2. Niddesavaṇṇanā · 2. Niddesa解释
2. Niddesavaṇṇanā二、解说注释
1. Paṭhamanayo saṅgahāsaṅgahapadavaṇṇanā
第一章名为『分类总摄，分类条文解说』。
1. Khandhapadavaṇṇanā一、蕴词注释
§6
6. Idāni pañcakkhandhādivasena nikkhittamātikaṃ ‘saṅgaho asaṅgaho’tiādīhi nayamātikāpadehi saddhiṃ yojetvā dassetuṃ rūpakkhandho katihi khandhehītiādinā nayena niddesavāro āraddho. Tattha yasmā ‘‘saṅgaho asaṅgahotiādikāya nayamātikāya ‘‘tīhi saṅgaho, tīhi asaṅgaho’’ti nayamukhamātikā ṭhapitā, tasmā rūpakkhandhādīnaṃ saṅgahaṃ dassetuṃ katihi khandhehi katihāyatanehi katihi dhātūhīti tīṇi khandhāyatanadhātupadāneva uddhaṭāni. ‘Cattāri saccānī’tiādīsu ekampi na parāmaṭṭhaṃ. Yasmā ca ‘‘sabhāgo visabhāgo’’ti evaṃ lakkhaṇamātikā ṭhapitā, tasmā imassa pañhassa vissajjane rūpakkhandho ekena khandhenātiādi vuttaṃ. Sabhāgā hi tassa ete khandhādayoti. Tattha ekena khandhenāti rūpakkhandheneva. Yañhi kiñci rūpaṃ rūpakkhandhasabhāgattā rūpakkhandhotveva saṅgahaṃ gacchatīti rūpakkhandheneva gaṇitaṃ, taṃ rūpakkhandheneva paricchinnaṃ. Ekādasahāyatanehīti manāyatanavajjehi. Sabbopi hi rūpakkhandho dasāyatanāni dhammāyatanekadeso ca hoti, tasmā ekādasahāyatanehi gaṇito , paricchinno. Ekādasahi dhātūhīti sattaviññāṇadhātuvajjāhi ekādasahi etāsu hi apariyāpannaṃ rūpaṃ nāma natthi.
第六节 现在以五蕴诸类等方式排列表，为了说明“总摄与非总摄”等词汇之分类，与分类词同步配合，以显示色蕴包含多少蕴等，起始了由“色蕴多少蕴何处”等五种分类所引出的说明。因“总摄与非总摄”等分类词中置有三种“总摄”和三种“非总摄”这样分类主纲，故对色蕴等的总摄及其总数须以三蕴、六处、十八界三个层面分别显现。‘四圣谛’等分类无一为最极致主纲。又因设有“包括者与不包括者”之分类主纲，于是对该问题之解说中宣示色蕴为唯一一蕴。所谓“包括者”即是众蕴等。这里说“一蕴者”，即仅指色蕴。由此可知，凡有色之处属于色蕴的总摄，皆以色蕴所组成，故称色蕴对该问题切割而来。所谓十一领域，乃指意识诸领域共计十一。色蕴包括诸色根、十入和十八界总共十一领域，所以定为十一领域。所谓十一界，依次含七识界共十一界，更无超出色界之外的色可言。
Asaṅgahanayaniddese katihi asaṅgahitoti saṅkhepeneva pucchā katā. Vissajjane panassa yasmā rūpakkhandhassa visabhāgā cattāro arūpakkhandhā, ekaṃ manāyatanaṃ, satta viññāṇadhātuyo; tasmā catūhi khandhehītiādi vuttaṃ. Iminā nayena sabbapadesu saṅgahāsaṅgaho veditabbo. Imasmiṃ pana khandhaniddese – ‘‘rūpakkhandho katihi khandhehī’’tiādimhi tāva ekamūlake saṅgahanaye sarūpeneva dassitā pañca pucchā, pañca vissajjanāni. Asaṅgahanaye saṅkhepena dassitā pañca pucchā, pañca vissajjanāni. Iminā upāyena dukamūlakādīsupi pucchāvissajjanāni veditabbāni. Rūpakkhandhamūlakāyeva cettha dukatikacatukkā dassitā. Pañcake pana ‘‘rūpakkhandho ca…pe… viññāṇakkhandho cā’’ti evaṃ bhedato ca, ‘‘pañcakkhandhā katihi khandhehī’’ti evaṃ abhedato cāti dvidhā pucchāvissajjanāni katāni. Evaṃ pāḷinayo veditabboti.
非总摄的分类说明中，简略问及有多少非总摄。因色蕴的“不包括者”（非包括者）为四无色蕴、一意识领域及七识界；故称为四蕴等。由此分类必须能在所有范畴中显示总摄与非总摄。在该蕴的定义中，如“色蕴包括多少蕴”等问题，仅表示主要根源统一的总摄，表明五种类型问答和五种非包括问答。以此方便，也须知对痛苦根本等类似处提出的相关问答及非包括问题。仅色蕴为根本处所此处示痛苦四种。五种问答形式分别为“色蕴及……识蕴”等分类，以及“五蕴包括多少蕴”这样无差别提问，故呈现双重问答，确应知为巴利律藏之传统。
2. Āyatanapadādivaṇṇanā二、处词等注释
§22
22. Āyatanapadaniddesādīsu āyatanapadaniddese tāva cakkhāyatanaṃ ekena khandhenāti ekena rūpakkhandheneva, ekena cakkhāyataneneva ekāya cakkhudhātuyāva saṅgahitanti veditabbaṃ. Sotāyatanādīsupi imināva nayena saṅgahāsaṅgaho veditabbo. Asaṅkhataṃ khandhato ṭhapetvāti ettha pana yasmā asaṅkhataṃ dhammāyatanaṃ nāma nibbānaṃ, tañca khandhasaṅgahaṃ na gacchati; tasmā ‘khandhato ṭhapetvā’ti vuttaṃ. Catūhi khandhehīti rūpavedanāsaññāsaṅkhārakkhandhehi. Nibbānavajjañhi dhammāyatanaṃ etehi saṅgahitaṃ. Viññāṇakkhandhena pana ṭhapetvā dhammāyatanadhammadhātuyo sesāyatanadhātūhi ca taṃ na saṅgayhati. Tena vuttaṃ – ‘‘ekena khandhena, ekādasahāyatanehi, sattarasahi dhātūhi asaṅgahita’’nti. Yathā ca te heṭṭhā rūpakkhandhamūlakā, evamidhāpi cakkhāyatanamūlakāva nayā veditabbā. Dukamattameva pana pāḷiyaṃ dassetvā ‘‘dvādasāyatanānī’’ti abhedatova pucchāvissajjanaṃ kataṃ. Dhātuniddesepi eseva nayo.
第二十二节 在识处条文等分类中，于识处条文中说眼识处为“一蕴”之说，即以色蕴为统一根本，以眼识处的色根所聚合。听识处等亦如是，用此分类显示总摄与非总摄。文中说至无形集（无聚合）者乃涅槃，涅槃虽归为法界，但非蕴聚合，故说“因蕴聚合”。“四蕴”即色、受、想、行蕴，而识蕴则不同，以识根对应意识界余界合计十一。离开形色蕴以外之诸法界，故称“非聚合”者为七识界。又说“一蕴”和十一领域、十七界合计均为非聚合。衣物对色蕴集结示色根总摄，眼识处同理。对所显示语言以“十二识处”无差别疑问问答处理，即阐释境界教义中同属一理。
§40
40. Saccaniddese – sabbepi dukatikacatukkā pāḷiyaṃ dassitā. Yasmā ca dukatikesu samudayasaccasadisameva maggasaccepi vissajjanaṃ, tasmā taṃ samudayānantaraṃ vuttaṃ.
第四十节 诸谛定义中，痛苦四种分别以巴利文显示。又因痛苦缘起谛同样释出道谛，故于因果之后描述。
§50
50. Indriyaniddese – jīvitindriyaṃ dvīhi khandhehīti rūpajīvitindriyaṃ rūpakkhandhena, arūpajīvitindriyaṃ saṅkhārakkhandhena saṅgahitaṃ. Sesaṃ vuttanayānusāreneva veditabbaṃ. Pāḷivavatthānaṃ panettha āyatanadhātuniddesasadisameva.
第五十节 根的定义中，生命根包括两种蕴，即色生命根由色蕴构成，无色生命根由行蕴构成，该分类合适于此处的根界定义。依巴利阐释显示，与识处及法界定义相同。
6. Paṭiccasamuppādavaṇṇanā六、缘起注释
§61
61. Paṭiccasamuppādaniddese – ‘‘avijjā katihi khandhehī’’ti pucchaṃ anārabhitvā avijjā ekena khandhenāti evaṃ vissajjanameva dassitaṃ. Tattha saṅkhārapaccayā viññāṇanti paṭisandhiyaṃ pavatte ca sabbampi vipākaviññāṇaṃ. Tenevāha – ‘‘sattahi dhātūhi saṅgahita’’nti. Nāmarūpampi paṭisandhipavattivaseneva veditabbaṃ. Tenevettha saddāyatanampi saṅgahetvā ekādasahāyatanehi saṅgaho dassito. Phassādīsu khandhabhedo veditabbo. Aññeneva hi ekena khandhena phasso saṅgahito, aññena vedanā, taṇhāupādānakammabhavā pana saṅkhārakkhandheneva saṅgahitā. Bhavapadañcettha kammabhavādīnaṃ vasena ekādasadhā vibhattaṃ. Tattha kammabhavo phassādīhi sadisavisajjanattā tehi saddhiṃ ekato dassito. Upapattibhavakāmabhavasaññābhavapañcavokārabhavā aññamaññasadisavissajjanattā ekato dassitā. Yasmā cete upādinnakadhammāva tasmā ‘‘ekādasahāyatanehi sattarasahi dhātūhī’’ti vuttaṃ. Saddāyatanañhi anupādinnaṃ, taṃ ettha na gahitaṃ.
