俱舍論記 1.220

1.220

「論曰至蘊義得成」者，引經五門以釋色聚名蘊。此言略者，名略非體，以三世法非可聚故。故《婆沙》七十四云「問：過去、未來、現在諸色可略聚耶？答：雖不可略聚其體，而可略聚其名。乃至識蘊，應知亦爾。問：若爾，無為亦應立蘊，諸無為名可略聚故。答：諸有為法有作用故，有略聚義。雖體有時不可略聚，而略聚其名，立色等蘊。諸無為法無作用故，無略聚義，雖可略聚其名而不可立為蘊。

"The treatise says ... the meaning of skandha is achieved": citing the five gates of the sūtra to explain that the accumulation of matter is called a skandha. The word "summarized" here means summarizing the designations, not the substances, because dharmas of the three times cannot be accumulated. Thus the *Mahāvibhāṣā*, fascicle 74, says: "Question: Can past, future, and present matter be summarized and accumulated? Answer: Although their substances cannot be summarized and accumulated, their names can be summarized and accumulated. Up to the consciousness-skandha, it should be understood that it is also like this. Question: If so, unconditioned [dharmas] should also be established as a skandha, because the names of the unconditioned can be summarized and accumulated. Answer: Because conditioned dharmas have active function, they have the meaning of being summarized and accumulated. Although their substance at times cannot be summarized and accumulated, by summarizing and accumulating their names, the matter and other skandhas are established. Because unconditioned dharmas have no active function, they lack the meaning of being summarized and accumulated; although their names can be summarized and accumulated, they cannot be established as a skandha."