汁初生。
§40
40. Paccuppannapaccayāpekkhattā lahutādittayaṃ kammajaṃ na hoti, itarathā sabbadābhāvīhi bhavitabbanti vuttaṃ ‘‘lahutādittayaṃ utucittāhārehi sambhotī’’ti.
40. 由于现起的因缘互相等待而生诸法，轻薄易灭的业生心不存在；反之常被告诫说：“轻薄易灭的业生心生于习气所引起的心所。”
§43
43. Ekantakammajāni nava, catujesu kammajāni navāti aṭṭhārasa kammajāni, pañcavikārarūpasaddaavinibbhogarūpaākāsavasena pannarasa cittajāni, saddo, lahutādittayaṃ, avinibbhogākāsarūpāni navāti terasa utujāni, lahutādittayaavinibbhogākāsavasena dvādasa āhārajāni.
43. 九种单一业生心，四类中各有九种，共十八种业生心；十五种具有五种变化、声音感受及非滞碍性分别性质的心与意识现象；三十三种生起的、由轻薄易灭而无滞碍性的业生心；依轻薄易灭与无滞碍性的结合，产生十二种摄心心所。
§44
44. Kevalaṃ jāyamānādirūpānaṃ jāyamānaparipaccamānabhijjamānarūpānaṃ sabhāvattā sabhāvamattaṃ vinā attano jātiādilakkhaṇābhāvato lakkhaṇāni kehici paccayehi na jāyantīti pakāsitaṃ. Uppādādiyuttānañhi cakkhādīnaṃ jātiādīni lakkhaṇāni vijjanti, na evaṃ jātiādīnaṃ. Yadi tesampi jātiādīni siyuṃ, evaṃ anavatthānameva āpajjeyya. Yaṃ pana ‘‘rūpāyatanaṃ…pe… kabaḷīkāro āhāro. Ime dhammā cittasamuṭṭhānā’’tyādīsu (dha. sa. 1201) jātiyā kutocijātattaṃ anuññātaṃ , tampi rūpajanakapaccayānaṃ rūpuppādanaṃ pati anuparatabyāpārānaṃ paccayabhāvūpagamanakkhaṇe jāyamānadhammavikārabhāvena upalabbhamānataṃ sandhāyāti daṭṭhabbaṃ. Yampi ‘‘jāti, bhikkhave, aniccā saṅkhatā paṭiccasamuppannā. Jarāmaraṇaṃ, bhikkhave, aniccaṃ saṅkhataṃ paṭiccasamuppanna’’nti vacanaṃ (saṃ. ni. 2.20), tatthāpi paṭiccasamuppannānaṃ lakkhaṇabhāvatoti ayametthābhisandhi. Tenāhu porāṇā –
第四十四条 关于单纯生起诸色及因缘持续生起诸色，自性方面而言，因为自性而无自性的出世标识，某些标识在特定条件下不生起，已予昭示。生起之所依，如眼等六根生起的出世标识，现时能知，但并非如是之出世标识。若这些标识亦作出生起，则必生无灭，违背常理。是故，关于经中所言“色界……垢污饮食。此等法是心所起”等语的生起，若论其本质的生起不为知晓，则须观察依色生之因缘，即色的发生、依止及扩展现象来分别其生起变化。如经中所言：“众生，诸行无常，生起俱有灭如老死等无常行”，此处虽说缘起法之特性，实则有所侧重。此为前辈所论。
‘‘Pāṭhe kutoci jātattaṃ, jātiyā pariyāyato;
经文曰：“于此处以何处为生起？缘生之变迁所缘的生起。”
Saṅkhatānaṃ sabhāvattā, tīsu saṅkhatatoditā’’ti.