61. 缘起述说中，『无明由多少种蕴』这一问未展开时，仅示现无明从一蕴起。此处说法纯属阐释。其中心理造作所缘由行蕴成为条件，识蕴遂发生相续。全体合成连带相续的是业识。由此说有「由七界聚合」之理。名色亦当被理解为缘起显现相续。又相续之处，声根处同样涵摄合一于十一根处的结合。触等处应以蕴别区分理解。因一个蕴内为感受触所收摄，另一个则是触所缘的受、渴爱、取、有等，而造作则聚于行蕴。生起世间由业等所致故，生灭分位显现为十一种依分。其中文业之生为触境相似之缘起性，遂在共同一处示现。生起意欲、知见不生、五逆违逆竟等不同作用则各以不同缘起分位分别显现。既此处所指为所取事物，故说「由十一根处及七十二界」汇聚。因声根处非所取境，此处未收涵。
§68
68. Rūpabhavaniddese – pañcahāyatanehīti cakkhusotamanarūpadhammāyatanehi. Aṭṭhahi dhātūhīti cakkhusotacakkhuviññāṇasotaviññāṇarūpadhammamanodhātumanoviññāṇadhātūhi. Arūpabhavādayopi tayo sadisavissajjanattāva ekato dassitā. Tathā asaññābhavaekavokārabhavā. Tattha dvīhāyatanehīti rūpāyatanadhammāyatanehi. Dhātūsupi eseva nayo. Ekatalavāsikānañhi sesabrahmānaṃ cakkhusabbhāvato tassārammaṇattā tattha rūpāyatanaṃ uddhaṭaṃ.
68. 色因述说中，五根界指眼、耳、鼻、舌、身五种根，及其所缘之色、声、香、味、触五所缘法。八界指眼根、耳根、鼻根、舌根、身根、眼识、耳识、心识七界，加上心所法界共八界。无色法起始等三者亦相似共现。无色法起始尤以一重烦恼境界出现。此中二根界指色根界中二种根界。界法同样道理。阿拉汉一宿住时，余梵天以眼境为自所依，故此处特指色根界突出。
§71
71.Jāti dvīhi khandhehīti rūpajāti rūpakkhandhena, arūpajāti saṅkhārakkhandhena. Jarāmaraṇesupi eseva nayo. Sokādīsupi ekena khandhenāti sokadukkhadomanassāni vedanākkhandhena, paridevo rūpakkhandhena, upāyāsādayo saṅkhārakkhandhenāti evaṃ khandhaviseso veditabbo.
71. 生起二蕴指色生起由色蕴，非色生起由行蕴。老死亦依此理。忧愁等苦所属，由色蕴（忧愁病苦者）及受蕴（忧愁苦感者）和行蕴（忧愁等造作者）分别显著，应分别理解区分。
§73
73.Iddhipādo dvīhīti saṅkhāraviññāṇakkhandhehi, manāyatanadhammāyatanehi, dhammadhātumanoviññāṇadhātūhi ca. Jhānaṃ dvīhīti vedanākkhandhasaṅkhārakkhandhehi. Appamaññādayo sadisavissajjanattā ekato niddiṭṭhā. Cittaṃ pana cetanānantaraṃ nikkhittampi asadisavissajjanattā pacchā gahitaṃ. Tattha appamaññādīsu ekena khandhenāti vedanā vedanākkhandhena, saññā saññākkhandhena, sesā saṅkhārakkhandhena saṅgahitāti evaṃ khandhaviseso veditabbo.
73. 力之根基二者，指行蕴与识蕴，心根及心所法也包含其中。禅定二种指受蕴与行蕴。无上的禅定等类似性质，共现一处。心虽为意志相续所生且此后产生，故不属无上禅定，乃对应联结。此中无上的禅定中，一者指受蕴，一者指想蕴，其他则聚于行蕴，故此应注意蕴别。
7. Tikapadavaṇṇanā七、三法词注释
§77
77. Evaṃ abbhantaramātikāya saṅgahaṃ dassetvā idāni bāhiramātikāya saṅgahaṃ dassetuṃ kusalā dhammātiādi āraddhaṃ. Tattha vedanāttike tīhi dhātūhīti kāyaviññāṇamanoviññāṇadhammadhātūhi. Sattahi dhātūhīti cakkhusotaghānajivhāviññāṇadhātūhi ceva manodhātudhammadhātumanoviññāṇadhātūhi ca. Vipākattike aṭṭhahi dhātūhīti kāyaviññāṇadhātuyā saddhiṃ tāhiyeva. Vipākadhammadhammā pana saṃkiliṭṭhasaṃkilesikehi saddhiṃ sadisavissajjanattā ekato gahitā. Yathā cete, evaṃ sabbatikadukapadesu yaṃ yaṃ padaṃ yena yena padena saddhiṃ sadisavissajjanaṃ hoti, taṃ taṃ uppaṭipāṭiyāpi tena tena saddhiṃ gahetvā vissajjitaṃ. Tattha vuttānusāreneva saṅgahāsaṅgahanayo veditabboti.
77. 如此内藏法综摄说已显现，现在应显示外藏法综摄等，明示善法等。感受为三界，指身识、心识及心所法界。七界指眼、耳、鼻、舌、身根与根识及心所法界。成熟果为八界，即身识加五根共七个及心及心所法界。成熟果法相则以污染杂染所聚的法类合一共同摄受。正如此前述，世间一切险恶分别文字，以同类率一文字互涵互摄，以此文顺次合摄著录。应依此已说章节了解摄合方式。
Saṅgahāsaṅgahapadavaṇṇanā. · 摄与不摄词注释。
2. Dutiyanayo saṅgahitenaasaṅgahitapadavaṇṇanā
2. 第二种分类法为有聚合与无聚合之词的说明。
§171
171. Idāni saṅgahitena asaṅgahitapadaṃ bhājetuṃ cakkhāyatanenātiādi āraddhaṃ. Tatridaṃ lakkhaṇaṃ – imasmiñhi vāre yaṃ khandhapadena saṅgahitaṃ hutvā āyatanadhātupadehi asaṅgahitaṃ, khandhāyatanapadehi vā saṅgahitaṃ hutvā dhātupadena asaṅgahitaṃ, tassa khandhādīhi asaṅgahaṃ pucchitvā vissajjanaṃ kataṃ. Taṃ pana rūpakkhandhādīsu na yujjati. Rūpakkhandhena hi rūpakkhandhova saṅgahito. So ca aḍḍhekādasahi āyatanadhātūhi asaṅgahito nāma natthi. Vedanākkhandhena ca vedanākkhandhova saṅgahito. Sopi dhammāyatanadhammadhātūhi asaṅgahito nāma natthi. Evaṃ asaṅgahitatāya abhāvato etāni aññāni ca evarūpāni manāyatanadhammāyatanādīni padāni imasmiṃ vāre na gahitāni. Yāni pana padāni rūpekadesaṃ arūpena asammissaṃ, viññāṇekadesañca aññena asammissaṃ dīpenti, tāni idha gahitāni. Pariyosāne ca –
现在以集合者与非集合者的关系，依眼处等而分别断别的教理开始。此处有三种特征：在此论题中，或以蕴等词汇为集合，结合眼界界处等词为非集合，或反之，以蕴界处词为集合，结合界处词为非集合。然后向蕴等非集合者问询并说已了结。然此理不适用于色蕴。因色蕴集合者即为色蕴本身。又色界处及根共有十七，彼此间不存在非集合者。受蕴集合者亦仅为受蕴本身。法界处与法蕴亦无非集合者。由此非集合的缺失而生，其他类似之名相如心界处、法界处等，在本论主题中未被归入集合。且所论词汇中，色界处若以非色相为内容，不与色相相应；识界处若不与其他相应，亦为分离，此即被归入此处的词汇。最后总结：
‘‘Dasāyatanā sattarasa dhātuyo,
十界七界处，
Sattindriyā asaññābhavo ekavokārabhavo;
七根无分别，一境生一，
Paridevo sanidassanasappaṭighaṃ,
有显无显俱生怨，
Anidassanaṃ punadeva sappaṭighaṃ upādā’’ti.
非显显起怨恼故。」
Evaṃ uddānagāthāya dassitāneva. Tasmā tesaṃ vaseneva saṅgahāsaṅgaho veditabbo. Pañhavasena hi imasmiṃ vāre āyatanadhātuvaseneva sadisavissajjane vīsati dhamme samodhānetvā eko pañho kato, satta viññāṇadhātuyo samodhānetvā eko, sattindriyāni samodhānetvā eko, dve bhave samodhānetvā eko, paridevena ca sanidassanasappaṭighehi ca eko, anidassanasappaṭighehi eko, sanidassanehi eko, sappaṭighehi ca upādādhammehi ca ekoti aṭṭha pañhā katā. Tesu khandhādivibhāgo evaṃ veditabbo seyyathidaṃ – paṭhamapañhe tāva catūhi khandhehīti arūpakkhandhehi, dvīhāyatanehīti cakkhāyatanādīsu ekekena saddhiṃ manāyatanena, aṭṭhahi dhātūhīti cakkhudhātuādīsu ekekāya saddhiṃ sattahi viññāṇadhātūhi.
如上拔萃偈文所证实。故应分别此等名相之结合与不结合之理。以问为例，在此论题内对界处名相的结合与断除共得八问：一问为四蕴的区别；二问为二眼界处分别各自结合或不结合；三问为八界处的集合细别；四问为七识界处的结合；五问为二有的区别；六问为有生苦恼的现显；七问为非现显苦恼；八问为现显与苦恼取相。于此诸问中，蕴等划分如次应知：第一问在四蕴中，含无色蕴；第二问在二界处中，含眼界处等；第三问在八界处中，含唯一界处；第四问在七识界处中，含七识界；
Tatrāyaṃ nayo – cakkhāyatanena hi khandhasaṅgahena rūpakkhandho saṅgahito. Tasmiṃ saṅgahite rūpakkhandhe āyatanasaṅgahena cakkhāyatanamevekaṃ saṅgahitaṃ. Sesāni dasa āyatanāni asaṅgahitāni. Dhātusaṅgahenapi tena cakkhudhātuyevekā saṅgahitā. Sesā dasa dhātuyo asaṅgahitā. Iti yāni tena asaṅgahitāni dasāyatanāni, tāni cakkhāyatanamanāyatanehi dvīhi asaṅgahitāni. Yāpi tena asaṅgahitā dasa dhātuyo, tā cakkhudhātuyā ceva sattahi ca viññāṇadhātūhi asaṅgahitāti. Rūpāyatanādīsupi eseva nayo.
