13. Sumedhabuddhavaṃso · 13. 苏美德佛史义注
12. Padumuttarabuddhavaṃsavaṇṇanā十二、莲华上佛种姓注释
Nāradabuddhassa sāsanaṃ navutivassasahassāni pavattitvā antaradhāyi. So ca kappo vinassittha. Tato paraṃ kappānaṃ asaṅkhyeyyaṃ buddhā loke na uppajjiṃsu. Buddhasuñño vigatabuddhāloko ahosi. Tato kappesu ca asaṅkhyeyyesu vītivattesu ito kappasatasahassamatthake ekasmiṃ kappe eko vijitamāro ohitabhāro merusāro asaṃsāro sattasāro sabbalokuttaro padumuttaro nāma buddho loke udapādi. Sopi pāramiyo pūretvā tusitapure nibbattitvā tato cavitvā haṃsavatīnagare sabbajanānandakarassānandassa nāma rañño aggamahesiyā uditoditakule jātāya sujātāya deviyā kucchismiṃ paṭisandhiṃ aggahesi. Sā devatāhi katārakkhā dasannaṃ māsānaṃ accayena haṃsavatuyyāne padumuttarakumāraṃ vijāyi. Paṭisandhiyañcassa jātiyañca heṭṭhā vuttappakārāni pāṭihāriyāni ahesuṃ.
那罗陀佛陀的教法流传九十万劫后湮灭。此劫也随灭尽。其后无数劫间，世间不再生有佛。世间无佛，如同空无佛者。其后诸劫，无数中其中一劫，是为已过劫的许多中一劫，名为诸恶势力战胜者、死苦之主、无尽轮回主、七界之主、遍诸世间极胜者、极莲华者的佛，世间新生。此佛亦成就波罗蜜，住于忉利天后转生，之后入灭。其涅槃时于鸿萨瓦提城间，名曰众生欢喜、乐乐王之母，即大王后出生的吉祥女出生，复现世。此女依诸天神保护，历三十个月，于鸿萨苑内生莲华佛子。此重生与其出生之缘起诸异迹、神奇事相皆显现。
Tassa kira jātiyaṃ padumavassaṃ vassi. Tenassa nāmaggahaṇadivase ñātakā ‘‘padumuttarakumāro’’tveva nāmaṃ akaṃsu. So dasavassasahassāni agāraṃ ajjhāvasi. Naravāhana-yasavāhana-vasavattināmakā tiṇṇaṃ utūnaṃ anucchavikā tayo cassa pāsādā ahesuṃ. Vasudattādevippamukhānaṃ itthīnaṃ satasahassāni vīsatisahassāni ca paccupaṭṭhitāni ahesuṃ. So vasudattāya deviyā putte sabbaguṇānuttare uttarakumāre nāma uppanne cattāri nimittāni disvā – ‘‘mahābhinikkhamanaṃ nikkhamissāmī’’ti cintesi. Tassa cintitamatteva vasavattināmako pāsādo kumbhakāracakkaṃ viya ākāsaṃ abbhuggantvā devavimānamiva puṇṇacando viya ca gaganatalena gantvā bodhirukkhaṃ majjhekaronto sobhitabuddhavaṃsavaṇṇanāya āgatapāsādo viya bhūmiyaṃ otari.
