6. Brahmasaṃyuttaṃ · 6. 梵天相应义注
5. Bhikkhunīsaṃyuttaṃ五、比库尼相应
1. Āḷavikāsuttavaṇṇanā一、阿拉维咖经注释
§162
162. Bhikkhunīsaṃyuttassa paṭhame āḷavikāti āḷaviyaṃ jātā āḷavinagaratoyeva ca nikkhamma pabbajitā. Andhavananti kassapasammāsambuddhassa cetiye navakammatthāya dhanaṃ samādapetvā āgacchantassa yasodharassa nāma dhammabhāṇakassa ariyapuggalassa akkhīni uppāṭetvā tattheva akkhibhedappattehi pañcahi corasatehi nivutthattā tato paṭṭhāya ‘‘andhavana’’nti saṅkhaṃ gataṃ vanaṃ. Taṃ kira sāvatthito dakkhiṇapasse gāvutamatte hoti rājārakkhāya guttaṃ. Tattha pavivekakāmā bhikkhū ca bhikkhuniyo ca gacchanti. Tasmā ayampi kāyavivekatthinī yena taṃ vanaṃ, tenupasaṅkami. Nissaraṇanti nibbānaṃ. Paññāyāti paccavekkhaṇañāṇena. Na tvaṃ jānāsi taṃ padanti tvaṃ etaṃ nibbānapadaṃ vā nibbānagāmimaggapadaṃ vā na jānāsi. Sattisūlūpamāti vinivijjhanatthena sattisūlasadisā. Khandhāsaṃ adhikuṭṭanāti khandhā tesaṃ adhikuṭṭanabhaṇḍikā. Paṭhamaṃ.
162. 比库尼部所集第一讲中称为阿拉维。阿拉维乃阿拉维城所生，亦即出城出家者。所谓“安陀婆那”是指咖萨巴正觉者沙利子沙利子尊者为作新法事，聚集财物而来，彼时有名为耶输陀罗的讲法贤者将眼睛睁开，当即以破眼术断裂五种视差，因而其所离开之处被称为“安陀婆那”，即集合号角所指的森林。此地位于舍卫城南面邻近村落之境，受国王保护而秘密侍奉。凡欲修行隐逸者，比库、比库尼皆往那里去。因此，此地亦被称为肉身隐处。隶属于此森林而来者称为“寻退”，即涅槃。所谓智慧乃借回溯认识得名。若汝不知此词义，亦不知此时此地涅槃之境界，及涅槃之行路途径。所谓“七十针状”者，为修习止息之形态，类似七十针刺的意象。所谓“聚五蕴土”者，谓五蕴之堆积聚集。以上为第一条。
2. Somāsuttavaṇṇanā二、苏玛经注释
§163
163. Dutiye ṭhānanti arahattaṃ. Durabhisambhavanti duppasahaṃ. Dvaṅgulapaññāyāti parittapaññāya. Yasmā vā dvīhi aṅgulehi kappāsavaṭṭiṃ gahetvā suttaṃ kantanti, tasmā itthī ‘‘dvaṅgulapaññā’’ti vuccati. Ñāṇamhi vattamānamhīti phalasamāpattiñāṇe pavattamāne. Dhammaṃ vipassatoti catusaccadhammaṃ vipassantassa, pubbabhāge vā vipassanāya ārammaṇabhūtaṃ khandhapañcakameva. Kiñci vā pana aññasmīti aññaṃ vā kiñci ‘‘ahaṃ asmī’’ti taṇhāmānadiṭṭhivasena yassa siyā. Dutiyaṃ.
