4. 憍陈如佛种姓经注
4. Koṇḍaññabuddhavaṃsavaṇṇanā
据说，燃灯佛世尊般涅槃后，其教法流布十万年。其后，由于诸声闻弟子的隐没，他的教法也随之隐没。又过了很久，过了一阿僧祇劫后，于某一劫中，有位名唤憍陈如的导师出现于世。这位世尊历经十六阿僧祇又十万劫，圆满一切波罗蜜，令菩提智成熟，安处于如毘输安呾啰那样的最后身状态。从此处殁后，投生兜率天宫，住于其处直至寿尽，向诸天许下承诺之后，便从兜率天殁，在喜乐城的苏难达王族中，入于善生王后的母胎，结生相续。在他结生的刹那，亦出现了如《燃灯佛种姓经》中所说的三十二种瑞相。他为诸天所守护，住胎满十月后，从母胎出生。作为一切有情中的最上者，他面朝北方，行七步，遍观十方之后，发出如牛王般无畏的宣言：‘我是世间的最上者，我是世间的最胜者，我是世间的最尊者；这是最后一生，此后不再有后有。’
Dīpaṅkare kira bhagavati parinibbute tassa sāsanaṃ vassasatasahassaṃ pavattittha. Atha buddhānubuddhānaṃ sāvakānaṃ antaradhānena sāsanampissa antaradhāyi. Athassa aparabhāge ekamasaṅkhyeyyamatikkamitvā ekasmiṃ kappe koṇḍañño nāma satthā udapādi. So pana bhagavā soḷasaasaṅkhyeyyaṃ kappānañca satasahassaṃ pāramiyo pūretvā bodhiñāṇaṃ paripācetvā vessantarattabhāvasadise attabhāve ṭhatvā tato cavitvā tusitapure nibbattitvā tattha yāvatāyukaṃ ṭhatvā devatānaṃ paṭiññaṃ datvā tusitapurato cavitvā rammavatīnagare sunandassa nāma rañño kule sujātāya nāma deviyā kucchismiṃ paṭisandhiṃ aggahesi. Tassapi paṭisandhikkhaṇe dīpaṅkarabuddhavaṃse vuttappakārāni dvattiṃsa pāṭihāriyāni nibbattiṃsu. So devatāhi katārakkhasaṃvidhāno dasannaṃ māsānaṃ accayena mātukucchito nikkhamitvā sabbasattuttaro uttarābhimukho sattapadavītihārena gantvā sabbā ca disā viloketvā āsabhiṃ vācaṃ nicchāresi – ‘‘aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassa, ayamantimā jāti, natthi dāni punabbhavo’’ti (dī. ni. 2.31; ma. ni. 3.207).
之后，在王子命名日，人们为他取名，称他为‘憍陈如’。因为这位世尊属于憍陈如种姓。据说他有三座极其悦意的宫殿，名为罗摩、喜罗摩与庄严。宫殿中常有三十万擅长歌舞演奏的舞女，随时侍奉。他的正妃名叫如意妃，儿子名叫胜军。他就这样在享乐中度过了长达一万年的居家生活。
Tato kumārassa nāmakaraṇadivase nāmaṃ karontā ‘‘koṇḍañño’’ti nāmamakaṃsu. So hi bhagavā koṇḍaññagotto ahosi. Tassa kira tayo pāsādā ahesuṃ – rāma, surāma, subhanāmakā paramaramaṇīyā. Tesu tīṇi satasahassāni nāṭakitthīnaṃ naccagītavāditakusalānaṃ sabbakālaṃ paccupaṭṭhitāni ahesuṃ. Tassa rucidevī nāma aggamahesī ahosi. Vijitaseno nāmassa putto ahosi. So dasavassasahassāni agāraṃ ajjhāvasi.
然而，当他见到老、病、死及出家者的相后，便乘坐骏马宝车出城，出家之后行了十个月的苦行。当憍陈如王子出家时，有十亿人跟随他一同出家。他在众人围绕下行了十个月苦行，于毗舍佉月满月之日，在苏难达村，从一位名叫耶输陀罗、乳房饱满的富豪女那里，得到了她所供养的极为甘甜的蜜食。他受用之后，在点缀着果实、嫩叶与新芽的沙罗树林中度过了白昼。傍晚时分，他离开大众，拿着由苏难达活命者供养的八把草，右绕吉祥沙罗树三圈，面向东方，背对菩提树，将草铺成五十八肘宽的草席，结跏趺坐，决意生起四精进支，以摧破魔军之力。夜晚初夜分，他令宿住随念智清净；中夜分，令天眼智清净；后夜分，审视缘起。他从出入息第四禅那出定后，便专注于五蕴，以生灭观见五十种相，修习观智至于种姓智，证悟了四道智、四果智、四无碍解、四生类别智、五趣类别智、六不共智，并现证了一切佛陀的圆满功德。此时，事已圆满，他便这样坐在菩提树下——
So pana jiṇṇabyādhimatapabbajite disvā ājaññarathena nikkhamitvā pabbajitvā dasa māse padhānacariyaṃ cari. Koṇḍaññakumāraṃ pana pabbajantaṃ dasa janakoṭiyo anupabbajiṃsu. So tehi parivuto dasa māse padhānacariyaṃ caritvā visākhapuṇṇamāya sunandagāme samasahitaghanapayodharāya yasodharāya nāma seṭṭhidhītāya dinnaṃ paramamadhuraṃ madhupāyāsaṃ paribhuñjitvā phalapallavaṅkurasamalaṅkate sālavane divāvihāraṃ vītināmetvā sāyanhasamaye gaṇaṃ pahāya sunandakājīvakena dinnā aṭṭha tiṇamuṭṭhiyo gahetvā sālakalyāṇirukkhaṃ tikkhattuṃ padakkhiṇaṃ katvā pubbadisābhāgaṃ oloketvā bodhirukkhaṃ piṭṭhito katvā aṭṭhapaṇṇāsahatthavitthataṃ tiṇasantharaṃ santharitvā pallaṅkaṃ ābhujitvā caturaṅgavīriyaṃ adhiṭṭhāya mārabalaṃ vidhamitvā rattiyā paṭhamayāme pubbenivāsānussatiñāṇaṃ visodhetvā majjhimayāme dibbacakkhuṃ visodhetvā pacchimayāme paccayākāraṃ sammasitvā ānāpānacatutthajjhānato vuṭṭhāya pañcasu khandhesu abhinivisitvā udayabbayavasena samapaññāsa lakkhaṇāni disvā yāva gotrabhuñāṇaṃ vipassanaṃ vaḍḍhetvā cattāri maggañāṇāni cattāri ca phalañāṇāni catasso paṭisambhidā catuyoniparicchedakañāṇaṃ pañcagatiparicchedakañāṇaṃ cha asādhāraṇañāṇāni sakale ca buddhaguṇe paṭivijjhitvā paripuṇṇasaṅkappo bodhimūle nisinnova –