此佛出生于莲华王朝莲华月之年。其受名之日，亲属称佛子为莲华王子。此佛住世十万年。建有三座大殿，名为人车、野牛、天王，彼三殿为支柱围护。维持此佛之爱主及护法妇女集聚达二十万。此佛之母维持此众多妇女。观察四事迹于其子身上：分别为大出家征兆，心有退舍，意欲出世。此所思相应，名为野牛殿，如同崇升天宫，圆月般沐空中，游至菩提树间，庄严佛世系之如来殿，降至地面。
Mahāpuriso kira tato pāsādato otaritvā arahattaddhajabhūtāni kāsāyāni vatthāni devadattiyāni pārupitvā tattheva pabbaji. Pāsādo panāgantvā sakaṭṭhāneyeva aṭṭhāsi. Mahāsattena sahagatāya parisāya ṭhapetvā itthiyo sabbe pabbajiṃsu. Mahāpuriso tehi saha sattāhaṃ padhānacariyaṃ caritvā visākhapuṇṇamāya ujjeninigame rucānandaseṭṭhidhītāya dinnaṃ madhupāyāsaṃ paribhuñjitvā sālavane divāvihāraṃ katvā sāyanhasamaye sumittājīvakena dinnā aṭṭha tiṇamuṭṭhiyo gahetvā salalabodhiṃ upagantvā taṃ padakkhiṇaṃ katvā aṭṭhattiṃsahatthavitthataṃ tiṇasantharaṃ santharitvā pallaṅkaṃ ābhujitvā caturaṅgavīriyaṃ adhiṭṭhāya samāraṃ mārabalaṃ vidhamitvā paṭhame yāme pubbenivāsaṃ anussaritvā dutiye yāme dibbacakkhuṃ visodhetvā tatiye yāme paccayākāraṃ sammasitvā ānāpānacatutthajjhānato vuṭṭhāya pañcasu khandhesu abhinivisitvā udayabbayavasena samapaññāsa lakkhaṇāni disvā yāva gotrabhuñāṇaṃ vipassanaṃ vaḍḍhetvā ariyamaggena sakalabuddhaguṇe paṭivijjhitvā sabbabuddhāciṇṇaṃ ‘‘anekajātisaṃsāraṃ…pe… taṇhānaṃ khayamajjhagā’’ti udānaṃ udānesi. Tadā kira dasasahassacakkavāḷabbhantaraṃ sakalampi alaṅkarontaṃ viya padumavassaṃ vassi. Tena vuttaṃ –
此大圣人从彼殿出离，著着阿拉汉表法之袈裟，摩诃迦叶亲手涂袈裟，即时就地化戒，出家。殿前即有车轮迹象。与大众结合，陪伴修行，所有女性皆出家。从大圣人与众同行七天行道法，至维萨卡满月时节，庆祝盛会，最贤女示现手持蜜乳粥，供养大圣人。大圣人在沙罗林中昼行夜住，晚时以善友吉瓦卡供养八束干草，至舍利比库树下绕行，并摆好三十八手宽的草席。安坐于床上，发起四勇猛精进力，降伏魔王势力。初更恒忆前世，二更净慧眼，三更制止诸生因缘，第四禅起身，入五蕴深观。依生灭之理，大观五十五相，增长家族知见，精进修习慧观差别，证得圣道品行，洞察诸佛一切殊胜法，唱诵《哀叹经》曰：‘众生多生轮回……欲爱终灭中行乃至于灭……’彼时十千世如圆轮装饰莲花年间。故有语曰——
§1
1.
‘‘Nāradassa aparena, sambuddho dvipaduttamo;
“非那罗陀佛，是诸佛中第一天子；
Padumuttaro nāma jino, akkhobho sāgarūpamo.
称莲华者胜利者，声无碍，如海深广。”
§2
2.
‘‘Maṇḍakappo vā so āsi, yamhi buddho ajāyatha;
“有大劫者存在，世尊即于其中诞生；
Ussannakusalā janatā, tamhi kappe ajāyathā’’ti.
邪恶的众生，在那个劫中没有生起。
Tattha sāgarūpamoti sāgarasadisagambhīrabhāvo. Maṇḍakappo vā so āsīti ettha yasmiṃ kappe dve sammāsambuddhā uppajjanti, ayaṃ maṇḍakappo nāma. Duvidho hi kappo suññakappo asuññakappo cāti. Tattha suññakappe buddhapaccekabuddhacakkavattino na uppajjanti. Tasmā guṇavantapuggalasuññattā ‘‘suññakappo’’ti vuccati.
