3. Dhātukathāmātikā
3. Dhātukathāmātikā3. 界论母论
Idāni vibhaṅgamātikānantaraṃ –
如今在分类表之后，
Ayaṃ dhātukathādīnaṃ, sampattā atthavaṇṇanā;
这段是关于元素之类的内容，涵盖其全部具体意义的说明；
Mātikānaṃ yato tasmā, pañcannampi yathārahaṃ.
正因为有分类表，所以五者也得以如实而恰当地说明。
Anuttānatthato ceva, saṅkhepenatthanicchayā;
这不仅显现最高义理，且简要归纳其意；
Vibhaṅganayato ceva, hoti saṃvaṇṇanānayo.
因由分类说明而成，是总结阐述的缘由。
Tattha dhātukathāmātikāya tāva saṃvaṇṇanā hoti. Sā panesā nikkhepato pañcadhā ṭhitā – nayamātikā abbhantaramātikā nayamukhamātikā lakkhaṇamātikā bāhiramātikāti. Tattha ‘‘saṅgaho, asaṅgaho…pe… vippayuttena saṅgahitaṃ asaṅgahita’’nti ayaṃ cuddasahi padehi nikkhittā saṅgahādikena nayena dhātukathāya dhammā vibhattāti dassetuṃ ṭhapitattā nayamātikā nāma, yā ‘‘mūlamātikā’’tipi vuccati.
其中元素之说的分类表即为该总结。此处有五种归类，即：内分类、外分类、开头分类、标志分类和外部分类。关于“聚合、不聚合……及由分散之合成不合成”等十四字，欲以聚合等分类，示现元素的法门，故此即称为归类表，即所谓“根本分类表”。
‘‘Pañcakkhandhā…pe… manasikāro’’ti ayaṃ pañcavīsādhikena padasatena nikkhittā saṅgahādinayena vibhajitabbabhāvena dhātukathāya abbhantare eva ṭhapitattā abbhantaramātikā nāma, yā ‘‘dhātukathāmātikā’’tipi vuccati.
“五蕴……及……心念”者，此乃二十五字以上、依词节整体分解法，于内涵分类论述中而设立者，名为「内涵纲目」，亦称为「内涵分类纲目」。
‘‘Tīhi saṅgaho, tīhi asaṅgaho, catūhi sampayogo, catūhi vippayogo’’ti ayaṃ catūhi padehi nikkhittā khandhādīsu ca kusalattikādīsu ca mātikādhammesu tīhi khandhāyatanadhātupadeheva saṅgaho asaṅgaho ca, tathā catūhi arūpakkhandhehi sampayogo, vippayogo cāti imesaṃ saṅgahāsaṅgahādīnaṃ nayānaṃ mukhānīti dassetuṃ ṭhapitattā nayamukhamātikā nāma.
「三种相合、三种相离、四种相连、四种相断」者，此依四词节，分别于蕴及根尘等母法及善根根本等纲目法中，就三蕴、根尘、内涵等项，分别辨别相合、不相合，并于四无色蕴则辨别相连、相断，意在显现此等纲目及合离类别之总纲，故名为「纲目合离总纲」。
‘‘Sabhāgo visabhāgo’’ti ayaṃ dvīhi padehi nikkhittā sabhāgavisabhāgalakkhaṇavaseneva saṅgahāsaṅgahanayā ceva sampayogavippayoganayā ca hontīti dassetuṃ ṭhapitattā lakkhaṇamātikā nāma. Sabbāpi dhammasaṅgaṇī dhātukathāya mātikāti ayaṃ chasaṭṭhi tikapadāni, dve ca dukapadasatāni saṅkhipitvā nikkhittā dhātukathā mātikāto bahi ṭhapitattā bāhiramātikā nāma. Evametissā pañcavidhāya mātikāya ayamanuttānatthavaṇṇanā.
「有分、有不分」者，此依两词节、显现合分特性，兼显合与分的辨别、相连与相断的辨别，此为「特征纲目」。诸法总归纲目内涵分类，此为六十字三句，及两百余字，简约编次而成，置于内涵分类纲目之外，称为「外缘纲目」。综上所述，此五种纲目即该论最高层次之法义阐述。
Saṅgahotiādīsu hi saṅgaho tāva jātisañjātikiriyāgaṇanavasena catubbidho. Tattha ‘‘sabbe khattiyā āgacchantu, yā cāvuso visākha, sammāvācā, yo ca sammākammanto, yo ca sammāājīvo, ime dhammā sīlakkhandhe saṅgahitā’’ti (ma. ni. 1.462) ayaṃ jātisaṅgaho nāma. ‘‘Sabbe kosalakā āgacchantu, yo cāvuso visākha, sammāvāyāmo, yā ca sammāsati, yo ca sammāsamādhi, ime dhammā samādhikkhandhe saṅgahitā’’ti (ma. ni. 1.462) ayaṃ sañjātisaṅgaho nāma, ekaṭṭhāne jātisambandhabhāvena saṅgahoti attho. ‘‘Sabbe hatthārohā āgacchantu, yā cāvuso visākha, sammādiṭṭhi, yo ca sammāsaṅkappo, ime dhammā paññākkhandhe saṅgahitā’’ti (ma. ni. 1.462) ayaṃ kiriyāsaṅgaho nāma. ‘‘Hañci cakkhāyatanaṃ rūpakkhandhagaṇanaṃ gacchati, tena vata re vattabbe ‘cakkhāyatanaṃ rūpakkhandhena saṅgahita’’’nti (kathā. 471) ayaṃ gaṇanasaṅgaho nāma, ayamidha adhippeto. Tappaṭipakkhena asaṅgaho veditabbo. Tesaṃ vikappato saṅgahitena asaṅgahitādīni, ekuppādekanirodhaekavatthukaekārammaṇatāvasena sampayogo, tappaṭipakkhato vippayogo, tesaṃ vikappato sampayuttena vippayuttādīni, tadubhayasaṃsaggavikappato saṅgahitena sampayuttaṃ vippayuttantiādīni ca veditabbāni. Sesaṃ vuttatthameva. Ayaṃ tāvettha anuttānapadattho.
论及合离者，合（saṅgaho）包括生成、并生、行为、作用计四类。其中，“诸众皆集，尊者维萨迦，语意正直，业行正当，生活正约，诸法于戒蕴中合故”者（中部经文1.462句），称作“生成合”。“诸寇萨拉众皆集，尊者维萨迦，精进如法，念正定正，诸法于定蕴中合故”者称为“业伴合”，即于一处以生事相关而成合。又“诸乘手众皆来，尊者维萨迦，正见正思惟，诸法于慧蕴中合故”者为“行为合”、“目能入色蕴计入，则以眼根与色蕴相合”者称为“计数合”。此为具体所属。相对概念诸合离须分别认知。其包含有转换的合、不合、相连接及相断，及结合解除等诸种义项，依其关系不同，分别定义。此义乃至最高层次法义。
Saṅgahāsaṅgahapadatthavaṇṇanā摄与不摄句义释
Atthavinicchayato pana yasmā abbhantaramātikāya rūpakkhandhādīni, bāhiramātikāya kusalādīni ca ‘‘saṅgaho asaṅgaho’’tiādikehi nayamātikāpadehi ‘‘tīhi saṅgaho, tīhi asaṅgaho’’tiādinayamukhamātikāvasena yathārahaṃ niddesatthāya bhagavatā ṭhapitāni, tasmā khandhādīnaṃ saṅgahādīnaṃ pāḷiyaṃ vuttānusāreneva saṅkhepato atthavinicchayo hoti. Iminā nayena vibhaṅganayo sakkā ñātunti taṃ visuṃ na vakkhāma.
