28. Buddhapakiṇṇakakaṇḍaṃ · 28. 佛杂篇义注
27. Gotamabuddhavaṃsavaṇṇanā二十七、果德玛佛种姓注释
Dūrenidānakathā远因缘说
‘‘Idāni yasmā amhākaṃ, buddhavaṃsassa vaṇṇanā;
『现在因为我们对佛陀世系的记述，','3':'是依次序完成的，因此对那个世系的记述。','4':'在这里，我们的菩萨在诸佛中，即从迪潘迦佛开始起算的二十四佛中，担当加持，已经来到无数劫以上。尤其是在咖萨巴佛时代，世尊果德玛立于东方，无有与之相比的正觉者。由此，二十四佛的加持在世尊菩萨身上显现无疑，其记述是由菩萨所述。','5':'「人成为人身的标志，是因佛陀及教师们的展示；','6':'出家具德的成果，是修持资格与心念的欢喜；','7':'八正道之共修，是坚定的行持来证成。」（佛音·世系传2.59）
Anukkamena sampattā, tasmāyaṃ tassa vaṇṇanā’’.
次第成就，故此乃其功德赞叹。
Tattha amhākaṃ bodhisatto dīpaṅkarādīnaṃ catuvīsatiyā buddhānaṃ santike adhikāraṃ karonto kappasatasahassādhikāni cattāri asaṅkhyeyyāni āgato. Kassapassa pana bhagavato orabhāge ṭhapetvā imaṃ sammāsambuddhaṃ añño buddho nāma natthi. Iti dīpaṅkarādīnaṃ catuvīsatiyā buddhānaṃ santike laddhabyākaraṇo pana bodhisatto yenena –
其中，我等之菩萨在然灯佛等二十四位佛陀座前行大愿，历经十万劫又四阿僧祇劫而来。然而，在咖萨巴世尊之前，除此正自觉者之外，再无其他佛陀。如是，从然灯佛等二十四位佛陀座前获得授记的菩萨，依据——
‘‘Manussattaṃ liṅgasampatti, hetu satthāradassanaṃ;
「人身具足、根机具足，因缘乃见大师；
Pabbajjā guṇasampatti, adhikāro ca chandatā;
出家具足功德，大愿与志欲；
Aṭṭhadhammasamodhānā, abhinīhāro samijjhatī’’ti. (bu. vaṃ. 2.59) –
八法和合具足，誓愿乃得成就。」（《佛种姓》2.59）——
Ime aṭṭha dhamme samodhānetvā dīpaṅkarapādamūle katābhinīhārena ‘‘handa, buddhakare dhamme, vicināmi ito cito’’ti ussāhaṃ katvā ‘‘vicinanto tadādakkhiṃ, paṭhamaṃ dānapārami’’nti dānapāramitādayo buddhakārakadhammā diṭṭhā, te pūrento yāva vessantarattabhāvā āgami, āgacchanto ca ye te katābhinīhārānaṃ bodhisattānaṃ ānisaṃsā saṃvaṇṇitā –
这八法被悉皆了知后，于提婆迦叶圣足根下，以坚决心发出誓愿说：‘我今在佛陀所成之法中，勤加思虑此事。’继而生起奋发，对自己说：‘观察其义理后，当先行布施波罗蜜。’如此，布施等波罗蜜及成佛因缘之法得以显现，修行者们终成佛果，至无量世之后，并随着那些坚定所发誓愿的菩萨们的影响力齐聚一堂。
‘‘Evaṃ sabbaṅgasampannā, bodhiyā niyatā narā;
『如是充满诸法具足，立于菩提之定者，皆为世间注定之人；』
Saṃsaraṃ dīghamaddhānaṃ, kappakoṭisatehipi.
『彼于轮回中历久漫长，即便为无数劫亿亿；』
‘‘Avīcimhi nuppajjanti, tathā lokantaresu ca;
「无地狱重生境界，亦无饿鬼畜生界，」
Nijjhāmataṇhā khuppipāsā, na honti kāḷakañjikā.
「灭尽渴爱及苦饥，非如黑毒之害；」
‘‘Na honti khuddakā pāṇā, uppajjantāpi duggatiṃ;
「不生贫贱之身，即便生起也不得入恶道。』
Jāyamānā manussesu, jaccandhā na bhavanti te.