我流转于多生轮回，却一无所获；
我寻觅造屋者，一再地受生，实为苦。
造屋者！我已见你，你将不再建造房屋；
你所有的椽木都已折断，屋梁也已摧毁；
心达无为，证知渴爱之灭尽。
犹如铁锤击打之时，燃烧的火焰……
渐次寂静之人，其去向不可了知。
如是正解脱者，已渡越欲缚与暴流；
证得不动的安乐者，无有施设趣向。”——《优陀那》80
‘‘Anekajātisaṃsāraṃ, sandhāvissaṃ anibbisaṃ; Gahakāraṃ gavesanto, dukkhā jāti punappunaṃ. ‘‘Gahakāraka diṭṭhosi, puna gehaṃ na kāhasi; Sabbā te phāsukā bhaggā, gahakūṭaṃ visaṅkhataṃ; Visaṅkhāragataṃ cittaṃ, taṇhānaṃ khayamajjhagā. (dha. pa. 153-154); ‘‘Ayoghanahatasseva, jalato jātavedaso; Anupubbūpasantassa, yathā na ñāyate gati. ‘‘Evaṃ sammā vimuttānaṃ, kāmabandhoghatārinaṃ; Paññāpetuṃ gatī natthi, pattānaṃ acalaṃ sukha’’nti. (udā. 80) –
如此发出优陀那后，世尊在菩提树下，以果等至之乐度过了七个七日。第八个七日，由梵天的劝请，他思量道：“我应当最先为谁说法呢？”观察之时，他看见与自己一同出家的十俱胝比丘。他心想：“这些善男子积集善根，随我出家，与我一同修持苦行，并承事于我。我应当最先为他们说法。”如此思量后，他观察：“现在他们住在何处？”看见他们正住在离此十八由旬的阿伦达瓦提城的天林之中。世尊便想：“我将去为他们说法。”他取了钵与衣，犹如一位大力士屈伸臂膀一般，从菩提树下隐没，出现在天林里。
Evaṃ udānaṃ udānetvā sattasattāhaṃ bodhimūleyeva phalasamāpattisukhena vītināmetvā aṭṭhame sattāhe brahmuno ajjhesanaṃ paṭicca – ‘‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyya’’nti (ma. ni. 1.284; 2.341; mahāva. 10) upadhārento attanā saddhiṃ pabbajitā dasa bhikkhukoṭiyo addasa. ‘‘Ime pana kulaputtā samupacitakusalamūlā maṃ pabbajantaṃ anupabbajitā mayā saddhiṃ padhānaṃ caritvā maṃ upaṭṭhahiṃsu, handāhaṃ imesaṃ sabbapaṭhamaṃ dhammaṃ deseyya’’nti evaṃ upadhāretvā – ‘‘idāni pana te kattha vasantī’’ti olokento – ‘‘ito aṭṭhārasayojanike arundhavatīnagare devavane viharantī’’ti disvā – ‘‘tesaṃ dhammaṃ desetuṃ gamissāmī’’ti pattacīvaramādāya seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva bodhimūle antarahito devavane pāturahosi.
那时，十亿比丘依止阿伦达瓦提城，住在天林中。那些比丘远远望见十力尊正朝此方前来，心生净信，便上前迎接，接过世尊的衣钵，铺设法座，恭敬大师，礼拜世尊，然后围绕世尊，于一侧坐。在那里，憍陈如十力者被牟尼众围绕，坐于佛座之上，犹如被三十三天众围绕的千眼帝释，又如住于无垢虚空中央的秋月轮，被群星环绕的满月一般，大放光明。随后，大师为他们宣说了所有诸佛所行持的、无上的、具足三相十二行相的《转法轮经》，使以十亿比丘为首的十万亿天人饮用了不死之法。因此说：
Tasmiñca samaye tā dasa bhikkhukoṭiyo arundhavatīnagaraṃ upanissāya devavane viharanti. Te pana bhikkhū dasabalaṃ dūratova āgacchantaṃ disvā pasannamānasā paccuggantvā, bhagavato pattacīvaraṃ paṭiggahetvā, buddhāsanaṃ paññāpetvā, satthu gāravaṃ katvā, bhagavantaṃ vanditvā, parivāretvā ekamantaṃ nisīdiṃsu. Tatra koṇḍañño dasabalo munigaṇaparivuto buddhāsane nisinno tidasagaṇaparivuto dasasatanayano viya vimalagaganatalagato saradasamayarajanikaro viya tārāgaṇaparivuto puṇṇacando viya virocittha. Atha satthā tesaṃ sabbabuddhanisevitaṃ anuttaraṃ tiparivaṭṭaṃ dvādasākāraṃ dhammacakkappavattanasuttantaṃ kathetvā dasabhikkhukoṭippamukhā satasahassadevamanussakoṭiyo dhammāmataṃ pāyesi. Tena vuttaṃ –
继燃灯佛后，有导师名憍陈如；
他具足无边的威德、无量的名誉，不可称量，难以企及。
‘‘Dīpaṅkarassa aparena, koṇḍañño nāma nāyako; Anantatejo amitayaso, appameyyo durāsado.
