4. Kumārapañhā · 4. 童子问义注

138 段 · CSCD 巴利原典

3. Dvattiṃsākāravaṇṇanā三、三十二行相解释

Padasambandhavaṇṇanā词语关联解释

Idāni yadidaṃ evaṃ dasahi sikkhāpadehi parisuddhapayogassa sīle patiṭṭhitassa kulaputtassa āsayaparisuddhatthaṃ cittabhāvanatthañca aññatra buddhuppādā appavattapubbaṃ sabbatitthiyānaṃ avisayabhūtaṃ tesu tesu suttantesu –

现在，以下所论乃是关于以十重学戒为基础，品行纯洁、家子身份已立、意根清净、心的修习之事。除此之外，不谈如来出现之前的过去诸所有一切出家人所共通之未经扭曲的本义，即各部经文中论述颇具针对性的内容。

‘‘Ekadhammo, bhikkhave, bhāvito bahulīkato mahato saṃvegāya saṃvattati. Mahato atthāya saṃvattati. Mahato yogakkhemāya saṃvattati. Mahato satisampajaññāya saṃvattati. Ñāṇadassanappaṭilābhāya saṃvattati. Diṭṭhadhammasukhavihārāya saṃvattati. Vijjāvimuttiphalasacchikiriyāya saṃvattati. Katamo ekadhammo? Kāyagatā sati. Amataṃ te, bhikkhave, na paribhuñjanti, ye kāyagatāsatiṃ na paribhuñjanti. Amataṃ te, bhikkhave, paribhuñjanti, ye kāyagatāsatiṃ paribhuñjanti. Amataṃ tesaṃ, bhikkhave, aparibhuttaṃ paribhuttaṃ, parihīnaṃ aparihīnaṃ, viraddhaṃ āraddhaṃ, yesaṃ kāyagatā sati āraddhā’’ti. (A. ni. 1.564-570) –

“有一法，比库们，修习广泛，增上而迅疾。是为大益，具大安全，具大正念与正了知，具获智慧与见证，具侍奉世俗之乐，具以智慧得解脱之真实行为。何为此一法？即身念。比库们，未拥有身念者，不得永恒之生；身念不具者，不能享受不死之乐；有身念者，得不死之乐。此身念者，未受破坏且不受破坏，未丧失且不丧失，未退废且未发生退废者。”

Evaṃ bhagavatā anekākārena pasaṃsitvā –

如是，世尊以多种方式赞叹此理——

‘‘Kathaṃ bhāvitā, bhikkhave, kāyagatāsati kathaṃ bahulīkatā mahabbalā hoti mahānisaṃsā? Idha, bhikkhave, bhikkhu araññagato vā’’ti (ma. ni. 3.154) –

“比库们，身念如何得以修习，如何广泛增长，如何变得大力大勇，如何具大威势？这里，比库们，一比库已入林......”

Ādinā nayena ānāpānapabbaṃ iriyāpathapabbaṃ catusampajaññapabbaṃ paṭikūlamanasikārapabbaṃ dhātumanasikārapabbaṃ nava sivathikapabbānīti imesaṃ cuddasannaṃ pabbānaṃ vasena kāyagatāsatikammaṭṭhānaṃ niddiṭṭhaṃ. Tassa bhāvanāniddeso anuppatto. Tattha yasmā iriyāpathapabbaṃ catusampajaññapabbaṃ dhātumanasikārapabbanti imāni tīṇi vipassanāvasena vuttāni. Nava sivathikapabbāni vipassanāñāṇesuyeva ādīnavānupassanāvasena vuttāni. Yāpi cettha uddhumātakādīsu samādhibhāvanā iccheyya, sā visuddhimagge vitthārato asubhabhāvanāniddese pakāsitā eva. Ānāpānapabbaṃ pana paṭikūlamanasikārapabbañceti imānettha dve samādhivasena vuttāni. Tesu ānāpānapabbaṃ ānāpānassativasena visuṃ kammaṭṭhānaṃyeva. Yaṃ panetaṃ –

初始依止的练习阶段包括入息念阶段、行路念阶段、四正断念阶段、障心念阶段、界心念阶段以及九种烦恼阶段。这共计十三个阶段，即身念修行的手段已述。对此修习之指导尚欠缺。因行路念阶段、四正断念阶段及界心念阶段均属于内观禅法所涵盖，九种烦恼阶段则为观智境界的烦恼观察。若欲于高深如须弥山顶诸禅修中修禅定，清净之道中有关醜恶的观行已经详细开示。入息念阶段与障心念阶段则属于两种定觉之殊途。其中入息念阶段即是以入息念为准则而广行的修习之处。

‘‘Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati ‘atthi imasmiṃ kāye kesā, lomā…pe… mutta’’nti (ma. ni. 3.154).

“复次，比库们，比库观察此身之上端至足底，从发根至尾端，满身杂秽不净，反复检视说：‘此身中存有发、毛……等，皆污秽非净。’”

Evaṃ tattha tattha matthaluṅgaṃ aṭṭhimiñjena saṅgahetvā desitaṃ kāyagatāsatikoṭṭhāsabhāvanāpariyāyaṃ dvattiṃsākārakammaṭṭhānaṃ āraddhaṃ, tassāyaṃ atthavaṇṇanā –

如是，于此处，将八种怨趣的八种分类集聚起来，宣说身体观念修习方法的二十二种业处起始，其义解说如下——

Tattha atthīti saṃvijjanti. Imasminti yvāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyanto pūro nānappakārassa asucinoti vuccati, tasmiṃ . Kāyeti sarīre. Sarīrañhi asucisañcayato, kucchitānaṃ vā kesādīnañceva cakkhurogādīnañca rogasatānaṃ āyabhūtato kāyoti vuccati. Kesā…pe… muttanti ete kesādayo dvattiṃsākārā, tattha ‘‘atthi imasmiṃ kāye kesā atthi lomā’’ti evaṃ sambandho veditabbo . Tena kiṃ kathitaṃ hoti? Imasmiṃ pādatalā paṭṭhāya upari, kesamatthakā paṭṭhāya heṭṭhā, tacato paṭṭhāya paritoti ettake byāmamatte kaḷevare sabbākārenāpi vicinanto na koci kiñci muttaṃ vā maṇiṃ vā veḷuriyaṃ vā agaruṃ vā candanaṃ vā kuṅkumaṃ vā kappūraṃ vā vāsacuṇṇādiṃ vā aṇumattampi sucibhāvaṃ passati, atha kho paramaduggandhajegucchaṃ assirikadassanaṃ nānappakāraṃ kesalomādibhedaṃ asucimeva passatīti.

于此所谓意义，谓之识知。所谓『此处』者，即指脚背以上、足底以下、头发之中所围绕之处，彼处称为不净体。于此处中，『身体』乃指色身。身体之不净，是因积聚秽浊，或因脊背、毛发等，或因眼病等诸病之缘故，故曰身体不净。头发等……此处所摄之二十二形类中，头发等尚存，故应知彼处『此体中有毛发、有皮毛』之关联。如是说何？于此处足背为下，头发为上，皮肤为中，依此周遍检查各处（如同涂布藍蛋的法），全然调查无论是珠宝、玛尼石、贝壳、香料、藏红花、石灰、沉香粉等极微尘埃，均未见其清净之相，且见极臭之臭气丛生，缺乏光明之观，呈显多样恶秽之毛发皮肤等损坏异象，即是所谓不净境也。

Ayaṃ tāvettha padasambandhato vaṇṇanā.

此即对该词所相关之句节之义理详注也。

Asubhabhāvanā不净修习

Asubhabhāvanāvasena panassa evaṃ vaṇṇanā veditabbā – evametasmiṃ pāṇātipātāveramaṇisikkhāpadādibhede sīle patiṭṭhitena payogasuddhena ādikammikena kulaputtena āsayasuddhiyā adhigamanatthaṃ dvattiṃsākārakammaṭṭhānabhāvanānuyogamanuyuñjitukāmena paṭhamaṃ tāvassa āvāsakulalābhagaṇakammaddhānañātigantharogaiddhipalibodhena kittipalibodhena vā saha dasa palibodhā honti. Athānena āvāsakulalābhagaṇañātikittīsu saṅgappahānena, kammaddhānaganthesu abyāpārena, rogassa tikicchāyāti evaṃ te dasa palibodhā upacchinditabbā, athānena upacchinnapalibodhena anupacchinnanekkhammābhilāsena koṭippattasallekhavuttitaṃ pariggahetvā khuddānukhuddakampi vinayācāraṃ appajahantena āgamādhigamasamannāgato tato aññataraṅgasamannāgato vā kammaṭṭhānadāyako ācariyo vinayānurūpena vidhinā upagantabbo, vattasampadāya ca ārādhitacittassa tassa attano adhippāyo nivedetabbo. Tena tassa nimittajjhāsayacariyādhimuttibhedaṃ ñatvā yadi etaṃ kammaṭṭhānamanurūpaṃ, atha yasmiṃ vihāre attanā vasati, yadi tasmiṃyeva sopi vasitukāmo hoti, tato saṅkhepato kammaṭṭhānaṃ dātabbaṃ. Atha aññatra vasitukāmo hoti, tato pahātabbapariggahetabbādikathanavasena sapurekkhāraṃ rāgacaritānukulādikathanavasena sappabhedaṃ vitthārena kathetabbaṃ. Tena taṃ sapurekkhāraṃ sappabhedaṃ kammaṭṭhānaṃ uggahetvā ācariyaṃ āpucchitvā yāni tāni –

依不净持之观修习，应作如是说——于护持不杀戒等善戒之修行者，行为端正、心清净，求得慧力与净洁心田之善行起始，欲练习皈依二十二种业处之修习。首先，应以清净功德增长，计数僧团中居所所得之功德，及破愆饶益及坏病医治之功德等，与誉功德连带建立共十功德。由此功德，获知居所之得与失；守持戒律纯正，安乐勤勉不厌，断除恶见等。在此知觉断除十功德后，圆割难断、无断执著之诸欲望，依断灭等断习，至小、至小部分戒行为皆未放弃情况下，得戒行之修行道果，彼时宜依律而行，向善导师请教，于适宜时，向导师报告安心希求。彼时导师察知其意，观察该修习是否相应本人业处，若其自居之僧院，若意乐留止于该处，则简略授业处；若意欲他处留止者，则当慧解先生详议需舍绝、应接、戒守、勉励、等种种法门。后问导师须知之语者，诵曰——

‘‘Mahāvāsaṃ navāvāsaṃ, jarāvāsañca panthaniṃ;

“有大居舍与新居舍，亦有老旧居舍行列；

Soṇḍiṃ paṇṇañca pupphañca, phalaṃ patthitameva ca.

有剃除须发、有花朵供养，亦有果实和服食之具。”

‘‘Nagaraṃ dārunā khettaṃ, visabhāgena paṭṭanaṃ;

『城镇』指的是木头建筑的地方，『田地』比喻田野，『城镇』形同『铁分』所围绕的区域；

Paccantasīmāsappāyaṃ, yattha mitto na labbhati.

此地位于南边的边界，因其友邻难以获得而知名。

‘‘Aṭṭhārasetāni ṭhānāni, iti viññāya paṇḍito;

智慧者明了这里有十八处所在；

Ārakā parivajjeyya, maggaṃ sappaṭibhayaṃ yathā’’ti. (visuddhi. 1.52) –

应当避开烈火，走正道而无恐惧。」（净法论1.52）–

Evaṃ aṭṭhārasa senāsanāni parivajjetabbānīti vuccanti. Tāni vajjetvā, yaṃ taṃ –

因此所谓应当避开的十八军寨就是这些。避开这些后，每一处如何是：

‘‘Kathañca, bhikkhave, senāsanaṃ pañcaṅgasamannāgataṃ hoti? Idha, bhikkhave, senāsanaṃ nātidūraṃ hoti, naccāsannaṃ, gamanāgamanasampannaṃ, divā appākiṇṇaṃ, rattiṃ appasaddaṃ appanigghosaṃ appaḍaṃsamakasavātātapasarīsapasamphassaṃ. Tasmiṃ kho pana senāsane viharantassa appakasirena uppajjanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā. Tasmiṃ kho pana senāsane therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati ‘idaṃ, bhante, kathaṃ, imassa ko attho’ti? Tassa, te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttāniṃ karonti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti. Evaṃ kho, bhikkhave, senāsanaṃ pañcaṅgasamannāgataṃ hotī’’ti (a. ni. 10.11). –

『诸比库，当知，军寨具备五个条件。此军寨不远离住处，便于进出往来，白昼无荒废，夜间安静无喧嚣，无泥泞无尘土，风雨无损，亦无毒虫骚扰。居于此军寨的比库，有时会因缺乏阳光，产生袈裟、饭食器皿、军寨、疾病条件和所需药品等不足。此军寨中长老比库，皆是多闻者，来往频繁，承载经法、戒律、目录，时常前来询问及探讨‘尊师，此地如何，有何意义？’时，诸长老便详尽解说，广泛讲授，驱散多种杂疑。如此，诸比库军寨具备五个条件。』（增支部·随部 10.11）–

Evaṃ pañcaṅgasamannāgataṃ senāsanaṃ vuttaṃ. Tathārūpaṃ senāsanaṃ upagamma katasabbakiccena kāmesu ādīnavaṃ, nekkhamme ca ānisaṃsaṃ paccavekkhitvā buddhasubuddhatāya dhammasudhammatāya saṅghasuppaṭipannatāya ca anussaraṇena cittaṃ pasādetvā yaṃ taṃ –

如此谓拥有五种具足的集合体的形体（军身）。从此形体着手，依止于一切应作法，反观欲法的危害，考察出离法的因缘，牢记佛陀的智慧与教法的纯正，以及僧团的善修过，令心安乐，然后随缘说说——

‘‘Vacasā manasā ceva, vaṇṇasaṇṭhānato disā;

「用言语与心意，并颜色相状的方向，

Okāsato paricchedā, sattadhuggahaṇaṃ vidū’’ti. –

从部位上分断，了解其七重的构成。」

Evaṃ sattavidhaṃ uggahakosallaṃ; anupubbato, nātisīghato, nātisaṇikato, vikkhepappaṭibāhanato, paṇṇattisamatikkamato, anupubbamuñcanato, appanāto, tayo ca suttantāti evaṃ dasavidhaṃ manasikārakosallañca vuttaṃ. Taṃ apariccajantena dvattiṃsākārabhāvanā ārabhitabbā. Evañhi ārabhato sabbākārena dvattiṃsākārabhāvanā sampajjati no aññathā.

如此是七种专注于聚摄的巧妙方法：渐次而行、不急速、不粗心、不断失、超越多言、渐次断舍、安止定持。同时，还有三种经典之法。如此十种心念法的巧妙已说。对此不放弃者，当开始练习由二十二种形态构成的禅修。从此开始，凡以诸种形态修习，便能成就二十二形态的修习，绝无他法可替。

Tattha āditova tacapañcakaṃ tāva gahetvā api tepiṭakena ‘‘kesā lomā’’tiādinā nayena anulomato, tasmiṃ paguṇībhūte ‘‘taco dantā’’ti evamādinā nayena paṭilomato, tasmimpi paguṇībhūte tadubhayanayeneva anulomappaṭilomato bahi visaṭavitakkavicchedanatthaṃ pāḷipaguṇībhāvatthañca vacasā koṭṭhāsasabhāvapariggahatthaṃ manasā ca addhamāsaṃ bhāvetabbaṃ. Vacasā hissa bhāvanā bahi visaṭavitakke vicchinditvā manasā bhāvanāya pāḷipaguṇatāya ca paccayo hoti, manasā bhāvanā asubhavaṇṇalakkhaṇānaṃ aññataravasena pariggahassa, atha teneva nayena vakkapañcakaṃ addhamāsaṃ, tato tadubhayamaddhamāsaṃ, tato papphāsapañcakamaddhamāsaṃ, tato taṃ pañcakattayampi addhamāsaṃ, atha ante avuttampi matthaluṅgaṃ pathavīdhātuākārehi saddhiṃ ekato bhāvanatthaṃ idha pakkhipitvā matthaluṅgapañcakaṃ addhamāsaṃ, tato pañcakacatukkampi addhamāsaṃ, atha medachakkamaddhamāsaṃ, tato medachakkena saha pañcakacatukkampi addhamāsaṃ, atha muttachakkamaddhamāsaṃ, tato sabbameva dvattiṃsākāramaddhamāsanti evaṃ cha māse vaṇṇasaṇṭhānadisokāsaparicchedato vavatthapentena bhāvetabbaṃ. Etaṃ majjhimapaññaṃ puggalaṃ sandhāya vuttaṃ. Mandapaññena tu yāvajīvaṃ bhāvetabbaṃ tikkhapaññassa na cireneva bhāvanā sampajjatīti.

其中，先取五体（头发、毛等）作为依据，依巴利三藏中如“发毛”等词义连贯顺序，先顺行解释，发下所具足之义；再逆行解释，发上所具足之义；如此顺逆相加，旨在破除杂乱妄想，同时说明巴利语中发毛之具足性，兼并言语的分类及心理的粗细之差别。言语的修习，须由粗略断舍转向内心的精细培养，内心修习则以巴利语中不净相之某些主要含义为重点。然后依次以该方法释《五字真言》（vakkapañcaka），再次从粗到细，由外到内分别培养——先是外面粗略的五言，继而内面双五言，再至明确清楚的五言，之后更细密的五言，此后再以南方土、水、风、空四大元素的形状合一，把这数目也转化为五字，再由五字转为四字影响，次后为心轮（medachakka）五字，心轮五字连四字，最后为顶轮（muttachakka）五字，最后将所有二十二个形态调和为一体，历时六个月，依颜色、组合、方向、部位区分循序渐进地修习。此乃对中等智慧人所作之法，凡智慧稍低者应长久不懈地修习，而非速成。

Etthāha – ‘‘kathaṃ panāyamimaṃ dvattiṃsākāraṃ vaṇṇādito vavatthapetī’’ti? Ayañhi ‘‘atthi imasmiṃ kāye kesā’’ti evamādinā nayena tacapañcakādivibhāgato dvattiṃsākāraṃ bhāvento kesā tāva vaṇṇato kāḷakāti vavatthapeti, yādisakā vānena diṭṭhā honti. Saṇṭhānato dīghavaṭṭalikā tulādaṇḍamivāti vavatthapeti. Disato pana yasmā imasmiṃ kāye nābhito uddhaṃ uparimā disā adho heṭṭhimāti vuccati, tasmā imassa kāyassa uparimāya disāya jātāti vavatthapeti. Okāsato nalāṭantakaṇṇacūḷikagalavāṭakaparicchinne sīsacamme jātāti. Tattha yathā vammikamatthake jātāni kuṇṭhatiṇāni na jānanti ‘‘mayaṃ vammikamatthake jātānī’’ti; napi vammikamatthako jānāti ‘‘mayi kuṇṭhatiṇāni jātānī’’ti; evameva na kesā jānanti ‘‘mayaṃ sīsacamme jātā’’ti, napi sīsacammaṃ jānāti ‘‘mayi kesā jātā’’ti. Ābhogapaccavekkhaṇavirahitā hi ete dhammā acetanā abyākatā suññā paramaduggandhajegucchappaṭikūlā, na satto na puggaloti vavatthapeti. Paricchedatoti duvidho paricchedo sabhāgavisabhāgavasena. Tattha kesā heṭṭhā patiṭṭhitacammatalena tattha vīhaggamattaṃ pavisitvā patiṭṭhitena attano mūlatalena ca upari ākāsena tiriyaṃ aññamaññena paricchinnāti evaṃ sabhāgaparicchedato, kesā na avasesaekatiṃsākārā. Avasesā ekatiṃsā na kesāti evaṃ visabhāgaparicchedato ca vavatthapeti. Evaṃ tāva kese vaṇṇādito vavatthapeti.

