---
title: "大乘阿毘達磨雜集論 · 2 攝品"
description: "大乘阿毘達磨雜集論由安慧菩薩糅合集成，唐代玄奘法師漢譯。該論屬瑜伽行派重要論書，以阿毘達磨經為綱要，融合大乘莊嚴經論、顯揚聖教論等內容，系統闡述諸法體相、唯識教義及修行次第。全分本事分與決擇分，詳釋五蘊、四諦、菩提分法等名相，確立識變緣起思想。此論為法相宗根本典籍，對漢傳佛教唯識學發展影響深遠，是研究大乘佛法體系與修證的重要權威著作。"
url: "https://rushiwowen.co/en/r/cmcy7pb9p0bsdl8049814re0t"
---

### 大乘阿毘達磨雜集論本事分中攝品第二

> Abhidharmasamuccaya, Section on the Fundamentals, Chapter 2: Collection

復次若略說攝有十一種，謂相攝、界攝、種類攝、分位攝、伴攝、方攝、時攝、一分攝、具分攝、更互攝、勝義攝。

> Next, to put it briefly, there are eleven kinds of inclusion: inclusion by characteristic, inclusion by realm, inclusion by type, inclusion by stage, inclusion by companion, inclusion by place, inclusion by time, inclusion by part, inclusion by the whole, mutual inclusion, and ultimate inclusion.

相攝者，謂蘊界處一一自相即體自攝。如色蘊攝色蘊，廣說乃至法處攝法處。界攝者，謂蘊界處所有種子阿賴耶識能攝彼界，由彼種子此中有故。種類攝者，謂蘊界處其相雖異，蘊義界義處義等故展轉相攝。蘊義等者，謂色受等皆有聚義，雖相各異，一切相攝，更互相望，同一類故。界義等者，謂眼耳等皆有能持受用義，故一切相攝。處義等者，謂眼耳等皆生長門義，相應故一切相攝。

> Mutual inclusion means that each individual characteristic of the aggregates, elements, and sense fields includes itself by its very nature. For example, the aggregate of form includes the aggregate of form, and so on, up to the field of mental objects including the field of mental objects. Inclusion by element means that the storehouse consciousness, which contains all the seeds of the aggregates, elements, and sense fields, is able to include those elements, because those seeds are present within it. Inclusion by category means that although the characteristics of the aggregates, elements, and sense fields differ, they mutually include one another because the meaning of "aggregate," the meaning of "element," and the meaning of "sense field" are equal. The meaning of "aggregate" being equal means that form, feeling, and the rest all share the meaning of "grouping" — though their characteristics differ, they all include one another because, when compared with each other, they belong to the same category. The meaning of "element" being equal means that the eye, ear, and the rest all share the meaning of "being able to sustain and make use of" — therefore they all include one another. The meaning of "sense field" being equal means that the eye, ear, and the rest all share the meaning of "gateway of arising and growth" — because they correspond in this way, they all include one another.

分位攝者，謂樂位蘊界處即自相攝，苦位不苦不樂位亦爾，分位等故。如色受等雖同蘊類，然苦樂等分位差別，樂位還攝樂位非苦等位。如是苦位、不苦不樂位還自相攝。如蘊，界處亦爾。

> When considering grouping by category: feeling, perception, and mental formations in the category of pleasure are grouped by their own characteristics. The same applies to the category of suffering and the category of neither-suffering-nor-pleasure, because they are equal in category. For example, although form and feeling are of the same aggregate type, still, due to differences in category such as suffering and pleasure, the category of pleasure is grouped only with the category of pleasure, not with the category of suffering and so on. In this way, the category of suffering and the category of neither-suffering-nor-pleasure are each grouped by their own characteristics. Just as with the aggregates, so too with the elements and the sense-fields.