他以安忍如大地，以戒德似大海；
定力如须弥山，智慧如虚空。
‘‘Dharaṇūpamo khamanena, sīlena sāgarūpamo; Samādhinā merūpamo, ñāṇena gaganūpamo.
‘‘Indriyabalabojjhaṅga-maggasaccappakāsanaṃ; Pakāsesi sadā buddho hitāya sabbapāṇinaṃ.
当世间导师憍陈如佛转动法轮时，
有百千俱胝众生，获得了初次对法的通达。
‘‘Dhammacakkaṃ pavattente, koṇḍaññe lokanāyake; Koṭisatasahassānaṃ, paṭhamābhisamayo ahū’’ti.
其中，“于燃灯佛之后”的意思是：在燃灯佛世尊的后期。“名为憍陈如”：这是依自己的种姓而获得的名称。“导师”：即引导者。“无边威光”：由于自身戒德、功德、智慧与福德的光芒，而具有无边的威光。下至阿鼻地狱，上至有顶，横向无边的世界间，没有任何一个众生能正视其面而立。由此故称“无边威光”。“无量名声”：指有无量的眷属。因为彼世尊，从成佛直到般涅槃的十万年间，比丘僧团的数量根本无法界定其限。所以称为“无量名声”。也因为他有无量功德被称扬，所以称为“无量名声”。“不可测量”：由于功德聚集时，其数量无法衡量，所以称为不可测量。正如所记载的：
Tattha dīpaṅkarassa aparenāti dīpaṅkarassa satthuno aparabhāgeti attho. Koṇḍañño nāmāti attano gottavasena samadhigatanāmadheyyo. Nāyakoti vināyako. Anantatejoti attano sīlaguṇañāṇapuññatejena anantatejo. Heṭṭhato avīci upari bhavaggaṃ tiriyato anantā lokadhātuyo etthantare ekapuggalopi tassa mukhaṃ oloketvā ṭhātuṃ samattho nāma natthi. Tena vuttaṃ ‘‘anantatejo’’ti. Amitayasoti anantaparivāro. Tassa hi bhagavato vassasatasahassāni yāva parinibbānasamayaṃ etthantare bhikkhuparisāya gaṇanaparicchedo nāma nāhosi. Tasmā ‘‘amitayaso’’ti vuccati. Amitaguṇakittipi ‘‘amitayaso’’ti vuccati. Appameyyoti guṇagaṇaparimāṇavasena nappameyyoti appameyyo. Yathāha –
“即使一佛称赞另一佛的功德，纵经一劫相续演说；”
「在这漫长的时间里，劫数会耗尽，但如来的功德绝不会耗尽。」 (dī. ni. aṭṭha. 1.304; 3.141; ma. ni. aṭṭha. 2.425; udā. aṭṭha. 53; cariyā. aṭṭha. nidānakathā);
‘‘Buddhopi buddhassa bhaṇeyya vaṇṇaṃ, kappampi ce aññamabhāsamāno; Khīyetha kappo ciradīghamantare, vaṇṇo na khīyetha tathāgatassā’’ti. (dī. ni. aṭṭha. 1.304; 3.141; ma. ni. aṭṭha. 2.425; udā. aṭṭha. 53; cariyā. aṭṭha. nidānakathā);
因此，由于拥有不可计量的功德，所以称为“不可测量”。“难近者”：意为极难靠近。因为无法通过冒犯或触恼的方式去接近他，故称难近者，意指他不可被征服。
Tasmā appameyyaguṇagaṇattā ‘‘appameyyo’’ti vuccati. Durāsadoti durupasaṅkamanīyo, āsajja ghaṭṭetvā upasaṅkamitumasakkuṇeyyabhāvato durāsado, durabhibhavanīyoti attho.
“如大地喻”：即如同大地。这是从忍辱来说的。因其安忍之故，犹如厚达二十四万由旬的大地，不会被利、衰、誉、毁等世间八风所动摇，故称“如大地喻”。“以戒比大海”：是指在守护戒律、不逾越界限方面如同大海。正如《增支部》所说：“诸比丘，大海安住于常法，从不越过海岸线。”
Dharaṇūpamoti dharaṇīsamo. Khamanenāti khantiyā, catunahutādhikadviyojanasatasahassabahalā mahāpathavī viya pakativātena lābhālābhaiṭṭhāniṭṭhādīhi akampanabhāvato ‘‘dharaṇūpamo’’ti vuccati. Sīlena sāgarūpamoti sīlasaṃvarena velānātikkamanabhāvena sāgarasamo. ‘‘Mahāsamuddo, bhikkhave, ṭhitadhammo velaṃ nātivattatī’’ti (a. ni. 8.19; cūḷava. 384; mi. pa. 6.2.10) hi vuttaṃ.