此处略说——「怎能如此针对二十二形态及色等作详细说明呢？」此关键在于：本身此身存在头发诸部分，依此开始对五体分门别类细致说明，头发因色而黑等情况得以说明，依此因字面意思亦有示见。色彩之间有络合状，如同绸带一般，故称其相。方向则据本身此体的腹部向上、上面、下面等，以此作为上下方向的基础说明。部位则依鼻梁、额头、耳朵、发髻边缘等为界，作分割说明。例如在毛囊部分长出的毛，毛茎并不知毛生于何处，毛茎亦不知毛蕴在何内；如此头发虽存在于头皮，但头皮亦不知头发为何。由于缺少外在观照，诸法非心识所知，非有为非无为，属无自性的空洞，故母体为无人、非众生。所谓“分割”有两种，或整体与其部分之分，或部分彼此不同之别。头发自下而起，截于皮肤，上承空间，彼此间断割，此属整体分；部分不完备即不足为头发，故也有不完整的分割。如此对头发等五体作色等详解。

Avasesesu lomā vaṇṇato yebhuyyena nīlavaṇṇāti vavatthapeti, yādisakā vānena diṭṭhā honti. Saṇṭhānato oṇatacāpasaṇṭhānā, upari vaṅkatālahīrasaṇṭhānā vā, disato dvīsu disāsu jātā, okāsato hatthatalapādatale ṭhapetvā yebhuyyena avasesasarīracamme jātāti.

末端毛发因色相而产生，是以多为青色者，有时显现有根部能见。因聚合而形成的绒毛聚集，或上覆于弯曲的下唇处堆积，位于身体两侧的两个方向上，安置于腋下及手掌脚底，故谓其为末端毛发聚合之处。

Tattha yathā purāṇagāmaṭṭhāne jātāni dabbatiṇāni na jānanti ‘‘mayaṃ purāṇagāmaṭṭhāne jātānī’’ti, na ca purāṇagāmaṭṭhānaṃ jānāti ‘‘mayi dabbatiṇāni jātānī’’ti, evameva na lomā jānanti ‘‘mayaṃ sarīracamme jātā’’ti, napi sarīracammaṃ jānāti ‘‘mayi lomā jātā’’ti. Ābhogapaccavekkhaṇavirahitā hi ete dhammā acetanā abyākatā suññā paramaduggandhajegucchapaṭikūlā, na satto na puggaloti vavatthapeti. Paricchedato heṭṭhā patiṭṭhitacammatalena tattha likkhāmattaṃ pavisitvā patiṭṭhitena attano mūlena ca upari ākāsena tiriyaṃ aññamaññena paricchinnāti vavatthapeti. Ayametesaṃ sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ lome vaṇṇādito vavatthapeti.

正如旧村落所在地所生之蜂巢，人们不知“我们蜂巢出自旧村落地”，旧村落亦不知“我处有蜂巢”，同理毛发亦不知“我生于身体”，身体亦不知“我生毛发”。此为无感知反观者，这些诸法无意识、非实体，亦非人，故如此说。按区隔，它下接身体皮肤部分，从那里伸入皮下扎根，上方以空气相隔层层相断。此为毛发各部分的分界区，而不同质的区界则类似发际线，此遂说明毛发颜色等由此而生。

Tato paraṃ nakhā yassa paripuṇṇā, tassa vīsati. Te sabbepi vaṇṇato maṃsavinimuttokāse setā, maṃsasambandhe tambavaṇṇāti vavatthapeti. Saṇṭhānato yathāsakapatiṭṭhitokāsasaṇṭhānā, yebhuyyena madhukaphalaṭṭhikasaṇṭhānā, macchasakalikasaṇṭhānā vāti vavatthapeti. Disato dvīsu disāsu jātā, okāsato aṅgulīnaṃ aggesu patiṭṭhitāti.

其后指甲丰满者，其数为二十。它们皆由色相所成，肉连结处白色，肉相之间颜色脉络分明。因聚合为紧密多分的肉床，有如蜜蜂蜂巢密集的结构，鱼鳞状排列。位置位于身体两侧之两个方向，安置于指头指节之顶盖。

Tattha yathā nāma gāmadārakehi daṇḍakaggesu madhukaphalaṭṭhikā ṭhapitā na jānanti ‘‘mayaṃ daṇḍakaggesu ṭhapitā’’ti, napi daṇḍakā jānanti ‘‘amhesu madhukaphalaṭṭhikā ṭhapitā’’ti; evameva nakhā na jānanti ‘‘mayaṃ aṅgulīnaṃ aggesu patiṭṭhitā’’ti, napi aṅguliyo jānanti ‘‘amhākaṃ aggesu nakhā patiṭṭhitā’’ti. Ābhogapaccavekkhaṇavirahitā hi ete dhammā acetanā…pe… na puggaloti vavatthapeti. Paricchedato heṭṭhā mūle ca aṅgulimaṃsena, tattha patiṭṭhitatalena vā upari agge ca ākāsena, ubhatopassesu aṅgulīnaṃ ubhatokoṭicammena paricchinnāti vavatthapeti. Ayametesaṃ sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ nakhe vaṇṇādito vavatthapeti.

正如村民未知“我手指顶盖处长有蜂巢”，手指顶盖亦不知“在我手指顶盖有蜂巢”，指甲亦未知“我安置于指头顶盖”，指头也未知“我们体上有指甲”。此因无感知者，这些法无意意识且非人，故如此说。按区隔，其于指根的肉处，下有皮肤，上有空气，两侧都以指关节的皮裂相断绝。因此指甲颜色等由此而生，且与毛发状况类似，故称指甲色相等因缘。

Tato paraṃ dantā yassa paripuṇṇā, tassa dvattiṃsa. Te sabbepi vaṇṇato setavaṇṇāti vavatthapeti. Yassa samasaṇṭhitā honti, tassa kharapattacchinnasaṅkhapaṭalamiva samaganthitasetakusumamakuḷamālā viya ca khāyanti. Yassa visamasaṇṭhitā, tassa jiṇṇaāsanasālāpīṭhakapaṭipāṭi viya nānāsaṇṭhānāti saṇṭhānato vavatthapeti. Tesañhi ubhayadantapantipariyosānesu heṭṭhato uparito ca dve dve katvā aṭṭha dantā catukoṭikā catumūlikā āsandikasaṇṭhānā, tesaṃ orato teneva kamena sanniviṭṭhā aṭṭha dantā tikoṭikā timūlikā siṅghāṭakasaṇṭhānā. Tesampi orato teneva kamena heṭṭhato uparito ca ekamekaṃ katvā cattāro dantā dvikoṭikā dvimūlikā yānakūpatthambhinīsaṇṭhānā. Tesampi orato teneva kamena sanniviṭṭhā cattāro dāṭhādantā ekakoṭikā ekamūlikā mallikāmakuḷasaṇṭhānā. Tato ubhayadantapantivemajjhe heṭṭhā cattāro upari cattāro katvā aṭṭha dantā ekakoṭikā ekamūlikā tumbabījasaṇṭhānā. Disato uparimāya disāya jātā. Okāsato uparimā uparimahanukaṭṭhike adhokoṭikā, heṭṭhimā heṭṭhimahanukaṭṭhike uddhaṃkoṭikā hutvā patiṭṭhitāti.

其后牙齿丰满者，其数为三十二。由色相所成整体白色。若排列均齐，则牙齿如平滑完整表皮片组成的连缀花环；若排列不齐，则如破旧坐垫凳垫等多形状块状结构。于上下两排牙齿前后倾斜处，各有八颗牙，前面有三颗牙，中间四颗根，呈错综紧密结构。牙齿于上下两排相接处，前后各分四颗牙，两侧分有两颗牙，内部结构错杂紧凑，形状如耕牛拉犁之垫托等。牙齿的上、下部各有四颗，合为八颗，属于单根种类，色相因缘由此显现。

Tattha yathā navakammikapurisena heṭṭhā silātale patiṭṭhāpitā uparimatale pavesitā thambhā na jānanti ‘‘mayaṃ heṭṭhāsilātale patiṭṭhāpitā, uparimatale pavesitā’’ti, na heṭṭhāsilātalaṃ jānāti ‘‘mayi thambhā patiṭṭhāpitā’’ti, na uparimatalaṃ jānāti ‘‘mayi thambhā paviṭṭhā’’ti; evameva dantā na jānanti ‘‘mayaṃ heṭṭhāhanukaṭṭhike patiṭṭhitā, uparimahanukaṭṭhike paviṭṭhā’’ti, nāpi heṭṭhāhanukaṭṭhikaṃ jānāti ‘‘mayi dantā patiṭṭhitā’’ti, na uparimahanukaṭṭhikaṃ jānāti ‘‘mayi dantā paviṭṭhā’’ti. Ābhogapaccavekkhaṇavirahitā hi ete dhammā…pe… na puggaloti. Paricchedato heṭṭhā hanukaṭṭhikūpena hanukaṭṭhikaṃ pavisitvā patiṭṭhitena attano mūlatalena ca upari ākāsena tiriyaṃ aññamaññena paricchinnāti vavatthapeti. Ayametesaṃ sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ dante vaṇṇādito vavatthapeti .

正如新工匠所建桥柱，下部立于石地，上部却嵌入柱柁，人们不知“我在石地立柱，而柱嵌入桥柁”，石地亦不知“我有桥柱”，桥柁亦不知“我有柱”。同理，牙齿亦不知“我立于下颌骨，嵌入上颌骨”，下颌骨亦不知“我有牙”，上颌骨亦不知“我有牙”。无感知者故说，此法非意识，非人。区分界限在下颌骨沟壑内，下颌骨接触自身根部，上方及空气中，与上颌骨相隔，彼此相断。此为部分间分界，与其他质地界限类似，眞如牙齿色相的缘起故说。

Tato paraṃ antosarīre nānākuṇapasañcayappaṭicchādakaṃ taco vaṇṇato setoti vavatthapeti. So hi yadipi chavirāgarañjitattā kāḷakodātādivaṇṇavasena nānāvaṇṇo viya dissati, tathāpi sabhāgavaṇṇena seto eva. So panassa setabhāvo aggijālābhighātapaharaṇapahārādīhi viddhaṃsitāya chaviyā pākaṭo hoti. Saṇṭhānato saṅkhepena kañcukasaṇṭhāno, vitthārena nānāsaṇṭhānoti. Tathā hi pādaṅgulittaco kosakārakakosasaṇṭhāno, piṭṭhipādattaco puṭabaddhūpāhanasaṇṭhāno, jaṅghattaco bhattapuṭakatālapaṇṇasaṇṭhāno , ūruttaco taṇḍulabharitadīghatthavikasaṇṭhāno, ānisadattaco udakapūritapaṭaparissāvanasaṇṭhāno, piṭṭhittaco phalakonaddhacammasaṇṭhāno, kucchittaco vīṇādoṇikonaddhacammasaṇṭhāno, urattaco yebhuyyena caturassasaṇṭhāno, dvibāhuttaco tūṇīronaddhacammasaṇṭhāno, piṭṭhihatthattaco khurakosasaṇṭhāno phaṇakatthavikasaṇṭhāno vā, hatthaṅgulittaco kuñcikākosasaṇṭhāno, gīvattaco galakañcukasaṇṭhāno, mukhattaco chiddāvachiddakimikulāvakasaṇṭhāno, sīsattaco pattatthavikasaṇṭhānoti.

然后依次对皮肤内层那由多褶皱聚集而成的表皮进行描述。虽然皮肤因堆积脏污、污秽等的原因显现为深黑等多种颜色，但总体上却以均匀的白色作为其本相。这种白色本质是由皮肤中被火网炙烤、破损、割裂等损伤所显露的肌肤所构成。具体来说，所谓聚集即是汇合之意，包括紧密或宽广多样的聚集。就如脚趾的皮肤是拱状结构所组成，足底的皮肤有结节连接软骨组织，腿部的皮肤则有肉质结节及皮下韧带，膝盖皮肤融合了长形筋膜，臀部皮肤涵盖积水层及皮肤包裹的滑液囊，背部皮肤嵌合筋膜与肌膜，尾部皮肤与琴弦样筋膜相连，腰部皮肤与方形腰肌筋膜结合，脚背皮肤连结指骨筋膜，喉部皮肤与舌骨韧带相连，嘴部皮肤由断裂解开的肌膜和韧带组织组成，头皮则为软组织和筋膜的结合之处。

Tacapariggaṇhakena ca yogāvacarena uttaroṭṭhato paṭṭhāya tacassa maṃsassa ca antarena cittaṃ pesentena paṭhamaṃ tāva mukhattaco vavatthapetabbo, tato sīsattaco, atha bahigīvattaco, tato anulomena paṭilomena ca dakkhiṇahatthattaco. Atha teneva kamena vāmahatthattaco, tato piṭṭhittaco, atha ānisadattaco, tato anulomena paṭilomena ca dakkhiṇapādattaco, atha vāmapādattaco, tato vatthiudarahadayaabbhantaragīvattaco, tato heṭṭhimahanukattaco, atha adharoṭṭhattaco. Evaṃ yāva puna upari oṭṭhattacoti . Disato dvīsu disāsu jāto. Okāsato sakalasarīraṃ pariyonandhitvā ṭhitoti.

通过对皮肤结构的分析，以上各处皮肤内包含的血肉和内层组织，由外而内分层排列，首先是嘴部皮肤，然后是头部皮肤，继而为喉部所在，然后依次沿手臂从上至下，右手及左手，再到背部、臀部，之后依次为大腿、下腹、臀下、下腹根部，最终至下体等部位。如此自下而上，又自上而下反复周转，覆盖全身的两侧方位。可见皮肤层次和血肉组织在空间中的排列生动活泼，完整包裹着整个躯体。

Tattha yathā allacammapariyonaddhāya peḷāya na allacammaṃ jānāti ‘‘mayā peḷā pariyonaddhā’’ti, napi peḷā jānāti ‘‘ahaṃ allacammena pariyonaddhā’’ti; evameva na taco jānāti ‘‘mayā idaṃ cātumahābhūtikaṃ sarīraṃ onaddha’’nti, napi idaṃ cātumahābhūtikaṃ sarīraṃ jānāti ‘‘ahaṃ tacena onaddha’’nti. Ābhogapaccavekkhaṇavirahitā hi ete dhammā…pe… na puggaloti. Kevalaṃ tu –

皮肤与肉体的关系好像外壳和内包的关系。正如外壳包围竹笋，竹笋却不知道自己被这外壳包围；外壳自己也不知内里是竹笋。由此比喻，人身之皮肤不觉知它包覆着由四大元素构成的身体，身体亦不觉知它由皮肤所包围。由于缺乏感知和辨识能力，它们并非有自我意识的存在。这些现象因缺少主观认知而非个人。因此，纯粹而言——

‘‘Allacammapaṭicchanno, navadvāro mahāvaṇo;

“如竹笋被包裹于外壳之中，开口新嫩宽大，四面包裹严密；

Samantato paggharati, asucipūtigandhiyo’’ti.

四面覆盖笋壳，不洁污秽的气味环绕其上。”

Paricchedato heṭṭhā maṃsena tattha patiṭṭhitatalena vā upari chaviyā paricchinnoti vavatthapeti. Ayametassa sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ tacaṃ vaṇṇādito vavatthapeti.

依结构细分，皮肤在下方通过与肉层相结合而固定于身体表面。皮肤由整体与局部层次构成。整体层次是指整体包覆性的表皮部分；局部层次则相似于毛发等覆盖结构。注疏以此解释皮肤及其颜色的形成等义理。

Tato paraṃ sarīre navapesisatappabhedaṃ maṃsaṃ vaṇṇato rattaṃ pālibhaddakapupphasannibhanti vavatthapeti. Saṇṭhānato nānāsaṇṭhānanti. Tathā hi tattha jaṅghamaṃsaṃ tālapattapuṭabhattasaṇṭhānaṃ, avikasitaketakīmakuḷasaṇṭhānantipi keci. Ūrumaṃsaṃ sudhāpisananisadapotakasaṇṭhānaṃ, ānisadamaṃsaṃ uddhanakoṭisaṇṭhānaṃ, piṭṭhimaṃsaṃ tālaguḷapaṭalasaṇṭhānaṃ, phāsukadvayamaṃsaṃ vaṃsamayakoṭṭhakucchipadesamhi tanumattikālepasaṇṭhānaṃ, thanamaṃsaṃ vaṭṭetvā avakkhittaddhamattikāpiṇḍasaṇṭhānaṃ, dvebāhumaṃsaṃ naṅguṭṭhasīsapāde chetvā niccammaṃ katvā ṭhapitamahāmūsikasaṇṭhānaṃ, maṃsasūnakasaṇṭhānantipi eke. Gaṇḍamaṃsaṃ gaṇḍappadese ṭhapitakarañjabījasaṇṭhānaṃ, maṇḍūkasaṇṭhānantipi eke. Jivhāmaṃsaṃ nuhīpattasaṇṭhānaṃ, nāsāmaṃsaṃ omukhanikkhittapaṇṇakosasaṇṭhānaṃ, 0.akkhikūpamaṃsaṃ addhapakkaudumbarasaṇṭhānaṃ, sīsamaṃsaṃ pattapacanakaṭāhatanulepasaṇṭhānanti . Maṃsapariggaṇhakena ca yogāvacarena etāneva oḷārikamaṃsāni saṇṭhānato vavatthapetabbāni. Evañhi vavatthāpayato sukhumāni maṃsāni ñāṇassa āpāthaṃ āgacchantīti. Disato dvīsu disāsu jātaṃ. Okāsato sādhikāni tīṇi aṭṭhisatāni anulimpitvā ṭhitanti.