伴攝者，謂色蘊與餘蘊互為伴故，即攝助伴。餘蘊界處亦爾。如色蘊與餘受等互為助伴能攝五蘊，如是受等一一助伴各攝五蘊。如蘊，界處亦爾，互為伴故，一一皆攝一切界處。方攝者，謂依東方諸蘊界處還自相攝，餘方蘊界處亦爾。時攝者，謂過去世諸蘊界處還自相攝，未來現在諸蘊界處亦爾。

> Mutual inclusion means that the form aggregate and the other aggregates are companions to one another, and thus each includes and supports the others. The same applies to the other aggregates, elements, and sense fields. Just as the form aggregate and the other aggregates—feeling, and so on—mutually assist one another and thereby include the Five Aggregates, so too does each one of feeling and the rest, together with its companions, include all Five Aggregates. As with the aggregates, so with the elements and sense fields: because they are companions to one another, each one includes all elements and sense fields. Inclusion by direction means that the aggregates, elements, and sense fields of the eastern direction each include one another; the same applies to the aggregates, elements, and sense fields of the other directions. Inclusion by time means that the aggregates, elements, and sense fields of the past each include one another; the same applies to the aggregates, elements, and sense fields of the future and the present.

一分攝者，謂所有法蘊界處所攝，但攝一分非餘。如戒蘊但攝色蘊等一分，定慧蘊等但攝行蘊一分，欲恚害界但攝法界一分，空無邊處等但攝意法處一分，如是等。

> Section on partial inclusion: This means that whatever is included within the aggregates, elements, and sense bases only includes one part and not the rest. For example, the aggregate of precepts includes only one part of the aggregate of form, and so on; the aggregates of concentration and wisdom, and so on, include only one part of the aggregate of mental formations; the elements of desire, ill will, and harmfulness include only one part of the element of mental objects; the base of infinite space, and so on, include only one part of the bases of mind and mental objects; and so forth.

具分攝者，謂所有法蘊界處所攝，能攝全分。如苦蘊攝五取蘊，欲界攝十八界，無想有情處攝十處除香味。由此道理，於餘經中諸蘊界處所攝一切法能攝全分。

> The category of "complete inclusion" means that all phenomena included within the aggregates, elements, and sense bases are capable of encompassing the entirety. For example, the aggregate of suffering encompasses the five aggregates of clinging; the desire realm encompasses the eighteen elements; the realm of non-percipient sentient beings encompasses ten sense bases, excluding smell and taste. By this principle, in other scriptures, all phenomena included within the aggregates, elements, and sense bases are capable of encompassing the entirety.

更互攝者，色蘊攝幾界幾處？十全一少分。受蘊攝幾界幾處？一少分。如受蘊，想行蘊亦爾。識蘊攝幾界幾處？七界一處。眼界攝幾蘊幾處？色蘊少分一處全。如眼界，耳鼻舌身色聲香味觸界亦爾。意界攝幾蘊幾處？一蘊一處。法界攝幾蘊幾處？三蘊全色蘊少分一處全。眼識界攝幾蘊幾處？識蘊意處少分。如眼識，耳鼻舌身意識界亦爾。眼處攝幾蘊幾界？色蘊少分一界全。如眼處，耳鼻舌身色聲香味觸處亦爾。意處攝幾蘊幾界？一蘊七界。法處攝幾蘊幾界？三蘊全一少分一界全。如是諸餘法以蘊界處名說，及餘非蘊界處名說。如實有、假有、世俗有、勝義有、所知所識所達、有色無色、有見無見，如是等如前所顯，隨其所應，與蘊界處更互相攝盡當知。隨其所應者，如蘊一一攝諸界處，界一一攝諸蘊處，處一一攝諸蘊界，如是廣說當思了知。勝義攝者，謂蘊界處真如所攝。