“以定喻须弥”：定的对立之法无法引生任何动摇，因此以须弥山王为喻，意为与其相同、等同；或说身体如须弥山王般极为坚固。“以慧喻虚空”：此处以无边际的虚空，比喻世尊智慧的无边际。世尊曾开示四种无边际。正如所说：
Samādhinā merūpamoti samādhipaṭipakkhabhūtadhammajanitakampābhāvato merunā girivarena samo, sadisoti attho. Merugirivaro viya thiratarasarīroti vā. Ñāṇena gaganūpamoti ettha bhagavato ñāṇassa anantabhāvena anantākāsena upamā katā. Cattāri anantāni vuttāni bhagavatā. Yathāha –
“有情之聚、虚空、轮围，及无边际者……”
“佛智不可测量，非他们所能了知。”
‘‘Sattakāyo ca ākāso, cakkavāḷā canantakā; Buddhañāṇaṃ appameyyaṃ, na sakkā ete vijānitu’’nti. (bu. vaṃ. 1.64);
因此，这是以无边的虚空作为无边的智慧之譬喻。
Tasmā anantassa ñāṇassa anantena ākāsena upamā katāti.
“开示根、力、觉支、道、谛”：由于含摄了这些根、力、觉支、道、谛，念处、正勤与神足也同时被含摄在内。因此，以根等四类法门开示了三十七菩提分法，这正是开示、阐述了法的意义。“为利益”，即为利益之故。“转动法轮”，是指教说之智正在运转之时。
Indriyabalabojjhaṅgamaggasaccappakāsananti etesaṃ indriyabalabojjhaṅgamaggasaccānaṃ gahaṇena satipaṭṭhānasammappadhāniddhipādāpi gahitāva honti. Tasmā indriyādīnaṃ catusaṅkhepānaṃ vasena sattattiṃsabodhipakkhiyadhammānaṃ pakāsanadhammaṃ pakāsesi, desesīti attho. Hitāyāti hitatthaṃ. Dhammacakkaṃpavattenteti desanāñāṇe pavattiyamāne.
此后，在大会吉祥法会上，一万个轮围世界的天人们化作微细之身，共同聚集在这一个轮围世界。据说，当时有一位名为憍陈如的天子，向十力世尊询问吉祥的问题。世尊为他开示了诸吉祥。在那次集会中，有九千亿众生证得阿拉汉果。至于证得入流果等有学果位的人数，则不可计数。因此，说：
Tato aparabhāge mahāmaṅgalasamāgame dasasu cakkavāḷasahassesu devatāyo sukhume attabhāve māpetvā imasmiññeva cakkavāḷe sannipatiṃsu. Tattha kira aññataro devaputto koṇḍaññadasabalaṃ maṅgalapañhaṃ pucchi. Tassa bhagavā maṅgalāni kathesi. Tattha navutikoṭisahassāni arahattaṃ pāpuṇiṃsu. Sotāpannādīnaṃ gaṇanaparicchedo nāma nāhosi. Tena vuttaṃ –
“当世尊继续开示时，在那天与人的集会中，
有九千亿众生获得了第二次的证悟。”
‘‘Tato parampi desente, naramarūnaṃ samāgame; Navutikoṭisahassānaṃ, dutiyābhisamayo ahū’’ti.
“此后继续”是指在那之后。“开示时”是指世尊开示佛法时。“天与人”即人与天神。此外，当世尊为摧伏外道的慢心，住于虚空示现双神变而开示佛法时，有八千亿众生证得阿拉汉果。而那些安住于三种果位者，数目多到无法计算。因此，这样说：
Tattha tato parampīti tato aparabhāgepi. Desenteti bhagavati dhammaṃ desente. Naramarūnanti narānañceva amarānañca, yadā pana bhagavā gaganatale titthiyamānamaddanaṃ yamakapāṭihāriyaṃ karonto dhammaṃ desesi tadā asītikoṭisahassāni arahattaṃ pāpuṇiṃsu. Tīsu phalesu patiṭṭhitā gaṇanapathaṃ vītivattā. Tena vuttaṃ –
当他摧伏外道、开示佛法之时，
有八万俱胝众生获得了第三次的证悟。
‘‘Titthiye abhimaddanto, yadā dhammamadesayi; Asītikoṭisahassānaṃ, tatiyābhisamayo ahū’’ti.
此处应将“那时”一词代入来理解：当世尊开示佛法之时，有八万俱胝众生获得了法现观。
Tattha tadā-saddaṃ ānetvā attho daṭṭhabbo. Yadā bhagavā dhammaṃ desesi, tadā asītikoṭisahassānaṃ dhammābhisamayo ahūti.
据说，憍陈如佛证得正等觉之后，于第一年依止月城，住在月园。在那里，大婆罗门富豪苏钦陀罗的儿子——名为跋陀的年轻人，与耶输陀罗婆罗门的儿子——名为须跋陀的年轻人，在憍陈如佛面前听闻佛法，心生净信，便与一万名年轻人一同在其座下出家，证得了阿拉汉果。
Koṇḍañño kira satthā abhisambodhiṃ patvā paṭhamavassaṃ candavatīnagaraṃ upanissāya candārāme vihāsi. Tattha sucindharassa nāma brāhmaṇamahāsālassa putto bhaddamāṇavo nāma yasodharabrāhmaṇassa putto subhaddamāṇavo ca koṇḍaññassa buddhassa sammukhā dhammadesanaṃ sutvā pasannamānasā dasahi māṇavakasahassehi saddhiṃ tassa santike pabbajitvā arahattaṃ pāpuṇiṃsu.
