Ettha ca yathā vedanādayo anāsavāpi
atthi, na evaṃ rūpaṃ.
在此经中：受等是有无漏的，而色是没有无漏的。
Ñ(XIV,215): Now while there is feeling,
etc., both free from cankers [and subject to them], not so
materiality.
Yasmā panassa rāsaṭṭhena
khandhabhāvo yujjati, tasmā khandhesu vuttaṃ.
然而此色由于聚的意义，是适合于蕴的意义，故说为蕴；
Ñ: However, since materiality can be
described as a [simple] aggregate in the sense of a total, it is
therefore mentioned among the [simple] aggregates.
Yasmā rāsaṭṭhena ca sāsavaṭṭhena
ca upādānakkhandhabhāvo yujjati, tasmā upādānakkhandhesu
vuttaṃ.
此色由于聚义及有漏之义，则适合于取蕴，故说为取蕴。
Ñ: And since it can be described as an
aggregate [that is the object] of clinging in the sense of a total
and in the sense of being subjected to cankers, that [same
materiality] is therefore mentioned among the aggregates [as objects]
of clinging too.
Vedanādayo pana anāsavāva khandhesu
vuttā.
可是受等在蕴中说是无漏的，
Ñ: But feeling, etc., are only
mentioned among the [simple] aggregates when they are free from
cankers.
Sāsavā upādānakkhandhesu.
在取蕴中说是有漏的。
Ñ: When they are subject to cankers,
they are mentioned among the aggregates [as objects] of clinging.
Upādānakkhandhāti cettha
upādānagocarā khandhā upādānakkhandhāti evamattho daṭṭhabbo.
Idha pana sabbepete ekajjhaṃ katvā khandhāti adhippetā.
在这里的取蕴，当知是「取着之境的蕴为取蕴」的意义。然而在这里（清净道论）是把此等（蕴、取蕴）一切总括一起而单说为蕴的。
Ñ: And here the meaning of the term
'aggregates as objects of clinging' should be regarded as this:
aggregates that are the resort of clinging are aggregates of
clinging. But here all these taken together are intended as
aggregates.
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