“诸有为法之本性，依三者而生起。”
Rūpasamuṭṭhānanayavaṇṇanā niṭṭhitā. · 色之等起方法的解释已结束。
Kalāpayojanāvaṇṇanā色聚配合的解释
§45
45. Yasmā panetāni rūpāni kammādito uppajjamānānipi na ekekaṃ samuṭṭhahanti, atha kho piṇḍatova. Tasmā piṇḍānaṃ gaṇanaparicchedaṃ, sarūpañca dassetuṃ ‘‘ekuppādā’’tyādi vuttaṃ . Sahavuttinoti visuṃ visuṃ kalāpagatarūpavasena sahavuttino, na sabbakalāpānaṃ aññamaññaṃ sahuppattivasena.
第四十五条 既然由行为所生诸色，即使同一缘起并非各自独立出现，而更似一团聚集之实，故以诸团集的计数划分，并论及诸色表现以“同生”、“共起”等词表明。所谓共生，即以各类色块集合作为共起体，而非诸色群体相互之间皆同生。
§46
46. Dasa parimāṇā assāti dasakaṃ, samudāyassetaṃ nāmaṃ, cakkhunā upalakkhitaṃ, tappadhānaṃ vā dasakaṃ cakkhudasakaṃ. Evaṃ sesesupi.
第四十六条 十种大小称为十种分量，其名称为十及，是以眼识为标志的，视为十个单位的集合，称为十目之数，余亦如是。
§47
47. Vacīviññattiggahaṇena saddopi saṅgahito hoti tassā tadavinābhāvatoti vuttaṃ ‘‘vacīviññattidasaka’’nti.
第四十七条 因言语识的包含而成集结，若无其词，则无此聚集，故称为“言语识十”等。
§50
50. Kiṃ panete ekavīsati kalāpā sabbepi sabbattha honti, udāhu keci katthacīti āha ‘‘tatthā’’tyādi.
五十、若说共有二十一类聚复集，于一切处皆有，有些处所时便有人问：“那里是否如此？”即答“确然如此”等语。
Kalāpayojanāvaṇṇanā niṭṭhitā. · 色聚配合的解释已结束。
Rūpapavattikkamavaṇṇanā色法转起次第的解释
§52
52. Idāni nesaṃ sambhavavasena, pavattipaṭisandhivasena, yonivasena ca pavattiṃ dassetuṃ ‘‘sabbānipi panetānī’’tyādi vuttaṃ. Yathārahanti sabhāvakaparipuṇṇāyatanānaṃ anurūpato.
五十二、如今为了显示它们因缘的发生、相续和源头，故而说“全体皆具此类”，例如如法于议会所盛满的处所相应。
§53
53. Kamalakuharagabbhamalādisaṃsedaṭṭhānesu jātā saṃsedajā. Upapāto nesaṃ atthīti opapātikā, ukkaṃsagatiparicchedavasena cettha visiṭṭhaupapāto gahito yathā ‘‘abhirūpassa kaññā dātabbā’’ti. Satta dasakāni pātubhavanti paripuṇṇāyatanabhāvena upalabbhanato. Kadāci na labbhanti jaccandhajaccabadhirajaccāghānanapuṃsakaādikappikānaṃ vasena. Tattha sugatiyaṃ mahānubhāvena kammunā nibbattamānānaṃ opapātikānaṃ indriyavekallāyogato cakkhusotaghānālābho saṃsedajānaṃ, bhāvālābho paṭhamakappikaopapātikānaṃ vasenapi. Duggatiyaṃ pana cakkhusotabhāvālābho dvinnampi vasena, ghānālābho saṃsedajānameva vasena, na opapātikānaṃ vasenāti daṭṭhabbaṃ. Tathā hi dhammahadayavibhaṅge ‘‘kāmadhātuyā upapattikkhaṇe kassaci ekādasāyatanāni pātubhavanti, kassaci dasa, kassaci aparānipi dasa, kassaci nava, kassaci sattā’’ti (vibha. 1007) vacanato paripuṇṇindriyassa opapātikassa saddāyatanavajjitāni ekādasāyatanāni vuttāni. Andhassa cakkhāyatanavajjitāni dasa, tathā badhirassa sotāyatanavajjitāni, andhabadhirassa tadubhayavajjitāni nava, gabbhaseyyakassa cakkhusotaghānajivhāsaddāyatanavajjitānisattāyatanāni vuttāni. Yadi pana aghānakopi opapātiko siyā, andhabadhirāghānakānaṃ vasena tikkhattuṃ dasa, andhabadhiraandhāghānakabadhirāghānakānaṃ vasena tikkhattuṃ nava, andhabadhirāghānakassa vasena ca aṭṭha āyatanāni vattabbāni siyuṃ, na panevaṃ vuttāni. Tasmā natthi opapātikassa ghānavekallanti. Tathā ca vuttaṃ yamakaṭṭhakathāyaṃ ‘‘aghānako opapātiko natthi. Yadi bhaveyya, kassaci aṭṭhāyatanānīti vadeyyā’’ti (yama. aṭṭha. āyatanayamaka. 18-21).
