3. Dīpaṅkarabuddhavaṃso · 3. 迪班咖拉佛史义注

788 段 · CSCD 巴利原典

2. Sumedhapatthanākathāvaṇṇanā二、善慧发愿故事之义疏

Idāni –

现在——

§1-2

1-2.

第一至第二节。

‘‘Kappe ca satasahasse, caturo ca asaṅkhiye;

‘在一百千劫，亦或四不可数劫，’

Amaraṃ nāma nagaraṃ, dassaneyyaṃ manorama’’nti. –

‘有一座名为阿摩罗的城，该城必将显现，令人喜悦’。——

Ādinayappavattāya buddhavaṃsavaṇṇanāya okāso anuppatto. Sā panesā buddhavaṃsavaṇṇanā yasmā suttanikkhepaṃ vicāretvā vuccamānā pākaṭā hoti, tasmā suttanikkhepavicāraṇā tāva veditabbā. Cattāro hi suttanikkhepā attajjhāsayo parajjhāsayo pucchāvasiko aṭṭhuppattikoti. Tattha yāni suttāni bhagavā parehi anajjhiṭṭho kevalaṃ attano ajjhāsayena kathesi. Seyyathidaṃ – ākaṅkheyyasuttaṃ (ma. ni. 1.64 ādayo) vatthasuttanti (ma. ni. 1.70 ādayo) evamādīni, tesaṃ attajjhāsayo nikkhepo.

《佛系传述》的开端尚未开始，因为这部佛系传述，一旦论及经卷摘录，即为明白显著，因此必须了解摘录的经卷。《经卷摘录》共有四种，分别是自己的主持、他人的主持、问询的和累积的。其间，有些经文佛陀没有对他人讲说，仅凭自身的主持来陈述。例如——愿望经（《大念处经》第一章第64节前段）和根本经（《大念处经》第一章第70节前段）等，皆属自主持的摘录。

Yāni vā pana ‘‘paripakkā kho rāhulassa vimuttiparipācanīyā dhammā, yaṃnūnāhaṃ rāhulaṃ uttariṃ āsavānaṃ khaye vineyya’’nti (saṃ. ni. 4.121) evaṃ paresaṃ ajjhāsayaṃ khantiṃ manaṃ bujjhanakabhāvañca oloketvā parajjhāsayavasena kathitāni. Seyyathidaṃ – rāhulovādasuttaṃdhammacakkappavattanasuttanti (saṃ. ni. 5.1081; mahāva. 13 ādayo; paṭi. ma. 2.30) evamādīni, tesaṃ parajjhāsayo nikkhepo.

又有些经文如‘罗睺罗可成熟解脱的法，是我所说，应当斩断后续烦恼’（《杂藏论》第四卷第121节），此类经文透视他人主持的智慧和觉醒状态，并以他人的主持身份讲述。例如——《罗睺罗宝经》《法轮经初转》（《杂藏论》第五卷1081节；《大念处经》十三章前段；《毗婆沙论》第二卷30节）等，皆属他人主持的摘录。

Bhagavantaṃ upasaṅkamitvā te te devamanussā pañhaṃ pucchanti. Evaṃ puṭṭhena pana bhagavatā yāni kathitāni devatāsaṃyutta (saṃ. ni. 1.1 ādayo) bojjhaṅgasaṃyuttādīni (saṃ. ni. 5.182 ādayo) tesaṃ pucchāvasiko nikkhepo.

比库们恭敬至世尊前，诸诸天人各自问道。世尊如是答：以前述说的有关众天相应部（相应部始于义藏第一卷第一节）和觉支相应部等（觉支相应部始于义藏第五卷第182节）中诸多内容，问答即此处截断。

Yāni vā pana uppannaṃ kāraṇaṃ paṭicca desitāni dhammadāyāda- (ma. ni. 1.29 ādayo) puttamaṃsūpamādīni (saṃ. ni. 2.63), tesaṃ aṭṭhuppattiko nikkhepo. Evametesu catūsu suttanikkhepesu imassa buddhavaṃsassa pucchāvasiko nikkhepo. Pucchāvasena hi bhagavatā ayaṃ nikkhitto. Kassa pucchāvasena? Āyasmato sāriputtattherassa. Vuttañhetaṃ asmiṃ nidānasmiṃ eva –

又或依起因因缘宣说的法，诸如布施肉类等（法集注第二卷第63节；论藏第一卷第29节）中所列各类，亦皆截断。如此所列四项经文的断读，即本佛传中所称问答断章。世尊即因问答断章而设，问答断章由谁设？乃由长老沙利子所设。实言此因缘，即由他而起。

‘‘Sāriputto mahāpañño, samādhijjhānakovido;

‘沙利子乃大慧人，善于禅定与思惟；

Paññāya pāramippatto, pucchati lokanāyakaṃ;

已达智慧彼岸，问世间之导者；

Kīdiso te mahāvīra, abhinīhāro naruttamā’’ti. (bu. vaṃ. 1.74-75) –

何等英勇无畏，勇猛超人乃尔’（佛音《本生》佛传第一卷第74-75节说）。

Ādi. Tenesā buddhavaṃsadesanā pucchāvasikāti veditabbā.

诸如此类，故当知佛传世尊之说即问答断章也。

Tattha kappe ca satasahasseti ettha kappa-saddo panāyaṃ abhisaddahanavohārakālapaññattichedanavikappanalesasamantabhāvaāyukappamahākappādīsu dissati. Tathā hi ‘‘okappanīyametaṃ bhoto gotamassa. Yathā taṃ arahato sammāsambuddhassā’’tiādīsu (ma. ni. 1.387) abhisaddahane dissati. ‘‘Anujānāmi, bhikkhave, pañcahi samaṇakappehi phalaṃ paribhuñjitu’’nti evamādīsu (cūḷava. 250) vohāre. ‘‘Yena sudaṃ niccakappaṃ viharāmī’’tiādīsu (ma. ni. 1.387) kāle. ‘‘Iccāyasmā kappo’’ti (su. ni. 1098; cūḷani. kappamāṇavapucchā 117; kappamāṇavapucchāniddesa 61) ca, ‘‘nigrodhakappo iti tassa nāmaṃ, tayā kataṃ bhagavā brāhmaṇassā’’ti ca evamādīsu (su. ni. 346) paññattiyaṃ. ‘‘Alaṅkato kappitakesamassū’’ti evamādīsu (jā. 2.22.1368) chedane. ‘‘Kappati dvaṅgulakappo’’tiādīsu (cūḷava. 446) vikappe. ‘‘Atthi kappo nipajjitu’’ntiādīsu (a. ni. 8.80) lese. ‘‘Kevalakappaṃ jetavanaṃ obhāsetvā’’tiādīsu samantabhāve. ‘‘Tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappa’’nti (dī. ni. 2.178; udā. 51) ettha āyukappe. ‘‘Kīva dīgho nu kho, bhante, kappo’’ti (saṃ. ni. 2.128-129) ettha mahākappe. Ādisaddena ‘‘satthukappena vata kira, bho, mayaṃ sāvakena saddhiṃ mantayamānā na jānimhā’’ti (ma. ni. 1.260) ettha paṭibhāge. ‘‘Kappo naṭṭho hoti. Kappakatokāso jiṇṇo hotī’’ti (pāci. 371) ettha vinayakappe. Idha pana mahākappe daṭṭhabbo. Tasmā kappe ca satasahasseti mahākappānaṃ satasahassānanti attho (dī. ni. aṭṭha. 1.29; 3.275; saṃ. ni. aṭṭha. 1.1.1; a. ni. aṭṭha. 2.3.128; khu. pā. aṭṭha. 5.maṅgalasutta, evamiccādipāṭhavaṇṇanā; su. ni. aṭṭha. 2.maṅgalasuttavaṇṇanā; cariyā. aṭṭha. nidānakathā.1; cūḷani. aṭṭha. khaggavisāṇasuttaniddesavaṇṇanā). Caturo ca asaṅkhiyeti ‘‘catunnaṃ asaṅkhyeyyānaṃ matthake’’ti vacanaseso daṭṭhabbo. Kappasatasahassādhikānaṃ catunnaṃ asaṅkhyeyyānaṃ matthaketi attho. Amaraṃ nāma nagaranti ‘‘amara’’nti ca ‘‘amaravatī’’ti ca laddhanāmaṃ nagaraṃ ahosi. Keci panettha aññenāpi pakārena vaṇṇayanti, kiṃ tehi, nāmamattaṃ panetaṃ tassa nagarassa. Dassaneyyanti suvibhattavicitra-caccaradvāra-catukkasiṅghāṭika-pākāra-parikkhepapāsāda- hammiya-bhavana-samalaṅkatattā dassanīyaṃ. Manoramanti samasuciparamaramaṇīyabhūmibhāgattā chāyūdakasampannattā sulabhāhārattā sabbopakaraṇayuttattā ca samiddhattā devamanussādīnaṃ mano ramayatīti manoramaṃ.

此处的“劫百千”语，意指以劫为称呼时，在增长、减少及断除等变化方式中，表现出如劫寿长或大劫之类的多重状态。正如《大念处经》（ma. ni. 1.387）中“此时应念即是尊者果德玛如来”的说法，显示了变化之中有断灭的显现。《小长部》（cūḷava. 250）等经文中亦有“我许可诸比库享用五劫果报”之宣说。《大念处经》亦载“我今长住恒劫”。《大律》（su. ni. 1098；cūḷani. kappamāṇavapucchā 117；kappamāṇavapucchāniddesa 61）等经文中出现“此谓劫”和“尼格罗提劫是其名，此乃世尊为婆罗门作名”的约定说法。又如《生经》（jā. 2.22.1368）中言“装饰劫发者”等断除例证。《小长部》（cūḷava. 446）语“二寸劫”，《相应部》（a. ni. 8.80）语“劫有情灭”等。而诸如“仅以劫照亮兀陀蓝那”之说，及《长部尼拘那经》（dī. ni. 2.178）《优陀舍经》（udā. 51）皆记载“世尊当立劫，善逝立劫”等语，显寿命劫的存在。《相应部尼拘那经》（saṃ. ni. 2.128-129）问“世尊，劫岂不长乎？”《大念处经》（ma. ni. 1.260）亦言“以善劫为首，我等弟子亦不知其数”，《巴利律藏》（pāci. 371）中“劫未尽，劫中铜锈尽”等语，于律藏中对寿劫有所说明。此处当观世尊所示大劫的状态。由此“劫百千”等词意即百千大劫者为何义也（参见《长部尼拘那经》注释等）。所谓“四无量数”，即“属四无量数之首”之意。谓以多于百千劫的四无量数为首。阿摩罗城（Amara）即“不死城”或名为“阿摩罗瓦蒂”的一城名。一些注疏以别种方式阐述此义，然此处所论便是该城以名称为记载。此城被认为适合观见，因其结构宏伟多样，门扉围墙并布，殿堂随处装饰，楼舍错落。且此地景色宜人，具诸多环境及水影，食物易得，遍布各种生活用具，令天人及人间众生心悦神怡，历来被赞为极为殊胜之地。

Dasahi saddehi avivittanti hatthisaddena assasaddena rathasaddena bherisaddena saṅkhasaddena mudiṅgasaddena vīṇāsaddena gītasaddena sammatāḷasaddena ‘‘bhuñjatha pivatha khādathā’’ti dasamena saddenāti; imehi dasahi saddehi avivittaṃ ahosi, sabbakālaṃ anupamussavasamajjanāṭakā kīḷantīti attho. Annapānasamāyutanti annena catubbidhenāhārena ca pānena ca suṭṭhu āyutaṃ annapānasamāyutaṃ, iminā subhikkhatā dassitā, bahuannapānasamāyutanti attho.

十种声响未被展开，指象声、蹄声、车声、吼声、钟声、鼓声、琴声、歌声、锣声，及第十种声音，即“享用、饮用、食用”之声。以此十声未展开，意指在一切时刻，未受污染寒热季节干扰之中，众生戏耍畅乐。所言“粮食与饮水俱足”，乃指以四种粮食与饮水相协调，得以充足供应，显示丰富充裕。故称为“粮食水源俱足”之意。

Idāni te dasa sadde vatthuto dassanatthaṃ –

今当揭示此十种声响实质所在，以帮助理解——

‘‘Hatthisaddaṃ assasaddaṃ, bherisaṅkharathāni ca;

“象声、蹄声及吼声车声，食用饮用又如此”——这是所说的原文内容；

Khādatha pivatha ceva, annapānena ghosita’’nti. – vuttaṃ;

此中“象声”是指象之声音，如长鼻卷动时发出的音响，亦当视为器物声用词。此语亦见于其他复合词中。所言“吼声车声及吼声”，指吼声、钟声、鼓声、车声，即音类中共通之意。此语为含有语义逆转，即以“食用饮用”及诸颜色变化类似的先后表达方式表示，谓与粮食饮水结合的状态，说理并表述其涵义。此处仅示其一声，而非十声齐全，缘由为何？非指其中一声即全面表示所有十声，而是说铃声、鼓声与锣声相结合，钟声与琴声歌声锣声又共聚合，一齐称为十声的合集。

Tattha hatthisaddanti hatthīnaṃ koñcanādasaddena, karaṇatthe upayogavacanaṃ daṭṭhabbaṃ. Esa nayo sesapadesupi. Bherisaṅkharathāni cāti bherisaddena ca saṅkhasaddena ca rathasaddena cāti attho. Liṅgavipariyāsena vuttaṃ, ‘khādatha pivathā’ti evamādinayappavattena annapānapaṭisaṃyuttena ghositaṃ abhināditanti attho. Etthāha – tesaṃ pana saddānaṃ ekadesova dassito, na sakaloti? Na ekadeso sakalo dasavidho dassitova. Kathaṃ? Bherisaddena mudiṅgasaddo saṅgahito, saṅkhasaddena vīṇāgītasammatāḷasaddā saṅgahitāti daseva dassitā.

其中，『象声』者，以象之鸣吼之声，此为以作格之意表达用格之词，应如是知。其余诸词亦准此例。『鼓、螺、车』者，即鼓声、螺声、车声之义。此乃以性数变异之方式表达。『请食请饮』等，以此方式流行，凡与饮食相关之宣告、响动之义。此处有问：彼等诸声，是否仅示一分，而非全部？非也，一分即是全部十种，皆已示出。如何？鼓声中摄入木鼓声，螺声中摄入琴声、歌声、钹声、铙声，故恰好示出十种。

Evaṃ ekena pariyāyena nagarasampattiṃ vaṇṇetvā puna tameva dassetuṃ –

以此一偈，为了生动描绘城市繁荣景象，再次示现如下：

§3

‘‘Nagaraṃ sabbaṅgasampannaṃ, sabbakammamupāgataṃ, sattaratanasampannaṃ, nānājanasamākulaṃ;

『城市具备一切要素，诸业圆满成就，具足七宝，杂集众多各类人民；

Samiddhaṃ devanagaraṃva, āvāsaṃ puññakammina’’nti. – vuttaṃ;

光明炽盛，宛如天界之城，是善行者的居所。』——这是所说内容；

Tattha sabbaṅgasampannanti pākāragopuraṭṭālakādisabbanagarāvayavasampannaṃ, paripuṇṇasabbavittūpakaraṇadhanadhaññatiṇakaṭṭhodakanti vā attho. Sabbakammamupāgatanti sabbakammantena upagataṃ, samupagatasabbakammantanti attho. Sattaratanasampannanti paripuṇṇamuttādisattaratanaṃ, cakkavattinivāsabhūmito vā hatthiratanādīhi sattaratanehi sampannaṃ. Nānājanasamākulanti nānāvidhadesabhāsehi janehi samākulaṃ. Samiddhanti manussopabhogasabbopakaraṇehi samiddhaṃ phītaṃ. Devanagaraṃ vāti devanagaraṃ viya ālakamandā viya amaravatī samiddhanti vuttaṃ hoti. Āvāsaṃ puññakamminanti āvasanti ettha puññakammino janāti āvāso. ‘‘Āvāso’’ti vattabbe ‘‘āvāsa’’nti liṅgabhedaṃ katvā vuttanti veditabbaṃ. Paññāyati tenāti puññaṃ, kularūpamahābhogissariyavasena paññāyatīti attho. Punātīti vā puññaṃ. Sabbakusalamalarajāpavāhakattā puññaṃ kammaṃ yesaṃ atthi te puññakammino, tesaṃ puññakamminaṃ āvāsabhūtanti attho.

其中所谓具备一切要素者，即包括城墙、城门、塔楼等一切城市构成部分，富足各种财物粮食用具水井等。诸业圆满成就者，谓圆满具足所有业行，即所有行为均圆满成就之意。具足七宝者，指完全具足七种宝物，或指具足以象征广阔国土的宝物，或以宝物象征统治者威仪。众多各类人民杂集者，谓聚集各种不同民族语系之人。光明炽盛者，意指如人间享乐一切用具皆兴旺富足。宛如天界之城者，谓形容如同天界宫殿般光彩灿烂。善行者之居所者，谓所居之处乃持有善业者之所，此处“居所”一词乃述其具有善业福德之属性。

Tattha sumedho nāma brāhmaṇo paṭivasati ubhato sujāto mātito ca pitito ca, saṃsuddhagahaṇiko yāva sattamā kulaparivaṭṭā akkhitto anupakuṭṭho jātivādena, abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, so tiṇṇaṃ vedānaṃ pāragū ahosi sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo anavayo lokāyatamahāpurisalakkhaṇesu. Tassa pana daharakāleyeva mātāpitaro kālamakaṃsu. Athassa rāsivaḍḍhako amacco āyapotthakaṃ āharitvā suvaṇṇarajatamaṇimuttādivividharatanabharite gabbhe vivaritvā – ‘‘etthakaṃ te, kumāra, mātu santakaṃ, etthakaṃ pitu santakaṃ, etthakaṃ ayyakapayyakāna’’nti yāva sattamā kulaparivaṭṭā dhanaṃ ācikkhitvā – ‘‘etaṃ paṭipajjāhī’’ti niyyātesi. So ‘‘sādhū’’ti sampaṭicchitvā puññāni karonto agāraṃ ajjhāvasi. Tena vuttaṃ –

此处有名为苏美陀的婆罗门，父母俱足正生，家世纯正清净，家世沿袭七代无染污，端正美丽令人喜爱，仪态庄重，具足尊贵荣耀，精通三藏三世说法，通晓五义，如智者中的大师，符世间贤人诸多特征。然其幼年时父母即去世。彼时其祖母养育之，携来资助，包含黄金、白银、宝石、纯金宝物等珍宝，满足腹中富足——吾，汝，父亲之资财悉数赐与，家产清楚陈明，嘱彼立志行正道。彼得祖母赞叹说「善哉！」遂修行善业，居于家中。由此传述曰——

§4

‘‘Nagare amaravatiyā, sumedho nāma brāhmaṇo;

『城市乃位于阿摩罗城邦，名为苏美陀婆罗门者；

Anekakoṭisannicayo, pahūtadhanadhaññavā.

众多无量的聚集，拥有丰厚的财富与资粮。

§5

‘‘Ajjhāyako mantadharo, tiṇṇaṃ vedāna pāragū;

『导师、思想持有者，通达三种（吠陀）的远学者；

Lakkhaṇe itihāse ca, sadhamme pāramiṃ gato’’ti.

在相状与历史中，至正法行至彼岸』。

Tattha nagare amaravatiyāti amaravatīsaṅkhāte nagare. Sumedho nāmāti ettha ‘‘medhā’’ti paññā vuccati. Sā tassa sundarā pasatthāti sumedhoti paññāyittha. Brāhmaṇoti brahmaṃ aṇati sikkhatīti brāhmaṇo, mante sajjhāyatīti attho . Akkharacintakā pana ‘‘brahmuno apaccaṃ brāhmaṇo’’ti vadanti. Ariyā pana bāhitapāpattā brāhmaṇāti. Anekakoṭisannicayoti koṭīnaṃ sannicayo koṭisannicayo, aneko koṭisannicayo yassa soyaṃ anekakoṭisannicayo, anekakoṭi dhanasannicayoti attho. Pahūtadhanadhaññavāti bahuladhanadhaññavā. Purimaṃ bhūmigatagabbhagatadhanadhaññavasena vuttaṃ, idaṃ niccaparibhogūpagatadhanadhaññavasena vuttanti veditabbaṃ.

其中，城郭名为阿摩罗阇提，即以阿摩罗阇提之名称称名的城邑。以苏摩陀之名谓之，此处智识谓为『智慧』。其名为苏摩陀，意指慧能者。婆罗门者，谓能领解梵（至高）之教法者；导师、思想持有者之意。文字思维者言『婆罗门乃由梵之初发』。阿利耶则谓抛却恶业的婆罗门。众多无数的聚集，即无量千万的聚集，无数千万种聚集，此即无数千万的聚集，亦谓为千万资粮的积聚。富有丰厚财富与资粮者，意指大量财富与资粮。昔时有如在地胎母腹中的财富资粮之说，此处应知为常恒享用、常存资粮之意。

Ajjhāyakoti na jhāyatīti ajjhāyako, jhānabhāvanārahitoti attho. Vuttañhetaṃ – ‘‘na dānime jhāyantīti. Na dānime jhāyantīti kho, vāseṭṭha, ‘ajjhāyakā ajjhāyakā’ tveva tatiyaṃ akkharaṃ upanibbatta’’nti (dī. ni. 3.132) evaṃ paṭhamakappikakāle jhānavirahitānaṃ brāhmaṇānaṃ garahavacanaṃ uppannaṃ. Idāni mantaṃ jhāyatīti ajjhāyako, mante parivattetīti iminā atthena pasaṃsavacanaṃ katvā voharanti. Mante dhāretīti mantadharo. Tiṇṇaṃ vedānanti iruvedayajuvedasāmavedānaṃ tiṇṇaṃ vedānaṃ. Ayaṃ pana veda-saddo ñāṇasomanassaganthesu dissati. Tathā hesa – ‘‘yaṃ brāhmaṇaṃ vedagumābhijaññā, akiñcanaṃ kāmabhave asatta’’ntiādīsu (su. ni. 1065) ñāṇe dissati. ‘‘Ye vedajātā vicaranti loke’’tiādīsu (a. ni. 4.57) somanasse. ‘‘Tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhāna’’ntiādīsu (dī. ni. 1.256) ganthe. Idhāpi ganthe (ma. ni. aṭṭha. 1.75). Pāragūti tiṇṇaṃ vedānaṃ oṭṭhapahatakaraṇamattena pāraṃ gatoti pāragū. Lakkhaṇeti itthilakkhaṇapurisalakkhaṇamahāpurisalakkhaṇādike lakkhaṇe. Itihāseti itiha āsa, itiha āsāti īdisavacanapaṭisaṃyutte purāṇasaṅkhāte ganthavisese. Sadhammeti brāhmaṇānaṃ sake dhamme, sake ācariyake vā. Pāramiṃ gatoti pāraṃ gato, disāpāmokkho ācariyo ahosīti attho.

导师，非谓修禅者，是导师，意指无禅修之人。经中言『非彼非此修禅者。确实，尊者，所谓导师即第三字所系』（《大毗尼钦》3.132），此谓初期对无禅修婆罗门之蔑称。现在则称为思想者，意谓转变思维者，以此义理运用。思维持有者谓为思想持有者。三种吠陀即《梨俱吠陀》、《娑摩吠陀》、《夜柔吠陀》三种吠陀。吠陀一词出现在知识喜乐之著述中，例如『彼婆罗门以吠陀知识为业，远离欲界，离于恶』等（《相应部·尼迦耶》1065）所见。有吠陀生于世间者（《增支部·尼迦耶》4.57）令心喜悦。如三种吠陀的持有者在《大毗尼集经·大毗尼钦》1.256等典籍中曰：「远行三吠陀，以为琢磨之器」。此处亦此义。远行，谓借助三种吠陀经文所化涵义，达到彼岸之意。相状即为女性特征、男性特征、大人物特征等相貌之意。历史，谓过去有、已往有之义，特指古籍传闻、古代著述之文献典籍。具正法，谓为婆罗门之法，或为师长之法。行至彼岸，谓至究竟彼岸，获自由者。

Athekadivasaṃ so dasaguṇagaṇārādhitapaṇḍito sumedhapaṇḍito uparipāsādavaratale rahogato hutvā pallaṅkaṃ ābhujitvā nisinno cintesi – ‘‘punabbhave paṭisandhiggahaṇaṃ nāma dukkhaṃ, tathā nibbattanibbattaṭṭhāne sarīrabhedanaṃ, ahañca jātidhammo, jarādhammo, byādhidhammo, maraṇadhammo, evaṃbhūtena mayā ajātiṃ ajaraṃ abyādhiṃ amaraṇaṃ sukhaṃ sivaṃ nibbānaṃ pariyesituṃ vaṭṭati, avassaṃ bhavacārakato muccitvā nibbānagāminā ekena maggena bhavitabba’’nti. Tena vuttaṃ –

某一日，那尊为十种美德所尊奉的智者苏摩陀智者，于上殿下降旁卧，席榻上安坐，思惟：『再生之苦难受，死亡轮回之受报，形体崩坏之苦，常有衰老、疾病与死亡，乃生住异灭之理。今我应当远离生死轮回，寻求不再生、不衰老、不病、不死，安乐、慈祥的涅槃境界，必须从轮回游行中超脱，以一条明路得度。』于是说：

§6

‘‘Rahogato nisīditvā, evaṃ cintesahaṃ tadā;

我曾入屋坐下，彼时如是思惟：

Dukkho punabbhavo nāma, sarīrassa ca bhedanaṃ.

所谓苦者即是复生，也即是身躯的分解。

§7

‘‘Jātidhammo jarādhammo, byādhidhammo sahaṃ tadā;

我当时思惟生之性质、老之性质、病之性质，

Ajaraṃ amaraṃ khemaṃ, pariyesissāmi nibbutiṃ.

以及不老不死、不坏安稳，我将寻求涅槃。

§8

‘‘Yaṃnūnimaṃ pūtikāyaṃ, nānākuṇapapūritaṃ;

此如污秽垃圾，充满各种污秽，

Chaḍḍayitvāna gaccheyyaṃ, anapekkho anatthiko.

若能舍弃此，便得自由无求，无益无依。

§9

‘‘Atthi hehiti so maggo, na so sakkā na hetuye;

『此路有缘』，非彼路不具缘也，亦非缘生者；

Pariyesissāmi taṃ maggaṃ, bhavato parimuttiyā’’ti.

我当寻觅彼道，即彼世尊解脱之路。」

Ettha pana gāthāsambandhañca anuttānapadānamatthañca vatvāva gamissāma. Tattha rahogatoti rahasi gato, rahasi ṭhāne nisinno. Evaṃ cintesahanti evaṃ cintesiṃ ahaṃ. Evanti iminā cintanākāraṃ dasseti. Tadāti tasmiṃ sumedhapaṇḍitakāle. ‘‘Evaṃ cintesaha’’nti bhagavā iminā attanā saddhiṃ sumedhapaṇḍitaṃ ekattaṃ karoti. Tasmā tadā so sumedho ahamevāti pakāsento ‘‘evaṃ cintesahaṃ tadā’’ti bhagavā uttamapurisavasenāha. Jātidhammoti jātisabhāvo. Esa nayo sesapadesupi. Nibbutinti nibbānaṃ.

此处当分别吟诵诸偈，并解无上果位意旨。其意为：处于隐秘之地，默坐不显。正如我思惟之，依此思惟形态自显其义。此时正值善慧长老时期，世尊与善慧共融合一，称曰『我当如此思惟』。世尊自明此意曰『当时我正如此思惟』，为出类拔萃之人。所谓『生死法』即生命境界，乃诸终极词汇之一，涅槃名之。

Yaṃnūnāti parivitakkanatthe nipāto, yadi panāhanti attho. Pūtikāyanti pūtibhūtaṃ kāyaṃ. Nānākuṇapapūritanti mutta-karīsa-pubbalohita-pitta-semha-kheḷasiṅghāṇikādianekakuṇapapūritaṃ. Anapekkhoti anālayo. Atthīti avassaṃ upalabbhati. Hehitīti bhavissati, parivitakkanavacanamidaṃ. Na so sakkā na hetuyeti tena maggena na sakkā na bhavituṃ. So pana maggo hetuyeti hetubhāvāya na na hoti, hetuyevāti attho. Bhavato parimuttiyāti bhavabandhanavimuttiyāti attho.

昔语谓不作反覆意者为止，若作止则有意义。『净身』者净体之意。『众缺填满』即以油赤脂血瘀水膏肿等诸缺满之形。『不瞩』为不放逸、无摇动。『义』者蕴涵之义。『有缘』谓此道可成就，不可成就者非缘也。此路为因，道非因意。『于尔解脱』即解脱生死束缚意。

Idāni attanā parivitakkitamatthaṃ sampādayituṃ ‘‘yathāpī’’ti ādimāha. Yathā hi loke dukkhassa paṭipakkhabhūtaṃ sukhaṃ nāma atthi, evaṃ bhave sati tappaṭipakkhena vibhavenāpi bhavitabbaṃ , yathā ca uṇhe sati tassa vūpasamabhūtaṃ sītalampi atthi, evaṃ rāgādiaggīnaṃ vūpasamena nibbānena bhavitabbaṃ. Yathā ca pāpassa lāmakassa dhammassa paṭipakkhabhūto kalyāṇo anavajjadhammopi atthiyeva, evameva pāpikāya jātiyā sati sabbajātikhepanato ajātisaṅkhātena nibbānenāpi bhavitabbamevāti. Tena vuttaṃ –

今自述已理清反覆思想之义，开头云『如是』。世间实无苦之对立乐，然生存若即苦对立亦应生。有如炎暑中凉风之解遣，亦应以熄灭烦恼诸火而成涅槃。又恶疾对善良无瑕处方并存，生恶即生诸苦烦恼，自性消除，则无生也，涅槃即如是应成。故有云——

§10

10.

‘‘Yathāpi dukkhe vijjante, sukhaṃ nāmapi vijjati;

『若于苦知，有乐亦存；

Evaṃ bhave vijjamāne, vibhavopicchitabbako.

如是存在于有为中,应当渴求离此所得的灭尽。

§11

11.

‘‘Yathāpi uṇhe vijjante, aparaṃ vijjati sītalaṃ;

譬如热中知有凉存,

Evaṃ tividhaggi vijjante, nibbānaṃ icchitabbakaṃ.

如是三种火焰知有灭欲。

§12

12.

‘‘Yathāpi pāpe vijjante, kalyāṇamapi vijjati;

譬如恶中知有善存，

Evameva jāti vijjante, ajātipicchitabbaka’’nti.

亦复如生有知亦应渴求无生灭尽。」

Tattha yathāpīti opammatthe nipāto. Sukhanti kāyikacetasikasukhaṃ, suṭṭhu dukkhaṃ khaṇatīti sukhaṃ. Bhaveti janane. Vibhavoti ajananaṃ, janane vijjamāne ajananadhammopi icchitabbo. Tividhaggi vijjanteti tividhe rāgādike aggimhi vijjamāneti attho. Nibbānanti tassa tividhassa rāgādiaggissa nibbāpanaṃ upasamanaṃ nibbānañca icchitabbaṃ. Pāpeti akusale lāmake. Kalyāṇamapīti kusalamapi. Evamevāti evamevaṃ. Jāti vijjanteti jātiyā vijjamānāyāti attho. Liṅgabhedañca vibhattilopañca katvā vuttaṃ. Ajātipīti jātikhepanaṃ ajātinibbānampi icchitabbaṃ.

