Visuddhimagga XIV-79

450. Puna ekajaṃ, dvijaṃ, tijaṃ, catujaṃ, nakutocijātanti imesaṃ vasena pañcavidhaṃ.

（五法）其次就（色的）一生、二生、三生、四生、无处生等的区别为五种。

Ñ(XIV,79): Again, it is of five kinds as born of one, born of two, born of three, born of four, and not born of anything.

Tattha kammajameva cittajameva ca ekajaṃ nāma.

此中：只从业生的及只从心生的，名为从「一生」；

Ñ: Herein, what is kamma-born only or consciousness-born only is called born of one.

Tesu saddhiṃ hadayavatthunā indriyarūpaṃ kammajameva.

这里以根色及心所依处是只从业生的，

Ñ: Of these, materiality of the faculties, together with the heart-basis, is kamma-born only;

Viññattidvayaṃ cittajameva.

以（身、语）二表是只从心生的。

Ñ: the two intimations are consciousness-born only.

Yaṃ pana cittato ca ututo ca jātaṃ, taṃ dvijaṃ nāma, taṃ saddāyatanameva.

其次从心及时节而生的名为从「二生」；只有声处是。

Ñ: But what is born [now] of consciousness and [now] of temperature is called born of two. That is the sound base only.

Yaṃ utucittāhārehi jātaṃ, taṃ tijaṃ nāma, taṃ pana lahutādittayameva.

其次从时节、心、食的三法所生的名为从「三生」；[PTS 452] 只有轻快性（柔软性、适业性）等三种。

Ñ: What is born of temperature, consciousness, and nutriment [452] is called born of three. But that is the three beginning with 'lightness' only.

Yaṃ catūhipi kammādīhi jātaṃ, taṃ catujaṃ nāma, taṃ lakkhaṇarūpavajjaṃ avasesaṃ hoti.

其次从业（时节、心、食）等四法所生的名为从「四生」；这除了相色（四种）之外其它的都是。

Ñ: What is born from the four beginning with kamma is called born of four. That is all the rest except 'matter as characteristic'.

Notes in Chinese translation: 指四大种，色、香、味、虚空界、段食等九种。

Visuddhimagga XIV-78

Yaṃ panettha hadayarūpaṃ nāma, taṃ vatthu na dvāraṃ.

（三）次以心（所依处）色名为「是所依处非门」；

Ñ(XIV,78): Here, however, what is called the materiality of the heart is physical basis, not door (see DhsA. 82f.);

Viññattidvayaṃ dvāraṃ na vatthu.

（身、语）二表名为「是门非所依处」；

Ñ: the two intimations are door, not physical basis;

Pasādarūpaṃ vatthu ceva dvārañca.

净色名为「是所依处是门」；

Ñ: sensitive matter is both physical basis and door;

Sesaṃ neva vatthu na dvāranti

余者名为「非所依处非门」。

Ñ: the rest are neither physical basis nor door.

evaṃ vatthādicatukkavasena catubbidhaṃ.

如是依所依处的四法为四种。

Ñ: So it is four kinds according to the physical basis tetrad.

Visuddhimagga XIV-77

Nipphannarūpaṃ panettha rūparūpaṃ nāma,

（二）次以（十八种）完色名「色色」，

Ñ(XIV,77): Here, however, 'produced matter' is concrete matter;

ākāsadhātu paricchedarūpaṃ nāma,

虚空界名「区划色」；

Ñ: the space-element is delimiting matter;

kāyaviññattiādi kammaññatāpariyantaṃ vikārarūpaṃ nāma,

身表乃至适业性等（五种）名为「变化色」；

Ñ: those from 'bodily intimation' up to 'wieldiness' are matter as alteration;

jātijarābhaṅgaṃ lakkhaṇarūpaṃ nāmāti

生（积集、相续）、老、坏（无常性）（的四种）名为「相色」。

Ñ: birth, ageing and dissolution are matter as characteristic.

evaṃ rūparūpādicatukkavasena catubbidhaṃ.

如是依色色等的四法为四种。

Ñ: So it is of four kinds as concrete matter and so on.

Visuddhimagga XIV-76

449. Puna diṭṭhādirūparūpādivatthādicatukkavasena catubbidhaṃ.

（四法）更就（色的）见等，色色等，依处等的四法为四种。

Ñ(XIV,76): Again, it is of four kinds as seen, etc., as concrete matter, etc., and as the physical basis tetrads, and so on.

Tattha rūpāyatanaṃ diṭṭhaṃ nāma dassanavisayattā,

此中：（一）色处是所见之境，故为可「见」的；

Ñ: Herein, the visible-data base is seen because it is the objective field of seeing.

saddāyatanaṃ sutaṃ nāma savanavisayattā,

声处是所闻之境，故为可「闻」的；

Ñ: The sound base is heard because it is the objective field of hearing.

gandharasaphoṭṭhabbattayaṃ mutaṃ nāma sampattagāhakaindriyavisayattā,

香、味、触处是要等接触之后而取的根的境，故为可「觉」的；

Ñ: The three, that is to say, odours, flavours, and tangible data, are sensed (lit. contacted) because they are the objective fields of faculties that take contiguous [objective fields].

sesaṃ viññātaṃ nāma viññāṇasseva visayattāti

其它的是识的境，故为可「识」的。

Ñ: The rest are cognized because they are the objective field of consciousness (cognition) only.

evaṃ tāva diṭṭhādicatukkavasena catubbidhaṃ.

如是依见等四法为四种。

Ñ: So firstly it is of four kinds according to the seen, etc., tetrad.

Visuddhimagga XIV-75

Kammajādittikavasena pana kammato jātaṃ kammajaṃ, tadaññapaccayajātaṃ akammajaṃ, nakutocijātaṃ neva kammajaṃ nākammajaṃ.

（二）次依业生等的三法为三种，即从业而生的色为「业生」；从别的缘生的色为「非业生」；不从任何而生的为「非业生非非业生」。

Ñ(XIV,75): According to the kamma-born triad, etc., however, that born from kamma is kamma-born; that born from a condition other than that is not-kamma-born; that not bom from anything is neither-kamma-born-nor-not-kamma-born.

Cittato jātaṃ cittajaṃ, tadaññapaccayajātaṃ acittajaṃ, nakutocijātaṃ neva cittajaṃ nācittajaṃ,

（三）从心而生的为「心生」；从别的缘生的为「非心生」；不从任何而生的为「非心生非非心生」。

Ñ: That born from consciousness is consciousness-born; that born from a condition other than consciousness is not-consciousness-born; that not born from anything is neither-consciousness-born-nor-not-consciousness-born.

āhārato jātaṃ āhārajaṃ, tadaññapaccayajātaṃ anāhārajaṃ, nakutocijātaṃ neva āhārajaṃ naanāhārajaṃ.

（四）从食而生的为「食生」；从别的缘生的为「非食生」：不从任何而生的为「非食生非非食生」。

Ñ: That born from nutriment is nutriment-born; that born from a condition other than that is not-nutriment-born; that not born from anything is neither-nutriment-born-nor-not-nutriment-born.

