Hatthavanagallavihāra vaṃso · Hatthavanagallavihāra vaṃso
Hatthavanagallavihāra vaṃso哈他瓦那嘎拉寺史
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
§1
1.
Snehuttarāya hadayā malamallikāya,
以慈爱之心，如清净的白茉莉花般，
Pajjālito matidasāya jinappadīpo;
燃起觉知之灯，成为心灵战胜者的指引；
Mohaṇdhakāramakhilaṃ mama nīharanto,
净除我内心的无明黑暗，
Niccaṃ vibhāvayatu cāru padattharāsiṃ.
常常彰显出美妙的语句和庄严的言辞。
§2
2.
Laṅkābhisittavasudhādhipatīsu rājā,
于占据兰卡国土的国王中，
Yo bodhisattaguṇavā sirisaṅghabodhi;
那位具备菩提萨埵的德行，显扬圣众觉悟的君主；
Tassāticāru cariyā racanāmukhena,
由于遵循适宜善行的开端，
Vakkāmi hatthavanagallavihāra vaṃsaṃ.
我开始修习关于象城和猴子游行之事的传承。
§3
3.
Brahmanvayenanugatatthamanomadassī,
此项事迹以婆罗门家族血统为依托，意趣随之明朗，
Khyātena sabbayatirājadhuraṇdharena;
以广为人知的王族勇士之威名而著称；
Vyāpāritohamitibhānugataṃ kathañca,
内容富广，声势浩大，解释详尽，
Nissāya pubbalikhitaṃvidha vāyamāmi.
借助先前所写之法，我努力加以阐述。
§4
4. Arṇtha sugatāgamasudhāpagāniddhotakudiṭṭhivisakalaṅkāya laṃkāya bhagavato aṅgīrasassamahānāgavanuyyāne samitisamāgatayakkha rakkhasalokavijayāpadānassa siddhakkhentabhūto sīhaḷamahīmaṇḍalamaṇḍanāya māno vividharatanākaropalakkhamānamahagghamaṇi bhedo maṇi bhedo nāma janapado.
此名为「宝岛」，意谓宝贵且美好的岛屿，善逝者曾在此安住。该地有广大的火炬树众多环绕，阿耆尼那（火神）及大龙共护其林园。诸诸神怪与夜叉聚集，战胜外侮，守护此地，成就其坚固。锡兰美丽大地因其装饰而显赫，盛产多彩珍宝，如高贵宝石的破裂，故名为宝石破裂之地。
§5
5.
Laddhāna satthu varaṇaṅkamanaññalabbha,
取得世尊加持的守护，未曾得此殊胜之地；
Mānaṇdinā sumanakūṭasiluccayena;
以庄严华美的山峦绿林相辉映；
Ussāpitā vijayaketumatallikeva,
如同金属般熠熠闪耀的胜利旗帜高扬，
Suddhoruvālukanadī yamalaṅkaroti.
纯净而坚固如岩石河水装点了此地。
§6
6.
Laṅkāya yakkhagaṇanīharaṇe jinassa,
锡兰岛因世尊遣除夜叉众侵扰，
Cammāsanugganahunāsanaphassadāhā;
皮制垫席、粗糙垫席、灼烧之感；
Saṃsārarakkhasavapubbhavabubbulaṃca,
轮回的守护者和以前生的泡影，
Yasmiṃ vihāti mahiyaṅgaṇa thūparājā.
在此中安住的是大象群中的雄主。
§7
7.
Sadāmahoghāya mahāpagāya,
恒常为大水大雨所击打，
Pānīyapānāya samosaṭānaṃ;
如饮用水和饮水者的集合；
Samuccayo sāradavāridānaṃ,
汇合如秋季洪水之水流，
Nūnaṃ gato thāvarathūparūpaṃ.
实已去除那种固定不变的形象。
§8
8.
Tassāpagāya vimalambuni dissamāna,
在那净明的境界中显现出来，
Mālolavicitaralaṃ paṭibimbarūpaṃ;
呈现为如泥状奇异变化的倒映形象；
Bhogehi veṭhiya nijaṃ bhavanaṃ phaṇīhi,
凭着乐境护持自身的住处，犹如蟒蛇盘踞其中，
Pūjatthikehi viya rājati nīyamānaṃ.
如同被供养者庄严而有规律地维系着。
§9
9. Tassa mahiyaṅgaṇa mahā vihārassa pariyantagāmake selābhayo nāma khattiyo paṭivasanto puttaṃ paṭilabhitvā aṅgalakkhaṇapāṭhakānaṃ dassesi te tassa kumārassa aṅgalakkhaṇāni oloketvā ‘‘ayaṃ kumāro khamakasatto nahoti. Dhaññapuññalakkhaṇasampanno, sakalampi sīhaḷadīpaṃ ekacchattaṃ karitvā mahantamahantāni acchariyabbhutāni mahāvīracaritāni dassessatī’’ti vyākariṃsu.
九、大广场大寺院附近居住一名勇士，获悉其子以后，给观相者观看，并对他们说道：“此子性格温和不暴躁，具备富贵福德之相，必将统一锡兰岛，彰显伟大奇妙的壮举与英雄行为。”
§10
10. Tato selābhaya khattiyo puttassa abhisekādisampattiṃ sutvā koṭippattapamodaparavasopi tasmiṃ kāle anurādhapure rajjaṃ kārayatā ‘‘vohāratissamahārājato kadāci keci upaddavo jāyissatīti. Jātaparisaṅkotaṃ kumāramādāya mahiyaṅgaṇamahāvihāre bodhi aṅgaṇe parittagge sannipatitassa naṇdamahātherapamukhassa mahābhikkhusaṅghassa majjhe nipajjāpetvā ‘‘eso me bhante kumāro mahāsaṅghassa ca mahā bodhipādassa ca saraṇaṃ gacchati taṃ sabbepi bhadantā rakkhantu saṅghabodhi nāmako cāyaṃ hotu’’ti mahāsaṅghassa ca bodhi devatāya ca niyyādetvā paṭijagganto kumārassa sattavassika kāle kālamakāsi.
此时，瑟拉陀勇士听闻其子受王位加冕等功德成就，即使欣喜若狂，也于当时在那拘罗陀城命令治理国政，说道：「时代尊大王治下，或有时会生起祸乱。」随后，由于王子生起忧虑，便在大菩提场所的大凉亭中，在婆罗门长老那难尊者及诸多比库们的中央，将王子安置入座，说：「尊者，此王子归依大僧团与大菩提圣处，愿诸尊长护持他，令其名为僧团菩提。」遂向大僧团及菩提天祇供养王子，该王子七岁时即被奉请授冠。
§11
11. Atha mātulo naṇdamahāthero kumārakaṃ vihāramānetvā paṭijagganto tepiṭakaṃ buddhavacanaṃ uggaṇhāpetvā bāhirasatthesu ca paramakocidaṃ kāresi. Saṅghabodhikumāropi katādhikārattā tikkhapaññattā ca ñāṇaviññāṇasampanno hutvā vayappatto lokassa locanehinipiyamānāya rūpasampattiyā savañjalipuṭehi assādiyamānasadācāraguṇa sampattiyā ca pattha ṭa yasoghoso ahosi.
之后，婆罗门长老那难尊者将王子迎入寺院，亲手教导他巴利三藏佛语，并于外道之间极为大度仁慈。菩提僧团王子因才望出众，智慧锐敏，具足智慧知识，日渐成长，成为世人目中的良才。凭借其优秀的色相光采，温和谦逊的品行德行，成为闻名遐迩的乐善者。
§12
12. Kimiha bahunā?- Kādambinī kadambato siniddhanīlāyataguṇaṃdhammillakalāpe, paripuṇṇahariṇaṅkamaṇḍalato hilādakarapasādasommaguṇaṃ mukhamaṇḍale cāmīkarapiṃjarakambuvarato medurodārabaṇdhurabhāvaṃ gīvāvayave, kalyāṇasiluccayato saṃhata vilāsaṃ uratthale, surasādhisākhato pīvarāyatalalitarūpaṃ kāmadānapadānadva bāhuyugaḷe, samadagaṇdhasindhurato gamanalīḷhaṃ karākāradva hatthiyugaḷe, cārutaratharucirocamānacāmīkaramukurato tadākāraṃ sajāṇumaṇḍale jaṅghayugaḷe, niccā sīnakamalā kamalato rattakomaḷadalasiraṃ caraṇayugaḷe ādāya yojayatā pāramitādhammasippitā nimmitassa paramadassanīyagarūpavilāsassa tassa attabhāvassa saṃvaṇṇanāganthagāravamāvahati.
此处应当多加描述——香花树上兰花缀满，涂抹以靛蓝色的织锦宝物繁复华美，鹿行广场装饰坚固殿阁端庄庄严；言辞优美如绸缎织成，结构严密又风雅华贵于胸廓；依托良好的神木枝干，配以轻盈华丽的蜜蜂形艳丽花纹，若双臂般美妙摄人心神；以同色香气流转，装点其间妍丽之舞，若象形双象奔腾；以白皙娇嫩莹润似颈项堆积之赭石状花纹，配以美丽的山茶花，好似足下垂落鲜软之花瓣，所有这一切皆显现出波罗蜜多法艺高妙的殊胜相貌，其自身本体的庄严华美，使得相关的描述卷宗显得庄重有威严。
§13
13.
Dehe sulakkhaṇayute navayobbanaḍḍhe,
其身具备殊胜种种显著标记，如新生的嫩叶般清新华美，
Tassujjale ca pasamāharaṇodayena;
且由于其清净内在的清凉和甘露之兴起，
Kā vaṇṇanā kamalarūpini jātarūpe,
谁能形容其色如莲花般端庄殊胜的出生之相呢？
Lokuttaraṃ parimalaṃ parito vahante.
超越世间的芬芳环绕散布。
§14
14.
Dosārayo hadayaduggapure vijitvā,
克服内心的憎恨与厌恶，攻占那心难守护之城，
Tatthābhisicca suhadaṃ viya dhammabhūpaṃ;
在那里涂抹如甘露般悦意的法王；
Atthānusāsanimimassa vadaṃ girāya,
以这个慈悲教导的话语宣说，
Tatthappavattayi sudhī nijakāyakammaṃ.
在那里开演精进的智者亲自行持的修行。
Iti rājakumāruppatti paricchedo paṭhamo. · 至此，王子诞生品第一。
§15
15. Athekadā mātulamahātherā vayappattaṃ sirisaṅghabodhi kumāraṃ dhammasavanāvasāne āmantetvā evamāha, ‘‘kumāra! Mahābhāgadheyya! Idāni tvamasi adhītasugatāgamo, viditasakala bāhirasattho. Catubbidhapaṇḍiccakoṭippatto, tathāpi abhimānadhane khattiyakule jāti, sabbapatthavyāpitā yobbanavilāsena samalaṅkataṃ sarīraṃ, appaṭimā rūpasiri, amānusaṃ balañceti mahatīya balavanaṇtha paramparā’sabbāavinayāna mekekampi tesamāyatanaṃ kimuta samavāyo?‘‘Yebhuyyena satthasalila vikkhālanāti nimmalāpi kālusiyamupayāni buddhī, anujjhitadhavalatāpi sarāgāeva bhavati navayobbanagabbitānaṃ diṭṭhi, apaharati ca vātamaṇḍali keva sukkhapaṇṇaṃ ubabhutarajo bhanti atidūramattano icchāya yobbanasamaye purisaṃ pakati. Iṇdriyabhariṇabhārinī sattamatidurantāya mupabhogamigataṇahikā tasmā ayamevānassādita visaya rasassa te kālo gurupadesassa. Madanasarappabhārajajjarite hadaye jalamiva galati gurūnamanussānaṃ akāraṇaṃchavati duppakati no kulaṃvā sutaṃ vā manayassa vaṇdanappabhavonadahati kiṃ dahano? Kiṃvāpasamahetunāpi nātivaṇḍataro bhavati vaḍabānaḷo salilena, tasmā gāḷhatara manusāsītabbosi.
十五、某日，一位年老的舅父长老，在佛陀法会结束时，向智慧觉者南传佛陀称为尊敬的法子子发出邀请，说：‘年轻的法子子！伟大的善良子啊！如今你是已诵读得法的佛法启行者，通达外在一切世相的智慧者。你已获得四种学识的无上智慧，然而因生于贵族家族而生起傲慢，身体以青春的娇嫩而败坏不坚固，颜貌无可称颂，非凡的力量不足，这么显赫卓越的力量传承中全然无有可比之处。因为他们皆以戒律为衣，你如何与他们融为一体？当你的师法清净无染者广布时，邪念终不可侵入；你那洁白无染的威仪，即使是心有所迷惑的年轻人也被其所摄受。你触及如风之网，如饼叶般柔弱的小火焰，过度地你将青春时节望向男子；感官欲念压迫着感官承载者，令其暴露于锋芒搏击之下。正因为这个时期，诸感官所感的甘露被吞噬，这个时刻是受大导师所教的大重要时期。决不可因心中如火焰不断跳动的激情与蜂蜜般的强烈欲望，使沉重的心如水波一般破碎流失，害劣人间之心。难道这水火之灾可以摧残你的家族，或者你的名声？难道你不应当减轻欲火之因，你不应当愈加敬畏健康的教化吗？
§16
16. Apagatamale hi manasi elikamaṇimhi viya rajanikaramayukhāpavisanti, sukhamupadesaguṇā, guruvacanamamalampi salilamiva mahantaṃ jānimupajanayati savanahataṃ sūlamiva abhabbassa, bhabbassatu karino viya sabbābharaṇamānanasobhāsamudayamadhikatara mupavahati, anādisiddha taṇhākasāyitiṇdriyānucarañhi cittaṃ nāvahati kannāmānatthaṃ, tasmā rāja kumārānañca yatīnañca satibalena iṇdriyavijayo diṭṭhadhammikasamparāyikambilaṃ kalyāṇajātamupajanayati, iṇdriyavijayo ca sambhavati guruvuddhopasevāya tabbavanamavirādhetvā paṭipajjato, tasmā tayā āpāṇapariyantaṃ vatthuttayasaraṇaparāyaṇatā na pahātabbā.
心念清净时，如同天工雕饰的宝石镶嵌在黑夜般幽暗的光芒中，极其明净美好。它既像清澈无垢的润泽水一般的庄严教诲，又如利剑穿透众生烦恼，引发觉知受用。虽然未曾成熟的渴爱如同缚心的荆棘侵扰感官，心却未被搅动，以守护尊严之念。由此，诸王子与修道者凭自身慧力，依靠感官节制，内心清净，生起真实纯正且美好的本性。感官控制随之产生，随着老师的增长和供养而逐渐成长，因此不能舍弃护持具法衣、袈裟等衣物之专注与归依。
Na rāgāpasmāravibodhanaṃ visayadahanasalila saṃsevanaṃ kātabbaṃ, passatū hi kalyāṇābhinivesi cakkhūṇdriyalāḷana paravasassa salabhassa samujjalita dīpasikhāpatanaṃ sotiṇdriya sukhānuyuttassa taruṇa harīṇassa usu pātasammukhībhavanaṃ ghāṇiṇdriya paravasassa madhukarassa madavāraṇakaṇṇatālabhannaṃ rasaniṇdriyatappaṇavyasanino puthulomassa balisāghāsavyasanaṃ phassīṇdriyānubhavanalālasassamataṅgajassavāriṇi baṇdhanāpāyaṃ imehi iṇdriyehi militehi ekassa kāmino sadideva pañcannaṃ, visayarasānamupasevāya pattabbaṃ mahantaṃ dukkhajālaṃ kathamupavaṇṇayāma? Imāni ca subhāsitāni paccavekkhatu anukkhaṇaṃ vicakkhaṇo.
不应因贪欲迷乱而亲近那些使心火烧净烦恼体验甘露的境界。反观那些致力于善法者，眼根爱护有加，远离恶境，心如点亮的灯火般明亮。耳根享受悦乐，如同幼鹿在青草地上饮露水般欢喜。鼻根品味芬芳，似蜂酿蜜穴的芳香甜美。舌根执着良味，宛如毛发竖立而体验强烈感受。身根热衷于触觉，体内千股力量相缠结。由此种种感官结合，欲望之苦网如牢笼缠绕，为何还能详细叙说它的痛苦呢？诸贤者应时刻细察这些善言的道理，得以明了。
§17
17.