就义理分析，因内涵纲目中涉及色蕴等，外缘纲目中涉及善根等，且有“合、不合”等条目，依其规定之纲目及词头“合”、“不合”诸义，均由世尊依正法，明示适当教导故。故蕴等合离义，以巴利文原有诠释为准，归纳简明义理。此分类方法足以阐析详解，故不在此赘言。
Tattha saṅgahāsaṅgahavāre khandhānaṃ tāva ayaṃ niddese nayo – rūpakkhandho ekena khandhena ekādasahi āyatanehi ekādasahi dhātūhi saṅgahito. Catūhi khandhehi ekenāyatanena sattahi dhātūhi asaṅgahito. Tattha ekādasahīti manāyatanavajjehi. Dhammāyatanenāpi hi keci rūpadhammā saṅgahitā. Ekādasahīti sattaviññāṇadhātuvajjāhi. Sesaṃ suviññeyyameva.
于诸合离纲目分类中，以蕴为例，此释法为——色蕴由一蕴及十一处所及十一内涵所合而成；于四蕴则一处所及七内涵不相合。此“十一”指十一处，亦用于色法聚合；“十一”亦指七识处等诸识法聚合。余者依此逻辑理应明了。
Vedanādayo tayo khandhā yathāsakaṃ ekena khandhena ekenāyatanena ekāya dhātuyā saṅgahitā, catūhi khandhehi ekādasahi āyatanehi sattarasahi dhātūhi asaṅgahitā, tathā viññāṇakkhandhopi. Kevalaṃ panettha sattahi viññāṇadhātūhi saṅgahito, ekādasahi dhātūhi asaṅgahitoti ettakameva viseso. Tattha hi vedanādīnaṃ tiṇṇaṃ khandhānaṃ ekena dhammāyatanena ca ekāya dhammadhātuyā ca saṅgahitatā veditabbā. Pāḷiyaṃ panettha khandhapadaniddese, upari āyatanādiniddesesu ca ‘‘rūpakkhandho ca vedanākkhandho ca dvīhi khandhehi ekādasahāyatanehi ekādasahi dhātūhi saṅgahitā’’tiādinā (dhātu. 15) dvimūlakādinayenāpi vitthāranayo vibhatto, sopi iminā ekamūlanayānusārena sabbattha suviññeyyoti na vitthārayimhā. Ayaṃ khandhapadaniddesanayo.
受乐行三蕴如其所摄，分别由各蕴、各根所统摄，而法界三界乃归于一境。根有十一，识界有十七，法界有十八。识蕴亦如是。唯此仅以识界中七识为统摄，其余十一识不统摄，此为特别之处。于此处，须知受、乐、行三蕴由一法根、一根界及一法界所统摄。巴利文中于『三蕴』字义解说，以及于『根等缘起』等释中，有『色蕴及受蕴与二蕴，以十一根界、十一法界相应而聚合』等说。此解深详，虽未全释尽，然可由初根义而明了，一切处皆宜如此理解。此为三蕴字义释。
Āyatanadhātupadānampi khandhapade vuttānusāreneva tīhi saṅgaho, tīhi asaṅgaho ca yathāyogaṃ yojetvā ñātabbo. Kevalaṃ panettha dhammāyatanadhammadhātūsu asaṅkhatassa khandhasaṅgahābhāvā taṃ ṭhapetvā sesānaṃ khandhesu saṅgaho veditabbo.
根界和法界及所依行的三合，依蕴字义法义也应当如是结合；三分未合部分亦应适宜联系而知。唯于此处，因法界根属不聚合之性，应认其不聚合状态，仅余余蕴中有聚合之相。
Saccesu dukkhasaccaṃ sabbehi khandhāyatanadhātūhi. Samudayamaggasaccāni saṅkhārakkhandhena, dhammāyatanadhammadhātūhi ca saṅgahitāni. Nirodhasaccaṃ khandhena asaṅgahitaṃ, dhammāyatanadhammadhātūhi eva saṅgahitaṃ.
苦谛为一切蕴根法界中皆有。集灭道谛由行蕴相聚而成，并由根界法界相应组合。灭谛因近期蕴不聚合，唯于根界法界中而显聚合。
Indriyesu jīvitindriyaṃ dvīhi rūpakkhandhasaṅkhārakkhandhehi. Sukhindriyādīni pañca vedanākkhandhena , saddhādīni saṅkhārakkhandhena, sabbāni cetāni jīvitindriyādīni, itthindriyapurisindriyādīnipi dhammāyatanadhammadhātūhi saṅgahitāni. Sesindriyāni suviññeyyāni.
根中生命根体赖于色蕴与行蕴二蕴。五乐根等皆赖于受蕴、信心诸行蕴。众根诸法悉由根界法界而聚合。有余根法皆明了不冗。
Paṭiccasamuppādesu nāmarūpaṃ viññāṇavajjitehi catūhi khandhehi, ekādasahi āyatanadhātūhi ca saṅgahitaṃ. Ettha hi pavattiyaṃ nāmarūpassāpi gahitattā saddāyatanampi gahitanti veditabbaṃ. Saḷāyatanaṃ dvīhi khandhehi, pasādaviññāṇabhūtehi chahi āyatanehi, dvādasahi dhātūhi saṅgahitaṃ. Upapattibhavo pana kāmabhavabhūto pañcahi khandhehi, saddāyatanavajjitehi ekādasahi āyatanehi, sattarasahi dhātūhi. Rūpabhavo pañcahi khandhehi, saddādicatukkaghānādittayatabbiññāṇavajjehi pañcahāyatanehi, aṭṭhahi dhātūhi saṅgahito. Asaññībhavo ekena rūpakkhandhena, rūpadhammavasena dvīhi āyatanadhātūhi saṅgahito. Ghānādittayaṃ panettha āyatanādikiccākaraṇato āyatanadhātūhi asaṅgahitampi rūpakkhandhena saṅgahitanti daṭṭhabbaṃ. Bhavassa ca ekantamupādinnattā pavattivipākānaṃ cakkhuviññāṇādīnaṃ gahaṇepi anupādinnasaddāyatanassa idha aggahaṇaṃ daṭṭhabbaṃ. Arūpabhavo catūhi khandhehi dvīhi āyatanadhātūhi. Jātijarāmaraṇāni nāmarūpadhammānaṃ lakkhaṇattā dvīhi rūpakkhandhasaṅkhārakkhandhehi. Sokadukkhadomanassāni vedanākkhandhena. Upāyāso saṅkhārakkhandhena, dhammāyatanadhammadhātūhi ca saṅgahito. Paridevo rūpakkhandhasaddāyatanasaddadhātūhi. Sesāni panettha paṭiccasamuppādaṅgāni, satipaṭṭhānasammappadhānā ca suviññeyyāva.
缘起中名色与识界依赖于四蕴十一根界而合。其转生时，名色状态关系及声根亦当知之。六入根由二蕴与十一根界生，十二法界亦同。欲生存在五蕴中，声根不足十一根界，然十一根界对应七根相。色界相生亦由五蕴中五声根四臭根所生，共五根界而成八法界同聚。浊根体由一色蕴，以色法界二法界相互聚合。根界之臭及根法界由法界事因根界因缘未聚合而成色蕴聚合相，应当如是观察。存在之专执生灭诸识根体中，诸声入根根体亦不受取于声根，应当是声根不聚合而法界聚合。无色界由四蕴二根界组成。生老死性之名色法依两色蕴与行蕴而成。诸忧苦乐由受蕴而生。疾苦等因行蕴及根法界诸法相聚成。哀痛等由色蕴所对应根界所缘成。此处其余缘起支分及念处精勤应当如此明了。
Iddhipādā dvīhi khandhehi, āyatanehi, dhātūhi saṅgahitā. Ettha ca cittiddhipādassa dhammadhātumanoviññāṇadhātuniyamato soḷasahi dhātūhi asaṅgaho veditabbo. Jhānāni dvīhi vedanāsaṅkhārakkhandhehi, ekenāyatanena, ekāya dhātuyā ca saṅgahitāni. Appamaññā ekena khandhena, ekena āyatanena, ekāya dhātuyā saṅgahitā. Evaṃ pañcindriyādīnipi. Kevalaṃ pana cittaṃ sattahi viññāṇadhātūhi saṅgahitanti ettakameva viseso. Sabbesampi cesa vuttāvasesehi khandhāyatanadhātūhi asaṅgahitabhāvo veditabbo.
