2. Sīhaḷadīpikasāsanavaṃsakathāmaggo · 2. Sīhaḷadīpikasāsanavaṃsakathāmaggo
2. Sīhaḷadīpikasāsanavaṃsakathāmaggo2. 狮子洲教史传承道
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2. Idāni sīhaḷadīpasāsanakathāmaggaṃ vattuṃ okāso anuppatto, tasmā taṃ vakkhāmi.
现在锡兰岛教法之道尚未得以展开，由此我将宣说此义。
Sīhaḷadīpañhi sāsanassa patiṭṭhānabhūtattā cetiyagabbhasadisaṃ hoti. Sammāsambuddho kira sīhaḷadīpaṃ dharamānakālepi tikkhattuṃ agamāsi. Paṭhamaṃ yakkhānaṃ damanatthaṃ ekakova gantvā yakkhe dametvā mayi parinibbute sīhaḷadīpe sāsanaṃ patiṭṭhahissatīti tambapaṇṇidīpe ārakkhaṃ karonto tikkhattuṃ dīpaṃ āviñchi. Dutiyaṃ mātulabhāgineyyānaṃ nāgarā jūnaṃ damanatthāya ekakova gantvā te dametvā agamāsi. Tatiyaṃ pañcabhikkhusataparivāro gantvā mahācetiyaṭṭhāne ca thūpārāmacetiyaṭṭhāne ca mahābodhipatiṭṭhitaṭṭhāne ca mahiyaṅgaṇacetiyaṭṭhāne ca mudiṅgaṇacetiyaṭṭhāne ca dīghavāpi cetiyaṭṭhāne ca kalyāṇiyacetiyaṭṭhāne ca nirodhasamāpattiṃ samāpajjitvā nisīdi.
锡兰岛之所以成为教法之立基所在，犹如佛塔胎藏般根基稳固。正自觉者在降生锡兰岛时，一时前往降伏夜叉，降伏后自己乃般涅槃，随即护持锡兰岛教法，遍及诸处。其后第二次乃为镇伏母亲族部众和乡里的居民，独自一人前往将彼等降伏，降伏后返回。第三次，携五百比库众赴诸大佛塔、大舍利佛塔、佛陀置立大菩提树处、大庙群处、长佛塔处、吉祥佛塔处等多旧址，入诸佛塔处皆入灭禅定，长坐安静。此时教法虽暂且兴盛，然而仍能持久存续。
Tadā ca pana sāsanaṃ ogāhetvāna tāva tiṭṭhati. Pacchā pana yathāvuttattheraparamparāya samabhiniviṭṭhena mahāmoggaliputtatissattherena pesito mahindatthero jinacakke pañcatiṃsādhike dvisate sampatte dutiyakattikamāse iṭṭiyena uttiyena sambulena bhaddasālena cāti etehi therehi saddhiṃ sīhaḷadīpaṃ agamāsi. Soṇuttarattherādayo jinacakke pañcatiṃsādhike dvisate sampatte dutiyakattikamāseyeva sāsanassa patiṭṭhāpanatthāya attano attano sampattabhārabhūtaṃ taṃ taṃ ṭhānaṃ agamaṃsu.
随后教法以若干因缘而停滞不兴。继而依照顺承泰国长老传承，曾被尊请的长老大摩诃摩伽利波陀于正觉纪年三百零五年二月十五，携儿子优迪耶及其随侍巴达萨拉等诸长老一道赴锡兰岛。长老们承教法建立之责，各自莅临其所承担当之处。苏努塔长老等于正觉纪年三百零五年二月也遂赴该教法立基之地。
Mahāmahindatthero pana sattamāsāni āgametvā jinacakke chattiṃsādhike dvisate sampatte jeṭṭhamāsassa puṇṇamiyaṃ sīhaḷadīpaṃ sāsanassa patiṭṭhāpanatthāya agamāsi. Teneva tesu navasu ṭhānesu sīhaḷadīpaṃ chattiṃsādhike dvisa te agamāsi. Aññāni pana aṭṭha ṭhānāni pañcatiṃsādhikadvisateyeva agamāsīti visuṃva vatthapetabbo.
大摩诃摩伽利波陀长老于正觉纪年三百零六年七月望日重临锡兰岛，为教法立基。其于三百零九年二月间先后访问诸新地，教法在锡兰岛逐步复兴。其余八处于正觉纪年三百零五年左右，也已各自抵达，后续情况当详述。
Kasmā pana mahāmahindatthero sattamāsāni āgametvā sabbapacchā sīhaḷadīpaṃ gacchatīti. Sīhaḷadīpe muṭabhivo nāma rājā jarādubbalo ahoti, sāsanaṃ paggahetuṃ asamattho, tassa pana putto devānaṃ piya tisso nāma rājakumāro daharo sāsanaṃ paggahetuṃ samattho bhavissati, so ca devānaṃ viyatisso rajjaṃ tāva labhatu vedissakagirinagare mātuyā saddhiṃ ñātake tāva passāmīti apekkhitvā sattamāsāni āgametvā chattiṃsādhikadvisateyeva jinacakke mahāmahindatthero sīhaḷadīpaṃ gacchatīti veditabbaṃ.
缘何大摩诃摩伽利波陀长老七年后仍复访锡兰岛？此缘由当明。时，锡兰岛王国务遮突拓者寿老体衰，无法继承教法。然其子名曰帝释天亲爱子嗣提索乃幼小王子，将能继承教法，且为帝释天之世袭子。帝释天期望此王子得有王位，于是诸亲族与母共守望希冀。大摩诃摩伽利波陀长老七年后即重临锡兰岛，约于正觉纪年三百零九年期间复访此地，此事成为应知因果。
Mahāmahindatthero ca iṭṭiyādīhi therehi catūhi bhāgineyyena sumanasāmaṇerena bhaṇḍukena nāma upāsake na cāti etehi saddhiṃ chattiṃsādhike dvisate jinacakke jeṭṭhamāsapuṇṇamiyaṃ suvaṇṇahaṃsā viya jeṭṭhamāse nabhaṃ uggantvā ākāsamaggena anurādhapurassa puratthimadisābhāge missa kapabbatakūṭe patiṭṭhāsi.
大摩诃摩伽利波陀长老与四长老一同，携若曼萨沙玛内拉、名为班度克的在家信士等，亦随从之。他们于正觉纪年三百零六年七月望日，在锡兰教法复兴期间，高飞如金天鹅般升入空中，于安那陀坡城东部之密沙迦巴多山峰止住脚步。
Jeṭṭhamāsassa ca puṇṇamiyaṃ laṅkādīpe jeṭṭhamūlanakkhattasabhā hutvā manussā chaṇaṃ akaṃsu. Tenevāha sāratthadīpaniyaṃ nāma vinayaḍīkāyaṃ, jeṭṭhamāsassa puṇṇamiyaṃ jeṭṭhanakkhattaṃ mūlanakkhattaṃ vā hotīti. Tattha ca puṇṇaminakkhattaṃ rājamattante puṇṇaminakkhattavicāraṇanayena vuttanti daṭṭhabbaṃ.
在兰卡岛，最尊贵月圆日，当时最尊贵的根星集会举行，众人聚集。由此，便有一部名为《纲要灯明》的律藏论著记载，说该最尊贵月圆日即为最尊贵星宿或根星宿。此中所谓的月圆星宿，谓城邦诸王轮流依照月圆星宿之考量而确定，这是必须观察的。
Devānaṃ piya tisso ca rājā nakkhattaṃ nāma ghosāpetvā chaṇaṃ kārethāti amacce āṇāpetvā cattālī sapurisasahassaparivāro nagaramhā nikkhamitvā yena missa kapabbato, tena pāyāsi migavaṃ kīḷitukāmo. Atha tasmiṃ pabbate adhivatthā ekā devatā migarūpena rājānaṃ phalobhetvā pakkositvā therassa abhimukhaṃ akāsi.
天神们最爱的第三位国王下令宣布星宿，以便聚集群众。年幼的皇子下令，从城市出发，携带追鹿山，以此山游猎为欲。此时，一位天神现身于山中，化为鹿形，劝服国王，并带其朝向长老。
Thero rājānaṃ āgacchantaṃ disvā mamaṃyeva rājā passatu mā itareti adhiṭṭhahitvā tissa tissa ito ehīti āha. Rājā taṃ sutvā cintesi, imasmiṃ dīpe jāto sakalopi manusso maṃ tissoti nāmaṃ gahetvā ālapituṃ samattho nāma natthi, ayaṃ pana bhinnabhinnapaṭadharo bhaṇḍukāsāva vasano maṃ nāmena ālapati, ko nukho ayaṃ bhavissati, manusso vā amanusso vāti. Thero āha,–
当长老见国王前来，心念自语道：“愿我自己才是那国王，不是别人。”随即对第三位国王说道：“此地生有名为我提萨的国王。唯有他有资格与我对话。”国王闻言心想：“此地所有人虽名为提萨，却无能与我交谈，惟有此身着破衣烂袍、表情呆滞之人自称是我，究竟是何方神圣？是人是非人呢？”此时长老答曰：
Samaṇā mayaṃ mahārāja, dhammarājassa sāvakā;
“大王啊，我们出家人是法王教法之弟子；
Taveva anukampāya, jambudīpā idhāgatāti.
唯因您对我们生起慈悲，我们才来到此犹阤陀梨国。”
Tadā ca devānaṃ piyatisso rājā asokaraññā pesitena abhisekena ekamāsābhisitto ahosi. Visākhapuṇṇamāyaṃ hissa abhisekamakaṃsu. So ca asokaraññā pesite dhammapaṇṇākāre ratanattayaguṇappaṭisaṃyuttaṃ sāsanappavattiṃ acirasutaṃ anussaramāno taṃ therassa samaṇā mayaṃ mahārāja, dhammarājassa sāvakāti vacanaṃ sutvā ayyā nukho āgatāti tāvadeva āvudhaṃ nikkhipitvā ekamantaṃ nisīdi sammodanīyaṃ kathaṃ kathayamāno. Yathāha,–
当时，爱护天神的第三国王受命自阿索伽兰尼丛林受一月之加冕礼，于维萨克满月日奉行其加冕。阿索伽兰尼丛林中，天神护持法藏，传授与宝物三众相连之正法，不久即闻长老所言：“我们为法王大王的弟子。”妇人说：“他真来了吗？”随即放下武器，独自而坐，心怀欢喜，倾心与人诉说称赞，诸如以下言辞。
Āvudhaṃ nikkhipitvāna, ekamantaṃ upāvisi;
放下兵器，退坐一旁；
Nisajja rājā sammodi, bahuṃ atthūpasañhitanti.