此处所说的联结者，乃由眼处聚合而成的蕴聚合，称为色蕴聚合。在此聚合中，色蕴聚合以内处聚合，即眼处为唯一的聚合。其余十处并未被纳入聚合之中。以界聚合来说，也仅将眼界聚合于色界中，十界皆未汇合。由此被排除未聚者，是指这十界，此等十界虽被排除，却包含两种未聚的非眼处界。被排除未聚的十界中，色界属于一类，而七种识界属于另一类。此说同样适用于色处及其他处。
§172
172. Dutiyapañhe – yasmā yāya kāyaci viññāṇadhātuyā saṅgahito viññāṇakkhandho manāyatanena asaṅgahito nāma natthi, tasmā āyatanasaṅgahena saṅgahitāti vuttaṃ. Ettha pana catūhi khandhehīti rūpādīhi catūhi. Ekādasahāyatanehīti manāyatanavajjehi. Dvādasahi dhātūhīti yathānurūpā cha viññāṇadhātuyo apanetvā sesāhi dvādasahi. Cakkhuviññāṇadhātuyā hi cakkhuviññāṇadhātuyeva saṅgahitā, itarā asaṅgahitā. Sotaviññāṇadhātuādīsupi eseva nayo.
第二问：由于识蕴仅聚合于识界，且识蕴未与意处聚合，故说因界聚合同而形成凝合。这里所谓“四蕴”，是指色等四蕴。所谓十一种界，是指以意处为界限的十一界。所谓十二界，指包含六识界及其余界，共十二界。眼识界实为眼识界自身形成聚合，其他界则未凝合。此理同样适用于耳识界等识界。
§173
173. Tatiyapañhe – cakkhundriyādīnaṃ vissajjanaṃ cakkhāyatanādisadisameva. Itthindriyapurisindriyesu pana dhammāyatanena saddhiṃ dve āyatanāni, dhammadhātuyā ca saddhiṃ aṭṭha dhātuyo veditabbā.
第三问：眼根等感官的失去，和眼处界等实体的失去完全相同。在感官丈夫中，以法界为界点的界有两种；而以法界为界的法集，有八种法界需要辨别。
§174
174. Catutthapañhe – tīhāyatanehīti rūpāyatanadhammāyatanamanāyatanehi. Tesu hi bhavesu rūpāyatanadhammāyatanavasena dveva āyatanāni tehi saṅgahitāni . Sesāni nava rūpāyatanāni teheva ca dvīhi, manāyatanena cāti tīhi asaṅgahitāni nāma honti. Navahi dhātūhīti rūpadhātudhammadhātūhi saddhiṃ sattahi viññāṇadhātūhi.
第四问：所谓三界，是指色界、法界以及意界。在这三界中，色界及法界协同形成两界，其余九界为三界中与意界未凝合的部分。所谓九界，是指色界、法界及意界七种识界的聚合体。
§175
175. Pañcamapañhe – dvīhāyatanehīti paṭhamapadaṃ sandhāya saddāyatanamanāyatanehi. Dutiyapadaṃ sandhāya rūpāyatanamanāyatanehi. Dhātuyopi tesaṃyeva ekekena saddhiṃ satta viññāṇadhātuyo veditabbā.
第五问：所谓双界，是指从第一方面看，为声界与意界之结合；从第二方面看，为色界与意界之结合。法界中，每个界均包含七种识界需加以辨识。
§176
176. Chaṭṭhapañhe – dasahāyatanehīti rūpāyatanadhammāyatanavajjehi. Soḷasahi dhātūhīti rūpadhātudhammadhātuvajjeheva. Kathaṃ? Anidassanasappaṭighā hi dhammā nāma nava oḷārikāyatanāni. Tehi khandhasaṅgahena saṅgahite rūpakkhandhe, āyatanasaṅgahena tāneva navāyatanāni saṅgahitāni. Rūpāyatanadhammāyatanāni asaṅgahitāni. Dhātusaṅgahenapi tā eva nava dhātuyo saṅgahitā. Rūpadhātudhammadhātuyo asaṅgahitā. Iti yāni tehi asaṅgahitāni dve āyatanāni , tāni rūpāyatanavajjehi navahi oḷārikāyatanehi, manāyatanena cāti dasahi asaṅgahitāni. Yāpi tehi asaṅgahitā dve dhātuyo, tā rūpadhātuvajjāhi navahi oḷārikadhātūhi, sattahi ca viññāṇadhātūhīti soḷasahi asaṅgahitāti veditabbā.
第六问：所谓十界，是指色界与法界这两个界的合计。法界共十六界，相对应色界与法界所组成的界合。如何理解？无形无声的痛苦实体，即为九种色界与法界。以蕴聚合连接于色蕴中，以界聚合连接这九种界，形成聚合。这九界皆属色界与法界组合，未与意界合成。而以界聚合连接，这九种界则形成凝合体。色界与法界仍保持未凝合状态。如此被排除未聚者，为二界，即色界与包含九种无形界的法界。意界另为十界未凝合状态。被排除未聚的二法界中，有九种界内含色界与法界，及七种不同识法界，共计十六界未凝合。
§177
177. Sattamapañhe – dvīhāyatanehīti rūpāyatanamanāyatanehi. Aṭṭhahi dhātūhīti rūpadhātuyā saddhiṃ sattahi viññāṇadhātūhi.
第177问——所谓七处，指色根与色境的二处。所谓八界，指色界与声界一体，及七识界共存。
§178
178. Aṭṭhamapañhe – ekādasahāyatanehīti sappaṭighadhamme sandhāya dhammāyatanavajjehi, upādādhamme sandhāya phoṭṭhabbāyatanavajjehi. Dhātūsupi eseva nayo. Atthayojanā panettha heṭṭhā vuttanayeneva veditabbāti.
第178问——所谓第八处，指十一处，乃六触法为缘，十八法为缘所涵盖诸法境界。界与界亦有此理。其义连接应依下文所述方法而应知。
Saṅgahitenaasaṅgahitapadavaṇṇanā. · 以所摄解释非所摄之词。
3. Tatiyanayo asaṅgahitenasaṅgahitapadavaṇṇanā
第三论点 无杂不杂之位说明
§179
179. Idāni asaṅgahitenasaṅgahitapadaṃ bhājetuṃ vedanākkhandhenātiādi āraddhaṃ. Tatridaṃ lakkhaṇaṃ – imasmiñhi vāre yaṃ khandhapadena asaṅgahitaṃ hutvā āyatanadhātupadehi saṅgahitaṃ, tassa khandhādīhi saṅgahaṃ pucchitvā vissajjanaṃ kataṃ. Taṃ pana rūpakkhandhaviññāṇakkhandhacakkhāyatanādīsu na yujjati. Rūpakkhandhena hi cattāro khandhā khandhasaṅgahena asaṅgahitā. Tesu tena ekadhammopi āyatanadhātusaṅgahena saṅgahito nāma natthi. Nanu ca vedanādayo dhammāyatanena saṅgahitāti? Saṅgahitā. Na pana rūpakkhandhova dhammāyatanaṃ, rūpakkhandhato hi sukhumarūpamattaṃ dhammāyatanaṃ bhajati. Tasmā ye dhammāyatanena saṅgahitā, na te rūpakkhandhena saṅgahitā nāma. Viññāṇakkhandhenapi itare cattāro khandhā asaṅgahitā. Tesu tena ekopi āyatanadhātusaṅgahena saṅgahito nāma natthi. Evaṃ saṅgahitatāya abhāvato etāni aññāni ca evarūpāni cakkhāyatanādīni padāni imasmiṃ vāre na gahitāni. Yāni pana padāni viññāṇena vā oḷārikarūpena vā asammissaṃ dhammāyatanekadesaṃ dīpenti, tāni idha gahitāni. Tesaṃ idamuddānaṃ –
第179问——今当开示无杂不杂之位，从受蕴等起始。其有三种标志——于此处，凡用蕴名而非杂合，反用处界界合名，问齐蕴等而知解脱。然此不适于色蕴与识蕴、眼根界诸处。因色蕴四蕴因色蕴组结非杂合，且其中无单一法杂合界合。然受等法为界杂合，是杂合的。非色蕴为界，因色蕴而界仅属粗细微妙法界。是故受等法由界杂合，而非常名为色蕴杂合。识蕴亦是，其他三蕴非杂合。在其中无单一法组成界杂合。由于此杂合不存在，故色根界等诸处位，今不纳入此类。唯独诸处中由识或细微相似合而不舍界一端，乃是此处纳入的。对此有此总结——
‘‘Tayo khandhā tathā saccā, indriyāni ca soḷasa;
“三蕴真实不异，十六根皆具足；
Padāni paccayākāre, cuddasūpari cuddasa.
诸处相因生起，单一以上共现。”
‘‘Samatiṃsa padā honti, gocchakesu dasasvatha;
『三十三足』者，即在二十类牛群中各有三十三只脚。
Duve cūḷantaradukā, aṭṭha honti mahantarā’’ti.
『两类大小不同的牛群分别各有八只大牛脚一只小牛脚』者，如是。
Etesu pana padesu sadisavissajjanāni padāni ekato katvā sabbepi dvādasa pañhā vuttā. Tesu evaṃ khandhavibhāgo veditabbo. Āyatanadhātūsu pana bhedo natthi. Tattha paṭhamapañhe tāva – tīhi khandhehīti rūpasaññāsaṅkhārakkhandhehi. Āyatanadhātuyo pana dhammāyatanadhammadhātuvasena veditabbā.