欲根由二蕴、根界、法界聚合。尤当知心根欲根，唯法界中六识法所摄，十六法界不聚合。禅定由二蕴、各根界及一法界所聚合。无量禅亦由一蕴、一根界、一法界所聚合。五根、五力诸法亦如是。唯独心界由七识所摄，此乃特别之处。其余一切依三蕴、根界、法界而不聚合状态应当知之。
Iminā nayena bāhiramātikāyapi ‘‘kusalā dhammā, akusalā dhammā catūhi khandhehi, dvīhi āyatanehi, dhātūhi saṅgahitā. Abyākatā pana asaṅkhataṃ khandhato ṭhapetvā pañcahi khandhehi dvādasahi āyatanehi aṭṭhārasahi dhātūhi saṅgahitā’’tiādinā yojetvā saṅgahāsaṅgaho ñātabboti ayamettha saṅkhepo, vitthāro pana dhātukathāpāḷiaṭṭhakathāsu (dhātu. 77 ādayo; dhātu. aṭṭha. 77) gahetabboti.
以此教导为依归，外部诸质亦复如是，所谓“善法与不善法俱集于四蕴、二处、诸界之内。至于未被说明的非集诸蕴者，离行则断，以五蕴、十二处、十八界为集。”以此诸句连缀成集者，当知是聚合体，此处略述，其详尽义详见《界品疏》（界品注释第七十七节及其注释）。
Niṭṭhito ‘‘saṅgaho asaṅgaho’’ti padassa · 「摄、不摄」句之义决择已竟。
Atthavinicchayo. · 义决择。
Saṅgahitenaasaṅgahitapadatthavaṇṇanā以所摄对不摄句义释
Saṅgahitenaasaṅgahitapade sabbesaṃ rūpakkhandhādipadānaṃ niddeso na sambhavati. Yāni panettha padāni rūpekadesaṃ, arūpena asammissaṃ viññāṇekadesañca aññena asammissaṃ dīpenti, tesamidha niddeso. Tāni pana manāyatanadhammāyatanavajjitānaṃ dasāyatanānaṃ, dhammadhātuvajjitānaṃ sattarasannaṃ dhātūnaṃ, sattarūpindriyānañca vasena veditabbāni, na rūpakkhandhādīnaṃ. Teneva pāḷiyaṃ –
从‘集’及‘非集’的区别来看，无法为一切从色蕴等而起的诸名词作说明。此处所论诸词称为色的指称、非色的对立以及识的对立，这即是其所指。这里的对象是心所据处即六根无误处、十根所摄境界、具界所摄七界和载于七色根的识知等，并非色蕴等之意。正如巴利文中言——
‘‘Dasāyatanā sattarasa dhātuyo,
『十处七界，』
Sattindriyā asaññābhavo ekavokārabhavo;
『七根无碍，同声一处；』
Paridevo sanidassanasappaṭighaṃ,
『忧恼现时显现，碍觊妄恼；』
Anidassanaṃ punadeva sappaṭighaṃ upādā’’ti. (dhātu. 178) –
『再无显现烦恼，忧恼即着。』（界品注释第178节）
Evaṃ uddānagāthā vuttā. Rūpakkhandhena hi rūpakkhandhova saṅgahito, evaṃ vedanākkhandhādīhi ca vedanākkhandhādayova. Tepi ca yehi kehici āyatanadhātūhi asaṅgahitā nāma natthīti tesaṃ saṅgahitena asaṅgahitattābhāvā yathāvuttāyatanānaṃ vasenevettha atthavinicchayo hoti. Idaṃ hettha lakkhaṇaṃ – yaṃ khandhapadena saṅgahitaṃ hutvā āyatanadhātupadehi asaṅgahitaṃ, khandhāyatanapadehi vā saṅgahitaṃ hutvā dhātupadena asaṅgahitaṃ, tassa khandhāyatanadhātūhi asaṅgaho vuccati. Kathaṃ? Cakkhāyatanena ye dhammā khandhasaṅgahena saṅgahitā, āyatanasaṅgahena, dhātusaṅgahena ca asaṅgahitā, te dhammā katihi khandhehi, āyatanehi, dhātūhi asaṅgahitā? Te dhammā catūhi khandhehi dvīhi āyatanehi aṭṭhahi dhātūhi asaṅgahitā. Evaṃ rūpāyatanādīsupi pasādavisayabhūtesu dhātūsu, rūpindriyādīsu ca yojanakkamo veditabbo.
如是咏颂之已。由于色蕴乃由色蕴所摄，感受蕴等亦由感受蕴等所摄。那三者因某些根境所不摄者，名为无摄者。以其被摄者之无摄状态，如前所说，乃依根境之根，义有所别。此处标志即在——若以蕴之名缀合，复以根境之名不缀合；或以蕴根境名缀合，复以根名不缀合，则称此蕴根境无摄。云何？以眼根境中种种法，虽以蕴相摄，又以根境相摄，然以根相不摄，此等法以四蕴、二根境、八界不相摄。由此可知，色根境诸境及色根缘界，当辨其结合路径。
Tatrāyaṃ nayo – cakkhāyatanena ye rūpadhammā khandhasaṅgahena rūpakkhandhoti saṅgahitā, āyatanadhātusaṅgahena cakkhāyatanena asaṅgahitā, cakkhudhātuyā asaṅgahitā, cakkhāyatanacakkhudhātūhi ekassevetassa cakkhussa visuṃ āyatanadhātūsu saṅgahitattā te cakkhāyatanavirahitā sabbe rūpadhammā catūhi arūpakkhandhehi cakkhāyatanaṃ manāyatananti dvīhi āyatanehi cakkhudhātu sattaviññāṇadhātūti aṭṭhahi dhātūhi asaṅgahitā. Upari rūpāyatanādīsupi eseva nayo. Imasmiṃ hi vāre cakkhāyatanassa attano tīhipi khandhāyatanadhātusaṅgahehi saṅgahitatāya asaṅgahitattābhāvā khandhasaṅgahena saṅgahitaṃ, āyatanasaṅgahena asaṅgahitaṃ, dhātusaṅgahena asaṅgahitanti evaṃ tīhipi saṅgahitāsaṅgahitavisesanehi visiṭṭhasseva ‘‘katihi khandhehī’’tiādinā khandhādīhi asaṅgahassa vuccamānattā ca arūpakkhandhehi saha bahibhūtatā veditabbā. Yathā cettha cakkhāyatanena upalakkhitānaṃ rūpadhammānaṃyeva saṅgahitena asaṅgahitatā, na cakkhāyatanassa, evaṃ upari rūpāyatanādīhi upalakkhitavārepi yathārahaṃ ñātabbā.