其中“如海一般的”者，指海相似的深广大境。所谓慢劫者，是指于此劫中有两位正自觉者出世者，此即为慢劫。劫有两种，即空劫与非空劫。空劫中不出现佛陀、缘觉及转轮圣王，故贤德之人处于空无状态，故称为空劫。
Asuññakappo pañcavidho – sārakappo maṇḍakappo varakappo sāramaṇḍakappo bhaddakappoti. Tattha guṇasārarahite kappe guṇasāruppādakassa guṇasārajananassa ekassa sammāsambuddhassa pātubhāvena ‘‘sārakappo’’ti vuccati. Yasmiṃ pana kappe dve lokanāyakā uppajjanti, so ‘‘maṇḍakappo’’ti vuccati. Yasmiṃ kappe tayo buddhā uppajjanti, tesu paṭhamo dutiyaṃ byākaroti, dutiyo tatiyanti, tattha manussā pamuditahadayā attanā patthitapaṇidhānavasena varayanti. Tasmā ‘‘varakappo’’ti vuccati. Yattha pana kappe cattāro buddhā uppajjanti, so purimakappato visiṭṭhatarattā sāratarattā ‘‘sāramaṇḍakappo’’ti vuccati. Yasmiṃ kappe pañca buddhā uppajjanti, so ‘‘bhaddakappo’’ti vuccati. So pana atidullabho. Tasmiṃ pana kappe yebhuyyena sattā kalyāṇasukhabahulā honti. Yebhuyyena tihetukā kilesakkhayaṃ karonti, duhetukā sugatigāmino honti, ahetukā hetuṃ paṭilabhanti. Tasmā so kappo ‘‘bhaddakappo’’ti vuccati. Tena vuttaṃ – ‘‘asuññakappo pañcavidho’’tiādi. Vuttañhetaṃ porāṇehi –
非空劫有五种：有善劫、慢劫、优劫、善慢劫、吉劫。其中无善德者之劫，因有善德之生起而称为有善劫。若于某劫中出世二位世界主者，则称为慢劫。某劫中有三佛出现者，称其佛次序为第一、第二、第三，世人欢喜心坚固，以自证愿努力止于贪，故称之为优劫。若某劫中出四佛者，则以第一劫著称，称为善慢劫。某劫中出现五佛者，称为吉劫。吉劫甚为稀少。此劫中众多众生多具善乐，三因导致烦恼断除，二因导致往善趣，非因得因，故称此劫为吉劫。故经中说“非空劫有五种”等语。古时有言曰——
‘‘Eko buddho sārakappe, maṇḍakappe jinā duve;
“有一佛于善劫中，慢劫中则有二胜者；
Varakappe tayo buddhā, sāramaṇḍe caturo buddhā;
优劫中现三佛，善慢劫中现四佛；
Pañca buddhā bhaddakappe, tato natthādhikā jinā’’ti.
吉劫中则有五佛，遂无更余诸胜者。”
Yasmiṃ pana kappe padumuttaradasabalo uppajji, so sārakappopi samāno guṇasampattiyā maṇḍakappasadisattā ‘‘maṇḍakappo’’ti vutto. Opammatthe vā-saddo daṭṭhabbo. Ussannakusalāti upacitapuññā. Janatāti janasamūho.
当时，有一世称为迦摩达罗陀罗伐罗的众生出生，在同一世界时代中，因其具足善法功德，故被称作“曼陀迦摩”。此名为比喻意。所谓“曼陀迦摩”者，是指其具足增长功德之义。其意为大众，谓众众生之总称。
Padumuttaro pana parisuttaro bhagavā sattāhaṃ bodhipallaṅke vītināmetvā – ‘‘pathaviyaṃ pādaṃ nikkhipissāmī’’ti dakkhiṇaṃ pādaṃ abhinīhari. Atha pathaviṃ bhinditvā vimalakomalakesarakaṇṇikāni jalajāmalāvikalavipulapalāsāni thalajāni jalajāni uṭṭhahiṃsu. Tesaṃ kira dhurapattāni navutihatthāni kesarāni tiṃsahatthāni kaṇṇikā dvādasahatthā ekekassa navaghaṭappamāṇā reṇavo ahesuṃ. Satthā pana ubbedhato aṭṭhapaṇṇāsahattho ahosi. Tassa ubhinnaṃ bāhānamantaraṃ aṭṭhārasahatthaṃ nalāṭaṃ pañcahatthaṃ hatthapādā ekādasahatthā ahesuṃ. Tassa ekādasahatthena pādena dvādasahatthāya kaṇṇikāya akkantamattāya navaghaṭappamāṇā reṇavo uṭṭhahitvā aṭṭhapaṇṇāsahatthaṃ sarīrappadesaṃ uggantvā manosilācuṇṇavicuṇṇitaṃ viya katvā paccottharanti. Tadupādāya satthā padumuttarotveva loke paññāyitthāti saṃyuttabhāṇakā vadanti.
