22. Sikhībuddhavaṃso · 22. 西奇佛史义注

118 段 · CSCD 巴利原典

21. Vipassībuddhavaṃsavaṇṇanā21. 毗婆尸佛世系之解释

Phussassa buddhassa aparabhāge sāntarakappe tasmiñca kappe vītivatte ito ekanavutikappe vijitasabbakappo parahitaniratasaṅkappo sabbattha vipassī vipassī nāma satthā loke udapādi. So pāramiyo pūretvā anekaratanamaṇivisarasamujjotitabhavane tusitabhavane nibbattitvā tato cavitvā bandhumatīnagare anekabandhumato bandhumato rañño bandhumatiyā nāma aggamahesiyā kucchismiṃ paṭisandhiṃ aggahesi. So dasannaṃ māsānaṃ accayena kheme migadāye mātudarato asitanīradarājito puṇṇacando viya nikkhami. Nāmaggahaṇadivase panassa lakkhaṇapāṭhakā ñātakā ca divā ca rattiñca antarantarā nimmisasañjanitandhakāravirahena visuddhaṃ passanti, vivaṭehi vā akkhīhi passatīti ‘‘vipassī’’ti nāmamakaṃsu. ‘‘Viceyya viceyya passatīti vipassī’’ti vadanti. So aṭṭhavassasahassāni agāraṃ ajjhāvasi. Nanda-sunanda-sirimānāmakā tayo cassa pāsādā ahesuṃ.

佛陀果德玛出世时在睡眠时段之际，于该期间结束后及其以后一百岁的寿命中，超越一切恶劫、恣意放弃自利之念，遍游各处，名为维巴西师。他已成就圆满的波罗蜜多，灵光照耀如多珠宝汇聚之光彩，在兜率天宫成就后，退转出离，回到自身亲族所在的城镇。在该亲族中，成为该地国王的首领，其所尊称为班都摩迦（Bandhumatī）之主帅。国王名为班都摩提亚（Bandhumatiyā），为首领之尊。十个月圆满安详，世尊如满月般出现于鹿野苑，受众生母亲爱戴。于受名号之日，亲属与持守戒律者昼夜交替，因感受由光明骤逝所致之黑暗，目力清晰纯净，曰：「维巴西」，意即「明了、善于观照者」。人们称赞说：「其目光深远，持续观照，故名维巴西。」他潜心隐居八千年，三处瓦舍得以成就，即南达、难陀及希利曼三宅。

Sudassanādevippamukhānaṃ itthīnaṃ satasahassaṃ vīsati ca sahassāni ahesuṃ. ‘‘Sutanū’’tipi sudassanā vuccati. So aṭṭhavassasahassānaṃ accayena cattāri nimittāni disvā sutanudeviyā samavaṭṭakkhandhe nāma tanaye jāte ājaññarathena mahābhinikkhamanaṃ nikkhamitvā pabbaji. Taṃ purisānaṃ caturāsītisatasahassāni anupabbajiṃsu. So tehi parivuto mahāpuriso aṭṭhamāsaṃ padhānacariyaṃ caritvā visākhapuṇṇamāya sudassanaseṭṭhidhītāya dinnaṃ madhupāyāsaṃ paribhuñjitvā kusumasamalaṅkate sālavane divāvihāraṃ katvā sujātena nāma yavapālakena dinnā aṭṭha tiṇamuṭṭhiyo gahetvā pāṭalibodhiṃ samalaṅkataṃ disvā dakkhiṇadisābhāgena taṃ upāgami.

有十万二千名容貌美丽、贤慧女子集居其中，「苏陀奴」即此，“苏陀舍”亦称之。维巴西八千岁时，因见四种征象，于名为苏陀奴女天的阿赖耶成立之天界宫殿附近其女儿出生后，便出家修行，脱离凡夫。八万一千名男子闻法而未出家。维巴西对此众众悉加以保护与教导。八个月修作集中行，至净月之日，受赠由上贤女苏陀奴所献之蜂蜜粥。在风趣花香簇拥的娑罗林中留宿，当时名为苏迦达乐的燕师，携八把稻草采集，得见被花环装饰之巴多利菩提树。之后南方向他走来。