王端坐，欢喜赞叹，得出多方利益。
Sammodanīyaṃ kathañca kurumāneyeva tasmiṃ tānipi cattālīsapurisasahassāni āgantvā samparivāresuṃ. Tadāthero itarepi cha jane dassesi. Rājā disvā ime kadā āgatāti āha. Mayā saddhiṃyeva mahārājāti. Idāni pana jambudīpe aññepi evarūpā samaṇā santīti. Santi mahārāja etarahijambudīpo kālāvapajjoto isivātapaṭivāto, tasmiṃ–
正当欢喜之时，这王与四万三千人来到此地，环绕而立。那时长老以及其他六人也显现出来。王见之，问曰：『这些人何时到来？』长老答曰：『我与大王同来。』如今在月牙洲，也有同样的沙门存在。大王，彼处乃另一月牙洲，为时所遮，被风雪凡雨所侵袭，彼处——
Tevijjā iddhipattā ca, cetopariyakovidā;
拥有三明、具足神通，善护心意者；
Khīṇāsavā arahanto, bahū buddhassa sāvakāti.
已断诸染污之阿拉汉，是诸佛之多闻弟子。』
Bhante kena āgatatthāti. Neva mahārāja udakena, na thalenāti. Rājā ākāsena āgatāti aññāsi. Thero atthi nukho rañño passāveyyattikanti vīmaṃsanatthāya āsannaṃ ambarukkhaṃ ārabbha pañhaṃ pucchi, –
尊者，王问：『他们为何而来？』答曰：『非水非土而来。』王以为空中所至。长老为明了王心，挟近旁树，起问曰——
Kinnāmo mahārāja ayaṃ rukkhoti. Ambarukkho nāma bhanteti. Imaṃ pana mahārāja ambaṃ muñcitvā añño ambo atthi vā natthi vāti. Atthi bhante aññepi bahū ambarukkhāti. Imañca ambaṃ te ca ambe muñcitvā atthi nukho mahārāja aññe rukkhāti. Atthi bhante, te pana na ambarukkhāti. Aññe ca ambe anambe ca muñcitvā atthi pana añño rukkhoti. Ayameva bhante amba rukkhoti. Sādhu mahārāja paṇḍitosīti.
世尊在此问：「尊贵的大王，何为树？」答曰：「名为天树。」又说：「大王，此处放生的树，其他树木是否存在？」答曰：「存在，尊者，其他许多天树也存在。」又说：「这些放生的树与此处的不同，大王，其他树木存在。」答曰：「尊者，它们不是天树。」又答：「既有放生树、非天树，其他树木确实存在。」结论曰：「尊者，即这就是放生树。」大王赞叹曰：「善哉！贤者！」
Atthi pana mahārāja te ñātakāti. Atthi bhante bahūjanāti. Te muñcitvā keci aññātakāpi atthi mahārājāti. Aññātakā bhante ñātakehi bahutarāti. Tavañātake ca aññātake ca muñcitvā atthañño koci mahārājāti. Ahameva bhanteti. Sādhu mahārāja attā nāma attano neva ñātako na aññātakoti.
又言：「大王，所谓亲族确实存在。」答曰：「尊者，众多亲族都存在。」他们被放生，有些亲族也确实存在，称为大王的亲族者。亲族较多于亲属中。你与亲族以及其他亲族被放生，确实存在其他某物名为大王。我说此者，尊者，是自身，不是亲族也非他亲族。」
Atha thero paṇḍito rājā sakkhissati dhammaṃ aññātunti cūḷahatthipadopamasuttaṃ kathesi. Kathāpariyosāne rājā tīsu saraṇesu patiṭṭhahi saddhiṃ cattālīsāya pāṇasahassehīti. Tato paraṃ yaṃ yaṃ vattabbaṃ, taṃ taṃ samantapāsādikādīsu vuttanayena veditabbaṃ.
随后，长老贤者将为大王示现法义，他说：难以尽述，引用《小象喻经》。讲述结束时，大王皈依三宝，并与四万八千人同住。此后，凡是应当实行者，应于诸行宫等处，由宣说所知悉。
Iccevaṃ sīhaḷadīpe sāsanānuggahaṇa mahindattherato āgatā sissaparamparā bahū honti, gaṇanapathaṃ vīti vattā. Kathaṃ. Mahāmahindattherassa sisso ariṭṭho nāma thero, tassa sisso tissadatto, tassa sisso kāḷasumano, tassa sisso dīgho, tassa sisso dīgha sumano, tassa sisso kāḷasumano, tassa sisso nāgo, tassa sisso buddharakkhito, tassa sisso tisso, tassa sisso revo, tassa sisso sumano, tassa sisso cūḷanāgo, tassa sisso dhammapāli etā, tassa sisso khemo, tassa sisso upalisso, tassa sisso phussadevo, tassa sisso sumano, tassa sisso mahāpadumo, tassa sisso mahāsīvo, tassa sisso upāli, tassa sisso mahānāgo, tassa sisso abhayo, tassa sisso tisso, tassa sisso sumano, tassa sisso cūḷābhayo, tassa sisso tisso, tassa sisso cūḷadevo, tassa sisso sīvoti. Ayaṃ yāva potthakāruḷasaṅkhātā catutthasaṅgītikā, tāva theraparamparāti daṭṭhabbā.
如此，在锡兰岛弘扬佛法的尊师摩诃摩诃因陀尊者，传承弟子众多，概述传承历代姓名。如何？摩诃摩诃因陀尊者弟子名阿里多尊者，其弟子则是提沙达多，继者为迦罗素曼，继者为狄迦，继者为狄迦索曼，再为迦罗素曼，然后为那迦，再为佛护尊者 ，之后有提索、雷沃、索曼、小那迦、法摩梨、迦摩、优波梨、伏沙得瓦、索曼、大莲花、大蛇、优波梨、迦摩纳迦、阿毗由、提索、索曼、小阿毗由、提索、小帝摩、思婆提。此俗世中传法者数计至第四世代，示为长老传承。
Vuttañhetaṃ aṭṭhakathāyaṃ,– yāvajjabhanā tesaṃyeva antevāsikaparamparabhūtāya ācariyaparamparāya ābhatantiti veditabbanti.
此注疏中所说者，即于诸多话语结尾处成为传承的师承，故应如此理解。
Evaṃ tesaṃ sissaparamparabhūtā ācariyaparamparā yāvajjatanā sāsane pākaṭā hutvā āgacchantīti veditabba.
如是，于其弟子师承中，师承于世间持久不灭的教法中彰显显著而来，故当知如此。
Sāsane vinayadharehi nāma tilakkhaṇasampannehi bhavitabbaṃ. Tīṇi hi vinayadharassa lakkhaṇāni icchi tabbāni. Katamāni tīṇi. Suttañcassa svāgataṃ hoti suppavatti suvinicchitaṃ suttato anubyañjanatoti idamekaṃ lakkhaṇaṃ, vinaye kho pana ṭhito hoti asaṃhīroti idaṃ dutiyaṃ, ācariyaparamparā kho panassa suggahitā hoti sumanasikatā supadhāritāti idaṃ tatiyaṃ.
教法中应当以具备律藏特性的为准。律藏有三种标志，必须了解。哪三种呢？第一是经藏得到欢喜，圆满而纯熟，由经文产生的感应，这是第一种标志；第二是律藏守持严格、不懈怠，这是第二种；第三是师承脉络被优美规整而善加维护，这是第三种。
Tattha ācariyaparamparā kho panassa suggahitā hotīti theraparamparā vaṃsaparamparā cassa suṭṭhugahitā hoti. Sumanasikatāti suṭṭhu manasikatā, āvajjitamatte ñajjali tappadīpo viya hoti.
这里所谓师承脉络被优美规整，是指长老师承、传承世代清楚无误，如同传承世系被善美地维护。所谓优美规整是指精密而周详，就像点灯燃起、光明贯照、谨慎守护般。
Supadhāritāti suṭṭhu upadhāritā, pubbāparānusandhito atthato kāraṇato ca upa dhāritā. Attano matiṃ pahāya ācariyasuddhiyā vattā hoti, mayhaṃ ācariyo asukācariyassa santike uggaṇhi, so asukassāti evaṃ sabbaṃ ācariyaparamparaṃ thera vādaṅgaṃ āharitvā yāva upālitthero sammāsambuddhassa santike uggaṇhīti pāpetvā ṭhapeti. Tatopi āharitvā upālitthero sammāsambuddhassa santike uggaṇhi, dāsakatthero attano upajjhāyassa upālittherassa, soṇakatthero attano upajjhāyassa dosakattherassa, siggavatthero attano upajjhāyassa soṇakattherassa, moggaliputtatissatthero attano upajjhāyassa siggavattherassa caṇḍa vajjittherassa cāti evaṃ sabbaṃ ācariyaparamparaṃ theravādaṅgaṃ āharitvā attano ācariyaṃ pāpetvā ṭhapeti. Evaṃ uggahitā hi ācariyaparamparā suggahitā hoti.
所谓善加维护，是指很好地维持和承继，追随先辈、从意义和因缘上承续下来。舍弃自己的意见，而以师长的纯洁教导为奉行。我的老师在恶劣师长面前揭露其错误，指出其非正行，于是将所有师承脉络以及长老戒律完整呈现，由上座长老承传至正自觉，正自觉也传与他的弟子。依此类推，从弟子到弟子的上师，诸如此类，完整取持所有师承脉络及上座长老戒律，奉持自师长。如此被完整承传，师承脉络才得以优美规整。
Evaṃ asakkontena pana dve tayo parivaṭṭā uggahetabbā. Sabbapacchimena hi nayena yathā ācariyo ca ācariyācariyo ca pāḷiñca paripuñchañca vadanti, tathā ñātuṃ vattatīti.
