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Dhātukathāpakaraṇa-anuṭīkā《界论》论书复注
Ganthārambhavaṇṇanā典籍开端注释
Dhātukathāpakaraṇadesanāya desadesakaparisāpadesā vuttappakārā evāti kālāpadesaṃ dassento ‘‘dhātukathāpakaraṇaṃ desento’’tiādimāha. ‘‘Tasseva anantaraṃ adesayī’’ti hi iminā vibhaṅgānantaraṃ dhātukathā desitāti tassā desanākālo apadiṭṭho hoti. Ye pana ‘‘vibhaṅgānantaraṃ kathāvatthupakaraṇaṃ desita’’nti vadanti, tesaṃ vādaṃ paṭikkhipanto ‘‘vibhaṅgānantaraṃ…pe… dassetu’’nti āha.
关于五蕴论章节的说法，因其依托于地名及乡土环境，而《五蕴论》的内容正是针对这特定场所而言，故称其为『在此教法中讲说五蕴论章节』等。又对此紧随其后的详细论述，谓之『随之而说』。因而五蕴论章节次第被说，即其开示之时点被明示。若有人说『随其次第讲述各论题章节』，对此主张，反驳者则说必须『随着次第……将之显示』。
‘‘Kāmā te paṭhamā senā’’tiādivacanato (su. ni. 438; mahāni. 28; cūḷani. nandamāṇavapucchāniddesa 47) kilesaviddhaṃsanampi devaputtamārassa balavidhamananti sakkā vattuṃ, ‘‘appavattikaraṇavasena kilesābhisaṅkhāramārāna’’nti pana vuccamānattā khantibalasaddhābalādiānubhāvena ussāhaparisābalabhañjanameva devaputtamārassa balaviddhaṃsanaṃ daṭṭhabbaṃ. Visayātikkamanaṃ kāmadhātusamatikkamo. Samudayappahānapariññāvasenāti pahānābhisamayapariññābhisamayānaṃ vasena. Nanu cetaṃ pañcannaṃ mārānaṃ bhañjanaṃ sāvakesupi labbhatevāti codanaṃ manasi katvā āha ‘‘parūpanissayarahita’’ntiādi. Vīrassa bhāvo vīriyanti katvā vuttaṃ ‘‘mahāvīriyoti mahāvīro’’ti. Mahāvīriyatā ca paripuṇṇavīriyapāramitāya caturaṅgasamannāgatavīriyādhiṭṭhānena anaññasādhāraṇacatubbidhasammappadhānasampattiyā ca veditabbā. Tato eva hissa vīriyāhānisiddhipīti.
从『你们的欲望是最先的军队』等语（详见增壹尼柯耶第438经、大本尼柯耶第28经、小本尼柯耶南达曼那伐问经第47条）出发，虽可论及魔神对子欲烦恼的侵染及萨咖对魔神的驭制，但此处为少使烦恼起作用而称其为如魔之力，以表现能破坏烦恼积习的激励力量。此破除魔力乃超越界限的欲境，具备断除烦恼因缘与智慧实证灭除的完全境界。若说此乃五魔破除得于沙门弟子，因而以此为正告，故曰『无他依托』等。英雄者生起英雄感应力，遂称之为『大勇』。所谓大勇即具足圆满勇力波罗蜜，兼具四种具足之勇之持法，及非同凡响的四种正勤功德，因此其精进生起，由此缘故勇力的减损将不可能。
Khandhādike dhamme adhiṭṭhāya nissāya visayaṃ katvā abhidhammakathā pavattāti āha ‘‘abhidhammakathādhiṭṭhānaṭṭhena vā’’ti. Tesaṃ kathanatoti tesaṃ khandhādīnaṃ kathābhāvato. Etena atthavisesasannissayo byañjanasamudāyo pakaraṇanti vuttaṃ hoti. Atha vā dhātuyo kathīyanti ettha, etena vāti dhātukathā, tathāpavatto byañjanatthasamudāyo. Yadi evaṃ sattannampi pakaraṇānaṃ dhātukathābhāvo āpajjatīti codanaṃ sandhāyāha ‘‘yadipī’’tiādi. Tattha sātisayanti savisesaṃ vicittātirekavasena anavasesato ca desanāya pavattattā. Tathā hi vuttaṃ ‘‘sabbāpi dhammasaṅgaṇī dhātukathāya mātikā’’ti (dhātu. 5). Tenevāha ‘‘ekadesakathanameva hi aññattha kata’’nti.
以蕴等法为依托为着眼点，界定所缘，依此阿毗达摩议论说『依阿毗达摩论述为依』。其中所论即谓蕴等诸法之内涵。因而此处谓作『论别主题因缘群集之章节』。又当下乃至元素分别讨论，名为五蕴论。如若就七种章节均无五蕴论之性质，遂触发问询的灯揭曰『虽如此』等。此处因内容全体分别陈说且非兼说，方在教法宣扬中得以成立。正如已有言『诸法总汇聚五蕴论法门范畴』。以此故称为『某一单一章节名称而已』。
Idāni sāsane yesu dhātu-saddo niruḷho, tesaṃ vasena aññehipi asādhāraṇaṃ imassa pakaraṇassa dhātukathābhāvaṃ dassento ‘‘khandhāyatanadhātūhi vā’’tiādimāha. Tattha tatthāti khandhāyatanadhātūsu. Mahanto pabhedānugato visayo etāsanti mahāvisayā, dhātuyo, na khandhāyatanāni appatarapadattā. Yena vā sabhāvena dhammā saṅgahāsaṅgahasampayogavippayogehi uddesaniddese labhanti, so sabhāvo dhātu. Sā dhātu idha sātisayaṃ desitāti savisesaṃ dhātuyā kathanato idaṃ pakaraṇaṃ ‘‘dhātukathā’’ti vuttaṃ. Sabhāvattho hi ayaṃ dhātu-saddo ‘‘dhātuso, bhikkhave , sattā saṃsandantī’’tiādīsu (saṃ. ni. 2.98) viya. Dhātubhedanti dhātuvibhāgaṃ. Pakaraṇanti vacanaseso. Kuto pakaraṇa-saddo labbhatīti āha ‘‘sattannaṃ pakaraṇānaṃ kamena vaṇṇanāya pavattattā’’ti. Tena yojanaṃ katvāti tena pakaraṇa-saddena ‘‘dhātukathāva pakaraṇaṃ dhātukathāpakaraṇa’’nti yojanaṃ katvā. Taṃ dīpananti taṃ dhātukathāpakaraṇassa atthadīpanaṃ, atthadīpanākārena pavattaṃ vaṇṇanaṃ. ‘‘Atthaṃ dīpayissāmī’’ti vatvā ‘‘taṃ suṇāthā’’ti vadanto sotadvārānusārena tattha upadhāraṇe niyojetīti āha ‘‘taṃdīpanavacanasavanena upadhārethāti attho’’ti.
现在在此教法中，五蕴一词含义极为丰富。因此也有他者说此章节中无特别五蕴论内容，故称『蕴及处所元素』等。此处所言即蕴及处所依托诸法。此有大种类之差别，称为大种类论题，即元素论题，而非简约的蕴与处所论题。诸法总体因其总合、组合及离别而有所分别，故称为法总体，此法总体现为具有特定属性，且因细节区分而称为元素章节『元素论』。此中『元素』一词应视为诸法的总合，蕴等诸法相互结合或分布，由此发为法体。正如所言『元素即为多种诸法聚集的有情所依』。此元素种类对应于诸法类别差别。『论章节』即文字表达之篇章。为何有此论章节之名称？应对七种章节内容进行彰显说明，故有此名称。在此基础上构成『五蕴论章节名称之组合』。此为阐发、详释之旨，即详说五蕴论章节之义理，乃称『五蕴论章节』。有解释曰：『依此总合等之意思予以导引』。自言『我将发扬其义』，说者请求听闻者用心旁听，以耳闻其理，则谓『用界止观之意导入聆听』。亦有言『以此义导之音声为导引意』。
Ganthārambhavaṇṇanā niṭṭhitā. · 典籍开端注释终了。
1. Mātikāvaṇṇanā一、母纲注释
1. Nayamātikāvaṇṇanā一、方法母纲注释
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1.Cuddasavidhenāti cuddasappakārena, cuddasahi padehīti attho. Tattha ‘‘saṅgaho asaṅgaho’’ti idamekaṃ padaṃ, tathā ‘‘sampayogo vippayogo’’ti. ‘‘Saṅgahitena sampayuttaṃ vippayutta’’ntiādīni pana tīṇi tīṇi padāni ekekaṃ padaṃ. Itaresu padavibhāgo suviññeyyova. Etehīti saṅgahādippakārehi. Nayanaṃ pāpanaṃ, taṃ pana pavattanaṃ ñāpanañca hotīti ‘‘pavattīyati ñāyantī’’ti ca dvidhāpi attho vutto. Nayā eva uddisiyamānā mātikā. Atthadvayepi pavattanañāṇakiriyānaṃ karaṇabhāvena saṅgahādippakārā nayāti vuttā. Tenāha aṭṭhakathāyaṃ ‘‘iminā saṅgahādikena nayenā’’ti (dhātu. aṭṭha. 1). Padānanti atthadīpakānaṃ vacanānaṃ. Pajjati etena atthoti hi padaṃ. Padānanti ca saṃsāmisambandhe sāmivacanaṃ, pakaraṇassāti pana avayavāvayavīsambandhe.
一．所谓以十四种方式分类，是指十四种语法形态。其意即十四音节。此中『聚合与分散』是一组词，『合连与分离』又是一组词。『聚于联系者即合』，『分离于断绝者即散』，诸如此类词组各自都由三个词组合而成。其他词汇区分各有明辨之义，依此可知聚合等诸条。目识为恶法，其所发动即如知觉般产生，谓之『启发而知之』，此义有二重。一者，乃所指引之领域总纲。又二者，乃聚合等诸条所生起之觉知行为。故此书说道『以此聚合及他相联系的导引』。所唱词即义解释之词语。由此言词得其义。依照词义可区分此类。
2. Abbhantaramātikāvaṇṇanā二、内部母纲注释
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2.Tadatthānīti paṭiccasamuppādatthāni. Paṭicca samuppajjati saṅkhārādikaṃ etasmāti hi paṭiccasamuppādo, paccekaṃ avijjādiko paccayadhammo. Tathā hi vuttaṃ saṅkhārapiṭake ‘‘dvādasa paccayā, dvādasa paṭiccasamuppādā’’ti. Tesanti khandhādīnaṃ. Tathādassitānanti gaṇanuddesavibhāgamattena dassitānaṃ. Kasmā panettha paṭiccasamuppādo dvādasabhāveneva gahito, nanu tattha bhavo kammabhavādibhedena, sokādayo ca sarūpatoyeva idha pāḷiyaṃ gahitāti codanaṃ sandhāyāha ‘‘tatthā’’tiādi. Tattha tatthāti tasmiṃ ‘‘pañcavīsādhikena padasatenā’’ti evaṃ vutte aṭṭhakathāvacane. Kammabhavassa bhāvanabhāvena, upapattibhavassa bhavanabhāvena. Padatthato pana kammabhavo bhavati etasmāti bhavo, itaro bhavati, bhavanaṃ vāti. Tannidānadukkhabhāvenāti jarāmaraṇanidānadukkhabhāvena.
二．所谓因缘意，是指缘起之义。缘起，即由行等诸缘而生起，此处缘起即缘起法，独立而言即无明等为因缘。正如经中所说，行藏部有『十二因缘，十二缘起』，这十二者即蕴等诸法。所谓所显示者，乃依分类说明全部因缘。为何缘起被收于十二处？因缘起具有十二类别，然而这里缘起涵盖生死因果等性质，忧苦等状况亦类似于生死之苦而作具体收录，故灯揭问答曰『确乎是如此』。此处『确乎如此』含义乃指『由二十五以上词句确证』的经典论据所表述。因业苦的缘起部分是由业生和受生之因相续而生起。这里的『生』作为词根意味着生起的具因，另有词义是指存在状态。而『生起』意味着生育生存。『缘起者』就是因果条件相互依存的生灭过程。
‘‘Sabbāpi dhammasaṅgaṇī dhātukathāya mātikā’’ti idampi dhātukathāya mātikākittanamevāti ‘‘sabbāpi…pe… mātikāti ayaṃ dhātukathāmātikāto bahiddhā vuttā’’ti vacanaṃ asambhāvento ‘‘atha vā’’tiādimāha . Pakaraṇantaragatā vuttā dhātukathāya mātikābhāvenāti attho. Kāmañcettha mātikābhāvena vuttā, pakaraṇantaragatattā pana aññato gahetabbarūpā ito bahibhūtā nāma honti, sarūpato gahitāva pañcakkhandhātiādikā abbhantarā. Tenāha ‘‘sarūpato dassetvā ṭhapitattā’’ti. Mātikāya asaṅgahitattāti mātikāya sarūpena asaṅgahitattā, na aññathā. Na hi mātikāya asaṅgahito koci padattho atthi. Vikiṇṇabhāvenāti khandhavibhaṅgādīsu visuṃ visuṃ kiṇṇabhāvena visaṭabhāvena.
“『诸法集总』者，是以色界根本说法之总说。”此亦谓色界根本说法总说，为总目。谓“诸法……总说”为此色界根本说法章节名，乃断绝“诸法……总说”此语之分别解，曰“然后或云……”者是阐明此语异体。誉曰，仅此章节中说为色界根本说法总说之意也。欲更作另一总说，章节中尚有，实乃别有内涵，而词则是从外面说，形相相似，同样涵盖五蕴始等诸法内在。故云“形相所显现、置于此者”。所谓“总说不附着”，即总说实质上是以形相不生起依附而成，并非他法。盖无任何字义被附着于总说故也。“细分义”者，于蕴分解等处，依诸分解之细故，称为明显清晰之释义。
3. Nayamukhamātikāvaṇṇanā3. 门径母论释
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3.Nayānaṃ saṅgahādippakāravisesānaṃ pavatti desanā, tassā viniggamaṭṭhānatāya dvāraṃ. Yathāvuttadhammā yathārahaṃ khandhāyatanadhātuyo arūpino ca khandhāti tesaṃ uddeso nayamukhamātikā. Tenāha ‘‘nayāna’’ntiādi. Viyujjanasīlā, viyogo vā etesaṃ atthīti viyogino, tathā sahayogino, saṅgahāsaṅgahadhammā ca viyogīsahayogīdhammā ca saṅgahā…pe… dhammā, saṅgaṇhanāsaṅgaṇhanavasena viyujjanasaṃyujjanavasena ca pavattanakasabhāvāti attho. Cuddasapītiādinā tamevatthaṃ pākaṭataraṃ karoti. Yehīti yehi khandhādīhi arūpakkhandhehi ca. Te cattāroti te saṅgahādayo cattāro. Saccādīhipīti saccaindriyapaṭiccasamuppādādīhipi saha. Yathāsambhavanti sambhavānurūpaṃ, yaṃ yaṃ padaṃ saṅgahito asaṅgahitoti ca vattuṃ yuttaṃ, taṃ tanti attho.
三．论述《五道相续》等聚合及其特异者之教诲，谓其终结所在为门径。譬如前述诸法，如五蕴、六处、十八界、无色蕴诸聚合，谓此等为目标及门户总纲。于是说“道”、“门”等起始词。曰：如解脱禁断品，即与此义相应：分离及分别彼此之含义。聚合为彼此聚集之法，且离合相系，谓有合本及分离性质之法俱集等义。以十四章等句，使此义更为明了。所谓“亦谓诸蕴等”，指四为聚合之法数。以实谛等诸，是谓从实谛生起及其相关法为依缘。其为法，有聚合亦有不聚合，适当称谓诸聚合法之意义。
So panāti saṅgahāsaṅgaho. Saṅgāhakabhūtehīti saṅgahaṇakiriyāya kattubhūtehi. Tehīti saccādīhi. Na saṅgahabhūtehīti saṅgahaṇakiriyāya karaṇabhūtehi saccādīhi saṅgahāsaṅgaho na vutto. Tatthāpi hi khandhāyatanadhātuyo eva karaṇabhūtāti dasseti. Khandhādīheva saṅgahehīti khandhādīhiyeva saṅgaṇhanakiriyāya karaṇabhūtehi, ‘‘khandhasaṅgahena saṅgahitā, āyatanasaṅgahena asaṅgahitā , dhātusaṅgahena asaṅgahitā, te dhammā catūhi khandhehi, dvīhāyatanehi, aṭṭhahi dhātūhi asaṅgahitā’’ti saṅgahāsaṅgaho niyametvā vutto. Tasmāti yasmā saccādīni saṅgāhakabhāvena vuttāni, na saṅgahabhāvena, khandhādīniyeva ca saṅgahabhāvena vuttāni, tasmā.
是故曰聚合及其聚合体。谓聚合处，乃由聚合行为或功能所生。此处“诸实谛”等即谓众义之实谛。不谓由聚合之行为作成聚合体者。然彼诸聚合，唯五蕴、六处、十八界充为聚合功能所导致。谓五蕴等以聚合为合本，六处及十八界则非如此，是以说诸法依聚合不同。谓五蕴以聚为聚合实质，六处及十八界以聚合功能为主。由此说，有聚合及由聚合生起之意义。正以诸实谛等由实谛而说，而非以聚合为实谛，故如此说。
Kasmā panettha saccādayo saṅgahavasena na vuttāti? Tathādesanāya asambhavato. Na hi sakkā rūpakkhandhādīnaṃ samudayasaccādīhi, saññādīnaṃ vā indriyādīhi saṅgahanayena pucchituṃ vissajjituṃ vāti. Tathā ariyaphalādīsu uppannavedanādīnaṃ saccavinimuttatāya ‘‘vedanākkhandho katihi saccehi saṅgahito’’ti pucchitvāpi ‘‘ekena saccena saṅgahito’’tiādinā niyametvā saṅgahaṃ dassetuṃ na sakkāti. Yathāsambhavanti yehi sampayogo, yehi ca vippayogo, tadanurūpaṃ.
