Mātikā · 论母义注

823 段 · CSCD 巴利原典

Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者

Abhidhammapiṭake · 阿毗达摩藏中

Aṭṭhasālinī nāma

名为《正理释》

Dhammasaṅgaṇī-aṭṭhakathā · 《法集论》注疏

Ganthārambhakathā

论书开端的解说

Karuṇā viya sattesu, paññā yassa mahesino;

如同大圣的智慧对众生具有慈悲般，

Ñeyyadhammesu sabbesu, pavattittha yathāruci.

自在于一切当学法中，自然显现如其所悦，

Dayāya tāya sattesu, samussāhitamānaso;

以慈悲心对众生，烦恼心意互相搅扰，

Pāṭihīrāvasānamhi, vasanto tidasālaye.

住于孤寂终处的苦行院中。

Pāricchattakamūlamhi, paṇḍukambalanāmake;

于遮盖物根部，名为青蛙皮的处所；

Silāsane sannisinno, ādiccova yugandhare.

世尊端坐石座上，如同原始时代的山峰。

Cakkavāḷasahassehi, dasahāgamma sabbaso;

周围环绕着万千轮宝车，十方诸天悉皆汇集；

Sannisinnena devānaṃ, gaṇena parivārito.

被众多天人所围绕，环绕而坐。

Mātaraṃ pamukhaṃ katvā, tassā paññāya tejasā;

并以智慧光辉领先于诸母，

Abhidhammakathāmaggaṃ, devānaṃ sampavattayi.

宣说阿毗达摩教法之道，引领诸天。

Tassa pāde namassitvā, sambuddhassa sirīmato;

礼敬世尊尊贵的足迹，

Saddhammañcassa pūjetvā, katvā saṅghassa cañjaliṃ.

恭敬称颂正法圣典，合十双手礼敬僧团。

Nipaccakārassetassa, katassa ratanattaye;

专心恭敬、庄严供养，犹如奉献珍宝以求利益；

Ānubhāvena sosetvā, antarāye asesato.

由其所施，连续不绝，恒常滋润如甘露浸润心田，断一切障碍；

Visuddhācārasīlena, nipuṇāmalabuddhinā;

以清净行为戒律，明净精进且智慧具足；

Bhikkhunā buddhaghosena, sakkaccaṃ abhiyācito.

被比库尼佛音尊者以虔诚恳请，

Yaṃ devadevo devānaṃ, desetvā nayato puna;

天中天，诸天之主，宣说教法后，引领归依，

Therassa sāriputtassa, samācikkhi vināyako.

那长老沙利蒲达，作为律学导师，

Anotattadahe katvā, upaṭṭhānaṃ mahesino;

于无上热焰中成就，侍奉尊大的世尊；

Yañca sutvāna so thero, āharitvā mahītalaṃ.

听闻法音之后，此长老赴大地，

Bhikkhūnaṃ payirudāhāsi, iti bhikkhūhi dhārito;

为比库们点燃火焰，得诸比库持守，

Saṅgītikāle saṅgīto, vedehamuninā puna.

于唱诵时节诵唱，复由婆罗门维达行者传承。

Tassa gambhīrañāṇehi, ogāḷhassa abhiṇhaso;

由于具足深远的智慧，拥有彻底的精进，

Nānānayavicittassa, abhidhammassa ādito.

以多种智慧分别解脱，通达佛法的义理起始，

Yā mahākassapādīhi, vasīhiṭṭhakathā purā;

如大咖萨巴长老等前贤，曾经讲说诸法要义，

Saṅgītā anusaṅgītā, pacchāpi ca isīhi yā.

其教法调和唱诵，伴随辅以调理，亦有隐含义旨。

Ābhatā pana therena, mahindenetamuttamaṃ;

由长老而扬者，为最尊贵伟大者，

Yā dīpaṃ dīpavāsīnaṃ, bhāsāya abhisaṅkhatā.

如同灯火之于居灯者，本着本地华光普照讲述。

Apanetvā tato bhāsaṃ, tambapaṇṇinivāsinaṃ;

取来之后，即发声为铜牌居士所居住的学说；

Āropayitvā niddosaṃ, bhāsaṃ tantinayānugaṃ.

加以阐明无过失之义，为线缠引导之辞；

Nikāyantaraladdhīhi, asammissaṃ anākulaṃ;

于部派典籍间所得，持守不揉乱不纷杂；

Mahāvihāravāsīnaṃ, dīpayanto vinicchayaṃ.

为广大寺院诸居士照示详尽界限；

Atthaṃ pakāsayissāmi, āgamaṭṭhakathāsupi;

我当说明义理，连同经释及其注疏；

Gahetabbaṃ gahetvāna, tosayanto vicakkhaṇe.

当持当取，欢喜解说，巧妙圆融。

Kammaṭṭhānāni sabbāni, cariyābhiññā vipassanā;

修习法门诸种，乃是行为通达之观照；

Visuddhimagge panidaṃ, yasmā sabbaṃ pakāsitaṃ.

此即通向净除之道，因其显明一切法相。

Tasmā taṃ aggahetvāna, sakalāyapi tantiyā;

故当执握此道，纵然纷纭万端均摄，

Padānukkamato eva, karissāmatthavaṇṇanaṃ.

亦当循序渐进，逐步阐释教义真谛。

Iti me bhāsamānassa, abhidhammakathaṃ imaṃ;

如是我闻，以上为我述说此阿毗达摩之义；

Avikkhittā nisāmetha, dullabhā hi ayaṃ kathāti.

望诸读者勿起争执，盖此解说甚为难得珍贵。

Nidānakathā因缘故事

Tattha kenaṭṭhena abhidhammo? Dhammātirekadhammavisesaṭṭhena. Atirekavisesatthadīpako hettha ‘abhi’-saddo. ‘‘Bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti’’ (ma. ni. 3.384; saṃ. ni. 5.195) ‘‘abhikkantavaṇṇā’’tiādīsu (saṃ. ni. 1.1-2) viya. Tasmā yathā samussitesu bahūsu chattesu ceva dhajesu ca yaṃ atirekappamāṇaṃ visesavaṇṇasaṇṭhānañca chattaṃ, taṃ ‘aticchatta’nti vuccati, yo atirekappamāṇo nānāvirāgavaṇṇavisesasampanno ca dhajo so ‘atidhajo’ti vuccati, yathā ca ekato sannipatitesu bahūsu rājakumāresu ceva devesu ca yo jātibhogayasaissariyādisampattīhi atirekataro ceva visesavantataro ca rājakumāro so ‘atirājakumāro’ti vuccati, yo āyuvaṇṇaissariyayasasampattiādīhi atirekataro ceva visesavantataro ca devo so ‘atidevo’ti vuccati, tathārūpo brahmāpi ‘atibrahmā’ti vuccati, evameva ayampi dhammo dhammātirekadhammavisesaṭṭhena ‘abhidhammo’ti vuccati.

此处何以称为“阿毗达摩”？乃因其以法之超越与特殊为本。所谓“超越特殊”的法，‘阿毗’一词正由此发扬。譬如『强烈的痛苦感，于我而言，涌现而不退』（《大念处经注释》3.384；《增支部经注释》5.195）及诸如“涌现之色”等用语（《增支部经注释》1.1-2）正是如此。因此，如同行囊中多张伞盖或旗帜，因其数量超过普通，且色彩特殊丰富者称为“超伞”；数量超常并具各异的纯色及特殊标识者为“超旗”；又如多位王子或天神，比一般人种、财富、声望等更为优异不同者，谓之“超王子”或“超天神”；同理梵天亦称“超梵”。法亦如是，依其所超越的法与特殊分类，称为“阿毗达摩”。

Suttantañhi patvā pañcakkhandhā ekadeseneva vibhattā, na nippadesena; abhidhammaṃ patvā pana suttantabhājanīyaabhidhammabhājanīyapañhapucchakanayānaṃ vasena nippadesato vibhattā. Tathā dvādasāyatanāni, aṭṭhārasa dhātuyo, cattāri saccāni, bāvīsatindriyāni, dvādasapadiko paccayākāro. Kevalañhi indriyavibhaṅge suttantabhājanīyaṃ natthi, paccayākāre ca pañhapucchakaṃ natthi. Suttantañca patvā cattāro satipaṭṭhānā ekadeseneva vibhattā, na nippadesena; abhidhammaṃ patvā pana tiṇṇampi nayānaṃ vasena nippadesatova vibhattā. Tathā cattāri sammappadhānāni, cattāro iddhipādā, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo, cattāri jhānāni, catasso appamaññāyo, pañca sikkhāpadāni, catasso paṭisambhidā. Kevalañhettha sikkhāpadavibhaṅge suttantabhājanīyaṃ natthi. Suttantaṃ patvā ca ñāṇaṃ ekadeseneva vibhattaṃ na nippadesena; tathā kilesā. Abhidhammaṃ patvā pana ‘‘ekavidhena ñāṇavatthū’’tiādinā (vibha. 751) nayena mātikaṃ ṭhapetvā nippadesatova vibhattaṃ. Tathā ekakato paṭṭhāya anekehi nayehi kilesā. Suttantaṃ patvā ca bhūmantaraparicchedo ekadeseneva vibhatto, na nippadesena; abhidhammaṃ pana patvā tiṇṇampi nayānaṃ vasena bhūmantaraparicchedo nippadesatova vibhatto. Evaṃ dhammātirekadhammavisesaṭṭhena abhidhammoti veditabbo.

经藏（辩经）中，五蕴仅依一面区分，而非切断割裂；但阿毗达摩则依据经藏和阿毗达摩自身应当分法与疑问讨论法的不同方法，乃至切断割裂。又十二根、十八界、四圣谛、二十四根等，十二因缘之方，虽有归纳，但经藏无感官分析，因缘显现亦无疑问探讨。经藏中四念处亦仅一面区分，不切断割裂；阿毗达摩则以三种方法切断割裂。再如四正勤、四神通、七觉支、圣八正道、四禅、四无量心、五戒、四解脱，唯有戒法分析不作经藏应当分法。经藏中，慧及烦恼均一面分而不切断割裂；阿毗达摩则以“种种智具”等表达方法树立了范畴，因而切断割裂。经藏中，地界分类在一面分而不切断割裂；阿毗达摩则以三种方法切断割裂，故依此“超越多法与特殊法”的原则，应以“阿毗达摩”名之。

Pakaraṇaparicchedato panesa dhammasaṅgaṇīvibhaṅgadhātukathāpuggalapaññattikathāvatthuyamakapaṭṭhānānaṃ sattannaṃ pakaraṇānaṃ vasena ṭhito. Ayamettha ācariyānaṃ samānakathā. Vitaṇḍavādī panāha – ‘kathāvatthu kasmā gahitaṃ? Nanu sammāsambuddhassa parinibbānato aṭṭhārasavassādhikāni dve vassasatāni atikkamitvā moggaliputtatissattherenetaṃ ṭhapitaṃ? Tasmā sāvakabhāsitattā chaḍḍetha na’nti. ‘Kiṃ pana chappakaraṇāni abhidhammo’ti? ‘Evaṃ na vadāmī’ti. ‘Atha kiṃ vadesī’ti. ‘Sattappakaraṇānī’ti. ‘Kataraṃ gahetvā satta karosī’ti? ‘Mahādhammahadayaṃ nāma atthi, etena saha sattā’ti. ‘Mahādhammahadaye apubbaṃ natthi, katipayāva pañhāvārā avasesā, kathāvatthunāva saddhiṃ sattā’ti. ‘No kathāvatthunā, mahādhātukathā nāma atthi, tāya saddhiṃ sattā’ti. ‘Mahādhātukathāyaṃ apubbaṃ natthi, appamattikāva tanti avasesā. Kathāvatthunāva saddhiṃ sattā’ti.

论部品类中，含有关于诸法、分类、分析、元素、因缘及诸人格状分类等七十七品。此即数位老师共同讲述的内容。诽谤者则讥讽：“为何编写此论？难道是在尊正觉者涅槃已逾十八年、逾二百年的时期，由长老摩嘎剌那说成的吗？因此应舍弃弟子言说也。”对此答曰：“论部品为何？”“不如此说。”“那将说什么？”“是七部论。”“你择取哪七部？”“名为‘大法心’七部。”“‘大法心’无开端，有部分答案缺漏，而这些七部与论部品同名。”“非论部品，是名‘大元素论’，七部与之同名。”“‘大元素论’无开端，少部分三十余篇残缺，与论部分同名。”

Sammāsambuddho hi sattappakaraṇāni desento kathāvatthuṃ patvā yā esā puggalavāre tāva catūsu pañhesu dvinnaṃ pañcakānaṃ vasena aṭṭhamukhā vādayutti taṃ ādiṃ katvā sabbakathāmaggesu asampuṇṇabhāṇavāramattāya pāḷiyā mātikaṃ ṭhapesi. Sā panesā ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenāti. Āmantā. Yo saccikaṭṭho paramattho tato so puggalo upalabbhati saccikaṭṭhaparamatthenāti. Nahevaṃ vattabbe. Ājānāhi niggahaṃ…pe… puggalo nupalabbhati saccikaṭṭhaparamatthenāti. Āmantā. Yo saccikaṭṭho paramattho tato so puggalo nupalabbhati saccikaṭṭhaparamatthenāti. Nahevaṃ vattabbe. Ājānāhi niggahaṃ…pe…. Sabbattha puggalo upalabbhati sabbattha puggalo nupalabbhati, sabbadā puggalo upalabbhati sabbadā puggalo nupalabbhati, sabbesu puggalo upalabbhati sabbesu puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti (kathā. 15-16) evaṃ paṭhamaṃ vādaṃ nissāya paṭhamaṃ niggahaṃ, dutiyaṃ nissāya dutiyaṃ …pe… aṭṭhamaṃ nissāya aṭṭhamaṃ niggahaṃ dassentena satthārā ṭhapitā. Iminā nayena sabbattha mātikāṭhapanaṃ veditabbaṃ. Taṃ panetaṃ mātikaṃ ṭhapento imaṃ disvā ṭhapesi – mama parinibbānato aṭṭhārasavassādhikānaṃ dvinnaṃ vassasatānaṃ matthake moggaliputtatissatthero nāma bhikkhu bhikkhusahassamajjhe nisinno sakavāde pañca suttasatāni paravāde pañcāti suttasahassaṃ samodhānetvā dīghanikāyappamāṇaṃ kathāvatthuppakaraṇaṃ bhājessatīti.

正觉者宣说七部论时，曾阐释论部品，如彼时分别分属四种道理，乃八方缘起，虽有未尽之言，亦于所有论部品集成巴利语目录。教诲言：“人以真谛为最高者谓人有之，非也。汝应了解：既济述谓人无之。人有时及无时皆有过，究竟真谛时人或有或无。”如此执第一论据，以次第第一、二……第八论据为依凭，乃师所建。依此教法，理应知晓凡依此方法，方可作论部品目录。作此目录者曾言：“我涅槃后逾十八年及二百年，长老摩嘎剌那乃于僧众千余中礼请五百弟子，集五百经部及五百字部，整合如长经规模的论部品传授。”

Moggaliputtatissattheropi idaṃ pakaraṇaṃ desento na attano ñāṇena desesi, satthārā pana dinnanayena ṭhapitamātikāya desesi. Iti satthārā dinnanayena ṭhapitamātikāya desitattā sakalampetaṃ pakaraṇaṃ buddhabhāsitameva nāma jātaṃ. Yathā kiṃ? Yathā madhupiṇḍikasuttantādīni . Madhupiṇḍikasuttantasmiñhi bhagavā ‘‘yatonidānaṃ bhikkhu purisaṃ papañcasaññāsaṅkhā samudācaranti, ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ, esevanto rāgānusayāna’’nti (ma. ni. 1.202) mātikaṃ ṭhapetvā uṭṭhāyāsanā vihāraṃ pāvisi.

摩嘎剌那长老虽自己讲论品，非自知见，而由师授已建目录。所谓如《蜜饭经》等，其中佛言：‘若出家人起诸杂念，则不可称赞、不可敬礼、不可赞叹，如此者染爱之残余。’随后建目录，起身离座入止所安住。

Dhammappaṭiggāhakā bhikkhū mahākaccānattheraṃ upasaṅkamitvā dasabalena ṭhapitamātikāya atthaṃ pucchiṃsu. Thero pucchitamattakeneva akathetvā dasabalassa apacitidassanatthaṃ ‘‘seyyathāpi āvuso puriso sāratthiko sāragavesī’’ti (ma. ni. 1.203) sāropamaṃ āharitvā sārarukkho viya bhagavā sākhāpalāsasadisā sāvakā, ‘‘so hāvuso bhagavā jānaṃ jānāti, passaṃ passati cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato’’ti satthāraṃ thometvā punappunaṃ therehi yācito satthārā ṭhapitamātikāya atthaṃ vibhajitvā ‘‘ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha sace sabbaññutaññāṇena saddhiṃ saṃsandiyamānaṃ sameti gaṇheyyātha, no ce mā gaṇhitthā’’ti iminā adhippāyena ‘‘yathā vo bhagavā byākaroti tathā naṃ dhāreyyāthā’’ti vatvā uyyojesi.

奉持戒律的比库们，向长老玛哈咖吒那请教关於已立目录义理。长老未作正面答复，因言：“如比库是寻找实义者，知觉知见、通达真理、具足梵行者，堪称解脱常主，世尊即是如是。“重复称赞师长，劝请弟子：“尊者们若真心向世尊询问此义，凭众智一致听闻，应当接受，如佛所说，如实承持。若不接受，则不当依此解释。”以此引导弟子们遵佛之教义，确立系统目录。

Te satthāraṃ upasaṅkamitvā pucchiṃsu. Satthā dukkathitaṃ kaccānenāti avatvā suvaṇṇāliṅgaṃ ussāpento viya gīvaṃ unnāmetvā supupphitasatapattasassirikaṃ mahāmukhaṃ pūrento brahmassaraṃ nicchāretvā sādhu sādhūti therassa sādhukāraṃ datvā ‘‘paṇḍito, bhikkhave, mahākaccāno, mahāpañño bhikkhave mahākaccāno, maṃ cepi tumhe, bhikkhave, etamatthaṃ paṭipuccheyyātha, ahampi taṃ evamevaṃ byākareyyaṃ yathā taṃ mahākaccānena byākata’’nti (ma. ni. 1.205) āha.

诸弟子趋近师长，问讯师长。师长说：『能否承受苦楚？』接着，像吹拂纯金标记似地，伸展舌头，张开口，满口吐露佛音，温和而庄严，仿佛吹奏梵音，给予赞叹，赞叹长老的精进：「比库们，聪慧者、非常精进的比库，若诸比库向我问此义，我亦将如同那位非常精进的比库般阐释。」（中部一〇一二页）如是说。

Evaṃ satthārā anumoditakālato paṭṭhāya ca pana sakalaṃ suttaṃ buddhabhāsitaṃ nāma jātaṃ. Ānandattherādīhi vitthāritasuttesupi eseva nayo. Evameva sammāsambuddho sattappakaraṇāni desento kathāvatthuṃ patvā vuttanayena mātikaṃ ṭhapesi. Ṭhapento ca pana imaṃ addasa –

师长们赞同之后，法理落实，于是完整的佛陀所说的经文便产生了。起初由阿难长老等反复传述，所释明义亦然。当世正觉者开示七大方面，整理说法体系，设立教相大纲。当看到此等情形时——

Mama parinibbānato aṭṭhārasavassādhikānaṃ dvinnaṃ vassasatānaṃ matthake moggaliputtatissatthero nāma bhikkhu bhikkhusahassamajjhe nisinno sakavāde pañca suttasatāni paravāde pañcāti suttasahassaṃ samodhānetvā dīghanikāyappamāṇaṃ kathāvatthuppakaraṇaṃ bhājessatīti.

在我涅槃后十八年，本师长摩诃迦叶时代，僧众约两千人中，比库摩诃迦叶为首，秉持同意辩论，以五百经卷讨论，辩论五百经卷，整理约千部经义，将长部经相等的说法内容分门别类。

Moggaliputtatissattheropi imaṃ pakaraṇaṃ desento na attano ñāṇena desesi, satthārā pana dinnanayena ṭhapitamātikāya desesi. Iti satthārā dinnanayena ṭhapitamātikāya desitattā sakalampetaṃ pakaraṇaṃ buddhabhāsitameva jātaṃ. Evaṃ kathāvatthunāva saddhiṃ satta pakaraṇāni abhidhammo nāma.

摩诃迦叶长老讲授此大纲，不是凭自己智慧宣说，而是遵照师长们当时所设立的大纲来教学。因此，师长们所制定的大纲，成为佛陀所说法句的完整汇集。由此，依照说法内容而组的七大部类，被称为阿毗达摩。

Tattha dhammasaṅgaṇīpakaraṇe catasso vibhattiyo – cittavibhatti rūpavibhatti nikkheparāsi atthuddhāroti. Tattha kāmāvacarakusalato aṭṭha, akusalato dvādasa, kusalavipākato soḷasa, akusalavipākato satta, kiriyato ekādasa; rūpāvacarakusalato pañca, vipākato pañca, kiriyato pañca; arūpāvacarakusalato cattāri, vipākato cattāri, kiriyato cattāri; lokuttarakusalato cattāri, vipākato cattārīti ekūnanavuti cittāni cittavibhatti nāma. Cittuppādakaṇḍantipi etasseva nāmaṃ. Taṃ vācanāmaggato atirekachabhāṇavāraṃ, vitthāriyamānaṃ pana anantamaparimāṇaṃ hoti.

其中《法集部》包含四十种分类：心法分类、色法分类、解脱法分类。其有欲界善法八种、不善法十二种、善的果报十六种、不善果报七种、功能法十一种；色界善法五、果报五、功能五；无色界善法四、果报四、功能四；以及出世间善法四、果报四，共计九十九心法，称为心法分类，也就是心生成部门。此名称沿用亢奋聚言术，虽详尽无穷，却仍不胜枚举。

Tadanantaraṃ ekavidhena duvidhenātiādinā nayena mātikaṃ ṭhapetvā vitthārena vibhajitvā dassitā rūpavibhatti nāma. Rūpakaṇḍantipi etasseva nāmaṃ. Taṃ vācanāmaggato atirekadvibhāṇavāraṃ. Vitthāriyamānaṃ pana anantamaparimāṇaṃ hoti.

随后用一种方式，以二重分类法将其细分，更加详细，称为色法分类。色生成部门同样如此，称为色生成部门。此处聚焦语言方法上两重分类，展开细致，不可胜数，无有穷尽。

Tadanantaraṃ mūlato khandhato dvārato bhūmito atthato dhammato nāmato liṅgatoti evaṃ mūlādīhi nikkhipitvā desito nikkheparāsi nāma. So –

随后从根本、蕴、门、地、义、法、名相诸层面依序归纳，称为“依此根本等而降说”的教导。谓此即是基于根本等七义，将教法逐层陈述而名为释出释然。

Mūlato khandhato cāpi, dvārato cāpi bhūmito;

所谓根本、蕴门与地，

Atthato dhammato cāpi, nāmato cāpi liṅgato;

义、法及名相，

Nikkhipitvā desitattā, nikkhepoti pavuccati.

将之置列陈说，即谓释出。

Nikkhepakaṇḍantipi tasseva nāmaṃ. Taṃ vācanāmaggato timattabhāṇavāraṃ. Vitthāriyamānaṃ pana anantamaparimāṇaṃ hoti.

“释出”亦可称为“释出部分”。此语属于二义三义多重涵义，但其含义广博无量无边。

Tadanantaraṃ pana tepiṭakassa buddhavacanassa atthuddhārabhūtaṃ yāva saraṇadukā nikkhittaṃ aṭṭhakathākaṇḍaṃ nāma. Yato mahāpakaraṇiyā bhikkhū mahāpakaraṇe gaṇanacāraṃ asallakkhentā gaṇanacāraṃ samānenti. Taṃ vācanāmaggato dvimattabhāṇavāraṃ. Vitthāriyamānaṃ pana anantamaparimāṇaṃ hoti.

随后就三藏中佛说语录所阐扬的意义表达，并承次第展开，名为“注疏篇章”。此篇由诸长老于大篇广论中不计人数共议，视同数彼之义。如前所述，“注疏”为二义三义，是作无边无量的广博详明说解。

Iti sakalampi dhammasaṅgaṇīpakaraṇaṃ vācanāmaggato atirekaterasamattabhāṇavāraṃ. Vitthāriyamānaṃ pana anantamaparimāṇaṃ hoti. Evametaṃ –

如是，全然摄集诸法之说明，属于语言表达的路径，虽具丰富多面之义，却不过分繁复冗长。经展开细述时，其内容广大无边无限无量。此说法大致如此——

Cittavibhatti rūpañca, nikkhepo atthajotanā;

披露心法分解及色法，阐明弃舍的意涵及本体的光明；

Gambhīraṃ nipuṇaṃ ṭhānaṃ, tampi buddhena desitaṃ.

深入而精巧之处，亦为世尊所宣说。

Tadanantaraṃ vibhaṅgappakaraṇaṃ nāma. Taṃ khandhavibhaṅgo āyatanavibhaṅgo dhātuvibhaṅgo saccavibhaṅgo idriyavibhaṅgo paccayākāravibhaṅgo satipaṭṭhānavibhaṅgo sammappadhānavibhaṅgo iddhipādavibhaṅgo bojjhaṅgavibhaṅgo maggaṅgavibhaṅgo jhānavibhaṅgo appamaññāvibhaṅgo sikkhāpadavibhaṅgo paṭisambhidāvibhaṅgo ñāṇavibhaṅgo khuddakavatthuvibhaṅgo dhammahadayavibhaṅgoti aṭṭhārasavidhena vibhattaṃ.

继其之后，称为《分别论》章节。此论以十八种分别展开，即色蕴分别、受分别、想分别、行分别、识分别，六处分别，界分别，真谛分别，根分别，缘起分别，念处分别，正勤分别，神通分别，觉支分别，正道分别，禅那分别，无量分别，戒律分别，解脱分别，智慧分别及小部分类别分别之总和。

Tattha khandhavibhaṅgo suttantabhājanīyaabhidhammabhājanīyapañhapucchakānaṃ vasena tidhā vibhatto. So vācanāmaggato pañcamattabhāṇavāro, vitthāriyamāno pana ananto aparimāṇo hoti. Tato paraṃ āyatanavibhaṅgādayopi eteheva tīhi nayehi vibhattā. Tesu āyatanavibhaṅgo vācanāmaggato atirekabhāṇavāro, dhātuvibhaṅgo dvimattabhāṇavāro. Tathā saccavibhaṅgo. Indriyavibhaṅge suttantabhājanīyaṃ natthi; vācanāmaggato panesa atirekabhāṇavāramatto. Paccayākāravibhaṅgo chamattabhāṇavāro, pañhapucchakaṃ panettha natthi. Satipaṭṭhānavibhaṅgo atirekabhāṇavāramatto; tathā sammappadhāna iddhipādabojjhaṅgamaggaṅgavibhaṅgā. Jhānavibhaṅgo dvibhāṇavāramatto, appamaññāvibhaṅgo atirekabhāṇavāramatto. Sikkhāpadavibhaṅgepi suttantabhājanīyaṃ natthi; vācanāmaggato panesa atirekabhāṇavāramatto; tathā paṭisambhidāvibhaṅgo. Ñāṇavibhaṅgo dasavidhena vibhatto; vācanāmaggato panesa timattabhāṇavāro. Khuddakavatthuvibhaṅgopi dasavidhena vibhatto; vācanāmaggato panesa timattabhāṇavāro. Dhammahadayavibhaṅgo tividhena vibhatto; vācanāmaggato panesa atirekadvibhāṇavāramatto. Sabbepi vitthāriyamānā anantā aparimāṇā honti. Evametaṃ vibhaṅgappakaraṇaṃ vācanāmaggato pañcatiṃsamattabhāṇavāraṃ; vitthārato pana anantamaparimāṇaṃ hoti.

其中，色蕴分别因所涉及诵经文义及论典内容繁多，因热诚有所增长而分作三部分。此部分属语言表达之路径，有五种不同义门，但展开时却是无量无边。继之，余诸分别如六处分别等，亦分别为三类歧路。六处分别属语言表达中超越常度之义门，界分别则分为二义门。真谛分别亦然。根分别虽无诵经、论解之分立，然语言表达上具超常之义。缘起分别有六义门，且无问之题。念处分别语言表达属超常之义门；正勤、神通、觉支及正道分别亦同。禅那分别分为两义门，无量分别属超常之义门。戒律分别虽无诵经文义分立，然语言表达有超常之义。解脱分别亦复如是。智慧分别分十类，语言表达有三重义门。小部分类别分别亦复十类，语言表达有三重义门。法义核心分别有三类，语言表达有超常双义门。诸分别皆详尽展开，内容广大无边。

Tadanantaraṃ dhātukathāpakaraṇaṃ nāma. Taṃ saṅgaho asaṅgaho, saṅgahitena asaṅgahitaṃ, asaṅgahitena saṅgahitaṃ, saṅgahitena saṅgahitaṃ, asaṅgahitena asaṅgahitaṃ; sampayogo vippayogo, sampayuttena vippayuttaṃ, vippayuttena sampayuttaṃ, sampayuttena sampayuttaṃ, vippayuttena vippayuttaṃ; saṅgahitena sampayuttaṃ vippayuttaṃ; sampayuttena saṅgahitaṃ asaṅgahitaṃ, asaṅgahitena sampayuttaṃ vippayuttaṃ, vippayuttena saṅgahitaṃ asaṅgahitanti cuddasavidhena vibhattaṃ. Taṃ vācanāmaggato atirekachabhāṇavāramattaṃ, vitthāriyamānaṃ pana anantamaparimāṇaṃ hoti.

其后，即《界法论》章节。此论义分合、离、合中离、离中合、合中合、离中离等复合关系交织相依，合时离时，离时合时，合中合、离中离，共十四种法义分别。此章节属语言表达中极其丰富多彩之义门，虽详尽展开，其内容广大无边。

Tadanantaraṃ puggalapaññatti nāma. Sā ‘‘khandhapaññatti āyatanapaññatti dhātupaññatti saccapaññatti indriyapaññatti puggalapaññattī’’ti chabbidhena vibhattā. Sā vācanāmaggato atirekapañcabhāṇavārā; vitthāriyamānā pana anantā aparimāṇāva hoti.

接着是名为“人名汇”的部分。该部分分为六类，分别是“蕴名汇”、“处名汇”、“界名汇”、“谛名汇”、“根名汇”和“人名汇”。这些名称来源于语句，形成超过五句的话语；内容详尽展开，数量无限无量。

Tadanantaraṃ kathāvatthuppakaraṇaṃ nāma. Taṃ sakavāde pañca suttasatāni paravāde pañcāti suttasahassaṃ samodhānetvā vibhattaṃ. Taṃ vācanāmaggato idāni potthake likhitaṃ aggahetvā saṅgītiāropitanayena dīghanikāyappamāṇaṃ, vitthāriyamānaṃ pana anantamaparimāṇaṃ hoti.

其后是名为“话义具”的章节。此部分单论时包括五百经文，合论时含五千经文，整理归纳后分解成段。名称来源于语句，现在成书记载，因增加了诵习而长达长部经量，但内容展开则无限无量。

Tadanantaraṃ yamakaṃ nāma. Taṃ mūlayamakaṃ khandhayamakaṃ āyatanayamakaṃ dhātuyamakaṃ saccayamakaṃ saṅkhārayamakaṃ anusayayamakaṃ cittayamakaṃ dhammayamakaṃ indriyayamakanti dasavidhena vibhattaṃ. Taṃ vācanāmaggato vīsabhāṇavārasataṃ, vitthārato pana anantamaparimāṇaṃ hoti.

以后名为“对句”的章节。此章节包括基础对句、蕴对句、处对句、界对句、谛对句、行对句、习气对句、心对句、法对句、根对句，共十种类别。这些名称来自语句，包含两千句话，内容详尽展开无限无量。

Tadanantaraṃ mahāpakaraṇaṃ nāma. Paṭṭhānantipi tasseva nāmaṃ. Taṃ hetupaccayo ārammaṇapaccayo adhipatipaccayo anantarapaccayo samanantarapaccayo sahajātapaccayo aññamaññapaccayo nissayapaccayo upanissayapaccayo purejātapaccayo pacchājātapaccayo āsevanapaccayo kammapaccayo vipākapaccayo āhārapaccayo indriyapaccayo jhānapaccayo maggapaccayo sampayuttapaccayo vippayuttapaccayo atthipaccayo natthipaccayo vigatapaccayo avigatapaccayoti. Paccayavasena tāva catuvīsatividhena vibhattaṃ.

接着是名为“大具”的章节，又叫“因缘”。此部分包括十二因缘的种种分法：因缘、缘起缘、主缘、前后缘、同时生缘、同生缘、相互缘、依缘、助缘、前生缘、后生缘、所缘，及业缘、果缘、饮食缘、根缘、禅那缘、道缘、所缚缘、所解缘等共二十四类分法。

Imasmiṃ pana ṭhāne paṭṭhānaṃ samānetabbaṃ. Kusalattikādayo hi dvāvīsati tikā, nāma hetū dhammā nahetū dhammā…pe… saraṇā dhammā araṇā dhammāti ime sataṃ dukā. Aparepi vijjābhāgino dhammā avijjābhāgino dhammā…pe… khaye ñāṇaṃ, anuppāde ñāṇanti dvācattālīsa suttantikadukā nāma. Tesu dvāvīsati tikā sataṃ dukāti ayaṃ āhaccabhāsitā jinavacanabhūtā sabbaññubuddhena desitā sattannaṃ pakaraṇānaṃ mātikā nāma.

此处应说明“所缘”的内容，善恶根等二十二种，即因之法与非因之法……舍弃之法与不舍弃之法等一百种细法。还有分别以有学与无学划分的法门……灭时之智及无生之智，共四十二种细法称为“经义细法”，出自世尊亲说，是七种论藏的总纲。

Athāpare dvācattālīsa suttantikadukā kutopabhavā kena ṭhapitā kena desitāti? Dhammasenāpatisāriputtattherappabhavā, tena ṭhapitā, tena desitāti. Ime ṭhapento pana thero na sāmukkaṃsikena attano ñāṇena ṭhapesi. Ekuttariyaṃ pana ekanipātadukanipātasaṅgīti dasuttarasuttantehi samodhānetvā ābhidhammikattherānaṃ suttantaṃ patvā akilamatthaṃ ṭhapitā. Te panete ekasmiṃ nikkhepakaṇḍeyeva matthakaṃ pāpetvā vibhattā. Sesaṭṭhānesu yāva saraṇadukā abhidhammo vibhatto.

剩下的四十二经义细法从何而来、由谁建立、由谁宣说呢？是由法军总帅长老沙利妲发起、建立与宣说的。该建立者并非凭借私见，而是以自己的智慧成立的。单部经、同部经、双部经及经集诵合论考察，达到了终极标准，故建立了这些全部经义细法。它们存在于同一章节，作为纲领，分解于各处，最后加以承传，成为注疏的基础。

Sammāsambuddhena hi anulomapaṭṭhāne dvāvīsati tike nissāya tikapaṭṭhānaṃ nāma niddiṭṭhaṃ. Sataṃ duke nissāya dukapaṭṭhānaṃ nāma niddiṭṭhaṃ. Tato paraṃ dvāvīsati tike gahetvā dukasate pakkhipitvā dukatikapaṭṭhānaṃ nāma dassitaṃ. Tato paraṃ dukasataṃ gahetvā dvāvīsatiyā tikesu pakkhipitvā tikadukapaṭṭhānaṃ nāma dassitaṃ. Tike pana tikesuyeva pakkhipitvā tikatikapaṭṭhānaṃ nāma dassitaṃ. Duke ca dukesuyeva pakkhipitvā dukadukapaṭṭhānaṃ nāma dassitaṃ. Evaṃ –

正自觉者依循顺缘分二十与三种作为基础而成的三重根本，在此教法中被称为三重根本。以一百为基础则名为两百根本。随后取二十三，依一百投掷成三百根本，称为三百二根本。之后取三百，依二十三的三种投掷而成三百根本，名为三百二根本。三重根本对三重根本自身的投掷称为三百六根本。以二百对二百自身投掷，则称为两百两根本。如此——

Tikañca paṭṭhānavaraṃ dukuttamaṃ,

三重根本最高是两百初根，

Dukatikañceva tikadukañca;

两百三根同三百两根；

Tikatikañceva dukadukañca,

三百三根同两百三根，

Cha anulomamhi nayā sugambhīrāti. (paṭṭhā. 1.1.39);

此在顺缘中称为方法的深广难易。（论典 1.1.39）

Paccanīyapaṭṭhānepi dvāvīsatitike nissāya tikapaṭṭhānaṃ nāma. Dukasataṃ nissāya dukapaṭṭhānaṃ nāma. Dvāvīsatitike dukasate pakkhipitvā dukatikapaṭṭhānaṃ nāma. Dukasataṃ dvāvīsatiyā tikesu pakkhipitvā tikadukapaṭṭhānaṃ nāma. Tike tikesuyeva pakkhipitvā tikatikapaṭṭhānaṃ nāma. Duke dukesuyeva pakkhipitvā dukadukapaṭṭhānaṃ nāmāti paccanīyepi chahi nayehi paṭṭhānaṃ niddiṭṭhaṃ. Tena vuttaṃ –

于相续根本二十三处，以三重根本为基础名为三重根本。以三百为基础为两百根本。二十三投掷三百名三百二根本。三百投掷二十三三种名三百二根本。三重根本自投称三百六根本。二百自投称两百两根本。此于相续根本处，亦显现为六种方法之根本。由此说道——

Tikañca paṭṭhānavaraṃ dukuttamaṃ,

『Tika』者，是三分法，乃最佳之讼辞；

Dukatikañceva tikadukañca;

『Dukatika』者，乃二分与三分之结合，亦为三分中之二分；

Tikatikañceva dukadukañca,

三三两两，苦乐参半，

Cha paccanīyamhi nayā sugambhīrāti. (paṭṭhā. 1.1.44);

于六种辨别中，此法被称为『深密之理路』，可资深究。(论书·第一章·第一节·第四十四经)

Tato paraṃ anulomapaccanīyepi eteneva upāyena cha nayā dassitā. Tenāha –

继此之后，于逆序辨别法亦以同样方法演示。对此说曰—

Tikañca paṭṭhānavaraṃ dukuttamaṃ,

『Tika』者，是三分法，乃最佳之讼辞；

Dukatikañceva tikadukañca;

有的两重，有的三重两重；

Tikatikañceva dukadukañca,

有的三重，有的两重三重，

Cha anulomapaccanīyamhi nayā sugambhīrāti. (paṭṭhā. 1.1.48);

这六种顺逆法则，在起例第一章第一节第四十八行中称为『顺逆深入法』；

Tadanantaraṃ paccanīyānulomepi eteheva chahi nayehi niddiṭṭhaṃ. Tenāha –

继而，逆顺法则同样以上述六种法则具体示现。于是说—

Tikañca paṭṭhānavaraṃ dukuttamaṃ,

三重为起首表，最为两重之最，

Dukatikañceva tikadukañca;

同样有的两重，有的三重两重；

Tikatikañceva dukadukañca,

又有三倍、六倍的悲苦，

Cha paccanīyānulomamhi nayā sugambhīrāti. (paṭṭhā. 1.1.52);

六种前行相逆顺相应的引导，称为深重难行。〔依据：《巴利注释》第一章第一节第五十二行注解〕

Evaṃ anulome cha paṭṭhānāni, paṭilome cha, anulomapaccanīye cha, paccanīyānulome cha paṭṭhānānīti idaṃ catuvīsatisamantapaṭṭhānasamodhānaṃ paṭṭhānaṃ mahāpakaraṇaṃ nāma.