163. 第二条所说“所在”即阿拉汉果德。此果难得难遭，极其罕见。所谓“两指般智”者，谓小范围般智。因男女以两指夹取缠绕烦恼的丝线而绕松，故称两指般智。谓现证果位，并行通达果报之智慧。所谓“法中见”意即洞察四圣谛法门的智慧，乃先行部分洞察作用于蕴五法之中。若具其他心见，于如我常有我执的渴爱疑见中可能存在。以上为第二条。
3. Kisāgotamīsuttavaṇṇanā三、基萨果德弥经注释
§164
164. Tatiye kisāgotamīti appamaṃsalohitatāya kisā, gotamīti panassā nāmaṃ. Pubbe kira sāvatthiyaṃ ekasmiṃ kule asītikoṭidhanaṃ sabbaṃ aṅgārāva jātaṃ. Kuṭumbiko aṅgārajātāni anīharitvā – ‘‘avassaṃ koci puññavā bhavissati, tassa puññena puna pākatikaṃ bhavissatī’’ti suvaṇṇahiraññassa cāṭiyo pūretvā āpaṇe ṭhapetvā samīpe nisīdi. Athekā duggatakulassa dhītā – ‘‘aḍḍhamāsakaṃ gahetvā dārusākaṃ āharissāmī’’ti vīthiṃ gatā taṃ disvā kuṭumbikaṃ āha – ‘‘āpaṇe tāva dhanaṃ ettakaṃ, gehe kittakaṃ bhavissatī’’ti. Kiṃ disvā amma evaṃ kathesīti? Imaṃ hiraññasuvaṇṇanti. So ‘‘puññavatī esā bhavissatī’’ti tassā vasanaṭṭhānaṃ pucchitvā āpaṇe bhaṇḍaṃ paṭisāmetvā tassā mātāpitaro upasaṅkamitvā evamāha – ‘‘amhākaṃ gehe vayappatto dārako atthi, tassetaṃ dārikaṃ dethā’’ti. Kiṃ sāmi duggatehi saddhiṃ keḷiṃ karosīti? Mittasanthavo nāma duggatehipi saddhiṃ hoti, detha naṃ, kuṭumbasāminī bhavissatīti naṃ gahetvā gharaṃ ānesi. Sā saṃvāsamanvāya puttaṃ vijātā. Putto padasā āhiṇḍanakāle kālamakāsi. Sā duggatakule uppajjitvā mahākulaṃ gantvāpi ‘‘puttavināsaṃ pattāmhī’’ti uppannabalavasokā puttassa sarīrakiccaṃ vāretvā taṃ matakaḷevaraṃ ādāya nagare vippalapantī carati.
164. 第三条讲述“乞沙迦陀弥”名，由“乞沙”即赤色铁，和“迦陀弥”即高贵称号组成。彼曾于舍卫城某世家富藏一千万财富，皆为炭火所炼。家族燃烧炭火，大族女儿则说：“受持此福者将获福报，福报必生生不息。”她拿金银珠宝装满金箱，置于怀中安坐。有位不善之族女子欲带木柴入巷，见此景象对家人说：“怀中虽有钱财，家中却贫穷不振。”家人问曰：“夫人为何如此言论？”她答：“此为金银珠宝。”众人询问：“她必为有福之人。”遂送她入家。其因缘引生一子，子在居处遭逢逆境，感时伤怀，乃携亡者遗体游走城中。
Ekadivasaṃ mahatiyā buddhavīthiyā dasabalassa santikaṃ gantvā – ‘‘puttassa me arogabhāvatthāya bhesajjaṃ detha bhagavā’’ti āha. Gaccha sāvatthiṃ āhiṇḍitvā yasmiṃ gehe matapubbo natthi, tato siddhatthakaṃ āhara, puttassa te bhesajjaṃ bhavissatīti. Sā nagaraṃ pavisitvā dhuragehato paṭṭhāya bhagavatā vuttanayena gantvā siddhatthakaṃ yācantī ghare ghare, ‘‘kuto tvaṃ evarūpaṃ gharaṃ passissasī’’ti vuttā katipayāni gehāni āhiṇḍitvā – ‘‘sabbesampi kirāyaṃ dhammatā, na mayhaṃ puttassevā’’ti sālāyaṃ chavaṃ chaḍḍetvā pabbajjaṃ yāci. Satthā ‘‘imaṃ pabbājetū’’ti bhikkhuniupassayaṃ pesesi. Sā khuraggeyeva arahattaṃ pāpuṇi. Imaṃ theriṃ sandhāya ‘‘atha kho kisāgotamī’’ti vuttaṃ.
某日，她沿佛陀弘法大道，至十力尊者处，请求佛陀医治其幼子之病。赴舍卫城，居所无人照料，遂取来释提桓牟所供药物。入城后，逐家逐户请求救治：“汝从何处见此不净之家？”行者见其破败之家，对其多有指摘，遂抛弃尸体于祠堂，恳求出家。佛陀命令：“可令其出家。”此比库尼遂于鞠鸠国证得阿拉汉果德。传记因此以“乞沙迦陀弥”为名。
Ekamāsīti ekā āsi. Rudammukhīti rudamānamukhī viya. Accantaṃ mataputtāmhīti ettha antaṃ atītaṃ accantaṃ, bhāvanapuṃsakametaṃ. Idaṃ vuttaṃ hoti – yathā puttamaraṇaṃ antaṃ atītaṃ hoti, evaṃ mataputtā ahaṃ, idāni mama puna puttamaraṇaṃ nāma natthi. Purisā etadantikāti purisāpi me etadantikāva . Yo me puttamaraṇassa anto, purisānampi me esevanto, abhabbā ahaṃ idāni purisaṃ gavesitunti. Sabbattha vihatā nandīti sabbesu khandhāyatanadhātubhavayonigatiṭhitinivāsesu mama taṇhānandī vihatā. Tamokkhandhoti avijjākkhandho. Padālitoti ñāṇena bhinno. Tatiyaṃ.