这里例说——以眼根境中所有色法，若由蕴相摄，名色蕴；若由根境蕴摄，则属眼根境；若由眼根相摄，则属眼根缘；若不由眼根不摄，则于一切诸色法乃称无眼根境。诸色法属于四蕴、二境界、八界而不摄。以上理亦同于色根境。此中，眼根境虽被自他三种蕴根境相缀合，然眼根境复无摄无缀合之义。因缀合法不同，称为无蕴根境之无摄。此亦当知含色蕴法缀合性，不及眼境的真实。
Sesesu pana cakkhuviññāṇadhātuyā ye dhammā khandhasaṅgahena saṅgahitā, āyatanasaṅgahena saṅgahitā, dhātusaṅgahena asaṅgahitā, te dhammā catūhi khandhehi ekādasahi āyatanehi dvādasahi dhātūhi asaṅgahitā. Evaṃ sesaviññāṇadhātūsupi. Paṭiccasamuppādaṅgesu asaññībhavena ye dhammā…pe… te dhammā catūhi khandhehi dasahāyatanehi soḷasahi dhātūhi asaṅgahitā. Upādādhammehi ye dhammā…pe… te dhammā catūhi khandhehi ekādasahāyatanehi sattarasahi dhātūhi asaṅgahitāti ime cattāro vārā apubbavisesā samāyeva. Tattha cakkhuviññāṇavāre dvādasahīti cha viññāṇadhātuyo vajjetvā avasesāhi dhātūhi sesā cha viññāṇadhātuyova khandhāyatanasaṅgahehi saṅgahitā, dhātusaṅgaheneva asaṅgahitā. Avasesāhi dvādasahi dhātūhi asaṅgahitāti. Esa nayo sesaviññāṇadhātūsupi.
余余眼识之根中诸法，多由蕴相与根境蕴相缀合，然以根相不缀合。此等法以四蕴、十一界、十二根、十三界相不摄。缘起五蕴中无所可觉五蕴法，亦依前列数目分属无摄。此四种类别，乃初生特殊时期。于眼识界中列为十二界识根中法，余余法以识根不摄为别，惟以根不摄为无摄。此理同于余余眼识根中法。
Dutiye tīhāyatanehīti rūpāyatanadhammāyatanamanāyatanehi. Asaññibrahmaloke hi rūpāyatanadhammāyatanavasena dve āyatanāni upapattibhavabhāvena pāḷiyaṃ āgatāni, te pana khandhehi saṅgahitāni, āyatanadhātūsu asaṅgahitāni. Tadavasesāni nava rūpāyatanāni, tāni teheva ca dvīhi manāyatanadhammāyatanehi ca asaṅgahitāni nāma honti. Navahi dhātūhīti rūpadhātudhammadhātūhi saddhiṃ sattahi viññāṇadhātūhi.
第二是三种界限，即色根境界、识境界与心境界。于无色梵天界中，色根境所界定之二界因产生故，因缘具足而现。此二界虽由蕴相摄，然以根境蕴相不摄。此余界九色界，合与二心根界共称无摄者。九界乃色根、色法与识根合，连于七识根界。
Tatiye dasahīti rūpāyatanadhammāyatanavajjehi. Soḷasahīti rūpadhātudhammadhātuvajjāhi. Anidassanasappaṭighāni nāma nava oḷārikāyatanāni, tāni tehi khandhasaṅgahena saṅgahitāni, āyatanadhātusaṅgahehi ca asaṅgahitāni, rūpāyatanadhammāyatanāni dvepi sesehi āyatanadhātūhi asaṅgahitāni nāma honti.
第三数为十，是由色根境界法与识境界所界定者。十六为色根、色法及识根境界。名为不现现触害的九界色根境者，经过蕴相缀合，复由根境缀合不摄。色根境识界及余界二合无摄者号。
Catutthe ekādasahīti phoṭṭhabbāyatanavajjehi phoṭṭhabbāyatanassa upādādhammehi āyatanādīsu asaṅgahitattā. Sesaṃ suviññeyyameva. Ayaṃ saṅgahitenaasaṅgahitapade nayo.
第四十一，是由触界法名数之。触界之根所缘五蕴法，称无摄。其余法亦同。此为缀合与无缀合之分界。
Asaṅgahitenasaṅgahitapadatthavaṇṇanā以不摄对所摄句义释
Asaṅgahitenasaṅgahitapade pana yāni padāni viññāṇena vā oḷārikarūpena vā asammissaṃ dhammāyatanekadesaṃ dīpenti, tāneva niddisīyanti, tāni pana vedanādīnaṃ tiṇṇaṃ khandhānaṃ, dukkhasaccavajjitānaṃ tiṇṇaṃ saccānaṃ, pasādamanovajjitānaṃ soḷasannaṃ indriyānaṃ, avijjāsaṅkhāraphassavedanātaṇhupādānakammabhavajātijarāmaraṇasokadukkhadomanassupāyāsavasena cuddasapaccayākārapadānañca vasena veditabbāni, na rūpakkhandhādīnaṃ. Teneva aṭṭhakathāyaṃ –
不相应者，谓无节制之语，然于相应之词句中，言及以识或不净相等方式明示诸法境界一端者，正为其所示。至于诸受等三蕴，出于苦谛根本之三圣谛，十六根之清净相，以及由无明等烦恼所起诸触、受、渴爱、取着、业行、生、老死、忧伤、苦、闷、馁、漏病等十三缘起成份之状所感知者，却非色蕴及诸根能涵盖也。此即注疏所据。
‘‘Tayo khandhā tathā saccā, indriyāni ca soḷasa;
三蕴以及圣谛，如是具足；十六根亦然，
Padāni paccayākāre, cuddasūpari cuddasa.
言诸词依缘立，以内十三外十七，
‘‘Samatiṃsa padā honti, gocchakesu dasasvatha;
三十三总数显，境所缘者十分明，
Duve cūḷantaradukā, aṭṭha honti mahantarā’’ti. (dhātu. aṭṭha. 179) –
中有内苦两类，外苦共八分别。
Evaṃ uddānagāthā vuttā. Idaṃ hettha lakkhaṇaṃ – yaṃ khandhapadena asaṅgahitaṃ, āyatanadhātupadehi saṅgahitaṃ, tasseva tīhi visesanehi visiṭṭhassa khandhādīhi saṅgaho vuccati. Kathaṃ? Vedanākkhandhena ye dhammā khandhasaṅgahena asaṅgahitā, āyatanadhātusaṅgahehi saṅgahitā, te dhammā katihi khandhehi, āyatanehi, dhātūhi saṅgahitā? Te dhammā asaṅkhataṃ khandhato ṭhapetvā tīhi khandhehi ekenāyatanena ekāya dhātuyā saṅgahitāti.
此为启首偈所宣说。此处谓三蕴词语若无节制，亦无诸界及元素节制，此等三别标志使三蕴等法归于节制者谓之「集」也。如何集？谓诸受蕴诸法，虽与蕴节制无合，然以境界与元素之合，三蕴乃合一境一元素而成。
Tatrāyaṃ nayo – vedanākkhandhena hi nibbānaṃ, sukhumarūpaṃ, saññāsaṅkhārā ca khandhasaṅgahena asaṅgahitā hutvā dhammāyatanadhammadhātusaṅgahena saṅgahitā. Tesu nibbānaṃ khandhasaṅgahaṃ na gacchati, sesā tīhi rūpasaññāsaṅkhārakkhandhehi saṅgahaṃ gacchanti, āyatanadhātuyo panettha dhammāyatanadhammadhātūnaṃ vaseneva sabbattha veditabbā itarāsaṃ asambhavā, imesu ca nibbānampi saṅgahaṃ gacchati. Teneva hi ‘‘asaṅkhataṃ khandhato ṭhapetvā’’ti vuttaṃ. Tassāyamattho – khandhasaṅgahe eva asaṅkhataṃ ṭhapetvā, na itarasaṅgahesūti evaṃ saññākkhandhādīsupi yojanā veditabbā. Ayaṃ pana viseso – jīvitindriyena ye dhammā…pe… te dhammā dvīhi vedanāsaññākkhandhehi saṅgahitā, rūpārūpajīvitindriyehi nibbānavedanāsaññāviññāṇakkhandhā khandhasaṅgahena asaṅgahitā, tesu ca nibbānavedanāsaññāva āyatanadhātusaṅgahena saṅgahitāti. Sesaṃ suviññeyyameva. Ayaṃ asaṅgahitenasaṅgahitapade nayo.
