俱舍論頌疏論本 1.171

1.171

第三、隨器等次第者，器等者，等取飲食、助味、厨人、食者也。夫欲請客，先求食器。既得其器，次求米麵以為飲食。米麵已辨，次求鹽、酢以為助味。便付厨人，使令調合。飲食既辦，進客令食。色蘊如器，如世間器飲食所依，色亦如是，受所依故。受類飲食，如世間食有損有益，受亦如是，樂受益人，苦受便損。想同助味，如世鹽、醋助生食味，想亦如是，起怨想時生苦受味，起親想時生樂受味。行似厨人，由行蘊中有業煩惱，能感異熟，如世厨人造得飲食。識喻食者，受果報故。故隨器等立蘊次第。

Third, as for the order according to the vessel and so on: 'The vessel and so on' includes food and drink, condiments, the cook, and the eater. Whenever one wishes to invite guests, one first seeks eating vessels. Having obtained the vessels, one next seeks rice and flour to serve as food and drink. Once the rice and flour are prepared, one next seeks salt and vinegar to serve as condiments. These are then entrusted to the cook, who is made to season and blend them. When the food and drink are ready, they are presented to the guests to eat. The form skandha is like the vessel: just as in the world a vessel is the support for food and drink, form is also like this, because it is the support for sensation. Sensation is comparable to food and drink: just as worldly food can be harmful or beneficial, sensation is also like this—pleasant sensation benefits a person, while painful sensation harms them. Perception is like condiments: just as in the world salt and vinegar assist in producing the flavor of food, perception is also like this—when a perception of hostility arises, a flavor of painful sensation is produced, and when a perception of friendliness arises, a flavor of pleasant sensation is produced. Conditioning forces are like the cook: because within the conditioning skandha there are karma and defilements that can bring about karmic maturation, just as a worldly cook prepares food and drink. Consciousness is likened to the eater, because it experiences the fruition. Therefore, the order of the skandhas is established according to the vessel and so on.