五十三、莲花、鹿胎、脏污等聚集之处，称为聚合所。这些聚合之处即为“起于上胎”的存在，所谓“生死相续”者。以特别的相续分段义，此处举“美貌女子应施予”之例，共有七、十多岁因圆满处所具足而现。有时因盲、聋且蒙、盲聋且蒙等恶劣诸者之居住，则不能得此。善趣者则因其大德业力所现生之聚合，乃于五根感官分别失用之时，现生较特殊之聚合，亦即最初起胎之出现。恶趣则因两根感官分别失用，居于其中，只有聚合生起之色相，而无特别之聚合现象，此理当知。又如在法心解说中说“感官因缘起生时，有时种种十一处现，有时十处，有时他多处，有时九、七处现”，此处又引出圆满感官之隐身起胎十一处，另称“声音处失用者”现十处，聋者现十处及盲聋者现九，胎中者十一处等。若有恶劣胎者，盲聋恶者居十，盲聋盲恶者居九，盲聋恶者居八处，皆非此所说。由是知无特别之聚合失用嗅觉者。依亚毗达摩注解中说：“恶劣胎聚合不存在，若有，则应现八处”。
Saṃsedajānaṃ pana ghānābhāvo na sakkā nivāretuṃ ‘‘kāmadhātuyā upapattikkhaṇe’’tyādipāḷiyā (vibha. 1007) opapātikayonimeva sandhāya, sattāyatanaggahaṇassa ca aññesaṃ asambhavato gabbhaseyyakameva sandhāya vuttattā. Yaṃ pana ‘‘saṃsedajayonikā paripuṇṇāyatanabhāvena opapātikasaṅgahaṃ katvā vuttā’’ti aṭṭhakathāvacanaṃ, tampi paripuṇṇāyatanaṃyeva saṃsedajānaṃ opapātikesu saṅgahavasena vuttaṃ. Apare pana yamake ghānajivhānaṃ sahacāritā vuttāti ajivhassa asambhavato aghānakassapi abhāvameva vaṇṇenti, tatthāpi yathā cakkhusotāni rūpabhave ghānajivhāhi vinā pavattanti, na evaṃ ghānajivhā aññamaññaṃ vinā pavattanti dvinnampi rūpabhave anuppajjanatoti evaṃ visuṃ visuṃ kāmabhave appavattivasena tesaṃ sahacāritā vuttāti na na sakkā vattunti.