这里所说之联系——是指依止受蕴的涅槃，涅槃为柔和美妙的状态，色、受、想、行蕴虽不依集合而存在，却借由根所依、界所依及法所依而得以聚合。涅槃本身并不依赖蕴的集合而存在，其余三蕴：色、受、想蕴则依集合而存；而根、界、法三者在这里，如论所依、所缘，始终应当被理解为个别彼此不可能互相渗透的实体，涅槃同样依赖着集合。故此说：“藉由非构造蕴置入而成”。其意谓于蕴集合处，确实是非构造的涅槃置放其中，而非其他集合。由是，五蕴诸如想等应以“结合”定性。此处有别——以生存根为主的法，在二受、想蕴结合处依存，而色、非色的生存根识及涅槃、受、想四蕴聚合处则非依蕴集合，而是依彼三界合而聚合，因此涅槃、受、想应被视为根、界、法三者的集合。余者混合说不可认同。此即谓非依构成而有依聚合之说。
Saṅgahitenasaṅgahitapadatthavaṇṇanā以所摄而摄之词义解释
Saṅgahitenasaṅgahitapade pana yāni padāni saṅkhārekadesaṃ aññena asammissaṃ dīpenti vedanekadesaṃ vā sukhumarūpaṃ vā saddekadesaṃ vā, tāneva niddisīyanti. Khandhāyatanadhātūsu ekampi koṭṭhāsaṃ sakalena gahetvā ṭhitapadāni na yujjanti. Tāni pana dvinnaṃ samudayamaggasaccānaṃ, pannarasindriyānaṃ, ekādasapaṭiccapadādīnañca vasena veditabbāni. Idaṃ hettha lakkhaṇaṃ – yaṃ attanā khandhādivasena saṅgahitehi khandhādito saṅgahitaṃ, tasseva paṭhamaṃ uddhaṭapadassa puna khandhādīhi saṅgaho vuccati.
于联结与非联结二者间的词义，指的是诸词依存于造作界所缘的领受处、受处或柔和形态处相互区别、而不相离。五蕴与六入、十二处中，未有任何片段可完全取尽且立于固定之处。然此二法集合，依十五根(十五种感官能力)、十一增益遍断(十一种应断戒式)等为准绳当知。其特征如下：以自身为五蕴等集合之联结体者，即是于第一种明了之词复得以五蕴等合而谓之集合。
Tatrāyaṃ ādipade nayo – samudayasaccena ye dhammā khandhādīhi tīhi saṅgahehipi saṅgahitā, tehi dhammehi ye dhammā khandhādīhi tīhipi saṅgahitā, te dhammā ekena khandhena ekenāyatanena ekāya dhātuyā saṅgahitāti. Samudayasaccena hi taṇhāvajjā sesā saṅkhārā khandhādīhi saṅgahehi saṅgahitā, puna tehi ca taṇhāva saṅgahitā, sā ca puna saṅkhārakkhandhadhammāyatanadhammadhātūhi saṅgahitā. Sesesupi eseva nayo. Ayaṃ saṅgahitenasaṅgahitapade nayo.
于此所说初具意涵——依集谛，五蕴等诸法因三种聚合而被聚合，与彼聚合法相符者，即与诸法依合此三种(五蕴、界、根)而成一蕴、一处、一界者同。集谛为渴爱及其余余造作五蕴，以五蕴等聚合为依托，复以渴爱聚合五蕴等，进而以五蕴、界、根聚合为依托相符。余亦同理。此即谓联结与非联结间的相互依存说。
Asaṅgahitenaasaṅgahitapadatthavaṇṇanā以非所摄而非所摄之词义解释
Asaṅgahitenaasaṅgahitapade pana yāni padāni pañcakkhandhagāhakehi dukkhasaccādīhi, viññāṇena saddhiṃ sukhumarūpagāhakehi acetasikādīhi ca padehi vivajjitāni rūpakkhandhādīni, tāneva niddisīyanti. Idaṃ hettha lakkhaṇaṃ – yaṃ paṭhamaṃ uddhaṭena rūpakkhandhādipadena khandhādito asaṅgahitaṃ, yaṃ tehi asaṅgahitaṃ, tasseva puna khandhādīhi asaṅgaho vuccati.
而于非联结与非联结两义词间，诸词乃以五蕴总领、苦谛等同，识往俱集于柔和形态总领、无念等词下，而分别显现于色蕴等;以此示现。其特征谓：以先明之色蕴文义表达之五蕴等不依聚合而存，若非聚合即谓之不聚合。
Tatrāyaṃ ekapadayojanā – rūpakkhandhena ye dhammā khandhādīhi tīhipi asaṅgahehi asaṅgahitā, tehi dhammehi ye dhammā khandhādīhi tīhi asaṅgahitā, te dhammā ekena khandhena ekenāyatanena sattahi dhātūhi asaṅgahitā. Rūpakkhandhena hi cattāro khandhā, nibbānañca khandhasaṅgahena asaṅgahitā, āyatanādīhi pana viññāṇameva ṭhapetvā vedanādayo dhammāyatanena rūpakkhandhekadesena saṅgahitāti viññāṇameva tīhipi khandhasaṅgahādīhi rūpakkhandhena asaṅgahitaṃ nāma. Tena puna viññāṇena saddhiṃ sanibbānā cattāro khandhā khandhādīhi asaṅgahitā, te sabbepi puna viññāṇabhūtena ekena khandhena ekenāyatanena sattahi dhātūhi asaṅgahitāti. Ayaṃ asaṅgahitenaasaṅgahitapade nayo.
此所说一义结合——色蕴之诸法，因依三种非聚合而非联结，举诸法亦依色蕴三非联结而成，诸法随一色蕴、一处、一界共七界非联结。色蕴中有四蕴，涅槃因蕴集非聚合而存，唯根、界中唯识依存，以受及诸法所缘与色蕴七界合而集。识亦依三非聚合与色蕴相接称为色蕴之非联结。由此，四蕴与识共灭，四蕴如色蕴复因识而触成立七界非联结。此谓非联结对非联结的联系。
Sampayogavippayogapadatthavaṇṇanā相应与不相应之词义解释
Sampayogavippayogapade pana yāni padāni nibbānena, rūpena vā missesu sattasu viññāṇadhātūsu ekāyapi avippayutte arūpadhamme pakāsenti, tesaṃ dhammāyatanadukkhasaccādīnaṃ niddeso na sambhavati. Kāhici pana viññāṇadhātūhi vippayuttānaṃ rūpamissārūpadhammānaṃ, kevalānārammaṇānaṃ vā sakalarūpakkhandhānaṃ vā pakāsakānaṃ rūpabhavarūpakkhandhakusalādipadānaṃ sampayogapade eva niddeso na sambhavati, vippayogapade pana sambhavati. Arūpakkhandhānaṃ pana paccekaṃ, dvinnaṃ, tiṇṇaṃ, tadekadesānaṃ vā tadubhayepi sambhavati. ‘‘Catūhi sampayogo, catūhi vippayogo, sabhāgo visabhāgo’’ti hi vacanato catūhi arūpakkhandheheva sabhāgānaṃ ekasantāne ekakkhaṇeva uppannānaṃ arūpakkhandhānaṃ eva aññamaññaṃ sampayogo labbhati. Rūpadhammānaṃ pana rūpena, nibbānena vā, nibbānassa ca rūpena saddhiṃ sampayogo nāma natthi, tathā rūpanibbānānaṃ arūpakkhandhehi. Visabhāgā hi te tesaṃ yathā arūpakkhandhānaṃ rūpanibbānehi, evaṃ bhinnasantānikehi nānakkhaṇikehi arūpadhammehipi saddhiṃ natthiyeva. Tepi hi tesaṃ santānakkhaṇavisabhāgatāya visabhāgā eva. Ayaṃ pana visabhāgatā idha sāmaññato na gahitā tesaṃ avisesena sampayogassāpi sambhavā. Yattha pana visesetvā cakkhuviññāṇataṃsampayuttādayo nikkhittā, tatthāyampi visabhāgatā gahitā. Yattha pana ye aniddhāritavisesanā, tatthāpi sabbathā sampayogalakkhaṇaṃ na sambhavati. So ca tassa ekantena visabhāgoti idha gayhati.
