27. Gotamabuddhavaṃso · 27. 果德玛佛史义注
26. Kassapabuddhavaṃsavaṇṇanā二十六、咖萨巴佛种姓注释
Koṇāgamanassa pana bhagavato aparabhāge tassa sāsane ca antarahite tiṃsavassasahassāyukā sattā anupubbena parihāyitvā dasavassāyukā hutvā puna vaḍḍhitvā aparimitāyukā hutvā puna anupubbena parihāyitvā vīsativassasahassāyukesu sattesu jātesu anekamanussapo kassapo nāma satthā loke udapādi (su. ni. aṭṭha. āmakagandhasuttavaṇṇanā). So pāramiyo pūretvā tusitapure nibbattitvā tato cavitvā bārāṇasīnagare brahmadattassa nāma brāhmaṇassa vipulaguṇavatiyā dhanavatiyā nāma brāhmaṇiyā kucchismiṃ paṭisandhiṃ gahetvā dasannaṃ māsānaṃ accayena isipatane migadāye mātukucchito nikkhami. Gottavasena panassa ‘‘kassapakumāro’’ti nāmamakaṃsu. So dve vassasahassāni agāraṃ ajjhāvasi. Haṃsavā yasavā sirinandoti tassa tayo pāsādā ahesuṃ. Sunandā nāma brāhmaṇippamukhāni aṭṭhacattālīsa itthisahassāni paccupaṭṭhitāni ahesuṃ.
于拘那迦难那时期，世尊灭度之前，在其教法未传之时，有众生寿命达三万岁。此等众生渐次衰减，寿命减至一万岁。又渐增，寿命无量，又渐次衰减，至二万五千岁时，世间生出一位圣者，名为咖萨巴，是世间之师（参见《小部》尼含、8章、阿迈卡甘达罗经注）。彼圣满具波罗蜜，转生于忉利天宫，然后示现涅槃。其后转生于巴拉那西城，生于婆罗门家，名为梵达多，妻为一位贤德富有之婆罗门妇人。于拘尸那山附近接娶之后，在鹿野苑住十个月之久。名为果陀瓦萨那，号称“咖萨巴童子”。彼童子居无常之家长达两千年。耆阇罗、耶萨瓦及尸利难陀，现存三座宫殿。名为须那南达的婆罗门女性，率领四万八千名妇女侍奉其侧。
So cattāri nimittāni disvā sunandāya brāhmaṇiyā vijitasene nāma putte uppanne uppannasaṃvego ‘‘mahābhinikkhamanaṃ nikkhamissāmī’’ti cintesi. Athassa parivitakkasamanantarameva pāsādo kulālacakkamiva bhamitvā gaganatalamabbhuggantvā paramarucirakaranikaro saradasamayarajanikaro viya tārāgaṇaparivuto anekanarasataparivuto gaganatalamalaṅkaronto viya puññānubhāvaṃ pakāsento viya jananayanahadayāni ākaḍḍhento viya rukkhaggāni paraṃ sobhayamāno viya ca gantvā nigrodhabodhiṃ majjhekatvā bhūmiyaṃ patiṭṭhahi. Atha bodhisatto mahāsatto pathaviyaṃ patiṭṭhahitvā devadattaṃ arahattaddhajamādāya pabbaji. Tassa nāṭakitthiyo pāsādā otaritvā aḍḍhagāvutaṃ maggaṃ gantvā saparivārā senāsannivesaṃ katvā nisīdiṃsu. Tato itthiparicārike ṭhapetvā sahāgatā sabbe pabbajiṃsu.