世尊迦摩达罗尊者形容清净庄严，在菩提床上安坐七日后，许愿要将右足踏于大地，于是举起右足。随后土裂开，涌出洁净细柔之水珠，莲花瓣和广泛分布之红叶，浮于水面且俱生于地上。据说这些土块多如九十手掌大小，金色有三十手掌，珠子有一万二千，大小均如九个箱子。世尊的身高断定为八千五百手掌。其双臂之间长达一万八千手掌，额头长五十手掌，手足长一万一千手掌。世尊以右足踏地之时，以一万一千手掌宽的珠子推起并上升八千五百手掌之躯体，好似用心所制的石粉所作一般，反复上下移动。基于此，合论述者说：世尊在此世间被称为迦摩达罗尊者。
Atha sabbalokuttaro padumuttaro bhagavā brahmāyācanaṃ sampaṭicchitvā dhammadesanāya bhājanabhūte satte olokento mithilanagare devalaṃ sujātañcāti dve rājaputte upanissayasampanne disvā taṅkhaṇaññeva anilapathena gantvā mithiluyyāne otaritvā uyyānapālena dvepi rājakumāre pakkosāpesi. Tepi ca ‘‘amhākaṃ pitucchāputto padumuttarakumāro pabbajitvā sammāsambodhiṃ pāpuṇitvā amhākaṃ nagaraṃ sampatto, handa naṃ mayaṃ dassanāya upasaṅkamissāmā’’ti saparivārā padumuttaraṃ bhagavantaṃ upasaṅkamitvā parivāretvā nisīdiṃsu. Tadā dasabalo tehi parivuto tārāgaṇaparivuto puṇṇacando viya virocamāno tattha dhammacakkaṃ pavattesi, tadā koṭisatasahassānaṃ paṭhamo dhammābhisamayo ahosi. Tena vuttaṃ –
当时，遍观诸世界的迦摩达罗尊者获得梵天祈请，乐欲宣说法义。于是至米提罗城，见于德瓦拉（天厅）中的素贞二王子具足依止，随即以无风之道前往米提罗园。下园由园守护者将二太子招谕。尊者对二王子言：“我等父亲之子迦摩达罗王子已出家成正觉，今吾等当往见其，亲近礼拜。”遂偕同侍从前往迦摩达罗处，围绕尊者坐下。此时，十众护卫环绕尊者，如满月辉映，转法轮于彼处。初转法轮之时，众生多达千万亿千，第一法会即成就。佛所说曰—
§3
3.
‘‘Padumuttarassa bhagavato, paṭhame dhammadesane;
“迦摩达罗世尊，于初转法轮时；
Koṭisatasahassānaṃ, dhammābhisamayo ahū’’ti.
千万亿千众，法会初成就。”
Athāparena samayena saradatāpasasamāgame mahājanaṃ nirayasantāpena santāpetvā dhammaṃ desento sattatiṃsasatasahassasaṅkhe sattakāye dhammāmataṃ pāyesi, so dutiyo dhammābhisamayo ahosi. Tena vuttaṃ –
稍后时节，至秋热季节布施会中，大众心中受地狱之苦，世尊哀愍之心起，宣说法教，为七十二万多众生开示法义，此即第二次法会成就。佛言曰—
§4
4.
‘‘Tato parampi vassante, tappayante ca pāṇino;
「然则在随后雨季期间，众生皆受热炼；
Sattattiṃsasatasahassānaṃ, dutiyābhisamayo ahū’’ti.
计有三千三百万众，于第二次法的现前时成就。」
Yadā pana ānandamahārājā vīsatiyā purisasahassehi vīsatiyā amaccehi ca saddhiṃ padumuttarassa sammāsambuddhassa santike mithilanagare pāturahosi. Padumuttaro ca bhagavā te sabbe ehibhikkhupabbajjāya pabbājetvā tehi parivuto gantvā pitusaṅgahaṃ kurumāno haṃsavatiyā rājadhāniyā vasati. Tattha so amhākaṃ bhagavā viya kapilapure gaganatale ratanacaṅkame caṅkamanto buddhavaṃsaṃ kathesi, tadā paññāsasatasahassānaṃ tatiyo dhammābhisamayo ahosi. Tena vuttaṃ –
当时，大王阿难与两万男众及两万童子等，一同来到正自觉者波顿多他尊者近处，住于弥提罗城。波顿多他世尊受比库众人所敬敬受具足出家戒，随众人往来，居住于汉萨王城。其时，佛如同他此前在迦毗罗城之际，倚于天穹之下，宝轮之上踱步，讲述佛族世系；这时第三次法的现前，计有五千万众已成就。由此启示曰——
§5
5.
‘‘Yamhi kāle mahāvīro, ānandaṃ upasaṅkami;
「于彼时，伟大勇士前来谒见阿难；
Pitusantikaṃ upagantvā, āhanī amatadundubhiṃ.