其人仅一人。其名“鲁达摩”乃因形如哭泣之面貌。她深感丧子之痛，如此生死终结如过往逝事，内心悲痛极深。言曰：儿子之死如终结过去，而我身亦如失去过往。我若再次经历儿子之死，等于寻求死亡归宿。旁人亦如我之痛苦者，我今虽寻人却已无所求。全然沉沦至悲欲之苦，无缘断灭。所谓“暗盖五蕴”，谓无明蕴缠锁五蕴心身；“分裂”，谓智慧断身破除愚痴。以上为第三条。
4. Vijayāsuttavaṇṇanā四、维迦雅经注释
§165
165. Catutthe pañcaṅgikenāti ātataṃ vitataṃ ātatavitataṃ ghanaṃ susiranti evaṃ pañcaṅgasamannāgatena. Niyyātayāmi tuyhevāti sabbe tuyhaṃyeva demi. Nāhaṃ tenatthikāti nāhaṃ tena atthikā. Pūtikāyenāti suvaṇṇavaṇṇopi kāyo niccaṃ uggharitapaggharitaṭṭhena pūtikāyova, tasmā evamāha. Bhindanenāti bhijjanasabhāvena. Pabhaṅgunāti cuṇṇavicuṇṇaṃ āpajjanadhammena. Aṭṭīyāmīti aṭṭā pīḷitā homi. Harāyāmīti lajjāmi. Santā samāpattīti aṭṭhavidhā lokiyasamāpatti ārammaṇasantatāya aṅgasantatāya ca santāti vuttā. Sabbatthāti sabbesu rūpārūpabhavesu, tesaṃ dvinnaṃ bhavānaṃ gahitattā gahite kāmabhave aṭṭhasu ca samāpattīsūti etesu sabbesu ṭhānesu mayhaṃ avijjātamo vihatoti vadati. Catutthaṃ.
165. 第四条中“五相”为：铺展、张扬、散布、密集、呼吸。谓具备五相者。语中“吾将归诸于尔”意为所有均由诸位共受，不是单独为某一。所谓“满体金色”，谓黄色璀璨，色泽生辉，如涅槃体形展露。所谓“断裂”，即聚会解散之意。“破碎”，谓零碎分散之意。所谓“八种世间成就”，谓因缘所生境界广大及八处之聚合。《世间随处》，俱由我无明而不知所生。以上为第四条。
5. Uppalavaṇṇāsuttavaṇṇanā五、莲华色经注释
§166
166. Pañcame supupphitagganti aggato paṭṭhāya suṭṭhu pupphitaṃ sālarukkhaṃ. Na catthi te dutiyā vaṇṇadhātūti tava vaṇṇadhātusadisā dutiyā vaṇṇadhātu natthi, tayā sadisā aññā bhikkhunī natthīti vadati. Idhāgatā tādisikā bhaveyyunti yathā tvaṃ idhāgatā kiñci santhavaṃ vā sinehaṃ vā na labhasi, evamevaṃ tepi tayāva sadisā bhaveyyuṃ. Pakhumantarikāyanti dvinnaṃ akkhīnaṃ majjhe nāsavaṃsepi tiṭṭhantiṃ maṃ na passasi. Vasībhūtamhīti vasībhūtā asmi. Pañcamaṃ.
第166。第五，花期极盛的花期，花期作为根基，长得茂盛的沙罗树。你说没有第二种色法，即没有像色法相似的第二色法，正因如此才说没有与其相似的另一位比库尼。这里将来应生起这样的情况：正如你在此教法中未获得任何牵挂或爱染，亦当如是她们亦于现在同样不会生起。所谓两眼之间为翼脉，甚至立于鼻翼处，这些你不见吗？“已任掌控”即表示已为掌控者。我说第五。
6. Cālāsuttavaṇṇanā6. 遮喇经义注
§167
167. Chaṭṭhe ko nu taṃ idamādapayīti ko nu mandabuddhi bālo taṃ evaṃ gāhāpesi? Pariklesanti aññampi nānappakāraṃ upaddavaṃ. Idāni yaṃ māro āha – ‘‘ko nu taṃ idamādapayī’’ti, taṃ maddantī – ‘‘na maṃ andhabālo ādapesi, loke pana aggapuggalo satthā dhammaṃ desesī’’ti dassetuṃ, buddhotiādimāha. Tattha sacce nivesayīti paramatthasacce nibbāne nivesesi. Nirodhaṃ appajānantāti nirodhasaccaṃ ajānantā. Chaṭṭhaṃ.