Nāgārikaṃ sukhamudikkhati kiñci dhīro,
智者绝不会追求世俗的快乐，
Jānāti dehapaṭijagganamatthatove;
他洞察肉身所生一切苦之本质；
Saṃsevatopi yuvatiṃ ratimohitassa,
即使亲近被迷惑的年轻女子，
Kaṇḍuyane viya banassa sukhābhimāno.
如同自负于树丛的荆棘般的快乐。
§18
18.
Ko seveyya paraṃ poso avamānaṃ saheyyavava,
谁受他人的奚落轻慢而忍受，
Na ve kalattanigaḷaṃ yadi dukkhanibaṇdhanaṃ.
若无长时痛苦缠缚，决不如是。
§19
19.
Ākaḍḍhamānā cisikhā smipaṃ,
遭受牵连而懊恼者，仍总是亲近，
Parammukhāyeva sadā pavattā;
如同正面一直发生一样；
Dūrampi gacchanti guṇaṃ vihāya,
即便远离，也舍弃美德，
Pavattanaṃ tādisameva thīna.
转移去的情况，正如愈加衰败者。
§20
20.
Asanthutaṃ tā purisampi anto,
这男人的内在是不稳定的，
Karonti ādāyakatāva bhitti;
他们像守门者一样守护着门户；
Nettiṃ savallī viya haṇthagāpi,
转动的葫芦网状，就像捕兔的陷阱一般，
Dasāsu sabbāsu ca saṅkanīyā.
在所有十种中都是应当戒避的。
§21
21.
Antoruddhā bahiddhāpi nissāsā viya nāriyo,
内外都仿佛依靠一样，女人们，
Karonti nāsamevassa kodhīmātāsu vissase.
仅凭他们的呼吸，就将愤怒寄托于母亲们之间而信赖。
§22
22.
Mānasa pāpasaṃninnaṃ apāyā vivaṭā nanā,
心念染污恶行者，必受堕落苦难的果报，难以解脱。
Samantā pāpamittāva mokkho sabbabhayākathaṃ.
周围同是恶友如群兽盘踞，困住众生，令其畏惧害怕。
§23
23. Api ca hadayatarukoṭara kuṭīro kodha kuṇḍalīna kadāci bahi kātabbo. Api tu’titikkhāmantena acipphaṇdantaṃ upanetabbo.
23. 心火之下如坚固小屋，怒气如螺旋蛇环绕，不应外露。但若具忍耐力，当忍耐不发怒，守护内心清净。
§24
24.
Sataṃ titikkhākavace viguṇṭhitā,
须具百倍耐心者，能消除心中染污缺点，转废为成。
Siyuṃ durālāpakhagā khalānaṃ;
即使是喜欢恶口者，恶语不断，若能忍耐心，则犹如解脱鸟类。
Sabhāpasaṃsākusumatta metā,
诸种恶行如花团锦簇环绕，应当如远离毒花般远离恶行。
Nibajjhare tā guṇa mālikāya.
他从那美德的庄严中入灭。
§25
25.
Lokādhipaccaṃ vipuledhane ca,
以世间统治者和抑制者，
Manonukūle tanaye ca dāre;
以及顺心的子孙与配偶之身；
Laddhāpi yāyeti na jātu titatiṃ,
即使获得，也是往彼去，从未转回，
Bādhetu sātaṃ na papañca taṇhā.
贪爱绝不侵扰烦恼与渴爱之境。
§26
26.
Vaṇṇappasādā yassā sukhāva,
其色貌安详者，快乐自在者，
Dhanā ca hāyantupa jīvikāca;
财富与生命皆应舍弃，
Yenābhibhūtāripuneva sattā,
如同遭受敌人攻击的众生，
Dosaggi so te hadayaṃ jahātu.
应将内心的嗔怒摒弃，
§27
27.
Khedo vipattīsu paṭikirayā na,
在苦难与灾难面前不起抵抗，
Tasmā na dīnappa katiṃ bhajeyya;
因此不应嗔恨贫穷与贫乏，
Paññānuyātaṃ vīriyaṃ vadanti,
谓谓以智慧引导之力与精进。
Sabbattha siddhiggahaṇaggahaṇthaṃ.
普遍处处皆能得成就。
§28
28.
Vyāpārā sabbabhūtānaṃ sukhatthāya vidhīyare;
诸法现行皆为众生利益而设；
Sukhañca na vinā dhammaṃ tasmā dhammaparo bhavā’ti.
且无利益则法不成故，故法为最胜。
§29
29. Evamādikaṃ sappurisanītipathaṃ ādisante mahāthere tena kalyāṇadhammena asotabbatānādariyaracitabhukūṭika mukhena vā disācikkhittacakkhunā ca ahaṅkāraparavasena gajanimilitamubbhāvayatā vā attano paññādhikkhepamivaca acintayatā cuḷāvinihitakomaḷañjalipuṭena tanninnena, tappoṇena sirasā ca pīti samudita sādhuvādavikasitakapolenamukhena ca. Sakalāvayavacitthaṭaromañca kañcukitena dehena ca bhūmiyaṃ nipajjitvā dīghappamāṇa pamāṇa māvarattāmaggaphalalābhatoviya visiṭṭhataraṃ pamuditamāvikatamāsi.
二十九、如是等善男子之正道始由长老发起，彼以善法而始，非闻不善而生，非以非贤生非学院生以口业驱为大象群，闭塞贵体目光者，亦如其傲慢心，猿猴般躁动翻腾其自智慧，如细柔手掌之轻抚其胸，乃是彼，头顶发汗，喜乐振奋而且展颜称善，如毛发竖立、皮肤紧缩，以身伏地，大小不同量测其高度，极久之路与果报兴盛，尤为欢喜不已。
Iti anusāsana paricchedo dutiyo. · 至此，教诫品第二。
§30
30. Tato paṭṭhāya yathāvuttapaṭipadaṃ avirādhetvā samāvaraṇena santuṭṭho tassa saṅghabodhi samaññaṃ gopetukāmo mātulamahāthero dhammikoti vohāraṃ paṭṭhapesi.
三十、斯后，于所应行之道始而不退，具清净自律且满足，彼冥思欲护持僧团觉悟，长老堂兄曰：“此乃法者”。
§31
31. Lakkhaṇapāṭhakānaṃ vacanaṃ saddahanto bhāgineyyaṃ pabbajitukāmampi apabbājetvā ‘‘idha vāsato anurādhapure vāsoyeva kumārassa yogakkhemāvaho, puññānurūpena jāyamānassa vipākassa ca ṭhānaṃ hoti, mahācetiyassa vattapaṭivattasamācaraṇenaca mahanto puññakkhaṇdho sampajissati’’ti maññamāno taṃ kumāramādāya gacchanto anurādhapuraṃ gantukāmo nikkhami. Saṅghatissogoṭhābhayoti ca lambakaṇṇā rāja kumārā aparepi duce tassa paṃsukīḷanato paṭṭhāya sahāyātena kumārena saddhiṃ nikkhamiṃsu te tayo kumāre ādāya gacchanto mahāthero puretarameva anurādhapuraṃ pāvisi. Mahātheramanugacchantesu tesu kumāresu jeṭṭho saṅghatisso majjhimo saṅghabodhi kaniṭṭho goṭhābhayoti te theraṃ pacchato anugacchantā tayopi paṭipāṭi yā tissavāpiyā setumatthakena gacchanti.
三十一、赞叹迹读者之言者，即便渴望出家者，亦非阻止，『此处住所安于安那律陀城，为太子建护之所，是善果报之所。若大舍利塔礼拜常行，当获大福德』如是念，意欲领养太子，遂往安那律陀城。名曰桑伽提、苏果他、罗阇三太子等因衣缝脏污被责备，长老与助手携三太子同行，前入安那律陀城。长老随从三太子者，年长者为桑伽提，中者为桑伽波提，幼者为果他罗，他三者紧随其后，依次由圣提婆迦侍者引领前行。
§32
32. Tattha setusālāya nisinno koci aṇdhovicakkhaṇo tesaṃ tiṇṇantaṃ kumārānaṃ padaviññāsaddaṃ sutvā lakkhaṇānusārena upaparikkhipitvā ‘‘ete tayopi sīhaḷadīpe pathavissarā bhavissantī’’ti tattha nisinnānaṃ vyākāsi. Taṃvacanaṃ pacchā gacchanto goṭhābhayo sutvā itaresaṃ gacchantānaṃ anivedayitvā paccāgamma ‘‘katamo ciraṃ rajjaṃ kāressati? Caṃsaṭṭhitiñca karoti’’ti? Pucchitvā pacchimoti vutte haṭṭhapahaṭṭho udaggudaggo sīghataraṃ āgamma tehi saddhiṃ gacchanto tikhiṇa mantitāya gambhīrabhāvato ca kañci ajānāpetvā antopuraṃ pāvisi. Te tayopi patirūpe nivāse vāsaṃ gaṇhiṃsu.
在那里，某位盲目昏钝者坐于桥舍中，听见那些已经成人的少年们的地位认识和称呼声，依照特征辨别之后，解释说：『这些人也是狮子国的土地居民。』坐在那里的人们宣说此语。后来，去往王宫的果德玛听见后，通报给其他前往的同伴，回来时询问说：『谁能长久治理国家？他是否能维持六十年？』被询问者答言，粗野急躁，急速前来，与他们同行，以猛烈深沉的思虑，不为他人所知地进入内部。他们三人也在如屋宇般的住处安顿下来居住。
§33
33. Atha kaniṭṭho ‘‘ete dvepi appāyukattā rajje patiṭṭhitāpi na ciraṃ jīvanti kira ahameva tesaṃ rajjaṃ dupessāmi’’ti tadanurūpena upāyenapaṭijjanto tesaṃ rajjalābhāya upāyaṃ dassento abhiṇhaṃ matteti. Jeṭṭhopi tasmiṃ atipiyāsamāno tenopadiṭṭhameva samācarantorājānaṃ disvā laddha sammāno sabbesu rājakiccesu pubbaṅgamo hutvā na cirasseva rājavallabho ahosi? Tasmiṃ kāle rajjaṃ kārento vijaya rājā nāma khattiyo tasmiṃ pasanno sabbesu rājakiccesu tamameva padhānabhūtaṃ katvā senāpatiṃ akāsi.
然后，最小者说：『这两人虽寿命不长，却已立国；我将亲自毁灭他们的国家。』他因意合着此言，展示破坏该国的手段，表现出专断狂妄。年长者亦为此极度生气，看到国王们如同已获认可般活动，成为一切国事的先驱者。不久便成为王室宠爱者。此时，统治国家者为名为维加那的刹帝利，他对此颇为满意，负责所有国事，亲自选定以其为军队统帅。
§34
34. Dhammiko pana rajjena anatthikatāya rajjalābhāya cittampi anuppādetvā kevalaṃ mahātherassa anusāsanamatteneva rājupaṭṭhānavelāyaṃ anucaraṇamattamācaranto rājagehaṃ pavisitvā tato tehi saddhiṃ nikkhamma sāyaṃ mahā therassa vihāreyeva vasanto attano dhammikānuṭṭhānaṃ ahāpetvā mahācetiyo paṭṭhānagilānupaṭṭhānādikaṃ anavajja dhammaṃcaranto kālaṃ vītināmeti.
然则，正直的维加那国王未生邪念，不怀不利于国家之心，仅遵循大长老的教诲，在尽力护持王权时，减少世间对国家的恶念，仅仅以臣仆身份出入王宫，随后与他们同行，傍晚时分住在大长老的寺院，精勤修持自身之佛法，以恪守大觉塔及其他严谨戒律，心无暇疵，时时保持清净，安然度过时光。
Tadā saṅghatisso sakalarajjañca purañca attanohatthagataṃ katvā ekasmiṃ dine laddhokāso rājānaṃ antobhavaneyeva goṭhābhayena mārāpetvā sayaṃ rajje patiṭṭhati.
那时，桑嘎提斯坚守整个国家和城池，亲自掌权并管理，一日内在国王的内宅中借助维加那，将王位强力夺取，亲自建立统治。
Iti anurādhapurappavesaparicchedo tatiyo. · 至此，进入阿努拉达城品第三。
§35
35. Atha goṭhābhayo dhammikaṃ anicchāmānampi senāpatiṭṭhāne ṭhapetvā āyatiṃ apekkhamāno sayaṃ bhaṇḍāgāriko ahosi. Atha saṅghatisso rājā bahuṃ puññca apuññca pasavanto jambuphalapākakāle saseno sāmacco sabhorodho abhiṇhaṃ pācīna desaṃ gantvā jambuphalāni khādati. Rañño yebhuyyena gamanā gamanena upaddutā raṭṭhavāsino rājupabhogārahesu jambuphalesu visaṃ yojesuṃ. Atha so saṅghatisso rājā tena visena tattheva kālamakāsi.
随后，维加那虽不愿，却被任命为军队统帅，等待时机，自任仓库长官。此后，桑嘎提斯国王积聚许多功德与罪业，战乱时节，军队秉持一致，表现出极大斗志，辖下诸侯围困敌方阵地，到前线食用熟透的番荔枝。因王频繁出行，民众在王室园圃的番荔枝较多遭破坏。后来，桑嘎提斯国王因由此而发怒，正当时刻施行严酷镇压。
§36
36. Atha goṭhābhayo aṇdhavicakkhaṇassa vacanaṃ anussaranto anukkamena rajjaṃ dāpetvā pacchā ahaṃ suppatiṭṭho bhavissāmi’ti maññamāno sāmacco saseno saṅghabodhikumāraṃ rajjena nimantesi. So temiya mahābodhisattena diṭṭhādīnavattā rajjasukhāpariccāgānubhūtaṃ mahantaṃ dukkhajālaṃ anussaritvā punappunaṃ yāciyamānopi paṭikkhipiyeva abhayo gāmanigamarājadhānīsu sabbepi manusse sannipātetvā tehi saddhiṃ nānāppakāraṃ yācamānopi sampaṭicchāpetuṃ nāsakkhi. Atha sabbepi raṭṭhavāsino sāmaccāmahāvihāraṃ gantvā mahā saṅghaṃ sannipātetvā saṅgha majjhe saṅghabodhikumāro mahā saṅghaṃ bhūmiyaṃ nipajja namassitvā laddhokāso ekamantaṃ nisīditvā evaṃ vattumārabhī.
