1. Mūlayamakaṃ · 1. 根双论复注
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
Pañcapakaraṇa-mūlaṭīkā · 《五部论根本疏》
Dhātukathāpakaraṇa-mūlaṭīkā《界论根本疏》
Ganthārambhavaṇṇanā书论开端的解释
Dhātukathāpakaraṇaṃ desento bhagavā yasmiṃ samaye desesi, taṃ samayaṃ dassetuṃ, vibhaṅgānantaraṃ desitassa pakaraṇassa dhātukathābhāvaṃ dassetuṃ vā ‘‘aṭṭhārasahī’’tiādimāha. Tattha balavidhamanavisayātikkamanavasena devaputtamārassa, appavattikaraṇavasena kilesābhisaṅkhāramārānaṃ, samudayappahānapariññāvasena khandhamārassa, maccumārassa ca bodhimūle eva bhañjitattā parūpanissayarahitaṃ niratisayaṃ taṃ bhañjanaṃ upādāya bhagavā eva ‘‘mārabhañjano’’ti thomito. Tattha māre abhañjesi, mārabhañjanaṃ vā etassa, na pararājādibhañjananti mārabhañjano. Mahāvikkanto mahāvīriyoti mahāvīro.
世尊在宣说《法界论》章时，于彼时宣说，欲表述彼时，亦欲显示于分解论中先前宣说之《法界论》之义，谓有十八种等。此处因力能超越无碍之境界，胜过天子魔王，能断除染污业法之魔，具彻悟断尽诸法集灭之魔，及断灭诸蕴之魔，死亡之魔，于觉悟根本处，于断除所依染污法之外在障碍而无余断除者，世尊以是为“断魔者”而自称焉。此处所断者乃魔，非他族王魔等破坏者，断魔者即此也。世尊伟力广大，谓之大勇者。
Khandhādayo araṇantā dhammā sabhāvaṭṭhena dhātuyo, abhidhammakathādhiṭṭhānaṭṭhena vāti katvā tesaṃ kathanato imassa pakaraṇassa dhātukathāti adhivacanaṃ. Yadipi aññesu ca pakaraṇesu te sabhāvā kathitā, ettha pana tesaṃ sabbesaṃ saṅgahāsaṅgahādīsu cuddasasu nayesu ekekasmiṃ kathitattā sātisayaṃ kathananti idameva evaṃnāmakaṃ. Ekadesakathanameva hi aññattha katanti. Khandhāyatanadhātūhi vā khandhādīnaṃ araṇantānaṃ saṅgahāsaṅgahādayo nayā vuttāti tattha mahāvisayānaṃ dhātūnaṃ vasena dhātūhi kathā dhātukathāti evaṃ assa nāmaṃ vuttanti veditabbaṃ. Dvidhā tidhā chadhā aṭṭhārasadhāti anekadhā dhātubhedaṃ pakāsesīti dhātubhedappakāsanoti. Tassatthanti tassā dhātukathāya atthaṃ. A-kāre ā-kārassa lopo daṭṭhabbo. ‘‘Yaṃ dhātukatha’’nti vā ettha pakaraṇanti vacanaseso sattannaṃ pakaraṇānaṃ kamena vaṇṇanāya pavattattāti tena yojanaṃ katvā tassa pakaraṇassa atthaṃ tassatthanti a-kāralopo vā. Tanti taṃ dīpanaṃ suṇātha, taṃ vā atthaṃ taṃdīpanavacanasavanena upadhārethāti attho. Samāhitāti nānākiccehi avikkhittacittā, attano citte āhitāti vā attho.
诸蕴等法皆依自性而立，为法之根本。因承教理诸法之呈现，故称为《法界论》。虽然他论中亦言法之自性，然此论特就诸法自性全部之统摄、组合、关系等逐一述说，是谓此论之名称。又谓此论不与他异。彼诸蕴入处等法之自性，皆述其集散、组合、序列等关系，故此称为《法界论》，当知其义。其曰“十八”者，谓法之分类众多，用以显露法之分别也。去掉前缀不定形，理解此义。又言“诸法界论”，是论之名，斟酌上下文可知，“法界论”即论述七十三章节之总称。听闻此详解，省察意旨，悉能明解焉。精进心意专注之义，谓心无散乱、入定及心念专注也。
Ganthārambhavaṇṇanā niṭṭhitā. · 书论开端的解释完毕。
1. Mātikāvaṇṇanā1. 母论释
1. Nayamātikāvaṇṇanā1. 方法母论释
§1
1. Ko panetassa pakaraṇassa paricchedoti? Na so idha vattabbo, aṭṭhasāliniyaṃ (dha. sa. aṭṭha. nidānakathā) pakaraṇaparicchedo vutto evāti dassento āha ‘‘cuddasavidhena vibhattanti vutta’’nti. Khandhādīnaṃ desanā nīyati pavattīyati etehi, khandhādayo eva vā nīyanti ñāyanti etehi pakārehīti nayā, nayānaṃ mātikā uddeso, nayā eva vā mātikāti nayamātikā. Etesaṃ padānaṃ mūlabhūtattāti ‘‘mūlamātikā’’ti vattabbānaṃ saṅgahāsaṅgahādīnaṃ cuddasannaṃ padānaṃ khandhādidhammavibhajanassa imassa pakaraṇassa mūlabhūtattā nissayabhūtattāti attho.
何谓本章之分节？非此所叙，谓《八卷缘起论》卷首述分节而明。以诸蕴诸法之宣说为行，二者基于此，即名为分节之总要，或称“纲目”。此种语词乃指章节纲目。以诸词原理为根基，称为“纲目”，略称“纲”。此根本纲目即融合诸法蕴之划分，为本章之根基与依归理义。
2. Abbhantaramātikāvaṇṇanā2. 内部母论释
§2
2. ‘‘Pañcakkhandhā’’tiādīhi rūpakkhandhādipadāni dassitāni, paṭiccasamuppādavacanena ca yesu dvādasasu aṅgesu paccekaṃ paṭiccasamuppādasaddo vattati, tadatthāni dvādasa padāni dassitānīti tesaṃ tathādassitānaṃ sarūpeneva dassitānaṃ phassādīnañca padānaṃ vasena āha ‘‘pañcavīsādhikena padasatenā’’ti. Tattha kammupapattikāmabhavādīnaṃ idha vibhattānaṃ bhāvanabhavanabhāvena bhave viya sokādīnaṃ jarāmaraṇassa viya aniṭṭhattā tannidānadukkhabhāvena ca jarāmaraṇe antogadhatāya paṭiccasamuppādassa dvādasapadatā daṭṭhabbā. Ettha ca pāḷiyaṃ bhinditvā avissajjitānampi satipaṭṭhānādīnaṃ bhinditvā gahaṇaṃ karonto tesaṃ bhinditvāpi vissajjitabbataṃ dassetīti veditabbaṃ.
谓五蕴等名号，叙示色蕴等之道理依教法也。又以十二缘起名义，分别十二法皆被称缘起名。于彼处见标示十二缘起之名词，且显一ตัว本相连及色触等法之缘觉意，故曰“五蕴色等五十余名词”。彼缘起法因爱欲生起等二十二法，因修持而断灭生死之苦，故见此法完整之名目。于此将巴利语拆解而说并非弃置，揭示应当断除乃至置之于舍处之义也，当知其旨归。
Nayamātikādikā lakkhaṇamātikantā mātikā pakaraṇantarāsādhāraṇatāya dhātukathāya mātikā nāma, tassā abbhantare vutto vibhajitabbānaṃ uddeso abbhantaramātikā nāmāti imamatthaṃ pakāsento ‘‘ayañhī’’tiādimāha. Tattha evaṃ avatvāti yathā ‘‘sabbāpi…pe… mātikā’’ti ayaṃ dhātukathāmātikato bahiddhā vuttā, evaṃ avatvāti attho. Dhātukathāya abbhantareyevāti ca dhātukathāmātikāya abbhantareyevāti attho daṭṭhabbo. Tadāveṇikamātikāabbhantare hi ṭhapitā tassāyeva abbhantare ṭhapitāti vuttā . Atha vā evaṃ avatvāti yathā ‘‘sabbāpi…pe… mātikā’’ti etena vacanena dhātukathāto bahibhūtā kusalādiaraṇantā mātikā pakaraṇantaragatā vuttā, evaṃ avatvāti attho. Dhātukathāya abbhantareyevāti ca imassa pakaraṇassa abbhantare eva sarūpato dassetvā ṭhapitattāti attho. Sabbassa abhidhammassa mātikāya asaṅgahitattā vikiṇṇabhāvena pakiṇṇakatā veditabbā.
论分章节之纲目及命名，于非同寻常论章间中作别释。内中凡须细分区分，即名为“内部分章纲目”。此处分内篇为义，谓称“此即”，指明此文所论章节等义。又称分章纲目之内涵，表示已于章节内表达同型之义理而置标记。其旨在于表明依律之通论所有分支均连通而流通无碍也。是故其中所有教理目录，犹如丝线之络合，故称为纲目。
3. Nayamukhamātikāvaṇṇanā3. 方法门母论释
§3
3. Nayānaṃ pavattidvārabhūtā saṅgahāsaṅgahaviyogīsahayogīdhammā nayamukhānīti tesaṃ uddeso nayamukhamātikā. Cuddasapi hi saṅgahāsaṅgahasampayogavippayogānaṃ vomissakatāvasena pavattāti yehi te cattāropi honti, te dhammā cuddasannampi nayānaṃ mukhāni hontīti. Tattha saṅgahitenaasaṅgahitapadādīsu saccādīhipi yathāsambhavaṃ saṅgahāsaṅgaho yadipi vutto, so pana saṅgāhakabhūtehi tehi vutto, na saṅgahabhūtehi, sopi ‘‘cakkhāyatanena ye dhammā khandhasaṅgahena saṅgahitā āyatanasaṅgahena asaṅgahitā’’tiādinā pucchitabbavissajjitabbadhammuddhāre tatthāpi khandhādīheva saṅgahehi niyametvā vutto, tasmā ‘‘tīhi saṅgaho, tīhi asaṅgaho’’ti vuttaṃ. Pucchitabbavissajjitabbadhammuddhārepi pana pucchāvissajjanesu ca rūpakkhandhādīnaṃ araṇantānaṃ yathāsambhavaṃ sampayogavippayogā catūheva khandhehi hontīti ‘‘catūhi sampayogo,catūhi vippayogo’’ti vuttaṃ.
谓章节之序列，为互离合而生动相辅之法则者，即为章节之首要。此义称章节开端纲目。虽仅有十四种交织组合种类，但因各自分别所引，成为诸法之纲领。依实相即如所说，总体连合及多种离散有序，诸法中皆如此标示。可提问并应舍弃不可留存之法义。如色蕴等诸法关系依次，乃用四种和合与分散所表，谓四种和合、四种分散这样的说法。
Nanu ca vippayogo rūpanibbānehipi hoti, kasmā ‘‘catūhi vippayogo’’ti vuttanti? Rūpanibbānehi bhavantassapi catūheva bhāvato. Na hi rūpaṃ rūpena nibbānena vā vippayuttaṃ hoti, nibbānaṃ vā rūpena, catūheva pana khandhehi hotīti catunnaṃ khandhānaṃ rūpanibbānehi vippayogopi vippayujjamānehi catūhi khandhehi niyamito tehi vinā vippayogābhāvato. So cāyaṃ vippayogo anārammaṇassa, anārammaṇaanārammaṇamissakehi missakassa ca na hoti, anārammaṇassa pana missakassa ca sārammaṇena, sārammaṇassa sārammaṇena anārammaṇena missakena ca hotīti veditabbo.
难道说色的涅槃中不存在断灭吗？为何却说“四种断灭”？因为对于色的涅槃来说，确实有四种心所的断灭。色不得以色而断灭，涅槃也不得以色而成就，但于四蕴的其他三个蕴中，断灭确实发生。四蕴中除了色蕴断灭外，当心、识、行三蕴断灭时，四蕴的断灭就成立，无论是与断灭相连或断灭分离的，断灭皆不能无此规则。此断灭之理不容为空相、无相及相非相所违背，空相不能违背无相，无相不能违背不相，反之亦然，断灭、空相及无相三者须彼此相依相融，方可成立，应当如此知之。
4. Lakkhaṇamātikāvaṇṇanā4. 相母论释
§4
4. Saṅgahoyeva saṅgahanayo. Sabhāgo. Visabhāgoti etassa ‘‘tīhi saṅgaho, tīhi asaṅgaho’’ti etena, ‘‘catūhi sampayogo, catūhi vippayogo’’ti etenapi visuṃ yojanā kātabbā. Tena saṅgaho asaṅgaho ca sabhāgo visabhāgo ca bhāvo, tathā sampayogo vippayogo cāti ayamattho viññāyati. Yassa vā saṅgaho ca asaṅgaho ca, so dhammo sabhāgo visabhāgo ca, tathā yassa sampayogo vippayogo ca, sopi sabhāgo visabhāgo cāti. Tattha yena rūpakkhandho…pe… manoviññāṇadhātūti dhammā gaṇanaṃ gacchanti, so ruppanādiko samānabhāvo saṅgahe sabhāgatā, ekuppādādiko sampayoge veditabbo.