Tassā pana pāṭaliyā samavaṭṭakkhandho taṃ divasaṃ paṇṇāsaratano hutvā abbhuggato sākhā paṇṇāsaratanā ubbedhena ratanasataṃ ahosi. Taṃdivasameva sā pāṭalī kaṇṇikābaddhehi viya pupphehi paramasurabhigandhehi mūlato paṭṭhāya sabbasañchannā ahosi. Dibbagandho vāyati, na kevalaṃ tadā ayameva pupphito, dasasahassi cakkavāḷesu sabbe pāṭaliyo pupphitāva. Na kevalaṃ pāṭaliyova, dasasahassicakkavāḷesu sabbarukkhagumbalatāyopi pupphiṃsu. Mahāsamuddopi pañcavaṇṇehi padumehi kuvalayuppalakumudehi sañchanno sītalamadhurasalilo ahosi. Sabbampi ca dasasahassi cakkavāḷabbhantaraṃ dhajamālākulaṃ ahosi. Tattha tattha paṭimālāgulavippakiṇṇaṃ nānāsurabhikusumasajjitadharaṇītalaṃ dhūpacuṇṇandhakāraṃ ahosi. Taṃ upagantvā tepaṇṇāsahatthavitthataṃ tiṇasantharaṃ santharitvā caturaṅgasamannāgataṃ vīriyaṃ adhiṭṭhāya – ‘‘yāva buddho na homi, tāva ito na uṭṭhahāmī’’ti paṭiññaṃ katvā nisīdi. Evaṃ nisīditvā samāraṃ mārabalaṃ vidhamitvā maggānukkamena cattāri maggañāṇāni maggānantaraṃ cattāri phalañāṇāni catasso paṭisambhidā catuyoniparicchedakañāṇaṃ pañcagatiparicchedakañāṇaṃ catuvesārajjañāṇāni cha asādhāraṇañāṇāni ca sakale ca buddhaguṇe hatthagate katvā paripuṇṇasaṅkappo bodhipallaṅke nisinnova –

当日，菩提树上花瓣五十亿飘落，树枝生出五十亿宝石，令宝石累积一百亿。在此天际，如缀满兰花、芬芳馥郁的宝树般，全被花瓣覆盖。佛界飘散神香，此乃不仅此树盛开，当时十万亿轮回世界间所有兰花树皆盛开。且不仅兰花，十万亿世界衔接处的所有树冠亦开花。浩瀚大海以五色莲花、荷花及睡莲装点，清凉甘甜似蜜。十万亿世界中遍布花环与华盖，呈现无边的光华。有诸多种类香花装点地面，演绎烟香粉尘，形成幽暗色调。他到彼处，展现五十臂宽草垫，坐于四足之上，起立立志：“只要我未成佛，决不离此。”如是而坐，断灭魔障力量，循正道得四圣谛之智慧，依次成就四道四果。入四重解脱智慧，成就五种特别智慧，完全具足佛陀诸德，端坐在菩提座上。

‘‘Anekajātisaṃsāraṃ…pe… taṇhānaṃ khayamajjhagā. (dha. pa. 153-154);

“诸多生死轮回……中心断灭渴爱。” （此文出自《法句经》153-154偈）。

‘‘Ayoghanahatasseva, jalato jātavedaso;

“无秽如火，火以生火。”

Anupubbūpasantassa, yathā na ñāyate gati.

“渐次安住之法，如其未分别之去处。”

‘‘Evaṃ sammā vimuttānaṃ, kāmabandhoghatārinaṃ;

“如是正觉解脱之人，是欲爱苦之横渡者；

Paññāpetuṃ gatī natthi, pattānaṃ acalaṃ sukha’’nti. (udā. 80) –

智慧宣显之途无有，获者安稳无动之乐”如是说。(《忧昙》80)——

Evaṃ udānaṃ udānetvā bodhisamīpeyeva sattasattāhaṃ vītināmetvā brahmāyācanaṃ sampaṭicchitvā attano vemātikassa bhātikassa khaṇḍakumārassa ca purohitaputtassa tissakumārassa ca upanissayasampattiṃ oloketvā ākāsena gantvā kheme migadāye otaritvā ubhopi te uyyānapālena pakkosāpetvā tesaṃ parivārānaṃ majjhe dhammacakkaṃ pavattesi. Tadā aparimitānaṃ devatānaṃ dhammābhisamayo ahosi. Tena vuttaṃ –

于是说完《忧昙》偈后，即在菩提树近旁，自命七七日念誦、静修之后，遂具足祈请梵天，并观察自身之烦恼仆人、断育少年宫廷护卫及知依之弟提舍少年之根本所得；继而升空而去，安住于鹿野苑，且并令两园之护园者监护，诸众环绕其间，于其中演说法轮。彼时无量众天亦于法中受教。其时如是称说——

§1

‘‘Phussassa ca aparena, sambuddho dvipaduttamo;

“与他经菩萨相分别，世尊为二足上主；

Vipassī nāma nāmena, loke uppajji cakkhumā.