维加那依循盲昏者言，灵活治理国家，随后心想：『我必然稳固立足。』他邀请与会军队，同国家君主桑嘎提斯、圣贤长子，以及贤王，邀请他们安顿下来。维加那反复回忆这位大觉者曾因目睹国王享乐、放弃王权而遭遇巨大苦难的情境，多次向他们请求，但他们都回绝。后来，所有民众联合，齐聚广大寺院，集合大僧团，中间维加那长子庄重地降身顶礼，向大僧团致敬，获得认可后，独坐一隅，开始阐述如下。
§37
37. Ayañhi rājalakkhīnāma yathā yathā dippate, tathā tathā kappuradīpasikheva kajjilaṃmalinameva kammajātaṃ kevalamubbamati. Tathāhi ayaṃ saṃvadhanavāridhārā taṇhāvisavallīnaṃ, nenāda madhurabhītikā ayaṃ iṇdriyamigānaṃ, parāmāsadhumalekhā sucarita cittakammassa vibbhamaseyyā mohaniddānaṃ timiruggati paññādiṭṭhīnaṃ, purassarapatākā avinayamahāsenāya, uppattininnanā kodhavega kumbhilānaṃ, āpānabhūmi micchādiṭṭhivadanaṃ. Saṃgīti sālā issariya vikāranāṭakānaṃ āvāsadarīdosāsivisānaṃ, ussāraṇavettalatā sappurisavohārānaṃ, akālajadāgamo sucarita haṃsānaṃ, patthāvanā kapaṭanāṭakānaṃ, kadalikā kāmakarino vajjhavālā sādhubhāvassa, rāhumukhaṃ dhammacaṇda maṇḍalassa, nahi taṃ passāmi yohi aparicitāyāpi etāya nibbharamupagulho na vippaladdho, apica, abhisekasamaye rājaññānaṃ maṅgalakalasajalehi viya vikkhālanamupayāti dakkhiññaṃ aggihutatadhumeneva malinībhavati hadayaṃ purohita kusagga samajjatena viya apaniyate titikkhā, uṇhīsa paṭṭa baṇdhanena viya chādīyatī jarāgamadassanaṃ, ātapatta maṇḍalena viya tirokarīyati paralokāpekkhaṇaṃ, cāmarapavanena viya duramuddhuyate saccāditā vettalatāppahārena viya duramapayanti sagguṇā eke rajjasiri madirā madamattā sakatthanipphādanaparehi dhanapisitāghāsagijjhehi sahānalīnībakehi dūtaṃ vinodananti, paradārābhigamanaṃ viddhatāti, mīgavana parissamoti, surāpānaṃ vilāsoti, niccappamattatā, surabhāvoti sadārappiccāgaṃ avyasanitāni, guruvacanāvadhīraṇaṃ aparappaneyattamiti ajitahaccataṃ sukhopasevattamīti, naccagīta gaṇākānusatti rasikatehi paribhavasahattaṃ khameti, serībhāvaṃ paṇḍiccāmiti vaṇdijana navacanaṃ yaseṃghosoti taralatā ussāhoti. Avisesaññuttaṃ apakkhapātittamiti? Eva dosagaṇampi guṇapakkhe ajjhāropayantehi sayampi anto ha santehi patāraṇakusalehi dhuttehi amānusocitāhi thomānāhi patāriyamānā, cittamadamatta cittā nicceta na tāya tatheti attani ajjhāropayantā alikābhimānaṃ maccadhammasamānāpi dibbaṃ sāvatiṇṇamiva amānusamiva attāna maññamānā āradhadibbocitakirayānu bhāvā sabbajano pabhasanīya bhāvamupayanti. Atta milambanañca anu jīvijanena karīyamānaṃ abhinaṇdanti.
此处如同国王的标志，无论何时显现，如同燃烧的火炬头一般，只凭火焰显现即能察觉。正如这不断流淌的激荡波涛，是渴爱毒藤的波浪，能发出甜蜜而令人恐惧的声音，宛若感官慧兽。因被恶意污点着的善行之心被遮蔽，成为迷惑的根源，是诸愚昧见黑暗的流转轮回。犹如缚兽的旗帜，违犯律仪的大军，造生死业怒火翻腾的波浪，而以错误见地为其根基。在议会厅中，众神戏剧般变化纷呈，弟子生活之苦愁如毒蛇一般交织。善行之鹅所传的非时代异学，被诡诈所掩盖，像香蕉为欲心所染，恶意笼罩法爱圆环。因见恶月染污真理，不见那些未曾通达此道者的障碍已解，且在受圣王加冕时，瞻仰吉祥之水所洒，心也如同烟云般染污。导师劣迹斑斑，痛苦难忍，好似烧热的黑布束缚寿命，老灭之象逐渐显现，浊火环绕，视死如归，等待来世。扇风吹拂般难以净除的谤法苦难，犹如人们盖布遮暖，善人们被恶徒用鞭棍和恶语所戏弄。淫乱行为泛滥，猎取他人妻妾之恶事显现，森林皆遭破坏，酗酒纵欲随处可见，常常酣醉如行尸走肉。好香气不复存在，欲念不断如火不灭。被恶言诅咒，难获劝止，如水中易散的浮叶难以凝聚。虽有新生之誉，敬敬而礼，热忱勤奋。诸恶未显现与消灭，恰似善恶混杂，如同自身降罪召唤恶报，一切众生都以此表现为真身。自我流转与受生，犹如活着人之相互称赞而生欢喜。
§38
38. Mānasā devatājjhāropaṇappatāraṇa sambhūta sambhāvano pahatañca anto paviṭṭha aparabhujayugaṃ viya attano bāhuyugaṃ sambhāvayanti. Tacantarita locanaṃsakalalāṭa māsaṃkanti, alikasambhāvanābhimānabharitā na namassanti devatāyo na pūjayanti samaṇa brāhmaṇe na mānayantī mānanīye, na upatiṭṭhanti gurudassanepi anatthakāyā sāntarīta, visayo pabhogasukhāti apahasanti yatino? Jarābhi bhavapalapimiti na suṇanti vuddhajanupadesaṃ, attano paññā paribhavoti ususanti sacivo pahesassa,kuñjanti ekanta hitavādinaṃ evamādinā kākaṇena bahunnaṃ dosānaṃ mākara bhūtaṃrajjīvibhavaṃ ayaṃ na icchāmī’ti avoca.
心神所现诸神祇的标示显露，生起生灭，当闭合又张开，犹如支配自身臂膀一样张合变换。中间视线环绕于眉间，蒙蔽其明亮，盛气凌人，自负不敬，无对天神膜拜，不敬顺随比库与婆罗门，也不朝拜师长，因其无益似入死境。放纵欲乐敛于现世，修行人何为如是？他们不听尊长老人劝诫，蔑视自身智慧，谗谤亲密友人，排斥单一宣讲善法者。憎恶恶口众多之害，此等生死流转之异相，我不愿接受，其言如鸭鸣。
§39
39. Atha mahājanena sādara majjhesito mahāsaṅgho kumārabhimukho hutvā ‘‘mahābhāgadheyya! Thanacucuke laggitājaluka tikkhaḍasanenatattha vedanuppādayanti lohitameva ākaḍḍhati, dārako pana komalena mukhapuṭenamātu sukhasaññaṃ uppādayanto khīrameva avheti.
此时大众居中尊敬，广大僧团聚集，少年满怀雄心说：“伟大的诸贤！如同锋利的石鹰钩刺割裂肉体般剧痛，在贫困中生死苦楚爆发；而儿童以柔嫩的嘴唇生起对母亲的欢喜之情，但终究都会衰老消逝。”
§40
40. Evameva rajjavibhavaṃ patto adhīro bālo bahuṃ apuññameva sañciṇāni, medhāvi dhirapuriso pana āyusaṅkhārassa dubbalattañca dhanasañcayassa nissārattañca paññāya upa parikkhitvā dasa kusalakammāni pūrento tādisena mahatā bhogakkhaṇdhena mahantaṃ kusalarāsiṃ upaciṇāti, tvamasikatādhi kāro mahāsattadhuraṇdharo, etādisaṃ puññāyatanaṭṭhānaṃ laddhā dhammena samena lokaṃ paripālento sugatasāsanaṃ paggaṇhanto dānapāramikoṭippattaṃ katvā pacchā abhinikkhamaṇañca karonto bodhipakkhiyadhamme paripācehī’’ti anusāsi.
如是王国荣华所得，犹如躁动不安之愚人，积累许多恶业。然聪慧沉稳之人，藉慧眼审视生命弱点与财富无常，并远离其缠累，亲近智慧，积持十种善业。如此以大德享乐，受用丰厚福德，如同持火把的勇士。既得福田之地，弘扬佛法，守护圣教，实践施舍波罗蜜，最后圆满菩提分法事，护持八正道。
§41
41. Atha so mahajjhāsayo purisavaro mahāsaṅghassa anusāsaniṃ madditu masamaṇtho adhivāsesī. Anantarañca mahājanakāyo saṅghassa anuññāya sakalaṃ sīladīpaṃ ekacchattaṃ katvā abhisiñciya dhammika sirisaṅghabodhirājāti vohāraṃ paṭṭhapesi goṭhābhayañca senāpatiṭṭhāne ṭhapesi.
于是此大长者、尊贵男子，恭敬地劝导广大僧团，宣说修行戒律，无不遵循。随后广大民众许可僧团，会合将所有戒灯点燃，并以圣水涂洒，建立名为法僧王者的规制，安立瞻部力作为军粮驻扎地。
§42
42.
Dānaṃ adā dhārayi niccasīlaṃ,
施舍不可怠慢，应常持戒。
Vahī titikkhaṃ bhaji appamādaṃ;
应当远离、忍耐、持守精进，修习慎重不放逸；
Pajā hitajjhāsaya sommarūpo,
内心专注于利益众生、心念坚正纯正，
Dhammo ca so viggabhavā virocī.
且此法不可亏缺，光明照耀广大。
§43
43.
Viññāya lokassa hi so sabhāvaṃ,
因洞察世间本性真相，
Padhānavattānu gatippadhānaṃ;
故善行其因缘、行走于正道；
Nidhātukāmo jantāsu dhammaṃ,
众生希求安乐，故当遵守此法。
Sayampi dhammā varaṇamhi satto.
世尊言：诸法亦如是有选择之性。
Iti rajjābhiseka paricchedo catuttho. · 至此，灌顶登基品第四。
§44
44. So rājā mahā vihāre mahaggha mahāvisālaṃ salākaggaṃ kārāpetvā anekasahassānaṃ bhikkhūnaṃ niccaṃ salāka bhattaṃ paṭṭhapesi. Mātulamahātherassaṃca sakanāma dheyyena mahantaṃ pariveṇa vihāraṃ kārāpetvā anekehi kappiyabhaṇḍehi saddhiṃ saparivāra veṇā kāni gāmakkhettāni saṅasaparibhogārahāni katvā dāpesi sattameva nisīthakāle rahogato mahābodhisattassa dukkaracaritāni sallakkhento tādisāpadānaṃ attani sampādetumāsiṃsi. Tathā hi
四十四。国王于大寺院大众中，筑造宽广广大之柱架，供养众多比库，常为他们供设柱食。又为其舅父比长老萨迦那，建造宏大围绕之堂舍，连同众多适宜之器具，于村落田野广设宴具，举家共供；于七日席间，居于隐处的大神菩萨，极其注重于苦行之行，故自为止足，成就此类恶业。正如…
§45
45.
Dehīti vatthumasukaṃ gaditotthikehi,
“身者，谓衣被、住所及床席”，“身”之义也。
Nālaṃ kathetumha natthi na demicāti;
“无法解释器物之根本，亦不能给予”，语意如是。
Citte mahākaruṇāya pahaṭāvakāsāva,
“心因大慈悲，放弃自大侈奢”，“以大悲心割舍奢华”，是义。
Duraṃjagāma viya tassa bhavatthu taṇhā.
“其渴爱远离存在，如遇艰难者远离”，意谓其爱欲远离烦恼苦难。
Evamamhākaṃ bodhisattassa viya bāhira vatthupariccāgamahussavo kadā me bhavissatiti ca,
如同彼菩萨于外护念诸事之名声何时会临至我此，
§46
46.
Ānīyate nisita satthanipātanena,
诵念于安静而集中的正教诵句时，
Nikkaḍḍhate ca muhu dānhavāyaratyā;
并且常常因风吹四散而动摇不定；
Evaṃ punappuna gatāgatavegakhinnaṃ,
如是反复往来，因迅疾奔走而疲惫不堪，
Dukkhaṃ na tassa hadayaṃ vata pīḷayittha.
其心胸之中实不曾被苦恼折磨。
Evaṃ kirassa mahāsattassa maṃsa lohitādi ajjhattikavatthudānasamaye dukkhavedanā manaṃ na sambādhesi. Mamāpi īdisaṃ ajjhattika dānamahāmaṅgalaṃ kadā bhavissatīti ca.
如彼伟大圣者于施予肉血等内在事物之时，心中无苦痛；我亦如此，心无不安，勤行此内在施予之大福田何时会临至我。
§47
47.
So saṃkhapālabhūjago visavegavāpi,
彼如同迅猛之鬣蜥，活跃敏捷，
Sīlassa bhedanabhayena akuppamāno;
因害怕违犯戒律，内心不生动摇；
Icchaṃ sadehaharavābhijane dayāya,
怀有对于同修持戒者的慈悲与亲近心，
Gantuṃ sayaṃ apadatāya susocanūnaṃ.
愿亲自前往救助陷于危险者，满怀忧愁悲悯。
Evaṃ sīla rakkhanāpadānasiriṃ kadā viṇdāmīti ca,
如是执持戒律护持无过之行为之德，无量荣耀，何时方可获得？
§48
48.
Piveyya thaññaṃ amatañca bālo,
愚者饮用彼处的甘露和不死之泉，
Vuddhiṃ gato sova jigucchite taṃ;
由于增长，他因厌恶而退散；
Sa jātu evaṃ anubhūya rajjaṃ,
这种束缚他从未真正体验过，
Ñāṇassa pāke satataṃ jahāti.
智慧成熟时，总是舍弃。
Evaṃ mayāpi acirasseva avassaṃ abhinikkhamanaṃ kātabbanti ca,
我也是如此，不久便应当亲自出家离去，
§49
49.
So senako dvijapasibbakasāyisappaṃ,
那位军官身穿婆罗门袈裟，
Aññāsi dosakalusāya dhiyābbhutaṃtaṃ;
以智慧超越了他人因嗔恨而生的恶毒心思；
Kā vaṇṇanāssa khalu dosaviniggatāya,
因其言说已断除一切烦恼，
Sabbaññutāya dasapāramisādhitāya.
因其具足一切十种波罗蜜德的完备。
Evaṃvidhā kalyānañāṇasampatti kadā me samijjhissatīti ca,
如此良善智慧之成就，何时我能生起爱好，
§50
50.
Vālena so kisakalaṇdakajātiyampi,
愚者甚至如同泥坑中刚生的虾苗，
Ussiñcituṃ salilamussahi sāgarassa;
也能于深海中努力想要升起水面；
Taṃ muddhatāya na bhave matiyā mahanyā,
然因愚痴迷乱，未能产生此广大之智慧。
Sampādanāya bhimatassa samatthatāya.
为成就安乐与平等心。
Evaṃ vidhāya vīriyapāramiyā kadā bhājanaṃ bhavissāmiti ca
如是方法既成，为何时念波罗蜜的精进勤行能为所依？
§51
51.
Kalāburājena hi khantivādi,
这不忍辱的人名为卡拉布拉贾。
Vadhaṃ vidhāyāpi atittakena;
即便依法将他杀害。
Hate padenorasi khantisodhe,
若被杀，于谴责之语中极为宽忍纯净，
So kūṭasaṇdhiggahaṇaṃ bubodha.
此人乃能够破除诸欺诈谎言者。
Evaṃ vidhāya khattipāramiyā attānaṃ kadā alaṃkarissāmiti ca
如此修行武士波罗蜜时，自己何时能够成就庄严呢？
§52
52.
Micchābhiyogaṃ na sahiṃsu tassa,
他无法忍受邪见的纠缠，
Rāmābhidhānassapi pādukāyo;
甚至连名为拉摩的鞋子，
Saccañcayā nāññamabhāsidhīro,
凭借对真实的信实，不传播他异说，
So saccasaṇdho catusaccavādī.
他是依真实而坚定，四圣谛之说的宣说者。
Ahampi īdisena saccapāramitābalena sabbalokassa catu saccāva bodhana samattho kadā bhavissāmiti ca
我也将以此般真实波罗蜜的力量，能够觉悟普遍世间的四圣谛教理，何时能够成就呢？
§53
53.
So mugapakkha vidito siribhīrukāya,
如同无智恶党明了富贵贫贱，
Mukādikaṃ vatavidhiṃ samadhiṭṭhahitvā;
端正了口舌等言语的规则；
Taṃ tādisa anubhavaṃ asahampi dukkhaṃ,
即使类似的感受苦痛，
Yāvābhinikkhammabhedi adhiṭṭhitaṃno.
也永远不违背其所立之坚定。
Evaṃ ma māpi adhiṭṭhāna pāramitāya pāripūrī kadā bhavissatīti ca
如此者，我何时方能圆满坚定波罗蜜多？
§54
54.
Mettānubhāvena sa lomahaṃso,
以慈爱感应如毛鸭般
Pemānubaddhena sabīkaronto;
以适当的界限予以接受者，
Satte samattepi ca niccaverī,
即使是众生的不善意，也恒常视为敌害，
Saddaṃ viruddhatthamakāsi dhīro.