第四讲说的是合与离，也是整体与部分，如“有三合、有三离”，又如“四种相依、四种断离”。由此可见合与离乃是分类对立的状态。合与离是整体与部分的关系，依此区分，合与离、整体与部分的意义得以明判。譬如对于色蕴、心识界等诸法分类，其性质若相同则说为合（整体），若属性各异则说为离（部分）；又若同类或相似生起则说为合（相依），属性相异或对立则说为离（断离）。此理可见，色蕴等诸法的归类与生起方式直接关系到其合离、整体与部分之分。
5. Bāhiramātikāvaṇṇanā5. 外部母论释
§5
5.Evaṃ dhātukathāya mātikato bahi ṭhapitattāti ‘‘sabbāpi…pe… mātikā’’ti etena ṭhapanākārena bahi piṭṭhito ṭhapitattāti attho. Etena vā ṭhapanākārena kusalādīnaṃ araṇantānaṃ idha aṭṭhapetvā dhātukathāya mātikato bahi pakaraṇantaramātikāya imassa pakaraṇassa mātikābhāvena ṭhapitattā tathā pakāsitattāti attho.
第五，关于诸界之说，所谓“总则……目录”者，即表示此论所说诸法系统，被该目录所覆盖、列举、归纳的意义。此处由目录使得对善行等无漏法的论述得以完整，将其八重列举于论中，故曰“以目录之名囊括归纳”，是以目录发挥着归纳整理诸法的功能，为论述开示立下纲目，并以此目录为依据，示现所说事理，从而条理分明、明了清楚。
Saṅgaho asaṅgahotiādīsu saṅgaho ekavidhova, so kasmā ‘‘catubbidho’’ti vuttoti? Saṅgahoti atthaṃ avatvā aniddhāritatthassa saddasseva vuttattā. Saṅgaho asaṅgahotiādīsu saddesu saṅgahasaddo tāva attano atthavasena catubbidhoti ayañhetthattho. Atthopi vā aniddhāritaviseso sāmaññena gahetabbataṃ patto ‘‘saṅgaho asaṅgaho’’tiādīsu ‘‘saṅgaho’’ti vuttoti na koci doso. Niddhārite hi visese tassa ekavidhatā siyā, na tato pubbeti. Jātisaddassa sāpekkhasaddattā ‘‘jātiyā saṅgaho’’ti vutte ‘‘attano jātiyā’’ti viññāyati sambandhārahassa aññassa avuttattāti jātisaṅgahoti rūpakaṇḍe vutto sajātisaṅgaho vutto hoti.
对于“合与离”等词，合指一种统一状态，那么为何称为“四种”？所谓合，是解释尚未确定具体含义时，为便于说明而讲述的字。合与离等词组在此仅作为名称，其本意是单一的。虽如此，在尚未明确意义之前，仍可将“合”作为集合名词广义理解为四种含义。在已确定的意义上，合只有一种，且未曾有过其他的。从字面关系来看，如同“出生合”一词，只表示与出生相关的合，并不涉及其他含义。故在色蕴章节所说的同类合，即是出生合，是指同类聚合的情形。
Ettha nayamātikāya ‘‘saṅgaho asaṅgaho, sampayogo vippayogo’’ti ime dve pucchitabbavissajjitabbadhammavisesaṃ aniddhāretvā sāmaññena dhammānaṃ pucchanavissajjananayauddesā, avasesā niddhāretvā. ‘‘Saṅgahitena asaṅgahita’’nti hi ‘‘saṅgahitena asaṅgahitaṃ asaṅgahita’’nti vattabbe ekassa asaṅgahitasaddassa lopo daṭṭhabbo. Tena saṅgahitavisesavisiṭṭho yo asaṅgahito dhammaviseso, tannissito asaṅgahitatāsaṅkhāto pucchāvissajjananayo uddiṭṭho hoti, ‘‘saṅgahitenā’’ti ca visesane karaṇavacanaṃ daṭṭhabbaṃ. Esa nayo tatiyādīsu dasamāvasānesu nayuddesesu chaṭṭhavajjesu. Tesupi hi vuttanayena dvīhi dvīhi padehi pucchitabbavissajjitabbadhammavisesaniddhāraṇaṃ katvā tattha tattha antimapadasadisena tatiyapadena pucchanavissajjananayā uddiṭṭhāti. Tattha catutthapañcamesu kattuatthe karaṇaniddeso, sattamādīsu ca catūsu sahayoge daṭṭhabbo, na dutiyatatiyesu viya samānādhikaraṇe visesane. Tattha hi sabhāvantarena sabhāvantarassa visesanaṃ kataṃ, etesu dhammantarena dhammantarassāti. Ekādasamādīsu pana catūsu ādipadeneva dhammavisesaniddhāraṇaṃ katvā itarehi pucchanavissajjananayā uddiṭṭhā. Visesane eva cettha karaṇavacanaṃ daṭṭhabbaṃ. Pucchāvissajjanānañhi nissayabhūtā dhammā saṅgahitatādivisesena karaṇabhūtena sampayuttavippayuttādibhāvaṃ attano visesentīti.
这里依据目录所说“合与离，依止与断离”等两组对立名词，是针对特定论题作出的问题提出与回答，其目的在于阐明诸法的区别与联系。其他章节亦依此方法处理，首尾相应，依序阐释。所谓“由合成离”即说明，属离之法依所属合的性质而异，因而“合”依赖于其所指的法，故“合”一词同时作施事者与受事者看待。此义理适用于目录第三、第四、第五等类别归纳之末段，并在第六到第十条约定中多次体现。上下文以两两名词对立方式，表达问题与解答，区别特征并强调归纳术语之间差别。在第四及第五点说明施事对象的用法，第七点及以后则说明多个名词组合时的修饰关系，但未像第二、第三条同处一类意义下修饰。此处根据性质的区分修饰其他性质，即性质的属性区别之中。于第十一条起始处仅用四个词根示范性质归纳，而对其他条目则用更多辅词，表明修饰作用。修饰语中以施事格表现诸法之间的相互依存性，这些辅助词语表现合与离、相依与断离等关系的本质及其区别。
Vikappatoti vividhakappanato, vibhāgatoti attho. Sanniṭṭhānavasenāti adhimokkhasampayogavasena. Sanniṭṭhānavasena vuttā ca sabbe ca cittuppādā sanniṭṭhānavasena vuttasabbacittuppādā, tesaṃ sādhāraṇavasenāti evamettha attho daṭṭhabbo. Adhimokkho hi sanniṭṭhānavasena vuttānaṃ cittuppādānaṃ sādhāraṇavasena vutto, itare sabbesanti. Tattha sādhāraṇā pasaṭā pākaṭā cāti ādito pariggahetabbā, tasmā tesaṃ saṅgahādipariggahatthaṃ uddeso kato, asādhāraṇāpi pana pariggahetabbāvāti tesu mahāvisayena aññesampi saṅgahādipariggahaṃ dassetuṃ adhimokkho uddiṭṭho. ‘‘Sanniṭṭhānavasena vuttā’’ti ca dhammasaṅgahavaṇṇanāyaṃ paṭiccasamuppādavibhaṅge ca vacanaṃ sandhāya vuttanti veditabbaṃ. Sanniṭṭhānavasena ye vuttā, tesaṃ sabbesaṃ sādhāraṇatoti pana atthe sati sādhāraṇāsādhāraṇesu vattabbesu yo asādhāraṇesu mahāvisayo adhimokkho, tassa vasena vuttasabbacittuppādasādhāraṇato phassādayo sabbasādhāraṇāti adhimokkho ca asādhāraṇesu mahāvisayoti katvā vutto aññassa tādisassa abhāvāti ayamadhippāyo daṭṭhabbo.
所谓变化是指多种变化，分裂是指分化的意义。以覆盖居住之义表示稳固的结合。所谓覆盖指所有心识的现起皆有覆盖性质，故此处谓之“覆盖的共性”。覆盖即稳定坚固，表面明了，应先理解为此。此处将合与其他诸法归类，显示所有对诸法之归纳均基于覆盖这一共同特征。此外，特殊的覆盖者即超越常态的显著现象也应被理解为是“超常覆盖”。所谓由“覆盖”描述诸法，为分析缘起法中的话语，由覆盖之义说明缘起所有心识的共同特点。由是可知，覆盖法是统一解释缘起中心识形成的通用原则，而对特殊异常现象则另有说明。
Jīvitindriyaṃ panettha rūpamissakattā na vuttanti veditabbaṃ, cittekaggatā pana asamādhisabhāvā sāmaññasaddeneva sāmaññavisesasaddehi ca samādhisabhāvā visesasaddavacanīyaṃ aññaṃ byāpetabbaṃ nivattetabbañca natthīti anaññabyāpakanivattakasāmaññavisesadīpanato tasseva dhammassa bhedadīpakehi vattabbā, na sukhādisabhāvā vedanā viya vuttalakkhaṇaviparītehi sāmaññavisesasaddeheva, tasmā ‘‘cittekaggatā’’ti ayaṃ sāmaññasaddo samādhisabhāve visesasaddanirapekkho pavattamāno sayameva visesasaddamāpajjitvā asamādhisabhāvameva pakāseyya, itaro ca samādhisabhāvamevāti dvidhā bhinnā cittekaggatā asādhāraṇā ceva appavisayā cāti idha uddesaṃ na arahati. Abhinnāpi vā phassādīnaṃ viya pākaṭattābhāvato aññadhammanissayena vattabbato ca sā jīvitañca na arahatīti na uddiṭṭhāti.
生命根在此不因色和合而说是应知的，唯心统一时非静定状态的，与普通用语及特殊用语中带静定性质的词汇有别，此理必须以不兼涉其他义而回避的普通和特殊用语区分为教法的分别灯示来说明。苦等非静定性质，如感受的反义，亦仅用具有特殊分别意义的普通用语来称呼。因此，“心统一”这一普通用语，在说明静定性质时，不着特殊词义而仅现出静定含义，方称其为静定性质；反之称为非静定性质。心统一被分为二种：一种是普通罕见的非所缘引起的，另一种为指向静定性质。此处所指并无外延。生命如触等亦为未显现的事物，故不会说其非阿拉汉。
Mātikāvaṇṇanā niṭṭhitā. · 论母注释已毕。
2. Niddesavaṇṇanā2. 解说注释
1. Paṭhamanayo saṅgahāsaṅgahapadavaṇṇanā
1. 第一章 概述与章节名词解释
1. Khandhapadavaṇṇanā1. 蕴句注释
§6
6. Khandhāyatanadhātuyomahantare abhiññeyyadhammabhāvena vuttā, tesaṃ pana sabhāvato abhiññātānaṃ dhammānaṃ pariññeyyatādivisesadassanatthaṃ saccāni, adhipatiyādikiccavisesadassanatthaṃ indriyādīni ca vuttānīti saccādiviseso viya saṅgahāsaṅgahaviseso ca abhiññeyyanissito vuccamāno suviññeyyo hotīti ‘‘tīhi saṅgaho. Tīhi asaṅgaho’’ti nayamukhamātikā ṭhapitāti veditabbā. Evañca katvā ‘‘catūhī’’ti vuttā sampayogavippayogā ca abhiññeyyanissayena khandhādīheva pucchitvā vissajjitāti. Rūpakkhandho ekena khandhenāti ye dhammā ‘‘rūpakkhandho’’ti vuccanti, tesaṃ pañcasu khandhesu rūpakkhandhabhāvena sabhāgatā hotīti rūpakkhandhabhāvasaṅkhātena, rūpakkhandhavacanasaṅkhātena vā gaṇanena saṅgahaṃ gaṇanaṃ dasseti. Tenāha ‘‘yañhi kiñcī’’tiādi. Rūpakkhandhoti hi saṅgahitabbadhammo dassito. Yena saṅgahena saṅgayhati, tassa saṅgahassa dassanaṃ ‘‘ekena khandhenā’’ti vacanaṃ. Pañcasu khandhagaṇanesu ekena khandhagaṇanena gaṇitoti ayañhettha attho. Yasmā ca khandhādivacanehi saṅgaho vuccati, tasmā upari ‘‘khandhasaṅgahena saṅgahitā’’tiādiṃ vakkhatīti.
6. 关于五蕴、六处、十八界等的神通现象，因说此类事物本有分别知晓，且为辨别其真相等义而提及事实，诸如领导者等所做的特殊表相，及根如眼等所示之事实的特殊说法，可视为缘于神通之总分总别依存现象，也可谓“易明了”。此为“三部归纳，三部非归纳”的教学纲要应合读者须知。如是作说：「四者」即指因相合而分别，因神通依存，须对五蕴等提问后答复。例如色蕴即一种蕴之称，称为色蕴者，因五蕴中所有法均包含色蕴，即以色蕴为名称之合取称呼。由此表现出“合总者为色蕴”的义。因以某一蕴名称分类归纳，故称「以一蕴归纳五蕴」。又言由五蕴等称合者，故继续说「以蕴的聚合归结为合」等。
Asaṅgahanayaniddeseti idaṃ ‘‘saṅgaho asaṅgaho’’ti etasseva nayassa ekadesanayabhāvena vuttaṃ, na nayantaratāyāti daṭṭhabbaṃ. Rūpakkhandhamūlakāyeva cettha dukatikacatukkā dassitāti etena vedanākkhandhamūlakā purimena yojiyamāne viseso natthīti pacchimeheva yojetvā tayo dukā dve tikā eko catukko, saññākkhandhamūlakā dve dukā eko tiko, saṅkhārakkhandhamūlako eko dukoti ete labbhantīti dasseti. Tesaṃ pana bhedato pañcakapucchāvissajjanānantaraṃ pucchāvissajjanaṃ kātabbaṃ saṃkhittanti daṭṭhabbaṃ, vuttanayena vā sakkā ñātunti pāḷiṃ na āropitanti.