彼时，果陀梵天见四景象，其妻需难陀之子名为毗耶多舍内，诞生后即兴起强烈之出家念头：“当大出离，我必当去。”忆及此念，心境荡漾如破瓦片漂浮于空，辉映天际，其光芒显现如银月之辉，普照秋雨季节之暮色，璨然照亮群星包围之夜空，犹如花林满盈群芳，装饰天空，所行带来清凉之果报，感动世人心怀，仿若树枝装饰着枝叶繁茂，转而前往尼拘陀树正中立足于地。此时伟大菩萨立于大地，执持阿拉汉之旌旗，宣布出家。侍者阶层自楼阁下，沿八十四步道路前往布施道场坐定，女侍人安置妥当，众共归顺出家。
Mahāpuriso kira sattāhaṃ tehi parivuto padhānacariyaṃ caritvā visākhapuṇṇamāya sunandāya nāma brāhmaṇiyā dinnaṃ madhupāyāsaṃ paribhuñjitvā khadiravane divāvihāraṃ katvā sāyanhasamaye somena nāma yavapālakena upanītā aṭṭha tiṇamuṭṭhiyo gahetvā nigrodhabodhiṃ upagantvā pañcadasahatthāyāmavitthataṃ tiṇasantharaṃ santharitvā tattha nisīditvā abhisambodhiṃ pāpuṇitvā – ‘‘anekajātisaṃsāraṃ…pe… taṇhānaṃ khayamajjhagā’’ti udānaṃ udānetvā sattasattāhaṃ vītināmetvā attanā saha pabbajitānaṃ bhikkhūnaṃ koṭiyā upanissayasampattiṃ disvā gaganatalena gantvā bārāṇasiyaṃ isipatane migadāye otaritvā tehi parivuto tattha dhammacakkaṃ pavattesi . Tadā vīsatiyā koṭisahassānaṃ paṭhamo dhammābhisamayo ahosi. Tena vuttaṃ –
大圣者环绕侍行，历时七十余周，于宾头卢满月之日，称名为须难陀婆罗门女赠送蜜酒甜粥，共享清晨林中游乐，在夕阳时由名为苏摩之谷粮之人携带八捆干草至尼拘陀树下。铺设广阔干草床，坐定之处达到自觉境界。其唱诵偈语：“众生轮回无数……欲爱悉除其尽，”连唱多时，忆念诸比库七众，显现彼等资具，升临天空，由彼众护伴至巴拉那西拘尸那山鹿野苑，转法轮宣说法义。时有二十亿众首次闻法。经中如是称誉：
§1
1.
‘‘Koṇāgamanassa aparena, sambuddho dvipaduttamo;
「拘那迦难那之后，世尊为二足尊者最上者；
Kassapo nāma gottena, dhammarājā pabhaṅkaro.
出自咖萨巴氏族者，法王普照世间。」
§2
2.
‘‘Sañchaḍḍitaṃ kulamūlaṃ, bahvannapānabhojanaṃ;
「更有广阔家族根基，丰盛多食与饮。」
Datvāna yācake dānaṃ, pūrayitvāna mānasaṃ;
向乞乞者施予布施，内心充满欢喜；
Usabhova āḷakaṃ bhetvā, patto sambodhimuttamaṃ.
如牛破篱而出，获得最高正觉。
§3
3.
‘‘Dhammacakkaṃ pavattente, kassape lokanāyake;
“转动法轮者，咖萨巴世界领袖；
Vīsakoṭisahassānaṃ, paṭhamābhisamayo ahū’’ti.
五千万众生的初次成就者”如是说。
Tattha sañchaḍḍitanti chaḍḍitaṃ ujjhitaṃ pariccattaṃ. Kulamūlanti kulagharaṃ, aparimitabhogakkhandhaṃ anekakoṭisahassadhanasañcayaṃ dasasatanayanabhavanasadisabhogaṃ atiduccajaṃ tiṇamiva chaḍḍitanti attho. Yācaketi yācakānaṃ datvā. Āḷakanti goṭṭhaṃ, yathā usabho goṭṭhaṃ bhinditvā yathāsukhaṃ icchitaṭṭhānaṃ pāpuṇāti, evaṃ mahāpurisopi gehabandhanaṃ bhinditvā abhisambodhiṃ pāpuṇīti attho.
其中，『弃置』者，抛掷、舍弃、放下也。『家基』者，世家大宅也——其义为：彼积累无量财富蕴聚，储藏数以千万计之财宝，享用堪比万眼天人居所之受用，却视之贱如草芥而弃置。『施予乞者』者，施与乞讨者也。『如牛栏』者，如同公牛破栏而出，随意抵达所欲之处；同理，大人破除家宅之系缚，而抵达正自觉也，此为其义。
Puna catumāsaṃ janapadacārikaṃ caramāne satthari dasakoṭisahassānaṃ dutiyo abhisamayo ahosi. Yadā pana sundaranagaradvāre asanarukkhamūle yamakapāṭihāriyaṃ karonto dhammaṃ desesi, tadā pañcannaṃ koṭisahassānaṃ tatiyo abhisamayo ahosi. Puna yamakapāṭihāriyaṃ katvā suraripudurabhibhavane tāvatiṃsabhavane sudhammā nāma devasabhā atthi, tattha nisīditvā attano mātaraṃ dhanavatīdeviṃ pamukhaṃ katvā dasasahassilokadhātuyā devatānaṃ anuggahakaraṇatthaṃ sattappakaraṇaṃ abhidhammapiṭakaṃ desento tīṇi devatākoṭisahassāni dhammāmataṃ pāyesi. Tena vuttaṃ –
之后，四个月游行乡间，导师第二次成就出世正觉，传法于十亿众生。当此，住于美城门、卧树下施神通说法，第三次成就正觉。又施神通于双门障壁，于天宫——苏拉毗都罗宫与忉利天宫，坐于天众会所，令母亲富饶天女尊亲掌前立，教导一万亿天人奉行三藏（戒律、学说、论释），称为“三天亿众，传法真谛”。据此有文记载——
§4
4.