在人类中成长起来的，这些众生并非盲目无知。
‘‘Sotavekallatā natthi, na bhavanti mūgapakkhikā;
它们无专一的耳力，亦非愚钝如哑鸟；
Itthibhāvaṃ na gacchanti, ubhatobyañjanapaṇḍakā.
不具女性形态，且二性均不显著殆尽。
‘‘Na bhavanti pariyāpannā, bodhiyā niyatā narā;
也非处于徘徊挣扎的状态，乃是定意觉慧的人类；
Muttā ānantarikehi, sabbattha suddhagocarā.
他们解脱于内在之缠烦，普遍处于清净境地。
‘‘Micchādiṭṭhiṃ na sevanti, kammakiriyadassanā;
不从邪见中而行，不显露作业之相。
Vasamānāpi saggesu, asaññaṃ nūpapajjare.
即使身处天界，也不会转向无知之境。
‘‘Suddhāvāsesu devesu, hetu nāma na vijjati;
『在清净衣着的天人中，究竟原因实无存在；
Nekkhammaninnā sappurisā, visaṃyuttā bhavābhave;
放弃出离道的圣人们，已断除生死之缠；
Caranti lokatthacariyāyo, pūrenti sabbapāramī’’ti. (dha. sa. aṭṭha. nidānakathā; apa. aṭṭha. 1.dūrenidānakathā; jā. aṭṭha. 1.dūrenidānakathā; cariyā. aṭṭha. pakiṇṇakakathā);
他们行世利行为，圆满一切波罗蜜多。』（引自《法句经》注释、《小部续》注疏·远离品、《起世经》注疏·远离品、《行为经》注疏杂故篇）
Te ānisaṃse adhigantvāva āgato. Evaṃ āgacchanto vessantarattabhāve ṭhito –
他们即已获得此缘故而至。当如此到来，停留在毗舍离国境内，
‘‘Acetanāyaṃ pathavī, aviññāya sukhaṃ dukhaṃ;
『地虽无意，却感受乐苦之所，因无智知。
Sāpi dānabalā mayhaṃ, sattakkhattuṃ pakampathā’’ti. (cariyā. 1.124) –
『施舍力也动摇我，动摇我至七十倍』，此言出自《行为论》第一章第124偈。
Evaṃ mahāpathavikampanādīni mahāpuññāni katvā āyupariyosāne tato cavitvā tusitapure nibbatti.
由于如此，经历过大地震动等大果德之功德，寿命终结之后，离世去往兜率天界而得出生。
Avidūrenidānakathā不远因缘说
Tusitapure vasamāneyeva pana bodhisatte buddhakolāhalaṃ nāma udapādi. Lokasmiñhi tīṇi kolāhalāni uppajjanti. Seyyathidaṃ – kappakolāhalaṃ, buddhakolāhalaṃ, cakkavattikolāhalanti. Tattha ‘‘vassasatasahassassa accayena kappuṭṭhānaṃ bhavissatī’’ti lokabyūhā nāma kāmāvacaradevā muttasirā vikiṇṇakesā rudamukhā assūni hatthehi puñchamānā rattavatthanivatthā ativiya virūpavesadhārino hutvā manussapathe vicarantā evaṃ ārocenti – ‘‘mārisā, mārisā, ito vassasatasahassassa accayena kappuṭṭhānaṃ bhavissati, ayaṃ loko vinassissati, mahāsamuddopi ussussissati, ayañca mahāpathavī sineru ca pabbatarājā uḍḍayhissanti vinassissanti, yāva brahmalokā lokavināso bhavissati, mettaṃ, mārisā, bhāvetha, karuṇaṃ muditaṃ upekkhaṃ, mārisā, bhāvetha, mātaraṃ pitaraṃ upaṭṭhahatha, kule jeṭṭhāpacāyino hothā’’ti. Idaṃ kappakolāhalaṃ nāma.
当居于兜率天时，正好出现名为佛成就之动乱。有三种世间动乱产生，分别是世界之战乱动乱、佛法成就之动乱及转轮圣王之动乱。关于此，有云：‘经过千百千千万年的消逝，将会有畜生之世。’众生众多的欲界天神，剪短了长发、面容呆滞，流泪垂泪，用手揉眼，披戴着极其丑恶的衣服，以此形象游走于人间道路，口中咕哝着：‘魔王啊魔王，经过千百千千万年的消逝，将会有畜生之世，此世界将破坏，广大海洋将干涸，大地山川诸山峦皆将颠倒毁坏，直到梵天界乃至世间灭尽，魔王啊，应生起慈悲喜舍，魔王啊，应当护持父母，家中长辈应得安乐。’此即名为世界战争动乱。
‘‘Vassasahassassa accayena pana sabbaññubuddho loke upajjissatī’’ti lokapāladevatā – ‘‘ito, mārisā, vassasahassassa accayena buddho loke uppajjissatī’’ti ugghosentiyo āhiṇḍanti. Idaṃ buddhakolāhalaṃ nāma.