Ututo jātaṃ utujaṃ, tadaññapaccayajātaṃ anutujaṃ, nakutocijātaṃ neva utujaṃ naanutujanti

（五）从时节而生的为「时生」；从别的缘生的为「非时生」；不从任何而生的为「非时生非非时生」。

Ñ: That born from temperature is temperature-born; that born from a condition other than that is not-temperature-born; that not born from anything is neither-temperature-born-nor-not-temperature-born.

evaṃ kammajādittikavasena tividhaṃ.

如是依业生等三法为三种。

Ñ: So it is of three kinds according to the kamma-born triad, and so on.

Visuddhimagga XIV-74

448. Puna sabbameva rūpaṃ sanidassanakammajādīnaṃ tikānaṃ vasena tividhaṃ hoti.

（三法）更于一切色。依有见及业生等的三法为三种。

Ñ(XIV,74): Again, all matter is of three kinds according to the visible (sanidassana) triad, the kamma-born triad, etc. (see Dhs., p.2).

Tattha oḷārike rūpaṃ sanidassanasappaṭighaṃ, sesaṃ anidassanasappaṭighaṃ.

此中：（一）（十三种）粗色中的色，为「有见有对」，余者为「无见有对」；

Ñ: Herein, as regards the gross, a visible datum is visible with impact; the rest are invisible with impact;

Sabbampi sukhumaṃ anidassanaappaṭighaṃ.

一切细色则为「无见无对」。

Ñ: all the subtle kinds are invisible without impact.

Evaṃ tāva sanidassanattikavasena tividhaṃ.

如是先依有见等的三法为三种。

Ñ: So firstly it is of three kinds according to the visible triad.

Visuddhimagga XIV-73

Tattha cakkhādipañcavidhaṃ attabhāvaṃ adhikicca pavattattā ajjhattikaṃ, sesaṃ tato bāhirattā bāhiraṃ.

在这里面：（一）眼、耳、鼻、舌、身等五种，因为是依于自己的身体而转起之故为「内」；其余的（二十三种）由于外故为「外」。

Ñ(XIV,73): Herein, the five kinds beginning with the eye are internal because they occur as an integral part of the selfhood (in oneself); the rest are external because they are external to that selfhood (personality).

Cakkhādīni nava āpodhātuvajjitā tisso dhātuyo cāti dvādasavidhaṃ ghaṭṭanavasena gahetabbato oḷārikaṃ, sesaṃ tato viparītattā sukhumaṃ.

（二）眼等九种和（四界中）除了水界以外的三界的十二种，由接触而取故为「粗」；其它的因为相反故为「细」。

Ñ: The nine beginning with the eye and the three elements excepting the water element, making twelve kinds in all, are to be taken as gross because of impinging; the rest are subtle because they are the opposite of that.

Notes in Chinese translation: 「九种」：眼、耳、鼻、舌、身、色、声、香、味。

Yaṃ sukhumaṃ tadeva duppaṭivijjhasabhāvattā dūre, itaraṃ suppaṭivijjhasabhāvattā santike.

（三）那细的色甚难察知其自性故为「远」；其余的容易察知其自性故为「近」。

Ñ: What is subtle is far because it is difficult to penetrate, the other is near because it is easy to penetrate.

Catasso dhātuyo, cakkhādīni terasa, kabaḷīkārāhāro cāti aṭṭhārasavidhaṃ rūpaṃ paricchedavikāralakkhaṇabhāvaṃ atikkamitvā sabhāveneva pariggahetabbato nipphannaṃ, sesaṃ tabbiparītatāya anipphannaṃ.

（四）四界及眼等十三种并段食的十八种色，因为超越区划，变化，相，性，而得把握自性故为「完（色）」；其余的相反故为「不完（色）」。

Ñ: The eighteen kinds of matter, that is to say, the four elements, the thirteen beginning with the eye, and physical nutriment, are produced because they can be discerned through their own individual essences, having exceeded the [purely conceptual] states of [matter as] delimitation, [matter as] alteration, and [matter as] characteristic (see §77); the rest, being the opposite, are unproduced.

Notes in Chinese translation: 「十三种」：眼、耳、鼻、舌、身、色、声、香、味、女根、男根、命根、心所依处。

Cakkhādipañcavidhaṃ rūpādīnaṃ gahaṇapaccayabhāvena ādāsatalaṃ viya vippasannattā pasādarūpaṃ, itaraṃ tato viparītattā napasādarūpaṃ.

（五）眼等五种而取色等之缘，犹如镜面一样的明净故为「净色」；其它的与此相反，故为「非净色」。[PTS 451]

Ñ: The five kinds beginning with the eye are sensitive matter through their being conditions for the apprehension of visible data, etc., because they are, as it were, bright like the surface of a looking glass; the rest are insensitive matter because they are the opposite of that. [451]

Pasādarūpameva itthindriyādittayena saddhiṃ adhipatiyaṭṭhena indriyaṃ, sesaṃ tato viparītattā anindriyaṃ.

（六）五净色及女根（男根、命根）等三种共以增上之义而为「根」；余者相反故为「非根」。

Ñ: Sensitive matter itself, together with the three beginning with the femininity faculty, is faculty in the sense of predominance; the rest are not-faculty because they are the opposite of that.

Yaṃ kammajanti parato vakkhāma, taṃ kammena upādiṇṇattā upādiṇṇaṃ, sesaṃ tato viparītattā anupādiṇṇaṃ.

（七）在后面要说的业生色，由业所执受故为「有执受」，余者相反故为「非执受」。

Ñ: What we shall later describe as 'kamma-born' (§75 and Ch. XX, §27) is clung to because that is 'clung to', [that is, acquired] by kamma. The rest are not-clung to because they are the opposite of that.

Visuddhimagga XIV-72

447. Taṃ sabbampi na hetu ahetukaṃ hetuvippayuttaṃ sappaccayaṃ lokiyaṃ sāsavamevātiādinā nayena ekavidhaṃ.

（2）（色的一法乃至五法）（一法）这一切色依一种说：即是（一）非因，（二）无因，（三）与因不相应的，（四）有缘的，（五）世间的，（六）有漏的。

Ñ(XIV,72): And all that [matter of twenty-eight sorts] is of one kind as 'not-root-cause, root-causeless, dissociated from root-cause, with conditions, mundane, subject to cankers' (Dhs. §584), and so on.

Ajjhattikaṃ bāhiraṃ, oḷārikaṃ sukhumaṃ, dūre santike, nipphannaṃ anipphannaṃ, pasādarūpaṃ napasādarūpaṃ, indriyaṃ anindriyaṃ, upādiṇṇaṃ anupādiṇṇantiādivasena duvidhaṃ.

（二法）依二种说：即是（一）内与外，（二）粗和细，（三）远和近，（四）完与不完，（五）净色及非净色，（六）根与非根，（七）有执受与非执受。

Ñ: It is of two kinds as internal and external, gross and subtle, far and near, produced (nipphanna) and unproduced, sensitive matter and insensitive matter, faculty and non-faculty, clung to and not-clung to, and so on.