此中「如是」者，为比喻之意。身心之乐，即身心安乐，真正苦者暂时苦也，是乐。称「有」为生。称「灭」为非生。于生已现之时，亦应渴求非生法。三种火焰之知者，即三种由贪等火熏知知也。灭者，谓此三火熄灭、息灭及平息，亦应渴求此灭。恶者，指不善。善者，指善法。如此，生者知有生，分标差别断灭俱具，故言如是。无生者，即斩断生灭，亦应渴求无生之灭。

Athāhaṃ parampi cintesiṃ – ‘‘yathā nāma gūtharāsimhi nimuggena purisena dūratova kamalakuvalayapuṇḍarīkasaṇḍamaṇḍitaṃ vimalasalilaṃ taḷākaṃ disvā – ‘katarena nu kho maggena tattha gantabba’nti taḷākaṃ gavesituṃ yuttaṃ. Yaṃ tassa agavesanaṃ, na so tassa taḷākassa doso, tassa purisasseva doso. Evameva kilesamaladhovane amatamahātaḷāke vijjamāne yaṃ tassa agavesanaṃ, na so amatasaṅkhātassa nibbānamahātaḷākassa doso, purisasseva doso. Yathā pana corehi saṃparivārito puriso palāyanamagge vijjamānepi sace so na palāyati, na so tassa maggassa doso, tassa purisasseva doso. Evameva kilesacorehi parivāretvā gahitassa purisassa vijjamāneyeva nibbānamahānagaragāmimhi sive mahāmagge tassa maggassa agavesanaṃ nāma na maggassa doso, purisasseva doso. Yathā byādhipīḷito puriso vijjamāne byādhitikicchake vejje sace taṃ vejjaṃ gavesitvā taṃ byādhiṃ na tikicchāpeti, na so vejjassa doso, tassa purisasseva doso. Evameva pana yo kilesabyādhiparipīḷito kilesavūpasamamaggakovidaṃ vijjamānameva ācariyaṃ na gavesati, tasseva doso, na kilesabyādhivināyakassa ācariyassa doso’’ti. Tena vuttaṃ –

于是我进一步思惟——譬如在水稻堆中沉没的男子，远远望见由莲叶、荷花、藕花和香花装点点缀、清净水流充满的池塘，便当思维『以何道路前往那里才合适』，追寻池塘是当合宜的。若他未能寻得，并非池塘之过，而是该男子自身之过。依此理，当烦恼污秽浓重如深大池者，并非未被发现即是池塘自身之过，而是男子自身之过。如同被盗贼围困之人，虽知逃亡之路，若不逃亡，则非道路之过，而是其人自身之过。亦如被烦恼贼围困并被生擒之人，虽知涅槃之大道——大城之间的大道，未从大道逃离，非道路之过，而是被捉之人自身之过。如同患病之人，知医之处，如医未医治疾病，则非医生之过，而是病人自身之过。依此义，若烦恼病深重之人，知烦恼断灭之道路者，而不寻求该师，则其为过，而非烦恼病主之师之过。」由此而说——

§13

13.

‘‘Yathā gūthagato puriso, taḷākaṃ disvāna pūritaṃ;

"譬如陷于泽地之人，见到池塘满溢；

Na gavesati taṃ taḷākaṃ, na doso taḷākassa so.

不去寻求池塘，不是池塘之过。

§14

14.

‘‘Evaṃ kilesamaladhovaṃ, vijjante amatantaḷe;

"如是烦恼污秽之重，明知终极池塘；

Na gavesati taṃ taḷākaṃ, na doso amatantaḷe.

不去寻求池塘，不是终极池塘之过。

§15

15.

‘‘Yathā arīhi pariruddho, vijjante gamanampathe;

"如被敌人围困之人，明知逃亡之路；

Na palāyati so puriso, na doso añjasassa so.

此人不逃避烦恼，也不愤恨烦恼。

§16

16.

‘‘Evaṃ kilesapariruddho, vijjamāne sive pathe;

『如是被烦恼所阻断，遭受痛苦之人；

Na gavesati taṃ maggaṃ, na doso sivamañjase.

不寻找那条通向安稳的道，也不怨恨安稳者。

§17

17.

‘‘Yathāpi byādhito puriso, vijjamāne tikicchake;

如同疾病缠身之人，被医生医治时；

Na tikicchāpeti taṃ byādhiṃ, na doso so tikicchake.

不因医生而激恼疾病，也不怨恨医生。

§18

18.

‘‘Evaṃ kilesabyādhīhi, dukkhito patipīḷito;

如是，被烦恼疾病所苦，受痛苦压迫；

Na gavesati taṃ ācariyaṃ, na doso so vināyake’’ti.

此处谓『不追寻那位老师，不指责那位教诫者』。

Tattha gūthagatoti gūthakūpagato, gūthena gato makkhito vā. Kilesamaladhovanti kilesamalasodhane, bhummatthe paccattavacanaṃ. Amatantaḷeti amatasaṅkhātassa taḷākassa, sāmiatthe bhummavacanaṃ daṭṭhabbaṃ, anussaraṃ pakkhipitvā vuttaṃ. Arīhīti paccatthikehi. Pariruddhoti samantato niruddho. Gamanampatheti gamanapathe. Chandāvināsatthaṃ anussarāgamanaṃ katvā vuttaṃ. Na palāyatīti yadi na palāyeyya. So purisoti so corehi pariruddho puriso. Añjasassāti maggassa. Maggassa hi –

其中，『陷于粪中』者，即落入粪坑，或为粪所污染。『洗除烦恼垢』者，此为以处格之意表达自格之词，义为净除烦恼之垢。『不死之池』者，以所属格意理解此处格之词，义为名为不死的那个水池；加入『憶念』一词而说。『敌人』者，即仇敌。『四面包围』者，即四方遮断。『行走之路』者，即行路之上。为表达随念前往以破欲之意而说。『不逃走』者，即若不逃走之意。『那个人』者，即那个被盗贼四面包围的人。『直道』者，即道路。道路确有——

‘‘Maggo pantho patho pajjo, añjasaṃ vaṭumāyanaṃ;

「道、路、径、蹊，直道、曲径、途；」

Nāvā uttarasetu ca, kullo ca bhisi saṅkamo’’ti. (cūḷani. pārāyanatthutigāthāniddesa 101) –

「船、渡口、桥梁，筏、苇船、栈道。」（《小义释·彼岸道品序偈义释》第101节）

Bahūni nāmāni. Svāyamidha añjasanāmena vutto. Siveti sabbupaddavābhāvato sive. Sivamañjaseti sivassa añjasassāti attho. Tikicchaketi vejje. Na tikicchāpetīti na tikicchāpeyya. Na doso so tikicchaketi tikicchakassa doso natthi, byādhitasseva dosoti attho. Dukkhitoti sañjātakāyikacetasikadukkho. Ācariyanti mokkhamaggācariyaṃ. Vināyaketi ācariyassa.

——如是众多名称。此处以『直道』之名而说之。『吉祥』者，以一切灾患皆无故为吉祥。『吉祥直道』者，即吉祥之直道之义。『医者』者，即医师。『不令治愈』者，即不令其医治之意。『此非医者之过』者，义为医者并无过失，过失在于患者本人。『苦恼者』者，即已生起身苦与心苦之人。『导师』者，即指示解脱之道的导师。『引导者』者，即导师之意。

Evaṃ panāhaṃ cintetvā uttarimpi evaṃ cintesiṃ – ‘‘yathāpi maṇḍanakajātiko puriso kaṇṭhe āsattaṃ kuṇapaṃ chaḍḍetvā sukhī gaccheyya, evaṃ mayāpi imaṃ pūtikāyaṃ chaḍḍetvā anapekkhena nibbānamahānagaraṃ pavisitabbaṃ. Yathā ca naranāriyo ukkārabhūmiyaṃ uccārapassāvaṃ katvā na taṃ ucchaṅgena vā ādāya dasante vā veṭhetvā ādāya gacchanti, atha kho jigucchamānā oloketumpi anicchantā anapekkhā chaḍḍetvā gacchanti, evaṃ mayāpi imaṃ pūtikāyaṃ anapekkhena chaḍḍetvā amataṃ nibbānanagaraṃ pavisituṃ vaṭṭati. Yathā ca nāvikā nāma jajjaraṃ nāvaṃ udakagāhiniṃ chaḍḍetvā anapekkhāva gacchanti, evamahampi imaṃ navahi vaṇamukhehi paggharantaṃ kāyaṃ chaḍḍetvā anapekkho nibbānamahānagaraṃ pavisissāmi . Yathā ca koci puriso muttāmaṇiveḷuriyādīni nānāvidhāni ratanāni ādāya corehi saddhiṃ maggaṃ gacchanto attano ratanavināsabhayena te core chaḍḍetvā khemaṃ maggaṃ gaṇhāti, evamayampi pūtikāyo ratanavilopakacorasadiso. Sacāhaṃ ettha taṇhaṃ karissāmi, ariyamaggakusaladhammaratanāni me nassissanti, tasmā mayā imaṃ mahācorasadisaṃ karajakāyaṃ chaḍḍetvā nibbānamahānagaraṃ pavisituṃ vaṭṭatī’’ti. Tena vuttaṃ –

我深思此理，继而又如此体悟：如同曾生世中作山林居民者，肩负囊包离开后安然前行，我亦当舍弃此身体，毫无挂碍地入于无上涅槃大城。又如男人妇人于田野间以口唇吹拂，不携带任何杂物而离去，如此我亦从欲海放手此躯体，无挂碍而入无死涅槃大城。犹如船夫舍弃破旧船只，在水中独行，我亦将舍弃此载身体，毫无挂碍入涅槃大城。又如盗贼携带多宝因怕失而弃盗，选择安稳之路，我亦将舍弃此夺命财物之身，进入安稳涅槃大路。是以我将断除贪欲，令正道美宝不失，故我当离弃此大盗之体，入涅槃大城。」接着有言说者。

§19

19.

‘‘Yathāpi kuṇapaṃ puriso, kaṇṭhe baddhaṃ jigucchiya;

譬如身负枷锁的人，颈项被缚而感到烦恼；

Mocayitvāna gaccheyya, sukhī serī sayaṃvasī.

若将枷锁解开，便能自由行走，身心安乐，自在生活。

§20

20.

‘‘Tathevimaṃ pūtikāyaṃ, nānākuṇapasañcayaṃ;

同样此种烦恼污秽，怀藏众多烦恼束缚；

Chaḍḍayitvāna gaccheyyaṃ, anapekkho anatthiko.

若能舍弃这烦恼，放下牵挂，自在前行，不再依赖无益之物。

§21

21.

‘‘Yathā uccāraṭṭhānamhi, karīsaṃ naranāriyo;

如同高台上，手中持石的人，男女皆然；

Chaḍḍayitvāna gacchanti, anapekkhā anatthikā.

放下手中石头之后，安心离去，不再依赖无益之物。

§22

22.

‘‘Evamevāhaṃ imaṃ kāyaṃ, nānākuṇapapūritaṃ;

『我』如是想：此身布满各种缺陷；

Chaḍḍayitvāna gacchissaṃ, vaccaṃ katvā yathā kuṭiṃ.

舍弃此身离去，正如鸟儿返回巢穴一般。

§23

23.

‘‘Yathāpi jajjaraṃ nāvaṃ, paluggaṃ udagāhiniṃ;

正如破旧的船只漂浮于大水中，

Sāmī chaḍḍetvā gacchanti, anapekkhā anatthikā.

主人离弃它离去，不再关心其残破无用。

§24

24.

‘‘Evamevāhaṃ imaṃ kāyaṃ, navacchiddaṃ dhuvassavaṃ;

『我』如是想：此身新拆新漏，浑浑噩噩；

Chaḍḍayitvāna gacchissaṃ, jiṇṇanāvaṃva sāmikā.

舍弃此身离去，如老人船遭弃如主般。

§25

25.

‘‘Yathāpi puriso corehi, gacchanto bhaṇḍamādiya;

譬如一人偷盗，携带赃物而行；

Bhaṇḍacchedabhayaṃ disvā, chaḍḍayitvāna gacchati.

见到断赃之险，便舍弃赃物而去。

§26

26.

‘‘Evameva imaṃ kāyo, mahācorasamo viya;

如是此身，譬如大盗一般；

Pahāyimaṃ gamissāmi, kusalacchedanābhayā’’ti.

我将舍弃此身，断除恶业之忧恐。

Tattha yathāpi kuṇapaṃ purisoti yathāpi daharo yuvā maṇḍanakajātiko puriso ahikuṇapena vā kukkurakuṇapena vā manussakuṇapena vā kaṇṭhe āsattena aṭṭīyitvā harāyitvā jigucchitvā taṃ kuṇapaṃ mocetvā gaccheyya. Sukhīti sukhito. Serīti yathicchakavihārī. Nānākuṇapasañcayanti anekavidhakuṇaparāsibhūtaṃ ‘‘nānākuṇapapūrita’’ntipi pāṭho.

此中犹如囚徒，譬若少年，少年环佩庄严之人，或被囚徒如牛、狗、人犯，或被侍者勒缚颈项，掠夺侮辱而生厌恶；此囚徒若能挣脱而去，即得安乐。所谓安乐者，犹如行蜥蜴外出安居。多种囚锁聚集，状如众多囚徒所缚，谓之“多种囚锁俱足”。

Uccāraṭṭhānamhīti uccārenti vaccaṃ karonti etthāti uccāro, uccāro ca so ṭhānaṃ ceti uccāraṭṭhānaṃ. Atha vā ussāsiyyatīti ussāso, vaccassetaṃ nāmaṃ, tassa ṭhānaṃ ussāsaṭṭhānaṃ, tasmiṃ ussāsaṭṭhānamhi, ukkāraṭṭhāneti attho. Vaccaṃ katvā yathā kuṭinti vaccaṃ katvā kuṭiṃ naranāriyo viyāti attho.

发音之处，谓之发声处，意即发声。所谓发声，亦即所在之处，故称发声处。又或谓发声为气息，此气息名为发声气息处。行文如说“说话”，则“说”为发声，“话”为发出的话语，如“屋”字为房屋之意。

Jajjaranti jiṇṇaṃ. Palugganti palujjantiṃ, vikirantinti attho. Udagāhininti udakagāhiniṃ . Sāmīti nāvāsāmikā. Navacchiddanti cakkhusotādīhi navahi vaṇamukhehi chiddāvacchiddehi yuttattā navacchiddaṃ. Dhuvassavanti dhuvanissandaṃ, niccaṃ paggharaṇāsucinti attho.

『朽腐』者，破碎也；『散落』者，分崩离析、四散飞扬之义也。『汲水者』者，汲取水之物也。『主人』者，船之主人也。『九孔』者，以眼、耳等九处伤口之孔穴遍布其上，故称九孔也。『恒漏』者，恒常流溢，谓不净之物常流渗不止之义也。

Bhaṇḍamādiyāti yaṃkiñci ratanādikaṃ bhaṇḍaṃ ādiya. Bhaṇḍacchedabhayaṃdisvāti bhaṇḍassa acchindanena bhayaṃ disvāti attho. Evamevāti so bhaṇḍamādāya gacchanto puriso viya. Ayaṃ kāyoti ayaṃ pana kucchitānaṃ paramajegucchānaṃ āyoti kāyo. Āyoti upattiṭṭhānaṃ. Āyanti tatoti āyo, kucchitā kesādayo. Iti kucchitānaṃ kesādīnaṃ āyoti kāyo. Mahācorasamo viyāti cakkhuādīhi rūpādīsu piyarūpesu sārajjanādivasena pāṇātipātādinnādānādicoro hutvā sabbakusalaṃ vilumpatīti mahācorasamo. Tasmā yathā so ratanabhaṇḍamādāya corehi saddhiṃ gacchanto puriso te core pahāya gacchati, evamevāhampi imaṃ mahācorasamaṃ kāyaṃ pahāya attano sotthibhāvakaraṃ maggaṃ gavesituṃ gamissāmīti atthasambandho veditabbo. Kusalacchedanābhayāti kusaladhammavilopanabhayenāti attho.

『Bhaṇḍamādi』指诸宝物等首事。『Bhaṇḍacchedabhayaṃdisvā』意谓因宝物的破损而生惧怖。『Evameva』则比拟如持有宝物外出之人。『Ayaṃ kāyo』此身即是指背负发束的肢体群，『āyoti』为发束等之总称。『Mahācorasama』意谓极大盗贼之类，如抢夺眼根等色法之恶徒，为害安乐诸善法。故此文中说明舍弃如盗贼之肢体，谋求自身身心护卫之道。『Kusalacchedanābhayaṃ』是指因断恶行而生安乐护持之意。

Athevaṃ sumedhapaṇḍito nānāvidhāhi upamāhi nekkhammakāraṇaṃ cintetvā punapi cintesi – ‘‘imaṃ mahādhanarāsiṃ saṃharitvā mayhaṃ pitupitāmahādayo paralokaṃ gacchantā ekakahāpaṇampi gahetvā na gatā, mayā pana gahetvā gamanakāraṇaṃ kātuṃ vaṭṭatī’’ti gantvā rañño ārocesi – ‘‘ahaṃ, mahārāja, jātijarādīhi upaddutahadayo agārasmā anagāriyaṃ pabbajissāmi, mayhaṃ anekakoṭisatasahassaṃ dhanaṃ atthi, taṃ devo paṭipajjatū’’ti. Rājā āha – ‘‘na mayhaṃ te dhanena attho, tvaṃyeva yathicchakaṃ karohī’’ti.

如是，贤明人以多种比喻方式，思惟出家因缘后复起思虑——『我拥有巨财，父祖虽已往生他界，却未带走分文，我若出家，则可有道可求。』遂往见王，告知意图。王答曰『我不需要你财，你自行随意行事。』

So ca ‘‘sādhu devā’’ti nagare bheriṃ carāpetvā mahājanassa dānaṃ datvā vatthukāme ca kilesakāme ca pahāya amaravaranagarasadisato amaranagarato nikkhamitvā ekakova nānāmigagaṇavante himavante dhammikaṃ nāma pabbataṃ nissāya assamaṃ katvā tattha paṇṇasālaṃ katvā pañcadosavivajjitaṃ caṅkamaṃ māpetvā aṭṭhaguṇasamupetaṃ abhiññābalaṃ samāharituṃ navadosasamannāgataṃ sāṭakaṃ pajahitvā dvādasaguṇamupāgataṃ vākacīraṃ nivāsetvā pabbaji. Evaṃ pana so pabbajito aṭṭhadosasamākiṇṇaṃ paṇṇasālaṃ pahāya dasaguṇasamannāgataṃ rukkhamūlaṃ upagantvā sabbadhaññavikatiṃ pahāya pavattaphalabhojano hutvā nisajjaṭṭhānacaṅkamanavasena padhānaṃ padahanto sattāhabbhantareyeva aṭṭhannaṃ samāpattīnaṃ pañcannañca abhiññānaṃ lābhī ahosi. Tena vuttaṃ –

于是其人应曰『善哉，天众！』于城中击鼓、布施大众，舍弃衣欲与色欲，从不死城离去，到多种族群居住、称为“法脉”的喜马拉雅山，安住其中，建五十三座讲堂，开设遍净之道行，行止周旋，将八倍道果实和通达心力积集，于是断除九烦恼具十二倍口长，出家修行。出家后舍弃八倍功德讲堂而至十倍树根住处，舍尽杂慧，食有功德，于住处遍行勤修，不到八周即得无染八果及五种通达智慧。故有称谓——

§27

27.

‘‘Evāhaṃ cintayitvāna, nekakoṭisataṃ dhanaṃ;

『如是我思量，有无数财富；

Nāthānāthānaṃ datvāna, himavantamupāgamiṃ.

施与无主者，来到喜马拉雅。』

§28

28.

‘‘Himavantassāvidūre, dhammiko nāma pabbato;

『希曼那』山遥远处，有一座名为『法山』的山峰；

Assamo sukato mayhaṃ, paṇṇasālā sumāpitā.

此处清凉宜人，我有一座环绕树叶的凉亭；

§29

29.

‘‘Caṅkamaṃ tattha māpesiṃ, pañcadosavivajjitaṃ.

在那里我漫步，远离五毒烦恼之境；

Aṭṭhaguṇasamupetaṃ, abhiññābalamāhariṃ.

此地具八倍功德，充满神通力和智慧力，

§30

30.

‘‘Sāṭakaṃ pajahiṃ tattha, navadosamupāgataṃ;

我舍弃旧习，更新内心；

Vākacīraṃ nivāsesiṃ, dvādasaguṇamupāgataṃ.

居于长达十二倍之语处。

§31

31.

‘‘Aṭṭhadosasamākiṇṇaṃ, pajahiṃ paṇṇasālakaṃ;

『八恶俱满者，当舍离此五叶草』，

Upāgamiṃ rukkhamūlaṃ, guṇe dasahupāgataṃ.

当近树根处，于十种功德中得安住。

§32

32.

‘‘Vāpitaṃ ropitaṃ dhaññaṃ, pajahiṃ niravasesato;

『灌溉栽种诸谷者，当舍弃无剩之种』，

Anekaguṇasampannaṃ, pavattaphalamādiyiṃ.

具多种功德，带来增长结果之始。

§33

33.

‘‘Tatthappadhānaṃ padahiṃ, nissajjaṭṭhānacaṅkame;

『于此当努力修行，不起大地游走』，

Abbhantaramhi sattāhe, abhiññābalapāpuṇi’’nti.

在一年之内，获得神通力及力量。」

Tattha evāhanti evaṃ ahaṃ, heṭṭhā vuttappakārena cintetvāti attho. Nāthānāthānanti sanāthānamanāthānañca aḍḍhānañceva daliddānañca ‘‘atthikā gaṇhantū’’ti saha koṭṭhāgārehi datvāti attho. Himavantassāvidūreti himavantapabbatarājassa avidūre samīpe. Dhammiko nāma pabbatoti evaṃnāmako pabbato. Kasmā panāyaṃ dhammikoti? Yebhuyyena pana bodhisattā isipabbajjaṃ pabbajitvā taṃ pabbataṃ upanissāya abhiññāyo nibbattetvā samaṇadhammaṃ akaṃsu. Tasmā samaṇadhammassa nissayabhūtattā ‘‘dhammiko’’tveva pākaṭo ahosi. Assamo sukato mayhantiādinā sumedhapaṇḍitena assamapaṇṇasālā caṅkamā sahatthā māpitā viya vuttā, na ca pana sahatthā māpitā, kintu sakkena devena pesite vissakammunā devaputtena nimmitā. Bhagavā pana tadā attano puññānubhāvena nibbattaṃ taṃ sampadaṃ sandhāya – ‘‘sāriputta, tasmiṃ pabbate –

这里所说『我如此说，是因为通过下文所述加以思惟』之义。『无主者』即无依无靠者，『拄持者』亦是无依无靠者，再者含有『依靠之物』的意思，即意谓『应持守法』，以及『与库房相连给予』的义。所谓『喜馬拉雅山不远之处』，即指喜馬拉雅山近邻而非遥远的山脉。『法之山』即是此名山。为何称之为『法』？因多明智的菩萨于世出家依止此山，证得神通，成就沙门诸法。因此因依止沙门法而被称作『法之山』。关于『阿萨摩·苏迦多·玛颜提』等由大智慧贤者所建立的学舍，虽说有师付带扶助，但非由助手扶助，而是因天帝萨咖所差遣的天子所显现的力量。那时世尊凭借自身功德安住在那里，发言说：“沙利部，多年以前，我在此山——

‘Assamo sukato mayhaṃ, paṇṇasālā sumāpitā;

‘阿萨摩·苏迦多是我的，帕那舍罗学舍甚为安适；

Caṅkamaṃ tattha māpesiṃ, pañcadosavivajjita’’’nti. – ādimāha;

我在那里建立了学舍，远离五种烦恼’。”——这是最初的言说；

Tattha paṇṇasālāti paṇṇachadanasālā. Tatthāti tasmiṃ assamapade. Pañcadosavivajjitanti pañcahi caṅkamadosehi vivajjitaṃ. Katame pañca caṅkamadosā nāma? Thaddhavisamatā, antorukkhatā, gahanacchannatā, atisambādhatā, ativisālatāti imehi pañcahi dosehi vivajjitaṃ. Ukkaṭṭhaparicchedena dīghato saṭṭhiratano vitthārato diyaḍḍharatano caṅkamo vutto. Atha vā pañcadosavivajjitanti pañcahi nīvaraṇadosehi vivajjitaṃ parihīnaṃ abhiññābalamāharinti iminā uttarapadena sambandho daṭṭhabbo (dha. sa. aṭṭha. nidānakathā, sumedhakathā). Aṭṭhaguṇasamupetanti ‘‘evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte’’ti evaṃ vuttehi aṭṭhaguṇehi (dī. ni. 1.244-245; ma. ni. 1.384-386, 431-433; pārā. 12-14) samannāgataṃ abhiññābalaṃ āhariṃ ānesinti attho.

这里『帕那舍罗』指的是五重茅草蓬屋，位于阿萨摩地区之内。『远离五种烦恼』是指远离五恶邪纷取之罪。那五种烦恼为何？即：动荡不安、内心纷乱、被遮盖物隐藏、过度执着、极大宽广。以极广阔之山地层为例，有六十亿宝珠铺展，规模巨大称为穹窿。或者说『远离五种烦恼』是指远离五种障碍烦恼而导致不能得证神通，这种说法更有关联（此见《经藏》、《律藏》和各部注疏）。身具八功德，即『心定于一、心净无染、清净无瑕、无形无相、无烦恼和有喜乐、心境好、留置不动、心慧显现』，据此得八功德具足者，便可证得神通之力，这是其义。

Keci pana ‘‘aṭṭhahi samaṇasukhehi upetaṃ, aṭṭhimāni samaṇasukhāni nāma dhanadhaññapariggahābhāvo, anavajjapiṇḍapātapariyesanabhāvo, nibbutapiṇḍabhuñjanabhāvo, raṭṭhaṃ pīḷetvā dhanadhaññādīsu gaṇhantesu rājapurisesu raṭṭhapīḷanakilesābhāvo, upakaraṇesu nicchandarāgabhāvo, coravilopane nibbhayabhāvo, rājarājamahāmattehi asaṃsaṭṭhabhāvo, catūsu disāsu appaṭihatabhāvoti imehi aṭṭhahi samaṇasukhehi (apa. aṭṭha. 1.dūrenidāna, sumedhakathā; dha. sa. aṭṭha. nidānakathā) upetaṃ samupetaṃ assamaṃ māpesi’’nti assamena sambandhaṃ katvā vadanti, taṃ pāḷiyā na sameti.

有些人说：『具备八种沙门安乐，即无财产财富聚敛之意、无触扰乞讨之象、涅槃寂灭的乞食行为、不伤害国家财富、政要无染污、无贪无嗔之乐、不畏强盗盗贼、不畏王公大臣之压迫、对四方皆无敌意』——这些即是具备八种沙门安乐的表现（见《长部注》、《增支部注》）。这些说法与本文中的持释不全相同。

Sāṭakanti vatthaṃ. Tatthāti tasmiṃ assame. Navadosamupāgatanti, sāriputta, tattha vasanto attano nivatthapārutaṃ mahagghasāṭakaṃ pajahiṃ pariccajiṃ. Sāṭakaṃ pajahanto ca tattha nava dose disvā pajahinti dīpeti. Tāpasapabbajjaṃ pabbajitānañhi sāṭakasmiṃ nava dosā pakāsitā. Katame nava? Sāṭakassa mahagghabhāvo, parapaṭibaddhabhāvo, paribhogena lahukaṃ kilissanabhāvo, kiliṭṭho ca dhovitabbo puna rajitabbo ca hoti paribhogena jīraṇabhāvo, jiṇṇassa puna tunnakaraṇaṃ vā aggaḷadānaṃ vā kātabbaṃ hoti puna pariyesanāya durabhisambhavabhāvo, tāpasapabbajjāya ananucchavikabhāvo, paccatthikānaṃ sādhāraṇabhāvo, yathā naṃ na paccatthikā gaṇhanti, evaṃ gopetabbo hoti paridahato vibhūsanaṭṭhānabhāvo, gahetvā carantassa mahicchabhāvoti etehi navahi dosehi (apa. aṭṭha. 1.dūrenidāna, sumedhakathā) upagataṃ sāṭakaṃ pahāya vākacīraṃ nivāsesinti dīpeti. Vākacīranti muñjatiṇaṃ hīrāhīraṃ katvā ganthetvā kataṃ vākamayacīraṃ nivāsanapārupanatthāya ādiyinti attho. Dvādasaguṇamupāgatanti dvādasahi ānisaṃsehi upetaṃ. Ettha guṇa-saddo ānisaṃsaṭṭho ‘‘sataguṇā dakkhiṇā pāṭikaṅkhitabbā’’tiādīsu (ma. ni. 3.379) viya. Ma-kāro padasandhikaro. Vākacīrasmiṃ dvādasānisaṃsā appagghatā, aparāyattatā, sahatthā kātuṃ sakkuṇeyyatā, paribhogena jiṇṇepi sibbitabbābhāvo, corabhayābhāvo pariyesantassa sukhena karaṇabhāvo, tāpasapabbajjāya sāruppabhāvo, sevamānassa vibhūsanaṭṭhānābhāvo, cīvarappaccaye appicchabhāvo , paribhogasukhabhāvo, vākuppattiyā sulabhabhāvo, vākacīre naṭṭhepi anapekkhabhāvoti imehi dvādasahi guṇehi sampannaṃ (apa. aṭṭha. 1.dūrenidāna, sumedhakathā; dha. sa. aṭṭha. nidānakathā).

『沙锝迦』即指所立的所在地。此处意指该地区的阿萨摩。所谓『九新烦恼现起』，即沙利部，你当在此处修行，放弃已有的庄严庄园。舍弃庄园后，亦见新的烦恼起现并斥除之。所谓苦行出家人，即出现九种新烦恼。那九种为何？即：庄园大而威严、受人控制、由供养造成轻微污秽、由污秽反复洗涤、因供养而引发衰老、衰时造成衰弱及难以治疗、苦行出家时无坚固安心、对他所有普通态度、既不受他人管理，又具被舍弃的样子、持物行走表现欲夺之行十不良行为、由此九种烦恼而舍弃沙锝迦，开朗清净言语生活。所谓言语清净，意指舍弃淫辞与妄语，凝聚为清净的话语。所谓十二德具足，即具十二种善因缘。这里的『德』为促成良善因缘的意义。言语清净具备十二因缘，即无妄无恶、不伤人、可共处、无破坏、不造恶业、不畏盗怖、易守持、乐于供养、无离财欲、衣物简朴、供养安乐、习法易行。具此十二德者（见《长部注释》、《增支部注释》），便表现无上善相，亦为此义。

Atha sumedhapaṇḍito tattha paṇṇasālāyaṃ viharanto paccūsasamaye paccuṭṭhāya attano nikkhamanakāraṇaṃ paccavekkhamāno evaṃ kira cintesi – ‘‘ahaṃ pana navakanakakaṭakanūpurādisaṅghaṭṭanasaddasammissita-madhurahasitakathitagehajanaramaṇīyaṃ uḷāravibhavasobhitaṃ suravarabhavanākāramagāraṃ kheḷapiṇḍaṃ viya pahāya vivekārāmatāya sabbajanapāpapavāhanaṃ tapovanaṃ paviṭṭhosmi, idha pana me paṇṇasālāya vāso dutiyo gharāvāso viya hoti, handāhaṃ rukkhamūle vaseyya’’nti. Tena vuttaṃ –

于是，聪明具慧者在彼处，于竹林精舍中安住，傍晚时分起身，观察自己出外的原因，心中默想：『我乃是新砍的牛角、脚镯等装饰品聚合而成，带有柔和笑语的家舍，极其美妙，辉映庄严光彩，宛如仙天的宫殿。今日舍弃了喧闹如游戏的尘世尘垢，进入这寂静清净的安乐园，远离一切世间恶行与污秽，来到这苦行林中。而这里，对我而言，竹林精舍的住处如第二个家，我明日将在树根下安居。』于是说——

§31

31.

‘‘Aṭṭhadosasamākiṇṇaṃ, pajahiṃ paṇṇasālaka’’nti.

‘聚合且混杂八种烦恼，应当舍弃竹林精舍。’

Tattha aṭṭhadosasamākiṇṇanti aṭṭhahi dosehi samākiṇṇaṃ saṃyuttaṃ. Katamehi aṭṭhahi? Mahāsambhārehi nipphādanīyatā, tiṇapaṇṇamattikādīhi niccaṃ paṭijagganīyatā, senāsanaṃ nāma mahallakassa pāpuṇātīti avelāya vuṭṭhāpiyamānassa cittekaggatā na hotīti vuṭṭhāpanīyabhāvo, sītuṇhassa paṭighātena kāyassa sukhumālakaraṇabhāvo, gharaṃ paviṭṭhena yaṃ kiñci pāpaṃ sakkā kātunti garahapaṭicchādanakaraṇabhāvo, ‘‘mayhamida’’nti sapariggahabhāvo, gehassa atthibhāvo sadutiyakavāso, ūkāmaṅgulagharagoḷikādīnaṃ sādhāraṇatāya bahusādhāraṇabhāvoti iti ime aṭṭha ādīnave (apa. aṭṭha. 1.dūrenidāna, sumedhakathā) disvā mahāsatto paṇṇasālaṃ pajahiṃ.