‘经过千千百百年的消逝，具有全知的佛陀将在世间出现，’护法天神一同呼喊，‘魔王啊，经过千百年的消逝，佛陀将在世间诞生。’此即名为佛法成就动乱。
‘‘Vassasatassa accayena cakkavattirājā uppajjissatī’’ti devatā – ‘‘ito, mārisā, vassasatassa accayena cakkavattirājā uppajjissatī’’ti ugghosentiyo āhiṇḍanti. Idaṃ cakkavattikolāhalaṃ nāma (khu. pā. aṭṭha. 5.maṅgalapañhasamuṭṭhānakathā; apa. aṭṭha. 1.avidūrenidānakathā; jā. aṭṭha. 1.avidūrenidānakathā).
‘经过一百年的消逝，转轮圣王将出现，’天众呼喊，‘魔王啊，经过一百年，转轮圣王将诞生。’此即名为转轮圣王之动乱。（出自《大分律毗婆沙论》卷八《吉祥问集》；《大分律毗婆沙论》卷一《无知起源论》；《长部律毗婆沙论》卷一《无知起源论》。）
Tesu buddhakolāhalasaddaṃ sutvā sakaladasasahassacakkavāḷadevatā ekato sannipatitvā – ‘‘asuko nāma satto buddho bhavissatī’’ti ñatvā upasaṅkamitvā āyācanti, āyācamānā ca tassa pubbanimittesu uppannesu āyācanti. Tadā pana sabbāpi tā ekekacakkavāḷe catumahārāja-sakka-suyāma-santusita-sunimmita-vasavatti-mahābrahmehi saddhiṃ ekacakkavāḷe sannipatitvā tusitabhavane uppannacutinimittassa bodhisattassa santikaṃ gantvā – ‘‘mārisa, tumhehi dasa pāramiyo pūritā, pūrentehi ca na sakkabrahmasampattiādikaṃ sampattiṃ patthentehi pūritā, lokanittharaṇatthāya pana vo sabbaññutaṃ patthentehi paripūritā buddhattāya –
闻及这些佛法成就的动乱声音，十万转轮天神齐聚一处，说：‘将有一尊佛陀降世。’知晓此事后，彼等前来请求，且请求佛陀过去生世的种种前行迹象。届时，十位四大王天、萨咖、守护天、安乐天、安稳天、增长天及伟大梵天等诸天，皆集于一处转轮天界，至兜率天宫，往见即将成佛之菩萨，言曰：‘魔王啊，你们十方皆修满十波罗蜜，且已圆满，但你们尚未证得如来成就等大果，望开示你等圆满甚深的全知，令你们成佛业已具足，为了渡脱世间。’
‘‘Kālo kho te mahāvīra, uppajja mātukucchiyaṃ;
“时机啊大勇士，母胎之苦已然生起；
Sadevakaṃ tārayanto, bujjhassu amataṃ pada’’nti. (bu. vaṃ. 1.67) –
拯救众生者，愿得觉悟涅槃彼岸。”（佛音梵文释1.67）——
Yāciṃsu.
他们请求。
Atha mahāsatto devatāhi evaṃ āyāciyamāno devatānaṃ paṭiññaṃ adatvāva kāla-dīpa-desa-kula-janettiāyuparicchedavasena pañca mahāvilokanāni vilokesi. Tattha ‘‘kālo nu kho, na kālo’’ti paṭhamaṃ kālaṃ vilokesi. Tattha vassasatasahassato uddhaṃ vaḍḍhitaāyukālo kālo nāma na hoti. Kasmā? Tadā hi sattānaṃ jātijarāmaraṇāni na paññāyanti, buddhānañca dhammadesanā tilakkhaṇamuttā nāma natthi, tesaṃ ‘‘aniccaṃ dukkhamanattā’’ti kathentānaṃ ‘‘kiṃ nāmetaṃ kathentī’’ti neva sotabbaṃ na saddhātabbaṃ maññanti, tato abhisamayo na hoti, tasmiṃ asati aniyyānikaṃ sāsanaṃ hoti. Tasmā so akālo. Vassasatato ūnaāyukālopi kālo na hoti. Kasmā? Tadā sattā ussannakilesā honti, ussannakilesānañca dinnovādo ovādaṭṭhāne na tiṭṭhati, udake daṇḍarāji viya khippaṃ vigacchati. Tasmā sopi akālo. Vassasatasahassato pana paṭṭhāya heṭṭhā vassasatato paṭṭhāya uddhaṃ āyukālo kālo nāma. Tadā pana vassasatakālo ahosi. Atha mahāsatto ‘‘nibbattitabbakālo’’ti kālaṃ passi.
