Visuddhimagga XIV-213

Desanākkamo pana yujjati.

只有说法的次第是适合的。

Ñ(XIV,213): Order of teaching is appropriate however,

Abhedena hi pañcasu khandhesu attagāhapatitaṃ veneyyajanaṃ samūhaghanavinibbhogadassanena attagāhato mocetukāmo bhagavā hitakāmo tassa tassa janassa sukhagahaṇatthaṃ cakkhuādīnampi visayabhūtaṃ oḷārikaṃ paṭhamaṃ rūpakkhandhaṃ desesi.

即世尊对不分别五蕴而起我执的应该化导的人，欲令他们脱离我执，为示（五蕴）积聚的区别，并欲使他们获益及容易了解起见，故最初对他们说眼等之境而较粗的色蕴。

Ñ: for there are those people who, while teachable, have fallen into assuming a self among the five aggregates owing to failure to analyse them; and the Blessed One is desirous of releasing them from the assumption by getting them to see how the [seeming] compactness of mass [in the five aggregates] is resolved; and being desirous of their welfare, he first, for the purpose of their easy apprehension, taught the materiality aggregate, which is gross, being the objective field of the eye, etc.;

Tato iṭṭhāniṭṭharūpasaṃvedanikaṃ vedanaṃ.

其次说有觉受于好与不好的色的受，

Ñ: and after that, feeling, which feels matter as desirable and undesirable;

‘‘Yaṃ vedayati, taṃ sañjānātī’’ti evaṃ vedanāvisayassa ākāragāhikaṃ saññaṃ.

有觉受而有想念之故，次说如是把取于受的境的行相的想。

Ñ: then perception, which apprehends the aspects of feeling's objective field, since 'What one feels, that one perceives' (M.i,293);

Saññāvasena abhisaṅkhārake saṅkhāre.

次说由于想而行作的行。

Ñ: then formations, which form volitionally through the means of perception;

Tesaṃ vedanādīnaṃ nissayaṃ adhipatibhūtañca nesaṃ viññāṇanti

最后说彼受（想行）等所依止及为彼等之主的识。

Ñ: and lastly, consciousness, which these things beginning with feeling have as their support, and which dominates them.

evaṃ tāva kamato vinicchayanayo viññātabbo.

如是当知先依次第而抉择。

Ñ: This in the first place is how the exposition should be known as to order.