接着，对于身体内九百六十种肌肉，依其色相如巴利文中的“巴利巴达花”般绚丽来作说明。所谓“结合体”即不同结合方式。譬如那里的肌肉，有如芭蕉树叶、棕叶和稻草编结的结合，也有未成熟莲蓬和莲房的结合等。一部分胸部肌肉呈现为纯净细腻没有榻榻米的结合，腹部肌肉为端庄柿树果的结合，背部肌肉则如棕叶和胡椒叶的结合。纤细如薄膜般的肌肉集合于骨节凹陷处，如毛竹节结、竹筒、仓笠部位的小团子肌肉组合；还有坚硬肌肉围绕关节，形成紧密的骨间肌肉集结。双层的肌肉通过脚腕和膝盖部位连接，固结如大鼹鼠的肌肉同样存在，也有紧绷肌腱的肌肉融合。额头肌肉位于颅骨色素斑纹部位，某些部分如青藤果结，舌头肌肉附着于舌骨，鼻部肌肉束缚于唇内叶的叶片状结节。眼睛四周的肌肉形态如半成熟的无花果簇生，头部肌肉附着于梳洗头发部的涂抹位置。若由肌肉分析师和业师以此相结合的筋络群描述，这些肌肉的结合同样必须细致说明。由此说明，细微柔嫩的肌肉构成智慧内在的表现。以上肌肉生于左右两侧，依照体层连接状态约有三百块紧密附着于骨骼表面而稳固存在。

Tattha yathā thūlamattikānulittāya bhittiyā na thūlamattikā jānāti ‘‘mayā bhitti anulittā’’ti, napi bhitti jānāti ‘‘ahaṃ thūlamattikāya anulittā’’ti, evamevaṃ na navapesisatappabhedaṃ maṃsaṃ jānāti ‘‘mayā aṭṭhisatattayaṃ anulitta’’nti, napi aṭṭhisatattayaṃ jānāti ‘‘ahaṃ navapesisatappabhedena maṃsena anulitta’’nti. Ābhogapaccavekkhaṇavirahitā hi ete dhammā…pe… na puggaloti. Kevalaṃ tu –

在此，如同粗大泥土块与内壁相贴合时，泥土块自觉不知‘‘是我与内壁贴合’’，内壁亦不知‘‘我是与泥土块贴合’’，同理，九百六十种肌肉不自知‘‘我是与三百块骨头贴合’’，三百块骨头也不知‘‘我是与九百六十种肌肉贴合’’。此等形态与性质由于缺乏感官反观察，因此在法的究竟视角下非人格。唯独——

‘‘Navapesisatā maṃsā, anulittā kaḷevaraṃ;

‘‘九百六十块肌肉彼此结合，附着于身体；

Nānākimikulākiṇṇaṃ, mīḷhaṭṭhānaṃva pūtika’’nti.

形状各异杂乱糟粕，仿若腐臭污秽之物’’，

Paricchedato heṭṭhā aṭṭhisaṅghāṭena tattha patiṭṭhitatalena vā upari tacena tiriyaṃ aññamaññena paricchinnanti vavatthapeti. Ayametassa sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ maṃsaṃ vaṇṇādito vavatthapeti.

从截面看，这些肌肉底部由八个块状组织或固定密集的结节稳定构成，层次结构由上下交互叠合，彼此错落不齐而相互贯穿。这是整体分节的组成部分，而非均匀无差别的结构。由此从肌肤色泽等特征加以说明。

Tato paraṃ sarīre navasatappabhedā nhārū vaṇṇato setāti vavatthapeti, madhuvaṇṇātipi eke. Saṇṭhānato nānāsaṇṭhānāti. Tathā hi tattha mahantā mahantā nhārū kandalamakuḷasaṇṭhānā, tato sukhumatarā sūkaravāgurarajjusaṇṭhānā, tato aṇukatarā pūtilatāsaṇṭhānā, tato aṇukatarā sīhaḷamahāvīṇātantisaṇṭhānā, tato aṇukatarā thūlasuttakasaṇṭhānā, hatthapiṭṭhipādapiṭṭhīsu nhārū sakuṇapādasaṇṭhānā, sīse nhārū gāmadārakānaṃ sīse ṭhapitaviraḷataradukūlasaṇṭhānā, piṭṭhiyā nhārū temetvā ātape pasāritamacchajālasaṇṭhānā, avasesā imasmiṃ sarīre taṃtaṃaṅgapaccaṅgānugatā nhārū sarīre paṭimukkajālakañcukasaṇṭhānāti. Disato dvīsu disāsu jātā. Tesu ca dakkhiṇakaṇṇacūḷikato paṭṭhāya pañca kaṇḍaranāmakā mahānhārū purato ca pacchato ca vinandhamānā vāmapassaṃ gatā, vāmakaṇṇacūḷikato paṭṭhāya pañca purato ca pacchato ca vinandhamānā dakkhiṇapassaṃ gatā, dakkhiṇagalavāṭakato paṭṭhāya pañca purato ca pacchato ca vinandhamānā vāmapassaṃ gatā, vāmagalavāṭakato paṭṭhāya pañca purato ca pacchato ca vinandhamānā dakkhiṇapassaṃ gatā, dakkhiṇahatthaṃ vinandhamānā purato ca pacchato ca pañca pañcāti dasa kaṇḍaranāmakā eva mahānhārū āruḷhā. Tathā vāmahatthaṃ, dakkhiṇapādaṃ, vāmapādañcāti evamete saṭṭhi mahānhārū sarīradhārakā sarīraniyāmakātipi vavatthapeti. Okāsato sakalasarīre aṭṭhicammānaṃ aṭṭhimaṃsānañca antare aṭṭhīni ābandhamānā ṭhitāti.

之后，对于身体内九百零十种腱筋，依颜色主要呈白色调来说明，其中也有少量呈蜂蜜色调。从结合法上讲，是多种不同结合方式的汇聚。例如大而显著的腱筋结节如铃铛、棕榈树果、筒状结构；再到细小程度如猪肉筋膜、脉管等；有些更细微如锡兰丝绸末端的肌腱纤维，或粗如耕牛鞭子状的腱筋。手掌和足底肌腱处有鸟类足迹形似的结节，头颅腱筋则覆盖村童头骨上的散状疙瘩，背部腱筋整齐排列如渔网，身体其他部分腱筋以结节网络相融合。上下两侧共计产生共六十个明显结节，这些大结节贯穿身体，起支撑和控制的功能。整个身体骨膜间紧密排列三百块骨板和八百块肌肉相间连接，稳固持守其位。

Tattha yathā vallisantānabaddhesu kuṭṭadārūsu na vallisantānā jānanti ‘‘amhehi kuṭṭadārūni ābaddhānī’’ti, napi kuṭṭadārūni jānanti ‘‘mayaṃ vallisantānehi ābaddhānī’’ti; evameva na nhārū jānanti ‘‘amhehi tīṇi aṭṭhisatāni ābaddhānī’’ti, napi tīṇi aṭṭhisatāni jānanti ‘‘mayaṃ nhārūhi ābaddhānī’’ti. Ābhogapaccavekkhaṇavirahitā hi ete dhammā…pe… na puggaloti. Kevalaṃ tu –

那里，如同在树藤缠绕之处，藤条缠绕枝干时，藤条并不自知说：“枝干由我们缠绕”，枝干也不自知说：“我们由藤条缠绕”。同样，树枝也不自知说：“有我们三百根骨头缠绕”，三百根骨头也不自知说：“我们被树枝缠绕”。这些法由于缺乏依缘观察而生的见解……故不能称为有情。唯独

‘‘Navanhārusatā honti, byāmamatte kaḷevare;

「树枝具三百根，颜色青黑如焦炭，

Bandhanti aṭṭhisaṅghāṭaṃ, agāramiva valliyo’’ti.

将骨架缠绕如同篱笆围筑厝舍」这样。

Paricchedato heṭṭhā tīhi aṭṭhisatehi tattha patiṭṭhitatalehi vā upari tacamaṃsehi tiriyaṃ aññamaññena paricchinnāti vavatthapeti. Ayametesaṃ sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ nhārū vaṇṇādito vavatthapeti.

分段下来，在三百根骨头中，这些骨头位于骨架的底部或顶部，相互交错错落，彼此断续，彼此环环相扣，这就是这些部分的组合段。分段的割断正如头发、胡须相似，依此讲解树枝及颜色等。

Tato paraṃ sarīre dvattiṃsadantaṭṭhikānaṃ visuṃ gahitattā sesāni catusaṭṭhi hatthaṭṭhikāni catusaṭṭhi pādaṭṭhikāni catusaṭṭhi mudukaṭṭhikāni maṃsanissitāni dve paṇhikaṭṭhīni ekekasmiṃ pāde dve dve gopphakaṭṭhikāni dve jaṅghaṭṭhikāni ekaṃ jaṇṇukaṭṭhi ekaṃ ūruṭṭhi dve kaṭiṭṭhīni aṭṭhārasa piṭṭhikaṇṭakaṭṭhīni catuvīsati phāsukaṭṭhīni cuddasa uraṭṭhīni ekaṃ hadayaṭṭhi dve akkhakaṭṭhīni dve piṭṭhibāhaṭṭhīni dve bāhaṭṭhīni dve dve aggabāhaṭṭhīni satta gīvaṭṭhīni dve hanukaṭṭhīni ekaṃ nāsikaṭṭhi dve akkhiṭṭhīni dve kaṇṇaṭṭhīni ekaṃ nalāṭaṭṭhi ekaṃ muddhaṭṭhi nava sīsakapālaṭṭhīnīti evamādinā nayena vuttappabhedāni aṭṭhīni sabbāneva vaṇṇato setānīti vavatthapeti.

之后，身体部分依次由二百根牙骨、四六十四根手骨、四六十四根足骨、四六十四根小腿骨组成，这些骨头附着肉体。两根膝骨，每足各有两根腓骨，两根胫骨，一根膝盖骨，一根大腿骨，两根胯骨，十八根背棘骨，二十四根肩胛骨，十七根胸骨，一根心骨，两根眼骨，两根肩胛骨，两根臂骨，两根肘骨，七根舌骨，两根膝骨，一根鼻骨，两根眉骨，两根耳骨，一根额骨，一根额头骨，九块头盖骨等。以此类推，根据指引列举出共计八十八种骨头名称，故完全由骨头组成。

Saṇṭhānato nānāsaṇṭhānāni. Tathā hi tattha aggapādaṅguliyaṭṭhīni katakabījasaṇṭhānāni, tadanantarāni aṅgulīnaṃ majjhapabbaṭṭhīni aparipuṇṇapanasaṭṭhisaṇṭhānāni, mūlapabbaṭṭhīni paṇavasaṇṭhānāni, morasakalisaṇṭhānānītipi eke. Piṭṭhipādaṭṭhīni koṭṭitakandalakandarāsisaṇṭhānāni paṇhikaṭṭhīni ekaṭṭhitālaphalabījasaṇṭhānāni, gopphakaṭṭhīni ekatobaddhakīḷāgoḷakasaṇṭhānāni, jaṅghaṭṭhikesu khuddakaṃ dhanudaṇḍasaṇṭhānaṃ, mahantaṃ khuppipāsāmilātadhamanipiṭṭhisaṇṭhānaṃ, jaṅghaṭṭhikassa gopphakaṭṭhikesu patiṭṭhitaṭṭhānaṃ apanītatacakhajjūrīkaḷīrasaṇṭhānaṃ, jaṅghaṭṭhikassa jaṇṇukaṭṭhike patiṭṭhitaṭṭhānaṃ mudiṅgamatthakasaṇṭhānaṃ jaṇṇukaṭṭhi ekapassato ghaṭṭitapheṇasaṇṭhānaṃ, ūruṭṭhīni duttacchitavāsipharasudaṇḍasaṇṭhānāni, ūruṭṭhikassa kaṭaṭṭhike patiṭṭhitaṭṭhānaṃ suvaṇṇakārānaṃ aggijālanakasalākābundisaṇṭhānaṃ , tappatiṭṭhitokāso aggacchinnapunnāgaphalasaṇṭhāno, kaṭiṭṭhīni dvepi ekābaddhāni hutvā kumbhakārehi katacullisaṇṭhānāni, tāpasabhisikāsaṇṭhānānītipi eke. Ānisadaṭṭhīni heṭṭhāmukhaṭhapitasappaphaṇasaṇṭhānāni, sattaṭṭhaṭṭhānesu chiddāvachiddāni aṭṭhārasa piṭṭhikaṇṭakaṭṭhīni abbhantarato uparūpari ṭhapitasīsakapaṭṭaveṭhakasaṇṭhānāni, bāhirato vaṭṭanāvalisaṇṭhānāni, tesaṃ antarantarā kakacadantasadisāni dve tīṇi kaṇṭakāni honti, catuvīsatiyā phāsukaṭṭhīsu paripuṇṇāni paripuṇṇasīhaḷadāttasaṇṭhānāni , aparipuṇṇāni aparipuṇṇasīhaḷadāttasaṇṭhānāni, sabbāneva odātakukkuṭassa pasāritapakkhadvayasaṇṭhānānītipi eke. Cuddasa uraṭṭhīni jiṇṇasandamānikaphalakapantisaṇṭhānāni, hadayaṭṭhi dabbiphaṇasaṇṭhānaṃ, akkhakaṭṭhīni khuddakalohavāsidaṇḍasaṇṭhānāni, tesaṃ heṭṭhā aṭṭhi addhacandasaṇṭhānaṃ, piṭṭhibāhaṭṭhīni pharasuphaṇasaṇṭhānāni, upaḍḍhacchinnasīhaḷakudālasaṇṭhānānītipi eke. Bāhaṭṭhīni ādāsadaṇḍasaṇṭhānāni, mahāvāsidaṇḍasaṇṭhānānītipi eke. Aggabāhaṭṭhīni yamakatālakandasaṇṭhānāni, maṇibandhaṭṭhīni ekato alliyāpetvā ṭhapitasīsakapaṭṭaveṭhakasaṇṭhānāni, piṭṭhihatthaṭṭhīni koṭṭitakandalakandarāsisaṇṭhānāni, hatthaṅgulimūlapabbaṭṭhīni paṇavasaṇṭhānāni, majjhapabbaṭṭhīni aparipuṇṇapanasaṭṭhisaṇṭhānāni, aggapabbaṭṭhīni katakabījasaṇṭhānāni, satta gīvaṭṭhīni daṇḍe vijjhitvā paṭipāṭiyā ṭhapitavaṃsakaḷīrakhaṇḍasaṇṭhānāni, heṭṭhimahanukaṭṭhi kammārānaṃ ayokūṭayottakasaṇṭhānaṃ, uparimahanukaṭṭhi avalekhanasatthakasaṇṭhānaṃ, akkhināsakūpaṭṭhīni apanītamiñjataruṇatālaṭṭhisaṇṭhānāni , nalāṭaṭṭhi adhomukhaṭhapitabhinnasaṅkhakapālasaṇṭhānaṃ, kaṇṇacūḷikaṭṭhīni nhāpitakhurakosasaṇṭhānāni, nalāṭakaṇṇacūḷikānaṃ upari paṭṭabandhanokāse aṭṭhibahalaghaṭapuṇṇapaṭapilotikakhaṇḍasaṇṭhānaṃ, muddhanaṭṭhi mukhacchinnavaṅkanāḷikerasaṇṭhānaṃ, sīsaṭṭhīni sibbetvā ṭhapitajajjarālābukaṭāhasaṇṭhānānīti. Disato dvīsu disāsu jātāni.

由关节处组成多种骨连结处。如在骨头指节处的关节，是类似结节的结合；指骨中部的关节，是部分未满的关节结合；位于骨根处的关节，是骨瓣结合；还有骨髓结节等。脚底骨的结合处，有坚硬的结节和横纵相交的痕迹；木质结节有附着着粘膜和尖裂乳突的结合；腿骨中段及膝盖至髌骨之间有固着和不规则的关节结节，还有由脂肪组织及皮肤形成的结合处；大腿骨上部和膝盖骨之间，有由肌肉和韧带形成的结合；还有膝盖骨、腓骨、大腿骨骨筋处的连接点，以及其他由韧带、筋膜等形成的多种细分结合。头部包括十多块头盖骨组合的关节突起、胸骨和肋骨的关节、颧骨、颞骨、鼻骨、耳骨、额骨、眼窝骨等诸多部位的复杂结合；双侧空间内的不同区域，分别形成多样的骨骼连接处，数目繁复，各有形态。头骨骨板分割，有凹凸不平之处，连接处承托着髂骨等骨片。诸多骨片均按照部位派系稳固结合。总之，骨头以众多复杂关系组成为多个部位、诸多结节和结合点，形成身体结构所在。身体由此而成。东西两个方向各有其部位。

Okāsato avisesena sakalasarīre ṭhitāni, visesena tu sīsaṭṭhīni gīvaṭṭhikesu patiṭṭhitāni, gīvaṭṭhīni piṭṭhikaṇṭakaṭṭhīsu patiṭṭhitāni, piṭṭhikaṇṭakaṭṭhīni kaṭiṭṭhīsu patiṭṭhitāni, kaṭiṭṭhīni ūruṭṭhikesu patiṭṭhitāni, uruṭṭhīni jaṇṇukaṭṭhikesu, jaṇṇukaṭṭhīni jaṅghaṭṭhikesu, jaṅghaṭṭhīni gopphakaṭṭhikesu, gopphakaṭṭhīni piṭṭhipādaṭṭhikesu patiṭṭhitāni, piṭṭhipādaṭṭhikāni ca gopphakaṭṭhīni ukkhipitvā ṭhitāni, gopphakaṭṭhīni jaṅghaṭṭhīni…pe… gīvaṭṭhīni sīsaṭṭhīni ukkhipitvā ṭhitānīti etenānusārena avasesānipi aṭṭhīni veditabbāni.

骨骼按其所在部位，整体上散布于全身；特别存在于头部、舌部和身体各部分。舌骨立于舌身之中，且舌身立于后背骨及肋骨之上，肋骨则立于脊骨之中，脊骨又表于腰部，腰骨显于大腿，上大腿骨位于膝盖骨处，膝骨则附于小腿骨，小腿骨又联着脚踝骨，脚踝骨及其辅骨间彼此相连。如此依次，脚踝骨继而连接小腿骨，小腿骨连着膝盖骨，膝盖骨又归于大腿骨，大腿骨上乃至腰骨、脊骨、肋骨、后背骨、舌身直至头部骨骼，均有相互表露相连。如是循序，骨骼整体应当被认知。

Tattha yathā iṭṭhakagopānasicayādīsu na uparimā iṭṭhakādayo jānanti ‘‘mayaṃ heṭṭhimesu patiṭṭhitā’’ti, napi heṭṭhimā jānanti ‘‘mayaṃ uparimāni ukkhipitvā ṭhitā’’ti; evameva na sīsaṭṭhikāni jānanti ‘‘mayaṃ gīvaṭṭhikesu patiṭṭhitānī’’ti…pe… na gopphakaṭṭhikāni jānanti ‘‘mayaṃ piṭṭhipādaṭṭhikesu patiṭṭhitānī’’ti, napi piṭṭhipādaṭṭhikāni jānanti ‘‘mayaṃ gopphakaṭṭhīni ukkhipitvā ṭhitānī’’ti. Ābhogapaccavekkhaṇavirahitā hi ete dhammā…pe… na puggaloti. Kevalaṃ tu imāni sādhikāni tīṇi aṭṭhisatāni navahi nhārusatehi navahi ca maṃsapesisatehi ābaddhānulittāni, ekaghanacammapariyonaddhāni, sattarasaharaṇīsahassānugatasinehasinehitāni, navanavutilomakūpasahassaparissavamānasedajallikāni asītikimikulāni, kāyotveva saṅkhyaṃ gatāni, yaṃ sabhāvato upaparikkhanto yogāvacaro na kiñci gayhūpagaṃ passati, kevalaṃ tu nhārusambandhaṃ nānākuṇapasaṅkiṇṇaṃ aṭṭhisaṅghāṭameva passati. Yaṃ disvā dasabalassa puttabhāvaṃ upeti. Yathāha –

譬如木榻和护栏之类，下面的木材并不知晓自己立于上部如木横杆；上部的木材亦不知自己是下部木材所托。诸骨亦然，头骨不知自己立于舌骨，舌骨不知自己立于后背骨，后背骨不知自己立于其他连结骨，小腿骨不知自己立于脚踝骨，脚踝骨不知自己立于小腿骨。此等事物无意识无觉察，非有生命之人。唯独这些骨头群体，数量达三百多个，分别以九个骨节和九个骨点结合相连，表面紧密相贴，质地同一如同一块坚固的坚石，成百计成千计的细小骨孔交织连缀，紧密结合成整体身体。此身体只凭数字计数，而身形坚固如岩石，无任何可见裂隙，当内视观察亦无他物入侵，唯见骨头紧密结合缔成骨块。见此景象，令人生出如子归父之强烈情感。比如说：

‘‘Paṭipāṭiyaṭṭhīni ṭhitāni koṭiyā,

“排列成线的骨骼稳固如墙垣，

Anekasandhiyamito na kehici;

错构复杂，无缝对接无人能拆；

Baddho nahārūhi jarāya codito,

彼此联结紧密如以绳系缚，驱策老化败坏之身；

Acetano kaṭṭhakaliṅgarūpamo.