后来，在正月满月之日，憍陈如佛由以须跋陀罗长老为首的十万俱胝比丘围绕，诵出巴帝摩卡，此为第一次集会。此后，当憍陈如佛的儿子胜军证得阿拉汉果时，世尊由以他为首的千俱胝比丘围绕，诵出巴帝摩卡，此为第二次集会。又过了一些时候，十力者佛陀游行各地教化，度化了优填王及其九俱胝人民眷属，令他们出家。当优填王证得阿拉汉果时，世尊由以他为首的九十俱胝阿拉汉围绕，诵出巴帝摩卡，此为第三次集会。因此，说：
Atha koṇḍañño satthā jeṭṭhamāsapuṇṇamāya subhaddattherappamukhena koṭisatasahassena parivuto pātimokkhamuddisi, so paṭhamo sannipāto ahosi. Tato aparabhāge koṇḍaññasatthuno putte vijitasene nāma arahattaṃ patte taṃpamukhassa koṭisahassassa majjhe bhagavā pātimokkhaṃ uddisi, so dutiyo sannipāto ahosi. Athāparena samayena dasabalo janapadacārikaṃ caranto udenarājānaṃ nāma navutikoṭijanaparivāraṃ pabbājesi saddhiṃ tāya parisāya. Tasmiṃ pana arahattaṃ patte taṃpamukhehi navutiyā arahantakoṭīhi bhagavā parivuto pātimokkhaṃ uddisi, so tatiyo sannipāto ahosi. Tena vuttaṃ –
曾有三度集会，是憍陈如大仙的；
漏尽者、无垢者、心寂静者、如者。
‘‘Sannipātā tayo āsuṃ, koṇḍaññassa mahesino; Khīṇāsavānaṃ vimalānaṃ, santacittāna tādinaṃ.
第一次集会，有十万俱胝众；
第二次为一千俱胝，第三次为九十俱胝。
‘‘Koṭisatasahassānaṃ, paṭhamo āsi samāgamo; Dutiyo koṭisahassānaṃ, tatiyo navutikoṭina’’nti.
那时，我们的菩萨名为胜伏者，成为转轮王，住在月城。他身边簇拥着无数胜妙之人，不用棍棒、不用刀剑，依法治理着那片大地——那里有大海为藏，有须弥山与持双山，蕴藏着无量的宝藏。那时，憍陈如佛也由百千俱胝漏尽者围绕，游行人间，渐次到达月城。
Tadā kira amhākaṃ bodhisatto vijitāvī nāma cakkavattī hutvā candavatīnagare paṭivasati. So kira anekanaravaraparivuto salilanidhinivasanaṃ sameruyugandharaṃ aparimitavasudharaṃ vasundharaṃ adaṇḍena asatthena dhammena paripāleti. Atha koṇḍañño buddhopi koṭisatasahassakhīṇāsavaparivuto janapadacārikaṃ caramāno anupubbena candavatīnagaraṃ sampāpuṇi.
据说，胜伏王得知“正自觉者已到达我们城市了”，便出城迎接，为世尊安排住处，并邀请世尊与比丘僧团明日应供。第二天，他妥善备办饮食，向以佛陀为首、数量达百千俱胝的比丘僧团行大布施。菩萨供养世尊后，于随喜结束时请求说：“尊者，为摄益大众，请您在此住三个月。”于是，在那三个月里，他持续向以佛陀为首的比丘僧团作无上大布施。
So vijitāvī kira rājā – ‘‘sammāsambuddho kira amhākaṃ nagaraṃ anuppatto’’ti sutvā paccuggantvā bhagavato vasanaṭṭhānaṃ saṃvidahitvā svātanāya saddhiṃ bhikkhusaṅghena nimantetvā punadivase bhattavidhiṃ suṭṭhu paṭiyādetvā koṭisatasahassasaṅkhassa buddhappamukhassa bhikkhusaṅghassa mahādānaṃ adāsi. Bodhisatto bhagavantaṃ bhojetvā anumodanāvasāne – ‘‘bhante, temāsaṃ mahājanasaṅgahaṃ karonto idheva vasathā’’ti yācitvā tayo māse nirantaraṃ buddhappamukhassa bhikkhusaṅghassa asadisamahādānaṃ adāsi.
于是，导师为那位菩萨授记：‘未来世，你将成佛，名为乔达摩。’并为他宣说正法。他听闻导师说法后，便舍弃王位，出家修行；他通达三藏，证得八定与五神通，禅定无退，死后往生梵天界。故而，经中说：
Atha satthā bodhisattaṃ – ‘‘anāgate gotamo nāma buddho bhavissatī’’ti byākaritvā dhammamassa desesi. So satthu dhammakathaṃ sutvā rajjaṃ niyyātetvā pabbajitvā tīṇi piṭakāni uggahetvā aṭṭha samāpattiyo pañca ca abhiññāyo uppādetvā aparihīnajjhāno brahmaloke nibbatti. Tena vuttaṃ –
那时，我是一位名叫‘胜伏者’的刹帝利；
我以大海为疆界，行使主权。
‘‘Ahaṃ tena samayena, vijitāvī nāma khattiyo; Samuddaṃ antamantena, issariyaṃ vattayāmahaṃ.
为数十万俱胝无垢大仙……
我与世间最上依怙一起，以无上饮食令他们满足。
‘‘Koṭisatasahassānaṃ, vimalānaṃ mahesinaṃ; Saha lokagganāthena, paramannena tappayiṃ.
憍陈如佛，那位世间导师，也曾为我授记：
经无量劫之后，他将成为世间佛陀。
‘‘Sopi maṃ buddho byākāsi, koṇḍañño lokanāyako; Aparimeyyito kappe, buddho loke bhavissati.
他勇猛精进，行持种种难行苦行，
在阿萨塔树下，他将成为正自觉者，以广大的名声觉悟一切。
‘‘Padhānaṃ padahitvāna, katvā dukkarakārikaṃ; Assatthamūle sambuddho, bujjhissati mahāyaso.
他的生母，将名为摩耶，
父名净饭王，此子将是乔达摩。
‘‘Imassa janikā mātā, māyā nāma bhavissati; Pitā suddhodano nāma, ayaṃ hessati gotamo.
‘‘Kolito upatisso ca, aggā hessanti sāvakā; Ānando nāmupaṭṭhāko, upaṭṭhissati taṃ jinaṃ.
差摩与莲华色，将成为最杰出的比丘尼；
世尊的觉悟之树，称为菩提树。
‘‘Khemā uppalavaṇṇā ca, aggā hessanti sāvikā; Bodhi tassa bhagavato, assatthoti pavuccati.
