Ācariyabuddhaghosattherassa aṭṭhuppatti · Ācariyabuddhaghosattherassa aṭṭhuppatti
Ācariyabuddhaghosattherassa aṭṭhuppatti佛音老师长老的缘起事
Ācariyabuddhaghoso dasame buddhavassasatake (901-1000-bu-va) dakkhiṇaindiyaraṭṭhe moraṇḍagāme brāhmaṇakule jāto, so tīsu vedesu ceva sabbavijjāsippaganthesu ca pāraṅgato hutvā buddhasāsanadhammaṃ sutvā tampi uggaṇhitukāmo tasmiṃyeva dakkhiṇaindiyaraṭṭhe ekasmiṃ theravādikavihāre mahāvihāravāsīnaṃ revatattherappamukhānaṃ bhikkhūnaṃ santike pabbajjañceva upasampadañca gaṇhitvā piṭakattayapāḷimuggaṇhi. So evaṃ piṭakattayapāḷimuggaṇhantoyeva aññāsi ‘‘ayamekāyanamaggo dassanavisuddhiyā nibbānasacchikiriyāyā’’ti. Ācariyupajjhāyā ca tassa visiṭṭhañāṇappabhāvasampannabhāvaṃ ñatvā ‘‘imassa buddhasāsane kittighoso buddhassa viya pavattissatī’’ti sampassamānā ‘‘buddhaghoso’’ti nāmamakaṃsu. Tena vuttaṃ ‘‘buddhaghosoti garūhi gahitanāmadheyyenā’’ti.
佛音长老诞生于南印度国的摩兰陀村一个婆罗门家族，生于第九百至一千佛陀纪年间。他博通三种吠陀经典及一切知识技艺，闻佛法教义后渴望将之整理，于是在南印度的一座上座部寺院中，于诸长老雷瓦达等比库面前受具足戒，承受三藏巴利文本的整理。他自知自己继承此藏，遂称“此为一乘正道，具足见净，证得涅槃实相者之教法”。其导师也了知他具特别智慧照明，便预言“此人当如佛陀般，名为佛音”，并告诫“佛音之名，当以尊敬守护”。
So evaṃ piṭakattayapāḷimuggaṇhitvā madarasa nagarasamīpaṭṭhānabhūte mayūradūtapaṭṭanamhi ca kañcipurādīsu ca vasanto andhakaṭṭhakathāya paricayaṃ katvā tāya asantuṭṭhacitto sīhaḷaṭṭhakathāsupi paricayaṃ kātukāmo tā ca pāḷibhāsamāropetvā abhinavīkātumāsīsanto sīhaḷadīpamagamāsi. Tasmiñca kāle sīhaḷadīpe mahānāmo nāma rājā rajjaṃ kāreti, so ca rājā abhayagirivāsīsu pasanno teyeva visesato paggaṇhāti.
佛音长老承继三藏巴利典籍后，居于摩诃拉萨城近郊乃至孔雀使船码头及其开首城镇，撰写藏释。因对原有锡兰注疏心存不满，遂欲修订，遂以巴利语撰写新注疏并率众前往锡兰岛。彼时锡兰有名王者执政，且身居阿婆那山，身心恭敬欢迎他。
Ekacce pana ādhunikā vicakkhaṇā evaṃ vadanti ‘‘ācariyabuddhaghosassa sīhaḷadīpāgamanena sirimeghavaṇṇarājakālato (846-bu-va) puretaraṃyeva bhavitabba’’nti. Idañca nesaṃ kāraṇaṃ, tassa rañño navavassakāle (855-bu-va) buddhassa dāṭhādhātukaliṅgaraṭṭhato sīhaḷadīpamānītā, tato paṭṭhāya sīhaḷarājāno anusaṃvaccharaṃ mahantaṃ dhātupūjāussavaṃ karonti. Yadi ca ācariyabuddhaghoso tato pacchā sīhaḷadīpamāgaccheyya, tampi pāsādikaṃ mahussavaṃ disvā attano ganthesu pakāseyya yathā phāhiyaṃ nāma cinabhikkhu mahānāmarājakāle (953-975-bu-va) taṃ disvā attano addhānakkamakathāyaṃ pakāsesi, na pana ācariyassa ganthesu taṃpakāsanā dissati, tenetaṃ ñāyati ‘‘ācariyabuddhaghoso dāṭhādhātusampattakālato (855-bu-va) puretaraṃyeva sīhaḷadīpamāgantvā aṭṭhakathāyo akāsī’’ti. Taṃ pana na daḷhakāraṇaṃ hoti, tipiṭakapāḷiyā hi atthasaṃvaṇṇanāya yaṃ vā taṃ vā attano paccakkhadiṭṭhaṃ pakāsetabbaṃ na hoti, na ca atthasaṃvaṇṇanā addhānakkamakathāsadisā. Kiñca bhiyyo, samantapāsādikāya vinayaṭṭhakathāyaṃ dīpavaṃsatopi kiñci ānetvā pakāsitaṃ, dīpavaṃse ca yāva mahāsenarājakālā (819-845-bu-va) pavatti pakāsitāti sirimeghavaṇṇarājakālato (845-873-bu-va) pubbe dīpavaṃsoyeva likhito na bhaveyya. Yadi ca aṭṭhakathāyo tato pubbeyeva katā bhaveyyuṃ, kathaṃ tattha dīpavaṃso sakkā pakāsetunti.