‘‘Catumāsaṃ yadā buddho, loke carati cārikaṃ;
世尊于世间行游止，历时四个月外出巡行；
Dasakoṭisahassānaṃ, dutiyābhisamayo ahu.
此时乃是第二次降诞，为百千万众所共瞻仰。
§5
5.
‘‘Yamakaṃ vikubbanaṃ katvā, ñāṇadhātuṃ pakittayi;
如来学法广传开示，此为第三次降诞，载五千万众生受持，
Pañcakoṭisahassānaṃ, tatiyābhisamayo ahu.
乃如来广弘慈悲之慧海，广大无边，为众流布三时大法。
§6
6.
‘‘Sudhammā devapure ramme, tattha dhammaṃ pakittayi;
彼时世尊游于清净天宫，
Tīṇikoṭisahassānaṃ, devānaṃ bodhayī jino.
于天众中广宣圣法，令三千万天人证知觉悟。
§7
7.
‘‘Naradevassa yakkhassa, apare dhammadesane;
『人天诸魔中，有他异说者；
Etesānaṃ abhisamayā, gaṇanāto asaṅkhiyā’’ti.
其众多无数，不可称计。』
Tattha catumāsanti cātumāse. Ayameva vā pāṭho. Caratīti acari. Yamakaṃ vikubbanaṃ katvāti yamakapāṭihāriyaṃ katvā. Ñāṇadhātunti sabbaññutaññāṇasabhāvaṃ. ‘‘Sabbañāṇadhātu’’ntipi vadanti. Pakittayīti mahājanassa pakāsesi. Sudhammāti tāvatiṃsabhavane sudhammā nāma sabhā atthi, tattha nisīditvāti attho. Dhammanti abhidhammaṃ.
此中所谓四月者，为四月也。此为一义譬喻读。作流转故曰『流转』。谓颠倒反复之叠句妙用。所谓“智宝”，即全部智慧之性。又称“全部智慧宝”。“示现”，谓向大众显明之意。所谓“正法”，即阿毗达摩也。
Tadā kira ānubhāvavijitanaradevo naradevo nāma mahesakkho heṭṭhā vuttanaradevayakkho viya mahiddhiko yakkho ahosi. So jambudīpe ekasmiṃ nagare rañño yādisaṃ rūpaṃ, tādisaṃ rūpasaṇṭhānaṃ sarakuttiṃ nimminitvā taṃ rājānaṃ māretvā khāditvā sahaantepuraṃ rajjaṃ paṭipajjitvā aparimitamaṃsabhojano ahosi. So kira itthidhutto ca ahosi. Yadā pana taṃ kusalā chekā itthiyo – ‘‘nāyaṃ amhākaṃ rājā, amanusso eso’’ti jānanti, tadā so lajjito hutvā tā sabbā khāditvā aññaṃ nagaraṃ paṭipajjati. Evameva so naradevayakkho manusse bhakkhayanto yadā sundaranagarābhimukho agamāsi, tadā taṃ disvā nagaravāsino manussā maraṇabhayatajjitasantāsā sakanagarato nikkhamitvā tato tato palāyiṃsu. Atha te manusse palāyamāne disvā kassapadasabalo tassa naradevassa yakkhassa purato aṭṭhāsi. Naradevo evaṃ devadevaṃ ṭhitaṃ disvā vissaraṃ ghoraṃ nādaṃ naditvā bhagavato bhayaṃ uppādetuṃ asakkonto taṃ saraṇaṃ gantvā pañhaṃ pucchi. Pañhaṃ vissajjetvā taṃ dametvā dhamme desiyamāne sampattānaṃ naramarānaṃ gaṇanapathātītānaṃ abhisamayo ahosi. Tena vuttaṃ – ‘‘naradevassa yakkhassā’’tiādi . Tattha apare dhammadesaneti aparasmiṃ dhammadesane. Etesānanti etesaṃ. Ayameva vā pāṭho.