缘何此处实谛等不是以聚合形态说？此为异说之缘故。实不可能于色蕴等生起实谛等中，以分别性捉问或疑惑。且于圣果等现起感受诸实谛之自在解脱处，问曰：“苦蕴于几实谛中所聚合？”即便问此，亦答曰“由一实谛聚合”等，乃依合适义归纳说明，却无法具足显现聚合之实情。以世俗缘起等，与相应不同道理是也。
Rūpaṃ rūpena nibbānena vā vippayuttaṃ na hoti, nibbānaṃ vā rūpena. Kasmā? Sampayuttanti anāsaṅkanīyasabhāvattā. Catunnañhi khandhānaṃ aññamaññaṃ sampayogībhāvato ‘‘rūpanibbānehipi so atthi natthī’’ti siyā āsaṅkā, tasmā tesaṃ itarehi, itaresañca tehi vippayogo vuccati, na pana rūpassa rūpena, nibbānena vā, nibbānassa vā rūpena katthaci sampayogo atthīti tadāsaṅkābhāvato vippayogopi rūpassa rūpanibbānehi, nibbānassa vā tena na vuccati, arūpakkhandhehiyeva pana vuccatīti āha ‘‘catūhevā’’tiādi. Anārammaṇassa cakkhāyatanādikassa. Anārammaṇaanārammaṇamissakehīti anārammaṇena sotāyatanādinā anārammaṇamissakena ca dhammāyatanādinā. Missakassa dhammāyatanādikassa. Anārammaṇaanārammaṇamissakehi na hotīti yojetabbaṃ. Yesaṃ pana yehi hoti, taṃ dassetuṃ ‘‘anārammaṇassa panā’’tiādi vuttaṃ. Yathā hi sārammaṇassa anārammaṇena anārammaṇamissakena ca vippayogo hoti, evaṃ sārammaṇenapi so hotiyeva. Tena viya anārammaṇassa anārammaṇamissakassa cāti daṭṭhabbaṃ.
色由色及涅槃悉无分别，涅槃亦非色。缘何？由“相依不可分别”之理。四蕴相互依赖成就，故“于色及涅槃”俱存关系疑义因此生起。缘此异与他者相分别，是他许多别法及分别现起含义，但不谓色由色及涅槃，涅槃由色或涅槃与色互相依存。故于无色蕴乃明言此义；又云“四果”中“无眼根等”与“法界所缘”等相依，言“不依缘则无”，又言，如依缘以相应为依止等。若他依缘缺，则以“不依止”显其不存在。因复依止显不依止故，称为“不依止者”或“不依止及缘者”，即以缘成立不同法义相吻合。正如因缘互依所显现理法。
4. Lakkhaṇamātikāvaṇṇanā4. 相母论释
§4
4.Visuṃ yojanā kātabbāti yo tīhi saṅgaho catūhi ca sampayogo vutto, taṃ sabhāgo bhāvo payojeti, yo ca tīhi asaṅgaho catūhi ca vippayogo vutto, taṃ visabhāgo bhāvoti imamatthaṃ dassento ‘‘saṅgaho…pe… viññāyatī’’ti āha. Yassa saṅgaho, so dhammo khandhādiko sabhāgo. Yassa asaṅgaho, so visabhāgo. Tathā sampayogesupi veditabbaṃ. Idāni yathāvuttaṃ sabhāgataṃ sarūpato niddhāretvā dassetuṃ ‘‘tatthā’’tiādi vuttaṃ. Tattha samānabhāvo saṅgahe sabhāgatā, ekuppādādiko sampayogeti iminā ruppanādividhuro asamānasabhāvo asaṅgahe visabhāgatā, nānuppādādiko vippayogeti ayamattho atthasiddhoti na vuttoti.
四．凡三种聚合及四种相续，当作自主聚合。所谓聚合法为全面之法则。凡三种非聚合及四种不相续，则为非全面之法则。此理以“聚合……可见”等文显示。谓彼聚合则属法之全面，非聚合则为非全面。且于全面与不全面当分辨之。今依前说所成之全面形相，明说“是也”等言。彼中，同类性质谓为聚合全面，异生起者谓不相续，即纯粹不同本质，称非全面。异生起者谓不相续，此理非复异议，认可成立也。
5. Bāhiramātikāvaṇṇanā5. 外母论释
§5
5.Etena ṭhapanākārenāti sarūpena aggahetvā yathāvuttena pakaraṇantaramātikāya idha mātikābhāvakittanasaṅkhātena ṭhapanākārena. Pakaraṇantaraṭhapitāya mātikāya avibhāgena pacchato gahaṇaṃ bahi ṭhapananti āha ‘‘bahi piṭṭhito ṭhapitattā’’ti. Idha aṭṭhapetvāti imissā dhātukathāya sarūpena avatvā. Tathā pakāsitattāti mātikābhāvena jotitattā. Dhammasaṅgaṇīsīsena hi dhammasaṅgaṇiyaṃ āgatamātikāva gahitāti. Yehi nayehi dhātukathāya niddeso, tesu nayesu, tehi vibhajitabbesu khandhādīsu, tesaṃ nayānaṃ pavattidvāralakkhaṇesu ca uddiṭṭhesu dhātukathāya uddesavasena vattabbaṃ vuttameva hotīti yaṃ uddesavasena vattabbaṃ, taṃ vatvā puna yathāvuttānaṃ khandhādīnaṃ kusalādivibhāgadassanatthaṃ ‘‘sabbāpi dhammasaṅgaṇī dhātukathāya mātikā’’ti vuttanti evamettha mātikāya nikkhepavidhi veditabbo.
5.所谓以此为依凭者，是指以整体原理为最上，将各论典籍依照先前所说的顺序，按照此处篇章与母题的标记等排序而成的依凭。论典间设定的母题，未被分割，在后面承负并展开阐释，因此称作“于外侧承负所立者”。此处“设为八”乃意指将此元素依其整体体相为八分。所谓“如前所显”意指依母题的标识和发光之义。依托法集者即法聚集者，指出其为诸法聚集而成的母题。如以指引为法元素之义，应依此指引，于各法聚分开之五蕴等作区分。就此区分标志者及展开等，应依法元素法之指示而行。所谓应以指示作为规范，且反复说明即为此指示。所以称之为“诸法集法中的母题”。如是，此处应当理解为母题的配置方法。
‘‘Gāvīti ayamāhā’’ti ettha gāvī-saddo viya ‘‘saṅgaho asaṅgaho’’ti ettha padatthavipallāsakārinā iti-saddena atthapadatthako saṅgahāsaṅgaha-saddo saddapadatthako jāyatīti adhippāyenāha ‘‘aniddhāritatthassa saddasseva vuttattā’’ti. Tena atthuddhārato saṅgahasaddaṃ saṃvaṇṇetīti dasseti. Aniddhāritavisesoti asaṅgahitajātisañjātiādiviseso. Sāmaññena gahetabbatanti saṅgahasaddābhidheyyatāsāmaññena viññāyamāno vuccamāno vā. Na cettha sāmaññañca ekarūpamevāti codanā kātabbā bhedāpekkhattā tassa. Yattakā hi tassa visesā, tadapekkhameva tanti. ‘‘Attano jātiyā’’ti viññāyati yathā ‘‘matteyyā’’ti vutte attano mātu hitāti.
“所谓牛者”此处所说，其“牛”的字义，宛如“聚合与散乱”二词。于此，“聚合与散乱”二词即是因字义和词义错乱而生。以此为正断，称其为“未明释意义的词句”。借此，现将“聚合”字加以说明。所谓“未明释意义”，指未说明其聚合来源等。通常所应理解者，即指聚合二字表达的意义。若此处说“自己的来源”则意指“对自身之利益”。
Dhammavisesaṃ aniddhāretvāti saṅgahitatādinā pucchitabbavissajjetabbadhammānaṃ visesanaṃ akatvā. Sāmaññenāti avisesena. Dhammānanti khandhādidhammānaṃ. Avasesā niddhāretvāti ‘‘saṅgahitena asaṅgahita’’ntiādikā avasesā dvādasapi pucchitabbavissajjetabbadhammavisesaṃ niddhāretvā dhammānaṃ pucchanavissajjananayauddesāti yojanā. Nanu ca ‘‘saṅgahitena asaṅgahita’’ntiādayopi yathāvuttavisesaṃ aniddhāretvā sāmaññena dhammānaṃ pucchanavissajjananayuddesāti codanaṃ sandhāyāha ‘‘saṅgahitena asaṅgahita’’ntiādi. Yassa attho ñāyati, saddo ca na payujjati, so lopoti veditabbo, āvuttiādivasena vā ayamattho dīpetabbo. Tenāti luttaniddiṭṭhena asaṅgahita-saddena. Saṅgahitavisesavisiṭṭhoti cakkhāyatanena khandhasaṅgahena saṅgahitatāvisesavisiṭṭho, tena sotāyatanādibhāvena asaṅgahito sotapasādādiko yo ruppanasabhāvo dhammaviseso. Tannissito taṃ dhammavisesaṃ nissāya labbhamāno. ‘‘Te dhammā katihi khandhehi…pe… catūhi khandhehi asaṅgahitā’’tiādinā asaṅgahitatāsaṅkhāto pucchāvissajjananayo parato pucchitvā vissajjiyamāno idha uddiṭṭho hoti. Visesane karaṇavacananti iminā tassa dhammassa yathāvuttasaṅgahitatāvisesavisiṭṭhataṃyeva vibhāveti. Evamete pucchitabbavissajjetabbadhammavisesaṃ niddhāretvā pucchanavissajjananayuddesā pavattāti veditabbā.
未明释法之特殊，则以聚合与非聚合等问答为可废弃之法，其特殊之法未阐明。所谓“通常”指无差别者。“法”意指五蕴等诸法。未尽释义，则指“通过聚合与非聚合等十二个应问应答法所明示的特殊法”，其旨在说明诸法之问答和废弃的由来。毋宁，“聚合与非聚合”等虽未说明特殊差别，仍以通说作为废弃法的问答由来而提出。若其意义不明，亦即词不通顺，则应废弃，或以重叠等方式指出此意。此处以“非聚合”词为示例。所谓具足聚合差别者，乃指以眼识等诸根蕴聚合的差别。以耳识等诸根不聚合，即是听根及各种声响的法的特殊表现。依此特殊法得其对应。所谓“彼诸法以几蕴...四蕴间非聚合”为例，由聚合与非聚合之名相问答，提出并废弃，依此说明。所谓述及特殊者，只指述谓法之聚合分属之间的特殊。
Nanu ca ‘‘saṅgahitena asaṅgahita’’nti ettāvatāpi ayamattho labbhatīti? Na labbhati tassa dhammamattadīpanato. Nayuddeso heso, na dhammuddeso. Tathā hi pāḷiyaṃ saṅgahitenaasaṅgahitapadaniddese ‘‘cakkhāyatanena ye dhammā khandhasaṅgahena saṅgahitā, āyatana…pe… dhātusaṅgahena asaṅgahitā’’ti vatvā ‘‘te dhammā katihi khandhehi…pe… asaṅgahitā’’ti (dhātu. 171) pucchitvā ‘‘te dhammā catūhi khandhehi dvīhāyatanehi aṭṭhahi dhātūhi asaṅgahitā’’ti dutiyaṃ asaṅgahitapadaṃ gahitaṃ. Aññathā ‘‘cakkhāyatanena ye dhammā khandhasaṅgahena saṅgahitā, te dhammā āyatanasaṅgahena asaṅgahitā, dhātusaṅgahena asaṅgahitā. Te katame’’icceva niddisitabbaṃ siyā.
难道“聚合与非聚合”语，已可此等广泛意义被接受乎？答案是否定，依言语本体并未取得此“法本体”的明确涵义。其用法是文句逻辑，不是法内容。譬如巴利语之“聚合与非聚合”等，在母题用语中表曰：『以眼处所聚合者（诸法）』『以眼处所非聚合者（诸法）』等，遂有问曰：“这些法以几蕴非聚合？”接着“这些法以四蕴、两处、八元素非聚合。”遂继以第二非聚合词。否则，便会引起混淆。故此只应理解为明确指示所指法类别而非广义涵义。
Esa nayoti atidesena dassitamatthaṃ pākaṭataraṃ kātuṃ ‘‘tesupī’’tiādi vuttaṃ. Tatiyapadenāti luttaniddesena gahetabbanti vuttapadaṃ sandhāyāha. Kattuatthe karaṇaniddeso saṅgahitāsaṅgahitehi tehi dhammehi dhammānaṃ saṅgahitatāsaṅgahitatāya vuttattā. Tathā hi tattha pāḷiyaṃ ‘‘tehi dhammehi ye dhammā’’ti dhammamukheneva saṅgahitatāsaṅgahitatā vuttā. Dutiyatatiyesu pana saṅgahitatāsaṅgahitatāsaṅkhātavisesanadvārena dhammānaṃ asaṅgahitatāsaṅgahitatā vuttāti tattha ‘‘visesane karaṇavacana’’nti vuttaṃ. Tenāha ‘‘tattha hi…pe… dhammantarassā’’ti. Tattha sabhāvantarenāti saṅgahitatāsaṅgahitatāsaṅkhātena sabhāvantarena pakārantarena. Sabhāvantarassāti asaṅgahitatāsaṅgahitatāsaṅkhātassa sabhāvantarassa. Etesūti catutthapañcamesu. Dhammantarenāti aññadhammena. Dhammantarassāti tato aññassa dhammassa visesanaṃ kataṃ. Tattha hi antarena pakāravisesāmasanaṃ dhammeneva dhammo visesitoti. Ādipadenevāti ‘‘saṅgahitenā’’tiādinā vuttena paṭhamapadeneva. Itarehīti ‘‘sampayuttaṃ vippayutta’’ntiādinā vuttehi dutiyatatiyapadehi. Etthāti ekādasamādīsu catūsu. Dutiyatatiyesu viya visesane eva karaṇavacanaṃ daṭṭhabbaṃ, na catutthapañcamesu viya kattuattheti adhippāyo. Pucchāvissajjanānantiādinā tamevatthaṃ vibhāveti.
所谓“此义正见”为了使示意更加明显而发出如“以及那些”等词。第三字云“作为示意词语用法”，是就前文所说词语理应采用之义理。谓“谓语之用法，作其因果指示，用于聚合与非聚合诸法的类别间界说”。例如巴利语中“以这些法等为……”谓语首词明确讲述聚合与非聚合。其次以后两字语义描写聚合非聚合之差别。故此谓语谓“用在此处有十一种中四种中的语法功能”。第二第三条中用于描写差别的角色谓语，非用于第四五条的谓语。所谓问答废弃正是该处使用之义。
Vividhakappanatoti vividhaṃ bahudhā kappanato, saṅgahāsaṅgahānaṃ visuṃ saha ca visesanavisesitabbabhāvakappanatoti attho. Taṃ pana vikappanaṃ vuttākārena vibhajanaṃ hotīti āha ‘‘vibhāgatoti attho’’ti. Sanniṭṭhānalakkhaṇena adhimokkhena sampayuttadhammā ārammaṇe nicchayanākārena pavattiyā sanniṭṭhānavasena vuttadhammā. Te ca tehi saddhiṃ tadavasiṭṭhe dvipañcaviññāṇavicikicchāsahagatadhamme ca saṅgahetvā āha ‘‘sanniṭṭhānavasena vuttā ca sabbe ca cittuppādā sanniṭṭhānavasena vuttasabbacittuppādā’’ti. Itareti phassādayo. Sabbesanti ekūnanavutiyā cittuppādānaṃ. Pariggahetabbāti saṅgahādivasena pariggaṇhitabbā. Mahāvisayena adhimokkhena. Aññesanti vitakkādīnaṃ. Vacanaṃ sandhāyāti ‘‘adhimuccanaṃ adhimokkho, so sanniṭṭhānalakkhaṇo’’ti dhammasaṅgahavaṇṇanāyaṃ (dha. sa. aṭṭha. yevāpanakavaṇṇanā) ‘‘taṇhāpaccayā adhimokkho, adhimokkhapaccayā bhavo’’ti paṭiccasamuppādavibhaṅge ca āgataṃ vacanaṃ sandhāya. Atthe satīti ‘‘sanniṭṭhāna…pe… sādhāraṇato’’ti evamatthe vuccamāne. Vattabbesūti saṅgahādipariggahatthaṃ vattabbesu. Vuttā phassādayo manasikārapariyosānā. Tādisassāti phassādisadisassa sādhāraṇassa adhimokkhasadisassa asādhāraṇassa aññassa dhammassa abhāvā.