Visuddhimagga XIV-71

446. Imāni tāva pāḷiyaṃ āgatarūpāneva.

上面所说的色都是来自圣典的。

Ñ(XIV,71): These, firstly, are the material instances that have been handed down in the texts.

Aṭṭhakathāyaṃ pana balarūpaṃ sambhavarūpaṃ jātirūpaṃ rogarūpaṃ ekaccānaṃ matena middharūpanti evaṃ aññānipi rūpāni āharitvā ‘‘addhā munīsi sambuddho, natthi nīvaraṇā tavā’’tiādīni (su. ni. 546) vatvā middharūpaṃ tāva natthiyevāti paṭikkhittaṃ.

然而义疏中还说有力色、成色、生色、病色，并有人（无畏山住者）更说眠色。提示了这些其它的色之后，再引「确实的，你是牟尼正觉者，你已没有了诸盖」等的句子，否定了「眠色」。

Ñ: But in the Commentary others have been added as follows: matter as power, matter as procreation, matter as birth, matter as sickness; and, in the opinion of some, matter as torpor.

Ñ: In the first place, matter as torpor is rejected as non-existent by the words:

'Surely thou art a sage enlightened,

There are no hindrances in thee' (Sn. 541).

Notes in Chinese translation: 因为「眠」是属于五盖中的睡眠盖，是心所法而非色法。

Itaresu rogarūpaṃ jaratāaniccatāggahaṇena gahitameva,

在别的诸色中：「病色」则包摄于（色）老性及无常性中，

Ñ: As to the rest, matter as sickness is included by ageing and by impermanence;

jātirūpaṃ upacayasantatiggahaṇena,

「生色」则包摄于积集和相续中，

Ñ: matter as birth by growth and continuity;

sambhavarūpaṃ āpodhātuggahaṇena,

「成色」则包色摄于水界中，

Ñ: matter as procreation, by the water element;

balarūpaṃ vāyodhātuggahaṇena gahitameva.

「力色」则包摄于风界中。

Ñ: and matter as power by the air element.

Notes in Chinese translation: 身体等的所以生起力量，是由于风界的作用。

Tasmā tesu ekampi visuṃ natthīti sanniṭṭhānaṃ kataṃ.

所以在此等色中，结论则一种也不能各别的存在。

Ñ: So taken separately not even one of these exists: this was the agreement reached.

Iti idaṃ catuvīsatividhaṃ upādārūpaṃ pubbe vuttaṃ catubbidhaṃ bhūtarūpañcāti aṭṭhavīsatividhaṃ rūpaṃ hoti anūnamanadhikaṃ.

上面的二十四种所造色，并前面已说的四大种，合为二十八种色，不少也不多。

Ñ: So this derived matter of twenty-four sorts and the aforesaid matter of the primary elements, which is of four sorts, together amount to twenty-eight sorts, neither more nor less.

Visuddhimagga XIV-70

445. Ojālakkhaṇo kabaḷīkāro āhāro, rūpāharaṇaraso, upatthambhanapaccupaṭṭhāno, kabaḷaṃ katvā āharitabbavatthupadaṭṭhāno.

（二十四）「段食」──有滋养素的特相。有取色（与食者）的作用。以支持身体为现状。以作成一团团当取而食的食物为近因。

Ñ(XIV,70): 24. Physical nutriment has the characteristic of nutritive essence. Its function is to feed kinds of matter. It is manifested as consolidating. Its proximate cause is a physical basis that must be fed with physical food.

Yāya ojāya sattā yāpenti, tassā etaṃ adhivacanaṃ.

而此段食与维持有情的营养素是一同义语。

Ñ: It is a term for the nutritive essence by means of which living beings sustain themselves (cf. Dhs. §646).

Visuddhimagga XIV-69

Paribhedalakkhaṇā rūpassa aniccatā, saṃsīdanarasā, khayavayapaccupaṭṭhānā, paribhijjamānarūpapadaṭṭhānā.

[PTS 450] （二十三）「色无常性」──有（色的）坏灭的特相。有（色的）沉没的作用。以（色的）灭尽为现状。以受坏灭的色为近因。

Ñ(XIV,69): 23. Impermanence of matter has the characteristic of complete breaking up. Its function is to make material instances subside. It is manifested as destruction and fall (cf. Dhs. §645). Its proximate cause is matter that is completely breaking up.

Visuddhimagga XIV-68

Rūpaparipākalakkhaṇā jaratā, upanayanarasā, sabhāvānapagamepi navabhāvāpagamapaccupaṭṭhānā vīhipurāṇabhāvo viya, paripaccamānarūpapadaṭṭhānā.

（二十二）「色老性」──有色的成熟的特相。有引导（色的坏灭）的功用。犹如陈谷，虽然不离色的自性，但已去新性是它的现状。以曾经成熟了的色为近因。

Ñ(XIV,68): 22. Ageing has the characteristic of maturing (ripening) material instances. Its function is to lead on towards [their termination]. It is manifested as the loss of newness without the loss of individual essence, like oldness in paddy. Its proximate cause is matter that is maturing (ripening).

Khaṇḍiccādibhāvena dantādīsu vikāradassanato idaṃ pākaṭajaraṃ sandhāya vuttaṃ.

如牙齿的脱落等，是显示齿等的变化，所以说这（色老性）是「显老」。

Ñ: This is said with reference to the kind of ageing that is evident through seeing alteration in teeth, etc., as their brokenness, and so on (cf. Dhs. §644).

Arūpadhammānaṃ pana paṭicchannajarā nāma hoti, tassā esa vikāro natthi, yā ca pathavī udakapabbatacandimasūriyādīsu avīcijarā nāma.

非色法的老，名为「隐老」；那隐老则没有这表面的变化。在地、水、山、月、太阳等的老（亦无可见的变化），名为「无间老」。

Ñ: But that of immaterial states, which has no such [visible] alteration, is called hidden ageing. And that in earth, water, rocks, the moon, the sun, etc., is called incessant ageing. [450]

Visuddhimagga XIV-67

Aṭṭhakathāyampi ‘‘ācayo nāma nibbatti, upacayo nāma vaḍḍhi, santati nāma pavattī’’ti (dha. sa. aṭṭha. 641) vatvā ‘‘nadītīre khatakūpakamhi udakuggamanakālo viya ācayo nibbatti, paripuṇṇakālo viya upacayo vaḍḍhi, ajjhottharitvā gamanakālo viya santati pavattī’’ti (dha. sa. aṭṭha. 641) upamā katā.

但在义疏中说：「积聚是生起，积集是增长，相续是转起」。并且举一譬喻说：「犹如在河岸旁边掘一穴，水涌上来的时候为积聚──生起，水充满时如聚集──增长，水溢出时如相续──转起」。

Ñ(XIV,67): And in the Commentary, after saying 'It is genesis that is called "setting up", increase that is called "growth", occurrence that is called "continuity" ', this simile is given: 'Genesis as setting up is like the time when water comes up in a hole dug in a river bank; increase as growth is like the time when it fills [the hole]; occurrence as continuity is like the time when it overflows'.

Upamāvasāne ca ‘‘evaṃ kiṃ kathitaṃ hoti? Āyatanena ācayo kathito, ācayena āyatanaṃ kathita’’nti vuttaṃ.