于这些处所中，将同类相近的脚合为一组，共有十二个问题被提出，且由此应知蕴的区别。在六入界及十二处界中无分别。此中第一问谓以三蕴，即色、想、行三蕴而言。六入界则应以法、入、界之关系来理解。
Tatrāyaṃ nayo – vedanākkhandhena hi nibbānañca sukhumarūpasaññāsaṅkhārā ca khandhasaṅgahena asaṅgahitā hutvā āyatanadhātusaṅgahena saṅgahitā. Tesu nibbānaṃ khandhasaṅgahaṃ na gacchati, sesā rūpasaññāsaṅkhārakkhandhehi saṅgahaṃ gacchanti. Āyatanadhātusaṅgahaṃ pana nibbānampi gacchateva. Tena vuttaṃ – ‘‘asaṅkhataṃ khandhato ṭhapetvā tīhi khandhehi, ekenāyatanena, ekāya dhātuyā saṅgahitā’’ti. Saññākkhandhapakkhe panettha saññaṃ apanetvā vedanāya saddhiṃ tayo khandhā saṅkhārādīsu saṅkhārakkhandhaṃ apanetvā rūpavedanāsaññāvasena tayo khandhā veditabbā.
其中有此理——由受蕴与涅槃，以及轻细的色、想、行蕴构成的蕴集相互分离，但以入界、界的结合而合一。受蕴中涅槃不包含在蕴集内，其余随色、想、行蕴合成蕴集。但入界、界相结合时，涅槃亦包含其中。因此有言：『非有为的涅槃于蕴外，以三蕴为基，持于一入界、一界的结合。』针对想蕴，应不执着想，于受、想、行三蕴同持于感受蕴，故于行蕴应了解。
§180
180. Dutiye – catūhi khandhehīti viññāṇavajjehi. Te hi nirodhena khandhasaṅgahena asaṅgahitā hutvā āyatanadhātusaṅgahena saṅgahitā.
第二是『四蕴』者，即识蕴。识蕴因灭而与蕴集分离，但与入界、界结合。
§181
181. Tatiye – dvīhīti vedanāsaññākkhandhehi. Rūpārūpajīvitindriyena hi vedanāsaññāviññāṇakkhandhā ca khandhasaṅgahena asaṅgahitā. Tesu pana vedanāsaññāva āyatanadhātusaṅgahena saṅgahitā. Tena vuttaṃ – ‘‘vedanāsaññākkhandhehī’’ti. Iminā upāyena sabbattha khandhabhedo veditabbo. Ito parañhi khandhānaṃ nāmamattameva vakkhāma.
第三是『两蕴』者，即受想蕴。由色、求生根及受、想、识蕴滤除色蕴后，受想识蕴互不结合，但由受想与入界、界结合，因此称『受想蕴也』。由此法可明一切处的蕴分。此后所有蕴仅用名称简述为名等蕴。
§182
182. Catutthe – tīhi khandhehīti itthindriyapurisindriyesu vedanāsaññāsaṅkhārehi, vedanāpañcake rūpasaññāsaṅkhārehi; saddhindriyādīsu phassapariyosānesu rūpavedanāsaññākkhandhehi. Vedanāya vedanākkhandhasadisova taṇhupādānakammabhavesu saṅkhārakkhandhasadisova vinicchayo.
第四节——由三蕴构成。谓女性感官者、男性感官者及感官作用中，俱含受、想及行三法。受蕴中属于五受者，有色受、想、行；声根等感官中，于触的感受结束时有色受、想蕴。受蕴与触受蕴相似者，为渴爱生起之因；行蕴与造作蕴相似者，为断灭之果。
§183
183. Pañcame – jātijarāmaraṇesu jīvitindriyasadisova. Jhānena pana nibbānaṃ sukhumarūpaṃ saññā ca khandhasaṅgahena asaṅgahitā hutvā āyatanadhātusaṅgahena saṅgahitā. Tasmā taṃ sandhāya rūpakkhandhasaññākkhandhānaṃ vasena dve khandhā veditabbā.
第五节——生、老、死时，与生命根相似。禅定中，涅槃是温柔安乐之境，想亦未离五蕴聚合，但非纠缠，而与界及元素诸蕴合。故依据此理，依止色蕴与想蕴这两蕴应知有这涅槃境界。
§184
184. Chaṭṭhe – sokādittaye vedanāya sadiso. Upāyāsādīsu saṅkhārasadiso. Puna vedanāya vedanākkhandhasadiso, saññāya saññākkhandhasadiso, cetanādīsu saṅkhārakkhandhasadiso vinicchayo. Iminā upāyena sattamapañhādīsupi saṅgahāsaṅgaho veditabboti.
第六节——与忧悲恚等受相似，与烦恼造作相似。又与受蕴的受、想蕴的想、行蕴的意及诸造作相似。由此理推知，诸根等第七问亦应析为集合或非集合。
Asaṅgahitenasaṅgahitapadavaṇṇanā. · 以非所摄解释所摄之词。
4. Catutthanayo saṅgahitenasaṅgahitapadavaṇṇanā
第四章 聚合与所聚之事之说明
§191
191. Idāni saṅgahitenasaṅgahitapadaṃ bhājetuṃ samudayasaccenātiādi āraddhaṃ. Tattha yaṃ khandhādīhi saṅgahitena khandhādivasena saṅgahitaṃ, puna tasseva khandhādīhi saṅgahaṃ pucchitvā vissajjanaṃ kataṃ. Taṃ khandhāyatanadhātūsu ekampi sakalakoṭṭhāsaṃ gahetvā ṭhitapadesu na yujjati. Sakalena hi khandhādipadena aññaṃ khandhādivasena saṅgahitaṃ nāma natthi, yaṃ attano saṅgāhakaṃ saṅgaṇhitvā puna teneva saṅgahaṃ gaccheyya. Tasmā tathārūpāni padāni imasmiṃ vāre na gahitāni. Yāni pana padāni saṅkhārekadesaṃ vā aññena asammissaṃ dīpenti – vedanekadesaṃ vā sukhumarūpaṃ vā saddekadesaṃ vā, tāni idha gahitāni. Tesaṃ idamuddānaṃ –
现从聚合与所聚之事开始开示缘起谛等。其处，蕴等以聚合体为名言聚合，复以同蕴探问聚合及其消散。此蕴界诸聚体未可兼容于一实处。因未有一聚体既聚合着诸蕴，复能合诸蕴为一聚合者。故此类词句本时不被采纳。惟词句若示意聚于造作之处，或指同一受处、安乐处或受同处，彼等是可采纳的。其结论曰——
‘‘Dve saccā pannarasindriyā, ekādasa paṭiccapadā;
「两法谛及十五根达十五行为，十一相应依者。」
Uddhaṃ puna ekādasa, gocchakapadamettha tiṃsavidha’’nti.
再者，「十一」——此处称为「三十有三种牛脚」。
Pañhā panettha dveyeva honti. Tattha yaṃ pucchāya uddhaṭaṃ padaṃ, tadeva yehi dhammehi khandhādivasena saṅgahitaṃ, te dhamme sandhāya sabbattha ekena khandhenātiādi vuttaṃ. Tatrāyaṃ nayo – samudayasaccena hi taṇhāvajjā sesā saṅkhārā khandhādisaṅgahena saṅgahitā. Puna tehi taṇhāva saṅgahitā. Sā taṇhā puna saṅkhāreheva khandhādisaṅgahena saṅgahitāti. Eseva nayo sabbattha. Arūpadhammapucchāsu panettha saṅkhārakkhandho vā vedanākkhandho vā eko khandho nāma. Rūpadhammapucchāsu rūpakkhandho. Paridevapucchāya saddāyatanaṃ ekaṃ āyatanaṃ nāma. Saddadhātu ekā dhātu nāma, sesaṭṭhānesu dhammāyatanadhammadhātuvaseneva attho veditabboti.
疑问仅有两种：其中一是被问及的明显字句；它们以法如蕴等形式相聚合，且该法相依“四大蕴”的整体称谓遍在一切处，此即诸蕴等一法名说。此处二义法—“聚合法”—即缘起谛中如渴爱所积余习行，藉五蕴等相集聚。再次用此渴爱相聚。此渴爱复聚集于习行列，藉五蕴等聚合。相同理，当色法提问时称为色蕴，一切烦恼提问时为受蕴之一蕴，声明显处为声根之一根，余处则此法境界体之义应如此解知。
Saṅgahitenasaṅgahitapadavaṇṇanā. · 以所摄解释所摄之词。
5. Pañcamanayo asaṅgahitenaasaṅgahitapadavaṇṇanā
五种法归类为非聚合法与聚合字句之说明。
§193
193. Idāni asaṅgahitena asaṅgahitapadaṃ bhājetuṃ rūpakkhandhenātiādi āraddhaṃ. Tattha yaṃ khandhādīhi asaṅgahitena khandhādivasena asaṅgahitaṃ, puna tasseva khandhādīhi asaṅgahaṃ pucchitvā vissajjanaṃ kataṃ. Taṃ pañcakkhandhaggāhakesu dukkhasaccādīsu viññāṇena saddhiṃ sukhumarūpaggāhakesu anidassanaappaṭighādīsu ca padesu na yujjati. Tādisena hi padena nibbānaṃ khandhasaṅgahamattaṃ na gaccheyya. Sesā khandhādīhi asaṅgahitadhammā nāma natthi. Tasmā tathārūpāni padāni imasmiṃ vāre na gahitāni. Yāni pana pañcakkhandhe viññāṇañca sukhumarūpena saddhiṃ ekato na dīpenti, tāni idha gahitāni. Tesaṃ idamuddānaṃ –
现释非聚合法，始于色蕴等。以五蕴等为非聚合法，问其组成后，立刻放弃。此法不与识及其柔细所缘处融合，因此以此语绝不至涅槃仅五蕴聚合处。余诸五蕴等非聚合法则无。故此类语本周未采纳。但在五蕴与识柔细共现一处有融合否定。此为结论——
‘‘Sabbe khandhā tathāyatanadhātuyo saccato tayo;
「诸蕴及诸处及诸界皆为实有三；
Indriyānipi sabbāni, tevīsati paṭiccato.