“多种思考法”者，谓诸种多样的思虑，有关聚合与非聚合及其差别的思虑。此“思虑”系用词说明分类，有谓“即为划分之义”。所谓“现代表现之相”，乃指结合事物性质而行稳定的法则，其以作为依据的准则显明而发起。诸法以此法相互结合，意在呈现于“六识存续及其生灭内的烦恼”等事法，由此说“此为现象法则，且诸心之生起依此现象法则而成”。所谓“他者”指触等。所谓“诸心者”为九十九余种心的总称。“须受持”为包括聚合意义在内应受守护之义。所谓“大项”，意为根本定律。所谓“他者”，盖指内在意识之外其他法。所谓“话语”，取义文句对这种法聚合法则的阐述，“须注意之处为：‘释义及其主轴即是此大项’。”此处法集注释称为“渴爱缘起为主轴，以其为『主轴特征』。”文中谓：“通常归于此义，以此义指称”；释义中即称“现象”为“通常用语”。应说之处，则视为应说，以此大致阐述有关聚合及其差别的用法。
Nanu jīvitindriyacittaṭṭhitiyopi sādhāraṇāti? Saccaṃ sādhāraṇā, atthi pana visesoti dassento āha ‘‘jīvitindriyaṃ panā’’tiādi. Asamādhisabhāvā balabhāvaṃ appattā sāmaññasaddeneva vattabbāti yojanā. Sāmaññavisesasaddehi cāti sāmaññavisesasaddehi vattabbā ca samādhisabhāvā cittekaggatā. Visesasaddavacanīyaṃ aññanti balappattasamādhito aññaṃ sāmaññasaddena byāpetabbaṃ, visesasaddena ca nivattetabbaṃ natthi samādhisabhāvāya eva cittekaggatāya gahitattā. Na aññabyāpakanivattako sāmaññaviseso anañña…pe… viseso, tassa dīpanato. Tasseva dhammassāti tasseva balappattasamādhidhammassa. Bhedadīpakehīti visesadīpakehi samādhibalādivacanehi vattabbā. Vuttalakkhaṇā anaññabyāpakanivattakasāmaññavisesadīpanā saddā. Tato viparītehi aññaṃ byāpetabbaṃ nivattetabbañca gahetvā pavattehi sāmaññavisesasaddeheva na sukhādisabhāvā vedanā viya vattabbā. Tasmāti yasmā asamādhisabhāvā samādhisabhāvāti dvedhā bhinditvā gahitā cittekaggatā, tasmā. Asamādhisabhāvameva pakāseyya visesasaddanirapekkhaṃ pavattamānattā. Itaroti samādhibalādiko visesasaddo. Idhāti imasmiṃ abbhantaramātikuddese, sādhāraṇe phassādike, mahāvisaye vā adhimokkhe uddisiyamāne. Nanu ca abhinditvā gayhamānā cittekaggatā vedanā viya sādhāraṇā hotīti codanaṃ sandhāyāha ‘‘abhinnāpi vā’’tiādi. ‘‘Cittassa ṭhiti cittekaggatā avisāhaṭamānasatā (dha. sa. 11, 15). Arūpīnaṃ dhammānaṃ āyu ṭhitī’’ti (dha. sa. 19) vacanato samādhijīvitindriyānaṃ aññadhammanissayena vattabbatā veditabbā. Na arahatīti idha uddesaṃ na arahati samukheneva vattabbesu phassādīsu uddisiyamānesūti attho.
岂非生命、根、心念的存在也属普通吗？确实属于普通，但又有所别的，这一点通过说『生命根』等词表达出来。这里区分为非禅定状态和禅定状态两种，非禅定状态指的是力量或能力的缺失，应归入普通本义。所谓普通别义，是指带有普通与特别两种区别的词，且禅定状态即心的一境性。特别义的词为那些由具备力量的禅定状态而得出，必须用另一种普通词所包摄，用特别词排除之，不存在对禅定状态的其他两种包摄。普通别义不是泛指第三者或其他不同义项，这一点须明示。其指示的是属于力量获得的禅定实相的法。借助区别指示，专讲特别义词和禅定力等名词。此为经文特征称谓“非泛指而是特别别义的词指示”。之后反之，若采取其他包摄与排除的方法，则会造成用普通别义词表示非乐受等性质的痛苦，故依旧视为禅定状态的心的一境性。由此，因为非禅定状态与禅定状态两分明确而被接受为心之一境，故仅指出非禅定状态时能够排除特别词的介入。其他的则是指禅定力等特别词。此处指在内典主题章节中，普通事如触等被集中讲述，尤其在大领域里被单独说明。岂可反驳说对与禅定状态依附的心境的存在是普通的？对此事给予提示，提出“不分离也是如此”的等语。正念系本论语中有“心的存在是心的一境性，为无分离”，“非形法的寿命存在”的说法，由此可知禅定生命根是依他法存在的。这里非阿拉汉，是说话语并非专指近身所见的阿拉汉证果等触境等。
Mātikāvaṇṇanā niṭṭhitā. · 母论释已毕。
2. Niddesavaṇṇanā2. 解说释
1. Paṭhamanayo saṅgahāsaṅgahapadavaṇṇanā1. 第一门径摄与不摄句释
1. Khandhapadavaṇṇanā1. 蕴句释
§6
6. ‘‘Abhiññeyyadhammabhāvena vuttā cattāro khandhā hontī’’tiādinā, ‘‘rūpakkhandho abhiññeyyo’’tiādinā ca abhiññātalakkhaṇavisayāti āha ‘‘sabhāvato abhiññātāna’’nti. Pariññeyyatādīti ādi-saddena pahātabbasacchikātabbabhāvetabbatā saṅgayhati. Adhipatiyādīti adhipatipaccayabhāvaupaṭṭhānapadahanādīni. Saccādiviseso viyāti dukkhasaccādipariyāyo abhiññeyyapīḷanaṭṭhādiviseso viya. Evañca katvāti nayamukhamātikāya abhiññeyyanissayena vuccamānattā eva. Tesaṃ rūpadhammānaṃ pañcannaṃ khandhānaṃ khandhabhāvena viya rūpakkhandhabhāvena sabhāgatā hoti, na vedanākkhandhādibhāvenāti saṅgahalakkhaṇamāha. Itīti tasmā, yasmā rūpadhammā aññamaññaṃ rūpakkhandhabhāvena sabhāgā, tasmāti attho. Rūpakkhandhabhāvasaṅkhātena rūpakkhandhabhāvena atthamukheneva gahaṇe. Saddadvārena pana gahaṇe rūpakkhandhavacanasaṅkhātena vā rūpakkhandhavacanavacanīyatāsaṅkhātena. Idāni tamevatthaṃ pākaṭataraṃ kātuṃ ‘‘rūpakkhandhoti hī’’tiādi vuttaṃ.
六、“借得通达法之故，四蕴为通达法所摄”之类，说“色蕴是可通达的”之类，是指具有通达特征。所谓“应被了解”，意味着理应被抛弃、应被彻见，是强调因果的必然性。所谓“作为主”的，是指出因果的相续承接及依止等。所谓“真理之差别”，是指出从苦集谛开始的循序定义，以及诸通达实体等差异。做如此分析，是说明以通达为依止的说法。色法作为五蕴之一，结构上是色蕴成员的一部分，而不是属于受蕴等其他蕴。这里的概括是总体收摄。由此，由于色法彼此间属于色蕴成员，故有此义。色蕴成员的称谓，即以色蕴之名义作为说法基础所摄取。说法的承载，是以词义为媒介，包括所有用色蕴词集成的部分。现在如上，显得更明白，如“色蕴如是说”之类的句子。
Purimenāti rūpakkhandhena. Saññākkhandhamūlakātiādīsu ‘‘purimena yojiyamāne’’tiādiṃ ānetvā yathārahaṃ yojetabbaṃ. Abhedato pañcakapucchāvissajjanaṃ khandhapadaniddese sabbapacchimamevāti āha ‘‘bhedato pañcakapucchāvissajjanānantara’’nti.
“前者”是指色蕴。解释色蕴为基础的诸如“应依前者”等说法，是为了妥当联结意义。通过不分离的五种头尾布局解释蕴字说法，指出全部概括在前者之中，故言“不分离的五种头尾布局依次间隔”。
Āyatanapadādivaṇṇanā处句等释
§40
40.Yadipiekakepi sadisaṃ vissajjanaṃ vissajjanaṃ samudayamaggasaccānaṃ ‘‘samudayasaccaṃ ekena khandhena…pe… maggasaccaṃ ekena khandhena ekenāyatanena ekāya dhātuyā saṅgahitaṃ, catūhi khandhehi ekādasahi āyatanehi sattarasahi dhātūhi asaṅgahita’’nti (dhātu. 41) niddiṭṭhattā. Etthāti etasmiṃ indriyapadaniddese . Cakkhusotacakkhusukhindriyadukānanti cakkhusotadukaṃ cakkhusukhindriyadukanti etesaṃ dukānaṃ. Cakkhusotasukhindriyānañhi ‘‘ekena khandhena ekenāyatanena ekāya dhātuyā saṅgahitaṃ, catūhi khandhehi ekādasahi āyatanehi sattarasahi dhātūhi asaṅgahita’’nti ekake sadisaṃ vissajjanaṃ. Cakkhusotindriyadukassa pana ‘‘cakkhundriyañca sotindriyañca ekena khandhena dvīhāyatanehi dvīhi dhātūhi saṅgahitā, catūhi khandhehi dasahāyatanehi soḷasahi dhātūhi asaṅgahitā’’ti, ‘‘cakkhundriyañca sukhindriyañca dvīhi khandhehi dvīhāyatanehi dvīhi dhātūhi saṅgahitā, tīhi khandhehi dasahāyatanehi soḷasahi dhātūhi asaṅgahitā’’ti cakkhusukhindriyadukassa ca asadisaṃ vissajjanaṃ. Nāpi dukehi tikassāti cakkhusotacakkhusukhindriyādidukehi cakkhusotasukhindriyāditikassa nāpi sadisaṃ vissajjanaṃ. Idhāti saccapadaniddese. Tikena cāti dukkhasamudayamaggāditikena ca. ‘‘Pañcahi khandhehi dvādasahāyatanehi aṭṭhārasahi dhātūhi saṅgahitā, na kehici khandhehi na kehici āyatanehi na kāhici dhātūhi asaṅgahitā’’ti sadisaṃ vissajjanaṃ.
40.关于单一相似的生成，苦集灭道谛的因缘，提到“集谛由单一蕴……道谛由单一蕴单一境界单一界所涵摄，四蕴十一处十八界所不涵摄”等（法界第41条）论述。此指就是五根别分别解析时的示例。眼根、耳根、眼识受苦痛等，是眼根受苦，耳根受苦之意。眼根与眼识分别也是这样表示；眼根痛苦、耳根痛苦各自不等同。三者之间无相似痛苦之处。这里属于真假词义的区别说，指苦集灭道的开始。所言三者之区分，即苦、集谛等开始流转的起点。五蕴、十二处、十八界都涵摄，不存在任何一处、界或元素孤立未涵摄。
6. Paṭiccasamuppādavaṇṇanā6. 缘起释
§61
61.Avijjāvacanenāti ‘‘avijjāpaccayā saṅkhārā’’ti ettha avijjāggahaṇena. Visesanaṃ na kattabbaṃ, ‘‘sabbampi viññāṇa’’nti vattabbanti adhippāyo. Tattha kāraṇamāha ‘‘kusalādīnampī’’tiādinā. Vissajjanāsadisena sabbaviññāṇādisaṅgahaṇato. Tesanti viññāṇādipadānaṃ. Idhāti imasmiṃ paṭhamanaye. Akammajānampi saṅgahitatā viññāyati saddāyatanassapi gahitattā.
61.关于无明的说法，即“无明缘行”，此处是指取无明为主。无需作出特别区分，说“一切皆为识”是论述的本质。原因的有为，是从善等方面说起。真正意义上，包含诸法识等因缘条件。这些都属于识的范畴。此处是第一主要论述。即使无作生起也涵摄其中，可见识蕴也有涵摄之性。
§71
71.Jāyamāna…pe… mānānanti jāyamānādiavatthānaṃ dhammānaṃ. Jāyamānādibhāvamattattāti nibbattanādiavatthāmattabhāvato. Vinibbhujjitvāti avatthābhāvato vinibbhogaṃ katvā. Paramatthato avijjamānāni, sabhāvamattabhūtānīti paramatthadhammānaṃ avatthābhāvamattabhūtāni . Aparamatthasabhāvānipi rūpadhammassa nibbattiādibhāvato ruppanabhāvena gayhanti. Tato ‘‘rūpakkhandhassa sabhāgāni, arūpānaṃ pana jātijarāmaraṇānī’’ti ānetvā yojanā. Ekekabhūtānīti yathā ekasmiṃ rūpakalāpe jātiādīni ekekāniyeva honti, evaṃ ekasmiṃ arūpakalāpepīti vuttaṃ. Tenāha ‘‘rūpakalāpajātiādīni viyā’’tiādi. Anubhavanasañjānanavijānanakiccānaṃ vedanādīnaṃ nibbattiādibhūtānipi jātiādīni tathā na gayhantīti āha ‘‘vediyana…pe… agayhamānānī’’ti. Tena vedanākkhandhādīhi jātiādīnaṃ saṅgahābhāvamāha. ‘‘Jāti, bhikkhave, aniccā saṅkhatā’’tiādivacanato jātiādīnampi saṅkhatapariyāyo atthīti saṅkhatābhisaṅkharaṇakiccena saṅkhārakkhandhena tesaṃ saṅgahoti vuttaṃ ‘‘saṅkhatā…pe… sabhāgānī’’ti. Teneva ca saṅkhārakkhandhassa anekantaparamatthakiccatā veditabbā. Tathā duvidhānīti vuttappakārena rūpārūpadhammānaṃ nibbattiādibhāvena dvippakārāni. Tenāti yathāvuttasabhāgatthena. Tehi khandhādīhīti rūpakkhandhasaṅkhārakkhandhadhammāyatanadhammadhātūhi.
71.“生起……”等，是指生起等事物的本质。生起等法的本性，包括消灭等实质。灭是因无本质而起的消除。究竟来看，无常法是无本质之法。即便是后续次第法中，色法的生成等，依旧以色性为依据。因此论及色蕴诸部分，非色蕴则包含生、老、死等无形法。举例说个别色团中各部分有生成等法，单个无形法处有类似法。故言“色团的生成等”。经历、知觉、认知等功用的受法，也包含生成等特性，但不能将生起等性质安置于其中。故以受蕴为例，说明生成等法没有涵摄。并以“生为无常、造作蕴”的诸句表明，生及类似法，为造作蕴中诸法。由此可知造作蕴具有多面多重的实质作业功能。由此产生的二分法，是指色与无色法因生成消灭的两种不同状态。此说明色蕴、造作蕴、受蕴、处、法、界诸法的范畴。
Paṭhamanayasaṅgahāsaṅgahapadavaṇṇanā niṭṭhitā. · 第一法摄与非摄句释已毕。
2. Dutiyanayo saṅgahitenaasaṅgahitapadavaṇṇanā2. 第二法摄者与非摄者句释
§171
171.‘‘Saṅgahitena asaṅgahita’’nti ettha saṅgahitāsaṅgahitasaddā bhinnādhikaraṇā na gahetabbā visesanavisesitabbatāya icchitattā. Yo hi dhammo saṅgahitatāvisesavisiṭṭho asaṅgahito heṭṭhā uddiṭṭho, sveva idha asaṅgahitabhāvena pucchitvā vissajjīyatīti dassento ‘‘yaṃ taṃ…pe… tadeva dassento’’ti āha. Ye hi dhammā cakkhāyatanena khandhasaṅgahena saṅgahitā, āyatanadhātusaṅgahena ca asaṅgahitā, tesaṃyeva puna khandhādīhi asaṅgaho pucchitvā vissajjito. Tena vuttaṃ ‘‘cakkhāyatanena…pe… āhā’’ti. Sabbatthāti sabbesu nayesu vāresu ca. Khandhādisaṅgahasāmaññānanti ‘‘khandhasaṅgahenā’’tiādinā avisesena vuttānaṃ khandhādisaṅgahānaṃ. ‘‘Sāmaññajotanā visese avatiṭṭhatī’’ti āha ‘‘niccaṃ visesāpekkhattā’’ti. Visesāvabodhanatthāni pañhabyākaraṇānīti vuttaṃ ‘‘bhedanissitattā ca pucchāvissajjanāna’’nti. Savisesāva khandhādigaṇanāti ‘‘khandhasaṅgahenā’’tiādinā avisesena vuttāpi rūpakkhandhādinā savisesāva khandhādigaṇanā, khandhādinā saṅgahoti attho. Suddhāti kevalā anavasesā, sāmaññabhūtāti vuttaṃ hoti.
171.“集有与无集”语。此处“集有”“无集”二词在不同语义领域不应混淆使用，因事理不同要求清晰区分。实则，法若因集有之特性彰显优胜，则其无集相从其下分别释明，遂依此分辨，乃显明“所言者即彼义。”诸法由眼根缘处、色蕴诸集有，缘处与界诸集无。对此，例示诸聚诸法由色蕴诸集及诸界诸集而分离，遂以“由眼根缘处……语”显明。中所言“遍处”指诸语义领域及范围。色蕴等聚之所称为普通聚，故以“色蕴诸集”等语中立之。言“普通亮光特别住处”，谓常赖特别之分别而立此义，作问答因破分别故。是故问答相依，谓“有别异者之所养成”。特别则指为分别理明之义。纯净者谓无别灭余之义，普通性者谓常具普通性之义。
Tatthāti yathādhikate dutiyanaye. Sāmaññajotanāya visesaniddiṭṭhattā āha ‘‘saṅgahi…pe… niddhāritattā’’ti. Tīsu saṅgahesūti khandhādisaṅgahesu tīsu. Aññehīti vuttāvasesehi dvīhi ekena vā. Ettakeneva dassetabbā siyuṃ tāvatāpi saṅgahitena asaṅgahitabhāvassa pakāsitattā. Tesanti saṅgahitenaasaṅgahitabhāvena vuttadhammānaṃ. Evaṃvidhānanti ‘‘cakkhāyatanaṃ sotāyatana’’ntiādinā aniddhāritavisesānaṃ. Asambhavāti vuttappakārena niddisituṃ asambhavā. Saṅgahādinayadassanamattaṃ nayamātikāya byāpāro, yattha pana saṅgahādayo, te khandhādayo kusalādayo ca tesaṃ visayabhūtāti tehi vinā saṅgahādīnaṃ pavatti natthi. Tenāha ‘‘nayamātikāya abbhantarabāhiramātikāpekkhattā’’ti. Saṅgāhakaṃ asaṅgāhakañcāti vattabbaṃ. Yo hi idha saṅgāhakabhāvena vutto dhammo asaṅgāhakabhāvenapi vuttoyevāti.