于是大智者在天众面前如是请问，未曾应允众神，便如断定时光、岛屿、国土、人族与寿命之限，观察五种宏观现象。于其中先观察所谓“时机”是否真实，发现所谓的时刻并非真实成立。因何？当时众生对生死老病无知，而诸佛所说的法中三相终极特征——无常苦无我——不被理解，听闻时不应信，故无证得，此时不存在真正法义，因而不成时机。即使短寿者亦非时机，何以故？因当时众生烦恼满溢，烦恼如狂潮波动，难以坚守教法，犹如水中荆棘枝条迅速漂散，故也非时机。唯有历过千百年时间，考察上下变迁寿命后，时机才称得上时机。此时方是无漏时机。”
Tato dīpaṃ olokento saparivāre cattāro mahādīpe oloketvā – ‘‘tīsu dīpesu buddhā na nibbattanti, jambudīpeyeva nibbattantī’’ti dīpaṃ passi.
于是大智者环视诸岛，及其众属，观察四大诸岛，见于三岛佛不出世，唯有人间之岛（即须弥山所在之地）佛陀得出世，
Tato ‘‘jambudīpo nāma mahā, dasayojanasahassaparimāṇo. Katarasmiṃ nu kho padese buddhā nibbattantī’’ti okāsaṃ olokento majjhimadesaṃ passi. ‘‘Kapilavatthu nāma nagaraṃ, tattha mayā nibbattitabba’’nti niṭṭhamagamāsi.
又远望天中，视中土，见迦毗罗卫城，言：“我当降生于此。”遂结束观察。
Tato kulaṃ vilokento – ‘‘buddhā nāma vessakule vā suddakule vā na nibbattanti. Lokasammate pana khattiyakule vā brāhmaṇakule vā nibbattanti, etarahi khattiyakulaṃ lokasammataṃ, tattha nibbattissāmi suddhodano nāma rājā pitā me bhavissatī’’ti kulaṃ passi.
于是观察家族时，见到「不论在王族或奴隶族中，都不会有佛的诞生。世人所认可的却是在贵族或婆罗门族中才会出现佛。现在正是贵族族群被世人认可之时，在那里我将出生成佛，为父者名为净饭王」的家族。
Tato mātaraṃ vilokento – ‘‘buddhamātā nāma lolā surādhuttā na hoti, kappasatasahassaṃ pana pūritapāramī jātito paṭṭhāya akhaṇḍapañcasīlāyeva hoti. Ayañca mahāmāyā nāma devī edisī, ayaṃ me mātā bhavissati, kittakaṃ panassā āyūti, dasannaṃ māsānaṃ upari satta divasānī’’ti passi.
于是观察母亲时，见到「佛母并非是任性醉酒之人，而是经过千万劫积满所有波罗蜜，身持不坏五戒。且此母名为摩诃摩耶天女，将成为我的母亲，其寿命为十年加七日」的母亲。
Iti imaṃ pañcavidhaṃ mahāvilokanaṃ viloketvā – ‘‘kālo me, mārisā, buddhabhāvāyā’’ti devānaṃ paṭiññaṃ datvā – ‘‘gacchatha tumhe’’ti tā devatā uyyojetvā tusitadevatāhi parivuto tusitapure nandanavanaṃ pāvisi. Sabbadevalokesu hi nandanavanaṃ atthiyeva. Tatra naṃ devatā – ‘‘ito cuto sugatiṃ gacchā’’ti pubbe katakusalakammokāsaṃ sārayamānā vicaranti. So evaṃ tāhi devatāhi kusalaṃ sārayamānāhi parivuto tatra vicarantova cavitvā mahāmāyāya deviyā kucchismiṃ uttarāsāḷhanakkhattena paṭisandhiṃ gaṇhi. Mahāpurisassa pana mātu kucchismiṃ paṭisandhiggaṇhanakkhaṇe ekappahāreneva sakaladasasahassilokadhātu saṅkampi. Dvattiṃsa pubbanimittāni pāturahesuṃ.