这里所谓‘聚合且混杂八种烦恼’，是指被八种烦恼融合连结成一体。那八种是什么呢？即是：因得大财宝而引生的忧虑；因青草、树叶、泥土等构成的物质，常生产生纷扰；称为座位的床铺若是为富贵者所有，则引发懈怠；思维不坚定不集中的心行；因寒冷、热气对身体造成的微妙苦感；进入住所后，容许一切恶行的心理掩盖现象；‘这是我的’的执著心态；住处义理上为第二居所；以及像碾磨尘埃的拇指尖、难以数计的杂事一般的普遍烦恼。观察这些八种根本烦恼，圣者便舍弃了竹林精舍。

Guṇe dasahupāgatanti channaṃ paṭikkhipitvā dasahi guṇehi upetaṃ, rukkhamūlaṃ upagatosmīti attho. Katamehi dasahi? Appasamārambhatā, upagamanamattamevettha hotīti sulabhānavajjatā, abhiṇhaṃ tarupaṇṇavikāradassanena aniccasaññāsamuṭṭhāpanatā, senāsanamaccherābhāvo, tattha hi pāpaṃ karonto lajjatīti pāpakaraṇārahābhāvo, pariggahakaraṇābhāvo, devatāhi saha vāso, channapaṭikkhepo, paribhogasukhatā, rukkhamūlasenāsanassa gatagataṭṭhāne sulabhatāya anapekkhabhāvoti iti ime dasa guṇe (apa. aṭṭha. 1.dūrenidāna, sumedhakathā) disvā rukkhamūlaṃ upagatosmīti vadati. Āha ca –

所谓‘具有十种德相’，是指舍弃遮蔽视线后，依十种德相滋养，来到树根下而安住。那十种德相是什么呢？应是：少有的开始、趋向于亲近、简易不难，呈现嫩叶变化无常觉知，没有导致虚妄的疾病感，罪恶者惭愧，罪行的无所执着，与天众共住，舍弃及遮蔽，不求享乐的安稳，树根住宿的定处易于得到且不起相分别。观察这十种德相，喻为来到树根而安住。世尊说：

‘‘Vaṇṇito buddhaseṭṭhena, nissayoti ca bhāsito;

‘这是世尊尊者所赞叹和依靠的，’

Nivāso pavivittassa, rukkhamūlasamo kuto.

‘虽然居所清静，但树根同等何处寻得。’

‘‘Āvāsamaccherahare, devatāparipālite;

「寄居隐蔽之处，受天神保护；

Pavivitte vasanto hi, rukkhamūlamhi subbato.

确实栖居于宁静之地，安住树根之下。」

‘‘Abhirattāni nīlāni, paṇḍūni patitāni ca;

「喜爱着青翠之色，亦有洁白之叶飘落；

Passanto tarupaṇṇāni, niccasaññaṃ panūdati.

观视枝叶，恒常观察，洞察细微。」

‘‘Tasmā hi buddhadāyajjaṃ, bhāvanābhiratālayaṃ;

「因此，尊者应当以佛法为供养，视为修行所乐之所；

Vivittaṃ nātimaññeyya, rukkhamūlaṃ vicakkhaṇo’’ti. (visuddhi. 1.32);

智慧者不可忽视这幽静之树根所在。」

Atha sumedhapaṇḍito paṇṇasālāya diṭṭhadoso hutvā rukkhamūlasenāsane laddhānisaṃso viharanto uttaripi cintesi – ‘‘āhāratthāya me gāmagamanaṃ āhārapariyesanadukkhaṃ, nāhaṃ kenaci pārijuññena nikkhamitvā āhāratthāya pabbajito, āhārapariyesanamūlassa ca dukkhassa pamāṇaṃ natthi, yaṃnūnāhaṃ pavattaphalena yāpeyya’’nti. Imaṃ pana atthavisesaṃ dīpento –

于是智慧通达者在禅房中亲见缺失，坐于树根席上得到安住，心中反复思惟："为饮食而往返乡邑，追求饮食之苦；我未曾舍家出家因他人驱使，仅为饮食而出离；饮食追求苦之根本，没有可测量的轻重。我当以何种所得之果实来安养身心呢？"这段意义特别明显，故而明示如下：

§32-33

32-33. ‘‘Vāpitaṃ ropitaṃ dhaññaṃ, pajahiṃ niravasesato.

32-33句曰："浸泡、播种的五谷，可舍弃而净除；具有众多优点，起始为果实也。"

Anekaguṇasampannaṃ, pavattaphalamādiyi’’nti. – ādimāha;

——这是开端之说；

Tattha vāpitanti vapitvā nipphannaṃ. Ropitanti ropitvā nipphannaṃ, vapanaropanavasena duvidhāva sassanipphatti, taṃ duvidhampi attano appicchatāya pahāya pavattaphalena yāpesiṃ. Pavattaphalanti sayameva patitaphalaṃ. Ādiyinti paribhuñjiṃ.

其中“浸泡”谓浸泡并浸泡结束。“播种”谓播种并播种结束。浸泡与播种的不同作法有两种成就方式；这两种成就皆因自身的节制而舍弃，反以所得之果实安养自己。所谓果实即是亲手落下的果子，所谓“起始”是指加以享用。

‘‘Pavattaphalasantuṭṭho, aparāyattajīviko;

“因所得果实而心满意足，无所后悔地生活；“

Pahīnāhāraloluppo, hoti cātuddiso muni.

舍弃对饮食的贪求，成为遍四方的圣者。”

‘‘Jahāti rasataṇhañca, ājīvo tassa sujjhati;

『离弃苦渴，生计因此而安稳』，

Tasmā hi nātimaññeyya, pavattaphalabhojana’’nti. (visuddhi. 1.26 thokaṃ visadisaṃ) –

『因此切不可轻视，乃是此轮转果报的食粮』。——（《清净道论》第一章第26节简明注解）——

Evaṃ pavattamāno sumedhapaṇḍito nacirasseva antosattāhe aṭṭha samāpattiyo pañca abhiññāyo ca pāpuṇi. Imamatthaṃ pakāsentena ‘‘tatthappadhānaṃpadahi’’ntiādi vuttaṃ. Tattha tatthāti tasmiṃ assame. Padhānanti vīriyaṃ, vīriyañhi padahitabbato padhānabhāvakaraṇato vā ‘‘padhāna’’nti vuccati. Padahinti vīriyamārabhiṃ. Nissajjaṭṭhānacaṅkameti nisajjāya ca ṭhānena ca caṅkamena ca.

如此勤行的聪慧长者Sumedha，未及很久即于八周之内，获得五种神通。对此意旨明说谓之『于彼处努力发起』等语。此处『tatttha』者，谓于彼时、彼地。『padhāna』意为精进；因其必当用精进，其产生精进之因缘而称『精进』。『padahinti』意指发起精进。『nissajjaṭṭhānacaṅkameti』指因坐于固位而行走，即坐卧定处来回行走之意。

Sumedhapaṇḍito pana seyyaṃ paṭikkhipitvā nisajjaṭṭhānacaṅkameheva rattindivaṃ vītināmetvā sattāhabbhantareyeva abhiññābalaṃ pāpuṇi. Evaṃ pana abhiññābalaṃ patvā sumedhatāpase samāpattisukhena vītināmente tadā sabbajanasaṅgahakaro mārabalabhayaṃkaro ñāṇadīpaṅkaro dīpaṅkaro nāma satthā loke udapādi.

Sumedha长者弃于卧座，转而坐于固位行走，日夜不辍，持续七周即得神通力量。如此获神通力后，Sumedha以智慧勤修成就禅定，安心日夜修习，彼时天下普及广众为其拥护，令魔王恐惧，乃名曰智慧之灯、光明之灯、世界导师由是诞生。

Saṅkhepeneva tassāyamānupubbikathā – ayaṃ kira dīpaṅkaro nāma mahāsatto samattiṃsa pāramiyo pūretvā vessantarattabhāvasadise attabhāve ṭhito pathavikampanādīni mahādānāni datvā āyupariyosāne tusitapure nibbattitvā tattha yāvatāyukaṃ ṭhatvā dasasahassacakkavāḷadevatāhi sannipatitvā –

略述该长者过去生中之渐进故事曰：此人即名为光明之灯之大圣者，圆满诸项波罗蜜(度)，生于须弥山顶高天中。行施时震动大地等大神力。寿终后生于兜率天，处于彼长存，与十万菩萨天尊聚集一处。

‘‘Kālo kho te mahāvīra, uppajja mātukucchiyaṃ;

『时至伟大勇士，生起母子之恼』；

Sadevakaṃ tārayanto, bujjhassu amataṃ pada’’nti. (bu. vaṃ. 1.67) –

诸天众生得度生死时，愿彼觉悟无生之境。

Vutte tato so devatānaṃ vacanaṃ sutvā ca pañca mahāvilokanāni viloketvā tato cuto rammavatīnagare attano yasavibhūtiyā vijitavāsudevassa naradevassa sudevassa nāma rañño kule sumedhāya deviyā kucchismiṃ āsāḷhipuṇṇamiyā uttarāsāḷhanakkhattena paṭisandhiṃ gahetvā mahatā parivārena parihariyamāno mahādeviyā kucchimhi maṇikūṭagato viya kenaci asucinā amakkhito dasa māse vasitvā saliladharavivaragato saradakālacando viya tassā udarato nikkhami.

于是听闻天众所语，察观五大殊胜神通之后，乃离去，入于兰毗尼城，凭其荣华富贵，胜过天、人、与诸神王，名曰苏得婆，家族王者，贤明之女尊与其合，适逢季夏满月之时，北方星出时，二者相会。伟大随从护持之中，大贵女如居于珠峰之上，某种浊秽物沾其身，久住十月，似清水宝玉之光辉，妇腹间月华乍现。

Dvattiṃsa pubbanimittāni · 三十二前兆

Tassa pana dīpaṅkarakumārassa paṭisandhikkhaṇepi vijātakkhaṇepi dvattiṃsa pubbanimittāni pāṭihāriyāni pāturahesuṃ. Sabbasabbaññubodhisattesu mātukucchiṃ okkamantesu nikkhamantesu sambujjhantesu dhammacakkaṃ pavattantesūti imesu catūsu ṭhānesu dvattiṃsa pāṭihāriyāni pavattanteva. Tasmā mayā pākaṭattā dīpaṅkarakumārassa jātiyaṃ dassitāni –

彼时弥勒菩萨于相会时及出胎时，展示三十二种神异相。凡所有明了一切诸菩萨，入母腹、出母腹、觉悟中、转法轮时，四处共现三十二种神异，故我明示弥勒菩萨生时之异状。

‘‘Dīpaṅkare cārukare kumāre, sivaṃkare santikareva jāte;

“弥勒尊者美妙英俊，生出如师如善友；

Pakampi saṅkampi tadā samantā, sahassasaṅkhyā dasalokadhātu.

广布遍震荡，环绕诸方，无数无量，多于十界世界。

‘‘Cakkavāḷasahassesu, dasasahasseva devatā;

轮王诸天众，尽聚十万

Ekasmiṃ cakkavāḷasmiṃ, tadā sannipatiṃsu tā.

当时，在某一诸天轮转之界中，那些天人汇集于此。

‘‘Bodhisattaṃ mahāsattaṃ, jātamattantu devatā;

他们称念伟大比库行者成就正觉者，其生世中如天人般显赫；

Paṭhamaṃ paṭiggaṇhiṃsu, pacchā taṃ manujā pana.

诸天率先迎接他，随后人类也相继迎接。

‘‘Avāditā kenaci cammanaddhā, supokkharā dundubhiyo ca vīṇā;

某天，以琴瑟、富贵花饰作乐，弹奏着鼓、铜钹与琵琶等器乐；

Aghaṭṭitānābharaṇāni tasmiṃ, khaṇe samantā madhuraṃ raviṃsu.

无戴盔甲与装饰的天人们，瞬时遍处响起和谐美妙的乐声。

‘‘Chijjiṃsu sabbattha ca bandhanāni, sayaṃ vigacchiṃsu ca sabbarogā;

他们将一切束缚斩断，身心之病自行消散无遗；

Rūpāni passiṃsu ca jātiandhā, saddaṃ samantā badhirā suṇiṃsu.

他们虽然生来失明，却能见色；虽然四下聋哑，却能听声。

‘‘Anussatiṃ jātijaḷā manussā, labhiṃsu yānaṃ padasāva paṅgulā;

生于人间的众生，虽为凡夫，却获得由足与脚而行之车。

Videsayātā sayameva nāvā, sapaṭṭanaṃ sīghamupāgamiṃsu.

远方来的诸人自己就是舟楫，很快便抵达彼岸。

‘‘Ākāsaṭṭhaṃ bhūmigatañca sabbaṃ, sayaṃ samantā ratanaṃ viroci;

天空之上，大地之中，周围遍布宝石闪耀光明。

Nibbāyi ghore niraye hutāso, nadīsu toyampi ca nappavatti.

可畏之狱已灭，火已熄，于江河中水亦未湍流。

‘‘Lokantare dukkhanirantarepi, pabhā uḷārā vipulā ahosi;

即使在别处痛苦无止，光明亦放射广大且洪亮。

Tathā tadā santataraṅgamālo, mahāsamuddo madhurodakoyaṃ.

当时大海波浪连绵，这广大如海的水体甘甜清凉。

‘‘Na vāyi vāto pharuso kharo vā, samphullapupphā taravo ahesuṃ;

无论风暴凌厉或骤风狂烈，花草树木皆未受损害；

Viroci cando adhikaṃ satāro, na cāpi uṇho sūriyo ahosi.

满天星辰明亮辉映，太阳虽烈却未灼热异常。

‘‘Khagā nabhamhāpi ca rukkhato ca, haṭṭhāva heṭṭhā pathaviṃ bhajiṃsu;

飞鸟从天空，树木上纷纷飞落，栖息于高低土地间。

Mahācatuddīpagato ca megho, pavassi toyaṃ madhuraṃ samantā.

大地风云四起，乌云聚集遍布四方，轻柔甘甜的雨水飘洒满地。

‘‘Ṭhatvāva dibbe bhavane sakasmiṃ, pasannacittā pana devatāyo;

此刻天界宫殿中众神安坐，心情宁静欢喜。

Nacciṃsu gāyiṃsu ca vādayiṃsu, seḷiṃsu tā keḷimakaṃsu ceva.

他们跳舞、歌唱、吹奏乐器、跳跃欢腾，嬉戏玩耍。

‘‘Sayaṃ kira dvāramahākavāṭā, khaṇeva tasmiṃ vivaṭā ahesuṃ;

『确实自己是两扇大门的城墙，须臾之间在那处有凡俗开裂的口子；

Mahājane neva khudā pipāsā, pīḷesi lokaṃ kira kañci kañci.

大众并无饥渴之苦，却折磨世间某些人。』

‘‘Ye niccaverā pana pāṇisaṅghā, te mettacittaṃ paramaṃ labhiṃsu;

『然而那些恒常离群的众生，获得至高无上的慈心；

Kākā ulūkehi cariṃsu saddhiṃ, koṇā varāhehi akaṃsu keḷiṃ.

渡鸦与豺狼一同觅食，猪角野猪一同嬉戏玩耍。』

‘‘Ghorāpi sappānamukhāpi sappā, kīḷiṃsu kāmaṃ nakulehi saddhiṃ;

『连可怕的毒蛇和剧毒蛇类也，与雀类共同嬉戏于山谷间。』

Gaṇhiṃsu majjārasiresu yūkā, vissatthacittā gharamūsikāpi.

它们紧紧地抓住泥淖水面上飘浮的水草，专心致志，连家中的老鼠也如此。

‘‘Buddhantarenāpi aladdhatoye, pisācaloke vigatā pipāsā;

即便在世尊轮转之世，这些老鼠也断除嗔恨，不再有渴欲；

Khujjā ahesuṃ samacārukāyā, mūgā ca vācaṃ madhuraṃ lapiṃsu.

它们身体曲折，行动均匀美好，愚钝者也能说出甜美的话语。

‘‘Pasannacittā pana pāṇisaṅghā, tadaññamaññaṃ piyamālapiṃsu;

然而，它们心亮洁安宁，彼此亲爱和悦地交谈；

Assā ca hesiṃsu pahaṭṭhacittā, gajjiṃsu mattā varavāraṇāpi.

它们饥渴而且心无愧疚，甚至会伤害大象和驴等牲畜。

‘‘Surabhicandanacuṇṇasamākulā , kusumakuṅkumadhūpasugandhinī;

它们周身散布着馥郁的檀香、白粉，以及花香、红花、沉香和蜜香。

Vividhacārumahaddhajamālinī, dasasahassi ahosi samantato’’ti.

众多美丽的旗帜形成了宏伟的旗幡，数量达十万。

Tatra hissa dasasahassilokadhātukampo sabbaññutaññāṇapaṭilābhassa pubbanimittaṃ, devatānaṃ ekacakkavāḷe sannipāto dhammacakkappavattanakāle ekappahāreneva sannipatitvā dhammapaṭiggahaṇassa pubbanimittaṃ, paṭhamaṃ devatānaṃ paṭiggahaṇaṃ catunnaṃ rūpāvacarajjhānānaṃ paṭilābhassa pubbanimittaṃ, pacchā manussānaṃ paṭiggahaṇaṃ catunnaṃ arūpāvacarajjhānānaṃ paṭilābhassa pubbanimittaṃ, cammanaddhadundubhīnaṃ sayameva vajjanaṃ mahantiyā dhammabheriyā anusāvanassa pubbanimittaṃ, vīṇābharaṇānaṃ sayameva vajjanaṃ anupubbavihārapaṭilābhassa pubbanimittaṃ, bandhanānaṃ sayameva chedo asmimānasamucchedassa pubbanimittaṃ, mahājanassa sabbarogavigamo catusaccaphalapaṭilābhassa pubbanimittaṃ, jaccandhānaṃ rūpadassanaṃ dibbacakkhupaṭilābhassa pubbanimittaṃ, badhirānaṃ saddassavanaṃ dibbasotadhātupaṭilābhassa pubbanimittaṃ.

那里，那十万境界，动摇于对究竟全知之证得的前行相上；诸天在法轮初转之时，众多天人于法轮中央，齐聚一处，作为法受持之先兆；第一次诸天接受是因获得四种色界禅定；随后人间接受，则为获得四种无色界禅定的前行相；钟鼓响起，作为听闻伟广大法的前兆；琴瑟等乐器响起，作为初入修行生活的前行相；枷锁的斩断，代表我執取的断绝先兆；大千世界众生从一切诸苦中解脱，体现四圣谛果的接近先兆；盲者见色，乃天眼的前行相；聋者闻声，则为天耳的先兆。

Jātijaḷānaṃ anussatuppādo catusatipaṭṭhānapaṭilābhassa pubbanimittaṃ, paṅgulānaṃ padasā gamanaṃ caturiddhipādapaṭilābhassa pubbanimittaṃ, videsagatānaṃ nāvānaṃ sapaṭṭanāgamanaṃ catupaṭisambhidādhigamassa, ratanānaṃ sayameva virocanaṃ dhammobhāsapaṭilābhassa, niraye agginibbāyanaṃ ekādasagginibbāyanassa, nadīsu toyassa nappavattanaṃ catuvesārajjapaṭilābhassa, lokantare āloko avijjandhakāraṃ vidhametvā ñāṇalokadassanassa, mahāsamuddassa madhurodakatā nibbānarasena ekarasabhāvassa, vātassa avāyanaṃ dvāsaṭṭhidiṭṭhigatabhedanassa, tarūnaṃ pupphitabhāvo vimuttipupphehi pupphitabhāvassa pubbanimittaṃ.

出生种种痛苦的连续出现，是四正勤果的前行相；跛者行动是四如意足果的前行相；他乡船只一排横行，显现四种辩才的成就；宝石自身发光为法光显现的符号；地狱中的火焰熄灭，是十一重火灭的预示；河水不流动，是四流之净的前行相；他方之光照破无明，显示智慧之光现前；大海水甘甜如涅槃味，突出唯一实相；风的吹伏，是六十八见别的消散；树木盛开之相，乃由解脱花开所致的前行相。

Candassa ativirocanaṃ bahujanakantatāya pubbanimittaṃ, sūriyassa nātiuṇhavimalabhāvo kāyikacetasikasukhuppattiyā, khagānaṃ nagādīhi pathavigamanaṃ ovādaṃ sutvā mahājanassa pāṇehi saraṇagamanassa, mahato catuddīpagatameghassa pavassanaṃ mahato dhammavassassa, devatānaṃ sakasakabhavanesveva ṭhatvā naccādīhi kīḷanaṃ buddhabhāvaṃ patvā udānudānassa, dvārakavāṭānaṃ sayameva vivaraṇaṃ aṭṭhaṅgikamaggadvāravivaraṇassa, khudāpīḷanassa abhāvo vimuttisukhena sukhitabhāvassa, verīnaṃ mettacittapaṭilābho catubrahmavihārapaṭilābhassa, dasasahassilokadhātuyā ekadhajamālitā ariyadhajamālitāya pubbanimittaṃ, sesavisesā pana sesabuddhaguṇapaṭilābhassa pubbanimittānīti veditabbā.

月亮极度明亮，是众生欢喜的前兆；太阳光不刺眼清净，是身心轻安的表现；飞鸟与城镇的路径统一，教化众生顺入避护；大四明阵雨，是伟大法雨的降临；诸天成群在天宫站立，伴随舞蹈演戏，呈现佛陀威仪，赠送礼物的时刻已到；城门洞口开启，是八正道门的开启；饥饿病痛消失，是获得解脱乐的表现；仇敌得善心，是四梵行安住的前行相；十万大千世界由一旗汇聚成圣旗，是圣旗的预示；残余殊胜，则为余佛功德之前兆，应当如此了解。

Atha dīpaṅkarakumāro mahatiyā sampattiyā paricāriyamāno anukkamena bhaddaṃ yobbanaṃ patvā tiṇṇaṃ utūnaṃ anucchavikesu tīsu pāsādesu devalokasiriṃ viya rajjasirimanubhavanto uyyānakīḷāya gamanasamaye anukkamena jiṇṇabyādhimatasaṅkhāte tayo devadūte disvā sañjātasaṃvego nivattitvā sudassananagarasadisavibhavasobhaṃ rammavatī nāma nagaraṃ pāvisi. Nagaraṃ pavisitvā puna catutthavāre hatthācariyaṃ pakkosāpetvā etadavoca – ‘‘ahaṃ, tāta, uyyānadassanatthāya nikkhamissāmi hatthiyānāni kappāpehī’’ti. So ‘‘sādhu, devā’’ti paṭisuṇitvā caturāsītihatthisahassāni kappāpesi. Atha vissakammo nāma devaputto bodhisattaṃ nānāvirāgavasananivāsanaṃ āmukkamuttāhārakeyūraṃ ruciranavakanakakaṭakamakuṭakuṇḍaladharaṃ paramasurabhikusumamālasamalaṅkatasiroruhaṃ samalaṅkari kira. Atha dīpaṅkarakumāro devakumāro viya caturāsītiyā hatthisahassehi parivuto hatthikkhandhavaragato mahatā balakāyena parivuto ratijananaṃ uyyānaṃ pavisitvā hatthikkhandhato oruyha taṃ uyyānamanusañcaritvā paramaruciradassane sakahadayasītale silātale nisīditvā pabbajjāya cittaṃ uppādesi . Taṅkhaṇaññeva suddhāvāsakhīṇāsavo mahābrahmā aṭṭha samaṇaparikkhāre ādāya mahāpurisassa cakkhupathe pāturahosi.

于是，长者提婆达多之子——提婆迦童子，带着极大财富，身穿华美的衣服，宛如天宫的光辉，走过雕梁画栋的三座园林，犹如天界宫殿享受庄严华贵。行至一处园林时，提婆迦童子对象牙制成的工具说：“父亲啊，我将要为观看园林赏景而出行，这些象牙工具请持护。”众天对此欢喜称善，便运用四万八千象牙工具。随后，名叫毗沙诃摩的天子伽蓝具各样华丽装饰，身着美丽黄金锦缎，佩戴宝石冠冕、耳环和极香鲜花花环。提婆迦童子如同天子，跟随四万八千象牙大军，骑乘象背，进入日轮出没的园林，绕行象背，端坐于凉爽岩石之上，心生出家之念。顿时，大梵天携带八种比库具，放下供养，恭敬护持，成为帝王者朝途的伟大光辉。

Mahāpuriso taṃ disvā – ‘‘kimida’’nti pucchitvā, ‘‘samaṇaparikkhāro’’ti sutvā alaṅkārabhaṇḍaṃ omuñcitvā pasādhanabhaṇḍāgārikassa hatthe datvā maṅgalakhaggamādāya saddhiṃ makuṭena kese chinditvā antalikkhe ākāse ukkhipi. Atha sakko devarājā suvaṇṇacaṅkoṭakena taṃ kesamakuṭaṃ ādāya sinerumuddhani tiyojanappamāṇaṃ indanīlamaṇimayaṃ makuṭacetiyaṃ nāma akāsi. Atha mahāpuriso devadattiyaṃ arahattadhajaṃ kāsāvaṃ paridahitvā sāṭakayugaṃ ākāse khipi. Taṃ brahmā paṭiggahetvā brahmaloke dvādasayojanikaṃ sabbaratanamayaṃ cetiyamakāsi. Dīpaṅkarakumāraṃ pana pabbajantaṃ ekā purisakoṭi anupabbaji. Tāya pana parisāya parivuto bodhisatto dasa māse padhānacariyaṃ acari. Atha visākhapuṇṇamāya aññataraṃ nagaraṃ piṇḍāya pāvisi.

大梵天见之问曰：“此为何物？”答曰：“是沙门具足的修行器具。”随后放下所有装饰品，交予寺院的管护者，将吉祥之斧取来，与王冠上的发束一同斩断，抛掷空中。萨咖天王取下被斩之发束，装于如意金翅鹫之中，飞越三十由旬，建造宝石金冠塔。大梵天收受佛陀之阿拉汉幢旗，披红袈裟，乘坐战车抛向空中，乘入梵天界，筑造十二由旬，满载宝物的佛塔。提婆迦童子乃一千万众生中的一人，出家。与其随从会合后，菩萨在此行十个月重点修行。于维萨卡满月时，入城乞食。

Tasmiṃ kira nagare taṃdivasaṃ devatānaṃ balikaraṇatthāya nirudakapāyāsaṃ paciṃsu. Tassa pana mahāsattassa saparisassa piṇḍāya paviṭṭhassa manussā adaṃsu. Taṃ kira sabbesaṃ koṭisaṅkhyāyānaṃ bhikkhūnaṃ pariyattaṃ ahosi. Mahāpurisassa pana patte devatā dibbojaṃ pakkhipiṃsu. Taṃ paribhuñjitvā tattheva sālavane divāvihāraṃ vītināmetvā sāyanhasamaye paṭisallānā vuṭṭhāya gaṇaṃ vissajjetvā sunandena nāmājīvakena dinnā aṭṭha tiṇamuṭṭhiyo gahetvā pipphalibodhirukkhamūlaṃ gantvā tiṇasantharaṃ santharitvā navutihatthaṃ bodhikkhandhaṃ piṭṭhito katvā pallaṅkaṃ ābhujitvā caturaṅgavīriyaṃ adhiṭṭhahitvā bodhirukkhamūle nisīdi.

当时在那城中，为了使天众欢喜，烧煮了用牛奶熬制的糖浆。受大圣众所护持的尊贵众生，受人们供养。这样，遍布有千万数量的比库围绕左右。那位伟大圣者获天众赐送神圣宝石。接受供养后，便在沙罗树丛中安住一昼夜，严正修持，黄昏时分起身入林独处。披整衣，捧八捆草平整席地，携带胡椒果树根，到树旁整理草垫，把九十掌大小的菩提蕴遮挡好，安置铺盖，四威力坚定安住于菩提树下。

Tato mārabalaṃ vidhamitvā rattiyā paṭhamayāme pubbenivāsaṃ anussaritvā majjhimayāme dibbacakkhuṃ visodhetvā pacchimayāme anulomapaṭilomavasena paccayākāraṃ sammasitvā ānāpānacatutthajjhānaṃ samāpajjitvā tato vuṭṭhāya pañcasu khandhesu abhinivisitvā udayabbayavasena samapaññāsa lakkhaṇāni disvā yāva gotrabhuñāṇaṃ vipassanaṃ vaḍḍhetvā aruṇodaye ariyamaggena sakalabuddhaguṇe paṭivijjhitvā buddhasīhanādaṃ naditvā sattasattāhaṃ bodhisamīpeyeva vītināmetvā brahmuno dhammadesanaṃ paṭiññāya sunandārāme dhammacakkaṃ pavattetvā koṭisatānaṃ devamanussānaṃ dhammāmataṃ pāyetvā catuddīpikamahāmegho viya dhammavassaṃ vassento mahājanassa bandhanamokkhaṃ karonto janapadacārikaṃ vicari.

然后，破除魔力，夜间初更时回忆前生，中更时清净神眼，后更时以相续法的顺逆相观看因缘，入第四禅。起身亲近五蕴，观其生灭变化，见其本质，增长见闻智慧，辅助慧家。拂晓凭圣道成就，通达诸佛法性。随佛狮吼声，隐于佛陀身旁七七四十九日。于尊净梵林恭敬，开转法轮，利益无量众生天人。佛法如大云雨般滋润，令众生及诸行者脱离束缚，周游四方。

Tadā kira sumedhapaṇḍito samāpattisukhena vītināmento neva pathavikampanamaddasa na tāni nimittāni. Tena vuttaṃ –

当时智慧深广的善慧者，安然而乐意地如实讲说事实，既未见地震也未见任何异相。故言——

§34

34.

‘‘Evaṃ me siddhippattassa, vasībhūtassa sāsane;

「成就得证阶段，如有所制伏的教法；

Dīpaṅkaro nāma jino, uppajji lokanāyako.

有名为灯明王的觉者，世间的领袖；

§35

35.

‘‘Uppajjante ca jāyante, bujjhante dhammadesane;

生起及出生，皆因听闻法义而觉悟；

Caturo nimitte nāddasaṃ, jhānaratisamappito’’ti.

四种相互不相应合，被称为“对禅喜乐集一”。

Tattha evanti idāni vattabbaṃ nidasseti. Meti mama. Siddhippattassāti pañcābhiññāsiddhippattassa. Vasībhūtassāti bhūtavasissa, ciṇṇavasībhāvamupagatassāti attho. Sāsaneti vivekamānasānaṃ sāsane, anādaralakkhaṇe sāmivacanaṃ daṭṭhabbaṃ. Jinoti kilesārijayanena jino.

此处如是当讲，意义如下：我言“成就者之经”，指五种神通的成就。所谓“已成掌控”，意指已获得掌控，具备驱逐之义。“教法”指孤独清净之教法，应见此名词，毋以不敬心视之。“征服”，谓以克胜烦恼者为征服者。

Uppajjanteti paṭisandhiggahaṇe. Jāyanteti mātukucchito nikkhamane. Bujjhanteti anuttaraṃ sammāsambodhiṃ abhisambujjhante. Dhammadesaneti dhammacakkappavattane. Caturonimitteti cattāri nimittāni. Dīpaṅkarassa dasabalassa paṭisandhi-jāti-bodhi-dhammacakkappavattanesu catūsu ṭhānesu dasasahassilokadhātukampanādīni nimittānīti attho. Etthāha – tāni pana bahūni nimittāni, kasmā ‘‘caturo nimitte’’ti vuttaṃ, ayuttaṃ nanūti? Nāyuttaṃ, yadipi etāni bahūni nimittāni, catūsu ṭhānesu pana pavattattā ‘‘caturo nimitte’’ti vuttaṃ. Nāddasanti nāddasiṃ. Idāni tesaṃ catunnaṃ nimittānaṃ adassane kāraṇaṃ niddisanto ‘‘jhānaratisamappito’’ti āha. Jhānaratīti samāpattisukhassetaṃ adhivacanaṃ. Jhānaratiyā samappitattā samaṅgībhūtattā tāni nimittāni nāddasanti attho.