> Now, how do the aggregates, elements, and sense fields mutually include one another? How many elements and sense fields does the aggregate of form include? All ten, and a portion of one more. How many elements and sense fields does the aggregate of feeling include? A portion of one. Just as with the aggregate of feeling, so too with the aggregates of perception and mental formations. How many elements and sense fields does the aggregate of consciousness include? Seven elements and one sense field. How many aggregates and sense fields does the eye element include? A portion of the aggregate of form, and one complete sense field. Just as with the eye element, so too with the elements of ear, nose, tongue, body, visible form, sound, smell, taste, and tangible objects. How many aggregates and sense fields does the mind element include? One aggregate and one sense field. How many aggregates and sense fields does the Dharma element include? Three complete aggregates, a portion of the aggregate of form, and one complete sense field. How many aggregates and sense fields does the eye-consciousness element include? The aggregate of consciousness and a portion of the mind sense field. Just as with eye-consciousness, so too with the elements of ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. How many aggregates and elements does the eye sense field include? A portion of the aggregate of form, and one complete element. Just as with the eye sense field, so too with the sense fields of ear, nose, tongue, body, visible form, sound, smell, taste, and tangible objects. How many aggregates and elements does the mind sense field include? One aggregate and seven elements. How many aggregates and elements does the Dharma sense field include? Three complete aggregates, one portion, and one complete element. In this way, all remaining phenomena described by the names of aggregates, elements, and sense fields, as well as those described by names other than aggregates, elements, and sense fields — such as truly existent, conventionally existent, worldly existent, ultimately existent, knowable, cognizable, realizable, with form, without form, visible, invisible, and so forth — should be understood as mutually including the aggregates, elements, and sense fields in the corresponding ways, just as shown above. "Corresponding ways" means: just as each aggregate includes the various elements and sense fields, each element includes the various aggregates and sense fields, and each sense field includes the various aggregates and elements — this should be carefully considered and understood in full detail. As for ultimate inclusion: this refers to the aggregates, elements, and sense fields as included within Suchness.

如是攝相，隨諸世間共所成立。相攝道理復有六種：一依處攝，如世間說贍部洲攝於人、阿練若攝於鹿，當知此中眼等諸根攝眼等識亦爾。二任持攝，如世間說繩等攝薪束等，當知此中身根攝眼等根亦爾。三同事攝，如世間說眾人同事共相保信更互相攝，當知此中同一緣轉諸相應法更互相攝亦爾。四攝受攝，如世間說主能攝錄自僕使等，當知此中阿賴耶識攝受自身亦爾。五不流散攝，如世間說瓶攝持水，當知此中諸三摩地攝餘心心法亦爾。六略集攝，如世間說海攝眾流，當知此中色受蘊等攝眼耳等亦爾。如前所說十一種攝，皆依此中略集攝說。

> Thus, regarding inclusion by characteristics, it is established in accordance with what is commonly accepted throughout the world. The principle of inclusion by characteristics has six kinds: first, inclusion by basis—just as the world says that the continent of Jambudvīpa includes people, and a forest hermitage includes deer, so too should it be understood that here the faculties such as the eye include the consciousnesses such as eye-consciousness. Second, inclusion by maintenance—just as the world says that a rope, etc., holds together a bundle of firewood, so too should it be understood that here the body faculty includes the faculties such as the eye. Third, inclusion by shared activity—just as the world says that people working together on a common task mutually trust and include one another, so too should it be understood that here all associated factors that operate with the same object mutually include one another. Fourth, inclusion by reception—just as the world says that a master can receive and enroll his own servants, so too should it be understood that here the ālaya-consciousness receives its own body. Fifth, inclusion by non-dispersal—just as the world says that a bottle holds water, so too should it be understood that here the meditative concentrations include the remaining mental and mental factors. Sixth, inclusion by condensed gathering—just as the world says that the ocean includes all streams, so too should it be understood that here the aggregates of form, feeling, and so on include the eye, ear, and so forth. The eleven kinds of inclusion spoken of earlier are all explained in accordance with this inclusion by condensed gathering.

問：於攝善巧得何勝利？答：得於所緣略集勝利，隨彼彼境略聚其心，如是如是善根增勝。

> Question: What benefit comes from being skilled in gathering? Answer: You gain the benefit of focusing the mind by collecting it in a concise way. Whatever object you focus on, you gather your mind around it in a concise way, and in just that way, your wholesome roots grow stronger and more powerful.