如此，顺行相、顺行前行、顺行逆相应、逆相应顺行等各种前行相，即组成此二十四种遍十六门的前行相的总汇，称为前行大总论。

Idāni imassa abhidhammassa gambhīrabhāvavijānanatthaṃ cattāro sāgarā veditabbā – saṃsārasāgaro, jalasāgaro, nayasāgaro, ñāṇasāgaroti. Tattha saṃsārasāgaro nāma –

现在为了深入了解本阿毗达摩的深义，应当认识四大海，即轮回之海、水之海、引导之海与智慧之海。其中文义如下：轮回之海是指—

Khandhānañca paṭipāṭi, dhātuāyatanāna ca;

五蕴的流转，十二界及十八入；

Abbocchinnaṃ vattamānā, saṃsāroti pavuccatīti.

以此不断相续而不间断，称为轮回。

Evaṃ vuttaṃ saṃsāravaṭṭaṃ. Svāyaṃ yasmā imesaṃ sattānaṃ uppattiyā purimā koṭi na paññāyati ettakānañhi vassasatānaṃ vā vassasahassānaṃ vā vassasatasahassānaṃ vā, kappasatānaṃ vā kappasahassānaṃ vā kappasatasahassānaṃ vā matthake sattā uppannā, tato pubbe nāhesunti vā, asukassa nāma rañño kāle uppannā, asukassa buddhassa kāle uppannā tato pubbe nāhesunti vā, ayaṃ paricchedo natthi; ‘‘purimā, bhikkhave, koṭi na paññāyati avijjāya, ito pubbe avijjā nāhosi atha pacchā samabhavī’’ti (a. ni. 10.61) iminā pana nayena saṃsārasāgaro anamataggova.

如是说轮回流转。因自这些众生的生起，过去有多少千万无量岁月，以至于数百年、千年、百万年、亿年、千万亿劫为数的众生相继出现，之前人们没有觉知这些生起。所谓生于时期不吉利之王或不吉利之佛出现之时，之前依然无人觉知，此段落并无记载：「过去，诸比库，千万无量岁之久未曾被无明所觉知，此前无明亦未曾有，现在乃至未来方有所现。」由此而言，此轮回之海如无明般无始无际。

Mahāsamuddo pana jalasāgaro nāmāti veditabbo. So caturāsītiyojanasahassagambhīro. Tattha udakassa āḷhakasatehi vā āḷhakasahassehi vā āḷhakasatasahassehi vā pamāṇaṃ nāma natthi . Atha kho asaṅkhyeyyo appameyyo mahāudakakkhandhotveva saṅkhyaṃ gacchati. Ayaṃ jalasāgaro nāma.

所谓大海，即水之大海，应当知晓。其深度约为四十八万由旬。水深并无以百、千、万、百万为量度准绳。然其数目不可胜数，无量无边，确为广大水海。此即所谓水海。

Katamo nayasāgaro? Tepiṭakaṃ buddhavacanaṃ. Dvepi hi tantiyo paccavekkhantānaṃ saddhāsampannānaṃ pasādabahulānaṃ ñāṇuttarānaṃ kulaputtānaṃ anantaṃ pītisomanassaṃ uppajjati. Katamā dve? Vinayañca abhidhammañca. Vinayadharabhikkhūnañhi vinayatantiṃ paccavekkhantānaṃ dosānurūpaṃ sikkhāpadapaññāpanaṃ nāma – imasmiṃ dose imasmiṃ vītikkame idaṃ nāma hotīti sikkhāpadapaññāpanaṃ – aññesaṃ avisayo, buddhānameva visayoti. Uttarimanussadhammapeyyālaṃ paccavekkhantānaṃ nīlapeyyālaṃ paccavekkhantānaṃ sañcarittapeyyālaṃ paccavekkhantānaṃ anantaṃ pītisomanassaṃ uppajjati. Ābhidhammikabhikkhūnampi khandhantaraṃ āyatanantaraṃ dhātvantaraṃ indriyantaraṃ balabojjhaṅgakammavipākantaraṃ rūpārūpaparicchedaṃ saṇhasukhumadhammaṃ gaganatale tārakarūpāni gaṇhanto viya rūpārūpadhamme pabbaṃ pabbaṃ koṭṭhāsaṃ koṭṭhāsaṃ katvā vibhajanto dassesi vata no satthāti abhidhammatantiṃ paccavekkhantānaṃ anantaṃ pītisomanassaṃ uppajjati.

何谓教法之海？即三藏佛说。依此三藏，为有佛教言教理深入之人，因此生无量喜悦与欢愉。二者为何？即律藏与阿毗达摩藏。律藏由精通戒律的比库执持，犹如观察戒律之错误与净法，故称『戒律讲解』，此乃发于烦恼消除之戒律讲解。阿毗达摩藏则由深入观察人间及天上诸法的比库执持，能详察五蕴、六处、界、根、力、觉支、业果、色与非色之不同境界，犹如于天空中分类星星般一一分别说明，因而产生无量喜乐。

Evaṃ uppattiyā panassa idaṃ vatthupi veditabbaṃ – mahāgatigamiyatissadattatthero kira nāma mahābodhiṃ vandissāmīti paratīraṃ gacchanto nāvāya uparitale nisinno mahāsamuddaṃ olokesi. Athassa tasmiṃ samaye neva paratīraṃ paññāyittha, na orimatīraṃ, ūmivegappabhedasamuggatajalacuṇṇaparikiṇṇo pana pasāritarajatapaṭṭasumanapupphasantharasadiso mahāsamuddova paññāyittha. So kiṃ nu kho mahāsamuddassa ūmivego balavā udāhu catuvīsatippabhede samantapaṭṭhāne nayamukhaṃ balavanti cintesi. Athassa mahāsamudde paricchedo paññāyati – ayañhi heṭṭhā mahāpathaviyā paricchinno, upari ākāsena, ekato cakkavāḷapabbatena, ekato velantena paricchinno; samantapaṭṭhānassa pana paricchedo na paññāyatīti saṇhasukhumadhammaṃ paccavekkhantassa balavapīti uppannā. So pītiṃ vikkhambhetvā vipassanaṃ vaḍḍhetvā yathānisinnova sabbakilese khepetvā aggaphale arahatte patiṭṭhāya udānaṃ udānesi –

以此生起，且当知以下事理：据说长老大通行王于欲赴彼岸途中，坐船高处远望大海。当时他未曾观察他岸，也未察觉这岸，唯见海水因潮汐波动宛如铺展之金色丝绸、宝石与花朵之美景。彼观水势汹涌，强劲如二十四浪相继冲击四方船首，遂思考大海境界。其大海边界可觉察：下临大地，无边天空，东一车轮山，西一滚石崖，唯四方境界可辨，然全境不可周知。由此，观察微细法理实力产生。长老心中顿生欢喜，并因止观调伏一切烦恼，坚固于阿拉汉道果，乃发此歌：

Attheva gambhīragataṃ sudubbudhaṃ,

「理旨深奥难解，

Sayaṃ abhiññāya sahetusambhavaṃ;

凭亲证得道桥梁。」

Yathānupubbaṃ nikhilena desitaṃ,

诸法如次第广为宣说，

Mahesinā rūpagataṃva passatīti.

如大海中可见遍布众多形色一般。

Ayaṃ nayasāgaro nāma.

此者名为航行之海。

Katamo ñāṇasāgaro? Sabbaññutaññāṇaṃ ñāṇasāgaro nāma. Ayaṃ saṃsārasāgaro nāma, ayaṃ jalasāgaro nāma, ayaṃ nayasāgaro nāmāti hi aññena na sakkā jānituṃ, sabbaññutaññāṇeneva sakkā jānitunti sabbaññutaññāṇaṃ ñāṇasāgaro nāma. Imesu catūsu sāgaresu imasmiṃ ṭhāne nayasāgaro adhippeto. Imañhi sabbaññubuddhāva paṭivijjhanti.

何为智慧之海？一切智通之智慧即名智慧之海。此为轮回之海，此谓水海，此谓航行之海。彼者他人不能知，唯有依一切智通智慧方能知晓，一切智通智慧即名智慧之海。在此四海中此处航行之海为主宰。一切具足智慧者皆于此处深入观察。

Ayampi bhagavā bodhimūle nisinno ‘imaṃ paṭivijjhitvā imaṃ vata me dhammaṃ esantassa gavesantassa kappasatasahassādhikāni cattāri asaṅkhyeyyāni vītivattāni, atha me imasmiṃ pallaṅke nisinnena diyaḍḍhakilesasahassaṃ khepetvā ayaṃ dhammo paṭividdho’ti paṭividdhadhammaṃ paccavekkhanto sattāhaṃ ekapallaṅkena nisīdi. Tato tamhā pallaṅkā vuṭṭhāya ‘imasmiṃ vata me pallaṅke sabbaññutaññāṇaṃ paṭividdha’nti animisehi cakkhūhi sattāhaṃ pallaṅkaṃ olokento aṭṭhāsi. Tato devatānaṃ ‘ajjāpi nūna siddhatthassa kattabbakiccaṃ atthi, pallaṅkasmiñhi ālayaṃ na vijahatī’ti parivitakko udapādi.

彼世尊坐于觉悟根本，谓“洞察此理，吾之法，远超未来世百千万数，历历不烦，现坐此垫，已断百二十余千染污，此法已证。”乃反复观此法，独坐一垫七日。尔时彼垫升起，（世尊）语“我此垫中智慧已尽”，以不灭之慧眼环视垫七日。复眷顾诸天，诸天思：“今犹须成就世尊所当尽之事，若不离去此垫，安居不舍。”起疑虑。

Satthā devatānaṃ vitakkaṃ ñatvā tāvadeva tāsaṃ vitakkavūpasamanatthaṃ vehāsaṃ abbhuggantvā yamakapāṭihāriyaṃ dassesi. Mahābodhipallaṅkasmiñhi katapāṭihāriyañca, ñātisamāgame katapāṭihāriyañca, pāṭiyaputtasamāgame katapāṭihāriyañca, sabbaṃ kaṇḍambarukkhamūle katayamakapāṭihāriyasadisameva ahosi. Evaṃ yamakapāṭihāriyaṃ katvā pallaṅkassa ṭhitaṭṭhānassa ca antare ākāsato oruyha sattāhaṃ caṅkami. Imesu ca ekavīsatiyā divasesu ekadivasepi satthu sarīrato rasmiyo na nikkhantā.

师知诸天意，乃从天风入显双重神变。于大觉垫所显神变，于宗族聚会显神变，于比库子弟聚会显神变，于根株木间亦显同等双重神变。如此施神变后，于垫所立之处与空中游走七日。在此二十一昼夜中，未曾一日从师身发出光明。

Catutthe pana sattāhe pacchimuttarāya disāya ratanaghare nisīdi – ratanagharaṃ nāma neva sattaratanamayaṃ gehaṃ. Sattannaṃ pana pakaraṇānaṃ sammasitaṭṭhānaṃ ratanagharanti veditabbaṃ – tattha dhammasaṅgaṇiṃ sammasantassāpi sarīrato rasmiyo na nikkhantā. Vibhaṅgappakaraṇaṃ dhātukathaṃ puggalapaññattiṃ kathāvatthuppakaraṇaṃ yamakappakaraṇaṃ sammasantassāpi sarīrato rasmiyo na nikkhantā. Yadā pana mahāpakaraṇaṃ oruyha ‘‘hetupaccayo ārammaṇapaccayo…pe… avigatapaccayo’’ti sammasanaṃ ārabhi, athassa catuvīsatisamantapaṭṭhānaṃ sammasantassa ekantato sabbaññutaññāṇaṃ mahāpakaraṇeyeva okāsaṃ labhi. Yathā hi timirapiṅgalamahāmaccho caturāsītiyojanasahassagambhīre mahāsamuddeyeva okāsaṃ labhati, evameva sabbaññutaññāṇaṃ ekantato mahāpakaraṇeyeva okāsaṃ labhi.

第四年中，居于西北方的宝石宫中。所谓宝石宫，是指由七种宝石构成的住宅。应了解此宝石宫乃由十七个章节组成，这些章节合称为宝石宫。在那里，即使法集也未出离身体的光辉。分析章、元素说、人格诠释、论义章节、对偶章节等，即使法集仍未出离身体光辉。当巨大章节展开时，诸如“因缘、条件、缘起……未断条件”的说法开始，法集的二十四种无所不包的不共知见，在巨大章节中独得其所。有如浓云黑雾的大鱼，在广深达八十四由旬的大海中获得容纳，亦如法集的无所不尽的不共知见，唯在巨大章节中才获得容纳之机。

Satthu evaṃ laddhokāsena sabbaññutaññāṇena yathāsukhaṃ saṇhasukhumadhammaṃ sammasantassa sarīrato nīlapītalohitodātamañjiṭṭhapabhassaravasena chabbaṇṇarasmiyo nikkhamiṃsu. Kesamassūhi ceva akkhīnañca nīlaṭṭhānehi nīlarasmiyo nikkhamiṃsu, yāsaṃ vasena gaganatalaṃ añjanacuṇṇasamokiṇṇaṃ viya umāpupphanīluppaladalasañchannaṃ viya vītipatantamaṇitālavaṇṭaṃ viya sampasāritamecakapaṭaṃ viya ca ahosi.

因为世尊以如此圆满的无所不尽知见，随意而然地令法集的身体放出蓝、黄、赤、白、朱红、深红等六色光辉。头发和身体青蓝的部位放射蓝光，如秋天的天空，涂抹胭脂粉所凝成的如云霞一般；如未凋落的瓜果花瓣，铺陈开如珍珠翡翠的绸缎一般，广展独一无二的光华。

Chavito ceva akkhīnañca pītaṭṭhānehi pītarasmiyo nikkhamiṃsu; yāsaṃ vasena disābhāgā suvaṇṇarasadhārābhisiñcamānā viya suvaṇṇapaṭapasāritā viya kuṅkumacuṇṇakaṇikārapupphasamparikiṇṇā viya ca virociṃsu.

眼睛的黄色部位放射黄光，黄光如以颜料浇灌四方，广布泛金的绸缎，如点缀着朱红颜料的花朵。

Maṃsalohitehi ceva akkhīnañca rattaṭṭhānehi lohitarasmiyo nikkhamiṃsu yāsaṃ vasena disābhāgā cīnapiṭṭhacuṇṇarañjitā viya supakkalākhārasasiñcamānā viya rattakambalaparikkhittā viya jayasumanapāribhaddakabandhujīvakakusumasamparikiṇṇā viya ca virociṃsu.

肉红色部分及血色部位放射赤光，赤光如颜料染遍四方，像用绛红粉装饰过的布匹，细细浇浆如血色丝绒帷帐，掺杂有红色的花束和香草环绕般辉耀。

Aṭṭhīhi ceva dantehi ca akkhīnañca setaṭṭhānehi odātarasmiyo nikkhamiṃsu; yāsaṃ vasena disābhāgā rajataghaṭehi āsiñcamānakhīradhārāsamparikiṇṇā viya sampasāritarajatapaṭṭavitānā viya, vītipatantarajatatālavaṇṭā viya, kundakumudasinduvārasumanamallikādikusumasañchannā viya ca virociṃsu.

骨骼、牙齿及白色部位放射白光，白光如用银罐浇灌四方，银光如锐利宝剑般纷纷撒布，展开如银色绸缎般披于宽广大地，银光旋转披散，如莲、海、花、香草群芳妍媸，明闪隐现。

Mañjiṭṭhapabhassarā pana tamhā tamhā sarīrappadesā nikkhamiṃsu. Iti tā chabbaṇṇarasmiyo nikkhamitvā ghanamahāpathaviṃ gaṇhiṃsu.

朱红和深红光分别在身体各处显现。诸如此类六色光辉一旦显出，便覆盖大地宽广无垠。

Catunahutādhikadviyojanasatasahassabahalā mahāpathavī niddhantasuvaṇṇapiṇḍi viya ahosi. Atha mahāpathaviṃ bhinditvā heṭṭhā udakaṃ gaṇhiṃsu. Pathavisandhārakaṃ aṭṭhanahutādhikacatuyojanasatasahassabahalaṃ udakaṃ suvaṇṇakalasehi āsiñcamānavilīnasuvaṇṇaṃ viya ahosi. Udakaṃ vinivijjhitvā vātaṃ aggahesuṃ. Chanahutādhikanavayojanasatasahassabahalo vāto samussitasuvaṇṇakkhandho viya ahosi. Vātaṃ vinivijjhitvā heṭṭhā ajaṭākāsaṃ pakkhandiṃsu.

地面长约四千两百余由旬，广阔广大，如金团积聚一般。然后分裂这广大地面，取其下部水流。连接地面的水流宽约八百四十由旬，深沉而层积好似金液。水流被风吹动，化为气息流动。气息宽约一千二百余由旬，聚合成如同金块般的气流。风被吹散后，向下飞驰于无障碍空间。

Uparibhāgena uggantvāpi cātumahārājike gaṇhiṃsu. Te vinivijjhitvā tāvatiṃse tato yāme tato tusite tato nimmānaratī tato paranimmitavasavattī tato nava brahmaloke tato vehapphale tato pañca suddhāvāse vinivijjhitvā cattāro āruppe gaṇhiṃsu. Cattāro ca āruppe vinivijjhitvā ajaṭākāsaṃ pakkhandiṃsu.

即便向上而升，也会聚合于四大天王境界中。他们合拢后，彼界被密闭，分别是忉利天、夜摩天、兜率天、他化自在天、新七梵天、梵天欲界、八天、大梵天净安住天、五净居天。聚合于这些非色界天层后，封闭四种无色界，也随即向无碍虚空飞去。

Tiriyabhāgehi anantā lokadhātuyo pakkhandiṃsu. Ettakesu ṭhānesu candamhi candappabhā natthi, sūriye sūriyappabhā natthi, tārakarūpesu tārakarūpappabhā natthi, devatānaṃ uyyānavimānakapparukkhesu ceva sarīresu ca ābharaṇesu cāti sabbattha pabhā natthi. Tisahassimahāsahassilokadhātuyā ālokapharaṇasamattho mahābrahmāpi sūriyuggamane khajjopanako viya ahosi. Candasūriyatārakarūpadevatuyyānavimānakapparukkhānaṃ paricchedamattakameva paññāyittha. Ettakaṃ ṭhānaṃ buddharasmīhiyeva ajjhotthaṭaṃ ahosi. Ayañca neva buddhānaṃ adhiṭṭhāniddhi, na bhāvanāmayiddhi. Saṇhasukhumadhammaṃ pana sammasato lokanāthassa lohitaṃ pasīdi, vatthurūpaṃ pasīdi, chavivaṇṇo pasīdi. Cittasamuṭṭhānā vaṇṇadhātu samantā asītihatthamatte padese niccalāva aṭṭhāsi. Iminā nīhārena sattāhaṃ sammasi.

他们向四方飞散，散覆无量无边诸世界。诸处无有月光明处，无有日光照耀处，无有星辰光辉处，无有天人花园亭阁树木及其身饰任何光辉现处。即使广大如三千大千世界的光明所覆盖，连大梵天也不过是日轮在落时的殒落。唯有月、日、星、天之园林、亭阁、树木，仅限于有边界处可见。如此等处被佛光辉所照耀，光明隆盛。不属于佛的觉照能及或修习成就。恰如细微智慧观照之中，世尊对红色、物质之色、染色的清净法皆欢喜。心意生起的色法界遍处如象脚般大小，唯有心意住处静止存在。由此熄灭，众生得以圆满安住。

Satta rattindivāni sammasitadhammo kittako ahosīti? Ananto aparimāṇo ahosi. Ayaṃ tāva manasādesanā nāma. Satthā pana evaṃ sattāhaṃ manasā cintitadhammaṃ vacībhedaṃ katvā desento vassasatenapi vassasahassenapi vassasatasahassenapi matthakaṃ pāpetvā desetuṃ na sakkotīti na vattabbaṃ. Aparabhāgepi hi tathāgato tāvatiṃsabhavane pāricchattakamūle paṇḍukambalasilāyaṃ dasasahassacakkavāḷadevatānaṃ majjhe nisinno mātaraṃ kāyasakkhiṃ katvā kusalā dhammā, akusalā dhammā, abyākatā dhammāti dhammaṃ desento satabhāgena sahassabhāgena satasahassabhāgena dhammantarā dhammantaraṃ saṅkamitvā saṅkamitvāva desesi. Tayo māse nirantaraṃ pavattitadesanā vegena pavattā ākāsagaṅgā viya adhomukhaṭhapitaudakaghaṭā nikkhantaudakadhārā viya ca hutvā anantā aparimāṇā ahosi.

七十七昼夜间教法盛行，于是教法广传无量无边。此即所谓心意宣说法。然世尊亦不曾言教法即便盛行七年、百年、千年、万年必然成就，也不可妄言、不可当言。后世世尊于忉利天宫顶，静坐于满布青布的莲花蓆上，与一万名天人中最善之天子居中，教导善恶法、未定法，相续授说，断续不断。连续三个月宣扬教法猛烈如银河垂下，如倒置的水罐水流发出无限无边之量。

Buddhānañhi bhattānumodanakālepi thokaṃ vaḍḍhetvā anumodentānaṃ desanā dīghamajjhimanikāyappamāṇā hoti. Pacchābhattaṃ pana sampattaparisāya dhammaṃ desentānaṃ desanā saṃyuttaaṅguttarikadvemahānikāyappamāṇāva hoti. Kasmā? Buddhānañhi bhavaṅgaparivāso lahuko dantāvaraṇaṃ suphusitaṃ mukhādānaṃ siliṭṭhaṃ jivhā mudukā saro madhuro vacanaṃ lahuparivattaṃ. Tasmā taṃ muhuttaṃ desitadhammopi ettako hoti. Temāsaṃ desitadhammo pana ananto aparimāṇoyeva.

诸佛在吃施时，虽然量少亦得如增长而被欢迎。后来成就集会宣说经义时，其教法广长，相当于中长部与增支部两大部经之合集。为何如此？因为佛及其弟子之众轻松约束威仪，柔顺护持门口，口舌柔和，语言甜美，回转轻快。因此即便短暂宣说经法亦广大无量。因诸弟子信心坚定，相续深入佛法故然。

Ānandatthero hi bahussuto tipiṭakadharo pañcadasa gāthāsahassāni saṭṭhi padasahassāni latāpupphāni ākaḍḍhanto viya ṭhitapadeneva ṭhatvā gaṇhāti vā vāceti vā deseti vā. Ettako therassa eko uddesamaggo nāma hoti. Therassa hi anupadaṃ uddesaṃ dadamāno añño dātuṃ na sakkoti, na sampāpuṇāti. Sammāsambuddhova sampāpuṇeyya. Evaṃ adhimattasatimā adhimattagatimā adhimattadhitimā sāvako satthārā temāsaṃ iminā nīhārena desitadesanaṃ vassasataṃ vassasahassaṃ uggaṇhantopi matthakaṃ pāpetuṃ na sakkoti.

长老阿难精通三藏，怀持如宝，能够记忆并口述宣说十五万偈句，六十万章节，犹如编织蔓藤花朵，持立而授。此即该长老唯一教义之要旨。阿难将该义持有牢记后，不容他人传授，全由正觉佛亲授。由此，希有正念、坚定进步、坚实智慧之弟子，即便历经百年千年之长时间传承，也不能妄加改动此宣说教法。

Evaṃ temāsaṃ nirantaraṃ desentassa pana tathāgatassa kabaḷīkārāhārappaṭibaddhaṃ upādinnakasarīraṃ kathaṃ yāpesīti? Paṭijagganeneva. Buddhānañhi so so kālo suvavatthito suparicchinno supaccakkho. Tasmā bhagavā dhammaṃ desentova manussaloke kālaṃ oloketi. So bhikkhācāravelaṃ sallakkhetvā nimmitabuddhaṃ māpetvā ‘imassa cīvaraggahaṇaṃ pattaggahaṇaṃ sarakutti ākappo ca evarūpo nāma hotu, ettakaṃ nāma dhammaṃ desetū’ti adhiṭṭhāya pattacīvaramādāya anotattadahaṃ gacchati. Devatā nāgalatādantakaṭṭhaṃ denti. Taṃ khāditvā anotattadahe sarīraṃ paṭijaggitvā manosilātale ṭhito surattadupaṭṭaṃ nivāsetvā cīvaraṃ pārupitvā cātumahārājadattiyaṃ selamayaṃ pattaṃ ādāya uttarakuruṃ gacchati. Tato piṇḍapātaṃ āharitvā anotattadahatīre nisinno taṃ paribhuñjitvā divāvihārāya candanavanaṃ gacchati.

如是，彼时常常宣说法义的如来，为何以微弱疲惫、依赖粗劣的身体维持？此即因出生之故。世尊在其时光中，恰如被妥善清净照料，明彻观察其法。因此，世尊在人间宣说教法时，洞察时机。一旦比库示现午寝，略施标记唤醒，以此所谓的已觉者之像，使：“这持衣与钵具及修道物事的弟子，应当成为此种境界，宣说此等教法”为准则，然后取衣钵，前往野外火处焚烧。天神此时遣纳伽及猛兽守护火焰。彼比库燃尽后，于心识地留存身躯并观照，安居禅定，涂抹袈裟。继而持四大王舍城宝珠皮革制成的蓑衣，携之往往北方去。后来乞食于人，复坐于火边悉心享用所获。白天闲游，前往檀香林中修习。

Dhammasenāpatisāriputtattheropi tattha gantvā sammāsambuddhassa vattaṃ katvā ekamantaṃ nisīdati. Athassa satthā nayaṃ deti. ‘Sāriputta, ettako dhammo mayā desito’ti ācikkhati. Evaṃ sammāsambuddhe nayaṃ dente paṭisambhidāppattassa aggasāvakassa velante ṭhatvā hatthaṃ pasāretvā dassitasamuddasadisaṃ nayadānaṃ hoti. Therassāpi nayasatena nayasahassena nayasatasahassena bhagavatā desitadhammo upaṭṭhātiyeva.

法军都领沙利长老亦于此地来到，执掌如来应行事典，独坐一隅。彼时世尊亲示指引说：“沙利长老，如此教法，乃我所宣说。”如是，于正觉者指导授受之时，立于上位的首席弟子，伸手示现如大海汇聚般广阔殊胜的指导正道。长老虽多，其所能导引、辅佐的弟子总千百万计，皆由世尊宣说的教法而生起、维护。

Satthā divāvihāraṃ nisīditvā dhammaṃ desetuṃ kāya velāya gacchatīti? Sāvatthivāsīnaṃ kulaputtānaṃ sampattānaṃ dhammadesanavelā nāma atthi, tāya velāya gacchati. Dhammaṃ desetvā gacchantaṃ vā āgacchantaṃ vā ke jānanti ke na jānantīti? Mahesakkhā devatā jānanti, appesakkhā devatā na jānanti. Kasmā na jānantīti? Sammāsambuddhassa vā nimmitabuddhassa vā rasmiādīsu nānattābhāvā. Ubhinnampi hi tesaṃ rasmīsu vā saresu vā vacanesu vā nānattaṃ natthi.

师者傍坐闲适时，有何时分能宣说法义？于此时人所称为释伽城贵族子弟所拥有的财富及安乐时光即是宣说法的适当时机。宣说法时或行或来，众生或知或不知，天众有知有不知者。何以不知者？由正觉者或已觉者于光明之中，无有不同。盖二者之光明、言语及诸法并无差别。

Sāriputtattheropi satthārā desitaṃ desitaṃ dhammaṃ āharitvā attano saddhivihārikānaṃ pañcannaṃ bhikkhusatānaṃ desesi. Tesaṃ ayaṃ pubbayogo – te kira kassapadasabalassa kāle khuddakavagguliyoniyaṃ nibbattā pabbhāre olambantā dvinnaṃ ābhidhammikabhikkhūnaṃ abhidhammaṃ sajjhāyantānaṃ sare nimittaṃ gahetvā kaṇhapakkhasukkapakkhe ajānitvāpi sare nimittaggāhamattakeneva kālaṃ katvā devaloke nibbattiṃsu. Ekaṃ buddhantaraṃ devaloke vasitvā tasmiṃ kāle manussaloke nibbattā yamakapāṭihāriye pasīditvā therassa santike pabbajiṃsu. Thero satthārā desitaṃ desitaṃ dhammaṃ āharitvā tesaṃ desesi. Sammāsambuddhassa abhidhammadesanāpariyosānañca tesaṃ bhikkhūnaṃ sattappakaraṇauggahaṇañca ekappahāreneva ahosi.

沙利长老自承承受师者所宣法义，传给自己同信的、属于五百比库的弟子们。此乃先前因缘——昔日咖萨巴弟子时代，小部经初章由两位详细善解的阿毗达摩比库研习者，取象于帛后，两翅蝴蝶刚羽未全时数日，于天界化生。某次佛逝世后于天界居住，转而此时于人间出世，已于黄昏之际在师前剃除发迹。该长老继承师所宣法，授予弟子。正觉者的阿毗达摩教法完备性及七种知识的系统储藏，借由一部单篇完成。

Abhidhamme vācanāmaggo nāma sāriputtattherappabhavo. Mahāpakaraṇe gaṇanacāropi thereneva ṭhapito. Thero hi iminā nīhārena dhammantaraṃ amakkhetvāva sukhaṃ gahetuṃ dhāretuṃ pariyāpuṇituṃ vācetuñca pahotīti gaṇanacāraṃ ṭhapesi. Evaṃ sante therova paṭhamataraṃ ābhidhammiko hotīti? Na hoti. Sammāsambuddhova paṭhamataraṃ ābhidhammiko. So hi naṃ mahābodhipallaṅke nisīditvā paṭivijjhi. Buddho hutvā ca pana sattāhaṃ ekapallaṅkena nisinno udānaṃ udānesi –

所谓阿毗达摩言语之结集，起于沙利长老。大部阿毗达摩诸法的计算及分类，亦由此长老所定立。长老于此功业之下，不偏不倚，于法理转化间，安住持守能言之法。因而，彼未曾为第一位阿毗达摩学者。第一位为正觉者。彼端坐于菩提树下初悟时，世尊虽出言，但当时由第一座席节制，七日坐于一座上，出声称说歌偈曰——

‘‘Yadā have pātubhavanti dhammā,

“当法现前之时，

Ātāpino jhāyato brāhmaṇassa;

对那位精进禅定的婆罗门来说，

Athassa kaṅkhā vapayanti sabbā,

他心中一切疑惑皆被消除，

Yato pajānāti sahetudhammaṃ.

因为他由此洞察了因果法则。

‘‘Yadā have pātubhavanti dhammā,

『当各种法显现于眼前之时，

Ātāpino jhāyato brāhmaṇassa;

对那位精进禅定的婆罗门来说，

Athassa kaṅkhā vapayanti sabbā,

他心中一切疑惑皆被消除，

Yato khayaṃ paccayānaṃ avedi.

这是缘起熄灭的无知。

‘‘Yadā have pātubhavanti dhammā,

“当诸法现于眼前，

Ātāpino jhāyato brāhmaṇassa;

如勇猛者注心于婆罗门，

Vidhūpayaṃ tiṭṭhati mārasenaṃ,

熄除魔障已站立如故，

Sūriyova obhāsayamantalikkha’’nti. (mahāva. 1-3; udā. 1-3);

犹如太阳照耀诸天空。”（出自《大悲经》第一至三句；《乌达那》第一至三句）

Idaṃ paṭhamabuddhavacanaṃ nāma. Dhammapadabhāṇakā pana –

此为初佛语之名，而法句义释者则——

‘‘Anekajātisaṃsāraṃ, sandhāvissaṃ anibbisaṃ;

「轮回多生多死，四处流转无定所；

Gahakāraṃ gavesanto, dukkhā jāti punappunaṃ.

寻觅家业根本，苦难生生不息。」

‘‘Gahakāraka diṭṭhosi, puna gehaṃ na kāhasi;

「你已见家业因缘，何必再造新宅舍？

Sabbā te phāsukā bhaggā, gahakūṭaṃ visaṅkhataṃ;

你所有的破碎房屋，家业基座尽皆毁坏；

Visaṅkhāragataṃ cittaṃ, taṇhānaṃ khayamajjhagā’’ti. (dha. pa. 153-154);

心已离散无所着，渴爱已然断灭。」（法句经第153-154偈）

Idaṃ paṭhamabuddhavacanaṃ nāmāti vadanti.

此即所谓初佛所说的话语。

Yamakasālānamantare nipannena parinibbānasamaye ‘‘handa dāni, bhikkhave, āmantayāmi vo, vayadhammā saṅkhārā, appamādena sampādethā’’ti (dī. ni. 2.218) vuttavacanaṃ pacchimabuddhavacanaṃ nāma.

在双舍罗旃林之间，于般涅槃时刻，世尊说：“比库们，我现在劝诫你们，诸行无常，应勤慎修。”此语称为后佛语。

Ubhinnamantare pañcacattālīsa vassāni pupphadāmaṃ ganthentena viya, ratanāvaliṃ āvunantena viya, ca kathito amatappakāsano saddhammo majjhimabuddhavacanaṃ nāma.

在二者之间，时隔四十五年，如花束般，如宝链般，传诵无生义理的正法，此语称为中佛语。

Taṃ sabbampi saṅgayhamānaṃ piṭakato tīṇi piṭakāni honti, nikāyato pañca nikāyā, aṅgato navaṅgāni, dhammakkhandhato caturāsītidhammakkhandhasahassāni. Kathaṃ? Sabbampi hetaṃ piṭakato vinayapiṭakaṃ suttantapiṭakaṃ abhidhammapiṭakanti tippabhedameva hoti. Tattha ubhayāni pātimokkhāni dve vibhaṅgā dvāvīsati khandhakā soḷasa parivārāti idaṃ vinayapiṭakaṃ nāma. Brahmajālādicatuttiṃsasuttasaṅgaho dīghanikāyo. Mūlapariyāyasuttādidiyaḍḍhasatadvesuttasaṅgaho majjhimanikāyo. Oghataraṇasuttādisattasuttasahassasattasatadvāsaṭṭhisuttasaṅgaho saṃyuttanikāyo. Cittapariyādānasuttādinavasuttasahassapañcasatasattapaññāsasuttasaṅgaho aṅguttaranikāyo. Khuddakapāṭhadhammapadaudānaitivuttakasuttanipātavimānavatthupetavatthutheragāthātherīgāthājātakaniddesapaṭisambhidāapadānabuddhavaṃsacariyāpiṭakavasena pannarasappabhedo khuddakanikāyoti idaṃ suttantapiṭakaṃ nāma. Dhammasaṅgaṇīādīni satta pakaraṇāni abhidhammapiṭakaṃ nāma. Tattha –

以上诸语，总结而言，三藏共有三藏：五部经藏，九部律藏，八十四万法蕴藏。如何分？三藏即为律藏、经藏、论藏三分类。其中律藏包括两种巴提摩卡律，两部维摩法，二十一章律，十六卷律约称为律藏。长部经藏集四十三部经，中部经藏集两百五十四部经，增支部经藏集一千七百六十二部经，相应部经藏集一千九百五十五部经，杂藏部含小部、法句、小品、经集、论藏、长老偈、长尼偈、本生故事、释义、祀法、佛传、行传等共十五类三百种以上，此称为经藏。法集等七部文集为论藏。

Vividhavisesanayattā, vinayanato ceva kāyavācānaṃ;

论藏有多种特殊用途，亦涉及身语二业。

Vinayatthavidūhi ayaṃ, vinayo vinayoti akkhāto.

论藏由懂律意者释，称为律藏。

Vividhā hi ettha pañcavidhapātimokkhuddesapārājikādisattaāpattikkhandhamātikāvibhaṅgādippabhedā nayā visesabhūtā ca daḷhīkammasithilakaraṇappayojanā anupaññattinayā. Kāyikavācasikaajjhācāranisedhanato cesa kāyaṃ vācañca vineti. Tasmā vividhanayattā visesanayattā kāyavācānañca vinayanato ayaṃ vinayo vinayoti akkhāto. Tenetametassa vacanatthakosallatthaṃ vuttaṃ –

因多种特殊用途，律藏详细区分五种巴提摩卡戒律主题，含四大违犯等七十八罪业细则，有强弱善恶戒法应用及不明戒律等规则。律藏在身语意行动制止中起作用。由此多种特殊和独特用途，涉身语定律，名为律藏。为使语言精巧，古有此言。

‘‘Vividhavisesanayattā , vinayanato ceva kāyavācānaṃ;

『身语调伏及其种种特别事由』者，谓身语二业所依之律，

Vinayatthavidūhi ayaṃ, vinayo vinayoti akkhāto’’ti.

此律为调伏之法，此调伏称为律。」

Itaraṃ pana –

然则，别有一义——

Atthānaṃ sūcanato, suvuttato savanatotha sūdanato;

『表彰意义、善说、警诫』者，

Suttāṇā suttasabhāgato ca ‘sutta’nti akkhātaṃ.