诸根皆依三十七种相续。」
‘‘Parato soḷasa padā, tecattālīsakaṃ tike;
『外边有十六个字，正好三十四个字；』
Gocchake sattati dve ca, satta cūḷantare padā.
『在范围是七十两个字，还有七个是末尾之字。』
‘‘Mahantare padā vuttā, aṭṭhārasa tato paraṃ;
『在较多的字中说，有十八个，接着是另外的；』
Aṭṭhāraseva ñātabbā, sesā idha na bhāsitā’’ti.
『这十八字应当了解，其余的此处未曾说及。』
Pañhā panettha sadisavissajjanānaṃ vasena samodhānetvā katihi saddhiṃ sabbepi catuttiṃsa honti. Tattha yaṃ pucchāya uddhaṭaṃ padaṃ, tadeva yehi khandhādīhi asaṅgahitaṃ, te dhamme sandhāya ekena khandhenātiādi vuttaṃ.
『问题在此是，对于那些同样显现的字句，经过比较分析后，如何才是完全有三十四字。对那个问题中突出的字，就是那些与蕴等杂乱未合的，用以组成法，是依凭单一蕴等所说。』
Tatrāyaṃ nayo – rūpakkhandhena hi cattāro khandhā nibbānañca khandhasaṅgahena asaṅgahitā. Āyatanadhātusaṅgahena pana ṭhapetvā viññāṇaṃ avasesā saṅgahitāti viññāṇameva tīhipi khandhasaṅgahādīhi asaṅgahitaṃ nāma. Puna tena viññāṇena saddhiṃ nibbānena cattāro khandhā khandhādisaṅgahena asaṅgahitā. Te sabbepi puna viññāṇeneva khandhādisaṅgahena asaṅgahitāti ekena khandhena, ekenāyatanena, sattahi dhātūhi asaṅgahitā nāma honti. Atha vā – yadetaṃ rūpakkhandhena viññāṇameva tīhi khandhādisaṅgahehi asaṅgahitaṃ, tehipi viññāṇadhammehi te rūpadhammāva tīhi saṅgahehi asaṅgahitā. Puna te rūpadhammā viññāṇeneva tīhi saṅgahehi asaṅgahitā. Viññāṇañca khandhato eko viññāṇakkhandho hoti, āyatanato ekaṃ manāyatanaṃ, dhātuto satta viññāṇadhātuyo. Tasmā ‘‘ekena khandhenā’’tiādi vuttaṃ. Iminā upāyena sabbattha yaṃ pucchāya uddhaṭaṃ padaṃ, tadeva yehi dhammehi khandhādivasena asaṅgahitaṃ, tesaṃ dhammānaṃ vasena khandhādayo veditabbā. Tattha dutiyapañhe tāva – rūpaviññāṇānaṃ vasena veditabbā. Vedanādayo hi rūpaviññāṇeheva khandhādisaṅgahena asaṅgahitā. Te ca dve khandhā ekādasāyatanāni sattarasa dhātuyo honti.
『这里有此说：以色蕴为例，四蕴与涅槃由蕴集合故未合；以根境界集合说，则识与其他余法已合。换言之，识才是真正既不与三蕴集合等合者。又据识，与涅槃不合，也与四蕴集合不合。且与识唯合，不与其他蕴集合合；与单一蕴、单一处、七界亦不合。或者说，如此色蕴与识唯不合于三蕴集合，那色法也由于与识法的三重集合不合。再者，那色法也仅与识法的三重集合不合。识蕴为一识蕴，根处一，界有七识界故称。因而说“以一蕴”等。藉此方便，凡在此问题中显著突出之字，都是依那些法类以蕴等表现未合者。由这些法之合，显现蕴等应知。至于第二问题，乃是当依色识二者合分辨知见。受等法实则与色识二蕴等合故未合。色识二蕴外，受等为二蕴，在十一处中，有七识界。』
§195
195. Tatiyapañhe – viññāṇaṃ rūpādīhi catūhi asaṅgahitanti tesaṃ vasena khandhādayo veditabbā.
第三问——识分别脱离色等四法，取它们为所依，以此令蕴等应当认识。
§196
196. Catutthapañhe – cakkhāyatanaṃ vedanādīhi catūhīti iminā nayena sabbattha khandhādayo veditabbā. Pariyosāne – rūpañca dhammāyatananti uddānagāthāya dassitadhammāyeva aññenākārena saṅkhipitvā dassitāti.
第四问——眼根及其所缘的受等四法，皆通过此义可以认识蕴等。结尾处——色法亦名法界体，这由其如大迦诃颂中所示义理，乃以别种方式简约显示。
Asaṅgahitenaasaṅgahitapadavaṇṇanā. · 以非所摄解释非所摄之词。
6. Chaṭṭhanayo sampayogavippayogapadavaṇṇanā
六、第六类——连合与离散名词的解释
§228
228. Idāni sampayogavippayogapadaṃ bhājetuṃ rūpakkhandhotiādi āraddhaṃ. Tattha yaṃ labbhati yañca na labbhati taṃ sabbaṃ pucchāya gahitaṃ. Vissajjane pana yaṃ na labbhati, taṃ natthīti paṭikkhittaṃ. Catūhi sampayogo, catūhi vippayogo; sabhāgo visabhāgoti hi vacanato catūhi arūpakkhandheheva sabhāgānaṃ ekasantānasmiṃ ekakkhaṇe uppannānaṃ arūpakkhandhānaṃyeva aññamaññaṃ sampayogo labbhati. Rūpadhammānaṃ pana rūpena nibbānena vā, nibbānassa ca rūpena saddhiṃ sampayogo nāma natthi. Tathā rūpanibbānānaṃ arūpakkhandhehi, visabhāgā hi te tesaṃ. Yathā ca arūpakkhandhānaṃ rūpanibbānehi, evaṃ bhinnasantānehi nānākkhaṇikehi arūpadhammehipi saddhiṃ natthiyeva. Tepi hi tesaṃ santānakkhaṇavisabhāgatāya visabhāgāyeva. Ayaṃ pana visabhāgatā saṅgahaṭṭhena virujjhanato saṅgahanaye natthi. Gaṇanūpagamattañhi saṅgahaṭṭho. Sampayoganaye pana atthi, ekuppādatādilakkhaṇañhi sampayogaṭṭhoti. Evamettha yassa ekadhammenapi sampayogalakkhaṇaṃ na yujjhati, tassa pucchāya saṅgahaṃ katvāpi natthīti paṭikkhepo kato. Yassa vippayogalakkhaṇaṃ yujjati, tassa vippayogo dassito. Yāni pana padāni sattasu viññāṇadhātūsu ekāyapi avippayutte rūpena nibbānena vā missakadhamme dīpenti, tāni sabbathāpi idha na yujjantīti na gahitāni. Tesaṃ idamuddānaṃ –
现在开始解析连合与离散两个词，起首指出其对色蕴等的分别。此中所言所得与不得，皆由问答而明。放弃时所不得者则否认。连合有四种，离散亦有四种；有联系者与无联系者，则是指存在于四种色蕴中的有联系色蕴，以及同时存在于一时的不同无色蕴之间的关系。至于色法，与色法或涅槃相连合的名称不可得。色与涅槃之无色蕴相异，亦如无色蕴与色涅槃不同。不同的色涅槃彼此之间不同时间续故亦无关联。这也质言它们续再不同时间间隔不相同的无色法之间亦无相应关联。此非有联系者以聚合为连接，因其有断而无聚合。聚合仅指在数目上接近为聚合，连合（sampayoga）则有联结标记，如同并生等标志。此处若某法无连合标志，则即问答中即便聚合也无连合，谓为已否定。若有离散标志则体现离散。七根亦在七识法界中任一皆无不离散而与色涅槃相连之异类，故一概不连合且不包含于此。对此作总结曰：
‘‘Dhammāyatanaṃ dhammadhātu, dukkhasaccañca jīvitaṃ;
法界为法之处，苦谛即生命；
Saḷāyatanaṃ nāmarūpaṃ, cattāro ca mahābhavā.
六处即名色，四者乃大有。
‘‘Jātijarā ca maraṇaṃ, tikesvekūnavīsati;
『生、老、死』三者，是三十七。
Gocchakesu ca paññāsa, aṭṭha cūḷantare padā.
入眼处有五十，尾随八种次一区。
‘‘Mahantare pannarasa, aṭṭhārasa tato pare;
大中有十五，十八次后续；
Tevīsa padasataṃ etaṃ, sampayoge na labbhatī’’ti.
合而为三十三足，此处合则不可得。」
Dhammāyatanañhi rūpanibbānamissakattā tasmiṃ apariyāpannena viññāṇenapi na sakkā sampayuttanti vattuṃ. Yasmā panettha vedanādayo viññāṇena sampayuttā, tasmā vippayuttantipi na sakkā vattuṃ. Sesesupi eseva nayo. Evaṃ sabbatthāpi etāni na yujjantīti idha na gahitāni. Sesāni khandhādīni yujjantīti tāni gahetvā ekekavasena ca samodhānena ca pañhavissajjanaṃ kataṃ. Tesu pañhesu, paṭhame – ekenāyatanenāti manāyatanena. Kehicīti dhammāyatanadhammadhātupariyāpannehi vedanāsaññāsaṅkhārehi.
