26. Kassapabuddhavaṃso · 26. 咖萨巴佛史义注

82 段 · CSCD 巴利原典

25. Koṇāgamanabuddhavaṃsavaṇṇanā二十五、果那嘎马那佛史注释

Kakusandhassa pana bhagavato aparabhāge tassa sāsane ca antarahite sattesu tiṃsavassasahassāyukesu jātesu parahitakoṇāgamano koṇāgamano nāma satthā loke udapādi. Atha vā kanakāgamanato koṇāgamano nāma satthā loke udapādi. Tattha ka-kārassa koādesaṃ katvā na-kārassa ṇādesaṃ katvā ekassa ka-kārassa lopaṃ katvā niruttinayena kanakassa kanakādiābharaṇassa āgamanaṃ pavassanaṃ yassa bhagavato uppannakāle so koṇāgamano nāma. Ettha pana āyu anupubbena parihīnasadisaṃ kataṃ, na evaṃ parihīnaṃ, puna vaḍḍhitvā parihīnanti veditabbaṃ. Kathaṃ? Imasmiṃyeva kappe kakusandho bhagavā cattālīsavassasahassāyukakāle nibbatto, taṃ pana āyu parihāyamānaṃ dasavassakālaṃ patvā puna asaṅkhyeyyaṃ patvā tato parihāyamānaṃ tiṃsavassasahassāyukakāle ṭhitaṃ, tadā koṇāgamano bhagavā loke uppannoti veditabbo.

关于迦拘沙拿世尊的后半部分，在他教法不再留存于众生之间的三万年期间，有一位为利益众生而来到世间的老师，名为拘那迦摩那。或者，也有一位名为金迦摩那的老师出现。此处所说的色[kakāra]的命令被执行，而非色[nakāra]的命令未被执行。某一色[kakāra]被省略，诠释显示金与其他宝饰的来到，这一来到发生于世尊涅槃之时，即所谓的拘那迦摩那。关于寿命，虽初看似断绝，实则是不断增长而非断绝，应当如此理解。如何理解呢？于此劫中，迦拘沙拿世尊于四万三千年寿终正灭，寿命虽逐渐减少十年，继又无数年，复又减少，于三万年寿终时，便是拘那迦摩那世尊应当出世的时候。

Sopi pāramiyo pūretvā tusitapure nibbattitvā tato cavitvā sobhavatīnagare yaññadattassa brāhmaṇassa bhariyāya rūpādīhi guṇehi anuttarāya uttarāya nāma brāhmaṇiyā kucchismiṃ paṭisandhiṃ gahetvā dasannaṃ māsānaṃ accayena subhavatīuyyāne mātukucchito nikkhami. Jāyamāne pana tasmiṃ sakalajambudīpe devo kanakavassaṃ vassi. Tenassa kanakāgamanakāraṇattā ‘‘kanakāgamano’’ti nāmamakaṃsu. Taṃ panassa nāmaṃ anukkamena pariṇamamānaṃ koṇāgamano’’ti jātaṃ. So pana tīṇi vassasahassāni agāraṃ ajjhāvasi. Tusita-santusita-santuṭṭhanāmakā panassa tayo pāsādā ahesuṃ. Rucigattābrāhmaṇīpamukhāni soḷasa itthisahassāni ahesuṃ.

彼比库圆满波罗蜜，现于兜率天宫，继而出世，降生于娑婆城那尊婆罗门耶那瑟达的妻子，名为优陀罗，为至胜美貌之婆罗门尼，于其家筑舍，经过十个月的安静期，从母居中诞生。此时全大瞻部洲生有一天人名为金毗沙。因其因缘又被称作「金迦摩那」。此名称经转变，遂得名拘那迦摩那。出家前居有家业达三千年。娑婆天宫有三座宫殿名曰忉利、善忉利、善悦。秉持优美仪态之婆罗门尼有十六万女徒。