名曰毗婆尸，生于世间明眼者。

§2

‘‘Avijjaṃ sabbaṃ padāletvā, patto sambodhimuttamaṃ;

“断一切无明，证得最上菩提。”

Dhammacakkaṃ pavattetuṃ, pakkāmi bandhumatīpuraṃ.

我要开转法轮，于亲属国土而起。

§3

‘‘Dhammacakkaṃ pavattetvā, ubho bodhesi nāyako;

开转法轮后，二位觉者皆为领袖；

Gaṇanāya na vattabbo, paṭhamābhisamayo ahū’’ti.

不可计数，这是首次授记的时刻。」

Tattha padāletvāti bhinditvā, avijjandhakāraṃ bhinditvāti attho. ‘‘Vattetvā cakkamārāme’’tipi pāṭho, tassa ārāmeti kheme migadāyeti attho. Ubho bodhesīti attano kaniṭṭhabhātikaṃ khaṇḍaṃ rājaputtaṃ tissañca purohitaputtanti ubho bodhesi. Gaṇanāya na vattabboti devatānaṃ abhisamayavasena gaṇanaparicchedo natthīti attho.

其中“断除”意为破碎，断除无明之意。『在祇树给孤独园转法轮』句，说明地点『给孤独园』。所谓二位觉者，是指他自己及他的幼弟君子提婆达多，皆为两位觉者。不可计数，表明诸天授记具众多，非可数数。

Athāparena samayena khaṇḍaṃ rājaputtaṃ tissañca purohitaputtaṃ anupabbajitāni caturāsītibhikkhusahassāni dhammāmataṃ pāyesi. So dutiyo abhisamayo ahosi. Tena vuttaṃ –

后来，幼弟君子提婆达多及其父亲均未出家，弟子沙门四万八千人诵持正法，这是第二次授记。由此有言——

§4

‘‘Punāparaṃ amitayaso, tattha saccaṃ pakāsayi;

再次彰显无量光辉，真相在彼显现；

Caturāsītisahassānaṃ, dutiyābhisamayo ahū’’ti.

“八万四千”之数，是第二次结集时的数字。

Tattha tatthāti kheme migadāyeti attho. ‘‘Caturāsītisahassāni, sambuddhamanupabbaju’’nti ettha ete pana caturāsītisahassasaṅkhātā purisā vipassissa kumārassa upaṭṭhākapurisāyeva. Te pātova vipassikumārassa upaṭṭhānaṃ āgantvā kumāramadisvā pātarāsatthāya gantvā bhuttapātarāsā ‘‘kuhiṃ kumāro’’ti pucchitvā tato ‘‘uyyānabhūmiṃ gato’’ti sutvā ‘‘tattheva naṃ dakkhissāmā’’ti nikkhantā nivattamānaṃ tassa sārathiṃ disvā ‘‘kumāro pabbajito’’ti sutvā sutaṭṭhāneyeva sabbābharaṇāni muñcitvā antarāpaṇato kāsāyāni vatthāni āharāpetvā kesamassuṃ ohāretvā pabbajiṃsu. Pabbajitvā ca te gantvā mahāpurisaṃ parivārayiṃsu.

“那里”一词的意思是“在安全处，也就是鹿野苑”。“八万四千”是指佛陀初转法轮时的僧众数目，而这些八万四千之众，即是觉悟的年轻修行者的侍从群。他们来到这位觉者怀抱的年轻修行者处，为供养其饮食而带来了饭器。询问年轻修行者时，得知他已前往园地，大家怀着“在那里能够见到他”的信心，便各自离开。在离去的路上，他们看到年轻修行者的驾车人，听闻“年轻修行者已出家”的消息，于是当场脱除一切饰物，弃舍世间衣服，剃发净身后出家。他们出家后前往，围绕这位大人众。