当时据说有名为阿努婆瓦之魔王，名曰那罗德摩，此魔王乃大力而显赫之魔，住于某一城市随王号令，拟造形象及其境界，杀害王者，食人于夜，与国相对立，极为暴虐。此魔亦有女人侍从。及至诸善女人知晓此非我皇王乃非人类时，魔王惭愧杀尽诸女，四处流亡。及魔王食人如人魔时，当美好城市之居民至，皆因惧死恐慌自散逃逸。彼时诸人逃亡途中，见一孤独者立于魔王前，名曰迦沙逝子。魔王见此如天中之王，发出恐怖声响，不能敌住者即寻求世尊庇护，提问疑惑。释疑后，魔王降伏闻法，众善男女超越于凡人死者之数，如是法中广得成就。其文曰：“那罗德摩魔王及他异说，众多不可称计。”此中“他异说”者，谓他处异法也。此“众多”则指诸方众多。亦或此为一义读。
Tassa pana kassapabhagavato ekova sāvakasannipāto ahosi. Bārāṇasīnagare purohitaputto tisso nāma ahosi. So kassapassa bodhisattassa sarīre lakkhaṇasampattiṃ disvā pituno bhāsato sutvā – ‘‘nissaṃsayaṃ eso mahābhinikkhamanaṃ nikkhamitvā buddho bhavissati, etassāhaṃ santike pabbajitvā saṃsāradukkhato muccissāmī’’ti cintetvā suddhamunigaṇavantaṃ himavantaṃ gantvā tāpasapabbajjaṃ pabbaji. Tassa parivārabhūtāni vīsatitāpasasahassāni ahesuṃ. So aparabhāge ‘‘kassapakumāro nikkhamitvā abhisambodhiṃ anuppatto’’ti sutvā saparivāro āgantvā kassapassa bhagavato santike saparivāro ehibhikkhupabbajjāya pabbajitvā arahattaṃ pāpuṇi. Tasmiṃ samāgame kassapo bhagavā māghapuṇṇamāyaṃ pātimokkhaṃ uddisi. Tena vuttaṃ –
当时释迦牟尼世尊仅有一群弟子会聚。名为笈多城禅师子，名曰提娑。见释尊成道之征兆，闻父言，思惟不疑，愿近世尊出家，解脱轮回之苦。遂随菩萨群登喜马拉雅，修苦行出家。其随行众多达二千辛苦者。及后来闻“笈多子已出家而未得正觉”，亲随而至，入释尊近行出家，得阿拉汉果。此时会议中释迦牟尼世尊示现正法，诵戒法于望月日。其文曰：
§8
8.
‘‘Tassāpi devadevassa, eko āsi samāgamo;
『诸天之天亦有一会集；』
Khīṇāsavānaṃ vimalānaṃ, santacittāna tādinaṃ.
断除烦恼者、清净者、心安稳者，如是等。
§9
9.
‘‘Vīsabhikkhusahassānaṃ, tadā āsi samāgamo;
当时二十千比库集会，
Atikkantabhavantānaṃ, hirisīlena tādina’’nti.
越众者、以羞耻戒等为具者也。」
Tattha atikkantabhavantānanti atikkantaputhujjanasotāpannādīnaṃ, sabbesaṃ khīṇāsavānamevāti attho. Hirisīlena tādinanti hiriyā ca sīlena ca sadisānaṃ.
此中所说“越众者”，谓超越凡夫、须陀洹等一切者，即尽断烦恼者之意。所谓“以羞耻戒等为具”，即具有羞耻心与戒德相似者。
Tadā amhākaṃ bodhisatto jotipālo nāma māṇavo tiṇṇaṃ vedānaṃ pāragū bhūmiyañceva antalikkhe ca pākaṭo ghaṭikārassa kumbhakārassa sahāyo ahosi. So tena saddhiṃ satthāraṃ upasaṅkamitvā tassa dhammakathaṃ sutvā tassa santike pabbaji. So āraddhavīriyo tīṇi piṭakāni uggahetvā vattapaṭipattiyā buddhasāsanaṃ sobhesi. Sopi taṃ satthā byākāsi. Tena vuttaṃ –
当时，我等的菩萨名为觉护，为学童，已达三明通境界，于大地及虚空中亦显现得其为缸匠之助手。彼与世尊共往，闻闻世尊法，亲近世尊，出家修行。彼发奋精进，承受三藏，循行修习佛法教法，使佛法光明显著。彼亦为世尊所说法。由此说：
§10
10.
‘‘Ahaṃ tadā māṇavako, jotipāloti vissuto;
“我当时是学童，名叫觉护，闻名世间；
Ajjhāyako mantadharo, tiṇṇaṃ vedāna pāragū.
讲师者、持法者，应通三种感受。
§11
11.
