俱舍論記 1.255

1.255

或「色如器至立蘊次第」者，約隨器等明次第。如欲迎客先求好器，謂色如器，受所依故，故色初說。既得器已擬有所盛，次求飲食，謂米、麵等。受類飲食，增益損減有情身故，故次說受。求得食已不可獨進，次求助味謂𦵔、鹽等。想同助味，由取怨、親、中平等相助生受故，故次說想。雖得飲食、助味，復須人調合，次求厨人。行似厨人，出貪、思等業煩惱力，愛、非愛等異熟生故，故次說行。既調合已延客受用，名為食者。識喻食者，有情身中識為主勝，故最後說。

Regarding “Or, form is like a vessel …” to “… establishing the sequence of the skandhas,” this clarifies the sequence in terms of following [the metaphor of] a vessel and so forth. Just as when one wishes to welcome a guest, one first seeks a fine vessel, so form is like a vessel because it is the support for feeling; therefore form is explained first. Having obtained the vessel and intending to hold something in it, one next seeks food and drink, meaning rice, flour, and the like. Feeling is analogous to food and drink, because it augments or diminishes the bodies of sentient beings; therefore feeling is explained next. Having sought and obtained food, it cannot be eaten alone; one next seeks condiments, meaning vegetables, salt, and the like. Conception is identical to condiments, because by grasping the signs of enemy, friend, neutral, and so forth, it assists in the arising of feeling; therefore conception is explained next. Although one has obtained food, drink, and condiments, one still needs a person to prepare and combine them; one next seeks a cook. Formations resemble a cook, producing the power of karma and defilements such as greed and intention, from which agreeable, disagreeable, and other fruitions are born; therefore formations are explained next. Having prepared and combined it, one invites the guest to partake, who is termed the eater. Consciousness is compared to the eater; within the body of a sentient being, consciousness is master and preeminent; therefore it is explained last.