“此处”即次第二说解。就普通亮光特别显现，言“集有……确定义”等。三种集有，指色蕴等三集。余者谓两种或一者。由此可显示“集有”与“无集”之彰显。此即所说法之“集有无集”。由此谓“集有无集”之经文。如此分明解说“由眼根缘处”等未定之特别法。不可现说者因所明与经文不合。遂谓“此乃名目表法”，谓众集仅为名称缘起。若无集等为色蕴等所缘，则无诸集有等之发生。故说“名称依内外依止”。集有与无集之说为名目，是名称依止内（法身）与外（各境）。谓“有集者，无集者”之说理故。
‘‘Ye dhammā khandhasaṅgahena saṅgahitā, āyatanadhātusaṅgahena asaṅgahitā’’ti, ‘‘ye dhammā khandhasaṅgahena asaṅgahitā, āyatanadhātusaṅgahena saṅgahitā’’ti ca yattha pucchitabbavissajjitabbadhammavisesaniddhāraṇaṃ natthi, tattha paṭhamanaye chaṭṭhanaye ca ‘‘rūpakkhandho katihi khandhehi saṅgahito? Ekena khandhenā’’ti (dhātu. 6), ‘‘rūpakkhandho katihi khandhehi sampayuttoti? Natthi. Catūhi khandhehi vippayutto’’ti (dhātu. 228) ca evaṃ pucchitabbavissajjitabbabhāvena. Itaresūti dutiyādinayesu. Tassa tassāti yaṃ pucchitabbaṃ vissajjitabbañca ‘‘ye dhammā’’ti aniyamitarūpena niddhāritaṃ, tassa tassa ‘‘te dhammā’’ti niyāmakabhāvena.
言“诸法由色蕴诸集有、缘处与界诸集无”，及反过来，“诸法由色蕴诸集无、缘处与界诸集有”，谓此分别应于何处作问答、分别释明。首、六说中，问“色蕴集于几蕴？”以一蕴为集。言“色蕴集于几蕴”问答。及“色蕴不集于几蕴而分离于四蕴”等问答，均为其之分类释明。余者谓次第二说等。此“各自所问所解隐含‘诸法’及相应‘诸法’”，谓由“诸法”起名有定义，并以“诸法”作为主语定规。
Etthāti etasmiṃ pakaraṇe. Yena yena cakkhāyatanādinā saṅgāhakena. Khandhādisaṅgahesūti khandhāyatanadhātusaṅgahesu. Tena tenāti khandhādisaṅgahena. Aññanti tato tato saṅgāhakato aññaṃ. Tabbinimuttaṃ saṅgahetabbāsaṅgahetabbaṃ yaṃ dhammajātaṃ atthi, taṃ tadeva ‘‘cakkhāyatanena ye dhammā khandhasaṅgahena saṅgahitā, āyatanadhātusaṅgahena asaṅgahitā’’ti saṅgāhakāsaṅgāhakabhāvena uddhaṭaṃ. Añño dhammo natthi tassa sabhāgabhāvena saṅgāhakasseva abhāvato. Siyā panetaṃ sabhāgena ekadesena saṅgahoti, taṃ paṭikkhipanto āha ‘‘na ca so…pe… hotī’’ti. Yañcātiādinā vacanantaraṃ pariharati.
“此处”即本章。谓各由眼根缘处等不同集有者。所谓色蕴缘处与界集有者。谓诸“色蕴缘处与界诸集”各自而异。由此，世间生起之法，诸集有相续，乃至“由眼根缘处诸法集有与无集”语均显明。若无别法，唯集有一法，则“非”。犹如“此处为集有与无集相对”，语意除去则不可立。言“依止条目，内外依止”，谓依名目及其内外因缘。谓“有集者无集者”诸法称谓。若法以集有相称，则无以无集相发生。于是谓“依止条目，内外依止”等。关于集有与无有，则谓集有及无有分别存在。言“集有与无集分别谈论”。曰正由集有之法说，即便从无集之相说亦同此理。此理建立集有与无集之际之对立现象。
Yadicātiādināpi tasseva tena saṅgahābhāvaṃ pāṭhābhāvadassanena vibhāveti. Tattha so evāti yo rūpādikkhandho saṅgāhakabhāvena vutto, so eva tena rūpādikkhandhena saṅgayheyya saṅgahetabbo bhaveyya, teneva tassa saṅgahābhāve lakkhaṇaṃ dassento āha ‘‘na hi so eva tassa sabhāgo visabhāgo cā’’ti. Ekadesā viya cakkhāyatanādayo samudāyassa rūpakkhandhādikassa. Rūpakkhandho cakkhāyatanādīnaṃ na saṅgāhako asaṅgāhako ca sabhāgavisabhāgabhāvābhāvato. Esa nayo sesesupi. Samudāyantogadhānantiādinā vuttamevatthaṃ pākaṭataraṃ karoti. Tattha yenāti vibhāgena. Teti ekadesā. Tesanti ekadesānaṃ. Ettha tadantogadhatāya vibhāgābhāvo, vibhāgābhāvena sabhāgavisabhāgatābhāvo, tena saṅgāhakāsaṅgāhakatābhāvo dassitoti veditabbo.
谓“诸法由色蕴诸集有者，缘处与界诸集无”，此中若有法以集有相立，则此法以同色蕴等所缘之法为依，于是应集缘之法。若无，则显示“此法不与依法之集合相合”，谓其内外有别。犹如“眼根缘处等相互成一”，集有无有不相违。此乃此理终结。谓“集有与无集之说分别成立”。言“任何一处，诸缘处及界诸法非共具集有与无集相”，理证详备。谓“集有与无集相”非同地共起。此理显明识别、分别及对立之理，故有“此说如利刃剖割”。法以此理建立分明之别，应取法义不可混为一谈。此理建立后，我们应了解集有无集间之区别及其成立之条件。
Yathā sabbena sabbaṃ sabhāgavisabhāgābhāvena ekadesānaṃ samudāyo saṅgāhako asaṅgāhako ca na hoti, evaṃ ekadesasabhāgavisabhāgānanti dassento ‘‘tathā’’tiādimāha. Tattha yathātiādi udāharaṇadassanena yathāvuttassa atthassa pākaṭakaraṇaṃ. Khandhasaṅgahena saṅgāhakaṃ asaṅgāhakañcāti yojanā. Tathā sesesupi. Na hi ekadesa…pe… visabhāgaṃ yena samudāyo saṅgāhako asaṅgāhako ca siyāti adhippāyo. Ettha ca saṅgāhakattaṃ tāva mā hotu, asaṅgāhakattaṃ pana kasmā paṭikkhipīyatīti codanaṃ manasi katvā āha ‘‘tasmā’’tiādi. Tattha tasmāti vuttamevatthaṃ hetubhāvena parāmasati. Attato aññassa, attani antogadhato aññassa, attekadesasabhāgato aññassa satipi asaṅgāhakatteti yojanā. Taṃ panetaṃ ‘‘rūpakkhandho rūpakkhandhena saṅgahito asaṅgahito ca na hotī’’tiādinā vutte tayo pakāre sandhāya vuttaṃ. Saṅgāhakattameva etesaṃ natthīti etesaṃ attā, attani antogadho, attekadesasabhāgo cāti vuttānaṃ saṅgāhakabhāvo eva natthi sabhāgābhāvato. Tena vuttaṃ ‘‘na hi so eva tassa sabhāgo’’tiādi. Yenāti saṅgāhakattena. Evarūpānanti yathāvuttānaṃ tippakārānaṃ aggahaṇaṃ veditabbaṃ satipi visabhāgabhāveti adhippāyo.
谓“所有诸法，皆由集有或无集相成”，若非如此，集有无集二相不成立。以此理基础，示现“世法成就无非依其集有或无集之分”，故言“如是”。谓此“集有无集之关系”，由示例及谛义揭示其义理。谓“诸色蕴集有及无集二相关系”应以此为依。因谓“无论是集有限者或无集者之法，皆有其分类归属”，以此为说理。谓“现时不应生过多划分”，故曰“勿复破坏之”，劝人宜依事实理悟。谓“自身与他人、部分与整体之间有差别，故不应混淆区别”，依此建立集有无集二相。此理建立以后，谓“色蕴诸集不可以集有或无集二相兼具”以示区别。由此得出集有无集理之全貌，令学者通达区分及辨析。
Tenāti ‘‘dhammāyatana’’ntiādinā vacanena. Ekadesassa vedanākkhandhādikassa samudāyassa dhammāyatanassa saṅgāhakattaṃ ekadesena samudāyassa saṅgahitabhāvanti attho, samudāyassa rūpakkhandhassa ekadesassa cakkhāyatanassa sotāyatanassa ca saṅgāhakattaṃ samudāyena ekadesassa saṅgahitabhāvanti vuttaṃ hoti. Yadi evaṃ na dasseti, atha kiṃ dassetīti āha ‘‘catukkhandhagaṇanabhedehī’’tiādi. Tattha catukkhandhagaṇanabhedehīti rūpādicatukkhandhagaṇanavibhāgehi . Pañcadhāti rūpādicatukkhandhasaṅgaho viññāṇakkhandhasaṅgahoti evaṃ pañcappakārena bhinnataṃ. Tenāha ‘‘gaṇetabbāgaṇetabbabhāvenā’’ti. ‘‘Ekena khandhenā’’tiādīsu karaṇatthe karaṇavacanaṃ, na kattuattheti katvā āha ‘‘saṅgāhakāsaṅgāhakanirapekkhāna’’nti. Tenevāha ‘‘kammakaraṇamattasabbhāvā’’ti. Dutiyādayo pana nayā. Agaṇanādidassanānīti agaṇanagaṇanadassanāni. Nanu ca dutiyādīsu gaṇanādīnipi vijjantīti? Saccaṃ vijjanti, tāni pana visesanabhūtāni appadhānānīti visesitabbabhūtānaṃ padhānānaṃ vasenevaṃ vuttaṃ. ‘‘Cakkhāyatanena ye dhammā khandhasaṅgahena saṅgahitā’’tiādinā kattuādayo niddiṭṭhāti āha ‘‘kattukaraṇakammattayasabbhāvā’’ti.
由“十”等词语所说的“法界”等，意思是指十一中的苦蕴等诸堆集因缘的结集，十一中因缘结集乃是一，即形成苦集中的一个整体；就果集的色蕴来说，也是一，指眼界和耳界等的结集，即由因缘结集形成一个整体。若不是这样展现，如何展现呢？故有“以四蕴分类者”等说。此处的“四蕴分类者”，即由色等四蕴分类所别分。五者则是色等五蕴堆集，识蕴结集，因此才得以五分成异。故说“应当以计数区分其有所计数”等（不同计数法）。“以一蕴”为主的说法，是依因缘之义，不是指作业所以，故说“不以结集者而结集亦非”的意思。第二等起，是归纳不可数之见。诚然，数目确实存在，但它们为特别之处，是少数特殊主体的表现。因眼界结、诸堆集结而成，含义为作业、作用、本质。
Tathā tathāti tena tena rūpakkhandhādippakārena. Taṃtaṃkhandhādibhāvābhāvo sabhāgavisabhāgatāti rūpadhammādīnaṃ rūpakkhandhādibhāvo sabhāgatā, vedanākkhandhādiabhāvo visabhāgatāti attho. Yathāniddhāritadhammadassaneti ‘‘ye dhammā, te dhammā’’ti niddhāritappakāradhammanirūpane. Saṅgāhakasaṅgahetabbānanti cakkhāyatanādikassa saṅgāhakassa sotāyatanādikassa ca saṅgahetabbassa. Samānakkhandhādibhāvoti ekakkhandhādibhāvo, rūpakkhandhādibhāvoti attho. Tadabhāvoti tassa samānakkhandhādibhāvassa abhāvo aññakkhandhādibhāvo. Ayanti yvāyaṃ paṭhamanaye tathā tathā gaṇetabbāgaṇetabbatāsaṅkhāto dutiyādinayesu yathāvuttānaṃ samānakkhandhādibhāvābhāvasaṅkhāto taṃtaṃkhandhādibhāvābhāvo vutto, ayametesaṃ dvippakārānaṃ nayānaṃ sabhāgavisabhāgatāsu viseso.
“如是如是”是依色蕴起等类别。诸色行相之无、存有，是部分有别，意指诸色法等色蕴之存在有差别，苦蕴及他等的存在是部分间的区别。所谓正法显述，是指“何为诸法即是诸法”的法显现。所谓应结集者，是指应结集眼界等堆集因缘。所谓同蕴起，是指仅一蕴起色等蕴之义。所谓他相，即是该同蕴起的不存在遂成他蕴起。此即第一论说与第二论说之分别，依数起见，论述第一法即是第一法起，第二以此而论其异，二种解释就部分有别与部分分别有所区分。
Samudayasaccasukhindriyādīti ādi-saddena maggasaccadukkhindriyādi saṅgayhati. Asaṅgāhakattābhāvatoti saṅgahitatāvisiṭṭhassa asaṅgāhakattassa abhāvato . Na hi sakkā ‘‘samudayasaccena ye dhammā khandhasaṅgahena saṅgahitā, āyatanadhātusaṅgahena asaṅgahitā’’tiādi vattuṃ. Dukkhasaccasadisāni abyākatapadādīni. Itarehīti āyatanadhātusaṅgahehi saṅgāhakattāsaṅgāhakattābhāvato na uddhaṭānīti yojanā. Evantiādi yathāvuttassa atthassa nigamanavasena vuttaṃ. Na rūpakkhandhoti na sabbo rūpakkhandhadhammoti attho.
所谓苦集真谛乐所缘等，由开示诸苦灭道真谛及其苦乐所缘而成。所谓无结集，是指结集者已灭而无生。同属结集之无结集不存在。实难谓“由苦集真谛，则诸法由蕴结集而成，然由识界及六界结集却无结集”，此等所说乃含糊难辨之语。所谓他者，即指由六根支结集等异相无结集体而不异大难，故说犹如所说。其言非指色蕴全体或色蕴法。
‘‘Khandhapadenā’’ti idaṃ karaṇatthe karaṇavacanaṃ, na kattuattheti āha ‘‘khandhapadasaṅgahenāti attho’’ti. Tenevassa kattuatthataṃ paṭisedhetuṃ ‘‘na saṅgāhakenā’’ti vuttaṃ. Karaṇaṃ pana katturahitaṃ natthīti āha ‘‘kenaci saṅgāhakenāti idaṃ pana ānetvā vattabba’’nti. Saṅgāhakesu na yujjati na saṅgahetabbesūti adhippāyo. Rūpakkhandhadhammā hi ‘‘ye dhammā khandhasaṅgahena saṅgahitā’’ti vuttāti. Samudāye vuttavidhi tadavayavepi sambhavatīti codanaṃ samuṭṭhāpento ‘‘etena nayenā’’tiādimāha. Paṭiyogīnivattanaṃ eva-saddena karīyatīti āha ‘‘na hi aññamattanivāraṇaṃ eva-saddassa attho’’ti. Tenāha ‘‘saṅgāhakato aññanivāraṇaṃ eva-saddassa attho’’ti. So ca…pe… pekkhanti iminā tamevatthaṃ pākaṭataraṃ karoti. Saṅgāhakāpekkhatte hi ‘‘so cā’’tiādivacanassa ‘‘cakkhāyatanena rūpakkhandhova saṅgahito’’ti ettha cakkhāyatanaṃ saṅgāhakanti yathādhippetassa atthassa asambhavo evāti idāni taṃ asambhavaṃ vibhāvento ‘‘katha’’ntiādimāha, taṃ suviññeyyameva.
此处“蕴字”乃作主体语，不为作业语，故说“由蕴字结集之义”。因而否定“无结集者”之说。谓无作业者，则“由某个结集者”将此带出而说“当说于结集者中”，意指“非适用于结集者、非应结集者”，故称“不具结集”的义。乃触犯于结集法矣。色蕴法言“由诸法由蕴结集而成”之理由，乃以彼法为因而成，后作反问“由此理法当说”，以起释疑。因而引证所谓“非他缘阻止该语义”之义，依次说“只有结集依赖才是该语之义”，依此反驳，已深明其理。因依结集是“眼界结合色蕴”之义，依正法之义该“眼界即结集”不可再否，故以理推破无结集。
Etthāti ‘‘aḍḍhekādasahi āyatanadhātūhī’’ti ettha. ‘‘Rūpakkhandhenā’’ti ānetvā vattabbaṃ āyatanadhātuvisesanatthaṃ. Na so eva tassa, samudāyo vā tadekadesānaṃ saṅgāhako asaṅgāhako ca hotīti vuttovāyamatthoti āha ‘‘rūpakkhandho…pe… na hotī’’ti. Iminā pariyāyenāti yasmā vuttappakāraṃ saṅgāhakattaṃ natthi ‘‘yena saṅgahitassa asaṅgāhakaṃ siyā’’ti iminā pariyāyena. Asaṅgahitatāya abhāvo vutto aṭṭhakathāyaṃ (dhātu. aṭṭha. 171) ‘‘so ca…pe… natthī’’ti. Saṅgahitatāyāti nippariyāyena saṅgahitabhāvena asaṅgahitatāya abhāvo vuttoti na yujjatīti yojanā. Sā saṅgahitatāti attanā attano, attekadesānaṃ vā saṅgahitatā. Tenāti rūpakkhandhena. Tesanti rūpakkhandhatadekadesānaṃ. Atthi ca vippayuttatā vedanākkhandhādīhi. Cakkhāyatanādīhi viyāti visadisudāharaṇaṃ. Etehi rūpavedanākkhandhādīhi aññehi ca evarūpehi. Etāni aññāni cāti etthāpi eseva nayo.