质多与手护，将成为最杰出的男侍者；
难陀母与优多罗，将成为最殊胜的女侍者。
‘‘Citto ca hatthāḷavako, aggā hessantupaṭṭhakā; Nandamātā ca uttarā, aggā hessantupaṭṭhikā; Āyu vassasataṃ tassa, gotamassa yasassino.
听闻无等大仙的这番话后，
人天都欢喜踊跃，说道：‘这确实是佛陀的种子啊！’
‘‘Idaṃ sutvāna vacanaṃ, asamassa mahesino; Āmoditā naramarū, buddhabījaṃ kira ayaṃ.
‘‘Ukkuṭṭhisaddā vattanti, apphoṭenti hasanti ca; Katañjalī namassanti, dasasahassidevatā.
若我们错过了这位世间依怙的教法，
于未来时，我们将与他当面相遇。
‘‘Yadimassa lokanāthassa, virajjhissāma sāsanaṃ; Anāgatamhi addhāne, hessāma sammukhā imaṃ.
譬如众人渡河时，错失了常行的渡口；
便在下游寻得一处渡口，渡过了这条大河。
‘‘Yathā manussā nadiṃ tarantā, paṭititthaṃ virajjhiya; Heṭṭhātitthe gahetvāna, uttaranti mahānadiṃ.
同样地，我们大家如果错失了这位胜者，
于未来时，我们将与他当面相遇。
‘‘Evameva mayaṃ sabbe, yadi muñcāmimaṃ jinaṃ; Anāgatamhi addhāne, hessāma sammukhā imaṃ.
‘‘Tassāhaṃ vacanaṃ sutvā, bhiyyo cittaṃ pasādayiṃ; Tameva atthaṃ sādhento, mahārajjaṃ jine adaṃ; Mahārajjaṃ daditvāna, pabbajiṃ tassa santike.
‘‘Suttantaṃ vinayaṃ cāpi, navaṅgaṃ satthusāsanaṃ; Sabbaṃ pariyāpuṇitvāna, sobhayiṃ jinasāsanaṃ.
在那里，无论坐着还是经行，我都安住于不放逸；
我到达神通的究竟后，便往生梵天世界。
‘‘Tatthappamatto viharanto, nisajjaṭṭhānacaṅkame; Abhiññāpāramiṃ gantvā, brahmalokamagañchaha’’nti.
此处，“我于那时”即指我在那个时期。“名为胜伏者”意谓：我曾是名为胜伏者的转轮圣王。“以大海为边际”意为：将铁围山作为界限、作为边界，以安住于该处的大海为边际，行使自在统治。仅凭这一句，意思尚未完全明了。
Tattha ahaṃ tena samayenāti ahaṃ tasmiṃ samaye. Vijitāvī nāmāti evaṃnāmako cakkavattirājā ahosiṃ. Samuddaṃ antamantenāti ettha cakkavāḷapabbataṃ sīmaṃ mariyādaṃ katvā ṭhitaṃ samuddaṃ antaṃ katvā issariyaṃ vattayāmīti attho. Ettāvatā na pākaṭaṃ hoti.
据说，转轮王凭轮宝的威力，让须弥山位于他的左侧，从大海上方前往东毗提诃，其地广八千由旬。到达那里后，转轮王即作教诫：‘不应杀生，不应取未与之物，不应于欲乐行邪行，不应说虚诳语，不应饮用谷物酒；应如所得而受用饮食。’如此教诫已，那轮宝便腾空而起，进入东方大海。当轮宝入海时，海水如被压缩的波浪般收缩退落，下沉约一由旬深，于海中两侧，犹如琉璃宝墙般极为庄严地安住。如是抵达东方大海所至之处后，轮宝便返回。返回时，随行大众行于最前，转轮王行于中间，轮宝行于最后。那时，退去的海水又如炽燃的火焰般不忍离去，拍打着轮宝的轮缘边际，直追至岸边。
Rājā kira cakkavattī cakkaratanānubhāvena vāmapassena sineruṃ katvā samuddassa uparibhāgena aṭṭhayojanasahassappamāṇaṃ pubbavidehaṃ gacchati. Tattha rājā cakkavattī – ‘‘pāṇo na hantabbo, adinnaṃ nādātabbaṃ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṃ na pātabbaṃ, yathābhuttañca bhuñjathā’’ti (dī. ni. 2.244; 3.85; ma. ni. 3.257) ovādaṃ deti. Evaṃ ovāde dinne taṃ cakkaratanaṃ vehāsaṃ abbhuggantvā puratthimaṃ samuddaṃ ajjhogāhati. Yathā yathā ca taṃ ajjhogāhati, tathā tathā saṃkhittaūmivipphāraṃ hutvā ogacchamānaṃ mahāsamuddasalilaṃ yojanamattaṃ oggantvā antosamuddaṃ ubhosu passesu veḷuriyamaṇibhitti viya paramadassanīyaṃ hutvā tiṭṭhati, evaṃ puratthimasāgarapariyantaṃ gantvā taṃ cakkaratanaṃ paṭinivattati. Paṭinivattamāne ca tasmiṃ sā parisā aggato hoti, majjhe rājā cakkavattī ante cakkaratanaṃ hoti. Tampi jalaṃ jalantena viyogaṃ asahamānamiva nemimaṇḍalapariyantaṃ abhihanantameva tīramupagacchati.