智者对与其意相违之声闻从不执着。
Ahampi evaṃvidhāya mettāpāramitāya koṭippatto kadā bhavissāmīti ca.
我自己亦依止此法修习慈心波罗蜜，何时能得具足，何时能成就？
§55
55.
So ekarājā vidito samacittatāya,
彼一帝王深知——因其心平和无二，
Mānāvamāna nakaresu tulāsarūpo;
如秤砣般对男子及女性不生轻慢。
Tosañca rosamanupecca bhajī upekkhaṃ,
嗔恚随憎恨之心而生，随憎恚而起的是喜爱的，对憎恚则保持无著，
Sabbattha pītivikatī hatacetanova.
处处如同灭绝心念的喜乐般，心已被摧毁。
Evaṃ ahappi upakkhāpāramitāya kadā sabbasādhāraṇobhavissāmiti ca niccaṃ cintesi.
正因如此，修习布施波罗蜜者，常常思维：何时能够完全断除一切世俗烦恼？
Iti pāramitāsiṃsana paricchedo pañcamo. · 如是，波罗蜜狮子座品第五。
§56
56. Evamanavajjadhammena rajjaṃ kārente tasmiṃ kadāci kenacipajānaṃ akusala vipākena-
56. 以此不可触犯的法度治理国家时，曾有人因不善果报体验过：
Jaṭhara piṭharabhārakkantavaṅkorujāṇu,
胃中灼烧，如同腹部重负，四肢强直如铁；
Sajala jalada kuṭākāraghororukāyo;
浸湿如雨的身体，陷入破败狼狈状态，形体极其悲惨不堪；
Kuṭilakaṭhinadāṭhākoṭisaṇdaṭṭhahaṇḍo,
此处描述的是曲折、刚硬、坚固且互相连接成片的事物，形如坚牢的防护墙。
Navadivasakarakkho rakkhasodipamāga.
它保护九天昼夜的安宁，犹如守护鬼神一般。
§57
57. So tesu tesu gāmapariyantesu nisīdati, ye ye manussā tamāgamma taṃ rattakkhamudikkhanti tesaṃ akkhini rattāni bhavanti. Taṃ khaṇeyeva rattakkhamārako nāma jararogo pātubhavitvā māreti.
五十七条：这守护者住在各个村庄的周围，凡是有人夜晚出入时，他们便在其目睹之处出现。这样，名为夜叉病的老年疾病会迅速降临，将人夺去生命。
§58
58. So yakkho matamate nirāsaṅke khādati. Taṃ yakkhaṃ adasvāpi ye ye narā tenāturā te te passanti, tepi so rogo āvisati. Evaṃ na cironavayakkhabhayena rogena ca janapado viralajano jāto.
五十八条：这夜叉根据自己的意志默默进食。即便有人看到他们并向他们祈求，病痛仍然缠身。正因为夜叉恐怖与疾病，该地久而久之人口稀少。
§59
59. Rājā taṃ pavattiṃ sutvāmayi rajjaṃ kārente pajānaṃ īdisassa bhayassa uppajjana ananucchavikanti maññamāno tadaheva aṭṭhaṃga sīlaṃ svādiyitvā attanā niccaṃ karīyamānāni dasakusalakammāni anussaritvā ahaṃ dhammavijayi bhavissāmīti taṃrakkhasaṃ ādisvā na uṭṭhahissāmīti daḷhataraṃ adhiṭṭhāya vāsagabbhe sayi. Tassa tena ācāra dhammatejena rājānubhāvena ca so rakkhaso santatto uttasitvā khaṇampi ṭhātuṃ asahanto ākāsenā gantvā balavapaccusa samaye antogabbhaṃ pavisitumasakkonto bāhire ṭhatvā rañño attānaṃ dassesi. Raññā ca kositvanti puṭṭho āha. Rattakkho nāmāhaṃ rakkhaso durajanapadesmiṭhito, ahaṃ khaṇampi ṭhātuṃ asakkonto tavānubhāvena baddhoviyahutvā idhānīto? Bhāyāmi deva tava dassananti.’’
五十九条：国王听闻此事后，想像治世者应永远消除这种恐怖，便立志修持八正道戒律，诸般十善行，更求法胜利。于是他敕令夜叉不可起身，并以坚定的意志静卧腹中。因着国王持戒与法力，夜叉心悦诚服，虽不能立刻站起，仍飞入空中，试图进入国王体内之外，却显现自身，于国王前示现。王后见状大怒，问他：“你名叫夜叉，我居住此地，因何不将你镇压？我令你伏乞在此，今你何故游荡？”他惧怕国王的神力，答言“我因惧见天神，不敢起身。”
§60
60. Atha rājā sayanato vuṭṭhahitvā sīhapañjaraṃ vivaritvā oloketvā are! Jamma! Mma visayagate manusse kasmā? Khādayīti. Mahārāja tava visaye mayā māretvā ekopi khādito natthi, apitumatakalebaraṃ sonasigālādīnaṃ sādhāraṇa bhakkhabhūtaṃ khādāmi, na me koci aparādho atthi, atthi ce rājadaṇḍo mayi vidhīyatū’ti vatvā pavedhamāno niccalabhāvena ṭhātuṃ asakkonto bhayavegena jātalomahaṃso sānunayameva māha. ‘‘Devassa raṭṭhaṃthitaṃ dhanadhañña samiddhisampuṇṇaṃ devassa dhana vassena sampuṇṇamāno rathā manussā, idāni yācakāpi bahutarā na honti, aha mīdisaṃ raṭṭhaṃ patvāpi aladdhagocaro aparipuṇṇamanoratho jato pipāsitova hutvā dīna bhāvena jīvikaṃ kappemi, tathā īdisaṃ bhayaṃ pattomhi abhayaṃ me dehi mahārājā’ti.
六十条：国王从床上起身，打开彩狮牢笼四下查看，说：“啊，群民啊，此地人为何如此食人？”国王说：“尊敬的陛下，在此地无人能害我，甚至连狮子、狐狸般的野兽我都食之无害，我不犯任何过失。若以刑罚降我身，我愿受罚。”说罢，他不安地不能立起，因恐怖而如落水天鹅般颤抖。于是说：“天神之地富饶丰盛，天神之财富满盈丰盛，君临人间的车驾亦颇显耀，但如今乞讨者众多甚于往昔，因沦落无家无业，心不满足，犹如渴求水者极度干渴，以贫困之身谋生，我亦遭此恐怖，祈求陛下赐予护佑。”
§61
61. Atha rājā tassa dīnavacanaṃ sutvā karuṇāya kampitahadayo ‘‘mā bhāyitvaṃ rakkhasa! Abhayaṃ te dammi icchitaṃ tevadā’’ti āha. Evaṃ raññoca rakkhassaca aññamaññehi saddhiṃ sallapannānaṃ saddaṃ sutvā antogatā anucarā rājānaṃ parivāresuṃ, atha kathānukathāya rakkhaso ‘‘agato raññā saddhiṃ sallapatī’’ti sutvā sabbe amaccā ca nāgarā ca senā ca sannipatitvā rājaṅgaṇañca rāja bhavanañca pūretvā aruṇe uggacchante mahantaṃ kolāhalamakaṃsu.
61. 然后，国王闻闻孤独无助的悲语，内心因悲悯而震动发颤，说道：“护法啊，不必恐惧！我愿意赐予你安全。”国王与护法以及其他人一起交谈，听闻彼此的言语后，国王的随从们聚集在王宫周围，然后护法说：“护法来了，与国王共言。”听闻此语，众多贵族、城民和军队齐聚一堂，充满王宫内外，在晨曦初升时制造出巨大的喧闹声。
§62
62. Atha sorakkhaso sannipatitaṃcaturaṅgabalañca āyudha hatthaṃ aneka sahassayodhabalañca disvā ativiyabhīto ṭhātuñca rañño āṇattibalena gattuñca kimapi bhāṇituñca na sakkoti, rājā tadavatthaṃ taṃ disvā laddhābhayosi imacchitaṃ te kathehī’ti āha, dhammiko rājā na me kiñci bhayaṃ uppādessatiti ñatvā rājānameva māha ‘‘devo jānātiyeva sabbesaṃ sattānaṃ āharaṭṭhitikataṃ, tathāhi uddhalokavāsino deva sudhābhojanena pīṇitā jīvanti, adhe lokavāsine nāgā bhekabhojanena suhitā vasanti manussā khajjakādinānāvidhena āhārajātena pīṇitā jīvanti. Amhādisā yakkha rakkhasādayo pana maṃsalohi sassādato tussanti? Tesvaha maññataro chāte ca pipāsite ca tādisaṃ karuṇāparāyaṇaṃ mahāpurisaṃ disvāpi aparipuṇṇamanorato maṇdabhāgadheyyo socāmī’’ti āha.
62. 此时，护卫们聚集，骑兵大军与手持兵器、成千上万的水军也集合，他们极度恐惧，难以立定，不能对国王说任何话。国王见状，温和地说道：“护法，已获得你的平安，你想说什么尽管说吧。”国王深知慈悲，心无恐惧，于是对国王说：“诸天确实能洞察所有众生的根本所依，如来天上之人以净酒为食而安乐地生活，下界之龙以池沼之食安住，世间人则以各种食物供养而生活。我们这些夜叉、护法等虽然嗜肉，但因你我间的善缘，我对你存有慈悲，视你为大丈夫，却心志不坚，懦弱怯懦，常怀忧愁。”
§63
63. Tanutcamavoca ‘‘matakalebarāni khāditvā vasāmi‘‘ti saccaṃ mahārāja! Matasarīraṃ sukkhapaṇṇaṃ viya nīrasaṃ kiṃ metāya dujjavikāya pasīda deva! Varaṃ me dehi nava visayethita manusso eko janapado gocaratthāya me dīyatu, tattha manussānaṃ anapagatuṇhavegaṃ jīvarudhirañca jīvamaṃ sañca khāditvā ciraṃ sukhena jīvituṃ sakkā’ti āha. Atha rājā arepāpima! Rakkhasa! Nāhaṃ pāṇavadhaṃ anujānissāmi cajetaṃ tava gāhavikāranti. ‘‘Tenahi dine dine ekaṃ manussabaliṃdehi’’ti. Jīvabalimekampi na demīti vutte ‘‘sacca menaṃ maṃdisāna kappa rukkhāpi avakesino jāyantīti hā hatosmi kimahaṃ karomī’’ti visāda dinnayano dummukho domanassappatto appaṭihāno aṭṭhāsi.
63. 护卫者又言：“我像消瘦的身体一样被消耗而活着，真正的国王啊，我的身躯犹如干枯枯萎的叶子，没有生机，怎能承受这痛苦。一请恩赐我福报，让我在九重地域中得到一个单独的国度，为人类牧养牲畜，在那里我能远离凶猛生物，以吸取鲜血为食却能长久安然地生活。”国王听后悲叹道：“护法，我不准许杀害人命，放弃你这样可憎的行为吧。”护法说：“这样每日屠一人祭祀的事不能答应。”国王听罢悲伤愤怒，头低下难过不已，心中充满苦恼、失望、愤怒，整整站立不安。
§64
64. Atha tassa nariṇdassa karuṇābhūyasi tahiṃ jāyamānā manotassa viratyā vyākulaṃ akāsi. Atha rājā evaṃ pari vitakkesi.
64. 此时，这位国王的悲悯之心油然而生，心绪有些烦乱迷惘。国王于是这样思索斟酌。
§65
65.
Nānussarāmi vata yācitu māgatānaṃ,
我实在不愿应付那些虚伪乞求者的请求，
Icchāvighāta paritāpa hatajjutīti;
这是由欲念阻碍、惭愧和怯懦所引发的折磨痛苦；
Hemanta nibbahimamāruta nissirīka,
寒冬的凛风，寒冷且干燥，
Paṅkerubhehi sadisāni mukhāni jātu.
从未曾像沼泽地一样开启过口。
§66
66. Etassa rakkhassa paresaṃ dukkhamā pādayituṃ na kadāci sakkā, ahañca ajjhattika dānaṃ kadādassāmiti patthemi, tadidaṃ pattakakālaṃ jātaṃ, saka sarīrassa ahameva issaro, mama maṃsalohitena etaṃ santappayāmīti kata nicchayo amacce āmantetvā evamāha.
第六十六节。为了保护此身，伤害他人绝不可能，且我自持内在所施的布施从未迟疑。我认为此为修行正当的时机已至，身为此身体的唯一主宰，决心用我的肉身和血液来安抚它。于是恭敬地向母亲报告，母亲如此回应。
§67
67.
Imaṃ sarattaṃ piyitaṃ sarīraṃ,
我谨守护这亲爱的身体，
Dhāremi lokassa hitattha meva;
以此利益众生、利益世间；
Ajjātitheyyatta mupeti tañce,
无论亲近与远离，我都将护持它。
Ato paraṃ kiṃ piya matthi mayhaṃ.
那么，对我来说还有什么是可爱的呢？
Amaccā evamāhaṃsu ekassa rakkhassa atthāya sakala lokaṃ anāthikattu micchato koyaṃ dhamma maggo devassa atha rājā evamāha.
如父母之言，为了一切众生的保护，不使孤苦无依，错误地宣说此法之道路，天神和国王都是如此。
§68
68.
Nicco pahogassa dhanassa cāpi,
恒常如堆积的财富，
Na yācake daṭṭhu mahaṃ labhāmi;
我从不向乞丐索要或接受；
Evaṃ vidhaṃ atthi janantu laddhuṃ,
世人也同样存在这样获得之法，
Na devatā rādhanāyapi sakkā.
连天神也不能凭恳求而得。
§69
69. Apetha tumhe na me dānantarāyaṃ karothā’ti āha. Atha amaccā yadicāyaṃ nicchayo apariccajanīyo amhesu ekeka meva dine dine rakkhassa balikammāya hotūti āhaṃsu. Atha rājā ‘‘ahameva jīvanto evaṃ nānājānissāmi’’ti sallakattaṃ sīghaṃ ettha ānehīti saṃvidhahi. Atha tattha samāgatā sabbe janā taṃ pavattiṃ sutvā tassa guṇe anurattā sokena kampamānā tahiṃ patiṭṭhitena paṭighena ati kuddhā visuṃ visuṃ evamāhaṃsu.
世尊言：『你们不可作于我布施之妨碍。』当时，这些亲属等因恐惧，自谓：『若有此断灭之时，将不可生灭于我中，唯有每日戒护保卫之责当属我等。』接着国王言：『我今生存，必不离此。』很快遣使来此集合人众。众人闻知此事，因其善行欢喜，心怀哀痛，战栗不安，坚立如石，怒气难平，愤恨十分，纷纷如是言论。
§70
70. Eso rakkhaso sīsacchedamarahatiti keci, kāla megha sadisa metassa mahā sarīraṃ aneka satānaṃ sarānaṃ tuṇirabhāvaṃ netumarahatīti keci, anekesaṃ khepana satthānaṃ lakkhabhāvaṃ mupanetuṃ yuttamiti ca pare, asikadalikīlāya vajjhoyamiti aññño telacolena veṭhetvā mahatā pāvakena ujjāletvā dahitabboyamiti apare, idaṃ sabbaṃ rājānānu jānāti. Imaṃ asappurisaṃ jīvagāhaṃ gahetvā rajjūhi guḷapiṇḍaveṭhanaṃ veṭhetvā baṇdhanāgāre pakkhipi tabbanti aññe evamevaṃ tattha bahudhā kathentānaṃ kaṭukataraṃ vadhavidhānaṃ yakkho sutvā tasito militakkhamatadeho viya niccalova ṭhito, atha so rājā ‘‘ehi sakhe rakkhasa! Mahopakāra karaṇa bhūta!