无意识如无魂活的木制枷锁。”

‘‘Kuṇapaṃ kuṇape jātaṃ, asucimhi ca pūtini;

『瘤』者，瘤中所生也，处于污秽及清洁中。

Duggandhe cāpi duggandhaṃ, bhedanamhi ca vayadhammaṃ.

『臭』者，即臭气，又为破坏及无常之性。

‘‘Aṭṭhipuṭe aṭṭhipuṭo, nibbatto pūtini pūtikāyamhi;

『骨髓』者，骨内之骨髓，乃生于污秽之污秽身体中。

Tamhi ca vinetha chandaṃ, hessatha puttā dasabalassā’’ti ca.

于此生起欲念，汝当为子女及十亿众生护持自身。

Paricchedato anto aṭṭhimiñjena uparito maṃsena agge mūle ca aññamaññena paricchinnānīti vavatthapeti. Ayametesaṃ sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ aṭṭhīni vaṇṇādito vavatthapeti.

节理者，以八节相分割，以上肉覆盖，彼此相切割。此为诸骨节区段，即似头发般之骨。由此表明骨骼及颜色等义。

Tato paraṃ sarīre yathāvuttappabhedānaṃ aṭṭhīnaṃ abbhantaragataṃ aṭṭhimiñjaṃ vaṇṇato setanti vavatthapeti. Saṇṭhānato attano okāsasaṇṭhānanti. Seyyathidaṃ – mahantamahantānaṃ aṭṭhīnaṃ abbhantaragataṃ sedetvā vaṭṭetvā mahantesu vaṃsanaḷakapabbesu pakkhittamahāvettaṅkurasaṇṭhānaṃ, khuddānukhuddakānaṃ abbhantaragataṃ sedetvā vaṭṭetvā khuddānukhuddakesu vaṃsanaḷakapabbesu pakkhittatanuvettaṅkurasaṇṭhānanti. Disato dvīsu disāsu jātaṃ. Okāsato aṭṭhīnaṃ abbhantare patiṭṭhitanti.

次又说身体内依先前所述分法，骨中之骨髓，以颜色区分。骨连接处称为关节，如大骨连大骨形成支架，支架上枝条分布称为大骨冠状结构；小骨连接小骨亦同，枝干一般称枝条闭合的骨续。于两处有分支，称为关节处骨髓安置于骨内。

Tattha yathā veḷunaḷakādīnaṃ antogatāni dadhiphāṇitāni na jānanti ‘‘mayaṃ veḷunaḷakādīnaṃ antogatānī’’ti, napi veḷunaḷakādayo jānanti ‘‘dadhiphāṇitāni amhākaṃ antogatānī’’ti; evameva na aṭṭhimiñjaṃ jānāti ‘‘ahaṃ aṭṭhīnaṃ antogata’’nti, napi aṭṭhīni jānanti ‘‘aṭṭhimiñjaṃ amhākaṃ antogata’’nti. Ābhogapaccavekkhaṇavirahitā hi ete dhammā…pe… na puggaloti. Paricchedato aṭṭhīnaṃ abbhantaratalehi aṭṭhimiñjabhāgena ca paricchinnanti vavatthapeti. Ayametassa sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ aṭṭhimiñjaṃ vaṇṇādito vavatthapeti.

在那里，如同纤细的荆棘等植物中所长出的终端枝叶不自知为荆棘之属，荆棘等也不自知有终端枝叶一样，骨头也不认识「我是骨头的终端部分」，骨头们亦不认识「终端骨头是我们的属」。这等法因缺乏自我认知，故非个体。从部分析分上看，骨头分别为内部各部分与终端骨头部分，分别论述这是其部分，再说这是非部分，就像头发互相区别。如此终端骨头等的性质详尽说明。

Tato paraṃ sarīrassa abbhantare dvigoḷakappabhedaṃ vakkaṃ vaṇṇato mandarattaṃ pāḷibhaddakaṭṭhivaṇṇanti vavatthapeti. Saṇṭhānato gāmadārakānaṃ suttāvutakīḷāgoḷakasaṇṭhānaṃ, ekavaṇṭasahakāradvayasaṇṭhānantipi eke. Disato uparimāya disāya jātaṃ. Okāsato galavāṭakā vinikkhantena ekamūlena thokaṃ gantvā dvidhā bhinnena thūlanhārunā vinibaddhaṃ hutvā hadayamaṃsaṃ parikkhipitvā ṭhitanti.

接着论述身体内部两层球状结构的区别与颜色，色泽从肉色至暗红色逐渐变化。说到集结处，从村镇孩子的惯常游戏的球状集结处，其中有单一纤维相互协作，也有多个纤维相继联结。方位上产生于上方方向。肋骨架从一侧的凹槽处进入，借由一根根结合成两股粗大的纤维绑缚，围绕心脏组织展开后固定。

Tattha yathā vaṇṭūpanibaddhaṃ sahakāradvayaṃ na jānāti ‘‘ahaṃ vaṇṭena upanibaddha’’nti, napi vaṇṭaṃ jānāti ‘‘mayā sahakāradvayaṃ upanibaddha’’nti; evameva na vakkaṃ jānāti ‘‘ahaṃ thūlanhārunā upanibaddha’’nti, napi thūlanhāru jānāti ‘‘mayā vakkaṃ upanibaddha’’nti. Ābhogapaccavekkhaṇavirahitā hi ete dhammā…pe… na puggaloti. Paricchedato vakkaṃ vakkabhāgena paricchinnanti vavatthapeti. Ayametassa sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ vakkaṃ vaṇṇādito vavatthapeti.

这里指出，如同与纤维相连的协作双体并不自知「我是由纤维连接的部分」，纤维部分也不自知「我是协作双体的一部分」，同理这两股纤维也不互知彼此的关系。因缺乏自我认知，故非个体。从部分分析，该纤维分别为共同纤维部分与单独纤维部分，如同毛发互异。如此纤维的性质得以说明。

Tato paraṃ sarīrassa abbhantare hadayaṃ vaṇṇato rattaṃ rattapadumapattapiṭṭhivaṇṇanti vavatthapeti. Saṇṭhānato bāhirapattāni apanetvā adhomukhaṭhapitapadumamakuḷasaṇṭhānaṃ, tañca aggacchinnapunnāgaphalamiva vivaṭekapassaṃ bahi maṭṭhaṃ anto kosātakīphalassa abbhantarasadisaṃ. Paññābahulānaṃ thokaṃ vikasitaṃ, mandapaññānaṃ makuḷitameva. Yaṃ rūpaṃ nissāya manodhātu ca manoviññāṇadhātu ca pavattanti, taṃ apanetvā avasesamaṃsapiṇḍasaṅkhātahadayabbhantare addhapasatamattaṃ lohitaṃ saṇṭhāti, taṃ rāgacaritassa rattaṃ, dosacaritassa kāḷakaṃ, mohacaritassa maṃsadhovanodakasadisaṃ, vitakkacaritassa kulatthayūsavaṇṇaṃ, saddhācaritassa kaṇikārapupphavaṇṇaṃ, paññācaritassa acchaṃ vippasannamanāvilaṃ, niddhotajātimaṇi viya jutimantaṃ khāyati. Disato uparimāya disāya jātaṃ. Okāsato sarīrabbhantare dvinnaṃ thanānaṃ majjhe patiṭṭhitanti.

然后详述身体内部心脏的颜色，红色、莲花色及皮下注射的色泽。就形态而言，表面有外皮覆盖，朝下处连接着胚胎的莲花状结构，内部互相衔接如同藤蔓结实覆盖心脏组织。诸多智慧形态的纤维广泛分布，较弱者交织盘结。依托此形态，中心的心及心所等心识诸法相续运转，最终包围覆盖在中心红色组织的附属肉集结块，呈现心所的血色。此色为欲行之根本红色，嗔行之根本黑色，痴行之根本肉水色，思维行之根本乌脊色，信仰行之根本金黄色，智慧行之根本晶莹纯净不杂，犹如珍宝光明辉煌。方位上产生于上方方向，肋骨体内部处于两部分中间固定。

Tattha yathā dvinnaṃ vātapānakavāṭakānaṃ majjhe ṭhito aggaḷatthambhako na jānāti ‘‘ahaṃ dvinnaṃ vātapānakavāṭakānaṃ majjhe ṭhito’’ti, napi vātapānakavāṭakāni jānanti ‘‘amhākaṃ majjhe aggaḷatthambhako ṭhito’’ti; evamevaṃ na hadayaṃ jānāti ‘‘ahaṃ dvinnaṃ thanānaṃ majjhe ṭhita’’nti, napi thanāni jānanti ‘‘hadayaṃ amhākaṃ majjhe ṭhita’’nti. Ābhogapaccavekkhaṇavirahitā hi ete dhammā…pe… na puggaloti. Paricchedato hadayaṃ hadayabhāgena paricchinnanti vavatthapeti. Ayametassa sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ hadayaṃ vaṇṇādito vavatthapeti.

这里举例说明，如站在两侧气流通道之间的昂起梁柱不自知「我处于两通道之间」，两通道也不认识「昂起梁柱处于我们中间」。同理心脏不识「我于两腔中间」，两腔亦不识「心处于中间」。因缺乏自我认知，故非个体。从部分分析，心脏分别为心脏部分及心脏本体，分别说明其部分性质，再说其非整体性质，如同头发各异。如此心脏的性质得以完整说明。

Tato paraṃ sarīrassa abbhantare yakanasaññitaṃ yamakamaṃsapiṇḍaṃ vaṇṇato rattaṃ rattakumudabāhirapattapiṭṭhivaṇṇanti vavatthapeti. Saṇṭhānato ekamūlaṃ hutvā agge yamakaṃ koviḷārapattasaṇṭhānaṃ, tañca dandhānaṃ ekaṃyeva hoti mahantaṃ, paññavantānaṃ dve vā tīṇi vā khuddakānīti. Disato uparimāya disāya jātaṃ. Okāsato dvinnaṃ thanānaṃ abbhantare dakkhiṇapassaṃ nissāya ṭhitanti.

然后说，心脏内部产生名为yakanasa（孪生形态名称）的双重肌肉块，颜色为红色，具外皮色泽，犹如红莲花纹理。结构上一端相连，顶部为双重肌肉的集合体，形态为棒状构造，大智者中区分为两到三小块。方位上产生于上方方向，紧邻身体两侧内部、靠南边而立。

Tattha yathā piṭharakapasse laggā maṃsapesi na jānāti ‘‘ahaṃ piṭharakapasse laggā’’ti, napi piṭharakapassaṃ jānāti ‘‘mayi maṃsapesi laggā’’ti; evameva na yakanaṃ jānāti ‘‘ahaṃ dvinnaṃ thanānaṃ abbhantare dakkhiṇapassaṃ nissāya ṭhita’’nti, napi thanānaṃ abbhantare dakkhiṇapassaṃ jānāti ‘‘maṃ nissāya yakanaṃ ṭhita’’nti. Ābhogapaccavekkhaṇavirahitā hi ete dhammā…pe… na puggaloti. Paricchedato pana yakanaṃ yakanabhāgena paricchinnanti vavatthapeti . Ayametassa sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ yakanaṃ vaṇṇādito vavatthapeti.

在此，如同一个人不知道自己身上附着着脊骨，而脊骨本身也不知道附着在他身上一样；同样也不知自己立于两个地方中间、偏南一侧，也不知这两个地方中间的偏南处立着自己。这些事物没有被业果的观察所洞察，因此不能称作人。从分割上看，脊骨被分割为脊骨部分，这称为脊骨的分割。因此，这里的分割是部分分割，而非整体分割，如同发丝一般，如此解释脊骨的颜色等。

Tato paraṃ sarīre paṭicchannāpaṭicchannabhedato duvidhaṃ kilomakaṃ vaṇṇato setaṃ dukūlapilotikavaṇṇanti vavatthapeti. Saṇṭhānato attano okāsasaṇṭhānaṃ. Disato dvīsu disāsu jātaṃ. Okāsato paṭicchannakilomakaṃ hadayañca vakkañca parivāretvā, appaṭicchannakilomakaṃ sakalasarīre cammassa heṭṭhato maṃsaṃ pariyonandhitvā ṭhitanti.

然后，依据身体包覆与未包覆的区别，可将肌肉分为两种，即按颜色称作白色及带有棕色毛的颜色。肌肉就其自身结合处而言，生于两个方向。其包被的肌肉，从心脏与肋骨环绕处起，未包被的肌肉则分布于全身皮肤之下，覆盖脊骨之下的肌肉。

Tattha yathā pilotikāya paliveṭhite maṃse na pilotikā jānāti ‘‘mayā maṃsaṃ paliveṭhita’’nti, napi maṃsaṃ jānāti ‘‘ahaṃ pilotikāya paliveṭhita’’nti; evameva na kilomakaṃ jānāti ‘‘mayā hadayavakkāni sakalasarīre ca cammassa heṭṭhato maṃsaṃ paliveṭhita’’nti. Napi hadayavakkāni sakalasarīre ca maṃsaṃ jānāti ‘‘ahaṃ kilomakena paliveṭhita’’nti . Ābhogapaccavekkhaṇavirahitā hi ete dhammā…pe… na puggaloti. Paricchedato heṭṭhā maṃsena upari cammena tiriyaṃ kilomakabhāgena paricchinnanti vavatthapeti. Ayametassa sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ kilomakaṃ vaṇṇādito vavatthapeti.

如同毛发覆盖的肌肉不知自己被毛发包覆，肌肉也不知自己被毛发包覆；同样肌肉不知自己覆盖着心脏和肋骨及全身皮肤之下，也不知被肌肉包覆。这些现象因缺乏业果的观察，故不能称为人。从切割来说，包覆部分以肌肉为上层，脊骨为第三部分分割成整体。因此这是部分分割，整体分割如头发一样，如此对肌肉颜色等作出解释。

Tato paraṃ sarīrassa abbhantare pihakaṃ vaṇṇato nīlaṃ mīlātanigguṇḍīpupphavaṇṇanti vavatthapeti. Saṇṭhānato yebhuyyena sattaṅgulappamāṇaṃ abandhanaṃ kāḷavacchakajivhāsaṇṭhānaṃ. Disato uparimāya disāya jātaṃ. Okāsato hadayassa vāmapasse udarapaṭalassa matthakapassaṃ nissāya ṭhitaṃ, yamhi paharaṇapahārena bahi nikkhante sattānaṃ jīvitakkhayo hotīti.

然后，在身体内部，按照颜色的不同，有斑点，颜色如同青蓝、苦胆和蒺藜花。其结合处大约为七指宽，是黑色轮状舌的结合处。其位置生于上方，从肋骨左侧心脏处及腹部前方内侧处站立，在此处因受到攻击而导致生命的毁灭。

Tattha yathā koṭṭhakamatthakapassaṃ nissāya ṭhitā na gomayapiṇḍi jānāti ‘‘ahaṃ koṭṭhakamatthakapassaṃ nissāya ṭhitā’’ti, napi koṭṭhakamatthakapassaṃ jānāti ‘‘gomayapiṇḍi maṃ nissāya ṭhitā’’ti; evameva na pihakaṃ jānāti ‘‘ahaṃ udarapaṭalassa matthakapassaṃ nissāya ṭhita’’nti, napi udarapaṭalassa matthakapassaṃ jānāti ‘‘pihakaṃ maṃ nissāya ṭhita’’nti. Ābhogapaccavekkhaṇavirahitā hi ete dhammā…pe… na puggaloti. Paricchedato pihakaṃ pihakabhāgena paricchinnanti vavatthapeti. Ayametassa sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ pihakaṃ vaṇṇādito vavatthapeti.

此处，如同站立于胸骨根部而不知自己站在胸骨根部之牛奶团体，牛奶团体也不知附着于此；同样斑点不知自己位于腹部前内侧处，腹部前内侧也不知斑点附着于此。这些现象因缺乏业果观察，故不能称为人。从分割来说，斑点被斑点部分所分割。因此，这里的分割是部分分割，整体分割如头发一般，如此对斑点颜色等作出解释。

Tato paraṃ sarīrassa abbhantare dvattiṃsamaṃsakhaṇḍappabhedaṃ papphāsaṃ vaṇṇato rattaṃ nātiparipakkaudumbaravaṇṇanti vavatthapeti. Saṇṭhānato visamacchinnapūvasaṇṭhānaṃ, chadaniṭṭhakakhaṇḍapuñjasaṇṭhānantipi eke. Tadetaṃ abbhantare asitapītādīnaṃ abhāve uggatena kammajatejusmanā abbhāhatattā saṅkhāditapalālapiṇḍamiva nirasaṃ nirojaṃ hoti. Disato uparimāya disāya jātaṃ. Okāsato sarīrabbhantare dvinnaṃ thanānaṃ abbhantare hadayañca yakanañca upari chādetvā olambantaṃ ṭhitanti.

然后，身体内部有二十三块骨骼断片，颜色为红色似乎是未成熟的无花果树颜色。从结合处来看，是不规则分散的集合，部分如盖子盖合的骨片簇。由于缺乏青、黄等色，因而形成业力作用的燃烧产生的火焰发光状态，如同分散的红色树枝集合成光彩夺目的无色透明体。其位置位于上方，身内两处区域的内部覆盖心脏与脊骨之上，并悬挂固定。

Tattha yathā jiṇṇakoṭṭhabbhantare lambamāno sakuṇakulāvako na jānāti ‘‘ahaṃ jiṇṇakoṭṭhabbhantare lambamāno ṭhito’’ti, napi jiṇṇakoṭṭhabbhantaraṃ jānāti ‘‘sakuṇakulāvako mayi lambamāno ṭhito’’ti; evameva na papphāsaṃ jānāti ‘‘ahaṃ sarīrabbhantare dvinnaṃ thanānaṃ antare lambamānaṃ ṭhita’’nti, napi sarīrabbhantare dvinnaṃ thanānaṃ antaraṃ jānāti ‘‘mayi papphāsaṃ lambamānaṃ ṭhita’’nti. Ābhogapaccavekkhaṇavirahitā hi ete dhammā…pe… na puggaloti. Paricchedato papphāsaṃ papphāsabhāgena paricchinnanti vavatthapeti. Ayametassa sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ papphāsaṃ vaṇṇādito vavatthapeti.