关于法处中，色的灭尽性，由于未遍满（具足），即使识亦不能与之相应。因色所缘的受等皆与识相应，故不合缘则亦不可说。其余亦同此理。如此一切处虽普遍，但彼处互不相缘。余属于蕴等者，取其为专，分别分别逐次分别净除。在此五门中，首为一境，即指五根。而所谓“某些”，指的是因法处、法界遍满的受、想、行蕴的构成。
§229
229. Dutiye – tīhīti pucchitaṃ pucchitaṃ ṭhapetvā sesehi. Kehici sampayuttoti vedanākkhandho saññāsaṅkhārehi. Itarepi attānaṃ ṭhapetvā itarehi. Kehici vippayuttoti rūpanibbānehi. Evaṃ sabbattha rūpassa vippayoge dhammāyatanadhammadhātūsu arūpaṃ, arūpassa vippayoge rūpaṃ daṭṭhabbaṃ. Tatiyapañho uttānatthova.
第二门，即三（五门中）。经询问而置于答，余则以此。所谓“某些相应”，谓受蕴与想行蕴相应，亦以自身置于彼，异者同理。所谓“不同相应”，谓色的灭尽处。由此在任何处，色与无色间必见互违。第三问意在提出正解。
§231
231. Catutthe – ‘katihi khandhehī’tiādiṃ avatvā sampayuttanti natthīti vuttaṃ. Taṃ pana khandhādīnaṃyeva vasena veditabbaṃ. Paratopi evarūpesu pañhesu eseva nayo. Ādipañhasmiñhi sarūpato dassetvā parato pāḷi saṃkhittā. Iminā nayena sabbattha atthayojanā veditabbā. Yattha pana nātipākaṭā bhavissati, tattha naṃ pākaṭaṃ katvāva gamissāma.
231. 第四品中，有关于“有多少蕴”的说法等，已经说明了它们不相连通，故此不可附会。这里应当知道的是，此处仅是指五蕴本身。至于其他类似问题，也用同样的方法处理。在最初的问题上，先显示其本来面目，再对后续问题简单明了地说明。以此方法，在各处都应当知道法义的连贯。那种过于明显的地方，就不再重复说明了。
§234
234.Soḷasahi dhātūhīti cakkhuviññāṇadhātu tāva attānaṃ ṭhapetvā chahi viññāṇadhātūhi, dasahi ca rūpadhātūhi. Sesāsupi eseva nayo.
234. 十六界，是指以眼识为界的六识界，以及十种色界。先确定为六识界，继而说有十种色界。其它的问题也采用同一的方法。
§235
235.Tīhikhandhehīti saṅkhārakkhandhaṃ ṭhapetvā sesehi. Ekāya dhātuyāti manoviññāṇadhātuyā. Samudayamaggānañhi aññāya dhātuyā sampayogo natthi. Ekena khandhenāti saṅkhārakkhandhena. Ekenāyatanenāti dhammāyatanena. Ekāyadhātuyāti dhammadhātuyā. Etesu hi taṃ saccadvayaṃ kehici sampayuttaṃ.
235. “三界”，这里是指行蕴界，余者也是如此。所谓“一界界”，是指心识界。因为对起灭道路等不同见解者，没有识界的连结。所谓“单一蕴界”，即行蕴界。“单一根界”，即法根界。“单一界界”，即法界。在这些部分，确实有二谛中某些部分相互连结。
§238
238. Sukhindriyādipañhe – tīhīti saññāsaṅkhāraviññāṇehi. Ekāya dhātuyāti kāyaviññāṇadhātuyā, manoviññāṇadhātuyā ca. Chahi dhātūhīti kāyaviññāṇadhātuvajjāhi.
238. 关于苦根等问题，三者所指的是想、行、识等三界。所谓“一界界”，是指色身识界与心识界。所谓六界，是指色身识界的六根界。
§245
245. Rūpabhavapañhe – sabbesampi arūpakkhandhānaṃ arūpāyatanānañca atthitāya na kehicīti vuttaṃ. Ghānajivhākāyaviññāṇadhātūnaṃ pana natthitāya tīhi dhātūhi vippayuttoti vuttaṃ.
245. 关于色生问题，众多的非色蕴及非色处并无成立，被认为不存在。鼻、舌、身、意识界缺失的地方，现用三界相互区分来说明。
§256
256. Adhimokkhapañhe – dvīhi dhātūhīti manodhātumanoviññāṇadhātūhi. Pannarasahīti sesāhi dasahi rūpadhātūhi, pañcahi ca cakkhuviññāṇādīhi.
256. 关于禅定的问题，所谓两界，是指心界与心识界。所谓“十五界”，是指余的十种色界及六根中除眼识外的五识界。
§257
257. Kusalapañhe – kusalehi catunnampi khandhānaṃ gahitattā sampayogo paṭikkhitto.
257. 关于善法蕴——是说由善法所摄持的四蕴因结合而成就，其结合已被破坏。
§258
258. Vedanāttikapañhe – ekena khandhenāti vedanākkhandheneva. Pannarasahīti cakkhusotaghānajivhāviññāṇadhātumanodhātūhi ceva rūpadhātūhi ca. Ekādasahīti kāyaviññāṇadhātuyā saddhiṃ rūpadhātūhi.
258. 关于触蕴——谓“一蕴”者，是指触蕴本身。所谓十五，是指眼、耳、鼻、舌、身、意六根，及与之相应的色、声、香、味、触、法六境。所谓十一者，是指身体识处与一切色法相应结合。
§262
262. Nevavipākanavipākadhammadhammapañhe – pañcahīti cakkhuviññāṇādīhi. Anupādinnaanupādāniyapañhe – chahīti manoviññāṇadhātuvajjāhi. Savitakkasavicārapañhe – pannarasahīti pañcahi viññāṇehi saddhiṃ rūpadhātūhi. Avitakkavicāramattapañhe – ekena khandhenātiādi saṅkhārakkhandhavaseneva veditabbaṃ. Dutiyajjhānavicārañhi ṭhapetvā sesā avitakkavicāramattā nāma. Pītiṃ ṭhapetvā sesā pītisahagatā. Tattha vicāro vicārena, pīti ca pītiyā na sampayuttāti saṅkhārakkhandhadhammāyatanadhammadhātūsu kehici sampayuttā nāma. Soḷasahīti dhammadhātumanoviññāṇadhātuvajjāheva. Avitakkaavicārapañhe – ekāya dhātuyāti manodhātuyā. Sukhasahagatā upekkhāsahagatā ca vedanāttike vuttāva. Dassanenapahātabbādayo kusalasadisāva.
262. 关于非果报果报法——谓“五者”是指眼识等五识。关于无取无所取法——谓“六者”是指以心识为主的六识根。关于有思有观法——谓“十五者”是指五识与色法的结合。关于无思无观法——谓“一个蕴”等，指诸行蕴等，作为起心修行的基础应当了知。在第二禅思维中除去思维，剩余部分即称无思无观。有喜集聚时称有喜，有喜但无思维的称为喜无思。在此，思维指的是思惟，喜未与思惟结合，故在诸行蕴、处、界、界缘中有些称为结合的。所谓“十六”是指法蕴中以心识为主的六识根。关于无思无观法——谓只有一根法，即心识根。又与乐伴随者和与舍伴随者均属触蕴。断见等应当放弃这一善法依止。
§271
271.Parittārammaṇaṃ vipākadhammasadisaṃ. Ekāya dhātuyāti dhammadhātuyā. Kehicīti ye tattha parittārammaṇā na honti, tehi. Dhammadhātu pana parittārammaṇānaṃ channaṃ cittuppādānaṃ vasena catūhi khandhehi saṅgahitattā paṭhamapaṭikkhepameva bhajati. Mahaggatārammaṇādayo kusalasadisāva.
271. 关于护境——似果报法的。谓“唯一根法”为法所依。所谓“某些者”者，是指不具护境者。其中，法界中护境者覆盖心的生起，因其与四蕴聚合时而产生最初阻碍。大聚护境等亦属于善法依止。
§273
273. Anuppannesu – pañcahi dhātūhīti cakkhuviññāṇādīhi. Tāni hi ekantena uppādidhammabhūtāneva, uppannakoṭṭhāsampi pana bhajanti. Paccuppannārammaṇādayo parittārammaṇasadisāva . Hetuādayo samudayasadisāva. Sahetukā ceva na ca hetūpi pītisahagatasadisāva. Tathā parāmāsasampayuttā. Anupādinnā anuppannasadisāva. Sesaṃ sabbattha uttānatthamevāti.
273. 关于未生法——谓“五根法”是指眼识等。它们实际上纯为生起法，且已生起部分也分享于五根中。其生起护境等属于果报护境类似。因缘等属于生起法类似。因缘虽非原因，但与喜追随的事物相似。亦如有烦恼聚合。无取故未生法类似。余者一切皆为显起。
Sampayogavippayogapadavaṇṇanā. · 相应与不相应之词解释。
7. Sattamanayo sampayuttenavippayuttapadavaṇṇanā
7. 第七章 与结合及非结合词的说明
§306
306. Idāni sampayuttenavippayuttapadaṃ bhājetuṃ vedanākkhandhenātiādi āraddhaṃ. Tatridaṃ lakkhaṇaṃ – imasmiñhi vāre pucchāya uddhaṭapadena ye dhammā sampayuttā, tehi ye dhammā vippayuttā, tesaṃ khandhādīhi vippayogaṃ pucchitvā vissajjanaṃ kataṃ. Taṃ pana rūpakkhandhādīsu na yujjati. Rūpakkhandhena hi sampayuttā nāma natthi. Tasmā tañca aññāni ca evarūpāni padāni imasmiṃ vāre na gahitāni. Yāni pana padāni dhammadhātuyā sampayutte dhamme viññāṇañca aññena asammissaṃ dīpenti, tāni idha gahitāni. Tesaṃ idamuddānaṃ –
306.现在应当以连结与解脱的词为依据，依感蕴等而分解。此中有此标志──在此句中，问句里带有直白的词汇称为连结的法，解脱的法则是那些与感蕴等断绝的法；询问彼等与蕴等的断绝并实施放下。然此法则不适用于色蕴。因色蕴中无连结故也。由此，其他同类词汇在此句中未被采用。唯有那些词汇，是依法界相连络的法，且识同异不混杂而显现者，在此句中才被采纳。彼等的总括如下——
‘‘Cattāro khandhāyatanañca ekaṃ,
「四蕴与六入为一，
Dve indriyā dhātupadāni satta;
两根与元素之词共七，
Tayo paṭiccā atha phassasattakaṃ,
三依继后七是触，
Tike tayo satta mahantare ca.
