sā ca kho na ārammaṇavasena. Ārammaṇavasena hi sabbepi atītānāgate pariññātepi ca khīṇāsavānaṃ khandhe ārabbha kilesā uppajjanti mahākaccānauppalavaṇṇādīnaṃ khandhe ārabbha soreyyaseṭṭhi nandamāṇavakādīnaṃ viya.
然而此「地」不是所缘的意思；因为依所缘的意思，是缘于一切过去未来的（诸蕴）及缘于业已遍知的漏尽者的诸蕴而生起烦恼，正如输罗耶长者的缘于大迦旃延[输罗耶（Soreyya）长者与大迦旃延（Mahakaccana）的故事，见《法句譬喻》Dhp.A.I,p.325f.]及难陀学童的缘于莲华色（比丘尼）等[难陀学童（Nandamanavaka）与莲华色（Uppalavanna）的故事，见《法句譬喻》Dhp.A.II,49.]。
Ñ(XXII,83): And that is not meant objectively. For defilements occupied with an object arise with respect to any aggregates including past or future ones as well [as present], and also with respect to the [subjectively] fully-understood aggregates in someone [else] whose cankers are destroyed, like those that arose in the rich man Soreyya with respect to the aggregates in Mahā-Kaccāna (DhA.i,325) and in the brahman student Nanda with respect to Uppalavaṇṇā (DhA.ii,49), and so on.
Yadi ca taṃ bhūmiladdhaṃ nāma siyā, tassa appaheyyato na koci bhavamūlaṃ pajaheyya. Vatthuvasena pana bhūmiladdhaṃ veditabbaṃ. Yattha yattha hi vipassanāya apariññātā khandhā uppajjanti, tattha tattha uppādato pabhuti tesu vaṭṭamūlaṃ kilesajātaṃ anuseti. Taṃ appahīnaṭṭhena bhūmiladdhanti veditabbaṃ.
如果说彼（依所缘而起的烦恼）为得地，因为那（所缘）是不能断的，那么便没有人能断有的根本了。当知得地是依基地（烦恼的生处）的意思而说的。即任何未曾为观所遍知的诸蕴生起，自从彼等诸蕴生起以来，便即眠于彼等（诸蕴）之中而为轮转之根的一种烦恼，以未断于彼（种烦恼）之义名为「得地」。
Ñ: And if that were what is called 'arisen by having soil [to grow in]' no one could abandon the root of becoming because it would be unabandonable. But 'arisen by having soil [to grow in]' should be understood [subjectively] with respect to the basis [for them in oneself]. For the defilements that are the root of the round are inherent in [one's own] aggregates not fully understood by insight from the instant those aggregates arise. And that is what should be understood as 'arisen by having soil [to grow in]', in the sense of its being unabandoned. [688]
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