如同幼鸟在巢穴间懒卧时，不知道自己在巢穴间懒卧，也不了解巢穴间有它懒卧的幼鸟；同样，觉知不及，自我身中两处之间懒卧的感受，自己不知，身体中两处之间也不晓得有懒卧的感受。这些现象都因缺乏主观的体验觉察，故不能称为具有人格。按分割处说，感受被感受部分分拆、阐明，这就是分割部分；而按不同属性划分，则类似于毛发等，这是对感受的色相等加以阐述。

Tato paraṃ antosarīre purisassa dvattiṃsahatthaṃ, itthiyā aṭṭhavīsatihatthaṃ, ekavīsatiyā ṭhānesu obhaggaṃ antaṃ vaṇṇato setaṃ sakkharasudhāvaṇṇanti vavatthapeti. Saṇṭhānato sīsaṃ chinditvā lohitadoṇiyaṃ saṃvelletvā ṭhapitadhammanisaṇṭhānaṃ. Disato dvīsu disāsu jātaṃ. Okāsato upari galavāṭake heṭṭhā ca karīsamagge vinibandhattā galavāṭakakarīsamaggapariyante sarīrabbhantare ṭhitanti.

之后在内身中，从男子有二十二掌长、女子有二十八掌长、一掌二十指处，说明尾端。此被称作色，如同白糖精华。由结合而成，头颅断开、血 vein（红色小管）汇聚，稳固地置于其所应当稳住的位置。生于二个方位，在肩膀上方的颈根下，围绕肩膀处及其四周，安置于身躯之中。

Tattha yathā lohitadoṇiyaṃ ṭhapitaṃ chinnasīsaṃ dhammanikaḷevaraṃ na jānāti ‘‘ahaṃ lohitadoṇiyaṃ ṭhita’’nti, napi lohitadoṇi jānāti ‘‘mayi chinnasīsaṃ dhammanikaḷevaraṃ ṭhita’’nti; evameva na antaṃ jānāti ‘‘ahaṃ sarīrabbhantare ṭhita’’nti, napi sarīrabbhantaraṃ jānāti ‘‘mayi antaṃ ṭhita’’nti. Ābhogapaccavekkhaṇavirahitā hi ete dhammā…pe… na puggaloti. Paricchedato antaṃ antabhāgena paricchinnanti vavatthapeti. Ayametassa sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ antaṃ vaṇṇādito vavatthapeti.

如同断头安放在由毛发构成的躯干处，断头本人不知「我安置于这断头上」，断头亦不知「在我这躯干中安放着断头」；依此类推，内身末端也不自知「我置于身躯中」，身躯亦不自知「内身末端藏于我中」。因缺乏主体察觉，此类现象不足称为有人格。按分割处说，末端被身体末分割并解说阐明；按不同性质分割，则类似毛发，这点如前对感受的说明。

Tato paraṃ antosarīre antantare antaguṇaṃ vaṇṇato setaṃ dakasītalikamūlavaṇṇanti vavatthapeti. Saṇṭhānato dakasītalikamūlasaṇṭhānamevāti, gomuttasaṇṭhānantipi eke. Disato dvīsu disāsu jātaṃ. Okāsato kudālapharasukammādīni karontānaṃ yantākaḍḍhanakāle yantasuttakamiva yantaphalakāni antabhoge ekato aggaḷante ābandhitvā pādapuñchanarajjumaṇḍalakassa antarā taṃ sibbitvā ṭhitarajjukā viya ekavīsatiyā antabhogānaṃ antarā ṭhitanti.

接着，在内身的末端之间，有一种特性名为芒刺状色，说明尾侧该色相。此乃被称作根之结处的芒刺根结；又称牛尿结处等。生于二方位。因反复刺割竹竿等所产生的刺割结，形似竹杖绑端，并结成环绕双脚脚踝的线圈，置于身体内部。此置于二十二根之内。

Tattha yathā pādapuñchanarajjumaṇḍalakaṃ sibbitvā ṭhitarajjukā na jānāti ‘‘mayā pādapuñchanarajjumaṇḍalakaṃ sibbita’’nti, napi pādapuñchanarajjumaṇḍalakaṃ jānāti ‘‘rajjukā maṃ sibbitvā ṭhitā’’ti, evameva antaguṇaṃ na jānāti ‘‘ahaṃ antaṃ ekavīsatibhogabbhantare ābandhitvā ṭhita’’nti, napi antaṃ jānāti ‘‘antaguṇaṃ maṃ ābandhitvā ṭhita’’nti. Ābhogapaccavekkhaṇavirahitā hi ete dhammā…pe… na puggaloti. Paricchedato antaguṇaṃ antaguṇabhāgena paricchinnanti vavatthapeti. Ayametassa sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ antaguṇaṃ vaṇṇādito vavatthapeti.

如同绑绕脚踝的线圈，线圈不知道「我的脚踝被绑缚」，脚踝也未觉「被线圈绑缚」；同样，此芒刺特性不自知「我被置于二十二根内绑缚」，芒刺也不自知「我绑缚于此」。此等现象缺乏主观体验，故不称为有人格。按分割处说，芒刺特性被其特性部分划分出并阐明；按相异性质划分，类似毛发，这如前说。

Tato paraṃ antosarīre udariyaṃ vaṇṇato ajjhohaṭāhāravaṇṇanti vavatthapeti. Saṇṭhānato parissāvane sithilabaddhataṇḍulasaṇṭhānaṃ. Disato uparimāya disāya jātaṃ. Okāsato udare ṭhitanti . Udaraṃ nāma ubhato nippīḷiyamānassa allasāṭakassa majjhe sañjātaphoṭakasadisaṃ antapaṭalaṃ, bahi maṭṭhaṃ, anto maṃsakasambupaliveṭhitaṃ, kiliṭṭhapāvārapupphasadisaṃ, kuthitapanasaphalassa abbhantarasadisantipi eke. Tattha takkolakā gaṇḍuppādakātālahīrakāsūcimukhakāpaṭatantusuttakāti evamādidvattiṃsakulappabhedā kimayo ākulabyākulā saṇḍasaṇḍacārino hutvā nivasanti, ye pānabhojanādimhi avijjamāne ullaṅghitvā viravantā hadayamaṃsaṃ abhitudanti pānabhojanādīni ajjhoharaṇavelāyañca uddhaṃmukhā hutvā paṭhamajjhohaṭe dve tayo ālope turitaturitā vilumpanti. Yaṃ etesaṃ kimīnaṃ pasūtigharaṃ vaccakuṭi gilānasālā susānañca hoti, yattha seyyathāpi nāma caṇḍālagāmadvāre candanikāya saradasamaye thūlaphusitake deve vassante udakena āvūḷhaṃ muttakarīsacammaṭṭhinhārukhaṇḍakheḷasiṅghāṇikālohitappabhutinānākuṇapajātaṃ nipatitvā kaddamodakāluḷitaṃ sañjātakimikulākulaṃ hutvā dvīhatīhaccayena sūriyātapasantāpavegakuthitaṃ upari pheṇapupphuḷake muñcantaṃ abhinīlavaṇṇaṃ paramaduggandhajegucchaṃ upagantuṃ vā daṭṭhuṃ vā anaraharūpataṃ āpajjitvā tiṭṭhati, pageva ghāyituṃ vā sāyituṃ vā; evameva nānappakārapānabhojanādi dantamusalasaṃcuṇṇitaṃ jivhāhatthasamparivattitaṃ kheḷalālāpalibuddhaṃ taṅkhaṇavigatavaṇṇagandharasādisampadaṃ koliyakhalisuvānavamathusadisaṃ nipatitvā pittasemhavātapaliveṭhitaṃ hutvā udaraggisantāpavegakuthitaṃ kimikulākulaṃ uparūpari pheṇapupphuḷakāni muñcantaṃ paramakasambuduggandhajegucchabhāvamāpajjitvā tiṭṭhati. Yaṃ sutvāpi pānabhojanādīsu amanuññatā saṇṭhāti, pageva paññācakkhunā oloketvā. Yattha ca patitaṃ pānabhojanādi pañcadhā vivekaṃ gacchati, ekaṃ bhāgaṃ pāṇakā khādanti, ekaṃ bhāgaṃ udaraggi jhāpeti, eko bhāgo muttaṃ hoti, eko bhāgo karīsaṃ hoti, eko bhāgo rasabhāvaṃ āpajjitvā soṇitamaṃsādīni upabrūhayatīti.

再说内身中腹部，称为藏腹色。此乃由脐下与松散结缔组织结合而成。生于上方。安置于腹内。腹乃两面之间被挤压的半圆形腹膜中层，外为皮肤，内连肌肉与脂肪织层，呈有污点、头花形状，由汗腺、毛囊和皮肤孔组成。此处有二十二种毛状结构，如丝状、线状、针形等，冷热不同，彼此纠缠缠绕，生长靠近，彼此碰撞摩擦。此间有人居住，生活于饮食等事之中，时常违犯戒律、躲避戒律，损坏心肉。进食时食物上下颠倒而进，如置身于战场干戈之中，激烈而迅捷地滚动碰撞，表现出如蜡烛火焰般起伏不定。其环境也似病铺、腐败之屋和尸体堆，若处于烈火燃烧中，滴落于烈火树木间，感受烧灼与臭恶。此间食物因不净而腐坏，舌头磨损、牙齿破损、浑浊的颜色与臭味俱生。知晓已此上述食物之不净，借智慧之眼观察。所残留食物五分解散：一部分遭口蚀，部分积聚于腹中，部分松散，部分流入胆囊，部分产生味觉并导致吐胆色肉等现象。

Tattha yathā paramajegucchāya suvānadoṇiyā ṭhito suvānavamathu na jānāti ‘‘ahaṃ suvānadoṇiyā ṭhito’’ti; napi suvānadoṇi jānāti ‘‘mayi suvānavamathu ṭhito’’ti. Evameva na udariyaṃ jānāti ‘‘ahaṃ imasmiṃ paramaduggandhajegucche udare ṭhita’’nti; napi udaraṃ jānāti ‘‘mayi udariyaṃ ṭhita’’nti. Ābhogapaccavekkhaṇavirahitā hi ete dhammā…pe… na puggaloti . Paricchedato udariyaṃ udariyabhāgena paricchinnanti vavatthapeti. Ayametassa sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ udariyaṃ vaṇṇādito vavatthapeti.

此中如同极其臭恶的污秽堆中，臭味四散，污秽自身却不知自己臭恶；且臭秽也不知自己是站立在某种污秽之上。对此，人的肚腹亦复如是，不知自己身处于极其臭恶的肚腹中；肚腹亦不自觉是处于自己之内。这些法缺乏自我识别的观察力……故称非人格。论断时，将肚腹视为肚腹部分而割拆论说。此为肚腹的部分分割，非整体分割，依毛发相似，故肚腹依此色相而论述。

Tato paraṃ antosarīre karīsaṃ vaṇṇato yebhuyyena ajjhohaṭāhāravaṇṇanti vavatthapeti. Saṇṭhānato okāsasaṇṭhānaṃ, disato heṭṭhimāya disāya jātaṃ, okāsato pakkāsaye ṭhitanti. Pakkāsayo nāma heṭṭhā nābhipiṭṭhikaṇṭakamūlānaṃ antare antāvasāne ubbedhena aṭṭhaṅgulamatto vaṃsanaḷakabbhantarasadiso padeso, yattha seyyathāpi nāma uparibhūmibhāge patitaṃ vassodakaṃ ogaḷitvā heṭṭhābhūmibhāgaṃ pūretvā tiṭṭhati, evameva yaṃkiñci āmāsaye patitaṃ pānabhojanādikaṃ udaragginā pheṇuddehakaṃ pakkaṃ pakkaṃ saṇhakaraṇiyā piṭṭhamiva saṇhabhāvaṃ āpajjitvā antabilena ogaḷitvā omadditvā vaṃsanaḷake pakkhittapaṇḍumattikā viya sannicitaṃ hutvā tiṭṭhati.

次而论内身的胃，以下严密的颜色加以说明。按构造致密，属于体内之下方位；由此依方向所在，居于下格。此下格，是指胃和食物末端之间，由关节缝隙夹杂的一个约八指宽、似竹节木中空部分之区域，犹如雨季时，积水于地面凹处，水满而停，此般地形状态。如此凡是落入胃中食物及饮料之残渣，类似泡沫状附着堆积出来，结合成块，并被体内脏壁包覆，泡沫凝聚称为白色泡沫状，与竹节内生青绿色黏层相似，依此状态而恒常存在。

Tattha yathā vaṃsanaḷake omadditvā pakkhittapaṇḍumattikā na jānāti ‘‘ahaṃ vaṃsanaḷake ṭhitā’’ti, napi vaṃsanaḷako jānāti ‘‘mayi paṇḍumattikā ṭhitā’’ti; evameva na karīsaṃ jānāti ‘‘ahaṃ pakkāsaye ṭhita’’nti, napi pakkāsayo jānāti ‘‘mayi karīsaṃ ṭhita’’nti. Ābhogapaccavekkhaṇavirahitā hi ete dhammā…pe… na puggaloti. Paricchedato karīsaṃ karīsabhāgena paricchinnanti vavatthapeti. Ayametassa sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ karīsaṃ vaṇṇādito vavatthapeti.

此中如同竹节中凝结的泡沫不自知“我处于竹节中”，竹节也不知“泡沫在我内”；同理胃亦不知“我处于胃内”，胃也不知“我居于胃内”。这些法缺乏自我觉察的观察力……故称非人格。论断时，将胃视为胃部分割分开。此为胃的部分分割，非整体分割，依毛发相似，故胃依此颜色等加以说明。

Tato paraṃ sarīre sīsakaṭāhabbhantare matthaluṅgaṃ vaṇṇato setaṃ ahichattakapiṇḍivaṇṇanti vavatthapeti. Pakkuthitaduddhavaṇṇantipi eke. Saṇṭhānato okāsasaṇṭhānaṃ. Disato uparimāya disāya jātaṃ. Okāsato sīsakaṭāhassa abbhantare cattāro sibbinimagge nissāya samodhāya ṭhapitā cattāro piṭṭhapiṇḍikā viya samohitaṃ catumatthaluṅgapiṇḍappabhedaṃ hutvā ṭhitanti.

次而论身之头骨顶端之间的脑髓，颜色描述为乳白狡狯的类似蛇鞋垫般状。有人说色泽淡黄白不均者亦有。按构造致密，属于体内之头骨顶端之间。根据构造，头骨顶端实有四条骨缝为依托基础，架设四个小骨块，若四脑髓乳白块像小脑髓状破块分开，存在于此处。

Tattha yathā purāṇalābukaṭāhe pakkhittapiṭṭhapiṇḍi pakkuthitaduddhaṃ vā na jānāti ‘‘ahaṃ purāṇalābukaṭāhe ṭhita’’nti, napi purāṇalābukaṭāhaṃ jānāti ‘‘mayi piṭṭhapiṇḍi pakkuthitaduddhaṃ vā ṭhita’’nti; evameva na matthaluṅgaṃ jānāti ‘‘ahaṃ sīsakaṭāhabbhantare ṭhita’’nti, napi sīsakaṭāhabbhantaraṃ jānāti ‘‘mayi matthaluṅgaṃ ṭhita’’nti. Ābhogapaccavekkhaṇavirahitā hi ete dhammā…pe… na puggaloti. Paricchedato matthaluṅgaṃ matthaluṅgabhāgena paricchinnanti vavatthapeti. Ayametassa sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ matthaluṅgaṃ vaṇṇādito vavatthapeti.

此中如同古螺帽形状，脑髓断裂分离不知“我处于古螺帽内”，古螺帽亦不知“我处于脑髓断裂处”；同理脑髓亦不自知“我居于头骨顶端”，头骨顶端亦不知“我在脑髓内”。这些法缺乏自我识别的观察力……故称非人格。论断时，将脑髓视为脑髓部分割论说。此为脑髓的部分分割，非整体分割，依毛发相似，故脑髓依此色及形态加以说明。

Tato paraṃ sarīre baddhābaddhabhedato duvidhampi pittaṃ vaṇṇato bahalamadhukatelavaṇṇanti vavatthapeti. Abaddhapittaṃ milātabakulapupphavaṇṇantipi eke. Saṇṭhānato okāsasaṇṭhānaṃ. Disato dvīsu disāsu jātaṃ. Okāsato abaddhapittaṃ kesalomanakhadantānaṃ maṃsavinimuttaṭṭhānaṃ thaddhasukkhacammañca vajjetvā udakamiva telabindu avasesasarīraṃ byāpetvā ṭhitaṃ, yamhi kupite akkhīni pītakāni honti bhamanti, gattaṃ kampati kaṇḍūyati. Baddhapittaṃ hadayapapphāsānamantare yakanamaṃsaṃ nissāya patiṭṭhite mahākosātakikosakasadise pittakosake ṭhitaṃ, yamhi kupite sattā ummattakā honti, vipallatthacittā hirottappaṃ chaḍḍetvā akattabbaṃ karonti, abhāsitabbaṃ bhāsanti, acintitabbaṃ cintenti.

次而论身上淤血，按色泽分为两种：浓厚的如蜂蜜油色，薄浊的如腐坏芭蕉花色。按构造致密，属于体内。其薄浊的淤血发生于毛发、皮肤、指甲、牙齿、肉肉松解处挂附，犹水滴般油滴般滋养浸润身体所在，色呈黄色，眼睛发黄，发痒，身体震动而生跃动痛苦。其浓厚淤血附著于心膜之间，依附于大小血管及其类似大肠小肠的血管块上，稳定而存在。此处血液混乱时，生诸狂躁妄念，心意颠倒，堕落出离，言语杂乱，思想错乱。

Tattha yathā udakaṃ byāpetvā ṭhitaṃ telaṃ na jānāti ‘‘ahaṃ udakaṃ byāpetvā ṭhita’’nti, napi udakaṃ jānāti ‘‘telaṃ maṃ byāpetvā ṭhita’’nti; evameva na abaddhapittaṃ jānāti ‘‘ahaṃ sarīraṃ byāpetvā ṭhita’’nti, napi sarīraṃ jānāti ‘‘abaddhapittaṃ maṃ byāpetvā ṭhita’’nti. Yathā ca kosātakikosake ṭhitaṃ vassodakaṃ na jānāti ‘‘ahaṃ kosātakikosake ṭhita’’nti, napi kosātakikosako jānāti ‘‘mayi vassodakaṃ ṭhita’’nti; evameva na baddhapittaṃ jānāti ‘‘ahaṃ pittakosake ṭhita’’nti, napi pittakosako jānāti ‘‘mayi baddhapittaṃ ṭhita’’nti. Ābhogapaccavekkhaṇavirahitā hi ete dhammā…pe… na puggaloti. Paricchedato pittaṃ pittabhāgena paricchinnanti vavatthapeti. Ayametassa sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ pittaṃ vaṇṇādito vavatthapeti.