Tato vipassī bodhisatto ‘‘padhānacariyaṃ caranto ākiṇṇo viharāmi, na kho panametaṃ pātirūpaṃ yatheva maṃ ime gihibhūtā pubbe parivāretvā caranti, idānipi tatheva kiṃ iminā gaṇenā’’ti gaṇasaṅgaṇikāya ukkaṇṭhitvā ‘‘ajjeva gacchāmī’’ti cintetvā puna – ‘‘ajja avelā, sace panāhaṃ ajja gamissāmi, sabbepime jānissanti, sveva gamissāmī’’ti cintesi. Taṃdivasañca uruvelagāmasadise ekasmiṃ gāme gāmavāsino manussā svātanāya saddhiṃ parisāya mahāpurisaṃ nimantayiṃsu. Te tesaṃ caturāsītisahassānaṃ mahāpurisassa ca pāyāsameva paṭiyādayiṃsu. Atha vipassī mahāpuriso punadivase visākhapuṇṇamāya tasmiṃ gāme tehi pabbajitajanehi saddhiṃ bhattakiccaṃ katvā vasanaṭṭhānameva agamāsi. Tatra te pabbajitā mahāpurisassa vattaṃ dassetvā attano attano rattiṭṭhānadivāṭṭhānāni pavisiṃsu.

佛陀在成道前的修行时代，躬行正法，独身苦行。他虑及：“如今我虽修行，但世人仍如过去般围绕着我追随，如此是否合适？我明天就要离开此处。如果我明天离去，世人都将明了我去处，我便自行离开。”那年他在乌鲁维利村附近的一村落，经村民自由合会共同邀请，村民们准备了八万四千名村民和那位圣人所用的乳糜。此后佛陀与这些出家人，于维萨克月圆日同住一村，期间共同行持食事，佛陀也在安住之处。有这些出家人，显示他们各自遵守各自夜宿之地。

Bodhisattopi paṇṇasālaṃ pavisitvā nisinno cintesi – ‘‘ayaṃ kālo nikkhamitu’’nti nikkhamitvā paṇṇasāladvāraṃ pidahitvā bodhimaṇḍābhimukho pāyāsi. Te kira pabbajitā sāyaṃ bodhisattassa upaṭṭhānaṃ gantvā paṇṇasālaṃ parivāretvā nisinnā – ‘‘ativikālo jāto upadhārethā’’ti vatvā paṇṇasāladvāraṃ vivaritvā taṃ apassantāpi ‘‘kuhiṃ nu gato mahāpuriso’’ti nānubandhiṃsu. ‘‘Gaṇavāse nibbinno eko viharitukāmo maññe mahāpuriso buddhabhūtaṃyeva taṃ passissāmā’’ti antojambudīpābhimukhā cārikaṃ pakkamiṃsu. Atha te – ‘‘vipassinā kira buddhattaṃ patvā dhammacakkaṃ pavattita’’nti sutvā anukkamena sabbe te pabbajitā bandhumatiyā rājadhāniyā kheme migadāye sannipatiṃsu. Tato tesaṃ bhagavā dhammaṃ desesi, tadā caturāsītiyā bhikkhusahassānaṃ dhammābhisamayo ahosi. So tatiyo abhisamayo ahosi. Tena vuttaṃ –

佛陀入住僧坊后坐禅深思：“现在是离去的时辰。”他出外关闭僧坊门，面向菩提树坐禅。出家人傍晚时分前来侍奉佛陀，坐守僧坊，言道“时机已到，不可怠慢”。他们打开僧坊门，虽未见佛陀，仍询问“大圣人去了哪里？”他们默想佛陀可能独自隐居于丛林深处，全心渴望佛化之境界。于是他们循众山之路，向南方大陆进发。后来大家得知佛陀已成佛并转法轮，便一同从各处汇集来此护持佛法。当时佛陀为其讲法，僧众达八万四千人，此为第三次结集。经文中记载此为第三次法会的由来。

§5

‘‘Caturāsītisahassāni, sambuddhaṃ anupabbajuṃ;

“八万四千人中，那觉者初转法轮，

Tesamārāmapattānaṃ, dhammaṃ desesi cakkhumā.

为住于世间众所归依之人，宣说法眼。”

§6

‘‘Sabbākārena bhāsato, sutvā upanisādino;

『一切诸行者说法，闻已而依止』者，

Tepi dhammavaraṃ gantvā, tatiyābhisamayo ahū’’ti.