说了譬喻之后又说：「这是怎么说的呢？以处而说积聚，以积聚而说为处」。

Ñ: And at the end of the simile it is said: 'So what is stated? Setting up is stated by sense-base; sense-base is stated by setting up'.

Tasmā yā rūpānaṃ paṭhamābhinibbatti, sā ācayo. Yā tesaṃ upari aññesampi nibbattamānānaṃ nibbatti, sā vaḍḍhiākārena upaṭṭhānato upacayo.

是故诸色在最初生起的为积聚；在他们以后生起的其它──因为他们的生起是以增长的行相而现起，故说「积集」；

Ñ: Consequently, it is the first genesis of material instances that is their setting up; the genesis also of others that are generated in addition to those is growth since it appears in the aspect of increase;

Yā tesampi upari punappunaṃ aññesaṃ nibbattamānānaṃ nibbatti, sā anupabandhākārena upaṭṭhānato santatīti ca pavuccatīti veditabbā.

在此等之后而生起而再再生起的其它──因为他们的生起是以随顺结合的行相而现起，故说「相续」。

Ñ: the repeated genesis also of others that are generated in addition to those is continuity since it appears in the aspect of anchoring. This is how it should be understood to have been declared thus.

Visuddhimagga XIV-66

444. Ācayalakkhaṇo rūpassa upacayo, pubbantato rūpānaṃ ummujjāpanaraso, niyyātanapaccupaṭṭhāno, paripuṇṇabhāvapaccupaṭṭhāno vā, upacitarūpapadaṭṭhāno.

（二十）「色积集」──有积聚的特相。有从诸色的前分而令出现（现在）的功用。以引导为现状，或以（色的）圆满为现状。以积集的色为近因。

Ñ(XIV,66): 20. Growth of matter has the characteristic of setting up. Its function is to make material instances emerge in the first instance. It is manifested as launching; or it is manifested as the completed state. Its proximate cause is grown matter.

Pavattilakkhaṇā rūpassa santati, anuppabandhanarasā, anupacchedapaccupaṭṭhānā, anuppabandhakarūpapadaṭṭhānā.

（二十一）「色相续」──有（色的）转起的特相。有随顺结合的功用。以不断为现状。以令随顺结合的色为近因。

Ñ: 21. Continuity of matter has the characteristic of occurrence. Its function is to anchor. It is manifested as non-interruption. Its proximate cause is matter that is to be anchored.

Ubhayampetaṃ jātirūpassevādhivacanaṃ, ākāranānattato pana veneyyavasena ca ‘‘upacayo santatī’’ti uddesadesanā katā.

这（色积集和色相续）二者与「生色」为同义语，然而（生的）行相有多种之故，所以依照化导方面而略举积集和相续的要目。

Ñ: Both of these are terms for matter at its birth; but owing to difference of mode, and according to [different persons'] susceptibility to instruction, the teaching in the summary (uddesa) in the Dhammasaṅgaṇī is given as 'growth and continuity' (cf. Dhs. §596);

Yasmā panettha atthato nānattaṃ natthi, tasmā imesaṃ padānaṃ niddese ‘‘yo āyatanānaṃ ācayo, so rūpassa upacayo. Yo rūpassa upacayo, sā rūpassa santatī’’ti (dha. sa. 641-642) vuttaṃ.

因为不是义有多种之故，所以只就此等的句来详为解说：「（色等诸）处的积聚，是色积集；那色的积集，是色的相续」。

Ñ: but since there is here no difference in meaning, consequently in the description (niddesa) of these words, 'the setting up of the sense-bases is the growth of matter' and 'the growth of matter is the continuity of matter' is said (Dhs. §642,732,865).

Visuddhimagga XIV-65

Etā pana tisso na aññamaññaṃ vijahanti,

此等（色轻快性、色柔软性、色适业性）三种并不互相舍弃的。

Ñ(XIV,65): These three, however, are not found apart from each other.

evaṃ santepi yo arogino viya rūpānaṃ lahubhāvo adandhatā lahuparivattippakāro rūpadandhattakaradhātukkhobhapaṭipakkhapaccayasamuṭṭhāno, so rūpavikāro rūpassa lahutā.

虽然如是，当知亦有这样的差别：譬如无病的健康者，那色的轻快性、不迟钝、种种轻快迅速的转起，是从反对令色迟钝的界的动乱的缘所等起的，这样的色的变化为「色轻快性」。

Ñ: Still their difference may be understood as follows. Lightness of matter is alteration of matter such as any light (agile) state in material instances, as in one who is healthy, any non-slowness, any manner of light transformability in them, which is originated by conditions that prevent any disturbance of elements capable of creating sluggishness of matter.

Yo pana suparimadditacammasseva rūpānaṃ mudubhāvo sabbakiriyāvisesesu vasavattanabhāvamaddavappakāro rūpatthaddhattakaradhātukkhobhapaṭipakkhapaccayasamuṭṭhāno, so rūpavikāro rūpassa mudutā.

其次如善鞣的皮革，那色的柔软性，能于一切种种的作业中得以自由柔顺，[PTS 449] 是从反对令色硬化的界的动乱的缘所等起，这样的色的变化为「色柔软性」。

Ñ: Malleability of matter is alteration of matter such as any malleable state in material instances, as in a well-pounded hide, any pliable manner consisting in amenableness to exercise of power over them in all kinds of work without distinction, which [449] is originated by conditions that prevent any disturbance of elements capable of creating stiffness of matter.

Yo pana sudantasuvaṇṇasseva rūpānaṃ kammaññabhāvo sarīrakiriyānukūlabhāvappakāro sarīrakiriyānaṃ ananukūlakaradhātukkhobhapaṭipakkhapaccayasamuṭṭhāno, so rūpavikāro rūpassa kammaññatāti evametāsaṃ viseso veditabbo.

其次如善炼的黄金，那色的适业性，随顺于身体的种种作业是从反对令诸身体的作业不随顺的界的动乱的缘所等起的，这样的色的变化为「色适业性」。

Ñ: Wieldiness of matter is alteration of matter such as any wieldy state in material instances, as in well-refined gold, any manner in them consisting in favourableness to the work of the body, which is originated by conditions that prevent any disturbance of elements capable of creating unfavourableness to the work of the body.

Visuddhimagga XIV-64

443. Adandhatālakkhaṇā rūpassa lahutā, rūpānaṃ garubhāvavinodanarasā, lahuparivattitāpaccupaṭṭhānā, lahurūpapadaṭṭhānā.

（十七）「色轻快性」──有不迟钝的特相。有除去诸色的重性的功用。以（色的）轻快转起为现状。以轻快的色为近因。

Ñ(XIV,64): 17. Lightness of matter has the characteristic of non-slowness. Its function is to dispel heaviness of matter. It is manifested as light transformability. Its proximate cause is light matter (cf. Dhs. §639).

Athaddhatālakkhaṇā rūpassa mudutā, rūpānaṃ thaddhabhāvavinodanarasā, sabbakiriyāsu avirodhitāpaccupaṭṭhānā, mudurūpapadaṭṭhānā.