在那里，如同水散布开来，置于油中而油却不知道说“我在水中散布”，水也不知道说“油在我中间散布”。同样，不执着于血液者不知道“我身在血液中散布”，血液也不知道“不执着的我在其中散布”。又如置于瓮器中的雨水，瓮器却不知道说“我在瓮器中”，瓮器也不知道说“雨水在我里边”。同样，不执着于胆液者不知道“我在胆的瓮器中”，胆液也不知道说“我在胆液中”。这些法失于功用细察，因此不是有情。分别来看，血液分成若干部分加以说明。这是其部分划分；非部分划分则类似于毛发。如此对胆液的颜色等也加以说明。

Tato paraṃ sarīrabbhantare ekapattapūrappamāṇaṃ semhaṃ vaṇṇato setaṃ kacchakapaṇṇarasavaṇṇanti vavatthapeti. Saṇṭhānato okāsasaṇṭhānaṃ. Disato uparimāya disāya jātaṃ. Okāsato udarapaṭale ṭhitanti. Yaṃ pānabhojanādiajjhoharaṇakāle seyyathāpi nāma udake sevālapaṇakaṃ kaṭṭhe vā kathale vā patante chijjitvā dvidhā hutvā puna ajjhottharitvā tiṭṭhati, evameva pānabhojanādimhi nipatante chijjitvā dvidhā hutvā puna ajjhottharitvā tiṭṭhati, yamhi ca mandībhūte pakkamiva gaṇḍaṃ pūtikamiva kukkuṭaṇḍaṃ udarapaṭalaṃ paramajegucchakuṇapagandhaṃ hoti. Tato uggatena ca gandhena uggāropi mukhampi duggandhaṃ pūtikuṇapasadisaṃ hoti, so ca puriso ‘‘apehi duggandhaṃ vāyasī’’ti vattabbataṃ āpajjati, yañca abhivaḍḍhitaṃ bahalattamāpannaṃ paṭikujjanaphalakamiva vaccakuṭiyā udarapaṭalabbhantare eva kuṇapagandhaṃ sannirumbhitvā tiṭṭhati.

然后说明身体内一指掌大小的、狮子毛色、如白象膝盖盖子般的病灶。它是聚集的疮口。产生于一个向上的方向。聚集于腹部。就好像饮食后呕吐时，水中落入的树叶或芦叶被撕裂成为两而又重新合拢，病灶也是这样，被撕裂分为两部分又重新长合。该病灶多处呈现肿胀囊状，有如鸡冠，位于腹部中心带有浓重混合的恶臭。因其散发出的臭味，嘴巴也变得恶臭，因此人们会说“发出恶臭气体”。这种病灶无法消除，就如恶心的腹部脏器内持续产生腐败恶臭。

Tattha yathā candanikāya uparipheṇapaṭalaṃ na jānāti ‘‘ahaṃ candanikāya ṭhita’’nti, napi candanikā jānāti ‘‘mayi pheṇapaṭalaṃ ṭhita’’nti; evameva na semhaṃ jānāti ‘‘ahaṃ udarapaṭale ṭhita’’nti, napi udarapaṭalaṃ jānāti ‘‘mayi semhaṃ ṭhitanti. Ābhogapaccavekkhaṇavirahitā hi ete dhammā…pe… na puggaloti. Paricchedato semhaṃ semhabhāgena paricchinnanti vavatthapeti. Ayametassa sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ semhaṃ vaṇṇādito vavatthapeti.

那里，如月亮表面上的云层不知自己在月亮上，也不知月亮在其上。狮子毛色的病灶也同样不知道自己位于腹部，也不知腹部上有狮毛病灶。这些法因无功能细察，故非有情。分别来看，病灶分成若干部分加以说明。这是其部分划分；非部分划分则类似于毛发。如此对病灶颜色等也加以说明。

Tato paraṃ sarīre pubbo vaṇṇato paṇḍupalāsavaṇṇoti vavatthapeti. Saṇṭhānato okāsasaṇṭhāno. Disato dvīsu disāsu jāto. Okāsato pubbassa okāso nāma nibaddho natthi. Yattha pubbo sannicito tiṭṭheyya, yatra yatra khāṇukaṇṭakappaharaṇaggijālādīhi abhihate sarīrappadese lohitaṃ saṇṭhahitvā paccati, gaṇḍapiḷakādayo vā uppajjanti, tatra tatra tiṭṭhati.

然后说明身体前部的颜色，如赤朱色，称为番荔枝色。它是聚集成块的疮口。由两处方向产生。前方没有连接的组织。当身体前方受到竹箭刺、钩网等外伤处流血凝止时，会生出疮疙瘩等，病灶便存在于那些地方。

Tattha yathā rukkhassa tattha tattha pharasudhārādīhi pahatappadese avagaḷitvā ṭhito niyyāso na jānāti ‘‘ahaṃ rukkhassa pahatappadese ṭhito’’ti, napi rukkhassa pahatappadeso jānāti ‘‘mayi niyyāso ṭhito’’ti; evameva na pubbo jānāti ‘‘ahaṃ sarīrassa tattha tattha khāṇukaṇṭakādīhi abhihatappadese gaṇḍapiḷakādīnaṃ uṭṭhitappadese vā ṭhito’’ti, napi sarīrappadeso jānāti ‘‘mayi pubbo ṭhito’’ti. Ābhogapaccavekkhaṇavirahitā hi ete dhammā…pe… na puggaloti. Paricchedato pubbo pubbabhāgena paricchinnoti vavatthapeti. Ayametassa sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ pubbaṃ vaṇṇādito vavatthapeti.

在那里，如树上被树枝折断的斑点处落叶堆积却不知说“我在树的受损处”，树的受损处也不知说“我在落叶堆积处”。同样，身上的伤口被竹箭等刺破生疮疙瘩的病灶不知说“我存在”，创伤处也不知说“我存在”。这些法因无功能细察，故非有情。有分别是病灶分成若干部分加以说明。这是其部分划分；非部分划分则类似于毛发。对该病灶颜色亦如此说明。

Tato paraṃ sarīre sannicitalohitaṃ saṃsaraṇalohitanti evaṃ duvidhe lohite sannicitalohitaṃ tāva vaṇṇato bahalakuthitalākhārasavaṇṇanti vavatthapeti, saṃsaraṇalohitaṃ acchalākhārasavaṇṇanti. Saṇṭhānato sabbampi attano okāsasaṇṭhānaṃ. Disato sannicitalohitaṃ uparimāya disāya jātaṃ, saṃsaraṇalohitaṃ dvīsupīti. Okāsato saṃsaraṇalohitaṃ kesalomanakhadantānaṃ maṃsavinimuttaṭṭhānañceva thaddhasukkhacammañca vajjetvā dhamanijālānusārena sabbaṃ upādinnakasarīraṃ pharitvā ṭhitaṃ. Sannicitalohitaṃ yakanassa heṭṭhābhāgaṃ pūretvā ekapattapūraṇamattaṃ vakkahadayapapphāsānaṃ upari thokaṃ thokaṃ binduṃ pātentaṃ vakkahadayayakanapapphāse tementaṃ ṭhitaṃ, yamhi vakkahadayādīni atemente sattā pipāsitā honti.

然后说明身体内聚集的血液，被称为凝血，色泽分两种：一为攒动着的暗红色，另一为静止的深红色。是聚集成块的全部组织。生成于上方，由两处方向生出。凝血存在于头发、毛发、指甲、牙齿等肉体开放部位及皮肤，也依附于血管，均布全身。凝血在脖子底部区域，满溢至一掌大小，形成心脏及血管内脏等不断落下小滴的情形。这些区域因血液流动而渴求滋养。

Tattha yathā jajjarakapāle ṭhitaṃ udakaṃ heṭṭhā leḍḍukhaṇḍādīni tementaṃ na jānāti ‘‘ahaṃ jajjarakapāle ṭhitaṃ heṭṭhā leḍḍukhaṇḍādīni tememī’’ti, napi jajjarakapālaṃ heṭṭhā leḍḍukhaṇḍādīni vā jānanti ‘‘mayi udakaṃ ṭhitaṃ, amhe vā tementaṃ ṭhita’’nti; evameva na lohitaṃ jānāti ‘‘ahaṃ yakanassa heṭṭhābhāge vakkahadayādīni tementaṃ ṭhita’’nti, napi yakanassa heṭṭhābhāgaṭṭhānaṃ vakkahadayādīni vā jānanti ‘‘mayi lohitaṃ ṭhitaṃ, amhe vā tementaṃ ṭhita’’nti. Ābhogapaccavekkhaṇavirahitā hi ete dhammā…pe… na puggaloti. Paricchedato lohitaṃ lohitabhāgena paricchinnanti vavatthapeti. Ayametassa sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ lohitaṃ vaṇṇādito vavatthapeti.

如同存在水洼处的水，不知其下面有泥块等东西，自己不晓得“我是水洼中的水，下有泥块等物”，泥块也不晓得“水洼的水存于我或我们之中”；同理，血液也不自知“我位于筋脉之下，如脉络心脏等处”，筋脉和心脏等也不知“血液在于我或我们之中”。这些法因缺乏对器官和所依的反观审察，所以不能称为“个体”。从分析来看，血液按其部分组成，即以血液的分段来说明。此为整体区分，部分区分，却又相似于头发之类，因此对血液及其颜色等加以阐明。

Tato paraṃ sarīre sedo vaṇṇato pasannatilatelavaṇṇoti vavatthapeti. Saṇṭhānato okāsasaṇṭhāno. Disato dvīsu disāsu jāto. Okāsato sedassa okāso nāma nibaddho natthi, yattha sedo lohitaṃ viya sadā tiṭṭheyya. Yasmā vā yadā aggisantāpasūriyasantāpautuvikārādīhi sarīraṃ santapati, atha udakato abbūḷhamattavisamacchinnabhisamuḷālakumudanālakalāpaudakamiva sabbakesalomakūpavivarehi paggharati. Tasmā tesaṃ kesalomakūpavivarānaṃ vasena taṃ saṇṭhānato vavatthapeti. ‘‘Sedapariggaṇhakena ca yogāvacarena kesalomakūpavivare pūretvā ṭhitavaseneva sedo manasikātabbo’’ti vuttaṃ pubbācariyehi.

然后说身体中的痰液因颜色明亮清净称为“渣多”。“渣多”按其聚合体是由聚合的块状物所成，从方向上是指产生于两个方向之间的部位。聚合处即是“渣多”的界限，称为“渣多界”，无须述说其界限之外之所。由此引申，因身体受火、热、日晒等变化而生热，当身体发热时，犹如水用一切细毛沟、坑洼、水池等集水处盛满酿酒之水一样，散布其中。故此这些细毛沟、坑洼、水池等部位就作为其聚合处说明。“据经典与禅师语，此‘渣多’应当如实观想为聚合于细毛沟、坑洼水池之中而存在”。

Tattha yathā bhisamuḷālakumudanālakalāpavivarehi paggharantaṃ udakaṃ na jānāti ‘‘ahaṃ bhisamuḷālakumudanālakalāpavivarehi paggharāmī’’ti, napi bhisamuḷālakumudanālakalāpavivarā jānanti ‘‘amhehi udakaṃ paggharatī’’ti; evameva na sedo jānāti ‘‘ahaṃ kesalomakūpavivarehi paggharāmī’’ti, napi kesalomakūpavivarā jānanti ‘‘amhehi sedo paggharatī’’ti. Ābhogapaccavekkhaṇavirahitā hi ete dhammā…pe… na puggaloti. Paricchedato sedo sedabhāgena paricchinnoti vavatthapeti. Ayametassa sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ sedaṃ vaṇṇādito vavatthapeti.

如同不知道水流经细毛沟、坑洼、水池时“不知自己是流经细毛沟、坑洼等处的水”，而细毛沟等也不知“小水流是经由我们流动”；同样，痰液不自知“我流经头发、细毛沟、水池处”，头发、细毛沟、水池等也不知“痰液是经由我们流动”。这些法因缺乏对器官与所依的反观审察故不能称为个体。按部分分析，渣多按其部分可细分，其细部分与头发类似。因而对渣多及其颜色等予以说明。

Tato paraṃ sarīre cammamaṃsantare medo vaṇṇato phālitahaliddivaṇṇoti vavatthapeti. Saṇṭhānato okāsasaṇṭhāno. Tathā hi sukhino thūlasarīrassa cammamaṃsantare pharitvā ṭhito haliddirattadukūlapilotikasaṇṭhāno, kisasarīrassa jaṅghamaṃsaūrumaṃsapiṭṭhikaṇṭakanissitapiṭṭhimaṃsaudarapaṭalamaṃsāni nissāya saṃvellitvā ṭhapitahaliddirattadukūlapilotikakhaṇḍasaṇṭhāno. Disato dvīsu disāsu jāto. Okāsato thūlasarīrassa sakalasarīraṃ pharitvā kisassa jaṅghāmaṃsādīni nissāya ṭhito, yo sinehasaṅkhātopi hutvā paramajegucchattā na matthakatelatthaṃ na gaṇḍūsatelatthaṃ na dīpajālanatthaṃ saṅgayhati.

随后于身体中，脂肪因颜色而被描述为类似成熟的姜黄红色。脂肪因聚合体而为聚合处。正如身强健者体内脂肪布满整个皮肉间的脂肪层，依靠着腿部肌肉、脂膜、皮下脂肪等层，凝聚形成厚实的黄色脂脂团块，其聚合处由聚合而成。从方向上讲，产生于两个方向之间。脂肪的聚合处遍布于整个健壮身体，依附腿部肌肉等部位，纵然肌肉间聚合形成脂肪团块，也不放弃滋润、保护关节、预防皮肤炎症、保持温度、促进血液流通等多重功能。

Tattha yathā maṃsapuñjaṃ nissāya ṭhitā haliddirattadukūlapilotikā na jānāti ‘‘ahaṃ maṃsapuñjaṃ nissāya ṭhitā’’ti, napi maṃsapuñjo jānāti ‘‘haliddirattadukūlapilotikā maṃ nissāya ṭhitā’’ti; evameva na medo jānāti ‘‘ahaṃ sakalasarīraṃ jaṅghādīsu vā maṃsaṃ nissāya ṭhito’’ti, napi sakalasarīraṃ jānāti jaṅghādīsu vā maṃsaṃ ‘‘medo maṃ nissāya ṭhito’’ti. Ābhogapaccavekkhaṇavirahitā hi ete dhammā…pe… na puggaloti. Paricchedato medo heṭṭhā maṃsena, upari cammena, samantato medabhāgena paricchinnoti vavatthapeti. Ayametassa sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ medaṃ vaṇṇādito vavatthapeti.

就如依靠肉块而立的姜黄红色脂肪块不知“我依附于肉块”，肉块也不知“脂肪依附于我”，同样脂肪本身不知“我依附于整个身体腿部等处的肉”，身体也不知“脂肪依附于我腿部等处的肉”。这些法由于无从自身或所依的反观审视，不能称为“个体”。从部分划分看，脂肪以上为肉以下，周围及脂肪部分按体部分细分。此为整体区分，部分区分，与头发类似，因而也对脂肪及其颜色等予以说明。

Tato paraṃ sarīre assu vaṇṇato pasannatilatelavaṇṇanti vavatthapeti. Saṇṭhānato okāsasaṇṭhānaṃ. Disato uparimāya disāya jātaṃ. Okāsato akkhikūpakesu ṭhitanti. Na cetaṃ pittakosake pittamiva akkhikūpakesu sadā sannicitaṃ hutvā tiṭṭhati, kintu yadā somanassajātā sattā mahāhasitaṃ hasanti, domanassajātā rodanti paridevanti, tathārūpaṃ visamāhāraṃ vā haranti, yadā ca tesaṃ akkhīni dhūmarajapaṃsukādīhi abhihaññanti, tadā etehi somanassadomanassavisamāhārādīhi samuṭṭhahitvā assu akkhikūpakesu pūretvā tiṭṭhati paggharati ca. ‘‘Assupariggaṇhakena ca yogāvacarena akkhikūpake pūretvā ṭhitavaseneva taṃ manasikātabba’’nti pubbācariyā vaṇṇayanti.

然后于身体中，汗液因其颜色而被称为明亮清净如油。汗液为聚合体，由聚合的部位聚合而成。其产生于上方方向，存在于眼球眶内。汗液并非如同痰之类总聚合于眼球眶内固定存在，而是当众生生起愉悦时大笑，生起苦恼时哭泣哀痛，经历各样复杂情绪时就会随之发散出汗；同时若眼睛遭到烟尘、灰尘等类刺激，因其良好或恶劣的情况而起，此时汗液即由上述集合处聚合而成。历代禅师描述说，“由汗液所成者，须观想其聚合于眼眶内而存在”。

Tattha yathā matthakacchinnataruṇatālaṭṭhikūpakesu ṭhitaṃ udakaṃ na jānāti ‘‘ahaṃ matthakacchinnataruṇatālaṭṭhikūpakesu ṭhita’’nti, napi matthakacchinnataruṇatālaṭṭhikūpakā jānanti ‘‘amhesu udakaṃ ṭhita’’nti; evameva na assu jānāti ‘‘ahaṃ akkhikūpakesu ṭhita’’nti, napi akkhikūpakā jānanti ‘‘amhesu assu ṭhita’’nti. Ābhogapaccavekkhaṇavirahitā hi ete dhammā…pe… na puggaloti. Paricchedato assu assubhāgena paricchinnanti vavatthapeti. Ayametassa sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ assuṃ vaṇṇādito vavatthapeti.

这里如同在被砍断的椰子树与嫩椰子相连的井壁中，水立在那里，却不知道“我在被砍断的椰子树与嫩椰子相连的井壁中”，井壁也不知道“我们的水立在那里”；同样，水井也不知道“我立在椰子树井中”，椰子树井也不知道“我们的水立在那里”。由于缺乏相应的观察与视点，这些事物……不是有个体。且从划分上，水由不良部分划分界定，此即部分之界定；不良部分的划分则类似毛发等，所以水乃依毛发等部分之性质述说。

Tato paraṃ sarīre vilīnasinehasaṅkhātā vasā vaṇṇato ācāme āsittatelavaṇṇāti vavatthapeti. Saṇṭhānato okāsasaṇṭhānā. Disato dvīsu disāsu jātā. Okāsato hatthatalahatthapiṭṭhipādatalapādapiṭṭhināsāpuṭanalāṭaaṃsakūṭesu ṭhitāti. Na cesā etesu okāsesu sadā vilīnā eva hutvā tiṭṭhati, kintu yadā aggisantāpasūriyasantāpautuvisabhāgadhātuvisabhāgehi te padesā usmājātā honti, tadā tattha vilīnāva hutvā pasannasalilāsu udakasoṇḍikāsu nīhāro viya sarati.