指经文，属于经集部分，称为『经』。

Tañhi attatthaparatthādibhede atthe sūceti. Suvuttā cettha atthā veneyyajjhāsayānulomena vuttattā. Savati cetaṃ atthe, sassamiva phalaṃ, pasavatīti vuttaṃ hoti. Sūdati cetaṃ, dhenu viya khīraṃ, paggharatīti vuttaṃ hoti. Suṭṭhu ca ne tāyati rakkhatīti vuttaṃ hoti. Suttasabhāgañcetaṃ. Yathā hi tacchakānaṃ suttaṃ pamāṇaṃ hoti evametampi viññūnaṃ. Yathā ca suttena saṅgahitāni pupphāni na vikiriyanti na viddhaṃsiyanti evametena saṅgahitā atthā. Tenetametassa vacanatthakosallatthaṃ vuttaṃ –

这里言义分本义及他义，谓明示意义。善说者，谓依顺众意而说。警诫者，谓如果树结实，予以宣示。言『表彰』者，比喻如牛产乳，予以扩展。又言『善守』，谓谨慎守护也。所谓经集部分者，譬如车轮之辐数量。如此亦如行者所识经文。又如用经集结之花朵，不凋不坏。此言为体现佛语之巧妙圆融。

‘‘Atthānaṃ sūcanato, suvuttato savanatotha sūdanato;

『旨趣』者，指明义趣、畅明无碍、可闻接收、应勇进精进者。

Suttāṇā suttasabhāgato ca suttanti akkhāta’’nti.

又谓经文者，即使是经文会集之内，经文被宣说。

Abhidhammassa vacanattho vuttoyeva. Aparo nayo –

这即是阿毗达摩文字涵义的说法。另一归纳如是：

Yaṃ ettha vuḍḍhimanto, salakkhaṇā pūjitā paricchinnā;

此处所说者，是指成长圆满、大显特征而被尊敬，已截除无余者，

Vuttādhikā ca dhammā, abhidhammo tena akkhāto.

以及所说之诸法超过他者，阿毗达摩即由此而称说。

Ayañhi abhisaddo vuḍḍhilakkhaṇapūjitaparicchinnādhikesu dissati. Tathā hesa ‘‘bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamantī’’tiādīsu (ma. ni. 3.384; saṃ. ni. 5.195) vuḍḍhiyaṃ āgato. ‘‘Yā tā rattiyo abhiññātā abhilakkhitā’’tiādīsu (ma. ni. 1.49) lakkhaṇe. ‘‘Rājābhirājā manujindo’’tiādīsu (ma. ni. 2.399; su. ni. 558) pūjite. ‘‘Paṭibalo vinetuṃ abhidhamme abhivinaye’’tiādīsu (mahāva. 85) paricchinne; aññamaññasaṅkaravirahite dhamme ca vinaye cāti vuttaṃ hoti. ‘‘Abhikkantena vaṇṇenā’’tiādīsu (vi. va. 75) adhike.

这句附加语，指见于成长、特征、受尊敬、已截除、超过这几类之文。譬如如是说：『苦难之痛甚为强烈，惟有加进无反向减退』等，乃标显其增长。又如句云『夜为通晓、被辨明』，是显其特征。又云『最尊贵的天子』，示其受敬。又如『力量不足以调伏阿毗达摩与律法』，示其截除；于彼无混杂差别之法、律亦有表述。句云『颜色甚为鲜明』，亦是指超越之义。

Ettha ca ‘‘rūpūpapattiyā maggaṃ bhāveti mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī’’tiādinā (dha. sa. 163 ādayo) nayena vuḍḍhimantopi dhammā vuttā. ‘‘Rūpārammaṇaṃ vā saddārammaṇaṃ vā’’tiādinā (dha. sa. 1) nayena ārammaṇādīhi lakkhaṇīyattā salakkhaṇāpi. ‘‘Sekkhā dhammā, asekkhā dhammā, lokuttarā dhammā’’tiādinā (dha. sa. tikamātikā 11; dukamātikā 12) nayena pūjitāpi; pūjārahāti adhippāyo. ‘‘Phasso hoti, vedanā hotī’’tiādinā (dha. sa. 1) nayena sabhāvaparicchinnattā paricchinnāpi. ‘‘Mahaggatā dhammā, appamāṇā dhammā, anuttarā dhammā’’tiādinā (dha. sa. tikamātikā 12; dukamātikā 99) nayena adhikāpi dhammā vuttā. Tenetametassa vacanatthakosallatthaṃ vuttaṃ –

此中有言：「因观身色缘起之路，心与慈悲相应，心转向一方而安住」等句（《毗舍离大事经续》（dha. sa.）第163节开头处），以此因缘道理，亦称为增长之法。又言「或视觉感，或声音感」等句（《毗舍离大事经续》第1节），用以由感官缘起之特点，指示其特性。甚至「可修行之法、不可修行之法、出世间之法」等句（《毗舍离大事经续》第三节之十一；第十二节之十二），以此区别诸法而予以尊重；所谓「尊敬」即统领。又言「生起触，生起受」等句（《毗舍离大事经续》第1节），依此说明诸法乃由自性断尽故而断尽。再如「广大之法、无限之法、无上之法」等句（《毗舍离大事经续》第三节之十二；第十二节之九十九），依此称赞更上境界之法。由此可见，诸此语句皆为论述义理与词义之巧妙说法。

‘‘Yaṃ ettha vuḍḍhimanto, salakkhaṇā pūjitā paricchinnā;

谓曰：「是增长法有显著特性、被尊敬、已断尽」，

Vuttādhikā ca dhammā, abhidhammo tena akkhāto’’ti.

又有多种广为宣说的法，藏传论典即是由此故称述。

Yaṃ panettha avisiṭṭhaṃ, taṃ –

至于此处所说非杂质者，

Piṭakaṃ piṭakatthavidū, pariyattibbhājanatthato āhu;

谓藏中藏义通达者，为了不同诠释、传播与分支，所称之者；

Tena samodhānetvā, tayopi vinayādayo ñeyyā.

由此归纳推导，此等律藏等也应予以理解与掌握。」

Pariyattipi hi ‘‘mā piṭakasampadānenā’’tiādīsu (a. ni. 3.66) piṭakanti vuccati. ‘‘Atha puriso āgaccheyya kudālapiṭakaṃādāyā’’tiādīsu (ma. ni. 1.228; a. ni. 3.70) yaṃkiñci bhājanampi. Tasmā piṭakaṃ piṭakatthavidū pariyattibhājanatthato āhu.

据《增支部》第三卷第六十六经等处所载，所谓「经藏」，乃因『此即是五藏的传承』等说而得名。又如《中部经》第一卷二百二十八经及《增支部》第三卷第七十经等言『当有比库到来，取钺藏等处』，指的是随众比库共享的法食。因此「藏」者，意指熟谙藏义、传承经藏者用以教分食受的法藏。

Idāni tena samodhānetvā tayopi vinayādayo ñeyyāti. Tena evaṃ duvidhatthena piṭakasaddena saha samāsaṃ katvā vinayo ca so piṭakañca pariyattibhāvato, tassa tassa atthassa bhājanato cāti vinayapiṭakaṃ. Yathāvutteneva nayena suttantañca taṃ piṭakañcāti suttantapiṭakaṃ. Abhidhammo ca so piṭakañcāti abhidhammapiṭakanti evamete tayopi vinayādayo ñeyyā.

今当由此通解，亦当知律藏诸所依归由。以此故，经律二藏虽称名不同，合并称为藏，律即为藏，从传承聚分之义而言。依此理也，法句与经文同属藏中，故称为经藏。论藏亦同属藏，即论藏名之为论藏。由此亦可知律藏诸法，当亦须了知。

Evaṃ ñatvā ca punapi tesveva piṭakesu nānappakārakosallatthaṃ –

如是了解后，复次于这三藏中，各藏有所差别之技能，细节多寡，尚未完全相同，尤需详察。

Desanāsāsanakathābhedaṃ tesu yathārahaṃ;

譬如于说教、勅令、议论之不同，分别使得藏内有所区分；

Sikkhāpahānagambhīrabhāvañca paridīpaye.

又如对戒律放弃之要义、深义分别，亦当妙加阐发；

Pariyattibhedaṃ sampattiṃ, vipattiñcāpi yaṃ yahiṃ;

还有传承上演之分别，若有所成就，若亦有所违背，皆应明了。

Pāpuṇāti yathā bhikkhu, tampi sabbaṃ vibhāvaye.

如是比库获得而得，彼亦应周遍分别一切事相。

Tatrāyaṃ paridīpanā vibhāvanā ca – etāni hi tīṇi piṭakāni yathākkamaṃ āṇāvohāraparamatthadesanā, yathāparādhayathānulomayathādhammasāsanāni, saṃvarāsaṃvaradiṭṭhiviniveṭhananāmarūpaparicchedakathāti ca vuccanti.

此中有教理的阐明与分别——三藏皆是一切教法的正确说演，如同分辨罪责、依顺正法的教法，称为制止障碍、制摄、见禁、破除、名色区分等义。

Ettha hi vinayapiṭakaṃ āṇārahena bhagavatā āṇābāhullato desitattā āṇādesanā; suttantapiṭakaṃ vohārakusalena bhagavatā vohārabāhullato desitattā vohāradesanā; abhidhammapiṭakaṃ paramatthakusalena bhagavatā paramatthabāhullato desitattā paramatthadesanāti vuccati.

此中律藏因世尊多次教导而称为制止教诫，经藏因世尊广泛宣说善业而称为善业教诫，论藏因世尊广泛教导究竟义理而称为究竟义教诫。

Tathā paṭhamaṃ ye te pacurāparādhā sattā te yathāparādhaṃ ettha sāsitāti yathāparādhasāsanaṃ; dutiyaṃ anekajjhāsayānusayacariyādhimuttikā sattā yathānulomaṃ ettha sāsitāti yathānulomasāsanaṃ; tatiyaṃ dhammapuñjamatte ‘ahaṃ mamā’ti saññino sattā yathādhammaṃ ettha sāsitāti yathādhammasāsananti vuccati.

初者，是贪欲等烦恼之罪责重者，谓之罪责教法；第二者，是内心诸染习、依顺等行为，谓之依顺教法；第三者，是基于法性，执我我所等见，谓之不善教法。

Tathā paṭhamaṃ ajjhācārapaṭipakkhabhūto saṃvarāsaṃvaro ettha kathitoti saṃvarāsaṃvarakathā; saṃvarāsaṃvaroti khuddako ceva mahanto ca saṃvarāsaṃvaro, kammākammaṃ viya ca phalāphalaṃ viya ca; dutiyaṃ dvāsaṭṭhidiṭṭhipaṭipakkhabhūtā diṭṭhiviniveṭhanā ettha kathitāti diṭṭhiviniveṭhanakathā; tatiyaṃ rāgādipaṭipakkhabhūto nāmarūpaparicchedo ettha kathitoti nāmarūpaparicchedakathāti vuccati.

如此，初者是已断坏坏的制止障碍，谓之制止障碍说；制止障碍既有大、小之分，如业的有无及果报；第二者，是除诸见禁，谓之见禁说；第三者，是断贪等，谓之名色区分说。

Tīsupi cetesu tisso sikkhā tīṇi pahānāni catubbidho ca gambhīrabhāvo veditabbo. Tathā hi vinayapiṭake visesena adhisīlasikkhā vuttā, suttantapiṭake adhicittasikkhā, abhidhammapiṭake adhipaññāsikkhā.

三法中各具三种修学法门、有四种深重修行相，应当得知：律藏专说戒学，称为持戒修学；经藏专说心学，称为修心学；论藏专说慧学，称为修智学。

Vinayapiṭake ca vītikkamappahānaṃ, kilesānaṃ vītikkamapaṭipakkhattā sīlassa; suttantapiṭake pariyuṭṭhānappahānaṃ, pariyuṭṭhānapaṭipakkhattā samādhissa; abhidhammapiṭake anusayappahānaṃ, anusayapaṭipakkhattā paññāya.

律藏中，修习放弃恶行，指的是断除烦恼的修行，属于戒的范畴；经藏中，修习远离散乱，指的是远离精神散乱的修行，属于定的范畴；论藏中，修习断除潜流，指的是断除潜藏心根的业习，属于慧的范畴。

Paṭhame ca tadaṅgappahānaṃ kilesānaṃ, itaresu vikkhambhanasamucchedappahānāni. Paṭhame ca duccaritasaṃkilesassa pahānaṃ, itaresu taṇhādiṭṭhisaṃkilesānaṃ pahānaṃ.

首先是断除烦恼恶习，其次是断除其他扰乱分别的断灭。首先是断除恶行恶习，其次是断除如渴爱、见解等烦恼恶习。

Ekamekasmiñcettha catubbidhopi dhammatthadesanāpaṭivedhagambhīrabhāvo veditabbo – tattha dhammoti tanti. Atthoti tassāyevattho. Desanāti tassā manasā vavatthāpitāya tantiyā desanā. Paṭivedhoti tantiyā tantiatthassa ca yathābhūtāvabodho. Tīsupi cetesu ete dhammatthadesanāpaṭivedhā. Yasmā sasādīhi viya mahāsamuddo mandabuddhīhi dukkhogāhā alabbhaneyyapatiṭṭhā ca tasmā gambhīrā. Evaṃ ekamekasmiṃ ettha catubbidhopi gambhīrabhāvo veditabbo.

在此某处，应当认识四种深刻的正法讲说内容——其中“法”指的是教义，“义”是其意义，“说”是通过教义由意念加以阐述的论述，“悟”则是由教义之言能确证其真实意义的如实洞察。此三者皆为正法讲说的内容。因为如同浩瀚大海，对于愚昧迟钝者而言，苦难难以承受且无法获得坚固的立足点，故此讲说具深远含义。在同一处，应当认识这四种深刻含义的实质。

Aparo nayo – dhammoti hetu. Vuttañhetaṃ – ‘‘hetumhi ñāṇaṃ dhammapaṭisambhidā’’ti (vibha. 720). Atthoti hetuphalaṃ. Vuttañhetaṃ – ‘‘hetuphale ñāṇaṃ atthapaṭisambhidā’’ti (vibha. 720). Desanāti paññatti, yathādhammaṃ dhammābhilāpoti adhippāyo; anulomapaṭilomasaṅkhepavitthārādivasena vā kathanaṃ. Paṭivedhoti abhisamayo. So ca lokiyalokuttaro. Visayato ca asammohato ca; atthānurūpaṃ dhammesu, dhammānurūpaṃ atthesu, paññattipathānurūpaṃ paññattīsu avabodho. Tesaṃ tesaṃ vā tattha tattha vuttadhammānaṃ paṭivijjhitabbo salakkhaṇasaṅkhāto aviparītasabhāvo.

另一种说法：法是缘由。曾说过“缘由上有认识，知悉法之辨别能力”（释义页720）；义是缘果，曾说“缘果上有认识，知悉义之辨别能力”（释义页720）。说“说”是言说，用以表明依教理所言，借助依顺与反顺，概括、阐发等方式的表达。说“悟”是理解和洞察。这既是世俗亦是出世间的。它对于法的内容没有错误迷惑，照应真实的法，法对应真实的义，文字对应于文字的理解。此等各自说出的法，都要分别认识其特征及其不反转的本质。

Idāni yasmā etesu piṭakesu yaṃ yaṃ dhammajātaṃ vā atthajātaṃ vā yā cāyaṃ yathā yathā ñāpetabbo attho sotūnaṃ ñāṇassa abhimukho hoti tathā tathā tadatthajotikā desanā, yo cettha aviparītāvabodhasaṅkhāto paṭivedho tesaṃ tesaṃ vā dhammānaṃ paṭivijjhitabbo salakkhaṇasaṅkhāto aviparītasabhāvo – sabbampetaṃ anupacitakusalasambhārehi duppaññehi, sasādīhi viya mahāsamuddo, dukkhogāhaṃ alabbhaneyyapatiṭṭhañca, tasmā gambhīraṃ. Evampi ekamekasmiṃ ettha catubbidhopi gambhīrabhāvo veditabbo. Ettāvatā ca –

现在，在这些藏中，凡是由法产生的或义产生的，或者说在此法义中作为知识能传达者，其意可被听法者所理解的真义，依次如是引导照明之教，应该分别认识各法各义之间所体现的特征与确凿不反之理。因为凡所有者皆因未成熟善业之蕴集，且如浩瀚大海般难得智慧，承受痛苦及无明，缺乏坚固立足之处，故而讲说深远。由此也应在同一处认识这四种深刻含义的本质。至此为止：

Desanāsāsanakathābhedaṃ tesu yathārahaṃ;

讲说、戒律、议论与教法内容之差异，应如实分别明了；

Sikkhāpahānagambhīrabhāvañca paridīpayeti –

此句揭示于学习舍弃的重要且深远的意义。

Ayaṃ gāthā vuttatthā hoti.

此偈文所述之义即是其义旨所在。

Pariyattibhedaṃ sampattiṃ, vipattiñcāpi yaṃ yahiṃ;

学习的文字变异的种类与遭遇的阻碍，

Pāpuṇāti yathā bhikkhu, tampi sabbaṃ vibhāvayeti.

如同比库获得此义时，悉皆详尽展开说明。

Ettha pana tīsu piṭakesu tividho pariyattibhedo daṭṭhabbo. Tisso hi pariyattiyo – alagaddūpamā nissaraṇatthā bhaṇḍāgārikapariyattīti.

于此，三藏中应当见到三种文字变异。三种文字变异者，即为寓言般的舍弃、解脱之意及珍藏家文字变异。

Tattha yā duggahitā upārambhādihetu pariyāpuṭā ayaṃ alagaddūpamā. Yaṃ sandhāya vuttaṃ – ‘‘seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṃ caramāno, so passeyya mahantaṃ alagaddaṃ, tamenaṃ bhoge vā naṅguṭṭhe vā gaṇheyya, tassa so alagaddo paṭiparivattitvā hatthe vā bāhāya vā aññatarasmiṃ vā aṅgapaccaṅge ḍaṃseyya, so tato nidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Taṃ kissa hetu? Duggahitattā, bhikkhave, alagaddassa. Evameva kho, bhikkhave, idhekacce moghapurisā dhammaṃ pariyāpuṇanti suttaṃ…pe… vedallaṃ, te taṃ dhammaṃ pariyāpuṇitvā tesaṃ dhammānaṃ paññāya atthaṃ na upaparikkhanti, tesaṃ te dhammā paññāya atthaṃ anupaparikkhataṃ na nijjhānaṃ khamanti, te upārambhānisaṃsā ceva dhammaṃ pariyāpuṇanti itivādappamokkhānisaṃsā ca. Yassa catthāya dhammaṃ pariyāpuṇanti tañcassa atthaṃ nānubhonti. Tesaṃ te dhammā duggahitā dīgharattaṃ ahitāya dukkhāya saṃvattanti. Taṃ kissa hetu? Duggahitattā, bhikkhave, dhammāna’’nti (ma. ni. 1.238).

其中，以恶意起因及妄行扩散构成的文字变异，谓之寓言般的舍弃。如经中所说：『比库们，如人采求蛇的毒性、习性、作息，一旦看到巨蛇，无论用器具还是徒手去触其，蛇必反扑咬人，导致死亡或只感其痛苦。何故？因蛇有恶意也。』同样，若某些愚痴者（愚人）散布法义——他们虽传播经文，但因缺乏慧解，未能理解其真实义，故其法义无从明了，故无法入安。此等人且因恶意妄行而扩散法义，以致远离解脱。故此等法义转为无益、苦难久长存在。何故？因法义中存在恶意也。

Yā pana suggahitā sīlakkhandhādipāripūriṃyeva ākaṅkhamānena pariyāpuṭā na upārambhādihetu, ayaṃ nissaraṇatthā. Yaṃ sandhāya vuttaṃ – ‘‘tesaṃ te dhammā suggahitā dīgharattaṃ hitāya sukhāya saṃvattanti. Taṃ kissa hetu? Suggahitattā, bhikkhave, dhammāna’’nti (ma. ni. 1.239).

若是因渴望具足善行戒法等法的圆满，而未由于挑起行为等因缘而展开，此即为解脱的缘由。正如经中所说：『诸法因具善行故，长期成就利益安乐。因何故？比库，因诸法具善行也。』

Yaṃ pana pariññātakkhandho pahīnakileso bhāvitamaggo paṭividdhākuppo sacchikatanirodho khīṇāsavo kevalaṃ paveṇipālanatthāya vaṃsānurakkhaṇatthāya pariyāpuṇāti, ayaṃ bhaṇḍāgārikapariyattīti.

所谓已断烦恼，已明智达，已修道途，已断择缠，已证实灭，已灭余垢，专为守护戒律，护持正法，维系传承而具足者，即称为持藏者，即所谓行藏闻达者。

Vinaye pana suppaṭipanno bhikkhu sīlasampadaṃ nissāya tisso vijjā pāpuṇāti, tāsaṃyeva ca tattha pabhedavacanato. Sutte suppaṭipanno samādhisampadaṃ nissāya chaḷabhiññā pāpuṇāti, tāsaṃyeva ca tattha pabhedavacanato. Abhidhamme suppaṭipanno paññāsampadaṃ nissāya catasso paṭisambhidā pāpuṇāti tāsañca tattheva pabhedavacanato. Evametesu suppaṭipanno yathākkamena imaṃ vijjāttayachaḷabhiññācatupaṭisambhidāppabhedaṃ sampattiṃ pāpuṇāti.

在律藏中，行为成熟之比库依止戒的圆满而得三明；此时各有差别可分。在经藏中，行为成熟之人因依止定的圆满而得六通，亦有各别可别。在论藏中，行为成熟者依止慧的圆满而得四种解破，且各有区别。如此此等行为成熟者恰当地依止三明、六通及四解破而得三明六通四解破的成就。

Vinaye pana duppaṭipanno anuññātasukhasamphassaattharaṇapāvuraṇādiphassasāmaññato paṭikkhittesu upādinnakaphassādīsu anavajjasaññī hoti. Vuttañhetaṃ – ‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’’ti (pāci. 417; ma. ni. 1.234). Tato dussīlabhāvaṃ pāpuṇāti. Sutte duppaṭipanno ‘‘cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmi’’ntiādīsu (a. ni. 4.5) adhippāyaṃ ajānanto duggahitaṃ gaṇhāti. Yaṃ sandhāya vuttaṃ – ‘‘attanā duggahitena amhe ceva abbhācikkhati attānañca khanati bahuñca apuññaṃ pasavatī’’ti (pāci. 417; ma. ni. 1.236). Tato micchādiṭṭhitaṃ pāpuṇāti. Abhidhamme duppaṭipanno dhammacintaṃ atidhāvanto acinteyyānipi cinteti, tato cittakkhepaṃ pāpuṇāti. Vuttañhetaṃ – ‘‘cattārimāni, bhikkhave, acinteyyāni, na cintetabbāni, yāni cintento ummādassa vighātassa bhāgī assā’’ti (a. ni. 4.77). Evametesu duppaṭipanno yathākkamena imaṃ dussīlabhāvamicchādiṭṭhitācittakkhepappabhedaṃ vipattiṃ pāpuṇātīti. Ettāvatā ca –

然行为不成熟、无明未断，乐取善缘，违反戒法，常在违犯中，斯人无不洁之念。经中说：『如我所知，世尊所宣说之法，有若干阻碍受法者，若遵行则无阻碍。』于是产生恶行。经中谓：『比库啊！此世间有四类人常处宁静中。』此中不知其领悟，故为障碍，常取恶行。又有句说：『因自害心，彼我彼此皆受其害，累积诸多非福。』是时生邪见。论中言：行为不成熟者前行过度，对于不可思议者亦思惟，由此生心之散乱。经中云：『比库！有四不思议，不当思惟，思惟则为狂乱之因。』故此等行为不成熟者，有恶行、邪见、心散乱等败坏状态。以上即是

Pariyattibhedaṃ sampattiṃ, vipattiñcāpi yaṃ yahiṃ;

闻达差别具足，堕乱亦随之产生；

Pāpuṇāti yathā bhikkhu, tampi sabbaṃ vibhāvayeti.

比库之证获，乃悉详察其所有之所证也。

Ayampi gāthā vuttatthā hoti. Evaṃ nānappakārato piṭakāni ñatvā tesaṃ vasena sabbampetaṃ saṅgayhamānaṃ tīṇi piṭakāni honti.

此歌颂于此处所说的义。即使以不同的方式通晓三藏，若能通过熟知其内容而贯通三藏，断然能获得完备无缺的三藏。

Kathaṃ nikāyato pañca nikāyāti? Sabbameva hetaṃ dīghanikāyo majjhimanikāyo saṃyuttanikāyo aṅguttaranikāyo khuddakanikāyoti pañcappabhedaṃ hoti. Tattha katamo dīghanikāyo? Tivaggasaṅgahāni brahmajālādīni catuttiṃsa suttāni.

何以谓五部经集？其实即是五种别类，即长部、中部、相应部、增支部、小部，称为五部。其中何谓长部？长部包含三大类共四十卷法句。

Catuttiṃseva suttantā, tivaggo yassa saṅgaho;

这四十卷法句即长部的内容，涵盖其三大类别的总集；

Esa dīghanikāyoti, paṭhamo anulomiko.

此即长部，是初次循顺、正次序编集之义。

Kasmā panesa dīghanikāyoti vuccati? Dīghappamāṇānaṃ suttānaṃ samūhato nivāsato ca. Samūhanivāsā hi nikāyoti vuccanti. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekanikāyampi samanupassāmi evaṃ cittaṃ yathayidaṃ, bhikkhave, tiracchānagatā pāṇā (saṃ. ni. 3.100), poṇikanikāyo, cikkhallikanikāyo’’ti. Evamādīni cettha sādhakāni sāsanato lokato ca. Evaṃ sesānampi nikāyabhāve vacanattho veditabbo.

因何称为长部？是因其集中了长短不同的法句群体。所集群体即称为“经集”。“比库们，我不观察任何一单独部集，而将心安住此处，断除邪见、恶趣等恶生事”，如是众说亦为世法所资依。由此可知，余类称为“部集”的文字义理应如此理解。

Katamo majjhimanikāyo? Majjhimappamāṇāni pañcadasavaggasaṅgahāni mūlapariyāyasuttādīni diyaḍḍhasataṃ dve ca suttāni.

何谓中部？中部即由十五类法集、根本义经及一百五十卷法句，还有两部经文所组成，长短适中。

Diyaḍḍhasatasuttantā, dve ca suttāni yattha so;

《迦迪陀沙塔经集》中共有二十八部经，这二十八部经各有不同内容；

Nikāyo majjhimo pañca, dasavaggapariggaho.

《中部》共有五部，经分为十品，构成该部经的整体；

Katamo saṃyuttanikāyo? Devatāsaṃyuttādivasena ṭhitāni oghataraṇādīni satta suttasahassāni satta suttasatāni ca dvāsaṭṭhi ca suttāni.

何谓《相应部》？是依天神相应等为章节，包含渡河等七千经，七百经及六十二部经；

Satta suttasahassāni, satta suttasatāni ca;

这七千经，七百经以及六十二部经；

Dvāsaṭṭhi ceva suttantā, eso saṃyuttasaṅgaho.

共聚合而成此经集；

Katamo aṅguttaranikāyo? Ekekaaṅgātirekavasena ṭhitāni cittapariyādānādīni nava suttasahassāni pañca suttasatāni sattapaññāsañca suttāni.

何谓《增支部》？按单支划分，由心的所缘等主题组成，共有九千经、五百经以及七十五部经。

Nava suttasahassāni, pañca suttasatāni ca;

九千部经文，五百部经文；

Sattapaññāsasuttāni, saṅkhyā aṅguttare ayaṃ.

七十五部经文，这就是中部的数目。

Katamo khuddakanikāyo? Sakalaṃ vinayapiṭakaṃ, abhidhammapiṭakaṃ, khuddakapāṭha, dhammapadādayo ca pubbe dassitā pañcadasappabhedā; ṭhapetvā cattāro nikāye avasesaṃ buddhavacananti.

什么是小部？包括整个律藏、阿毗达摩藏、小部经文和法句等，这些已于前文所示的十五种类别中现出；经由组合而成四部，这四部总称为佛陀语录之全集。

Ṭhapetvā caturopete, nikāye dīghaādike;

这四部分别是长部等四部；

Tadaññaṃ buddhavacanaṃ, nikāyo khuddako matoti.

因此佛陀语录中，这些部经被称为小部。

Evaṃ nikāyato pañca nikāyā honti.

如此，从经藏来看，共有五部经。

Kathaṃ aṅgavasena navaṅgānīti? Sabbameva hidaṃ ‘suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedalla’nti navappabhedaṃ hoti. Tattha ubhatovibhaṅganiddesakhandhakaparivārā suttanipāte maṅgalasuttaratanasuttanālakasuttatuvaṭṭakasuttāni aññampi ca suttanāmakaṃ tathāgatavacanaṃ suttanti veditabbaṃ. Sabbampi sagāthakaṃ suttaṃ geyyanti veditabbaṃ. Visesena saṃyuttanikāye sakalopi sagāthāvaggo. Sakalampi abhidhammapiṭakaṃ, niggāthakaṃ suttaṃ, yañca aññampi aṭṭhahi aṅgehi asaṅgahitaṃ buddhavacanaṃ, taṃ veyyākaraṇanti veditabbaṃ. Dhammapadaṃ theragāthā therīgāthā suttanipāte nosuttanāmikā suddhikagāthā ca gāthāti veditabbā. Somanassañāṇamayikagāthāppaṭisaṃyuttā dvāsīti suttantā udānanti veditabbaṃ. ‘Vuttañhetaṃ bhagavatā’tiādinayappavattā (itivu. 1) dasuttarasatasuttantā itivuttakanti veditabbaṃ. Apaṇṇakajātakādīni paññāsādhikāni pañca jātakasatāni jātakanti veditabbaṃ. ‘‘Cattārome, bhikkhave, acchariyā abbhutā dhammā ānande’’tiādinayapavattā (dī. ni. 2.209; a. ni. 4.129) sabbepi acchariyaabbhutadhammappaṭisaṃyuttā suttantā abbhutadhammanti veditabbaṃ.

何谓九分作为部类？这一切诸法，即经、颂、诠释、歌、偈、偈颂集（伊提佛陀迦）、本生故事、奇异法义以及钵提罗，合称九部类别。其间有双重分割，即章节及篇章目录所系，分属经部内的诸如吉祥经、宝经、串经、涂瓦经等，还有诸多称为经的如来语录，须知皆为经。诸经皆为具颂的经文，宜知。如《相应部》，全是集颂章节；《相应部》整体亦属于阿毗达摩藏内具颂的经文，若有其他未纳入八分之内、未归纳为集部的佛语说法，名为诠释，亦应知之。《法句经》、《长老颂》、《长尼颂》等虽属经部，非名为经；《清净颂》及偈，亦属颂。还有称为伽陀、偈颂相应及偈颂的部分，应知之。诸以“世尊所说”为启始而闻之者，如“经本百叁十卷伪疑传”（伊提佛陀迦卷第一），乃所谓十经、百经、伪疑说是名为经。诸未损毁本生经等有五十余卷、五百余本生故事，名为本生，应知之。又如“比库们，四种奇异不可思议法于欣悦中现行”，此句等引为始，悉为奇异不可思议法谈论，统称为奇异法，应知之。

Cūḷavedallamahāvedallasammādiṭṭhisakkapañhasaṅkhārabhājanīyamahāpuṇṇamasuttādayo sabbepi vedañca tuṭṭhiñca laddhā laddhā pucchitasuttantā vedallanti veditabbaṃ. Evametaṃ aṅgato navaṅgāni.

如《小梵语颂》、《大梵语颂》、《正见五法集》、《五蕴划分大满月经》等诸经，皆因知识与满足而获问，故称为梵语诠释。由此所说，此为九部支的部类。

Kathaṃ dhammakkhandhato caturāsīti dhammakkhandhasahassānīti? Sabbameva hidaṃ buddhavacanaṃ.

何谓法蕴中四十八，与法蕴千之别？全部亦为佛语所说者也。

‘‘Dvāsīti buddhato gaṇhiṃ, dve sahassāni bhikkhuto;

曰：“四十八者，佛持，二千者比库持；

Caturāsīti sahassāni, ye me dhammā pavattino’’ti. (theragā. 1027);

四十八千者，谓我所着法。”（长老颂第1027偈）

Evaṃ paridīpitadhammakkhandhavasena caturāsītisahassappabhedaṃ hoti. Tattha ekānusandhikaṃ suttaṃ eko dhammakkhandho. Yaṃ anekānusandhikaṃ tattha anusandhivasena dhammakkhandhagaṇanā. Gāthābandhesu pañhāpucchanaṃ eko dhammakkhandho, vissajjanaṃ eko. Abhidhamme ekamekaṃ tikadukabhājanaṃ ekamekañca cittavārabhājanaṃ eko dhammakkhandho. Vinaye atthi vatthu, atthi mātikā, atthi padabhājanīyaṃ, atthi āpatti, atthi anāpatti, atthi antarāpatti, atthi tikacchedo. Tattha ekameko koṭṭhāso ekameko dhammakkhandhoti veditabbo. Evaṃ dhammakkhandhato caturāsīti dhammakkhandhasahassāni.

以此法蕴被分现明，四十八千部类别成。彼中，有单一贯通者为一法蕴，若多贯通则以贯通法蕴为法蕴群。偈颂里有一问者即一法蕴，有一解说者亦一法蕴。阿毗达摩中各三、二法之分，各意识类份一法蕴。戒律中有事品、表释、语音分、过错、非过、间过及三析等，各一有卷各一法蕴。由此皆当知为法蕴。如此由法蕴说法，即成四十八千法蕴类别。

Evametaṃ sabbampi buddhavacanaṃ pañcasatikasaṅgītikāle saṅgāyantena mahākassapappamukhena vasīgaṇena ayaṃ dhammo ayaṃ vinayo, idaṃ paṭhamabuddhavacanaṃ, idaṃ majjhimabuddhavacanaṃ, idaṃ pacchimabuddhavacanaṃ, idaṃ vinayapiṭakaṃ, idaṃ suttantapiṭakaṃ, idaṃ abhidhammapiṭakaṃ, ayaṃ dīghanikāyo…pe… ayaṃ khuddakanikāyo, imāni suttādīni navaṅgāni, imāni caturāsīti dhammakkhandhasahassānīti imaṃ pabhedaṃ vavatthapetvāva saṅgītaṃ. Na kevalañca imameva aññampi uddānasaṅgahavaggasaṅgahapeyyālasaṅgahaekanipātadukanipātādinipātasaṅgahasaṃyuttasaṅgaha paṇṇāsasaṅgahādianekavidhaṃ, tīsu piṭakesu sandissamānaṃ saṅgahappabhedaṃ vavatthapetvāva sattahi māsehi saṅgītaṃ.

如是所有一切皆为佛言，于五百集会时代，由大咖萨巴长老领众主持所传，此为此法此律，此为初佛言，此为中佛言，此为后佛言，此为律藏，此为经藏，此为毗曇藏，此为长部……此为小部，以上乃经及其余九部合成，按四十八万法蕴划分的分法，正如此分划而成的集会。并非唯此一分，且他诸如品集、劝集、吠野耶集、单品、二品、四品集、连品集，共有五十集多种，三藏中呈现的集会差别也如是。诸集会成阅历了七个月之久。

Saṅgītipariyosāne cassa idaṃ mahākassapattherena dasabalassa sāsanaṃ pañcavassasahassaparimāṇakālaṃ pavattanasamatthaṃ katanti sañjātappamodā sādhukāraṃ viya dadamānā ayaṃ mahāpathavī udakapariyantaṃ katvā anekappakāraṃ kampi saṅkampi sampakampi sampavedhi. Anekāni ca acchariyāni pāturahesuṃ.

集会结束时，这位大咖萨巴长老由大力持五千年法传承得以圆满，心生喜悦，作善行如同大地包围水域，发生许多震动、震撼、撞击与回应，众多奇异天象亦随之显现。

Evaṃ saṅgīte panettha ayaṃ abhidhammo piṭakato abhidhammapiṭakaṃ, nikāyato khuddakanikāyo, aṅgato veyyākaraṇaṃ, dhammakkhandhato katipayāni dhammakkhandhasahassāni honti.

如此集会，此处所成即是阿毗达摩藏中的阿毗达摩，依礼分为小部，作为分部以阐释梵法蕴，经中述说法蕴数以千计。

Taṃ dhārayantesu bhikkhūsu pubbe eko bhikkhu sabbasāmayikaparisāya nisīditvā abhidhammato suttaṃ āharitvā dhammaṃ kathento ‘‘rūpakkhandho abyākato, cattāro khandhā siyā kusalā siyā akusalā siyā abyākatā; dasāyatanā abyākatā, dve āyatanā siyā kusalā siyā akusalā siyā abyākatā; soḷasa dhātuyo abyākatā, dve dhātuyo siyā kusalā siyā akusalā siyā abyākatā; samudayasaccaṃ akusalaṃ, maggasaccaṃ kusalaṃ, nirodhasaccaṃ abyākataṃ, dukkhasaccaṃ siyā kusalaṃ siyā akusalaṃ siyā abyākataṃ; dasindriyā abyākatā, domanassindriyaṃ akusalaṃ, anaññātaññassāmītindriyaṃ kusalaṃ, cattāri indriyāni siyā kusalā siyā abyākatā, cha indriyāni siyā kusalā siyā akusalā siyā abyākatā’’ti dhammakathaṃ kathesi.