“生起”指再生接续；“出生”指从母胎出离；“觉悟”指正等觉的究竟证得。“法轮转动”指佛陀教化法轮。如“四种相”者，指四大种种缘起之相。于持有十力、再生相、觉悟、法轮之四处，因十千界宇震动等因素，此四相故。又说诸种相多，何故称为“四种相”？非十千也，而因诸多相，唯于四处现现，故作此名。彼中“四相”非相应合。今言“四相”不相应合时，因其相未集，故言“对禅喜乐集一”。禅喜乐之集一，谓此四相因调和而不相应合。

Atha tasmiṃ kāle dīpaṅkaradasabalo catūhi khīṇāsavasatasahassehi parivuto anupubbena cārikaṃ caramāno paramarammaṃ rammaṃ nāma nagaraṃ patvā sudassanamahāvihāre paṭivasati. Rammanagaravāsino ‘‘dīpaṅkaro kira dasabalo anuttaraṃ sammāsambodhiṃ patvā pavattitavaradhammacakko anupubbena cārikaṃ caramāno rammanagaraṃ patvā sudassanamahāvihāre paṭivasatī’’ti sutvā sappiādīni bhesajjāni gahetvā bhuttapātarāsā suddhuttarāsaṅgā pupphadhūpagandhahatthā yena buddho tenupasaṅkamiṃsu, upasaṅkamitvā satthāraṃ vanditvā pupphādīhi pūjetvā ekamantaṃ nisīditvā atimadhuraṃ dhammakathaṃ sutvā svātanāya bhagavantaṃ nimantetvā uṭṭhāyāsanā dasabalaṃ padakkhiṇaṃ katvā pakkamiṃsu.

当时，持十力的提婆达多，率领一万户除垢者环绕，步行入名为极乐城，驻锡于须达善大寺。城中居民闻“提婆达多十力已证正等觉，教法轮转，正步行入极乐城，于须达善大寺住持”，皆携药物、食器、清净上衣、花香薰香、以致佛所前来，礼敬佛陀，献花供养，静坐一侧，听闻极美妙的法说。会毕，佛陀邀其同坐起念，绕十力一周，随后退去。

Te punadivase asadisamahādānaṃ sajjetvā maṇḍapaṃ kāretvā vimalakomalehi nīluppalehi chādetvā catujjātigandhena paribhaṇḍaṃ kāretvā lājapañcamāni surabhikusumāni vikiritvā maṇḍapassa catūsu koṇesu sītalamadhuravāripuṇṇā cāṭiyo ṭhapetvā kadalipaṇṇehi pidahitvā maṇḍapopari jayasumanakusumasadisaṃ paramaruciradassanaṃ celavitānaṃ bandhitvā suvaṇṇamaṇirajatatārakāhi racayitvā tattha gandhadāmapupphadāmapattadāmaratanadāmāni olambetvā dhūpehi duddinaṃ katvā sakalañca taṃ rammaṃ rammanagaraṃ sammaṭṭhaṃ saphalakadaliyo ca pupphasamalaṅkate puṇṇaghaṭe ca ṭhapāpetvā nānāvirāgā dhajapaṭākāyo ca samussāpetvā mahāvīthiyā ubhosu passesu sāṇipākārehi parikkhipitvā dīpaṅkaradasabalassa āgamanamaggaṃ alaṅkarontā udakaparibhinnaṭṭhānesu paṃsuṃ pakkhipitvā cikkhallakampi pathaviṃ asamaṃ samaṃ katvā muttāsadisāhi vālukāhi ākiranti, lājapañcamehi ca pupphehi ākiranti, saphalakadalikamuke ca patiṭṭhāpenti.

翌日，众人重献极大布施，建造莲花香洁之楼盖，用四种精妙香料敷饰，铺陈五种珍奇香花，装饰亭阁四角，悬挂清凉芳香布帛，点缀上方以胜妙华香，如金珠银星。以香料、佛像供品、花灯、旌旗等布置，成极盛大宴会，沿大道两侧与四门布置旌旗、彩伞，秩序井然。迎接提婆达多入城路线，洒水净地，除尘平整，插花围绕，并在入口处铺设花瓣，使全城装饰完备美妙，花坛满布。

Atha tasmiṃ kāle sumedhatāpaso attano assamapadato uggantvā rammanagaravāsīnaṃ tesaṃ manussānaṃ uparibhāgena ākāsena gacchanto te haṭṭhapahaṭṭhe maggaṃ sodhente ca alaṅkaronte ca disvā – ‘‘kiṃ nu kho kāraṇa’’nti cintetvā sabbesaṃ passantānaññeva ākāsato oruyha ekamante ṭhatvā te manusse pucchi – ‘‘ambho! Kassatthāya tumhe imaṃ maggaṃ sodhethā’’ti? Tena vuttaṃ –

时，具智慧的塔巴萨从床起，飞升于空，越城上方斜飞，一边巡视全人群，一边察看道路布置，心中疑问：“此举何为？”忽降落空中独处处，人们问曰：“大师，你为何巡视此路？”彼答曰：

§36

36.

‘‘Paccantadesavisaye, nimantetvā tathāgataṃ;

在南方的地区，迎接如来；

Tassa āgamanaṃ maggaṃ, sodhenti tuṭṭhamānasā.

他们欢喜满足，清净地观察那来临之路。

§37

37.

‘‘Ahaṃ tena samayena, nikkhamitvā sakassamā;

我当时出门，伴随着众多同行人；

Dhunanto vākacīrāni, gacchāmi ambare tadā.

口中吟唱颂语，行走于天空之中。

§38

38.

‘‘Vedajātaṃ janaṃ disvā, tuṭṭhahaṭṭhaṃ pamoditaṃ;

见到感受身生的众生，欢喜满足，心中欢欣；

Orohitvāna gaganā, manusse pucchi tāvade.

攀升上天空，那里人们询问我如此。

§39

39.

‘‘Tuṭṭhahaṭṭho pamudito, vedajāto mahājano;

『欢喜安乐，大众欢喜』者，

Kassa sodhīyati maggo, añjasaṃ vaṭumāyana’’nti.

『谁当净治此道，如同脱落荆棘』也。」

Tattha paccantadesavisayeti majjhimadesasseva ekapasse paccantadesasaññite janapade. Tassa āgamanaṃ magganti tena āgantabbaṃ magganti attho. Ahaṃ tena samayenāti ahaṃ tasmiṃ samaye, bhummatthe cetaṃ karaṇavacanaṃ daṭṭhabbaṃ. Sakassamāti attano assamapadato nikkhamitvā. Dhunantoti odhunanto. ‘‘Tena samayena’’ ca, ‘‘tadā’’ cāti imesaṃ dvinnaṃ padānaṃ ekatthattā purimassa nikkhamanakiriyāya pacchimassa ca gamanakiriyāya saddhiṃ sambandho veditabbo, itarathā punaruttidosā na muccati. Tadāti tasmiṃ samaye.

其中『边陲他方』意指中间之见，如同一方之见对边陲之域而言。此处『道』者指来往之路，故谓必当通达之道。『我于彼时』者，即在那时，在土地上应当观察的说法。『离去本位』指由自身原有位置离开。『频频哼唱』者，示意持续发声。『彼时、当时』二词合一，表今昔迁变、前后出入及并存关系，否则解释重叠不脱误会。『彼时』即当时。

Vedajātanti sañjātasomanassaṃ. Tuṭṭhahaṭṭhaṃ pamoditanti imāni tīṇi padāni aññamaññavevacanāni aññamaññassa atthadīpanāni. Atha vā sukhena tuṭṭhaṃ, pītiyā haṭṭhaṃ, pāmojjena pamuditaṃ. Orohitvānāti otaritvā. Manusse pucchīti mānuse pucchi. Ayameva vā pāṭho. Tāvadeti tadā, taṅkhaṇeyevāti attho. Idāni pucchitamatthaṃ dassentena ‘‘tuṭṭhahaṭṭho pamudito’’tiādi vuttaṃ. Tattha ayaṃ mahājano tuṭṭhahaṭṭho pamoditahadayo hutvā maggaṃ sodheti, kiṃ kāraṇā sodheti, kassatthāya vā sodhetīti? Evaṃ ‘‘sodheti’’ saddaṃ āharitvā attho daṭṭhabbo, itarathā na yujjati. Sodhīyatīti suddhabhāvo karīyati. Maggo añjasaṃ vaṭumāyananti maggassevetāni vevacanāni.

『欢喜安乐』者，谓由欢喜忧乐之心生起。此三词互为不同之词，且分别彰显不同意涵；或则依乐安喜意译。『登上』者，谓从下至上。『问于人类』意谓探问般人。此为常行读法。『如是时』谓当时，为快速之意。今观问意，故译为『欢喜安乐』。此『大众』者，谓欢喜安乐喜乐者，心欢喜故探求道理，为何探求，因何而究竟？应以『探求』为根本义，不宜异释。『净治』指应使清净之意。『道』为修道诸法义。

Evaṃ tena sumedhatāpasena puṭṭhā te manussā āhaṃsu – ‘‘bhante sumedha, kiṃ na jānātha dīpaṅkaro nāma buddho anuttaraṃ sammāsambodhiṃ patvā pavattitavaradhammacakko janapadacārikaṃ caramāno anukkamena amhākaṃ nagaraṃ patvā sudassanamahāvihāre paṭivasati, mayaṃ taṃ bhagavantaṃ nimantayitvā tasseva buddhassa bhagavato āgamanamaggaṃ sodhemā’’ti. Tato taṃ sutvā sumedhapaṇḍito cintesi – ‘‘buddhoti kho panesa ghosopi dullabho, pageva buddhuppādo, tena hi mayāpi imehi manussehi saddhiṃ dasabalassa āgamanamaggaṃ sodhetuṃ vaṭṭatī’’ti. So te manusse āha – ‘‘sace, bho, tumhe imaṃ maggaṃ buddhassa sodhetha, mayhampi ekaṃ okāsaṃ detha, ahampi tumhehi saddhiṃ buddhassa maggaṃ sodhessāmī’’ti. Tato te ‘‘sādhū’’ti sampaṭicchitvā – ‘‘ayaṃ sumedhapaṇḍito mahiddhiko mahānubhāvo’’ti jānamānā dubbisodhanaṃ udakasambhinnaṃ ativiya visamaṃ ekaṃ okāsaṃ sallakkhetvā – ‘‘imaṃ okāsaṃ tumhe sodhetha alaṅkarotha cā’’ti adaṃsu. Tato sumedhapaṇḍito buddhārammaṇaṃ pītiṃ uppādetvā cintesi – ‘‘ahaṃ pana imaṃ okāsaṃ iddhiyā paramadassanīyaṃ kātuṃ pahomi, evaṃ kate pana maṃ na paritosessati. Ajja pana mayā kāyaveyyāvaccaṃ kātuṃ vaṭṭatī’’ti paṃsuṃ āharitvā taṃ padesaṃ pūreti.

由此聪明勤勉之义人们为此语发问曰：「尊者聪明者，何以不晓知名曰灯明者之佛，已证无上正觉，现转法轮，行走于国中？祂因慈悲，巡行至吾城，住于优美的正法大寺院。我们已邀请世尊，现希求一同净治其道。」遂闻此言，聪明者心思虑道曰：「佛二字虽世间罕闻，佛之生起寥寥无几，我等今日宜与诸人同，如十万军力，一同净治佛之道。」彼众人答曰：「若尔等净治此道，亦当赐我一机，我亦与尔共净治佛之道。」彼等皆欢喜同意曰：「此聪明者大威力、大尊贵者。」心火激荡如水沸腾般剧烈，以此机缘开示一机曰：「尔等净治此机，妆饰之。」聪明者心生喜悦，思惟曰：「我今当施出威神现相之机，以致于此定无妨害。今日我当造身体医治之事。」遂取尘土敷于此处。

Tassa pana tasmiṃ padese asodhite vippakateyeva rammanagaravāsino manussā bhagavato kālamārocesuṃ – ‘‘niṭṭhitaṃ, bhante, bhatta’’nti. Evaṃ tehi kāle ārocite dasabalo jayasumanakusumasadisavaṇṇaṃ dupaṭṭacīvaraṃ timaṇḍalaṃ paṭicchādetvā nivāsetvā tassupari suvaṇṇapāmaṅgena jayasumanakusumakalāpaṃ parikkhipanto viya vijjulatāsassirikaṃ kāyabandhanaṃ bandhitvā kanakagirisikharamatthake lākhārasaṃ parisiñcanto viya suvaṇṇacetiyaṃ pavāḷajālena parikkhipanto viya ca suvaṇṇagghikaṃ rattakambalena paṭimuñcanto viya ca saradasamayarajanikaraṃ rattavalāhakena paṭicchādento viya ca lākhārasena tintakiṃsukakusumasadisavaṇṇaṃ rattavarapaṃsukūlacīvaraṃ pārupitvā gandhakuṭidvārato kañcanaguhato sīho viya nikkhamitvā gandhakuṭipamukhe aṭṭhāsi. Atha sabbe bhikkhū attano attano pattacīvaramādāya bhagavantaṃ parivārayiṃsu. Te pana parivāretvā ṭhitā bhikkhū evarūpā ahesuṃ –

当时在此地未经清理且荒废的游乐城居民向人间告知佛之时刻曰：「食已尽，尊者。」于是适逢食时，十万众披着华丽华服，金黄绢裳覆身，安坐其上，黄金铺满高岗，洒下如花串聚，身披黄金缕带，金山顶之处洒大量香油，宛如金塔以琉璃网覆之，又如金饰帐棚以红绒毯搭盖，还有香柏树荫与红绒帐幔遮蔽，于香舍之门处恭敬立如狮子。然后诸比库各自迎持袈裟，为世尊护卫。护卫已立，诸比库由是成为此形象者——

‘‘Appicchā pana santuṭṭhā, vattāro vacanakkhamā;

“不贪欲而心满足，行为端正，语辞恰当；

Pavivittā asaṃsaṭṭhā, vinītā pāpagarahino.

信心坚定不动摇，恭敬谦逊，远离恶行。

‘‘Sabbepi sīlasampannā, samādhijjhānakovidā;

俱具完全戒律，通达禅定与精进；

Paññāvimuttisampannā, tipañcacaraṇāyutā.

具足智慧解脱，遵行三法五戒。

‘‘Khīṇāsavā vasippattā, iddhimanto yasassino;

已断烦恼，安住禁戒，拥有神通和威名；

Santindriyā damappattā, suddhā khīṇapunabbhavā’’ti.

心境安宁，能调五根，洁净无复生死烦恼。」

Iti bhagavā sayaṃ vītarāgo vītarāgehi vītadoso vītadosehi vītamoho vītamohehi parivuto ativiya virocittha. Atha satthā mahānubhāvānaṃ khīṇāsavānaṃ chaḷabhiññānaṃ catūhi satasahassehi parivuto marugaṇaparivuto dasasatanayano viya brahmagaṇaparivuto hāritamahābrahmā viya ca aparimitasamayasamupacitakusalabalajanitāya anopamāya buddhalīḷāya tārāgaṇaparivuto saradasamayarajanikaro viya ca gaganatalaṃ taṃ maggaṃ alaṅkatapaṭiyattaṃ paṭipajji.

于是世尊本人远离贪欲，离于贪欲者们；远离嗔恚，离于嗔恚者们；远离痴愚，离于痴愚者们，周围环绕着伟大的光辉。后来这位导师，被伟大尊贵者们、无漏者们、具有六种神通者们、数以十万计者们所环绕；被野鹿群环绕，如同十万双眼的梵天众环绕；像大梵天哈利塔一样，由无量无边的适逢时机、精进善力所生的无比佛陀戏耍魅力所围绕；被星宿群环绕，宛如一切时节夜光；被众神群环绕，犹如装饰天际的天岩，行走于此道途。

‘‘Suvaṇṇavaṇṇāya pabhāya dhīro, suvaṇṇavaṇṇe kira maggarukkhe;

『以黄金般光辉的颜色，智者庄严其身，仿佛在黄金树下；

Suvaṇṇavaṇṇe kusume karonto, suvaṇṇavaṇṇo paṭipajji maggaṃ’’.

在黄金般的花朵中绽放，如此辉煌地践行正道。』

Sumedhatāpasopi tena alaṅkatapaṭiyattena maggena āgacchantassa dīpaṅkarassa bhagavato dvattiṃsamahāpurisalakkhaṇapaṭimaṇḍitaṃ asītiyā anubyañjanehi anurañjitaṃ byāmappabhāya parikkhepaṃ sassirikaṃ indanīlamaṇisadisaṃ ākāse nānappakārā vijjulatā viya chabbaṇṇabuddharasmiyo vissajjentaṃ rūpasobhaggappattaṃ attabhāvaṃ akkhīni ummīletvā oloketvā – ‘‘ajja mayā dasabalassa jīvitapariccāgaṃ kātuṃ vaṭṭatī’’ti, ‘‘mā bhagavā kalale akkami, maṇimayaphalakasetuṃ akkamanto viya saddhiṃ catūhi khīṇāsavasatasahassehi mama piṭṭhiṃ akkamanto gacchatu, taṃ me bhavissati dīgharattaṃ hitāya sukhāyā’’ti kese mocetvā ajinajaṭāvākacīrāni kāḷavaṇṇe kalale pattharitvā tattheva kalalapiṭṭhe nipajji. Tena vuttaṃ –

光明智慧的激情者，也以此无上的庄严所装饰的道路来临，他是曾被二十二大人特征揉饰的如来，肤色如茜红，光耀如火焰宝石浮空，展露多种异彩，好比六瓣莲花的佛光，分散于空中，显现形体美丽光辉，如同睁开慧眼观看，心念曰：『今日我为对十方伟力的生命奉献事奉定做准备』；『世尊请勿在我的任务中疏忽，倘若我像结水晶宝桥般竭尽所能，与四大无漏智拥护者同心合力，则我将长久享有安乐利益』。于是释放络腮长须，披散天然卷曲发，黑色如莲花蕊，俯伏于莲座之上。遂有谕言说——

§40

40.

‘‘Te me puṭṭhā viyākaṃsu, buddho loke anuttaro;

『他们曾问我，佛陀在世上无可比拟；

Dīpaṅkaro nāma jino, uppajji lokanāyako;

名曰光明者，他即是胜利者，是世间之主；

Tassa sodhīyati maggo, añjasaṃ vaṭumāyanaṃ.

由此，道路得以清净、明澈，如同油引火般顺畅不阻。

§41

41.

‘‘Buddhoti vacanaṃ sutvāna, pīti uppajji tāvade;

听闻『佛』此名称时，喜悦之心由此生起。

Buddho buddhoti kathayanto, somanassaṃ pavedayiṃ.

称呼其为佛者，令心充满欢喜与欢悦。

§42

42.

‘‘Tattha ṭhatvā vicintesiṃ, tuṭṭho saṃviggamānaso;

于是我立地深思，心满欢喜而宁静安稳；

Idha bījāni ropissaṃ, khaṇo ve mā upaccagā.

设若今为栽下种子，片刻之间不得松懈。

§43

43.

‘‘Yadi buddhassa sodhetha, ekokāsaṃ dadātha me;

若能令佛清净，我愿给予他一隅之地。

Ahampi sodhayissāmi, añjasaṃ vaṭumāyanaṃ.

我亦当使纯净，清除烦恼污垢。

§44

44.

‘‘Adaṃsu te mamokāsaṃ, sodhetuṃ añjasaṃ tadā;

“于此时刻为汝开示，我当清洁烦恼污垢；

Buddho buddhoti cintento, maggaṃ sodhemahaṃ tadā.

彼时正思维『佛』之义，愿当肃清正道障碍。”

§45

45.

‘‘Aniṭṭhite mamokāse, dīpaṅkaro mahāmuni;

“在未证悟之际，灯光照亮的伟大圣人；

Catūhi satasahassehi, chaḷabhiññehi tādihi;

以四百千众修行者，及六通智慧相伴；

Khīṇāsavehi vimalehi, paṭipajji añjasaṃ jino.

净除烦恼清净无垢，圣者当履行纯净法。”

§46

46.

‘‘Paccuggamanā vattanti, vajjanti bheriyo bahū;

诸多勇士相继行进，纷纷发出怒吼；

Āmoditā naramarū, sādhukāraṃ pavattayuṃ.

人形显现欢喜，善行得以展开。

§47

47.

‘‘Devā manusse passanti, manussāpi ca devatā;

天人和人世相互观望，人世及天人皆是；

Ubhopi te pañjalikā, anuyanti tathāgataṃ.

二者都恭敬合掌，追随如来。

§48

48.

‘‘Devā dibbehi turiyehi, manussā mānusehi ca;

天人以三界之上者，人与人世者亦然；

Ubhopi te vajjayantā, anuyanti tathāgataṃ.

天人和人均发出吼声，追随如来。

§49

49.

‘‘Dibbaṃ mandāravaṃ pupphaṃ, padumaṃ pārichattakaṃ;

「天上美丽的曼陀罗花，莲花般的伞状花；

Disodisaṃ okiranti, ākāsanabhagatā marū.

诸天在虚空中环绕闪耀，游行奔走。」

§50

50.

‘‘Dibbaṃ candanacuṇṇañca, varagandhañca kevalaṃ;

「天上纯净的檀香粉，以及纯净的白檀香；

Disodisaṃ okiranti, ākāsanabhagatā marū.

诸天在虚空中环绕闪耀，游行奔走。」

§51

51.

‘‘Campakaṃ saralaṃ nīpaṃ, nāgapunnāgaketalaṃ;

「山樱花般纯净明净的香花，蛇王莲花和凤眼莲花；

Disodisaṃ ukkhipanti, bhūmitalagatā narā.

地上人们扬起飞扬，环绕奔走。」

§52

52.

‘‘Kese muñcitvāhaṃ tattha, vākacīrañca cammakaṃ;

我剪下头发，剃去胡须和皮肤，

Kalale pattharitvāna, avakujjo nipajjahaṃ.

洗净污秽，便俯身而入。

§53

53.

‘‘Akkamitvāna maṃ buddho, saha sissehi gacchatu;

佛陀用手牵引我，与比库们同行；

Mā naṃ kalale akkamittha, hitāya me bhavissatī’’ti.

嘱我不要在污秽中牵引，以我利益为念。」

Tattha viyākaṃsūti byākariṃsu. ‘‘Dīpaṅkaro nāma jino, tassa sodhīyati patho’’tipi pāṭho. Somanassaṃ pavedayinti somanassamanubhavinti attho. Tattha ṭhatvāti yasmiṃ padese ākāsato otari, tattheva ṭhatvā. Saṃviggamānasoti pītivimhitamānaso. Idhāti imasmiṃ dīpaṅkare puññakkhette. Bījānīti kusalabījāni. Ropissanti ropissāmi. Khaṇoti aṭṭhakkhaṇavirahito navamo khaṇasannipāto. Atidullabho so mayā paṭiladdho. Veti nipātamattaṃ. Mā upaccagāti so mā accagamā, mā atikkamīti attho. Dadāthāti detha. Teti ye me puṭṭhā manussā, teti attho. Sodhemahaṃ tadāti sodhemi ahaṃ tadā. Aniṭṭhiteti apariyosite vippakate. Khīṇāsavehīti ettha cattāro āsavā – kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavoti (cūḷani. jatukaṇṇimāṇavapucchāniddesa 69) ime cattāro āsavā yesaṃ khīṇā pahīnā samucchinnā paṭippassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, te khīṇāsavā, tehi khīṇāsavehi. Khīṇāsavattāyeva vimalehi.

这里他们解释说：『毗耶迦』是『解释』的意思。有一读本作『名为荼缚迦罗的圣者，其道得以显净』。『索摩那莎』意即令人喜悦的心境。『阇多』意即立定于空中的地方。『三律仪』即戒律。『播种』者是善根，意思是种下善根，种子生长之义。『卡那』是小单位，八个置于一起称为九个单位。『难得』即我得到罕见之意。『韦蒂』指仅就句末并止之词。『莫阿帕查嘎』等皆解释为「不要附加」「莫前来」之意。『达达他』即「给予」。『特』意谓询问他人是否在意，我则答曰我当时如此做。『阿尼提耶得』是指未满足尚未消失。『吉那阿萨伐』所指四种垢染——欲垢、命垢、见垢、无明垢。此四垢若尽除而心得清净，则谓已断垢。

Devā manusse passantīti ettha devānaṃ manussadassane vattabbaṃ natthi, pakatidassanavasena pana yathā manussā idha ṭhatvā passanti, evaṃ devāpi manusse passantīti attho. Devatāti deve. Ubhopīti ubho devamanussā. Pañjalikāti katapañjalikā, ubhopi hatthe sirasi patiṭṭhāpetvāti attho. Anuyanti tathāgatanti tathāgatassa pacchato yanti, anuyoge sati sāmiatthe upayogavacanaṃ hotīti lakkhaṇaṃ. Tena vuttaṃ ‘‘anuyanti tathāgata’’nti. Vajjayantāti vādentā.

『众天人见人』中说，此处并非说天人能以人的肉眼观看人类，乃以亲近观察之意。就如人立定而观看，天人亦以此理观察人类。『天人』即天。『俱有』即天与人两者。『叉那利』是作合掌状，双手合于头上之姿势。『随行如来』指随从如来大师之后，『随行』因有会合，是有联系之谓。因是故说『随行如来』。『辩论』者即为争论也。

Mandāravanti mandāravapupphaṃ. Disodisanti disato disato. Okirantīti avakiranti. Ākāsanabhagatāti ākāsasaṅkhāte nabhasi gatā. Atha vā ākāsaṃ gatā saggagatāva. ‘‘Nabho’’ti hi saggo vuccati. Marūti amarā. Saralanti saralatarukusumaṃ. Nīpanti kadambapupphaṃ. Nāgapunnāgaketakanti nāgapunnāgaketakapupphāni ca. Bhūmitalagatāti bhūmigatā.

曼陀罗蔓生，曼陀罗花开。自东方至东方，光华四射。称为绽放，意谓舒展开放。归属于天空者，谓属于天空上方。或者说已达天空，如同升入天界。天界即称作“天空”。风神称作不死者。莎萝树花朵纷披。印度紫荆花盛开。蛇莲及蛇莲花，乃蛇莲花朵。归属于大地者，即生于土地。

Kesemuñcitvāhanti ahaṃ kese baddhā kalāpakuṭilajaṭā muñcitvā, vippakiritvāti attho. Tatthāti mayhaṃ dinne okāse. Cammakanti cammakkhaṇḍaṃ. Kalaleti cikkhallakaddame. Avakujjoti adhomukho hutvā. Nipajjahanti nipajjiṃ ahaṃ. Mā nanti ettha māti paṭisedhatthe nipāto. Nanti padapūraṇatthe nipāto, buddho kalale mā akkamitthāti attho. Hitāya me bhavissatīti taṃ kalale anakkamanaṃ dīgharattaṃ mama hitatthāya bhavissatīti. ‘‘Sukhāya me bhavissatī’’tipi pāṭho.

解开发髻者谓发束放开，乱而曲卷。反之名为编缀。此意谓我今日有空闲时间处。皮革即皮片。搪塞指皮革厚而坚固。向天下伏者谓身体向下弯伏。自我屈身矮趴。此处勿谓为反对，应视为伏地。伏地涵义可指足踏满地，佛于搪塞中不生怨恨，意即我在搪塞中无敌。缘我利益故我不构怨，长久维系利益无碍。亦有诵曰『为我安乐』三法。

Tato sumedhapaṇḍito kalalapiṭṭhe nipanno evaṃ cintesi – ‘‘sacāhaṃ iccheyyaṃ sabbakilese jhāpetvā saṅghanavako hutvā rammanagaraṃ paviseyyaṃ, aññātakavesena pana me kilese jhāpetvā nibbānappattiyā kiccaṃ natthi, yaṃnūnāhaṃ dīpaṅkaradasabalo viya paramābhisambodhiṃ patvā dhammanāvaṃ āropetvā mahājanaṃ saṃsārasāgarā uttāretvā pacchā parinibbāyeyyaṃ, idaṃ me patirūpa’’nti. Tato aṭṭha dhamme samodhānetvā buddhabhāvāya abhinīhāraṃ katvā nipajji. Tena vuttaṃ –

尔时智慧深广者，坐于搪塞之上，思惟如是：‘倘若我欲烧尽一切烦恼，成为众僧领袖，入浴于乐城，虽异姓人不受我烦恼，涅槃已得则无事可作。愿我如灯王者坚定觉悟，承载佛法，大众依赖，如渡海船，渡脱生死海，之后入般涅槃，此乃我所愿。’于是集八法共思，心生如来相观而入定。由此有言：

§54

54.

‘‘Pathaviyaṃ nipannassa, evaṃ me āsi cetaso;

‘已伏于大地，我心如是，'

Icchamāno ahaṃ ajja, kilese jhāpaye mama.

今日我心欲望燃烧，我欲熄灭我烦恼。

§55

55.

‘‘Kiṃ me aññātavesena, dhammaṃ sacchikatenidha;

‘我如何以异姓人，觉证真实法；’

Sabbaññutaṃ pāpuṇitvā, buddho hessaṃ sadevake.

具足一切智慧之后，佛将成为诸天众的主宰。

§56

56.

‘‘Kiṃ me ekena tiṇṇena, purisena thāmadassinā;

『我凭这唯一渡过的男子的正见为何？

Sabbaññutaṃ pāpuṇitvā, santāressaṃ sadevakaṃ.

具足一切智慧之后，当拯救诸天众。

§57

57.

‘‘Iminā me adhikārena, katena purisuttame;

凭借这一超胜权柄，由最尊贵的人所为，

Sabbaññutaṃ pāpuṇitvā, tāremi janataṃ bahuṃ.

具足一切智慧之后，度化广大众生。

§58

58.

‘‘Saṃsārasotaṃ chinditvā, viddhaṃsetvā tayo bhave;

断尽轮回之流，穿透三界之苦；

Dhammanāvaṃ samāruyha, santāressaṃ sadevaka’’nti.

『法』者，如此聚合而成，谓诸众生为其仆役。

Tattha pathaviyaṃ nipannassāti puthaviyā nipannassa. Ayameva vā pāṭho. Cetasoti cetaso parivitakko ahosīti attho. ‘‘Evaṃ me āsi cetanā’’tipi pāṭho. Icchamānoti ākaṅkhamāno. Kileseti kilissanti upatāpentīti kilesā, rāgādayo dasa. Jhāpayeti jhāpeyyaṃ, mama kilese jhāpaye ahanti attho.

其中『地』谓陷入大地者，此亦可作『土』解。『心』者，意念环绕之义。亦有读作『如此我有意』者。『欲求』意指期望。『染污』谓烦恼，谓染污者，即贪恚痴等十种。『燃烧』者，意谓烦恼燃烧我之意。

Kinti paṭikkhepavacanaṃ. Aññātavesenāti apākaṭavesena, aviññātena paṭicchannena. Idha pana bhikkhū viya āsavakkhayaṃ katvā kiṃ, buddhakare dhamme pūretvā paṭisandhijātibodhidhammacakkappavattanesu mahāpathavikampanaṃ katvā buddho bodhetā, tiṇṇo tāretā, mutto mocetā bhaveyyanti adhippāyo. Sadevaketi sadevake loke.

此为反驳之语。『不明之义』，谓不表露，不觉察之涵意。此处如比库般，断尽『漏』后，成佛法已满，开启转法轮等大震动，佛以觉者应有四种权巧力：成就、度生、解脱、自在。『仆役』谓此世间诸仆役。

Thāmadassināti attano thāmabalaṃ passamānena. Santāressanti santāressāmi. Sadevakanti sadevakaṃ sattanikāyaṃ, sadevakaṃ lokaṃ vā. Adhikārenāti adhivisiṭṭhena kārena, buddhassa mama jīvitaṃ pariccajitvā kalalapiṭṭhe sayanenādhikārenāti attho.