像这样，不合格者之间必须以两三条相关环节把持起来。以全面的规章法度，如师长与师长之师讲说巴利文经语全文，彼此相依，才得以保持一致。
Yathā vuttattheraparamparā pana bhagavato dharamānakālato paṭṭhāya yāva potthakāruḷā mukhapāṭheneva piṭakattayaṃ dhāresuṃ, paripuṇṇaṃ pana katvā potthake likhitvā na ṭhapenti. Evaṃ mahātherā dukkarakammaṃ katvā sāsanaṃ paggaṇhiṃsu. Tatridaṃ vatthu,–
正如所说的长老师承，从世尊住世时代起，将经藏分门别类，只像口授般传授，没有写成册子。即使后来写成完整的册子，也不会轻易增加。因此长老们完成这困难的工作而接受教法。这里面有个故事，——
Sīhaḷadīpe kira caṇḍālatissabhayena saṅkhubbhitvā devo ca avassitvā dubbhikkhabhayaṃ uppajji. Tadā akko devānamindo āgantvā tumhe bhante piṭakaṃ dhāretuṃ na sakkhissatha, nāvaṃ pana ārūhitvā jambudīpaṃ gacchatha, sace nāvā appahonakā bhaveyya, kaṭṭhena vā veḷunā vā taratha, abhayatthāya pana mayaṃ rakkhissāmāti āha.
据说在锡兰岛，因畜牲猖狂引起恐怖，天神减少，饿极之患出现。当时萨咖天帝来到，告诉诸比库：你们不能守持三藏了，必须弃船航行至本洲；若无船，应该用木材草茎做成舟，虽有风险，我们将保护你们无畏。
Tadā saṭṭhimattā bhikkhū samuddatīraṃ gantvā puna etadahosi,– mayaṃ jambudīpaṃ na gacchissāma, idheva vasitvā tepiṭakaṃ dhārissāmāti. Tato pacchā nāvā titthato nivattitvā sīhaḷadīpekadesaṃ malayajanapadaṃ gantvā mūlaphalādīhiyeva yāpetvā sajjhāyaṃ akaṃsu. Chātakabhayena atipīḷitā hutvā evampi kātuṃ asakkonto vāḷukatale uraṃ ṭhapetvā sīsena sīsaṃ abhimukhaṃ katvā vācaṃ anicchāretvā manasāyeva akaṃsu. Evaṃ dvādasavassāni saddhiṃ aṭṭhakathāya tepiṭakaṃ rakkhitvā sāsanaṃ anuggahesuṃ.
当时约有六十余比库渡过河岸，归来时便说：我们不再去赞毗洲，就住于此地，守护三藏法藏。随后他们从渡头乘舟退回，来到锡兰岛境内的摩罗族地区，用树根和果实等养生食粮积备，为僧人们营造庵堂。由于被鸟鸟惊吓折磨，不能安稳地修行，便在沙地上卧卧，胸部着地，面向着头相对折叠，将语言舍弃，只在心中默诵。如此十二年，他们同心守护三藏法藏，护持佛陀教法。
Dvādasavassesu pana atikkantesu taṃ bhayaṃ vūpasamitvā pubbe jambudīpaṃ gacchantā sattabhikkhusatā āgantvā sīhaḷadīpekadesaṃ rāmajanapade maṇḍalārāmavihāraṃ āpajjiṃsu. Tepi saṭṭhimattā bhikkhū tameva vihāraṃ gantvā aññamaññaṃ sammantetvā sajjhāyiṃsu. Tadā aññamaññaṃ samenti, na virujjhanti, gaṅgādakena viya yamunodakaṃ saṃsandenti. Evaṃ piṭakattayaṃ mukhapāṭheneva dhāretvā mahātherā dukkarakammaṃ karontīti veditabbā.
十二年已过，恐惧消退，先行渡过赞毗洲的七十名比库又来到锡兰岛的罗摩族地区，进入宫苑寺院。他们也与那六十余比库同到此道场，相互称赞，安顿僧众。相互间和睦不悖，如同江河之流汇集于恒河水中。他们牢记三藏内容如诵读开头文句，故大长老们已知守护三藏法藏是艰难之事。
Yampi pariyattiṃ ekapadamattampi avirajjhitvā dhārenti, taṃ dukkarakammameva.
倘若仅有微小执着仍未净除而守持经典，那就是困难之事。
Sīhaḷadīpe kira punabbasukassa nāma kuṭumbikassa putto tissatthero buddhavacanaṃ uggaṇhitvā imaṃ jambudīpaṃ āgantvā yonakadhammarakkhitattherassa santike buddhavacanaṃ uggaṇhitvā gacchanto nāvaṃ abhirūhanatitthe ekasmiṃ pade uppannakaṅkho yojanasatamaggaṃ nivattitvā ācariyassa santikaṃ āgacchanto antarāmagge ekassa kuṭumbikassa pañhaṃ kathesi. So pasīditvā satasahassagghanakaṃ kampalaṃ adāsi. Sopi taṃ āharitvā ācariyassa adāsi. Thero vā siyā koṭṭetvā nisīdanaṭṭhāne paribhaṇḍaṃ kāresi. Kimatthāyāti. Pacchimāya janatāya anuggahatthāya. Evaṃ kirassa ahosi,– amhākaṃ gatamaggaṃ āvajjitvā anāgate sabrahmacārino paṭipattiṃ pūretabbaṃ maññissantīti. Tissattheropi ācariyassa santike kaṅkhaṃ chinditvā sīhaḷadīpameva sakaṭṭhānaṃ āgamāsīti. Iccevaṃ pariyattiṃ ekapadamattampi avirajjhitvā dhāraṇampi dukkarakammamevāti daṭṭhabbaṃ.
锡兰岛上，有一再来者，名叫库突比诃，长老提萨尊者的儿子，他精通佛陀言教，来至赞毗洲，将佛陀言教传授予守护法的尊者。他们彼此往返渡船时，有一次途经码头，在某地生起怀疑，进入僧侣家中询问。那人满意地赠送一百千亿象牙珠串。也贡献给尊者。尊者安坐讲经，是用以教化众生的法勘。这种情况是说，彼等邀请后人来遵循正法，未来修行人当严格依止正行。长老提萨尊者去疑解疑，亲自来锡兰岛传授法教典籍。由此可见，连持诵片言只句也未曾退转而守护，是艰难之事。
Yampi yebhuyyena paguṇaṃ na karonti, tassa anantaradhānatthāya asammosatthāya uggahadhāraṇādivasena rakkhanampi karonti, taṃ dukkarakammameva.
若对于他人善行不生怨恨，反以消除怨恨为意存护，这也是困难之举。
Sīhaḷadīpeyeva kira mahābhaye ekasseva bhikkhuno mahāniddeso paguṇo ahosi. Atha catunikāyikatissattherassa upajjhāyo mahātipiṭakatthero nāma mahārakkhitattheraṃāha,– āvuso mahārakkhita asukassa santike mahāniddesaṃ gaṇhāhīti. Pāpokirāyaṃ bhante na gaṇhāmīti. Gaṇhāvuso ahaṃ te santike nisīdissāmīti. Sādhu bhante tumhesu nisinnesu gaṇhissāmīti paṭṭhapatvā rattindivaṃ nirantaraṃ pariyāpuṇanto osānadivase heṭṭhāmañce itthiṃ disvā bhante sutaṃyeva me pubbe, sacāhaṃ evaṃ jāneyyaṃ, na īdisassa santike dhammaṃ pariyāpuṇeyyanti āha. Tassa pana santike bahū mahātherā uggaṇhitvā mahāniddesaṃ patiṭṭhāpesuṃ. Evaṃ yaṃ yebhuyyena paguṇaṃ na karonti, tassa anantaradhānatthāya asammosattāya uggahadhāraṇādivasena rakkhanampi dukkarakammaṃ yevāti daṭṭhabbaṃ.
在锡兰岛，同样因恐惧曾有一比库讲述大法。四部分经藏著名的提萨尊者的导师，名为大守护尊者，对此说：“朋友啊，请持有大守护尊者的训诲！”“不敢担此重任，尊者。”大师说：“我愿常在你们当中坐禅修行。”他们日夜不断巡行，见一妇人曰：“尊者，先前我曾听闻此语，诚应如此才能在此传法。”那守护尊者面前诸多大长老也传授大法，实证正法。由此可见，若不行诸善，为消除怨恨而持护，则守护三藏亦属艰难之事。
Iccevaṃ bhagavato dharamānakālato pabhuti cirakālaṃ yathāvuttamahātheraparamparā pariyattiṃ mukhapāṭheneva dhāresuṃ . Ahovata porāṇikānaṃ mahātherānaṃ satipaññāsamādhivepullatāya hi te mukhapāṭheneva dhāretu sakkāti. Mukhapāṭheneva porāṇakattherānaṃ pariyattidhāraṇaṃ pañcanavutādhikāni catusatāni ahosi.
世尊还在世时，长期以来如前所述，一代代大长老们仅凭口传的教学方法牢牢记忆经典。因为老一辈的大长老们在正念、智慧和禅定方面具足丰富功德，故他们能够单靠口传牢牢记住经典。仅靠口传，古老大长老们对经典的储存时间超过五千四百年。
Bhagavato parinibbānato mahāvaṃsasāratthasaṅgahesu āgatanayena jinacakke paṇṇāssādhike catusate sampatte tambapaṇṇidīpe rājūnaṃ aṭṭhārasamako’saddhātissassa nāma rañño putto vaṭṭagāmaṇi nāma rājā rajjaṃ patvā chavassakāle anāgate sattā hīnasatipaññāsamādhikā hutvā na sakkhissanti mukhapāṭhena dhāretunti upaparikkhitvā pubbe vuttehi mahātherehi anupubbena āgatā pañcamattā mahātherasatā vaṭṭagāmaṇirājānaṃ nissāya tambapaṇṇidīpekadese malayajanapade ālokaleṇe aṭṭhakathāya sahapiṭakattayaṃ potthake āropesuṃ.