所谓非归纳法引导者，即以«合与非合»论断者，仅指此教学纲要中的一种论点，非指他说。指出色蕴为主体的存在，只显示四种苦短存的识身，即色蕴所起之苦；依前述分法，苦蕴主体无此特征。后部合取三苦数分别为三、二、二、一区，此示意三苦归类。且后部论述要求对五问间断询问，非因私设是教学，是可由先书记文获得，巴利文无强加解释者。
Āyatanapadādivaṇṇanā处句等注释
§40
40.Yasmāca dukatikesūti yadipi ekakepi sadisaṃ vissajjanaṃ, ekake pana sadisavissajjanānaṃ cakkhundriyasotindriyasukhindriyādīnaṃ dukādīsu asadisavissajjanaṃ diṭṭhaṃ. Na hettha cakkhusotacakkhusukhindriyadukānaṃ aññamaññasadisavissajjanaṃ, nāpi dukehi tikassa, idha pana dukkhasamudayadukkhamaggadukānaṃ aññamaññaṃ tikena ca sadisaṃ vissajjananti dukatikesveva sadisavissajjanataṃ samudayānantaraṃ maggasaccassa vacane kāraṇaṃ vadati.
40. 虽然在诸苦中，即便单一同类断除，也含有不同之断除，例如断除眼、耳、根、感受之苦等。这非视为断除彼此痛苦之相同，亦非指三苦全同断。此处论述生苦、集苦、灭苦及道苦之间断除的分别并相同之断用于论述苦圣谛之缘起，因而论及其条件。
6. Paṭiccasamuppādavaṇṇanā6. 缘起注释
§61
61. ‘‘Pucchaṃ anārabhitvā avijjā ekena khandhena, avijjāpaccayā saṅkhārā ekena khandhenā’’ti likhitabbepi pamādavasena ‘‘avijjā ekena khandhenā’’ti idaṃ na likhitanti daṭṭhabbaṃ. Sarūpekasesaṃ vā katvā avijjāvacanena avijjāvissajjanaṃ dassitanti. Sabbampi vipākaviññāṇanti ettha vipākaggahaṇena visesanaṃ na kātabbaṃ. Kusalādīnampi hi viññāṇānaṃ dhātukathāyaṃ saṅkhārapaccayāviññāṇādipadehi saṅgahitatā vippayuttenasaṅgahitāsaṅgahitapadaniddese ‘‘vipākā dhammā’’ti imassa vissajjanāsadisena tesaṃ vissajjanena dassitā, idha ca nāmarūpassa ekādasahāyatanehi saṅgahavacanena akammajānampi saṅgahitatā viññāyatīti.
61. "询问尚未开始时，烦恼由无明生起，烦恼缘由一蕴"，此句应书写，但因疏忽未写“无明依一蕴”之说为事实。以相似杂合词类分明由无明示烦恼断灭。虽多指业果现识，此处因果果的收摄修饰不必单独说。善法诸识因行所缘而连结合起，称为“业果法”，此用断灭示意。此处名色由十一种觉根缘合，无行为生者因合而生。
§71
71. Jāyamānaparipaccamānabhijjamānānaṃ jāyamānādibhāvamattattā jātijarāmaraṇāni paramatthato vinibbhujjitvā anupalabbhamānāni paramatthānaṃ sabhāvamattabhūtāni, tāni rūpassa nibbattipākabhedabhūtāni ruppanabhāvena gayhantīti rūpakkhandhadhammasabhāgāni, arūpānaṃ pana nibbattiādibhūtāni rūpakalāpajātiādīni viya sahuppajjamānacatukkhandhakalāpanibbattiādibhāvato ekekabhūtāni vediyanasañjānanavijānanehi ekantaparamatthakiccehi agayhamānāni saṅkhatābhisaṅkharaṇena anekantaparamatthakiccena gayhantīti saṅkhārakkhandhadhammasabhāgāni, tathā duvidhānipi tāni cakkhāyatanādīhi ekantaparamatthakiccehi agayhamānāni nissattaṭṭhena dhammāyatanadhammadhātudhammehi sabhāgāni, tena tehi khandhādīhi saṅgayhantīti ‘‘jāti dvīhi khandhehī’’tiādimāha.
关于“生起、成熟、消逝”的事物，这些事物因其生起而具有生起的本质。从生起的本性实质上，生老病死的过程最终被断尽，达到究竟实相，被称为终断之法。那些无法觉知的究竟实相，基于其自性实质，谓之色蕴中生起、成熟、消逝等现象，因其具生起、成熟、变化的差别性质而分别为色相，同时被归于色蕴的组成法。非色相的法诸如无色界身等存在，是由色蕴类似四蕴组合之生起所成的，它们分别由受、想、行、识四蕴的感知与知觉而成，是因聚合的造作而生起，由多种作用而分别构成，这些即为行蕴包含之法。由此也可知，它们在眼根、意识根等根所成的内界法上，由无依托的法界、法性、法体为组成，是彼等蕴诸法所相互结合的缘故。由此以此等蕴法结合故，谓言‘生是由二蕴’之义。
Paṭhamanayasaṅgahāsaṅgahapadavaṇṇanā niṭṭhitā. · 第一摄法与非摄法句注释已毕。
2. Dutiyanayo saṅgahitenaasaṅgahitapadavaṇṇanā2. 第二法门：以所摄释未摄之词句解释
§171
171. Saṅgahitenaasaṅgahitapadaniddese yaṃ taṃ uddese asaṅgahitatāya pucchitabbaṃ vissajjitabbañca saṅgahitatāvisiṭṭhaṃ asaṅgahitaṃ dhammajātaṃ niddhāritaṃ, tadeva tāva dassento ‘‘cakkhāyatanena ye dhammā khandhasaṅgahena saṅgahitā āyatanadhātusaṅgahena asaṅgahitā’’ti āha. Sabbattha khandhādisaṅgahasāmaññānaṃ niccaṃ visesāpekkhattā bhedanissitattā ca pucchāvissajjanānaṃ savisesāva khandhādigaṇanā suddhā. Tattha saṅgahitenaasaṅgahitavacanamattena dhammavisesassa niddhāritattā tīsu saṅgahesu ekena dvīhi vā ye saṅgahitā hutvā aññehi asaṅgahitā, teyeva dhammā ‘‘khandhasaṅgahena saṅgahitā āyatanadhātusaṅgahena asaṅgahitā’’ti ettakeneva dassetabbā siyuṃ, tesaṃ pana evaṃvidhānaṃ asambhavā nayamātikāya ca abbhantarabāhiramātikāpekkhattā uddesepi yaṃ yaṃ rūpakkhandhādīsu araṇantesu saṅgāhakaṃ, taṃ taṃ apekkhitvā saṅgahitenaasaṅgahitaṃ niddhāritanti viññāyatīti tena tena saṅgāhakena yathāniddhāritaṃ dhammaṃ niyametvā dassetuṃ ‘‘cakkhāyatanenā’’tiādimāha. Yattha hi pucchitabbavissajjitabbadhammavisesaniddhāraṇaṃ natthi, tasmiṃ paṭhamanaye chaṭṭhanaye ca pucchitabbavissajjitabbabhāvena, itaresu ca yaṃ yaṃ pucchitabbavissajjitabbaṃ niddhāritaṃ, tassa tassa niyāmakabhāvena rūpakkhandhādayo araṇantā uddiṭṭhāti.
关于集合与非集合的说明，任一所指，若因非集合而被问，应当放弃，因集合而特殊，非集合的法性已成，须加以确立。正是此义，故说“依眼根而成的诸法由于色蕴的结合而集聚，依法根的结合而未集聚”。由此处处对蕴等集合与非集合的判别，依其恒常、特殊、依缘而差别，问题与解决皆精炼完备，蕴等法门皆已清楚呈明。此中集合与非集合二词乃指三种集合，或一二种集合，已成集合而他者未集，其法便是“依蕴之集合而集，依根界之集合而不集”。此理应如此明示。且此类情形不可成立，因缘兼有内外，依所指色蕴等诸法，始终不灭，分别依所须集合而名集合或非集合是可知的。依各个集合根据所定法，任合理应分别显示具体法义，故称“依眼根等”者。由于无法示现无法弃绝之法性差别，故在第一、六义中需分别以可弃不可弃分别对待。其他义所指可弃不可弃皆悉已定，令诸色蕴等为实体不可灭绝而显现。
Tattha ‘‘cakkhāyatanena…pe… phoṭṭhabbadhātuyā’’ti kattuatthe karaṇaniddeso daṭṭhabbo, ‘‘khandhasaṅgahena āyatanasaṅgahena dhātusaṅgahenā’’ti karaṇatthe. Ettha ca yena yena saṅgāhakena khandhādisaṅgahesu tena tena saṅgahetabbāsaṅgahetabbaṃ aññaṃ atthi, taṃ tadeva saṅgāhakāsaṅgāhakabhāvena uddhaṭaṃ. Rūpakkhandhena pana khandhasaṅgahena saṅgahetabbo añño dhammo natthi, tathā vedanākkhandhādīhi , na ca so eva tassa saṅgāhako asaṅgāhako vā hoti. Yañca ‘‘rūpakkhandho ekena khandhena saṅgahito’’ti vuttaṃ, tañca na tasseva tena saṅgahitataṃ sandhāya vuttaṃ, rūpakkhandhabhāvena pana rūpakkhandhavacanena vā gahitataṃ sandhāya vuttanti pakāsitoyamattho.
此处“依眼根等……触法根”的义应了解为制作目的、因缘说明。“依色蕴的结合，由蕴与所依根界以及法界之结合”作为因缘，以此为因遂引发所摄之集合。若对某个集合，彼集合涵盖他种集合，则这些集合互为集合与被集合者。以色蕴为例，通过对色蕴的结合，不存他法能够与色蕴的蕴聚等效相摄，受蕴等四蕴亦复如是。又言“色蕴以一蕴合成”，并不是说该色蕴以所言之色蕴集聚而成，而是就色蕴本质或名称而言其统一性。
Yadi ca so eva tena saṅgayheyya, saṅgahitenasampayuttavippayuttapadaniddese – ‘‘vedanākkhandhena ye dhammā khandhasaṅgahena saṅgahitā āyatanasaṅgahena saṅgahitā dhātusaṅgahena saṅgahitā, te dhammā tīhi khandhehi ekenāyatanena sattahi dhātūhi sampayuttā’’tiādi vattabbaṃ siyā, na ca vuttaṃ, tasmā yathā cittaṃ cittena sampayuttaṃ vippayuttañca na hoti, evaṃ rūpakkhandho rūpakkhandhena saṅgahito asaṅgahito ca na hoti, tathā vedanākkhandhādayo vedanākkhandhādīhi. Na hi so eva tassa sabhāgo visabhāgo cāti. Teneva na ekadesā viya samudāyassa, samudāyo ekadesānaṃ saṅgāhako asaṅgāhako ca. Yathā rūpakkhandho cakkhāyatanādīnaṃ, dhammāyatanaṃ vedanākkhandhādīnaṃ, saraṇā dhammā catunnaṃ khandhānaṃ. Samudāyantogadhānañhi ekadesānaṃ na vibhāgo atthi, yena te samudāyassa samudāyo ca tesaṃ sabhāgo visabhāgo ca siyāti, tathā na samudāyo ekadesasabhāgavisabhāgānaṃ saṅgāhako asaṅgāhako ca. Yathā dhammāyatanaṃ sukhumarūpasabhāgassa vedanādivisabhāgassa ca rūpakkhandhekadesassa khandhasaṅgahena, jīvitindriyaṃ rūpārūpajīvitasabhāgavisabhāgassa rūpakkhandhekadesassa saṅkhārakkhandhekadesassa ca jīvitavajjassa khandhasaṅgaheneva. Na hi ekadesasabhāgaṃ samudāyasabhāgaṃ, nāpi ekadesavisabhāgaṃ samudāyavisabhāganti, tasmā satipi attato attani antogadhato attekadesasabhāgato ca aññassa asaṅgāhakatte saṅgāhakattameva etesaṃ natthi, yena saṅgahitassa asaṅgāhakā siyunti saṅgāhakattābhāvato eva evarūpānaṃ aggahaṇaṃ veditabbaṃ.