『三者中最善法得，第三次会集是』，如是说。

Tattha caturāsītisahassāni, sambuddhaṃ anupabbajunti ettha anunā yogato sambuddhanti upayogavacanaṃ katanti veditabbaṃ, sambuddhassa pacchā pabbajiṃsūti attho. Lakkhaṇaṃ saddasatthato gahetabbaṃ. ‘‘Tattha ārāmapattāna’’ntipi pāṭho. Bhāsatoti vadato. Upanisādinoti gantvā upanissāya dhammadānaṃ dadatoti attho. Tepīti te caturāsītisahassasaṅkhātā pabbajitā vipassissa upaṭṭhākabhūtā. Gantvāti tassa dhammaṃ ñatvā. Evaṃ tesaṃ tatiyo abhisamayo ahosi. Kheme migadāye vipassīsammāsambuddhaṃ dve ca aggasāvake anupabbajitānaṃ bhikkhūnaṃ aṭṭhasaṭṭhisatasahassānaṃ majjhe nisinno vipassī bhagavā –

此中八万四千人依传前往成佛，称为佛降生后出家者，应当知其含义。此处当取其特征义为正师所说。『此中有庄园众』是经文。『说法者』谓之说法。『依止』义为到达并凭依于法布施。『三』指八万四千名出家者，具足勤精修习智者的侍从。『到达』谓了知佛法。如此，他们有了第三次会合。于祇园，具真智的正觉者Vipassī佛，坐于八万六千名曾得出家之大弟子之间，言说曰：

‘‘Khantīparamaṃ tapo titikkhā, nibbānaṃ paramaṃ vadanti buddhā;

『忍辱乃最上苦行，涅槃为至高境界，这是佛者所说；

Na hi pabbajito parūpaghātī, na samaṇo hoti paraṃ viheṭhayanto.

出家者非他人之害手，沙门不作最恶之妨碍。

‘‘Sabbapāpassa akaraṇaṃ, kusalassa upasampadā;

『一切恶行悉不为，善行具足而受学；』

Sacittapariyodapanaṃ, etaṃ buddhāna sāsanaṃ.

清净心念的净化，此乃佛陀之教法。

‘‘Anūpavādo anūpaghāto, pātimokkhe ca saṃvaro;

「不犯戒律，不加害欲；在巴提摩克戒中自制约束；

Mattaññutā ca bhattasmiṃ, pantañca sayanāsanaṃ;

饮食适量于饭食中，卧具端正于床席上；

Adhicitte ca āyogo, etaṃ buddhāna sāsana’’nti. (dī. ni. 2.90; dha. pa. 183, 184, 185) –

专注于增上心——此乃诸佛之教。（引自《长部》第二册第九十节；《法句》第一八三、一八四、一八五偈）——

Imaṃ pātimokkhaṃ uddisi. Imā pana sabbabuddhānaṃ pātimokkhuddesagāthāyo hontīti veditabbaṃ. So paṭhamo sannipāto ahosi. Puna yamakapāṭihāriyaṃ disvā pabbajitānaṃ bhikkhūnaṃ satasahassānaṃ dutiyo sannipāto ahosi. Yadā pana vipassissa vemātikā tayo bhātaro paccantaṃ vūpasametvā bhagavato upaṭṭhānakiriyāya laddhavarā hutvā attano nagaraṃ netvā upaṭṭhahantā tassa dhammaṃ sutvā pabbajiṃsu. Tesaṃ asītisatasahassānaṃ majjhe nisīditvā bhagavā kheme migadāye pātimokkhaṃ uddisi, so tatiyo sannipāto ahosi. Tena vuttaṃ –

此为宣说巴提摩克戒。应知这乃一切佛陀巴提摩克戒目的之偈语。首次集会完成后，又因双重神迹使众出家比库众多达数十万，成为第二次集会。当时，维巴斯卡与维马提迦二大弟子互相谦让，便携众弟子退离贤者所依止之地，随后闻法出家。再于三十万比库中，佛陀在安全的鹿野苑为众宣说巴提摩克戒，这即为第三次集会。故云——

§7

‘‘Sannipātā tayo āsuṃ, vipassissa mahesino;

「三次集会皆由维巴斯卡大圣举行；

Khīṇāsavānaṃ vimalānaṃ, santacittāna tādinaṃ.