有些人言：这是恶鬼，能斩首杀敌；有些人言：如时云聚，其身体广大，无数破坏众多血脉；有些言：能够显露防止众多扰乱之状；又有些说：能以銛矛相刺；还有以硫磺火烧，必使焚毁。以上皆为诸王所知。将此不善者生命捉获，系以绳索细绳束缚于牢笼中。有人听闻邪灵多种可怖杀法，谓其尸身坚硬如石不能动摇。此时王曰：『来吧，友啊！此鬼受大恩惠！』
§71
71.
Deyyañca dānappavanañcacittaṃ,
王言：『赐送物和布施，令心悦服，』
Atthi tuvaṃ lohita maṃsakāmī;
『你尚拥血肉之欲，』
Sametu metaṃ hitāya durāpaṃ,
『来此成就利益，要难得之事；』
Mano ratho sijjhatu no ubhinnanti.
『心与马车同灭，不两者俱存。』
Vatvā ‘‘mama sarīrato dīyamānaṃ jīvamaṃsaṃ jīvarudhirañca mayi anuggahena sampaṭicchā’ti rakkhassa vatvā sallakattābhimukhaṃ dakkhiṇabāhuṃ pasāresi maṃsakattanāya.
说‘这是从我身上流出的活肉活血，是因我所发做的保护而相合的’。守护者说完，朝向南面伸出右臂，向肉体处触摸。
§72
72. Atha so yakkho ubho kaṇṇe pidhāya santaṃ pāpaṃ paṭihatamamaṃgalaṃ rañño sotthi bhavatu, kimidamāpatitaṃ mahatā me pāpa vipākena jīvatu micchato visabhojanamicca, ātapatilantassa dāvaggi parikkhepo viya ca yadi īdiso me saṃkappa mahārāje samujjo yeyya deva daṇḍo me sirasi addhā patatūti, lokapālāpi me sīsaṃ chiṇdanti nāha mevaṃ vidhamaparādhaṃ karissāmī’ti na sampaṭicchi,
这时，夜叉两耳紧闭，心平气和，说‘伤害污秽恶业，本不吉祥，愿王安全无恙，我所遭受这大恶业果报，若执意活着而饮食不洁，如同被火炙烤，激起愤怒仿佛被掷出；若仅此一念，愿王陛下受惊，天罚落于我首，神王断我头颅。我决不再犯此等罪恶’——心中默念如此。
§73
73. Atha rājā tena hi yakkha! ‘‘Kiṃ te mayā kātabbantī’ti āha. Atha so rakkhaso mahājanānaṃ vadha vidhānena rañño ānāya ca bhīto santatto ‘‘deva! Nāha maññaṃ patthayāmi kintu itoppabhūti rājārahena bhojanena gāme gāme upahārabaliṃ laddhukāmomhi’ti āha atha rājā ‘‘evaṃ karontu raṭṭhavāsino’’ti nagareva sakala raṭṭhe ca bheriṃ carāpetvā pānātipāta viramaṇāya ovaditvā naṃ yakkhaṃ uyyojesi.
于是王问那夜叉说‘你意欲我何为？’夜叉恐惧，因大族之死法与王来，恭敬说‘天尊！我不愿受罚，但因疲惫，愿得王君饮食，以此为薪粮，遍献乡野供养祭祀’。王说‘任尔行此，令国民皆从命’。王在都城全国间击鼓，告诫停止杀生，召唤那夜叉。
Iti rattakkhidamana paricchedo chaṭṭho. · 如是，夜饥调伏品第六。
Atha kadāci vassādhikatānaṃ devatānaṃ pamādena avaggaho pāturahosi.
某时因诸天众懈怠，降下雨水漏缺。
§74
74.
Nidāghavegena ravi patāpi,
阳光猛烈如火渐落，
Uṇhābhitattā pacano baro ca;
酷暑炎炎，炽热蒸煮着大地；
Jarāturevāsisirā dharā ca,
老朽如同倒垂的水滴，
Piviṃsu te sabbadhi sabbima mbu.
在土地上在一切处处全然沉积。
§75
75.
Anetābhusuṇehana vipaccamāna,
如同此处寒风逆吹般，
Sanīssanamebhāhariteva vāṭī;
又如被丢弃的漏斗般破败；
Tibbātapakkattavanantarājī,
猛烈风暴接踵而至，
Runākulā khāyati vīrikānaṃ.
如同破裂的树皮消耗着生命力。
§76
76.
Vassānakālepi pabhākarassa,
即使在雨季时，光明的物体，
Patāpasantāpitamantalikkhaṃ;
被雨水浸湿，天空也因此闷热；
Samācitaṃ paṇḍaravāridehi,
洁白的雨滴洒落下来，
Savaṇdanālepamivātirocī.
就像香油涂抹般透亮闪烁。
§77
77. Evaṃ mahatā gimhavipphuraṇena nadītaḷākasobbhādīsu sikatākaddamāvasesaṃ sositesu kedāresu mata sassesu bahudhā eḷitabhūmibhāgesu salilabhāvena kilantesu migapakkhisu taṃ pavattiṃ sutvā rāja karuṇāya kampitahadayo aṭṭhaṅgasīlaṃ samādiyitvā mahācetiyaṅgaṇamāgamma yāva devo sabbattha vittha tāhi saliladhārāhi sakala laṅkādīpaṃ pinento vassaṃ vassitvā mahatā udakappavāhena maṃ na plavayissati maramānopi tāva na uṭṭhahissāmīti daḷhataraṃ adhiṭṭhāya tattha silāpatthare sayi.
77. 如此，由于大山的猛烈喷发，河流湖泊因火山灰而变得浑浊，四处的水池也变得污浊，水域许多地方泥沙淤积，水流中昆虫无处可游。国王得闻此事，心怀怜悯，怀着动摇的慈心修持八正道，来到大塔寺的院落之中，在那里，天神以涓涓水流浇灌整座兰卡岛。雨季过去后，凭借这充沛的水流，国王坚信自己即使临死之时也必不会复活，于是更加坚定地在石板上安卧。
§78
78. Taṃkhaṇe tassa raññe dhammatejena cakitānaṃ guṇappabaṇdhena ca pasantānaṃ devanāgayakkhānaṃ ānubhāvena samantato vassavalāhakā uṭṭhahiṃsu tathā hi.
78. 此时，国王遵循法王德，借助众神、天人及夜叉的力量，受其庇护，从四面八方迎面而来的雨季暴雨中站立着，正如实相一般。
§79
79.
Dīghāminantāva disāpayāmaṃ,
如同长舌者广指四方，
Vitthārayantāva tamaṃ sikhāhī;
又如展开的浓密云翳覆盖，
Chāyā girīnaṃ viya kāḷameghā.
如同黑暗的山岳之影，
§80
80.
Gambhīradhīratthanitā payodā,
将深沉坚固之珠露所凝聚，
Tahiṃ tahiṃ vassitumārabhiṃsu;
自此处起彼处止，纷纷聚合，
Samunnadattā sikhino kalāpaṃ,
汇聚成云团一般的峰顶。
Saṇdhārayuṃ jattamicuttamaṅige.
聚集、持续长久、相互连接。
§81
81.
Muttākalāpā viya tehi muttā,
如同珍珠串连成串，彼此连接，互为一体，
Lambiṃsu dhārā pasamiṃsu reṇu;
水流长而延伸，尘埃聚合凝结；
Gaṇdho subho mediniyāvacāra,
土地上散发着清香，芬芳袅袅，
Vitaññamāno jaladānilena.
被洪水之风吹拂，互相搅动，散布纷飞。
§82
82.
Jutīhi jambunadapippharāhi,
用丝线般的澄净液滴凝结为红宝石状，
Muhuṃ disante anura jayanti;
忽然出现的战斗军队接连得胜，
Meghassanāḷituriyānuyātā,
如同随风而行的雷鸣云，
Vijjullatā naccamivācariṃsu.
他们如同闪电般纵横跳舞。
§83
83.
Kodhena rattā viya tambavaṇṇā,
他们脸色如同被愤怒染红，
Ninādavanto jayapītiyāva;
发出呼喊声好似胜利的号角；
Gavesamānā viya gimhaveriṃ,
他们如同猛狮般奋力搜寻敌人，
Vyāpiṃsu sabbattha tadā mahoghā.
那时大洪水普遍遍及一切处所。
§84
84. Evaṃvidhe vasse pavattesi rājā namaṃ mahogho uppilāpadhīti na uṭṭhāsiyeva atha amaccā cetiyaṅgaṇe jalaniggamapaṇāliyo thakeseṃ anto sampuṇṇavāripūro rājānaṃ uppilāpesi. Atha so uṭṭhāya cetiyassa mahussavā vidhāya rājabhavanameva gato.
84. 当时王像这样经历着年雨，名为大洪水充满泛滥。于是，他并不起来活动，后来他的臣民在礼拜塔院落中，水患氾滥到满溢了池塘，王便发出洪水泛滥的教诲。之后他起身，设立盛大庆典，便回到王宫。
§85
85. Tato adaṇḍena asatthena rajjamanusāsato rañño accantamudramānasattaṃ viditvā unnaḷā keci manussā gāmavilopādikaṃ ācarantā corā ahesuṃ taṃ sutvā rājā te core jīvagāhaṃ gāhāpetvā baṇdhanāgāre khipitvā rahasi tesaṃ ratanahiraññādikaṃ datvā mā evaṃ karothāti ovaditvā palāpetvā rattiyaṃ āmakasusānato chavarūpe ānetvā corahiṃsaṃkārento viya agginā uttāpetvā nagarato bahi khipāpesi evaṃ corabhayadva apanetvā ekadā evaṃ cintesi.
85. 于是国王知道了，没有刑杖且没有正法监察，人民在镇村中作恶，盗贼四起的事实后，召集这些盗贼，禁止他们行窃，秘密将他们监禁于拘押之所，并赐予宝石、黄金之类的财物，劝告他们不要如此为恶。晚上又带着他们哀求痛哭，如同苦役受到折磨一般，国王像以火焚烧的态势，赶出城外，不使盗贼为害民间。有一次他这样思索着盗贼之害未曾断绝。
§86
86. Kimanena rajjavibhavena, indaṃ paripuṇṇaṃ sakosaṃ saparajanaṃ sahorodhaṃ sāmaccaṃ sakhavāhanaṃ rajjaṃ kassaci dānarūpena datvā vanaṃ pavisitvā sīlaṃ samādāya kāyavivekaṃ cittavivekadva sampādetuṃ vaṭṭatīti abhinikkhamane ratiṃ janesi. Tadā goṭhābhayopi evarūpaṃ pāpavitakkaṃ uppādesi. Esa rājā dhammiko sadācārakusalo patidivasaṃ vīdhīyamānehi dasavidhakusalakammehi āyusaṃkhāropissa vaḍḍhati upapīḷakakammānica dūramapayanti. Tatoyeva cirataraṃ jīvissati etassa accayena kadāhaṃ rajjaṃ labhissāmi rajjaṃ patvāpi vaḍataro āhaṃ yuvajanasevanīyaṃ visayasukhaṃ kathamanubhavissāmi sīghamimaṃ ito palāpetvā rajje patiṭhahissāmīti cintetvā bahuṃ sāradhanamādāya uttaradvārato nikkhamitvā pubbacore sannipātetvā balakāyaṃ gahetvā āgamma nagaradvāraṃ gaṇhi taṃ pavattiṃ sutvā rājā ‘‘rajjaṃ kassacidatvā abhinikkhamanaṃ karissāmiti katasanniṭṭhānassa mama ayaṃ kenaci devānubhāvena sannidhāpito maññe amaccā mayaṃ ananumatāpi purāyujjhitumāra bhanti evaṃ sati maṃ nissāya ubhayapakkhagatassa mahājanassa vipulaṃ dukkhaṃ ‘‘bhavissati kimanena rajjena phalaṃ rajjaṃ tasseva dinnaṃ hotu’’ti vatvā kaṃci ajānāpetvā parissāvanamattaṃ gahetvā dullakkhiyamānaveso dakkhiṇadvārena nikkhamitvā malayadesaṃ gacchanto
86. 以何等政力，这颗完整的宝珠之国，与各种同乡、同族和睦相处，是朋友、同伴的国家，有人以施舍为缘由进入这王国，获得守戒，培养身心的清净寂静，修成心念的清闲？于是他怀着厌离心出外行脚。当时牲畜们亦发出此恶念。这王是善法、善德、品行端正的人，日复一日依照十种善业而增长寿命，远离恶业。于是他思虑更久，何时能得到王位？即使失去王位，若能获得更大荣华，就会受到青年拥戴、体会世间快乐。想必不久后，他会从此离去王位，进军北方，召集前盗贼，带上军队，攻打都市城门。得悉此事的王，于是说：“必有某人接受王位，于是发动出兵；凭我某种天界的神力加持，我想那些臣子若未蒙我许可，便不会将王权让与他人。”有这样的念头，他依托此念，国中多年将遭大难：“凭何等王权，能够得此果位？此王位既然给了某人，我又该如何说？”于是不告诉任何人，仅拿着护卫兵戒心，在南门出城，前往马来亚国。
§87
87.
Sadāsantuṭṭhacittānaṃ sakkā sabbattha jīvitu;
心常满足的人，终其一生都能在一切处安然生活。
Kutra nāma na vijjanti phalamūlajallāyā.
哪里有人不知果报的根源就象流水一样涌现呢？
§88
88. Iti cintayanto kamena gantvā hatthavanagallaṃ nāma mahantaṃ araññāyantaṃ pāvisi, aviralapavālakusumaphalasaṃjannavisālasākhāmaṇḍalehi uccāvacehi panassahakārakapittha timbarujambirajambuvibhita kāmalaka bharīta katirīṭakasālasaralavakula punnāga nāgakandambakāsoka nīpacampaka bhintālatālappabhūtihi vividhatarugaṇehi samākiṇṇaṃ vipulavimalasiluccayapariyapariyantasaṅhatanadīsambhedatitthopasaṃkanta vividhamigayuthavihagavagganisevitaṃ mahesakkha devatādhiggahītaṃ naṇdanavanakamanīyaṃ suḷabhamūlaphalasalila sukhopabhogaramaṇīya taṃ mahā kānnaṃ oloketvā idaṃ me tapovanaṃ bhavitumarahatiti katālayo kāyavivekacittavivekānaṃ lābhena ekaggamānaso mettāvihāramanuyujantovaññajīvikāya saṃjanitasantosavippharaṇapinītakāyo vāsaṃ kappeti.
88. 于是，思惟着欲行，前往一处名为哈塔瓦那嘎拉的广大深林。该林中，繁茂无边，常开不败的花果繁盛，枝叶茂密延展，树冠高耸。此处有松柏、刺槐、柽柳、柘树、沙梨、栴檀、凤仙花、龙脑、吉木罗、佳木罗、柑橘等树木交错群生，树叶纷纷掩映。还有多种树类聚集，枝条遒劲，光洁明亮，密布全林，开满光洁亮丽的花朵。林间遍布多样的飞禽走兽，常有欢鸣嬉戏。此为大神力天尊及诸天所护持的美妙乐园，亦是一处适宜修道清净的幽林。泉水成渊，根茎清凉，果实甘美，乐趣无量。长老们观视此大林，心生信乐，认为此必将成为修行成就阿拉汉的禅院。那些已断身见、断心见，身心安住分别解脱、专心致志、仁爱安住的清净比库们，因获利修身体、心识的分别解脱，皆来此安住。
Iti abhinikkhamanaparicchedo sattamo. · 如是，出离品第七。
§89
89. Goṭhābhayopi rajjaṃ patvā katipāhaccayena ‘‘mama caṇḍatāya vīratto pajāvaggo manaṃ paviṭṭhaṃ saṅghabodhiṃ ānetvā rajjaṃ kāretuṃ kadāci ussahatī’’ti saṃjātaparisaṅko taṃ mārāpetuṃ vaṭṭatīti abhisaṇdhāya ‘‘saṅghabodhirañño yo sīsaṃ ānessati tassa sahassaṃ pāritosikadhananti nagare bheriṃ carāpesi. Tato malayadesasiko koci duggatapuriso attano kaccena puṭabhatta ādāya vana maggena gacchanto bhojana velāya soṇḍisamīpe nisinnaṃ saṅghabodhirājānaṃ disvā tassa ākappena pasannahadayo bhattena taṃ nimantesi rājā taṃ nasampaṭicchi. So purisonāhaṃ nihīna jātiyaṃ jāto na pāṇavadhaṃ jivikāya jīvanto kevaṭṭo vā luddako vā bhavāmi atha ko uttama vaṇṇehi paribhogārahe vaṃse sañjātomhi mama santakamidaṃ bhattaṃ bhottumarabhati kallyāṇa dhammikoti taṃ punappuna yāci. Atha rājā
89. 哥陀跋夜也下山后，心生多种想疑，谓曰：“我虽以勇猛狂暴闻名，然何时能兴办圣僧团、成就佛法之王，治理此国？”他遂产生意图，图谋让魔王来攻扰这国，遂策划道：“那能够把圣僧首领迎来者，我将赐千金财宝，其人在城中吹鼓作乐。”此时有一南方马来地区的恶人，带着自己的饭食，正沿森林小径前行，饭间坐于剃髻近旁。见到这位圣僧王，心地欢喜，便用所带的食物招呼他，不断施愿道：“我虽出身低贱，尚且活命不失，我既非贼盗，亦非奴婢，何缘贵人贵色所弃？我愿奉献此饭，愿以此善法服食。”然后王者
§90
90.