三三七间大为大。」
‘‘Ekaṃ savitakkaṃ, savicāramekaṃ;
「一为善思，一为正念；
Yuttaṃ upekkhāya ca ekamevā’’ti.
『已足』者，于不动心中唯独此义。
Pariyosāne – khandhā caturotiādināpi ayamevattho saṅgahito. Tattha yāni padāni sadisavissajjanāni, tāni uppaṭipāṭiyāpi samodhānetvā tattha vedanākkhandhādikā pañhā katā. Tesu evaṃ khandhādivibhāgo veditabbo. Vedanākkhandhādipañhe tāva – ekenāti manāyatanena. Sattahīti viññāṇadhātūhi. Kehicīti dhammāyatane vedanādīhi. Viññāṇadhātupañhe – te dhammā na kehicīti te pucchāya uddhaṭapadaṃ viññāṇadhātuṃ ṭhapetvā sesā cha viññāṇadhātudhammā, rūpaṃ, nibbānañca. Tehi sabbesaṃ khandhāyatanānaṃ saṅgahitattā na kehici khandhehi āyatanehi vā vippayuttā. Ekāya dhātuyāti yā yā pucchāya uddhaṭā hoti tāya tāya.
『结束处』者，即以“四蕴”或同类名词所指者皆归于此。于此，凡性质相似谐调之词，亦由层次归总，并以此谓为烦恼身蕴等而作问。应当认识诸此类蕴之分别。于烦恼、身蕴问中，『一』者指一根本处。『七』者指意识元素。『若干』者指法界以感受等。于意识元素问中，此法非若干，而因问语闪现突出『意识元素』词，其余余法即色、涅槃等。此等诸法，凡蕴与界皆相依，而非相别离。所谓一根本者，即各问语中闪现之根本。
§309
309. Upekkhindriyapañhe – pañcahīti upekkhāsampayuttāhi cakkhuviññāṇadhātuādīhi. Iminā nayena sabbattha pucchāya uddhaṭapadeneva saddhiṃ vippayuttānaṃ vasena attho veditabboti.
『不动根问』者，指五根与不动心诸意识元素等。此法由此理应明，凡处处问语闪现突出词，均应明了其相依合一之义。
Sampayuttenavippayuttapadavaṇṇanā. · 以相应解释不相应之词。
8. Aṭṭhamanayo vippayuttenasampayuttapadavaṇṇanā
八、以『相依非相离现象』词释-
§317
317. Idāni vippayuttenasampayuttapadaṃ bhājetuṃ rūpakkhandhenātiādi āraddhaṃ. Tattha sabbāpi pucchā moghapucchāva . Rūpakkhandhena hi vippayuttā nāma cattāro khandhā, tesaṃ aññehi sampayogo natthi. Vedanākkhandhena vippayuttaṃ rūpaṃ nibbānañca, tassa ca kenaci sampayogo natthi. Evaṃ sabbapadesu. Vippayuttānaṃ pana sampayogābhāvo veditabbo. Iti pucchāya moghattā sabbavissajjanesu natthi natthiicceva vuttanti.
『今』者，以有相依非连结之辞，先从色蕴始说。此中凡缘问皆无实问。色蕴相依者仅有四蕴，彼等之间无他连结。苦蕴相依者，为色及涅槃，且无他联结。诸处皆然。应当知相依者则无连结之义。故问谓无实无聊，言不连接之意也。
Vippayuttenasampayuttapadavaṇṇanā. · “与不相应者相应”这一词的解释。
9. Navamanayo sampayuttenasampayuttapadavaṇṇanā
九、以『相依相承现象』词释-
§319
319. Idāni sampayuttenasampayuttapadaṃ bhājetuṃ vedanākkhandhenātiādi āraddhaṃ. Tattha yaṃ khandhādivasena sampayuttaṃ, puna tasseva khandhādīhi sampayogaṃ pucchitvā vissajjanaṃ kataṃ. Taṃ rūpena vā rūpamissakehi vā sabbarūpakkhandhasaṅgāhakehi vā padehi saddhiṃ na yujjati. Rūpena hi rūpamissakena vā aññesaṃ sampayogo natthi. Sabbarūpakkhandhasaṅgāhakehi sabbesaṃ sampayogārahānaṃ khandhādīnaṃ gahitattā aññaṃyeva natthi, yaṃ tena saha sampayogaṃ gaccheyya. Tasmā tathārūpāni padāni idha na gahitāni. Yāni pana padāni rūpena asammissaṃ arūpekadesaṃ dīpenti, tāni idha gahitāni. Tesaṃ idamuddānaṃ –
319. 今当由相续相续之言，为从受蕴及诸蕴等说分解。所言诸蕴等相续者，复须问及该诸蕴等的相续与断尽。此相续不与色或与色及形类聚合的诸色蕴相契合。色与色及形类无他相续。形类聚合者，以及诸蕴所有相续之体，虽一切同行，但无他可随之相续。故此，同类一相之言，此处不含形类聚合之义。然此处所说之词为不相触者，意在指出非形类相合之所及。故示此略说如下，谓曰：
‘‘Arūpakkhandhā cattāro, manāyatanameva ca;
『非形蕴共有四，唯有心所六根；
Viññāṇadhātuyo satta, dve saccā cuddasindriyā.
识之界有七，真理二，心眼十五。
‘‘Paccaye dvādasa padā, tato upari soḷasa;
缘起则有十二，复上有十六；
Tikesu aṭṭha gocchake, tecattālīsameva ca.
三界各八境，及三十四种界。
‘‘Mahantaraduke satta, padā piṭṭhidukesu cha;
诸大玄中七，形类所覆六。』
Navamassa padassete, niddese saṅgahaṃ gatā’’ti.
第九句偈颂的这些，已归摄于解释之中。
Sabbapañhesu pana ye dhammā pucchāya uddhaṭā, te yehi sampayuttā honti, tesaṃ vasena khandhādibhedo veditabbo . Vedanākkhandhena hi itare tayo khandhā sampayuttā, puna tehi vedanākkhandho sampayutto. So tehi saññādīhi tīhi khandhehi, ekena manāyatanena, sattahi viññāṇadhātūhi, ekasmiṃ dhammāyatane, dhammadhātuyā ca, kehici saññāsaṅkhāreheva sampayutto. Eseva nayo sabbatthāti.
若于诸问中，所问法显露者，需凭与其相应诸法辨别。由此，以蕴等区别为准。因感受蕴与他三蕴相应，且其感受蕴自身亦相应。复由彼等分别蕴、界处、七识根及一法所缘处，及法相、法界中，诸法或与所辨识的分别心行相应。此理遍通无所不在。
Sampayuttenasampayuttapadavaṇṇanā. · “与相应者相应”这一词的解释。
10. Dasamanayo vippayuttenavippayuttapadavaṇṇanā
第十章 相应与非相应词义释辨
§353
353. Idāni vippayuttenavippayuttapadaṃ bhājetuṃ rūpakkhandhenātiādi āraddhaṃ. Tattha ye sampayogavippayogapadaniddese rūpakkhandhādayo dhammā uddhaṭā, sabbapucchāsu teyeva uddhaṭā. Sadisavissajjanānaṃ pana ekato gahitattā padāni aññāya paṭipāṭiyā āgatāni. Tattha yaṃ padaṃ pucchāya uddhaṭaṃ, taṃ yehi dhammehi vippayuttaṃ, tesaṃ vasena khandhādivibhāgo veditabbo. Rūpakkhandhena hi vedanādayo vippayuttā, tehi ca rūpakkhandho vippayutto. Nibbānaṃ pana sukhumarūpagatikameva. So rūpakkhandho catūhi khandhehi, ekena manāyatanena sattahi viññāṇadhātūhi, dhammāyatanadhammadhātūsu, kehici vedanādīhi dhammeheva vippayutto. Eseva nayo sabbatthāti.
353. 今要说明“相应与非相应词”如何从色蕴等中分解起始。因色蕴等诸法，为相应与非相应词义之显现，于诸问中为显露者。与同类推友相共时，彼等词义以特定方式递变而来。故于所问中显露词汇，可凭与一定所缘诸法之非相应定型，细察区分蕴等。色蕴等，则由感受等非相应，即色蕴与感受等亦彼此非相应。涅槃则属清净柔细法性，色蕴列于四蕴中，缘一界处、七识根，并在法所缘、法界中，某些感受法及他法对之为相应。遍通诸处皆此理。
Vippayuttenavippayuttapadavaṇṇanā. · “与不相应者不相应”这一词的解释。
11. Ekādasamanayo saṅgahitenasampayuttavippayuttapadavaṇṇanā
第十一章 由归纳构成之相应与非相应词释义
§409
409. Idāni saṅgahitenasampayuttavippayuttapadaṃ bhājetuṃ samudayasaccenātiādi āraddhaṃ. Tattha ye saṅgahitenasaṅgahitapadaniddese samudayasaccādayova dhammā uddhaṭā, sabbapucchāsu teyeva uddhaṭā. Sadisavissajjanānaṃ pana ekato gahitattā padāni aññāya paṭipāṭiyā āgatāni. Tattha ye dhammā pucchāya uddhaṭapadena khandhādisaṅgahena saṅgahitā, tesaṃ yehi sampayogo vā vippayogo vā hoti, tesaṃ vasena khandhādivibhāgo veditabbo.