而关于联结与非联结，诸词中表明涅槃、色与三识界中某一识界未离合诸色法质存，故于此根、界、法三者集与苦谛等不起成立。或有识界离合状态与诸色相结合，或纯粹唯依色与诸色集合范畴者，且诸色蕴皆于联结处被说明，然非联结处则不成说。无色蕴则单独、两种、三种，及其一处相对可成立此等说法。所谓“有四联结、四非联结、相合与不合”语指四种无色蕴彼此相合，即于一世间瞬间生起的无色集合蕴互相联结，而诸色法不与色相、涅槃相、亦不与无色蕴相合。此为诸色蕴及涅槃的异合，亦为不同世间瞬间异无色法之间不生联结亦不相合之理。是故此异合，在此仅为一般言说，且虽有识界特殊联结情形得以成立，而未成定者尚未有普遍状况。凡识界系之异合已排除，则必定有联结情形；再无定异常称之为异合。此为此处所谓异合之义。
Tatrāyaṃ nayo – rūpakkhandho kenaci sampayuttoti? Natthi. Katihi vippayutto? Catūhi khandhehi ekenāyatanena sattahi dhātūhi vippayutto, ekenāyatanena ekāya dhātuyā kehici vippayutto. Esa nayo cakkhāyatanādianārammaṇesupi. Sārammaṇesu pana vedanākkhandho tīhi khandhehi ekenāyatanena sattahi dhātūhi sampayutto, ekenāyatanena ekāya dhātuyā kehici sampayutto. Ekena khandhena dasahi āyatanehi dasahi dhātūhi vippayutto, ekenāyatanena ekāya dhātuyā kehici vippayutto. Esa nayo saññākkhandhādīsupi.
此中所说的关系（nayo）——色蕴与何者相应？答案是没有。与何者不同？色蕴与四蕴、六入、七界、十八界相分别，与六入中的一根或一界中的一界相分别。此关系适用于眼根及诸境等法。至于受蕴，则与三蕴中的一根及七界、十八界相应，与六入中的一根或一界中的一界相分别。又以一蕴与十处、十界、十界境相分别。此关系亦适用于想蕴等法。
Tattha ekenāti manāyatanena. Sattahīti viññāṇadhātūhi. Kehicīti dhammāyatanadhammadhātupariyāpannehi vedanāsaññāsaṅkhārehi. Dutiyanaye tīhīti attānaṃ ṭhapetvā sesehi arūpakkhandhehi. Kehici vippayuttoti dhammāyatanadhammadhātūsu saññāsaṅkhārehi. Kehici vippayuttoti rūpanibbānehi. Evaṃ uparipi sabbattha yathānurūpaṃ ñātabbaṃ. Sesaṃ vuttanayameva. Ayaṃ pana viseso ‘‘samudayamaggasaccādayo ekāya manoviññāṇadhātuyā sampayuttā, adhimokkho pana manodhātumanoviññāṇadhātūhi dvīhevā’’ti. Ayaṃ sampayogavippayogapade nayo.
其中“以一”是指以一心识根。“七”是指七识根。“些许”是指包含法界、法境、法界所摄的受、想、行法。“第二关系三”是指置自身而余者属无色蕴。“些许区别”是指在法界、法境中由想、行法构成之别。“些许不同”是指出于色灭法的分别。诸处皆应照此理知晓。余者已述。此尤其指出“（集、道、谛等）一切谛由一心识根相应，证得时心根与识根两者相应为顶，而分别心根与识根两者有二”之意。此即关系与差别之名。
Sampayuttenavippayuttapadatthavaṇṇanā以相应而不相应之词义解释
Sampayuttenavippayuttapade pana sampayogārahapadesu yāni padāni dhammadhātuyā sampayutte dhamme, viññāṇañca aññena asammissaṃ dīpenti, tesameva niddeso. Tāni pana catunnaṃ arūpakkhandhapadānaṃ, manāyatanassa, sattannaṃ viññāṇadhātūnaṃ, manopekkhāvasena dvinnaṃ indriyānaṃ, viññāṇaphassavedanānaṃ tiṇṇaṃ paṭiccasamuppādapadānaṃ, phassasattakassa, adukkhamasukhasavitakkasavicāraupekkhāsahagatānaṃ vasena tiṇṇaṃ tikapadānaṃ, sattamahantaradukapadādīnañca vasena veditabbāni, na itaresaṃ asambhavā. Teneva aṭṭhakathāyaṃ –
关系与差别等词于阐明关系所系诸法中识根，与其他不能分别之识根阐明同一事理。彼处有四非色蕴语，心识根，七识根，以心观视为因由的两根，识触受三法，即缘起三词；触中所有七法，包括苦乐、思惟、判断、平等心等三词，以七与中苦字等为标准可知，余处不可得。以上论述即为注疏所载。
‘‘Cattāro khandhāyatanañca ekaṃ,
「四蕴与六入合为一，
Dve indriyā dhātupadāni satta;
二根所摄七识根；
Tayo paṭiccā atha phassasattakaṃ,
三为因缘触识定，
Tike tayo satta mahantare ca;
三种、三类及七种的区别；
Ekaṃ savitakkaṃ savicāramekaṃ,
有一种是带有专注的思想，
Yuttaṃ upekkhāya ca ekamevā’’ti. (dhātu. aṭṭha. 306) –
一种是不带专注的思想，另一种是与冷淡相应的同一类型，
Uddānagāthā vuttā. Idaṃ hettha lakkhaṇaṃ – ye dhammā paṭhamaṃ uddhaṭapadena sampayuttā, tehi ye dhammā vippayuttā, tesaṃ khandhādīhi vippayogo vuccati.
这是由《地分阿毗达摩》卷八第306页中引述的一首起兴偈表述的。释义是：这里所指的标志是——那些现象如初起时以响亮而清晰的声音相联接的，称为“相联的现象”；与这些相联现象相反，而不连接的，则称为“相离的现象”，那些相离的现象与五蕴等不相连接的，称为“相离”。
Tatrāyaṃ nayo – vedanākkhandhena ye dhammā sampayuttā, tehi dhammehi ye dhammā vippayuttā, te dhammā catūhi khandhehi ekenāyatanena sattahi dhātūhi vippayuttā, ekenāyatanena ekāya dhātuyā kehici vippayuttā. Cakkhuviññāṇadhātuyā ye dhammā sampayuttā, tehi dhammehi ye dhammā vippayuttā, te dhammā na kehici khandhāyatanehi vippayuttā, ekāya pana dhātuyā vippayuttāti evaṃ sabbattha yojanā veditabbā.
此处的论理是说——与受蕴相联接的现象，与这些相离的现象，这些现象与四蕴、一个处、七界相离，与一个处和一个界相离的。以眼识界为例，那些与眼识界相联接的现象，与这些相离的现象，这些现象不与任何蕴、任何处相离，但与一个界相离，故整体上应当观察到此类相联相离的关系。
Tattha te dhammāti rūpanibbānadhammā, te vedanāya sampayuttehi vippayuttā. Ekenāti manāyatanena. Dutiyanaye te dhammāti sappītikā te dhammā. Na kehicīti paṭhamaṃ uddhaṭaṃ cakkhuviññāṇadhātuṃ ṭhapetvā sesā chaviññāṇadhātū, taṃsampayuttā, rūpaṃ, nibbānañca. Tehi sabbesaṃ khandhāyatanānaṃ saṅgahitattā na kehici khandhehi, āyatanehi vā vippayuttā. Na hi sayaṃ attanā vippayujjati, sampayujjati vāti. Ekāyāti cakkhuviññāṇadhātuyā. Sesaṃ suviññeyyameva. Ayaṃ sampayuttenavippayuttapade nayo.