世尊般涅槃后，在大历史汇编中记载，约五百四十年时，发现于铜牌岛的铭刻中，适逢有一位名为瓦塔迦摩尼的国王，他是八十八位国王中的一员。瓦塔迦摩尼国王统治期间，正念、智慧和禅定衰弱众生的数量将在未来到来之时无以为继，不可能仅凭口传保持经典。因此，以往曾圣者预言，在如前所述时期，五分之一的大长老及以瓦塔迦摩尼国王为中心，于铜牌岛马来族地区发表注疏和三藏总集的经书。
Tañca yathāvuttasaṅgītiyo upanidhāya catutthasaṅgītiyeva nāmāti veditabbā. Vuttañhetaṃ sāratthadīpaniyaṃ nāma vinayaṭīkāyaṃ,– catutthasaṅgītisadisā hi potthakārohasaṅgītīti.
此处，应根据上述所述音律名称，而知第四音律的名称。对此，所谓的《总义灯》是律藏注释中称第四音律（第四律集）的名称，因为书籍的作者称其为‘音律集’。
Sīhaḷadīpe pana vaṭṭagāmaṇirājā marammaraṭṭhe sirikhettanagare eko nāma kukkuṭasīsarājā ca ekakālena rajjaṃ kāresi. Amarapuramāpakassa rañño kāle sīhaḷadīpabhikkhuhi idha pesitasandesakathāyaṃ pana tettiṃsādhikacatusate sampatte potthakāruḷaṃ akaṃsūti āgataṃ. Vuttañhetaṃ tattha,– tettiṃsādhikacatuvassasataparimāṇakālanti.
锡兰岛上的瓦塔迦摩尼王在马拉摩罗国的西里界城中，一位叫作鸡冠王的国王曾一时统治王国。在阿摩罗城国王时代，有三百五十余年的时代，最初传来了书籍工匠阿卡姆苏。对该事所述，即指三百五十余年。
Idaṃ sīhaḷadīpe yāva potthakāruḷhā · 此为狮子洲中直至书写于贝叶者
Sāsanassa patiṭṭhānaṃ. · 教法之建立。
Athāparaṃ jambudīpe sīhaḷadīpe ca bhikkhū visuṃ visuṃ gaṇavasena bhijjiṃsu, yathā anotattadahato nikkhamananadiyā gaṅgāyamunādivasena bhijjantīti. Tattha jambudīpe gaṇānaṃ bhijjamānataṃ upariyeva vakkhāma.
此后，在印度大陆和锡兰岛，众多比库以群聚形式互相浸湿，如同在血手之河、恒河、亚穆纳河等河流中相互浸湿一样。此处，将对印度陆地上众多众生相互浸湿的情况作上方说明。
Sīhaḷadīpe pana gaṇānaṃ bhijjamānatā evaṃ daṭṭhabbā. Kathaṃ. Sīhaḷadīpe hi sāsanassa patiṭṭhamānakālato aṭṭhārasādhi kadvivassasate sampatte vaṭṭagāmaṇiraññā kārāvite abhayagirivihāre parivārakhandhakaṃ pāṭhato ca atthato ca vipallāsaṃ katvā mahāvihāravāsigaṇato puthu hutvā eko gaṇo bhijji, so abhayagirivāsigaṇo nāma, dhammarucigaṇoti ca tasseva nāmaṃ.
而锡兰岛上众生相互浸湿的情况，其状应当如此观见。如何呢？锡兰岛上，教法确立的期间，约五百八十年时，瓦塔迦摩尼王命令在阿巴哈吉里寺院中诵读《沙盖部续集》，并从意义和用语方面均作了正误区分，因而新修订出了经律藏门中被认为是真正的团体。后来一个团体因而沉浸在教法中，这团体被称为阿巴哈吉里众，亦称佛法喜乐众。
Abhayagirivāsigaṇassa bhijjamānato dvecattālīsādhikativassasate sampatte mahāsenena nāma raññā kārāpite jetavanavihāre bhikkhū ubhatovisaṅgapāṭhe viparītavasena abhisaṅkharitvā abhayagirivāsigaṇato visuṃ eko gaṇo ahosi, so jetavanavāsigaṇo nāma, sāgaliyagaṇoti ca tasseva nāmaṃ.
当居住于无畏山的僧团，经过了二百四十三年久远岁月后，时在称为摩诃塞那王所兴建的祇树给孤独园，二十位沙门在两切分戒律上持戒，违逆方向修习。由无畏山僧团分出一个单独的僧团，即称为祇树寺住僧团，此僧团又被称为萨迦利僧团，此即该名称起源。
Jetavana vāsigaṇassa bhijjamānakālato ekapaññāsavassādhikānaṃ tiṇṇaṃ vassasatānaṃ upari kurundavāsino ca kolambavāsino ca bhikkhū bhāgineyyaṃ dāṭhāpatiṃ nāma rājānaṃ nissāya ubhatovibhaṅgaparivārakhandhakapāṭhe viparītavasena abhisaṅkharitvā vuttehi dvīhi gaṇehi visuṃ hutvā mahāvihāra vāsigaṇhattamaṃ tulayitvā upadhāretvā mahāvihāranāmaṃ gahetvā eko gaṇo bhijji. Evaṃ sīhaḷadīpe mahāmahindattherādīnaṃ vaṃsabhūtena mahāvihāravāsi gaṇena saddhiṃ cattāro gaṇā bhijjiṃsu.
祇树寺僧团出世时，年逾五十一岁，超过三百年的有著库伦住处和蔻蓝布住处的比库们，依托名为达提波提的国王，以两分制戒律方法修习。以此两个僧团为基础，置于祇树寺为中心的总寺院，成立了一个僧团。如此在锡兰岛，由大目连长老等众多祖师的世系所传承的各主要寺院僧团，共同组成了四个僧团。
Tattha mahāvihāravāsi gaṇoyeva eko dhammavādī ahosi, sesā pana adhammavādino. Te ca tayo adhammavādino gaṇā bhūtatthaṃ pahāya abhūtatthena dhammaṃ agaruṃ katvā cariṃsūti vacanato sīhaḷadīpe adhammavādino tayopi alajjino gaṇā parimaṇḍalasuppaṭicchannādisikkhāpadāni anādiyitvā vicariṃsu. Tato paṭṭhāya sāsane ekaccānaṃ bhikkhūnaṃ nānappakāravasena nivāsanapārupanādīni dissantiti veditabbaṃ.
其中在大寺院居住的四个僧团中，有一个纯为正法宣讲的僧团，其余三个则为宣讲邪法的僧团。那三个宣讲邪法的僧团，放弃了正法，弃真理而作不善教义，因而在锡兰岛亦被称作无耻邪法僧团。他们任意破坏戒律，如覆置瓶盖、擅离禁戒条款，四处漂泊。从此以后，为了护持戒法，僧团中出现了一些以多种方式维护住所和严明禁戒的比库，这点应当了解。
Adhammavādigaṇānaṃ bhijjamānakālato sattavīsādhikānaṃ pañcasatānaṃ vassānañca upari sirisaṅghabodhi nāma rājā mahāvihāra gaṇassa pakkho hutvā adhammavādinā tayo gaṇe niggahitvā jinasāsanaṃ paggahesi. So ca sirisaṅgha bodhirājā amhākaṃ marammaraṭṭhe arimandananagare anuruddhena nāma raññā samakālavasena rajjasampattiṃ anubhavi.
邪法僧团兴起时，已经历过五百七十多年。在此时，有一位名为尸梨僧菩提的国王，于大寺院僧团中掌有一派。他将三个邪法僧团镇压，重新确立佛陀的教法。该尸梨僧菩提王同时正治一国，国都名为阿利摩陀那，在国王阿努儒达统治时期，国政盛极一时。
Tato pacchā sīhaḷadīpe vohārakatissassa nāma rañño kāle kapilena nāma amaccena saddhiṃ mantetvā mahāvihāra vāsino bhikkhū nissāya adhammavādigaṇe niggaṇhitvā jinasāsanaṃ paggaṇhāti.
后来，锡兰岛时值名为佛陀吉德提无汗国王统治时期，他与宰相尸波利密议，同心依托大寺院原住比库，镇压邪法僧团，重新贯彻佛的正法。
Tato pacchā ca goṭṭhābhayassa nāma rañño kāle abhayagiri vāsino bhikkhū parasamuddaṃ pabbājetvā mahāvihāra vāsino bhikkhū nissāya sāsanaṃ visodhayi.
又后来，在佛陀吉德提无汗国王之后时代，名为哥达瓦哈国王时代，无畏山僧团的比库外出渡海到遥远他方，依托大寺院住僧重新清净佛法。
Tato pacchāpi goṭṭhābhayarañño puttabhūtassa mahāsenassa nāma rañño kāle abhayagirivāsīnaṃ bhikkhūnaṃ abbhantare saṅghamitto nāma eko bhikkhu rañño padhānācariyo hutvā mahāmahindattherādīnaṃ arahantānaṃ nivāsaṭṭhānabhūtaṃ mahāvihārārāmaṃ vinassituṃ mahāsenaraññā mantetvā ārabhi. Tadā navavassāni mahāvihāre bhikkhu sañño ahosi. Ahovata mahātherānaṃ mahiddhikānaṃ nivāsaṭṭhānaṃ alajjino bhikkhū vinassāpesuṃ, suvaṇṇahaṃssānaṃ nivāsaṭṭhānaṃ kākā viyāti.