当时维持此法的比库中，有一比库端坐于众会中，承传阿毗达摩所述经，宣说法义称：“色蕴未被明了，四蕴或善或不善，或未明了；十根未明了；二境界（内外所缘）或善或不善，或未明了；十六界未明了；二界（名根、识根）或善或不善，或未明了；三圣谛中集谛为不善，道谛为善，灭谛为未明了，苦谛善、不善或未明了；十根未明了；贪欲心根为不善，无有他心根为善；四根或善或未明了，六根或善、不善、未明了。”彼说法义。

Tasmiṃ ṭhāne eko bhikkhu nisinno ‘dhammakathika tvaṃ sineruṃ parikkhipanto viya dīghasuttaṃ āharasi, kiṃ suttaṃ nāmeta’nti āha. ‘Abhidhammasuttaṃ nāma, āvuso’ti. ‘Abhidhammasuttaṃ kasmā āharasi? Kiṃ aññaṃ buddhabhāsitaṃ suttaṃ āharituṃ na vaṭṭatī’ti? ‘Abhidhammo kena bhāsito’ti? ‘Na eso buddhabhāsito’ti. ‘Kiṃ pana te, āvuso, vinayapiṭakaṃ uggahita’nti? ‘Na uggahitaṃ, āvuso’ti. ‘Avinayadhāritāya maññe tvaṃ ajānanto evaṃ vadesī’ti. ‘Vinayamattameva, āvuso, uggahita’nti. ‘Tampi te duggahitaṃ, parisapariyante nisīditvā niddāyantena uggahitaṃ bhavissati; tumhādise hi pabbājento vā upasampādento vā sātisāro hoti’. ‘Kiṃ kāraṇā’? Vinayamattassapi duggahitattā; vuttañhetaṃ – ‘‘tattha anāpatti, na vivaṇṇetukāmo iṅgha tāva, āvuso, suttantaṃ vā gāthāyo vā abhidhammaṃ vā pariyāpuṇassu, pacchāpi vinayaṃ pariyāpuṇissasī’’ti (pāci. 442) bhaṇati. ‘‘Suttante okāsaṃ kārāpetvā abhidhammaṃ vā vinayaṃ vā pucchati, abhidhamme okāsaṃ kārāpetvā suttantaṃ vā vinayaṃ vā pucchati, vinaye okāsaṃ kārāpetvā suttantaṃ vā abhidhammaṃ vā pucchatī’’ti (pāci. 1221). ‘Tvaṃ pana ettakampi na jānāsī’ti ettakenapi paravādī niggahito hoti.

当时有一比库坐席问道：“论法者，汝为何携长经来听？此经名为何？”答曰：“名曰阿毗达摩经，善友。”问：“为何携此经？不携他佛说之经乎？”答：“何谓阿毗达摩？”答曰：“此非佛语。”又问：“汝是否曾携律藏？”答曰：“未携。”曰：“汝不懂律故言此语也。”答曰：“仅携律藏。”曰：“此亦难携，众集研讨时必将疲困，初学者出家、受具戒者必定厌烦。”曰：“何因？”答曰：“执律难矣。经云：‘律中无过伤，不欲阐扬，但愿熟习经典与论义，且后熟习律藏’（巴译442）。又云：‘经中提问论、律及经；论中提问经、律；律中提问经、论’（巴译1221）。汝对此不知。”此言既出，被他人驳斥。

Mahāgosiṅgasuttaṃ pana itopi balavataraṃ. Tatra hi dhammasenāpati sāriputtatthero aññamaññaṃ pucchitapañhañca vissajjanañca ārocetuṃ satthu santikaṃ gantvā mahāmoggallānattherassa vissajjanaṃ ārocento ‘‘idhāvuso sāriputta, dve bhikkhū abhidhammakathaṃ kathenti , te aññamaññaṃ pañhaṃ pucchanti, aññamaññassa pañhaṃ puṭṭhā vissajjenti, no ca saṃsādenti, dhammī ca nesaṃ kathāpavattinī hoti, evarūpena kho, āvuso, sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā’’ti (ma. ni. 1.343) āha. Satthā ābhidhammikā nāma mama sāsane paribāhirāti avatvā suvaṇṇāliṅgasadisaṃ gīvaṃ unnāmetvā puṇṇacandasassirīkaṃ mahāmukhaṃ pūretvā brahmaghosaṃ nicchārento ‘‘sādhu sādhu sāriputtā’’ti mahāmoggallānattherassa sādhukāraṃ datvā ‘‘yathā taṃ moggallāno ca sammā byākaramāno byākareyya, moggallāno hi sāriputta dhammakathiko’’ti (ma. ni. 1.343) āha. Ābhidhammikabhikkhūyeva kira dhammakathikā nāma, avasesā dhammakathaṃ kathentāpi na dhammakathikā. Kasmā? Te hi dhammakathaṃ kathentā kammantaraṃ vipākantaraṃ rūpārūpaparicchedaṃ dhammantaraṃ āloḷetvā kathenti. Ābhidhammikā pana dhammantaraṃ na āloḷenti. Tasmā ābhidhammiko bhikkhu dhammaṃ kathetu vā mā vā, pucchitakāle pana pañhaṃ kathessatīti. Ayameva ekantadhammakathiko nāma hoti. Idaṃ sandhāya satthā sādhukāraṃ datvā ‘sukathitaṃ moggallānenā’ti āha.

而《大鼓僧歌经》亦强大，在彼处，法军司令沙利长老倡议彼此问答释疑，应相互解除疑惑，于是往谛听师处请教大摩诃迦罗长老释疑：‘此处两比库论阿毗达摩，互相问答，互敬互答，未发生言语争执，如此沙利尊者，欢喜讲法之寺庙得以美好。’导师亦说：‘名为阿毗达摩者，是我教外者，扬起金舌如满月之口，展现神妙音声，以赞叹沙利尊者与大摩诃迦罗长老之善行，谓：“愿摩诃迦罗亦能正确阐释，实则摩诃迦罗为善说法者。”’阿毗达摩比库被视为论法者，虽言法但非凡言者，因唯诠释法义，未混乱法相之变异。故阿毗达摩比库于讲法或答问时，能讲明详尽法义，即为唯一正法讲说者。基于此，佛陀以赞叹辞给予善行，谓“善说者摩诃迦罗”而告终。

Abhidhammaṃ paṭibāhento imasmiṃ jinacakke pahāraṃ deti, sabbaññutaññāṇaṃ paṭibāhati, satthu vesārajjaññāṇaṃ paṭinivatteti, sotukāmaṃ parisaṃ visaṃvādeti, ariyamagge āvaraṇaṃ bandhati, aṭṭhārasasu bhedakaravatthūsu ekasmiṃ sandissati ukkhepanīyakammatajjanīyakammāraho hoti. Taṃ taṃ kammaṃ katvā uyyojetabbo ‘gaccha vighāsādo hutvā jīvissasī’ti.

破除深奥法义者，能给予此胜正觉法轮有力打击，断除遍知慧，回转如来也法权，总令圣众皆能远离倾听欲念，于圣道起障蔽束缚，于十八种观相中示现一处，堪任驱逐恶行造业。作此业后，必应激励告诫曰：『应远行布施，远离破坏，必能长命安乐生活。』

Athāpi evaṃ vadeyya – ‘‘sace abhidhammo buddhabhāsito, yathā anekesu suttasahassesu ‘ekaṃ samayaṃ bhagavā rājagahe viharatī’tiādinā nayena nidānaṃ sajjitaṃ, evamassāpi nidānaṃ sajjitaṃ bhaveyyā’’ti. So ‘jātakasuttanipātadhammapadādīnaṃ evarūpaṃ nidānaṃ natthi, na cetāni na buddhabhāsitānī’ti paṭikkhipitvā uttaripi evaṃ vattabbo – ‘paṇḍita, abhidhammo nāmesa sabbaññubuddhānaṃyeva visayo, na aññesaṃ visayo. Buddhānañhi okkanti pākaṭā, abhijāti pākaṭā, abhisambodhi pākaṭā, dhammacakkappavattanaṃ pākaṭaṃ. Yamakapāṭihāriyaṃ pākaṭaṃ, tidivakkamo pākaṭo, devaloke desitabhāvo pākaṭo, devorohanaṃ pākaṭaṃ. Yathā nāma cakkavattirañño hatthiratanaṃ vā assaratanaṃ vā thenetvā yānake yojetvā vicaraṇaṃ nāma aṭṭhānaṃ akāraṇaṃ; cakkaratanaṃ vā pana thenetvā palālasakaṭe olambitvā vicaraṇaṃ nāma aṭṭhānaṃ akāraṇaṃ; yojanappamāṇaṃ obhāsanasamatthaṃ maṇiratanaṃ vā pana kappāsapacchiyaṃ pakkhipitvā vaḷañjanaṃ nāma aṭṭhānaṃ akāraṇaṃ. Kasmā? Rājārahabhaṇḍatāya; evameva abhidhammo nāma na aññesaṃ visayo, sabbaññubuddhānaṃyeva visayo. Tesaṃ vasena desetabbadesanā. Buddhānañhi okkanti pākaṭā…pe… devorohanaṃ pākaṭaṃ. Abhidhammassa nidānakiccaṃ nāma natthi paṇḍitā’ti. Na hi sakkā evaṃ vutte paravādinā sahadhammikaṃ udāharaṇaṃ udāharituṃ.

又可如此说：『若说深奥法义是如来所说，正如无数经卷起首记载“一时世尊住舍卫城”等因缘脉络，则本法义也应具因缘。』此因缘既无如本生经集等明经可比，且非世尊所说，则应回答曰：『智者应知，深奥法义乃全知佛所独具之领域，非他域所包含。佛陀之境界显明无疑，觉悟具足无疑，转法轮宣说正法无疑。两重神妙对治显明，三界出世之道昭彰，天界降诞亦昭著。如同大阇黎王或天子将佩戴象牙或车轮装饰，若执而行走，不称置所，乃破坏根本；同理，深奥法义非他域之物，仅为全知佛专属。因其具备如来权威，故唯此领域乃所宣说。佛陀境界已显，天界降诞已显。故贤者知深奥法义无别因缘。智者如是断疑。实无他人可举例为伴，故不可与外域争论。』

Maṇḍalārāmavāsī tissabhūtitthero pana mahābodhinidāno esa abhidhammo nāmāti dassetuṃ ‘‘yena svāhaṃ, bhikkhave, vihārena paṭhamābhisambuddho viharāmi tassa padesena vihāsi’’nti (saṃ. ni. 5.11) imaṃ padesavihārasuttantaṃ āharitvā kathesi. Dasavidho hi padeso nāma – khandhapadeso, āyatanapadeso, dhātupadeso, saccapadeso, indriyapadeso, paccayākārapadeso, satipaṭṭhānapadeso, jhānapadeso, nāmapadeso, dhammapadesoti. Tesu satthā mahābodhimaṇḍe pañcakkhandhe nippadesena paṭivijjhi, imaṃ temāsaṃ vedanākkhandhavaseneva vihāsi. Dvādasāyatanāni aṭṭhārasa dhātuyo nippadesena paṭivijjhi. Imaṃ temāsaṃ dhammāyatane vedanāvasena dhammadhātuyañca vedanāvaseneva vihāsi. Cattāri saccāni nippadesena paṭivijjhi, imaṃ temāsaṃ dukkhasacce vedanāvaseneva vihāsi. Bāvīsatindriyāni nippadesena paṭivijjhi, imaṃ temāsaṃ vedanāpañcakaindriyavasena vihāsi. Dvādasapadikaṃ paccayākāravaṭṭaṃ nippadesena paṭivijjhi, imaṃ temāsaṃ phassapaccayā vedanāvaseneva vihāsi. Cattāro satipaṭṭhāne nippadesena paṭivijjhi, imaṃ temāsaṃ vedanāsatipaṭṭhānavaseneva vihāsi. Cattāri jhānāni nippadesena paṭivijjhi, imaṃ temāsaṃ jhānaṅgesu vedanāvaseneva vihāsi. Nāmaṃ nippadesena paṭivijjhi, imaṃ temāsaṃ tattha vedanāvaseneva vihāsi. Dhamme nippadesena paṭivijjhi, imaṃ temāsaṃ vedanāttikavaseneva vihāsīti. Evaṃ thero padesavihārasuttantavasena abhidhammassa nidānaṃ kathesi.

常住刹土、居于坛城的长老提萨菩提，以《大觉法义论》为名演说，旨在显示自己即如第一正觉者般，在安住处长期修习。其具体处所法义有十种，即色蕴处、受处、界处、实处、根处、缘起处、念处、禅处、名处、法处。诸佛皆在大觉法城中专注于五蕴聚合之色处受用。十二根处和十八界亦分别专注。一切法界及受界同样恒住不变。四谛四圣处亦然。二十四根及缘起环环也恒常如是。四念处、四禅定亦恒常住于皆受界中。名法、法法亦然，长老以处理处所法义经文证明了深义起源。

Gāmavāsī sumanadevatthero pana heṭṭhālohapāsāde dhammaṃ parivattento ‘ayaṃ paravādī bāhā paggayha araññe kandanto viya, asakkhikaṃ aḍḍaṃ karonto viya ca, abhidhamme nidānassa atthibhāvampi na jānātī’ti vatvā nidānaṃ kathento evamāha – ekaṃ samayaṃ bhagavā devesu viharati tāvatiṃsesu pāricchattakamūle paṇḍukambalasilāyaṃ. Tatra kho bhagavā devānaṃ tāvatiṃsānaṃ abhidhammakathaṃ kathesi – ‘‘kusalā dhammā, akusalā dhammā, abyākatā dhammā’’ti.

农村居士、长老苏曼尼，住于下层金殿，讲说法义时称：“此外方人如猎犬入深林般乱吠，不通深法义之重要性。”他讲述因缘，云：“一时世尊住在天界诸天护法之根基处，有石席如青蛙之座。世尊于那里为天人讲述深义法门：‘善法、不善法、未定法。’”

Aññesu pana suttesu ekameva nidānaṃ. Abhidhamme dve nidānāni – adhigamanidānañca desanānidānañca . Tattha adhigamanidānaṃ dīpaṅkaradasabalato paṭṭhāya yāva mahābodhipallaṅkā veditabbaṃ. Desanānidānaṃ yāva dhammacakkappavattanā. Evaṃ ubhayanidānasampannassa panassa abhidhammassa nidānakosallatthaṃ idaṃ tāva pañhākammaṃ veditabbaṃ – ayaṃ abhidhammo nāma kena pabhāvito? Kattha paripācito? Kattha adhigato? Kadā adhigato? Kena adhigato? Kattha vicito? Kadā vicito? Kena vicito? Kattha desito? Kassatthāya desito? Kimatthaṃ desito? Kehi paṭiggahito? Ke sikkhanti? Ke sikkhitasikkhā? Ke dhārenti? Kassa vacanaṃ? Kenābhatoti?

其他经中只说一因缘；深义中有二因缘：一为修得因缘，一为说法因缘。前者自迦叶尊者至大觉庄严之法，后者自法轮初转至今。此二因缘皆备，故调查深法起源机制，应问：法名何来？何处成熟？何处证得？何时证得？由谁证得？何处演说？为何而说？由谁承受？谁勤学？谁得学？谁保持？所从何闻？何以传受？

Tatridaṃ vissajjanaṃ – kena pabhāvitoti bodhiabhinīhārasaddhāya pabhāvito. Kattha paripācitoti aḍḍhachakkesu jātakasatesu. Kattha adhigatoti bodhimūle. Kadā adhigatoti visākhāpuṇṇamāsiyaṃ. Kenādhigatoti sabbaññubuddhena. Kattha vicitoti bodhimaṇḍe. Kadāvicitoti ratanagharasattāhe. Kena vicitoti sabbaññubuddhena. Kattha desitoti devesu tāvatiṃsesu. Kassatthāya desitoti devatānaṃ. Kimatthaṃ desitoti caturoghaniddharaṇatthaṃ. Kehi paṭiggahitoti devehi. Ke sikkhantīti sekkhā ca puthujjanakalyāṇā ca. Ke sikkhitasikkhāti arahanto khīṇāsavā. Ke dhārentīti yesaṃ vattati te dhārenti. Kassa vacananti bhagavato vacanaṃ, arahato sammāsambuddhassa. Kenābhatoti ācariyaparamparāya.

此诸疑答：由布施满行之信根，故始得启发；生于历世百童之果；证得于觉地；时值维萨卡月圆；由全知佛证得；经觉地调伏；七十七宝楼中细察；由全知佛所说明；于天界天众演说；为度四生诸苦；由天众承受；弟子有出家、在家良善；已得学者为阿拉汉证灭烦恼；遵行者即以此义受持；出自世尊、阿拉汉真言，乃师徒相承之故。

Ayañhi sāriputtatthero bhaddaji sobhito piyajālī piyapālo piyadassī kosiyaputto siggavo sandeho moggaliputto sudatto dhammiyo dāsako soṇako revatoti evamādīhi yāva tatiyasaṅgītikālā ābhato. Tato uddhaṃ tesaṃyeva sissānusissehīti evaṃ tāva jambudīpatale ācariyaparamparāya ābhato. Imaṃ pana dīpaṃ –

此中有沙利耶长老、迦叶长者、苏毗长者、比雅迦利比长者、比雅巴罗比长者、比雅达西长者、拘尸那子、悉伽吒迦、善达摩、信达多、法师、仆人、苏那迦、雷瓦达等，如此一类，自第三次结集时起传承。之后至今，彼等同样的弟子继承传承，迄今在犍陀罗地上延续师徒相承的传承。此地是——

Tato mahindo iṭṭiyo, uttiyo sambalo tathā;

继而有大迦毗罗卫、大舍卫、长者桑弥罗，

Paṇḍito bhaddanāmo ca, ete nāgā mahāpaññā.

贤者戌陀那弥及他，此皆是大智慧龙族。

Jambudīpā idhāgatāti (pari. 3, 8). · 「从阎浮洲来到此处」者。

Imehi mahānāgehi ābhato. Tato uddhaṃ tesaṃyeva sissānusissasaṅkhātāya ācariyaparamparāya yāvajjatanakālā ābhato.

由这些大龙族守护，继而继续他们同样的弟子传承，保持至出家修道之祖传相承，历久长久延续。

Sumedhakathā

苏摩底说：

Evaṃ ābhatassa panassa yaṃ taṃ dīpaṅkaradasabalato paṭṭhāya yāva mahābodhipallaṅkā adhigamanidānaṃ, yāva dhammacakkappavattanā desanānidānañca vuttaṃ, tassa āvibhāvatthaṃ ayaṃ anupubbikathā veditabbā –

如此守护者通过璀璨辉煌的力量护持此岛，直到大菩提树华丽装饰的成就缘起，直到转法轮、宣说因缘由来已被称说，因缘显露下，此初步渐进说法应当被认识体悟。

Ito kira kappasatasahassādhikānaṃ catunnaṃ asaṅkhyeyyānaṃ matthake amaravatī nāma nagaraṃ ahosi. Tattha sumedho nāma brāhmaṇo paṭivasati ubhato sujāto, mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā kulaparivaṭṭā akkhitto anupakuṭṭho jātivādena, abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato. So aññaṃ kammaṃ akatvā brāhmaṇasippameva uggaṇhi. Tassa daharakāleyeva mātāpitaro kālamakaṃsu. Athassa rāsivaḍḍhako amacco āyapotthakaṃ āharitvā suvaṇṇarajatamaṇimuttādipūrite gabbhe vivaritvā ‘ettakaṃ te kumāra mātu santakaṃ, ettakaṃ pitu santakaṃ, ettakā ayyakapayyakānaṃ santakāti yāva sattamā kulaparivaṭṭā dhanaṃ ācikkhitvā etaṃ paṭipajjāhī’ti āha. Sumedhapaṇḍito cintesi – ‘imaṃ dhanaṃ saṃharitvā mayhaṃ pitupitāmahādayo paralokaṃ gacchantā ekakahāpaṇampi gahetvā na gatā, mayā pana gahetvā gamanakāraṇaṃ kātuṃ vaṭṭatī’ti so rañño ārocetvā nagare bheriṃ carāpetvā mahājanassa dānaṃ datvā tāpasapabbajjaṃ pabbaji. Imasmiṃ pana ṭhāne sumedhakathā kathetabbā. Vuttañhetaṃ buddhavaṃse (bu. vaṃ. 2.1-33) –

昔者，在历数十万亿亿无量劫之前，有一座名为无量城的城市。城中住着一位婆罗门，名曰苏墨陀，他出身端正，父母俱全，为家族传扬清洁戒律者。他属于第七世的家族世系，未曾沾染邪见，品貌端庄，威仪可观，所居高楼壮丽华美，散发殊胜光彩。此人未曾行他业，纯粹承袭婆罗门家传世业。童年时父母即去世，继而其姨母长大成人，将金银珠宝胎中开启，告之：“这些是为你男儿所备，母亲父亲所赠，以及诸位尊长共奉献的，至第七代家族传承的财富，务必守护并加以运用。”苏墨陀博学深思，思惟道：“这些财富若交由祖父辈继承者死后，连一文钱也难保留，若我自取，则可作为出行之资。”于是他报告国王，国王命人敲鼓宣告，城中百姓广行施舍，他便以此施舍为因，萌发出家之心。在此背景之下，苏墨陀事迹应当传述。此事载于佛世系传中(《佛世系》2章1-33节)。

Kappe ca satasahasse, caturo ca asaṅkhiye;

劫数为十万千，倍增至四无量次；

Amaraṃ nāma nagaraṃ, dassaneyyaṃ manoramaṃ.

城名无量，壮丽可见，令人心悦；

Dasahi saddehi avivittaṃ, annapānasamāyutaṃ;

声音美妙，常伴十种和谐声响，食饮丰足；

Hatthisaddaṃ assasaddaṃ, bherisaṅkharathāni ca;

象鸣声，马嘶声，巨鼓车轮轰鸣；

Khādatha pivatha ceva, annapānena ghositaṃ.

众人进食饮水，食饮声响普遍传扬。

Nagaraṃ sabbaṅgasampannaṃ, sabbakammamupāgataṃ;

昔有一城，具足一切殊胜，具备所有功德。

Sattaratanasampannaṃ, nānājanasamākulaṃ;

满载七宝财富，众多人民熙攘如云。

Samiddhaṃ devanagaraṃva, āvāsaṃ puññakamminaṃ.

犹如众天所居之城，为善行者之安所。

Nagare amaravatiyā, sumedho nāma brāhmaṇo;

城中有一名为苏蜜多的婆罗门，

Anekakoṭisannicayo, pahūtadhanadhaññavā.

其财富积聚如千万千万，财富丰富且众多粮食。

Ajjhāyako mantadharo, tiṇṇaṃ vedāna pāragū;

此人为善师导，谋虑周全，通三藏之义。

Lakkhaṇe itihāse ca, sadhamme pāramiṃ gato.

在特征和历史上，已经到达正法的彼岸。

Rahogato nisīditvā, evaṃ cintesahaṃ tadā;

我隐蔽身处而坐，当时如此思惟：

Dukkho punabbhavo nāma, sarīrassa ca bhedanaṃ.

痛苦即是再生，又是身躯的分裂消散。

Jātidhammo jarādhammo, byādhidhammo sahaṃ tadā;

生死法、老死法、疾病法，我当时一并思惟；

Ajaraṃ amataṃ khemaṃ, pariyesissāmi nibbutiṃ.

我将求无老、无死、无灾害之涅槃安稳。

Yaṃnūnimaṃ pūtikāyaṃ, nānākuṇapapūritaṃ;

此如污秽臭气所充满，诸种恶臭充塞之处；

Chaḍḍayitvāna gaccheyyaṃ, anapekkho anatthiko.

舍弃之后应当前行，无所期望，无益无用者。

Atthi hehiti so maggo, na so sakkā na hetuye;

此路存在因缘，非无因亦非无缘；

Pariyesissāmi taṃ maggaṃ, bhavato parimuttiyā.

我当寻求彼道路，通向世尊的解脱。

Yathāpi dukkhe vijjante, sukhaṃ nāmapi vijjati;

正如苦中所知，快乐亦常存，

Evaṃ bhave vijjamāne, vibhavopi icchitabbako.

如是世间显现中，令人渴望的果亦应求。

Yathāpi uṇhe vijjante, aparaṃ vijjati sītalaṃ;

正如饥时所知，他时凉爽复现；

Evaṃ tividhaggi vijjante, nibbānaṃ icchitabbakaṃ.

如是三种智已为所知，涅槃应当希求。

Yathāpi pāpe vijjante, kalyāṇamapi vijjati;

正如恶亦被所知，善亦存在一样；

Evameva jāti vijjante, ajātipicchitabbakaṃ.

亦复如生已为所知，非生亦当希求。

Yathā gūthagato puriso, taḷākaṃ disvāna pūritaṃ;

正如泥浆聚积之人，见水池满盈；

Na gavesati taṃ taḷākaṃ, na doso taḷākassa so.

彼不再寻水池，亦无水池之嫌。

Evaṃ kilesamaladhove, vijjante amatantaḷe;

如是，污垢熏染之心，已被所知于无死之境；

Na gavesati taṃ taḷākaṃ, na doso amatantaḷe.

不探求那池塘，罪责不致于彼岸。

Yathā arīhi pariruddho, vijjante gamanampathe;

如同猎手被阻，已知行路之途，

Na palāyati so puriso, na doso añjasassa so.

此人不逃避，罪责不会沾染彼身。

Evaṃ kilesapariruddho, vijjamāne sive pathe;

如是执著烦恼阻隔，行于清净之道，

Na gavesati taṃ maggaṃ, na doso sivamañjase.

不探求那正道，罪责不染清净色。

Yathāpi byādhito puriso, vijjamāne tikicchake;

正如病人，知命于医者面前，

Na tikicchāpeti taṃ byādhiṃ, na doso so tikicchake.

『不治疗』是指不除去那种病，责备不在治疗者身上。

Evaṃ kilesabyādhīhi, dukkhito paripīḷito;

如是以烦恼为病者，身心受苦受难缠身，

Na gavesati taṃ ācariyaṃ, na doso so vināyake.

不探求彼师，不责备彼律制者。

Yathāpi kuṇapaṃ puriso, kaṇṭhe baddhaṃ jigucchiya;

譬如囚人于颈上系绳，感到难堪憎恶，

Mocayitvāna gaccheyya, sukhī serī sayaṃvasī.

若解脱而去，则安乐自在居住。

Tathevimaṃ pūtikāyaṃ, nānākuṇapasañcayaṃ;

如是污浊者，聚集各种烦恼之堆；

Chaḍḍayitvāna gaccheyyaṃ, anapekkho anatthiko.

应当舍弃后而前行，不应存眷顾，亦无益处。

Yathā uccāraṭṭhānamhi, karīsaṃ naranāriyo;

如同士男女在高台之处，应当如此表达。

Chaḍḍayitvāna gacchanti, anapekkhā anatthikā.

舍弃而后行，彼等无所眷顾，亦无益处。

Evamevāhaṃ imaṃ kāyaṃ, nānākuṇapapūritaṃ;

我亦当舍弃此身，因诸多缺陷聚集成；

Chaḍḍayitvāna gacchissaṃ, vaccaṃ katvā yathā kuṭiṃ.

舍弃后而行，当如建造小屋般谨慎。

Yathāpi jajjaraṃ nāvaṃ, paluggaṃ udagāhiniṃ;

犹如残破老船，破漏于水面之下；

Sāmī chaḍḍetvā gacchanti, anapekkhā anatthikā.

主人弃舍后离去，不持期待，没有有益。

Evamevāhaṃ imaṃ kāyaṃ, navacchiddaṃ dhuvassavaṃ;

我亦如是，此身新断，坚固无常；

Chaḍḍayitvāna gacchissaṃ, jiṇṇanāvaṃva sāmikā.

舍弃后当行，像老船夫舍弃舟楫般。

Yathāpi puriso corehi, gacchanto bhaṇḍamādiya;

正如人被窃者，携盗物外出；

Bhaṇḍacchedabhayaṃ disvā, chaḍḍayitvāna gacchati.

见盗物破坏恐惧，舍弃后离去。

Evameva ayaṃ kāyo, mahācorasamo viya;

此身亦复如是，犹若大盗之身。

Pahāyimaṃ gamissāmi, kusalacchedanābhayā.

我将舍弃此地而去，无所畏惧，断除一切恶行。

Evāhaṃ cintayitvāna, nekakoṭisataṃ dhanaṃ;

思量至此之后，积聚了千万亿财富；

Nāthānāthānaṃ datvāna, himavantamupāgamiṃ.

施舍予无依无靠者，来到喜马山脉之地。

Himavantassāvidūre, dhammiko nāma pabbato;

喜马山之遥远之处，有一座名叫法山的圣山；

Assamo sukato mayhaṃ, paṇṇasālā sumāpitā.

我在那里过得自在安乐，住于五叶厅，环境甚佳。

Caṅkamaṃ tattha māpesiṃ, pañcadosavivajjitaṃ;

我曾在此游行漫步，远离五欲之染污。

Aṭṭhaguṇasamupetaṃ, abhiññābalamāhariṃ.

具足八种功德，拥有神通力量。

Sāṭakaṃ pajahiṃ tattha, navadosamupāgataṃ;

在那里断除邪见，迎来新的缺漏；

Vākacīraṃ nivāsesiṃ, dvādasaguṇamupāgataṃ.

探究言语所在，获得十二种功德。

Aṭṭhadosasamākiṇṇaṃ , pajahiṃ paṇṇasālakaṃ;

斩断八重恶染，舍弃烦恼网罗；

Upāgamiṃ rukkhamūlaṃ, guṇe dasahupāgataṃ.

来到树根之下，具足十种功德。

Vāpitaṃ ropitaṃ dhaññaṃ, pajahiṃ niravasesato;

灌溉栽种稻谷，舍弃无所依归之法。

Anekaguṇasampannaṃ, pavattaphalamādiyiṃ.

具足多种功德，最初得成就之果。

Tatthappadhānaṃ padahiṃ, nisajjaṭṭhānacaṅkame;

在那显然主要之处，坐定而周遍徘徊，

Abbhantaramhi sattāhe, abhiññābala pāpuṇinti. (bu. vaṃ. 2.1-33);

在七周之中，获得了超越常人的神通与力量。（《增支部·梵行经·第二章第1至33节》）

Tattha assamo sukato mayhaṃ, paṇṇasālā sumāpitāti imissā pāḷiyā sumedhapaṇḍitena assamapaṇṇasālācaṅkamā sahatthā māpitā viya vuttā. Ayaṃ panettha attho – mahāsattañhi ‘‘himavantaṃ ajjhogāhetvā ajja dhammikapabbataṃ pavisissāmī’’ti nikkhantaṃ disvā sakko devānamindo vissakammadevaputtaṃ āmantesi – ‘‘gaccha, tāta, ayaṃ sumedhapaṇḍito ‘pabbajissāmī’ti nikkhanto etassa vasanaṭṭhānaṃ māpehī’’ti. So tassa vacanaṃ sampaṭicchitvā ramaṇīyaṃ assamaṃ suguttaṃ paṇṇasālaṃ, manoramaṃ caṅkamañca māpesi. Bhagavā pana tadā attano puññānubhāvena nipphannaṃ taṃ assamapadaṃ sandhāya ‘‘sāriputta tasmiṃ dhammikapabbate –

此处说到‘阿萨摩为我所悦，满含一百树亭’，此语用此处巴利语 „assama paṇṇasālā“，由注释者苏敏达贤者（Sumedha-Pandita）释为阿萨摩山中一百树亭，且云如手所筑造。其义为——大圣曾对众生说：“今日我将起行攀登喜马拉雅山，登临正法之山。”萨咖天帝则对其随从天神维萨卡摩天子言：“去吧，尊者（tāta），此贤者苏敏达愿出家为僧，现今他出家之处，请你丈量。”天神遵其言，丈量了美丽且宜人的阿萨摩百树亭及四周步行地。彼时世尊因自己善行福报感召，预知此阿萨摩地位将由沙利子于此正法山处所出家，故曰——

Assamo sukato mayhaṃ, paṇṇasālā sumāpitā;

阿萨摩我所喜悦，百树亭已建，

Caṅkamaṃ tattha māpesiṃ, pañcadosavivajjita’’nti. –

我亦曾丈量其步行之处，无有瑕疵。

Āha. Tattha assamo sukato mayhanti sukato mayā. Paṇṇasālā sumāpitāti paṇṇacchannā sālāpi me sumāpitā ahosi.

他说：“在那里没有舒适之处，我也没有感觉舒适。所谓的‘覆叶房舍’，对我而言确实是被覆叶所遮蔽的房舍。”

Pañcadosavivajjitanti pañcime caṅkamadosā nāma thaddhavisamatā, antorukkhatā, gahanacchannatā, atisambādhatā, ativisālatāti. Thaddhavisamabhūmibhāgasmiñhi caṅkame caṅkamantassa pādā rujjanti, phoṭā uṭṭhahanti, cittaṃ ekaggataṃ na labhati, kammaṭṭhānaṃ vipajjati. Mudusamatale pana phāsuvihāraṃ āgamma kammaṭṭhānaṃ sampajjati. Tasmā thaddhavisamabhūmibhāgatā eko dosoti veditabbo. Caṅkamanassa anto vā majjhe vā koṭiyaṃ vā rukkhe sati pamādamāgamma caṅkamantassa nalāṭaṃ vā sīsaṃ vā paṭihaññatīti antorukkhatā dutiyo doso. Tiṇalatādigahanacchanne caṅkame caṅkamanto andhakāravelāyaṃ uragādike pāṇe akkamitvā vā māreti, tehi vā daṭṭho dukkhaṃ āpajjatīti gahanacchannatā tatiyo doso. Atisambādhe caṅkame vitthārato ratanike vā aḍḍharatanike vā caṅkamantassa paricchede pakkhalitvā nakhāpi aṅguliyopi bhijjantīti atisambādhatā catuttho doso. Ativisāle caṅkame caṅkamantassa cittaṃ vidhāvati, ekaggataṃ na labhatīti ativisālatā pañcamo doso. Puthulato pana diyaḍḍharatanaṃ dvīsu passesu ratanamattaanucaṅkamaṃ dīghato saṭṭhihatthaṃ mudutalaṃ samavippakiṇṇavālukaṃ caṅkamaṃ vaṭṭati, cetiyagirimhi dīpappasādakamahāmahindattherassa caṅkamanaṃ viya, tādisaṃ taṃ ahosi. Tenāha ‘‘caṅkamaṃ tattha māpesiṃ, pañcadosavivajjita’’nti.

所谓五种静坐缺失者，是指五种静坐的障碍，名为心不安定、内在躁动、深刻遮蔽、过度散乱、过度宽大。所谓心不安定，是指在心静坐之处，行者脚痛或发麻，心不能专注，修行场所混乱。心地柔软平坦时，若出入林中隐匿之处，则修行有成就。故以心不安定的静坐处为第一种缺失。行走时若内心或中间或树旁生起懈怠，导致行者头顶、额头受到痛打，这即是内在躁动，为第二种缺失。若在草叶等密布遮蔽之处行走，遇黑暗时被蛇等咬伤或杀害，或遭遇痛苦，则为深刻遮蔽，第三种缺失。过度散乱，是指行走时分散漫游，或在宝石地或半宝石地上切割、破裂，甚至指甲和手指受伤，这是第四种缺失。过度宽大，是指行走时，心神涣散，不能专注，这是第五种缺失。举例说，宽广平坦地面上行走，长达六十肘，地面柔软，类似大长老大摩诃难陀在舍卫国舍卫城舍卫林中菩提树下行走一样，这就是这种情形。因此说：“此为行走处，因其五种缺失而被否定。”

Aṭṭhaguṇasamupetanti aṭṭhahi samaṇasukhehi upetaṃ. Aṭṭhimāni samaṇasukhāni nāma dhanadhaññapariggahābhāvo anavajjapiṇḍapariyesanabhāvo, nibbutapiṇḍabhuñjanabhāvo, raṭṭhaṃ pīḷetvā dhanasāraṃ vā sīsakahāpaṇādīni vā gaṇhantesu rājakulesu raṭṭhapīḷanakilesābhāvo, upakaraṇesu nicchandarāgabhāvo, coravilope nibbhayabhāvo, rājarājamahāmaccehi asaṃsaṭṭhabhāvo catūsu disāsu appaṭihatabhāvoti. Idaṃ vuttaṃ hoti ‘‘yathā tasmiṃ assame vasantena sakkā honti imāni aṭṭha samaṇasukhāni vindituṃ, evaṃ aṭṭhaguṇasamupetaṃ taṃ assamaṃ māpesi’’ nti.

所谓八种行者之福，是指八种与沙门安乐相伴随的福报。八种安乐是指无财物积聚与完全不涉乞食的福报，能够断灭饮食之贪，身心宁静，未受国家压迫，不被财之伤害，不生憍慢之心，不受盗窃之恐惧，未遭国王和诸领主的驱赶，四方无损害，即具足安乐。这是因为夏季时此处有天人能得此八种沙门安乐，故此处被评为不凡境地。

Abhiññābalamāharinti pacchā tasmiṃ assame vasanto kasiṇaparikammaṃ katvā abhiññānañca samāpattīnañca uppādanatthāya aniccato dukkhato vipassanaṃ ārabhitvā thāmappattaṃ vipassanābalaṃ āhariṃ. Yathā tasmiṃ vasanto taṃ balaṃ āharituṃ sakkomi, evaṃ taṃ assamaṃ tassa abhiññatthāya vipassanābalassa anucchavikaṃ katvā māpesinti attho.

所谓修得神通力者，是指在那个境地期间完成遍行修法，成就神通与智慧等功德，由于对无常与苦的观照得力，因而获得稳定的观慧力量。正如在那个地方能够获得此力量，我也因此对那个地区的观慧力量有所评估，才将其定为不凡境地。

Sāṭakaṃ pajahiṃ tattha, navadosamupāgatanti etthāyaṃ anupubbikathā, tadā kira kuṭileṇacaṅkamādipaṭimaṇḍitaṃ pupphūpagaphalūpagarukkhasañchannaṃ ramaṇīyaṃ madhurasalilāsayaṃ apagatavāḷamigabhiṃsanakasakuṇaṃ pavivekakkhamaṃ assamaṃ māpetvā alaṅkatacaṅkamassa ubhosu antesu ālambanaphalakaṃ saṃvidhāya nisīdanatthāya caṅkamavemajjhe samatalaṃ muggavaṇṇasilaṃ māpetvā antopaṇṇasālāyaṃ jaṭāmaṇḍalavākacīratidaṇḍakuṇḍikādike tāpasaparikkhāre maṇḍape pānīyaghaṭapānīyasaṅkhapānīyasarāvāni aggisālāyaṃ aṅgārakapalladāruādīnīti evaṃ yaṃ yaṃ pabbajitānaṃ upakārāya saṃvattati, taṃ taṃ sabbaṃ māpetvā paṇṇasālāya bhittiyaṃ ‘‘ye keci pabbajitukāmā ime parikkhāre gahetvā pabbajantū’’ti akkharāni chinditvā devalokameva gate vissakammadevaputte sumedhapaṇḍito himavantapāde girikandarānusārena attano nivāsanānurūpaṃ phāsukaṭṭhānaṃ olokento nadīnivattane vissakammanimmitaṃ sakkadattiyaṃ ramaṇīyaṃ assamaṃ disvā caṅkamakoṭiṃ gantvā padavalañjaṃ apassanto ‘‘dhuvaṃ pabbajitā dhuragāme bhikkhaṃ pariyesitvā kilantarūpā āgantvā paṇṇasālaṃ pavisitvā nisinnā bhavissantī’’ti cintetvā thokaṃ āgametvā ‘‘ativiya cirāyanti, jānissāmī’’ti paṇṇasālakuṭidvāraṃ vivaritvā anto pavisitvā ito cito ca olokento mahābhittiyaṃ akkharāni vācetvā ‘‘mayhaṃ kappiyaparikkhārā ete, ime gahetvā pabbajissāmī’’ti attanā nivatthapārutaṃ sāṭakayugaṃ pajahi. Tenāha ‘‘sāṭakaṃ pajahiṃ tatthā’’ti. Evaṃ paviṭṭho ahaṃ sāriputta tassaṃ paṇṇasālāyaṃ sāṭakaṃ pajahiṃ.