亲近父亲近处，奏响不灭法鼓。」
§6
6.
‘‘Āhate amatabherimhi, vassante dhammavuṭṭhiyā;
「法鼓于恒热盛季中响彻天地，法义由雨季传扬弘扬。」
Paññāsasatasahassānaṃ, tatiyābhisamayo ahū’’ti.
『五万三千』者，第三次结集时的数额也。
Tattha ānandaṃ upasaṅkamīti pitaraṃ ānandarājānaṃ sandhāya vuttaṃ. Āhanīti abhihani. Āhateti āhatāya. Amatabherimhīti amatabheriyā, liṅgavipallāso daṭṭhabbo. ‘‘Āsevite’’tipi pāṭho, tassa āsevitāyāti attho. Vassante dhammavuṭṭhiyāti dhammavassaṃ vassanteti attho. Idāni abhisamayakaraṇūpāyaṃ dassento –
其中，「前往阿难处」，是指其父阿难王而言。「击打」，即敲击之义。「被击打的」，即已被敲击之义。「不死之鼓」，即不死之鼓，应知此处有性数之倒置。另有读本作「被习用的」，其义为「被习用的（不死之鼓）」。「降下法雨」，其义为降下法之雨。今为显示证悟之方便——
§7
7.
‘‘Ovādako viññāpako, tārako sabbapāṇinaṃ;
此中『ovādako』意为对皈依戒律、五根五力、四念处、四正勤等功德加以解释赞扬者，故称劝导者。『viññāpako』者，即无上法谛四圣谛之宣说者，觉知者也。『tārako』者，四种魔障之引拔者。
Desanākusalo buddho, tāresi janataṃ bahu’’nti. – āha;
然当正法师在弥勒城之弥勒园中，于正月满月日，于满月相现佛光辉映的时刻，于数十万比库众中宣说巴提摩卡戒律时，即第一大结集诞生。对此有言——
Tattha ovādakoti saraṇasīladhutaṅgasamādānaguṇānisaṃsavaṇṇanāya ovadatīti ovādako. Viññāpakoti catusaccaṃ viññāpetīti viññāpako, bodhako. Tārakoti caturoghatārako.
其中，「教诫者」，谓以称赞归依、戒律、头陀行受持之功德利益而教诫之，故称教诫者。「教示者」，谓教示四谛者，故称教示者，即觉悟者也。「度脱者」，谓能度越四暴流者。
Yadā pana satthā mithilanagare mithiluyyāne koṭisatasahassabhikkhugaṇamajjhe māghapuṇṇamāya puṇṇacandasadisavadano pātimokkhaṃ uddisi, so paṭhamo sannipāto ahosi. Tena vuttaṃ –
然而，当师尊在弥提罗城弥提罗园中，于数十万比库大众之间，于玛嘎月月圆之日，以如满月般圆润之容颜，宣说巴帝摩卡，此即为第一次集会。故此而言——
§8
8.
‘‘Sannipātā tayo āsuṃ, padumuttarassa satthuno;
“当时有三次集会，皆由莲花上师所教导；
Koṭisatasahassānaṃ, paṭhamo āsi samāgamo’’ti.
其规模达千万千万，第一此等集会成就。”
Yadā pana bhagavā vebhārapabbatakūṭe vassāvāsaṃ vasitvā pabbatasandassanatthaṃ āgatassa mahājanassa dhammaṃ desetvā navutikoṭisahassāni ehibhikkhubhāvena pabbājetvā tehi parivuto pātimokkhaṃ uddisi, so dutiyo sannipāto ahosi. Tena vuttaṃ –
后来，世尊在婆罗多山的山峰上，住夏安居，前来观山的众多大众中，为他们宣说法义。那时，有九千万沙门出家，环绕世尊，示现戒律集会，这便是第二次集会。对此有言曰——
§9
9.
‘‘Yadā buddho asamasamo, vasi vebhārapabbate;
“当佛同等无二时，住于婆罗多山上；
Navutikoṭisahassānaṃ, dutiyo āsi samāgamo’’ti.
九千万弟子集聚，第二次集会成立。”
Puna bhagavati guṇavati tilokanāthe mahājanassa bandhanamokkhaṃ kurumāne janapadacārikaṃ caramāne asītikoṭisahassānaṃ bhikkhūnaṃ sannipāto ahosi. Tena vuttaṃ –
此后，具足功德、世间圣主世尊，于行方行乞巡游时，有八千万比库相聚集会。对此亦有言说——
§10
10.