『目睹自身能力』，谓观察自身能量。『仆役于世间』，即世间诸众生。『居首位』谓依佛所作而供养我生命；于哭泣之中以安卧供养意涵。

Saṃsārasotanti kammakilesavasena yonigativiññāṇaṭṭhitinavasattāvāsesu ito cito ca saṃsaraṇaṃ saṃsāro. Yathāha –

『轮回流』者，谓由业垢染烦恼所激，生死流转，起于六识、名色与有漏住。

‘‘Khandhānañca paṭipāṭi, dhātuāyatanānañca;

『于五蕴之中、四大与六处中行』……

Abbocchinnaṃ vattamānā, saṃsāroti pavuccatī’’ti. (visuddhi. 2.619; dī. ni. aṭṭha. 2.95 apasādanāvaṇṇanā; saṃ. ni. aṭṭha. 2.2.60; a. ni. aṭṭha. 2.4.199; dha. sa. aṭṭha. nidānakathā; vibha. aṭṭha. 226 saṅkhāpadaniddesa; su. ni. aṭṭha. 2.523; udā. aṭṭha. 39; itivu. aṭṭha. 14, 58; theragā. aṭṭha. 1.67, 99; cūḷani. aṭṭha. 6; paṭi. ma. aṭṭha. 2.1.117);

「断除」正行时，谓之「轮回」。

Saṃsāro ca so sotaṃ ceti saṃsārasotaṃ, taṃ saṃsārasotaṃ. Atha vā saṃsārassa sotaṃ saṃsārasotaṃ, saṃsārakāraṇaṃ taṇhāsotaṃ chinditvāti attho. Tayo bhaveti kāmarūpārūpabhave. Tibhavanibbattakakammakilesā tayo bhavāti adhippetā. Dhammanāvanti ariyaṃ aṭṭhaṅgikaṃ maggaṃ. So hi caturoghuttaraṇaṭṭhena ‘‘dhammanāvā’’ti vuccati. Samāruyhāti āruyha. Santāressanti santāressāmi. Yasmā pana buddhattaṃ patthentassa –

轮回犹如水流，此中称为轮回之流；又此流为轮回之根本，断除渴爱之流即断除此流。轮回乃三界，即欲界、色界、无色界。因业与烦恼而生三界。圣者所入八正道中有四种破除患难名曰「断法」。攀缘者则向上攀缘。圣者同向彼岸。因觉者成佛之后——

§59

59.

‘‘Manussattaṃ liṅgasampatti, hetu satthāradassanaṃ;

出家具足善根，能胜戒律与精进；

Pabbajjā guṇasampatti, adhikāro ca chandatā;

修习八法灭苦，行为端正修行真诚。」

Aṭṭhadhammasamodhānā, abhinīhāro samijjhati’’.

此谓人在人道中立定，将成佛觉，非诸如龙等他生。何以故？因无因缘故也。

Tattha manussattanti manussattabhāveyeva ṭhatvā buddhattaṃ patthentassa patthanā samijjhati, na nāgajātiādīsu ṭhitānaṃ. Kasmāti ce? Ahetukabhāvato.

其中，『人身』者，谓发愿者须安住于人之状态而发愿成佛，其愿方能成就；若安住于龙族等其余生类之中，则不能成就。何以故？以彼等无因故也。

Liṅgasampattīti manussattabhāve vattamānassāpi purisaliṅge ṭhitasseva patthanā samijjhati, na itthiyā vā paṇḍakanapuṃsakaubhatobyañjanakānaṃ vā samijjhati . Kasmāti ce? Lakkhaṇapāripūriyā abhāvato. Vuttañhetaṃ – ‘‘aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ itthī arahaṃ assa sammāsambuddho’’ti (ma. ni. 3.130; a. ni. 1.279; vibha. 809) vitthāro. Tasmā itthiliṅge ṭhitassa manussajātikassāpi patthanā na samijjhati.

标志成就者，意指人在世间存在时身为男性的情况，内心唯一执著的即为男性身份认同。此名称不适用于女性或双性人。其缘由在于缺乏相应的完整特征。经典中曾言：『此处，诸比库，此无间隙者，即女性为阿拉汉者，正自觉者』。因此，女性身分者之人类世间存在亦无男性身份认同执著。

Hetūti purisassāpi tasmiṃ attabhāve arahattappattiyā hetusampannasseva patthanā samijjhati, no itarassa.

缘由者，指男性在其自身存在中，唯有具足成为阿拉汉果位之缘故而生起执著，非因他缘而起。

Satthāradassananti sace jīvamānakabuddhasseva santike pattheti patthanā samijjhati. Parinibbute bhagavati cetiyassa santike vā bodhirukkhamūle vā paṭimāya vā paccekabuddhabuddhasāvakānaṃ vā santike patthanā na samijjhati. Kasmā? Bhabbābhabbake ñatvā kammavipākaparicchedakañāṇena paricchinditvā byākātuṃ asamatthattā. Tasmā buddhassa santikeyeva patthanā samijjhati.

师现者之观法，若为仍活生者如佛当前，则生起执著。若佛灭度后，于佛塔、菩提树根、佛像或缘觉、佛弟子像前，则不生执著。其因何？由于了解生死共趣与业力果报之现象，智解其切断，不能以言语说明。故唯于佛现存处生执著。

Pabbajjāti buddhassa bhagavato santike patthentassāpi kammakiriyavādīsu tāpasesu vā bhikkhūsu vā pabbajitasseva patthanā samijjhati, no gihiliṅge ṭhitassa. Kasmā? Pabbajitāyeva hi bodhisattā sambodhiṃ adhigacchanti, na gahaṭṭhā. Tasmā ādimhi paṇidhānakālepi pabbajiteneva bhavitabbaṃ.

出家释迦世尊当前施教者，无论是行为业理论者或苦行比库，均生执著；但家居男性则不然。其因何？唯有出家者为未来成佛菩提之因，非家居者。故当初立志阶段即应出家。

Guṇasampattīti pabbajitassāpi aṭṭhasamāpattilābhino pañcābhiññasseva samijjhati, na pana imāya guṇasampattiyā virahitassa. Kasmā? Nigguṇassa tadabhāvato.

德行成就者，指出家者至八成就并得五种神通时生起执著；未得此德行成就时则无此执著。其因是缺乏德行者之故。

Adhikāroti guṇasampannenāpi yena attano jīvitaṃ buddhānaṃ pariccattaṃ hoti, tassa iminā adhikārena sampannasseva samijjhati, na itarassa.

资格者，指出家具足完善德行及以此涵摄佛陀生命之人，始生欣然执著资格；他人则不然。

Chandatāti abhinīhārasampannassāpi yassa buddhakārakadhammānaṃ atthāya mahanto chando vāyāmo ca ussāho ca pariyeṭṭhi ca, tasseva samijjhati, na itarassa. Tatridaṃ chandamahantatāya opammaṃ – sace hi evamassa, ‘‘yo pana sakalacakkavāḷagabbhaṃ ekodakībhūtaṃ attano bāhubalena uttaritvā pāraṃ gantuṃ samattho, so buddhattaṃ pāpuṇāti. Yo panimaṃ attano dukkaraṃ na maññati ‘ahaṃ imaṃ uttaritvā pāraṃ gamissāmī’’’ti evaṃ mahatā chandena ussāhena samannāgato hoti, tassa patthanā samijjhati, na itarassa (su. ni. aṭṭha. 1.khaggavisāṇasuttavaṇṇanā; apa. aṭṭha. 1.dūrenidāna, sumedhakathā; cariyā. aṭṭha. pakiṇṇakakathā).

即便是具备愿求而全勤实践佛教诸法之所需的广大精进、努力、 zeal 与热诚者，也唯其自身的精进、努力、热诚与坚毅而能获得利益，他人则不能。这里用譬喻说明这宏伟的愿心：譬如有者能以自己臂力将满布整个宇宙的广阔河流全数跃过而抵达彼岸，此人必成佛。唯有以如此宏大的愿心和热诚精进具备者，其意愿才是坚定不移的，其他人意愿则不如是。（摘自《须摩尼尼篇释》《破远因缘》《苏美达释》《行集杂释》）

Sumedhapaṇḍito pana ime aṭṭha dhamme samodhānetvāva buddhabhāvāya abhinīhāraṃ katvā nipajji. Dīpaṅkaropi bhagavā āgantvā sumedhapaṇḍitassa sīsabhāge ṭhatvā kalalapiṭṭhe nipannaṃ sumedhatāpasaṃ disvā – ‘‘ayaṃ tāpaso buddhattāya abhinīhāraṃ katvā nipanno, ijjhissati nu kho etassa patthanā, udāhu no’’ti anāgataṃsañāṇaṃ pesetvā upadhārento – ‘‘ito kappasatasahassādhikāni cattāri asaṅkhyeyyāni atikkamitvā gotamo nāma buddho bhavissatī’’ti ñatvā ṭhitakova parisamajjhe byākāsi – ‘‘passatha no, tumhe bhikkhave, imaṃ uggatapaṃ tāpasaṃ kalalapiṭṭhe nipanna’’nti. ‘‘Evaṃ, bhante’’ti. Ayaṃ buddhattāya abhinīhāraṃ katvā nipanno, samijjhissati imassa tāpasassa patthanā, ayañhi ito kappasatasahassādhikānaṃ catunnaṃ asaṅkhyeyyānaṃ matthake gotamo nāma buddho loke bhavissati. Tasmiṃ panassa attabhāve kapilavatthu nāma nagaraṃ nivāso bhavissati, mahāmāyā nāma devī mātā, suddhodano nāma rājā pitā, upatisso ca kolito ca dve aggasāvakā, ānando nāma upaṭṭhāko, khemā ca uppalavaṇṇā ca dve aggasāvikā bhavissanti . Ayaṃ paripakkañāṇo hutvā mahābhinikkhamanaṃ nikkhamitvā mahāpadhānaṃ padahitvā nigrodhamūle sujātāya nāma kumāriyā dinnaṃ pāyāsaṃ paṭiggahetvā nerañjarāya tīre paribhuñjitvā bodhimaṇḍaṃ āruyha assattharukkhamūle abhisambujjhissatīti. Tena vuttaṃ –

具足智慧的苏美达长老在集结这八项功德后即发愿成佛而入灭。薄伽梵提婆迦尊者降临，站立于苏美达头旁，在 Kalalapiṭṭha 野地目睹苏美达的苦行后，便以未来记向他启示：“此人为成佛已造作苦行，将来必定成佛。今后经过数千万亿劫，名为果德玛的佛将出现。”并当众宣布：“汝等比库，看这升起般磨炼苦行者，名为 Kalalapiṭṭha 的苦行者。”众比库回答：“是的，尊者。”这人励志苦行，将来将成佛。须知当他成佛时，居住于迦比罗卫城，母亲名 Mahāmāyā，父亲名净饭王，有两大主弟子 Upatissa 与 Kolita，侍者阿难，以及两大女弟子 Khemā 和 Uppalavaṇṇā。此人成就无上知见，大勇发心出离，离开家园，诣尼连禅那河岸保养珍稀饮品，坐禅于菩提树下而证道。对此有云：

§60

60.

‘‘Dīpaṅkaro lokavidū, āhutīnaṃ paṭiggaho;

“提婆迦那，通晓世间诸事，承受供养；

Ussīsake maṃ ṭhatvāna, idaṃ vacanamabravi.

立于精进者旁，讲述如下言语：

§61

61.

‘‘Passatha imaṃ tāpasaṃ, jaṭilaṃ uggatāpanaṃ;

“观想这苦行者，严厉而凌厉的苦行，

Aparimeyyito kappe, buddho loke bhavissati.

无量劫中，此人成为世间佛。”

§62

62.

‘‘Ahū kapilavhayā rammā, nikkhamitvā tathāgato;

『于咖毕拉瓦牟野中有美景，世尊出世远离之；

Padhānaṃ padahitvāna, katvā dukkarakārikaṃ.

精勤用力如是行，已成难行大事。』

§63

63.

‘‘Ajapālarukkhamūlasmiṃ, nisīditvā tathāgato;

『坐于阿阇婆罗树根处，世尊止于此；

Tattha pāyāsaṃ paggayha, nerañjaramupehiti.

在彼处取乳糜食，入于奈然伽罗河畔。』

§64

64.

‘‘Nerañjarāya tīramhi, pāyāsaṃ ada so jino;

『在奈然伽罗河滨，世尊奉膳乳糜；

Paṭiyattavaramaggena, bodhimūlamupehiti.

循妙法道向前，至觉树根所止。』

§65

65.

‘‘Tato padakkhiṇaṃ katvā, bodhimaṇḍaṃ anuttaro;

尔时世尊绕行一周，至觉园顶，至上之地；

Assattharukkhamūlamhi, bujjhissati mahāyaso.

于无益之荆棘根处，将觉悟而成大威望者。

§66

66.

‘‘Imassa janikā mātā, māyā nāma bhavissati;

此人之生母名为摩耶；

Pitā suddhodano nāma, ayaṃ hessati gotamo.

慈父名为须达多，此即果德玛也。

§67

67.

‘‘Anāsavā vītarāgā, santacittā samāhitā;

无染垢者，远离贪欲，心安定且专注；

Kolito upatisso ca, aggā hessanti sāvakā;

迦叶与阿难等，皆将成为尊首弟子。

Ānando nāmupaṭṭhāko, upaṭṭhissatimaṃ jinaṃ.

名为阿难的侍者，将要侍奉这尊圣者。

§68

68.

‘‘Khemā uppalavaṇṇā ca, aggā hessanti sāvikā;

“洁净如莲花色的祇摩女士，将成为第一的女侍者；

Anāsavā vītarāgā, santacittā samāhitā.

无染着、断除贪欲，心安定、专注定中。

§69

69.

‘‘Bodhi tassa bhagavato, assatthoti pavuccati;

“世尊觉者的菩提，由此得成名曰阿萨萨；

Citto ca hatthāḷavako, aggā hessantupaṭṭhakā;

名为智者的智多达将成为第一的侍从；

Uttarā nandamātā ca, aggā hessantupaṭṭhikā’’ti.

名为乌塔拉的南达母亲将成为第一的女侍者。”

Tattha lokavidūti sabbathā viditalokattā pana lokavidū. Bhagavā hi sabhāvato samudayato nirodhato nirodhūpāyatoti sabbathāpi lokaṃ avedi aññāsi paṭivijjhi. Tasmā lokavidūti vuccati. Yathāha –

这里所谓‘知世者’，乃是通达一切的世间。世尊本自性为‘起’与‘灭’及‘灭道’知，其故乃悉能了达一切世间，洞察真谛。因此称为‘知世者’。犹如说：

‘‘Tasmā have lokavidū sumedho, lokantagū vūsitabrahmacariyo;

‘故此，我是知世智者，入世间，乐于修行戒律；

Lokassa antaṃ samitāvi ñatvā, nāsīsatī lokamimaṃ parañcā’’ti. (saṃ. ni. 1.107; a. ni. 4.46);

已知世间终结之理，断灭此世及彼世。’（《增支经》1.107；《中部》4.46）

Api ca tayo lokā – saṅkhāraloko, sattaloko, okāsalokoti. Tattha saṅkhāraloko nāma paṭiccasamuppannā pathaviādayo dhammā. Sattaloko nāma saññino asaññino nevasaññināsaññino ca sattā. Okāsaloko nāma sattānaṃ nivāsaṭṭhānaṃ. Ime pana tayopi lokā bhagavatā yathāsabhāvato viditā, tasmā lokavidūti vuccati. Āhutīnaṃ paṭiggahoti dānānaṃ paṭiggahetuṃ arahattā dakkhiṇeyyattā āhutīnaṃ paṭiggaho. Ussīsake maṃ ṭhatvānāti mama sīsasamīpe ṭhatvā. Idaṃ idāni vattabbaṃ vacanaṃ abravīti attho. Jaṭilanti jaṭā assa santīti jaṭilo, taṃ jaṭilaṃ. Uggatāpananti uggatāpasaṃ. Ahūti ahani, athāti attho. Ayameva vā pāṭho. Kapilavhayāti kapilaavhayā abhidhānā. Rammāti ramaṇīyato. Padhānanti vīriyaṃ. Ehitīti essati gamissati. Sesagāthāsu uttānamevāti.

世间亦有三者：行法界、众生界与栖息界。所谓行法界，即缘起而生的地、水等诸法。众生界者，分别有觉、有不觉及中间觉的众生。栖息界乃众生的居住所在。此三界，世尊皆悉依其本然真相了知，故称‘知世者’。‘受施’者，谓受施舍；‘阿拉汉’则为可受回敬、可施礼者。‘靠近头顶’即立于我头侧，作尊敬礼仪之状。今应解释此语义之意。‘糙’者，谓粗糙不净；‘燃烧’者，指灼热；‘献’即供献，‘是’谓义；此即文中所指经文词汇。‘迦毗罗瓦帝’系该词名义。‘安乐’为和悦之意。‘精进’意指努力。‘去’者，未来将至。句尾诗句当作赞词理解。

Tato sumedhapaṇḍito – ‘‘mayhaṃ kira patthanā samijjhissatī’’ti sañjātasomanasso ahosi. Mahājano dīpaṅkaradasabalassa vacanaṃ sutvā – ‘‘sumedhatāpaso kira buddhabījaṅkuro’’ti haṭṭhatuṭṭho ahosi. Evañcassa ahosi – ‘‘yathā nāma puriso nadiṃ taranto ujukena titthena tarituṃ asakkonto heṭṭhātitthena uttarati, evameva mayaṃ dīpaṅkaradasabalassa sāsane maggaphalaṃ alabhamānā anāgate yadā tvaṃ buddho bhavissasi, tadā tava sammukhā maggaphalaṃ sacchikātuṃ samatthā bhaveyyāmā’’ti patthanaṃ akaṃsu. Dīpaṅkaradasabalo bodhisattaṃ mahāsattaṃ pasaṃsitvā aṭṭhahi pupphamuṭṭhīhi pūjetvā padakkhiṇaṃ katvā pakkāmi. Tepi catusatasahassā khīṇāsavā bodhisattaṃ pupphehi ca gandhehi ca pūjetvā padakkhiṇaṃ katvā pakkamiṃsu. Devamanussā pana tatheva pūjetvā vanditvā pakkamiṃsu.

于是智慧深者有感自心生惭愧，谓‘愿我能有成就道迹’。闻达伟大尊者提婆达沙言，谓‘智慧正是佛种子’而心生欢喜。因之起念云：‘犹如人渡河时，若不从前面桥梁过则由后渡河，唯我等亦然，于伟大尊者之教正修道果，将来当成佛时，必能亲见道果。’便辞归去。提婆达沙敬奉护持菩萨，献八朵花于其前环绕，之后环绕三千六百位已证无漏菩萨，奉以花香。诸天人亦如是敬礼致敬，随即离去。

Atha sabbalokamatidīpaṅkaro dīpaṅkaro bhagavā catūhi khīṇāsavasatasahassehi parivuto rammanagaravāsīhi pūjiyamāno devatāhi abhivandiyamāno sañjhāppabhānurañjitavarakanakagirisikharo viya jaṅgamamāno anekesu pāṭihāriyesu vattamānesu tena alaṅkatapaṭiyattena maggena gantvā nānāsurabhikusumagandhavāsitaṃ cuṇṇasammodagandhaṃ samussitadhajapaṭākaṃ gandhānubaddhahadayehi bhamaragaṇehi gumbagumbāyamānaṃ dhūpandhakāraṃ amarapurasadisasobhaṃ abhirammaṃ rammanagaraṃ pavisitvā paññatte mahārahe buddhāsane yugandharamatthake saradasamayarucirakararajanikaro timiranikaranidhanakaro kamalavanavikasanakaro divasakaro viya dasabaladivasakaro nisīdi. Bhikkhusaṅghopi paṭipāṭiyā attano attano pattāsane nisīdi. Rammanagaravāsino pana upāsakā saddhādiguṇasampannā nānāvidhakhajjādīhi samalaṅkataṃ vaṇṇagandharasasampannaṃ asadisaṃ sukhanidānaṃ dānaṃ buddhappamukhassa bhikkhusaṅghassa adaṃsu.

尔时，普照三界提婆达沙即世尊，与四万无漏圣人环绕，由荣华城邑众聚供养，被天神顶礼问讯，如傍晚辉映金山之流动光芒。披饰华盖，身挂缀香花尘，裙带随风起舞，蜂群绕膝飞舞，香烟袅袅升起，彰显无上光明，入三界豪华之城，坐于宝座上，配以优美法乐，其光华如河流敌七之日，驱散黑暗，发出秋季花开之光，坐于常住之所。比库僧众各坐本位；城中居士信心坚定，具德，供养不同佳肴，香气扑鼻，色相华美，愉悦欢喜，供养世尊及比库僧团。

Atha kho bodhisatto dasabalassa byākaraṇaṃ sutvā buddhabhāvaṃ karatalagatamiva maññamāno pamuditahadayo sabbesu paṭikkantesu sayanā vuṭṭhāya – ‘‘pāramiyo vicinissāmī’’ti puppharāsimatthake pallaṅkaṃ ābhujitvā nisīdi. Evaṃ nisinne mahāsatte sakaladasasahassacakkavāḷadevatā sādhukāraṃ datvā – ‘‘ayya sumedhatāpasa, porāṇakabodhisattānaṃ pallaṅkaṃ ābhujitvā – ‘pāramiyo vicinissāmī’ti nisinnakāle yāni pubbanimittāni nāma paññāyanti, tāni sabbānipi ajja pātubhūtāni nissaṃsayena tvaṃ buddho bhavissasi, mayametaṃ jānāma – ‘yassetāni nimittāni paññāyanti, so ekanteneva buddho bhavissati’ tasmā tvaṃ attano vīriyaṃ daḷhaṃ katvā paggaṇhā’’ti bodhisattaṃ nānappakārāhi thutīhi abhitthaviṃsu. Tena vuttaṃ –

当时，菩提萨埵听闻十种力量的述说，心生欢喜，如同手执正觉果德玛的宝珠般，以喜悦之心，起身于诸众中，坐卧交替之间，安稳地起身坐下，心言：“我当审察波罗蜜。”他取过满是花朵的床席而坐。菩提大士如此端坐，诸天众多达十万，遍布四方，送出赞叹之声说：“善哉，苏摩得塔婆萨！你坐于古时菩提萨埵所坐之床，念曰‘我当审察波罗蜜’，以此坐持之时，昔日预兆现前，今皆悉已显现，毋庸置疑，你必当成佛。吾等知晓：‘现今预兆现前者，必定独证无二成佛。’因此，汝应振作精进，坚固己力，勇猛承当！”众天以种种赞誉欢呼敬礼菩提萨埵。此时有言曰——

§70

70.

‘‘Idaṃ sutvāna vacanaṃ, asamassa mahesino;

“闻此法语，如获至宝于大伟人；

Āmoditā naramarū, buddhabījaṃ kira ayaṃ.

人生欢欣，犹如佛种之芽生长。”

§71

71.

‘‘Ukkuṭṭhisaddā vattanti, apphoṭenti hasanti ca;

“四方响起欢呼声，笑语生动跌宕；

Katañjalī namassanti, dasasahassī sadevakā.

十万天众合掌礼敬，虔诚恭敬满天。

§72

72.

‘‘Yadimassa lokanāthassa, virajjhissāma sāsanaṃ;

“此时此刻世尊之教法，必将永远清净明朗；

Anāgatamhi addhāne, hessāma sammukhā imaṃ.

在未来之际，我必亲临此境。

§73

73.

‘‘Yathā manussā nadiṃ tarantā, paṭititthaṃ virajjhiya;

正如人们渡河时，应当舍弃跌倒之处，远离污秽不净，

Heṭṭhātitthe gahetvāna, uttaranti mahānadiṃ.

先由下游岸边登船，向上流渡过大河。

§74

74.

‘‘Evameva mayaṃ sabbe, yadi muñcāmimaṃ jinaṃ;

如同如此，若我们都能舍弃此尊者，

Anāgatamhi addhāne, hessāma sammukhā imaṃ.

在未来之际，我必亲临此境。

§75

75.

‘‘Dīpaṅkaro lokavidū, āhutīnaṃ paṭiggaho;

光明普照、通达世间的砥柱者，受持供养之法，

Mama kammaṃ pakittetvā, dakkhiṇaṃ pādamuddhari.

我宣说我的行为，右脚先起。

§76

76.

‘‘Ye tatthāsuṃ jinaputtā, padakkhiṇamakaṃsu maṃ;

那些在彼时的圣子们，围绕我做绕行礼；

Devā manussā asurā ca, abhivādetvāna pakkamuṃ.

天人、世人及阿修罗等，致礼之后便离去。

§77

77.

‘‘Dassanaṃ me atikkante, sasaṅghe lokanāyake;

他们越过了我的相见，如同世界的主导者出现在僧团中；

Sayanā vuṭṭhahitvāna, pallaṅkaṃ ābhujiṃ tadā.

他们起身离开坐位，当时便坐卧铺上。

§78

78.

‘‘Sukhena sukhito homi, pāmojjena pamodito;

我因此而快乐，欢喜无比。

Pītiyā ca abhissanno, pallaṅkaṃ ābhujiṃ tadā.

彼时因喜悦而安住，乃坐于床榻上。

§79

79.

‘‘Pallaṅkena nisīditvā, evaṃ cintesahaṃ tadā;

『彼时我坐于床榻上，如是思惟；

Vasībhūto ahaṃ jhāne, abhiññāsu pāramiṃ gato.

已成禅定的主宰，已至超越神通之境。』

§80

80.

‘‘Sahassiyamhi lokamhi, isayo natthi me samā;

『在这亿万众生的世间，无与我相等者；

Asamo iddhidhammesu, alabhiṃ īdisaṃ sukhaṃ.

在神通之力中无匹，我已得至最高的安乐。』

§81

81.

‘‘Pallaṅkābhujane mayhaṃ, dasasahassādhivāsino;

『在床榻之上，我拥有一万的居所；

Mahānādaṃ pavattesuṃ, dhuvaṃ buddho bhavissasi.

大声疾呼者们兴起，你必定成佛。

§82

82.

‘‘Yā pubbe bodhisattānaṃ, pallaṅkavaramābhuje;

『先前诸菩萨所乘之床垫，

Nimittāni padissanti, tāni ajja padissare.

其种种相迹，今日将现现。』

§83

83.

‘‘Sītaṃ byapagataṃ hoti, uṇhañca upasammati;

『寒凉之感生起，炎热亦得平息；

Tāni ajja padissanti, dhuvaṃ buddho bhavissasi.

此种种相迹今日将现，你必定成佛。』

§84

84.

‘‘Dasasahassī lokadhātu, nissaddā honti nirākulā;

十万世界界，寂静无扰。

Tāni ajja padissanti, dhuvaṃ buddho bhavissasi.

这些事今天就会现起，汝必定成佛。

§85

85.

‘‘Mahāvātā na vāyanti, na sandanti savantiyo;

暴风不吹动，也不遮蔽风味；

Tāni ajja padissanti, dhuvaṃ buddho bhavissasi.

这些事今天就会现起，汝必定成佛。

§86

86.

‘‘Thalajā dakajā pupphā, sabbe pupphanti tāvade;

生于土壤和水中的花，皆在此时绽放；

Tepajja pupphitā sabbe, dhuvaṃ buddho bhavissasi.

凡所有花皆盛开，汝必定成佛。

§87

87.

‘‘Latā vā yadi vā rukkhā, phalabhārā honti tāvade;

若是藤蔓或者树木，果实饱满亦如是；

Tepajja phalitā sabbe, dhuvaṃ buddho bhavissasi.

所有众生都成就了聪慧，你必定成为不变的佛陀。

§88

88.

‘‘Ākāsaṭṭhā ca bhūmaṭṭhā, ratanā jotanti tāvade;

天空中的宝石与大地上的宝石同样闪耀光明；

Tepajja ratanā jotanti, dhuvaṃ buddho bhavissasi.

而你所成就的宝石更为光耀，你必定成为不变的佛陀。

§89

89.

‘‘Mānussakā ca dibbā ca, turiyā vajjanti tāvade;

世间的人类和天人，包括超越三界者，都如是诵赞你；

Tepajjubho abhiravanti, dhuvaṃ buddho bhavissasi.

你所成就的光明最为显赫，你必定成为不变的佛陀。

§90

90.

‘‘Vicittapupphā gaganā, abhivassanti tāvade;

思想意念如花朵般纷繁，散布于天空之间；

Tepi ajja pavassanti, dhuvaṃ buddho bhavissasi.

『三倍者』者，今日正现发生，必成为不变之佛。

§91

91.

‘‘Mahāsamuddo ābhujati, dasasahassī pakampati;

『大海』者，汹涌翻腾，『万川』者，震动不已；

Tepajjubho abhiravanti, dhuvaṃ buddho bhavissasi.

『三倍者』者，意气昂扬，必成为不变之佛。

§92

92.

‘‘Nirayepi dasasahasse, aggī nibbanti tāvade;

『地狱』者，有万余，『火焰』者，暂时熄灭；

Tepajja nibbutā aggī, dhuvaṃ buddho bhavissasi.

『三倍者』者，火已熄灭，必成为不变之佛。

§93

93.

‘‘Vimalo hoti sūriyo, sabbā dissanti tārakā;

『清净者』者，如日光焰，所有星辰悉皆显现；

Tepi ajja padissanti, dhuvaṃ buddho bhavissasi.

今天你们将要得到果报，必定成为稳定不变的佛陀。

§94

94.

‘‘Anovaṭṭhena udakaṃ, mahiyā ubbhijji tāvade;

像山涧间的流水，从大地中涌出大量清水，

Tampajjubbhijjate mahiyā, dhuvaṃ buddho bhavissasi.

从大地上汩汩流淌而出，你必定成就恒久的佛陀。

§95

95.

‘‘Tārāgaṇā virocanti, nakkhattā gaganamaṇḍale;

像星团在天空中闪耀，群星布满穹苍，

Visākhā candimāyuttā, dhuvaṃ buddho bhavissasi.

维萨迦星伴随着明月，你必定成就坚定不移的佛陀。

§96

96.

‘‘Bilāsayā darīsayā, nikkhamanti sakāsayā;

像阳光从云层中射出，从蓄积处出发，

Tepajja āsayā chuddhā, dhuvaṃ buddho bhavissasi.

若能净除三毒染着，必定成就正觉佛陀。

§97

97.

‘‘Na honti aratī sattānaṃ, santuṭṭhā honti tāvade;

众生不生瞋恚，且皆心怀满足；

Tepajja sabbe santuṭṭhā, dhuvaṃ buddho bhavissasi.

若皆一心满足，必定成就正觉佛陀。

§98

98.

‘‘Rogā tadupasammanti, jighacchā ca vinassasi;

诸病因此息灭，恶欲亦随之灭；

Tāni ajja padissanti, dhuvaṃ buddho bhavissasi.

今日即得此效，必定成就正觉佛陀。

§99

99.

‘‘Rogā tadā tanu hoti, doso moho vinassasi;

彼时诸病减轻，烦恼与痴迷灭尽；

Tepajja vigatā sabbe, dhuvaṃ buddho bhavissasi.

三耶三欲全除，必成正遍知佛。

§100

100.

‘‘Bhayaṃ tadā na bhavati, ajjapetaṃ padissati;

彼时不生恐怖，当下现前当见；

Tena liṅgena jānāma, dhuvaṃ buddho bhavissasi.

由此标志知之，必成正遍知佛。

§101

101.

一百零一。

‘‘Rajonuddhaṃsatī uddhaṃ, ajjapetaṃ padissati;

去垢清净心向上，当下现前当见；

Tena liṅgena jānāma, dhuvaṃ buddho bhavissasi.

以此标志当知，汝必将成正觉者。

§102

102.

一百零二。

‘‘Aniṭṭhagandho pakkamati, dibbagandho pavāyati;

非净秽之香逸散，天上香气吹送；

Sopajja vāyatī gandho, dhuvaṃ buddho bhavissasi.

有时香气随风而起，必将成正觉者。

§103

103.

一百零三。

‘‘Sabbe devā padissanti, ṭhapayitvā arūpino;

诸天悉现前，安立无色天人；

Tepajja sabbe dissanti, dhuvaṃ buddho bhavissasi.

一切火焰显现，汝必然成为真正的佛。

§104

104.

‘‘Yāvatā nirayā nāma, sabbe dissanti tāvade;

『只要地狱等名显现，一切皆见，于是亦如是，

Tepajja sabbe dissanti, dhuvaṃ buddho bhavissasi.

一切火焰显现，汝必定成为恒常的佛。』

§105

105.

‘‘Kuṭṭā kavāṭā selā ca, na hontāvaraṇā tadā;

『山峰、树木、石头等，那时未曾成为障碍；

Ākāsabhūtā tepajja, dhuvaṃ buddho bhavissasi.

“如虚空般存在的热诚，你必定成就正等觉。”

§106

106.

‘‘Cutī ca upapattī ca, khaṇe tasmiṃ na vijjati;

“止息与发生在那一刹那中皆不显现；

Tānipajja padissanti, dhuvaṃ buddho bhavissasi.

今正以此诚敬，必定成就正等觉。”

§107

107.

‘‘Daḷhaṃ paggaṇha vīriyaṃ, mā nivatta abhikkama;

“坚守刚强的精进，勿退转而要前进；

Mayampetaṃ vijānāma, dhuvaṃ buddho bhavissasī’’ti.