后来，在国王阿难的继任者大塞那国王时期，阿阇梨沙巴弟那是居住在阿婆罗山的比库中唯一一位国王导师，开始谋划毁坏由大长老摩诃摩诃因陀等阿拉汉们所居住的伟大比库寺院园林。那时，在大寺院中比库已不到九年。于是，这些大长老庄严其住所，却被无所顾忌的比库们毁坏，正如被毁坏的金鹤住所瓦解的乌鸦一样。
Jetavanavāsīnañca bhikkhūnaṃ abbhantare eko tisso nāma bhikkhu teneva raññā mantetvā mahāvihāre sīmaṃ samūhani . Achekattā pana tesaṃ sīmasamūhanakammaṃ na sampajjīti. Ahovata dussīlānaṃ pāpakānaṃ kammaṃ acchariyaṃ, seyyathāpi nāma sākhamigo aggaggho kāsivatthaṃ mahagghaṃ bhinnati, evameva bhinditabbavatthunā bhedakapuggalo ativiya dūro ahosīti. Bhavanti cettha, –
而且，在揭德林居住的比库中，有一位名为提索的比库，受国王的指令在大寺院内设定戒坛界限。但由于没有适当地执行戒坛聚集的工作，因此这群恶行比库的坏业令人诧异。就像一群凶恶的乌鸦乱啄成群的白鹭使其羽毛凌乱一样，那些应被排斥的人变得极为遥远。此处当说，
Yathā sākhamigo pāpo, appagghoyeva kāsikaṃ;
如同那凶恶的乌鸦，任意攻击白鹭，
Mahagghaṃ kacca bhinnaṃbhinnaṃ, mahussāhena chindati.
大群白鹭的羽毛一根根被拆裂，被强烈的恶意割断。
Evaṃ adhammavādī pāpo, dhammavādigaṇaṃ subhaṃ;
同样，这些不法的恶人，如法行者们所视为美好，
Mahussāhena bhindayi, aho acchariyo ayaṃ.
怀着强大的恶意肆意拆解，令人惊奇。
Ārakā dūrato āsuṃ, bhinditabbehi bhedakā;
毒蛇从远处而来，携有毒牙，状若可断裂；
Bhūmitova bhavagganto, aho kammaṃ ajānatanti.
如同穿入地面的存在，他们无知地造作业业。
Iccevaṃ adhammavādigaṇānaṃ balavatāya dhammavādigaṇo parihāyati. Yathā hi gijjhasakuṇassa pakkhavātena suvaṇṇahaṃsā pakatiyā ṭhātuṃ na sakkonti, evameva adhammavādīnaṃ balavatāya dhammavādī parihāyati. Byagghavane viya suvaṇṇamigo nillayitvā gocaraṃ gaṇhāti, yathārucivasena dhammaṃ carituṃ okāsaṃ na labhi.
如此，诸恶法之说者，因力量强盛而遭善法之说者排斥。正如蜥蜴和大鸟因风力强大，不能站立于金翅鸟之间；同样，恶法之说者因善法之说者的力量而被排斥。犹如猛虎驱逐金鹿，夺取其牧场，善法者欲正行佛法，却难得自在安住的时机。
Sīhaḷadīpe sāsanassa patiṭṭhānato dvisattatādhikānaṃ catusatānaṃ vassasahassānañca upari sammāsambuddhassa parinibbānato aṭṭhasattasatādhikānaṃ vassasahassānaṃ upari mahārājā nāma bhūpālo rajjaṃ kāresi. So pana rājā ñadumbaragirivāsikassapattheraggamukhā mahāvihāravāsino bhikkhū tameva rājānaṃ nissāya sāsane malaṃ visodhesuṃ, yathā heraññiko hiraññe malanti.
锡兰岛上，佛法根基已立，超过二百七十年、四百多个夏季乃至千余年后，正觉者般涅槃逾八百年，名为摩诃罗阇的国王开创了国土。此王依止住于那郁葱的那都木巴罗山，长老们的首领，在大寺院中的比库们凭借此王协助清除法中的污秽，如同黄金虽皲裂仍耀光辉。
Mahāvihāravāsigaṇato aññe adhammavādinā uppabbā jetvā visodhesuṃ. So ca mahārājā amhākaṃ marammaraṭṭhe arimaddananagare narapaticaññisūnā nāma raññā samakāla vasena rajjaṃ kāresīti veditabbo.
大寺院的众比库因他恶法之说者而发生争端，然后平息净化。应知此王与我们之土地敌国的王后，名叫那里帝、居于敌城、为国之君主，她们同时治理此国。
Tato pacchā vi vijayabāhurājānaṃ parakkamabāhurājānañca nissāya mahāvihāra vāsino bhikkhū sāsanaṃ parisuddhaṃ akaṃsu, adhammavādino sabbepi uppabbājetvā mahāvihāravāsigaṇoyeva eko patiṭṭhahi, yathā abbhādiupakkilesamalehi vimutto nisānāthoti.
继之以后，借助胜多波多罗王及其子权盛王，大寺院的比库们净化了教法，驱逐了所有恶法之说者。仅此一寺院安立不动，如同完全脱离污秽的纯净标志。
Sirisaṅghabodhirājā vohārikatissarājā goṭṭhābhayarājāti ete rājāno sāsanaṃ visodhentopi sabbena sabbaṃ adhammavādigaṇānaṃ avinassanato sāsanaṃ parisuddhaṃ na tāva ahosi. Sirisaṅghabodhirañño mahārañño vijayabāhurañño parakkamabāhuraññoti etesaṃyeva rājūnaṃ kāle sabbena sabbaṃ adhammavādīnaṃ vinassanato sāsanaṃ parisuddhaṃ ahosi. Tadā pana adhammavādinā sīsampi uṭṭhahituṃ na sakkā, yathā aruṇugge kosiyāti.
头巾联盟王、沃哈里王三世、戈特哈巴王等这些国王，为了彻底清净教法，虽尽力清除一切违背法义的言论，教法仍未能完全清净。唯有头巾联盟伟大国王、胜利强力国王、勇猛强力国王这几位国王的时期，所有违背法义的言论被灭尽，教法才得以清净。当时违背法义者甚至无法举头起立，犹如阿卢努加时期的迦尸王一样。
Aparabhāge pana ciraṃ kālaṃ atikkante micchādiṭṭhikānaṃ vijātiyānaṃ bhayena laṅkādīpe sāsanaṃ osakkitvā gaṇapūraṇamattassapi bhikkhusaṅghassa avijjamānatāya mahāvijayabāhurañño kāle rāmaññadesato saṅghaṃ ānetvā sāsanaṃ patiṭṭhāpesi.
然而以后很长一段时间，因错误见和种族纷争的恐惧，在兰卡岛上教法衰落，僧团仅剩寥寥数人，且无明盛行。直到伟大的胜利强力国王时期，从罗摩那地区带领僧团归来，重新确立了教法。
Tato pacchā ca vimaladhammasūriyassa nāma rañño kāle rakkhāpuraraṭṭhato saṅghaṃ ānetvā sāsanaṃ patiṭṭhāpesi. Tato pacchā ca vimalassa nāma rañño kāle tatoyeva saṅghaṃ ānetvā sāsanaṃ patiṭṭhāpesi. Tato pacchā ca kittissirirājasīhassa nāma rañño kāle syāmaraṭṭhato saṅghaṃ ānetvā tatheva akāsīti.
此后又在名为净法阳王时期，从拉加乡王国带回僧团复兴教法；继而在名为净王时期，亦于同地带回僧团重建教法；再后来，在名为吉提狮王时期，于希亚马国亦带回僧团，教法复兴不变。
Ayaṃ sīhaḷadīpe sāsanassa osakkanakathā. · 此为狮子洲中教法之传入史。
Tato pacchā jinasāsane navutādhike aṭṭhavassasate sampatte buddhadāsassa nāma rañño kāle eko dhamma kathikatthero ṭhapetvā vinayapiṭakaṃ abhidhammapiṭakañca avasesaṃ suttantapiṭakaṃ sīhaḷabhāsāya parivattitvā abhisaṅkharitvā ṭhapesi. Tañca kāraṇaṃ cūḷavaṃse vuttaṃ.
再后来，在佛法传入后的九十年又八十年，约二百七十年后，名为佛陀修信国王时期，一位独自讲法的长老设立起律藏和阿毗达摩藏，且将余下的经藏翻译成锡兰语，整理系统，最终布署完毕。此事亦关于小史有记载。
Tassa kira buddhadāsassa rañño puttā asītimattā asītimahāsāvakānaṃ nāmeneva vohāritā ahesuṃ. Tesu puttesu sāriputtattherassa nāmena vohārito eko upatisso nāma rājakumāro pitari devaṅgate dvecattālīsavassāni rajjaṃ karesi.
据说佛陀修信国王的儿子们被称为十位大弟子。其子中有一位名为沙利佛多长老，有一名为乌帕提所的国王王子，他继承了父亲位，统治国土达四十二年。
Tato pacchā kaniṭṭho mahānāmo nāma rājakumāro dvāvīsavassāni rajjaṃ kāresi. Tassa rañño kāle jina cakke tettiṃsādhikanavasatavasse sīhaḷadīpe chasaṭṭhimattānaṃ rājūnaṃ pūraṇakāle buddhaghoso nāma thero sīhaḷadīpaṃ gantvā sīhaḷabhāsāya likhite aṭṭhakathāganthe māgadhabhāsāya parivattitvā likhi.
之后最幼的王子名为大名王子，统治二十二年。此王时佛法之轮运行到三十三种时代，布达歌说长老在锡兰众多国王之中六十六位国王执政期间，前往锡兰，将注疏从摩揭陀语译为锡兰语记述。
So pana mahānāma rājā amhākaṃ marammaraṭṭhe siripaccayanagare savilaññikrovi nāmakena raññā samakālo hutvā rajjaṃ kāresi. Parittaniddāne pana brūmavi?Thī? Nāmakena raññā samakālo hutvā rajjaṃ kāresīti vuttaṃ. Taṃ na yujjatiyeva.
承经所言，摩诃那摩王为我等国土，即指在尸利婆叉耶城，以薮林之谷称号同时成为国王，建立王权。至于“帕拉特尼达那”（Parittaniddāne）中所说：“以释名同时成为国王，建立王权”，此说不成立。
Sīhaḷadīpe pana kittissirimegho nāma rājā hutvā navame vasse tasmiṃyeva dīpe rājūnaṃ dvāsaṭṭhimattānaṃ pūraṇakāle jinacakke tiṃsādhike aṭṭhasatavasse jambudīpe kaliṅgapurato kuhasivassa nāma rañño jāmātā dantakumāro hemamālaṃ nāma rājadhītaṃ gahetvā dāṭhādhātuṃ thenetvā navāya taritvā sīhaḷadīpaṃ agamāsi. Jinacakke tiṃsādhikaaṭṭhavassasate jeṭṭhatissarājā navavassāni rajjaṃ kāresi.