第167。第六，谁又能指示这法呢？谁又是愚痴无智的人而能把握它呢？别人也会招来各种损害。现在魔王说“谁能指示此法？”魔王尝试引诱说，“不是我这个盲愚才指示他，但世间有人：优秀者、老师，善说法。”以显示如来。此处“确实安住”指最高真实，即涅槃安住。“不知灭谛”意谓不解灭谛。以上为第六。
7. Upacālāsuttavaṇṇanā7. 伍波遮喇经义注
§168
168. Sattame enti māravasaṃ punāti punappunaṃ maraṇamārakilesamāradevaputtamārānaṃ vasaṃ āgacchanti. Padhūpitoti santāpito. Agati yattha mārassāti yattha tuyhaṃ mārassa agati. Tatthāti tasmiṃ nibbāne. Sattamaṃ.
第168。第七，魔王的势力复数次引至死亡，魔王及魔使和魔天子等都来到。所谓“烦恼”，即受痛苦折磨。“去处”指魔王的去处。“那里”指涅槃。这是第七。
8. Sīsupacālāsuttavaṇṇanā8. 西苏波遮喇经义注
§169
169. Aṭṭhame samaṇī viya dissasīti samaṇisadisā dissasi. Kimiva carasi momūhāti kiṃ kāraṇā momūhā viya carasi? Ito bahiddhāti imamhā sāsanā bahi. Pāsaṃ ḍentīti pāsaṇḍā, sattānaṃ cittesu diṭṭhipāsaṃ khipantīti attho. Sāsanaṃ pana pāse moceti, tasmā pāsaṇḍoti na vuccati, ito bahiddhāyeva pāsaṇḍā honti. Pasīdantīti saṃsīdanti lagganti.
第169。第八，如同沙门一样显现，即显现出如沙门的形象。为何你如愚痴者般行为？这是缘于在内外，都脱离此处教法之外。所谓“抓捕”，是指魔众在众生心中套牢见解的网。“教法”则能够断除此网，因此这里不称为邪见邪说者，而是在外部才是邪见者。所谓“消沉”意指他们衰微而堕落。
Idāni ‘‘kaṃ nu uddissa muṇḍāsī’’ti pañhaṃ kathentī atthi sakyakule jātotiādimāha. Tattha sabbābhibhūti sabbāni khandhāyatanadhātubhavayonigatiādīni abhibhavitvā ṭhito. Maraṇamārādayo nudi nīharīti māranudo. Sabbatthamaparājitoti sabbesu rāgādīsu vā mārayuddhe vā ajito. Sabbattha muttoti sabbesu khandhādīsu mutto. Asitoti taṇhādiṭṭhinissayena anissito. Sabbakammakkhayaṃ pattoti sabbakammakkhayasaṅkhātaṃ arahattaṃ patto. Upadhisaṅkhayeti upadhisaṅkhayasaṅkhāte nibbāne ārammaṇato vimutto. Aṭṭhamaṃ.
现在有人问：“谁是剃度出家的对象？”讲说他们生于释迦族等。这里包含了统摄一切的意涵，即超越一切蕴、处、界及生灭法等。所谓死亡、魔王等皆令其远离者。无处不败，即在对诸欲著的战斗中不败。“处处解脱”，谓从诸蕴等一切法中得自由。“无依”，即不依赖烦恼及见分别。“已证一切业灭”，即已达成一切业灭而得阿拉汉果。“依止灭尽”，是指阿拉汉果以灭除烦恼为依止之境界。以上为第八。
9. Selāsuttavaṇṇanā9. 谢喇经义注
§170
170. Navame kenidaṃ pakatanti kena idaṃ kataṃ. Bimbanti attabhāvaṃ sandhāya vadati. Aghanti dukkhapatiṭṭhānattā attabhāvameva vadati. Hetubhaṅgāti hetunirodhena paccayavekallena. Navamaṃ.
第170。第九，为何这被称作了？何因而已成？“比目鸟”比喻自性，指其自体真实存在。“恶”是苦因的基础，意指自性即是恶因基础。“断因”，即因缘分别的断除。第九。
10. Vajirāsuttavaṇṇanā10. 瓦基喇经义注
§171
171. Dasame nayidha sattupalabbhatīti imasmiṃ suddhasaṅkhārapuñje paramatthato satto nāma na upalabbhati. Khandhesu santesūti pañcasu khandhesu vijjamānesu tena tenākārena vavatthitesu. Sammutīti sattoti samaññāmattameva hoti. Dukkhanti pañcakkhandhadukkhaṃ. Nāññatra dukkhāti ṭhapetvā dukkhaṃ añño neva sambhoti na nirujjhatīti. Dasamaṃ.
第171章。第十义谓“诸有之所现”，此在此清净行蕴聚中，从究竟义说“有”之称谓不可得。所谓有，是指存在于五蕴中。五蕴是指以种种因缘现前者。约定之义者，『有』即仅是一般相称量而已。『苦』指五蕴之苦。非在其他处断定苦，亦非因其他缘起苦，故无有灭亡。第十义终。
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Bhikkhunīsaṃyuttavaṇṇanā niṭṭhitā. · 比库尼相应注释完毕。