断尽烦恼者、清净之人、心安稳人的诸类。

§8

‘‘Aṭṭhasaṭṭhisatasahassānaṃ, paṭhamo āsi samāgamo;

『十八万中，初次集会；

Bhikkhusatasahassānaṃ, dutiyo āsi samāgamo.

十万比库中，第二次集会。

§9

‘‘Asītibhikkhusahassānaṃ, tatiyo āsi samāgamo;

三十万比库中，第三次集会；

Tattha bhikkhugaṇamajjhe, sambuddho atirocatī’’ti.

在这其中，于比库团中央，佛陀亲自宣说。』

Tattha aṭṭhasaṭṭhisatasahassānanti aṭṭhasaṭṭhisahassādhikānaṃ satasahassabhikkhūnanti attho. Tatthāti tattha kheme migadāye. Bhikkhugaṇamajjheti bhikkhugaṇassa majjhe. ‘‘Tassa bhikkhugaṇamajjhe’’tipi pāṭho, tassa bhikkhugaṇassa majjheti attho.

此处“十八万者”意指十八万以上的十万比库。『那里』指鹿野苑。『于比库团中央』意谓在比库团体的中央，文中有“于比库团中央”之读法，含意同“于比库团体中央”。

Tadā amhākaṃ bodhisatto mahiddhiko mahānubhāvo atulo nāma nāgarājā hutvā anekanāgakoṭisatasahassaparivāro hutvā saparivārassa dasabalassa asamabalasīlassa karuṇāsītalahadayassa sakkārakaraṇatthaṃ sattaratanamayaṃ candamaṇḍalasaṅkāsaṃ daṭṭhabbasāramaṇḍaṃ maṇḍapaṃ kāretvā tattha nisīdāpetvā sattāhaṃ dibbavibhavānurūpaṃ mahādānaṃ datvā sattaratanakhacitaṃ mahārahaṃ suvaṇṇamayaṃ nānāmaṇijutivisarasamujjalaṃ pīṭhaṃ bhagavato adāsi. Tadā naṃ pīṭhānumodanāvasāne ‘‘ito ayaṃ ekanavutikappe buddho bhavissatī’’ti byākāsi. Tena vuttaṃ –

当时，我等的菩萨，威力广大，神通卓绝，名为阿犀龙王，成为无数龙众百千会集的龙王，带领众多随从。为了表显敬意，龙王制造了一座以七宝组成、形似月轮的华盖殿堂，坐落其中。于是坐下，施献一切天界财富，布施七宝铺就的华丽宝座，金光闪耀，镶嵌各种珍异宝石，赠与世尊。随后于宝座上感到欢喜满足时宣布：“从今此地，佛陀将出现在第九百个劫中。”佛陀如是说。

§10

10.

‘‘Ahaṃ tena samayena, nāgarājā mahiddhiko;

“当时我即是那个威力广大、名为阿犀的龙王；

Atulo nāma nāmena, puññavanto jutindharo.

名号为阿犀，资福圆满，功德光明。

§11

11.

‘‘Nekānaṃ nāgakoṭīnaṃ, parivāretvānahaṃ tadā;

我率领众多龙千百万，护持于彼时；

Vajjanto dibbaturiyehi, lokajeṭṭhaṃ upāgamiṃ.

于四天王天龙集会中，前来恭候尊贵的世间导师；

§12

12.

‘‘Upasaṅkamitvā sambuddhaṃ, vipassiṃ lokanāyakaṃ;

亲近圣者如来，毗婆尸王，世间首领；

Maṇimuttaratanakhacitaṃ, sabbābharaṇabhūsitaṃ;

玉石极其精美，如同宝玉雕琢，遍饰众多宝饰。

Nimantetvā dhammarājassa, suvaṇṇapīṭhamadāsahaṃ.

承请法王，赐我金座。

§13

13.

‘‘Sopi maṃ buddho byākāsi, saṅghamajjhe nisīdiya;

世尊曾对我说，他端坐僧团之中；

Ekanavutito kappe, ayaṃ buddho bhavissati.

此佛将在九十九劫之后降生。

§14

14.

‘‘Ahu kapilavhayā rammā, nikkhamitvā tathāgato;

如来从咖毕拉洼城出游，

Padhānaṃ padahitvāna, katvā dukkarakārikaṃ.

发起坚坚定力，圆满完成难入之行。

§15

15.