在锡兰岛上，有名为吉提悉利摩耶（Kittissirimegho）的王，位居第九年。于当年锡兰岛，王有六十二位。至于是时间充盈期间，胜过三十年，发生在占婆迦国（Jambudīpa）迦陵伽城（Kalinga）之前，有王名叫库哈斯瓦（Kuhasiva），其子丹达库玛罗（Dantakumāro）娶有金环（Hemamāla）名王女，携带佛舍利，渡水九次，抵达锡兰岛。时值胜过三十三又八百年，耆长王（Jeṭṭhatissa）曾执政九年。
Buddhadāsarājā ekūnatiṃsati vassāni upalissarājā cadvicattālīsavassāni mahānāmarājā dvāvīsavassānīti sabbāni sampiṇḍitvā jinasāsanaṃ dvattiṃsādhikanavavassasatappamāṇaṃ hoti.
佛陀时代王者分别为：佛陀达萨王执政二十九年，乌波利斯王执政四十四年，摩诃那摩王执政二十二年。三王之执政年数合计，佛陀教法传世约三十二又九百年。
Tasmiñca kāle yadā dvīhi vassehi ūnaṃ ahosi, tadā mahānāmarañño kāle tiṃsādhikanavavassasatamatte sāsane buddhaghoso nāma thero laṅkādīpaṃ agamāsi.
在那时，当佛法已近两年不足时，摩诃那摩王在教法约三十二又九百年时，佛音长老携佛法降临锡兰岛。
Amarapuramāpakassa rañño kāle sīhaḷadīpikehi bhikkhūhi pesitasannesapaṇṇe pana chapaṇṇāsādhikanavavassasatātikkante sūti vuttaṃ.
于阿摩罗城王时代，与锡兰岛比库交往八十年以上，有传言记载。
Ettha ṭhatvā buddhaghosattherassa aṭṭhuppattiṃsaṅkhepamattaṃ vakkhāma. Kathaṃ. Sīhaḷabhāsakkharehi parivattitaṃ pariyattisāsanaṃ māgadhasāsakkharena ko nāma puggalo parivattituṃ sakkhissatīti mahātherā nimantayitvā tāvatiṃsabhavanaṃ gantvā ghosaṃ devaputtaṃ disvā saddhiṃ sakkena devānamindena taṃ yācitvā bodhirukkhasamīpe ghosagāme kesassa nāma brāhmaṇassa kesiyā nāma brāhmaṇiyā kucchimhi paṭisandhiṃ gaṇhāpesuṃ. Khādatha bhonto pivatha bhontotiādinā brāhmaṇānaṃ aññamaññaṃ ghosakāle vijāyanattā ghosoti nāmaṃ akāsi. Sattavassikakāle so tiṇṇaṃ vedānaṃ pāragū ahosi.
今立，以佛音长老简要说法。如何？锡兰語传译之律藏，若以摩揭陀语文字翻译，有谁能胜任？诸长老请入三十众眷舍，见佛音为天子（Devaputta），与萨咖天帝同在，同彼请求。佛音在菩提树下、名为佛音村中，与婆罗门克萨（Kesa）及婆罗门女克悉娅（Kesiyā）签约于猪群中。诸婆罗门相互呼唤：“请食用，请饮用，长老。”佛音于七十年中，精通三种语言。
Atha kho ekena arahantena saddhiṃ vedakathaṃ sallapanto taṃ kathaṃ niṭṭhāpetvā kusalā dhammā akusalā dhammā abyākatā dhammātiādinā paramatthavedaṃ nāma buddhamantaṃ pucchi. Tadā so sutvā uggaṇhitukāmo hutvā tassa arahantassa santike pabbajitvā devasikaṃ devasikaṃ piṭakattayaṃ saṭṭhimattehi padasahassehi sajjhāyaṃ akāsi, vācuggataṃ akāsi. Ekamāseneva tiṇṇaṃ piṭakānaṃ pāragū ahosi.
于是，有一位阿拉汉与世尊同住时，谈论诸根音声之事，谈论完毕后，因以善法、恶法、不分别法等，问世尊究竟义理，称为佛言。彼时，闻此世尊之教诲生发恭敬心，至该阿拉汉处出家，诵习三藏巴利语典籍，字数达六十万语以上，并作口述讲解。不出一月时，便通晓三藏。
Tato paccā raho ekakova nisinnassa etadahosi,– buddhabhāsite piṭakattaye mama vā paññā adhikā, udāhu upajjhāyassa vāti. Taṃ kāraṇaṃ ñatvā upajjhācariyo niggahaṃ katvā ovadi. So saṃvegappatto hutvā khamāpetuṃ vandi. Upajjhācariyo tvaṃ āvuso sīhaḷadīpaṃ gantvā piṭakattayaṃ sīhaḷassāsakkharena likhitaṃ māgadhabhāsakkharena likhāhi, evaṃ sati ahaṃ khamissāmīti āha.
随后，有一位独坐隐居者心生疑虑——因自认为对佛所说三藏之智慧更多，譬如导师等。明知此因，导师便辞别劝诫他。那人感动恭敬，恳请宽恕。导师便说：“汝当去锡兰岛，将三藏用锡兰文字写成，并用摩揭陀语书写，我此时将予以宽恕。”
Buddhaghoso ca pitaraṃ micchādiṭṭhibhāvato mocetvā ācariyassa vacanaṃ sirasā paṭiggahetvā piṭakattayaṃ likhituṃ sīhaḷadīpaṃ nāvāya agamāsi. Tadā samuddamajjhe tīhi divasehi tarante buddhadattatthero ca sīhaḷadīpato nāvāya āgacchanto antarāmagge devāna ānubhāvena aññamaññaṃ passitvā kāraṇaṃ pucchitvā jāni. Jānitvā ca buddhadattatthero evamāha,- mayā āvuso kato jinālaṅkāro appassāroti maññitvā piṭakattayaṃ parivattituṃ likhituṃ okāsaṃ nādāsuṃ, tvaṃ pana piṭakattayaṃ saṃvaṇṇehīti vatvā attano sakkena devānamindena dinnaṃ haritakiphalaṃ ayomayalekhana daṇḍaṃ nisitasilañca buddhaghosattherassa adāsi. Evaṃ tesaṃ dvinnaṃ therānaṃ aññamaññaṃ sallapantānaṃyeva nāvā sayameva apanetvā gacchiṃsu.
佛音长老放下邪见，谨奉导师教诲，于是带着书写三藏的文本登上锡兰岛的船。彼时，佛陀堂长佛陀多长老与锡兰岛来的船在海中交错，天人感应，彼此观看，互相问因由。佛陀多长老说：“吾人谨记，尔曾以为胜过世尊装饰而不善，自不肯书写三藏，今尔欲书写三藏。”彼时，他赠予佛音长老一枚由天帝所赐的绿心柿果、铜杖和净丝袍。于是两位长老相互交谈，登船离去。
Buddhaghosatthero ca sīhaḷadīpaṃ patvā paṭhamaṃ saṅghapālattheraṃ passitvā piṭakattayaṃ māgadhabhāsakkharena parivattetuṃ āgatomhīti kāraṇaṃ ārocetvā sīhaḷabhikkhū ca sīle patiṭṭhāyātiādigāthaṃ niyyādetvā imissā gāthāya atthaṃ piṭakattayaṃ āloletvā saṃvaṇṇehīti uyyojesuṃ, tasmiṃyeva divase sāyanhakālato paṭṭhāya yathāvuttagāthaṃ pamukhaṃ katvā visuddhimaggaṃ akāsi. Katvā taṃ kammaṃ nipphādetvā tassa ñāṇappabhavaṃ vīmaṃsetukāmo devānamindo tañca ganthaṃ antaradhāpesi. Punāpi thero akāsi . Tatheva devānamindo antaradhāpesi. Punāpi thero akāsi. Evaṃ tikkhattuṃ kārāpetvā pubbaganthepi dassesi. Tiṇṇampi ganthānaṃ aññamaññaṃ ekapadamattenapi visesatā natthi saṅghapālatthero ca taṃ ārādhayitvā piṭakattayaṃ niyyādesi. Evaṃ visuddhimagge saṅghapālattherassa yācanaṃ ārabbha visuddhimaggo katoti āgataṃ. Buddhaghosuppattikathāyaṃ pana saṅgharājattherassa āyācanaṃ ārabbhāti āgataṃ.
佛音长老登上锡兰岛后，拜见首席僧团维护长老，说明欲用摩揭陀语书写三藏之因。锡兰比库们遵从戒律，诵唱守戒诗等，解说三藏之义，宣扬译文。当天晚上，他开始按正理句写出〈清净道论〉。完成此业，欲望揭示智慧果报，天帝便将该论卷藏匿。长老复书，天帝复藏。反复三次执持此业，将前卷呈现。三藏之间无差别，首席长老也赞叹，遂命其转译三藏。是以清净道论应首席长老请求得成，佛音长老之出世注疏由此开始。
Ayaṃ buddhaghosuppattikathāyaṃ āgatanayena dassitabuddhaghosuppattikathāsaṅkhepo.
此即佛音长老出世注疏之简略由来。
Cūḷavaṃse panevaṃ āgato. Buddhaghosatthero nāma mahābodhirukkhasamīpe ekasmiṃ brāhmaṇagāme vijāto tiṇṇampi vedānaṃ pāragū ahosi tesu tesu vādesu ca aticheko. So aññehi ca saddhiṃ pucchābyākaraṇakammaṃ kattukāmo jambunīpatale āhiṇḍanto ekaṃ vihāraṃ patvā tasmiṃ vā āgantukabhāvena nisīdi. Tasmiñca vihāre revato nāma thero vasi. Tena therena saddhiṃ bhallapanto so brāhmaṇamāṇavo tīsu vedesu aloletvā pañhaṃ pucchi. Pucchitaṃ pucchitaṃ thero byākāsi. Therassa pana pucchitaṃ pañhaṃ māṇavo na sakkā byākātuṃ. Atha māṇavo pucchi,–ko nāmāyaṃ bhante mantoti. Buddhamanto nāmāyanti vutte uggaṇhitukāmo hutvā therassa santike pabbajitvā piṭakattayaṃ uggaṇhi. Aciraneva tiṇṇampi piṭakānaṃ pāragū ahosi. Buddhasseva ghoso yassa atthīti buddhaghosoti nāmena pākaṭo ahosi.