‘‘Puna cārikaṃ pakkante, gāmanigamaraṭṭhato;
『复次，当迁行乞行时，从村落城邑诸国中出发；』
Asītikoṭisahassānaṃ, tatiyo āsi samāgamo’’ti.
『有八千三百万众，第三次聚集。』
Tattha gāmanigamaraṭṭhatoti gāmanigamaraṭṭhehi. Ayameva vā pāṭho, tassa gāmanigamaraṭṭhehi nikkhamitvā pabbajitānanti attho.
此处所谓村落城邑诸国者，即以村落、城邑及众国为之义。此亦一种读法，谓从该村落城邑中出出家者也。
Tadā amhākaṃ bodhisatto anekadhanakoṭiko jaṭilo nāma mahāraṭṭhiko hutvā buddhappamukhassa saṅghassa sacīvaraṃ varadānamadāsi. Sopi taṃ bhattānumodanāvasāne ‘‘anāgate kappasatasahassamatthake gotamo nāma buddho bhavissatī’’ti byākāsi. Tena vuttaṃ –
当时我等未来觉者，在名为贾提罗多的广大诸国之王，曾为觉群所仰赖，为其奉献袈裟衣服等施物。该王于供养结束时告诉我等，『未来有一未来劫八万由旬，必有一名为果德玛之佛出世。』对此有偈曰：
§11
11.
‘‘Ahaṃ tena samayena, jaṭilo nāma raṭṭhiko;
『我当时为名贾提罗陀之王，』
Sambuddhappamukhaṃ saṅghaṃ, sabhattaṃ dussamadāsahaṃ.
『曾广施供养成觉群，绝无吝惜怠慢时。』
§12
12.
‘‘Sopi maṃ buddho byākāsi, saṅghamajjhe nisīdiya;
『世尊亦如是为我说，坐于僧团之中』。
Satasahasse ito kappe, ayaṃ buddho bhavissati.
『以百千劫之后，此人与佛等觉者当复现』。
§13
13.
‘‘Padhānaṃ padahitvāna…pe… hessāma sammukhā imaṃ.
『努力用心勤修之后……我当在佛面前现前』。
§14
14.
‘‘Tassāpi vacanaṃ sutvā, uttariṃ vatamadhiṭṭhahiṃ;
『闻其言辞，心意坚定向上；我已具足坚定刚强，满十度波罗蜜』。
Akāsiṃ uggadaḷhaṃ dhitiṃ, dasapāramipūriyā’’ti.
我立坚固之决志，以圆满十波罗蜜故。」
Tattha sambuddhappamukhaṃ saṅghanti buddhappamukhassa saṅghassa, sāmiatthe upayogavacanaṃ. Sabhattaṃ dussamadāsahanti sacīvaraṃ bhattaṃ adāsiṃ ahanti attho. Uggadaḷahanti atidaḷhaṃ. Dhitinti vīriyaṃ akāsinti attho.
此中『僧』者为『佛前僧团』之意，谓佛所导众之僧团。『为主之意』用语。『庶尽』谓遍及所有。『恶』谓难，『不忍』。『我给衣』、『供饮食』，是为具足供养义。『过甚坚硬』谓极为坚固严刚。『坚意』即勇猛精进之力。
Padumuttarassa pana bhagavato kāle titthiyā nāma nāhesuṃ. Sabbe devamanussā buddhameva saraṇamagamaṃsu. Tena vuttaṃ –
然而在世尊波度摩陀时期，没有出现名为执着派的外道。诸天人皆皈依佛陀为唯一依止。故有言说：
§15
15.
‘‘Byāhatā titthiyā sabbe, vimanā dummanā tadā;
『当时执着派全都散去，天宫愤恨不满；
Na tesaṃ keci paricaranti, raṭṭhato nicchubhanti te.
没人侍奉他们，他们被国土所厌弃。
§16
16.
‘‘Sabbe tattha samāgantvā, upagañchuṃ buddhasantike;
诸执着派悉数前来，趋向佛陀面前；
Tuvaṃ nātho mahāvīra, saraṇaṃ hohi cakkhuma.
你是尊贵大勇士，应化为依止，智慧明了。
§17
17.