然亦有现代明见者言：“佛音长老锡兰入境应较先于锡兰帝王希利织瓦纳时代（纪年前846年）”。缘由在于该王新立九年间（前855年）佛舍利自加利根拉国来锡兰，随即锡兰王族举办盛大佛舍利供养法会。假使佛音长老迟后至锡兰，他必定曾见证此盛会且著文报道，而后者于佛音著作中未见，故推断佛音长老应于佛舍利传入前即到达锡兰并作注疏。但此非绝对理由，因佛音长老或未详发此事于自己著作中，且对注疏体裁本即无记事内容；更何况彼时停留传世的锡兰律藏及注疏及史料多于希利织瓦纳王时代，先辈曾著录明示。故若佛音注疏曾于此更早时成书，则相应历史编年理应有据可寻。
Ācariyabuddhaghoso pana sīhaḷadīpaṃ pattakāle (965-bu-va) mahāvihārameva gantvā tattha sīhaḷamahātherānaṃ santike sīhaḷaṭṭhakathāyo suṇi. Vuttañhi samantapāsādikāyaṃ –
佛音长老锡兰入境时（约佛陀纪年前965年），特往一大寺，亲近锡兰诸尊长，居听锡兰注疏。据传此时熟悉整部《三藏广注》即《三藏大注》及《终版注》；
‘‘Mahāaṭṭhakathañceva, mahāpaccarimeva ca;
“三藏广注与终版注，
Kurundiñcāti tissopi, sīhaḷaṭṭhakathā imā.
俱为古印度库伦迪及释迦族特讚锡兰注疏。”
Buddhamittoti nāmena, vissutassa yasassino;
『佛友』者，是指声誉广传者的称号。
Vinayaññussa dhīrassa, sutvā therassa santike’’ti .
又是指律法聪明通达者，听闻于长老亲近处者。
Iminā pana aṭṭhakathāvacanena mahāaṭṭhakathādīnaṃ tissannaṃyeva aṭṭhakathānaṃ sutabhāvo dassito. Samantapāsādikāyaṃ pana saṅkhepaandhakaṭṭhakathānampi vinicchayo dassitoyeva, kasmā pana tā ācariyena sīhaḷattherānaṃ santike na sutāti? Tāsu hi andhakaṭṭhakathā tāva andhakaraṭṭhikabhāvato, kataparicayabhāvato ca na sutāti pākaṭoyevāyamattho. Saṅkhepaṭṭhakathā pana mahāpaccariṭṭhakathāya saṃkhittamattabhāvato na sutāti veditabbā. Tathā hi vajirabuddhiṭīkāyaṃ ganthārambhasaṃvaṇṇanāyaṃ cūḷapaccariṭṭhakathāandhakaṭṭhakathānampi ādi-saddena saṅgahitabhāvo vutto, sāratthadīpanī-vimativinodanīṭīkāsu pana andhakasaṅkhepaṭṭhakathānaṃ saṅgahitabhāvo vutto, samantapāsādikāyañca cūḷapaccarīti nāmaṃ kuhiñcipi na dissati, mahāṭṭhakathā mahāpaccarī kurundī andhakasaṅkhepaṭṭhakathāti imāniyeva nāmāni dissanti, bahūsu ca ṭhānesu ‘‘saṅkhepaṭṭhakathāyaṃ pana mahāpaccariyañca vutta’’ntiādinā dvinnampi samānavinicchayo dassito. Tasmā vajirabuddhiyaṃ cūḷapaccarīti vuttaṭṭhakathā mahāpaccarito uddharitvā saṅkhepena kataṭṭhakathā bhaveyya, sā ca saṅkhepena katattā saṅkhepaṭṭhakathā nāma jātā bhaveyya. Evañca sati mahāpaccariyā sutāya sāpi sutāyeva hotīti na sā ācariyena sutāti veditabbā.