若说该法以自身为结合，即在结合或不结合的字义上，“以受蕴为结合，以眼界为结合，以法界为结合”的说辞，谓之须如是解释，即是说该法依色、受等三种蕴，以一蕴、一界、七法相互结合。虽未明文记载，但由此推断，如心不以心结合遂有分离，则色蕴亦不以色蕴自身结合而有分离。受蕴等同理。因色蕴之集成，不是某一处产生集成，集体是统一的，但不存一个有分离、有结合的二向划分。犹如色蕴是眼根诸法、法根诸法的基础之集，受蕴是根法诸法基础，四蕴构成其整体，但整体非由个别部分分作集合与非集合分段。因而并无对立的集合或非集合之关系。因如是，尚不存在所谓集合中另有非集合，非集合中又有集合之结构。故应知道，所谓有集合无非集合，仅是就所依不同根法、界法以合虑而成。因色蕴之蕴聚性，生活根（生存力）亦依色与非色所组成，为色、行蕴之成员。不存在整体部分分为集合与非集合的现象。故按内涵论，无所谓集合有非集合存在相互作用。由此所得之结论是集合与非集合不应混淆，须辨明其界限。
Yaṃ pana ‘‘dhammāyatanaṃ asaṅkhataṃ khandhato ṭhapetvā catūhi khandhehi saṅgahita’’nti (dhātu. 25), ‘‘cakkhāyatanañca sotāyatanañca ekena khandhena saṅgahita’’nti (dhātu. 26) ca vuttaṃ, na tena ekadesānaṃ samudāyasaṅgāhakattaṃ, samudāyassa ca ekadesasaṅgāhakattaṃ dasseti, catukkhandhagaṇanabhedehi pana dhammāyatanassa gaṇetabbāgaṇetabbabhāvena pañcadhā bhinnataṃ, cakkhāyatanādīnaṃ ekakkhandhagaṇanena gaṇetabbatāya ekavidhatañca dasseti. Saṅgāhakāsaṅgāhakanirapekkhānaṃ gaṇetabbāgaṇetabbānaṃ taṃtaṃgaṇanehi gaṇanadassanamattameva hi paṭhamanayo kammakaraṇamattasabbhāvā, dutiyādayo pana saṅgāhakāsaṅgāhakehi saṅgahitāsaṅgahitānaṃ agaṇanādidassanāni kattukaraṇakammattayasabbhāvā . Tathā paṭhamanaye tathā tathā gaṇetabbāgaṇetabbabhāvasaṅkhāto taṃtaṃkhandhādibhāvābhāvo sabhāgavisabhāgatā , dutiyādīsu yathāniddhāritadhammadassane saṅgāhakasaṅgahetabbānaṃ samānakkhandhādibhāvo sabhāgatā, tadabhāvo ca visabhāgatā. Pucchāvissajjanesu taṃtaṃkhandhādibhāvābhāvo evāti ayametesaṃ visesoti.
关于“将无为法设于法界中，并以四蕴为条件相结合”、“眼根与耳根以同一蕴为结合”的说法，并不是指单一集成的概念，也不是指集合中单一集成的状况。依据四蕴的差别分类，应分别计数法根的种类，五类区分应视对象确定。眼根等界属一蕴的数量应判断为统一。基于区别集合与非集合词语之理论，第一义注重分类与辨析，后续注释谓以集合为准而非集合不计数。前一义观测差别的存在，后一义则观测集合的构成关系。问答与解答中揭示此集合差异重要性。
Samudayasaccasukhindriyasadisāni pana tehi saṅgahetabbameva atthi, na saṅgahitaṃ asaṅgahetabbanti asaṅgāhakattābhāvato na uddhaṭāni. Dukkhasaccasadisāni tehi visabhāgasamudāyabhūtehi anekakkhandhehi khandhasaṅgahena saṅgahetabbaṃ, itarehi asaṅgahetabbañca natthīti saṅgāhakattāsaṅgāhakattābhāvato. Evaṃ saṅgāhakattābhāvato asaṅgāhakattābhāvato ubhayābhāvato ca yathāvuttasadisāni anuddharitvā saṅgāhakattāsaṅgāhakattabhāvato cakkhāyatanādīneva uddhaṭānīti veditabbāni. Tattha ‘‘cakkhāyatanena ye dhammā khandhasaṅgahena saṅgahitā’’ti cakkhāyatanavajjā rūpadhammā khandhasaṅgahena saṅgahitāti veditabbā, na rūpakkhandhoti. Na hi ekadeso samudāyasaṅgāhakoti dassitametanti.
虽然集合义显示幸福真实内缘所在，但非集合之义由于不存在集合为前提，因而无法断言非集合之特性。因缺乏集合性，二者集合与非集合皆有缺失，单独不存在。这符合正理，以眼根等为代表的五根及法界等属性显现集合与非集合本质。故“依眼根诸根集合而集聚”的断论显示为聚合性，而非称为色蕴结合。
Aṭṭhakathāyaṃ pana khandhapadenāti khandhapadasaṅgahenāti attho, na saṅgāhakenāti. ‘‘Kenaci saṅgāhakenā’’ti idaṃ pana ānetvā vattabbaṃ. Taṃ pana rūpakkhandhādīsu na yujjatīti taṃ vissajjanaṃ rūpakkhandhādīsu saṅgāhakesu na yujjatīti attho. Rūpakkhandhena hi…pe… saṅgahitoti etena nayena cakkhāyatanena rūpakkhandhova saṅgahito, so ca aḍḍhekādasahi āyatanadhātūhi asaṅgahito nāma natthīti evaṃ cakkhāyatanādīnipi na gahetabbānīti āpajjatīti ce? Nāpajjati. Na hi aññamattanivāraṇaṃ evasaddassa attho, atha kho saṅgāhakato aññanivāraṇaṃ. So cātiādi ca na nirapekkhavacanaṃ, atha kho saṅgāhakāpekkhanti. Kathaṃ? Rūpakkhandhena hi rūpakkhandhova saṅgahitoti yathā cakkhāyatanena cakkhāyatanato aññampi khandhasaṅgahena saṅgahitaṃ atthi, yaṃ āyatanadhātusaṅgahehi asaṅgahitaṃ hoti, na evaṃ rūpakkhandhena rūpakkhandhato aññaṃ khandhasaṅgahena saṅgahitaṃ atthi, yaṃ āyatanadhātusaṅgahehi asaṅgahitaṃ siyā, rūpakkhandhena pana rūpakkhandhova khandhasaṅgahena saṅgahitoti ayañhettha adhippāyo yutto. Siyā panetaṃ ‘‘so eva rūpakkhandho rūpakkhandhena āyatanadhātusaṅgahehi asaṅgahito hotū’’ti, taṃ nivārento āha ‘‘so ca aḍḍhekādasahi āyatanadhātūhi asaṅgahito nāma natthī’’ti . Ettha ca ‘‘rūpakkhandhenā’’ti ānetvā vattabbaṃ. Tattha rūpakkhandho rūpakkhandhassa vā tadekadesānaṃ vā cakkhādīnaṃ āyatanadhātusaṅgahehi saṅgāhako asaṅgāhako ca na hotīti iminā pariyāyena asaṅgahitatāya abhāvo vuttoti yujjati, na rūpakkhandhena rūpakkhandhassa tadekadesānaṃ vā aḍḍhekādasahi āyatanadhātusaṅgahehi saṅgahitatāya. Na hi sā saṅgahitatā atthi. Yadi siyā, saṅgahitenasampayuttavippayuttapadaniddese rūpakkhandhopi uddharitabbo siyā. Tena hi tīhipi saṅgahehi rūpakkhandho tadekadeso vā saṅgahitā siyuṃ, atthi ca tesaṃ vippayuttatāti.
此处论述注疏中“蕴字”乃由蕴字集合而成之义，而非聚合者义。对“何为聚合者”此理应引出阐述。但此处谓在色蕴等中不适用聚合者之义，谓色蕴等中不存在所谓聚合者，故否定“聚合者”之说。因“由色蕴”等依此而联合谓『聚合』，以此理眼根界为例，虽然眼根界亦由十二种境界所组成，但非所有境界皆统一结合，故眼根界等亦不宜视为整体集合。若说不成立，则因非只是声音这一单一障碍的缘故，而是说其对其他障碍亦然，故此处言非任凭言论而任意解说，而系依聚合者状态来论。如何明此？色蕴对色蕴乃联合存在，如若眼根界由眼根界自身之外他蕴之集合构成，则不得说色蕴自色蕴对他蕴集合具联合，故以聚合为本说。若说‘此色蕴由非聚合的十二种境界所组成’以此排斥，则此处指的是“以聚合者为准”的集合缺失，而非色蕴自色蕴对十二种境界之联合缺失。若如是，则应以聚合字指出色蕴，但聚合者缺失者亦当指出。彼处遂以色蕴言其聚合者及非聚合者之义。如是，谓色蕴自色蕴对境界集合若有聚合，则另于其中因聚合而非聚合之字也无，非对色蕴整体，谓无聚合之义。若有聚合，则应在有关色蕴指事词中提出。因三种聚合中，色蕴虽聚合亦无非聚合者，由此断说聚合者缺失之因。凡以内心、根、境界三者联合时，未见对此三者聚合者的非聚合状态，故聚合缺失为根本因。故虽有聚合，却无非聚合者，因色蕴对自身及部分边际部分无聚合，但对他无聚合，二者缺失，故为根本因。此秉承前代经论说法，详析聚合及被聚合义因缘。
Evaṃ asaṅgahitatāya abhāvato etāni, aññāni cāti etthāpi cakkhāyatanādīhi viya etehi aññehi ca saṅgahitānaṃ asaṅgahitatāya abhāvato etāni aññāni ca yathā vā tathā vā etāni viya ayujjamānavissajjanattā evarūpāni padāni saṅgāhakabhāvena na gahitānīti adhippāyo.
由此聚合者缺失之因，即使以诸根境界为例，亦有其他因聚合者之联合关系而非聚合者缺失之状态。此处亦当以此喻示，如同诸根境界中部分被聚合而非聚合者存在，是以不应轻易执断，谓某些词汇与聚合者状态不合，实则未必如此，因属暂时未结合的非聚合状态也是必然现象，不可强行否定。
Tattha yaṃ vuttaṃ ‘‘rūpakkhandhena hi rūpakkhandhova saṅgahito’’ti, taṃ teneva tassa saṅgahitattāsaṅgahitattābhāvadassanena nivāritaṃ. Yañhettha aggahaṇe kāraṇaṃ vuttaṃ, tañca satipi saṅgahitatte asaṅgahitatāya abhāvatoti viññāyamānaṃ samudayasaccādīsu yujjeyya sati tehi saṅgahite tadasaṅgahitattābhāvato. Rūpakkhandhādīhi pana saṅgahitameva natthi, kuto tassa asaṅgahitatā bhavissati, tasmā saṅgāhakattābhāvo evettha aggahaṇe kāraṇanti yuttaṃ. Saṅgahitattābhāvena asaṅgahitattaṃ yadipi rūpakkhandhādinā attano attani antogadhassa attekadesasabhāgassa ca natthi, aññassa pana atthīti na dukkhasaccādīsu viya ubhayābhāvo cettha aggahaṇe kāraṇaṃ bhavituṃ yuttoti. Dhammāyatanajīvitindriyādīnañca khandhacatukkadukādisaṅgāhakatte sati na tesaṃ saṅgahitānaṃ tehi dhammāyatanajīvitindriyādīhi āyatanadhātusaṅgahehi asaṅgahitatā natthīti asaṅgahitatāya abhāvo anekantiko, tasmā pubbe vuttanayeneva aggahitānaṃ aggahaṇe, gahitānañca gahaṇe kāraṇaṃ veditabbanti.
论曰“色蕴对色蕴乃聚合”，此为以聚合为本而否定非聚合之理。因经内圣谛诸概念显示，此处以聚合因缘看到色蕴之间有联合，故聚合状态为真，非聚合无理。色蕴等没有统一的聚合概念，何以生非聚合？故无聚合者乃聚合概念的缺失，是碍事之因。聚合缺失之意指色蕴对自身及边际部分无聚合，但他者存在聚合故。于是依据圣谛苦诸蕴难及集谛等义，非聚合与聚合同时缺失者，方为实意无聚合。于法、处、根、蕴四等聚合时，未见聚合者存在缺失，故聚合者缺失乃转折根本因故。前说指示理事所在，显明聚合和被聚合的因缘须辨知。
Anidassanaṃ punadeva sappaṭighanti ettha anidassananti etena ‘‘sanidassanasappaṭigha’’nti ettha vuttena sappaṭighasaddena saddhiṃ yojetvā anidassanasappaṭighā dassitā. Punadevāti etena tattheva avisiṭṭhaṃ sanidassanapadaṃ nivattetvā gaṇhanto sanidassanadukapadaṃ dasseti. ‘‘Cakkhāyatanena cakkhāyatanamevekaṃ saṅgahita’’nti idaṃ na sakkā vattuṃ. Na hi ‘‘cakkhāyatanena cakkhāyatanaṃ āyatanasaṅgahena saṅgahita’’nti ca ‘‘asaṅgahita’’nti ca vattabbanti dassitoyaṃ nayoti. Evaṃ sabbattha tasseva samudāyekadesānañca saṅgāhakasaṅgahitanti vacanesu asaṅgāhakaasaṅgahitanti vacanesu ca tadavattabbatā yojetabbā. Asaṅgāhakattābhāvato eva hi cakkhāyatanādīni cakkhāyatanādīhi asaṅgahitānīti na vuccanti, na saṅgāhakattābhāvatoti.