此处所说“与十有二界法相依”，举例“由色蕴界”等皆属。因“色蕴界”一词，专指三十二法界中特别所在。所言之义非说色蕴界具结集与无结集，而是表达“色蕴是不具结集”的义，故云“不成立”。此乃该论释之详尽解，称无结集体，谓与结集相对之无也。所谓结集，即自身及其固有的结集属性，指某一色蕴中的十一如是五蕴堆集。又以苦蕴等粮区界相说之其实非色蕴大异，是谓还未废除者，遂成理义显明。
Teneva tassa saṅgahitattābhāvadassanena heṭṭhā dassitena. Etthāti etasmiṃ vāre. Aggahaṇeti akathane, adesanāyanti attho. Samudayasaccādīsūti samudayasaccasukhindriyādīsu yujjeyya taṃ kāraṇaṃ. Kasmā? Tehi samudayasaccādīhi khandhādisaṅgahena saṅgahite dhammajāte sati tassa āyatanasaṅgahādīhi asaṅgahitattassa abhāvato. Rūpakkhandhādīhīti rūpakkhandhavedanākkhandhādīhi. Saṅgahitameva natthi, kasmā? ‘‘So eva tassa saṅgāhako na hotī’’ti vuttovāyamattho. Yadipi rūpakkhandhādinā rūpakkhandhādikassa attano…pe… natthīti sambandho. Aññassa pana vedanākkhandhādikassa rūpakkhandhādinā saṅgahitattābhāvena asaṅgahitattaṃ atthīti yojanā. Ubhayābhāvoti saṅgahitattāsaṅgahitattābhāvo. Ettha etasmiṃ vāre. Dhammāyatanajīvitindriyādīnanti dhammāyatanādīnaṃ khandhacatukkasaṅgāhakatte, jīvitindriyādīnaṃ khandhadukasaṅgāhakatteti yojanā. Pāḷiyaṃ anāgatattā ‘‘satī’’ti sāsaṅkaṃ vadati. Ādi-saddena paṭhamena dhammadhātusaḷāyatanādīnaṃ sukhindriyādīnañca, dutiyena ekakkhandhassa saṅgaho daṭṭhabbo. Sukhindriyañhi vedanākkhandhasseva saṅgāhakaṃ. Tesanti khandhacatukkakhandhadukādīnaṃ asaṅgahitatā na natthi atthevāti tassā abhāvo anekantiko. Pubbe vuttanayenāti ‘‘rūpakkhandhādīhi panā’’tiādinā vuttanayena.
由此说明该结集不存在之义而说。此处指本书卷，意“汇合说”，即曰“观照”。苦集道真谛可综，若以此理视诸色苦等由蕴结集生起之结构所缘法，明知其中无结集理义。因“色蕴界等”之列，实为色、苦等所聚。结集体实不可得，那么为何如此说？盖色蕴等诸界之自体与彼等结集性不相合，故有无结集之义。比照据信赖此理，遂以反证“色蕴界不具结集”，彰显二者之有无对立。此乃从前述显说依证明。“诸色苦等法”亦复如是。
Tatthevāti tasmiṃyeva pubbe vutte sanidassanasappaṭighapade. Nivattetvā gaṇhantoti pubbe vuttaṃ paṭinivattetvā gaṇhanto paccāmasanto. Tadavattabbatāti tesaṃ saṅgāhakāsaṅgāhakasaṅgahitattāsaṅgahitattānaṃ avattabbatā. Asaṅgāhakattābhāvato eva…pe… na saṅgāhakattābhāvatoti yasmā nesaṃ asaṅgāhakattaṃ viya saṅgāhakattampi natthi, tato eva saṅgahitattāsaṅgahitattampīti dasseti.
所谓“正是在此”的意思，是指之前所说之示现与拒斥。所谓拒斥与接受，是指先前所说的反拒而接受。所谓应当检测，就是指对他们——既有结合者也有不结合者——结合与不结合的状态加以辨别。不结合之义只就其无结合而言。因其既无结合，故非无结合，是说并非毫无结合故而无结合。从而显明结合与不结合的分别。
Dutiyanayasaṅgahitenaasaṅgahitapadavaṇṇanā niṭṭhitā. · 第二法摄者与非摄者句释已毕。
3. Tatiyanayo asaṅgahitenasaṅgahitapadavaṇṇanā3. 第三法：以不摄者释不摄词
§179
179.Rūpakkhandhenakhandhasaṅgahena asaṅgahitesūti niddhāraṇe bhummaṃ. Tasmāti yasmā ekadesasabhāgatā samudāyasabhāgatā na hoti, tasmā. Tenāti rūpakkhandhena. Tānīti vedanādikkhandhattayanibbānāni. Yathā ca ekadesavisabhāgatāya na saṅgahitatā, evaṃ ekadesasabhāgatāya asaṅgahitatāpi natthīti dassento ‘‘na kevala’’ntiādimāha. Saṅgahitāneva na na hontīti yojanā. Teti vedanādikkhandhattayanibbānasukhumarūpadhammā. Tehīti viññāṇakkhandhacakkhāyatanādīhi. Na kathañci sammissāti kenacipi pakārena na sammissāti asammissatāya saṅgahitattābhāvaṃ sādheti. Rūpakkhandhena viya…pe… na hotīti yathā rūpakkhandhena sabhāgatābhāvato nibbānaṃ na kenacipi saṅgahaṇena saṅgahitaṃ, evaṃ viññāṇakkhandhacakkhāyatanādīhi taṃ āyatanadhātusaṅgahehi saṅgahitaṃ na hotīti khandhasaṅgahābhāvo pākaṭo vuttovāti evaṃ vuttaṃ.
关于以色蕴为蕴集体而言不包括不结合的，说明如下。因为并不存在只一部分集体或者产生部分集体，所以说“因此”。“因此”即是指色蕴。它们，即感受等蕴，一般皆有涅槃。正如不存在仅仅部分聚合一样，也不存在仅仅部分的不结合状态，故说“非纯粹”的起头等语。所谓蕴合即指彼处绝非只有不聚合。由此说明感受等蕴及名色界识根等不因任何关系而聚合，不聚合缺失是真实存在的。正如色蕴不存在部分聚合用于涅槃那样，识蕴及眼根境界等也不被任何聚合所聚合，蕴集的不存在即此所显的道理，因此说如此。
Evarūpānanti rūpakkhandhaviññāṇakkhandhacakkhāyatanādīnaṃ. Na hi nibbānaṃ sandhāya ‘‘rūpakkhandhena viññāṇakkhandhena cakkhāyatanena ye dhammā khandhasaṅgahena asaṅgahitā, āyatanadhātusaṅgahena saṅgahitā’’ti sakkā vattuṃ. Tena vuttaṃ ‘‘saṅgāhakattābhāvato evā’’ti. Tathā ‘‘abyākatehi dhammehi ye dhammā khandhasaṅgahena asaṅgahitā, āyatanadhātusaṅgahena saṅgahitā’’tiādi na sakkā vattuṃ tādisassa dhammassa abhāvatoti āha ‘‘sanibbāna…pe… bhāvatovā’’ti. Aggahaṇaṃ veditabbanti yojanā. Tenāha ‘‘na hī’’tiādi. Kañcīti kañci dhammajātaṃ. Teti abyākatadhammādayo. Attanoti abyākatadhammādiṃ sandhāyāha. Ekadesoti rūpakkhandhādi. Attekadesasabhāgoti nibbānaṃ. Tañhi dhammāyatanadhammadhātupariyāpannatāya tadekadesasabhāgo. Asaṅgahitasaṅgāhakattāti khandhasaṅgahena asaṅgahitānaṃ saññākkhandhādīnaṃ āyatanadhātusaṅgahena saṅgāhakattāti attho.
这里的“诸如此类”指色蕴、识蕴、眼根境界等。确实，不能以“色蕴、识蕴、眼根境界中各法不合于蕴集体，而合于界与根的集体”为依据说涅槃。正因如此说“因缺乏蕴合性而成为如此”。同样，对于“用不明之法所说不合于蕴集体而合于界根集体”等，不能以此断定该法不存在，因此称“涅槃有无是具足的”。所谓“结合存在不可得”的判断。“因此有说‘非是’等语”。所谓“何者”即指某种法族。这里所谓的“非明之法”等是指该类法。所谓“一部分”即指色蕴等。所谓“一部分集体”即指涅槃，在因界根法充满之中有一部分集体。所谓不合于蕴集体而合于界根集体，指此乃是蕴根界的结合与不结合之意。
Visabhāgakkhandhanibbānasamudāyattā khandhasaṅgahena dhammāyatanena na koci dhammo saṅgahito atthīti yojanā. Etassāti ‘‘dhammāyatanena saṅgahitā’’ti etassa padassa dhammāyatanagaṇanena saṅgahitāti attho. Oḷārikarūpasammissaṃ dhammāyatanekadesaṃ.
所属不相分离的蕴集体和涅槃的生起，没有任何法能通过蕴集体、根界而成立聚合。所谓“通过根界法而被聚合”，相应于“根界法计数的集合而成聚合”。于是列举了大数根界中的十一界。一如在不完整的部分不能形成聚合，故称“非纯粹”。
Tatiyanayaasaṅgahitenasaṅgahitapadavaṇṇanā niṭṭhitā. · 第三法以不摄者释不摄词已毕。
4. Catutthanayo saṅgahitenasaṅgahitapadavaṇṇanā4. 第四法：以摄者释不摄词
§191
191.Tiṇṇaṃsaṅgahānanti khandhāyatanadhātusaṅgahānaṃ. Saṅgahaṇapubbaṃ asaṅgahaṇaṃ, asaṅgahaṇapubbaṃ saṅgahaṇañca vuccamānaṃ saṅgahaṇāsaṅgahaṇānaṃ pavattivisesena vuttaṃ hotīti āha ‘‘saṅgahaṇā…pe… uddiṭṭhā’’ti. Saṅgahābhāvakato asaṅgaho saṅgahahetuko saṅgahassa pavattivisesoyeva nāma hotīti āha ‘‘saṅgahaṇappavattivisesavirahe’’ti. Kenaci samudayasaccādinā tīhipi saṅgahehi saṅgahitena saṅkhārakkhandhapariyāpannena dhammavisesena puna tatheva saṅgahito so eva samudayasaccādiko dhammaviseso saṅgahitena saṅgahito. Saṅgāhakattābhāvasabbhāvā saṅgāhakabhāvena na uddhaṭā, na asaṅgāhakattā eva. Yathā hi tīhi saṅgahehi na saṅgāhakā, evaṃ dvīhi, ekenapi saṅgahena na saṅgāhakā idha na uddhaṭā. Tehi saṅgahitāti tehi tīhi saṅgahehi saṅgahitā dhammā. Yassāti yassa attano saṅgāhakassa.
“三种聚合”是指蕴、处、界三种聚合。先有聚合的是不聚合，先有不聚合而后有聚合的，此即所谓聚合与不聚合的显现。故说“聚合已现”等语。由于无聚合性者无聚合因而促成聚合的发起，名为“无聚合导致聚合的发起”。由某种起源真理等原因，依三种蕴合聚合而聚合，构成蕴法的殊胜，亦即依生起真谛聚合而聚合。因缺乏聚合性，而非因聚合性所促，是其本质。正如三种聚合尚未成聚合，同样二种或单一聚合下，皆非聚合，未能促起聚合。此谓以三种真聚合而聚合之法。所谓所属，即其属于自身的聚合。
Sakalavācakenāti anavasesaṃ khandhādiatthaṃ vadantena. Tena khandhādipadenāti ‘‘teneva saṅgahaṃ gaccheyyā’’ti ettha tena khandhādipadenāti evaṃ yojetabbaṃ. Evaṃ pana ayojetvā ‘‘yaṃ attano saṅgāhakaṃ saṅgaṇhitvā puna teneva saṅgahaṃ gaccheyya, taṃ aññaṃ saṅgahitaṃ nāma natthī’’ti evaṃ na sakkā vattuṃ. Kasmāti ce? Na hi yena samudayasaccādinā yaṃ saṅkhārakkhandhapariyāpannaṃ dhammajātaṃ khandhādisaṅgahehi saṅgahitaṃ, teneva samudayasaccādinā tassa tadavasiṭṭhassa saṅkhārakkhandhadhammassa, na ca tasseva kevalassa samudayasaccādikassa saṅgaho pucchito vissajjitoti yojanā, atha kho tena saṅkhārakkhandhadhammena phassādinā. Saṅgahitassāti saṅgahitatāvisiṭṭhassāti attho. Tasmā attano saṅgāhakaṃ sakalakkhaṇādiṃ saṅgaṇhitvā puna tena khandhādipadena yaṃ saṅgahaṃ gaccheyya, taṃ tādisaṃ natthīti attho veditabbo. Vedanā saddo ca khandho āyatanañcāti vedanā visuṃ khandho, saddo ca visuṃ āyatananti attho. Aññena khandhantarādinā. Asammissanti abyākatadukkhasaccādi viya amissitaṃ. Na hi…pe… etthāti saṅgahitatāvisiṭṭhena dhammena yo dhammo saṅgahito, tassa saṅgahitatāvisiṭṭhoyeva yo saṅgaho, so na ettha vāre pucchito vissajjito ca. Saṅgahovāti kevalo saṅgaho , na kattāpekkhoti attho. Na saṅgāhakenāti idaṃ yathāvuttena atthena nivattitassa dassanaṃ. Na hītiādi taṃsamatthanaṃ.
所谓一切语说者，是指无有遗漏地说明蕴等义理者。谓以“仅以蕴等为标的之谓应行聚合”，即应将此蕴等标的联合运用。如若不联合而言“自所摄聚合已成，复依此聚合前进，非谓他聚合”此义不可成立。何故？因借以生起真谛等由蕴法所摄的蕴集体而聚合，正是依生起真谛聚合，归于该聚合的蕴法；对此生起真谛归属的蕴法非独有生起真谛一项可加以探求而舍弃，乃至介入感触而归入聚合。所谓“被聚合者”，谓为聚合之妙胜。故当以自身所摄聚合整体为度，复以蕴等标的为标准遵循，应行聚合。唯此为真，不复他形。感受、声音亦属蕴，是根界，另有差别蕴。诸如不增灭的苦谛等无所遗失也应如此。非因他义，而是以被聚合之妙美法，作为己有聚合之依归，对此求舍问意无容。谓“聚合”仅为聚合，非由所作所依之意。所谓非聚合者，以正所释为指所不复存在之禁止。谓“不”之义即由此旨。
Catutthanayasaṅgahitenasaṅgahitapadavaṇṇanā niṭṭhitā. · 第四法以摄者释不摄词已毕。
5. Pañcamanayo asaṅgahitenaasaṅgahitapadavaṇṇanā5. 第五法：以不摄者释不摄词
§193
193.Vuttanayenāti yasmā saṅgahappavattivisesavirahito asaṅgahitadhammavisesanissito pañcamanayo, tasmā yo ettha kenaci asaṅgahitena dhammavisesena puna asaṅgahito dhammaviseso asaṅgahitena asaṅgahito asaṅgahitatāya pucchitabbo vissajjitabbo ca. Tameva tāva yathāniddhāritaṃ dassento ‘‘rūpakkhandhena ye dhammā khandha…pe… asaṅgahitā, tehi dhammehi ye dhammā khandha…pe… asaṅgahitāti āhā’’ti catutthanaye vuttanayānusārena. Yathāniddhāritadhammadassananti pāḷiyaṃ niddhāritappakāradhammadassanaṃ. Saha sukhumarūpenāti sasukhumarūpaṃ, tena sukhumarūpena saddhiṃ gahitaṃ viññāṇaṃ, tena sahitadhammasamudāyā sasukhuma…pe… dāyā. Ke pana teti āha ‘‘dukkhasaccā’’tiādi. Kesañcīti nibbānacakkhāyatanādīnaṃ. Tīhipi saṅgahehi. Paripuṇṇasaṅgahehi tīhipi saṅgahehi asaṅgāhakā paripuṇṇasaṅgahāsaṅgāhakā. Abyākatadhammasadisā nevadassanenanabhāvanāyapahātabbanevasekkhānāsekkhādayo. Itareti rūpakkhandhādayo. Tabbipariyāyenāti vuttavipariyāyena, tīhipi saṅgahehi asaṅgahetabbassa atthitāya paripuṇṇasaṅgahāsaṅgāhakattāti attho.
