Sā panesā evaṃ viññāṇena
samappabhedāpi lakkhaṇādito sabbāva sañjānanalakkhaṇā,
tadevetanti puna sañjānanapaccayanimittakaraṇarasā dāruādīsu
tacchakādayo viya, yathāgahitanimittavasena
abhinivesakaraṇapaccupaṭṭhānā hatthidassakaandhā (udā. 54)
viya, yathāupaṭṭhitavisayapadaṭṭhānā tiṇapurisakesu
migapotakānaṃ purisāti uppannasaññā viyāti.
此想与识虽以同样的区别，然而就相等来说，则一切想都自有想念的特相；有给以再起想念之缘的相说「这就是它」的作用，如木匠等（想起）木料等；依所取之相而住着于心为现状，如盲人见象相似；以现前之境为近因，如小鹿看见草人而起「是人」之想相似。
Ñ(XIV,130): But though classed in the
same way as consciousness, nevertheless, as to characteristic, etc.,
it all has just the characteristic of perceiving. Its function is to
make a sign as a condition for perceiving again that 'this is the
same', as carpenters, etc., do in the case of timber, and so on. It
is manifested as the action of interpreting by means of the sign as
apprehended, like the blind who 'see' an elephant (Ud. 68-69). Its
proximate cause is an objective field in whatever way that appears,
like the perception that arises in fawns that see scarecrows as men.
Idaṃ saññākkhandhe
vitthārakathāmukhaṃ.
这是详论想蕴门。
Ñ: This is the section of the detailed
explanation dealing with the perception aggregate.
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