‘‘Anukampako kāruṇiko, hitesī sabbapāṇinaṃ;
你慈悲护念，一切众生之利益者；
Sampatte titthiye sabbe, pañcasīle patiṭṭhahi.
当诸见已成就时，五戒便已立定。
§18
18.
‘‘Evaṃ nirākulaṃ āsi, suññakaṃ titthiyehi taṃ;
『此乃无疑障碍，诸见皆空虚无实；','75':'为阿拉汉所分辨，已得制伏，正如是故。』
Vicittaṃ arahantehi, vasībhūtehi tādihī’’ti.
（此集会）为已成就自在的阿拉汉们所庄严，彼等皆如是超然。」
Tattha byāhatāti vihatamānadappā. Titthiyāti ettha titthaṃ veditabbaṃ, titthakaro veditabbo, titthiyā veditabbā. Tattha sassatādidiṭṭhivasena taranti etthāti titthaṃ, laddhi. Tassā laddhiyā uppādako titthakaro, titthe bhavā titthiyāti. Padumuttarassa kira bhagavato kāle titthiyā nāhesuṃ. Ye pana santi, tepi īdisā ahesunti dassanatthaṃ ‘‘byāhatā titthiyā’’tiādi vuttanti veditabbaṃ. Vimanāti virūpamānasā. Dummanāti tasseva vevacanaṃ. Na tesaṃ keci paricarantīti tesaṃ aññatitthiyānaṃ kecipi purisā parikammaṃ na karonti, na bhikkhaṃ denti, na sakkaronti, na garuṃ karonti, na mānenti, na pūjenti, na āsanā vuṭṭhahanti, na añjalikammaṃ karontīti attho. Raṭṭhatoti sakalaraṭṭhatopi. Nicchubhantīti nīharanti, ussādenti tesaṃ nivāsaṃ na dentīti attho. Teti titthiyā.
此中“分析”为破除轻慢。“见”当知者，谓此处的见、结集见者、得见者。所谓“见”是超越世俗的神见成就，是所获的境界。得此境界者即成结集见者，处于此结集境界者为得见者。传说迦叶尊者在世尊时代未曾得此见。然若有人存在，亦是此类，为了展示故说“破除结集见”等语。‘毁谤’谓心生不善，‘恶心’为同义。其无侍者，即无其他见者，以此义乃有部分他见者中无人与之往来，不施与、不敬重、不尊重、不礼敬、不让座、不合十礼等意。国土指整个国家。‘驱散’意谓废弃，不予宅居。此即“见”的义。
Upagañchuṃ buddhasantiketi evaṃ tehi raṭṭhavāsīhi manussehi ussādiyamānā sabbepi aññatitthiyā samāgantvā padumuttaradasabalameva saraṇamagamaṃsu. ‘‘Tvaṃ amhākaṃ satthā nātho gati parāyanaṃ saraṇa’’nti evaṃ vatvā saraṇamagamaṃsūti attho. Anukampatīti anukampako. Karuṇāya caratīti kāruṇiko. Sampatteti samāgate saraṇamupagate titthiye. Pañcasīle patiṭṭhahīti pañcasu sīlesu patiṭṭhāpesīti attho. Nirākulanti anākulaṃ, aññehi laddhikehi asammissanti attho. Suññakanti suññaṃ rittaṃ tehi titthiyehi. Tanti taṃ bhagavato sāsananti vacanaseso daṭṭhabbo. Vicittanti vicittavicittaṃ. Vasībhūtehīti vasībhāvappattehi.