Chāyaya gehaṃ sādhāya seyyaṃ vatthaṃ tacenaca;
为他准备阴凉屋舍，床榻和衣物；
Asanaṃ thalapattehi sādhenti taravo mama.
用席子等坐具铺设，将清凉带来。
§91
91.
Evaṃ sampanna bhogassa na taṇhā parasantake;
具有如是福享的众生，其内无渴求熄灭；
Tava jaccādimuddissa garahā mama na vijjatīti.
你我之间无恶意、憎恨与轻视。
Vatvā na icchi eva.
说过后不愿意。
§92
92. Atha so puriso bhūmiyaṃ nipajjanamassamāno nibandhitva yāci. Tato tassa nibaṇdhanaṃ nivāretumasakkonto sagāravaṃ sopacāraṃ dīyamānaṃ bhattañca sakaparīssāvanaparīputapānīyañcā paribhuñjitvā hatthamukhadhovanena parisamatta bhatta kicco annohaṃ katupakāro kīdisamassa paccupakāraṃ karissāmiti cintayantova taṃ abhimukhīkariya ‘‘anurādhapure kā pavattī’’ti pucchi, atha so puriso pubbarājānaṃ palāpetvā goṭhābhayo nāma rājā rajjepatiṭṭhahitvā siri saṅghabodhirañño yo sīsaṃ ādāya dasseti tasha sahassaṃ pāritosikadhananti nagare bheriṃ carāpesi kirāti suyati’’ti.
接着那人下到地上蹲坐请求被绑。于是，于他受缚之时，为了阻止束缚，给他以恭敬且庄重的待遇，并供养食物，同时用手掌轻轻洗净食器，谨慎地处理食物；心中思虑着我该如何回报恩惠，于是面对他问道：“在阿奴拉得都城发生了什么事情？”随后那人述说了前任国王被放逐的经过，说有位名为拘陀波耶的国王登基，尊奉光明僧团，一天带着头颅示众，那时城中百姓高声击鼓，放鞭炮，庆祝胜利。
Tassa vacana samanantarameva tuṭṭhapahaṭṭhahadayo mama sahassārahasīsadānena idāni etassa paccupakāro kato bhavissati ajjhattikadānattā dānapāramitāva koṭippattā bhavissati idañca vatare-
他的话刚说完，我心里十分欢喜，因感受到他如同千位智者般的慷慨激昂。现在这回报恩情将如何兑现呢？这将是内在的施舍，宛如施予无量的布施功德，这正是回报恩情的根本要义。
§93
93.
Na puti pugīphalamattakampi,
没有那个幼小串果的点滴，
Agghanti sīsāni cichivitānaṃ;
它能刺破那些被切除的头颅；
Sīsantu me vattati bodhiyā ca,
我的头颅因觉悟树而稳固，
Dhanassa lābhāya ca addhikassa.
财富的获得与增加。
Api ca.
也是如此。
§94
94.
Nāḷivanasseva rujākarassa,
如同芦苇茎的枯萎，痛苦之有形身，
Putippadhānassa kalebarassa;
身躯用心所摄；
Dukkhannubhuta paṭijagganne,
于苦痛之现起，
Sadatthayogā saphalaṃ karomīti-
常常修习正法使之成就成果。
Cintetvā kataticchayo ‘‘bho purisa sobhaṃ pirī sirisaṅghabodhi rājānāma, mama sīsaṃ gahetvā gantvā rañño dassehī’’ti āha. So taṃ sutvā ‘‘deva nāhamevaṃ vidhaṃ mahāpātaka kammaṃ āvajissāma bhāyāmi’’ti āha.
思惟之后，某人起了念头说：『啊，贤人们、出家众中智慧王之名，我要执持其首，前往示现于国王。』对方闻此，说：『天人，我断不会行此种大恶业，我恐惧之。』
§95
95. Atha rājā ‘‘mā bhāyi kahāpaṇasaggassalābhāya ahameva te upāsaṃ karissāmi kevalaṃ tvaṃ mayā vuttaniyāmeva paṭipajjā’’ti vatvā sahassalābhagiddhena tena pathikapurisena adhivāsite sīsacchedāya satthaṃ alabhamāno dhammādhiṭṭhānateja sā sīsaṃ saṇdhito visuṃ karitvā dassāmīti cintetvā pallaṅkaṃ suṇthiraṃ baṇdhitvā mamedaṃ sīsadānaṃ sabbaññutañāṇa paṭilābhāya paccayo bhavatūti somanassapubbakaṃpatthanaṃ katvā taṃ purisaṃ attano samīpaṃ āmantesi. So adhikapuriso pubbe adiṭṭhāsutapubbadukkarakamma dinnaṃ sīsaṃ gahetvā anurādhapuraṃ gantvā dissemi kotaṃ sañjānāti kotaṃ saddahissatīti, atha so goṭhābhayo sace tena saddahissati ahavettha sakkhihutvā sahassaṃ dāpessāmi tayātu tattha evaṃ kattabba’’nti paṭipajjitabbā karaṃ upadisitvā ehisappurisa mma santike mbaṇato hutvā ubhayartthalānaṃ ekīkaraṇavasena añjaliṃ katvā bāhuṃ pasārehīti vatvāubhosu passesu nīlamaññāsamaññānaṃ nālinaṃ ujubhāvāpādanena kaṇḍhanāḷaṃ sammā ṭhapetvā salilaparissāvanne sīsasaṇdhiṃ jala lekhāya paricchaṇditvā sakena dakkhiṇa hatthamuṭṭhinā culābaddhaṃ daḷhaṃ gaṇhitvā yāva mama sīraṃ ādāya addhikaṃ purisassa hatthe samappemi tāva mama cittakiriya vāyo dhātuvego avicchinno pavattatūti adhiṭṭhāya cuḷābaddhaṃ uddhābhimukhaṃ ukkhipi. Tāvadeva sīsabaṇdho puthubhūto hutvā tena dakkhiṇa hattha muṭṭhināgahitoyeva paggharantiyā lohitadhārāya saddhi addhikassahatthatāle patiṭṭhāsi, tasmiṃyeva khaṇe vanādhivatthā devatā sādhuvādamukharā pupphavassaṃ vassāpetvā sīsassa ārakkhaṃ gaṇhiṃsu.
时王语曰：「勿惧，为不义之利我必亲近你，唯愿你依我所教之律奉行。」言毕，与得千两财之那出家人同室，意图斩首以证道力，遂牢牢缚紧首颅，作好显露将示意之准备。思维此首献礼，乃为获完全智慧之因缘，欣然先以乐事之心，唤其近侍。此众人出家人曾先闻王命，加之前世种种恶业，今受首以往阿努拉德普拉城告达其事，该城众皆知晓，若信此，则亲证愿意，承诺若信，我将以千两财重谢。此决心已立，命需实行。至此出家人近前应命，以双手合掌，展臂伸展，二者相见。此时彼人双目如水莲花，如实以鼻孔和喉管为支柱，在水洼边，用右手持子小束头发紧固，心念定摄，向上用力一拔。由此首发新生，右手紧握，于血流伴随中提起，稳立于一千两秤之重心。此时森林树神及天人以善语赞颂，飘洒鲜花，守护其首。
§96
96.
Saṃsattaratta kalale ddhikapāṇikhetteta,
世间众生如于狂澜中持杖般困顿，
Nikkhitta sīsa varabīja samubbhavāya;
已截断头颅如撒播良种般生起，
Etassa dānamaya pāramitālatāya,
此布施之度波罗蜜，叶枝茂盛，
Sabbaññutā phalaraso janataṃ dhinotuṃ.
愿全知者之美味果实，能使众生欢喜享受。
§97
97. Atha so addhikapuriso sugaṇdhavana kusuma mālāhi taṃ sīsaṃ alaṃkaritvā pugakuhulikāpuṭe pakkhipitvā sīghagati vegena anurādhapuraṃ gantvā goṭhābhayassa dassesi, so taṃ disvā sañjanitu masakkonto saṃsayappatto aṭṭhāsi. Atha addhikapuriso raññā vuttavidhi manussaranto taṃ sīsaṃ gahetvā ākāse khipitvā ‘‘sāmi! Sirisaṅghabodhimahārāja! Tva mettha me sakkhibhavā’’ti añjalimpaggahetvā ākāsa muddikkhamāno yāci, atha taṃ devatādhiggahitaṃ sīsaṃ nirālambe ambare laddha patiṭṭhaṃ goṭhābhayassa abhimukhaṃ hutvā.
然后这位长者用香花环装饰其首，取下放入象龛中，迅速疾行去往阿努拉德普拉，向戈塔婆雅呈现。戈塔婆雅见此，内心触动生疑，便守护着此物。长者按照王后所述仪轨，提起此头，抛向空中，称‘主啊！释提桓因大王！此处因我与你结缘’，双手合十在空中托持祈请。然后那被诸天拥护的头颅无任何依托悬于空中，正对戈塔婆雅立着。
§98
98.
Rājā hameva suhado sirisaṅghabodhi,
王者说：“我正是释提桓因大王，
Sīsappadāna vidhināsmi samiddhicitto;
这头颅是依规供养而积聚的神圣遗物；
Tvaṃ cāsi rajja sirilābha sukhena deva,
你也是使王国获得丰盛和喜悦的天人，
Esova hotu paṭipanna sahassalābho’ti āha.
愿你这获得千倍利益的宝物得以成就。”
§99
99. Taṃ sutvā goṭhābhayo sāmacco vimbhītahadayo sīhāsanaṃ sajjetvā upari setacchattaṃ kāretvā idha deva! Otarāti yācitvā tattha otiṇṇaṃ taṃ sīsaṃ nānāvidhāhi pūjāhi ārādhetvā namassamāno khamāpetvā mahatā mahena āḷāhanakiccaṃ kāretvā aṅikaṃ kahāpaṇasahassena tosetvā uyyojesi.
听闻此语，戈塔婆雅心怀敬畏，安置宝座，安放白伞，请示神明降临。然后对着从天而至的头颅行多种供养，恭敬礼拜，便释怀放下。并恭敬奉献大量各种饮食，以千枚金币报答，欢喜设立礼仪。
Iti ajjhattikadāna paricchedo aṭṭhamo. · 如是，内施品第八。
§100
100. Sirisaṅghabodhi rañño mahesī pana rañño palātabhāvaṃ ñatvā ‘‘ahañca taṃ anubbajāmi’’ti aññatara vesena dakkhiṇadvārena nikkhamitvā maggaṃ ajānanni ujukamaggaṃ pahāya taṃ taṃ gāmaṃ pavisitvā sāmikaṃ apassantī bhayena sālintāya ca pacchitumpi asahamānā malaya desa meva gatoti cintetvā vaṅkamaggena gacchantī komalatāya sīghaṃ gantumasakkonti kālaṃ yāpetvā tassa araññāyatanassa samīpagāmasmiṃ raññosisadānappavattiṃ sutvā ‘‘sā haṃ varākī dassanamattampi nālattha’’nti soka paripuṇṇahadayā tameva vanasaṇḍaṃ adhiruyha bhattuno kalebaraṃ vicinantī samīpagāmesu mahajanaṃ pucchanti avandinasaṅiketattā tattha tattha vicarantī samīpagāmavāsino bālakā gopālakā kaṭṭhabhārikā itthiyo ca etissā vilāpaṃ sutvā kampita hadayā tāya saddhiṃ vicarantī. Sā evaṃ cilūpamānā bhīmiyaṃ supupphitaṃ vimalavālukaṃ vanagumbaṃ disvā tattha nipatitvā bhūmiyaṃ parivantamānā atikaruṇaṃ vilāpamakāsi, so padeso ajjāpi vidhavācana’’nti vohārīyati.
大王悉利桑伽波提王后得知王陛下逃亡的事实后，心想：‘我也将跟随他去。’于是她另辟一条道路，从南门出发，离开王宫，抛弃正路，辗转进入各村庄，寻找丈夫，却不见其踪。她怀着恐惧和羞愧，愈加不忍地思念故乡，默默念道：‘这片土地，如今正是我的归宿。’她沿着弯曲的山谷小路，凭借柔软的脚步，匆匆前往那树林深处。经常来到荒野林地附近时，听闻国王因饥饿而触发的骚动传言，心中悲痛充满，以至于攀爬林木，殷勤奉献食物给丈夫。她穿行在附近村庄之间，遭遇众多人群，有儿童、牧牛者、木材搬运妇女等，听闻他们哀叹之声后，心如震颤，陪同他们一同徘徊。她憔悴不堪，发现渺小弱小的菩提树与纯净的砂地丛生之地，于是俯身掩面，坐倒在地，面向大地，肝肠寸断地放声悲泣。这一带土地至今仍被称作“寂寞之地”。
§101
101. Sā mahatā rodante rodanena taṃrattiṃta ttheva khepetvā puna divase ito cito ca vicaranti mahatā sokagginā ḍayhamānā santāpaṃ adhivāsetuṃ asakkonti ekasmiṃ khuddaka jalāsaye nipatitvā nimuggaṃyeva mucchāvegena dve tayo muhutte ativāhetvā upaladdhapaṭibodhā pariḷāhaṃ nibbāpesi, taṃ ṭhānametarahi ca ‘‘nibbāṇa pokkharaṇī’’ti ca samaññaṃ alabhi.
那位饱含悲伤的妻子哭泣得无法自拔，在夜里也不断地哭喊，白天七早八早地游走于各处，强烈的忧伤之火灼烧着她的心灵，使她无法平息悲痛。她曾躺卧于一个小池边，仿佛昏迷般地度过了两三小时，最终于期盼与痛苦的交织中达到解脱状态。此地后来被普遍称为“涅槃之池”。
§102
102. Tato uṭṭhahitvā anubhūmiṃ anurukkhaṃ anusilā talaṃ gavesamānā soṇḍi samīpe sayamānaṃ devatādhiggahena sigālādīhaanupahataṃ sukkhaṃ kavaṇdharūpaṃ disvā sokavega phalipataneva hadayena daḷhataraṃ taṃ aliṃgitvā sayi, tāva bhone vekallena durāgamanena tattha tattha nipatita sarīra ghātena ca nilanta rūpā mucchā samakālameva kālamakāsi.
于是她起身，按照自己所感受到的境界，步履蹒跚地不断探寻。她在头陀之处驻足，躺卧在树荫下，看到天神的降临，斑鸠等鸟儿得以安乐出现一朵美丽的莲花状花瓣。她紧紧地抱住这朵花，胜过悲伤的痛苦，使自己的心更加坚强。她甫一醒来，因身体疲惫，于是频频倒地，身体多处受伤，同时受到挫折的面貌变得冷漠而安详，终在此时此刻入定解脱。
§103
103. Samīpagāma vāsino sannipatitvā muddhābhi sittassa rañño ca mahesiyā ca sarīraṃ amhādisehi phusituñca na yoggaṃ, vattamānassa rañño anivedayitvā āḷāhana kiccaṃ kātumpi na yuttanti sammanetatvā vassātapa nivāraṇāya kuṭiṃ katvā tiracchānappavesanisedhāya vatiñca katvā pakkamiṃsu.
