說無垢稱經疏 4.290

4.290

贊曰：第三，此三體達虛幻樂，非三惑亂故。觀蘊無常，逼切故苦，猶如怨害，故說為魔。觀十八界螫諸有情，故如毒蛇。舊經見喻，便言觀四大，四大以是六界攝故。觀十二處猶如空聚，都無所有。舊云「觀內入」，文意狹也。蘊者積集義，具十一種積集義故，謂色受想行識。界者因義，持自性義，名持自性故，謂眼界色界眼識界，乃至意界法界意識界。處者出生義，六根六境出生六識故，謂眼耳鼻舌身意、色聲香味觸法。

Commentary: Third, these three are the joy of comprehending the illusory, because one is not bewildered by the three. Contemplating the aggregates as impermanent, oppressive, and therefore suffering, like an enemy doing harm, they are said to be Māra. Contemplating the eighteen dhātus as stinging sentient beings, they are thus like poisonous snakes. Seeing the metaphor, the older translation simply said 'contemplating the four great elements', because the four elements are subsumed under the six dhātus. Contemplating the twelve āyatanas as being like an empty village, with nothing at all [there]. The older translation said 'contemplating the internal bases', which is narrow in textual meaning. 'Aggregate' (skandha) means accumulation, possessing eleven kinds of accumulation, namely rūpa, vedanā, saṃjñā, saṃskāra, and vijñāna. 'Dhātu' means cause and means upholding self-nature; because it upholds self-nature, it refers to the eye-dhātu, visible-form-dhātu, eye-consciousness-dhātu, up to the mental-faculty-dhātu, mental-object-dhātu, and mind-consciousness-dhātu. 'Āyatana' means producing: because the six faculties and six objects produce the six consciousnesses, it refers to eye, ear, nose, tongue, body, mind, and forms, sounds, scents, tastes, tangible objects, and mental objects.