那些诸国居者及人，因赞叹佛陀故皆归向此见，纷纷到迦叶尊者的团体依止，说：“你是我们的导师、保护者、去处、归依。”此为其义。‘慈悯’谓慈悲之人，‘以慈心行’谓慈悲心行持。“成就”谓已成就归依见。“五戒立定”谓立于五戒之义。“无疑”为无障碍，不与他见相违。“空虚”谓空无实在，指诸见虚空。“分量”，当观此为世尊法中之词。“分辨”谓已被制伏了的意。
Tassa pana padumuttarassa bhagavato haṃsavatī nāma nagaraṃ ahosi. Pitā panassa ānando nāma khattiyo, mātā sujātā nāma devī, devalo ca sujāto ca dve aggasāvakā, sumano nāmupaṭṭhāko, amitā ca asamā ca dve aggasāvikā, salalarukkho bodhi, sarīraṃ aṭṭhapaṇṇāsahatthubbedhaṃ ahosi, sarīrappabhā cassa samantā dvādasa yojanāni gaṇhi, vassasatasahassaṃ āyu ahosi, vasudattā nāma aggamahesī, uttaro nāma putto ahosi. Padumuttaro pana bhagavā paramābhirāme nandārāme kira parinibbuto. Dhātuyo panassa na vikiriṃsu. Sakalajambudīpavāsino manussā samāgamma dvādasayojanubbedhaṃ sattaratanamayaṃ cetiyamakaṃsu. Tena vuttaṃ –
迦叶尊者时世尊所住哈兰沙城。其父名安陀，族姓王家，母名苏迦陀，诸天和人二大弟子苏迦陀与迦洛陀、守护者苏摩那和无阿等四大弟子护持。尊者具足身长八尺五寸，身光遍十二由旬，寿命十万岁。雅纳婆陀为其大夫人，乌多罗为其子。该尊者于极乐南园涅槃。其舍利未坏。整个犹如恒河洲众生皆归依并供养十二由旬七宝塔。由此记载曰——
§19
19.
‘‘Nagaraṃ haṃsavatī nāma, ānando nāma khattiyo;
『城市』者，名曰含萨瓦提，『氏族』者，名为阿难，是为刹帝利。
Sujātā nāma janikā, padumuttarassa satthuno.
『母亲』者，名为苏迦达，为莲华上师于此所生。
§24
24.
‘‘Devalo ca sujāto ca, ahesuṃ aggasāvakā;
『天神』与『苏迦达』二者，皆为上首弟子；
Sumano nāmupaṭṭhāko, padumuttarassa mahesino.
名为苏摩奴者，为莲华大尊的侍从。
§25
25.
‘‘Amitā ca asamā ca, ahesuṃ aggasāvikā;
『无量』及『无边』者，为上首居士；
Bodhi tassa bhagavato, salaloti pavuccati.
彼世尊涅槃，敕语曰『萨拉罗提』。
§27
27.
‘‘Aṭṭhapaṇṇāsaratanaṃ, accuggato mahāmuni;
『八十五珍宝』者，尊贵的大圣出世。
Kañcanagghiyasaṅkāso, dvattiṃsavaralakkhaṇo.
身披黄金战袍，具有三十二相大相好。
§28
28.
‘‘Kuṭṭā kavāṭā bhittī ca, rukkhā nagasiluccayā;
高墙坚门围护，树木环绕城市，
Na tassāvaraṇaṃ atthi, samantā dvādasayojane.
其保护无所缺失，四周广达十二由旬。
§29
29.
‘‘Vassasatasahassāni, āyu vijjati tāvade;
寿命长达百万百千年，尚存迄今；
Tāvatā tiṭṭhamāno so, tāresi janataṃ bahuṃ.
他仍屹立不倒，济度众生无量无边。
§30
30.
‘‘Santāretvā bahujanaṃ, chinditvā sabbasaṃsayaṃ;
“度脱众生于苦海，断除一切疑惑；
Jalitvā aggikkhandhova, nibbuto so sasāvako’’ti.
如火焚烧柴薪般消尽，彼沙利子已入灭。”
Tattha nagasiluccayāti nagasaṅkhātā siluccayā. Āvaraṇanti paṭicchādanaṃ tirokaraṇaṃ. Dvādasayojaneti samantato dvādasayojane ṭhāne bhagavato sarīrappabhā pharitvā rattindivaṃ tiṭṭhatīti attho. Sesagāthāsu sabbattha pākaṭamevāti.
此处“nagasiluccaya”者，“naga”意为礁石，“siluccaya”即石丛。所谓“āvaraṇa”者，指遮蔽、覆蔽，如天幕。十二界意指十二处境，佛以其身光遍布十二处境，昼夜不息，故名。余文皆明显、通达无疑。
Ito paṭṭhāya pāramipūraṇādipunappunāgatamatthaṃ saṅkhipitvā visesatthameva vatvā gamissāma. Yadi pana vuttameva punappunaṃ vakkhāma, kadā antaṃ gamissati ayaṃ saṃvaṇṇanāti.
此后略述六度圆满等复明义理，择其重点简述言之。如反复诵说已宣说之义，终何时方休，此即所问。
Padumuttarabuddhavaṃsavaṇṇanā niṭṭhitā. · 莲华上佛种姓注释已结束。
Niṭṭhito dasamo buddhavaṃso. · 第十佛种姓已结束。