10. Abyākatasaṃyuttaṃ · 10. 无记相应义注
10. Abyākatasaṃyuttaṃ10. 无记相应
1. Khemāsuttavaṇṇanā1. 凯玛经注释
§410
410. Abyākatasaṃyuttassa paṭhame khemāti gihikāle bimbisārassa upāsikā saddhāpabbajitā mahātherī ‘‘etadaggaṃ, bhikkhave, mama sāvikānaṃ bhikkhunīnaṃ mahāpaññānaṃ yadidaṃ khemā’’ti evaṃ bhagavatā mahāpaññatāya etadagge ṭhapitā. Paṇḍitāti paṇḍiccena samannāgatā. Viyattāti veyyattiyena samannāgatā. Medhāvinīti medhāya paññāya samannāgatā. Bahussutāti pariyattibāhusaccenapi paṭivedhabāhusaccenapi samannāgatā.
在无分别集第一品中，称为吉时的比库尼比摩比萨拉比库尼居士坚信出家者，称此为“胜义者，诸比库尼中我等贤明者之大智所达安稳地”。世尊以此胜义智为根基坚定安立。贤人指具智慧者，广博指具通达智慧者，聪明者指具聪慧智慧者。博闻广识者，既通经义又能胜解义义者。
Gaṇakoti acchiddakagaṇanāya kusalo. Muddikoti aṅgulimuddāya gaṇanāya kusalo. Saṅkhāyakoti piṇḍagaṇanāya kusalo. Gambhīroti caturāsītiyojanasahassagambhīro. Appameyyoti āḷhakagaṇanāya appameyyo. Duppariyogāhoti āḷhakagaṇanāya pamāṇagahaṇatthaṃ durogāho. Yena rūpena tathāgatanti yena rūpena dīgho rasso sāmo odātoti sattasaṅkhātaṃ tathāgataṃ paññapeyya. Taṃ rūpaṃ tathāgatassa pahīnanti taṃ vuttappakārarūpaṃ samudayappahānena sabbaññutathāgatassa pahīnaṃ. Rūpasaṅkhāya vimuttoti āyatiṃ rūpassa anuppattiyā rūpārūpakoṭṭhāsenapi evarūpo nāma bhavissatīti vohārassapi paṭipassaddhattā rūpapaṇṇattiyāpi vimutto. Gambhīroti ajjhāsaya gambhīratāya ca guṇagambhīratāya ca gambhīro. Tassa evaṃ guṇagambhīrassa sato sabbaññutathāgatassa yaṃ upādāya sattasaṅkhāto tathāgatoti paññatti hoti, tadabhāvena tassā paññattiyā abhāvaṃ passantassa ayaṃ sattasaṅkhāto hoti tathāgato paraṃ maraṇāti idaṃ vacanaṃ na upeti na yujjati, na hoti tathāgato paraṃ maraṇātiādivacanampi na upeti na yujjatīti attho.
数数者善于断算。用手指计算者称为测指善算。以计数物为单位者称为计量善算。‘深邃’者为四十里千层之深邃。‘无可比拟’者以本根点数入数无可比拟。‘难以了解’者以本根点数为标尺测量不可度量。以何基径称为如来？是以何种定量绳索测之，始终相符而得名为如来。此色相如来弃离，所说缘起灭已断余色，缘起灭法皆离，故为全智如来舍弃之色相。色数解脱指因无色无色根断，色法界全部解脱者。‘深邃’言心意及性德深邃。依此深邃德性，基于此全面智慧所立名‘如来’的名相。若见此相缺失，当知此名相亦成无有。所谓如来无死，即不生不灭，无如来终末死灭等语不成立，是义。
Saṃsandissatīti ekaṃ bhavissati. Samessatīti nirantaraṃ bhavissati. Na virodhayissatīti na viruddhaṃ padaṃ bhavissati. Aggapadasminti desanāya. Desanā hi idha aggapadanti adhippetā.