附近村庄的居民聚集在一起，愚昧无知，无法触及国王和王后的身体状况。国王目前失踪的事被报告上去，可是没有人适合执行搜寻任务。为防止酷暑，他们搭建了小屋，设置遮阴，禁止进入茅屋，最后离开现场。
§104
104. Goṭhābhayo sirisaṅghabodhirājassa anañña sādhāraṇa guṇappabaṇdhaṃ anussaranto daharakālato paṭṭhāya vatthuttaya saraṇaparāyaṇataṃ niccaṃ sīlarakkhaṇaṃ sugatāgama vicikkhaṇattaṃ sakalakalākosallaṃ rajje anatthikataṃ dānasoṇḍa taṃ rakkhasadamanādikaṃ dukkaracaritakañca tassa nāma sacetanassa na pitimāvahati visesato ‘‘addhikaduggatassa sahassa lābhāya sahatthena sīsaṃ kaṇṭhanālato uddharitvā dānaṃ sīsassāpi nirālambe ākāse avaṭṭhānaṃvyattatarāya girāya sādhippāyañcetaṃ nivedanañceti acchariyaṃ abbhutaṃ adhiṭṭhapubbaṃ assuta pubbañca nimmalacaritaṃ mama mahāparādhakalaṅike neva saddhiṃ cirakālaṃ pavattīssati, aho ahaṃ suciraṭṭhāyinā īdisena akittīsaddena sādhuhi niṇdaniyo bhavissāmi visesato pana niccakālaṃ kalyāṇa mittabhūtassa īdisassa mahānubhāvassa anaparedhassa mahāpurisassa rajjaṃ acchiṇditvā vadhaṃ kāresiṃ aññadatthu mittadubhikammena ahaṃ paḷiveṭhito bhavissāmi’’ti cintettoyeva bhayasantā pehi nikkhanta sedo pavedhamāno kathamidisā mahāpāpā mocessāmīti upa parikkhī.
众所周知，哥洹波耶和悉利桑伽波提王是无与伦比的德行典范。自幼便受到关照，心向依止道义，常谨守戒律，广泛善巧地学习佛陀教义，经常布施护持好法，远离一切无益之行善如护法卫众。其名声令恶人不喜，尤其是‘广大神魔无数胜利之地，其首颈互相分开奉献布施，此乃奇异奇妙，美好纯洁之行为。’他想：‘我若久留此国，将成为不善之名者，倒不如被称许为善友良伴之人，若因他人作恶而受牵连，我将遭受挤压致死。’因此越发忧虑恐惧，默默出城，久久盘算如何摆脱大罪。
§105
105. Atha tassa daṇḍakammassa karaṇavasena uḷāraṃ taraṃ kusalakammaṃ kātabbanti paṭibhāyi. Atha so amacce sannipātetvā tehi saddhiṃ sammantetvā kata nicchayo mahā saṅgheneva tatheva anusiṭṭho mahatā balakāyena saddhiṃ gantvā tassa araññāyatanassa avidūre senāsannivesaṃ kāretvā tassa mahāpurisassa dukkarapadāna sakkhībhūtaṃ puññaṭṭhānaṃ sayameva gantvā soṇḍikā samīpe anurūpaṭṭhānaṃ sallakkhetvā attano rājānubhāvaṃ dassento āḷāhanaṭṭhānaṃ devanagaramiva alaṅkārāpetvā kevalehi mahantehi caṇdanadāruhi uccataraṃ citakaṃ kāretvā bhārena pamāṇena ca rañño sīsasadisaṃ jambonadakanakehi sakaṇṭha nāḷaṃ sīsākāraṃ sippihi kāretvā kavaṇdharūpe saṅghaṭitvā vividha ratana samujjalaṃ suvaṇṇakirīṭaṃ pilaṇdhāpetvā mahesiñca tatheva alaṃkaritvā te ubhopi kāghikavatthasadisehi mahaggha dukulehi acchādetvā anekaratanakhacitaṃ suvaṇṇasayanaṃ āropetvā caṇdana citakamatthake ṭhapetvā parisuddhajoti pāvakaṃ jāletvā aneka khattiyakumāraparivārito sayameva tattha ṭhatvā anekasappighaṭasatehi siñcitvā āḷāhana mahussavaṃ kāresi.
继而，他决定将严厉的惩戒措施付诸实施，以消除恶业。后来，他与乡邻聚集，共同行动，建立强大力量，前往荒野林地，在合适地点搭建军营，作为大人物之居所。亲自前往那阴暗之地，亲证苦行成果，并在森林中装饰美丽，如同天界居所，点缀以高贵檀香木，制作华丽光明的座具，戴上闪闪发光的宝冠，装饰好王后。两人相对安逸，铺设华美金色绸缎，使用名贵的稀有珍宝，布置洁净空间，点燃净光灯火。并且有众多贵族子弟围绕身边，使得他们得以在此享受盛大的盛典。
§106
106. Tatheva dūtiya divasepi mahatā jaṇena āḷāhanaṃ nibbāpetvā tasmiṃ ṭhane cetiya bhavanaṃ vaṭṭulākāretuṃ vaṭṭatīti cintetvā amacce āmantetvā etarahi anekabhūmikaṃ ativisālaṃ kanakamaya vaṭṭulagharaṃ kāretuṃ sakatā āyati parihārakānaṃ abhāvena nappavattati raṭṭhavilepakāpi suvaṇṇalobhena nāsenti tasmā alohanīyaṃ sukhaparihārārahaṃ pamāṇayuttaṃ vaṭṭulagharañca cetiyañca nacirasseva kātuṃ yuttanti mantetvā mahābalakāyaṃ niyojetvā vuttaniyāmeneva dvibhumakaṃ vaṭṭula bhavanaṃ nimmāpetvā tassa abbhantare sugatadhātunidhānaṃ pūjanīyaṃ cetiyañca kārāpetvā mahussadivase mahāsaṅghassa taṃ dassetvā ‘‘eso bhante sirisaṅghabodhi mahārājā pubbe ekacchattena laṅkātale rajjaṃ kāresi, idāni mayā tassa rañño cetiyarūpassa kittimaya sarīrassa chattādhichattaṃ viya dvibhumakaṃ vaṭṭulavimānaṃ kāretvā cetiyasīse kirīṭaṃ viya kanakamayaṃ thūpikañca yojetvā sabbehi devamanussehi māna nīyataṃ caṇdanīyataṃva pāpito’’ti vatvā cetiyagharassa anekāni gāmakkhettāni parosahassaṃ parivārajanaṃca niyādetvā pabbatapāde anekasatapāsāda pariveṇacaṅkamana rattiṭṭhāna divāṭṭhāna dhammasālāgopurapākārādi avayavasahite vividhe saṅghārāme kāretvā tattha vasantassa anekāni sahassassa bhikkhusaṅghassa niccaṃ paccayalābhāya anekāni saparijanāni gāmakkhettāni datvā ‘‘mahā lekharaṭṭhassa samussitadhajāyamāno ayaṃ mahāvihārolaṅkā bhūmisāmikānaṃ khattiya janānaṃ kuladhanabhūto sabbehi khattiyehi aparihāpaniya vibhavo niccaṃ pālanīyo’’ti mahājanakāyassa majjhe khattiya kumārānaṃ ādisitvā anurudhapuraṃ gatopi tasse ca pāpakammassa nirākaranāya tesu tesu vihāresu mahantāni puññakammāni kāropesi, tatoppabhūti laṅkādhipaccāmupagate hi khattiyehi mahā maccādīhi ca so hatthavanagallamahāvihāro antarattarā paṭisaṅkharīyamāno aparihīna parihāro pavattataki.
106. 在第二天，也就是那个伟大势力统治的众民当中，平息了阿拉罕的教法后，考虑在那个地方以圆形建造佛塔殿堂，以为此殿为圆坛。于是邀请国王和贵族们共议，现在建一座广阔而多层的金色圆坛殿堂。因缺乏管理，城邦的官员和染金之人不再兴建，因此计划建造既能遮光护隐、带来安乐又有一定尺寸的圆坛殿堂和佛塔，认为不久便宜于完成。于是召集大力军队，依照规定，建造一座两层圆坛殿堂，并在其内部建一座供奉已往如来珍宝的圣地佛塔。大年节上，向大众示现说：“比库们，昔日头领王在锡兰岛建国时，今由我依照国王供奉佛塔的模式，建造这座形如双层圆形宝殿的佛殿，并在塔顶装饰如皇冠般的金色尖顶，与天、人与众神等一同尊重供养。”又安排佛塔殿堂为周围乡野之众所尊敬，建造环绕山脚的百余阁楼与回廊，日夜供养斋堂、守护殿门及诸般附属建筑，作各类僧团常住的供养处。还赠与成千比库僧众常住所需的村庄田地，并称：“这座宏伟的佛教国王，述说其家族荣耀，是全国贵族无法撼动的权威，应由各贵族家族永久守护。”他训练贵族王子们，勉励他们前往阿努鲁德哈城，并为消除恶业，分别为他们各处佛殿作大功德。由此兴起的锡兰王朝诸贵族和大首领，与强悍敌人如大象兽群般顽强护持这大佛寺，不使遭受破坏，维护殿堂周全。
Iti vaṭṭulavimānuppatti paricchedo navamo. · 如是，圆宫生起品第九。
§107
107. Athāparena samayena kadāci kasmiṃ vihāre nivasato mahā bhikkhusaṅghassa antare keci mahāthero ambhokāsiko hutvā antovihāre ekasmiṃ padese nisiditvā bhāvanamanuyujanto vipassanaṃ vaḍḍhetvā mahāmedaniyā nigghosena ākāsaṃ pūrento arahattaṃ pāpuṇi.
107. 某一时期，居住于一座大型比库僧团的佛殿之中，有位资深长老名为安布卡西卡，时而在内院的某处静坐修习，潜心观行，增长内慧，最终获得阿拉汉果，以神通充满虚空。
§108
108. Tadā upatisso nāma rājā rajjaṃ kārento nisīthasamaye bhayāvahaṃ taṃ pathavisaddaṃ sutvā kiṃ vā mebhavissatiti santāpena niddaṃ alabhamāno sokena santappeti, atha taṃ setacchattā dhivatthā devatā ‘‘mahāyi mahārāja! Ito kāraṇākidvite avamaṅgalaṃ natthi hatthavanagallamahāvihāre keci mahāthero arahattaṃ pāpuṇī’’ti āha, tassa arahattappattikāle pathaviniggosassa kāraṇaṃ kiṃtu vutte so thero pubbe puññakammaṃ karento ākāsena saddhiṃ pathaviṃ unnādetvā arahā bhaveyyanti patthanaṃ ṭhapesi tassa phalamidanti samassāsesi.
108. 当时，国王乌帕提索正在治国，夜间听闻大地震动而生恐惧，他忧愁自叹：“我将会怎样？”无眠于悲伤中忧虑。这时善天女神以光之伞覆护他，并告诉国王：“伟大的国王，因佛殿中有位资深长老已证阿拉汉果，故散布大地震动亦为善兆。”其后长老曾行大善业，借由神力搅动天地，播布如来真理，故结果果然如是。
§109
109. Taṃ sutvā rājā avasesabhikkhūnaṃ arahatthappattito visiṭṭhataro tassa kilesavijayoti pasannahadayo taṃ mahātheraṃ namassitvā tassa asavakkhayassa mahussave āsanabhūtaṃ bhumippadesadva pāsādakaraṇavasena sammānissāmīti cintetvā mahābalakāyamādāya tattha gantvā tasmiṃ padese pañcabhūmakaṃ mahāpāsaṃ kāretvā vividha cittakammehi samalaṅkārāpetvā kanaka khacita tambamaya pattharehi chādetvā devavimānaṃ viya sajjetvā taṃ khīṇāsava mahāteraṃ sabhikkhusaṅghaṃ tattha vāsetvā catūhi paccayehi upaṭṭhāpetvā saparijanāti gāmakkhettāni pāsādasantikāni katvā pakkāmi.
109. 国王闻言，心怀欣喜，认为这位资深长老证得阿拉汉果，是克服烦恼之殊胜，便虔敬称拜。怀着敬意和供养心思，他携带大军前往该地，兴建五层宏大宫室，施以多样财物装饰，覆盖金光闪耀的铜瓦宝顶，宛如天宫。安置这位灭除烦恼的长老于此僧团，使其常居于四方护卫之中。周围配以他的亲属及乡野庄田，建造诸多邻近殿堂，完备佛教寺院设施，随后返归。
§110
110. Tato dīghassa addhuno accayena malayadesavāsino keci corā ekato hutvā gāmavilopaṃ katvā mahantena dhanalābhenamattā dhanaṃ datvā balakāyaṃ uppādetvā yebhuyye serino hutvā mahanta mahante vihāreva vilumpannā suvaṇṇapattharacchadanaṃ gaṇhantā mahāpāsādaṃ viddhaṃsitvā pātayiṃsu.
110. 此后不久，住于马来地区的盗贼团伙各自分头入侵乡村扰乱。因其强盗盗得大量财产，遂组军造成威胁，欺凌各大寺院，掠夺金瓦覆盖的宏伟宫殿，并将其毁坏拆除。
§111
111. Tadā moggallāno nāma rājā rajjaṃ kārento taṃ pavattiṃ sutvā tesaṃ santike care pasetvā dānasāmabhedehi aññamaññaṃ bhiṇdi, te corā bhiṇdantā itaretarehi yujjhitvā sayameva dubbalā ahesuṃ, athaso rājā te asamagge ñatvā attano senaṃ gahetvā tattha gantvā te visuṃ visuṃ gahetvā niggayha raṭṭhe abhayabheriṃ carāpetvā janapadaṃ suppatiṭṭhitaṃ katvā tehi apaviddhavihāre pākatike kāretvā mahāpāsādaṃ suvaṇṇa gaṇhanakāle pātesuṃ tī sutvā ‘‘pubbeviya suvaṇṇapattharehi chādito pacchāpi īdisi vipattijāyissatī’’ti ñatvā tebhūmakaṃ kāretvā yathāpure pāsādaṃ nimmāpetvā mattikā pattharehi chādetvā vaṭṭulabhavanaṃ paṭisaṃkhāretvā sabbasaṅghārāmañca pākatikaṃ kāretvā pakkāmi.
111. 后来，名为摩嘎剌那的国王得知此事，率军前往破坏现场，派遣侦察兵打探盗匪情况。盗贼内部因纷争相斗，自身力量衰败。国王见状，带领军队前去逐个击破，将盗贼逮捕，放逐其境。后来又兴建坚固的要塞和护城墙，在佛塔区修筑防御工事，金瓦覆盖的宏伟殿堂亦重新建造。以新制的建筑材料覆盖旧处，修复圆坛殿堂，完善全部寺院设施后，离开。
Iti pāsāduppatti paricchedo dasamo. · 如是，楼阁生起品第十。
§112
112. Atha laṅkālaṅkārabhūtesu visālapuññiddhivikkamesu ratanattayamāmakesu anekesu laṅkānāthesu kittipuñjāvasesesu jātesu apetanītimaggesu rajjaparipānocitavidhānavirahitesu mudubhūkesvevāmaccajanesuca yebhuyyena aññamaññaṃ viruddhesu vattamānesu laṅkāvāsīnaṃ purākatena kenāpi dāruṇena pāpakammunā nānādesavāsinī aviditasatthusamayā paviṭṭhamicchādiṭhigahaṇā paccatthisenā jambudīpā idhāgamma sakalalaṅkādīpaṃ anekātaṅka saṅkulamakāsi.