“我们今天知晓，他必定成为佛。”

Tattha idaṃ sutvāna vacananti idaṃ dīpaṅkarassa bhagavato bodhisattassa byākaraṇavacanaṃ sutvā. Asamassāti samassa sadisassa abhāvato asamassa. Yathāha –

听闻此语之后，说此是灯佛世尊菩萨的说明之言。‘Asamassa’ 意谓同类不在、不具备的意思，指出同类缺失。例如说—

‘‘Na me ācariyo atthi, sadiso me na vijjati;

“我无师长，无法与我相似，

Sadevakasmiṃ lokasmiṃ, natthi me paṭipuggalo’’ti. (ma. ni. 1.285; 2.341; mahāva. 11; kathā. 405; mi. pa. 4.5.11);

「在含天的世间，无有与我匹敌者。」（参见《中部》第一册第285经；第二册第341经；《大品》第11页；《论事》第405页；《弥兰王问经》第4篇第5章第11节）

Mahesinoti mahante sīlasamādhipaññākkhandhe esi gavesīti mahesī, tassa mahesino. Naramarūti narā ca amarā ca, ukkaṭṭhaniddeso panāyaṃ sabbepi dasasahassilokadhātuyā nāgasupaṇṇayakkhādayopi āmoditāva. Buddhabījaṃ kira ayanti ayaṃ kira buddhaṅkuro uppannoti āmoditāti attho.

所谓“Mahesi”，是指具大德行、大安那波罗密及般若三聚蕴者，称为大尊者，亦称王者。‘Naramara’意为人及非人，‘ukkaṭṭhaniddesa’指极广大义。此乃广涉十万世界界所有天龙鬼神众等无不欢悦之义。佛种子欲发芽，谓此即是佛根、佛芽，是为欣喜之义。

Ukkuṭṭhisaddāti unnādasaddā vattanti. Apphoṭentīti hatthehi bāhā abhihananti. Dasasahassīti dasasahassilokadhātuyo. Sadevakāti saha devehi sadevakā dasasahassī namassantīti attho. Yadimassāti yadi imassa, ayameva vā pāṭho. Virajjhissāmāti yadi na sampāpuṇissāma. Anāgatamhi addhāneti anāgate kāle. Hessāmāti bhavissāma. Sammukhāti sammukhībhūtā. Imanti imassa, sāmiatthe upayogavacanaṃ.

『欢呼声』者，即喧腾之声四起也。『鼓掌』者，即以双手拍击臂膊也。『万』者，即一万个世界系也。『含天的』者，意谓连同诸天人在内，此一万个世界系皆顶礼敬仰——此为其义。『若此者』者，即『若此人』之义，此亦是另一读法。『将错过』者，即若未能证得之意。『于未来时』者，即于将来之时也。『将会是』者，即将成为之意。『当面』者，即亲临现前也。『此』者，即『此人』之义，此处以所用格表领属之意。

Nadiṃtarantāti nadītaraṇakā, ‘‘naditarantā’’tipi pāṭho. Paṭititthanti paṭimukhatitthaṃ. Virajjhiyāti virajjhitvā. Yadi muñcāmāti yadi imaṃ bhagavantaṃ muñcitvā akatakiccā gamissāmāti attho. Mama kammaṃ pakittetvāti mama bhāvitamatthaṃ byākaritvā. Dakkhiṇaṃpādamuddharīti dakkhiṇaṃ pādaṃ ukkhipi, ‘‘katapadakkhiṇo’’tipi pāṭho.

『渡河者』者，即渡河之人，亦有『渡河者』之异本。『正对岸渡口』者，即面向对面之渡口。『错失』者，即已错失。『若放行』者，义为：若放下此世尊、未竟己事而离去之意。『称扬我之业』者，即宣说、解答我所修习之义。『举起右足』者，即抬起右足；亦有『作右绕礼』之异本。

Jinaputtāti dīpaṅkarassa satthuno sāvakā. Devā manussā asurā ca, abhivādetvāna pakkamunti devādayo sabbepi ime maṃ tikkhattuṃ padakkhiṇaṃ katvā pupphādīhi pūjetvā suppatiṭṭhitapañcaṅgā vanditvā nivattitvā punappunaṃ oloketvā madhuratthabyañjanāhi nānappakārāhi thutīhi vaṇṇentā pakkamiṃsu. ‘‘Narā nāgā ca gandhabbā, abhivādetvāna pakkamu’’ntipi pāṭho.

「Jinaputtāti」指的是长者灯佛的弟子。诸天、人类及阿修罗在作礼之后，皆一同转身绕佛三匝，以花等供养，恭敬地五体投地，礼拜后再次观看，多以美妙义理称赞。其文有『人类、龙、香气鬼，将礼敬后绕行』的读法。

Dassanaṃ me atikkanteti mama dassanavisayaṃ bhagavati atikkante. ‘‘Jahite dassanūpacāre’’tipi pāṭho. Sasaṅgheti saddhiṃ saṅghena sasaṅgho, tasmiṃ sasaṅghe. Sayanā vuṭṭhahitvānāti nipannaṭṭhānato kalalato uṭṭhahitvā. Pallaṅkaṃ ābhujinti katapallaṅko hutvā puppharāsimhi nisīdinti attho. ‘‘Haṭṭho haṭṭhena cittena, āsanā vuṭṭhahiṃ tadā’’tipi pāṭho, so uttānatthova.

『我之见已超越』者，即世尊已超越我所能见之范围。亦有『已离见的接近范围』之异本。『与僧团』者，即连同僧团，于此连同僧团之中。『从卧处起身』者，即从躺卧之泥土处起身。『结跏趺坐』者，义为：作结跏趺之状，坐于花堆之上。亦有『彼时以欢喜之心，从座起立』之异本，其义自明。

Pītiyā ca abhissannoti pītiparipphuṭo. Vasībhūtoti vasībhāvappatto. Jhāneti rūpāvacarārūpāvacarajhānesu. Sahassiyamhīti dasasahassiyaṃ. Lokamhīti lokadhātuyā. Me samāti mayā sadisā. Avisesena ‘‘me samā natthī’’ti vatvā idāni tameva niyamento ‘‘asamo iddhidhammesū’’ti āha. Tattha iddhidhammesūti pañcasu iddhidhammesūti attho. Alabhinti paṭilabhiṃ. Īdisaṃ sukhanti īdisaṃ somanassaṃ.

『充满喜悦』者，即遍满喜悦。『已得自在』者，即已达自在之状。『于禅那』者，即于色界禅那及无色界禅那之中。『于千界』者，即于一万世界之中。『世界』者，即世界界域。『与我相等』者，即与我相同。先泛言『无有与我相等者』，今为加以限定，乃说『于神通诸法中无与我同者』。其中，『于神通诸法中』者，义为于五种神通法之中。『获得』者，即已获得、已证得。『如此之乐』者，即如此之喜悦。

Atha sumedhatāpaso dasabalassa byākaraṇaṃ sutvā buddhabhāvaṃ karatalagatakālamiva maññamāno pamuditahadayo dasasu lokadhātusahassesu suddhāvāsamahābrahmāno atītabuddhadassāvino niyatabodhisattānaṃ byākaraṇe uppajjamānapāṭihāriyadassanena tathāgatavacanassa avitathataṃ pakāsento maṃ paritosayantā imā gāthāyo āhaṃsūti dassento bhagavā ‘‘pallaṅkābhujane mayha’’ntiādimāha.

然后听闻智慧与力量的阐述后，心怀喜悦，视佛如在其掌中一般，感念十万世界界中的清净住持广大梵天，是已逝世尊之现证者，是未来菩萨的论述中，显现无谬的神异显现，言说如来的教诲，护持我者而唱诵这些偈颂。佛因而说：「我正坐于榻座之上」等语。

Tattha pallaṅkābhujane mayhanti mama pallaṅkābhujane. Ayameva vā pāṭho. Dasasahassādhivāsinoti dasasahassivāsino mahābrahmāno. Yā pubbeti yāni pubbe, vibhattilopaṃ katvā vuttanti veditabbaṃ. Pallaṅkavaramābhujeti varapallaṅkābhujane. Nimittāni padissantīti nimittāni padissiṃsūti attho. Atītavacane vattabbe vattamānavacanaṃ vuttaṃ. Kiñcāpi vuttaṃ, atītavasena attho gahetabbo. Tāni ajja padissareti pubbepi niyatabodhisattānaṃ pallaṅkābhujane yāni nimittāni uppajjiṃsu, tāni nimittāni ajja padissare. Tasmā tvaṃ dhuvameva buddho bhavissasīti attho. Na pana tāniyeva nimittāni uppajjiṃsu, taṃsadisattā ‘‘tāni ajja padissare’’ti vuttanti veditabbaṃ.

其中「pallaṅkābhujane mayhanti」意为我就是坐于榻座之上。此为正文本。「dasasahassādhivāsinoti」指居住于十万世界的广大梵天。「yā pubbeti yāni pubbe」为先前所说，称不可忽视。『pallaṅkavaramābhujeti』是指坐于最佳的榻座。『nimittāni padissantīti』即见诸相之义。以过去时态说，就是已说过的，现在应取其义。虽说过的是过去时态，但含义也应适用于现今。那些前世未来菩萨坐于榻座所生起的诸相，今亦显现。因此意谓：「你必成就不变之佛」，非仅限于昨日所显现的诸相，如此可知。

Sītanti sītattaṃ. Byapagatanti gataṃ vigataṃ. Tānīti sītavigamanauṇhupasamanānīti attho. Nissaddāti asaddā anigghosā. Nirākulāti anākulā, ayameva vā pāṭho. Na sandantīti na vahanti nappavattanti. Savantiyoti nadiyo. Tānīti avāyanaasandanāni. Thalajāti pathavitalapabbatarukkhesu jātāni. Dakajāti odakāni pupphāni. Pupphantīti pubbe bodhisattānaṃ pupphiṃsu, atītatthe vattamānavacanaṃ heṭṭhā vuttanayeneva veditabbaṃ. Tepajja pupphitānīti tāni pupphāni ajja pupphitānīti attho.

『寒冷』者，即寒冷之性。『消散』者，即已去、已灭。『彼等』者，义为：能消散寒冷、能止息炎热者。『寂静无声』者，即无声、无响。『无纷乱』者，即无杂乱；此亦为另一读本之写法。『不流动』者，即不流淌、不运行。『河流』者，即诸河流。『彼等』者，即不织、不流者。『生于陆地者』者，即生于地面、平地、山岩、树木之上者。『生于水中者』者，即水生之花。『盛开』者，即于昔日诸菩萨时已盛开，此以现在式表过去义，应依前文所述之方式理解。『彼等今日盛开』者，义为：彼等花朵于今日盛开。

Phalabhārāti phaladharā. Tepajjāti tepi ajja, pulliṅgavasena ‘‘tepī’’ti vuttaṃ, ‘‘latā vā rukkhā vā’’ti vuttattā. Phalitāti sañjātaphalā. Ākāsaṭṭhā ca bhūmaṭṭhā cāti ākāsagatā ca bhūmigatā ca ratanānīti muttādīni ratanāni. Jotantīti obhāsanti. Mānussakāti manussānaṃ santakā mānussakā. Dibbāti devānaṃ santakā dibbā. Turiyāti ātataṃ vitataṃ ātatavitataṃ susiraṃ ghananti pañca turiyāni. Tattha ātataṃ nāma cammapariyonaddhesu bheriādīsu ekatalaturiyaṃ. Vitataṃ nāma ubhayatalaṃ. Ātatavitataṃ nāma sabbato pariyonaddhaṃ mahativallakiādikaṃ. Susiraṃ nāma vaṃsādikaṃ. Ghanaṃ nāma sammatāḷādikaṃ. Vajjantīti heṭṭhā vuttanayena vajjiṃsu, atītatthe vattamānavacanaṃ veditabbaṃ. Esa nayo upari īdisesu vacanesupi. Abhiravantīti tatra tatra kusalehi sumuñcitā suppatāḷitā suvāditā viya abhiravanti, abhinadantīti attho.

『负果之重』者，即担负果实者。『彼等今日』者，即彼等亦于今日，因『藤蔓或树木』之文而以阳性说『彼等』。『结果』者，即已生出果实。『住于空中者与住于地上者』者，即住于虚空之宝、住于大地之宝，谓珍珠等诸宝物。『光耀』者，即照耀。『属人者』者，即属于人类者。『属天者』者，即属于天人者。『乐器』者，即单面鼓、双面鼓、双面合鼓、管乐、打击乐，共五类乐器。其中，『单面鼓』者，即以皮革蒙覆、鼓之类仅一面之乐器。『双面鼓』者，即两面者。『双面合鼓』者，即四面皆蒙覆之大提琴等类。『管乐』者，即竹笛等类。『打击乐』者，即铜钹等类。『演奏』者，依前文所述之方式理解，以现在式表过去义；此法则于下文同类语句中亦同样适用。『鸣响』者，即此处彼处由善巧者妙然击发、善加拍击、善加演奏，如鸣响一般，即发出响声之意。

Vicittapupphāti vicitrāni nānāgandhavaṇṇāni pupphāni. Abhivassantīti abhivassiṃsu, nipatiṃsūti attho. Tepīti tānipi vicitrapupphāni abhivassantāni padissanti, devabrahmagaṇehi okiriyamānānīti adhippāyo. Ābhujatīti osakkati. Tepajjubhoti tepi ajja ubho mahāsamuddadasasahassiyo. Abhiravantīti abhinadanti. Nirayeti nirayesu. Dasasahassāti anekadasasahassā. Nibbantīti sammanti, santiṃ upentīti attho. Tārakāti nakkhattāni . Tepi ajja padissantīti tepi sūriyassa vimalabhāvā tārakā ajja divā dissanti.

『多彩之花』者，即种种颜色、种种香气之花朵。『降落』者，即已降落、已飘落之意。『彼等』者，即那些多彩的花朵正在降落，意指由天人梵天众所撒布。『退缩』者，即向后退去。『彼等今日两者』者，即彼等今日两大海洋，共一万之数。『鸣响』者，即发出响声。『于地狱』者，即于诸地狱之中。『一万之数』者，即无数之万数。『熄灭』者，即止息，义为趋于寂静。『星辰』者，即诸星宿。『彼等今日亦显现』者，即因日光纯净，诸星宿于今日白昼亦得以见到。

Anovaṭṭhenāti anovaṭṭhe, bhummatthe karaṇavacanaṃ. Atha vā anovaṭṭheti anabhivaṭṭhepi. Nāti nipātamattaṃ ‘‘sutvā na dūtavacana’’ntiādīsu viya. Tampajjubbhijjateti tampi udakaṃ ajja ubbhijjati, ubbhijjitvā uṭṭhahatīti attho. Mahiyāti pathaviyā, nissakkavacanaṃ. Tārāgaṇāti gahanakkhattādayo sabbe tāragaṇā. Nakkhattāti nakkhattatārakā ca. Gaganamaṇḍaleti sakalagaganamaṇḍalaṃ virocantīti attho. Bilāsayāti bilāsayā ahinakulakumbhīlagodhādayo. Darīsayāti jharāsayā. Ayameva vā pāṭho. Nikkhamantīti nikkhamiṃsu. Sakāsayāti attano attano āsayato. ‘‘Tadāsayā’’tipi pāṭho. Tassa tadā tasmiṃ kāle, āsayato, bilatoti attho. Chuddhāti suchuddhā suvuddhāritā, nikkhantāti attho.

『不受阻遏』者：『不受阻遏』，此为以业格表处所之语法，以作格语表之。或『不受阻遏』即『不被淹没』之义。『那』者，仅为语助词，如『闻而不传言……』等句中所见。『彼物今日涌出』者：彼水今日涌出，涌出后升起，此为其义。『大地』者：即地面，此为离格之表达。『众星』者：即稠密的星宿等一切星群。『星宿』者：即星宿之星。『天宇之圆域』者：义谓照耀整个天宇之圆域。『穴居者』者：居于穴中者，即蛇、猫鼬、鳄鱼、巨蜥等。『崖居者』者：居于山涧瀑布者。或此即本有之读法。『出去』者：已出去。『各从其窟』者：各自从自己的巢穴处。亦有读作『从彼窟』者。其义为：彼于彼时，从那窟穴，即从洞穴中。『已被驱出』者：已被彻底清除、善加驱逐，义为已出去。

Aratīti ukkaṇṭhā. Santuṭṭhāti paramena santuṭṭhena santuṭṭhā. Vinassatīti vigacchati. Rāgoti kāmarāgo. Tadā tanu hotīti oramattako hoti, iminā pariyuṭṭhānābhāvaṃ dīpeti. Vihatāti vinaṭṭhā. Tadāti pubbe, bodhisattānaṃ pallaṅkābhujaneti attho. Na bhavatīti na hoti. Ajjapetanti ajja tava pallaṅkābhujanepi etaṃ bhayaṃ na hotevāti attho. Tena liṅgena jānāmāti tena kāraṇena sabbeva mayaṃ jānāma, yaṃ tvaṃ buddho bhavissasīti attho.

『不乐』者：即厌倦。『满足』者：以至上之满足而满足。『消逝』者：即消散。『贪』者：即欲贪。『彼时变薄弱』者：即变得微少，此以此说明无现行缠缚之状态。『被破坏』者：即被毁灭。『彼时』者：即往昔，义指菩萨们结跏趺坐之时。『不存在』者：即不有。『即便今日』者：义谓即便于今日汝结跏趺坐之时，此怖畏亦不生起。『我等以此相而知』者：义谓我等一切皆以此因缘而知，即汝将成为佛陀。

Anuddhaṃsatīti na uggacchati. Aniṭṭhagandhoti duggandho. Pakkamatīti pakkami vigacchi. Pavāyatīti pavāyi. Sopajjāti sopi dibbagandho ajja. Padissantīti padissiṃsu. Tepajjāti tepi sabbe devā ajja. Yāvatāti paricchedanatthe nipāto, yattakāti attho. Kuṭṭāti pākārā. Na hontāvaraṇāti āvaraṇakarā na ahesuṃ. Tadāti pubbe. Ākāsabhūtāti te kuṭṭakavāṭapabbatā āvaraṇaṃ tirokaraṇaṃ kātuṃ asakkontā, ajaṭākāsabhūtāti attho. Cutīti maraṇaṃ. Upapattīti paṭisandhiggahaṇaṃ. Khaṇeti pubbe bodhisattānaṃ pallaṅkābhujanakkhaṇe. Na vijjatīti nāhosi. Tānipajjāti tānipi ajja cavanabhavanānīti attho. Mā nivattīti mā paṭikkami. Abhikkamāti parakkama. Sesamettha uttānamevāti.

『不腾起』者：不升起。『不宜之香』者：即恶臭。『离去』者：已离去、已消散。『飘散』者：已飘散。『彼今日亦』者：那天界之香亦于今日。『显现』者：已显现。『彼等今日亦』者：那一切天人亦于今日。『乃至』者：为表限量之语助词，义为『多少』。『墙垣』者：即围墙。『不成障碍』者：作为障碍者不曾存在。『彼时』者：即往昔。『如虚空』者：那些墙壁、门扉、山岳无力形成遮蔽、造成阻隔，义谓如无障碍之虚空。『死』者：即命终。『受生』者：即结生之摄取。『刹那』者：即往昔菩萨们结跏趺坐之刹那。『不存在』者：不曾有。『彼等今日亦』者：义谓那些命终与受生之事亦于今日。『勿退』者：勿退回。『前进』者：努力向前。其余于此皆义显自明。

Tato sumedhapaṇḍito dīpaṅkarassa dasabalassa ca dasasahassacakkavāḷadevatānañca vacanaṃ sutvā bhiyyosomattāya sañjātussāho hutvā cintesi – ‘‘buddhā nāma amoghavacanā, natthi buddhānaṃ kathāya aññathattaṃ. Yathā hi ākāse khittassa leḍḍussa patanaṃ dhuvaṃ, jātassa maraṇaṃ, aruṇe uggate sūriyassa abbhuggamanaṃ, āsayā nikkhantassa sīhassa sīhanādanadanaṃ, garugabbhāya itthiyā bhāramoropanaṃ dhuvaṃ avassambhāvī, evameva buddhānaṃ vacanaṃ nāma dhuvaṃ amoghaṃ, addhā ahaṃ buddho bhavissāmīti. Tena vuttaṃ –

于是，聪明智慧的学者闻知了过去世那尊灯王的十力以及那万千天神的言教之后，随喜心益增，生起了更加坚定的精进，深思而发意：『佛的教言是不会落空无误的，佛言绝无差别变化。譬如天空中松开的螺属果实必然下落，生命的生起必然导致死亡，朝霞生起必定消散，初升的太阳必将西没，沉睡的狮子必现吼叫，母牛怀胎必然负重，这些现象俱是必然不变的。佛陀的言教亦复如是，永远真实不虚，因此我必定成佛。』世尊曾说：

§108

108.

第一百零八节。

‘‘Buddhassa vacanaṃ sutvā, dasasahassīnacūbhayaṃ;

『听闻佛语折服了万千众生，

Tuṭṭhahaṭṭho pamudito, evaṃ cintesahaṃ tadā.

欢喜欢悦，如此思维我彼时。

§109

109.

第一百零九节。

‘‘Advejjhavacanā buddhā, amoghavacanā jinā;

佛陀之语无瞋恚，有如胜利者不失誓愿；

Vitathaṃ natthi buddhānaṃ, dhuvaṃ buddho bhavāmahaṃ.

虚妄绝无诸佛，真正佛陀必有我。

§110

110.

一百一十。

‘‘Yathā khittaṃ nabhe leḍḍu, dhuvaṃ patati bhūmiyaṃ;

如同云中冰块，必然落地于地面；

Tatheva buddhaseṭṭhānaṃ, vacanaṃ dhuvasassataṃ;

如同佛陀至尊，言教恒久长存；

Vitathaṃ natthi buddhānaṃ, dhuvaṃ buddho bhavāmahaṃ.

虚妄绝无诸佛，真正佛陀必有我。

§111

111.

一百一十一。

‘‘Yathāpi sabbasattānaṃ, maraṇaṃ dhuvasassataṃ;

诸所有有情，死亡乃恒久不变之事，

Tatheva buddhaseṭṭhānaṃ, vacanaṃ dhuvasassataṃ;

佛陀至上者，所说教法亦恒久不变，

Vitathaṃ natthi buddhānaṃ, dhuvaṃ buddho bhavāmahaṃ.

然佛陀言说绝非虚妄，吾辈确为当证之佛。

§112

112.

第一百一十二节。

‘‘Yathā rattikkhaye patte, sūriyuggamanaṃ dhuvaṃ;

如同夜灭之时，日出乃必然恒久，

Tatheva buddhaseṭṭhānaṃ, vacanaṃ dhuvasassataṃ;

佛陀至上者，所说教法亦恒久不变。

Vitathaṃ natthi buddhānaṃ, dhuvaṃ buddho bhavāmahaṃ.

无有虚妄者于佛世，确实是我为福德具足佛。

§113

113.

‘‘Yathā nikkhantasayanassa, sīhassa nadanaṃ dhuvaṃ;

如同狮子卧息时，吼声真实不虚；

Tatheva buddhaseṭṭhānaṃ, vacanaṃ dhuvasassataṃ;

佛陀至尊之语，真实恒久无变；

Vitathaṃ natthi buddhānaṃ, dhuvaṃ buddho bhavāmahaṃ.

无有虚妄者于佛世，确实是我为福德具足佛。

§114

114.

‘‘Yathā āpannasattānaṃ, bhāramoropanaṃ dhuvaṃ;

『如临近生命的负担加重而确实无疑』者，

Tatheva buddhaseṭṭhānaṃ, vacanaṃ dhuvasassataṃ;

『如同世尊的教诲真实不虚永恒无变』者，

Vitathaṃ natthi buddhānaṃ, dhuvaṃ buddho bhavāmaha’’nti.

『佛的真实无谬，世尊当确实如是』意。

Tattha buddhassa vacanaṃ sutvā, dasasahassī na cūbhayanti dīpaṅkarasammāsambuddhassa ca dasasahassacakkavāḷadevatānañca vacanaṃ sutvā. Ubhayanti ubhayesaṃ, sāmiatthe paccattavacanaṃ, ubhayavacanaṃ vā. Evaṃ cintesahanti evaṃ cintesiṃ ahaṃ.

彼时，闻佛语已，乃至一万众人不抵触，闻提婆达多正觉佛语及一万诸天语亦不抵触。抵触者，可为本人、主位意，也可二者皆是。谓此，我曾思虑，我亦如此思虑者也。

Advejjhavacanāti dvedhā appavattavacanā, ekaṃsavacanāti attho. ‘‘Acchiddavacanā’’tipi pāṭho, tassa niddosavacanāti attho. Amoghavacanāti avitathavacanā. Vitathanti vitathavacanaṃ natthīti attho. Dhuvaṃ buddho bhavāmahanti ahaṃ ekaṃseneva buddho bhavissāmīti niyatavasena avassambhāvivasena ca vattamānavacanaṃ katanti veditabbaṃ.

“不违犯语”即两种使不得违犯的言语，“唯一语”意为其义。“断语”一文，是谓“不责备语”义。“无误语”是“不虚妄语”。“虚妄”即“不存在虚妄言语”义。谓“我们当当然成为实佛”者，是一方面、必然无疑、依约实话，诸如此言当知。

Sūriyuggamananti sūriyassa udayanaṃ, ayameva vā pāṭho. Dhuvasassatanti ekaṃsabhāvī ceva sassatañca. Nikkhantasayanassāti sayanato nikkhantassa. Āpannasattānanti garugabbhānaṃ, gabbhinīnanti attho. Bhāramoropananti bhāraoropanaṃ, gabbhassa oropananti attho. Ma-kāro padasandhikaro. Sesametthāpi uttānamevāti.

“太阳升起”意为“太阳之初升”，此亦是本句释义。 “真实恒存”是谓唯一真实且恒常存在。“出卧卧处”意即从卧处出起。 “生命临近”是指胎中母体。 “负重加负”意即为负托于胎。 “ma-为足连缀字。就此义亦起解释说明。」

‘‘Svāhaṃ addhā buddho bhavissāmī’’ti evaṃ katasanniṭṭhāno buddhakārake dhamme upadhāretuṃ – ‘‘kahaṃ nu kho buddhakārakā dhammā’’ti, uddhaṃ adho disāsu vidisāsūti anukkamena sakalaṃ dhammadhātuṃ vicinanto pubbe porāṇakehi bodhisattehi āsevitanisevitaṃ paṭhamaṃ dānapāramiṃ disvā evaṃ attānaṃ ovadi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya paṭhamaṃ dānapāramiṃ pūreyyāsi. Yathā hi nikujjito udakakumbho nissesaṃ katvā udakaṃ vamatiyeva na paccāharati, evameva dhanaṃ vā yasaṃ vā puttadāraṃ vā aṅgapaccaṅgaṃ vā anoloketvā sabbattha yācakānaṃ sabbaṃ icchiticchitaṃ nissesaṃ katvā dadamāno bodhimūle nisīditvā buddho bhavissasī’’ti paṭhamaṃ dānapāramiṃ daḷhaṃ katvā adhiṭṭhāsi. Tena vuttaṃ –

“‘我当成佛。’”正如如此决意立定于成佛因缘的法中，应当生起追问：“成佛因缘的法究竟在何处？”于是四大方位上下，从前古菩萨们所习行所在之地，遍察一切法界，观照深密妥贴。见到了第一布施波罗蜜后，便告诫自己说：“智慧明达者啊，你远离此处，宜当完成第一布施波罗蜜。譬如被打破的水罐，将水全数流尽后不再收回，亦如是，不顾财富、名誉，亦不观子嗣亲属之躯体，周遍处处将众生所求所愿之物悉数舍出。坐于菩提树下，立于成佛之定。”如是坚固完成第一布施波罗蜜，坚固持守。由此有所宣说：

§115

115.

‘‘Handa buddhakare dhamme, vicināmi ito cito;

“此时于成佛因缘中，吾正审察由此迄今；

Uddhaṃ adho dasa disā, yāvatā dhammadhātuyā.

上下南北十方，直到法界广大。

§116

116.

‘‘Vicinanto tadā dakkhiṃ, paṭhamaṃ dānapāramiṃ;

“当时朝南方审视，第一布施波罗蜜；

Pubbakehi mahesīhi, anuciṇṇaṃ mahāpathaṃ.

先前诸大臣后起，已摧毁那条大路。

§117

117.

一百一十七。

‘‘Imaṃ tvaṃ paṭhamaṃ tāva, daḷhaṃ katvā samādiya;

「这你当先持久，坚强下去，专心守护；

Dānapāramitaṃ gaccha, yadi bodhiṃ pattumicchasi.

行布施波罗蜜，若欲得觉悟果。

§118

118.

一百一十八。

‘‘Yathāpi kumbho sampuṇṇo, yassa kassaci adho kato;

如同满盈之器，底部有他人所破裂；

Vamatevudakaṃ nissesaṃ, na tattha parirakkhati.

水在倾斜处流尽，水却不能在那里被保护完整。

§119

119.

一百一十九。

‘‘Tatheva yācake disvā, hīnamukkaṭṭhamajjhime;

『正如乞求者见到，低洼的瓶颈处在中间，

Dadāhi dānaṃ nissesaṃ, kumbho viya adho kato’’ti.

请无余地施与，像倒扣的瓶子一样』。

Tattha handāti vavassaggatthe nipāto. Buddhakare dhammeti buddhattakare dhamme. Buddhattakarā nāma dhammā dānapāramitādayo dasa dhammā. Vicināmīti vicinissāmi, vīmaṃsissāmi upaparikkhissāmīti attho. Ito citoti ito ito, ayameva vā pāṭho. Tattha tattha vicināmīti attho. Uddhanti devaloke. Adhoti manussaloke. Dasa disāti dasasu disāsu; kattha nu kho te buddhakārakadhammā uddhaṃ adho tiriyaṃ disāsu vidisāsūti adhippāyo. Yāvatā dhammadhātuyāti ettha yāvatāti paricchedavacanaṃ. Dhammadhātuyāti sabhāvadhammassa, pavattanīti vacanaseso daṭṭhabbo. Kiṃ vuttaṃ hoti? Yāvatikā sabhāvadhammānaṃ kāmarūpārūpadhammānaṃ pavatti, tāvatikaṃ vicinissāmīti vuttaṃ hoti.

此处有句称为雨季破坏章。佛陀作法，意指佛法事。佛法事者是指法，即十种法门，如布施波罗蜜等。『调察』意谓我将观看、审视、检验。这里『此处了』，此即是文句。那里处处有调察之意。『升』指天界。『降』指人间。十方指十方世界。何处是佛法事上下东西的方位，就是判别依据。『至』意为限定分界。‘法事’指法的本质。『发生』也就是事件，应当观察。说什么呢？说的是，应当观照所有本性法的有形无形之生起，到何为止，皆当观察。

Vicinantoti vīmaṃsanto upaparikkhanto. Pubbakehīti porāṇehi bodhisattehi. Anuciṇṇanti ajjhāciṇṇaṃ āsevitaṃ. Samādiyāti samādiyanaṃ karohi, ajja paṭṭhāya ayaṃ paṭhamaṃ dānapāramī pūretabbā mayāti evaṃ samādiyāti attho. Dānapāramitaṃ gacchāti dānapāramiṃ gaccha, pūrayāti attho. Yadibodhiṃ pattumicchasīti bodhimūlamupagantvā anuttaraṃ sammāsambodhiṃ pattuṃ icchasi ce. Yassa kassacīti udakassa vā khīrassa vā yassa kassaci sampuṇṇo. Sampuṇṇasaddayoge sati sāmivacanaṃ icchanti saddavidū. Karaṇatthe vā sāmivacanaṃ, yena kenacīti attho. Adho katoti heṭṭhāmukhīkato. Na tattha parirakkhatīti tasmiṃ vamane na parirakkhati, nissesaṃ udakaṃ vamatevāti attho. Hīnamukkaṭṭhamajjhimeti hīnamajjhimapaṇīte. Ma-kāro padasandhikaro. Kumbho viya adho katoti heṭṭhāmukhīkato viya kumbho. Yācake upagate disvā – ‘‘tvaṃ, sumedha, attano anavasesetvā sabbadhanapariccāgena dānapāramiṃ, aṅgapariccāgena upapāramiṃ, jīvitapariccāgena paramatthapāramiñca pūrehī’’ti evaṃ attanāva attānaṃ ovadi.