409. 今解由归纳构成之相应与非相应词，起始以圣谛诸法为例。因此类归纳词义，均显现于诸问中。与相似释文者共同托持，依序而出。于问句中显露之法，若由归纳蕴等相应集成，彼等诸法若存在相应或非相应连接，应以此为蕴等分法区分之准。
Tatrāyaṃ nayo – samudayasaccena tāva saṅkhārakkhandhapariyāpannā dhammā khandhādisaṅgahena saṅgahitā. Te ca sesehi tīhi khandhehi, ekena manāyatanena, sattahi viññāṇadhātūhi, saṅkhārakkhandhe dhammāyatanadhammadhātūsu ca ṭhapetvā taṇhaṃ sesehi sampayuttattā kehici sampayuttā nāma. Ekena pana rūpakkhandhena, dasahi rūpāyatanehi, rūpadhātūhi ca vippayuttā, ekasmiṃ dhammāyatane dhammadhātuyā ca, rūpanibbānehi vippayuttattā kehici vippayuttā nāma. Iminā upāyena sabbattha attho veditabboti.
此处旨在论证——根据集谛（分别集蕴的真理），众行蕴中的法因集聚造五蕴等蕴集成长而成。这些法以五蕴为根基，内含有色蕴、受蕴、想蕴三蕴，外加一根心所依止；还包括七个识体，这些法分别与行蕴、法所依止的境界等相对应，因而与渴爱相连，称为“有所联系者”。然而，以色蕴为例，则涉及十个色根、色所依处、色界一切法及其构成元素。色界一切法与色界灭法（即色的止息）相区别，因此称为“无所联系者”。依此方式，应当全面理解此义。
Saṅgahitenasampayuttavippayuttapadavaṇṇanā. · “与被摄者相应及不相应”这些词的解释。
12. Dvādasamanayo sampayuttenasaṅgahitāsaṅgahitapadavaṇṇanā
十二种结相义的解说
§417
417. Idāni sampayuttenasaṅgahitāsaṅgahitapadaṃ bhājetuṃ vedanākkhandhenātiādi āraddhaṃ. Tattha ye sampayuttenasampayuttapadaniddese vedanākkhandhādayo dhammā uddhaṭā, sabbapucchāsu teyeva uddhaṭā. Tattha ye dhammā pucchāya uddhaṭapadena sampayuttā, tesaṃ yehi saṅgaho vā asaṅgaho vā hoti, tesaṃ vasena khandhādibhedo veditabbo.
现在开始分解“结相义”之法，从受蕴等处着手论述。于此，受蕴等结相义的条文已经展开，在一切疑问中亦以此详实表达。就疑问而言，其表述是以清楚明白的词句为结相义标志，对于彼等如何集聚或未集聚，应以五蕴分化为据而了知。
Tatrāyaṃ nayo – vedanākkhandho hi saññādīhi sampayutto. Te saññādayo tīhi saññādikkhandhehi, dvīhi dhammāyatanamanāyatanehi, dhammadhātuyā ceva, sattahi ca viññāṇadhātūhīti aṭṭhahi dhātūhi saṅgahitā, sesāhi khandhāyatanadhātūhi asaṅgahitā. Iminā upāyena sabbattha attho veditabboti.
此处论证——受蕴确实与想蕴等心所相应联结。此等三种想及想蕴，外加二种法界、心所依止以及七种识体，共计八界为集聚法；五蕴余下的身等则未与此法相联结。由此方法，应普遍明了其义。
Sampayuttenasaṅgahitāsaṅgahitapadavaṇṇanā. · “被相应者所摄及不摄”这些词的解释。
13. Terasamanayo asaṅgahitenasampayuttavippayuttapadavaṇṇanā
十三种义——不联结、联结与分离结相义释
§448
448. Idāni asaṅgahitenasampayuttavippayuttapadaṃ bhājetuṃ rūpakkhandhenātiādi āraddhaṃ. Tattha ye pañcame asaṅgahitenaasaṅgahitapadaniddese rūpakkhandhena sadisapañhā dhammā, ye ca arūpabhavena sadisā, teyeva uddhaṭā. Sesā pana na ruhantīti na uddhaṭā. Vedanākkhandhena hi khandhādivasena pana rūpārūpadhammā asaṅgahitā honti. Tesañca sampayogo nāma natthi. Tasmā yāni padāni ruhanti, tāneva sadisavissajjanehi saddhiṃ samodhānetvā uddhaṭāni. Tattha ye dhammā pucchāya uddhaṭadhammehi khandhādivasena asaṅgahitā, te yehi sampayuttā ca vippayuttā ca, tesaṃ vasena khandhādivibhāgo veditabbo.
现从色蕴等处开始分解不联结、联结与分离三种结相义。于此，第五种不联结义的条文已被揭示，色蕴相似之疑问名称以及无色界产生的类似之法同样明白可见。其他法则非明，如非明确说明。受蕴因为五蕴相类之故，色及无色界法常不联结，总体上无合相。故而那些不明确的条文，当以相似的释义连接统一，以达到其明晰。疑问中，以清楚表述的法与五蕴相类却不联结者，应以其集聚或不集聚之别，辨析五蕴不同部分。
Tatrāyaṃ nayo – rūpakkhandhena tāva viññāṇameva tīhi saṅgahehi asaṅgahitaṃ. Taṃ vedanādīhi tīhi khandhehi, dhammāyatanadhammadhātūsu ca vedanādīheva sampayuttaṃ. Ekena rūpakkhandhena, dasahi rūpāyatanarūpadhātūhi, dhammāyatanadhammadhātūsu ca rūpanibbānadhammehi vippayuttaṃ. Taṃ sandhāya te dhammā tīhi khandhehītiādi vuttaṃ. Iminā nayena sabbattha attho veditabboti.
在那里，此论旨在指出──以色蕴而言，唯有识蕴不与另外三蕴相聚合；以受等三蕴而言，则仅与这三蕴相连合，并且连合于境界法、根、界、元素等现象方面的受蕴；单说色蕴，则与十色根、十色界、境界法及元素及色蕴终止之境等相分别相断。因此，依此义理说诸法为三蕴。由此说法，于一切处所皆当了解其理义。
Asaṅgahitenasampayuttavippayuttapadavaṇṇanā. · “与不被摄者相应及不相应”这些词的解释。
14. Cuddasamanayo vippayuttenasaṅgahitāsaṅgahitapadavaṇṇanā
十四、关于断离（分别断）与连接（合）两状态的句式说明。
§456
456. Idāni vippayuttenasaṅgahitāsaṅgahitapadaṃ bhājetuṃ rūpakkhandhenātiādi āraddhaṃ. Tattha yesaṃ padānaṃ vippayogo na ruhati, tāni imasmiṃ vāre na gahitāni. Kāni pana tānīti? Dhammāyatanādīni. Dhammāyatanassa hi khandhādīsu ekenāpi vippayogo na ruhati. Dhammadhātuādīsupi eseva nayo. Tesaṃ idamuddānaṃ –
现当以“断离与连接两状态的词”为题，论述以色蕴为例展开。此中，那些词的断离关系不成立，即不与此处所指的断离状态契合者，在此段中未被采用。哪些呢？指法界、境界诸法等。缘由是，法界及诸蕴等中，有些词汇彼此间无单一断离状态成立；境界诸法等亦同。其概况如下——
‘‘Dhammāyatanaṃ dhammadhātu, jīvitindriyameva ca;
『法界、境界法，及生命根等诸根；
Nāmarūpapadañceva, saḷāyatanameva ca.
名色诸词，及六根（六处）之词。
‘‘Jātiādittayaṃ ekaṃ, padaṃ vīsatime tike;
以生等三法为始，共三十三品：』
Tikāvasānikaṃ ekaṃ, satta cūḷantare padā.
注疏的开头部分，整体共七句，稍后将逐句分述。
‘‘Daseva gocchake honti, mahantaramhi cuddasa;
在十种范畴中，确实属于较大的范畴，数目为十七。
Cha padāni tato uddhaṃ sabbānipi samāsato;
然后将这十七个范畴各别陈列在上方，所有范畴一并列出。
Padāni ca na labbhanti, cattālīsañca satta cā’’ti.
这些范畴在现实中不易获得，实则共有四十三加七，即五十项。
Pariyosāne ca – dhammāyatanaṃ dhammadhātūti gāthāpi imamevatthaṃ dīpetuṃ vuttā. Imāni pana ṭhapetvā sesāni sabbānipi labbhanti. Tesu khandhādivibhāgo vuttanayānusāreneva veditabboti.
在结尾部分，又有偈语说明“法处”即“法界”的含义。此偈是为阐明此义而作。随后将其展开说明，点明其余诸法也都可相应获得。根据先前所说，诸法可分为五蕴等诸类别，应依此依次了解。
Vippayuttenasaṅgahitāsaṅgahitapadavaṇṇanā. · 『由不相应而所摄、非所摄』句释。
Nigamanakathā
本章结束，进入结论论述部分。
Ettāvatā ca –
如是而言——
Dhātuppabhedakusalo, yaṃ dhātukathaṃ tathāgato āha;
善于分辨界的，乃是如来所说有关界的论述；
Tassā nayamukhabheda-ppakāsanaṃ niṭṭhitaṃ hoti.
关于此，有关于说理纲要的序言章已然完备。
Iminā nayamukhabheda-ppakāsanena hi vibhāvinā sakkā;
依此序言章的引导，实可以分别分析各种纲要；
Ñātuṃ sabbepi nayā, saṅkhepakathāva iti vuttā.
所有纲要悉皆如是，故称为概说（总论）。
Ekekassa pana sace, padassa vitthārameva bhāseyyaṃ;
若各别逐一探讨，当从字义详加说明。
Vacanañca ativiya bahuṃ, bhaveyya attho ca aviseso.
言语过重过多，不善之义亦难以成就。
Iti ūnabhāṇavāradvayāya, yaṃ tantiyā mayā etaṃ;
如是以微言轻语间隙，我以此绳系加以制约；
Kurunā pattaṃ puññaṃ, sukhāya taṃ hotu lokassāti.
愿此慈悲福德得以成熟，成为世间安乐之因。
Dhātukathā-aṭṭhakathā niṭṭhitā. · 《界论注疏》结束。
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
Abhidhammapiṭake · 在阿毗达摩藏中