就这样，目睹了这五种重大景象之后，意谓「时机已至，为成佛之时」并接受诸天的祝福，「你们去吧」诸天被召唤着一同进入忉利天宫的乐园。诸天中正有众神以往生善道的功德为凭而散步游行。就在诸神围绕徜徉之际，慈母摩诃摩耶女神以北方那根宝树为契机与佛陀结缘。圣人之母在契树结缘时，震动整个十方世界，仅在二十三世前缘起之事就达此震动。
Evaṃ gahitapaṭisandhikassa bodhisattassa ceva bodhisattamātuyā ca upaddavanivāraṇatthaṃ khaggahatthā cattāro devaputtā ārakkhaṃ gaṇhiṃsu. Bodhisattassa mātu purisesu rāgacittaṃ nuppajji, lābhaggayasaggappattā ca sā ahosi sukhinī akilantakāyā. Bodhisattañca attano kucchigataṃ vippasanne maṇiratane āvutapaṇḍusuttaṃ viya passati. Yasmā bodhisattena vasitakucchi nāma cetiyagabbhasadisā hoti, na sakkā aññena sattena āvasituṃ vā paribhuñjituṃ vā, tasmā bodhisattamātā sattāhajāte bodhisatte kālaṃ katvā tusitapure nibbatti. Yathā pana aññā itthiyo dasa māse appatvāpi atikkamitvāpi nisinnāpi nipannāpi vijāyanti, na evaṃ bodhisattamātā. Bodhisattamātā pana bodhisattaṃ dasa māse kucchinā pariharitvā ṭhitāva vijāyati. Ayaṃ bodhisattamātu dhammatā.
因此，为了保护结缘之菩萨与菩萨母而免除厄难，有四名天子持剑守护。菩萨母对世人不生贪念，获得财富与天福而安乐，身心净洁无染。菩萨自己看到头顶如覆玉冠般的光华，因头顶有佛塔胎宫，不能被他人占据或利用，故菩萨母在菩萨诞生七周时便以时限功夫到忉利天宫升生。如他女众即使刚满十月仍可坐卧走动，菩萨母则在十月内护持菩萨而诞生，此乃菩萨母自然法则。
Mahāmāyāpi devī dasa māse kucchinā bodhisattaṃ pariharitvā paripuṇṇagabbhā ñātigharaṃ gantukāmā suddhodanamahārājassa ārocesi – ‘‘icchāmahaṃ, mahārāja, devadahanagaraṃ gantu’’nti. Rājā ‘‘sādhū’’ti sampaṭicchitvā kapilavatthuto yāva devadahanagarā añjasaṃ samaṃ kāretvā kadalipuṇṇaghaṭakamukadhajapaṭākādīhi alaṅkārāpetvā navakanakasivikāya nisīdāpetvā mahatiyā vibhūtiyā mahatā parivārena pesesi. Dvinnaṃ pana nagarānaṃ antare ubhayanagaravāsīnaṃ paribhogārahaṃ lumbinīvanaṃ nāma maṅgalasālavanaṃ atthi, taṃ tasmiṃ samaye mūlato yāva aggasākhā sabbaṃ ekaphāliphullaṃ ahosi. Sākhantarehi ceva pupphantarehi ca paramaratikaramadhuramanoramavirutāhi madamuditāhi anubhuttapañcarāhi parabhatamadhukaravadhūhi upagīyamānasuranandananandanavanasadisasobhaṃ vanaṃ disvā deviyā sālavanakīḷamanubhavituṃ cittamuppajji (apa. aṭṭha. 1.avidūrenidānakathā; jā. aṭṭha. 1.avidūrenidānakathā).
