Visuddhimagga XV-42

Manodhātu pana yathāsambhavato cakkhuviññāṇadhātuādīnaṃ purecarānucarā viya daṭṭhabbā.

其次意界，从生起方面说，应视它是眼识界的先驱及随从者。

Notes in Chinese translation: 五门转向的意界是眼识界等的先驱，领受意界是眼识界等的随从者。

Ñ(XV,42): The mind element, however, should be regarded as the forerunner and follower of eye-consciousness, etc., as that arises.

Dhammadhātuyā vedanākkhandho sallamiva sūlamiva ca daṭṭhabbo.

在法界中的受蕴，当视如箭如桩。

Ñ: As to the mental-data element, the feeling aggregate should be regarded as a dart and as a stake,

Saññāsaṅkhārakkhandhā vedanāsallasūlayogāāturā viya,

其中的想蕴及行蕴，则如受了与受的箭桩的苦痛。

Ñ: the perception and formations aggregates as a disease owing to their connexion with the dart and stake of feeling.

puthujjanānaṃ vā saññā āsādukkhajananato rittamuṭṭhi viya.

或者凡夫的想，因由意欲而生苦痛之故如空拳，

Ñ: Or the ordinary man's perception should be regarded as an empty fist because it produces pain through [disappointed] desire;

Ayathābhuccanimittagāhakato vanamigo viya.

或因取于不如实之想，故如森林之鹿（见假的草人而作人想）。

Ñ: or as a forest deer [with a scarecrow] because it apprehends the sign incorrectly.

Saṅkhārā paṭisandhiyaṃ pakkhipanato aṅgārakāsuyaṃ khipanakapurisā viya.

行蕴，由它而投人于结生，故应视如投人于火坑的人，

Ñ: And the formations aggregate should be regarded as men who throw one into a pit of hot coals, because they throw one into rebirth-linking,

Jāti dukkhānubandhato rājapurisānubandhacorā viya.

或因它而为生苦所随，故应视如为官吏所追的盗贼，

Ñ: or as thieves pursued by the king's men because they are pursued by the pains of birth;

Sabbānatthāvahassa khandhasantānassa hetuto visarukkhabījāni viya.

或因为它是取来一切不利的蕴的相续之因，故应视如毒树的种子。

Ñ: or as the seeds of a poison-tree, because they are the root-cause of the aggregates' continuity, which brings all kinds of harm.

Rūpaṃ nānāvidhupaddavanimittato khuracakkaṃ viya daṭṭhabbaṃ.

（而法处所摄的）色，因为是种种的危险之相，故应视如刀轮。

Ñ: And materiality should be regarded as a razor-wheel (see Jā.iv,3), because it is the sign of various kinds of dangers.

Asaṅkhatā pana dhātu amatato santato khemato ca daṭṭhabbā.

对于无为界，则应视为不死、寂静、安隐。

Ñ: The unformed element, however, should be regarded as deathless, as peace, as safety.

Kasmā? Sabbānatthāvahassa paṭipakkhabhūtattā.

何以故？因为是反对取来一切不利之故。[PTS 490]

Ñ: Why? Because it is the opposite of all ill. [490]