记载于《小史》中。佛音长老生于一村落之婆罗门家，通晓三藏，善于辩论。与他人相问辩论时，行问答不详之事，遂至占婆国一寺安住，作为客人停留。寺中有雷瓦达长老居住。长老与佛音同座，婆罗门及学童共同询问三藏疑义。长老详加讲解，学童亦发问。学童问：“请问尊者此法名为何？”世尊言辞欲令通晓圣教，遂生欲学习，至长老处出家，勤作三藏注疏。不到一个月已通三藏，名为佛音，藏名渐显，所作释经称为佛音注疏。
Buddhaghoso ca āyasmato revatassa santike nisīdanto ñāṇodayaṃ nāma ganthaṃ aṭṭhassāliniñca nāma ganthaṃ akāsi. Tato pacchā parittaṭṭhakathaṃ kattukāmo hutvā ārabhi. Tadā ācariyo evamāha,– jambudīpe pana āvuso pāḷimattaṃyeva atthi, aṭṭhakathā pana natthi, ācariyavādo ca bhinno hutvā atthi, teneva mahāmahindhattherena ānitā aṭṭhakathā tīsu ca saṅgītīsu āruḷo pāḷiyo sāriputtattherādīhi desito kathāmaggo sīhaḷadīpe atthi, tvaṃ gantvā māgadhabhāsakkharena likhehīti uyyojiyamāno buddhaghosatthero sīhaḷadīpaṃ gantvā anurādhapure mahāvihāraṃ pavisitvā saṅghapālattherassa santike saddhiṃ sīhaḷaṭṭhakathāya theravāde sutvā aṭṭhakathaṃ karissamīti ārocesi. Sīhaḷabhikkhū ca pubbe vuttanayeneva sīle patiṭṭhāyātiādi gāthā niyyādesuṃ. Buddhaghoso ca saddhiṃ aṭṭhakathāya piṭakattayaṃ saṅkhipitvā visuddhimaggaṃ akāsi.
佛音长老坐于具寿雷瓦达比库面前，著成名为《智慧起显》的典籍，亦作《八厅集》一书。随后，他为能成就护法注释而发起善愿，着手著述。那时老师云：『夹于珍珠之岛（即斯里兰卡），只有巴利语言而无注疏，而师承传说亦分歧成异，惟有由伟大的摩诃摩兴陀长老带来之注疏，在三部经集及歌颂中，以沙利婆长老诸人传法的巴利语，有于锡兰岛存在。你当前往锡兰，依仗摩揭陀方言文字著录。』于是佛音长老前往锡兰，入大寺安陀罗塔，至僧正长老面前，毕恭毕敬地宣言愿共同著述锡兰巴利注疏。锡兰比库以先前传说之律、具足戒为基础等诗句，回敬了此意。佛音长老遂共议巴利注疏，凝练三藏纲要，作出《清净道论》。
Pubbe vuttanayeneva sakko antaradhāpetvā tikkhattuṃ kārāpesi. Saṅghapālattheropi arādhayitvā piṭakattayaṃ niyyādesīti.
先前有传说，萨咖曾三度隐匿此事。又曾请求僧正长老，令他宣说三藏纲要。
Kiñcāpi nānā ganthesu nānākārehi buddhaghosuppatti āgatā, tathāpi buddhaghosattherassa sīhaḷadīpaṃ gantvā piṭakattayassa likhanaṃ aṭṭhakathānañca karaṇameva pamāṇanti manokiliṭṭhaṃ na uppādetabbanti. Buddhaghosatthero vikaṭattayaṃ likhitvā jambudīpaṃ paccāgamāsi.
此外，佛音长老传记于不同典籍中各有不同表现，但他前往锡兰为著录三藏纲要及注疏这点却无可置疑，不能视作污辱。佛音长老著述完成后返回珍珠之岛。
Iccevaṃ pāḷibhāsāya pariyattiṃ parivattitvā pacchā ācariyaparamparasissānusissavasena sīhaḷadīpe jinacakkaṃ majjhanti kaṃsumāsī viya atidibbati, anekakoṭippamāṇehi sotāpannasakadāgāmianāgāmiarahantehi laṅkādīpaṃ atisobhati, sabbapāliphullena tiyojanikapāricchattakarukkhena tāvatiṃsabhavanaṃ viya satapattapadumādīhi mahāpokkharaṇī viya tesu tesu ṭhānesu maggamahāmaggaāpakagharadvāratitthavanapabbataguhamandiravihārasālādīsu aladdhamaggaphalaṭṭhānaṃ nāma kiñci natthi, thokaṃ āgametvā piṇḍāya patiṭṭhamānapadesepi maggaphalāni labhiṃsuyeva.
就这样，他凭巴利语言转译理论，后来依教法师承相承，于锡兰如红莲花之轮王，发出光辉，数以千万计的初果阿拉汉和二果、三果阿拉汉，乃至须陀洹果以下者辉耀锡兰诸岛。遍以浓密茂盛之守护树荫遍绕三十由旬，如欲界天宫，百叶莲花之大水池，诸处道途宏广，僧舍、学府、森林、山谷、洞室、寺庙、法堂、斋堂，处处皆是坚固树荫与道果所在，宛如繁茂盛长之果园，即使只采摘些微，亦得享乐道果之净福。
Maggaphalāni sacchikarontānaṃ puggalānaṃ bāhullatāya ayaṃ puthujjano ayaṃ puthujjanoti aṅguliṃ pasāretvā dassetabbo hoti. Ekasmiṃ kāle sīhaḷadīpe puthujjana bhikkhu nāma natthi. Tathā hi vuttaṃ vibhaṅgaṭṭhakathāyaṃ, ekavāraṃ puthujjanabhikkhu nāma natthīti.
证得道果者繁多，凡夫亦因缘所生，故须伸指指出以示。于锡兰时代，未有凡夫比库，是谓。正如《分论注释》中所言，一度无凡夫比库。
Abhiññālābhīnaṃ kira mahiddhikānaṃ gamanāgamanavasena sūriyossāsaṃ alabhitvā dhaññakoṭṭakā mātugāmā dhaññakoṭṭituṃ okāsaṃ na labhiṃsu.
因得阿耨多罗三藐三菩提而成就大神通反复往来，如太阳呼吸般明朗，稻谷堆积成山，而母村未得机会堆集谷仓。
Devalokato sumanasāmaṇero dakkhiṇakkhakaṃ sīhaḷadīpaṃ anetvā tassa pāṭihāriyaṃ dassanavasena uddhakabindhūhi tiyojanasataṃ sakalampi laṅkādīpaṃ byāpatvā bhagavatā paribhuttacetiyaṅgaṇaṃ viya hutvā navāya gacchantā mahāsamudde udakato nāḷikeramattampi disvā sakalaṅkādīpaṃ pūjenti, mahāmahindattherassa santike ariṭṭhattherena saddhiṃ pañcamattā bhikkhusatā paṭhamaṃ tāva vinayapiṭakaṃ uggaṇhiṃsūti imehi kāraṇehi laṅkādīpaṃ jinacakkassa patiṭṭhānaṃ hutvā varadīpanti nāmaṃ paṭilabhi.
天界来的善意沙玛内拉，携带南方之宝来到锡兰岛。因其像显神通以三百十六犠牲点，遍满整个兰卡大陆，如同佛陀周围的舍利格栅一般庄严。再至新城临近大海边时，见海水中的椰子树，也恭敬礼拜整个兰卡岛。于是以与大长老摩诃摩呵因陀长老亲近的阿利陀长老等五位比库同住，开始首次承受律藏。因缘由此，兰卡岛成为佛陀圣迹的建立之地，亦称为“布拉底瓦（福德之岛）”。
Sīhaḷadīpeyeva piṭakattayaṃ potthakāruḷavasena patiṭṭhāpetvā tato pacchā coranāgassa nāma rañño kāle sakalalaṅkādīpaṃ dubbhikkhabhayena pīḷetvā piṭakattayaṃ dhārentā bhikkhū jambudīpaṃ āgamaṃsu. Anāgantvā tattheva ṭhitāpi bhikkhū chātakabhayena pīḷetvā udarapaṭalaṃ bandhitvā kucchiṃ vālukarāsimhi ṭhapetvā piṭakattayaṃ dhāresuṃ.
在锡兰岛初立三藏之时，曾由不同作者轮流续写。之后，在名叫槽纳迦（Coranāga）国王时期，整个兰卡岛为饥荒所逼，众比库被迫携藏三藏前往迦毗罗卫（Jambudīpa）。尽管未能长住当处，诸比库仍遭受天鸦之凶，困苦难堪。他们以腹为垫，置尾骨于细沙中，坚守承藏三藏。
Kuṭa kaṇṇatissassa rañño kāleyeva dubbhikkhabhayaṃ vūpasamitvā jambudīpato bhikkhū puna gantvā sīhaḷadīpe ṭhitehi bhikkhūhi saddhiṃ mahāvihāre piṭakattayaṃ avirodhāpetvā samasamaṃ katvā ṭhapesuṃ. Ṭhapetvā ca pana sīhaḷadīpeyeva suṭṭhu dhāresuṃ.
至古那迦那提斯国王时期，饥荒恐怖已缓解，迦毗罗卫的诸比库返回锡兰岛，与当地比库共住于大寺，心意一致，妥善守护三藏。三藏的安置及守护也于锡兰岛得到圆满完成。
Tattheva aṭṭhakathāyo buddhaghosatthero māgadhabhāsāya parivattetvā viraci. Pacchā ca yebhuyyena tattheva aṭṭhakathāṭīkāanumadhulakkhaṇagaṇṭhiganthantarāni akaṃsu. Puna sāsanaṃ nabhe ravinduva pākaṭanti.