‘‘Lakkhaṇe itihāse ca, sadhamme pāramiṃ gato;
『于相与历史中，已达善法的彼岸；
Bhūmantalikkhakusalo, katavijjo anavayo.
擅长破地者，是不染的行动学者。』
§12
12.
‘‘Kassapassa bhagavato, ghaṭikāro nāmupaṭṭhako;
『咖萨巴世尊，有一名为钟司的管理者；
Sagāravo sappatisso, nibbuto tatiye phale.
此人威仪庄重，净行俱具，已于第三果涅槃；
§13
13.
‘‘Ādāya maṃ ghaṭīkāro, upagañchi kassapaṃ jinaṃ;
钟司携我前往，供养征服者咖萨巴。'}
Tassa dhammaṃ suṇitvāna, pabbajiṃ tassa santike.
闻彼法已，便于彼近而出家。
§14
14.
‘‘Āraddhavīriyo hutvā, vattāvattesu kovido;
精进勇猛已成，诸法轮转中善巧；
Na kvaci parihāyāmi, pūresiṃ jinasāsanaṃ.
我于何处不教导，圆满如来教法。
§15
15.
‘‘Yāvatā buddhabhaṇitaṃ, navaṅgaṃ jinasāsanaṃ;
直到如来所说，九法之完全教法；
Sabbaṃ pariyāpuṇitvāna, sobhayiṃ jinasāsanaṃ.
悉皆遍考察了，光明照耀如来教法。
§16
16.
‘‘Mama acchariyaṃ disvā, sopi buddho viyākari;
见我奇妙难量，世尊亦如是说：
Imamhi bhaddake kappe, ayaṃ buddho bhavissati.
在这一吉祥劫中，这位佛陀将会出现。
§17
17.
‘‘Ahu kapilavhayā rammā…pe… hessāma sammukhā imaṃ.
『我将在迦毗罗卫城的乐园……等处，与众比库弟子现前。』
§30
30.
‘‘Tassāpi vacanaṃ sutvā, bhiyyo cittaṃ pasādayiṃ;
『听闻了她的话语，我的心更为安定祥和；』
Uttariṃ vatamadhiṭṭhāsiṃ, dasapāramipūriyā.
『我进一步确定上方的诸事，已圆满十种最高境界。』
§31
31.
‘‘Evamahaṃ saṃsaritvā, parivajjento anācaraṃ;
『就是我，周游世间，远离不正当的行为；』
Dukkarañca kataṃ mayhaṃ, bodhiyāyeva kāraṇā’’ti.
『虽经历艰难困苦，这一切都是为了达到觉悟的缘故。』
Tattha bhūmantalikkhakusaloti bhūmisikkhāsu ca antalikkhesu ca joticakkācāre jotivijjāya ca kusaloti attho. Upaṭṭhakoti upaṭṭhāyako. Sappatissoti sappatissayo. Nibbutoti vinīto, vissuto vā. Tatiye phaleti nimittasattamī, tatiyaphalādhigamahetu nibbutoti attho. Ādāyāti maṃ gahetvā. Vattāvattesūti khuddakavattamahāvattesu. Kovidoti tesaṃ pūraṇe kusalo. Na kvaci parihāyāmīti kvacipi sīlesu vā samādhisamāpattiādīsu vā katthaci kutopi na parihāyāmi, sabbattha me parihāni nāma na vijjatīti dīpeti. ‘‘Na koci parihāyāmī’’tipi pāṭho, soyevattho.
其中，『善于地界与空界』者，谓善于地上诸学及空界天象运行之学，亦即精通星象之学也。『侍者』者，随侍供养者也。『有所尊重』者，有所礼敬依止也。『寂灭』者，调伏也，或谓广闻也。『于第三果』，此为以标相作第七格之用，其义为：因证得第三果之故而得寂灭也。『携我』者，引我而去也。『小行仪与大行仪』者，小规仪与大规仪也。『善巧』者，善于圆满修习彼等也。『我于任何处无所退失』者，无论于戒、于定、于等至等诸处，我于任何处、任何事均无退失，显明我绝无退堕之义。另有一版本作『无任何人退失』，其义亦同。
Yāvatāti paricchedavacanametaṃ, yāvatakanti attho. Buddhabhaṇitanti buddhavacanaṃ. Sobhayinti sobhesiṃ pakāsesiṃ. Mama acchariyanti mama sammāpaṭipattiṃ aññehi asādhāraṇaṃ acchariyaṃ abbhutaṃ kassapo bhagavā disvāti attho. Saṃsaritvāti saṃsāre saṃsaritvā. Anācaranti anācāraṃ akattabbaṃ, akaraṇīyanti attho.