（十八）「色柔软性」──有不坚固的特相。有除去色的坚硬性的功用。以不反对（色的）一切作业为现状。以柔软的色为近因。

Ñ: 18. Malleability of matter has the characteristic of non-stiffenedness. Its function is to dispel stiffness of matter. It is manifested as non-opposition to any kind of action. Its proximate cause is malleable matter (cf. Dhs. §640).

Sarīrakiriyānukūlakammaññabhāvalakkhaṇā rūpassa kammaññatā, akammaññatāvinodanarasā, adubbalabhāvapaccupaṭṭhānā, kammaññarūpapadaṭṭhānā.

（十九）「色适业性」──有使身体的作业随顺适合工作性的特相。有除去不适合于作业的功用。以不弱力的状态为现状。以适业的色为近因。

Ñ: 19. Wieldiness of matter has the characteristic of wieldiness that is favourable to bodily action. Its function is to dispel unwieldiness. It is manifested as non-weakness. Its proximate cause is wieldy matter (cf. Dhs. §641).

Visuddhimagga XIV-63

442. Rūpaparicchedalakkhaṇā ākāsadhātu, rūpapariyantappakāsanarasā, rūpamariyādāpaccupaṭṭhānā, asamphuṭṭhabhāvacchiddavivarabhāvapaccupaṭṭhānā vā, paricchinnarūpapadaṭṭhānā.

（十六）「虚空界」──有与色划定界限的特相。有显示色的边际的功用（味）。以色的界限为现状（现起）；或以（四大种）不接触的状态及孔隙的状态为现状。以区划了的色为近因（足处）。

Ñ(XIV,63): 16. The space element has the characteristic of delimiting matter. Its function is to display the boundaries of matter. It is manifested as the confines of matter, or it is manifested as untouchedness, as the state of gaps and apertures (cf. Dhs. §638). Its proximate cause is the matter delimited.

Yāya paricchinnesu rūpesu idamito uddhamadho tiriyanti ca hoti.

因为由这（虚空界）区划了色，我们才起了「这是上这是下这是横度」的概念。

Ñ: And it is on account of it that one can say of material things delimited that 'this is above, below, around, that'.

Visuddhimagga XIV-62

Vacībhedapavattakacittasamuṭṭhānapathavīdhātuyā upādiṇṇaghaṭṭanassa paccayo ākāravikāro vacīviññatti, adhippāyappakāsanarasā, vacīghosahetubhāvapaccupaṭṭhānā, cittasamuṭṭhānapathavīdhātupadaṭṭhānā.

（十五）「语表」──是由于从心等起的地界中的有执受色（唇喉等）的击触之缘而转起种种语的变化的行相。有表示自己的意志的味。为语音之因是现起。以从心等起的地界（唇喉等）为足处。

Ñ(XIV,62): 15. Verbal intimation is the mode (conformation) and the alteration (deformation) in the consciousness-originated earth element that causes that occurrence of speech utterance which mode and alteration are a condition for the knocking together of clung-to matter. Its function is to display intention. It is manifested as the cause of the voice in speech. Its proximate cause is the consciousness-originated earth element.

Sā panesā vacīghosena adhippāyaviññāpanahetuttā, sayañca tāya vacīghosasaṅkhātāya vācāya viññeyyattā ‘‘vacīviññattī’’ti vuccati.

而此（语表）因为由于语音而表明意志之故，并且它自己亦称为语音，因为由语而表（意志）之故，是名语表。

Ñ: But it is called 'verbal intimation' because it is the cause of the intimating of intention by means of the voice in speech, and because it is itself intimatable through speech, in other words, through that voice in speech.

Yathā hi araññe ussāpetvā bandhagosīsādiudakanimittaṃ disvā udakamettha atthīti viññāyati,

譬如看见在森林之中，高悬于竿头之上的牛头骨等的水的标帜，便知道「这里有水」，

Ñ: For, just as, on seeing a sign for water consisting of an ox skull, etc., hung up in the forest, it is intimated that 'there is water here',

evaṃ kāyavipphandanañceva vacīghosañca gahetvā kāyavacīviññattiyopi viññāyanti.

如是把握身的动转及语音而知身表和语表。

Ñ: so too, on noticing either the bodily shaking or the voice in speech thus, they intimate. (See Dhs. §637.)

Visuddhimagga XIV-61

441. Abhikkamādipavattakacittasamuṭṭhānavāyodhātuyā sahajarūpakāyathambhanasandhāraṇacalanassa paccayo ākāravikāro kāyaviññatti, adhippāyapakāsanarasā, kāyavipphandanahetubhāvapaccupaṭṭhānā, cittasamuṭṭhānavāyodhātupadaṭṭhānā.

（十四）「身表」──是由于从心等起的风界所转起的往（还屈伸）等，[PTS 448] 以俱生色身的支持保持和动的缘的变化行相。有表示自己的意志的味。为身的动转之因是现起。从心等起的风界是足处。

Ñ(XIV,61): 14. Bodily intimation is the mode (conformation) and the alteration (deformation) in the consciousness-originated air element that causes the occurrence of moving forward, etc., which mode and alteration are a condition for the stiffening, upholding, and moving of the conascent material body. [448] Its function is to display intention. It is manifested as the cause of bodily excitement. Its proximate cause is the consciousness-originated air element.

Sā panesā kāyavipphandanena adhippāyaviññāpanahetuttā, sayañca tena kāyavipphandanasaṅkhātena kāyena viññeyyattā ‘‘kāyaviññattī’’ti vuccati.

而此（身表）因为由于身的动转而表明意志之故，并且它自己亦称为身动转，因为由身而表（意志）之故，是名身表。

Ñ: But it is called 'bodily intimation' (kāyaviññatti) because it is the cause of the intimating (viññāpana) of intention by means of bodily excitement, and because it is itself intimatable through the body, in other words, through that bodily excitement.

Tāya ca pana calitehi cittajarūpehi abhisambandhānaṃ utujādīnampi calanato abhikkamādayo pavattantīti veditabbā.

当知往（还屈伸）等的转起，是因为身表的动及时节生等（的诸色）与心生的诸色亦结合而动之故。

Ñ: Moving forward, etc., should be understood to occur owing to the movement of the [kinds of matter] that are temperature-born, etc., which are interlocked with the consciousness-born kinds moved by that [intimation]. (See Dhs. §636.)

Visuddhimagga XIV-60

440. Manodhātumanoviññāṇadhātūnaṃ nissayalakkhaṇaṃ hadayavatthu, tāsaññeva dhātūnaṃ ādhāraṇarasaṃ, ubbahanapaccupaṭṭhānaṃ.

（十三）「心所依处」──有为意界及意识界依止的特相。有保持彼等二界的味。以运行彼等为现起。

Ñ(XIV,60): 13. The heart-basis has the characteristic of being the (material) support for the mind-element and for the mind-consciousness-element. Its function is to observe them. It is manifested as the carrying of them.

Hadayassa anto kāyagatāsatikathāyaṃ vuttappakāraṃ lohitaṃ nissāya sandhāraṇādikiccehi bhūtehi katūpakāraṃ utucittāhārehi upatthambhiyamānaṃ āyunā anupāliyamānaṃ manodhātumanoviññāṇadhātūnañceva taṃsampayuttadhammānañca vatthubhāvaṃ sādhayamānaṃ tiṭṭhati.

