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.
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