摩诃摩耶女神以十月守护菩萨后，怀孕渐满，欲去亲族处告知净饭大王曰：「我愿前往天界仙都。」大王赞许，护送她自迦毗罗卫至天界仙都，那里经过净饭以莲花、宝瓶、幡旗等庄严装饰，并以九种金饰盛设佛座供养。两城之间有护卫两城居民的林园，说是祗树给人吉祥之林，枝叶蔽荫，花色香艳，蝴蝶群舞，声音悦耳，诸神欢喜，女神心生乐趣，享受林中嬉戏（注：《毗舍佉经》等中有此记）。
‘‘Vibhūsitā bālajanāticālinī, vibhūsitaṅgī vaniteva mālinī;
（此句为残句，原文未完）
Sadā janānaṃ nayanālimālinī, vilumpinīvātiviroci lumbinī’’.
众人之眼如同华盖，宛若微风吹拂，光彩熠熠，正如蓝毗尼。
Amaccā rañño ārocetvā deviṃ gahetvā taṃ lumbinīvanaṃ pavisiṃsu. Sā maṅgalasālamūlaṃ gantvā tassa ujusamavaṭṭakkhandhassa pupphaphalapallavasamalaṅkatassa yaṃ sākhaṃ gaṇhitukāmā ahosi, sā sālasākhā abalā janahadayalolā sayameva vilambamānā hutvā tassā karatalasmiṃ samupagatā. Atha sā taṃ sālasākhaṃ tambatuṅganakhujjalena kamaladalavattivaṭṭaṅgulinā navakanakakaṭavalayasobhinā dakkhiṇena paramaratikarena karena aggahesi. Sā taṃ sālasākhaṃ gahetvā ṭhitā asitajaladharavivaragatā bālacandalekhā viya ca aciraṭṭhitikā accipabhā viya ca nandanavanajātā devī viya ca devī virocittha. Tāvadeva cassā kammajavātā caliṃsu. Athassā sāṇipākāraṃ parikkhipitvā mahājano paṭikkami. Sā sālasākhaṃ gahetvā tiṭṭhamānāya eva tassā gabbhavuṭṭhānaṃ ahosi.
国王的母亲宣告后，携女神入蓝毗尼林。她走至吉祥沙罗树根，见那高大直立、布满花果绿叶的树枝中，有一枝她愿攀握，枝条尚嫩，似乎柔弱，宛如众人之心惧怕之物，缓缓下垂，遂以手掌拥抱。接着她用拇指尖、如荷叶边缘般的白甲以及金指环，执紧那枝条。她执该枝，犹如远离泥水之白莲花叶，又如刚栽入园林的新树苗，光彩照人。正因如此，分娩之苦渐起。随后众人退避其旁。她执枝而立，胎儿即将出世。
Taṅkhaṇaṃyeva cattāro visuddhacittā mahābrahmāno suvaṇṇajālaṃ ādāya āgantvā tena suvaṇṇajālena bodhisattaṃ sampaṭicchitvā mātu purato ṭhapetvā – ‘‘attamanā, devi, hohi, mahesakkho te putto uppanno’’ti āhaṃsu. Yathā pana aññe sattā mātukucchito nikkhamantā paṭikkūlena asucinā makkhitā nikkhamanti, na evaṃ bodhisatto. Bodhisatto pana dve hatthe dve pāde pasāretvā ṭhitakova mātukucchisambhavena kenaci asucinā amakkhitova suddho visado kāsikavatthe nikkhittamaṇiratanaṃ viya virocamāno mātukucchito nikkhami. Evaṃ santepi bodhisattassa ca bodhisattamātuyā ca sakkāratthaṃ ākāsato dve udakadhārā nikkhamitvā bodhisattassa ca mātuyā ca sarīre utuṃ gāhāpesuṃ.