正是在此地，佛音长老将巴利三藏注疏译成摩揭陀方言并编写。后来，后世都曾在此续写并增补注疏、修订注释卷册。如同天上明月照耀一样，佛法因此大白于世。
Tattha buddhavaṃsaṭṭhakathaṃ buddhadattatthere akāsi. Itivuttodānacariyāpiṭakatherātherīvimānavatthupetavatthunettiaṭṭhakathāyo ācariyadhammapālatthero akāsi. So ca ācariyadhammapālatthero sīhaḷadīpassa samīpe damilaraṭṭhe badaratitthamhi nivāsitattā sīhaḷadīpeyeva saṅgahetvā vattabbo.
佛传注疏由佛陀传记长老佛逮多所撰写。还由尊奉长老、比库、比库尼、于经籍讥诵起见证故事集之注释者为主，导师法帕罗长老所作。该法帕罗长老居住在锡兰岛附近的塔米尔王国巴多罗港，应当在锡兰岛修编并流传这部注释。
Paṭisambhidāmaggaṭṭhakathaṃ mahānāmo nāma thero ākāsi. Mahāniddesaṭṭhakathaṃ upaseno nāma thero akāsi. Abhidhammaṭīkaṃ pana ānandatthero akāsi. Sā ca sabbāsaṃ ṭīkānaṃ ādibhūtattā mūlaṭīkāti pākaṭā.
译注中，解经之总论由名为大那摩长老作成。大集义注疏由名为优巴先那长老撰写。阿毗达摩注释则由长老阿难多编写。此诸注释的根基汇聚，可称为根本注疏（mūlaṭīkā）。
Visuddhimaggassa mahāṭīkaṃ dīghanikāyaṭṭhakathāya ṭīkaṃ majjhimanikāyaṭṭhakathāya ṭīkaṃ saṃyuttanikāyaṭṭhakathāya ṭīkañhāti imāyo ācariyadhammapālatthero akāsi.
《清净道论》的大注疏，同时也是长部、相应部中注疏的注疏，是由上座长老法守尊者所作。
Sāratthadīpaniṃ nāma vinayaṭīkaṃ aṅguttaranikāyaṭīkañca parakkamabāhuraññā yācito sāriputtatthero akāsi. Vimativinodaniṃ nāma vinayaṭīkaṃ damilaraṭṭhavāsikassapatthero akāsi.
名为『要义灯明』的律藏大注疏，以及数部增支部大注疏，是由精进有力的沙林尊者请求沙利子长老而作。名为『破惑消遣』的律藏大注疏，是由达米拉国的尊者所作。
Anuṭīkaṃ pana ācariyadhammapālatthero. Sā ca mūlaṭīkāya anuttānatthāni uttānāni saṃvaṇṇitattā anuṭīkā tivuccati.
而小注疏则是由上座法守尊者所作。此注疏对原始注疏中最高义理与至要处进行了重新释说，故称为小注疏。
Visuddhimaggassa cūḷaṭīkaṃ makhudīpaniñca aññetarā therā akaṃsu. Sā ca mūlaṭīkāya atthāvasesāti ca anuttānatthāti ca katvā mūlaṭīkāya saddhiṃ saṃsanditvā katattā madhura sattā ca madhudīpaninti vuccati. Mohavicchedaniṃ pana lakkhaṇaganthaṃ kassapatthero akāsi.
《清净道论》的小注疏、名为『真珠灯明』的注疏，是其他长老所作。此小注疏阐述了原始注疏的义理终结及最高义的思想，连结解释，温润雅致，故名为『蜜灯』。而名为『断惑经』的，则是由咖萨巴尊者作的论著。
Ābhidhammāvatāraṃ pana rupārūpavibhāgaṃ vinayavinicchayañca buddha dattatthero. Vinayasaṅgahaṃ sāriputtatthero. Khuddasikkhaṃ dhammasiritthero . Paramatthavinicchayaṃ nāmarūpaparicchedaṃ abhidhammatthasaṅgañca anuruddhatthero. Saccasaṅkhepaṃ dhammapālatthero. Khemaṃ khematthero. Te ca saṅkhepato saṃvaṇṇitattā sukhena ca lakkhaṇiyattā lakkhaṇaganthāti vuccanti.
《阿毗达摩入门》一书及色法无色法的分类、律藏品类分析，是由佛陀弟子达塔尊者所作。律藏总纲由沙利子尊者作。小教义则是由法慧尊者作。究竟义的辨别及名色详细分析、阿毗达摩义总集的，则是由阿努儒达尊者所作。真理概要由法守尊者完成。吉梅尊者则有名为《吉梅》的论著。这些著作因综合释义，成文流畅，理义明晰，故称为纲要论。
Tesaṃ pana saṃvaṇṇanāsu abhidhammatthasaṅgahassa porāṇaṭīkaṃ navavimalabuddhitthero akāsi. Saccaṃsaṅkhepanāmarūpaparicchedakhemāabhidhammāvatārānaṃ porāṇaṭīkaṃ vācissaramahāsāmitthero. Paramatthavinicchayassa porāṇaṭīkaṃ mahābodhitthero.
在这些经典释义中，对阿毗达摩义总集的古代注疏，是由具明觉的大尊者作的。对真理概要、名色分析及吉梅、阿毗达摩入门的古注疏，则是由辞令流畅的大贤尊者所作。究竟义辨别的古注疏，则是由大觉者长老所作。
Abhidhamatthasaṅgahābhidhammāvatārābhinava ṭīkāyo sumaṅgalasāmitthero. Saccasaṅkhepābhinavaṭīkaṃ araññavāsitthero. Nāmarūpaparicchedābhinavaṭīkaṃ mahāsāmitthero. Paramatthavinicchayābhinavaṭīkaṃ aññataratthero. Vinayavinicchayaṭīkaṃ revatatthero. Khuddasikkhāya purāṇaṭīkaṃ mahāyasatthero. Tāyayeva abhinavaṭīkaṃ saṅgharakkhitattheroti.
《阿毗达摩旨趣汇集》新译注疏制定者为善缘萨米长老。《真实简要新注解》出自林中修行长老。《名色别解新注解》由大萨米长老所作。《究竟义分析新注解》由另一位长老编纂。《律藏分析注解》为雷瓦达长老所著。《小学旧注》由大贤者撰写。以上两者合称新注解，由护教长老编纂。
Vajirabuddhiṃ nāma vinayagaṇṭhipadatthaṃ vajirabuddhitthero. Cūḷagaṇṭhiṃ majjhimagaṇṭhiṃ mahāgaṇṭhiñca sīhaḷadīpavāsino therā. Te ca padakkamena asaṃvaṇṇetvā anuttānatthāyeva saṃvaṇṇitattā gaṇṭhipadatthāti vuccanti.
名为金刚智慧注解律藏要义的作者为金刚智慧长老。小律、中心律及大律注释者皆为锡兰岛居士长老。这些长老以其章法，虽然表达不尽相同，却均指向无上义理，故合称律藏义注。
Abhidhānappadīpikaṃ pana mahāmoggalānatthero. Atthabyakkhānaṃ cūḷabuddhatthero. Vuttodayaṃ sambandhacintanaṃ subodhālaṅkārañca saṅgharakkhitatthero. Byākaraṇaṃ moggalānatthero.
《辞典光明》由大摩诃迦罗长老所著。《义释小智注》为小佛智长老所作。《论说起源及关系思维与明了装饰》出自护教长老之手。《语法论》由迦罗陀长老编写。
Mahāvaṃsaṃ cūḷavaṃsaṃ dīpavaṃsaṃ thūpavaṃsaṃ bodhivaṃsaṃ dhātuvaṃ sañca sīhaḷadīpavāsino therā. Dāṭhādhātuvaṃsaṃ pana dhammakittitthero akāsi. Ete ca pāḷimuttakavasena vuttattā ganthantarāti vuccanti.
《锡兰大纪》、《小纪》、《岛纪》、《塔纪》、《觉纪》、《舍利纪》等书均由锡兰长老撰写。唯《法誉纪》和《法称传》由法誉长老所作。这些皆为纯巴利文表达，故统称为各类经卷。
Iccevaṃ buddhaghosādayo thera varā yathābalaṃ yathāsattiṃ pariyattiṃ sāsanaṃ upatthambhetvā bahūhi mūlehi bahuhisākhāhi bahūhi ca viṭapehi upatthambhiyamāno vepullamā pajjamāno mahānigrodharukkho viya thiraṃ hutvā cirakālaṃ tiṭṭhatīti veditabbaṃ.
诸如佛音等诸长老者，尽力以其所能，依照经典义理，承担经典传承教化工作，用众多根基、多个分支以及各种枝叶加以支撑，就如大菩提树根深而稳固，持久伫立不倒，理应洞察。
Idaṃ sīhaḷadīpe potthakāruḷhato pacchā sāsanassa patiṭṭhānaṃ.
此乃锡兰岛经书整理和经典确立之后的重要文献。
Etepi ca mahāthero, yathāsattiṃ yathābalaṃ;
这些长老们，也是依照实相，依照所具有的能力，
Aṭṭhakathādayo katvā, maccumukhaṃ upāgamuṃ.
作了如注疏等解释，亲近死亡之事。
Seyyathāpi ca lokasmiṃ, obhāsitvāna candimā;
譬如在世间，月亮显现之后，
Āvahitvāna sattānaṃ, hitaṃ atthaṃva gacchati.
呼唤众生，像是引导至利益利益的境地一般。
Evameva mahātherā, ñāṇobhāsehi bhāsiya;
同样这些长老们，也以智慧的光明来开示，
Āvahitvāna sattānaṃ, hitaṃ atthaṃva gacchati.
呼唤众生，像是引导至利益利益的境地一般。
Iti sāsanavaṃse sīhaḷadīpikasāsanavaṃsakathāmaggo · 如是教史中狮子洲教史传承道
Nāma dutiyo paricchedo. · 名为第二章。