“放弃散乱”，所谓新近出现的各种缺失，这里指初步的说法，当时这里有杂乱的行走道，周围有花朵、芬香果实、枝叶浓密的树木遮蔽，环境优美甘甜，流水潺潺，如可畏猛虎的白象独自出没的安静处境，是不凡之地。于此装饰行走区，在两端安设扶手，作为行者坐卧之地，中间再安放平坦的黑石地板，将下层以叶子编织的房舍和茅草房、石板和圆柱构筑之亭阁、水壶等厨房及火炉及木材等设施安排妥当。凡此种种，是为众多出家人之方便设施，并修建覆叶房舍墙壁，上面刻有“欲出家者，请取此处修行”的铭文。断开树枝，进入天人世界的保持儿子——智慧众博士——在喜马拉雅山脚下，沿山脉巡视自己住所附近的平整之处，观赏着附近的河流与洼地，他看到这极为舒适而不凡的境地，遂沿着行走区域走过，看到扬沙的地方，心中思忖：“众多出家者长期停留于此，疲惫而困顿，进入此覆叶室坐卧。”遂开门进入，四处巡视大墙，口中念说：“此处为我所有的方便设施，取用之后即可出家。”继而将悠闲懈怠的散乱之心摒弃，于是说：“于此舍弃散乱。”我因此得以进入此覆叶室中，于这花叶房舍处断弃散乱。

Navadosamupāgatanti sāṭakaṃ pajahanto nava dose disvā pajahinti dīpeti. Tāpasapabbajjaṃ pabbajitānañhi sāṭakasmiṃ nava dosā upaṭṭhahanti. Tesu tassa mahagghabhāvo eko doso, parapaṭibaddhatāya uppajjanabhāvo eko, paribhogena lahuṃ kilissanabhāvo eko, kiliṭṭho hi dhovitabbo ca rajitabbo ca hoti, paribhogena lahukaṃ jīraṇabhāvo eko jiṇṇassa hi tunnaṃ vā aggaḷadānaṃ vā kātabbaṃ hoti. Punapariyesanāya durabhisambhavabhāvo eko, tāpasapabbajjāya asāruppabhāvo eko, paccatthikānaṃ sādhāraṇabhāvo eko, yathā hi naṃ paccatthikā na gaṇhanti, evaṃ gopetabbo hoti. Paribhuñjantassa vibhūsanaṭṭhānabhāvo eko, gahetvā carantassa khandhabhāramahicchabhāvo ekoti.

所谓新近出现的缺失，是指在放弃散乱之后，见到九种缺失而断除它们，光明起现。对于受持严戒出家者而言，在舍弃散乱处这九种缺失应当得到制止。它们分别是：1. 其中文责严重，产生依附他者的习性之一种；2. 因过度放纵而微弱的损害之一种；3. 肮脏之色，应当洗涤、净化之一种；4. 由于放纵而弱化衰老之一种，衰老者的发呆或多人提供食物也是其因之一种；5. 寻求他处难以得到的危险之一种；6. 出家时不纯洁的状态之一种；7. 对外缘事物的平常态度之一种，妥为保守、守护不可失漏；8. 享用食物时不当放置财宝之处之一种；9. 取用持有的负担与烦恼之一种。

Vākacīraṃ nivāsesinti tadā ahaṃ sāriputta ime nava dose disvā sāṭakaṃ pahāya vākacīraṃ nivāsesiṃ muñjatiṇaṃ hīraṃ hīraṃ katvā ganthetvā kataṃ vākacīraṃ nivāsanapārupanatthāya ādiyinti attho.

言语懈怠者常居其所。彼时，我与沙利子见此九种过失，弃舍颊囊，居于言语懈怠者处。言语懈怠者为满足他人而安居此地，其意即是以愚昧、愚痴之心屈从于此。

Dvādasaguṇamupāgatanti dvādasahi ānisaṃsehi samannāgataṃ, vākacīrasmiñhi dvādasānisaṃsā – appagghaṃ sundaraṃ kappiyanti ayaṃ tāva eko ānisaṃso, sahatthā kātuṃ sakkāti ayaṃ dutiyo, paribhogena saṇikaṃ kilissati dhoviyamānepi papañco natthīti ayaṃ tatiyo, paribhogena jiṇṇepi sibbitabbābhāvo catuttho, puna pariyesantassa sukhena karaṇabhāvo pañcamo, tāpasapabbajjāya sāruppabhāvo chaṭṭho, paccatthikānaṃ nirupabhogabhāvo sattamo, paribhuñjantassa vibhūsanaṭṭhānābhāvo aṭṭhamo, dhāraṇe sallahukabhāvo navamo, cīvarapaccaye appicchabhāvo dasamo, vākuppattiyā dhammikaanavajjabhāvo ekādasamo vākacīre naṭṭhepi anapekkhabhāvo dvādasamoti.

谓十二缘起者，是依十二种因缘而具足。言语懈怠者具十二因缘：一者，无过失而华美可爱，此为其一因缘；二者，此因缘可令共同行持；三者，因过度享用，无所谓终结，洗除之时亦无烦恼，所谓无缠缚意；四者，因过度享用而无堕废意；五者，因寻求利益而具乐受意；六者，退道出家之相似意；七者，对对境不生不享意；八者，享用者无承担饰物意；九因，持守时轻松意；十者，衣物因缘欲难；十一者，因缘生起良法无违犯意；十二者，言语所生立处中无挂碍意。十二者谓也。

Aṭṭhadosasamākiṇṇaṃ, pajahiṃ paṇṇasālakanti kathaṃ pajahiṃ? So kira varasāṭakayugaṃ omuñcanto cīvaravaṃse laggitaṃ anojapupphadāmasadisaṃ rattavākacīraṃ gahetvā nivāsetvā tassupari aparaṃ suvaṇṇavaṇṇaṃ vākacīraṃ paridahitvā punnāgapupphasantharasadisaṃ sakhuraṃ ajinacammaṃ ekaṃsaṃ katvā jaṭāmaṇḍalaṃ paṭimuñcitvā cūḷāya saddhiṃ niccalabhāvakaraṇatthaṃ sārasūciṃ pavesetvā muttājālasadisāya sikkāya pavāḷavaṇṇaṃ kuṇḍikaṃ odahitvā tīsu ṭhānesu vaṅkakājaṃ ādāya ekissā kājakoṭiyā kuṇḍikaṃ, ekissā aṅkusakapacchitidaṇḍakādīni olaggetvā khārikājaṃ aṃse katvā dakkhiṇena hatthena kattaradaṇḍaṃ gahetvā paṇṇasālato nikkhamitvā saṭṭhihatthe mahācaṅkame aparāparaṃ caṅkamanto attano vesaṃ oloketvā ‘‘mayhaṃ manoratho matthakaṃ patto, sobhati vata me pabbajjā, buddhapaccekabuddhādīhi sabbehipi dhīrapurisehi vaṇṇitā thomitā ayaṃ pabbajjā nāma, pahīnaṃ me gihibandhanaṃ, nikkhantosmi nekkhammaṃ, laddhā me uttamapabbajjā, karissāmi samaṇadhammaṃ, labhissāmi aggaphalasukha’’nti ussāhajāto khārikājaṃ otāretvā caṅkamavemajjhe muggavaṇṇasilāpaṭṭe suvaṇṇapaṭimā viya nisinno divasabhāgaṃ vītināmetvā sāyanhasamayaṃ paṇṇasālaṃ pavisitvā bidalamañcakapasse kaṭṭhattharikāya nipanno sarīraṃ utuṃ gāhāpetvā balavapaccūse pabujjhitvā attano āgamanaṃ āvajjesi ‘‘ahaṃ gharāvāse ādīnavaṃ disvā amitabhogaṃ anantayasaṃ pahāya araññaṃ pavisitvā nekkhamagavesako hutvā pabbajito, ito dāni paṭṭhāya pamādacāraṃ carituṃ na vaṭṭati, pavivekañhi pahāya vicarantaṃ micchāvitakkamakkhikā khādanti, idāni mayā pavivekamanubrūhetuṃ vaṭṭati, ahañhi gharāvāsaṃ palibodhato disvā nikkhanto, ayañca manāpā paṇṇasālā, beluvapakkavaṇṇā paribhaṇḍakatā bhūmi, rajatavaṇṇā setabhittiyo, kapotapādavaṇṇaṃ paṇṇacchadanaṃ, vicittattharaṇavaṇṇo bidalamañcako, nivāsaphāsukaṃ vasanaṭṭhānaṃ, na etto atirekatarā viya me gehasampadā paññāyatī’’ti paṇṇasālāya dose vicinanto aṭṭha dose passi.

聚集八种损害，如何舍弃颊囊？彼即因爱惜颊囊，携带衣服、朱色花蒂如红色颊囊，于其上置他金色颊囊，烧毁后如本莲芙蓉花，剃断头发结环，入小室共处，为止灭不动之缘，插入实心针，戴铜制项圈，掩盖如盘之赤色洗器，携带弯钩器具，并藏钩杖等，小段切割并于右手携鞭杖，离开颊囊大舍，六十余步大步往来，观察自衣服，言：「我心愿已得，出家美好，为诸佛、缘觉、圣辈所赞，弃家束缚，出离而得上等出家，将行沙门法，得最高出家乐。」生起精进，放弃钩杖，步行经绕，入兔色岩石斜穴，上金佛像如坐，度尽此日，夕时入舍利堂卧处，以稻草铺垫身体，努力起身，迎自来至，言：「我见家舍诸不善，舍其大享乐，入林为出家求道者，已出家，今弃失懈怠行，不可复犯。舍弃独处时贪爱恶念蜂，多为恶不良念蜂食，我今应当行独处，已见家舍弃，起行，彼境乃是美好颊囊，胶质沙地，石砾桥垒，鸽足色屋盖，花草丛生，衣服住所，不甚超越我屋宅。」于是数数观八种损害。

Paṇṇasālāparibhogasmiñhi aṭṭha ādīnavā – mahāsamārambhena? Dabbasambhāre samodhānetvā karaṇapariyesanabhāvo eko ādīnavo. Tiṇapaṇṇamattikāsu patitāsu tāsaṃ punappunaṃ ṭhapetabbatāya nibaddhajagganabhāvo dutiyo, senāsanaṃ nāma mahallakassa pāpuṇāti, avelāya vuṭṭhāpiyamānassa cittekaggatā na hotīti uṭṭhāpanīyabhāvo tatiyo, sītuṇhapaṭighātena kāyassa sukhumālakaraṇabhāvo catuttho, gehaṃ paviṭṭhena yaṃkiñci pāpaṃ sakkā kātunti garahapaṭicchādanabhāvo pañcamo, ‘‘mayha’’nti pariggahakaraṇabhāvo chaṭṭho, gehassa atthibhāvo nāmesa dutiyakavāso viyāti sattamo ūkāmaṅgulagharagoḷikādīnaṃ sādhāraṇatāya bahusādhāraṇabhāvo aṭṭhamoti ime aṭṭha ādīnave disvā mahāsatto paṇṇasālaṃ pajahi. Tenāha ‘‘aṭṭhadosasamākiṇṇaṃ, pajahiṃ paṇṇasālaka’’nti.

颊囊之许多不利共有八种：一者大起烦扰？又此乃因盛放食物，求取器具之心为一不利；二者干草、叶土铺下为反复铺设，牵绊束缚为二不利；三者名为寝榻，若卧松软不定则为三不利；四者寒冷袭体使身体受苦为四不利；五者屋内进入有恶行可行，为五不利；六者我财产持有机关为六不利；七者屋室安稳，出入自由为七不利；八者粗糙之游方之地普通为八不利。见此八种不利，大勇士舍弃颊囊，故曰：聚合八种不利，当舍颊囊。

Upāgamiṃ rukkhamūlaṃ guṇe dasahupāgatanti channaṃ paṭikkhipitvā dasahi guṇehi upetaṃ rukkhamūlaṃ upāgatosmīti vadati.

所谓临近树根之质地，谓是遮盖诸染污之物外，应弃舍，临近某树根而具十种不利，即谓此。

Tatrime dasa guṇā – appasamārambhatā eko guṇo upagamanamattameva hi tattha hotīti. Appaṭijagganatā dutiyo tañhi sammaṭṭhampi asammaṭṭhampi paribhogaphāsukaṃ hotiyeva. Anuṭṭhāpanīyabhāvo tatiyo, garahaṃ nappaṭicchādeti, tattha hi pāpaṃ karonto lajjatīti garahāya appaṭicchādanabhāvo catuttho, abbhokāsāvāso viya kāyaṃ na santhambhetīti kāyassa asanthambhanabhāvo pañcamo. Pariggahakaraṇābhāvo chaṭṭho, gehālayapaṭikkhepo sattamo, bahusādhāraṇagehe viya ‘‘paṭijaggissāmi naṃ, nikkhamathā’’ti nīharaṇābhāvo aṭṭhamo, vasantassa sappītikabhāvo navamo, rukkhamūlasenāsanassa gatagataṭṭhāne sulabhatāya anapekkhabhāvo dasamoti, ime dasa guṇe disvā rukkhamūlaṃ upāgatosmīti vadati.

此处之十种不利为：一者少烦扰，乃就临近之中；二者少缠绕，为适当与不适当之烦恼所束缚；三者不适合被唤起之意；四者虽有执取心而不藏匿，藏匿是害羞，故为少藏匿；五者身体软弱，不坚固；六者无财物之意；七者舍中破败，非安全之家，为久住之不利；八者如普通房舍之普通情态；九者冬暖之意；十者树根所坐之寝榻处轻便安适，故名临近树根具有此十种不利，故谓临近树根。

Imāni ettakāni kāraṇāni sallakkhetvā mahāsatto punadivase bhikkhāya gāmaṃ pāvisi. Athassa sampattagāme manussā mahantena ussāhena bhikkhaṃ adaṃsu. So bhattakiccaṃ niṭṭhāpetvā assamaṃ āgamma nisīditvā cintesi ‘‘nāhaṃ ‘āhāraṃ na labhāmī’ti pabbajito siniddhāhāro nāmesa mānamadapurisamade vaḍḍheti. Āhāramūlakassa dukkhassa anto natthi yaṃnūnāhaṃ vāpitaṃ ropitaṃ dhaññanibbattakaṃ āhāraṃ pajahitvā pavattaphalabhojano bhaveyya’’nti. So tato paṭṭhāya tathā katvā ghaṭento vāyamanto sattāhabbhantareyeva aṭṭha samāpattiyo pañca ca abhiññāyo nibbattesi. Tena vuttaṃ –

辨明这些诸多因缘之后，尊者第二天即进入乞食村庄。此村人们以极大的信心欢迎他乞食。尊者完成供养用食后，安静地归自寂坐，思惟曰：“我不是得食而来乞戒，不以食为所欲之物，而以斩断诸人间嗜食之慢为念。依止食而生诸苦终无尽，若我断舍浇灌耕种之粮食，成为断食实证的修行者，则可得成就。”由此起意，尊者依教行之，在七日之内调伏身心，八次入定，获五种高级神通。由此有云：

‘‘Vāpitaṃ ropitaṃ dhaññaṃ, pajahiṃ niravasesato;

“放弃浇灌、播种之粮，远离凡俗污染；

Anekaguṇasampannaṃ, pavattaphalamādiyiṃ.

具足多种功德，成为断食果实之始。

‘‘Tatthappadhānaṃ padahiṃ, nisajjaṭṭhānacaṅkame;

立下此坚定誓愿，静坐不去行走；

Abbhantaramhi sattāhe, abhiññābala pāpuṇi’’nti.

七日之中，嗜念神通皆获全充。”

Evaṃ me siddhippattassa, vasībhūtassa sāsane;

如是我闻，依此成就而戒律得以坚固，尊者众生皆顺服于此教法。

Dīpaṅkaro nāma jino, uppajji lokanāyako.

名为灯明者，是诸觉者中胜利者，乃世间之主。

Uppajjante ca jāyante, bujjhante dhammadesane;

众生生起、诞生之时，于法的宣说中觉悟者出现；

Caturo nimitte nāddasaṃ, jhānaratisamappito.

看见四圣迹，具足对禅乐的欢喜与满足。

Paccantadesavisaye, nimantetvā tathāgataṃ;

在南方之地，派遣使者迎接如来；

Tassa āgamanaṃ maggaṃ, sodhenti tuṭṭhamānasā.

迎接其来临的道路，清净且心满意足；

Ahaṃ tena samayena, nikkhamitvā sakassamā;

彼时我离开舍卫城，独自远出。

Dhunanto vākacīrāni, gacchāmi ambare tadā.

我敲击着口中鸣器，那时我往天空中去。

Vedajātaṃ janaṃ disvā, tuṭṭhahaṭṭhaṃ pamoditaṃ;

见到因感受而生起的人们，他们满足心欢喜喜悦；

Orohitvāna gaganā, manusse pucchi tāvade.

飞腾上升于苍天，向人们就那样发问。

‘‘Tuṭṭhahaṭṭho pamudito, vedajāto mahājano;

『满足欢喜、欢喜欣乐，是因感受而生的广大众生；

Kassa sodhīyati maggo, añjasaṃ vaṭumāyanaṃ’’.

谁能洞察得道，明了如同嫩竹之象？』

Te me puṭṭhā viyākaṃsu ‘‘buddho loke anuttaro;

他们向我询问，诉说说：「佛陀在世上，无上无比；

Dīpaṅkaro nāma jino, uppajji lokanāyako;

名为提婆洹迦罗者，是圣人，是世间导师；

Tassa sodhīyati maggo, añjasaṃ vaṭumāyanaṃ’’.

其道路清净，恰如乳香树芽初露一般芳洁。

‘‘Buddho’’ti vacanaṃ sutvāna, pīti uppajji tāvade;

听闻『佛陀』称号时，喜悦顿生于心；

‘‘Buddho buddho’’ti kathayanto, somanassaṃ pavedayiṃ.

一边称诵『佛陀佛陀』，一边令心生欢喜愉悦。

Tattha ṭhatvā vicintesiṃ, tuṭṭho saṃviggamānaso;

于是立定而思维，心满意足且心神安稳；

‘‘Idha bījāni ropissaṃ, khaṇo ve mā upaccagā’’.

念曰：『现今正当播种良种，时辰切勿错过。』

Yadi buddhassa sodhetha, ekokāsaṃ dadātha me;

若能为世尊辩护，请独自将一切权利予我。

Ahampi sodhayissāmi, añjasaṃ vaṭumāyanaṃ.

我亦将为其辩护，正如仔细修理被砍坏的车轴。

Adaṃsu te mamokāsaṃ, sodhetuṃ añjasaṃ tadā;

如今请将你们的权利交付我以便整治，此时我当细心修正。

‘‘Buddho buddho’’ti cintento, maggaṃ sodhemahaṃ tadā.

当心念『世尊，世尊』时，于此处我将修正其道路。

Aniṭṭhite pamokāse, dīpaṅkaro mahāmuni;

在未成熟的权利之中，犹如伟大的光明者大圣人所显现。

Catūhi satasahassehi, chaḷabhiññehi tādihi;

如同四十万名有着六通能力者那样，如此庄严。

Khīṇāsavehi vimalehi, paṭipajji añjasaṃ jino.

已经断尽漏尽清净者，严守正法，胜利于修行者。

Paccuggamanā vattanti, vajjanti bheriyo bahū;

多有勇猛强悍之众，积极兴起前行于正道。

Āmoditā naramarū, sādhukāraṃ pavattayuṃ.

人间的贤善之士欢喜愉悦，推动善巧圆满的行为。

Devā manusse passanti, manussāpi ca devatā;

天人往来人间，人亦得见诸天神；

Ubhopi te pañjalikā, anuyanti tathāgataṃ.

二者皆持禀恭敬，追随如来的教导。

Devā dibbehi turiyehi, manussā mānusehi ca;

天人处于三界之天，人类居于人间，

Ubhopi te vajjayantā, anuyanti tathāgataṃ.

二者皆持戒善行，随顺如来教法而行。

Dibbaṃ mandāravaṃ pupphaṃ, padumaṃ pārichattakaṃ;

天上曼陀罗花、莲花、遮阳伞状的芭蕉叶，

Disodisaṃ okiranti, ākāsanabhagatā marū.

其芳香远传四方，乃天空诸风送其气息。

Dibbaṃ candanacuṇṇañca, varagandhañca kevalaṃ;

天上檀粉与藏香，纯净无杂，

Disodisaṃ okiranti, ākāsanabhagatā marū.

其清香远布世间，借助天空诸风而传散。

Campakaṃ salalaṃ nīpaṃ, nāgapunnāgaketakaṃ;

山兰花、鸭跖草、石竹草与喇叭花等多种植物；

Disodisaṃ ukkhipanti, bhūmitalagatā narā.

地上的众人，纷纷扬扬，纷乱喧哗。

Kese muñcitvāhaṃ tattha, vākacīrañca cammakaṃ;

放下头发，我在彼处，嘴唇与皮肤皆显露；

Kalale pattharitvāna, avakujjo nipajjahaṃ.

在泥泞之地跪下，我弯腰俯伏。

Akkamitvāna maṃ buddho, saha sissehi gacchatu;

佛陀命令我起行，与众长老同行；

Mā naṃ kalale akkamittha, hitāya me bhavissati.

愿你勿使我陷于泥泞，只有利益我者方可如此。

Pathaviyaṃ nipannassa, evaṃ me āsi cetaso;

内心对伏地而跪的人而言，正有此等念头。

‘‘Icchamāno ahaṃ ajja, kilese jhāpaye mama.

『我今日欲念起，欲令烦恼熄灭。』

‘‘Kiṃ me aññātavesena, dhammaṃ sacchikatenidha;

『何以令我如实证法；』

Sabbaññutaṃ pāpuṇitvā, buddho hessaṃ sadevake.

『悉得圆满通达，佛当现于此世。』

‘‘Kiṃ me ekena tiṇṇena, purisena thāmadassinā;

『何以一人超越，慧眼明察之士；』

Sabbaññutaṃ pāpuṇitvā, santāressaṃ sadevakaṃ.

『悉得圆满通达，圣者当现此世。』

‘‘Iminā me adhikārena, katena purisuttame;

『凭此权能所为，成就于尊贵人。』

Sabbaññutaṃ pāpuṇitvā, tāremi janataṃ bahuṃ.

获得了圆满的智慧之后，我度化了众多的民众。

‘‘Saṃsārasotaṃ chinditvā, viddhaṃsetvā tayo bhave;

斩断了轮回的流水，穿透了三界的束缚，

Dhammanāvaṃ samāruyha, santāressaṃ sadevakaṃ’’.

恭敬地供养法，安住于同一座圣境。

Dīpaṅkaro lokavidū, āhutīnaṃ paṭiggaho;

光明尊贵、通达天下的知者，接受了供养，

Ussīsake maṃ ṭhatvāna, idaṃ vacanamabrvi.

站在竹田之上，说出如下的话语：

‘‘Passatha imaṃ tāpasaṃ, jaṭilaṃ uggatāpanaṃ;

看吧，这位苦行者，蓬乱头发，身披火焰般的苛苦之衣，

Aparimeyye ito kappe, buddho loke bhavissati.

于无量无边的未来劫中，将有一佛出世于世间。

‘‘Ahu kapilavhayā rammā, nikkhamitvā tathāgato;

彼时如来自咖毕拉吒村出游娱乐而来；

Padhānaṃ padahitvāna, katvā dukkarakārikaṃ.

立下刚强坚固的志向，完成了艰难的修行功德。

‘‘Ajapālarukkhamūle, nisīditvā tathāgato;

如来端坐在阿跋琶罗树根旁；

Tattha pāyāsaṃ paggayha, nerañjaramupehiti.

他取来甜美的奶饭，供养在尼宜遮林中。

‘‘Nerañjarāya tīramhi, pāyāsaṃ ada so jino;

世尊在尼宜遮林畔，食用这乳糜甘露。

Paṭiyattavaramaggena, bodhimūlamupehiti.

沿着起修最快的道路，达到了觉树根下。

‘‘Tato padakkhiṇaṃ katvā, bodhimaṇḍaṃ anuttaro;

于是绕树一周之后，那觉座无上殊胜；

Assattharukkhamūlamhi, bujjhissati mahāyaso.

在贤劣纵横之树根上，将觉悟者尊名显现。

‘‘Imassa janikā mātā, māyā nāma bhavissati;

其生母名为摩耶，

Pitā suddhodano nāma, ayaṃ hessati gotamo.

其父名为净饭王，此人为果德玛。

‘‘Anāsavā vītarāgā, santacittā samāhitā;

他无染着，无贪欲，心柔和而安稳，专注定住。

Kolito upatisso ca, aggā hessanti sāvakā;

拘利陀与乌跋提颂皆将成为首要弟子；

Ānando nāmupaṭṭhāko, upaṭṭhissatimaṃ jinaṃ.

名为安陀者当作侍者，侍奉这尊觉者；

‘‘Khemā uppalavaṇṇā ca, aggā hessanti sāvikā;

『祁摩和蓬罗缦那二者，当为善知识之首；

Anāsavā vītarāgā, santacittā samāhitā.

无染无贪，心安定而专注；』

‘‘Bodhi tassa bhagavato, assatthoti pavuccati;

『世尊之觉果，谓之正觉；

Citto ca hatthāḷavako, aggā hessantupaṭṭhakā;

思维灵巧状若灵手者，将成为首要侍者；

Uttarā nandamātā ca, aggā hessantupaṭṭhikā’’.

「上衣」者，乃指盖托尊长母亲的外罩。

Idaṃ sutvāna vacanaṃ, asamassa mahesino;

聆闻此语者，尊贵无上的圣者，其心欢喜。

Āmoditā naramarū, buddhabījaṃ kira ayaṃ.

诸人容光焕发，犹如佛陀圣种降生。

Ukkuṭṭhisaddā vattanti, apphoṭenti hasanti ca;

有人发出呼喊声，有人欢笑作乐；

Katañjalī namassanti, dasasahassī sadevakā.

双手合十恭敬礼拜，有万人众神侍奉。

Yadimassa lokanāthassa, virajjhissāma sāsanaṃ;

我们将使这位世界之主的教法，永远清净无染。

Anāgatamhi addhāne, hessāma sammukhā imaṃ.

未来的境遇中，我们必将如实面对此事。

Yathā manussā nadiṃ tarantā, paṭititthaṃ virajjhiya;

正如人们渡河时，止步于岸边，远离坠落之处；

Heṭṭhā titthe gahetvāna, uttaranti mahānadiṃ.

在下游稳稳踏足彼岸，然后渡过大河。

Evameva mayaṃ sabbe, yadi muñcāmimaṃ jinaṃ;

我们诸人若能如是，舍弃此主宰者；

Anāgatamhi addhāne, hessāma sammukhā imaṃ.

于未来的境遇之中，必将正面相遇此事。

Dīpaṅkaro lokavidū, āhutīnaṃ paṭiggaho;

灯王世间通达者，受持供养的礼仪。

Mama kammaṃ pakittetvā, dakkhiṇaṃ pādamuddhari.

说起我的业力，曾举起右脚。

Ye tatthāsuṃ jinaputtā, sabbe padakkhiṇamakaṃsu maṃ;

在那里得胜者众，皆向右绕我恭敬。

Narā nāgā ca gandhabbā, abhivādetvāna pakkamuṃ.

人、龙、香毗天亦然，顶礼后纷纷离去。

Dassanaṃ me atikkante, sasaṅghe lokanāyake;

他们超越我的亲睹，身为众会领袖。

Haṭṭhatuṭṭhena cittena, āsanā vuṭṭhahiṃ tadā.

内心端正欢喜时，那时我即起身离座。

Sukhena sukhito homi, pāmojjena pamodito;

我因安乐而快乐，因欢欣而欢喜。

Pītiyā ca abhissanno, pallaṅkaṃ ābhujiṃ tadā.

当时由于欢喜欣悦，我就用肘部撑着床榻。

Pallaṅkena nisīditvā, evaṃ cintesahaṃ tadā;

端坐于床榻上，我当时这样思维：

‘‘Vasībhūto ahaṃ jhāne, abhiññāpāramiṃ gato.

『我已成为禅那的主人，达到了神通的彼岸。

‘‘Dasasahassilokamhi , isayo natthi me samā;

在这十万世界中，没有敌手能与我相等；

Asamo iddhidhammesu, alabhiṃ īdisaṃ sukhaṃ’’.

在神通的法中我无法匹敌，已获得最高的安乐。』

Pallaṅkābhujane mayhaṃ, dasasahassādhivāsino;

在那床榻肘支之处，居住着十万众生于我之中。

Mahānādaṃ pavattesuṃ, dhuvaṃ buddho bhavissasi.

大声响起之时，必定成就佛陀。

Yā pubbe bodhisattānaṃ, pallaṅkavaramābhuje;

昔日菩萨所坐之席垫，

Nimittāni padissanti, tāni ajja padissare.

其相迹将现，如今当现。

Sītaṃ byapagataṃ hoti, uṇhañca upasammati;

凉爽退去，炎热平息；

Tāni ajja padissanti, dhuvaṃ buddho bhavissasi.

这些相迹今现，必定成佛无疑。

Dasasahassī lokadhātū, nissaddā honti nirākulā;

十万千万世界法界，无有人声喧哗，清净安宁。

Tāni ajja padissanti, dhuvaṃ buddho bhavissasi.

如今它们将显现，必定成为佛陀。

Mahāvātā na vāyanti, na sandanti savantiyo;

大风不吹，不相乱山谷之水；

Tāni ajja padissanti, dhuvaṃ buddho bhavissasi.

如今它们将显现，必定成为佛陀。

Thalajā dakajā pupphā, sabbe pupphanti tāvade;

泥生、地生的花朵，皆同时盛开；

Tepajja pupphitā sabbe, dhuvaṃ buddho bhavissasi.

被热气所熏染盛开的花朵，必定成为佛陀。

Latā vā yadi vā rukkhā, phalabhārā honti tāvade;

藤蔓或树木，果实沉重皆是如此；

Tepajja phalitā sabbe, dhuvaṃ buddho bhavissasi.

三宝所获皆丰盛，必定成为觉者。

Ākāsaṭṭhā ca bhūmaṭṭhā, ratanā jotanti tāvade;

天空中的宝石与大地上的宝石，现今均放射光芒；

Tepajja ratanā jotanti, dhuvaṃ buddho bhavissasi.

这三宝犹如宝石发光，必定成为觉者。

Mānussakā ca dibbā ca, turiyā vajjanti tāvade;

人间天界的众生，现今得以充分觉知；

Tepajjubho abhiravanti, dhuvaṃ buddho bhavissasi.

三宝因此而美妙流转，必定成为觉者。

Vicittapupphā gaganā, abhivassanti tāvade;

天空中五彩缤纷的花朵，现正纷纷飘落。

Tepi ajja pavassanti, dhuvaṃ buddho bhavissasi.

今朝三日后，必定成佛。

Mahāsamuddo ābhujati, dasasahassī pakampati;

大海翻腾，波澜起伏，达一万丈之势；

Tepajjubho abhiravanti, dhuvaṃ buddho bhavissasi.

此时汝众热烈欢喜，如此必定成佛。

Nirayepi dasasahasse, aggī nibbanti tāvade;

地狱中亦有万火熊熊燃烧不灭；

Tepajja nibbutā aggī, dhuvaṃ buddho bhavissasi.

此时汝众皆已断灭烦恼之火，必定成佛。

Vimalo hoti sūriyo, sabbā dissanti tārakā;

太阳清净无暇，诸星皆显现，

Tepi ajja padissanti, dhuvaṃ buddho bhavissasi.

汝今三遍诵之，必当成为净觉世尊。

Anovaṭṭhena udakaṃ, mahiyā ubbhijji tāvade;

如大地裂开水从其中涌出，

Tampajjubbhijjate mahiyā, dhuvaṃ buddho bhavissasi.

水由大地喷涌而出，必定成为净觉世尊。

Tārāgaṇā virocanti, nakkhattā gaganamaṇḍale;

星群辉映天幕光耀，

Visākhā candimāyuttā, dhuvaṃ buddho bhavissasi.

维萨卡与月相伴，必当成为净觉世尊。

Bilāsayā darīsayā, nikkhamanti sakāsayā;

喜欢者与厌恶者，随时从床榻之上起行；

Tepajja āsayā chuddhā, dhuvaṃ buddho bhavissasi.

心存清净断除贪著，必定成为觉者世尊。

Na hoti arati sattānaṃ, santuṭṭhā honti tāvade;

人间无贪无欲，不生嗔恨，心怀满足；

Tepajja sabbe santuṭṭhā, dhuvaṃ buddho bhavissasi.

若心怀满足，必定成为觉者世尊。

Rogā tadupasammanti, jighacchā ca vinassati;

诸病因此消减，恶欲随之灭尽；

Tānipajja padissanti, dhuvaṃ buddho bhavissasi.

现证此境界者，必成完全觉者世尊。

Rogo tadā tanu hoti, doso moho vinassati;

疾病之时身乃轻安，烦恼无明皆悉除灭；

Tepajja vigatā sabbe, dhuvaṃ buddho bhavissasi.

三宝净除之后，必定成为觉者。

Bhayaṃ tadā na bhavati, ajjapetaṃ padissati;

届时恐怖不再生起，必得深妙正知；

Tena liṅgena jānāma, dhuvaṃ buddho bhavissasi.

凭此标记知之，必定成为觉者。

Rajo nuddhaṃsati uddhaṃ, ajjapetaṃ padissati;

尘垢下沉退散，必得深妙正知；

Tena liṅgena jānāma, dhuvaṃ buddho bhavissasi.

凭此标记知之，必定成为觉者。

Aniṭṭhagandho pakkamati, dibbagandho pavāyati;

恶臭消散消逝，天香自然流布；

Sopajja vāyati gandho, dhuvaṃ buddho bhavissasi.

若有雷声响起，必然成为觉悟者。

Sabbe devā padissanti, ṭhapayitvā arūpino;

诸天皆显现，安立于无色界；

Tepajja sabbe dissanti, dhuvaṃ buddho bhavissasi.

诸热皆显现，必然成为觉悟者。

Yāvatā nirayā nāma, sabbe dissanti tāvade;

直至所有名为地狱者，尽皆显现；

Tepajja sabbe dissanti, dhuvaṃ buddho bhavissasi.

诸热皆显现，必然成为觉悟者。

Kuṭṭā kavāṭā selā ca, na hontāvaraṇā tadā;

山丘、城门、石头，当时并无障碍；

Akāsabhūtā tepajja, dhuvaṃ buddho bhavissasi.

身如虚空般无定，必然成为正觉者。

Cutī ca upapatti ca, khaṇe tasmiṃ na vijjati;

终结与发生，瞬间之间不复存在；

Tānipajja padissanti, dhuvaṃ buddho bhavissasi.

但此后必然出现，必定成为正觉者。

Daḷhaṃ paggaṇha vīriyaṃ, mā nivatta abhikkama;

坚定持守精进，不要回转退失；

Mayampetaṃ vijānāma, dhuvaṃ buddho bhavissasi.

我们由此知晓，必定成为正觉者。

Buddhassa vacanaṃ sutvā, dasasahassīnacūbhayaṃ;

闻得佛陀之语，万众十方同生欢喜；

Tuṭṭhahaṭṭho pamodito, evaṃ cintesahaṃ tadā.

欢喜满足，欣然欢悦，于是我如此思惟。

Advejjhavacanā buddhā, amoghavacanā jinā;

佛语不动摇，胜者言语不失效。

Vitathaṃ natthi buddhānaṃ, dhuvaṃ buddho bhavāmahaṃ.

佛语断无虚妄，我必为确实的佛。

Yathā khittaṃ nabhe leḍḍu, dhuvaṃ patati bhūmiyaṃ;

如同广阔天空中落下之蜜糖，必然落于地面，

Tatheva buddhaseṭṭhānaṃ, vacanaṃ dhuvasassataṃ.

佛陀至尊之语，必然坚固无变。

Yathāpi sabbasattānaṃ, maraṇaṃ dhuvasassataṃ;

犹如众生的死，必然不变之事；

Tatheva buddhaseṭṭhānaṃ, vacanaṃ dhuvasassataṃ.

如同佛陀最胜者所说的话语，恒久不变。

Yathā rattikkhaye patte, sūriyuggamanaṃ dhuvaṃ;

正如夜晚终结时，太阳升起确实无疑；

Tatheva buddhaseṭṭhānaṃ, vacanaṃ dhuvasassataṃ.

如是佛陀最胜者所说的话语，恒久不变。

Yathā nikkhantasayanassa, sīhassa nadanaṃ dhuvaṃ;

正如狮子出寝时发出的吼声确实恒久；

Tatheva buddhaseṭṭhānaṃ, vacanaṃ dhuvasassataṃ.

如是佛陀最胜者所说的话语，恒久不变。

Yathā āpannasattānaṃ, bhāramoropanaṃ dhuvaṃ;

正如负重众生所负担的重量确实恒久；

Tatheva buddhaseṭṭhānaṃ, vacanaṃ dhuvasassataṃ.

同样，对于世尊的教法言语，是永恒持久的。

Handa buddhakare dhamme, vicināmi ito cito;

且看，在佛陀所作的法中，我从这里思虑到那里；

Uddhaṃ adho dasa disā, yāvatā dhammadhātuyā.