它在心脏之中，依止血液而存在，如在「论身至念」中已说。由四大种的保持等的作用所资助，由时节及心和食所支持，由寿所守护，恰好为意界意识界及与它们相应的诸法的所依处。

Ñ: It is to be found in dependence on the blood, of the kind described in the treatise on mindfulness of the body (Ch.VIII, § 111), inside the heart. It is assisted by the primaries with their functions of upholding, etc.; it is consolidated by temperature, consciousness, and nutriment; it is maintained by life; and it serves as physical basis for the mind-element and mind-consciousness-element, and for the states associated with them.

Visuddhimagga XIV-59

439. Sahajarūpānupālanalakkhaṇaṃ jīvitindriyaṃ, tesaṃ pavattanarasaṃ, tesaññeva ṭhapanapaccupaṭṭhānaṃ, yāpayitabbabhūtapadaṭṭhānaṃ.

（十二）「命根」──有守护俱生色的特相。有使它们（俱生色）前进的味。使他们的维持为现起。以应存续的大种为足处。

Ñ(XIV,59): 12. The life faculty has the characteristic of maintaining conascent kinds of matter. Its function is to make them occur. It is manifested in the establishing of their presence. Its proximate cause is primary elements that are to be sustained.

Santepi ca anupālanalakkhaṇādimhi vidhāne atthikkhaṇeyeva taṃ sahajarūpāni anupāleti udakaṃ viya uppalādīni.

虽然（命根）有守护（俱生色）的特相等，但必须有俱生色的剎那它才能守护，正如水的保护莲华相似。

Ñ: And although it has the capacity consisting in the characteristic of maintaining, etc., yet it only maintains conascent kinds of matter at the moment of presence, as water does lotuses and so on.

Yathāsakaṃ paccayuppannepi ca dhamme pāleti dhāti viya kumāraṃ.

虽然它们各有它们自己的生起之缘，然而（命根）保护（它们），正如保姆的保护孩子相似。

Ñ: Though states (dhamma) arise due to their own conditions, it maintains them, as a wet-nurse does a prince.

Sayaṃ pavattitadhammasambandheneva ca pavattati niyāmako viya.

（命根）自己当与进行之法结合而进行，正如船长和船相似。

Ñ: And it occurs itself only through its connexion with the states that occur, like a pilot;

Na bhaṅgato uddhaṃ pavattati, attano ca pavattayitabbānañca abhāvā.

它不能在（俱生色）破坏了以后而自己进行，因为没有了使它进行之法存在的缘故。

Ñ: it does not cause occurrence after dissolution, because of its own absence and that of what has to be made to occur.

Na bhaṅgakkhaṇe ṭhapeti, sayaṃ bhijjamānattā.

它不能存在于（俱生色的）破坏的剎那，因为它自己也破坏的缘故，

Ñ: It does not prolong presence at the moment of dissolution because it is itself dissolving,

Khīyamāno viya vaṭṭisneho dīpasikhaṃ.

正如油尽的灯芯，不能保持灯焰一样。

Ñ: like the flame of a lamp when the wick and the oil are getting used up.

Na ca anupālanapavattanaṭṭhapanānubhāvavirahitaṃ, yathāvuttakkhaṇe tassa tassa sādhanatoti daṭṭhabbaṃ.

因为（命根）已在上述（的俱生色）的剎那完成了它的工作，当知这并不是说它没有守护及令其进行和存续的能力。

Ñ: But it must not be regarded as destitute of power to maintain, make occur, and make present, because it does accomplish each of these functions at the moment stated (cf. Dhs. §635).

Visuddhimagga XIV-58

438. Itthibhāvalakkhaṇaṃ itthindriyaṃ, itthīti pakāsanarasaṃ, itthiliṅganimittakuttākappānaṃ kāraṇabhāvapaccupaṭṭhānaṃ.

（十）「女根」──有女性的特相。有显示是女的味。是女的性、相貌、行为、动作的原因为现起。

Ñ(XIV,58): 10. The femininity faculty has the female sex as its characteristic. Its function is to show that 'this is a female'. It is manifested as the reason for the mark, sign, work, and ways of the female (cf. Dhs. §633).

Purisabhāvalakkhaṇaṃ purisindriyaṃ, purisoti pakāsanarasaṃ, purisaliṅganimittakuttākappānaṃ kāraṇabhāvapaccupaṭṭhānaṃ.

（十一）「男根」──有男性的特相。有显示是男的味。是男的性、相貌、行为、动作的原因为现起。

Ñ: 11. The masculinity faculty has the male sex as its characteristic. Its function is to show that 'this is a male'. It is manifested as the reason for the mark, sign, work, and ways of the male (cf. Dhs. §634).

Tadubhayampi kāyappasādo viya sakalasarīraṃ byāpakameva, na ca kāyapasādena ṭhitokāse ṭhitanti vā aṭṭhitokāse ṭhitanti vāti vattabbataṃ āpajjati, rūparasādayo viya aññamaññaṃ saṅkaro natthi.

而此（男女根）二者亦遍在全身，犹如身净（根）。然而不得说是「在身净所在之处」或「在身净不在之处」。男女根没有混杂之处，犹如色与味等相似。

Ñ: Both these last are coextensive with the whole body, as body-sensitivity is. But it does not follow that they have to be called either 'located in the space where body-sensitivity is located' or 'located in the space where that is not located'. Like the natures of visible data, etc., these are not confoundable one with the other.

Visuddhimagga XIV-57

Jivhāpaṭihananalakkhaṇo raso, jivhāviññāṇassa visayabhāvaraso, tasseva gocarapaccupaṭṭhāno.

（九）「味」──有刺舌的特相。有为舌识之境的味。以它存在的范围为现起。

Ñ(XIV,57): 9. Flavour has the characteristic of impinging on the tongue. Its function is to be the object of tongue-consciousness. It is manifested as the resort of that too.

Mūlaraso khandharasotiādinā nayena anekavidho.

它有根味及干味等多种。

Ñ: It is of various kinds as 'root flavour, trunk flavour' (Dhs. §629) and so on.

Visuddhimagga XIV-56

Ghānapaṭihananalakkhaṇo gandho, ghānaviññāṇassa visayabhāvaraso, tasseva gocarapaccupaṭṭhāno.

（八）「香」──有扑鼻的特相。有为鼻识之境的味。以它存在的范围为现起。

Ñ(XIV,56): 8. Odour has the characteristic of impinging on the nose. Its function is to be the object of nose-consciousness. It is manifested as the resort of that too.

Mūlagandho sāragandhotiādinā nayena anekavidho.

它有根香及木髓之香等多种。

Ñ: It is of various kinds as 'root odour, heartwood odour' (Dhs. §625) and so on.

Visuddhimagga XIV-55

Sotapaṭihananalakkhaṇo saddo, sotaviññāṇassa visayabhāvaraso, tasseva gocarapaccupaṭṭhāno.