如此，转轮王征服了以东方大海为边际的东毗提诃之后，又欲征服以南方大海为边际的赡部洲，便沿着轮宝所示的道路，向南方大海进发。他征服了那一万由旬大的赡部洲后，从南方大海登岸，又为了征服七千由旬大的西牛货洲，如前方式前往，同样以大海为边际征服该洲之后，又从西方大海登岸；再为了征服八千由旬大的北俱卢洲，也依样前往，同样以大海为边际征服该洲之后，又从北方大海返回。至此，转轮王便获得了以大海为边际的大地自在统治权。因此经文中说：‘以大海为边际，我行使自在统治。’
Evaṃ rājā cakkavattī puratthimasamuddapariyantaṃ pubbavidehaṃ abhivijinitvā dakkhiṇasamuddapariyantaṃ jambudīpaṃ vijetukāmo cakkaratanadesitena maggena dakkhiṇasamuddābhimukho gacchati. Taṃ dasasahassayojanappamāṇaṃ jambudīpaṃ abhivijinitvā dakkhiṇasamuddato paccuttaritvā sattayojanasahassappamāṇaṃ aparagoyānaṃ vijetuṃ heṭṭhā vuttanayeneva gantvā tampi sāgarapariyantaṃ abhivijinitvā pacchimasamuddatopi uttaritvā aṭṭhayojanasahassappamāṇaṃ uttarakuruṃ vijetuṃ tatheva gantvā taṃ samuddapariyantaṃ katvā tatheva abhivijiya uttarasamuddatopi paccuttarati. Ettāvatā raññā cakkavattinā sāgarapariyantāya pathaviyā issariyaṃ adhigataṃ hoti. Tena vuttaṃ samuddaṃ antamantena, issariyaṃ vattayāmaha’’nti.
“百千俱胝”即百千俱胝之数，此即经文原句。“无垢者”指诸漏尽者。“与世间最上导者一起”，意为与具足十力的世尊一起的百千俱胝无垢者。“以最上食”即以上妙殊胜之食。“我令满足”，即我以饮食供养，令他们满足。“从不可计量之劫以来”，即从此开始计算，越过百千劫，更超三大阿僧祇劫，入一贤劫之中。
Koṭisatasahassānanti koṭisatasahassāni. Ayameva vā pāṭho. Vimalānanti khīṇāsavānaṃ. Saha lokagganāthenāti saddhiṃ dasabalena koṭisatasahassānanti attho. Paramannenāti paṇītena annena. Tappayinti tappesiṃ. Aparimeyyito kappeti ito paṭṭhāya satasahassakappādhikāni tīṇi asaṅkhyeyyāni atikkamitvā ekasmiṃ bhaddakappeti attho.
“精勤”即精进。“成就彼义”，即圆满、成就、完成彼导向成佛之根本事——布施巴拉密。“大王位”即转轮王位。“于胜者”是对世尊而言，此处应视为与格或依格之用法。“我给与”即我施舍。所谓“如是成就此义”，当联系前文而解。或有读作“将大王位奉献于世尊”者。“施舍后”即舍弃、布施之后。“经”指经藏，“律”指律藏。“九分教”即契经、应颂等九类教法。“我庄严了佛陀的教法”，意为我以教理通达与修证成就，作了美善的庄严。“于彼”即于世尊的教法中。“不放逸”即具足正念、精勤不放逸。“我往生梵天世界”，即我抵达了梵天界。
Padhānanti vīriyaṃ. Tameva atthaṃ sādhentoti tameva buddhakārakamatthaṃ dānapāramiṃ pūrento sādhento nipphādentoti attho. Mahārajjanti cakkavattirajjaṃ. Jineti bhagavati, sampadānatthe vā bhummaṃ daṭṭhabbaṃ. Adanti adāsiṃ. Evamatthaṃ sādhentoti iminā sambandho daṭṭhabbo. ‘‘Mahārajjaṃ jine dadi’’nti paṭhanti keci. Daditvānāti cajitvā. Suttantanti suttantapiṭakaṃ. Vinayanti vinayapiṭakaṃ. Navaṅganti suttageyyādinavaṅgaṃ. Sobhayiṃ jinasāsananti āgamādhigamehi lokiyehi samalaṅkariṃ. Tatthāti tassa bhagavato sāsane. Appamattoti satisampanno. Brahmalokamagañchahanti brahmalokaṃ agañchiṃ ahaṃ.
这位憍陈如佛的都城名为乐悦城，父为善月王，母为善生王后。他的两位上首弟子是贤与善贤，侍者名为近护，两位上首女弟子是坚固与近坚固。他的菩提树是坚固吉祥树，佛身高达八十八肘，住世寿命十万岁。其王后名为光妃，儿子名为胜军，近侍国王名为月。据说他住于月苑中，故偈颂中如是说。
Imassa pana koṇḍaññabuddhassa rammavatī nāma nagaraṃ ahosi, sunando nāma rājā pitā, sujātā nāma devī mātā, bhaddo ca subhaddo ca dve aggasāvakā, anuruddho nāmupaṭṭhāko, tissā ca upatissā ca dve aggasāvikā, sālakalyāṇirukkho bodhi, aṭṭhāsītihatthubbedhaṃ sarīraṃ , vassasatasahassāni āyuppamāṇaṃ ahosi, tassa rucidevī nāma aggamahesī ahosi, vijitaseno nāmassa putto, cando nāmupaṭṭhāko rājā. Candārāme kira vasīti. Tena vuttaṃ –
都城名为兰玛瓦提，刹帝利王名为苏难达；
憍陈如大仙的生母名为善生女。
‘‘Nagaraṃ rammavatī nāma, sunando nāma khattiyo; Sujātā nāma janikā, koṇḍaññassa mahesino.
跋陀与须跋陀，是他的上首弟子；
阿那律是侍者，随侍憍陈如大仙。
‘‘Bhaddo ceva subhaddo ca, ahesuṃ aggasāvakā; Anuruddho nāmupaṭṭhāko, koṇḍaññassa mahesino.