刹那间，四位清净心的大梵天，携带金网而来，用网笼罩菩萨，将其安置于母亲腹前，诸天说道：“神圣的母亲，你的子嗣诞生了。”虽如常人妇欲出恶秽之物而厌烦，菩萨不同。菩萨以两手两足伸展，站立犹如母体洁净无染、明亮洁白的宝石般辉映的胎儿出生般洁净光明。如此情形下，为了尊敬菩萨及其母亲，天上从空中降下两股甘露水，润泽二者的身体与肢体。
Atha naṃ suvaṇṇajālena paṭiggahetvā ṭhitānaṃ brahmānaṃ hatthato cattāro mahārājāno maṅgalasammatāya sukhasamphassāya ajinappaveṇiyā gaṇhiṃsu, tesaṃ hatthato manussā dukūlacumbaṭakena gaṇhiṃsu, manussānaṃ hatthato muccitvā pathaviyaṃ patiṭṭhāya puratthimaṃ disaṃ olokesi, anekāni cakkavāḷasahassāni ekaṅgaṇāni ahesuṃ. Tattha devamanussā gandhapupphamālādīhi pūjayamānā – ‘‘mahāpurisa, tumhehi sadiso ettha natthi, kuto uttaritaro’’ti āhaṃsu. Evaṃ dasa disā anuviloketvā attanā sadisaṃ adisvā uttaradisābhimukho sattapadavītihārena agamāsi. Gacchanto ca pathaviyā eva gato, nākāsena. Acelakova gato, na sacelako. Daharova gato, na soḷasavassuddesiko. Mahājanassa pana ākāsena gacchanto viya alaṅkatapaṭiyatto viya ca soḷasavassuddesiko viya ca ahosi. Tato sattame pade ṭhatvā ‘‘aggohamasmi lokassā’’tiādikaṃ (dī. ni. 2.31; ma. ni. 3.207) āsabhiṃ vācaṃ nicchārento sīhanādaṃ nadi.
之后，菩萨手持金网，四位大梵天亲手抓住此网，依神圣共识而感安乐，以持净甘露。人类托轻薄草席接过，放置土地，面向东方观望。无数三界天地成为一个大院。其中天人与人以花香彩带供养，称赞：“伟大者，世间无与尔相当者，何处更有？”如此察视十方后，菩萨知晓自身尊贵，面向北方以七步遶行。行于大地，非天空中非空中，非疾风中非静止地中，如十六岁大德修行者行走。于第七步止步，自言：“我是众世之首。”发出狮吼声，如经中所载。
Bodhisatto hi tīsu attabhāvesu mātukucchito nikkhantamattova vācaṃ nicchāresi mahosadhattabhāve, vessantarattabhāve, imasmiṃ attabhāveti. Mahosadhattabhāve kirassa mātukucchito nikkhantamattasseva sakko devarājā āgantvā candanasāraṃ hatthe ṭhapetvā gato, taṃ muṭṭhiyaṃ katvāva nikkhanto. Atha naṃ mātā – ‘‘tāta, tvaṃ kiṃ gahetvā āgatosī’’ti pucchi. ‘‘Osadhaṃ, ammā’’ti. Iti osadhaṃ gahetvā āgatattā ‘‘osadhakumāro’’tvevassa nāmamakaṃsu.
菩萨于三种身相中，出于母胎似乎刚出时，发声如伟大药师、大师及本身身相。于伟大药师相中，有萨咖天帝携带檀香，放置于手并离去。母亲问：“孩子，你带何物而来？”答曰：“草药，母亲。”因此以此命名为“草药子”。
Vessantarattabhāve pana mātukucchito nikkhantamattova dakkhiṇahatthaṃ pasāretvā – ‘‘atthi nu kho, amma, kiñci gehasmiṃ dhanaṃ, dānaṃ dassāmī’’ti vadanto nikkhami. Athassa mātā – ‘‘sadhane kule nibbattosi, tātā’’ti puttassa hatthaṃ attano hatthatale katvā sahassatthavikaṃ ṭhapesi.
于大师相中，婴儿似刚出母体，右手伸出，谓母亲：“母亲，家中是否有钱财？让我一观。”母亲答曰：“你已成家族之主啊。”遂于掌上放置千黄金。
Imasmiṃ pana attabhāve imaṃ sīhanādaṃ nadīti evaṃ bodhisatto tīsu attabhāvesu mātukucchito nikkhantamattova vācaṃ nicchāresi. Jātakkhaṇepissa dvattiṃsa pubbanimittāni pāturahesuṃ. Yasmiṃ pana samaye amhākaṃ bodhisatto lumbinīvane jāto tasmiṃyeva samaye rāhulamātā devī ānando channo kāḷudāyī amacco kaṇḍako assarājā mahābodhirukkho catasso nidhikumbhiyo ca jātā, tattha eko gāvutappamāṇo eko aḍḍhayojanappamāṇo eko tigāvutappamāṇo eko yojanappamāṇo ahosi. Ime satta sahajātā nāma honti.