再次强调“不可见者”与“明显对立者”之异。以“不明显而形同对骂”为例，谓“不明显者对明显者而言即为形同对立”，以此理，诸聚合及非聚合词应互通结合。论曰‘眼根界仅由眼根界自身组成’，此点不可直说。非谓以“由眼根界对眼根界的境界聚合”而言聚合与非聚合关系。应辨明全部集合中，有聚合者及非聚合者之区别存在，且此非聚合者缺失论述错误。因故，眼根界等未称无聚合者，亦不谓聚合者缺失。
Dutiyanayasaṅgahitenaasaṅgahitapadavaṇṇanā niṭṭhitā. · 第二法门以所摄释未摄之词句解释完毕。
3. Tatiyanayo asaṅgahitenasaṅgahitapadavaṇṇanā3. 第三法门：以未摄释所摄之词句解释
§179
179. Asaṅgahitenasaṅgahitapadaniddese rūpakkhandhena khandhasaṅgahena asaṅgahitesu vedanādīnaṃ tiṇṇaṃ khandhānaṃ nibbānassa ca sukhumarūpena saha āyatanadhātusabhāgatte satipi na sukhumarūpameva rūpakkhandhoti rūpakkhandhena āyatanadhātusabhāgattaṃ natthi, tasmā na tena tāni āyatanadhātusaṅgahehi saṅgahitāni. Na kevalaṃ saṅgahitāneva, asaṅgahitānipi tena tāni tehi saṅgahehi na honteva tadekadesena sukhumarūpena āyatanadhātusabhāgattā, saṅgahitābhāvo eva pana idhādhippeto, viññāṇakkhandhacakkhāyatanādīhi pana asaṅgahitā na te tehi kathañci sammissāti sabbathā te tehi na saṅgahitā. Dukkhasaccādīhi ca pañcakkhandhasamudāyabhūtehi khandhasaṅgahena asaṅgahitaṃ nibbānaṃ rūpakkhandhena viya āyatanadhātusaṅgahehi saṅgahitaṃ tehi na hoti, tasmā saṅgāhakattābhāvato eva evarūpānaṃ asaṅgāhakabhāvena aggahaṇaṃ veditabbaṃ, sanibbānapañcakkhandhasamudāyabhūtānaṃ pana abyākatadhammādīnaṃ asaṅgāhakattābhāvatova. Na hi taṃ kañci atthi, yassa te khandhasaṅgahena asaṅgāhakā siyuṃ, na ca attano ekadeso attekadesasabhāgo ca attanā asaṅgahito hotīti attanā asaṅgahitasaṅgāhakattā pana vedanākkhandhādīnaṃ gahaṇaṃ katanti.
179. 述非聚合与聚合词义。色蕴对五蕴中感受等三蕴及涅槃的微妙平和形态无对应聚合。因色蕴于五蕴及涅槃与境界元素联合时，亦无纯粹的微妙平和形态故，不以此三蕴为境界元素的联合所涵盖。非仅聚合词所涵盖，非聚合词亦非由此类境界集合而成，故聚合缺失为根本因。识蕴、眼根界等无聚合情况，故此三类与诸根境界及五蕴等未能互化联合。于苦谛生起五蕴集会中，包含涅槃的缘起亦非色蕴依境界元素联合，故以聚合缺失论述其被包含的根本因。无他相佐，因彼蕴并非通过聚合而得，且自身各部分本无聚合对应，故其聚合者缺失对应其对色蕴等的包含性不立。故色蕴等对感受等三蕴及涅槃无聚合式联合关系。
Yaṃ pana aṭṭhakathāyaṃ vuttaṃ ‘‘ye dhammāyatanena saṅgahitā’’ti, taṃ na sakkā vattuṃ. Dhammāyatanena hi na koci dhammo kenaci saṅgahena saṅgahito atthi visabhāgakkhandhanibbānasamudāyattā , khandhasaṅgahena sayameva attano saṅgāhakaṃ na hotīti āyatanadhātusaṅgahehi ca saṅgāhakattābhāvatoti dassitoyaṃ nayoti etassa dhammāyatanagaṇanena gaṇitāti attho. Yāni…pe… gahitānīti etena viññāṇasammissaṃ dhammāyatanekadesaṃ dīpentāni iddhipādādipadāni, oḷārikarūpasammissaṃ dīpentāni rūpakkhandhādipadāni, sabbena sabbaṃ dhammāyatanaṃ adīpentāni viññāṇakkhandhacakkhāyatanādipadāni, sakaladhammāyatanadīpakāni dhammāyatanādipadāni ca vajjetvā dhammāyatanekadesaṃ aññāyatanena asammissaṃ dīpentāni gahitānīti dasseti.
论注疏中所说“由诸法境界所聚合”的说法不可成立。各法境界虽有聚合，但无任何法通过聚合在内，且色蕴等自性不因聚合而生。以聚合判断联盟不成立，故无聚合之说。文中以识蕴为例，诸法境界构成其本质，而非聚合关系。聚合者缺失说明色蕴等非因聚合存在，聚合与被聚合因缘与明其含义。此乃述识蕴与诸根境界乃相互作用而非相互结合之理，诸集合皆显其无聚合状态，不得以法境界聚合统一概念类推生灭双方中单一聚合者属性。
Tatiyanayaasaṅgahitenasaṅgahitapadavaṇṇanā niṭṭhitā. · 第三法门以未摄释所摄之词句解释完毕。
4. Catutthanayo saṅgahitenasaṅgahitapadavaṇṇanā4. 第四法门：以所摄释所摄之词句解释
§191
191. Saṅgahitenasaṅgahitapadaniddese yasmā yathā dutiyatatiyanayā tiṇṇaṃ saṅgahānaṃ saṅgahaṇāsaṅgahaṇappavattivisesena ‘‘saṅgahitena asaṅgahitaṃ, asaṅgahitena saṅgahita’’nti ca uddiṭṭhā, nevaṃ catutthapañcamā. Saṅgahaṇappavattiyā eva hi saṅgahitena saṅgahitaṃ uddiṭṭhaṃ, asaṅgahaṇappavattiyā eva ca asaṅgahitena asaṅgahitanti, tasmā saṅgahaṇappavattivisesavirahe saṅgahitadhammāsaṅgahitadhammavisese nissitā ete dve nayāti ettha kenaci saṅgahitena dhammavisesena puna saṅgahito dhammaviseso saṅgahitena saṅgahito saṅgahitatāya pucchitabbo vissajjitabbo ca, tameva tāva yathāniddhāritaṃ dassento ‘‘samudayasaccena ye dhammā khandha…pe… saṅgahitā, tehi dhammehi ye dhammā khandha…pe… saṅgahitā’’ti āha. Ettha ca ye tīhipi saṅgahehi na saṅgāhakā rūpakkhandhaviññāṇakkhandhadhammāyatanadukkhasaccādīni viya, ye ca dvīhāyatanadhātusaṅgahehi asaṅgāhakā cakkhāyatanādīni viya, ye ca ekena khandhasaṅgaheneva dhātusaṅgaheneva ca na saṅgāhakā vedanādikkhandhanirodhasaccajīvitindriyādīni viya cakkhuviññāṇadhātādayo viya ca, te dhammā saṅgāhakattābhāvasabbhāvā saṅgāhakabhāvena na uddhaṭā, tīhipi pana saṅgahehi ye saṅgāhakā, te saṅgāhakattābhāvābhāvato idha uddhaṭā. Tehi saṅgahitāpi hi ekantena attano saṅgāhakassa saṅgāhakā honti, yassa puna saṅgaho pucchitabbo vissajjitabbo cāti.
191. 关于结合行的结合字义解释，如同第二与第三义述说三种结合的结合动作之区别，即以『结合者与非结合者、非结合者与结合者』等言明确指出，既无第四亦无第五。因结合动作限定，结合者中结合之物得以说明，非结合动作限定，非结合者得以说明，故结合动作特别之处排除后，结合之法与非结合之法之区别依赖于此。此处有二义可行：一者以某结合者为特别结合之法，再询问否该结合者；二者以该结合者属于结合者范畴为特别义理，须予以问与舍。此理分别如实说明，正如世尊以「诸法集谛中蕴……诸法集谛中蕴」言示。这里所言三种结合者，不是说色蕴之结合、识蕴之结合、界法之苦谛等是结合者，也不是说两种界法之结合如眼界等，或者单一蕴之结合如受等离诸蕴眼识之因缘者，诸法未表现结合者性者均非结合之法；唯有三种结合者虽无结合者性，但却表现结合者性，是谓结合者。由此可知，虽是结合者，但仅依其自身结合者，乃至对结合所属者，须问与舍。
Aṭṭhakathāyaṃ pana sakalena hi khandhādipadenāti sakalavācakena rūpakkhandhādipadenāti attho. Yaṃ panetaṃ vuttaṃ ‘‘yaṃ attano saṅgāhakaṃ saṅgaṇhitvā puna teneva saṅgahaṃ gaccheyyā’’ti, taṃ tena khandhādipadenāti evaṃ ayojetvā taṃ aññaṃ saṅgahitaṃ nāma natthīti evaṃ na sakkā vattuṃ. Na hi yena yaṃ saṅgahitaṃ, teneva tassa saṅgaho pucchito vissajjito, na ca tasseva, atha kho tena saṅgahitassāti. Yathā vedanā saddo ca khandho āyatanañca, na evaṃ sukhumarūpaṃ, taṃ pana khandhāyatanānaṃ ekadesova, tasmā ‘‘sukhumarūpekadesaṃ vā’’ti avatvā ‘‘sukhumarūpaṃ vā’’ti vuttaṃ. Sabbattha ca aññena asammissanti yojetabbaṃ. Yampi cetaṃ vuttaṃ ‘‘tadeva yehi dhammehi khandhādivasena saṅgahitaṃ, te dhamme sandhāyā’’ti, tampi tathā na sakkā vattuṃ. Na hi saṅgahitena saṅgahitassa saṅgahitena saṅgaho ettha pucchito vissajjito ca, atha kho saṅgahova, tasmā ekena khandhenāti ekena khandhagaṇanenāti ayamevettha attho, na saṅgāhakenāti. Na hi eko khandho attano ekadesassa saṅgāhakoti.
注疏中所谓“于全部蕴等字句”者，应理解为“以全部代称色蕴等”。且所说“若己相结合之结合后复行结合”之义，指蕴等，此句经拆解不能成另外名为结合者。因为并非以结合者本身问舍，而是以该结合为结合者。譬如说受、声、蕴、界等虽不十分细腻，但属蕴及界中一个系别，故说“或细腻系别”，不得他义混用。又如所说“同此诸法以蕴为缘结合”者，也不可说“甚此结合者非结合”，此处并非以结合之法之结合问舍，而是以结合之和合，故以一蕴法、一蕴数量称义，仅此义理，不是指结合者。亦非单一蕴即自身之结合者。
Catutthanayasaṅgahitenasaṅgahitapadavaṇṇanā niṭṭhitā. · 第四法门以所摄释所摄之词句解释完毕。
5. Pañcamanayo asaṅgahitenaasaṅgahitapadavaṇṇanā5. 第五法门：为不摄者所不摄之词义解释
§193
193. Asaṅgahitenaasaṅgahitapadaniddesepi vuttanayeneva yathāniddhāritadhammadassanaṃ veditabbaṃ. Ettha ca sasukhumarūpaviññāṇasahitadhammasamudāyā ye te dukkhasaccaanidassanaappaṭighaacetasikānupādāsadisā satipi ekena dvīhi vā saṅgahehi kesañci asaṅgāhakatte tīhipi asaṅgahetabbassa abhāvato paripuṇṇasaṅgahāsaṅgāhakā na honti, abyākatadhammasadisā kenaci saṅgahena asaṅgahetabbabhāvato asaṅgāhakā eva na honti, tena te asaṅgāhakabhāvena na uddhaṭā, itare pana tabbipariyāyena uddhaṭāti.
193. 关于非结合者与非结合字句释义，应依先前所示法理解。于此，有精细形识俱足法之集，烦恼不现及悲等等，因二种结合中某些非结合性，三种非结合者及所应断者因缺乏完善结合及结合者之正性，且因非定义法中有某结合者者不具有非结合性，故彼等非结合者不显现，而由他义反说显现。
Yaṃ pana aṭṭhakathāyaṃ ‘‘tādisena hi padena nibbānaṃ khandhasaṅgahamattaṃ na gaccheyyā’’ti vuttaṃ, taṃ dukkhasaccaṃ sandhāya vuttaṃ. Anidassanaappaṭighesu pana asaṅgāhakesu nibbānaṃ antogadhaṃ, na ca tadeva tassa asaṅgāhakanti. Sadisavissajjanānaṃ vasena samodhānetvā katehi saddhinti evaṃ katehi dutiyapañhādīhi saddhiṃ paṭhamapañhanāmarūpapañhādayo sabbepi catuttiṃsa hontīti attho. Yaṃ pucchāya uddhaṭaṃ padaṃ, tadevāti rūpakkhandhādivisesakapadaṃ vadati, na niddhārite pucchitabbadhamme. Te hi lakkhaṇato dassitā, na padena sarūpatoti. Tattha tadevāti eva-saddena na taṃ kadāci saṅgahitena asaṅgahitaṃ na hotīti uddhaṭasseva asaṅgahitenaasaṅgahitabhāve niyatataṃ aññassa ca aniyatataṃ dassetīti veditabbaṃ. ‘‘Tadeva yehi asaṅgahita’’nti ettha hi ‘‘niyamato’’ti sakkā vacanaseso yojetunti. Atha vā tadevāti pucchāya uddhaṭameva evaṃpakārameva hutvā yehi asaṅgahitanti tassa pucchāya uddhaṭabhāvena evaṃ asaṅgahitenaasaṅgahitabhāvaniyamanattho eva-saddo, na aññassa asaṅgahitenaasaṅgahitatānivāraṇatthoti daṭṭhabbo. Pucchāya uddhaṭañhi aññasahitaṃ asahitañca asaṅgahitena asaṅgahitaṃ hoti. Rūpakkhandhādīni hi aññasahitāni viññāṇakkhandhādīni asahitānīti.