但聚合作用中嗅觉失用则不能阻止“感官因缘生起时”等巴利说法，且聚合所组成五根感官之一互不相容，而成不同聚合所，故注释说“此聚合所为圆满处所中之胎生聚合所”，乃因聚合作用限制，而分别说。又他注中云嗅觉、生口所同行之说因无法起故，且如色生时生眼耳法中，香觉不能相互同行，故不能同行者之说，故说“不可生”。
§54
54. Gabbhe mātukucchiyaṃ sentīti gabbhaseyyakā, teyeva rūpādīsu sattatāya sattāti gabbhaseyyakasattā. Ete aṇḍajajalābujā. Tīṇi dasakāni pātubhavanti, yāni ‘‘kalalarūpa’’nti vuccanti, paripiṇḍitāni ca tāni jātiuṇṇāya ekassa aṃsuno pasannatilatele pakkhipitvā uddhaṭassa paggharitvā agge ṭhitabindumattāni acchāni vippasannāni. Kadāci na labbhati abhāvakasattānaṃ vasena. Tato paranti paṭisandhito paraṃ. Pavattikāleti sattame sattāhe, ṭīkākāramatena ekādasame sattāhe vā. Kamenāti cakkhudasakapātubhāvato sattāhātikkamena sotadasakaṃ , tato sattāhātikkamena ghānadasakaṃ, tato sattāhātikkamena jivhādasakanti evaṃ anukkamena. Aṭṭhakathāyampi hi ayamattho dassitova.
五十四、胎中母腹即谓胎生聚合，乃指色等中七十之胎合数量。此等为蛋卵水芽。现有三十种色形，名为“液状色”，且聚集形若胎时下部部分澄清透明，置于上部的腹中呈现点状色而清净澄清。有时因失色聚合者居住而不能得。此后便相续生起重现。所谓相续者，是指第七周、第十一周时。因眼等十处根受感受，十一周为耳，继而鼻十周，继而舌十周等依序次生起。注疏亦论证此理。
§55
55.Ṭhitikālanti paṭisandhicittassa ṭhitikālaṃ. Paṭisandhicittasahajātā hi utu ṭhānappattā tassa ṭhitikkhaṇe suddhaṭṭhakaṃ samuṭṭhāpeti, tadā uppannā bhaṅgakkhaṇetyādinā anukkamena utu rūpaṃ janeti. Ojāpharaṇamupādāyāti gabbhaseyyakassa mātu ajjhohaṭāhārato saṃsedajopapātikānañca mukhagatasemhādito ojāya rasaharaṇīanusārena sarīre pharaṇakālato paṭṭhāya.
五十五、所谓“停立时”，即指相续觉心的停留时。相续觉心本天然随季节与场所而生，就其生起之时，便依因缘而现出生色。谓母亲胎中因此流注完好之胎水，依哺乳与养护生理而产生胎内流注，这称为胎中水的流注现象。
§56
56. Cuticittaṃ uparimaṃ etassāti cuticittopari. Kammajarūpāni na uppajjanti taduppattiyaṃ maraṇābhāvato. Kammajarūpavicchede hi ‘‘mato’’ti vuccati. Yathāha –
第五十六条。“切弃心为彼上分”，此“切弃心”为“切弃心上分”。因无死亡，故不生功所生之形。功所生相断灭者，名为“灭”。譬如所说：
‘‘Āyu usmā ca viññāṇaṃ, yadā kāyaṃ jahantimaṃ;
“寿命、本然识，当身命终时，
Apaviddho tadā seti, niratthaṃva kaliṅgara’’nti. (saṃ. ni. 3.95 thokaṃ visadisaṃ);
发挥尽时如灰，恰如无用之木。”（律藏笔记 3.95节段，略解详明）；
Puretaranti sattarasamassa uppādakkhaṇe. Tatoparaṃ cittajāhārajarūpañca vocchijjatīti ajīvakasantāne tesaṃ uppattiyā abhāvato yathānibbattaṃ cittajaṃ, āhārajañca tato paraṃ kiñci kālaṃ pavattitvā nirujjhati. Apare pana ācariyā ‘‘cittajarūpaṃ cuticittato puretarameva vocchijjatī’’ti vaṇṇenti.