从上到下，十方四维，一直到法界广大无边；

Vicinanto tadādakkhiṃ, paṭhamaṃ dānapāramiṃ;

思量这诸法时，首先深入观察布施波罗蜜；

Pubbakehi mahesīhi, anuciṇṇaṃ mahāpathaṃ.

其前大尊们，未曾偏离的大道，

Imaṃ tvaṃ paṭhamaṃ tāva, daḷhaṃ katvā samādiya;

你应当首先将此持为坚定不移，深入把握。

Dānapāramitaṃ gaccha, yadi bodhiṃ pattumicchasi.

前行布施波罗蜜，若欲得成正觉，应当修行。

Yathāpi kumbho sampuṇṇo, yassa kassaci adhokato;

如同一个罐满溢水，罐底有人打破；

Vamate vudakaṃ nissesaṃ, na tattha parirakkhati.

水全然漏出，不加修护，失其完整。

Tatheva yācake disvā, hīnamukkaṭṭhamajjhime;

比喻施主若见乞食者身瘦弱中等，

Dadāhi dānaṃ nissesaṃ, kumbho viya adhokato.

应当尽数布施，如同破罐漏水，不可吝惜。

Na hete ettakāyeva, buddhadhammā bhavissare;

不因仅此一身，佛法难以发生成就；

Aññepi vicinissāmi, ye dhammā bodhipācanā.

我还要考察那些能启发觉悟的法。

Vicinanto tadādakkhiṃ, dutiyaṃ sīlapāramiṃ;

考察之后立即，应当第二次修习戒德的波罗蜜多；

Pubbakehi mahesīhi, āsevitanisevitaṃ.

这第二波罗蜜多应如前辈大德们所生活修行的那样，亲近、习修而成就。

Imaṃ tvaṃ dutiyaṃ tāva, daḷhaṃ katvā samādiya;

此第二波罗蜜多你务必坚定地身心持守、努力修习；

Sīlapāramitaṃ gaccha, yadi bodhiṃ pattumicchasi.

如果你渴望得到觉悟，就应当修行戒波罗蜜多。

Yathāpi camarī vālaṃ, kismiñci paṭilaggitaṃ;

正如刺猬身上密布的刺牢牢依附，不会轻易脱落；

Upeti maraṇaṃ tattha, na vikopeti vāladhiṃ.

于此处当现死者，彼则不动摇烦恼之病。

Tatheva catūsu bhūmīsu, sīlāni paripūraya;

亦须于四圣地中，将戒律圆满完成；

Parirakkha sadā sīlaṃ, camarī viya vāladhiṃ.

常当守护戒律，如仆从护主般护持烦恼。

Na hete ettakāyeva, buddhadhammā bhavissare;

若止于此肉身，则佛法难成大果；

Aññepi vicinissāmi, ye dhammā bodhipācanā.

我当复思其它法，皆为开悟导引之道。

Vicinanto tadādakkhiṃ, tatiyaṃ nekkhammapāramiṃ;

思虑此等法时，认识第三者出离波罗蜜。

Pubbakehi mahesīhi, āsevitanisevitaṃ.

于昔日诸大臣女中，曾被亲近侍奉。

Imaṃ tvaṃ tatiyaṃ tāva, daḷhaṃ katvā samādiya;

你当此时以坚决之心，努力摄受，于第三次生命。

Nekkhammapāramitaṃ gaccha, yadi bodhiṃ pattumicchasi.

行出离彼岸道，若欲得至觉悟之境。

Yathā andughare puriso, ciravuttho dukhaṭṭito;

如盲人于黑夜，久而疲乏且苦恼，

Na tattha rāgaṃ janeti, muttimeva gavesati.

彼处不生贪欲，唯求出脱自由。

Tatheva tvaṃ sabbabhave, passa andugharaṃ viya;

你亦应如盲人，观一切有情生命之苦。

Nekkhammābhimukho hoti, bhavato parimuttiyā.

当向出离心转，立志断除轮回之苦，

Na hete ettakāyeva, buddhadhammā bhavissare;

佛法所显不止于此身，

Aññepi vicinissāmi, ye dhammā bodhipācanā.

我亦将研习他种，能启迪觉悟之法，

Vicinanto tadādakkhiṃ, catutthaṃ paññāpāramiṃ;

在研学中见证此法，如四种智慧之究竟，

Pubbakehi mahesīhi, āsevitanisevitaṃ.

由昔日诸大圣众所修，深入精勤地参学，

Imaṃ tvaṃ catutthaṃ tāva, daḷhaṃ katvā samādiya;

如今当坚定把握此第四种智慧，不可懈怠。

Paññāpāramitaṃ gaccha, yadi bodhiṃ pattumicchasi.

汝当修习般若波罗蜜，若欲获得觉悟果位。

Yathāpi bhikkhu bhikkhanto, hīnamukkaṭṭhamajjhime;

譬如比库行乞，位居下座、中座之间，

Kulāni na vivajjento, evaṃ labhati yāpanaṃ.

不离家族，亦得乞食。

Tatheva tvaṃ sabbakālaṃ, paripucchaṃ budhaṃ janaṃ;

汝亦当恒时恒所，恭敬请问觉者贤人；

Paññāpāramitaṃ gantvā, sambodhiṃ pāpuṇissasi.

修得般若波罗蜜，终将达到正觉道。

Na hete ettakāyeva, buddhadhammā bhavissare;

不因如是凡身，能成佛法广大弘扬；

Aññepi vicinissāmi, ye dhammā bodhipācanā.

我还要考察那些能激发觉悟的法门。

Vicinanto tadādakkhiṃ, pañcamaṃ vīriyapāramiṃ;

考察时，我见到其中的第五法，即精进波罗蜜；

Pubbakehi mahesīhi, āsevitanisevitaṃ.

这是由前辈大德们所修习与证得的。

Imaṃ tvaṃ pañcamaṃ tāva, daḷhaṃ katvā samādiya;

你应当暂时坚定地成就这第五法，

Vīriyapāramitaṃ gaccha, yadi bodhiṃ pattumicchasi.

前行至精进波罗蜜，若你愿求得觉悟。

Yathāpi sīho migarājā, nisajjaṭṭhānacaṅkame;

就如狮王卧于其巢穴，周身安舒而悠游；

Alīnavīriyo hoti, paggahitamano sadā.

懈怠无力者为苦恼者，始终昏厥懈怠。

Tatheva tvaṃ sabbabhave, paggaṇha vīriyaṃ daḷhaṃ;

你也应当在一切世间中，坚定持守精进勇猛。

Vīriyapāramitaṃ gantvā, sambodhiṃ pāpuṇissasi.

若能通达精进波罗蜜，必将获得正觉。

Na hete ettakāyeva, buddhadhammā bhavissare;

不但于此现身中，能成佛法殊胜；

Aññepi vicinissāmi, ye dhammā bodhipācanā.

且我还将思维寻求，诸种能使觉悟增长之法。

Vicinanto tadādakkhiṃ, chaṭṭhamaṃ khantipāramiṃ;

反复思维所见法中，第六为忍辱波罗蜜。

Pubbakehi mahesīhi, āsevitanisevitaṃ.

过去诸大士所遵依的、所习习的。

Imaṃ tvaṃ chaṭṭhamaṃ tāva, daḷhaṃ katvā samādiya;

你今第六次应当仍用此法，努力坚固，专心持守；

Tattha advejjhamānaso, sambodhiṃ pāpuṇissasi.

在那里，心无瞋恨，将得至觉的果位。

Yathāpi pathavī nāma, sucimpi asucimpi ca;

正如大地之名，承载纯净与不净；

Sabbaṃ sahati nikkhepaṃ, na karoti paṭighaṃ tayā.

全然包容一切所投掷，无生瞋恨。

Tatheva tvampi sabbesaṃ, sammānāvamānakkhamo;

你也当如是，对一切事皆无轻慢与瞋恚。

Khantipāramitaṃ gantvā, sambodhiṃ pāpuṇissasi.

至忍波罗蜜至，汝必能证正觉。

Na hete ettakāyeva, buddhadhammā bhavissare;

非仅于此此肉身，乃至佛法亦将现。

Aññepi vicinissāmi, ye dhammā bodhipācanā.

吾复当深思考，诸法皆启觉发。

Vicinanto tadādakkhiṃ, sattamaṃ saccapāramiṃ;

思及此理已当见，第七真谛波罗蜜；

Pubbakehi mahesīhi, āsevitanisevitaṃ.

先王诸大圣者，常以此法修习随。

Imaṃ tvaṃ sattamaṃ tāva, daḷhaṃ katvā samādiya;

今汝第七真谛，坚固成就而证知；

Tattha advejjhavacano, sambodhiṃ pāpuṇissasi.

其中所谓『无瞋恚之言』者，是说你将会证得究竟觉悟。

Yathāpi osamī nāma, tulābhūtā sadevake;

正如有名为奥萨米（Osamī）的天众所示，

Samaye utuvasse vā, na vokkamati, vīthito.

无论是雨季还是旱季，始终不发作、不动摇；

Tatheva tvampi saccesu, mā vokkamasi vīthito;

你自己在真理中亦应如是，勿使自己动摇不安；

Saccapāramitaṃ gantvā, sambodhiṃ pāpuṇissasi.

达到真实的彼岸，即证得究竟觉，也能得成正觉；

Na hete ettakāyeva, buddhadhammā bhavissare;

佛法不会因这般微细之躯而生起。

Aññepi vicinissāmi, ye dhammā bodhipācanā.

我还要考察那些能使觉悟成熟的法门。

Vicinanto tadādakkhiṃ, aṭṭhamaṃ adhiṭṭhānapāramiṃ;

考察时，首先当尊持修习第八端正的坚固波罗蜜。

Pubbakehi mahesīhi, āsevitanisevitaṃ.

这端正已为过去多位圣者所亲近修持。

Imaṃ tvaṃ aṭṭhamaṃ tāva, daḷhaṃ katvā samādiya;

你现在应当坚定把持这一第八波罗蜜，坚固不动摇；

Tattha tvaṃ acalo hutvā, sambodhiṃ pāpuṇissasi.

如此你将不动摇，能够证得无上正等觉。

Yathāpi pabbato selo, acalo suppatiṭṭhito;

如同山岳的岩石，稳固不动，牢牢立住；

Na kampati bhusavātehi, sakaṭṭhāneva tiṭṭhati.

不为尘土摇动，而如车轴般坚定地立于原地。

Tatheva tvampi adhiṭṭhāne, sabbadā acalo bhava;

你也当如此常住于根本不动摇的基础上；

Adhiṭṭhānapāramitaṃ gantvā, sambodhiṃ pāpuṇissasi.

达到定基的彼岸，将获得圆满的无上正等觉。

Na hete ettakāyeva, buddhadhammā bhavissare;

佛法不由于此一躯体而成就；

Aññepi vicinissāmi, ye dhammā bodhipācanā.

我还将探讨其他能发起觉悟之法。

Vicinanto tadādakkhiṃ, navamaṃ mettāpāramiṃ;

边探求这些法时，观察了第九种布施波罗蜜。

Pubbakehi mahesīhi, āsevitanisevitaṃ.

过去众多的大德女居士，曾经依止并侍奉过善法。

Imaṃ tvaṃ navamaṃ tāva, daḷhaṃ katvā samādiya;

你现在第九次，专心用坚定的心意去追随和掌握；

Mettāya asamo hohi, yadi bodhiṃ pattumicchasi.

当你希望证得觉悟时，应当不生不等的慈爱。

Yathāpi udakaṃ nāma, kalyāṇe pāpake jane;

正如水无论对善人或恶人，

Samaṃ pharati sītena, pavāheti rajomalaṃ.

都平等地流布，借着凉爽之风，消散浮游的尘埃。

Tatheva tvampi hitāhite, samaṃ mettāya bhāvaya;

你也应如是，以平等的慈爱，来生起对有益与不利者的心怀。

Mettāpāramitaṃ gantvā, sambodhiṃ pāpuṇissasi.

通过到达慈心波罗蜜，汝将获得正觉。

Na hete ettakāyeva, buddhadhammā bhavissare;

佛法不会仅仅在这个身上显现；

Aññepi vicinissāmi, ye dhammā bodhipācanā.

我还将考察那些能够引发觉悟的法；

Vicinanto tadādakkhiṃ, dasamaṃ upekkhāpāramiṃ;

考察时，以此法门为准——即第十的舍波罗蜜；

Pubbakehi mahesīhi, āsevitanisevitaṃ.

此法门为先贤尊者们世代修习、亲证之道；

Imaṃ tvaṃ dasamaṃ tāva, daḷhaṃ katvā samādiya;

今汝当坚定地掌握此第十波罗蜜。

Tulābhūto daḷho hutvā, sambodhiṃ pāpuṇissasi.

身如秤砣般坚硬，必将证得无上正等觉。

Yathāpi pathavī nāma, nikkhittaṃ asuciṃ suciṃ;

譬如大地，外露污垢之物而内在清净；

Upekkhati ubhopete, kopānunayavajjitā.

二者俱具平等之心，忿怒与怨恨皆不生起。

Tatheva tvampi sukhadukkhe, tulābhūto sadā bhava;

尔时汝亦于乐苦之间，恒常如秤砣般平等；

Upekkhāpāramitaṃ gantvā, sambodhiṃ pāpuṇissasi.

到达平等无差别之彼岸，必将证得无上正等觉。

Ettakāyeva te loke, ye dhammā bodhipācanā;

在此身心世间，诸法皆成就觉悟之因。

Tatuddhaṃ natthi aññatra, daḷhaṃ tattha patiṭṭhaha.

在此教法中，除了此义外别无他法，此处须坚定不移。

Ime dhamme sammasato, sabhāvarasalakkhaṇe;

若正知此法者，于一切法常具普遍的特征，了然无疑；

Dhammatejena vasudhā, dasasahassī pakampatha.

以法力如大地之力，能震动万千世界；

Calatā ravati pathavī, ucchuyantaṃva pīḷitaṃ;

如同大地因震动而颤动，苦恼沉重，犹如倍受压迫；

Telayante yathā cakkaṃ, evaṃ kampati medinī.

如同车轮旋转般不断翻滚，大地亦如是颤动不已。

Yāvatā parisā āsi, buddhassa parivesane;

只要有会众集聚于佛周围时，

Pavedhamānā sā tattha, mucchitā sesi bhūmiyā.

当时众人皆倒地昏迷，昏睡在所余余的地面上。

Ghaṭānekasahassāni , kumbhīnañca satā bahū;

莲花数千，罐子成百亦众多，摆列于彼。

Sañcuṇṇamathitā tattha, aññamaññaṃ paghaṭṭitā.

彼此相拥相挤纠缠，互相撞击碰触。

Ubbiggā tasitā bhītā, bhantā byāthitamānasā;

起伏不定，惶恐畏惧，内心痛苦不安。

Mahājanā samāgamma, dīpaṅkaramupāgamuṃ.

大众齐聚一处，共同前往迪班卡（印序前所闻天王名）。

Kiṃ bhavissati lokassa, kalyāṇamatha pāpakaṃ;

世间将发生何事呢？是善是恶将何其显现？

Sabbo upadduto loko, taṃ vinodehi cakkhuma.

诸行扰乱生者，世间悉为惹恼，诸眼明者当以此法怡悦之。

Tesaṃ tadā saññāpesi, dīpaṅkaro mahāmuni;

当时大觉者持灯王，曾如是宣示告知，

Vissatthā hotha mā bhātha, imasmiṃ pathavikampane.

愿成就于世间安稳无扰，于此大地震动际。

Yamahaṃ ajja byākāsiṃ, buddho loke bhavissati;

今今日我当宣说，是佛已于世间现起；

Eso sammasati dhammaṃ, pubbakaṃ jinasevitaṃ.

此真实之法，正由昔时圣净觉者所开显、修习。

Tassa sammasato dhammaṃ, buddhabhūmiṃ asesato;

于彼觉者所证此真实法，遍满觉境不遗缺；

Tenāyaṃ kampitā pathavī, dasasahassī sadevake.

因此大地震动，十万天众齐聚一处。

Buddhassa vacanaṃ sutvā, mano nibbāyi tāvade;

闻听如来的教诲，心中即得安宁灭尽；

Sabbe maṃ upasaṅkamma, punāpi abhivandisuṃ.

众皆前来恭敬顶礼，再三致敬。

Samādayitvā buddhaguṇaṃ, daḷhaṃ katvāna mānasaṃ;

心中坚固调伏，专注于佛之功德；

Dīpaṅkaraṃ namassitvā, āsanā vuṭṭhahiṃ tadā.

敬礼瑜伽灯佛，随即起身离座。

Dibbaṃ mānusakaṃ pupphaṃ, devā mānusakā ubho;

天人与人间两界，悉皆供献神妙花朵；

Samokiranti pupphehi, vuṭṭhahantassa āsanā.

他们以芬芳花朵装点，为那已逝者置设座位。

Vedayanti ca te sotthiṃ, devā mānusakā ubho;

那些天人和人类皆以此祈求安乐无灾；

Mahantaṃ patthitaṃ tuyhaṃ, taṃ labhassu yathicchitaṃ.

愿你获得所愿之法，其威严广大宏深。

Sabbītiyo vivajjantu, soko rogo vinassatu;

愿一切苦恼尽除，忧悲疾病悉消灭；

Mā te bhavantvantarāyā, phusa khippaṃ bodhimuttamaṃ.

愿障碍远离你，迅速触及那最高觉境。

Yathāpi samaye patte, pupphanti pupphino dumā;

正如相应季节，花朵在花树上竞相盛开；

Tatheva tvaṃ mahāvīra, buddhañāṇena pupphasu.

伟大勇士啊，你当以佛陀的智慧浸润如花般的德行。

Yathā ye keci sambuddhā, pūrayuṃ dasapāramī;

正如所有的正觉者，充满了十种波罗蜜；

Tatheva tvaṃ mahāvīra, pūrehi dasapāramī.

伟大勇士啊，你亦应充满这十种波罗蜜。

Yathā ye keci sambuddhā, bodhimaṇḍamhi bujjhare;

正如所有的正觉者，在觉悟之地安住；

Tatheva tvaṃ mahāvīra, bujjhassu jinabodhiyaṃ.

伟大勇士啊，你也当在佛陀觉地中觉悟。

Yathā ye keci sambuddhā, dhammacakkaṃ pavattayuṃ;

正如所有的正觉者，转动法轮；

Tatheva tvaṃ mahāvīra, dhammacakkaṃ pavattaya.

大勇士啊，你应当转动法轮。

Puṇṇamāye yathā cando, parisuddho virocati;

正如满月如洗，光辉灿烂；

Tatheva tvaṃ puṇṇamano, viroca dasasahassiyaṃ.

你也应满心圆满，光耀万众。

Rāhumutto yathā sūriyo, tāpena atirocati;

正如日出时分，太阳驱散寒冷，光芒四射；

Tatheva lokā muñcitvā, viroca siriyā tuvaṃ.

你也应当放逸世间，光明莹曜。

Yathā yā kāci nadiyo, osaranti mahodadhiṃ;

正如各条江河，纷纷流入广大海洋；

Evaṃ sadevakā lokā, osarantu tavantike.

诸天众生如此，在你近旁流泻而来。

Tehi thutappasattho so, dasa dhamme samādiya;

他们以赞叹为依止，修习十法；

Te dhamme paripūrento, pavanaṃ pāvisī tadā.

充满于此法时，随风得以净化。

Sumedhakathā niṭṭhitā. · 苏美达故事已完结。

Tadā te bhojayitvāna, sasaṅghaṃ lokanāyakaṃ;

彼时你供养之后，世间导者与大众一同；

Upagacchuṃ saraṇaṃ tassa, dīpaṅkarassa satthuno.

前往皈依那位，名为灯明者的老师。

Saraṇāgamane kañci, nivesesi tathāgato;

当有一人至皈依时，如来便为其安置住所。

Kañci pañcasu sīlesu, sīle dasavidhe paraṃ.

某处于五戒中，在十戒中为最上者。

Kassaci deti sāmaññaṃ, caturo phalamuttame;

若有人持守沙门戒律，则得四种极高的果报。

Kassaci asame dhamme, deti so paṭisambhidā.

若有人修持不退转法，则由此生起智见分解。

Kassaci varasamāpattiyo, aṭṭha deti narāsabho;

若有人得成最优胜的第一品禅定，贤者称之为八种殊胜。

Tisso kassaci vijjāyo, chaḷabhiññā pavecchati.

若有人以三学为基础，便能理察六种超识。

Tena yogena janakāyaṃ, ovadati mahāmuni;

凭此修行法，伟大的圣者为世人开示教诲。

Tena vitthārikaṃ āsi, lokanāthassa sāsanaṃ.

由此展开，便是世尊的教法。

Mahāhanusabhakkhandho, dīpaṅkarasanāmako;

伟大的象王族群，名为提婆昂迦；

Bahū jane tārayati, parimoceti duggatiṃ.

救度许多众生，解脱他们的恶趣。

Bodhaneyyaṃ janaṃ disvā, satasahassepi yojane;

观察觉悟众生，哪怕相距数千由旬；

Khaṇena upagantvāna, bodheti taṃ mahāmuni.

片刻之间来到，觉知那位大圣人。

Paṭhamābhisamaye buddho, koṭisatamabodhayi;

初次成道之时，佛陀教化了上亿众生。

Dutiyābhisamaye nātho, navutikoṭimabodhayi.

第二次降诞时，世尊觉悟了九千万劫。

Yadā ca devabhavanamhi, buddho dhammadesayi;

当佛陀在天宫中宣说佛法时，

Navutikoṭisahassānaṃ, tatiyābhisamayo ahu.

九千万千劫中，第三次降诞出现了。

Sannipātā tayo āsuṃ, dīpaṅkarassa satthuno;

三次降诞会集，均属于提婆迦罗佛，

Koṭisatasahassānaṃ, paṭhamo āsi samāgamo.

首次会集有百万千万僧众。

Puna nāradakūṭamhi, pavivekagate jine;

再次在那罗陀山，独处修行的胜利者处，

Khīṇāsavā vītamalā, samiṃsu satakoṭiyo.

染尽断已，清净无垢，众多如百千万。

Yamhi kāle mahāvīro, sudassanasiluccaye;

在彼时，大勇士、明了辩慧者，

Navutikoṭisahassehi, pavāresi mahāmuni.

以九千万众，超越通达，尊敬敬礼此大圣贤。

Ahaṃ tena samayena, jaṭilo uggatāpano;

当此时，我乃粗厚之人，心中热痛难忍；

Antalikkhamhi caraṇo, pañcābhiññāsu pāragū.

生活天空之中，通达五种超越神通。

Dasavīsasahassānaṃ, dhammābhisamayo ahu;

有二万十诸法，普遍成就、圆满具足。

Ekadvinnaṃ abhisamayā, gaṇanāto asaṅkhiyā.

一二三四五六七八九十以上无数计数不可胜数。

Vitthārikaṃ bāhujaññaṃ, iddhaṃ phītaṃ ahu tadā;

广大而广泛，深广广大，那时充满了神变力。

Dīpaṅkarassa bhagavato, sāsanaṃ suvisodhitaṃ.

光明王世尊的教法，广被净化清净无垢。

Cattāri satasahassāni, chaḷabhiññā mahiddhikā;

四十万以上，六种神足智大全具，六神通广大无边；

Dīpaṅkaraṃ lokaviduṃ, parivārenti sabbadā.

光明王世尊，通达天下诸法，常常环绕护持。

Ye keci tena samayena, jahanti mānusaṃ bhavaṃ;

那时诸有情，凡是放弃人道轮回。

Appattamānasā sekhā, garahitā bhavanti te.

不专心的学徒，必定是贪著的。

Supupphitaṃ pāvacanaṃ, arahantehi tādihi;

如阿拉汉们般，清净的教诲得以广传；

Khīṇāsavehi vimalehi, upasobhati sadevake.

由于宿烦已断、清净无垢者，普遍在世间庄严显现。

Nagaraṃ rammavatī nāma, sudevo nāma khattiyo;

城市名为欢乐城，贵族名为苏得哇；

Sumedhā nāma janikā, dīpaṅkarassa satthuno.

母亲名为苏美达，是提婆弘尊师的母亲。

Sumaṅgalo ca tisso ca, ahesuṃ aggasāvakā;

善护与提世三人，成为尊贵的首座弟子；

Sāgato nāmupaṭṭhāko, dīpaṅkarassa satthuno.

萨咖德者，名曰守护者，是灯明比库尼的导师。

Nandā ceva sunandā ca, ahesuṃ aggasāvikā;

难陀与善难陀，皆为首位教团护持者；

Bodhi tassa bhagavato, pipphalīti pavuccati.

世尊觉悟时，将称彼为“佛果”，这是众所共知的。

Asītihatthamubbedho, dīpaṅkaro mahāmuni;

三十臂膀洗净的灯明大圣雄；

Sobhati dīparukkhova, sālarājāva pupphito;

犹如一树王盛开花朵，高大璀璨；

Pabhā vidhāvati tassa, samantā dvādasayojane.

光明四散照耀，广布十二由旬之遥。

Satasahassavassāni, āyu tassa mahesino;

那位大智者寿命达一百千年；

Tāvatā tiṭṭhamāno so, tāresi janataṃ bahuṃ.

他在此期间常住，渡度了广大众生。

Jotayitvāna saddhammaṃ, santāretvā mahājanaṃ;

宣扬正确教法，救度了广大人民；

Jalitvā aggikkhandhova, nibbuto so sasāvako.

如同燃烧着的火焰熄灭，他的弟子们也得安息涅槃。

Sā ca iddhi so ca yaso, tāni ca pādesu cakkaratanāni;

这就是他的神通和名声，这些如同足迹上的宝轮；

Sabbaṃ tamantarahitaṃ, nanu rittā sabbasaṅkhārāti.

这一切虽无内在障碍，却绝非空无一切造作。

Dīpaṅkarassa bhagavato aparabhāge ekaṃ asaṅkhyeyyaṃ atikkamitvā koṇḍañño nāma satthā udapādi. Tassāpi tayo sāvakasannipātā ahesuṃ. Paṭhamasannipāte koṭisatasahassaṃ. Dutiye koṭisahassaṃ, tatiye navutikoṭiyo.

世尊提婆达多的后半生，超过无数劫之后，有一位名为拘难兜的导师诞生。其门下弟子分为三众：第一众为一亿零一千万；第二众为一千万；第三众为九十亿。

Tadā bodhisatto vijitāvī nāma cakkavattī hutvā koṭisatasahassasaṅkhassa buddhappamukhassa bhikkhusaṅghassa mahādānaṃ adāsi. Satthā bodhisattaṃ ‘‘buddho bhavissatī’’ti byākaritvā dhammaṃ desesi. So satthu dhammakathaṃ sutvā rajjaṃ niyyātetvā pabbaji. So tīṇi piṭakāni uggahetvā aṭṭha samāpattiyo, pañca ca abhiññāyo uppādetvā aparihīnajjhāno brahmaloke nibbatti. Koṇḍaññabuddhassa pana rammavatī nāma nagaraṃ, sunando nāma khattiyo pitā, sujātā nāma mātā, bhaddo ca subhaddo ca dve aggasāvakā, anuruddho nāma upaṭṭhāko, tissā ca upatissā ca dve aggasāvikā, sālakalyāṇī bodhi, aṭṭhāsītihatthubbedhaṃ sarīraṃ, vassasatasahassaṃ āyuppamāṇaṃ ahosi.

当时，作为菩萨的悉达多成为名为尸毗多的转轮圣王，在一亿零一百万佛弟子组成的比库僧团中，施予大布施。世尊对这位菩萨说：“汝将成佛。”然后宣说法义。这位比库听闻世尊讲法后，从王宫出家。承持三藏，修成八定，证得五种神通，不退转心，往生梵天界。拘难兜佛有一城名为严那阇提，萨利王为父，苏跋多为母，尊长及最尊长两位主要弟子为伽利亚尼菩提。其身高八十八肘，寿命长达一百万劫。

Tassa aparabhāge ekaṃ asaṅkhyeyyaṃ atikkamitvā ekasmiṃyeva kappe cattāro buddhā nibbattiṃsu maṅgalo sumano revato sobhitoti. Maṅgalassa pana bhagavato tīsu sāvakasannipātesu paṭhamasannipāte koṭisatasahassabhikkhū ahesuṃ. Dutiye koṭisahassaṃ. Tatiye navutikoṭiyo. Vemātikabhātā panassa ānandakumāro nāma navutikoṭisaṅkhyāya parisāya saddhiṃ dhammasavanatthāya satthu santikaṃ agamāsi, satthā tassa anupubbikathaṃ kathesi. So saddhiṃ parisāya saha paṭisambhidāhi arahattaṃ pāpuṇi. Satthā tesaṃ kulaputtānaṃ pubbacariyakaṃ olokento iddhimayapattacīvarassa upanissayaṃ disvā dakkhiṇahatthaṃ pasāretvā ‘‘etha bhikkhavo’’ti āha. Sabbe taṅkhaṇaññeva iddhimayapattacīvaradharā saṭṭhivassikattherā viya ākappasampannā hutvā satthāraṃ vanditvā parivārayiṃsu ayamassa tatiyo sāvakasannipāto ahosi.

其后世尊提婆达多的后半生，超过无数劫，有四位佛于同一劫中出世，分别名曰吉祥、善心、雷瓦陀、苏毗多。雷瓦陀佛门下的三众：第一众为一亿零一百万比库；第二众为一千万；第三众为九十亿。频婆达罗子，名阿难童子，携九十亿众弟子一同听法，至世尊前。世尊先进行渐次教义说法，彼等与之共同听闻，证得正等阿拉汉果。世尊察看诸胤众子们的前生业果，见其依止神通殊胜的袈裟，伸手示意说：“诸比库！”诸弟子皆具神通袈裟，相当六十年长老，安然围绕世尊，此为第三众弟子。

Yathā pana aññesaṃ buddhānaṃ samantā asītihatthappamāṇāyeva sarīrappabhā hoti, na, evaṃ tassa. Tassa pana bhagavato sarīrappabhā niccakālaṃ dasasahassilokadhātuṃ pharitvā aṭṭhāsi. Rukkhapathavīpabbatasamuddādayo antamaso ukkhaliyādīni upādāya suvaṇṇapaṭa pariyonaddhā viya ahesuṃ. Āyuppamāṇaṃ panassa navutivassasahassāni ahosi. Ettakaṃ kālaṃ candimasūriyādayo attano pabhāya virocituṃ nāsakkhiṃsu, rattindivaparicchedo na paññāyittha. Divā sūriyālokena viya sattā niccaṃ buddhālokeneva vicariṃsu. Sāyaṃ pupphitānaṃ kusumānaṃ, pāto ravanakasakuṇānañca vasena loko rattindivaparicchedaṃ sallakkhesi . Kiṃ pana aññesaṃ buddhānaṃ ayamānubhāvo natthīti? No natthi, tepi hi ākaṅkhamānā dasasahassiṃ vā lokadhātuṃ, tato vā bhiyyo ābhāya phareyyuṃ. Maṅgalassa pana bhagavato pubbapatthanāvasena aññesaṃ byāmappabhā viya sarīrappabhā niccameva dasasahassilokadhātuṃ pharitvā aṭṭhāsi.

虽然其他佛的身形普遍高达八十肘左右，但彼世尊身形殊胜，常时光明遍照十万亿世界。以树木、地面、山河为媒介，其光明如金色绸缎包覆环绕。其寿命达九千亿岁。此等历劫中，诸日月等皆无力映照世尊光辉，昼夜众生似常游行于佛光之中。暮夜因众花盛开与风声，世间如有昼夜更替印记。若问其他佛是否无此殊胜光明？不也，诸佛皆欲发大光明，普照十万亿世界。前佛吉祥一定光辉普照十万亿世界。

So kira bodhisattacariyakāle vessantarasadise attabhāve ṭhito saputtadāro vaṅkapabbatasadise pabbate vasi. Atheko kharadāṭhiko nāma yakkho mahāpurisassa dānajjhāsayataṃ sutvā brāhmaṇavaṇṇena upasaṅkamitvā mahāsattaṃ dve dārake yāci. Mahāsatto ‘‘dadāmi brāhmaṇassa puttake’’ti haṭṭhapahaṭṭho udakapariyantaṃ pathaviṃ kampento dvepi dārake adāsi. Yakkho caṅkamanakoṭiyaṃ ālambanaphalakaṃ nissāya ṭhatvā passantasseva mahāsattassa muḷālakalāpaṃ viya dve dārake khādi. Mahāpurisassa yakkhaṃ oloketvā vivaṭamatte aggijālaṃ viya lohitadhāraṃ uggiramānaṃ tassa mukhaṃ disvāpi kesaggamattampi domanassaṃ nuppajji, ‘‘sudinnaṃ vata me dāna’’nti cintayato panassa sarīre mahantaṃ pītisomanassaṃ udapādi. So ‘‘imassa me nissandena anāgate imināva nīhārena sarīrato rasmiyo nikkhamantū’’ti patthanaṃ akāsi. Tassa taṃ patthanaṃ nissāya buddhabhūtassa sarīrato rasmiyo nikkhamitvā ettakaṃ ṭhānaṃ phariṃsu.

据说当时菩萨行道时期，居于毗舍离地带，住于弯曲山岭。曾有一鬼神名苦辣达提，闻大圣人布施心性，以婆罗门相貌前来乞求。大圣人心念迅速，震动四方，将一片土地与水呈与其二子。鬼神依支柱之柿木果立于所赠土地，像枝丛荫盖彼二子。大圣人察见威严鬼神如烈焰红莲，脸色含怒，心中涌生大欢喜说：“此赠与我当有大缘，来者必因我身体发光。”于是发起愿望，愿身体发出光芒，流布一处。

Aparampissa pubbacaritaṃ atthi. So kira bodhisattakāle ekassa buddhassa cetiyaṃ disvā ‘‘imassa buddhassa mayā jīvitaṃ pariccajituṃ vaṭṭatī’’ti daṇḍakadīpikāveṭhananiyāmena sakalasarīraṃ veṭhāpetvā ratanamattamakulaṃ satasahassagghanikaṃ suvaṇṇapātiṃ sappissa pūrāpetvā tattha sahassavaṭṭiyo jālāpetvā taṃ sīsenādāya sakalasarīraṃ jālāpetvā cetiyaṃ padakkhiṇaṃ karonto sakalarattiṃ vītināmesi. Evaṃ yāva aruṇuggamanā vāyamantassāpissa lomakūpamattampi usumaṃ na gaṇhi, padumagabbhaṃ paviṭṭhakālo viya ahosi. Dhammo hi nāmesa attānaṃ rakkhantaṃ rakkhati. Tenāha bhagavā –

此外昔日功德尚有遗迹。据说菩萨时期某佛塔旁，世尊念于此佛塔前舍弃生命为意，设置大铁柱，以金饰成百二十万吨，悬挂宝珠片万千，以此布满佛塔四周，供养围绕，终昼夜不息。如此坚固而不折，以防护法。正如法言：“法即保护护持自性。”因此，世尊说——

‘‘Dhammo have rakkhati dhammacāriṃ,

『法』者，护持修行法者也，

Dhammo suciṇṇo sukhamāvahāti;

『法』清净者，带来安乐也；

Esānisaṃso dhamme suciṇṇe,

恒持清净法者，

Na duggatiṃ gacchati dhammacārī’’ti. (theragā. 303; jā. 1.10.102; 1.15.385);

持戒修行者不堕恶道。

Imassāpi kammassa nissandena tassa bhagavato sarīrobhāso dasasahassilokadhātuṃ pharitvā aṭṭhāsi.

以此业之依止，世尊的身相光现，普照十万大千世界，遍布广大无边。

Tadā amhākaṃ bodhisatto suruci nāma brāhmaṇo hutvā ‘‘satthāraṃ nimantessāmī’’ti upasaṅkamitvā madhuradhammakathaṃ sutvā ‘‘sve mayhaṃ bhikkhaṃ gaṇhatha bhante’’ti āha. Brāhmaṇa kittakehi te bhikkhūhi atthoti, kittakā pana vo bhante parivārā bhikkhūti. Tadā satthu paṭhamasannipātoyeva hoti. Tasmā ‘‘koṭisatasahassa’’nti āha. ‘‘Bhante, sabbehipi saddhiṃ mayhaṃ bhikkhaṃ gaṇhathā’’ti āha. Satthā adhivāsesi. Brāhmaṇo svātanāya nimantetvā gehaṃ gacchanto cintesi ‘‘ahaṃ ettakānaṃ bhikkhūnaṃ yāgubhattavatthādīni dātuṃ no na sakkomi, nisīdanaṭṭhānaṃ pana kathaṃ bhavissatī’’ti. Tassa sā cintā caturāsītiyojanasahassamatthake ṭhitassa devarañño paṇḍukambalasilāsanassa uṇhabhāvaṃ janesi. Sakko ‘‘ko nu kho maṃ imasmā ṭhānā cāvetukāmo’’ti dibbacakkhunā olokento mahāpurisaṃ disvā ‘‘ayaṃ suruci brāhmaṇo buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā nisīdanaṭṭhānatthāya cintesi, mayāpi tattha gantvā puññakoṭṭhāsaṃ gahetuṃ vaṭṭatī’’ti vaḍḍhakivaṇṇaṃ nimminitvā vāsipharasuhattho mahāpurisassa purato pāturahosi. ‘‘Atthi nu kho kassaci bhatiyā kattabbakicca’’nti āha. Mahāpuriso taṃ disvā ‘‘kiṃ kammaṃ karissasī’’ti āha. Mama ajānanasippaṃ nāma natthi, gehaṃ vā maṇḍapaṃ vā yo yaṃ kāreti, tassa taṃ kātuṃ jānāmīti. Tena hi mayhaṃ kammaṃ atthīti. Kiṃ, ayyāti? Svātanāya me koṭisatasahassabhikkhū nimantitā, tesaṃ nisīdanamaṇḍapaṃ karissasīti. Ahaṃ nāma kareyyaṃ, sace me bhatiṃ dātuṃ sakkhissathāti. Sakkhissāmi, tātāti. ‘‘Sādhu karissāmī’’ti gantvā ekaṃ padesaṃ olokesi.