193. 由此言『因所说者』，谓此五种根本相续中，舍离杂染缠所出的特殊法，依此不缠法特殊相的五个根本。于是若在此地，以任何不缠法特殊现象，再受缠法特殊现象之缠，此缠法相之缠执，理应被询问并舍弃。正如前文所示，『以色蕴中所有法……皆非缠执，乃至于……皆不缠执』，此为第四种根本说明所言。所谓『如法所现之法旨』，即巴利文所说的经过规定理由显现法义。又谓『与微妙形色相应』，谓以微妙柔和之色为由，心识与此相应，由此心识及其缘法共同起微妙和合之现象。所谓『苦谛』，则指涅槃眼处等三种根本缠法。此三根本缠法乃完全缠法、非缠法、完备缠法之三。若法境未明，见闻缺失、非缺失等属断除外，便称『他』，指色蕴等。『依根本相诠』，谓以所说相反果说，以三种缠法，彰明应缠法理即为完备缠法及缠执的义理。
Asaṅgāhakesu nibbānaṃ antogadhaṃ, tasmā taṃ anidassanaappaṭighehi asaṅgahetabbaṃ na hotīti attho. Tenāha ‘‘na ca tadeva tassa asaṅgāhaka’’nti. ‘‘Vedanākkhandhena ye dhammā’’tiādayo nava pañhā dutiyapañhādayo, te paṭhamapañhena saddhiṃ dasa, nāmarūpapañhādayo pana catuvīsatīti āha ‘‘sabbepi catuttiṃsa hontī’’ti. Rūpakkhandhādivisesakapadanti ‘‘rūpakkhandhenā’’tiādinā asaṅgāhakattena visesakaṃ rūpakkhandhādipadaṃ. Pucchāyāti ca pucchanatthanti attho. ‘‘Rūpakkhandhenā’’tiādi sabbampi vā viññāpetuṃ icchitabhāvena vacanaṃ pañhabhāvato pucchā. Tenāha aṭṭhakathāyaṃ ‘‘pañhā panettha…pe… catuttiṃsa hontī’’ti. Te hi lakkhaṇato dassitāti te niddhāritadhammā teneva asaṅgahitāsaṅgahitatāya niddhāraṇasaṅkhātena lakkhaṇena dassitā.
对非缠执者，涅槃根深为非显现，故不应以非显之法缠执其理，意即不可缠执之义。故说『亦非其缠执者』。『由受蕴中法』等九个问题列为第二问，前问合计为十，名为受色法等二十四问。所谓色蕴特别词，指『以色蕴为缘生』等，强调以“不缠执”为特征的色蕴称谓。问，即询问义。『以色蕴为缘生』等诸词，皆为欲表达询问之义的用词。故注疏云『此处问列三十四问』。论者谓其标示，乃以规定法显现之状而示，离缠执与缠执法相。
Tadevāti eva-saddenāti ‘‘tadevā’’ti ettha eva-saddena. ‘‘Yaṃ pucchāya uddhaṭaṃ padaṃ, taṃ khandhādīhi asaṅgahita’’nti ettha ‘‘khandhādīhevā’’ti avadhāraṇaṃ nippayojanaṃ pakārantarassa abhāvato. ‘‘Tīhi asaṅgaho’’ti hi vuttaṃ. Tathā ‘‘asaṅgahitamevā’’ti saṅgahitatānivattanassa anadhippetattā. Tadevāti pana icchitaṃ uddhaṭasseva asaṅgahitenaasaṅgahitabhāvassa avadhāretabbattāti dassento ‘‘na kadācī’’tiādimāha. Tattha aññassāti anuddhaṭassa. Aniyatataṃ dassetīti idaṃ avadhāraṇaphaladassanaṃ. Niyamatoti sakkā vacanaseso yojetunti idampi eva-kārena siddhamevatthaṃ pākaṭataraṃ kātuṃ vuttaṃ. Yato hi eva-kāro, tato aññattha niyamoti. Evaṃpakāramevāti pucchāya uddhaṭappakārameva, yaṃ pakāraṃ pucchāya uddhaṭaṃ, taṃpakāramevāti attho. Tassāti asaṅgahitassa. Aññassāti pucchāya anuddhaṭappakārassa. Etena yo pucchāya uddhaṭo tīhipi saṅgahehi asaṅgahito, tasseva idha pucchitabbavissajjitabbabhāvo, na aññassāti dasseti. Tenāha ‘‘pucchāya uddhaṭañhī’’tiādi. Āyatanadhātusaṅgahavasena cettha rūpakkhandhādīnaṃ aññasahitatā, viññāṇakkhandhādīnaṃ asahitatā ca veditabbā.
『此谓』即以此名之意。『所问词钜然者，为缠执法相色蕴等，盖缠执故』。于此中，『以色蕴等为缘』是谓在此处断除缠执回归无缠执之理。又『非尔』意谓以非钜然之不缠执法相为任，阐发无执理。指示他责，即当标示欲问之法，不能钜然缠执，应知此义。故注疏云『无一时缠执不缠执法相』。『非尔』即指未钜然执着于询问词。以表明其非钜然之意。此谓『不定者显』，谓其不擅断之显义。谓可将言语互换者，自有其规律、证明。以此言顺序遂定，对此探讨者，便获明证。『因同因故』谓唯有同一理由方成立，非他由。『如是所说』即以钜然标示询问语，谓即该用语。『其缠执者理，彼缠执间应舍弃理』。以此言，人当知以三缠法中任何缠执法，皆应被询问而舍弃。故云『所问缠执词为钜然』。
Avasesā vedanādayo tayo khandhā nibbānañca sakalena rūpakkhandhena tesaṃ saṅgaho natthīti ‘‘saṅgahitā’’ti na sakkā vattuṃ, ekadesena pana saṅgaho atthīti ‘‘asaṅgahitā na hontīti evaṃ daṭṭhabba’’nti āha. ‘‘Rūpadhammāvā’’ti niyamanaṃ pucchāya uddhaṭabhāvāpekkhanti dassento ‘‘pucchāya…pe… adhippāyo’’ti āha. Tena vuttaṃ ‘‘anuddhaṭā vedanādayopi hi asaṅgahitā evā’’ti. Etthāti etasmiṃ pañcamanayaniddese. Paṭhame nayeti paṭhame atthavikappe. Tathā dutiyeti etthāpi. Rūpaviññāṇehīti asukhumarūpadhammehi viññāṇena cāti ayamettha adhippāyoti dassento ‘‘oḷārika…pe… attho’’ti āha. Kathaṃ pana rūpadhammāti vutte oḷārikarūpasseva gahaṇanti āha ‘‘rūpekadeso hi ettha rūpaggahaṇena gahito’’ti.
余存受等三蕴与涅槃，整体而言，色蕴之间无缠执义，故云『缠执不得说』。然有所异，即以为有一缠执义，继而断言『不可缠执色法』。言『色法柄』，是指色缘此钜然询问语之取舍意。故谓『询问词皆依钜然而定，意重也』。此段谓受等亦有缠执法，但亦为不缠执。又谓『色与识为难明之相应相』，故以大纤细之表示而辨析。或问云『色法为何所指』，答曰：色之义同纤芥柔细色，故色蕴应速取缔止。为释疑义故。
§196
196.Asaṅgāhakanti ‘‘cakkhāyatanena…pe… asaṅgahitā’’ti evaṃ asaṅgāhakabhāvena vuttaṃ pucchitabbavissajjetabbabhāvena vuttampi kāmaṃ vedanādīheva catūhi asaṅgahitaṃ, taṃ pana na cakkhāyatanamevāti dassetuṃ ‘‘cakkhāyatanena panā’’tiādi vuttaṃ. Yehi dhammehīti khandhādīsu yehi. Sabbaṃ dhammajātaṃ teva rūpādike dhamme udāneti pāḷiyaṃ. Kasmā panetaṃ udānetīti āha ‘‘sadisavissajjanā’’tiādi. Paṭhamena udānena. Dveti ‘‘bāhirā upādā dve’’ti ettha vuttaṃ dve-saddaṃ sandhāyāha. Tassa asaṅgahitassa. Yathādassitassāti ‘‘rūpa’’ntiādinā dassitappakārassa. Dhammanvayañāṇuppādanaṃ nayadānaṃ. ‘‘Rūpaṃ dhammāyatana’’ntiādīnaṃ padānaṃ vasena dvevīsapadiko esa nayo.
196. 述非缠执者说，谓『以眼根处等为缘而非缠执法』，如同欲界诸受等四法非缠执，唯不以眼根地为单指，故有『以眼根处为缘』的说法。谓诸法之起，始于色等五法；为何如此说？答曰因彼法缺失故。初段谓缺失有二，名为『外断两』，即有二缠执面。彼非束缚缘法，谓以色等示之。且以顺序与关系生法掌理为证。又有二十四谓，即五蕴等语两两相对相成之精细说明。
Pañcamanayaasaṅgahitenaasaṅgahitapadavaṇṇanā niṭṭhitā. · 第五法以不摄者释不摄词已毕。
6. Chaṭṭhanayo sampayogavippayogapadavaṇṇanā6. 第六方法：相应与不相应词句之解释
§228
228. ‘‘Tatthā’’ti iminā ‘‘sampayogavippayogapadaṃ bhājetvā’’ti ettha sampayogavippayogapadaṃ bhājitaṃ, saṃvaṇṇetabbatāya ca padhānabhūtaṃ paccāmaṭṭhaṃ, na rūpakkhandhādipadanti dassento ‘‘yaṃ labbhati…pe… veditabba’’nti vatvā puna ‘‘rūpakkhandhādīsu hī’’tiādinā tamatthaṃ vivarati. Tattha na labbhatīti ‘‘sampayuttaṃ vippayutta’’nti vā gahetuṃ na labbhati, alabbhamānampi pucchāya gahitaṃ paṭikkhepena vissajjetuṃ. Paṭikkhepopi hi pucchāya vissajjanameva. Tathā hi yamake (yama. 1.khandhayamaka.59-61) ‘‘yassa rūpakkhandho nuppajjittha, tassa vedanākkhandho nuppajjitthā’’ti pucchāya ‘‘natthī’’ti vissajjitaṃ. Tena panettha rūpadhammesu sampayogaṭṭho na labbhatīti ayamattho dassito hoti. Alabbhamānampi sampayogapadaṃ gahitanti sambandho. Sabbatthāti rūpakkhandhavedanākkhandhādīsu. Etesanti rūpanibbānānaṃ. Visabhāgatāti ataṃsabhāgatā. Ekuppādādibhāvo hi sampayoge sabhāgatā, na saṅgahe viya samānasabhāgatā, tasmā ekuppādādibhāvarahitānaṃ rūpanibbānānaṃ sā ekuppādāditā visabhāgatā vuttā. Tadabhāvatoti tassā visabhāgatāya ekuppādāditāya abhāvato. Vippayogopi nivārito eva hoti, visabhāgo bhāvo vippayogoti vuttovāyamatthoti. ‘‘Catūsuhī’’tiādinā vuttamevatthaṃ pākaṭataraṃ karoti. Tattha tesaṃ tehīti ca arūpakkhandhe eva parāmasati. Visabhāgatā ca hoti rūpanibbānesu avijjamānattāti attho. Tenāha ‘‘na ca rūpekadesassā’’tiādi. Tenevāti catukkhandhasabhāgattā eva.
228. 『那里』以此分割缠合与离散，表明缠与离二义。且述清楚承前至后之根本，以免误会色蕴为缠执主体，谓『所得根本……应当见知』。又所谓不生起，谓连贯不生与断裂不生之不能成。由此故而讨议当否放弃缠执。再引双句说『若色蕴不生，则受蕴亦不生』，以说明在色受等间无缠执之实。断言此理即是缠执涅槃的理。述分断意谓缠执链断，亦断缝合。全体而言，此即缠执涅槃不生之异议。曰其断无缝合，缝合则断，缝合谓离散。谓断与离散相成，故称破散。此理也即『四空处』中所明。又言断离中常现此理，为缠执涅槃的证义。如云『不依色法柄』等，谓此皆示三十二蕴合之义。
Tīhi viññāṇadhātūhīti ghānajivhākāyaviññāṇadhātūhi vippayutte anārammaṇamissake rūpadhammamissake dhamme dīpeti rūpabhavoti yojanā. Pañcahīti cakkhuviññāṇādīhi pañcahi viññāṇadhātūhi. Ekāya manodhātuyā. Na sampayutteti na sampayutte eva. Tathā hi ‘‘vippayutte ahonte sattahipi sampayutte sattapi vā tā’’ti vuttaṃ. Tenāti vippayuttatāpaṭikkhepena. Tāhīti sattaviññāṇadhātūhi. Sampayutte dīpentīti sampayutte dīpentiyeva, na sampayutte evāti evamavadhāraṇaṃ gahetabbaṃ. Esa nayo sesesupi. Sampayutte vedanādike. Sampayuttavippayuttabhāvehi navattabbaṃ, taṃyeva viññāṇadhātusattakaṃ. Sampayuttabhāvena navattabbāni sampayuttanavattabbāni, bhinnasantānikāni, nānākkhaṇikāni ca arūpānipi dhammajātāni. Anārammaṇamissakasabbaviññāṇadhātutaṃsampayuttā dhammāyatanādipadehi dīpetabbā, anārammaṇamissakasabbaviññāṇadhātuyo acetasikādipadehi dīpetabbā, tadubhayasamudāyā dukkhasaccādipadehi dīpetabbāti veditabbā.
所谓三种识界，是指眼识、鼻识、舌识、身识、意识这五识界，在这当中又分为有分别的“离缘识界”和无分别的“无所染着识界”。这些识界以不分别的清净性质为显现，具足所有色法的属性，这是称为色的存在关系。所谓“五”，是由眼识等五识界组成。在此意指意根为一者（即心）。这里“不相依”意指非因缘相依。正如经中所说：“有离缘者，亦有相依者。”这指的是除去离缘的分别。所说“那五识界”，即有关七识界。所谓“相依显现”，即只在相依状态下显现，并非无相依。这种区分必须统一掌握。对于相依的感受等法，也要区别相依与离缘的状态，应掌握这七识界的细别。依相依状况应辨别相依的和非相依的，有各自散布不同时间的色法生起。完全不分别者，须以无分别为本，下文以无分别法（梵语：acetasika）为例说明。两者的相起，应在苦圣谛等方面显现，应当认识。
Yadi evanti yadi anārammaṇamissānaṃ dhammānaṃ vippayogo natthi. Anārammaṇamissobhayadhammāti rūpanibbānasahitasabbaviññāṇadhātutaṃsampayuttadhammā. Khandhādīhevāti khandhāyatanadhātūhi eva, na arūpakkhandhamattena. Arūpakkhandheyeva pana sandhāya ‘‘tehi dhammehi ye dhammā vippayuttā’’ti vuttanti nāyaṃ dosoti dasseti. Tadekadesāti ‘‘anārammaṇamissā’’tiādinā vuttadhammasamudāyassa ekadesā. Tadekadesaññasamudāyāti tasseva yathāvuttassa samudāyassa ekadesā hutvā aññesaṃ avayavānaṃ rūpakkhandhādīnaṃ samudāyabhūtā. Vibhāgābhāvatoti bhedābhāvato. Bhedoti cettha accantabhedo adhippeto. Na hi samudāyāvayavānaṃ sāmaññavisesānaṃ viya accantabhedo atthi bhedābhedayuttattā. Tesaṃ accantabhedameva hi sandhāya ‘‘samudāyantogadhānaṃ ekadesānaṃ na vibhāgo atthī’’ti saṅgahepi vuttaṃ. Tenāti avibhāgasabbhāvato sabhāgavisabhāgattābhāvena. Tesanti anārammaṇamissakasabbaviññāṇadhātuādīnaṃ . Te ca akusalābyākatā. Tesanti kusalākusalābyākatadhammānaṃ. Tasmāti yasmā vibhattasabhāvānaṃ na tesaṃ samudāyekadesādibhāvo, tasmā. Yasmā pana kusalādayo eva khandhādayoti khandhādiāmasanena samudāyekadesādibhāvo āpanno evāti vuttanayena vippayogābhāvo hoti, tasmā taṃ pariharanto ‘‘khandhādīni anāmasitvā’’tiādimāha. Tesanti kusalādīnaṃ. Aññamaññavippayuttatā vuttā ‘‘kusalehi dhammehi ye dhammā vippayuttā’’tiādinā. Sabbesūti dutiyādisabbapañhesu.
如果如此的话，就不会有离缘法的相依条件。离缘法二者合起，是指具足色的涅槃境界所有识界之相依法。所谓五蕴等是指蕴、处、界三者，特指色蕴之外的非色蕴。对于非色蕴而言，说明的是“以这些法为条件的所有有分别法”。这里“不发善恶二性”，是指这些离缘法的识界等是无善恶差别的，是善恶法名义的二种。因其本分别实质无二，又无分法，是为无分合法。故此无分合状态，是整体性与部分性无分别的意思。这说明“同类整体相依之处无分割”，于论说中亦有表达。由此说明，离缘具有整体无分割的性质，不会分为部分和非部分。所言“离缘法及相关识界等”，指的是诸离缘法及对应的识界等。它们是无善恶分别的法门。它们是标示善恶法分别的法相。因此因为离缘法实无分别性质而无整体分法。又因诸色法及诸蕴等由善法等构成，所以它们与其他法不同，有其独特的相依条件，故此以“非相依”为依据，排除它们的相依。这里所说的相依，是指善法诸识界相依。由此，“谓不依赖蕴等色法”的意思，因而有所区别。正因如此，指出“勿依赖诸蕴等法”，这是一种方便说法。指的是善法诸识界。所谓不同相依，正如所说“以善法相依者”般，这在诸法总疑集问中有第二问如此论及。
Chattiṃsāya piṭṭhidukapadesu vīsati dukapadāni imasmiṃ naye labbhanti, avasiṭṭhāni soḷasevāti āha ‘‘soḷasāti vattabba’’nti. Tato eva ‘‘tevīsapadasata’’nti ettha ‘‘tevīsa’’nti idañca ‘‘ekavīsa’’nti vattabbanti yojanā. Sabbatthāti sabbapañhesu. Ekakālekasantānānaṃ bhinnakālabhinnasantānānañca anekesaṃ dhammānaṃ samudāyabhūtā saṅkhārakkhandhadhammāyatanadhammadhātuyoti āha ‘‘kālasantāna…pe… dhātūna’’nti. Ekadesasammissāti cittiddhipādādinā attano ekadeseneva khandhantarādīhi sammissā iddhipādādayo, anārammaṇehi rūpanibbānehi ca asammissā. Samānakālasantānehīti ekakālasantānehi kālasantānabhedarahitehi ekadesantarehi, saṅkhārakkhandhādīnaṃ ekadesantarehi, saṅkhārakkhandhādīnaṃ ekadesavisesabhūtehi satipaṭṭhānasammappadhānasaññākkhandhādīhi vibhattā eva samudayasaccādayo sampayogīvippayogībhāvena, rūpakkhandhādayo vippayogībhāvena gahitāti yojanā. Tehi samudayasaccādīhi. Te saññākkhandhādayo. Kehici sahuppajjanārahehi ekadesantarehi vibhattehi. Na hi saṅkhārakkhandhādipariyāpannattepi samudayasaccādayo maggasaccādīhi sampayogaṃ labhanti. Tesanti vedanākkhandhasaññākkhandhādīnaṃ. Ekuppādā…pe… visabhāgatā cāti ekuppādāditāsaṅkhātā yathārahaṃ sabhāgatā visabhāgatā ca. Tena yathāvuttakāraṇena sampayogassa vippayogassa ca labhanato.