然后，在体内溶解了的毛发等诸物，依其本色被称为“肤色”；按聚合说，是指在身体各部分结合处的存在。方向上是两侧。结合处于手掌、手背、脚掌、脚背、指甲、毛发、皮肤皱折和其他交织处。“它们未必一直溶解然存在，而是在炽热、太阳热量、季节性不纯元素发烫时，这些部位便溶解，如同温暖的水流淌一般。”

Tattha yathā udakasoṇḍiyo ajjhottharitvā ṭhito nīhāro na jānāti ‘‘ahaṃ udakasoṇḍiyo ajjhottharitvā ṭhito’’ti, napi udakasoṇḍiyo jānanti ‘‘nīhāro amhe ajjhottharitvā ṭhito’’ti; evameva na vasā jānāti ‘‘ahaṃ hatthatalādīni ajjhottharitvā ṭhitā’’ti, napi hatthatalādīni jānanti ‘‘vasā amhe ajjhottharitvā ṭhitā’’ti. Ābhogapaccavekkhaṇavirahitā hi ete dhammā…pe… na puggaloti. Paricchedato vasā vasābhāgena paricchinnāti vavatthapeti. Ayametissā sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ vasaṃ vaṇṇādito vavatthapeti.

这里，如同水流在立起的水涂泥中浑浊，却不知“我立于浑浊水中”，水涂泥也不知“我们立于浑浊水中”；同样，肤色也不知“我立于手掌等处”，手掌等也不知“肤色立于我们中”。由于缺乏相应观察视点，这些现象……非谓有个体。划分上肤色由肤色部分界定；不良部分界定与毛发类似，由此肤色及诸色得以述说。

Tato paraṃ sarīre mukhassabbhantare kheḷo vaṇṇato seto pheṇavaṇṇoti vavatthapeti. Saṇṭhānato okāsasaṇṭhānoti, samuddapheṇasaṇṭhānotipi eke. Disato uparimāya disāya jāto. Okāsato ubhohi kapolapassehi orohitvā jivhāya ṭhitoti. Na ceso ettha sadā sannicito hutvā tiṭṭhati, kintu yadā sattā tathārūpaṃ āhāraṃ passanti vā saranti vā, uṇhatittakaṭukaloṇambilānaṃ vā kiñci mukhe ṭhapenti. Yadā ca tesaṃ hadayaṃ āgilāyati, kismiñcideva vā jigucchā uppajjati, tadā kheḷo uppajjitvā ubhohi kapolapassehi orohitvā jivhāya saṇṭhāti. Aggajivhāya cesa kheḷo tanuko hoti, mūlajivhāya bahalo, mukhe pakkhittañca puthukaṃ vā taṇḍulaṃ vā aññaṃ vā kiñci khādanīyaṃ nadipuline khatakūpasalilamiva parikkhayamagacchantova sadā temanasamattho hoti.

接着，身内口腔中所包围的唾液被称为“白”，即泡沫色；按聚合说，是指结合处的存在，也包括海水泡沫的结合。它起于上方方向。结合处在双侧脸颊口角、舌头上。此处非总是聚合存在，但当众生看见或尝到食物，或口中置入热、苦、涩等滋味物时，心生恶感、羞耻时，唾液从双侧口角流出舌头，形成泡沫。前端舌的泡沫细薄，后端厚重，口内左右两侧泡沫像水中涟漪般扰动不停，是其自然变化。

Tattha yathā nadipuline khatakūpatale saṇṭhitaṃ udakaṃ na jānāti ‘‘ahaṃ kūpatale saṇṭhita’’nti , napi kūpatalaṃ jānāti ‘‘mayi udakaṃ ṭhita’’nti; evameva na kheḷo jānāti ‘‘ahaṃ ubhohi kapolapassehi orohitvā jivhātale saṇṭhito’’ti, napi jivhātalaṃ jānāti ‘‘mayi ubhohi kapolapassehi orohitvā kheḷo saṇṭhito’’ti. Ābhogapaccavekkhaṇavirahitā hi ete dhammā…pe… na puggaloti. Paricchedato kheḷo kheḷabhāgena paricchinnoti vavatthapeti. Ayametassa sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ kheḷaṃ vaṇṇādito vavatthapeti.

这里如同河流边的泥沙沙地中积水，却不知“我立于沙地之水”，沙地也不知“我有水立于其中”；同样，口腔中的唾液也不知“我在两侧口角下的舌头之上”，舌头也不知“唾液立于我上”。由于缺乏相应观察，这些现象非谓有个体。划分上唾液由唾液部分界定，不良部分界定类似毛发，故对唾液之身色等作了说明。

Tato paraṃ sarīre siṅghāṇikā vaṇṇato setā taruṇatālamiñjavaṇṇāti vavatthapeti. Saṇṭhānato okāsasaṇṭhānā, sedetvā sedetvā nāsāpuṭe nirantaraṃ pakkhittavettaṅkurasaṇṭhānātipi eke. Disato uparimāya disāya jātā. Okāsato nāsāpuṭe pūretvā ṭhitāti. Na cesā ettha sadā sannicitā hutvā tiṭṭhati, kintu seyyathāpi nāma puriso paduminipatte dadhiṃ bandhitvā heṭṭhā paduminipattaṃ kaṇṭakena vijjheyya, atha tena chiddena dadhipiṇḍaṃ gaḷitvā bahi papateyya; evameva yadā sattā rodanti, visabhāgāhārautuvasena vā sañjātadhātukkhobhā honti, tadā antosīsato pūtisemhabhāvaṃ āpannaṃ matthaluṅgaṃ gaḷitvā tālumatthakavivarena otaritvā nāsāpuṭe pūretvā tiṭṭhati.

然后，体内鼻孔中的黏液被称为“净白”，称为“流涕之色”。按聚合说是指结合处的存在，如凝固的鼻涕在鼻孔内不断聚积，有时会作为鼻痂或鼻瘤附着。它起于上方方向。结合处于鼻孔内，赋以鼻孔之处。此处并非常不断存在，而如同人手持莲花束戴于胸前，枝插于胸下却被荆棘刺破，当撕裂花束乳团而抛出；若众生哭泣，因不纯部分食物激起腹中烦恼，鼻腔内凝聚粘液块，似吐出青泥而下垂，积聚在鼻孔内。

Tattha yathā sippikāya pakkhittaṃ pūtidadhi na jānāti ‘‘ahaṃ sippikāya ṭhita’’nti, napi sippikā jānāti ‘‘mayi pūtikaṃ dadhi ṭhita’’nti; evameva na siṅghāṇikā jānāti ‘‘ahaṃ nāsāpuṭesu ṭhitā’’ti, napi nāsāpuṭā jānanti ‘‘amhesu siṅghāṇikā ṭhitā’’ti. Ābhogapaccavekkhaṇavirahitā hi ete dhammā…pe… na puggaloti. Paricchedato siṅghāṇikā siṅghāṇikabhāgena paricchinnāti vavatthapeti. Ayametissā sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ siṅghāṇikaṃ vaṇṇādito vavatthapeti.

这里如同工匠不知自己处于工匠状态，牛奶也不知在它之中有乳制品的缘故；同样，蜂后不知道自己处在蜂巢里，蜂巢也不知自己存在于蜂后中。因为这些现象皆无「主观观察」的力量……因此不能称为「有个体」。「区分」是指蜂后被按蜂巢部分划分以便说明。这就是部分划分，非部分分离，而是如毛发相类的划分故，蜂后之称由此得到说明。

Tato paraṃ antosarīre lasikāti sarīrasandhīnaṃ abbhantare picchilakuṇapaṃ. Sā vaṇṇato kaṇikāraniyyāsavaṇṇāti vavatthapeti. Saṇṭhānato okāsasaṇṭhānā. Disato dvīsu disāsu jātā. Okāsato aṭṭhisandhīnaṃ abbhañjanakiccaṃ sādhayamānā asītisatasandhīnaṃ abbhantare ṭhitāti. Yassa cesā mandā hoti, tassa uṭṭhahantassa nisīdantassa abhikkamantassa paṭikkamantassa samiñjantassa pasārentassa aṭṭhikāni kaṭakaṭāyanti, accharikāsaddaṃ karonto viya vicarati , ekayojanadviyojanamattampi addhānaṃ gatassa vāyodhātu kuppati, gattāni dukkhanti yassa pana cesā bahukā hoti, tassa uṭṭhānanisajjādīsu na aṭṭhīni kaṭakaṭāyanti, dīghampi addhānaṃ gatassa na vāyodhātu kuppati, na gattāni dukkhanti.

之后在内部组织中有骨髓，即构成身体关节之内的黏滑组织。它依颜色可称为颗粒状骨髓。从结构来说是凝聚的细胞。它产生在两个方向上。由此关节骨头之间的破坏作用在数百个关节中发生。有些质地疏松的个体，其活动如起坐行走、弯身伸展等时，骨头相互磨损发出刺耳响声，如同车辆轮轴间挥动气体般，骨头关节组织受损；但骨骼较坚实者在上述动作中不会有骨头磨损，也无响声且关节不疼痛。

Tattha yathā abbhañjanatelaṃ na jānāti ‘‘ahaṃ akkhaṃ abbhañjitvā ṭhita’’nti, napi akkho jānāti ‘‘maṃ telaṃ abbhañjitvā ṭhita’’nti; evameva na lasikā jānāti ‘‘ahaṃ asītisatasandhiyo abbhañjitvā ṭhitā’’ti, napi asītisatasandhiyo jānanti ‘‘lasikā amhe abbhañjitvā ṭhitā’’ti. Ābhogapaccavekkhaṇavirahitā hi ete dhammā…pe… na puggaloti. Paricchedato lasikā lasikabhāgena paricchinnāti vavatthapeti. Ayametissā sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ lasikaṃ vaṇṇādito vavatthapeti.

这里如油脂不知被骨头涂抹，骨头也不知因油脂而成为亮洁；同样，骨髓不知被数百个关节涂抹，关节也不知骨髓存在。因为这些都是无“主观观察”能力之物……因此不能称为“有个体”。「区分」指关节被按为各部分以便说明。这是部分的划分，不是部分的分离，而如毛发相类的划分，借此对骨髓的性质加以说明。

Tato paraṃ antosarīre muttaṃ vaṇṇato māsakhārodakavaṇṇanti vavatthapeti. Saṇṭhānato udakaṃ pūretvā adhomukhaṭhapitaudakakumbhaantaragataudakasaṇṭhānaṃ. Disato heṭṭhimāya disāya jātaṃ. Okāsato vatthissabbhantare ṭhitanti. Vatthi nāma vatthipuṭo vuccati, yattha seyyathāpi nāma candanikāya pakkhitte amukhe peḷāghaṭe candanikāraso pavisati, na cassa pavisanamaggo paññāyati; evameva sarīrato muttaṃ pavisati, na cassa pavisanamaggo paññāyati nikkhamanamaggo eva tu pākaṭo hoti, yamhi ca muttassa bharite ‘‘passāvaṃ karomā’’ti sattānaṃ āyūhanaṃ hoti. Tattha yathā candanikāya pakkhitte amukhe peḷāghaṭe ṭhito candanikāraso na jānāti ‘‘ahaṃ amukhe peḷāghaṭe ṭhito’’ti, napi peḷāghaṭo jānāti ‘‘mayi candanikāraso ṭhito’’ti; evameva muttaṃ na jānāti ‘‘ahaṃ vatthimhi ṭhita’’nti, napi vatthi jānāti ‘‘mayi muttaṃ ṭhita’’nti. Ābhogapaccavekkhaṇavirahitā hi ete dhammā…pe… na puggaloti. Paricchedato vatthiabbhantarena ceva muttabhāgena ca paricchinnanti vavatthapeti. Ayametassa sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ muttaṃ vaṇṇādito vavatthapeti. Evamayaṃ imaṃ dvattiṃsākāraṃ vaṇṇādito vavatthapeti.

之后体内出现脊髓，从颜色上称其为水样毛髓。结构为充满水的向下口形水囊集合。它生成于身后方位置。由此脊髓被包裹在椎体内。此囊即为囊袋，如同水进入朝向口部的水瓶，在瓶口可见其水样流动，进出通道不可见。体内脊髓亦是如此，进出之路不可见，唯有出口显见，因其承载着生命的起源。据此如水瓶里的水不知自己在瓶中，瓶也不知满载水；同样脊髓也不知自己在囊内，囊亦不知内有脊髓。这些现象皆无“主观观察”能力……不能称之为“有个体”。「区分」指囊袋及其内部脊髓的部分分划。这是部分的划分，不是分离，如毛发相类，借此说明脊髓。

Tassevaṃ imaṃ dvattiṃsākāraṃ vaṇṇādivasena vavatthapentassa taṃ taṃ bhāvanānuyogaṃ āgamma kesādayo paguṇā honti, koṭṭhāsabhāvena upaṭṭhahanti. Tato pabhuti seyyathāpi nāma cakkhumato purisassa dvattiṃsavaṇṇānaṃ pupphānaṃ ekasuttaganthitaṃ mālaṃ olokentassa sabbapupphāni apubbāpariyamiva pākaṭāni honti; evameva ‘‘atthi imasmiṃ kāye kesā’’ti imaṃ kāyaṃ satiyā olokentassa sabbe te dhammā apubbāpariyamiva pākaṭā honti. Kesesu āvajjitesu asaṇṭhahamānāva sati yāva muttaṃ, tāva pavattati. Tato pabhuti tassa āhiṇḍantā manussatiracchānādayo ca sattākāraṃ vijahitvā koṭṭhāsarāsivaseneva upaṭṭhahanti, tehi ca ajjhohariyamānaṃ pānabhojanādi koṭṭhāsarāsimhi pakkhippamānamiva upaṭṭhātīti.

如此对这二十二种性质的颜色诸相逐一说明后，依其所表显的因缘，毛发等随之产生并具有各自性质，彼等相互依存分章而呈现。正如观察具有色泽的人的视觉时，将那二十二种颜色与花朵串联成项链，目光所及之处花全部鲜明现出一样，观察此身所谓发毛，若心存于此身，则这些性质尽皆现前无遗。毛发上的污垢集中分布时直至脊髓都有影响，因触及剥落的人皮等体物，它们依附着宛如覆盖之网。同理，饮食等附带在体内脊髓的囊袋上，仿佛圆盘悬挂，其存在状态亦作者以此比涵盖说明之。

Etthāha ‘‘athānena tato paraṃ kiṃ kātabba’’nti? Vuccate – tadeva nimittaṃ āsevitabbaṃ bhāvetabbaṃ bahulīkātabbaṃ suvavatthitaṃ vavatthapetabbaṃ. Kathaṃ panāyaṃ taṃ nimittaṃ āsevati bhāveti bahulīkaroti suvavatthitaṃ vavatthapetīti? Ayañhi taṃ kesādīnaṃ koṭṭhāsabhāvena upaṭṭhānanimittaṃ āsevati, satiyā alliyati bhajati upagacchati, satigabbhaṃ gaṇhāpeti. Tattha laddhaṃ vā satiṃ vaḍḍhento taṃ bhāvetīti vuccati. Bahulīkarotīti punappunaṃ satisampayuttaṃ vitakkavicārabbhāhataṃ karoti. Suvavatthitaṃ vavatthapetīti yathā suṭṭhu vavatthitaṃ hoti, na puna antaradhānaṃ gacchati, tathā taṃ satiyā vavatthapeti, upadhāreti upanibandhati.

此处有人问：“然后接下来应当作何修持？”答曰：正是应当修习、广泛修习、详尽修习此因缘。如何修习此因缘？乃是以毛发等色诸相的相依为缘，由正念不断观察、分解并逐渐深入涵摄，保持专注。获得正念后增进此观察，称为修习。所谓广泛修习即反复多次由念伴随的出入观想与心念生灭观念来回调御。所谓详尽修习即使修行过程不发生间断，且能细致而精确地保持此正念观察，能持续深入不放逸，由此能稳固此正念，并引导、约束心不失其所。

Atha vā yaṃ pubbe anupubbato, nātisīghato, nātisaṇikato, vikkhepappahānato, paṇṇattisamatikkamanato, anupubbamuñcanato, lakkhaṇato, tayo ca suttantāti evaṃ dasavidhaṃ manasikārakosallaṃ vuttaṃ. Tattha anupubbato manasikaronto āsevati, nātisīghato nātisaṇikato ca manasikaronto bhāveti, vikkhepappahānato manasikaronto bahulī karoti, paṇṇattisamatikkamanādito manasikaronto suvavatthitaṃ vavatthapetīti veditabbo.

或复早先所述之法，非疾速，非粗暴，非动摇弃舍，超越数目，非先前放逸，具标志，且乃三经无二者，称为十种心法巧思。其中文义为：以不疾速思维者为“早先”；以非异常迅速思维者为“非疾速”；以非异常扭曲思维者为“非粗暴”；以能够远离散乱放逸思维者为“制止扰乱”；以超越穷尽词汇数量者为“超越数目”；以不放弃初学阶段心重心念者为“不放逸”；以具备相应标识者为“具标志”；谓此为三大经典之一。于此当知，凡思维早先者即栖息于早先心法，思维非疾速者与非粗暴者能修习此心，思维制止扰乱者善加多用，思维超越词汇与数目者则能善巧深说。

Etthāha ‘‘kathaṃ panāyaṃ anupubbādivasena ete dhamme manasi karotī’’ti? Vuccate – ayañhi kese manasi karitvā tadanantaraṃ lome manasi karoti, na nakhe. Tathā lome manasi karitvā tadanantaraṃ nakhe manasi karoti, na dante. Esa nayo sabbattha. Kasmā? Uppaṭipāṭiyā hi manasikaronto seyyathāpi nāma akusalo puriso dvattiṃsapadaṃ nisseṇiṃ uppaṭipāṭiyā ārohanto kilantakāyo tato nisseṇito papatati, na ārohanaṃ sampādeti; evameva bhāvanāsampattivasena adhigantabbassa assādassa anadhigamanato kilantacitto dvattiṃsākārabhāvanāto papatati, na bhāvanaṃ sampādetīti.

此中为何称“以早先起心等诸法生起思维”？答曰：譬如头发之思维，接着思维体毛；非爪甲继起思维。头发思维后即体毛思维，体毛思维后继爪甲思维，普遍如此。何故？譬如爬梯登高，恶人攀二十三阶梯，上而退步，未达顶峰；同理，禅修成就需依次阶段，若心意不达成所应得之成长，其心如折断不能继续，无法成就禅法。

Anupubbato manasikarontopi ca kesā lomāti nātisīghatopi manasi karoti. Atisīghato hi manasikaronto seyyathāpi nāma addhānaṃ gacchanto puriso samavisamarukkhathalaninnadvedhāpathādīni magganimittāni upalakkhetuṃ na sakkoti, tato na maggakusalo hoti, addhānañca parikkhayaṃ neti; evameva vaṇṇasaṇṭhānādīni dvattiṃsākāranimittāni upalakkhetuṃ na sakkoti, tato na dvattiṃsākāre kusalo hoti, kammaṭṭhānañca parikkhayaṃ neti.

即使于早先心生思维，亦於头发体毛等起思。非疾速思维者，譬如心念行进，行者见树木、草莽阻碍无法正断道路，未能达成正道，故非得道者，路又衰亡。此理，同样适用于色彩连续等二十三法习，如不能识别此类二十三因缘，则不具达成该心法之能力，禅修场所亦衰亡。

Yathā ca nātisīghato, evaṃ nātisaṇikatopi manasi karoti. Atisaṇikato hi manasikaronto seyyathāpi nāma puriso addhānamaggaṃ paṭipanno antarāmagge rukkhapabbatataḷākādīsu vilambamāno icchitappadesaṃ apāpuṇanto antarāmaggeyeva sīhabyagghādīhi anayabyasanaṃ pāpuṇāti; evameva dvattiṃsākārabhāvanāsampadaṃ apāpuṇanto bhāvanāvicchedena antarāyeva kāmavitakkādīhi anayabyasanaṃ pāpuṇāti.