『乃至』者，此为限定之词，其义为『凡所有』也。『佛所说者』者，佛语也。『我庄严』者，我宣扬、我阐明也。『我之稀有』者，世尊咖萨巴见我正行修持为他人所不共之稀有希奇，此为其义。『流转』者，于轮回中流转也。『非行』者，非行仪，即不应为、不应作之事也。
Tassa pana kassapassa bhagavato jātanagaraṃ bārāṇasī nāma ahosi, brahmadatto nāma brāhmaṇo pitā, paramaguṇavatī dhanavatī nāma brāhmaṇī mātā, tisso ca bhāradvājo ca dve aggasāvakā, sabbamitto nāmupaṭṭhāko, anuḷā ca uruveḷā ca dve aggasāvikā, nigrodharukkho bodhi, sarīraṃ vīsatihatthubbedhaṃ ahosi, vīsativassasahassāni āyu, sunandā nāmassa aggamahesī, vijitaseno nāma putto, pāsādayānena nikkhami. Tena vuttaṃ –
然而，尊者咖萨巴世尊其本生之城名为婆罗那西（巴拉纳西）。其父名布拉赫玛达多，婆罗门也。其母贤德富裕名为但瓦提。其有二大弟子，即三婆罗多与两大弟子。守护者名为沙巴米托。又有二大女弟子阿奴拉与乌鲁维拉。菩提树即尼拘陀树。其身有二十指，手指与脚趾共计二十。一生寿命达二万岁。其妻名为孙那达，号为大婆罗女王。其子名为毗吉达塞那。众以巴沙出家。由此传说有云——
§32
32.
‘‘Nagaraṃ bārāṇasī nāma, kikī nāmāsi khattiyo;
『婆罗那西城名为婆罗那西，族姓为乞乞（khattiyo），』
Vasate tattha nagare, sambuddhassa mahākulaṃ.
『其居处于彼城，佛之大家族众多。』
§33
33.
‘‘Brāhmaṇo brahmadattova, āsi buddhassa so pitā;
『婆罗门布拉赫玛达多即是佛之父亲。』
Dhanavatī nāma janikā, kassapassa mahesino.
名为达那瓦蒂者，为咖萨巴大圣的母亲。
§38
38.
‘‘Tisso ca bhāradvājo ca, ahesuṃ aggasāvakā;
『三位帕拉德瓦迦及其三人，皆为咖萨巴大圣的顶首弟子，』
Sabbamitto nāmupaṭṭhāko, kassapassa mahesino.
『名为萨巴米托的守护者，乃咖萨巴大圣的侍从。』
§39
39.
‘‘Anuḷā uruveḷā ca, ahesuṃ aggasāvikā;
『安努拉与乌卢维拉，皆为顶首女弟子。』
Bodhi tassa bhagavato, nigrodhoti pavuccati.
『此即世尊的菩提树，被称为尼拘陀。』
§41
41.
‘‘Uccattanena so buddho, vīsatiratanuggato;
『世尊以高大威严著称，跟随二十颗宝石环绕。』
Vijjulaṭṭhīva ākāse, candova gahapūrito.
如同风暴在空中激烈闪耀，月亮满盈于天际。
§42
42.
‘‘Vīsativassasahassāni , āyu tassa mahesino;
『伟大尊者的寿命有二万年；
Tāvatā tiṭṭhamāno so, tāresi janataṃ bahuṃ.
他在世时长久存在，救度众多人民。』
§43
43.
‘‘Dhammataḷākaṃ māpayitvā, sīlaṃ datvā vilepanaṃ;
『树立佛法的象征，奉献戒律如同涂抹膏油；
Dhammadussaṃ nivāsetvā, dhammamālaṃ vibhajjiya.
消除邪法，散布佛法的花环。』
§44
44.
‘‘Dhammavimalamādāsaṃ , ṭhapayitvā mahājane;
『确立纯净的佛法教义，安置于广大民众之中；』
Keci nibbānaṃ patthentā, passantu me alaṅkaraṃ.
有些人执观涅槃，视为无装饰之物。
§45
45.
‘‘Sīlakañcukaṃ datvāna, jhānakavacavammitaṃ;
付与持戒袈裟，仿若禅定铠甲；
Dhammacammaṃ pārupitvā, datvā sannāhamuttamaṃ.
献出法衣，给予卓越的防护。
§46
46.
‘‘Satiphalakaṃ datvāna, tikhiṇaṃ ñāṇakuntimaṃ;
授予正念标记，如锐利智慧尖锋；
Dhammakhaggavaraṃ datvā, sīlasaṃsaggamaddanaṃ.