那时，我等菩萨名为苏卢慈，曾为婆罗门，便前来欲迎请圣者，听闻善法甜美之说，乃言：『请收受我为比库。』婆罗门对众比库言：『这是有益的。』彼众比库谓：『如此许多，尊者，此比库必为侍者。』于是，圣者初次聚时也。彼言：『百万亿众。』对曰：『尊者，俱来归依于我，收受为比库。』圣者默许。婆罗门自主请请，归家思惟：『我不能供养如此许多比库的牺牲饭食及用品，何处能设坐处？』彼思忖时，距此四十八由旬远处，天王陀奴迦般荼婆耶铁座，出现热气。萨咖观天眼而视，大人现前，谓曰：『此苏卢慈婆罗门，欲迎请佛前比库僧，为坐处思量，我亦当往，得福多宝，以随侍王者为责。』乃以法杖引导，于大人前而立。『有谁侍从，但当施与。』大人见之，问曰：『将作何业？』曰：『我无不识饮食，屋宇造营，彼寺谁造，其劳皆知。业因我有所至也。』曰：『何事？』曰：『百万亿比库由我请，彼当作坐坛。』曰：『如是，可行乎？若我能供养，必乞承教。』曰：『必能供养，且乞受汝教。』『善哉，当行。』即往察视一处地。

Dvādasaterasayojanappamāṇo padeso kasiṇamaṇḍalaṃ viya samatalo ahosi. So ‘‘ettake ṭhāne sattaratanamayo maṇḍapo uṭṭhahatū’’ti cintetvā olokesi. Tāvadeva pathaviṃ bhinditvā maṇḍapo uṭṭhahi. Tassa suvaṇṇamayesu thambhesu rajatamayā ghaṭakā ahesuṃ, rajatamayesu thambhesu suvaṇṇamayā, maṇitthambhesu pavāḷamayā, pavāḷatthambhesu maṇimayā, sattaratanamayesu thambhesu sattaratanamayāva ghaṭakā ahesuṃ. Tato ‘‘maṇḍapassa antarantena kiṅkiṇikajālaṃ olambatū’’ti olokesi. Saha olokaneneva kiṅkiṇikajālaṃ olambi, yassa mandavāteritassa pañcaṅgikasseva tūriyassa madhurasaddo niggacchati. Dibbasaṅgītivattanakālo viya ahosi. ‘‘Antarantarā gandhadāmamālādāmāni olambantū’’ti cintesi. Tāvadeva dāmāni olambiṃsu. ‘‘Koṭisatasahassasaṅkhyānaṃ bhikkhūnaṃ āsanāni ca ādhārakāni ca pathaviṃ bhinditvā uṭṭhahantū’’ti cintesi. Tāvadeva uṭṭhahiṃsu. ‘‘Koṇe koṇe ekekā udakacāṭiyo uṭṭhahantū’’ti cintesi, tāvadeva udakacāṭiyo uṭṭhahiṃsu ettakaṃ māpetvā brāhmaṇassa santikaṃ gantvā ‘‘ehi ayya tava maṇḍapaṃ oloketvā mayhaṃ bhatiṃ dehī’’ti āha. Mahāpuriso gantvā maṇḍapaṃ olokesi . Olokentassevassa sakalasarīraṃ pañcavaṇṇāya pītiyā nirantaraṃ phuṭaṃ ahosi. Athassa maṇḍapaṃ oloketvā etadahosi ‘‘nāyaṃ maṇḍapo manussabhūtena kato, mayhaṃ pana ajjhāsayaṃ mayhaṃ guṇaṃ āgamma addhā sakkassa bhavanaṃ uṇhaṃ ahosi. Tato sakkena devaraññā ayaṃ maṇḍapo kārito bhavissatī’’ti. ‘‘Na kho pana me yuttaṃ evarūpe maṇḍape ekadivasaṃyeva dānaṃ dātuṃ, sattāhaṃ dassāmī’’ti cintesi.

有一处地域面积约为一千三百二十由旬，那里的地面如同一个平坦的宝石圆坛。此地观想时，心念到“在这地方，有用七种宝石装饰的堂阁耸立。”于是，那宝石堂阁的建立仿佛撼动了大地。堂阁柱子中金质的变成银质，银质的变成宝石柱，宝石柱又变成绿松石柱，绿松石柱又变成宝石柱。七种宝石的柱子中，宝石与宝石的交接处如铃铛网状束缚悬挂着。继续观视，铃铛网挂着，发出悠扬的脉脉音声，如同有神妙天乐在此奏响。心念“堂阁内侧悬挂着檀香串饰”，檀香串饰果然悬挂。又念道“有数千万比库的座位和支撑柱破地而起”，他们都升起了。又念“各个角落都有水幢升起”，这些水幢也应声升起。于是离开此地，前往婆罗门处，说：“尊者，请看您的宝阁，也为我布施。”那位大德来到宝阁观视，观看时全身因五色欢悦感受而不断欢喜。观看宝阁时，心生：“此宝阁非人间所造，我的观念与资质促成了此暖和舍所。以后这宝阁必由萨咖天帝凭神通而建造。”又心念“我虽尚不能于此宝阁之一日间布施，可愿连续七周布施。”

Bāhirakadānañhi tattakampi samānaṃ bodhisattānaṃ tuṭṭhiṃ kātuṃ na sakkoti. Alaṅkatasīsaṃ pana chinditvā añjitaakkhīni uppāṭetvā, hadayamaṃsaṃ vā uppāṭetvā dinnakāle bodhisattānaṃ cāgaṃ nissāya tuṭṭhi nāma hoti. Amhākampi hi bodhisattassa sivijātake devasikaṃ pañcasatasahassakahāpaṇāni vissajjetvā catūsu nagaradvāresu, majjhe nagare ca dānaṃ dadantassa taṃ dānaṃ tuṭṭhiṃ uppādetuṃ nāsakkhi. Yadā panassa brāhmaṇavaṇṇena āgantvā sakko devarājā akkhīni yāci, tadā tāni uppāṭetvā dadamānasseva hāso uppajji, kesaggamattampi cittassa aññathattaṃ nāhosi. Evaṃ dānaṃ nissāya bodhisattānaṃ titti nāma natthi. Tasmā sopi mahāpuriso ‘‘sattāhaṃ mayā koṭisatasahassasaṅkhyānaṃ bhikkhūnaṃ dānaṃ dātuṃ vaṭṭatī’’ti cintetvā tasmiṃ maṇḍape buddhappamukhaṃ bhikkhusaṅghaṃ nisīdāpetvā sattāhaṃ gavapānaṃ nāma adāsi. Gavapānanti mahante mahante kolambe khīrassa pūretvā uddhanesu āropetvā ghanapākapakke khīre thoke taṇḍule pakkhipitvā pakkamadhusakkaracuṇṇasappīhi abhisaṅkhataṃ bhojanaṃ vuccati. Manussāyeva pana parivisituṃ nāsakkhiṃsu, devāpi ekantarikā hutvā parivisiṃsu. Dvādasaterasayojanappamāṇaṃ ṭhānampi bhikkhū gaṇhituṃ nappahotiyeva. Te pana bhikkhū attano ānubhāvena nisīdiṃsu. Pariyosānadivase sabbabhikkhūnaṃ pattāni dhovāpetvā bhesajjatthāya sappinavanītatelamadhuphāṇitānaṃ pūretvā ticīvarehi saddhiṃ adāsi. Saṅghanavakabhikkhunā laddhaticīvarasāṭakā satasahassagghanikā ahesuṃ. Satthā anumodanaṃ karonto ‘‘ayaṃ puriso evarūpaṃ mahādānaṃ adāsi, ko nu kho bhavissatī’’ti upadhārento ‘‘anāgate kappasatasahassādhikānaṃ dvinnaṃ asaṅkhyeyyānaṃ matthake gotamo nāma buddho bhavissatī’’ti disvā mahāpurisaṃ āmantetvā ‘‘tvaṃ ettakaṃ nāma kālaṃ atikkamitvā gotamo nāma buddho bhavissasī’’ti byākāsi.

外在布施虽然微小，却无法满足同为菩萨者的心愿。菩萨割断发髻，睁开受伤之眼，甚至剖开心脏之肉，将其奉献时，才名为满足。即使我们此处的菩萨，曾在前生故事时期，散布五十万德那银币，在四城门及城中布施，这份布施仍难以令他们生起满足感。一次有婆罗门身份者来到时，萨咖天帝恳求睁开眼目，见状便露开心笑，心无烦恼。依此布施，菩萨之满意称之为“布施满足”，故此大德心念：“我欲于七周内，为数千万比库布施。”遂在堂阁中设席供养佛前比库僧团，持续七周施以乳香。所谓乳香，即盛于大桶、再放于甄器中的稠密牛乳，调和成甘甜稠厚的饮食。世人难以品尝，天众却能潜心享受。面积长达一千三百二十由旬之处，比库僧团尚难容纳所有。诸比库各依自身事由坐定。布施结束之日，为所有比库洗净衣钵，以新酥油膏抹布，配以三衣一同布施。经由僧侶小组收得的布施衣服，有十万套。佛陀称赞道：“此大德布施极盛，未来世必有数以亿计、不可尽数之世，出世间正觉者名为果德玛，诞生世间。”并告诫大德：“你已历经如此时光，即将成为名为果德玛的佛陀。”

Mahāpuriso byākaraṇaṃ sutvā ‘‘ahaṃ kira buddho bhavissāmi, ko me gharāvāsena attho , pabbajissāmī’’ti cintetvā tathārūpaṃ sampattiṃ kheḷapiṇḍaṃ viya pahāya satthu santike pabbaji. Pabbajitvā ca buddhavacanaṃ uggaṇhitvā abhiññā, samāpattiyo ca nibbattetvā āyupariyosane brahmaloke nibbatti.

大德听闻此预言，心念：“我将成为佛陀，此家宅将无所用处，应当出家。”于是舍弃一切，犹如抛弃玩具般，前往佛陀面前出家。出家后精进修习佛陀教法，证得神通，成就各种禅定，最终于生命终尽时，在梵天界涅槃。

Maṅgalassa pana bhagavato uttaraṃ nāma nagaraṃ ahosi. Pitāpi uttaro nāma khattiyo, mātāpi uttarā nāma, sudevo ca dhammaseno ca dve aggasāvakā, pālito nāma upaṭṭhāko, sīvalī ca asokā ca dve aggasāvikā, nāgarukkho bodhi, aṭṭhāsītihatthubbedhaṃ sarīraṃ ahosi. Navutivassasahassāni ṭhatvā parinibbute pana tasmiṃ ekappahāreneva dasacakkavāḷasahassāni ekandhakārāni ahesuṃ. Sabbacakkavāḷesu manussānaṃ mahantaṃ ārodanaparidevanaṃ ahosi.

迦毗罗卫城中，有名为乌塔拉的城市。父为乌塔拉·刹帝利、母为乌塔拉。苏提与达摩谢诺为二大弟子，帕利陀为侍者，悉伐丽与阿索迦为二大女弟子。那位城主身长八十八肘，寿命九万岁。佛寂灭后，仅仅一周年，人口由一万人骤降至一万光暗，城中所有人间生灵遭逢巨大痛苦与哀号。

Evaṃ dasasahassilokadhātuṃ andhakāraṃ katvā parinibbutassa tassa bhagavato aparabhāge sumano nāma satthā udapādi. Tassāpi tayo sāvakasannipātā. Paṭhamasannipāte koṭisatasahassabhikkhū ahesuṃ. Dutiye kañcanapabbatamhi navutikoṭisahassāni, tatiye asītikoṭisahassāni. Tadā mahāsatto atulo nāma nāgarājā ahosi mahiddhiko mahānubhāvo, so ‘‘buddho uppanno’’ti sutvā ñātisaṅghaparivuto nāgabhavanā nikkhamitvā koṭisatasahassabhikkhuparivārassa tassa bhagavato dibbatūriyehi upahāraṃ kārāpetvā mahādānaṃ pavattetvā paccekaṃ dussayugāni datvā saraṇesu patiṭṭhāsi. Sopi naṃ satthā ‘‘anāgate buddho bhavissasī’’ti byākāsi.

如此一万众天地开始黑暗，佛陀涅槃后不久，有一名名叫苏摩诺的圣者出生。其亦有三众弟子。初众达百万比库，第二众在金山有九千万，第三众有八千万。那时有一位名为阿图罗的龙王，威力广大、显赫无比，闻知“佛陀已出生”，带领亲族出龙宫，向百万比库供献供养，发动大布施，传递转世多启示，确立皈依。那佛陀尚未来临人间，已获宣告为“未来将成佛。”

Tassa bhagavato nagaraṃ mekhalaṃ nāma ahosi, sudatto nāma rājā pitā, sirimā nāma mātā, saraṇo ca bhāvitatto ca dve aggasāvakā, udeno nāma upaṭṭhāko, soṇā ca upasoṇā ca dve aggasāvikā, nāgarukkhova bodhi, navutihatthubbedhaṃ sarīraṃ, navutiyeva vassasahassāni āyuppamāṇaṃ ahosīti.

佛陀所在城市名为麦迦拉，父亲名为苏达陀王，母亲名为西里玛。萨罗诺与巴瓦塔均为两位大弟子，乌得诺为侍者，苏纳与乌帕苏娜为二大女弟子。城主身长九十肘，寿命九万年。

Tassa aparabhāge revato nāma satthā udapādi. Tassāpi tayo sāvakasannipātā ahesuṃ, paṭhamasannipāte gaṇanā nāma natthi, dutiye koṭisatasahassabhikkhū ahesuṃ, tathā tatiye. Tadā bodhisatto atidevo nāma brāhmaṇo hutvā satthu dhammadesanaṃ sutvā saraṇesu patiṭṭhāya sirasmiṃ añjaliṃ ṭhapetvā tassa satthuno kilesappahāne vaṇṇaṃ vatvā uttarāsaṅgena pūjamakāsi. Sopi naṃ ‘‘buddho bhavissasī’’ti byākāsi.

其后段中，有一位名为雷瓦达的圣者出世。当时亦有三众僧集结，第一众中无固定数量，第二众有一千万比库，第三众亦是如此。那时，菩萨前生为名阿提得沃婆罗门，听闻世尊的法教，依止皈依，双手合掌顶礼世尊，称赞世尊断除烦恼之德，并以上衣敬礼。菩萨亦曾宣说“他必将成佛”。

Tassa pana bhagavato nagaraṃ sudhaññavatī nāma ahosi, pitā vipulo nāma khattiyo, mātāpi vipulā nāma, varuṇo ca brahmadevo ca dve aggasāvakā, sambhavo nāma upaṭṭhāko, bhaddā ca subhaddā ca dve aggasāvikā, nāgarukkhova bodhi, sarīraṃ asītihatthubbedhaṃ ahosi, āyu saṭṭhivassasahassānīti.

世尊所在之城名为苏达涅，父为名为毗富楼的士族王，母亦名毗富楼。天帝和梵天为两位首席弟子，侍者名为赞波，女首席弟子有婆达和苏婆达。菩提树如同护林神般护卫，佛身高八十四肘，寿命六万岁。

Tassa aparabhāge sobhito nāma satthā udapādi. Tassāpi tayo sāvakasannipātā, paṭhamasannipāte koṭisatabhikkhū ahesuṃ, dutiye navutikoṭiyo, tatiye asītikoṭiyo. Tadā bodhisatto ajito nāma brāhmaṇo hutvā satthu dhammadesanaṃ sutvā saraṇesu patiṭṭhāya buddhappamukhassa bhikkhusaṅghassa mahādānaṃ adāsi. Sopi naṃ ‘‘buddho bhavissasī’’ti byākāsi.

其后段中，又有一位名为索比陀的圣者出生。当时亦有三众僧集结，第一众有一百万比库，第二众九千万，第三众三千万。菩萨前生为名阿耆多婆罗门，听闻佛法皈依三宝，并向佛陀所在的比库僧团布施大礼。菩萨亦宣说“他必成佛”。

Tassa pana bhagavato nagaraṃ sudhammaṃ nāma ahosi, pitā sudhammo nāma rājā, mātāpi sudhammā nāma, asamo ca sunetto ca dve aggasāvakā, anomo nāma upaṭṭhāko, nakulā ca sujātā ca dve aggasāvikā, nāgarukkhova bodhi, aṭṭhapaṇṇāsahatthubbedhaṃ sarīraṃ ahosi, navuti vassasahassāni āyuppamāṇanti.

世尊所在之城名为苏达摩，父为名苏达摩的王，母亦名苏达摩。首席弟子有阿萨摩和苏内多两人，侍者名阿诺摩，女首席弟子有纳拘拉和苏迦塔，如同护林神般护持菩提树。佛身八十五肘之高，寿命九万岁。

Tassa aparabhāge ekaṃ asaṅkhyeyyaṃ atikkamitvā ekasmiṃyeva kappe tayo buddhā nibbattiṃsu anomadassī, padumo, nāradoti. Anomadassissa bhagavato tayo sāvakasannipātā, paṭhame aṭṭha bhikkhusatasahassāni ahesuṃ, dutiye satta, tatiye cha tadā bodhisatto eko yakkhasenāpati ahosi mahiddhiko mahānubhāvo anekakoṭisatasahassānaṃ yakkhānaṃ adhipati. So ‘‘buddho uppanno’’ti sutvā āgantvā buddhappamukhassa bhikkhusaṅghassa mahādānaṃ adāsi. Satthāpi naṃ ‘‘anāgate buddho bhavissasī’’ti byākāsi.

此后段，经无数劫过后，三位佛陀先后出世，名为阿诺摩达悉、波多摩、那罗多。阿诺摩达悉佛时代有三众弟子集结，第一众八百万比库，第二众七百万，第三众六百万。那时菩萨为一名为夜叉部将领，具大神通广大神力，统率多千万夜叉。闻得佛陀已出世，即前来礼敬佛陀所在的比库僧团布施大礼。世尊亦曾宣告“未来佛必将出世”。

Anomadassissa pana bhagavato candavatī nāma nagaraṃ ahosi, yasavā nāma rājā pitā, yasodharā nāma mātā, nisabho ca anomo ca dve aggasāvakā, varuṇo nāma upaṭṭhāko , sundarī ca sumanā ca dve aggasāvikā, ajjunarukkho bodhi, sarīraṃ aṭṭhapaṇṇāsahatthubbedhaṃ ahosi, vassasatasahassaṃ āyūti.

阿诺摩达悉佛时代，世尊住于名为灿达伐提的城，父名耶输跋，母名耶输多罗。两位首席弟子为尼萨波和阿诺摩，侍者为婆楼那，女首席弟子为苏南和苏玛那。菩提树为阿尤其罗树，佛身八十五肘之高，寿命十万年。

Tassa aparabhāge padumo nāma satthā udapādi. Tassāpi tayo sāvakasannipātā, paṭhamasannipāte koṭisatasahassabhikkhū ahesuṃ, dutiye tīṇisatasahassāni, tatiye agāmake araññe mahāvanasaṇḍavāsīnaṃ bhikkhūnaṃ dve satasahassāni. Tadā tathāgate tasmiṃyeva vanasaṇḍe vasante bodhisatto sīho hutvā satthāraṃ nirodhasamāpattisamāpannaṃ disvā pasannacitto vanditvā padakkhiṇaṃ katvā pītisomanassajāto tikkhattuṃ sīhanādaṃ naditvā sattāhaṃ buddhārammaṇaṃ pītiṃavijahitvā pītisukheneva gocarāya apakkamitvā jīvitapariccāgaṃ katvā payirupāsamāno aṭṭhāsi. Satthā sattāhaccayena nirodhā vuṭṭhito sīhaṃ oloketvā ‘‘bhikkhusaṅghepi cittaṃ pasādetvā saṅghaṃ vandissatī’’ti ‘‘bhikkhusaṅgho āgacchatū’’ti cintesi. Bhikkhū tāvadeva āgamiṃsu. Sīho saṅghe cittaṃ pasādeti. Satthā tassa mānasaṃ oloketvā ‘‘anāgate buddho bhavissasī’’ti byākāsi.

其后世尊名为波陀摩，化现于世。彼时亦有三众声闻集会，第一会时有百万比库，第二会时有三百万，第三会时于无人荒野大森林中，与广大比库众共二百万。时如来于此大林中住处，菩萨成狮身，见师已得寂灭果，心清净欢喜，顶礼围绕后，生喜乐快乐，声发狮吼，连作三声，七日恒住佛陀光明法相中，乐而不染，为安住舍弃生命。当师七日寂灭已，犀利视之，念言：「盼比库僧团心同欢喜，恭敬僧众。」又念：「僧团且来。」比库众遂来，狮王安慰僧众。复以心观世尊言：「未来有佛当出。」

Padumassa pana bhagavato campakaṃ nagaraṃ ahosi asamo nāma rājā pitā, mātā asamā nāma, sālo ca upasālo ca dve aggasāvakā, varuṇo nāma upaṭṭhāko, rāmā ca surāmā ca dve aggasāvikā, soṇarukkho nāma bodhi aṭṭhapaṇṇāsahatthubbedhaṃ sarīraṃ ahosi, āyu vassasatasahassanti.

波陀摩世尊时，居于名为伽椰城，王名不相（阿萨摩），母名不相，二大属弟曰弗沙罗与乌沙罗，护卫名为瓦卢那，随从有拉玛与苏拉玛，亦为二大属弟。菩提树名苏那洛，树干高八十八肘，寿命一千万年。

Tassa aparabhāge nārado nāma satthā udapādi. Tassāpi tayo sāvakasannipātā, paṭhamasannipāte koṭisatasahassabhikkhū ahesuṃ, dutiye navutikoṭisahassāni, tatiye asītikoṭisahassāni. Tadā bodhisatto isipabbajjaṃ pabbajitvā pañcasu abhiññāsu, aṭṭhasu ca samāpattīsu ciṇṇavasī hutvā buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā lohitacandanena pūjamakāsi, sopi naṃ ‘‘anāgate buddho bhavissasī’’ti byākāsi.

其后有世尊名为那罗陀，亦名声闻集会。三众中，初会有百万比库，第二会九千万，第三会三亿。菩萨时尚处出家，具五种神通，成八禅定，隐而处之，馈与佛前僧众大布施，以红檀香供养，称赞曰：「未来当有佛出世。」

Tassa pana bhagavato dhaññavatī nāma nagaraṃ ahosi, sudevo nāma khattiyo pitā, anomā nāma mātā, bhaddasālo ca jitamitto ca dve aggasāvakā, vāsiṭṭho nāma upaṭṭhāko, uttarā ca phaggunī ca dve aggasāvikā, mahāsoṇarukkho bodhi, sarīraṃ aṭṭhāsītihatthubbedhaṃ ahosi, navuti vassasahassāni āyūti.

世尊时有一城名为瞻棱伐提，王名须提婆，母名阿诺摩，二大属弟为富流莎与击沾密多，护卫名伐什拖，随从有北方女性伐拘尼与南方弗拘尼，菩提树名大苏拿洛，体长八十八肘，寿命九千万年。

Nāradabuddhassa pana aparabhāge ekaṃ asaṅkhyeyyaṃ atikkamitvā ito satasahassakappamatthake ekasmiṃ kappe ekova padumuttaro nāma buddho udapādi. Tassāpi tayo sāvakasannipātā, paṭhamasannipāte koṭisatasahassabhikkhū ahesuṃ, dutiye vebhārapabbate navutikoṭisahassāni, tatiye asītikoṭisahassāni. Tadā bodhisatto jaṭilo nāma mahāraṭṭhiyo hutvā buddhappamukhassa bhikkhusaṅghassa sacīvaraṃ dānaṃ adāsi. Sopi naṃ ‘‘anāgate buddho bhavissasī’’ti byākāsi. Padumuttarassa pana bhagavato kāle titthiyā nāma nāhesuṃ sabbe devamanussā buddhameva saraṇamakaṃsu.

后世尊那罗陀佛时代，竟超无量数亿劫至十万亿劫，唯有一大劫中出一佛，名曰波陀摩多。三众亦有初会百万比库，第二会九千万，第三会三亿。时菩萨为暮怒王，馈与佛前僧众衣物布施，称赞未来有佛。波陀摩多成佛时，诸天人非沙门悉皈依佛。

Tassa nagaraṃ haṃsavatī nāma ahosi, pitā ānando nāma khattiyo, mātā sujātā nāma, devalo ca sujāto ca dve aggasāvakā sumano nāma upaṭṭhāko, amitā ca asamā ca dve aggasāvikā, salalarukkho bodhi, sarīraṃ aṭṭhāsītihatthubbedhaṃ ahosi, sarīrappabhā samantato dvādasa yojanāni gaṇhi vassasatasahassaṃ āyūti.

其时城名鹤沙提，王名安陀，母名苏迦达，二大弟子都名天罗与苏迦陀，护卫名苏摩那，二女属弟名阿密陀与阿萨摩，菩提树名萨罗，树干高八十八肘，体光普照，广达十二由旬，寿命千万年。

Tassa aparabhāge sattatikappasahassāni atikkamitvā ito tiṃsakappasahassamatthake sumedho ca sujāto cāti ekasmiṃ kappe dve buddhā nibbattiṃsu. Sumedhassāpi tayo sāvakasannipātā, paṭhamasannipāte sudassananagare koṭisatakhīṇāsavā ahesuṃ, dutiye navutikoṭiyo, tatiye asītikoṭiyo. Tadā bodhisatto uttaro nāma brāhmaṇamāṇavo hutvā nidahitvā ṭhapitaṃyeva asītikoṭidhanaṃ vissajjetvā buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā dhammaṃ sutvā saraṇesu patiṭṭhāya nikkhamitvā pabbaji. Sopi naṃ ‘‘anāgate buddho bhavissasī’’ti byākāsi.

于其后半部分，超过了七十三万劫，此后约三十万劫间，尊者苏摩陀与苏迦陀，在同一劫中有二佛出世。苏摩陀亦有三大弟子集结，初集时，在须达萨那城有一千万破尽结使者，第二集九千万，第三集八千万。当时菩萨名北方婆罗门学童，施舍出八千万财物予佛陀之前之比库僧团，听闻佛法，归依三宝，遂出家。菩萨亦曾宣说‘未来当有佛出世’。

Sumedhassa bhagavato sudassanaṃ nāma nagaraṃ ahosi, sudatto nāma rājā pitā, mātāpi sudattā nāma, saraṇo ca sabbakāmo ca dve aggasāvakā, sāgaro nāma upaṭṭhāko, rāmā ca surāmā ca dve aggasāvikā, mahānīparukkho bodhi, sarīraṃ aṭṭhāsītihatthubbedhaṃ ahosi, āyu navuti vassasahassānīti.

尊者苏摩陀的佛号所在城名须达萨那，父亲名须达多，母亲名须达陀；弟子中最尊贵随侍者有二位，名萨伽罗，二女弟子名拉摩与苏拉摩。菩萨在得道时身长八十八肘，寿命九万岁。

Tassa aparabhāge sujāto nāma satthā udapādi. Tassāpi tayo sāvakasannipātā, paṭhamasannipāte saṭṭhibhikkhusatasahassāni ahesuṃ , dutiye paññāsaṃ, tatiye cattālīsaṃ. Tadā bodhisatto cakkavattirājā hutvā ‘‘buddho uppanno’’ti sutvā upasaṅkamitvā dhammaṃ sutvā buddhappamukhassa bhikkhusaṅghassa saddhiṃ sattahi ratanehi catumahādīparajjaṃ datvā satthu santike pabbaji. Sakalaraṭṭhavāsino raṭṭhuppādaṃ gahetvā ārāmikakiccaṃ sādhentā buddhappamukhassa bhikkhusaṅghassa niccaṃ mahādānaṃ adaṃsu. Sopi naṃ satthā byākāsi.

于其后半部分，有一尊名苏迦陀的觉者出世。其亦有三大弟子集结，初集时有六万比库，第二集五万，第三集四万。菩萨当时是电轮王，闻‘佛陀已出世’即来到，听闻佛法，和佛陀、比库僧团及七宝，施与四大慷慨布施，出家皈依。世间众生拥立他为王，依法礼敬僧团，常行大布施。菩萨亦曾宣说‘我是世尊’。

Tassa bhagavato nagaraṃ sumaṅgalaṃ nāma ahosi, uggato nāma rājā pitā, pabhāvatī nāma mātā, sudassano ca sudevo ca dve aggasāvakā, nārado nāma upaṭṭhāko, nāgā ca nāgasamālā ca dve aggasāvikā, mahāveḷurukkho bodhi, so kira mandacchiddo ghanakkhandho upariniggatāhi mahāsākhāhi morapiñchakalāpo viya virocittha. Tassa bhagavato sarīraṃ paṇṇāsahatthubbedhaṃ ahosi, āyu navutivassasahassānīti.

尊者苏迦陀的佛城名为善瑞那个，父名乌迦陀，母名波婆提，最尊贵两位男弟子分别为须达沙与须得波，随侍者为那洛多，最尊贵两女弟子为那伽与那伽萨玛拉。菩萨得道时身长五十五肘，寿命九万岁。

Tassa aparabhāge ito aṭṭhārasakappasatamatthake ekasmiṃ kappe piyadassī, atthadassī, dhammadassīti tayo buddhā nibbattiṃsu. Piyadassissāpi tayo sāvakasannipātā. Paṭhame koṭisatasahassabhikkhū ahesuṃ, dutiye navutikoṭiyo, tatiye asītikoṭiyo. Tadā bodhisatto kassapo nāma māṇavo tiṇṇaṃ vedānaṃ pāraṅgato hutvā satthu dhammadesanaṃ sutvā koṭisatasahassadhanapariccāgena saṅghārāmaṃ kāretvā saraṇesu ca sīlesu ca patiṭṭhāsi. Atha naṃ satthā ‘‘aṭṭhārasakappasataccayena buddho bhavissasī’’ti byākāsi.

于其后半部分，约十八万劫后，有一劫中生起三佛，名为辟达室、辟达视、法辟达。辟达室有三大弟子出家，初集十万比库，第二集九千万，第三集八千万。菩萨名为迦叶，是婆罗门学童，通达三藏，闻佛法语，施舍出十万财物造沙弥道场，皈依三宝。佛陀亦曾宣说‘十八万劫后将有佛出世’。

Tassa bhagavato anomaṃ nāma nagaraṃ ahosi, pitā sudinno nāma rājā, mātā candā nāma, pālito ca sabbadassī ca dve aggasāvakā, sobhito nāma upaṭṭhāko, sujātā ca dhammadinnā ca dve aggasāvikā, piyaṅgurukkho bodhi, sarīraṃ asītihatthubbedhaṃ ahosi, navutivassasahassāni āyūti.

尊者辟达室的佛城名阿诺摩，父名苏提努，母名旃达，最尊贵男弟子巴利陀与悉佉陀，随侍者名苏毕多，最尊贵女弟子为苏迦陀与法迦陀。菩萨身长八十肘，寿命九万岁。

Tassa aparabhāge atthadassī nāma bhagavā udapādi. Tassāpi tayo sāvakasannipātā. Paṭhame aṭṭhanavutibhikkhusatasahassāni ahesuṃ, dutiye aṭṭhāsītisahassāni, tathā tatiye. Tadā bodhisatto susīmo nāma mahiddhiko tāpaso hutvā devalokato mandāravapupphacchattaṃ āharitvā satthāraṃ pūjesi. Sopi naṃ satthā byākāsi.

那时，在世尊之后，被称为义显者的比库出世。其时亦有三众比库集会。第一众中有八万八千比库，第二众有八万八千，第三众亦然。那时，未来佛具足大智名为须西摩的苦行者，从天界取来满披芒果花伞的尊师，用此供养世尊。世尊也为他宣说佛法。

Tassa bhagavato sobhaṇaṃ nāma nagaraṃ ahosi, sāgaro nāma rājā pitā, sudassanā nāma mātā, santo ca upasanto ca dve aggasāvakā, abhayo nāma upaṭṭhāko, dhammā ca sudhammā ca dve aggasāvikā, campakarukkho bodhi, sarīraṃ asītihatthubbedhaṃ ahosi, sarīrappabhā samantato sabbakālaṃ yojanamattaṃ pharitvā aṭṭhāsi, āyu vassasatasahassanti.

世尊所住有名为索般那的城，父亲名为海王，母亲名为士达萨那，有两位在家首席弟子，护持者名为阿波耶，有两位护法首席弟子名为达摩和苏达摩。佛树为番石榴树，佛体被七十肘长的疤痕所伤，佛体光辉普照四方，长约一由旬，寿命为十万劫。

Tassa aparabhāge dhammadassī nāma satthā udapādi. Tassāpi tayo sāvakasannipātā. Paṭhamasannipāte koṭisatabhikkhū ahesuṃ, dutiye navutikoṭiyo, tatiye asītikoṭiyo. Tadā bodhisatto sakko devarājā hutvā dibbagandhapupphehi ca dibbatūriyehi ca pūjamakāsi. Sopi naṃ satthā byākāsi.

那时，在世尊之后，被称为法显者的尊师出世。其时亦有三众比库集会。第一众中有百万比库，第二众有九千万，第三众有八千万。彼时，未来佛为天帝萨咖，受到天香花和天宝树的供养。世尊也为他宣说佛法。

Tassa bhagavato saraṇaṃ nāma nagaraṃ ahosi, pitā saraṇo nāma rājā, mātā sunandā nāma, padumo ca phussadevo ca dve aggasāvakā, sunetto nāma upaṭṭhāko, khemā ca sabbanāmā ca dve aggasāvikā, rattaṅkurarukkho bodhi, ‘‘kakudharukkho’’tipi ‘‘bimbijālo’’tipi vuccati sarīraṃ panassa asītihatthubbedhaṃ ahosi, vassasatasahassaṃ āyūti.

世尊所在有名为舍罗那的城市，父王名为舍罗那，母亲名为苏那达，有两位在家首席弟子名为波莫和佛萨德婆，有护法首席弟子名为苏内多，还有两位首席护法弟子名为吉摩和赛拜。佛树为红果树，亦称作苦高树与璧丝树，佛体被七十肘疤痕所伤，寿命为十万劫。

Tassa aparabhāge ito catunavutikappamatthake ekasmiṃ kappe ekova siddhattho nāma buddho udapādi. Tassāpi tayo sāvakasannipātā. Paṭhamasannipāte koṭisatasahassabhikkhū ahesuṃ, dutiye navutikoṭiyo tatiye asītikoṭiyo. Tadā bodhisatto uggatejo abhiññābalasampanno maṅgalo nāma tāpaso hutvā mahājambuphalaṃ āharitvā tathāgatassa adāsi. Satthā taṃ phalaṃ paribhuñjitvā ‘‘catunavutikappamatthake buddho bhavissasī’’ti bodhisattaṃ byākāsi.

那时，在世尊之后，四十九劫中出的唯一称为悉达多尊者的佛陀诞生。其时亦有三众比库集会。第一众中有百万千比库，第二众有九千万，第三众有八千万。未来佛具火光明通的神通者名曼迦罗，作苦行者，取来大樱桃果奉献于如来。世尊受果后，宣说未来佛将在四十九劫中出世。

Tassa bhagavato nagaraṃ vebhāraṃ nāma ahosi, pitā jayaseno nāma rājā, mātā suphassā nāma, sambalo ca sumitto ca dve aggasāvakā, revato nāma upaṭṭhāko, sīvalā ca surāmā ca dve aggasāvikā, kaṇikārarukkho bodhi, sarīraṃ saṭṭhihatthubbedhaṃ ahosi, vassasatasahassaṃ āyūti.

世尊所居住的城市名为韦笈罗，父王名为伽耶先，母亲名为素帕莎，有两位在家首席弟子名为三巴罗与苏米陀，护法首席弟子名为雷瓦陀，还有两位首席护法弟子名为悉婆罗和苏罗摩。佛树为甘蔗果树，佛体被六十肘伤痕所伤，寿命为十万劫。

Tassa aparabhāge ito dvenavutikappamatthake tisso phussoti ekasmiṃ kappe dve buddhā nibbattiṃsu. Tissassa pana bhagavato tayo sāvakasannipātā. Paṭhamasannipāte bhikkhūnaṃ koṭisataṃ ahosi, dutiye navutikoṭiyo, tatiye asītikoṭiyo. Tadā bodhisatto mahābhogo mahāyaso sujāto nāma khattiyo hutvā isipabbajjaṃ pabbajitvā mahiddhikabhāvaṃ patvā ‘‘buddho uppanno’’ti sutvā dibbamandāravapadumapāricchattakapupphāni ādāya catuparisamajjhe gacchantaṃ tathāgataṃ pūjesi, ākāse pupphavitānaṃ hutvā aṭṭhāsi. Sopi naṃ satthā ‘‘ito dvenavutikappamatthake buddho bhavissasī’’ti byākāsi.

在那之后二十三万余劫中，有三位佛出现在同一劫中。关于这三位佛，世尊的三众弟子分别集结。第一集会时，比库人数达一亿，第二集会时九千万，第三集会时八千万。当时菩萨名为苏诃多，是一位富有荣耀的士族贵族，出家为沙门修行后，获得大财富之位。听闻“佛陀已诞生”后，他采摘天界曼陀罗与莲花，带往四众中去礼敬如来。天中布满鲜花雨，持续八天。那时候佛陀尚未宣布：“未来二十三万劫间将有佛出世。”

Tassa bhagavato khemaṃ nāma nagaraṃ ahosi, pitā janasandho nāma khattiyo, mātā padumā nāma, brahmadevo ca udayo ca dve aggasāvakā samaṅgo nāma upaṭṭhāko, phussā ca sudattā ca dve aggasāvikā asanarukkho bodhi, sarīraṃ saṭṭhihatthubbedhaṃ ahosi, vassasatasahassaṃ āyūti.

那位世尊的故乡名为克默城，父亲是一位名为贾那桑得的士族，母亲名为波陀摩，梵天与宇多耶是两位高级弟子，而扶侍者有萨摩和苏达他两位高级女弟子。佛陀的身躯高达六十肘，寿命为一百万年。

Tassa aparabhāge phusso nāma satthā udapādi. Tassāpi tayo sāvakasannipātā, paṭhamasannipāte saṭṭhi bhikkhusatasahassāni ahesuṃ, dutiye paṇṇāsa, tatiye dvattiṃsa. Tadā bodhisatto vijitāvī nāma khattiyo hutvā mahārajjaṃ pahāya satthu santike pabbajitvā tīṇi piṭakāni uggahetvā mahājanassa dhammakathaṃ kathesi. Sīlapāramiñca pūresi. Sopi naṃ ‘‘buddho bhavissasī’’ti byākāsi.