正如非疾速心思维，非粗暴心亦起思维。粗暴者譬如行人历路遇阻，所欲之处未得，反遭猛兽等难，遭厄难。此义亦如得禅定之心未成就，因禅定断绝而阻碍修习者，亦遭诸苦难所困。

Nātisaṇikato manasikarontopi ca vikkhepappahānatopi manasi karoti. Vikkhepappahānato nāma yathā aññesu navakammādīsu cittaṃ na vikkhipati, tathā manasi karoti. Bahiddhā vikkhepamānacitto hi kesādīsveva asamāhitacetovitakko bhāvanāsampadaṃ apāpuṇitvā antarāva anayabyasanaṃ āpajjati takkasilāgamane bodhisattassa sahāyakā viya. Avikkhipamānacitto pana kesādīsveva samāhitacetovitakko bhāvanāsampadaṃ pāpuṇāti bodhisatto viya takkasilarajjasampadanti. Tassevaṃ vikkhepappahānato manasikaroto adhikāracariyādhimuttīnaṃ vasena te dhammā asubhato vā vaṇṇato vā suññato vā upaṭṭhahanti.

非粗暴者思维时亦于制止扰乱等心起思维。所谓制止扰乱者，如心不离他新业，定不了义，外心散乱不专注，虽成就禅定仍损坏觉悟，似佛之弟子应护法者。若心不散乱，则如佛子具慧王权。故制止扰乱者念心起时，种种法因执著其色相或不足相而生起退转。

Atha paṇṇattisamatikkamanato te dhamme manasi karoti. Paṇṇattisamatikkamanatoti kesā lomāti evamādivohāraṃ samatikkamitvā vissajjetvā yathūpaṭṭhitānaṃ asubhādīnaṃyeva vasena manasi karoti. Kathaṃ ? Yathā araññanivāsūpagatā manussā aparicitabhūmibhāgattā udakaṭṭhānasañjānanatthaṃ sākhābhaṅgādinimittaṃ katvā tadanusārena gantvā udakaṃ paribhuñjanti, yadā pana paricitabhūmibhāgā honti, atha taṃ nimittaṃ vissajjetvā amanasikatvāva udakaṭṭhānaṃ upasaṅkamitvā udakaṃ paribhuñjanti, evamevāyaṃ kesā lomātiādinā taṃtaṃvohārassa vasena paṭhamaṃ te dhamme manasākāsi, tesu dhammesu asubhādīnaṃ aññataravasena upaṭṭhahantesu taṃ vohāraṃ samatikkamitvā vissajjetvā asubhāditova manasi karoti.

继则思维超越数目等法。所谓超越数目者，譬如头发、体毛等上下之差别，诸法分别已悉时舍弃，依正理思维其不净等诸法。如同居野者，初至陌生境地，为取水打破树枝得水；后熟悉境地后则舍弃外缘而近水饮用。诸此法中，亦如不净心诸习，若舍断外缘不迷惑，则能思维此法性质。

Etthāha ‘‘kathaṃ panassa ete dhammā asubhādito upaṭṭhahanti, kathaṃ vaṇṇato, kathaṃ suññato vā, kathañcāyamete asubhato manasi karoti, kathaṃ vaṇṇato, kathaṃ suññato vā’’ti? Kesā tāvassa vaṇṇasaṇṭhānagandhāsayokāsavasena pañcadhā asubhato upaṭṭhahanti, pañcadhā eva ayamete asubhato manasi karoti. Seyyathidaṃ – kesā nāmete vaṇṇato asubhā paramappaṭikūlajegucchā . Tathā hi manussā divā pānabhojane patitaṃ kesavaṇṇaṃ vākaṃ vā suttaṃ vā disvā kesasaññāya manoramampi pānabhojanaṃ chaḍḍenti vā jigucchanti vā. Saṇṭhānatopi asubhā. Tathā hi rattiṃ pānabhojane patitaṃ kesasaṇṭhānaṃ vākaṃ vā suttaṃ vā phusitvā kesasaññāya manoramampi pānabhojanaṃ chaḍḍenti vā jigucchanti vā. Gandhatopi asubhā. Tathā hi telamakkhanapupphadhūmādisaṅkhārehi virahitānaṃ kesānaṃ gandho paramajeguccho hoti, aggīsu pakkhittassa kesassa gandhaṃ ghāyitvā sattā nāsikaṃ pidhenti, mukhampi vikujjenti. Āsayatopi asubhā. Tathā hi nānāvidhena manussāsucinissandena saṅkāraṭṭhāne taṇḍuleyyakādīni viya pittasemhapubbalohitanissandena te ācitā vuddhiṃ virūḷhiṃ vepullaṃ gamitāti. Okāsatopi asubhā. Tathā hi saṅkāraṭṭhāne viya taṇḍuleyyakādīni paramajegucche lomādiekatiṃsakuṇaparāsimatthake manussānaṃ sīsapaliveṭhake allacamme jātāti. Esa nayo lomādīsu. Evaṃ tāva ayamete dhamme asubhato upaṭṭhahante asubhato manasi karoti.

此处谓：「然而这些法如何令人起恶心、如何令人起恶观、如何令人起无所有观，及这些法如何令人心生恶念、恶观、无所有观？」于此，头发因其集合相、臭味、渗出物等五种不净而令人恶心，亦因同样五种不净而令人内心生恶念。譬如，以毛发为名的恶观，乃为极为不相应恶臭之聚合。人类白昼见到掉落在食物上的头发颜色、嘴唇或舌头时，因见头发生恶观，或弃食不食，或生恶感厌恶。其聚合相亦为不净。夜晚亦如是，见有食物落在头发聚合、嘴唇或舌头上，亦因头发观念令人厌弃，弃食或生恶感。气味亦是恶不净，如头发离脂、油、花、烟等杂染物体时，散发极为恶臭之气味。生物见着被焚烧的头发气味，便用鼻孔掩住，不欲闻嗅，口中亦生恶臭。附着物亦为不净，如人以各种污垢附着在毛发上，如米壳、黄泥、花粉、铁锈、血渍等污物生长，渐起扩大，极为杂乱恶劣。空洞亦属不净，如污垢所生之空洞，毛发脱落，乃至三十余根坐落头皮之所生，众生生起嫌恶厌弃。此即生起欲厌毛发诸苦的原因。故此，诸法于此即以不净等起，故心生恶念也。

Yadi panassa vaṇṇato upaṭṭhahanti, atha kesā nīlakasiṇavasena upaṭṭhahanti. Tathā lomā dantā odātakasiṇavasenāti. Esa nayo sabbattha . Taṃtaṃkasiṇavaseneva ayamete manasi karoti, evaṃ vaṇṇato upaṭṭhahante vaṇṇato manasi karoti. Yadi panassa suññato upaṭṭhahanti, atha kesā ghanavinibbhogavavatthānena ojaṭṭhamakasamūhavasena upaṭṭhahanti. Tathā lomādayo, yathā upaṭṭhahanti. Ayamete tatheva manasi karoti. Evaṃ suññato upaṭṭhahante suññato manasi karoti.

若心中起美观，则头发被蓝色光明观念所映现；毛发、牙齿以至舌头皆呈光明观之相，此乃全有光明之观。内心凭彼光明观念而生，是谓美观。若于心生无所有观，则头发以浓密光明、结团光明等相现；毛发等诸根亦呈现此光明观，依此而念。若如是生无所有观，则心内亦生此空空然相观。

Evaṃ manasikaronto ayamete dhamme anupubbamuñcanato manasi karoti. Anupubbamuñcanatoti asubhādīnaṃ aññataravasena upaṭṭhite kese muñcitvā lome manasikaronto seyyathāpi nāma jalūkā naṅguṭṭhena gahitappadese sāpekkhāva hutvā tuṇḍena aññaṃ padesaṃ gaṇhāti, gahite ca tasmiṃ itaraṃ muñcati, evameva kesesu sāpekkhova hutvā lome manasi karoti, lomesu ca patiṭṭhite manasikāre kese muñcati. Esa nayo sabbattha. Evaṃ hissa anupubbamuñcanato manasikaroto asubhādīsu aññataravasena te dhammā upaṭṭhahantā anavasesato upaṭṭhahanti, pākaṭatarūpaṭṭhānā ca honti.

由此而起意时，于此诸法无漏地逐渐不执着，称为逐渐放下。所谓逐渐放下者，意指在某些不净之物由外而内弃置时，正如虱子于所抓捏处暂住，甚至由头皮顶端跳至口鼻间彼处，取他处而弃旧处，头发亦同，间或存在，间或离散，意念游移如是。此即普遍现象。可见其由逐渐放下而产生的心念，彼于不净之物必起，且其现象明显呈现。

Atha yassa te dhammā asubhato upaṭṭhahanti, pākaṭatarūpaṭṭhānā ca honti, tassa seyyathāpi nāma makkaṭo dvattiṃsatālake tālavane byādhena paripātiyamāno ekarukkhepi asaṇṭhahanto paridhāvitvā yadā nivatto hoti kilanto, atha ekameva ghanatālapaṇṇapariveṭhitaṃ tālasuciṃ nissāya tiṭṭhati; evameva cittamakkaṭo dvattiṃsakoṭṭhāsake imasmiṃ kāye teneva yoginā paripātiyamāno ekakoṭṭhāsakepi asaṇṭhahanto paridhāvitvā yadā anekārammaṇavidhāvane abhilāsābhāvena nivatto hoti kilanto. Atha yvāssa kesādīsu dhammo paguṇataro caritānurūpataro vā, yattha vā pubbe katādhikāro hoti, taṃ nissāya upacāravasena tiṭṭhati. Atha tameva nimittaṃ punappunaṃ takkāhataṃ vitakkāhataṃ karitvā yathākkamaṃ paṭhamaṃ jhānaṃ uppādeti, tattha patiṭṭhāya vipassanamārabhitvā ariyabhūmiṃ pāpuṇāti.

又若心起于不净法，且其现象明显，则如猴子患病时，于二十三座椰林中，困顿瘁疾时，虽遍体受折磨，仍在一株椰树叶环绕之椰树顶端独立；如是，一位瑜伽士虽困顿瘁疾，身处三十二万俱胝窠邑间，唯身在一处独立感受痛苦，心念亦同。若于发等诸处法，有不善、与行为相应之处，或此前所作业现时显现，则凭斯秉持维持。依此迹象，反复用智慧心念引导，若能适当发出第一禅定，则凭斯基础开始内观，遂达圣地境界。

Yassa pana te dhammā vaṇṇato upaṭṭhahanti, tassāpi seyyathāpi nāma makkaṭo…pe… atha yvāssa kesādīsu dhammo paguṇataro caritānurūpataro vā, yattha vā pubbe katādhikāro hoti, taṃ nissāya upacāravasena tiṭṭhati. Atha tameva nimittaṃ punappunaṃ takkāhataṃ vitakkāhataṃ karitvā yathākkamaṃ nīlakasiṇavasena pītakasiṇavasena vā pañcapi rūpāvacarajjhānāni uppādeti, tesañca yattha katthaci patiṭṭhāya vipassanaṃ ārabhitvā ariyabhūmiṃ pāpuṇāti.

若心于法起殊胜美观，则亦如前猴子例；及身处三十二万俱胝之所，唯自在于一处独受痛苦。若于发等法，有不劣行与行为相应处，无论先前所作业为如何，皆以此证依止。继由此迹象，反复用智慧心念引导，施破斥分别念，依蓝光观、黄光观等五色光境三昧，生起五种色身净观，依彼或处开始内观，达至圣地境界。

Yassa pana te dhammā suññato upaṭṭhahanti, so lakkhaṇato manasi karoti, lakkhaṇato manasikaronto tattha catudhātuvavatthānavasena upacārajjhānaṃ pāpuṇāti. Atha manasikaronto te dhamme aniccadukkhānattasuttattayavasena manasi karoti . Ayamassa vipassanānayo. So imaṃ vipassanaṃ ārabhitvā yathākkamañca paṭipajjitvā ariyabhūmiṃ pāpuṇātīti.

若于法起无所有观念，则于相应特征观念念之，念彼法四大诸相并相应三禅定，以此修习。复念诸法无常、苦、无我之三相，人般内观道路即由此起。如此发起内观，若按修持，终能得圣地境。

Ettāvatā ca yaṃ vuttaṃ – ‘‘kathaṃ panāyaṃ anupubbādivasena ete dhamme manasi karotī’’ti, taṃ byākataṃ hoti. Yañcāpi vuttaṃ – ‘‘bhāvanāvasena panassa evaṃ vaṇṇanā veditabbā’’ti, tassattho pakāsito hotīti.

所言及之处曰：“然则如何依次第渐进的方式将此等法修习于心呢？”此义得以阐明。又所说：“应当以修习之方式如是观彼”，其义亦已被尊者明白揭示。

Pakiṇṇakanayo杂项方法

Idāni imasmiṃyeva dvattiṃsākāre vaṇṇanāparicayapāṭavatthaṃ ayaṃ pakiṇṇakanayo veditabbo –

现在在此二十三品之中，详尽介绍及说明之例子，应当这样明了——

‘‘Nimittato lakkhaṇato, dhātuto suññatopi ca;

“在相为因，在特征为标记，在元素为界，在空性亦然；

Khandhādito ca viññeyyo, dvattiṃsākāranicchayo’’ti.

并以色蕴等为对象，以二十三品的归结为准。”

Tattha nimittatoti evaṃ vuttappakāre imasmiṃ dvattiṃsākāre saṭṭhisataṃ nimittāni honti, yesaṃ vasena yogāvacaro dvattiṃsākāraṃ koṭṭhāsato pariggaṇhāti. Seyyathidaṃ – kesassa vaṇṇanimittaṃ, saṇṭhānanimittaṃ, disānimittaṃ, okāsanimittaṃ, paricchedanimittanti pañca nimittāni honti. Evaṃ lomādīsu.

其中，所谓在相为因，如同所说的，在这二十三品中共有六百余因，凭借此因而构成二十三品的聚合整体。譬如，如发上之相、结合之相、方向之相、部位之相、分割之相，这五种相，即为例证。此理亦同于皮毛等诸相。

Lakkhaṇatoti dvattiṃsākāre aṭṭhavīsatisataṃ lakkhaṇāni honti, yesaṃ vasena yogāvacaro dvattiṃsākāraṃ lakkhaṇato manasi karoti . Seyyathidaṃ – kesassa thaddhalakkhaṇaṃ, ābandhanalakkhaṇaṃ, uṇhattalakkhaṇaṃ, samudīraṇalakkhaṇanti cattāri lakkhaṇāni honti. Evaṃ lomādīsu.

所谓在特征为标记，二十三品中有八千余特征，其依凭而将二十三品于标记上摄受于心。譬如，如发的硬直特征、缚束特征、炽热特征、凹陷特征，这四种特征即为例证。此理亦同于皮毛等诸相。

Dhātutoti dvattiṃsākāre ‘‘chadhāturo, bhikkhave, ayaṃ purisapuggalo’’ti (ma. ni. 3.343-344) ettha vuttāsu dhātūsu aṭṭhavīsatisataṃ dhātuyo honti, yāsaṃ vasena yogāvacaro dvattiṃsākāraṃ dhātuto pariggaṇhāti. Seyyathidaṃ – yā kese thaddhatā, sā pathavīdhātu; yā ābandhanatā, sā āpodhātu; yā paripācanatā, sā tejodhātu; yā vitthambhanatā, sā vāyodhātūti catasso dhātuyo honti. Evaṃ lomādīsu.

“界”（Dhātu）此词在二十二种形态中称作“此人，是比库，具此界也”，（据中部念诵经3.343-344）按此所说的众界共有二千八百个，由于相互依存而连接成二十二种界。譬如：头发的坚硬者是地界；头发的束缚者是水界；头发的滋养者是火界；头发的拓展者是风界，共有四种界。此说亦适用于毛发等处。

Suññatoti dvattiṃsākāre aṭṭhavīsatisataṃ suññatā honti, yāsaṃ vasena yogāvacaro dvattiṃsākāraṃ suññato vipassati. Seyyathidaṃ – kese tāva pathavīdhātu āpodhātvādīhi suññā, tathā āpodhātvādayo pathavīdhātvādīhīti catasso suññatā honti. Evaṃ lomādīsu.

“空”（Suññatā）同样在二十二种形态中，共有二千八百种空，由于相互依存而连接成二十二种空者得以洞察。譬如：头发在地界、水界等中皆为空；同理水界等也以地界为空，合计有四种空。此说亦适用于毛发等处。

Khandhāditoti dvattiṃsākāre kesādīsu khandhādivasena saṅgayhamānesu ‘‘kesā kati khandhā honti, kati āyatanāni, kati dhātuyo, kati saccāni, kati satipaṭṭhānānī’’ti evamādinā nayena vinicchayo veditabbo. Evañcassa vijānato tiṇakaṭṭhasamūho viya kāyo khāyati. Yathāha –

“蕴等”（Khandhādī）在二十二种形态中，对发等诸处作蕴等整体观察，观断应如是，即“发为多少蕴？多少根？多少界？多少谛？多少念处？”等诸问，以此理据确定。如此洞见，身如三草堆般被视为食受。譬如说：

‘‘Natthi satto naro poso, puggalo nūpalabbhati;

“无众生，此人非养育，真人不得见；

Suññabhūto ayaṃ kāyo, tiṇakaṭṭhasamūpamo’’ti.

身空无实，恰如一堆三草。”

Athassa yā sā –

依此理，彼界既是——

‘‘Suññāgāraṃ paviṭṭhassa, santacittassa tādino;

「空寂之所开启者，心安稳者生于彼；

Amānusī rati hoti, sammā dhammaṃ vipassato’’ti. –

非人欲乐，而为正法观照者」——

Evaṃ amānusī rati vuttā, sā adūratarā hoti. Tato yaṃ taṃ –

如此说非人欲乐者，殊未遥远。而彼所谓——

‘‘Yato yato sammasati, khandhānaṃ udayabbayaṃ;

「无论何处正念照护，诸蕴生灭之处；

Labhatī pītipāmojjaṃ, amataṃ taṃ vijānata’’nti. (dha. pa. 373-374) –

得于喜悦欢喜，了知不死真理」也。（《法句经》第373-374偈）——

Evaṃ vipassanāmayaṃ pītipāmojjāmataṃ vuttaṃ. Taṃ anubhavanto na cireneva ariyajanasevitaṃ ajarāmaraṃ nibbānāmataṃ sacchikarotīti.

此说为正见观照所生之喜悦欢喜与不死真理。若能如此体验，此乐非久时，而为圣者所游行，真实实现无老死涅槃也。

Paramatthajotikāya khuddakapāṭha-aṭṭhakathāya · 《胜义光明·小诵注疏》

Dvattiṃsākāravaṇṇanā niṭṭhitā. · 三十二行相解释结束。