提舍与郁波提舍，是为上首女弟子；
大仙憍陈如的菩提树，名为吉祥莎罗迦利亚尼。
‘‘Tissā ca upatissā ca, ahesuṃ aggasāvikā; Sālakalyāṇiko bodhi, koṇḍaññassa mahesino.
大牟尼身高八十八肘，极尽崇高；
他光明照耀，犹如星王明月，又如正午的太阳。
‘‘So aṭṭhāsīti hatthāni, accuggato mahāmuni; Sobhate uḷurājāva, sūriyo majjhanhike yathā.
他的寿命恰为十万岁；
在他住世的这段时间里，他度化了无数众生。
‘‘Vassasatasahassāni, āyu vijjati tāvade; Tāvatā tiṭṭhamāno so, tāresi janataṃ bahuṃ.
「由清净的漏尽者们」：因为大地遍布着那些已断尽烦恼、清净无染的漏尽者，「大地便如此庄严」。意思是，整片大地因这些圣者的存在而显得格外庄严美丽。
‘‘Khīṇāsavehi vimalehi, vicittā āsi medanī;
「正如天空被群星庄严，它便如此显得庄严」：就像夜晚的天空因群星点缀而璀璨美丽，这片大地也因为漏尽者们的存在而显得如此庄严。
Yathā hi gaganamuḷūbhi, evaṃ so upasobhatha.
“那些龙象不可计量”：这些被称为“龙象”的圣者们，其功德与智慧无法用数量衡量。“不动摇”：面对世间八法，他们内心毫不动摇。“难以接近”：由于德行与定力极高，常人难以靠近，或者说，烦恼无法侵入他们。
‘‘Tepi nāgā appameyyā, asaṅkhobhā durāsadā;
“示现如闪电般之后，那些大名声者便归于寂灭”：他们曾以神通或智慧短暂示现，就像一道闪电瞬间照亮世间；示现之后，这些拥有广大声名的胜利者们便进入了般涅槃，彻底寂灭。
Vijjupātaṃva dassetvā, nibbutā te mahāyasā.
「而那胜者无可比拟的神通力，以及为智所修习的定」：这位胜者（佛陀）所拥有的神通力，无人能够相比；同时，他的定力也是由圆满智慧充分修习而成的。
‘‘Sā ca atuliyā jinassa iddhi, ñāṇaparibhāvito ca samādhi; Sabbaṃ tamantarahitaṃ, nanu rittā sabbasaṅkhārā’’ti.
其中，“sālakalyāṇikā”即sālakalyāṇi树，它唯在佛陀时代与转轮王时代出现，余时不生，据说一日之间便能长成。“被无垢漏尽者庄严的大地，多彩绚丽”：此大地由漏尽者们以统一的袈裟光辉所庄严，变得多彩绚丽，极为壮观。“正如”是表示譬喻的助词。“uḷūbhi”意为“以星宿”，即：犹如被星宿、群星庄严的苍穹，此大地由漏尽者们庄严而闪耀——这是其含义。
Tattha sālakalyāṇikoti sālakalyāṇirukkho, so buddhakāle ceva cakkavattikāle ca nibbattati, nāññadā. So ekāheneva uṭṭhāti kira. Khīṇāsavehi vimalehi, vicittā āsi medanīti ayaṃ medanī khīṇāsavehi ekakāsāvapajjotā vicittā paramadassanīyā ahosi. Yathāhīti opammatthe nipāto. Uḷūbhīti nakkhattehi, tārāgaṇehi gaganatalaṃ viya khīṇāsavehi vicittā ayaṃ medanī sobhitthāti attho.
“Asaṅkhobhā”：不为八世间法所动摇，不变异。“Vijjupātaṃva dassetvā”：展示如闪电过后；另有异读作“vijjuppātaṃvā”。据说在憍陈如佛的时代，那些般涅槃的比丘们，腾空至七棵棕榈树高，如同穿出乌云缝隙的闪电藤蔓，从四周放射光芒，入火界定后，如无执取的火焰般般涅槃。因此说“展示如闪电过后”。“Atuliyā”：无可比拟，无与伦比。“Ñāṇaparibhāvito”：为智慧所增长。其余的偈颂，依前述方法，其义自明。
Asaṅkhobhāti aṭṭhahi lokadhammehi akkhobhā avikārā. Vijjupātaṃva dassetvāti vijjupātaṃ viya dassayitvā, ‘‘vijjuppātaṃvā’’tipi pāṭho. Koṇḍaññabuddhassa kira kāle parinibbāyamānā bhikkhū sattatālappamāṇamākāsamabbhuggantvā asitajaladharavivaragatā vijjulatā viya samantato vijjotamānā tejodhātuṃ samāpajjitvā nirupādānā dahanā viya parinibbāyiṃsu. Tena vuttaṃ ‘‘vijjupātaṃva dassetvā’’ti. Atuliyāti atulyā asadisā. Ñāṇaparibhāvitoti ñāṇena vaḍḍhito. Sesagāthā heṭṭhā vuttanayattā uttānā evāti.
名为憍陈如的正自觉者，在令人悦意的月园中；
他般涅槃后，所建的塔庙高七由旬。
‘‘Koṇḍañño nāma sambuddho, candārāme manorame; Nibbāyi cetiyo tassa, sattayojaniko kato. ‘‘Na heva dhātuyo tassa, satthuno, vikiriṃsu tā; Ṭhitā ekaghanā hutvā, suvaṇṇapaṭimā viya’’.
整个赡部洲的人们聚集起来，用雌黄和雄黄作泥，用油和酥油作水，建成了这座七由旬大、七宝所成的塔。
Sakalajambudīpavāsino manussā samāgantvā sattayojanikaṃ sattaratanamayaṃ haritālamanosilāya mattikākiccaṃ telasappīhi udakakiccaṃ katvā niṭṭhāpesunti.