‘‘Ajapālarukkhamūlasmiṃ, nisīditvā tathāgato;

『阿耆婆罗树根』处，世尊坐下；

Tattha pāyāsaṃ paggayha, nerañjaramupehiti.

在那里，世尊取来乳糜，置于涅兰迦树下。

§16

16.

‘‘Nerañjarāya tīramhi, pāyāsaṃ ada so jino;

正是涅兰迦树边，世尊献上乳糜；

Paṭiyattavaramaggena, bodhimūlamupehiti.

世尊以顶端较前的位置，置于菩提树下。

§17

17.

‘‘Tato padakkhiṇaṃ katvā, bodhimaṇḍaṃ anuttaro;

后来行绕右行，至无上菩提坛；

Assatthamūle sambodhiṃ, bujjhissati mahāyaso.

在无我底根处，觉悟者将成就大名。

§18

18.

‘‘Imassa janikā mātā, māyā nāma bhavissati;

「此人生母名为摩耶，称为出生之母；

Pitā suddhodano nāma, ayaṃ hessati gotamo.

父亲名为净饭王，此人将为果德玛。」

§19

19.

‘‘Anāsavā vītarāgā, santacittā samāhitā;

「无垢者，远离烦恼，心静定，专注一境；

Kolito upatisso ca, aggā hessanti sāvakā;

割礼师与化缘师，弟子中皆为首领；

Ānando nāmupaṭṭhāko, upaṭṭhissatimaṃ jinaṃ.

名为安陀，侍奉者，此胜士必由其侍奉。」

§20

20.

‘‘Khemā uppalavaṇṇā ca, aggā hessanti sāvikā;

「名为耶摩，肤色如莲花，女弟子中为首领；

Anāsavā vītarāgā, santacittā samāhitā;

无漏者远离贪爱，心安住宁静专注；

Bodhi tassa bhagavato, assatthoti pavuccati…pe….

谓此为世尊之觉醒……

§23

23.

‘‘Tassāhaṃ vacanaṃ sutvā, bhiyyo cittaṃ pasādayiṃ;

我闻其言，心复宁定；

Uttariṃ vatamadhiṭṭhāsiṃ, dasapāramipūriyā’’ti.

乃上升精进，满足十种彼岸功德。」

Tattha puññavantoti puññavā, samupacitapuññasañcayoti attho. Jutindharoti pabhāyutto. Nekānaṃ nāgakoṭīnanti anekāhi nāgakoṭīhi, karaṇatthe sāmivacanaṃ daṭṭhabbaṃ. Parivāretvānāti bhagavantaṃ parivāretvā. Ahanti attānaṃ niddisati. Vajjantoti vādento tāḷento. Maṇimuttaratanakhacitanti maṇimuttādīhi vividhehi ratanehi khacitanti attho. Sabbābharaṇabhūsitanti sabbābharaṇehi vāḷarūpādīhi ratanamayehi maṇḍitanti attho. Suvaṇṇapīṭhanti suvaṇṇamayaṃ pīṭhaṃ. Adāsahanti adāsiṃ ahaṃ.

其中“具德者”意为有功德之人；“功德积聚”意指积累适当之功德；“光明持有者”意谓具足光辉。所谓无数龙众者，指众多如龙族数量般众多的；应视为概述以便理解。所谓“绕行者”，指环绕世尊者，此处指世尊。自称“施与者”，谓示自己给予之意义。“争论者”指争辩、反对、折服之意。所谓“以珍宝极品之饰物装饰”，指用诸多如珍珠宝石等种种宝物装点。所谓“以金座”，即以黄金制成之座位。“以破坏者”谓我曾予与之意。

Tassa pana vipassissa bhagavato bandhumatī nāma nagaraṃ ahosi. Bandhumā nāma rājā pitā, bandhumatī nāma mātā, khaṇḍo ca tisso ca dve aggasāvakā, asoko nāmupaṭṭhāko, candā ca candamittā ca dve aggasāvikā, pāṭalirukkho bodhi, sarīraṃ asītihatthubbedhaṃ ahosi, sarīrappabhā sabbakālaṃ satta yojanāni pharitvā aṭṭhāsi asītivassasahassāni āyu, sutanu nāmassa aggamahesī, samavaṭṭakkhandho nāmassa putto, ājaññarathena nikkhami. Tena vuttaṃ –

至于慈悲广大之世尊者，所在城名“德城”。其父名为德王，母名德城女。弟子共有三十人或三十二人，名为昧织继承者者（或“继任者”）。辅佐者名为无忧，名为月光与月友者二人领袖众僧。菩提树所在地为菩提树，肉身有八十只狐狸之伤印，肉身光辉普照七由旬长七十八千年寿命。妻名绛珠王后，子名正统，出家为沙弥。所言如是：

§24

24.