久远过七十余劫，生起之时，即生心食形，依此观之，诸命无终之命故，使心生及食生，继而经过一定时日而断灭。后世师长解释说：“心食形，乃切弃心之前生起。”
§58
58. Rūpaloke ghānajivhākāyānaṃ abhāve kāraṇaṃ vuttameva. Bhāvadvayaṃ pana bahalakāmarāgūpanissayattā brahmānañca tadabhāvato tattha na pavattati. Āhārajakalāpāni ca na labbhanti ajjhohaṭāhārābhāvena sarīragatassapi āhārassa rūpasamuṭṭhāpanābhāvato. Bāhirañhi utuṃ, āhārañca upanissayaṃ labhitvā utuāhārā rūpaṃ samuṭṭhāpenti. Jīvitanavakanti kāyābhāvato kāyadasakaṭṭhāniyaṃ jīvitanavakaṃ.
第五十八条。色界中，无鼻舌身之因，如先所说。然因贵重渴爱之缘，及梵天无其故，故无生起。亦不复得饮食成群，以今断乏饮食之故，身体中饮食无生起色。外界季节、饮食有因缘，故季节饮食令色复生。生命新者，为身无，故复得身十多新之生命。
§59
59.Atiricchati sesabrahmānaṃ paṭisandhiyaṃ, pavatte ca upalabhitabbarūpato avasiṭṭhaṃ hoti , maraṇakāle pana brahmānaṃ sarīranikkhepābhāvato sabbesampi tisamuṭṭhānāni, dvisamuṭṭhānāni ca saheva nirujjhanti.
第五十九条。极欲望者为昔梵天之再会，现亦依其见分别，乃为残破。临终时因无化身出故，诸有三聚生起及二重生起，一同止灭。
§61
61.Rūpesu tevīsati ghānajivhākāyabhāvadvayavasena pañcannaṃ abhāvato. Keci pana ‘‘lahutādittayampi tesu natthi dandhattakarādidhātukkhobhābhāvato’’ti vadanti, taṃ akāraṇaṃ. Na hi vūpasametabbāpekkhā tabbirodhidhammappavatti tathā sati sahetukakiriyacittesu lahutādīnaṃ abhāvappasaṅgato. ‘‘Saddo vikāro’’tyādi sabbesampi sādhāraṇavasena vuttaṃ.
色法中有三十三种具足体积、舌体两种性质的消失。然有人说：“轻妙等法在其中不存在，是因无铁棒等不净要素的消失。”此说无因无故，不当成立。因为无明等烦恼未息，欲求果报尚存，故轻妙等法不可能不现于有因业念中。诸如“声变异”等皆以普通义而言。
Rūpapavattikkamavaṇṇanā niṭṭhitā. · 色法转起次第的解释已结束。
Nibbānabhedavaṇṇanā涅槃差别的解释
§62
62. Ettāvatā cittacetasikarūpāni vibhāgato niddisitvā idāni nibbānaṃ niddisanto āha ‘‘nibbānaṃ panā’’tyādi. ‘‘Catumaggañāṇena sacchikātabba’’nti iminā nibbānassa taṃtaṃariyapuggalānaṃ paccakkhasiddhataṃ dasseti. ‘‘Maggaphalānamārammaṇabhūta’’nti iminā kalyāṇaputhujjanānaṃ anumānasiddhataṃ. Saṅkhatadhammārammaṇañhi, paññattārammaṇaṃ vā ñāṇaṃ kilesānaṃ samucchedapaṭippassambhane asamatthaṃ, atthi ca loke kilesasamucchedādi. Tasmā atthi saṅkhatasammutidhammaviparīto kilesānaṃ samucchedapaṭippassaddhikarānaṃ maggaphalānaṃ ārammaṇabhūto nibbānaṃ nāma eko dhammoti siddhaṃ. Paccakkhānumānasiddhatāsandassanena ca abhāvamattaṃ nibbānanti vippaṭipannānaṃ vādaṃ nisedhetīti alamatippapañcena. Khandhādibhede tebhūmakadhamme heṭṭhupariyavasena vinanato saṃsibbanato vānasaṅkhātāya taṇhāya nikkhantattā visayātikkamavasena atītattā.