注疏中所言“如此语句内涅槃非由蕴结合量得”，此为就苦谛成立而言。于无显现烦恼之非结合者中，涅槃隐藏为内蕴法非结合性者，且非真正归于非结合者。此类似于同类舍弃者之合和经由诸信及第二问答等达成，且初问诸名色问答共计三十四者之义。所问之显词即为特指色蕴等系别词，而非所问法本质。于此特指语义，非以词句显关系，故非谓结合者与非结合者异时共现，而意谓在于结合及非结合性之常时表现及他者无常表现，显示明察。谓“特指”者，即言语络合中可说。遂或谓此处特指，谓问时显词为特指义，若言“非由结合与非结合间断”，不说别更为正法释之。问语显意者，有他非结合性者为释之法，非为阻止他之非结合义。问语显意中别有非结合与含非结合意者，而因问语为显，故语中非结合者尚具有结合意。色蕴等中他非结合为未结合，识蕴等则为结合者。
Avasesā saṅgahitāti idaṃ avasesā asaṅgahitā na hontīti evaṃ daṭṭhabbaṃ. Tehipi viññāṇadhammehi te rūpadhammāva tīhi saṅgahehi asaṅgahitāti pucchāya uddhaṭā tīhipi saṅgahehi asaṅgāhakā hutvā asaṅgahitāti adhippāyo. Anuddhaṭā vedanādayopi hi asaṅgahitā evāti. Ettha ca paṭhame naye vedanādayopi viññāṇena asaṅgahitāti vuttā, dutiye rūpadhammāvāti ayaṃ viseso. Vedanādayo hi rūpaviññāṇeheva khandhādisaṅgahena asaṅgahitāti oḷārikarūpehi viññāṇena ca tīhipi saṅgahehi asaṅgahitāti attho. Rūpekadeso hi ettha rūpaggahaṇena gahitoti.
所谓后余结合即此非余结合者非也，显见如是。且在识法中，彼色法乃以三种结合，然本无结合者；于未显及受等亦为非结合者。此处于第一义以受等为未结合，第二义以色法为殊特。谓受等乃依色识一合之蕴等所集合为非结合义。此处“特”义即色所摄所摄。
§196
196. Catutthapañhe cakkhāyatanaṃ vedanādīhi catūhīti ettha cakkhāyatananti etena pucchāya uddhaṭaṃ asaṅgāhakaṃ dassetīti daṭṭhabbaṃ. Cakkhāyatanena pana asaṅgahitena asaṅgahitāni dasa oḷārikāyatanāni na cakkhāyatanamevāti. ‘‘Rūpañca dhammāyatana’’ntiādinā yehi dhammehi tīhipi saṅgahehi asaṅgahitaṃ taṃ viññāṇameva hoti, asaṅgahitena tena asaṅgahitañca viññāṇavajjaṃ sabbaṃ teva dhamme udāneti. Sadisavissajjanā hi ekato udānetvā dassetabbā. Tattha paṭhamena rūpakkhandhena sadisavissajjanesu ekato udānetvā dassitesu aññe visadisavissajjanā nayadānena dassitā honti. Tenāha ‘‘rūpañca dhammāyatananti…pe… aññenākārena saṅkhipitvā dassitā’’ti. Tattha dve bhavāti asaññekavokārabhavā. Dveti bāhirupādādhamme eva sandhāya vuttaṃ. Yena asaṅgāhakena asaṅgahitena asaṅgahitaṃ pucchitabbaṃ vissajjitabbañca paricchijjati, so rūpakkhandhādiko tassa pucchāvissajjanānañca nissayabhāvato ‘‘visayo’’ti vutto, yathādassitassa pana uddānassa nayadānamattattā ‘‘nayo’’ti vuttaṃ. ‘‘Dvevīsanayo cā’’tipi pāṭho, dvevīsapadiko esa nayo cāti attho.
196. 第四问中眼界与受等合成立四者。这里称为眼界，是由问语中显现非结合者。于眼界中结合者，非结合者共存十识法不止眼界，而谓“色及法界”等以三种结合成就是识法，是谓结合者。由结合者而起合成立一法，除合而起之识界所有，悉以法义举显。于同类舍弃一处明了，由此导致“色亦为法界”等言显，用他缘相摄达成。如是有二义：一者外缘所摄之义谓“缘”，二者派别称作“义”，即前文“引导寓意”之二十三义也。
Pañcamanayaasaṅgahitenaasaṅgahitapadavaṇṇanā niṭṭhitā. · 第五法门“为不摄者所不摄”之词义解释完毕。
6. Chaṭṭhanayo sampayogavippayogapadavaṇṇanā6. 第六法门：相应与不相应之词义解释
§228
228. Sampayogavippayogapade yaṃ labbhati, yañca na labbhati, taṃ sabbaṃ pucchāya gahitanti idaṃ na rūpakkhandhādīni padāni sandhāya vuttaṃ, atha kho sampayogapadaṃ vippayogapadañcāti veditabbaṃ. Rūpakkhandhādīsu hi yaṃ dhammāyatanādipadaṃ na labbhati, taṃ pucchāyapi na gahitaṃ. Sampayogapadaṃ pana rūpakkhandhādīsu alabbhamānampi ‘‘rūpakkhandho katihi…pe… sampayutto’’ti evaṃ pucchāya gahitaṃ, vedanākkhandhādīsu labbhamānaṃ, vippayogapadaṃ pana sabbattha labbhamānamevāti. Rūpadhammānaṃ pana rūpena nibbānena vā, nibbānassa ca rūpena saddhiṃ sampayogo nāma natthīti ekuppādādisabhāgatāya abhāvato sampayogaṃ nivārentena sā eva ekuppādāditā etesaṃ visabhāgatāti tadabhāvato vippayogopi nivārito eva hotīti daṭṭhabbo. Catūsu hi khandhesu vijjamānā ekuppādāditā tesaṃ aññamaññaṃ sabhāgatā hoti rūpanibbānehi tesaṃ tehi ca rūpanibbānānaṃ visabhāgatā ca, na ca rūpekadesassa nibbānassa vā sā ekuppādāditā atthi, yā rūpekadesena rūpekadesanibbānānaṃ nibbānena ca rūpassa visabhāgatā siyā. Teneva ‘‘catūhi vippayogo’’ti vuttanti.
228. 当获得与不能获得的条件语被提出时，他们询问一切，全面审问，不拘泥于色蕴等根本名相，这样被称为“条件语”。此后，必须了解何谓“获得条件语”与“不能获得条件语”。在色蕴等法中，若此法境界甚至根本名相未能获得，则对此不予询问也不予全面审问；“获得条件语”仅指即便不能获得色蕴法中之事，仍以‘色蕴为几何……诸法是相联系’方式询问审查，而对受蕴及其余蕴若能获得，则均被称为“不能获得条件语”的对象。又色法因色与涅槃或涅槃与色本无直接联系，且由于没有事物无明起等，不生条件性反应，故无“条件性不相联系”，由此能推知“不能获得条件语”即为断除“条件性不相联系”。依此，在四蕴中所生所出的条件性不相联系，彼此相应发生于色与涅槃等间，而涅槃以色为根本不生彼此反应，故无此类条件不相连，继而称之为“四蕴之不相联系”。
Sattasuviññāṇadhātūsu ekāyapi avippayutteti yathā rūpabhavo tīhi viññāṇadhātūhi, nevavipākanavipākadhammadhammā pañcahi, avitakkaavicārā ekāya vippayutte anārammaṇamissake dhamme dīpenti, evaṃ adīpetvā ekāyapi vippayutte ahonte sattahipi sampayutte sattapi vā tā dīpentīti adhippāyo. Avippayutteti hi ye vippayuttā na honti, te dhammeti vuttaṃ hoti, na sampayutteti. Tena yāni tāhi sampayutte dīpenti dhammāyatanādipadāni, yāni ca sampayuttavippayuttabhāvehi navattabbaṃ dīpenti acetasikādipadāni, yāni ca sampayuttanavattabbāni dīpenti dukkhasaccādipadāni, tesaṃ sabbesaṃ anārammaṇamissakadhammadīpakānaṃ aggahaṇaṃ vuttaṃ hoti. Na hi anārammaṇamissakasabbaviññāṇadhātutaṃsampayuttatadubhayasamudāyānaṃ khandhāyatanadhātūsu kenaci sampayogo vippayogo vā atthīti.
在七识界中，无论何处皆有不相联系之法，譬如色境在三识界中，既非净熟又非不净业，且无思无量，单一状态下不相联系于他法，但却发光；如是即便单独状态不发光者亦有，三识界及其种种不相联系状态同样存在。由此，所谓单一识界虽有不相联系性质，但若置于相联系状态中，则有二者相异之说。所称相联系与不相联系指在法界中的性质，与痛苦圣谛等相应的法无相违之处。综上，是谓无分别的法界相联系与不相联系之情况。
Yadi evaṃ vippayuttenavippayuttapadaniddese ‘‘kusalehi dhammehi ye dhammā vippayuttā, tehi dhammehi ye dhammā vippayuttā’’ti na vattabbaṃ. Akusalābyākatā hi anārammaṇamissobhayadhammāti? Na, yathāvuttasamudāyānaṃ khandhādīheva sampayogavippayogābhāvavacanato. Khandhādayo hi tadekadesā tadekadesaññasamudāyā ca, samudāyekadesānañca vibhāgābhāvato na sabhāgavisabhāgatā atthi, tena tesaṃ khandhādīhi sampayogavippayogābhāvo hoti. Kusalā pana dhammā akusalābyākatehi vibhattā, te ca kusalehi, na tesaṃ samudāyekadesabhāvo tadekadesaññasamudāyabhāvo vā, tasmā khandhādīni anāmasitvā vippayuttatāmattena yathāniddhāritadhammadassane kusalehi itaresaṃ, itarehi ca kusalānaṃ vippayogo na na hoti visabhāgatāsabbhāvatoti tesaṃ aññamaññavippayuttatā vuttā. Esa nayo sabbesu evarūpesu.
若按不相联系与相联系的字义说“与善法中任一不相联系之法，彼亦为相联系法”，此言不可成立。非善法者即是与无分别无差别之法，不可谓其为不相联系。正如先前所说，蕴等各界并非一相，一法界亦非单一法界，故无各部分间的某种一致性和分断不相联系。善法虽分别为善与不善，但善法之间无整体性别，故蕴等无名称，只依法性而判定相联系，谓彼此互不相应即为不相联系。此理适用于一切法，是一一般规则。
Uddāne pana aṭṭhārasa tato pareti idaṃ ‘‘soḷasā’’ti vattabbaṃ, tevīsanti idañca ‘‘ekavīsa’’nti. Sabbattha ca kālasantānabhedarahitārahitabahudhammasamodhānānaṃ saṅkhārakkhandhadhammāyatanadhammadhātūnaṃ ekadesā samudayasaccavedanākkhandhādayo ekadesasammissā ca iddhipādādayo anārammaṇehi asammissā rūpakkhandhādayo ca sārammaṇehi asammissā sampayogīvippayogībhāvena samānakālasantānehi ca ekadesantarehi vibhattā eva gahitāti tehi te kehici ekadesantarehi vibhattehi yathāyogaṃ sampayogaṃ vippayogañca labhanti. Atthi hi tesaṃ ekuppādāditā sabhāgatā visabhāgatā cāti. Tena tattha tattha ‘‘ekena khandhena ekenāyatanena ekāya dhātuyā kehici sampayutta’’nti ca, ‘‘ekenāyatanena ekāya dhātuyā kehici vippayutta’’nti ca vuttaṃ. Bhinnakālasamudāyā eva pana vedanāsaññāviññāṇakkhandhā vattamānā ca ekekadhammā eva, tasmā tesaṃ samānakālassa vibhajitabbassa abhāvato na sukhindriyādīni vedanākkhandhassa vibhāgaṃ karonti, cakkhuviññāṇadhātādayo ca viññāṇakkhandhassa manāyatanassa ca. Tena ‘‘sukhindriyaṃ ekena khandhena kehici vippayutta’’nti, ‘‘cakkhuviññāṇadhātu ekena khandhena ekenāyatanena kehici vippayuttā’’ti ca evamādi na vuttaṃ, khandhāyatanavibhāgavirahitampi pana viññāṇaṃ dhātuvibhāgena vibhattameva vuttanti ‘‘cakkhuviññāṇadhātu…pe… manoviññāṇadhātu soḷasahi dhātūhi vippayuttā’’ti vuttaṃ, evamevaṃ indriyavibhāgena vibhattānaṃ sukhindriyādīnaṃ ‘‘sukhindriyena ye dhammā vippayuttā’’tiādīsu yathāyogaṃ vippayogo daṭṭhabbo, nāvibhattassa vedanākkhandhassāti.