在三十三有诸处中，有二十处是不净处，剩下十六处位列其余，不可遗漏。故曰“十六应知”。接着又言“二十三字”，这里“二十三”指“二十一”，这是表达上的约定。所谓“一切”，指一切疑问。因不同时间不同世代众多诸法的相依生起，涵盖五蕴、处、界、识三藏故称。所谓“单一缘起”，是指由心力如意根等单一缘起于诸蕴间的相依，而非由无相依的离缘涅槃生起。所谓同时代，是指同一时间段内，没有时间差别，诸色、蕴等诸法同时发生。它涵盖诸法，如五阴及相应诸法，在正念修持的专注之中辨别差别，细致体察；此乃区分相依和非相依的显著准则。正因如是相依和非相依，故此得殊胜观照。
Bhinnakālānaṃ samudāyīnaṃ samudāyā bhinnakālasamudāyā. Vattamānā ca ekasmiṃ santāne ekekadhammā vattanti. Tasmāti yasmā etadeva, tasmā. Tesaṃ vedanākkhandhādīnaṃ vibhajitabbassa ekadesabhūtassa abhāvato. Sukhindriyādīni vedanākkhandhekadesabhūtānipi. Tena vibhāgākaraṇena . Yadi samānakālassa vibhajitabbassa abhāvato cakkhuviññāṇadhātādayo viññāṇakkhandhassa vibhāgaṃ na karonti, atha kasmā ‘‘cakkhuviññāṇadhātu…pe… manoviññāṇadhātu soḷasahi dhātūhi vippayuttā’’ti vuttanti codanaṃ manasi katvā āha ‘‘khandhāyatana…pe… vippayuttāti vutta’’nti. Evamevanti yathā dhātuvibhāgena vibhattassa viññāṇassa, evamevaṃ.
不同时间的相依法，谓之不同时间的相依法。正在发生者，在同一世代的某一时刻各有不同诸法而异。正因为如此，依诸法的分别有一个固有缺失，即一真理的缺失。诸感受蕴等部分亦是如此，对于乐根等感受蕴的个别部分亦是如此。故以分别为依凭。若在同一时候应分别的部分不存在时，则诸识界如眼识界等并不属于识蕴的部分。于是为何说“眼识界至意识界合十六识界相依”呢？这呼应心理分法之因，从而言“蕴处界相依之说”成立。
§235
235.Taṃsampayogībhāvanti tehi khandhehi sampayogībhāvaṃ. Yathā hi samānakālasantānehi ekacittuppādagatehi vedanāsaññāviññāṇakkhandhehi samudayasaccassa sampayuttatā, evaṃ bhinnasantānehi bhinnakālehi ca tehi tassa vippayuttatāti āha ‘‘evaṃ taṃvippayogībhāvaṃ…pe… na vutta’’nti. Visabhāgatānibandhassa vibhāgassa abhāvena avibhāgehi tehi tīhi khandhehi. Vibhāge hītiādinā tamevatthaṃ pākaṭataraṃ karoti. Vibhāgarahitehīti samānakālasantānehi ekacittuppādagatattā avibhattehi vedanākkhandhādīhi na yuttaṃ vippayuttanti vattuṃ. Tenāha ‘‘vijjamānehi…pe… bhāvato’’ti. Tattha vijjamānassa samānassa samānajātikassāti adhippāyo. Na hi vijjamānaṃ rūpārūpaṃ aññamaññassa visabhāgaṃ na hoti. Anuppannā dhammā viyāti idaṃ visadisudāharaṇadassanaṃ. Yathā ‘‘anuppannā dhammā’’ti anāgatakālaṃ vuccatīti āmaṭṭhakālabhedaṃ, evaṃ yaṃ āmaṭṭhakālabhedaṃ na hotīti attho. Uddharitabbaṃ desanāya desetabbanti vuttaṃ hoti. Vijjamānasseva vijjamānena sampayogo, sampayogārahasseva ca vippayogoti atthibhāvasannissayā sampayuttavippayuttatāti āha ‘‘paccuppannabhāvaṃ nissāyā’’ti. Tenevāha ‘‘avijjamānassā’’tiādi. Tañcāti uddharaṇaṃ.
所谓诸法的相依境界，是指与五蕴相依的境界。正如同一时间同时产生的感受、想、意识诸蕴中的相依性，反之于不同时间和不同世代的法则有离缘性。故文中说：“此种离缘众生中不同的相依状态…未曾被言及。”由于部分的不存在导致的无分配状态时，三蕴及其他三法的整体性下不成立区别状态。因而不适当将相依与非相依同等论。因而说“现有之法…”，此指存在于特定时间的统一法则。不存在等同色法及非色法彼此分别。由此破除对无现起法的误解。所谓“现有”，表明时间定性。所谓相依与非相依是存在显著差异的，两者为立论基础，诸上述文句中都有体现。
Vibhāgarahitehīti visabhāgatābhāvato avibhāgehi. Anāmaṭṭhakālabhedeti anāmaṭṭhakālavisese. Avijjamānassa…pe… sampayogo natthīti etena pārisesato vijjamānassa ca vijjamānena sampayogo dassito. Avijjamānatādīpake bhede gahiteti yathāgahitesu dhammesu tehi vippayogīnaṃ avijjamānabhāvadīpake tesaṃyeva visese ‘‘arūpabhavo ekena khandhena dasahāyatanehi soḷasahi dhātūhi vippayutto’’tiādinā (dhātu. 246) gahite teneva ruppanādinā bhedena tesaṃ aññamaññaṃ visabhāgatāpi gahitā evāti vippayogo hotīti yojanā. Bhede pana aggahite tena tena gahaṇenāti yathāvutte avijjamānatādīpake visese, visabhāge vā aggahite ‘‘vedanā, saññā, saṅkhārakkhandho tīhi khandhehi ekenāyatanena sattahi dhātūhi sampayutto’’tiādinā tena tena gahaṇena sabhāgatādīpanena visabhāgatāya aggahitattā sabhāgatāva hoti. Tathā ca sati sabhāgatte kā panettha sabhāgatāti āha ‘‘vijjamānatāya…pe… hotī’’ti. Tassāti sabhāgatāya. Tasmāti visabhāgatāya alabbhamānattā, sabhāgatāya ca labbhamānattā.
所谓无相依即无异相，是指无不同时间的差别。无现有及现有的相依不存在分别。经由此，表明现有法的条件与无现有法的条件无互相相依。在经文中说明无现有法之不相依同时指出现有法依赖现有法之相依。由此区分无现有相依法及其异相。又经由此显现诸法按不同识界分别的特性，表明它们彼此不同且相依不一，故以识界分别显著。因此，依其时相的分别，具有整体性质与部分性质的二元划分，体现了无常及世俗分法的深义。
§262
262.Vitakko viyāti savitakkasavicāresu cittuppādesu vitakko viya. So hi vitakkarahitattā avitakko vicāramatto ca. Tenāha ‘‘koṭṭhāsantaracittuppādesu alīnā’’ti. Tato eva so appadhāno, dutiyajhānadhammā evettha padhānāti āha ‘‘ye padhānā’’ti. Tenevāti savitakkasavicāresu cittuppādesu vitakkassa avitakkavicāramattaggahaṇena idha aggahitattā, vitakkattike dutiyarāsiyeva ca adhippetattā. Anantaranayeti sampayuttenavippayuttapadaniddese. Samudayasaccena samānagatikā sadisappavattikā. Itīti iminā kāraṇena. Te avitakkavicāramattā dhammā na gahitā, samudayasaccaṃ viya na desanāruḷhā. Na savitakkasavicārehi samānagatikāti yojanā. Yadi hi te savitakkasavicārehi samānagatikā siyuṃ, ‘‘avitakkavicāramattehi dhammehi ye dhammā sampayuttā, tehi dhammehi ye dhammā vippayuttā, te dhammā na kehici khandhehi, na kehici āyatanehi, ekāya dhātuyā vippayuttā’’ti vattabbā siyuṃ. Yasmā pana te samudayasaccena samānagatikā. Yathā hi ye samudayasaccena sampayuttehi vippayuttā, tesaṃ kehici vippayogaṃ vattuṃ na sakkā, evaṃ tehipi . Tathā hi vakkhati ‘‘samudayasaccādīnī’’tiādi. Dasamo…pe… vuttoti ettha dasamanaye tehi avitakkavicāramattehi vippayuttehi vippayuttānaṃ soḷasahi dhātūhi vippayogo vutto, osānanaye tehi vippayuttānaṃ aṭṭhārasahi dhātūhi saṅgaho ca vuttoti tasmā na te savitakkasavicārehi samānagatikāti dasseti.
262.称为『心念』的，是诸含有思维及非思维心起中之心念。所谓心念，乃无思惟者，而唯存于思惟者之间。因之说『于构处中心起有生者乃微细者』。正因如此，此处所说之微细，是指第二禅所具之特质，即所谓『所谓诸特质』也。此因故，于含有思惟及非思惟心起中，心念乃以无思惟和思惟相互取持为本，兼具于禅那中为至尊者。所谓连结，是指结合与非结合二词所表之义。所谓集谛，是指性质相似、现象同时发生之义。此是明白缘故。诸具无思惟者之法，不可被取，即像集谛不能被宣说。因其非同于有思惟及非思惟二法无二故。若谓彼可同与有思惟及非思惟法合者，必应论说彼与无思惟法相连而与有思惟法相离，且彼非于任何蕴、任何处亦非于一界相离。然若以集谛而言，其虽相连亦相离，故谓『集谛等』。第十论中所说，以无思惟法为对象所相离者，共有十六界，约言是相离。第十一论中所说，以无思惟法相连者，共有十八界，包括集谛等，约言其合。故谓不与有思惟及非思惟法相同，示显其义。
Vitakkasahitesūti sahavitakkesu. Tesūti avitakkavicāramattesu saha vitakkena dutiyajjhānadhammesu, ‘‘avitakkavicāramattā’’ti gahitesu vuttesūti attho. Sabbepi teti dutiyajjhānadhammā vitakko cāti sabbepi te dhammā sakkā vattuṃ. Tathā hi sampayogavippayogapadaniddese ‘‘avitakkavicāramattā dhammā ekena khandhena ekenāyatanena ekāya dhātuyā kehici sampayuttā’’ti vuttaṃ. Tattha ekena khandhenāti saṅkhārakkhandhena. So hi samudāyoti ‘‘avitakkavicāramattā dhammā’’ti vuttadhammasamudāyo. Nanu vitakkopettha dhammasaṅgahaṃ gato, so ca vicārato aññenapi sampayuttoti codanaṃ sandhāyāha ‘‘na hi tadekadesassa…pe… hotī’’ti. Yathātiādinā tamevatthaṃ iddhipādanidassanena vibhāveti. Tassattho – yathā iddhipādasamudāyassa ekadesabhūtānaṃ chandiddhipādādīnaṃ tīhi khandhehi sampayogo vutto, taṃsamudāyassa na hoti, evaṃ idhāpi vitakkassa aññehi sampayogo avitakkavicāramattassa samudāyassa na hotīti.
所谓『含思惟者』即与思惟相伴。所谓『于无思惟法』者，指以思惟为伴随，谓于第二禅法中称为『无思惟者』者。是为取持之义。所谓『所有』即皆，指第二禅法中含思惟者的心念。亦可言为皆可说是此法。因于结合与非结合词义中称『无思惟者法，与某蕴、某处、一界相连』。其中『某蕴』者，指行蕴。此所谓集谛中之无思惟法集会。然若心念附着于思惟法，即为取持；若心念离思惟法，则举另一心法相连而着。对此，须告曰『非独于一法相连』。以此指示其义——犹如三根本力集聚于一法，彼集会必非单一。余由此义，依神足力之示现予以阐释。于此处既云集会非唯一，无思惟法因无与他法之集故无集谛，即无思惟法难作集谛义。
Yadi evaṃ ‘‘iddhipādo dvīhi khandhehi sampayutto’’tiādi na vattabbanti ce? No na vattabbanti dassento ‘‘yathā panā’’tiādimāha. Tattha tesūti iddhipādesu. Samudāyassāti iddhipādasamudāyassa. Tehi vedanākkhandhādīhi sampayuttatā vuttā ‘‘iddhipādo dvīhi khandhehi sampayutto’’tiādinā. Tenāti vicārena. Na hītiādinā yathādhigatadhammānaṃ sampayuttatāya navattabbābhāvaṃ udāharaṇadassanavasena vibhāveti. Keci vicikicchā taṃsahagatā ca mohavajjā mohena sampayuttā, keci asampayuttā. Mohenāti vicikicchāsahagatamohameva sandhāya vadati. Iti iminā kāraṇena na samudāyo tena mohena sampayutto. Añño koci dhammo hetubhāvo nāpi atthi, yena hetunā so dassanenapahātabbahetukoti vutto samudāyo. Evanti iminā nayena ‘‘bhāvanā…pe… yopi sampayuttā’’ti navattabbatāya nidassetabbāti attho. Evanti yathā dassanenapahātabbahetukasamudāyassa sampayuttatā na vattabbā, evaṃ yena dhammena avitakka…pe… siyā, taṃ na natthi. Tasmāti yasmā avitakkavicāramattesu kocipi vicārena asampayutto natthi, tasmā. Teti avitakkavicāramattā dhammā. Ekadhammepi…pe… kato yathā ‘‘appaccayā dhammā asaṅkhatā dhammā’’ti.
若谓『根本力仅相连于二蕴』等说不可称是，不能如此言。对此否定者曰『如从前文』。所谓『彼等』者，指根本力。所谓『集会』者，指根本力集会。谓根本力集于感受蕴等二蕴，故说『根本力相连于二蕴』。此义是推理之议。又谓此语本意，示以如然体验之法相连且无不相连之处，此示意明矣。或有人怀疑混杂入无明，乃不相连者，无明是因疑惑而生，疑惑即着无明之意。正因如此，依此理推知此集会非无明所集。亦无他因可说是除此理外，故所谓集会为因之理。依此理，意谓不应以心念为集会而无应有之核实意义。依此理既否定心念外无他集会，故心念本身即为无思惟法。至于单一法为因，即谓『无条件法』之义。
Chaṭṭhanayasampayogavippayogapadavaṇṇanā niṭṭhitā. · 第六方法相应与不相应词句之解释已毕。
7. Sattamanayo sampayuttenavippayuttapadavaṇṇanā7. 第七方法：以相应者说不相应词句之解释
§306
306.Tehi samudayasaccādīhi khandhattayakhandhekadesādike sampayutte satipi, sampayuttehi ca vippayutte rūpanibbānādike tadaññadhamme satipi vippayogābhāvato. Saṅkhepena vuttamatthaṃ vitthārena dassetuṃ ‘‘na hī’’tiādi vuttaṃ. Tato lobhasahagatacittuppādato aññadhammānaṃ avasiṭṭhānaṃ kusalākusalābyākatadhammānaṃ khandhādīsu kenaci vippayogo na hi atthi khandhapañcakādīnaṃ saṅgaṇhanato tesaṃ. Te eva cittuppādāti te lobhasahagatacittuppādā eva. Tadaññadhammānanti tadaññadhammānampīti pi-saddalopo daṭṭhabbo. Tathāti iminā na ca te eva dhammā aḍḍhadutiyāyatanadhātuyo, atha kho te ca tato aññe cāti imamatthaṃ upasaṃharati.
306.于集谛等所指诸处、界、蕴之一或若干相连，及相连与非相连诸法之色涅槃等事，于彼于彼之不可知法，有三种相连与非相连。今略说其义，详说不可言者。谓于贪染之心起所起诸余法，于蕴等中无相连。于五蕴等蕴计数，谓此谓意生。所谓不可知法，乃不可知法者。由此知彼法非为二界或二第上之者。于是合中又有不同，进而说明此义。
Nanu tadaññabhāvato eva tehi itaresaṃ vippayogo siddhoti āha ‘‘na cā’’tiādi. Tadaññasamudāyehīti tato lobhasahagatacittuppādato aññasamudāyehi aññe lobhasahagatā dhammā vippayuttā na honti. Kasmā? Samudāye…pe… vippayogābhāvato. Tassattho – samudāyena lobhasahagatatadaññadhammarāsinā ekadesānaṃ lobhasahagatadhammānaṃ vippayogābhāvato, tathā ye ekadesā hutvā aññesaṃ avayavānaṃ samudāyabhūtā, tesañca samudāyena vippayogābhāvatoti. Anena samudāyena avayavassa samudāyassa avayavena ca tassa na vippayogo, avayavasseva pana avayavenāti dasseti. Esa nayoti yvāyaṃ samudayasacce vutto vidhi, eseva maggasaccasukhindriyādīsu arūpakkhandhekadesattā tesanti dasseti. Niravasesesūti abahikatavitakkesu. Vitakko hi samudāyato abahikato. ‘‘So hi samudāyo’’tiādiko vuttanayo labbhatīti āha ‘‘aggahaṇe kāraṇaṃ na dissatī’’ti.