‘‘Nagaraṃ bandhumatī nāma, bandhumā nāma khattiyo;

『那伽拉』者，名为班杜玛提，是名为班杜玛的王族。

Mātā bandhumatī nāma, vipassissa mahesino.

『母亲班杜玛提』者，乃伟大智慧尊者毗婆舍那之母。

§29

29.

‘‘Khaṇḍo ca tissanāmo ca, ahesuṃ aggasāvakā;

『坎多』与『提萨纳摩』者，乃伟大圣众之首席弟子。

Asoko nāmupaṭṭhāko, vipassissa mahesino.

『阿索阇』者，是伟大智慧尊者毗婆舍那之侍者。

§30

30.

‘‘Candā ca candamittā ca, ahesuṃ aggasāvikā;

『昌达』与『昌达蜜达』者，乃伟大圣众之首席女弟子。

Bodhi tassa bhagavato, pāṭalīti pavuccati.

此尊者名为菩提，是世尊灌顶之地，称为巴达利。

§32

32.

‘‘Asītihatthamubbedho, vipassī lokanāyako;

『如来目明如铁杖』者，唯有正见智者之领袖，名为毗婆尸，为世间导师。

Pabhā niddhāvatī tassa, samantā sattayojane.

其光辉如日普照，辉映四方，达七千由旬之遥。

§33

33.

‘‘Asītivassasahassāni, āyu buddhassa tāvade;

佛寿命如三万年之久，正如佛陀所寿持；

Tāvatā tiṭṭhamāno so, tāresi janataṃ bahuṃ.

佛于此长久住世，救度广大众生无数。

§34

34.

‘‘Bahudevamanussānaṃ, bandhanā parimocayi;

佛引导众多天人及人类，解脱诸缚，解除束缚；

Maggāmaggañca ācikkhi, avasesaputhujjane.

为愚痴凡夫开示正道与邪道之分别，导向觉悟正路。

§35

35.

‘‘Ālokaṃ dassayitvāna, desetvā amataṃ padaṃ;

『显现光明之后，宣说不死之境；』

Jalitvā aggikkhandhova, nibbuto so sasāvako.

『如同火焰熄灭一般，诸有灭尽无余。』

§36

36.

‘‘Iddhivaraṃ puññavaraṃ, lakkhaṇañca kusumitaṃ;

『显现神通最胜功德，妙相鲜明芬芳；』

Sabbaṃ tamantarahitaṃ, nanu rittā sabbasaṅkhārā’’ti.

『万法皆离诸内障，诸行果真非虚』是也。

Tattha bandhanāti devamanusse kāmarāgasaṃyojanādibandhanā mocesi, vikāsesīti attho. Maggāmaggañca ācikkhīti ‘‘amatādhigamāya ayaṃ maggo ucchedasassatadiṭṭhivirahitā majjhimā paṭipadā maggo kāyakilamathādiko nāyaṃ maggo’’ti sesaputhujjane ācikkhīti attho. Ālokaṃ dassayitvānāti maggañāṇālokaṃ vipassanāñāṇālokañca dassayitvā. Lakkhaṇañca kusumitanti cittalakkhaṇādīhi phullitaṃ maṇḍitaṃ bhagavato sarīranti attho. Sesaṃ sabbattha gāthāsu uttānamevāti.

此处「束缚」者，谓天人众生由欲贪等结所缠缘而束缚得解脱，亦即此处所说「熄灭」之义。修行解脱的进展说法中，「道何者？」者，此指通达不死之地的中道圣行，非断灭论亦非常见，亦非以肉体或烦恼为缘的行道，非此之谓外行凡夫。『显现光明』者，即以修证道之慧光及内观之明证示现。『芬芳妙相』者，说明此乃佛身诸心所具之妙相庄严。末尾文句指出此义乃全文诗句所颂之最高义理也。

Vipassībuddhavaṃsavaṇṇanā niṭṭhitā. · 毗婆尸佛世系之解释已完成。

Niṭṭhito ekūnavīsatimo buddhavaṃso. · 第十九佛世系已完成。