付与法剑精华，摧破一切戒惑。
§47
47.
‘‘Tevijjābhūsanaṃ datvāna, āveḷaṃ caturo phale;
供奉三明宝饰，呈现四重利益。
Chaḷabhiññābharaṇaṃ datvā, dhammapupphapiḷandhanaṃ.
授予六通解脱之具，供养法花果实。
§48
48.
‘‘Saddhammapaṇḍaracchattaṃ , datvā pāpanivāraṇaṃ;
『施予正法明净伞，镇除诸恶障碍；
Māpayitvābhayaṃ pupphaṃ, nibbuto so sasāvako.
使花开显无畏，已涅槃者及其弟子皆得法益。』
§49
49.
‘‘Eso hi sammāsambuddho, appameyyo durāsado;
『此者正自觉者，广大无比难逢胜者；
Eso hi dhammaratano, svākkhāto ehipassiko.
此者法之宝藏，善说已明欢迎来者。』
§50
50.
‘‘Eso hi saṅgharatano, suppaṭipanno anuttaro;
『此者僧团宝藏，具足清净行无上者；』
Sabbaṃ tamantarahitaṃ, nanu rittā sabbasaṅkhārā’’ti.
一切皆无间断，然则一切行法皆无所依。
Tattha vijjulaṭṭhīvāti ghanabhāvena saṇṭhitā vijjulatā viya. Candova gahapūritoti parivesagahaparikkhito puṇṇacando viya. Dhammataḷākaṃ māpayitvāti pariyattidhammataḷākaṃ māpayitvā. Sīlaṃ datvā vilepananti catupārisuddhisīlasaṅkhātaṃ cittasantativibhūsanatthaṃ vilepanaṃ datvā . Dhammadussaṃ nivāsetvāti hirottappadhammasaṅkhātaṃ sāṭakayugaṃ nivāsetvā. Dhammamālaṃ vibhajjiyāti sattattiṃsabodhipakkhiyadhammakusumamālaṃ vibhajitvā. Vidahitvāti attho.
有关“vijjulaṭṭhī”者，如坚密存在之义。譬如明月满盈被庭院四周围绕，示众明朗无攀附。以“dhammataḷākaṃ māpayitvā”解释为广义法印的示现。布施戒律称为涂抹，谓以四净戒修护心法之体。止息烦恼形色称为隐现，用持堕恶三毒，安住平等法。分明法簇，譬如七十七道觉支华冠之分开。总之，“vidahitvā”者，意为分明阐释、剖明其义。
Dhammavimalamādāsanti vimalaṃ sotāpattimaggasaṅkhātaṃ ādāsaṃ sāvajjānavajjakusalākusaladhammasallakkhaṇatthaṃ mahājanassa dhammataḷākatīre dhammādāsaṃ ṭhapetvāti attho. Mahājaneti mahājanassa. Kecīti ye keci. Nibbānaṃ patthentāti sabbākusalamalavilayakaraṃ amatamasaṅkhatamanītikaṃ paramasantaṃ accutirasaṃ nibbānaṃ patthentā vicaranti. Te imaṃ alaṅkāraṃ vuttappakāraṃ mayā dassitaṃ passantūti attho. ‘‘Nibbānamabhipatthentā, passantu maṃ alaṅkara’’ntipi pāṭho, soyevattho. Alaṅkaranti rassaṃ katvā vuttaṃ.
“dhammavimalaṃ ādāsanti”为纯净通达之入流圣道印记。此印记标示善恶分别，彰显大众称崇之法印所在。所谓“mahājana”即大乘众生。一些行者诣灭尽，观念清晰，行诸无垢无染、极乐极静真如涅槃。彼等诣此庄严饰装，由我示现有此含义。经中谓“诣涅槃者，应见我之饰象”，此即其义。所谓“alaṅkara”以韵味服饰含意说也。
Sīlakañcukaṃ datvānāti pañcasīladasasīlacatupārisuddhisīlamayaṃ kañcukaṃ datvā. Jhānakavacavammitanti catukkapañcakajjhānakavacabandhaṃ bandhitvā. Dhammacammaṃ pārupitvāti satisampajaññasaṅkhātadhammacammaṃ pārupitvā. Datvā sannāhamuttamanti uttamaṃ caturaṅgasamannāgataṃ vīriyasannāhaṃ datvāti attho. Satiphalakaṃ datvānāti rāgādidosāripāpanivāraṇatthaṃ catusatipaṭṭhānaphalakanivāraṇaṃ datvā. Tikhiṇaṃ ñāṇakuntimanti paṭivedhasamatthaṃ tikhiṇavipassanāñāṇakuntavantaṃ, vipassanāñāṇanisitakuntavaranti attho, kilesabalanidhanakarasamatthaṃ vā yogāvacarayodhavaraṃ ṭhapetvāti attho. Dhammakhaggavaraṃdatvāti tassa yogāvacarassa vīriyupalatalanisitadhāraṃ maggapaññāvarakhaggaṃ datvā. Sīlasaṃsaggamaddananti ariyaṃ lokuttarasīlaṃ kilesasaṃsaggamaddanatthāya, kilesanighātanatthāyāti attho.
