Lakkhaṇarūpaṃ pana nakutocijātaṃ.
其次相色为「无处生」（不从任何处生）。
Ñ(XIV,80): But 'matter as
characteristic' is called not born of anything.
Kasmā?
何以故？
Ñ: Why?
Na hi uppādassa uppādo atthi,
uppannassa ca paripākabhedamattaṃ itaradvayaṃ.
没有生起的生起之故，即以生起的则只有其它的成熟（老）与坏灭（无常）二种了。
Ñ: Because there is no arising of
arising, and the other two are the mere maturing and breakup of what
has arisen.
Yampi ‘‘rūpāyatanaṃ saddāyatanaṃ
gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ ākāsadhātu
āpodhātu rūpassa lahutā, rūpassa mudutā, rūpassa kammaññatā,
rūpassa upacayo, rūpassa santati, kabaḷīkāro āhāro, ime
dhammā cittasamuṭṭhānā’’tiādīsu (dha. sa. 1201) jātiyā
kutocijātattaṃ anuññātaṃ, taṃ pana rūpajanakapaccayānaṃ
kiccānubhāvakkhaṇe diṭṭhattāti veditabbaṃ.
例如「色处、声处、香处、味处、触处、虚空界、水界、色轻快性、色柔软性、色适业性、色积集、色相续、段食，此等诸法从心等起」，在此等文中，承认生（色积集、色相续）从何处而生，当知是指那色生的诸缘所表示其作用威力的剎那而说（为生）之故。
Ñ: Though in the passage, 'The
visible-data base, the sound base, the odour base, the flavour base,
the tangible-data base, the space element, the water element,
lightness of matter, malleability of matter, wieldiness of matter,
growth of matter, continuity of matter, and physical food—these
states are consciousness-originated' (cf. Dhs. §667) and so on, a
state of birth [that is, growth] being born from somewhere can be
understood as allowable since the point of view here is the moment
when the conditions that are giving birth to the kinds of materiality
are exercising their function.
Idaṃ tāva rūpakkhandhe
vitthārakathāmukhaṃ.
这是先为详论色蕴一门。
Ñ: This, firstly, is the section of the
detailed explanation dealing with the materiality aggregate.
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