此处所说的“那些现象”是指色界的灭尽现象，那是与受相联的那些异相。所谓“一”是指心所处的界面。第二种现象是与善行相应的现象。说“不相离”是指，把最初清晰响亮的眼识界作为基础，其他依止的识界，色法及涅槃相互连接，这些整体的五蕴和六处并未与任何蕴、任何处相离。所谓“相联”是说自身不是独自连接，而是相互连接。所谓“一”是指眼识界。其余依止界是随从的，这就是“相联”与“相离”两词的涵义。
Vippayuttenasampayuttapadatthavaṇṇanā以不相应而相应之词义解释
Vippayuttenasampayuttapade pana vippayuttena sampayutto nāma dhammo natthi, desanāsampadamattāya pana moghampetaṃ padaṃ uddhaṭaṃ, teneva pāḷiyaṃ sabbavāresupi ‘‘natthi natthi’’ icceva vuttaṃ. Rūpakkhandhādianārammaṇadhammehi vippayuttā cattāro khandhā, tesañca aññehi sampayogo natthi. Vedanādīhipi rūpanibbānādīni vippayuttāni, tesañca kenaci sampayogova natthīti. Ayaṃ vippayuttenasampayuttapade nayo.
用『相离』加『相合』的词来说，没有以『相离』为本而合成的法。仅以教授教理的目的而言，空虚且无用的词语是夸大的，因此巴利语中在所有书籍中都称作『无』，意即『不存在』。由色蕴等非色法造作的法被称作相离的四蕴，而这些法彼此之间并无相合。感受等法也是相离的，色的灭尽亦然，这些法中亦无任何相合可言。这就是『相离加相合』一词的意义。
Sampayuttenasampayuttapadatthavaṇṇanā以相应而相应之词义解释
Sampayuttenasampayuttapade pana yāni padāni rūpena asammissaṃ arūpakkhandhekadesameva dīpenti, tesameva niddeso, na rūpārūpasammissānaṃ, sabbarūpakkhandhadīpakānaṃ tesaṃ sampayuttatāyogābhāvā. Sabbārūpakkhandhenāpi hi kusalādinā añño sampayutto nāma natthi. Idaṃ hettha lakkhaṇaṃ – ye dhammā paṭhamaṃ uddhaṭā, attanā sampayuttena puna sampayuttā, tesaññeva khandhādīhi sampayogo vuccati.
用『相合』加『相合』的词来说，那些词汇中之各个字按形态彼此不混合，单指色蕴之一而已，是此词义，非指色法与非色法相混合，且此类指色蕴的词中，彼此相合的联系不存在。即便是全由色蕴构成的法，也没有互为相合的别的法。这是其特征——先由被称为『夸张之词』的词，相互相合，后又被称为相合的法，彼此之间被称为相合。
Tatrāyaṃ nayo – vedanākkhandhena ye dhammā sampayuttā, tehi dhammehi ye dhammā sampayuttā, te dhammā tīhi khandhehi ekenāyatanena sattahi dhātūhi sampayuttā, ekenāyatanena…pe… kehici sampayuttā. Samudayasaccena ye dhammā sampayuttā, tehi dhammehi ye dhammā sampayuttā, te dhammā tīhi khandhehi ekenāyatanena ekāya manoviññāṇadhātuyā sampayuttā, ekena khandhena ekenāyatanena ekāya dhātuyā kehici sampayuttāti. Sesaṃ suviññeyyameva. Ayaṃ sampayuttenasampayuttapade nayo.
此处定义如下：以觸蕴为中心相合的法，以及与这些法相合的法，这些法以三蕴合一处、七界、三界为相合的对象，并且以一处为相合……等等，其中有些法是相合的。依『圣谛缘起』，合相的法，以三个蕴、单一处、一心识界彼此相合，以一蕴、一处、一界为对象亦为相合。这些内容须细致分辨。这就是『相合加相合』一词的意义。
Vippayuttenavippayuttapadatthavaṇṇanā以不相应解释不相应一词之义
Vippayuttenavippayuttapade pana sampayogapade vuttapadāneva niddisīyanti. Idaṃ hettha lakkhaṇaṃ – ye dhammā paṭhamaṃ uddhaṭapadena vippayuttehi puna vippayuttā, tesaṃ khandhādīhi vippayogo vuccati.
用『相离』加『相离』词语来说，是仅指彼此相连接之词。其特征是：先由夸张的词根以相离法合成，再以相离法合成，这些法及其蕴，称为相连接。
Tatrāyaṃ nayo – rūpakkhandhena ye dhammā vippayuttā, tehi dhammehi ye dhammā vippayuttā, te dhammā catūhi khandhehi ekenāyatanena sattahi dhātūhi vippayuttā, ekenāyatanena…pe… kehici vippayuttā. Vedanākkhandhena ye dhammā vippayuttā, tehi dhammehi ye dhammā vippayuttā, te dhammā ekena khandhena dasahāyatanehi dasahi dhātūhi vippayuttā, ekena…pe… kehici vippayuttāti. Sesaṃ suviññeyyameva. Ayaṃ vippayuttenavippayuttapade nayo.
此处定义如下：以色蕴为中心相离的法，以及与这些法相离的法，这些法以四蕴合一处、七界为相离，以一处为相离……等等，有些法是相离的。以觸蕴为中心相离的法，以及与这些法相离的法，这些法以一蕴、十根六處为对象、十界七界、分别地以一处为相离……等等，是相离法。其余均宜详知。这就是『相离加相离』一词的意义。
Saṅgahitenasampayuttavippayuttapadatthavaṇṇanā以摄解释相应不相应诸词之义
Saṅgahitenasampayuttavippayuttapade pana saṅgahitenasaṅgahitapade niddiṭṭhāni samudayasaccādipadāneva niddisīyanti. Idaṃ hettha lakkhaṇaṃ – ye dhammā paṭhamaṃ uddhaṭapadena khandhādīhi tīhipi saṅgahitā, tesaṃ khandhādīhi sampayogo, vippayogo ca vuccati.
用『聚合』加『相合』加『相离』词语来说，仅指在圣谛缘起等语境中所使用的聚合词根。其特征是：以夸张的词根，蕴中三合聚合而成，其蕴之间的相合与相离，均为相合与相离之关系。
Tatrāyaṃ nayo – samudayasaccena ye dhammā khandhādīhi tīhipi saṅgahehi saṅgahitā, te dhammā tīhi khandhehi ekenāyatanena sattahi dhātūhi sampayuttā, ekena khandhena ekenāyatanena ekāya dhātuyā kehici sampayuttā. Ekena khandhena dasahāyatanadhātūhi vippayuttā, ekenāyatanena ekāya dhātuyā kehici vippayuttā. Itthindriyena ye dhammā khandhādīhi tīhipi saṅgahitā, te dhammā na kehici sampayuttā, catūhi khandhehi ekenāyatanena sattahi dhātūhi vippayuttā, ekena…pe… kehici vippayuttāti.
此处所说之『结合』，谓依集谛，诸法与蕴等三种合成的关系。此类法，以三蕴、三聚合，乃至一境界、七界、以及三界，与七界范畴相应；一蕴、一境界、一界亦然。以一蕴，诸法与十界界相背离；以一境界，一界亦各自背离。以女性根，诸法与三蕴三者俱合者，则无相应者，反与四蕴以一境界、七界范畴背离，及一……喻如是。
Tattha ekenāti manāyatanena. Ekena khandhenāti saṅkhārakkhandhena. Kehicīti saṅkhārakkhandhe taṇhāya dhammāyatanadhammadhātūsu taṇhāvedanāsaññāhi. Sesaṃ suviññeyyameva. Ayaṃ saṅgahitenasampayuttavippayuttapade nayo.