So cattāri nimittāni disvā rucigattāya brāhmaṇiyā satthavāhe nāma putte uppanne hatthikkhandhavaragato hatthiyānena mahābhinikkhamanaṃ nikkhamitvā pabbaji. Taṃ tiṃsapurisasahassāni anupabbajiṃsu. So tehi parivuto cha māse padhānacariyaṃ caritvā visākhapuṇṇamāyaṃ aggisonabrāhmaṇassa dhītāya aggisonabrāhmaṇakumāriyā dinnaṃ madhupāyāsaṃ paribhuñjitvā khadiravane divāvihāraṃ katvā sāyanhasamaye jaṭātindukena nāma yavapālena dinnā aṭṭha tiṇamuṭṭhiyo gahetvā udumbarabodhiṃ puṇḍarīke vuttappamāṇaṃ phalavibhūtisampannaṃ dakkhiṇato upagantvā vīsatihatthavitthataṃ tiṇasantharaṃ santharitvā pallaṅkaṃ ābhujitvā mārabalaṃ viddhaṃsetvā dasabalañāṇāni paṭilabhitvā – ‘‘anekajātisaṃsāraṃ…pe… taṇhānaṃ khayamajjhagā’’ti udānaṃ udānetvā sattasattāhaṃ vītināmetvā attanā saha pabbajitānaṃ tiṃsabhikkhusahassānaṃ upanissayasampattiṃ disvā gaganapathena gantvā sudassananagarasamīpe isipatane migadāye otaritvā tesaṃ majjhagato dhammacakkaṃ pavattesi, tadā tiṃsakoṭisahassānaṃ paṭhamābhisamayo ahosi.

他观察了四种相，察觉婆罗门尼之所生圣子，降生于象鼻轮状之手中，并携带锦缎大具，随即出家，离家而出。随从出家的有三万人。与他们同在六个月，修习初禅，于维萨欢满月，得大神婆罗门之女授乳，用蜂蜜与乳糜奉养，昼游于苦荫林，晡时得称须发如月的名为大蓬谷的谷种八把，携往无忧如来菩提树下，供养如其所述成果庄严。坐榻安稳，挫碎魔力，获十种魔力之智慧，于「无量生死轮回……灭渴中道」的赞叹声中唱起最高颂，斩断了七十七重苦。可知其为与三万二千已出家的五千比库们的依靠。遂乘云路至净城灵鹄处，下至鹿野苑中，于其中间展开法轮，彼时乃是三千万已闻法者第一次受法时分。

Puna sundaranagaradvāre mahāsālarukkhamūle yamakapāṭihāriyaṃ katvā vīsatikoṭisahassānaṃ dhammāmataṃ pāyesi, so dutiyo abhisamayo ahosi. Attano mātaraṃ uttaraṃ pamukhaṃ katvā dasasu cakkavāḷasahassesu devatānaṃ samāgatānaṃ abhidhammapiṭakaṃ desente bhagavati dasannaṃ koṭisahassānaṃ tatiyo abhisamayo ahosi. Tena vuttaṃ –

复于美城大门旁，大树根部创造双倍的伟大奇迹，教化两亿众生，成为第二次转法轮。亲自举荐母亲为正师，教导一千万诸天集合，宣说法藏，为成就第三次转法轮。由此说：

§1

‘‘Kakusandhassa aparena, sambuddho dvipaduttamo;

“迦拘沙拿之后，圣者为两足至尊；

Koṇāgamano nāma jino, lokajeṭṭho narāsabho.

名为拘那迦摩那的胜者，世间第一，犹如雄狮。”

§2

‘‘Dasa dhamme pūrayitvāna, kantāraṃ samatikkami;

「圆满成就十法后，克服荆棘丛林，

Pavāhiya malaṃ sabbaṃ, patto sambodhimuttamaṃ.

摒弃一切垢染，证得最上正觉。」

§3

‘‘Dhammacakkaṃ pavattente, koṇāgamananāyake;

「转动法轮时，拘那含那为导师，

Tiṃsakoṭisahassānaṃ, paṭhamābhisamayo ahu.

三千万众生中，成就初次胜会。」

§4

‘‘Pāṭihīraṃ karonte ca, paravādappamaddane;

「胜解他人恶行，平息他人攻击，

Vīsatikoṭisahassānaṃ, dutiyābhisamayo ahu.

二千万众生中，成就第二次胜会。」

§5

‘‘Tato vikubbanaṃ katvā, jino devapuraṃ gato;

‘‘然后断除妄乱，觉者前往天城；

Vasate tattha sambuddho, silāya paṇḍukambale.

在彼处常住，披着石制青布袈裟。

§6

‘‘Pakaraṇe satta desento, vassaṃ vasati so muni;

‘‘广为宣说七部教法，修行一年住此圣智沙门；

Dasakoṭisahassānaṃ, tatiyābhisamayo ahū’’ti.