『授予戒甲』者，授予由五戒、十戒、四遍清净戒所成之甲胄也。『系上禅那铠甲护具』者，系上由四禅五禅所成之铠甲束带也。『披上法盾』者，披上名为念与正知之法盾也。『授予最胜系缚』者，其义为授予最殊胜、具足四支之精进系缚也。『授予念盾』者，为防护贪等烦恼之怨敌，授予四念处所成之防护盾也。『锐利的智矛』者，具有锐利观智之矛，足以贯穿通达，其义即观智所磨砺之矛，或谓能摧灭烦恼之力，乃至安置此修行道中最胜勇士也。『授予最胜法剑』者，授予以精进为柄、以道慧为刃之最胜法剑也。『碾压戒触染污』者，为碾压烦恼之触染，即为摧伏烦恼之义，此乃出世间圣戒也。
Tevijjābhūsanaṃ datvāti tevijjāmayaṃ vibhūsanaṃ datvā. Āveḷaṃ caturo phaleti cattāri phalāni vaṭaṃsakaṃ katvā. Chaḷabhiññābharaṇanti ābharaṇatthāya alaṅkārakaraṇatthāya cha abhiññāyo datvā. Dhammapupphapiḷandhananti navalokuttaradhammasaṅkhātaṃ kusumamālaṃ katvā. Saddhammapaṇḍaracchattaṃ, datvā pāpanivāraṇanti accantavisuddhaṃ vimuttisetacchattaṃ sabbākusalātapanivāraṇaṃ datvā. Māpayitvābhayaṃ pupphanti abhayapuragāminaṃ aṭṭhaṅgikamaggaṃ pupphaṃ katvāti attho.
『授予三明庄严』者，授予由三明所成之庄严也。『以四果为冠』者，以四果作为头冠也。『六通为饰』者，以六神通作为装饰庄严之物而授予也。『串缀法花』者，以名为九出世间法之花鬘而作成也。『授予正法白净华盖以遮蔽诸恶』者，授予极为清净之解脱白伞，以遮蔽一切不善之炎热也。『建立无畏之花』者，其义为以趣向无畏之八支道作为花朵也。
Kassapo kira bhagavā kāsiraṭṭhe setabyanagare setabyuyyāne parinibbāyi. Dhātuyo kirassa na vikiriṃsu. Sakalajambudīpavāsino manussā sannipatitvā ekekaṃ suvaṇṇiṭṭhakaṃ koṭiagghanakaṃ ratanavicittaṃ bahicinanatthaṃ ekekaṃ aḍḍhakoṭiagghanakaṃ abbhantarapūraṇatthaṃ manosilāya mattikākiccaṃ telena udakakiccaṃ karonto yojanubbedhaṃ thūpamakaṃsu.
据说咖萨巴尊者当时于迦尸国白林城白苑中般涅槃。其舍利未曾分散。整个占据整个恒河流域的贾姆都拉岛众人聚合，各自奉献一金束晶石作为外覆珠宝，又各自一半金束晶石作内层填充，并配以水泥和油巴托作。福德广被，建筑坚实如同矗立十方之佛塔。
‘‘Kassapopi bhagavā katakicco, sabbasattahitameva karonto;
『咖萨巴尊者』亦如是，世尊虽有事，唯行利益一切众生之事；
Kāsirājanagare migadāye, lokanandanakaro nivasī’’ti.
『居于迦尸国王城鹿野苑者』，乃为世间众生之乐而住，
Sesagāthāsu sabbattha pākaṭamevāti.
此等结句处处明显如此。
Iti madhuratthavilāsiniyā buddhavaṃsa-aṭṭhakathāya · 如此，在名为《显扬妙义》的《佛种姓》注释中，
Kassapabuddhavaṃsavaṇṇanā niṭṭhitā. · 咖萨巴佛种姓注释终了。
Ettāvatā catuvīsatiyā buddhānaṃ buddhavaṃsavaṇṇanā · 至此，二十四位佛的佛种姓注释，
Sabbākārena niṭṭhitā. · 已由一切方面完成。