其中『一界』指一境界，『一蕴』指行蕴。『各』指行蕴中，对渴爱、法界相、法界及法界元素局面上的渴爱、感受、想等。余下内容应当明了。此为『结合』与『相应』以及『背离』概念的说法。
Sampayuttenasaṅgahitāsaṅgahitapadatthavaṇṇanā以相应解释所摄非所摄诸词之义
Sampayuttenasaṅgahitāsaṅgahitapade pana sampayuttenasampayuttapade niddiṭṭhāni vedanākkhandhādipadāneva niddisīyanti. Idaṃ hettha lakkhaṇaṃ – ye dhammā paṭhamaṃ uddhaṭapadena sampayuttā, tesaṃ khandhādīhi saṅgaho, asaṅgaho ca vuccati.
“相应合成”和“合成相应”两词，则以感受蕴等为代表。“相应合成”之标志者，谓诸法初次以显著分别的词相应，且以蕴等结合，未结合者称不结合。
Tatrāyaṃ nayo – vedanākkhandhena ye dhammā sampayuttā, te dhammā tīhi khandhehi dvīhi āyatanehi aṭṭhahi dhātūhi saṅgahitā, sesehi asaṅgahitā. Viññāṇakkhandhena ye dhammā sampayuttā, te dhammā tīhi khandhehi ekenāyatanena ekāya dhātuyā saṅgahitā, sesehi asaṅgahitāti.
此处所说之关系，谓感受蕴所联结诸法，俱以三蕴、二处、八界合成，余者不合。识蕴所联结诸法，俱以三蕴、一境界、一界合成，余者则不合。
Tattha tīhīti saññākkhandhādīhi tīhi. Tehi vedanāya sampayuttā. Dvīhīti dhammāyatanamanāyatanehi. Sesaṃ suviññeyyameva. Ayaṃ sampayuttenasaṅgahitāsaṅgahitapade nayo.
其中“三”谓想蕴等三蕴，依此感受合成。“二”谓法界与意境界。余下内容应当明了。此谓“相应合成”之说。
Asaṅgahitenasampayuttavippayuttapadatthavaṇṇanā以非所摄解释相应不相应诸词之义
Asaṅgahitenasampayuttavippayuttapade pana yāni padāni sukhumarūpaṃ aviññāṇaṃ, arūpaṃ saviññāṇaṃ vā, kevalaṃ arūpaṃ vā thūlarūpassapi kevalaṃ vā, sukhumarūpaṃ dīpenti, tesameva niddeso . Idaṃ hettha lakkhaṇaṃ – ye dhammā paṭhamaṃ uddhaṭadhammehi khandhādīhi tīhipi asaṅgahitā, tesaṃ khandhādīhi sampayogo, vippayogo ca vuccati.
“不合”、“相应”、“背离”三词，则表示细微无识、非识有识，单色与粗色等种种差别，此为标志。谓诸法以最初显著词并于三蕴等未相合，谓之合缘合离。
Tatrāyaṃ nayo – rūpakkhandhena ye dhammā khandhādīhi asaṅgahitā, te dhammā tīhi khandhehi sampayuttā, ekenāyatanena ekāya dhātuyā kehici sampayuttā, ekena khandhena dasahi āyatanadhātūhi vippayuttā, ekenāyatanena ekāya dhātuyā kehici vippayuttā. Evaṃ dhammāyatanaitthindriyādīsupi yojanā.
此处所说之理为──以色蕴为例，诸法中凡与蕴及诸蕴不相连结者，此等法与三蕴相联结，以一处所有的界（六入、六尘等）中某一界及某一界所涵盖的元素相联系，或以一蕴与十种界界元素相分离，或以一处所有的界中某一界及某一界所包含的元素相连。如此，诸法与色蕴、界、根等处也存在联系。
Arūpabhavena ye dhammā khandhādīhi asaṅgahitā, te sampayuttāti natthi. Te catūhi khandhehi ekenāyatanena sattahi dhātūhi vippayuttā, ekenāyatanena ekāya dhātuyā kehici vippayuttā. Evaṃ iddhipādakusalādipadesupi yojanā.
无色所得果位由诸法及蕴不相连者，谓之不相联系者，此类则无所谓联结。此等法以四蕴为所依，以一处所有的界中七种元素相分离，以一处所有的界中某一界和界所含元素分离。如此，在神通基、善根等诸所依中存有此类连接。
Tattha rūpakkhandhena viññāṇasseva tīhipi asaṅgahitattā tassa tīhi vedanādīhi sampayogo, itarehi ca vippayogo ñātabbo. Sesaṃ suviññeyyameva. Ayaṃ asaṅgahitenasampayuttavippayuttapade nayo.
其中，以色蕴为例，唯识虽也不相结合，然识与三触（受等）相联结，其他则相分离，应当了解区分。此为不相结合中兼有联结与分离的理义。
Vippayuttenasaṅgahitāsaṅgahitapadatthavaṇṇanā以不相应解释所摄非所摄诸词之义
Vippayuttenasaṅgahitāsaṅgahitapade pana yāni padāni kevalānaṃ sārammaṇānaṃ, anārammaṇānaṃ vā dhammānaṃ pakāsakāni ca sabhāvajātibhūmikālasantānavasena bhinnatāya kehici arūpakkhandhehi vippayuttānaṃ anārammaṇadhammamissārūpakkhandhānaṃ pakāsakāni dukkhasaccaabyākataparittaatītaajjhattādipadāni, tesameva niddeso itaresaṃ dhammāyatanajīvitindriyanāmarūpasaḷāyatanajātijarāmaraṇaajjhattabahiddhāanidassanaappaṭighanahetuādīnaṃ tesaṃ kenaci vippayogāsambhavā. Idaṃ hettha lakkhaṇaṃ – ye dhammā paṭhamaṃ uddhaṭapadena vippayuttā, tesaṃ khandhādīhi saṅgaho, asaṅgaho ca vuccati.
关于分离而相结合、不结合的情况，诸根词中仅对于全体所有相应、非相应法的表达，以共有的地相、时相、种类相、流转相等区分，并与某些无色蕴相分离者，该诸无色蕴所表达的，乃苦圣谛中所作的包含灭止之内在状态等道理。其他诸根词如关于命根、受根、色根所含的生死老死内外表显、不能抵触等理由，某处无法成立相分离。这是此处所指的标准，即首先以最鲜明的形态与分离者之相应，即称为联结或不联结。
Tatrāyaṃ nayo – rūpakkhandhena ye dhammā vippayuttā, te dhammā catūhi khandhehi dvīhāyatanehi aṭṭhahi dhātūhi saṅgahitā, ekena khandhena dasahi āyatanadhātūhi asaṅgahitā. Dukkhasaccena ye dhammā vippayuttā, te dhammā catūhi khandhehi dvīhāyatanehi dvīhi dhātūhi saṅgahitā. Tattha dukkhasaccena vippayuttā nāma lokuttaracittacetasikāni, te ca dhammā vedanākkhandhādicatukkhandhehi manoviññāṇadhammadhātuvasena dvīhi dhātūhi saṅgahitāti. Sesaṃ suviññeyyameva. Ayaṃ vippayuttenasaṅgahitāsaṅgahitapade nayo. Ayamettha saṅkhepato vibhaṅganayena saddhiṃ atthanicchayo, vitthāro pana dhātukathāpāḷiaṭṭhakathāsu (dhātu. 12; dhātu. aṭṭha. 1-2) gahetabboti.
此处所说之理──以色蕴为例，凡与色蕴分离的法，诸法以四蕴、两个界、八种元素相联结，且以一蕴与十种界界元素不相联结。与苦圣谛相分离者，诸法以四蕴、两个界、两个元素相结合。所谓苦圣谛的分离，乃指超世间心识心态之分别法，此等法在受蕴、识蕴、色蕴共成之四蕴中，以二元素相联结。此义应当详细澄清。此为分离而相结合、不结合之理。此处略述，详解当参阅脏界义理论书（第十二节，十二界论第一、二条）。
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