序言中十八与其余数字，此处应说“十六”，三十亦宜称“二十一”。整体上来说，无时间断裂、无分别之诸多法与五蕴、六入、十八界及十八界合为一法界的法，存在于等同时期，有相联系与不相联系之分，此即所谓分破、合成的条件关系。由此，各部分谓之“以一蕴或一入”“与一法界某法相联系”或“不相联系”。不同时间集合之受、想、识、行及色法分别存在，故不共生的受法不分别为色法或相续根等，眼识等识界则按界区别。故“某受法以一蕴为条件不相联系”“某眼识根以某蕴、某入为条件相联系”等说法成立，非空语。虽无界分的受蕴，但识依相属划分，能见彼因相与根之条件差别，故“十八识界诸法相联系”之说亦成立。此理亦适用于眼识根等五根，故能确认相对应相联系之理，非空言。
§235
235. Yathā taṃsampayogībhāvaṃ sandhāya ‘‘samudayasaccaṃ tīhi khandhehi sampayutta’’nti vuttaṃ, evaṃ taṃvippayogībhāvaṃ sandhāya ‘‘tīhi khandhehi vippayutta’’nti kasmā na vuttanti ce? Avibhāgehi tehi vippayogavacanassa ayuttattā. Vibhāge hi sati samudayasaccaṃ sukhadukkhadomanassindriyehi manoviññāṇadhātuto aññaviññāṇadhātūhi vippayuttanti yuttaṃ vattuṃ vibhāgeneva visabhāgatāya saṅgahitattā, vibhāgarahitehi pana vedanākkhandhādīhi na yuttaṃ, tehi vijjamānehi vijjamānassa samudayassa visabhāgabhāvābhāvato. Yañhi anuppannā dhammā viya āmaṭṭhakālabhedaṃ na hoti saṅkhataṃ uddharitabbaṃ, taṃ paccuppannabhāvaṃ nissāya sampayogīvippayogībhāvena uddharīyati, tañca vibhāgarahitehi khandhādīhi saṅkhatehi paccuppannabhāvameva nissāya anāmaṭṭhakālabhede atthitāya eva nissitabbattā. Avijjamānassa hi avijjamānena, avijjamānassa ca vijjamānena, vijjamānassa ca avijjamānena sampayogo natthi, vippayogo pana avijjamānatādīpake bhede gahite teneva visabhāgatāpi gahitā evāti hoti . Bhede pana aggahite tena tena gahaṇena visabhāgatāya aggahitattā sati sabhāgatte vijjamānatāya eva dhammānaṃ sabhāgassa paricchindanato vijjamānatā dassitāti ekuppādādibhāvasaṅkhātā sabhāgatāpi gahitā eva hoti. Tassā ca gahitattā sampayogova labbhati, na vippayogo, tasmā samudayasaccaṃ vedanākkhandhādīhi sampayuttattena vuttaṃ, na vippayuttattenāti. Esa nayo maggasaccādīsupīti.
235. 既然说“生起谛与三蕴相联系”，为何不说“生起谛与三蕴分断”？其故在于虽三蕴分断没有联系，然其生起谓条件连接。三蕴中生起谛之条件性，是指痛乐忧根，识界等相对外识手法均有联系与不联系两重关系。不能说除非整体具联系无不联系，否则无生起谛。若有无分别生起，亦不破坏整体联系。无明之间无直接联系亦无相分断，但因无明有生起因缘次第差异，出现条件性不相联系之理。广义联系理解为因缘共存，则“生起谛由色蕴等以条件联系”定理成立，而非谓其断绝谓言不相联系。
§262
262.‘‘Dutiyajjhānavicārañhi ṭhapetvā sesā avitakkavicāramattā’’ti aṭṭhakathāvacanaṃ ye padhānā vitakko viya koṭṭhāsantaracittuppādesu alīnā, te eva idha avitakkavicāramattāti adhippetāti dasseti. Teneva hi anantaranaye samudayasaccena samānagatikā na savitakkasavicārehīti te na gahitā. Dasamosānanayesu ca tehi vippayuttehi vippayuttānaṃ tehi vippayuttānañca soḷasahi dhātūhi vippayogo aṭṭhārasasaṅgahito ca vutto. Vitakkasahitesupi pana tesu gahitesu sabbepi te vicārena sampayuttāti ‘‘ekena khandhena kehici sampayuttā’’ti sakkā vattuṃ. So hi samudāyo vicāraṃ vajjetvā aññena kenaci sampayutto na hoti. Na hi tadekadesassa vitakkassa vicārato aññena sampayogo samudāyassa hoti. Yathā nānācittuppādesu uppajjamānānaṃ iddhipādānaṃ samudāyassa iddhipādassa ekadesānaṃ tīhi khandhehi sampayogo samudāyassa na hoti, evamidhāpi daṭṭhabbaṃ. Yathā pana tesu ekopi vedanāsaññākkhandhehi saṅkhārakkhandhekadesena ca asampayutto nāma natthīti samudāyassa tehi sampayuttatā vuttā, evamidhāpi vicārena asampayuttassa avitakkavicāramattassa kassaci abhāvato samudāyassa tena sampayuttatā na na sakkā vattuṃ. Na hi avitakkavicāramattānaṃ dassanenapahātabbahetukādīnaṃ viya sampayuttatā na vattabbā. Yathā hi dassanenapahātabbahetukesu keci saṅkhārakkhandhekadesena mohena sampayuttā, keci asampayuttāti na samudāyo tena sampayutto, nāpi añño koci dhammo atthi, yena so samudāyo sampayutto siyāti ‘‘dassanenapahātabbahetukā dhammā sampayuttāti natthī’’ti vuttaṃ, evaṃ bhāvanāyapahātabbahetukasahetukādayopi. Na panevaṃ yena avitakkavicāramattasamudāyo sampayutto siyā, taṃ natthi avitakkavicāramattesu kassaci vicārena asampayuttassa abhāvā, tasmā te ‘‘sampayuttā’’ti na na vattabbāti. Sabbattha ca ekadhammepi kehicīti bahuvacananiddeso saṅkhāya aniyamitattā katoti veditabbo.
262.“修习定中第二禅思虑，其余仅余无量思”的注释，指那些在心念次第中投人无量思者，如此所说“仅余无量思”乃是规定其特性。此等修行者与生起谛无量思状态不同，没有遍及有无量思思想，是不相联系的状态。虽有部分联系，却由于觉知与思维配合，部分法相之联系存在。心念不同产生的行动，如根植于特定蕴界，可以有条件关联，但非单一心思可完全涵盖全体联系，故部分无量思无法论为整体联系。正如权势三法在三蕴中不互相生起，故断言无量思与生起谛不可混合一论。总而言之，不一致或不固定之意义，用复数表达以示其不单一性。
Chaṭṭhanayasampayogavippayogapadavaṇṇanā niṭṭhitā. · 第六法门“相应与不相应”之词义解释完毕。
7. Sattamanayo sampayuttenavippayuttapadavaṇṇanā7. 第七法门：与相应者不相应之词义解释
§306
306. Sampayuttenavippayuttapadaniddese rūpakkhandhādayo tehi sampayuttābhāvato na gahitā. Samudayasaccādīni satipi tehi sampayutte, sampayuttehi ca vippayutte sampayuttenavippayuttānaṃ khandhādīhi vippayogābhāvato. Na hi samudayasaccena sampayuttehi lobhasahagatacittuppādehi vippayuttānaṃ tato aññadhammānaṃ khandhādīsu kenaci vippayogo atthi. Nanu ca te eva cittuppādā cattāro khandhā aḍḍhadutiyāni āyatanāni aḍḍhadutiyā dhātuyo ca hontīti tehi vippayogo vattabboti? Na, tadaññadhammānaṃ khandhādibhāvato. Na hi te eva dhammā cattāro khandhā, atha kho te ca tato aññe ca, tathā aḍḍhadutiyāyatanadhātuyopi. Na ca tadaññasamudāyehi aññe vippayuttā honti samudāyekadesānaṃ ekadesaññasamudāyānañca vippayogābhāvato. Esa nayo maggasaccasukhindriyādīsu. Avitakkavicāramattesupi niravasesesu adhippetesu tesaṃ savitakkasavicārasamānagatikattā aggahaṇe kāraṇaṃ na dissati.
306. 关于“同合”与“非同合”词义的说明：诸如色蕴等，因与此等词“同合”的关系缺失而未被涵盖。在集谛等诸法中，唯有那些同合、以及同合与非同合之间相互间断的蕴类，才不存在它们之间的联系。以集谛为例，由于同合的缘故，含有贪染心生起的那些同合词，与其他蕴类之间无任何关联。难道这些心生起与四蕴、八识、八处、十八界之间亦有联系吗？答案是否定的，因为其他诸蕴亦是不相关的。诸法本非仅四蕴，而是连同其他诸蕴以及八识、八处、十八界皆包含在内。且由于所集谛缘为特殊，不同的非同合者不会出现于同一个集谛境域中，故不存在不同集谛相互接合。此理适用于道、谛、苦、乐、根等处及入止观止之境。故即使在仅有思维与无思维之间的境界，由于其思维性质相同，因此无构成接合障碍的原因。
Aṭṭhakathāyaṃ pana evarūpānīti yathā rūpakkhandhe vissajjanaṃ na yujjati, evaṃ yesu aññesupi na yujjati, tāni vissajjanassa ayogena ‘‘evarūpānī’’ti vuttāni, na sampayuttābhāvenāti daṭṭhabbaṃ. Yāni pana padāni dhammadhātuyā sampayutte dhamme dīpentīti etena vedanākkhandhādipadāni dasseti, viññāṇañca aññena asammissanti viññāṇakkhandhamanāyatanādipadāni. Tattha aññena asammissanti asampayuttena asammissanti attho. Adukkhamasukhāyavedanāyasampayuttapadānipi hi sampayuttehi sammissaviññāṇadīpakāni idha gahitānīti. Etena ca lakkhaṇena evarūpāneva gahitānīti dasseti, na evarūpāni gahitānevāti samudayasaccādiiddhipādādipadānaṃ asaṅgahitattā. ‘‘Atha phassasattakaṃ cittaṃ saha yuttapadehi sattā’’ti purāṇapāṭho, ayaṃ pana ūnoti katvā ‘‘atha phassasattakaṃ, tike tayo satta mahantare cā’’ti pāṭho kato.
译者注疏中说：正如色蕴中未涵盖辞语『此类』的原因，其他诸处亦缺少涵盖，故此处谓为“此类”。不能归因于没有“同合”关系。另一方面，诸词与法界相契合，是以显示诸受蕴等词。由此得知，识与诸法不相混合是指识蕴、八识、十八界等词。这里说“混合缺失”是指出它们各自的不同及非同合关系。诸含受蕴的词语虽涵摄识的表相而属同合，但并不意味着完全涵括法集谛及四圣谛八正道等的全部，因为诸法非唯四蕴所能尽，此处引证“然后触及诸心及六个同合词”的古文版本，以说明对义的不同诠释。
§309
309.Pucchāya uddhaṭapadeneva saddhiṃ vippayuttānaṃ vasenāti idaṃ pucchāya uddhaṭapadena sampayuttehi vippayuttā tena saddhiṃ vippayuttā hontīti katvā vuttaṃ. Pāḷiuddānagāthāyaṃ dve ca manena yuttā, vitakkavicāraṇāti manodhātuyā ekantasampayuttā dve vitakkavicārāti savitakkapadaṃ savicārapadañca dasseti.
309. 由提问语尾词“uddhaṭapadena”而说明同合与非同合之间的区别，此为说明“同合”即是共同相续，非同合即无相续。巴利由起句及两句徒诵显示“心”与“思维”作为心法实体的不同组合，其中“思维与念”的说法显示具有同合的双重特征，即“有思维词”与“有念词”皆指同合的心法关系。
Sattamanayasampayuttenavippayuttapadavaṇṇanā niṭṭhitā. · 第七法门“与相应者不相应”之词义解释完毕。
8. Aṭṭhamanayo vippayuttenasampayuttapadavaṇṇanā8. 第八理路：关于“与相离者相应”之句的解释
§317
317. Vippayuttenasampayuttapadaniddese rūpakkhandhādīhi vippayuttenasampayuttameva yathāniddhāritaṃ natthīti ‘‘rūpakkhandhena ye dhammā vippayuttā, tehi dhammehi ye dhammā sampayuttā’’ti avatvā ‘‘rūpakkhandhena ye dhammā vippayuttā, te dhammā katihi khandhehi…pe… sampayuttāti natthī’’ti vuttaṃ. Tena rūpakkhandhena vippayuttānaṃ kenaci khandhādinā sampayogābhāvato yathāniddhāritaṃ vippayuttenasampayuttameva natthi, kuto tassa puna khandhādīhi sampayuttatāti dasseti.