如此将心识诸属性分别定义之后，今又指涅槃而说“涅槃是彼”等。谓应由四圣谛之智慧证知此涅槃，显现圣者们亲证真实。称其为“方向、目标”，此则是善法外行人的推测成立。因有集法（构成法）与假名法，诸智慧不能断除烦恼，世间亦有烦恼断除，故存在集体偶因法相反之，能断烦恼而得道果之之涅槃，此为唯一真实法。凭正见推证真实性，否定无存在之涅槃是无意义之言论。诸蕴等依种地分别，因依怙托从，因缘消退，因超越特定境域，因远已过去，故灭尽渴爱之法世间已绝。
§63
63.Sabhāvatoti attano santilakkhaṇena. Upādīyati kāmupādādīhīti upādi, pañcakkhandhassetaṃ adhivacanaṃ, upādiyeva seso kilesehīti upādiseso, tena saha vattatīti saupādisesā , sā eva nibbānadhātūti saupādisesanibbānadhātu. Kāraṇapariyāyenāti saupādisesādivasena paññāpane kāraṇabhūtassa upādisesa bhāvābhāvassa lesena.
所谓“本性”，是自身寂静特征。其谓“执着由欲执着等生”，执着即五蕴之成名，执着为污染之余，如同余染垢，与之共存。由此构成的状态即余染染污，亦即谛灭之体。所谓因果顺序，是指余染、余染之类以因现前，表现余染无余的增减状态。
§64
64. Ārammaṇato, sampayogato ca rāgadosamohehi suññattā suññaṃ, suññameva suññataṃ, tathā rāgādinimittarahitattā animittaṃ. Rāgādipaṇidhirahitattā appaṇihitaṃ. Sabbasaṅkhārehi vā suññattā suññataṃ. Sabbasaṅkhāranimittābhāvato animittaṃ. Taṇhāpaṇidhiyā abhāvato appaṇihitaṃ.
缘境与缘会，是指由贪、嗔、痴等烦恼生起的空无实自性。空即无所依无所起，如此因无贪等之缘故，故称无因无缘。因灭贪瞋痴故，故称无着。诸所有造作法皆为空无自性的缘法。因诸造作法无因，故称无因无缘。因断渴爱故，无执著称无着。
§65
65. Cavanābhāvato accutaṃ. Antassa pariyosānassa atikkantattā accantaṃ. Paccayehi asaṅkhatattā asaṅkhataṃ. Attano uttaritarassa abhāvato, sahadhammena vattabbassa uttarassa vā abhāvato anuttaraṃ. Vānato taṇhāto muttattā sabbaso apagatattā vānamuttā. Mahante sīlakkhandhādike esanti gavesantīti mahesayo. ‘‘Iti citta’’ntyādi chahi paricchedehi vibhattānaṃ cittādīnaṃ nigamanaṃ.
声响不生故，谓为无动摇。因不被终极所越故，为已终极。因无可计算之缘故，谓为无造作。因自身无他所缘，依同法而成，依其因缘无故。由此非上非下，或断或不断。由止渴爱得解脱，皆已周遍绝尽，故谓具足无碍。于此五境界之大正见者即是上首。所谓“此心”等，分为六部分，分别结束心法等之说。
Nibbānabhedavaṇṇanā niṭṭhitā. · 涅槃差别的解释结束。
Iti abhidhammatthavibhāviniyā nāma abhidhammatthasaṅgahavaṇṇanāya · 如此，在名为《阿毗达摩义明解》的《阿毗达摩义摄》注释中，
Rūpaparicchedavaṇṇanā niṭṭhitā. · 色分别的解释结束。