112. 此时，于广大宝石装饰之地，大得多福之土，众多的岛主，名声集聚之徒，新生之地，通往地狱之路，缠绕绳索限制之地，犹如柔软饥饿的幼兽一般，污秽生者中，彼此多有冲突纷争，居民因往昔某种残酷恶业，在各处地界尚未被世尊时代之光照破而不知，心念邪秽相续，拥护恶因，反对佛法之军队跨入此南阇婆洲，令此广大诸兰卡岛群，充满多重忧惧恐怖。
§113
113. Tadātāya paccatthisenāya gālhataraṃ nippiḷiyamānā rāja rāja mahāmattādayo anekasahassajanakāyā ca bhayavakitahadayāsakatāṇa gavesino jaḍḍitagāmanigamanagarā tattha tattha gariduggādo kicchena vāsaṃ kappesuṃ tato sugatadasanadhāturakkhādhikatā uttaramūḷavāyino mahāyatayo dantadhātudva pattadhātuvaradva gahetvā kunnamalayābhidhānaṃ giriduggaṃ duppavesaṃjanapadamupāgamma tatthāpi tampaṭijaggitumasamatthā bhūmiyaṃ nidabhitvā yathākāmaṃ gatā.
113. 因此，反对军队受压迫而痛苦，诸王大臣及众多有威仪之民众，心中恐怖焦灼，寻求出入停留之所，只能艰难栖息于山谷深处。此后，受佛之护法守卫，继承正法之大护法们，以正法为根基，以宽广深远为本，头戴大德之冠，法力广大威猛，携持佛骨舍利及两部舍利，进入名为昆那马拉亚之山谷，名为吉利杜加的险谷，布局难入的民地，然无法平息恐怖，遂脱离此境，随心而去。
§114
114. Tato pubbe jayamahābodhidumiṇdena saha sakalajambudīpādhipatinā dinakarakulatilakena dhammāsokanariṇdena pesitānaṃ attanā samāna gottānaṃ rājaputtānaṃ nattapannatādiparamparāgatassa vijayamallanarādhipassa orasaputto vijayabāhu nariṇdā nāma rājā suciññātabbasamayantaro sattasamāciṇṇa sunītipatho sampannabalavāhano jambuddoṇiṃ nāma puravaraṃmāpetvā tattha vasanto mahatā balakāyena katasakalapaccatthivijayokunta malayabhūmippadesato bhagavato dantadhātubhaṭṭārakaṃ pattadhātuvarañca āharāpetvā surasandanasadisamativirocamānaṃ vimānaṃ māpetvā tasmiṃ taṃ dhātuyugaḷaṃ nivesetvā mahatā upahāravidhānā sādaramupaṭṭhahanto bhagavato caturāsītidhammakkhaṇdhane mahantaṃ praññāpadānaṃ janayanto dhammikasirisaṅghabodhimahārājasirodānāpadānasiddhaka khattabhute anekakhīṇāsavasahassa caraṇarajoparipūtamanoharabhūmibhāge goṭhābhayamahārājena kārite hatthavanagallamahāvihāramaṇḍanāyamāne vaṭṭulavimānepurā raṭṭha vilopāgatāya colake raḷādikāya titthiyasenāyamahācetiyaṃ udare bhinnamatte jīvite viya dhātubhaṭṭārake antarahite hadayavatthumaṃsamīva suvaṇṇarantādikama paharitvā viddhastaṃ piṇṇudhāravidhīnā paṭisaṃvaronto pupphādhānatta yato paṭṭhāya sakkaccaṃ vināpetvā mahantaṃ suvaṇṇa thūpikāmabhadva kāretvā saparijanāni gāmakkhettādīni ca datvā tattha nivasantānaṃ bhikkhūnaṃ nibaddhadānavaṭṭaṃ paṭṭhapetvā taṃ hatthavanagalla mahā vihāraṃ sabbathā samiddhamakāsi.
114. 先前，世尊于胜利大菩提树下，与诸南阇婆洲诸王统治者，及日出如冠、高贵威严的诸王子，同祖宗所属家系，成就统御之力。王名为维耶娑巴胡，带来辉煌政治智慧和光明，建立称为南阇婆洲之极佳都邑，于此居住，具备强大体魄，拥有全面出入胜利品质。此地位于马来之地，世尊携带两部舍利，并置于闪耀光辉如麝香芬芳之宝阁内，亲自安放。盛大的供养仪式庄严呵护，恭敬侍奉世尊八十四法藏，充满了大道智慧传承。此地被称为法宝僧团圣树之王城。诸大国王众多，俱断诸藏，持守戒律，具有严正威仪，在庞大美丽的境界中，托付国王拘塔阿巴雅装饰、犀象森林大禅林静处，建立广阔宝阁宫殿。因国土分离被侵破，恶盗祸乱频仍。塔龙军率众入侵宗教圣地，导致王国分崩离析，宝阁破坏如同生命被撕裂一般，舍利宝藏守护者悲伤萎顿。然护卫精锐通过仪式祭奠供养并泼洒香花，守护宝阁不毁，打造辉煌庄严之纯金宝顶，施舍田地居所等资粮，供养僧侣，以维持此大禅林广布光昭不息。
§115
115. Atha tasmiṃ laṅkānāthe kittisarīrāvasese jāte tassa tujavaro parakkamabhujo nāmarājā amhākaṃ bhagavato arahato sammāsambuddhassa bodhimūle nisīditvā mārabalaṃ vidhametvā sambodhirajjappattito paṭṭhāya aṭṭhasatādhikavassasahasse catuvīsatiyā ca vaccharesu atikkantesu sampattarajjābhiseko anekavidhasaṅgahavatthuhi saṅgahitamahājano catupaccayadānena satatasamārādhitā nekasahassabhikkhusaṅgho bhujabalavidhutārātirājakulāvalepo aneka maṇi rattasamubbhāsitaratanakaraṇḍakañca pañcahi suvaṇṇasahassehi sovaṇṇakaraṇḍakañca pañcavīsatiyā rajatasahassehi rajatakaṇḍakañca dāṭhādhātubhadantassa kārāpetvā atīca pasannahadayo suhumuttena tattha sampayanto attanonagarañca dhantadhātumaṇdirañca sakkañcaṃ samalaṅkārāpetvā bahumāna purassarodasanadhātuvaramādāya anekāni bhagavato cariyāpadānānī samanussaritvā purā nekabhupatayo pāṭihīrasaṇdassanena pasāditā iti pavattakathāmataraseneva me savanayugaḷaṃ paripīnitamadhunāpi kenaci pāṭihāriyavisesena mama cakkhupaṭilābho saphalo kātabboti sādaramārādhanamakāsi.
115. 此时，诸南阇婆岛主中，余存有名气之子，名为偷叉婆，勇猛强壮，以其名号，曾于世尊阿拉汉成道圣地坐禅安住，击破魔军，展开证果之旅。历时八百余年，度过二十四个涅槃纪元，完成加冕仪式，有诸多传说事迹流传。广泛尊崇，常年供养数千名比库僧团，勇猛威仪，远离王族世俗，拥有无数宝珠与宝冠，五千多枚金冠，二十余千银冠，施建宝塔，供奉佛牙舍利。心怀极大欢喜，清净自在，朝夕守护本城及佛牙宝殿，萨咖天帝亦加饰庄严，其盛名远传。诸佛事迹广为流传，诸多国王闭眼守则为其祝福，普遍成为闻法乐处，令我得清凉喜悦，深感成果丰盛，特地敬礼礼敬。
§116
116. Tasmiṃ khaṇe sā dasanadhātu tassa karapaṅakaje rājahaṃsivilāsamātanvatī pāṭihīramakāsi. Kathanti ce? Yathā antimabhave mātu tucchito jātamattova bodhisatto naravarakaratopanītadukulacumbaṭakato otarantova bālo samānopi soḷasavassuddesiko viya amaṇḍitopi anekavatthābharaṇavibhusito viya bhūmiyā gacchantopi ākāsena gacchanto viya sabbesaṃ janānaṃ paṭihāsi, tatheva tattha tadā dantadhātubhaṭṭārako sugabimbā kāra salakkhaṇāvayavena rūpena bhāsamāno anekavidharaṃsinikare vikiranto tattha santipatitānaṃ janānaṃ mānanaṃ jānesi. Vuttañhi.
116. 当时，有位以宝舍利守护者主管，居于王鹤宫殿，守护圣迹。传说云：犹如世尊于末法时代临终之际，母亲触碰其情状，如刚出生婴孩般单纯未谙世事，佛子虽年已十六，然未受玷污，身披众多宝饰，如行于大地亦如行于空中，被众人瞻仰敬礼。彼时，宝牙守护者光彩照人，形相端正显现，发出多种和鸣瑟音，人群得以安宁，闻者心生敬仰。传经所载，文此如是。
§117
117.
‘‘Laṅkādhināthakarapaṅkaja rājahaṃsi,
“尊贵的兰卡统治者，莲花所生的皇者，
Nimmāya sā dasanadhātu muniṇdarūpaṃ;
创造出如同圣者般的十种法界形象；
Nekehi raṃsivisarehi samujjalantī,
诸多稻束某种火光闪耀，灿烂辉煌，
Sabbādisā ca vidisā samalaṅkarittha.
四面八方区域均被庄严装饰。
§118
118.
Disvā tamabbhūtamatīca pasannacitto,
见此情景，心生超越平常的殊胜与安详，
Sampattacakkaratano viya cakkavatti;
如同宝轮般圆满之世主；
Seṭṭhehi nekaratanābharaṇādikehi,
以众多头盖装饰品等为尊，
Pūjesi dhātumasamaṃ manujādhinātho.
被敬礼如法宝一般的人间统治者。
§119
119. Tato jinadantadhātuvarappasādakālamhi tejobalaparakkamamahimo parakkamabāhumahānariṇdo pulatthipuranivāsiniṃ kataloka sāsanavilopaṃ sarājikamanekasahassasaṃkha colakeraḷavāhinica nekadesamahipālamattamātaṅgakesarivikkamaṃ duratikkamaṃ lokasāsanasaṅgahakaraṇavasena vacitasakalalokaṃ sampannabalavāhanaṃ laṅkārajjagahaṇatthinaṃ tambaliṅgavisayāgatamatisāhasaṃ vaṇdabhānumanujādhipaṃva sasāmantakabhavanamupanīya sakala laṅkādīpamekacchattaṃvidhāya attanopitumahārājato diguṇaṃlokasāsanasaṅgahaṃ karonto kadāci saṅghassa kaṭhinacīvarānidātukāmo kappāsaparikammakantanādikāni sabbakaraṇīyāni ekāheneva naṭṭhapetvā paccekamanekamahaggha garubhaṇḍamaṇḍitāni sasāmaṇikaparikkhārāni asītimattāni kaṭhinacīvarāni dāpetvā lokassa sādhuvādena dasadisaṃ pūresi.
于是，在胜利者牙齿宝柱宏伟清凉之时，光明威力勇猛赫赫、有威势的伟大国王，居住于泊罗多城，为斩断世法所立教法，作为众天王之一，拥有无数臣民，乘坐大象，象首如狮，行动迅捷，超越一般，从事维护世界教法的组织事业，广布众生以威力为车，遍行各地，维护世间教法。此王肩负着统治大象之王的职责，被誉为光明之子、天下人类的君主，以无穷勇猛馆盖丛林，成为全印度群岛之唯一宗主，周济贫苦，以智慧超群护持教化，行主持国政，将其子治国之才俱备，抚养成人，使其教法普遍以大威德广布。时有时无，心生意欲给予僧团坚硬布袍欲供养，及棉花、结绳等诸多必需之物，一次未曾少失，被命为百僧大僧团众多贵重圣持物庄严，其衣服坚固如铁，皆恭敬布施十方，令世界欢喜称赞。
§120
120. Evamaññānipi bahūni lokavimbhayakarāni puññapadānāni sampādento so parakkamabāhumahānariṇdo hatthavanagalla vihāre attano pitumahārañño āḷāhanaṭṭhāne mahācetiyaṃ baṇdhāpetvā tattheva aṇekakhīṇāsavasahassaparibhuttaṃ pāsādavaraṃ cirakāla cinaṭṭhaṃ sutvā dhanuketakivatthuvaṃse jātaṃ saddhādiguṇasampatti samuditaṃ patirājadeva nāmakaṃ amaccavaraṃ pesetvā tena anekasahassadhanapariccāgena bhumittitayamaṇḍitaṃ sumanobharaṃ pure piyataṃ pāsādaṃ kārāpetvā tattha nivasantānaṃ anekasaṃ bhikkhunaṃ nibaddha paccayadānaṃ pavattesi.
依此，以此为缘而取得诸多令世人欢喜之善业资糧，这伟大的国王，于哈达瓦那伽拉寺中，在其父之大王室，建造宏伟佛塔，闻知那里久住穷烦恼已断众多沙门，得至极乐之美妙梵居，深具信心与功德。其建造的佛塔名为『霸帝罗吉陀佛塔』，乃最上良善称号者，遣使远方以大量财富，营建拥有丰富财富的首都宫殿，使其中众多比库因缘坚固得以运转。
§121
121. Tattheva vaṭṭulavimānassa heṭṭhimatale gopānasiyo ṭhapetvā samantā chadanarūpaṃ kāretvā dvibhumakaṃ vimānaṃ tibhumakamakāsi tatthevalaṅkādīpe abhūtapubbaṃ jinamaṇdiraṃ kārāpetukāmo vaṭṭulavimānato uttaradisābhāge paṭhamaṃ porisappamāṇaṃ silātalapariyantaṃ khaṇitvā paṃsūni apanetvā nadīvālukāhi pūretvā kuñjararājavirājitaādhārabaṇdhakato paṭṭhāya yāva phupikaṃ aṭṭhaṃsavibhāgena bhitticchadanāni vibhattāni katvā paccekaṃ nānāvaṇṇavicittānamaṭṭhavidhānaṃ bhittībhāgānamupari keliparihāsarasajanakanānāvesavilāsabhūsitapahūtabhūtakiṃkaraparigataviṭaddhakamaṇḍalamaṇḍitaṃ pamukhapariyante vividhacittarūpamanoharamuccataraṃ iḍhikāhi nivitaṃ katasudhāparikammaṃ makaratoraṇamaṇḍalañca nimminitvā antoviracitāti manoharamālākammalatā kammādi nānāvidha cittakamma samujjalaṃ suvihitasopānadvārakavāṭaṃ samalaṅkataṭṭhānalīḷhamanohara sajīvajinasaṃ kāsapaṭibimbarūpavibhūsitaṃ paṭibimbassa dakkhiṇato ghanasilāvihita sugatarūpapatimaṇḍitaṃ tibhūmakaṃ mahā vimānaṃ kāresi.
于是，他在佛塔之下层建造称为瓦脱卢式的宝殿，外围周设护栏，产生二维与三维相结合的宫殿，彼处乃建造光辉华丽的如来圣寺，设立于瓦脱卢宝殿北侧，施以第一层石门，门框完整，铺以细沙堆满，选用象王装饰的石基支柱，结构坚固，有八分之七的砖墙被精巧分割，结成多彩美观之砖壁，其壁面饰以众多花纹、精致的装饰品及塔形珠宝的复杂珠饰，正面周围装饰以多样之色彩艳丽、华美夺目之珠宝，以细致工艺打造有龙门装饰牌匾等，整体以精巧工匠巧妙设计，工艺丰富而井然有序，门扉、廊道、道路、大殿、十字门等处都绘有艳丽多彩的图画，巧妙构思布置，活灵活现、栩栩如生，辅以碧玉雕琢之细密圆柱，南侧立有圆柱并以坚固石材构筑，装饰着莹润光滑的佛陀圣像，顶覆盖三层建筑，此宏伟佛宫即为三层大宝殿。
Iti aṭṭhaṃsa vimānuppattiparicchedo ekādasamo. · 如是，第十一章「八面天宫生起的分别」终。
§122
122.
一百二十二。
Viddhastasaṃkharaṇato navakammunāvā,
因被毁坏而生新业，
Khettādidānavidhināca anāgatepi;
即使未来世，也因田地等布施之法；
Ye sādhavo pariharanti imaṃ vihāraṃ,
诸善士若护持此僧坊，
Nāmadva kārampi tesamihālikhantu.
此地不应书写其姓名与标记。