（七）「声」──有刺耳的特相。有为耳识之境的味。以它存在的范围为现起。

Ñ(XIV,55): 7. Sound has the characteristic of impinging on the ear. Its function is to be the object of ear-consciousness. It is manifested as the resort of that too.

Bherisaddo mudiṅgasaddotiādinā nayena anekavidho.

此声依大鼓小鼓等有多种。[PTS 447]

Ñ: It is of various kinds as 'drum sound, tabor sound' (Dhs.§621) and so on. [447]

Visuddhimagga XIV-54

437. Tato paresu pana rūpādīsu cakkhupaṭihananalakkhaṇaṃ rūpaṃ, cakkhuviññāṇassa visayabhāvarasaṃ, tasseva gocarapaccupaṭṭhānaṃ, catumahābhūtapadaṭṭhānaṃ.

于诸根以外的其它的色等之中：（六）「色」──有刺眼的特相。有为眼识之境的味（作用）。以它存在的范围为现起（现状）。以四大种为足处（直接因）。

Ñ(XIV,54): 6. As regards visible data, etc., which come next, a visible datum has the characteristic of impinging on the eye. Its function is to be the objective field of eye-consciousness. It is manifested as the resort of that too. Its proximate cause is the four great primaries.

Yathā cetaṃ tathā sabbānipi upādārūpāni.

如色的解说亦可应用其它的一切所造色；

Ñ: And all the [following] kinds of derived materiality are the same as this.

Yattha pana viseso atthi, tattha vakkhāma.

以下仅说它们的不同之处。

Ñ: Where there is a difference we shall mention it.

Tayidaṃ nīlaṃ pītakantiādivasena anekavidhaṃ.

这色依青黄等有多种。

Ñ: This [visible datum] is of various kinds as 'blue, yellow' (Dhs. §617) and so on.

Visuddhimagga XIV-53

Vammikaudakākāsagāmasivathikasaṅkhātasagocaraninnā viya ca ahisusumārapakkhīkukkurasiṅgālārūpādisagocaraninnāva ete cakkhādayoti daṭṭhabbā.

正如蛇、鳄、鸟、狗、野干之对于蚁塔、水、虚空、村落、墓场，各各有它自己的境域，而这些眼等之对于色等亦各有它们自己的境域。

Ñ(XIV,53): Like snakes, crocodiles, birds, dogs, and jackals that gravitate to their own respective resorts, that is to say, ant-hills, water, space, villages, and enamel grounds, so the eye, etc., should be regarded as gravitating to their own respective resorts, that is to say, visible data, and so on (cf. DhsA. 314).

Visuddhimagga XIV-52

Yāvatā pana imasmiṃ kāye upādiṇṇarūpaṃ nāma atthi. Sabbattha kāyo kappāsapaṭale sneho viya vuttappakārupakārupatthambhanānupālanaparivārova hutvā kāyaviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamāno tiṭṭhati.

「身（根）」──存在于身体之中有执受色（有神经的部分）的一切处，如油脂遍在绵布中相似，成为如前面所述的资助、支持、保护、及随从的对象，它恰好是身识等的所依和门。

Ñ(XIV,52): 5. The body [sensitivity] is to be found everywhere, like a liquid that soaks a layer of cotton, in this physical body where there is matter that is clung to. It has assistance, consolidation and maintenance in the way aforesaid too; and it duly serves both as physical basis and as door for body-consciousness, and the rest.

Visuddhimagga XIV-51

Sasambhārajivhāmajjhassa upari uppaladalaggasaṇṭhāne padese jivhā yathāvuttappakārupakārupatthambhanānupālanaparivārā jivhāviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānā tiṭṭhati.

「舌（根）」──在全体的舌的中央的上部，即在那像莲的花瓣的前部的形状的地方，它的资助、支持、保护、随从，已如前述，它恰好是舌识等的所依和门。

Ñ(XIV,51): 4. The tongue [sensitivity] is to be found in the middle of the [feature of the] tongue with its accessories in the place shaped like a lotus petal tip. It has assistance, consolidation and maintenance in the way aforesaid; and it duly serves both as physical basis and as door for tongue-consciousness, and the rest.

Visuddhimagga XIV-50

Sasambhāraghānabilassa anto ajapadasaṇṭhāne padese ghānaṃ yathāvuttappakārupakārupatthambhanānupālanaparivāraṃ ghānaviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānaṃ tiṭṭhati.

「鼻（根）」──在全体的鼻孔之内那如山羊足的形状的地方，它的资助、支持、保护、随从，已如前述，它恰好是鼻识等处的所依和门。

Ñ(XIV,50): 3. The nose [sensitivity] is to be found inside the [feature of the] nose-hole with its accessories in the place shaped like a goat's hoof. It has assistance, consolidation and maintenance in the way aforesaid; and it duly serves both as physical basis and as door for nose-consciousness, and the rest.

Visuddhimagga XIV-49

Sasambhārasotabilassa anto tanutambalomācite aṅgulivedhakasaṇṭhāne padese sotaṃ vuttappakārāhi dhātūhi katūpakāraṃ utucittāhārehi upatthambhiyamānaṃ āyunā anupāliyamānaṃ vaṇṇādīhi parivutaṃ sotaviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānaṃ tiṭṭhati.

「耳（根）」──在全体的耳腔之内，即在那掩有薄薄的黄毛犹如指套的形状的地方，由前面所说的四界的资助，由时节、心和食的支持，由寿所保护，由色等所随从，它恰好是耳识等处的所依与门。

Ñ(XIV,49): 2. The ear [sensitivity] is to be found inside the [feature of the] ear-hole with its accessories in the place that is shaped like a finger-stall and surrounded by fine brown hairs. It is assisted by the elements in the way aforesaid. It is consolidated by temperature, consciousness, and nutriment; it is maintained by life; it is equipped with colour, etc.; and it duly serves both as physical basis and as door for ear-consciousness, and the rest.

Visuddhimagga XIV-48

Vuttampi cetaṃ dhammasenāpatinā –

正如法将（舍利弗）说：

Ñ(XIV,48): And this is said by the General of the Dhamma:

‘‘Yena cakkhupasādena, rūpāni manupassati;

Parittaṃ sukhumaṃ etaṃ, ūkāsirasamūpama’’nti.

由于眼净， 随观诸色，

既小而细， 如虱之头。

Ñ: 'The sensitivity with which he sees a visible object

Is small and it is subtle, too, no bigger, than a louse's head'(?).

Visuddhimagga XIV-47

436. Cakkhu cettha yadetaṃ loke nīlapakhumasamākiṇṇakaṇhasukkamaṇḍalavicittaṃ nīluppaladalasannibhaṃ cakkhūti vuccati. Tassa sasambhāracakkhuno setamaṇḍalaparikkhittassa kaṇhamaṇḍalassa majjhe abhimukhe ṭhitānaṃ sarīrasaṇṭhānuppattipadese sattasu picupaṭalesu āsittatelaṃ picupaṭalāni viya satta akkhipaṭalānibyāpetvā dhāraṇanhāpanamaṇḍanabījanakiccāhi catūhi dhātīhi khattiyakumāro viya sandhāraṇabandhanaparipācanasamudīraṇakiccāhi catūhi dhātūhi katūpakāraṃ utucittāhārehi upatthambhiyamānaṃ āyunā anupāliyamānaṃ vaṇṇagandharasādīhi parivutaṃ pamāṇato ūkāsiramattaṃ cakkhuviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānaṃ tiṭṭhati.