由此注疏言说，乃是大注疏等三种注疏之一的注疏的听闻情况所显示。全面的《通法集》，连简略的差注也曾显示判断，即为何在此老师即锡兰长老们的亲近处未曾听闻？因为这些差注，乃是暗昧混沌不明的性质，又有些因不甚熟悉而未得闻，因此显然不完整。简略注疏与大详注略有差别，故不应认作听闻。譬如以金刚慧注这一书之序言中说，简略与差注有所归纳，核心义理灯亮解疑注中言，暗昧简略注亦有归纳，且在《通法集》中未见有『小详注』之名，三种注疏名目即为大注疏、大详注与暗昧简略注，于多处文句说“简略注又称大详注”等，二者同判不二。故金刚慧称之大详注者，取其大详而已，简略文义即成简略注，而因简略故名简略注。如此确知大详注乃以听闻为本，故不以此老师听闻而定。
Evaṃ sīhaḷaṭṭhakathāyo suṇantasseva ācariyabuddhaghosassa tikkhagambhīrajavanañāṇappabhāvavisesasampannabhāvañca paramavisuddhasaddhābuddhivīriyapaṭimaṇḍitasīlācārajjavamaddavādiguṇasamudaya- samuditabhāvañca sakasamayasamayantaragahanajjhogāhaṇasamatthapaññāveyyatti- yasamannāgatabhāvañca anekasatthantarocitasaṃvaṇṇanānayasukovidabhāvañca ñatvā taṃsavanakiccapariniṭṭhitakāle saṅghapālādayo therā taṃ visuddhimaggādiganthānaṃ karaṇatthāya visuṃ visuṃ āyāciṃsu. Ettha ca ācariyassa yathāvuttaguṇehi sampannabhāvo attano vacaneneva pākaṭo. Vuttañhi attano ganthanigamanesu –
如此锡兰注疏听闻于老师佛音之处，具三重深义妙观之知见、纯净信心觉力勤奋之戒行光辉、温和柔顺善行之德性之集，兼具当时时代全面深广破执解惑的智慧勤奋之实用，且拥有众多师长等作者传承显明注释之巧妙技术，理解经典所需事理之必要而完善，众长老如僧护等在注疏成就时，均恳请老师当时具此等资质，作了详尽注释。此处老师资质德行皆畅言明示。其著作起始语即云：
‘‘Paramavisuddhasaddhābuddhivīriyapaṭimaṇḍitena sīlācārajjavamaddavādiguṇasamudayasamuditena sakasamayasamayantaragahanajjhogāhaṇasamatthena paññāveyyattiyasamannāgatenā’’tiādi.
『具极净信心觉力勤奋所堆积的戒行光辉、温顺谦和等德性之集，兼具当时时代全面深广破执解惑智慧勤奋之实用』等。
Tattha sakasamayasamayantaragahanajjhogāhaṇasamatthenāti padena ācariyabuddhaghosatthero mahāvihāravāsīnaṃ visuddhattheravādīnaṃ desanānayasaṅkhāte sakasamaye ca mahāsaṅghikādimahāyānikapariyosānānaṃ nikāyantarabhūtānaṃ paresaṃ piṭakaganthantaravādanayasaṅkhāte parasamaye ca tathā taṃkālikaaññatitthiyasamaṇabrāhmaṇānaṃ vedattayādisaṅkhāte parasamaye ca kovido, tesaṃ sakasamayaparasamayānaṃ durogāhadubbodhatthasaṅkhāte gahanaṭṭhānepi ca ogāhituṃ samatthoti dīpeti. Paññāveyyattiyasamannāgatoti padena ācariyabuddhaghosatthero porāṇaṭṭhakathāyo saṅkhipituñca paṭisaṅkharituñca samatthoti dīpetīti veditabbo.
其中“兼具当时时代全面深广破执解惑智慧勤奋之实用”此语，乃佛音长老对大寺住持、纯净上座部弟子中说法传承者，及同时代诸大宗派如大众部、大乘派的各分支之间之时间差异，且诸余同时代异见外道婆罗门与比库等教外弟子的精明才干，能深入难懂之异端领域加以探究之智能勤奋，欲明此义。当知“智慧勤奋之实用”，佛音长老意在指出其旧注疏能够简约总结并复述诸经文。