为千万众天演说教法，第三次天众会集已成’’。

Tattha dasa dhamme pūrayitvānāti dasa pāramidhamme pūrayitvā. Kantāraṃ samatikkamīti jātikantāraṃ samatikkami. Pavāhiyāti pavāhetvā. Malaṃ sabbanti rāgādimalattayaṃ. Pāṭihīraṃ karonte ca, paravādappamaddaneti paravādivādappamaddane, bhagavati pāṭihāriyaṃ karonteti attho. Vikubbananti vikubbaniddhiṃ, sundaranagaradvāre yamakapāṭihāriyaṃ katvā devapuraṃ gato tattha paṇḍukambalasilāyaṃ vasi. Kathaṃ vasīti? Pakaraṇe satta desentoti tattha devānaṃ sattappakaraṇasaṅkhātaṃ abhidhammapiṭakaṃ desento vasi. Evaṃ tattha abhidhammaṃ desente bhagavati dasakoṭisahassānaṃ devānaṃ abhisamayo ahosīti attho.

这里“断除妄乱”指断除心意的纷乱妄念。觉者前往天城是指他到美丽城市。此城门设有守门将把守。天城是天众居所，披着石制青布袈裟常住于此。为什么说“常住”呢？因他在天界七部教法的讲述场所居住。此处“七部”是天众所知的阿毗达摩七部经。因而，当觉者在此宣讲阿毗达摩，此时天众已达千万，称为“第三次天众集会”。

Parisuddhapāramipūraṇāgamanassa koṇāgamanassapi eko sāvakasannipāto ahosi. Surindavatīnagare surindavatuyyāne viharanto bhiyyasassa rājaputtassa ca uttarassa ca rājaputtassa dvinnampi tiṃsasahassaparivārānaṃ dhammaṃ desetvā sabbeva te ehibhikkhupabbajjāya pabbājetvā tesaṃ majjhagato māghapuṇṇamāyaṃ pātimokkhaṃ uddisi. Tena vuttaṃ –

于清净的波罗蜜修满时，远行前往此地。此时某一比库僧团集聚，居于索林城附近索林园中，有两位王子及其三万随从，听闻法义，皆受比库出家戒，并在中间于满月日诵持巴帝摩卡。此中有言曰——

§7

‘‘Tassāpi devadevassa, eko āsi samāgamo;

彼时世尊之中，亦有一次集会；

Khīṇāsavānaṃ vimalānaṃ, santacittāna tādinaṃ.

为断尽烦恼、清净无染、心安住者等所集；

§8

‘‘Tiṃsabhikkhusahassānaṃ, tadā āsi samāgamo;

那时三万比库相聚；

Oghānamatikkantānaṃ, bhijjitānañca maccuyā’’ti.

彼等超越洪水般之苦难，且身受病痛之苦。

Tattha oghānanti kāmoghādīnaṃ, catunnamoghānametaṃ adhivacanaṃ. Yassa pana te saṃvijjanti, taṃ vaṭṭasmiṃ ohananti osīdāpentīti oghā, tesaṃ oghānaṃ, upayogatthe sāmivacanaṃ daṭṭhabbaṃ. Catubbidhe oghe atikkantānanti attho. Bhijjitānanti etthāpi eseva nayo. Maccuyāti maccuno.

此中洪水者，即指欲界诸苦等四种洪流之统称。众生于轮回中沉沦流转，如被洪水淹没者，故称为“洪”。此“洪”一词，用以表示其用途或事相。所谓超越四重苦难者，意即消解四种苦流也。这里“受苦”乃指身心受死痛苦之意。

Tadā amhākaṃ bodhisatto mithilanagare pabbato nāma rājā ahosi, tadā ‘‘saraṇagatasabbapāṇāgamanaṃ koṇāgamanaṃ mithilanagaramanuppatta’’nti sutvā saparivāro rājā paccuggantvā vanditvā dasabalaṃ nimantetvā mahādānaṃ datvā tattha bhagavantaṃ vassāvāsatthāya yācitvā temāsaṃ sasāvakasaṅghaṃ satthāraṃ upaṭṭhahitvā pattuṇṇacīnapaṭṭakambalakoseyyadukūlakappāsikādīni mahagghāni ceva sukhumavatthāni ca suvaṇṇapādukā ceva aññañca bahuparikkhāramadāsi. Sopi naṃ bhagavā byākāsi – ‘‘imasmiṃyeva bhaddakappe ayaṃ buddho bhavissatī’’ti . Atha so mahāpuriso tassa bhagavato byākaraṇaṃ sutvā mahārajjaṃ pariccajitvā tasseva bhagavato santike pabbaji. Tena vuttaṃ –

彼时我等之菩萨在弥提罗城中，名为“山”，当时有王。闻言“诸归依者俱集于弥提罗城之角落”，王及其随从迎接世尊，礼拜供养十力，施以大布施，请世尊于此处安住雨季。诸弟子僧团之导师，敬侍侍候，布施袈裟、直裰、睡具、床垫、凉席等众多细软之物，并有贵重金鞋及其他许多供具。世尊亦告示说：“此为此吉祥劫中将出世之佛。”随后，此伟丈夫闻佛之示现，舍弃大国，于世尊面前出家。其后传以言曰——

§9

‘‘Ahaṃ tena samayena, pabbato nāma khattiyo;

『当时我是一位被称为Pabbata的刹帝利，』

Mittāmaccehi sampanno, anantabalavāhano.

