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。
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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]
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