其次于这（眼等五种之）中的「眼（根）」，世人称呼那像青莲的花瓣而围以黑睫毛及呈有黑白色的圆球为眼，即在于那全体的眼（球）而围以白圆圈之内的黑眼珠的中央前面──那站在面前的人的身体形像所映现的地方，它遍满眼膜，好像渗透了油的七个绵膜（灯芯），由四界的保持（地）粘结（水）成熟（火）动摇（风）四种作用的资助，好像剎帝利王族的孩子由四位保姆的抱、浴、着饰、打扇的四种工作所保护，由时节（寒暑等的自然现象），心和食所支持，由寿所保护，由色香味等所随从，不过于虱的头那么大，[PTS 446] 它恰好是眼识等处的所依和门（是认识的入口）。

Ñ(XIV,47): 1. There is what is called the 'eye' in the world. That looks like a blue lotus petal and is surrounded by black eyelashes and varied with dark and light circles. The eye [sensitivity as meant] here is to be found in the place in the middle of the black circle surrounded by the white circle in that [feature of the] eye with its accessories where there appears the image of the bodies of those who stand in front of it. It pervades the eye's seven layers like oil sprinkled on seven layers of cotton. It is assisted by the four primary elements whose [respective] functions are

upholding, cohering, maturing, and moving, as a warrior prince is by four nurses whose functions are holding, bathing, dressing, and fanning. It is consolidated by temperature, consciousness, and nutriment; it is maintained by life; it is furnished with colour, odour, flavour, etc. (see Ch. XVIII, §5); it is the size of a mere louse's head; and it duly serves both as physical basis and as door for eye-consciousness, and the rest [of the consciousness of the cognitive series]. [446]

Visuddhimagga XIV-46

435. Evaṃ kammavisesato visesavantesu ca etesu cakkhusotāni asampattavisayagāhakāni, attano nissayaṃ anallīnanissaye eva visaye viññāṇahetuttā.

由于业的差别之故，所以于此等（眼等）的差别中，眼与耳的取境在不必到达于境时，因为它们的识起于不依附于自己的所依的境（声色）中之故；

Ñ(XIV,46): Now among these [sensitivities thus] possessed of difference due to difference of kamma, the eye and the ear apprehend non-contiguous objective fields, since consciousness is caused even if the supporting [primaries] of the objective fields do not adhere to the [faculties'] own supporting primaries.

Ghānajivhākāyā sampattavisayagāhakā, nissayavasena ceva, sayañca, attano nissayaṃ allīneyeva visaye viññāṇahetuttā.

鼻、舌和身的取境在到达于境时，因为它们的识起于依附于自己的所依的境中之故。

Ñ: The nose, tongue and body apprehend contiguous objective fields, because consciousness is caused only if their objective fields' [primaries] adhere to their own supporting [primaries], [that is to say, if the objective fields' primaries adhere] as support [in the case of odours and flavours], and themselves [directly in the case of tangible data, which are identical with the three primaries excluding water].

Visuddhimagga XIV-45

Yasmā panetaṃ ubhayampi natthi,

可是这两种都不可能发生，

Ñ(XIV,45): 'But since neither of these is a fact,

tasmā pahāyetaṃ etesaṃ nissayabhūtānaṃ visesakappanaṃ,

所以你必须放弃（眼等的差别是）此等所依的大种的差别的说法。

Ñ: you should therefore give up conjecturing the difference to be in the supporting primary elements.

‘‘yathā avisesepi ekakalāpe bhūtānaṃ rūparasādayo aññamaññaṃ visadisā honti, evaṃ cakkhupasādādayo avijjamānepi aññasmiṃ visesakāraṇe’’ti gahetabbametaṃ.

例如于一色聚的大种虽无差别，但大种的色与味等则互相各别，如是差别，虽无别的原因，但说眼净等（相异）」。

Ñ: Just as the natures of visible objects, etc., are dissimilar from each other though there is no difference in the primaries that form a single group, so too are eye-sensitivity, etc., though no other cause of their difference exists'. This is how it should be taken.

Kiṃ pana taṃ yaṃ aññamaññassa asādhāraṇaṃ?

然而那眼耳等怎么会互相的不同？

Ñ: But what is it that is not common to them all?

Kammameva nesaṃ visesakāraṇaṃ.

只有业是它们的差别的原因。

Ñ: It is the kamma itself that is the reason for their difference.

Tasmā kammavisesato etesaṃ viseso, na bhūtavisesato.

因为业的差别，所以有此等（眼、耳等）的差别，并非因大种的差别之故。

Ñ: Therefore their difference is due to difference of kamma, not to difference of primary elements;

Bhūtavisese hi sati pasādova na uppajjati. Samānānañhi pasādo, na visamānānanti porāṇā.

即如古人说：「如果大种有差别时，则无净（根）生起，因为净（根的大种）是相等而非相异」。

Ñ: for if there were difference of primary elements, sensitivity itself would not arise, since the Ancients have said: 'Sensitivity is of those that are equal, not of those that are unequal'.

Visuddhimagga XIV-44

Athāpi vadeyyuṃ ‘‘yathā tesu tesu sambhāresu tassa tassa bhūtassa adhikatāya pathavīādīnaṃ sandhāraṇādīni kiccāni icchatha,

此时他们又说：「正如你们所主张的地等有支持等的功能，因为是在各种元素（物质形成的色聚）中的某大种的成分较多的缘故，

Ñ(XIV,44): Then they may say: 'Just as you assume, from excess of some primary element in such and such material things, the [respective] functions of upholding (sandhāraṇa), etc., for earth, etc.,

evaṃ tejādiadhikesu sambhāresu rūpādīnaṃ adhikabhāvadassanato icchitabbametaṃ rūpādayo tesaṃ guṇā’’ti.

如是于火等成分较多的元素中而见色等的成分较多之故，你应该同意这「色等是彼（火）等的德」的主张。

Ñ: so from finding visibility, etc., [respectively] in a state of excess in material things that have fire in excess, one may assume that visible data, etc., are [respectively] qualities of these'.

Te vattabbā ‘‘iccheyyāma, yadi āpādhikassa āsavassa gandhato pathavīadhike kappāse gandho adhikataro siyā, tejādhikassa ca uṇhodakassa vaṇṇato sītudakassa vaṇṇo parihāyetha’’.

这样当再反驳他们说：「（你说香是属于地、色是属火）那么，如果那地（界）的成分多的绵的香是胜过水（界）的成分多的香水的香的话，如果那冷水的色彩是减少于火（界）的成分较多的热水的色彩的话，则我们承认你的主张；

Ñ: They should be told: 'We might assume it if there were more odour in cotton, which has earth in excess, than in fermented liquor, which has water in excess, and if the colour of cold water were weaker than the colour of hot water, which has heat in excess.