‘调察’是审视、检查的意思。‘前古者’是早期的菩萨们。‘未遗弃’是未被舍弃、所修所持。‘生起’是使生起。‘今应当成就’是说今日当完成初步布施波罗蜜，这就是‘生起’的意思。‘布施波罗蜜’是成就布施。‘成就’的意思。譬如说你欲证菩提，欲向菩提之根本前进，获得无上正等菩提。‘谁的？’如水、乳汁或任何东西装满了容器。因满而有声音相结合，有意欲表达声音真正意者。为了一种因缘称之为‘相因’。‘下向’是指面向下方的。‘不能保护’即水流之处无保留，全部流尽。‘低洼瓶颈中间’是指瓶颈的下部中央之处，有声连结之字足以称之。‘如瓶子倒扣向下’的形状。见到乞求者而形成这种说法：“你应当以无所保留、舍离一切财物布施波罗蜜，舍弃身肉等诸部分而成就波罗蜜，舍命等生命布施而成最高法波罗蜜”，此是对自己自勉之言。

Athassa ‘‘na ettakeheva buddhakārakehi dhammehi bhavitabba’’nti uttarimpi upadhārayato dutiyaṃ sīlapāramiṃ disvā etadahosi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya sīlapāramiṃ pūreyyāsi. Yathā camarī migo nāma jīvitampi anoloketvā attano vālameva rakkhati, evaṃ tvampi ito paṭṭhāya jīvitampi anoloketvā sīlameva rakkhanto buddho bhavissasī’’ti dutiyaṃ sīlapāramiṃ daḷhaṃ katvā adhiṭṭhāsi. Tena vuttaṃ –

于是，回忆到“不可仅依此等佛所成就的法应当成就”的说法，进而显现了对第二持戒波罗蜜的认识。由此明了——敬智慧者，你应当从此立志，完成持戒波罗蜜。正如猎豹名为猎豹，因不顾命而仅护其尾部，依此理你今当决意，不顾生命而护持持戒，必成佛果。于是坚固了第二持戒波罗蜜，立下此誓。对此曾说过：

§120

120.

一百二十。

‘‘Na hete ettakāyeva, buddhadhammā bhavissare;

“非但止于此身体，佛法当成就，

Aññepi vicinissāmi, ye dhammā bodhipācanā.

我亦将思忖他法，诸法皆开悟因。”

§121

121.

一百二十一。

‘‘Vicinanto tadā dakkhiṃ, dutiyaṃ sīlapāramiṃ;

“那时思索观察，第二持戒波罗蜜；

Pubbakehi mahesīhi, āsevitanisevitaṃ.

由先前之诸大贵妇所供养、亲近、事奉的。

§122

122.

‘‘Imaṃ tvaṃ dutiyaṃ tāva, daḷhaṃ katvā samādiya;

你现在第二次，当坚定地精进持守此行；

Sīlapāramitaṃ gaccha, yadi bodhiṃ pattumicchasi.

若欲得至觉，便当行持戒波罗蜜多。

§123

123.

‘‘Yathāpi camarī vālaṃ, kismiñci paṭilaggitaṃ;

如若囚笼之锁，缚于绳索，

Upeti maraṇaṃ tattha, na vikopeti vāladhiṃ.

于彼处，临近死亡，但不伤害病痛。

§124

124.

一百二十四。

‘‘Tatheva tvaṃ catūsu bhūmīsu, sīlāni paripūraya;

『你当如是，圆满四种地、完整戒律；

Parirakkha sabbadā sīlaṃ, camarī viya vāladhi’’nti.

恒护戒律，如护牛犊一般。』

Tattha na heteti na hi eteyeva. Bodhipācanāti maggaparipācanā sabbaññutaññāṇaparipācanā vā. Dutiyaṃsīlapāraminti sīlaṃ nāma sabbesaṃ kusaladhammānaṃ patiṭṭhā, sīle patiṭṭhito kusaladhammehi na parihāyati, sabbepi lokiyalokuttaraguṇe paṭilabhati. Tasmā sīlapāramī pūretabbāti dutiyaṃ sīlapāramiṃ addakkhinti attho.

此处非指因缘，非仅此义。菩提增进者，谓道之增长；全面智慧增长亦是。所谓第二戒波罗蜜者，戒即万善法之根基。由戒确立，善法不坏，世间及出世间种种功德皆可获得。故此戒波罗蜜应当充满，此即第二戒波罗蜜之义。

Āsevitanisevitanti bhāvitañceva bahulīkatañca. Camarīti camarī migo. Kismiñcīti yattha katthaci rukkhalatākaṇṭakādīsu aññatarasmiṃ. Paṭilaggitanti paṭivilaggitaṃ. Tatthāti yattha vilaggitaṃ, tattheva ṭhatvā maraṇaṃ upagacchati. Na vikopetīti na chindati. Vāladhinti vālaṃ chinditvā na gacchati, tattheva maraṇaṃ upetīti attho.

所言修习、亲近者，意谓培育及广行。牛犊乃小牛。在某处或某物，生有树藤荆棘等杂物。所称贴近即为贴附。所谓彼处，即指贴附处，立于彼则临近死亡。所谓不伤害即不移断。所谓病痛，即割断病痛而不去往，此即临近死亡之义。

Catūsubhūmīsu sīlānīti catūsu ṭhānesu vibhattasīlāni, pātimokkhasaṃvaraindriyasaṃvaraājīvapārisuddhipaccayasannissitavasenāti attho. Bhūmivasena pana dvīsuyeva bhūmīsu pariyāpannaṃ tampi catusīlamevāti. Paripūrayāti khaṇḍachiddasabalādiabhāvena paripūraya. Sabbadāti sabbakālaṃ. Camarī viyāti camarī migo viya. Sesametthāpi uttānatthamevāti.

所谓在四种地位上的戒律，指的是分布在四种不同领域的戒律，这些戒律以守护戒律条目、守护根窍、守护感官、以及清净生活的条件作为依赖。就如同土地的比喻，这里的四种戒律是分布于其中的四块土地。『遍满』意味着通过断除各部分的障碍和阻碍而使其完全圆满。『恒时』意指无时无刻地始终如此。『似虎皮兽皮』比喻戒律如猛兽皮那样坚韧。即使是零散剩余的戒律，作用亦是崇高的。

Athassa ‘‘na ettakeheva buddhakārakehi dhammehi bhavitabba’’nti uttarimpi upadhārayato tatiyaṃ nekkhammapāramiṃ disvā etadahosi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya nekkhammapāramimpi pūreyyāsi. Yathāpi suciraṃ bandhanāgāre vasamāno puriso na tattha sinehaṃ karoti, atha kho ukkaṇṭhito avasitukāmo hoti, evameva tvampi sabbabhave bandhanāgārasadise katvā passa, sabbabhavehi ukkaṇṭhito muccitukāmo hutvā nekkhammābhimukhova hoti, evaṃ buddho bhavissasī’’ti tatiyaṃ nekkhammapāramiṃ daḷhaṃ katvā adhiṭṭhāsi. Tena vuttaṃ –

接着论及「不应仅以这些佛的行持行为而修习」的指示之后，世尊又显现第三种出家波罗蜜多的教示——“聪慧明智的修行者，你应当超越此处，完成出家的究竟波罗蜜多。犹如长期被囚禁于牢房之人，不会在其中养成亲爱之心，反而因厌恶而渴望离去；你亦应视诸有如同牢狱，内心极度厌恶渴望解脱，心向出离道，未来必成佛。”世尊因而坚决地完成了第三出家波罗蜜多的修行气志。这是经传所言：

§125

125.

‘‘Na hete ettakāyeva, buddhadhammā bhavissare;

“佛法不止于此躯体，必有他法可修；

Aññepi vicinissāmi, ye dhammā bodhipācanā.

我更研思诸种法门，皆能助长觉悟之道。

§126

126.

‘‘Vicinanto tadā dakkhiṃ, tatiyaṃ nekkhammapāramiṃ;

于此时审察观察，第三离欲波罗蜜，

Pubbakehi mahesīhi, āsevitanisevitaṃ.

为先贤大德所精勤修习践行。

§127

127.

‘‘Imaṃ tvaṃ tatiyaṃ tāva, daḷhaṃ katvā samādiya;

「汝当坚定而专心持守此第三波罗蜜，

Nekkhammapāramitaṃ gaccha, yadi bodhiṃ pattumicchasi.

若欲证得觉悟，切宜修行离欲波罗蜜。」

§128

128.

‘‘Yathā andughare puriso, ciravuṭṭho dukhaṭṭito;

『如同囚犯』者，于牢狱中者也，『久被缚』者，经历长时受困也，『甚受苦恼』者，饱受痛苦折磨也。

Na tattha rāgaṃ janeti, muttiṃyeva gavesati.

『不生贪恋』者，彼处不生爱欲执着，惟独寻求解脱。

§129

129.

‘‘Tatheva tvaṃ sabbabhave, passa andughare viya;

『汝亦于一切有为中，宜如囚犯一般观之』者，

Nekkhammābhimukho hoti, bhavato parimuttiyā’’ti.

『当转向出离，志于自他解脱』。

Tattha andughareti bandhanāgāre. Ciravuṭṭhoti cirakālaṃ vuṭṭho. Dukhaṭṭitoti dukkhapīḷito. Natattha rāgaṃ janetīti tattha andughare rāgaṃ sinehaṃ na janeti na uppādeti. ‘‘Imaṃ andugharaṃ muñcitvā nāhaṃ aññattha gamissāmī’’ti evaṃ tattha rāgaṃ na janeti, kintu muttiṃyeva mokkhameva gavesatīti adhippāyo. Nekkhammābhimukhoti nikkhamanābhimukho hoti. Bhavatoti sabbabhavehi. Parimuttiyāti parimocanatthāya. Nekkhammābhimukho hutvā, sambodhiṃ pāpuṇissasī’’tipi pāṭho. Sesamettha uttānatthamevāti.

此处『囚犯』者，即牢狱中之囚徒也。『久被缚』者，指长时间遭羁束。『甚受苦恼』者，受苦极重。『不生贪恋』之意者，彼囚徒虽困，然不生爱欲执著，执「弃此囚牢，我不往他处」之心，而专求解脱，此谓意向。『转向出离』即志向离开牢狱。『诸有为中』谓现世一切生死流转状态。『为解脱方便』而转志。其文有云『志于出离之后，可得正觉』者，为通行说。此语意内含于上下文，余下处理解为解脱之要道也。

Athassa ‘‘na ettakeheva buddhakārakadhammehi bhavitabba’’nti uttarimpi upadhārayato catutthaṃ paññāpāramiṃ disvā etadahosi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya paññāpāramimpi pūreyyāsi. Hīnamajjhimukkaṭṭhesu kañci avajjetvā sabbepi paṇḍite upasaṅkamitvā pañhaṃ puccheyyāsi. Yathāpi piṇḍacāriko bhikkhu hīnādibhedesu kulesu kiñci kulaṃ avivajjetvā paṭipāṭiyā piṇḍāya caranto khippaṃ yāpanamattaṃ labhati, evameva tvampi sabbe paṇḍite upasaṅkamitvā pucchanto buddho bhavissasī’’ti catutthaṃ paññāpāramiṃ daḷhaṃ katvā adhiṭṭhāsi. Tena vuttaṃ –

于是，他观见自己“不可仅凭这等佛所作诸法而成就”这一见解不具足，于是由此起心，于第四智慧波罗蜜观察到如下——“聪慧明达的贤者，你应当从现在起以此为依止，圆满第四智慧波罗蜜。不应该轻慢或无视贫贱、中间偏下的群体，反当一一亲近诸贤者，询问其义。就如托钵比库于低贱等不同家族中即使不区分家族，依习俗托钵行乞也能迅速得满足，汝亦应亲近一切贤者，询问义理，才能成佛。”由此，他坚固第四智慧波罗蜜，坚定执持。由此有言——

§130

130.

‘‘Na hete ettakāyeva, buddhadhammā bhavissare;

“非但于此躯体，亦当于诸佛法审察探究；

Aññepi vicinissāmi, ye dhammā bodhipācanā.

我亦当观察考察，诸法种种发起成佛之因。

§131

131.

‘‘Vicinanto tadā dakkhiṃ, catutthaṃ paññāpāramiṃ;

“当时观察之时，右方照见第四智慧波罗蜜；

Pubbakehi mahesīhi, āsevitanisevitaṃ.

由前代诸大比库所习持而受用。

§132

132.

‘‘Imaṃ tvaṃ catutthaṃ tāva, daḷhaṃ katvā samādiya;

『你当坚定持守现前此第四法，

Paññāpāramitaṃ gaccha, yadi bodhiṃ pattumicchasi.

勤修智慧的彼岸道，若意欲证得觉悟。』

§133

133.

‘‘Yathā hi bhikkhu bhikkhanto, hīnamukkaṭṭhamajjhime;

譬如比库出家乞食，居于下等之中者，

Kulāni na vivajjento, evaṃ labhati yāpanaṃ.

家族不分裂，所以得以闻得称扬。

§134

134.

‘‘Tatheva tvaṃ sabbakālaṃ, paripucchaṃ budhaṃ janaṃ;

「你亦应当常常亲近贤达明智之人；

Paññāya pāramiṃ gantvā, sambodhiṃ pāpuṇissasī’’ti.

以智慧圆满之资，终必证得正觉。」

Tattha bhikkhantoti piṇḍāya caranto. Hīnamukkaṭṭhamajjhimeti hīnamukkaṭṭhamajjhimāni kulānīti attho. Liṅgavipariyāso kato. Na vivajjentoti na pariharanto, gharapaṭipāṭiṃ muñcitvā caranto vivajjeti nāma, evamakatvāti attho. Yāpananti yāpanamattaṃ pāṇadhāraṇaṃ āhāraṃ labhatīti attho. Paripucchanti – ‘‘kiṃ, bhante, kusalaṃ, kiṃ akusalaṃ; kiṃ sāvajjaṃ, kiṃ anavajja’’ntiādinā (dī. ni. 3.84, 216) nayena tattha tattha abhiññāte paṇḍite jane upasaṅkamitvā paripucchantoti attho. Budhaṃ jananti paṇḍitaṃ janaṃ. ‘‘Budhe jane’’tipi pāṭho. Paññāya pāraminti paññāya pāraṃ. ‘‘Paññāpāramitaṃ gantvā’’tipi pāṭho. Sesametthāpi uttānamevāti.

彼处谓之比库，意为乞食行者。所谓“低中高三类之家”，此中“低中高”系指家族的高下阶级，乃该义的词义倒置。所谓不分裂，即不阐明、不弃绝，而是舍弃家园生活，出家为僧，才名为不分裂。所谓得称扬，即获得称誉与赞叹，乃因手持乞食钵而得食。亲近者，即以「何为善、何为不善；何为应戒、何为应不戒」等问法，依照经律所记，向那智慧明达之人请教，故称亲近。贤达明智之人，谓敏慧学问广博者。亦有反文作「贤达明智的人」，与此义同。所谓以智慧圆满之资，即达到智慧的彼岸。注疏中此处或有异文作「以智慧彼岸而至」，如此翻译皆是。其余意义亦大同。

Athassa ‘‘na ettakeheva buddhakārakadhammehi bhavitabba’’nti uttarimpi upadhārayato pañcamaṃ vīriyapāramiṃ disvā etadahosi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya vīriyapāramimpi pūreyyāsi. Yathāpi sīho migarājā sabbairiyāpathesu daḷhavīriyo hoti, evaṃ tvampi sabbabhavesu sabbairiyāpathesu daḷhavīriyo anolīnavīriyo samāno buddho bhavissasī’’ti pañcamaṃ vīriyapāramiṃ daḷhaṃ katvā adhiṭṭhāsi. Tena vuttaṃ –

其后诠言「仅靠此等如佛道因缘因果，不能成就佛果」时，复言第五波罗蜜──精进波罗蜜。指出曰，「聪慧聪明之人啊！你应从此处开始竭尽精进波罗蜜。譬如狮王于万有障碍中，具有坚强不拔的勇猛般，你亦当于一切障碍中，坚毅勇猛，不懈懈怠，将成佛果。」于第五精进波罗蜜，努力精进，坚固不移，持定其志。基于此而说──

§135

135.

‘‘Na hete ettakāyeva, buddhadhammā bhavissare;

「不因这一躯体即成佛法，

Aññepi vicinissāmi, ye dhammā bodhipācanā.

且当考察诸法中，得生觉照者。

§136

136.

‘‘Vicinanto tadā dakkhiṃ, pañcamaṃ vīriyapāramiṃ;

当时考察右边，即第五精进波罗蜜，

Pubbakehi mahesīhi, āsevitanisevitaṃ.

由前世诸大圣女所修习、曾予助持。

§137

137.

‘‘Imaṃ tvaṃ pañcamaṃ tāva, daḷhaṃ katvā samādiya;

『你当此时坚执第五功德，专心摄持；

Vīriyapāramitaṃ gaccha, yadi bodhiṃ pattumicchasi.

修行精进波罗蜜，若欲证得菩提果。』

§138

138.

‘‘Yathāpi sīho migarājā, nisajjaṭṭhānacaṅkame;

『正如狮子，百兽之王，端坐其处，临近游动；

Alīnavīriyo hoti, paggahitamano sadā.

其勇猛不懈怠，恒常收摄其心。』

§139

139.

‘‘Tatheva tvaṃ sabbabhave, paggaṇha vīriyaṃ daḷhaṃ;

“你应当如是，在一切有情中，坚护勇猛精进，

Vīriyapāramitaṃ gantvā, sambodhiṃ pāpuṇissasī’’ti.

历过勇猛波罗蜜，必定能证菩提。”

Tattha alīnavīriyoti anolīnavīriyo. Sabbabhaveti jātajātabhave, sabbesu bhavesūti attho. Āraddhavīriyo hutvā, sambodhiṃ pāpuṇissasītipi pāṭho. Sesametthāpi uttānamevāti.

其中“怠惰无力”者，谓无有精进之心。“一切有情”者，指一切生死轮回中众生。此处“勇猛精进已成，必定证得菩提”即是经文所云。虽异义未尽，尚属上乘义。

Athassa ‘‘na ettakeheva buddhakārakadhammehi bhavitabba’’nti uttarimpi upadhārayato chaṭṭhamaṃ khantipāramiṃ disvā etadahosi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya khantipāramiṃ paripūreyyāsi, sammānanepi avamānanepi khamova bhaveyyāsi. Yathā hi pathaviyaṃ nāma sucimpi pakkhipanti asucimpi, na ca tena pathavī sinehaṃ vā paṭighaṃ vā karoti, khamati sahati adhivāsetiyeva, evameva tvampi sabbesaṃ sammānanāvamānanesu khamo samāno buddho bhavissasī’’ti chaṭṭhamaṃ khantipāramiṃ daḷhaṃ katvā adhiṭṭhāsi. Tena vuttaṃ –

后来对此法反复观想，心中了知“不应当仅凭如此佛行功德而成佛”，进而生起第六波罗蜜──忍辱波罗蜜。此时自观：贤慧明达者啊，你应以忍辱波罗蜜为基础加以充满，在尊敬与轻慢都能宽容忍耐。正如大地虽承受清浊之物，既不生憎恨亦不生爱慕，任凭其上居住无所怨恨，我亦将于一切尊敬与轻慢中广行忍辱，必成佛道。由此坚固第六忍辱波罗蜜，立誓如是。

§140

140.

‘‘Na hete ettakāyeva, buddhadhammā bhavissare;

『非唯于此一躯体，佛法方得成就，』

Aññepi vicinissāmi, ye dhammā bodhipācanā.

『我亦当观察，余诸法中，何者能生起觉悟之因。』

§141

141.

‘‘Vicinanto tadā dakkhiṃ, chaṭṭhamaṃ khantipāramiṃ;

『彼时观察者当视察，第六忍辱波罗蜜，』

Pubbakehi mahesīhi, āsevitanisevitaṃ.

『历代尊长大德，所亲修所由修行。』

§142

142.

‘‘Imaṃ tvaṃ chaṭṭhamaṃ tāva, daḷhaṃ katvā samādiya;

「你此时当持此第六戒，坚固不移地奉行之；

Tattha advejjhamānaso, sambodhiṃ pāpuṇissasi.

在此内心无瞋恨之时，必将得至正觉。」

§143

143.

‘‘Yathāpi pathavī nāma, sucimpi asucimpi ca;

「譬如大地，无论净秽之物，

Sabbaṃ sahati nikkhepaṃ, na karoti paṭighaṃ tayā.

悉皆承载而将其摒弃，不起厌逆之心，

§144

144.

‘‘Tatheva tvampi sabbesaṃ, sammānāvamānakkhamo;

『你也同样，应在一切事中，忍受别人对你的侮辱和轻慢』。

Khantipāramitaṃ gantvā, sambodhiṃ pāpuṇissasī’’ti.

『通过达到忍辱波罗蜜，将获得圆满正觉』。

Tattha tatthāti tassaṃ khantipāramiyaṃ. Advejjhamānasoti ekaṃsamānaso. Sucimpīti candanakuṅkumagandhamālādisucimpi. Asucimpīti ahikukkuramanussakuṇapagūthamuttakheḷasiṅghāṇikādiasucimpi. Sahatīti khamati, adhivāseti. Nikkhepanti nikkhittaṃ. Paṭighanti kodhaṃ. Tayāti tāya vuttiyā, tāya nikkhittatāya vā. ‘‘Paṭighaṃ daya’’ntipi pāṭho, tassa tena nikkhepena paṭighānurodhaṃ na karotīti attho. Sammānāvamānakkhamoti sabbesaṃ sammānanāvamānanasaho tvampi bhavāti attho. ‘‘Tatheva tvampi sabbabhave, sammānanavimānakkhamo’’tipi paṭhanti. ‘‘Khantiyā pāramiṃ gantvā’’tipi pāṭho, tassā khantiyā pāramipūraṇavasena gantvāti attho. Sesametthāpi uttānamevāti. Ito paraṃ ettakampi avatvā yattha yattha viseso atthi, taṃ tameva vatvā pāṭhantaraṃ dassetvā gamissāmāti.

这里“那样就是”者，是指他的忍辱波罗蜜。所谓“无敌意心”，是指专一念心。所谓“清净”，如檀香、粉末、花香之清净。所谓“不清净”，如蛇、狗、人，以及老鼠、蜜蜂、蝎子等的污秽。所谓“忍受”，是能够容忍、接受，承受其存在。所谓“放下”，是指已经放弃不再执着。所谓“怨怒”，是生起愤恨。所谓“摧毁”，即通过放下或忍受摧毁怨怒。『摧毁怨怒』的说法，目的是说明放下怨怒，不去迁怒。所谓“忍受侮辱”，是指你也应当忍受众生给予的一切尊重和轻慢。经典有说：“你也同样于一切世间，能够忍受尊重与轻慢。”所谓“到达忍辱波罗蜜”，是说完成忍辱波罗蜜的圆满。文中虽繁复，实为强调从此而上，令体现特别之处，表明随后将展开不同意旨。

Athassa ‘‘na ettakeheva buddhakārakadhammehi bhavitabba’’nti uttarimpi upadhārayato sattamaṃ saccapāramiṃ disvā etadahosi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya saccapāramimpi pūreyyāsi, asaniyā matthake patamānāyapi dhanādīnaṃ atthāya chandādīnaṃ vasena sampajānamusāvādaṃ nāma mā bhāsi. Yathāpi osadhītārakā nāma sabbautūsu attano gamanavīthiṃ vijahitvā aññāya vīthiyā na gacchati, sakavīthiyāva gacchati, evameva tvampi saccaṃ pahāya musāvādaṃ nāma avadantoyeva buddho bhavissasī’’ti sattamaṃ saccapāramiṃ daḷhaṃ katvā adhiṭṭhāsi. Tena vuttaṃ –

接着，他说“你不应为这般佛陀所作之事起疑”，遂示现第七圣谛波罗蜜——真谛波罗蜜，意即贤哲智者，你应由此地开始，圆满真谛波罗蜜，即便是面对顶风暴雨，亦不为欲界财富等名利所妄语瞒哄。譬如药师之路，孤傲者舍弃众多大道，逆行独道，仍坚守己路，尔等亦如是，应舍真理妄语不言，必证正觉。”以此坚固第七真谛波罗蜜，持戒如山。由此宣说－

§145

145.

‘‘Na hete ettakāyeva, buddhadhammā bhavissare;

『诸佛法则不由此躯体而成；』

Aññepi vicinissāmi, ye dhammā bodhipācanā.

我还要详究，那些助长觉悟之法。

§146

146.

‘‘Vicinanto tadā dakkhiṃ, sattamaṃ saccapāramiṃ;

当时详细观察，究竟第七圣谛的彼岸境界；

Pubbakehi mahesīhi, āsevitanisevitaṃ.

正如前辈圣者，所奉行所依止的那样。

§147

147.

‘‘Imaṃ tvaṃ sattamaṃ tāva, daḷhaṃ katvā samādiya;

你当坚定地将此第七圣谛牢牢确立，继而专心承受；

Tattha advejjhavacano, sambodhiṃ pāpuṇissasi.

此处『对恶语』者，当知若言恶语，乃远离烦恼之言，便能成就觉悟。

§148

148.

‘‘Yathāpi osadhī nāma, tulābhūtā sadevake;

譬如名为『草药』者，虽众多，但在圣者中均等；

Samaye utuvasse vā, na vokkamati vīthito.

无论是旱季或雨季，都不曾在道路上迁配流转。

§149

149.

‘‘Tatheva tvampi saccesu, mā vokkama hi vīthito;

亦如诸真理中，汝等不应迁移远离；诸真理不离其所。

Saccapāramitaṃ gantvā, sambodhiṃ pāpuṇissasī’’ti.

『到达真谛彼岸，必定证得正觉』。

Tattha tatthāti saccapāramiyaṃ. Advejjhavacanoti avitathavacano. Osadhī nāmāti osadhītārakā, osadhagahaṇe osadhītārakaṃ uditaṃ disvā osadhaṃ gaṇhanti. Tasmā ‘‘osadhītārakā’’ti vuccati. Tulābhūtāti pamāṇabhūtā. Sadevaketi sadevakassa lokassa. Samayeti vassasamaye. Utuvasseti hemantagimhesu. ‘‘Samaye utuvaṭṭe’’tipi pāṭho. Tassa samayeti gimhe. Utuvaṭṭeti hemante ca vassāne cāti attho. Navokkamati vīthitoti taṃ taṃ utumhi attano gamanavīthito na vokkamati na vigacchati, cha māse pacchimaṃ disaṃ gacchati, cha māse pubbaṃ disaṃ gacchatīti. Atha vā osadhī nāmāti siṅgiverapipphalimaricādikaṃ osadhaṃ. Na vokkamatīti yaṃ yaṃ phaladānasamatthaṃ osadhaṃ, taṃ taṃ phaladānaṃ okkamma attano phalaṃ adatvā na nivattati. Vīthitoti gamanavīthito, pittaharo pittaṃ harateva, vātaharo vātaṃ harateva, semhaharo semhaṃ haratevāti attho. Sesametthāpi uttānamevāti.

此中『在那里』者，谓真谛彼岸。『无瞋语』者，谓不虚妄语。所谓『药草』者，是药草医药；见药草采集时，有药草照应，便采取药草，因此称为『药草照应者』。『等量者』者，谓量度相应者。『遂行者』者，谓本行所在之地。『时令』者，谓雨季之时。『雨季维持』者，谓雨季中。『寒夏季节』者，谓寒冬与夏季。『时令雨季』有三种读法。时令者，谓寒冬时节。寒冬雨季者，谓寒冬与雨季。『不行』者，谓不往返行进。在各季节本身行路而不出行，六个月向后方行，六个月向前方行。或曰『药草』者，指狮子胡椒、麻椒等药草。『不往返』者，谓所采药草适合果报而采之者，采完后不再返采。『行路』者，谓如同病人取药而药效治愈一般之意。此意虽隐，然谓『上升』亦是。

Athassa ‘‘na ettakeheva buddhakārakadhammehi bhavitabba’’nti uttarimpi upadhārayato aṭṭhamaṃ adhiṭṭhānapāramiṃ disvā etadahosi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya adhiṭṭhānapāramimpi pūreyyāsi, yaṃ adhiṭṭhāsi, tasmiṃ adhiṭṭhāne niccalo bhaveyyāsi, yathā pabbato nāma sabbadisāsu vāte paharantepi na kampati na calati, attano ṭhāneyeva tiṭṭhati, evameva tvampi attano adhiṭṭhāne niccalo hontova buddho bhavissasī’’ti aṭṭhamaṃ adhiṭṭhānapāramiṃ daḷhaṃ katvā adhiṭṭhāsīti. Tena vuttaṃ –

又说『不应以这等微小佛行事而成佛行』，说此语时，显现出第八定力彼岸——坚定行持。曰：『慧明聪悟者，若从此下手身行，专修第八坚定行彼岸，所修处必坚固不动，如山于诸风中，不摇不动，安住本处；尔等亦当如是于自己行所坚固安住，于此坚定处成佛』，于是第八坚定行彼岸坚固成就，称为坚定行。由此有言：

§150

150.

‘‘Na hete ettakāyeva, buddhadhammā bhavissare;

『正因不应是以现有此身，佛法才能成立；

Aññepi vicinissāmi, ye dhammā bodhipācanā.

我又当考察他法，观察那些引导得道之法。』

§151

151.

第一百五十一节。

‘‘Vicinanto tadā dakkhiṃ, aṭṭhamaṃ adhiṭṭhānapāramiṃ;

当时观察诸法时，应当以第八持心波罗蜜为依止基础，

Pubbakehi mahesīhi, āsevitanisevitaṃ.

正如先前诸大贤圣所遵行而修习的那般。

§152

152.

第一百五十二节。

‘‘Imaṃ tvaṃ aṭṭhamaṃ tāva, daḷhaṃ katvā samādiya;

你现在应当坚定不移地精勤修持第八持心波罗蜜，

Tattha tvaṃ acalo hutvā, sambodhiṃ pāpuṇissasi.

在那里你将不动摇，最终达到正觉果位。

§153

153.

‘‘Yathāpi pabbato selo, acalo suppatiṭṭhito;

『譬如高峰上的岩石，坚固不动地安稳住立，

Na kampati bhusavātehi, sakaṭṭhāneva tiṭṭhati.

不为风尘所摇晃，就如立于车轴之上。』

§154

154.

‘‘Tattheva tvampi adhiṭṭhāne, sabbadā acalo bhava;

『汝亦当于此坚定不动，恒常住于坚固处；

Adhiṭṭhānapāramitaṃ gantvā, sambodhiṃ pāpuṇissasī’’ti.

抵达坚定之彼岸，必获圆满觉悟。』

Tattha seloti silāmayo. Acaloti niccalo suppatiṭṭhitoti acalattāva suṭṭhu patiṭṭhito. ‘‘Yathāpi pabbato acalo, nikhāto suppatiṭṭhito’’tipi pāṭho. Bhusavātehīti balavavātehi. Sakaṭṭhānevāti attano ṭhāneyeva, yathāṭhitaṭṭhāneyevāti attho. Sesametthāpi uttānamevāti.

此处“坚固”为坚固不动之意。“不动”为不变持久之意，即因其不动而能稳固。正如“三种说法”经中说：“如山不动，扎实而安定”。“比于土风”意指以大地之力。关于“自之所在”意指其自根本之处和基础。余义亦可解为“向上而立”。

Athassa ‘‘na ettakeheva buddhakārakadhammehi bhavitabba’’nti uttarimpi upadhārayato navamaṃ mettāpāramiṃ disvā etadahosi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya mettāpāramiṃ pūreyyāsi, hitesupi ahitesupi ekacittova bhaveyyāsi. Yathāpi udakaṃ nāma pāpajanassapi kalyāṇajanassapi sītabhāvaṃ ekasadisaṃ katvā pharati, evameva tvampi sabbasattesu mettacittena ekacittova hutvā buddho bhavissasī’’ti navamaṃ mettāpāramiṃ daḷhaṃ katvā adhiṭṭhāsīti. Tena vuttaṃ –

又有人以“不可仅凭此等佛行因缘而成就”为意，指向第九项慈悲波罗蜜境界。此意现时显现为——“聪慧善智者，你由此根基修行慈悲波罗蜜，可盈满之；愿你于利害不二之处，专一其心。譬如水对善人恶人皆平等地保持其清凉性质，你亦须于众生以一念慈心，定而坚固，终将成就佛道。”对此第九慈悲波罗蜜，坚定而立下决心。如是开示——

§155

155.