‘相应者’谓必然发生。‘和合者’谓连续产生。‘不相违者’谓无违逆义理言语。‘先行义’是教导言语，此义为此处的先行义，即此处所说教法是主要义。
2. Anurādhasuttavaṇṇanā2. 阿努拉达经注释
§411
411. Dutiyaṃ khandhiyavagge vitthāritameva, abyākatādhikārato pana idha vuttaṃ.
在第二大类蕴品中有详述，但因无分别权宜，此处略述。
3-8. Paṭhamasāriputtakoṭṭhikasuttādivaṇṇanā3-8. 第一沙利子果提德经等注释
§412-417
412-417. Tatiye rūpagatametanti rūpamattametaṃ. Ettha rūpato añño koci satto nāma na upalabbhati, rūpe pana sati nāmamattaṃ etaṃ hotīti dasseti. Vedanāgatametantiādīsupi eseva nayo. Ayaṃ kho āvuso hetūti ayaṃ rūpādīni muñcitvā anupalabbhiyasabhāvo hetu, yenetaṃ abyākataṃ bhagavatāti. Catutthādīni uttānatthāneva.
第三品称色法为色相而已，故色法中别无他生。色法存在时名此色，其有受等亦如是。此意及以下诸法皆同理。是故此因舍弃色等诸法而不可知性质，谓无分别为世尊所说。以后诸法亦如此。
9. Kutūhalasālāsuttavaṇṇanā9. 好奇堂经注释
§418
418. Navame kutūhalasālāyanti kutūhalasālā nāma paccekasālā natthi, yattha pana nānātitthiyā samaṇabrāhmaṇā nānāvidhaṃ kathaṃ pavattenti, sā bahūnaṃ ‘‘ayaṃ kiṃ vadati, ayaṃ kiṃ vadatī’’ti kutūhaluppavattiṭṭhānato kutūhalasālāti vuccati. Dūrampi gacchatīti yāva ābhassarabrahmalokā gacchati. Imañca kāyaṃ nikkhipatīti cuticittena nikkhipati. Anupapanno hotīti cutikkhaṇeyeva paṭisandhicittassa anuppannattā anupapanno hoti.
“第九：好奇道场”，非小乘道场，乃众多外道婆罗门在此讲说多种义理，众多弟子因好奇问“此释何义，此女释何义”，故名“好奇道场”。远行者意谓至光明梵天界，视此身放出光明。切断意谓断念即刻再现未生，谓念不生得现。
10. Ānandasuttavaṇṇanā10. 阿难经注释
§419
419. Dasame tesametaṃ saddhiṃ abhavissāti tesaṃ laddhiyā saddhiṃ etaṃ abhavissa. Anulomaṃ abhavissa ñāṇassa uppādāya sabbe dhammā anattāti yaṃ etaṃ ‘‘sabbe dhammā anattā’’ti vipassanāñāṇaṃ uppajjati, api nu me tassa anulomaṃ abhavissāti attho.
第四十九。第十法则中，诸法将共现。共现者，依赖彼此的成就而共现。先行共现者，是因识的生起，所有法皆无我者。这里谓“诸法无我”，乃观智生起的依正。然我问：彼先行共现是否具含此义？
11. Sabhiyakaccānasuttavaṇṇanā11. 萨比亚咖吒那经注释
§420
420. Ekādasame etamettakena ettakamevāti āvuso yassāpi etaṃ ettakena kālena ‘‘hetumhi sati rūpītiādi paññāpanā hoti, asati na hotī’’ti byākaraṇaṃ bhaveyya, tassa ettakameva bahu. Ko pana vādo atikkanteti atikkante pana atimanāpe dhammadesanānaye vādoyeva ko, natthi vādo, chinnā kathāti.
第五十一。此法则乃以彼此共现量度之，谓“此即此，彼即彼”，善友，凡此某时此共现，谓缘起时“因缘具足，色等诸法生；因缘不具，不生”之说明则生。此时即多时也。何以言彼辩论胜过彼时？唯胜辩论在善法说故，若无辩论，则断言终止。
Abyākatasaṃyuttavaṇṇanā niṭṭhitā. · 无记相应注释完毕。
Iti sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya · 如是《显扬真义》——《相应部注疏》中
Saḷāyatanavaggavaṇṇanā niṭṭhitā. · 六处品注释完毕。