『与亲友广交，具足无量威力，承载强大力量。』

§10

10.

‘‘Sambuddhadassanaṃ gantvā, sutvā dhammamanuttaraṃ;

『前往了正觉者的所见，听闻了无上正法；』

Nimantetvā sajinasaṅghaṃ, dānaṃ datvā yadicchakaṃ.

『邀请了同住僧众，随心布施礼赠。』

§11

11.

‘‘Pattuṇṇaṃ cīnapaṭṭañca, koseyyaṃ kambalampi ca;

『给了长袈裟与绵毯，甚至储物袋；』

Suvaṇṇapādukañceva, adāsiṃ satthusāvake.

『又给予了金制鞋履，献与世尊弟子。』

§12

12.

‘‘Sopi maṃ buddho byākāsi, saṅghamajjhe nisīdiya;

世尊亦曾对我宣说，他端坐于僧团之中；

Imamhi bhaddake kappe, ayaṃ buddho bhavissati.

于此善劫中，此即是真正的佛陀将出现。

§13

13.

‘‘Ahu kapilavhayā rammā…pe… hessāma sammukhā imaṃ.

我当在迦毗罗卫之境欢娱……将现于众生面前。

§14

14.

‘‘Tassāpi vacanaṃ sutvā, bhiyyo cittaṃ pasādayiṃ;

闻此语后，我又使心安稳，

Uttariṃ vatamadhiṭṭhāsiṃ dasapāramipūriyā.

内心更坚定，践行十善圆满。

§15

15.

‘‘Sabbaññutaṃ gavesanto, dānaṃ datvā naruttame;

寻求圆满智者，予以布施于人中之最上。

Ohāyāhaṃ mahārajjaṃ, pabbajiṃ jinasantike’’ti.

‘我舍弃王国，出家于如来近侧。’

Tattha anantabalavāhanoti bahukaṃ anantaṃ mayhaṃ balaṃ assahatthiādikaṃ vāhanañcāti attho. Sambuddhadassananti sambuddhadassanatthāya. Yadicchakanti yāvadicchakaṃ buddhappamukhaṃ saṅghaṃ catubbidhena āhārena ‘‘alamala’’nti pavārāpetvā, hatthena pidahāpetvāti attho. Satthusāvaketi satthuno ceva sāvakānañca adāsiṃ. Naruttameti naruttamassa. Ohāyāti pahāya pariccajitvā.

其中，『具无量力乘』者，谓吾之乘具——象、马等——数量众多、无有穷尽之义。『见正自觉者』者，为见正自觉者之故。『随所欲』者，谓以四种食物，尽其所欲，供养以佛为首之僧团，令其言『已足、已足』而举手示意以遮止之义。『大师与诸弟子』者，谓吾施予大师以及诸弟子。『人中最胜者』者，谓施予人中最胜者。『舍弃』者，谓放下、舍离。

Tassa pana koṇāgamanassa bhagavato sobhavatī nāma nagaraṃ ahosi, yaññadatto nāma brāhmaṇo pitā, uttarā nāma brāhmaṇī mātā, bhiyyaso ca uttaro cāti dve aggasāvakā, sotthijo nāmupaṭṭhāko, samuddā ca uttarā ca dve aggasāvikā, udumbararukkho bodhi, sarīraṃ tiṃsahatthubbedhaṃ ahosi, tiṃsavassasahassāni āyu, bhariyā panassa rucigattā nāma brāhmaṇī, satthavāho nāma putto, hatthiyānena nikkhami. Tena vuttaṃ –

那时迦叶尊者前来的地方名为苏婆阇提城，父亲名为迦捨那婆罗门，母亲名为优多罗。有两位主要弟子为比库拔利与苏提居，有两位主要比库尼弟子为萨弗达与优多罗。菩提树为优多罗树，体长三十肘，寿命三万年。妻子名为如意伽陀婆罗门，儿子名为沙利子，以战象出家。经中记载曰——

§16

16.

‘‘Nagaraṃ sobhavatī nāma, sobho nāmāsi khattiyo;

‘这城名为苏婆阇提，统治者名为苏婆，属吠舍族；’

Vasate tattha nagare, sambuddhassa mahākulaṃ.

‘正居此城，是正遍知佛之大族；’

§17

17.