‘‘Na hete ettakāyeva, buddhadhammā bhavissare;

“不因仅此躯体而得成佛法，

Aññepi vicinissāmi, ye dhammā bodhipācanā.

我将遍寻余因，善加探究，欲达成菩提。”

§156

156.

‘‘Vicinanto tadā dakkhiṃ, navamaṃ mettāpāramiṃ;

当时观察显现出，乃是第九无上的慈心波罗蜜，

Pubbakehi mahesīhi, āsevitanisevitaṃ.

乃前世众大善女人们所亲近侍奉修习之法。

§157

157.

‘‘Imaṃ tvaṃ navamaṃ tāva, daḷhaṃ katvā samādiya;

若你稳固持守此第九波罗蜜不动摇，

Mettāya asamo hoti, yadi bodhiṃ pattumicchasi.

则若欲得正觉菩提，慈心无可比拟。

§158

158.

‘‘Yathāpi udakaṃ nāma, kalyāṇe pāpake jane;

譬如称为水者，于善人恶人，

Samaṃ pharati sītena, pavāheti rajomalaṃ.

平等地由凉爽所流，清净地洗除污秽。

§159

159.

‘‘Tatheva tvaṃ hitāhite, samaṃ mettāya bhāvaya;

同样地，你当以平等的慈心而起善念，

Mettāpāramitaṃ gantvā, sambodhiṃ pāpuṇissasī’’ti.

达到慈悲波罗蜜，必定会得究竟般涅槃。」

Tattha asamo hohīti mettābhāvanāya asadiso hohi. Tattha ‘‘tvaṃ samasamo hohī’’tipi pāṭho, so uttānatthova. Samanti tulyaṃ. Pharatīti phusati. Pavāhetīti visodheti. Rajoti āgantukarajaṃ. Malanti sarīre uṭṭhitaṃ sedamalādiṃ. ‘‘Rajamala’’ntipi pāṭho, soyevattho. Hitāhiteti hite ca ahite ca, mitte ca amitte cāti attho. Mettāya bhāvayāti mettaṃ bhāvaya vaḍḍhehi. Sesametthāpi uttānamevāti.

此中‘不平等’指的是与慈心修行不相应、不符合。原文亦有‘你当平等相待’之读，含正高义。『平等』谓等同，『流』谓触感。『洗除』谓清净。『污秽』即涤除身体上凝聚的血污等。‘善不善’即利益与损害，朋友与非友人之意。‘以慈心起念’谓修持增长慈心。此偈即说明如同凉水流动而洗净污垢，修习慈心亦应平等无间断。

Athassa ‘‘na ettakeheva buddhakārakadhammehi bhavitabba’’nti uttarimpi upadhārayato dasamaṃ upekkhāpāramiṃ disvā etadahosi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya upekkhāpāramiṃ paripūreyyāsi, sukhepi dukkhepi majjhattova bhaveyyāsi. Yathāpi pathavī nāma sucimpi asucimpi ca pakkhipamāne majjhattāva hoti, evameva tvampi sukhadukkhesu majjhattova honto buddho bhavissasī’’ti dasamaṃ upekkhāpāramiṃ daḷhaṃ katvā adhiṭṭhāsi. Tena vuttaṃ –

世尊答曰：“不可仅依此等少数成佛功德而成就。”闻此而后，当知第十无漏忍行持者显现。于是心生观照：‘善慧智者，你今当依此处而修持无漏忍，于乐苦间常处中道。如地于净土与不净土上能常居其中，你亦必于苦乐之间中持其心，成佛者必然无疑。’于是坚立十无漏忍，坚定不移。由此世尊宣说：

§160

160.

‘‘Na hete ettakāyeva, buddhadhammā bhavissare;

“佛法非仅此身所能具成，

Aññepi vicinissāmi, ye dhammā bodhipācanā.

我又思索，尚有他法，能生起觉果者。

§161

161.

‘‘Vicinanto tadā dakkhiṃ, dasamaṃ upekkhāpāramiṃ;

“是时思索者，观第十无漏忍；

Pubbakehi mahesīhi, āsevitanisevitaṃ.

昔日诸大夫人曾以之为所亲近所侍奉。

§162

162.

一百六十二。

‘‘Imaṃ tvaṃ dasamaṃ tāva, daḷhaṃ katvā samādiya;

『你今应当坚固地长期修持此第十法，

Tulābhūto daḷho hutvā, sambodhiṃ pāpuṇissasi.

如同砝码严密坚定无移，必能获得正觉。』

§163

163.

一百六十三。

‘‘Yathāpi pathavī nāma, nikkhittaṃ asuciṃ suciṃ;

『正如大地被置为污浊亦为清净，

Upekkhati ubhopete, kopānunayavajjitā.

对二者皆无分别心，能断除愤怒及怨恨。

§164

164.

一百六十四。

‘‘Tatheva tvaṃ sukhadukkhe, tulābhūto sadā bhava;

『正如你对快乐与痛苦常保持平衡；

Upekkhāpāramitaṃ gantvā, sambodhiṃ pāpuṇissasī’’ti.

达到无分别的平等心后，你必定获得觉悟』。

Tattha tulābhūtoti majjhattabhāve ṭhito yathā tulāya daṇḍo samaṃ tulito samaṃ tiṭṭhati, na namati na unnamati, evameva tvampi sukhadukkhesu tulāsadiso hutvā sambodhiṃ pāpuṇissasi. Kopānunayavajjitāti paṭighānurodhavajjitā. ‘‘Dayākopavivajjitā’’tipi pāṭho, soyevattho. Sesaṃ khantipāramiyaṃ vuttanayeneva veditabbaṃ.

这里所谓『平衡』者，指心处于中道状态，如同天秤，杠杆平衡，不倾斜也不抬高；你亦当在快乐与痛苦中持平等心，必能证得觉悟。所谓断除愤怒怨恨，意谓除去心中的抵触与反感。有版本作『慈悲与愤怒皆断』，皆有效用。剩余者皆应依前述忍辱波罗蜜加以了知。

Tato sumedhapaṇḍito ime dasa pāramidhamme vicinitvā tato paraṃ cintesi – ‘‘imasmiṃ loke bodhisattehi paripūretabbā bodhipācanā buddhattakarā dhammā ettakāyeva, na ito bhiyyo, imā pana pāramiyo uddhaṃ ākāsepi natthi, na heṭṭhā pathaviyampi, na puratthimādīsu disāsupi atthi, mayhaṃyeva pana hadayamaṃsantareyeva patiṭṭhitā’’ti. Evaṃ tāsaṃ attano hadaye patiṭṭhitabhāvaṃ disvā sabbāpi tā daḷhaṃ katvā adhiṭṭhāya punappunaṃ sammasanto anulomapaṭilomaṃ sammasi, pariyante gahetvā ādimhi pāpesi, ādimhi gahetvā pariyante ṭhapesi, majjhe gahetvā ubhato osāpesi, ubhato koṭīsu gahetvā majjhe osāpesi. Bāhirabhaṇḍapariccāgo pāramiyo nāma, aṅgapariccāgo upapāramiyo nāma, jīvitapariccāgo paramatthapāramiyo nāmāti dasa pāramiyo dasa upapāramiyo dasa paramatthapāramiyoti samattiṃsa pāramiyo yamakatelaṃ vinivaṭṭento viya sammasi. Tassa dasa pāramiyo sammasantassa dhammatejena catunahutādhikadviyojanasatasahassabahalā vipulā ayaṃ mahāpathavī hatthinā akkantanaḷakalāpo viya uppīḷiyamānaṃ ucchuyantaṃ viya ca mahāviravaṃ viravamānā saṅkampi sampakampi sampavedhi. Kulālacakkaṃ viya telayantacakkaṃ viya ca paribbhami. Tena vuttaṃ –

于是智慧深明者细思此十波罗蜜之法，继而发念：『于此世间，应由菩萨们充满且完成佛陀所发之觉行法则，法门仅止于此，非他更有。此诸波罗蜜遍及四天南北东西十方空间与地面，但常驻于我心胸此中。』如此观察诸波罗蜜确立于心，于是将诸法坚固不破，不断地调护并渐次融会贯通，或由起始迁至终结，或由终结迁至起始，由中间接续结合两端，由两端连结于中间，犹如紧握环状之法门，循环往复，周而复始。舍弃外在物质，为内在波罗蜜，此谓波罗蜜；依波罗蜜而成之部分，谓为次波罗蜜；生命所在者，才是究竟波罗蜜者。于是十波罗蜜与十次波罗蜜、十究竟波罗蜜三种名相同时同法，依然并存，宛如四十六亿加一千万之广大无量，犹如千万只大象搅动宽广炽热之大地，炽盛震慑，如同大型鼓轮盘滚动飞旋，故有古语称：

§165

165.

‘‘Ettakāyeva te loke, ye dhammā bodhipācanā;

『世间中，唯有这些法能引发觉悟；

Tatuddhaṃ natthi aññatra, daḷhaṃ tattha patiṭṭhaha.

除此之外无有它法，唯有此法坚固立住。』

§166

166.

‘‘Ime dhamme sammasato, sabhāvasarasalakkhaṇe;

『观想此法，具足一切自相，

Dhammatejena vasudhā, dasasahassī pakampatha.

如法力量，令天地震动，闪现十万光芒。』

§167

167.

‘‘Calatī ravatī pathavī, ucchuyantaṃva pīḷitaṃ;

「地动如滚，地面颤动，如被压迫；

Telayante yathā cakkaṃ, evaṃ kampati medanī’’ti.

如车轮转动不停，脑髓亦然震荡。」

Tattha ettakāyevāti niddiṭṭhānaṃ dasannaṃ pāramitānaṃ anūnādhikabhāvassa dassanatthaṃ vuttaṃ. Tatuddhanti tato dasapāramīhi uddhaṃ natthi. Aññatrāti aññaṃ, lakkhaṇaṃ saddasatthato gahetabbaṃ. Tato dasapāramito añño buddhakārakadhammo natthīti attho. Tatthāti tāsu dasasu pāramīsu. Patiṭṭhahāti patiṭṭha, paripūrento tiṭṭhāti attho.

此中‘ettakāye’者，指示为显现十种波罗蜜及其至少得其一点的示现。其意谓依此十种波罗蜜，除此之外并无超越。‘Aññatrī’即指另一者，是论述时应取之谓语标志。故说十种波罗蜜中，另有所属佛行法则者不存在。‘Tatthā’为于该十种波罗蜜中；‘Patiṭṭhahāti’意谓立基、圆满、坚固不动之义。

Ime dhammeti pāramidhamme. Sammasatoti upaparikkhantassa, anādaratthe sāmivacanaṃ daṭṭhabbaṃ. Sabhāvasarasalakkhaṇeti sabhāvasaṅkhātena sarasalakkhaṇena sammasantassāti attho. Dhammatejenāti pāramipavicayañāṇatejena. Vasudhāti vasūti ratanaṃ vuccati, taṃ dhāreti dhīyati vā etthāti vasudhā . Kā sā? Medanī. Pakampathāti pakampittha. Sumedhapaṇḍite pana pāramiyo vicinante tassa ñāṇatejena dasasahassī pakampitthāti attho.

所谓此法即波罗蜜法。‘Sammasatoti’为智慧之观察，考察细悉，决不可忽视其所示映义。‘Sabhāvasarasalakkhaṇeti’表明于诸法常守本性及纯净光明相。‘Dhammatejenāti’此明波罗蜜的知见浑然光明具足。‘Vasudhāti’意为宝藏，隐喻持守并智勇如广袤大地。此处所谓‘Medanī’即脑髓；‘Pakampathāti’为震动，不断晃动。明说：以聪慧成就波罗蜜者，于万种知见光明中彰显动荡之状。

Calatīti chappakārā kampi. Ravatīti nadati vikūjati. Ucchuyantaṃva pīḷitanti nippīḷitaṃ ucchuyantaṃ viya. ‘‘Guḷayantaṃva pīḷita’’ntipi pāṭho, soyevattho. Telayanteti telapīḷanayante. Yathā cakkanti cakkikānaṃ mahācakkayantaṃ viya. Evanti yathā telapīḷanacakkayantaṃ paribbhamati kampati, evaṃ ayaṃ medanī kampatīti attho. Sesamettha uttānamevāti.

『震动』者，有六种震动之义。『鸣响』者，即发出声响、呜鸣之义。『如压榨甘蔗之机械』者，如被压榨的榨甘蔗之机械。亦有『如压榨圆球之机械』的读法，其义相同。『榨油机械』者，即榨取油脂之机械。『如车轮』者，如制油者所用的大型车轮机械。『如是』者，其义为：正如榨油的车轮机械旋转震动，如此这大地便震动了。其余之处于此已是明显的。

Evaṃ mahāpathaviyā kampamānāya rammanagaravāsino manussā bhagavantaṃ parivisayamānā saṇṭhātuṃ asakkontā yugandharavātabbhāhatā mahāsālā viya mucchitā papatiṃsu. Ghaṭādīni kulālabhaṇḍāni pavaṭṭentāni aññamaññaṃ paharantāni cuṇṇavicuṇṇāni ahesuṃ. Mahājano bhītatasito satthāraṃ upasaṅkamitvā – ‘‘kiṃ nu kho bhagavā ‘nāgāvaṭṭo ayaṃ, bhūtayakkhadevatāsu aññatarāvaṭṭo vā’ti na hi mayaṃ etaṃ jānāma. Api ca kho sabbopi ayaṃ mahājano bhayena upadduto, kiṃ nu kho imassa lokassa pāpakaṃ bhavissati, udāhu kalyāṇaṃ, kathetha no etaṃ kāraṇa’’nti pucchiṃsu.

如是，大地剧烈震动，居住在乐园城的人们因不能守护尊者，受到强风吹袭，犹如大殿崩塌般而沉沦。他们搬动着瓦器等陶瓷器皿，彼此抢夺，纷乱不堪。众多大德因恐惧，远离群体，走近世尊，问道：「世尊，此乃非凡灾祸，或是诸鬼神之中有某种特别之灾难乎？我们对此无所知。又此重大灾恐使众生惊扰，未来世间将有何恶果？或将生何吉祥因缘？请世尊为我们广说其意。」

Atha satthā tesaṃ kathaṃ sutvā – ‘‘tumhe mā bhāyittha, mā kho cintayittha, natthi vo itonidānaṃ bhayaṃ, yo so mayā ajja sumedhapaṇḍito ‘anāgate gotamo nāma buddho bhavissatī’ti byākato, so idāni pāramiyo sammasati, tassa sammasantassa dhammatejena sakaladasasahassī lokadhātu ekappahārena kampati ceva viravati cā’’ti āha. Tena vuttaṃ –

世尊闻听其问答，说：「汝等勿生畏惧，勿踌躇忧愁。汝等现无须惧怕灾难。我今日已启示汝等：将来必有一正觉尊者名为果德玛，具慧明鉴，正在到来。他已于今宝具圆满，法光普照，能以一念震动十方宇宙，威势广大。」世尊如是说。其经文曰：

§168

168.

一七八节。

‘‘Yāvatā parisā āsi, buddhassa parivesane;

「至于当时，佛之弟子群中汇集咸集；

Pavedhamānā sā tattha, mucchitā seti bhūmiyaṃ.

正当被震动，大地亦陷沉昏昧。

§169

169.

一七九节。

‘‘Ghaṭānekasahassāni, kumbhīnañca satā bahū;

『壶』者，众多千数，『罐』者，百数而多；

Sañcuṇṇamathitā tattha, aññamaññaṃ paghaṭṭitā.

彼此相互遮盖，相互撞击摇动之物也。

§170

170.

第百七十。

‘‘Ubbiggā tasitā bhītā, bhantā byathitamānasā;

『翻动者』者，冲击激荡，恐怖害怕，心意苦恼不安之义；

Mahājanā samāgamma, dīpaṅkaramupāgamuṃ.

众众多人群汇集，前往护法者提婆达多所在之处。

§171

171.

第一百七十一。

‘‘Kiṃ bhavissati lokassa, kalyāṇamatha pāpakaṃ;

『世间将成何状？善如恶者，皆将如何？』

Sabbo upadduto loko, taṃ vinodehi cakkhuma.

『世间全然堕坏，明眼人应当观察此事。』

§172

172.

‘‘Tesaṃ tadā saññāpesi, dīpaṅkaro mahāmuni;

『当时大智者灯王宣告于众：』

Vissatthā hotha mā bhātha, imasmiṃ pathavikampane.

『应令此地安宁无恙，勿使在此大地震荡间有所动摇。』

§173

173.

‘‘Yamahaṃ ajja byākāsiṃ, buddho loke bhavissati;

世尊今日所宣说者，将来于世间当有佛出世；

Eso sammasatī dhammaṃ, pubbakaṃ jinasevitaṃ.

此乃正觉法，是前世诸佛所共同教化之法。

§174

174.

‘‘Tassa sammasato dhammaṃ, buddhabhūmiṃ asesato;

彼正觉法成就在佛地无间断；

Tenāyaṃ kampitā pathavī, dasasahassī sadevake’’ti.

因之大地震动，万天同声颂赞。

Tattha yāvatāti yāvatikā. Āsīti ahosi. ‘‘Yā tadā parisā āsī’’tipi pāṭho, tassa yā tattha parisā ṭhitā āsīti attho. Pavedhamānāti kampamānā. Sāti sā parisā. Tatthāti tasmiṃ parivesanaṭṭhāne. Setīti sayittha.

其中，『尽』者，即所有之义。『有』者，即曾有也。另有读本作『彼时所有之众』，其义为：当时站立于彼处之众会。『颤抖着』者，即震动摇晃也。『她』者，即那众会也。『彼处』者，即在那供食之处也。『卧』者，即躺卧也。

Ghaṭāti ghaṭānaṃ, sāmiatthe paccattavacanaṃ, ghaṭānaṃ nekasahassānīti attho. Sañcuṇṇamathitāti cuṇṇā ceva mathitā ca, mathitasañcuṇṇāti attho. Aññamaññaṃ paghaṭṭitāti aññamaññaṃ pahaṭā. Ubbiggāti utrāsahadayā. Tasitāti sañjātatāsā. Bhītāti bhayabhītā. Bhantāti phandanamānasā, vibbhantacittāti attho. Sabbāni panetāni aññamaññavevacanāni. Samāgammāti samāgantvā. Ayameva vā pāṭho.

『壶』者，为众壶之总称，此为依主辞用法，其意谓众壶众多如千。『搓揉、捣烂』者，谓捣碎者与揉捣者，合称搓揉，意同。『彼此互相摔打』者，谓彼此猛击彼此。『涌出』者，谓出于两旁。『浑浊』者，谓混杂杂沓。『怖畏』者，谓受惊恐者。『破碎』者，谓意念破裂散乱者。以上皆为彼此动作之词语。『集聚』者，谓聚合成一体。此段即为此文句。

Upaddutoti upahato. Taṃ vinodehīti taṃ upaddutabhayaṃ vinodehi, vināsayāti attho. Cakkhumāti pañcahi cakkhūhi cakkhuma. Tesaṃ tadāti te jane tadā, upayogatthe sāmivacanaṃ. Saññāpesīti ñāpesi bodhesi. Visatthāti vissatthacittā. Mā bhāthāti mā bhāyatha. Yamahanti yaṃ ahaṃ sumedhapaṇḍitaṃ. Dhammanti pāramidhammaṃ. Pubbakanti porāṇaṃ. Jinasevitanti jinehi bodhisattakāle sevitanti attho. Buddhabhūminti pāramidhammaṃ. Tenāti tena sammasanakāraṇena. Kampitāti calitā. Sadevaketi sadevake loke.

『毁坏』者，谓被毁坏的状态。谓你消除此毁坏之恐惧，以灭除之意。『眼明者』，谓五眼之明者。『其』者，指此等人，于用于者通称之。『教授』者，谓启发觉悟。『广解』者，谓心怀广大明白者。『勿恐』者，谓勿生恐怖。『他杀我』者，谓我被明智贤者所杀。『法』者，谓极上法。『先前』者，谓古时。『随胜利者相往来』者，谓菩萨位时与胜利者相随从。『佛土』者，谓极上法界。『以此因缘』者，谓依此种种缘故。『震动』者，谓移动。『善神』者，谓善神世界。

Tato mahājano tathāgatassa vacanaṃ sutvā haṭṭhatuṭṭho mālāgandhavilepanādīni ādāya rammanagarato nikkhamitvā bodhisattaṃ upasaṅkamitvā mālāgandhādīhi pūjetvā vanditvā padakkhiṇaṃ katvā rammanagarameva pāvisi. Atha kho bodhisatto dasa pāramiyo sammasitvā vīriyaṃ daḷhaṃ katvā adhiṭṭhāya nisinnāsanā vuṭṭhāsi. Tena vuttaṃ –

于是，大众听闻如来之语，兴奋喜悦，携带花环、香涂饰等供品，从欢娱之城离出，前往菩萨所处之地，敬献花香并顶礼绕行，之后复入欢娱城。然后，菩萨修十波罗蜜圆满，勤勉精进，意志坚固，安住坚定于座上，起身而立。于是说—

§175

175.

（此处序号或讽喻章编号）

‘‘Buddhassa vacanaṃ sutvā, mano nibbāyi tāvade;

“闻佛语时，心即涅槃止息；

Sabbe maṃ upasaṅkamma, punāpi maṃ abhivandisuṃ.

一切众生皆来亲近我，复复敬礼我。”

§176

176.

一百七十六。

‘‘Samādiyitvā buddhaguṇaṃ, daḷhaṃ katvāna mānasaṃ;

『正了了地思惟如来功德，坚固坚毅地用心持守；

Dīpaṅkaraṃ namassitvā, āsanā vuṭṭhahiṃ tadā’’ti.

顶礼灯明佛陀，随后从座上起身。』

Tattha mano nibbāyīti mahājanassa pathavikampane ubbiggahadayassa tattha kāraṇaṃ sutvā mano nibbāyi, santiṃ agamāsīti attho. ‘‘Jano nibbāyī’’tipi pāṭho, so uttānoyeva. Samādiyitvāti sammā ādiyitvā, samādāyāti attho. Buddhaguṇanti pāramiyo. Sesaṃ uttānameva.

此中『心安宁』者，因大众如地震动般剧烈不安的心被安抚的缘故，听闻此因心安宁而得平静。文中『众生心安宁』的说法，从文脉见为正解。『正了了地思惟』谓悉心正念思惟，『正了了地持守』即是此义。佛陀功德指彼至德之德能。余句亦是强调其殊胜。

Atha kho bodhisattaṃ dayitasabbasattaṃ āsanā vuṭṭhahantaṃ sakaladasasahassacakkavāḷadevatā sannipatitvā dibbehi mālāgandhādīhi pūjetvā – ‘‘ayya sumedhatāpasa, tayā ajja dīpaṅkaradasabalassa pādamūle mahati patthanā patthitā, sā te anantarāyena samijjhatu, mā te tattha bhayaṃ vā chambhitattaṃ vā ahosi. Sarīre te appamattakopi rogo mā uppajjatu, khippaṃ pāramiyo pūretvā sammāsambodhiṃ paṭivijjha. Yathā pupphūpagaphalūpagā rukkhā samaye pupphanti ceva phalanti ca, tatheva tvampi taṃ samayaṃ anatikkamitvā khippaṃ sambodhiṃ phusassū’’tiādīni thutimaṅgalāni payirudāhaṃsu, evaṃ payirudāhitvā bodhisattaṃ abhivādetvā attano attano devaṭṭhānameva agamaṃsu. Bodhisattopi devatāhi abhitthuto – ‘‘ahaṃ dasa pāramiyo pūretvā kappasatasahassādhikānaṃ catunnaṃ asaṅkhyeyyānaṃ matthake buddho bhavissāmī’’ti vīriyaṃ daḷhaṃ katvā adhiṭṭhāya ākāsamabbhuggantvā isigaṇavantaṃ himavantaṃ agamāsi. Tena vuttaṃ –

又说，当时欲成佛之在世养成者，从座上起身之际，聚集一切十方天地诸天神，手持天花香环等供养，称赞说：『珍宝智慧严备者，今由汝立于灯明佛足下，愿汝无所碍事，勿起畏怖惧怕。愿汝身无疾疫，早成圆满波罗蜜，迅速成就正觉。犹如诸树依时节开花结实，汝亦莫失时机，速证悟道。』诸天称颂此言后，敬礼养成者，分别归往自处之天界。养成者复与诸天共宣言：『我已圆满十种波罗蜜，在亿万劫劫期之后，将于现在无量劫数之中成就佛道。』发意坚强，端坐空气之上，乘云而行，至寒山天界。由此有言——

§177

177.

一百七十七。

‘‘Dibbaṃ mānusakaṃ pupphaṃ, devā mānusakā ubho;

「神圣与人间的花朵，天人与人类双方，

Samokiranti pupphehi, vuṭṭhahantassa āsanā.

同心合意献花，座位上那等被拥护者。」

§178

178.

‘‘Vedayanti ca te sotthiṃ, devā mānusakā ubho;

「他们以此听闻获得安全无恙，天人与人类双方，

Mahantaṃ patthitaṃ tuyhaṃ, taṃ labhassu yathicchitaṃ.

你所极力守护之大法，任意得享受之。」

§179

179.

‘‘Sabbītiyo vivajjantu, soko rogo vinassatu;

愿一切痛苦尽皆远离，忧愁与疾病悉皆消灭；

Mā te bhavantvantarāyā, phusa khippaṃ bodhimuttamaṃ.

愿你心无外障，迅速触及无上菩提。

§180

180.

‘‘Yathāpi samaye patte, pupphanti pupphino dumā;

如同时令之花开，花丛中竞相绽放；

Tatheva tvaṃ mahāvīra, buddhañāṇehi pupphasu.

你亦当如勇士，依佛陀智慧之花尽展芳华。

§181

181.

‘‘Yathā ye keci sambuddhā, pūrayuṃ dasapāramī;

「如过去诸多正觉者，皆已圆满十种度，

Tatheva tvaṃ mahāvīra, pūraya dasapāramī.

汝亦当如是，大勇者，应圆满十种度。」

§182

182.

‘‘Yathā ye keci sambuddhā, bodhimaṇḍamhi bujjhare;

「如过去诸多正觉者，于觉地安住专精，

Tatheva tvaṃ mahāvīra, bujjhassu jinabodhiyaṃ.

汝亦当如是，大勇者，应于正觉之地证悟。」

§183

183.

‘‘Yathā ye keci sambuddhā, dhammacakkaṃ pavattayuṃ;

「如众多正觉者，曾转法轮；

Tatheva tvaṃ mahāvīra, dhammacakkaṃ pavattaya.

汝亦当如大勇士，转动法轮。」

§184

184.

‘‘Puṇṇamāye yathā cando, parisuddho virocati;

「正如满月皎洁，清净而明耀；

Tatheva tvaṃ puṇṇamano, viroca dasasahassiyaṃ.

汝亦当满心欢喜，辉耀十万光芒。」

§185

185.

‘‘Rāhumutto yathā sūriyo, tāpena atirocati;

「若日月相继升起，太阳光芒灿烂，因光照炎热而更加光明；

Tatheva lokā muccitvā, viroca siriyā tuvaṃ.

汝亦应如是，超越世间束缚，以光辉荣耀自显。」

§186

186.

‘‘Yathā yā kāci nadiyo, osaranti mahodadhiṃ;

「譬如某条江河，水流注入广大海洋；

Evaṃ sadevakā lokā, osarantu tavantike.

诸天与人世皆当如此，乃至在汝近旁流注光明。」

§187

187.

‘‘Tehi thutappasattho so, dasa dhamme samādiya;

『彼以此而受到称扬』者，乃因习得十种法列；

Te dhamme paripūrento, pavanaṃ pāvisī tadā’’ti.

彼时充具此等法门，即跨入清净之境。

Tattha dibbanti mandāravapāricchattakasantānakusesayādikaṃ dibbakusumaṃ devā mānusakā ca mānusapupphaṃ gahetvāti attho. Samokirantīti mamopari samokiriṃsūti attho. Vuṭṭhahantassāti vuṭṭhahato. Vedayantīti nivedayiṃsu saññāpesuṃ. Sotthinti sotthibhāvaṃ. Idāni vedayitākāradassanatthaṃ ‘‘mahantaṃ patthitaṃ tuyha’’ntiādi vuttaṃ. Tayā pana, sumedhapaṇḍita, mahantaṃ ṭhānaṃ patthitaṃ, taṃ yathāpatthitaṃ labhassūti attho.

此中所言，‘天人采摘曼陀罗树荫盛开的天花，以及人间的人花’，为义所在。‘同意’意指我之上有所同意微细印证。‘起芽’者，谓已生芽。‘领悟’者，示意、传达感知之意。‘安全’乃指安稳状态。如今为表现‘伟大智者你已洞察’等义而述。然吾友智慧深广，获实伟大之境，正如实获之义。

Sabbītiyoti entīti ītiyo, sabbā ītiyo sabbītiyo, upaddavā. Vivajjantūti mā hontu. Soko rogo vinassatūti socanasaṅkhāto soko rujanasaṅkhāto rogo ca vinassatu. Teti tava. Mā bhavantvantarāyāti mā bhavantu antarāyā. Phusāti adhigaccha pāpuṇāhi. Bodhinti arahattamaggañāṇaṃ sabbaññutaññāṇampi vaṭṭati. Uttamanti seṭṭhaṃ sabbabuddhaguṇadāyakattā arahattamaggañāṇaṃ ‘‘uttama’’nti vuttaṃ.

‘完全’之意，谓整体众多，非零散。愿诸障碍远离。忧愁乃由忧虑念起，病苦因痛苦生起，愿忧愁与病痛灭除。数字‘三’即此。勿生他碍。‘感触’者，得之。当生。‘证悟’是指阿拉汉之道入，包含全知见识。“上佳”意即最尊最善，表彰阿拉汉道见最尊贵称呼。

Samayeti tassa tassa rukkhassa pupphanasamaye sampatteti attho. Pupphinoti pupphanakā. Buddhañāṇehīti aṭṭhārasahi buddhañāṇehi. Pupphasūti pupphassu. Pūrayunti pūrayiṃsu. Pūrayāti paripūraya. Bujjhareti bujjhiṃsu. Jinabodhiyanti jinānaṃ buddhānaṃ bodhiyā, sabbaññubodhimūleti attho. Puṇṇamāyeti puṇṇamāsiyaṃ. Puṇṇamanoti paripuṇṇamanoratho.

‘时节’指各树花期，花开时也。‘花’意指花朵。‘十八佛智’是十八种佛之智慧。‘花朵’为花之复数。‘充满’谓充盈。‘充实’即充满。‘启悟’为觉知佛智，亦指智慧之启迪。‘满月’为月满之时。‘圆满’意含圆满之愿。

Rāhumuttoti rāhunā sobbhānunā mutto. Tāpenāti patāpena, ālokena. Lokā muccitvāti lokadhammehi alitto hutvāti attho. Virocāti virāja. Siriyāti buddhasiriyā. Osarantīti mahāsamuddaṃ pavisanti. Osarantūti upagacchantu. Tavantiketi tava santikaṃ. Tehīti devehi. Thutappasatthoti thuto ceva pasattho ca, thutehi vā dīpaṅkarādīhi pasatthoti thutappasattho. Dasa dhammeti dasa pāramidhamme. Pavananti mahāvanaṃ, dhammikapabbate mahāvanaṃ pāvisīti attho. Sesagāthā suuttānā evāti.

‘离罗睺’是指脱离罗睺星之毒害。‘光照’谓借光明之体。‘解脱世间’意于世法不束缚。‘光明’即发光。‘荣耀’为佛之荣耀。‘进入大海’谓入大海中。‘接近’谓临近。‘汝处在近旁’之意。‘彼’为天众。‘称赞与称享’者，既受称扬又受敬爱，连同迪帕加拉等皆称赞敬重。‘十法’乃十波罗蜜。‘清风’象征广大林野，亦为法山之广大林野。其余诗句皆依据经文所述。

Iti madhuratthavilāsiniyā buddhavaṃsa-aṭṭhakathāya · 如是于《甘美义光辉》佛史注疏中

Sumedhapatthanākathāvaṇṇanā niṭṭhitā. · 善慧发愿故事之义疏已竟。