在那之后，佛陀的继任者名为福施，是一位天降圣师。此人也有三众弟子：第一集会有六千万比库，第二集会五千万，第三集会二千三百万。菩萨时名为毗吉多威，是一位士族贵族，舍弃国土，在佛陀身边出家，精通三藏，向大众讲法，并完成戒律修行。那时佛陀尚未宣布“将成为佛陀”的预言。

Tassa bhagavato kāsi nāma nagaraṃ ahosi, jayaseno nāma rājā pitā, sirimā nāma mātā, surakkhito ca dhammaseno ca dve aggasāvakā, sabhiyo nāma upaṭṭhāko, cālā ca upacālā ca dve aggasāvikā , āmalakarukkho bodhi, sarīraṃ aṭṭhapaṇṇāsahatthubbedhaṃ ahosi, navuti vassasahassāni āyūti.

那位世尊的故乡名为迦尸城，父亲是名为耶耶逊的王，母亲名为悉利摩。梵护和法护是两位高级弟子，萨比约为侍者，查罗和乌婆查罗两名女高级弟子。菩萨时名为阿摩罗迦鲁，是一位身高八十五肘，寿命九千万年的士族贵族。

Tassa aparabhāge ito ekanavutikappe vipassī nāma bhagavā udapādi. Tassāpi tayo sāvakasannipātā , paṭhamasannipāte aṭṭhasaṭṭhibhikkhusatasahassāni ahesuṃ, dutiye ekasatasahassaṃ, tatiye asītisahassāni. Tadā bodhisatto mahiddhiko mahānubhāvo atulo nāma nāgarājā hutvā sattaratanakhacitaṃ sovaṇṇamayaṃ mahāpīṭhaṃ bhagavato adāsi. Sopi naṃ satthā ‘‘ito ekanavutikappe buddho bhavissasī’’ti byākāsi.

在那之后，一百九十劫间出现一位佛名为毗婆尸。此佛亦有三众弟子，第一集会约五千六百万比库，第二集会有一千万，第三集会八千三百万。那时菩萨名为无量威，是一位伟大且德高的王，名叫阿土罗。他将七宝镶嵌的黄金宝座赠与世尊。那时候佛陀未曾宣布他未来为佛。

Tassa bhagavato bandhumatī nāma nagaraṃ ahosi, bandhumā nāma rājā pitā. Bandhumatī nāma mātā, khaṇḍo ca tisso ca dve aggasāvakā, asoko nāma upaṭṭhāko, candā ca candamittā ca dve aggasāvikā pāṭalirukkho bodhi, sarīraṃ asītihatthubbedhaṃ ahosi, sarīrappabhā sadā satta yojanāni pharitvā aṭṭhāsi, asītivassasahassāni āyūti.

那位世尊的故乡名为班都摩迪城，父亲为班都摩王，母亲名班都摩迪。三位高级弟子为乾多、提苏和二位，侍者名为阿索迦，帕兰达和班达密陀两位女高级弟子。菩萨时名为巴达里，身长六十八肘，身体光辉照耀常延展达七由旬，寿命为八千万年。

Tassa aparabhāge ito ekatiṃsakappe sikhī, vessabhū cāti dve buddhā ahesuṃ. Sikhissāpi bhagavato tayo sāvakasannipātā, paṭhamasannipāte bhikkhusatasahassaṃ ahosi, dutiye asītisahassāni, tatiye sattati. Tadā bodhisatto arindamo nāma rājā hutvā buddhappamukhassa bhikkhusaṅghassa sacīvaraṃ mahādānaṃ pavattetvā sattaratanapaṭimaṇḍitaṃ hatthiratanaṃ datvā hatthippamāṇaṃ katvā kappiyabhaṇḍaṃ adāsi. Sopi naṃ ‘‘ito ekatiṃsakappe buddho bhavissasī’’ti byākāsi.

其后，于一千三百二十劫，有两位佛出世，名为锡迦与遍身。锡迦佛时代，世尊有三众弟子结集，初次结集时，比库一万众，第二次结集时有三万众，第三次达七万众。那时，菩萨曾作王，名曰阿林达摩，于佛所率僧团布施衣物等大施，施以七宝装饰，献上象宝，作象的大小量度，并赠予可用器物。菩萨亦曾预言：“此后于一千三百二十劫中，将当成佛。”

Tassa pana bhagavato aruṇavatī nāma nagaraṃ ahosi, aruṇavā nāma khattiyo pitā, pabhāvatī nāma mātā, abhibhū ca sambhavo ca dve aggasāvakā khemaṅkaro nāma upaṭṭhāko, sakhilā ca padumā ca dve aggasāvikā, puṇḍarīkarukkho bodhi, sarīraṃ sattatihatthubbedhaṃ ahosi, sarīrappabhā yojanattayaṃ pharitvā aṭṭhāsi, sattahivassasahassāni āyūti.

彼时世尊所在地名为阿伦那瓦提城，父名阿伦纳，母名波拔瓦提。侍从与护卫各有两位尊长，名曰契曼迦罗为侍者，萨伽拉与波杜玛为护卫。菩萨曾于菩提树下入定，体长达七十肘，体表光明遍布数十由旬，寿命达七万岁。

Tassa aparabhāge vessabhū nāma satthā udapādi. Tassāpi tayo sāvakasannipātā paṭhamasannipāte asītibhikkhusahassāni ahesuṃ dutiye sattati, tatiye saṭṭhi. Tadā bodhisatto sudassano nāma rājā hutvā buddhappamukhassa bhikkhusaṅghassa sacīvaraṃ mahādānaṃ datvā satthu santike pabbajitvā ācāraguṇasampanno buddharatane cittīkārapītibahulo ahosi. Sopi naṃ ‘‘ito ekatiṃse kappe buddho bhavissasī’’ti byākāsi.

随后，遍身佛出世。此时亦有三众弟子结集，初次结集时比库八万众，第二次七万，第三次六万。彼时菩萨成为国王，名为苏陀跋那，布施衣物等大施于佛僧团，随后于佛所近身出家，具足行为品德，心喜于佛法之宝。苏陀跋那菩萨亦曾预言：“此后于一千三百二十五劫中，将成佛。”

Tassa pana bhagavato anomaṃ nāma nagaraṃ ahosi, suppatīto nāma rājā pitā, yasavatī nāma mātā, soṇo ca uttaro ca dve aggasāvakā upasanto nāma upaṭṭhāko dāmā ca samālā ca dve aggasāvikā, sālarukkho bodhi, sarīraṃ saṭṭhihatthubbedhaṃ ahosi, saṭṭhivassasahassāni āyūti.

遍身佛世时，世尊所在城名阿诺摩，父王名速巴提陀，母名耶萨瓦蒂。侍者乌多陀与末陀为二尊长，护卫达玛与萨摩拉为二女护卫。菩萨于菩提树下入定，体长六十肘，寿命六万岁。

Tassa aparabhāge imasmiṃ kappe cattāro buddhā nibbattā kakusandho, koṇāgamano, kassapo, amhākaṃ bhagavāti. Kakusandhassa bhagavato eko sāvakasannipāto, tattha cattālīsabhikkhusahassāni ahesuṃ. Tadā bodhisatto khemo nāma rājā hutvā buddhappamukhassa bhikkhusaṅghassa sapattacīvaraṃ mahādānañca añjanādibhesajjāni ca datvā satthu dhammadesanaṃ sutvā pabbaji. Sopi naṃ satthā byākāsi.

其后于此劫中，共现四佛，名为迦拘悉呬、拘那含那、迦舍波、以及我等世尊。迦拘悉呬佛时代有一众弟子结集，人数达四万一千。菩萨曾作王，名为谐摩，为佛僧团布施七件衣物及大施，并施诸如眼膏等药品，闻佛陀讲法后出家。彼菩萨亦预言将成佛。

Kakusandhassa pana bhagavato khemaṃ nāma nagaraṃ ahosi, aggidatto nāma brāhmaṇo pitā, visākhā nāma brāhmaṇī mātā, vidhuro ca sañjīvo ca dve aggasāvakā, buddhijo nāma upaṭṭhāko sāmā ca campā ca dve aggasāvikā mahāsirīsarukkho bodhi sarīraṃ cattālīsahatthubbedhaṃ ahosi, cattālīsavassasahassāni āyūti.

迦拘悉呬佛世时，世尊所在城名谐摩，父名阿耆达多婆罗门，母名毗沙迦婆罗门，侍者为毗度罗与散志佛，护卫为佛智及娑摩拉娑摩。菩萨于大头果树下入定，体长四十一肘，寿命达四万岁。

Tassa aparabhāge koṇāgamano nāma satthā udapādi. Tassāpi eko sāvakasannipāto, tattha tiṃsabhikkhusahassāni ahesuṃ. Tadā bodhisatto pabbato nāma rājā hutvā amaccagaṇaparivuto satthu santikaṃ gantvā dhammadesanaṃ sutvā buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā mahādānaṃ pavattetvā pattuṇṇacīnapaṭakoseyyakambaladukulāni ceva suvaṇṇapādukañca datvā satthu santike pabbaji. Sopi naṃ satthā byākāsi.

那位之后，出现在迦尸城的名为拘那含陀的世尊诞生。当时，也有一群比库集会，约有三万比库。彼时，觉者成为国王，统率童仆众多，亲近教师，听闻教法，接待佛陀，向比库僧团布施大法会，广施盛赐，包括祇树给孤独园的织物、锦缎、金鞋，皆献于佛陀前，随后礼佛出家。那世尊亦对他作了宣说。

Tassa bhagavato sobhavatī nāma nagaraṃ ahosi, yaññadatto nāma brāhmaṇo pitā, uttarā nāma brāhmaṇī mātā, bhiyyoso ca uttaro ca dve aggasāvakā, sotthijo nāma upaṭṭhāko, samuddā ca uttarā ca dve aggasāvikā, udumbararukkho bodhi, sarīraṃ tiṃsahatthubbedhaṃ ahosi, tiṃsavassasahassāni āyūti.

那个世尊的城名为舍卫城，父为名叫阇耶达多的婆罗门，母名北阇耶达多婆罗门夫人。其上，有两位杰出的主要弟子：长老苏提及另一位卓越者。女弟子方面，有两位主导辅佐者，一名叫苏木达，一名叫北苏木达。菩提树是一株优曇婆罗树，身高约三丈，寿命达三万岁。

Tassa aparabhāge kassapo nāma satthā udapādi. Tassāpi ekova sāvakasannipāto, tattha vīsatibhikkhusahassāni ahesuṃ. Tadā bodhisatto jotipālo nāma māṇavo tiṇṇaṃ vedānaṃ pāragū bhūmiyañceva antalikkhe ca pākaṭo ghaṭikārassa kumbhakārassa mitto ahosi, so tena saddhiṃ satthāraṃ upasaṅkamitvā dhammakathaṃ sutvā pabbajitvā āraddhavīriyo tīṇi piṭakāni uggahetvā vattasampattiyā buddhasāsanaṃ sobhesi. Sopi naṃ satthā byākāsi.

继之之后，出世的是名叫迦叶的世尊。当时亦只有一群比库集会，约有两万比库。彼时觉者是一位名为光灵的青年，通达三明，熟悉天地，且与陶工和盖罐匠结为好友。他与那世尊共同出席，听闻教法，受戒出家，立大精进，三藏熟捻，通过弘法使佛法兴盛。那世尊也亲自为他宣说。

Tassa bhagavato jātanagaraṃ bārāṇasī nāma ahosi. Brahmadatto nāma brāhmaṇo pitā, dhanavatī nāma brāhmaṇī mātā, tisso ca bhāradvājo ca dve aggasāvakā, sabbamitto nāma upaṭṭhāko anuḷā ca uruveḷā ca dve aggasāvikā, nigrodharukkho bodhi sarīraṃ vīsatihatthubbedhaṃ ahosi, vīsativassasahassāni āyūti.

该世尊的出生城名为秣陵，父为名叫婆罗门婆罗门达多，母亲名为财女婆罗门达多。主要弟子有三位及巴拉德瓦乔两位。主管侍奉者名为萨密多，还有女主要弟子努拉与乌路维拉。菩提树是一株鹅掌楸树，身高约二丈，寿命达二万岁。

Tassa pana bhagavato orabhāge ṭhapetvā imaṃ sammāsambuddhaṃ añño buddho nāma natthi. Iti dīpaṅkarādīnaṃ catuvīsatiyā buddhānaṃ santike laddhabyākaraṇo pana bodhisatto yenena –

然后，在该世尊所在的东边，没有其他同样的正觉者出现。关于这二十四位佛陀的传承，菩提萨埵借此传承诠释道理——

‘‘Manussattaṃ liṅgasampatti, hetu satthāradassanaṃ;

‘人成就具缘，是因有导师的显现；

Pabbajjā guṇasampatti, adhikāro ca chandatā;

出家具有善法功德，具备修行资格且动机纯正；

Aṭṭhadhammasamodhānā, abhinīhāro samijjhatī’’ti. (bu. vaṃ. 2.59);

对八法了然于心，言行一致自觉调伏。

Ime aṭṭha dhamme samodhānetvā dīpaṅkarapādamūle katābhinīhārena ‘‘handa buddhakare dhamme vicināmi ito cito’’ti ussāhaṃ katvā ‘‘vicinanto tadādakkhiṃ, paṭhamaṃ dānapārami’’nti dānapāramitādayo buddhakarā dhammā diṭṭhā, te pūrento yāva vessantarattabhāvā āgami. Āgacchanto ca ye te katābhinīhārānaṃ bodhisattānaṃ ānisaṃsā saṃvaṇṇitā –

观透这八法后，昔日灯王足下由坚定不移的言行成就，便兴奋地说：“我今细察佛陀所行法义，心念可观。”于是勤发精进：“细察所见者，首当布施波罗蜜。”由此，成佛众德中诸多波罗蜜法显现，逐渐完成直到成为佛的果位。后来如是成就言行的菩萨们之因缘被传述——

‘‘Evaṃ sabbaṅgasampannā, bodhiyā niyatā narā;

“如此诸具圆满法相的人士，注定将证无上觉悟；

Saṃsaraṃ dīghamaddhānaṃ, kappakoṭisatehipi.

长久周转于轮回之海，即使历劫无数亿亦不例外。

‘‘Avīcimhi nuppajjanti, tathā lokantaresu ca;

“他们亦非生于无间地狱，亦生于他境世界；

Nijjhāmataṇhā khuppipāsā, na honti kālakañjikā.

渴爱已息,极度饥饿者不为时限所拘束。

‘‘Na honti khuddakā pāṇā, uppajjantāpi duggatiṃ;

『不为微小恶业所染』者，即便生起亦不得堕入恶趣；

Jāyamānā manussesu, jaccandhā na bhavanti te.

在人间新生者，不堕于饿鬼道中。

‘‘Sotavekallatā natthi, na bhavanti mūgapakkhikā;

耳根无缺者亦无愚鸟；

Itthibhāvaṃ na gacchanti, ubhatobyañjanapaṇḍakā.

不同性别的双性者亦不得堕落。

‘‘Na bhavanti pariyāpannā, bodhiyā niyatā narā;

不为烦恼所缠绕，定为觉悟之人。

Muttā ānantarikehi, sabbattha suddhagocarā.

“净净者远离诸倍率，处处为清净之境。”

‘‘Micchādiṭṭhiṃ na sevanti, kammakiriyadassanā;

“邪见者不可亲近，业报之现不示现；

Vasamānāpi saggesu, asaññaṃ nupapajjare.

即使在天上轮回，也不能具足智慧觉知。”

‘‘Suddhāvāsesu devesu, hetu nāma na vijjati;

“纯净衣着之天众，因缘实非可得；

Nekkhammaninnā sappurisā, visaṃyuttā bhavābhave;

出家人乃正士人，断恶离苦于生死；

Caranti lokatthacariyāyo, pūrenti sabbapāramī’’ti.

行世间利他之业，圆满尽诸波罗蜜。”

Te ānisaṃse adhigantvāva āgato. Pāramiyo pūrentassa ca tassa akittibrāhmaṇakāle saṅkhabrāhmaṇakāle dhanañcayarājakāle mahāsudassanarājakāle mahāgovindakāle nimimahārājakāle candakumārakāle visayhaseṭṭhikāle sivirājakāle vessantararājakāleti dānapāramitāya pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassa sasapaṇḍitajātakāle –

世尊 достиг此殊胜因缘之后而来。在那完成波罗蜜的时代，即无污秽的婆罗门时代、无争竞的婆罗门时代、积聚财富的国王时代、大善明王时代、大牧王时代、尼弥大王时代、月子王时代、区划首领时代、锡毗王时代、婆沙陀罗王时代等，布施波罗蜜圆满的量，没有能够被称尽。唯独在此，譬如在蛇头智慧本生时，

‘‘Bhikkhāya upagataṃ disvā, sakattānaṃ pariccajiṃ;

『见比库来乞食，自己丢弃所有；

Dānena me samo natthi, esā me dānapāramī’’ti. (cariyā. 1.143 tassuddāna –

于布施无等无匹，我此布施波罗蜜。』（功德行传卷一第143章总结句）

Evaṃ attapariccāgaṃ karontassa dānapāramitā paramatthapāramī nāma jātā.

如此做自我舍弃者，其布施波罗蜜称为究竟之波罗蜜已生。

Tathā sīlavanāgarājakāle campeyyanāgarājakāle bhūridattanāgarājakāle chaddantanāgarājakāle jayaddisarājaputtakāle alīnasattukumārakāleti sīlapāramitāya pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassa saṅkhapālajātakāle –

同样，在守戒成就者的国王时代，如波罗园王时代、波罗园国王时代、布利达国王时代、遮断国王时代、耶提悉王子时代、阿梨那萨徒王子时代，戒波罗蜜圆满的量，也未有称尽。唯独在此，如守护仓库本生时，

‘‘Sūlehipi vijjhiyanto, koṭṭiyantopi sattihi;

『哪怕是刺入的钉子，甚至是切割的刀刃；

Bhojaputte na kuppāmi, esā me sīlapāramī’’ti. (cariyā. 2.91) –

波阇富特曰：『我不瞋恚，此即我持戒的波罗蜜。』（行为经 2.91）

Evaṃ attapariccāgaṃ karontassa sīlapāramitā paramatthapāramī nāma jātā.

由此完成自我舍弃者，持戒波罗蜜乃究竟波罗蜜而生起。

Tathā somanassakumārakāle hatthipālakumārakāle ayogharapaṇḍitakāleti mahārajjaṃ pahāya nekkhammapāramitāya pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassa cūḷasutasomajātakāle –

例如，素曼那童年时、象夫童年时，由于舍弃大国显达身为清净出家波罗蜜的圆满，则无量，无有其限。惟有于《小苏达素曼那本生经》时有云——

‘‘Mahārajjaṃ hatthagataṃ, kheḷapiṇḍaṃva chaḍḍayiṃ;

『大国已归象夫，如玩耍弃游戏；

Cajato na hoti laganaṃ, esā me nekkhammapāramī’’ti. –

已舍则无缠累，此即我清净出家波罗蜜。』

Evaṃ nissaṅgatāya rajjaṃ chaḍḍetvā nikkhamantassa nekkhammapāramitā paramatthapāramī nāma jātā.

由此弃绝所依之国走出后，舍弃国而出家的清净出家波罗蜜乃究竟波罗蜜而生起。

Tathā vidhurapaṇḍitakāle mahāgovindapaṇḍitakāle kudālapaṇḍitakāle arakapaṇḍitakāle bodhiparibbājakakāle mahosadhapaṇḍitakāleti paññāpāramitāya pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassa sattubhastajātake senakapaṇḍitakāle –

如是，聪明智者时代、有大迦毗达时代、犁柄时代、阿剌迦时代、觉行游方者时代、大药时代等，智慧波罗蜜的满具实质没有可称量的限度。唯有独断地，就萨突巴斯陀本生、塞纳迦智者时代，有言曰——

‘‘Paññāya vicinantohaṃ, brāhmaṇaṃ mocayiṃ dukhā;

「我以智慧观察，愿令婆罗门解脱苦难；

Paññāya me samo natthi, esā me paññāpāramī’’ti. –

我无与等的智慧，此即我智慧波罗蜜。」——

Antobhastagataṃ sappaṃ dassentassa paññāpāramitā paramatthapāramī nāma jātā.

此内蕴含全具之智慧波罗蜜者，名实义波罗蜜至高波罗蜜而生起。

Tathā vīriyapāramitādīnampi pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassa mahājanakajātake –

如是，精进波罗蜜等诸波罗蜜满具实质亦无可称量的限度。唯独就大迦纳佳本生——

‘‘Atīradassī jalamajjhe, hatā sabbeva mānusā;

「极致显现于水中，所有人类皆被灭除；

Cittassa aññathā natthi, esā me vīriyapāramī’’ti. –

『心』无别法，谓此乃我勤精进波罗蜜也。

Evaṃ mahāsamuddaṃ tarantassa vīriyapāramitā paramatthapāramī nāma jātā.

如是渡越大海者，此勤精进波罗蜜是至上之波罗蜜已生。

Khantivādījātake –

忍辱论生经曰——

‘‘Acetanaṃva koṭṭente, tiṇhena pharasunā mamaṃ;

『如砍伐无情木，三枚锋利刀割我；

Kāsirāje na kuppāmi, esā me khantipāramī’’ti. –

于迦尸王不生恚恨，谓此乃我忍辱波罗蜜也。』

Evaṃ acetanabhāvena viya mahādukkhaṃ adhivāsentassa khantipāramitā paramatthapāramī nāma jātā.

如是无情之性，如大苦中承受者，忍辱波罗蜜是至上之波罗蜜已生。

Mahāsutasomajātake –

大须多苏多本生经——

‘‘Saccavācaṃ anurakkhanto, cajitvā mama jīvitaṃ;

『守护真实之语，舍弃了我的生命；

Mocesiṃ ekasataṃ khattiye, esā me saccapāramī’’ti. –

我曾解救一百名刹人，这便是我的真实波罗蜜』。——

Evaṃ jīvitaṃ cavitvā saccamanurakkhantassa saccapāramitā paramatthapāramī nāma jātā.

如此舍弃生命守护真实者，真实波罗蜜者即为最高真实究竟波罗蜜所成就。

Mūgapakkhajātake –

瞽鸟翼本生经——

‘‘Mātā pitā na me dessā, napi dessaṃ mahāyasaṃ;

『母亲父亲未曾显现于我面前，贵大之人亦未曾出现在我面前；'}

Sabbaññutaṃ piyaṃ mayhaṃ, tasmā vatamadhiṭṭhahi’’nti. –

『一切知识皆为我所亲爱，因此称为法门坚持』。

Evaṃ jīvitaṃ cajitvā vataṃ adhiṭṭhahantassa adhiṭṭhānapāramitā paramatthapāramī nāma jātā.

如是放弃此种生命而行，所谓法门坚持之波罗蜜，即至高无上的波罗蜜由此而生。

Ekarājajātake –

《独轮王生经》云：

‘‘Na maṃ koci uttasati, napihaṃ bhāyāmi kassaci;

「无人使我担忧，我亦不怕任何人；

Mettābalenupatthaddho, ramāmi pavane tadā’’ti. (cariyā. 3.113) –

依憾爱之力，我当时喜于清风。」（行为篇 3.113）

Evaṃ jīvitaṃ anapaloketvā mettāyantassa mettāpāramitā paramatthapāramī nāma jātā.

如是不再眷恋此生，专注于慈爱者，慈爱波罗蜜即至高无上之波罗蜜由此产生。

Lomahaṃsajātake –

《毛鸡本生》─

‘‘Susāne seyyaṃ kappemi, chavaṭṭhikaṃ upanidhāyahaṃ;

『我将为卧者安设寝床，将尸体安置其上；

Gāmaṇḍalā upāgantvā, rūpaṃ dassenti nappaka’’nti. –

邻近村口者，将展现其形象不隐瞒』─

Evaṃ gāmadārakesu niṭṭhubhanādīhi ceva mālāgandhūpahārādīhi ca sukhadukkhaṃ uppādentesupi upekkhanaṃ anativattentassa upekkhāpāramitā paramatthapāramī nāma jātā. Ayamettha saṅkhepo, vitthārato panesa attho cariyāpiṭakato gahetabbo.

如此，对于村童等以螨咬等物及珠串芳香等供养，虽生起乐苦，却不超越平等心，其得平等忍耐圆满的究竟波罗蜜。此乃略说，详细义理当取自《长部律藏》。

Evaṃ pāramiyo pūretvā vessantarattabhāve ṭhito –

如是圆满波罗蜜，于世尊再生为悉达多时，立定如是—

‘‘Acetanāyaṃ pathavī, aviññāya sukhaṃ dukhaṃ;

『此地土虽无智，乐苦亦无觉知；

Sāpi dānabalā mayhaṃ, sattakkhattuṃ pakampathā’’ti. (cariyā. 1.124);

“我的布施力量足以震动三界七重。”（行为篇 1.124）

Evaṃ mahāpathavīkampanāni mahāpuññāni katvā āyupariyosāne tato cuto tusitabhavane nibbatti, tattha aññe deve dasahi ṭhānehi adhigaṇhitvā ‘‘yāvatāyukaṃ dibbasampattiṃ anubhavanto manussagaṇanāya idāni sattahi divasehi āyukkhayaṃ pāpuṇissatī’’ti vatthāni kilissanti, mālā milāyanti, kacchehi sedā muccanti, kāye vevaṇṇiyaṃ okkamati, devo devāsane na saṇṭhahatīti imesu pañcasu pubbanimittesu uppannesu tāni disvā ‘‘suññā vata bho saggā bhavissantī’’ti saṃvegajātāhi devatāhi mahāsattassa pūritapāramibhāvaṃ ñatvā ‘‘imasmiṃ idāni aññaṃ devalokaṃ anupagantvā manussaloke uppajjitvā buddhabhāvaṃ patte puññāni katvā cutā cutā manussā devalokaṃ paripūressantī’’ti cintetvā –

由是因缘，造作极大如大地震动般之大功德，寿命终尽之后，随后转生到忉利天中。在那里，一些天人于十处天界获得所住，谓之：『暂时享受天界诸根本利益，至多仅得七日寿命终尽』。此时，衣服破损，珠玉散落，柔席断裂，身体颜色渐渐消退，天神虽居天座上，却不聚集共居。见此五种前行相新生而起，即谓：『天界将成空寂』。由此感业愁苦大军等天神，知晓世尊成道已尽，思惟：『今世尊未临他天界，而在人间出生成就佛果，种种功德具足，死时死后，人间众生将渐渐度过天界诸界』。」

‘‘Yatohaṃ tusite kāye, santusito nāmahaṃ tadā;

“当我在忉利天身时，我便称为‘心满意足者’。”

Dasasahassī samāgantvā, yācanti pañjalī mamaṃ.

“聚集十万天众，合掌向我祈请。”

‘‘Kālo deva mahāvīra, uppajja mātukucchiyaṃ;

“天大勇士将临，降生为胎中子；诸天侍从护卫，望其觉悟不死之境。”（百德经1.66-67）

Sadevakaṃ tārayanto, bujjhassu amataṃ pada’’nti. (bu. vaṃ. 1.66-67);

救护一切天人，愿其觉悟不死之境。

Evaṃ buddhabhāvatthāya āyācito kālaṃ, dīpaṃ, desaṃ, kulaṃ, janettiyā āyuppamāṇanti imāni pañca mahāvilokanāni viloketvā katasanniṭṭhāno tato cuto sakyarājakule paṭisandhiṃ gahetvā tattha mahāsampattiyā parihariyamāno anukkamena bhadrayobbanaṃ anupāpuṇi. Imasmiṃ antare ‘‘sato sampajāno ānanda bodhisatto tusitā kāyā cavitvā mātukucchiṃ okkamī’’tiādīnaṃ (ma. ni. 3.200) suttapadānañceva tesaṃ aṭṭhakathāya ca vasena vitthāro veditabbo.

为了如来成佛的缘故，求得时日、国家、地域、家族和寿命的合适条件，观察这五种重大因缘后，确定适当时机。然后入世为释迦族出身，承继其王室，凭借巨大财富过活。在行进时，未能及时抵达安全的成熟期。其间闻『念念清醒的阿难菩萨离开头胎出入母腹』等经文语句，并参看相关注疏，详实掌握其义理。

So tiṇṇaṃ utūnaṃ anucchavikesu tīsu pāsādesu devalokasiriṃ viya rajjasiriṃ anubhavamāno uyyānakīḷāya gamanasamaye anukkamena jiṇṇabyādhimatasaṅkhāte tayo devadūte disvā sañjātasaṃvego nivattitvā catutthavāre pabbajitaṃ disvā ‘sādhu pabbajjā’ti pabbajjāya ruciṃ uppādetvā uyyānaṃ gantvā tattha divasabhāgaṃ khepetvā maṅgalapokkharaṇītīre nisinno kappakavesaṃ gahetvā āgatena vissakammena devaputtena alaṅkatapaṭiyatto rāhulabhaddassa jātasāsanaṃ sutvā puttasinehassa balavabhāvaṃ ñatvā ‘yāva idaṃ bandhanaṃ na vaḍḍhati tāvadeva naṃ chindissāmī’ti cintetvā sāyaṃ nagaraṃ pavisanto –

他在三层外殿，如同天界宫殿、国王宫殿一般如实体验国王的富贵。然后在花园游乐时，随顺时机觉察三位患疾病的老神使。生起震惊后回返，第四次见到已出家的样子，生起出家心愿，前往花园。度过一昼夜，坐于吉祥莲花池畔，执持苦行衣，听从来访天子、按照宿愿布施的罗乌拉婆达（罗睺罗巴达），并知晓对儿子亲情的强烈感受，思虑道：“只要此缠绑未增，此缠绑便当割断。”傍晚返回城中。

‘‘Nibbutā nūna sā mātā, nibbuto nūna so pitā;

“母乃已涅槃，父亦已涅槃；此女已涅槃，作为她的合法丈夫。”

Nibbutā nūna sā nārī, yassāyaṃ īdiso patī’’ti. (bu. vaṃ. aṭṭha. 27 avidūrenidānakathā; dha. pa. aṭṭha. 1.10 sāriputtattheravatthu; apa. aṭṭha. 1.avidūrenidānakathā; jā. aṭṭha. 1.avidūrenidānakathā);

（此语见于《布舍师传注》第八品第27章『远近因缘说』，《法句经》巴利八品第1章第10节沙利多长老传，《阿波罗则经注》第八品第一章『远近因缘说』及《本生经注》第八品第一章『远近因缘说』。）

Kisāgotamiyā nāma pitucchādhītāya bhāsitaṃ imaṃ gāthaṃ sutvā, ‘ahaṃ imāya nibbutapadaṃ sāvito’ti gīvato satasahassagghanikaṃ muttāhāraṃ muñcitvā, tassā pesetvā, attano bhavanaṃ pavisitvā, sirisayane nisinno niddāvasena nāṭakānaṃ vippakāraṃ disvā, nibbinnahadayo channaṃ uṭṭhāpetvā, kaṇḍakaṃ āharāpetvā, kaṇḍakaṃ āruyha, channasahāyova dasasahassilokadhātudevatāhi kataparivāro mahābhinikkhamanaṃ nikkhamitvā, teneva rattāvasesena tīṇi mahārajjāni atikkamma anomānadītīre pabbajitvā, anukkamena rājagahaṃ gantvā, tattha piṇḍāya caritvā, paṇḍavapabbatapabbhāre nisinno magadharājena rajjena nimantiyamāno taṃ paṭikkhipitvā, sabbaññutaṃ patvā tassa vijitaṃ āgamanatthāya tena gahitapaṭiñño , āḷārañca udakañca upasaṅkamitvā, tesaṃ santike adhigatavisesena aparituṭṭho chabbassāni mahāpadhānaṃ padahitvā, visākhāpuṇṇamadivase pātova senānigame sujātāya dinnaṃ pāyāsaṃ paribhuñjitvā, nerañjarāya nadiyā suvaṇṇapātiṃ pavāhetvā, nerañjarāya tīre mahāvanasaṇḍe nānāsamāpattīhi divasabhāgaṃ vītināmetvā, sāyanhasamaye sotthiyena dinnaṃ aṭṭhatiṇamuṭṭhiṃ gahetvā, kāḷena nāgarājena abhitthutaguṇo bodhimaṇḍaṃ āruyha tiṇāni santharitvā, ‘na tāvimaṃ pallaṅkaṃ bhindissāmi yāva me na anupādāya āsavehi cittaṃ vimuccissatī’ti paṭiññaṃ katvā, pācīnadisābhimukho nisīditvā, sūriye anatthaṅgamiteyeva mārabalaṃ vidhamitvā, paṭhamayāme pubbenivāsañāṇaṃ, majjhimayāme cutūpapātañāṇaṃ patvā, pacchimayāmāvasāne dasabalacatuvesārajjādisabbabuddhaguṇapaṭimaṇḍitaṃ sabbaññutaññāṇaṃ paṭivijjhantoyeva imaṃ abhidhammanayasamuddaṃ adhigañchi. Evamassa adhigamanidānaṃ veditabbaṃ.

名叫迦萨哥塔米的父家女儿听闻此偈后，立誓自己已成涅槃地，舍弃了一百千斤的珍宝。她收拾行李，入居自宅，坐卧于床头，目睹戏剧变异，觉心沉寂。掩盖涅槃心智，起身取柴，背负柴禾，带着护盖，护盖之助如同十万天界天人在护卫，进行大出家游学。夜晚抵达阿诺曼河畔，越过三大河流，进城后行乞托钵，坐于贫山坡上。被摩揭陀国王邀请，王为她设宴。她已完全了悟，因此答允不理会退出愿。她曾拜访阿拉和水神。在他们面前修习精进，修满六十个夏季的大苦行。维萨卡节日，向尊者苏跋提献乳糜。于奈兰迦河放流金莲花，在河畔大林中潜心默修，历时一昼夜，晚间获受陀梯的赐福和八十四拳的供养。登上帝王座，宣誓道：“在我未净除心中染污之前，我绝不离开此席位。”她偏坐面向东，战胜了魔力破坏。第一更时，通晓前生知识；中更时，通晓死时现象；末更时，了知十方诸王法力，具足佛陀各种殊胜智慧，洞察无所不知。由此获得广博的阿毗达摩法海智慧。如此获得的道理，必须了知。

Evaṃ adhigatābhidhammo ekapallaṅkena nisinnasattāhaṃ animisasattāhaṃ caṅkamanasattāhañca atikkamitvā, catutthe sattāhe sayambhūñāṇādhigamena adhigataṃ abhidhammaṃ vicinitvā aparānipi ajapālamucalindarājāyatanesu tīṇi sattāhāni vītināmetvā, aṭṭhame sattāhe ajapālanigrodharukkhamūle nisinno dhammagambhīratāpaccavekkhaṇena appossukkataṃ āpajjamāno dasasahassimahābrahmaparivārena sahampatibrahmunā āyācitadhammadesano buddhacakkhunā lokaṃ oloketvā, brahmuno ajjhesanaṃ ādāya ‘‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyya’nti olokento āḷārudakānaṃ kālaṅkatabhāvaṃ ñatvā, pañcavaggiyānaṃ bhikkhūnaṃ bahūpakārataṃ anussaritvā, uṭṭhāyāsanā kāsipuraṃ gacchanto antarāmagge upakena saddhiṃ mantetvā, āsāḷhīpuṇṇamadivase isipatane migadāye pañcavaggiyānaṃ bhikkhūnaṃ vasanaṭṭhānaṃ patvā,te ananucchavikena samudācārena samudācarante saññāpetvā, dhammacakkaṃ pavattento aññāsikoṇḍaññattherappamukhā aṭṭhārasa brahmakoṭiyo amatapānaṃ pāyesi. Evaṃ yāva dhammacakkappavattanā desanānidānaṃ veditabbaṃ. Ayamettha saṅkhepo. Vitthāro pana sāṭṭhakathānaṃ ariyapariyesana(ma. ni. 1.274) pabbajjasuttādīnaṃ (su. ni. 407 ādayo) vasena veditabbo.

如此获得的阿毗达摩法义，我坐于一榻床上，度过七日、八日、九日，超越三个念头：《无所有》、《断灭灭》。第四七日，彻悟自觉知见，反复检视所得阿毗达摩教义。之后在阿阇黎答王境三地住了三周，又在第八周，坐于阿阇梨那树根下，深入用功，平心静虑。伴十万大梵众，与大梵神同堂，共同传授法义。佛眼观察天下，携带梵师前往，希求“我应先为谁说法？”环视阿拉弟子所在，知其心境。忆念诸比库集会之事，起身离座，与上座商议，一同往迦尸城，至仙人堕处，观察五部众比库僧团侵习。调整僧众秩序，宣布正法转轮。除去异师，十八万大梵众饮酒不灭。至此，直至佛陀转法轮之事因缘，应当了知。此为略述。详详见《六十章释》、《圣人探索论》，及《出家经》等注疏。

Evaṃ adhigamanidānadesanānidānasampannassa panassa abhidhammassa aparānipi dūrenidānaṃ, avidūrenidānaṃ, santikenidānanti tīṇi nidānāni. Tattha dīpaṅkarapādamūlato paṭṭhāya yāva tusitapurā dūrenidānaṃ veditabbaṃ. Tusitapurato paṭṭhāya yāva bodhimaṇḍā avidūrenidānaṃ. ‘Ekaṃ samayaṃ bhagavā devesu viharati tāvatiṃsesu pāricchattakamūle paṇḍukambalasilāyaṃ, tattha kho bhagavā devānaṃ tāvatiṃsānaṃ abhidhammakathaṃ kathesī’ti idamassa santikenidānaṃ. Ayaṃ tāva nidānakathā.

如是者，具足了达境之缘起，且有法门之说者，关于法的三项缘起，即彼缘起远近、彼缘起不远及彼缘起在近。其间从迪潘迦脚根起算，直到忉利天城者，为远缘起。自忉利天起，直到菩提树下者，为不远缘起。『一时，世尊住于天人之界忉利天城之树荫下，是地为青铜石所覆，世尊于此处为天人说法』，是为彼近缘起。此即为该缘起之说也。

Nidānakathā niṭṭhitā. · 因缘叙述结束。