317. 关于‘非同合’词义的说明，与色蕴等非同合词相应，依其本义确认不存在于色蕴等诸蕴中。文中说明“由色蕴所涵摄的非同合法及同合法，皆无矛盾”，以及“由色蕴及诸蕴中非同合之法确实无存”，故不存在某色蕴外其他蕴相互间的非同合关系。因而所谓“与其他蕴非同合之存在”乃是不存在的。从而说明由蕴识之类的法不存在非同合的配合，因此不必寻找诸蕴间排斥作用的假设。
Aṭṭhamanayavippayuttenasampayuttapadavaṇṇanā niṭṭhitā. · 第八理路中关于“与相离者相应”之句的解释完毕。
9. Navamanayo sampayuttenasampayuttapadavaṇṇanā9. 第九理路：关于“与相应者相应”之句的解释
§319
319. Sampayuttenasampayuttapadavaṇṇanāyaṃ yaṃkhandhādivasenāti samāsapadaṃ idaṃ daṭṭhabbaṃ, yassa khandhādino vasenāti attho. Tassevāti ca tasseva khandhādinoti attho. Idaṃ vuttaṃ hoti – yaṃ idha sampayuttaṃ vuttaṃ, taṃ rūpakkhandhādīsu araṇantesu yena vedanākkhandhādinā sampayuttaṃ, puna tasseva vedanākkhandhādino khandhādīhi sampayogaṃ pucchitvā vissajjanaṃ kataṃ . Tañhi attanā sampayuttena sampayuttattā ‘‘sampayuttena sampayutta’’nti niddhāritanti. Rūpena vāti etena nirodhasaccaappaccayaasaṅkhatehipi ayogo vutto hotīti daṭṭhabbo, tathā rūpamissakehi vāti etena anupādinnaanupādāniyādīhi nibbānamissakehipi. Vakkhati hi ‘‘nibbānaṃ pana sukhumarūpagatikamevā’’ti. Sabbārūpakkhandhasaṅgāhakehīti vattamānānameva sampayogo labbhatīti vattamānesu ekampi dhammaṃ anapanetvā avikalacatukkhandhasaṅgāhakehi arūpabhavādīhīti attho. Ayaṃ panettha saṅkhepo – ye sampayogaṃ na labhanti rūpakkhandhādayo, te sabbe na gahitā, itare ca vedanākkhandhādayo sabbe gahitāti.
319. 关于‘同合’词义的总说，所谓同合者即是与诸蕴诸法相契合之词。所谓诸蕴者，指本为五蕴诸法所在。如此举例说明，所谓“同合”的词义乃是由受蕴等诸词语对识蕴、六处、十八界所显示的分别，及诸法的非同合特质。正是本质的无苦乐感受相结合的词语，通常皆涵含同合之识性的光明表现。由此以此“特征”说明，这些“此类词”确实为同合所摄，而非全然缺失同合。故所谓非同合完全拘束于集谛谛义之用。文中又通过观察色蕴不生及涅槃非色之诸论述，说明“同合”意涵的范围。此外，论述指出，诸蕴的非同合特征，是以蕴聚合之关系论述为基础，心法范畴内的无律分法和无律合分别也是如此，最终化约为涅槃的非色法为正证。
Navamanayasampayuttenasampayuttapadavaṇṇanā niṭṭhitā. · 第九理路中关于“与相应者相应”之句的解释完毕。
10. Dasamanayo vippayuttenavippayuttapadavaṇṇanā10. 第十理路：关于“与相离者相离”之句的解释
§353
353. Vippayuttenavippayuttapadaniddese aggahitesu dhammāyatanādidhammā anārammaṇamissakasabbacittuppādagatadhammabhāvato tehi vippayuttassa abhāvā na gahitā, dukkhasaccacatumahābhavaabyākatādidhammā tehi vippayuttehi vippayuttānaṃ khandhādīhi vippayogābhāvatoti ayaṃ viseso veditabboti.
353. 关于‘同合非同合’词义注释中所说，被涵摄如法界、境界等法的无障碍性及为诸心生成所先立的法，因其无同合关系而未被包含。诸如四谛中所说的夷灭苦难本质的法，与诸同合及非同合的诸蕴间不存在接合障碍，这是本段注解的特殊涵义。
Dasamanayavippayuttenavippayuttapadavaṇṇanā niṭṭhitā. · 第十理路中关于“与相离者相离”之句的解释完毕。
11. Ekādasamanayo saṅgahitenasampayuttavippayuttapadavaṇṇanā十一、第十一法门：以所摄而相应、不相应之句释
§409
409. Ekādasamanayavaṇṇanāyaṃ ‘‘te ca sesehi tīhi khandhehi ekena manāyatanena sattahi viññāṇadhātūhī’’ti etesaṃ padānaṃ ‘‘sampayuttā nāmā’’ti etena saha sambandho. ‘‘Kehicī’’ti etassa panatthaṃ dassetuṃ ‘‘saṅkhārakkhandhe dhammāyatanadhammadhātūsu ca ṭhapetvā taṇha’’nti etena ‘‘te cā’’ti vutte samudayasaccena khandhādisaṅgahena saṅgahitadhamme visesetvā tesaṃ eva visesitānaṃ attavajjehi sesehi saṅkhārakkhandhe taṇhāya dhammāyatanadhammadhātūsu ca taṇhāya vedanāsaññākkhandhehi sampayogārahehi sampayuttataṃ sandhāyāha ‘‘sesehi sampayuttattā kehici sampayuttā nāmā’’ti.
关于十一种合成缘起的说明中记载：『他们及其余三蕴借一根所缘、一识根、七识所缘而结合』，此语的词义「sampayuttā nāmā」与此相关相合。为了说明「某些」的含义，云：『在行蕴、法缘、法所缘等中设置了渴爱』。由此说「彼等也」与生谛中蕴等聚合的关联，强调结合之法，指出在余蕴中以行蕴的渴爱与法缘、法所缘中的渴爱，以及受、想蕴等不能结合的相续，佐证了『余处结合则谓之某些结合』之义。
Ekādasamanayasaṅgahitenasampayuttavippayuttapadavaṇṇanā niṭṭhitā. · 第十一法门以所摄而相应、不相应之句释已毕。
12. Dvādasamanayo sampayuttenasaṅgahitāsaṅgahitapadavaṇṇanā十二、第十二法门：以相应而所摄、不所摄之句释
§417
417. Dvādasamanaye ca navamanaye viya sampayogārahāva labbhantīti āha ‘‘teyeva uddhaṭā’’ti.
关于十二种合成缘起，如同第九种合成缘起获得结合作用者，即云：『是三者中之显著者』。
Dvādasamanayasampayuttenasaṅgahitāsaṅgahitapadavaṇṇanā niṭṭhitā. · 第十二法门以相应而所摄、不所摄之句释已毕。
13. Terasamanayo asaṅgahitenasampayuttavippayuttapadavaṇṇanā十三、第十三法门：以不所摄而相应、不相应之句释
§448
448. Terasamanayavaṇṇanāyaṃ yehi tīhipi saṅgahehi asaṅgahitaṃ viññāṇameva hoti, te pāḷiyaṃ ‘‘rūpañca dhammāyatana’’ntiādiuddānagāthāya dassitā bāvīsa dhammā ‘‘rūpakkhandhena sadisapañhā dhammā’’ti vuttā. Yehi pana tīhipi saṅgahehi asaṅgahitāni arūpabhavena viya oḷārikāyatanāneva honti, te vuttāvasesā sabbe idha uddhaṭā ‘‘arūpabhavena sadisā’’ti vuttā. Sesāti sesā pañcamanaye āgatā vedanākkhandhādayo satipi asaṅgāhakatte idha vissajjanaṃ na ruhantīti na uddhaṭā. Ye pana asaṅgāhakā eva na honti dukkhasaccādidhammā, tesu vattabbameva natthi. Yathā pana vedanākkhandhādayo na ruhanti, taṃ dassetuṃ ‘‘vedanākkhandhena hī’’tiādimāha. Tattha tesañca sampayogo nāma natthīti rūpārūpadhammānaṃ asampayogehi vomissatāya sampayogo natthīti attho.
在十三种合成缘起说明中，凡以三者聚合而不聚合者，仅识法独存者，据巴利文反诵诗中所示，二十一法因与色蕴类似称为『色蕴所似法』。而以三者不聚合者乃非色所成的无色现象，只存在为微小的界限，谓为『与无色之相似』。余者即到第五合成缘起所现受蕴等，但因足以不聚合而不会显现故，无所谓显著者。若非不聚合者即非苦圣谛诸法，则无应论者。如受蕴等不显现者，故称『受蕴所似』等。由此示意色法与无色法不结合者为不结合，亦即二者无结合之义。
Yadi pana te kadāci asabbaviññāṇadhātusampayuttā arūpadhammā rūpadhammā ca siyuṃ, na tesaṃ vippayogo natthīti ‘‘vippayogo ca natthī’’ti na vuttaṃ, na vedanākkhandhena asaṅgahitānaṃ vippayogassa atthitāyāti veditabbaṃ. Ubhayābhāvato hi vedanākkhandhādayo idha na ruhantīti. Evaṃ panettha siyā ‘‘vedanākkhandhena hi khandhādivasena anārammaṇamissakā sattaviññāṇadhātudhammā asaṅgahitā honti, tesañca sampayogo vippayogo ca natthī’’ti. Anārammaṇasahitānañhi sabbaviññāṇadhātūnaṃ sabbaviññāṇadhātusampayuttānaṃ tadubhayadhammānañca vedanākkhandhādiviññāṇakkhandhādicakkhāyatanādīhi tīhipi saṅgahehi asaṅgahitānaṃ sampayogavippayogābhāvo aruhaṇe kāraṇaṃ. Jātivippayogabhūmikālasantānavippayogato catubbidho vippayogo. Tattha jātivippayogo ‘‘kusalā dhammā, akusalā dhammā’’tiādi, bhūmivippayogo ‘‘kāmāvacarā, rūpāvacarā’’tiādi, kālavippayogo ‘‘atītā dhammā, anāgatā dhammā’’tiādi, santānavippayogo ‘‘ajjhattā dhammā, bahiddhā dhammā’’tiādi. Evaṃ vippayogo catudhā veditabbo.
若彼于何时无分别识所缘法依附而与无色法、色法俱存，谓其无分离，此义未曾阐述。因受蕴等于此处缺席，故说其不显现。如此此处仍应谓之『以受蕴为首的蕴等因缘造作法无结合应理存在，且彼合与分离法缺失』。非依附的色、无色法因其内外相异等种种故，无法生起结合与分离。具出生、分离、场所、时间、续存四种分离法：出生分离如善恶法；场所分离如欲界色界等；时间分离如过去未来法；续存分离如内外法。此四种分离需明知。
Terasamanayaasaṅgahitenasampayuttavippayuttapadavaṇṇanā niṭṭhitā. · 第十三法门以不所摄而相应、不相应之句释已毕。
14. Cuddasamanayo vippayuttenasaṅgahitāsaṅgahitapadavaṇṇanā十四、第十四法：由不相应者而有所摄与不摄之句的解释
§456
456. Cuddasamanaye dhammāyatanādīnaṃ anārammaṇamissakasabbacittuppādagatadhammabhāvato vippayogassa aruhaṇaṃ daṭṭhabbaṃ. Jātiādittayassa cettha dhammasabhāvamattattā na kathañci sampayogo vippayogo ca ruhati ajjhattabahiddhadhammānaṃ sabbadhammasamodhānattā, anidassanaappaṭighādīnaṃ anārammaṇamissakasabbacittuppādattā. Dukkhasaccādidhammāva idha tehi vippayuttānaṃ saṅgahāsaṅgahasabbhāvā gahitāti.
在十三种合成缘起中，因法缘等均无依附性质，不成一心所造之法故，应明白其分离的无结合。此处不论于生、灭法法性上皆不存在结合或分离，因内外法均无以相应之理性统一，且又不见有障碍、抗拒等感受乃无依附性质而致。苦圣谛等诸法亦由这些无结合的集合体所构成。
Pāḷiuddānagāthāyaṃ samucchede na labbhantīti pariyosāne naye na labbhantīti attho. Moghapucchakena cāti alabbhamānā ca te moghapucchakena hetunā na labbhanti tesaṃ pucchāya moghattāti vuttaṃ hoti. Atha vā moghapucchako aṭṭhamo nayo, tena ca saha osānanaye ete dhammā vippayogassapi abhāvā sabbathāpi na labbhantīti attho.
于巴利文反诵诗汇总中，虽无获释义或结论，但于末尾种类同样未见结果。谓因虚妄之问，基于虚妄缘故无结论应答。亦或虚妄之问为第八种缘起，连同灭谛等法无结合亦普遍缺失，故无从回答之义。
Cuddasamanayavippayuttenasaṅgahitāsaṅgahitapadavaṇṇanā niṭṭhitā. · 第十四法中，由不相应者而有所摄与不摄之句的解释终了。
Dhātukathāpakaraṇa-mūlaṭīkā samattā. · 《界论论书根本疏》全部完成。