彼以不可知性，谓于他法无相连，故说『不相连』。所谓不可知集会者，谓由贪染染之意生起心起，与他集会心法无相连。何以故？盖相连之故彼等法无相连。也即由贪染之意念相聚心起，彼心起与心中他异部分无相连。此理谓之集会，故说集会非彼心之心集。由此义可知，涅槃及诸法集会不可作矛盾性论。由此理熟知，具无异罪之集会法不应判为无集会。由此示意，谓无思惟等法无能孤立相连法，故不为集会。如是故，谓无思惟者法。凡一法及如说能作因法者，可称曰『无条件法』。
Aññesupi samudayasaccādīsu vissajjanassa…pe… daṭṭhabbaṃ, yato samudayasaccādi idha na gahitanti adhippāyo. Sampayuttādhikārato ‘‘aññenā’’ti padaṃ sampayuttato aññaṃ vadatīti āha ‘‘asampayuttena asammissanti attho’’ti. Idāni byatirekenapi tamatthaṃ patiṭṭhāpetuṃ ‘‘adukkhamasukhā…pe… gahitānī’’ti vuttaṃ. Etena lakkhaṇenāti ‘‘asampayuttena asammissa’’nti vuttalakkhaṇena. Cittanti ‘‘cittehi dhammehi ye dhammā’’ti pañhaṃ upalakkheti. Sahayuttapadehi sattāti ‘‘cetasikehi dhammehi ye dhammā’’tiādinā cittena sahayutte dhamme dīpentehi padehi āgatā satta pañhā. Tiṇṇaṃ tikapadānamaggahaṇena ūnoti katvā. Ye sandhāya ‘‘tike tayo’’ti vuttaṃ. Taṃ pana vedanāpītittikesu pacchimaṃ, vitakkattike paṭhamanti padattayaṃ veditabbaṃ.
又于他诸集谛等中该当观之处，于其不取持谓为见解。此见解谓于集谛等法，谓其不取故。由相连者谓曰『以他法』，以此为理，谓集谛依于相连者。谓不集合因故解语，谓谓不相会解说。于是说『不结合不配合』。今当稍微不同立意，依此语义明示。谓依取持称为诸取持法。称诸心法者，谓心所法，心法。由此显乎其义。谓含相连字共七，取持由心及心所所共七问，依三字三词起。谓三言共，谓谓三。于苦受中三声母处为后所言，为第一字也。
§309
309. Uddhaṭapadena pakāsiyamānā atthā abhedopacārena ‘‘uddhaṭapada’’nti vuttāti āha ‘‘uddhaṭapadena sampayuttehī’’ti. Tena ca yathāvuttena uddhaṭapadena. Manena yuttāti ettha mananamattattā manodhātu ‘‘mano’’ti vuttāti āha ‘‘manodhātuyā ekantasampayuttā’’ti.
309. 由于言语高傲不逊的表达所显现的义理，结合不破坏本质的方式说为“高傲言辞”，解释为“与高傲言辞相应的三者”。这里的“相应于意”指的是心念单纯地相应，心质“心”故称“与心质完全相应”。
Sattamanayasampayuttenavippayuttapadavaṇṇanā niṭṭhitā. · 第七方法以相应者说不相应词句之解释已毕。
8. Aṭṭhamanayo vippayuttenasampayuttapadavaṇṇanā8. 第八方法：以不相应者说相应词句之解释
§317
317. Rūpakkhandhena vippayuttā nāma cattāro arūpino khandhā, tesaṃ aññehi sampayogo nāma natthi tādisassa aññassa sampayogino abhāvato. Samudāyassa ca ekadesena sampayogo natthīti vuttovāyamattho. Vedanākkhandhādīhi vippayuttaṃ rūpaṃ nibbānañca, tassa kenaci sampayogo natthevāti āha ‘‘rūpakkhandhādīhi…pe… natthī’’ti. Tenāti ‘‘rūpakkhandhena ye dhammā vippayuttā’’tiādivacanena.
317. 现由色蕴分别而离散的，被称为四个无色蕴，由于这些无色蕴彼此之间没有结合，因其特殊不相结合的状态而无其他结合。关于集起，没有任何唯一结合。又论及由受蕴等分别离散的色及涅槃，谓其无任何结合，故说“与色蕴等分别离散者无（结合）”。此言“由色蕴分别离散的法”等。
Aṭṭhamanayavippayuttenasampayuttapadavaṇṇanā niṭṭhitā. · 第八方法以不相应者说相应词句之解释已毕。
9. Navamanayo sampayuttenasampayuttapadavaṇṇanā九、第九法门：由相应者而相应之条目的解释
§319
319. ‘‘Samāsapadaṃ ida’’nti vatvā ayaṃ nāma samāsoti dassento ‘‘yassa khandhādino’’tiādimāha, yassa vedanākkhandhādinoti attho. Yaṃ idha sampayuttaṃ vuttanti imasmiṃ navamanaye yaṃ dhammajātaṃ sampayuttanti vuttaṃ. Rūpakkhandhādīsu araṇantesu abbhantarabāhiramātikādhammesūti niddhāraṇe bhummaṃ. Tañhi dhammajātaṃ attanā sampayuttena vedanākkhandhādinā sayaṃ sampayuttanti niddhāritaṃ. Ayogoti asampayogo. Vakkhati dasamanaye. Tattha hi ‘‘rūpakkhandhena vedanādayo vippayuttā, tehi rūpakkhandho vippayutto’’ti vatvā nibbānaṃ kathanti codanaṃ sandhāyāha ‘‘nibbānaṃ pana sukhumarūpagatikamevā’’ti vuttaṃ. ‘‘Manāyatanaṃ ekenāyatanena ekāya dhātuyā kehici vippayutta’’nti ettha hi yathā sukhumarūpaṃ viya sarūpato anuddhaṭampi nibbānaṃ kehicītipadena gahitameva hotīti edisesu ṭhānesu nibbānaṃ sukhumarūpagatikanti viññāyati, evamidhāpi ‘‘rūpamissakehi vā’’ti etena anupādinnaanupādāniyādīhi nibbānamissakehipi asampayogo vutto hotīti daṭṭhabbo. Avikalacatukkhandhasaṅgāhakehi padehi sahavattino aññassa sampayogino abhāvato atītānāgatehi ca sampayogo natthevāti tassa ayujjamānataṃ dassento ‘‘vattamānānameva…pe… arūpabhavādīhīti attho’’ti āha. Itareti ye sampayogaṃ labhanti, ke pana te rūpena asammissā arūpekadesabhūtā. Tenāha ‘‘vedanākkhandhādayo’’ti.
319. 说“这是一个总合词”，意在说其名为总合，指“由蕴等所具有”义。所谓此处所说的相应，是指此处第九品中所说的由法所生的相应。在色蕴等内无边际的内外界限之境。此由法所生的，乃自性相应，受蕴等自相应。所谓不相应即不结合。此于第十品中说：“由色蕴离散的受等，色蕴因之离散”，以此劝说涅槃，谓“涅槃乃如柔软微妙之色相状态”。又说“意处统一，依一处、一界以某些差异存在”，这里所言如柔软微妙的形态，依各境所成，是涅槃的柔软色相境界。如是言“色近于”、“涅槃微妙形态”，由此可以见非执著、不取不断之涅槃，也称非相应。用无分别色集者之词，表明它们彼此无结合，亦无与往昔未来之结合，表明其不现行，即由“现存状态”等词承当其意。至于“其他者”，意谓获得结合者，而它们以色不混杂，具异色界性质。故说“受蕴等”等。
Navamanayasampayuttenasampayuttapadavaṇṇanā niṭṭhitā. · 第九法门中“由相应者而相应”之条目的解释终了。
10. Dasamanayo vippayuttenavippayuttapadavaṇṇanā十、第十法门：由不相应者而不相应之条目的解释
§353
353. Ye vippayuttena vippayuttabhāvena pāḷiyaṃ aggahitā, tesu keci vippayuttassa dhammantarassa abhāvato keci khandhādīhi vippayogasseva asambhavatoti imamatthaṃ dassento ‘‘dhammāyatanādidhammā’’tiādimāha. Tattha sabbacittuppādagatadhammabhāvatoti iminā bhinnakālatādivisesavato arūpakkhandhassa vippayuttassa dhammantarassa abhāvamāha, anārammaṇamissakabhāvatoti iminā pana sabbassapi. Kāmabhavo upapattibhavo saññībhavo pañcavokārabhavoti ime cattāro mahābhavā. Vippayogābhāvatoti vippayogāsambhavato. Na hi ye dukkhasaccādīhi vippayuttā, tehi vippayuttānaṃ tesaṃyeva dukkhasaccādīnaṃ khandhādīsu kenaci vippayogo sambhavati.
353. 关于那些因分别离散而显示分别离散性质的巴利文用语，有的指分别离散法之间无差异，有的则只强调蕴等间无法结合，特此阐明曰“法根等法”等。其中国文本性分别离散之法际差异，专指出色蕴分别离散法无差别性；普遍不显现之性，则是全体法的法性。欲界生存、再生、识有、表记等，是此四大生存状态。分别离散无结合，是由于无结合的不可得性。因为那些与苦圣谛等分别离散的法中，无任何结合可能于苦谛等蕴中产生。
Dasamanayavippayuttenavippayuttapadavaṇṇanā niṭṭhitā. · 第十法门中“由不相应者而不相应”之条目的解释终了。
11. Ekādasamanayo saṅgahitenasampayuttavippayuttapadavaṇṇanā十一、第十一法门：由所摄者而相应与不相应之条目的解释
§409
409.Teti saṅkhārakkhandhadhammā. Sesehīti avasiṭṭhehi vedanāsaññāviññāṇakkhandhehi. ‘‘Etena saha sambandho’’ti iminā padānaṃ sambandhadassanamukhena ‘‘samudayasaccena ye dhammā sampayuttā’’ti pāḷiyā atthavivaraṇaṃ pākaṭataraṃ katvā kehicītipadassatthaṃ kātuṃ ‘‘kehicīti etassa panā’’tiādimāha. Atthaṃ dassetuṃ āhāti sambandho. Visesetvāti ettha tesaṃ dhammānaṃ taṇhāvajjānaṃ saṅkhārakkhandhadhammāyatanadhammadhātupariyāpannatākittanaṃ visesanaṃ daṭṭhabbaṃ, yato te samudayasaccena khandhādisaṅgahena saṅgahitāti vuttā. Sayaṃ attanā sampayutto na hotīti vuttaṃ ‘‘attavajjehī’’ti. Tena vuttaṃ ‘‘cittaṃ na vattabbaṃ cittena sampayuttantipi, cittena vippayuttantipī’’ti. Sampayogārahehīti visesanaṃ sukhumarūpaṃ nibbānanti dve sandhāya kataṃ, na taṇhādike.
409. 此即行蕴法。剩余者即余下的受、想、行、识蕴。所谓“与此俱有关联”，以此词通过显示结合来论证“与集谛相应的法相结合”的巴利文注释更加明晰。对于“某些”而言，此意在显示与集谛蕴合结合的特殊性，其中特指行蕴法定义的渴、嗔、痴等烦恼，因其具足集谛与蕴等因缘系统之特性，被称为特别。谓“自相应”则不成立，因此曰“非自他相应者”。据此说“心不得依心现行结合亦不离别结合”。“无结合”，此形容词解释为柔软微妙之涅槃，非针对烦恼等而言。
Ekādasamanayasaṅgahitenasampayuttavippayuttapadavaṇṇanā niṭṭhitā. · 第十一法门中“由所摄者而相应与不相应”之条目的解释终了。
12. Dvādasamanayo sampayuttenasaṅgahitāsaṅgahitapadavaṇṇanā十二、第十二法门：由相应法所摄及不摄之句的解释。
§417
417. Navamanaye sampayogavisiṭṭhā sampayuttā uddhaṭā, dvādasamanaye ca sampayogavisiṭṭhā saṅgahitāsaṅgahitāti ubhayatthāpi sampayogavisiṭṭhāva gahitāti āha ‘‘dvādasama…pe… labbhantī’’ti.
417. 第九品中，以结合为特征的精细相应法；第十二品中指以集合为特征的聚集统一体；两者均以结合为特性并以此为标准，故曰“第十二品……获得（涅槃）”。
Dvādasamanayasampayuttenasaṅgahitāsaṅgahitapadavaṇṇanā niṭṭhitā. · 第十二法门“由相应法所摄及不摄之句”的解释完毕。
13. Terasamanayo asaṅgahitenasampayuttavippayuttapadavaṇṇanā十三、第十三法门：与不摄法相应及不相应之句的解释。
§448
448.Yehīti rūpakkhandhadhammāyatanādīhi. Tīhipi khandhāyatanādisaṅgahehi. Puna yehīti arūpabhavādīhi. Oḷārikāyatanāneva honti āyatanadhātusaṅgahehipi asaṅgahitattā. Teti catuvokārabhavādayo. Vuttāvasesāti rūpakkhandhadhammāyatanādīhi avasiṭṭhā. Satipi asaṅgāhakatte tehi asaṅgahitānaṃ sampayogo na sambhavatīti vedanākkhandhādayo idha terasamanaye vissajjanaṃ na ruhanti nārohanti. Tenāha aṭṭhakathāyaṃ ‘‘vedanākkhandhena hi khandhādivasena rūpārūpadhammā asaṅgahitā honti, tesañca sampayogo nāma natthī’’ti (dhātu. 448) asaṅgāhakā eva na honti avikalapañcakkhandhādisamudāyabhāvato.
所谓『此即』是指色蕴、识处等法。又谓三者是蕴、处等的聚合。复言『此即』是指无色生等。唯有肢体色处等才是处界与界质的聚合，且无聚合性。因是故有四种差别显现。就所说之处，即色蕴识处等中，存在聚合性者未见。乃至在无聚合时，诸如受蕴等从缘分离，既不欢迎亦不亲近。故此注疏曰：『以受蕴而言诸蕴事，则色与非色法无聚合性，谓其聚合名实不存在』。聚合性实不具备，是由五蕴皆无变迁而成者。
Teti ‘‘dukkhasaccādī’’ti ādi-saddena vuttadhammā. Asabba…pe… siyuṃ avitakkāvicārādidhammā viya. Na tesaṃ vippayogo natthi tabbinimuttassa cittuppādassa sambhavato. Vedanākkhandhena asaṅgahitānaṃ anārammaṇamissakattā na ‘‘vippayogassa atthitāyā’’ti vuttaṃ. Tathā cāha ‘‘rūpārūpadhammā asaṅgahitā’’ti. Ubhayābhāvatoti sampayogavippayogābhāvato. Anārammaṇasahitasabbaviññāṇataṃdhātusampayuttatadubhayadhammā acetasikacetasikalokiyapadādīnaṃ vasena veditabbā.
于是说『苦谛等』之初言。此类法如不散布的无想无虑等法。其间无相互连接，因清净心起故。以受蕴无聚合者无扰乱与无因缘不同缘之性，故说『非连接之所依』。又说『色与非色法无聚合』者，因俱有与无连接或无连接之差异。须以依他起种种心界与色界等异类现象之共存与不共存为标准观察。
Terasamanayaasaṅgahitenasampayuttavippayuttapadavaṇṇanā niṭṭhitā. · 第十三法门“与不摄法相应及不相应之句”的解释完毕。
14. Cuddasamanayo vippayuttenasaṅgahitāsaṅgahitapadavaṇṇanā十四、第十四法门：由不相应法所摄及不摄之句的解释。
§456
456.Dhammasabhāvamattattāti sabhāvadhammānaṃ dhammamattattā avatthāvisesamattattā.
所谓法性实相，即法及其特性本质及依他差别之性质。
Samucchijjati etenāti samucchedo. Saṅgahādivicārapariniṭṭhānabhūto cuddasamanayo. Tenāha ‘‘pariyosāne naye’’ti. Vissajjetabbadhammavivittā pucchā moghapucchā, sā tathābhūtāpi vissajjetabbadhammābhāvassa ñāpikā hotīti āha ‘‘tesaṃ pucchāya moghattā te na labbhantī’’ti. Moghā pucchā etassāti moghapucchako. Aṭṭhamo nayo tattha sabbapucchānaṃ moghattā . Tena ca sahāti tena aṭṭhamanayena saddhiṃ imasmiṃ osānanaye aṭṭhamanaye ca osānanaye ca ete dhammāyatanādayo sabbappakārena na labbhanti. Vippayogassapi abhāvāti tattha kāraṇamāha.
谓『聚起』即聚合、斩断之义。聚合法之中止即既具十一种差别。故说『在终时断法』。断法者，若是愚痴问，即如愚痴之问者；若问如此，则断法即如是，断法之缺乏有知者。谓『其问无所得』。愚痴问即指无所得之愚痴提问。第八差别处，即所有问中无所得。基于第八差别故，在此断除和第八差别及断除之间，与诸处界等诸法未得者不相关联。即指无连接有无之因缘。
Cuddasamanayavippayuttenasaṅgahitāsaṅgahitapadavaṇṇanā niṭṭhitā. · 第十四法门“由不相应法所摄及不摄之句”的解释完毕。
Dhātukathāpakaraṇa-anuṭīkā samattā. · 《界论论书再复注》已完。