‘‘Brāhmaṇo yaññadatto ca, āsi buddhassa so pitā;

‘婆罗门耶捨那亦为佛陀父亲；’

Uttarā nāma janikā, koṇāgamanassa satthuno;

名为乌塔拉的女人，是迦纳迦曼那尊者的母亲；

§22

22.

‘‘Bhiyyaso uttaro nāma, ahesuṃ aggasāvakā;

“名叫比亚索·乌塔罗者，曾为尊者最初的弟子；

Sotthijo nāmupaṭṭhāko, koṇāgamanassa satthuno.

名叫苏提乔者，是迦纳迦曼那尊者的侍从。”

§23

23.

‘‘Samuddā uttarā ceva, ahesuṃ aggasāvikā;

“名叫苏摩达·乌塔拉者，曾为最初的高级弟子；

Bodhi tassa bhagavato, udumbaroti pavuccati.

世尊觉悟时，听闻有乌都摩罗树的话；

§25

25.

‘‘Uccattanena so buddho, tiṃsahatthasamuggato;

世尊以其高大身躯，身长三十肘，庄严伟岸；

Ukkāmukhe yathā kambu, evaṃ raṃsīhi maṇḍito.

犹如竹筒口中聚集青竹般，依此用众多纤细茎叶所编织而成。

§26

26.

‘‘Tiṃsavassasahassāni, āyu buddhassa tāvade;

世尊的寿命有三千万年；

Tāvatā tiṭṭhamāno so, tāresi janataṃ bahuṃ.

在那寿命如此之久期间，如来仍站立于世，度化众多人民。

§27

27.

‘‘Dhammacetiṃ samussetvā, dhammadussavibhūsitaṃ;

他焚毁了法塔，破坏了法的恶名；

Dhammapupphaguḷaṃ katvā, nibbuto so sasāvako.

又制法花束，入涅槃而无余违痕。

§28

28.

‘‘Mahāvilāso tassa jano, siridhammappakāsano;

世人因其宏大庄严的生活方式，展现法的威光。

Sabbaṃ tamantarahitaṃ, nanu rittā sabbasaṅkhārā’’ti.

一切皆无内在实体，岂非诸行皆空虚？

Tattha ukkāmukheti kammāruddhane. Yathā kambūti suvaṇṇanikkhaṃ viya. Evaṃ raṃsīhi maṇḍitoti evaṃ rasmīhi paṭimaṇḍito samalaṅkato. Dhammacetiṃ samussetvāti sattattiṃsabodhipakkhiyadhammamayaṃ cetiyaṃ patiṭṭhāpetvā. Dhammadussavibhūsitanti catusaccadhammapaṭākavibhūsitaṃ. Dhammapupphaguḷaṃ katvāti dhammamayapupphamālāguḷaṃ katvā. Mahājanassa vipassanācetiyaṅgaṇe ṭhitassa namassanatthāya dhammacetiyaṃ patiṭṭhāpetvā sasāvakasaṅgho satthā parinibbāyīti attho. Mahāvilāsoti mahāiddhivilāsappatto. Tassāti tassa bhagavato. Janoti sāvakajano. Siridhammappakāsanoti lokuttaradhammappakāsano so bhagavā ca sabbaṃ tamantarahitanti attho.

其中所说「ukkāmukha」意为调伏业力。譬如金簪闪耀，一束束光线像射线装饰其上，如此以射线装饰，光芒圆满华美。建造法塔，是以七十七种觉支菩提法为内容设立此法塔。所谓「法不退转饰」乃以四圣谛之法旗饰其上。修成法花花束，寓意用法花制造花串。该法塔建于广大群众的观智场所，令人顶礼。设立此法塔，意在宣说法，僧团与师皆已涅槃。《大华丽》即得大力量奇巧之意，此「塔」即世尊。教化者即比库民众。所谓「显示正法」，即世尊示现出世法的涵义。综上，即一切皆无内在实体之原则。

‘‘Sukhena koṇāgamano gatāsavo, vikāmapāṇāgamano mahesī;

「以快乐进出之者，除去烦恼者，慧眼见众生，住于森林寂静处」，此为解脱者之行状。

Vane viveke sirināmadheyye, visuddhavaṃsāgamano vasittha’’.

余下讷言处处明显可见。

Sesagāthāsu sabbattha pākaṭamevāti.

余下偈文皆明显清晰。

Koṇāgamanabuddhavaṃsavaṇṇanā niṭṭhitā. · 果那嘎马那佛史注释终了。

Niṭṭhito tevīsatimo buddhavaṃso. · 第二十三佛史终了。