在此自体中，这狮子吼声即真实的狮吼，正如菩萨在三种自体中，如母亲慈护般、出离凡尘般地收敛语辞。于出世时刻二十三种前行相皆已具足。那时我等菩萨生于卢毗尼园，正当那一刻，罗睺罗之母、天女、阿难、遮难之父、阿摩诃、卡达迦、阿萨罗迦王、大菩提树、四个藏富罐皆已诞生，其中一者大小如一穗谷粒，一者长两由旬，一者三穗谷粒，一者一由旬。这七者称为同生者。
Ubhayanagaravāsino mahāpurisaṃ gahetvā kapilavatthupurameva agamaṃsu. Taṃdivasameva – ‘‘kapilavatthunagare suddhodanamahārājassa putto bodhimūle nisīditvā buddho bhavissatī’’ti tāvatiṃsabhavane haṭṭhatuṭṭhā devasaṅghā celukkhepādīni pavattentā kīḷiṃsu. Tasmiṃ samaye suddhodanamahārājassa kulūpako aṭṭhasamāpattilābhī kāḷadevalo nāma tāpaso bhattakiccaṃ katvā divāvihāratthāya tāvatiṃsabhavanaṃ gantvā tattha divāvihāraṃ nisinno tā devatā tuṭṭhamānasā kīḷantiyo disvā ‘‘kiṃkāraṇā tuṭṭhamānasā pamuditahadayā kīḷatha, mayhaṃ taṃ kāraṇaṃ kathethā’’ti pucchi. Tato devatā āhaṃsu – ‘‘mārisa, suddhodanarañño putto jāto, so bodhimaṇḍe nisīditvā buddho hutvā dhammacakkaṃ pavattessati, tassa ‘anantarūpaṃ buddhalīḷaṃ passituṃ labhissāmā’ti iminā kāraṇena tuṭṭhamhā’’ti.
两城居民迎接这位大人，来到迦毗罗卫城。当天，有神谶语言：“迦毗罗卫城，净头国王之子，将于菩提树下坐禅成佛。”三十三天宫中，众天人起而行动嬉戏。此时，净头国王家族辅佐者、得八功德的异行苦修者迦楼夜，为了日间游乐，前往三十三天宫，坐下观看天人快乐戏耍。见此情景，向天人询问：“你们为何欢喜而嬉戏？请告我其由。”天人回答：“魔王啊，净头国王之子已出生，他将在菩提树下坐，成佛转法轮。因而我们欢欣鼓舞。”
Atha tāpaso tāsaṃ devatānaṃ vacanaṃ sutvā paramadassanīyaratanāvalokato devalokato oruyha narapatinivesanaṃ pavisitvā paññatte āsane nisīdi. Tato katapaṭisanthāraṃ rājānaṃ – ‘‘putto kira te, mahārāja, jāto, taṃ passissāmā’’ti āha. Rājā alaṅkatapaṭiyattaṃ tanayaṃ āharāpetvā devalatāpasaṃ vandāpetuṃ abhihari. Mahāpurisassa pādā parivattitvā vijjulatā viya asitajaladharakūṭesu tāpasassa jaṭāsu patiṭṭhahiṃsu. Bodhisattena hi tenattabhāvena vanditabbo nāma añño natthi. Tato tāpaso uṭṭhāyāsanā bodhisattassa añjaliṃ paggahesi. Rājā taṃ acchariyaṃ disvā attano puttaṃ vandi. Tāpaso bodhisattassa lakkhaṇasampattiṃ disvā – ‘‘bhavissati nu kho buddho, udāhu na bhavissatī’’ti āvajjetvā upadhārento – ‘‘nissaṃsayaṃ buddho bhavissatī’’ti anāgataṃsañāṇena ñatvā – ‘‘acchariyapuriso aya’’nti sitaṃ akāsi.
苦修者闻天人言辞，并观天界最贵重宝物，曾游历天界，进入王宫，坐于指定座位。随后，他向王宫表示将拜访王子，言道：“陛下，您的儿子生了，我将得见他。”王王将精心打扮的儿子带来，令苦修者拜礼。苦修者头发纤细如银山之流皂，蟠于头顶。此菩萨以其自性当敬礼者别无他人，然后起身，以合掌礼拜菩萨。王见其异，尊敬儿子。苦修者得见菩萨相好后，推断其将成佛，但又凛然劝诫：“或许非佛，然我确知必成佛。”又称其为奇异人。
Tato ‘‘ahaṃ imaṃ buddhabhūtaṃ daṭṭhuṃ labhissāmi nu kho, no’’ti upadhārento – ‘‘na labhissāmi, antarāyeva kālaṃ katvā buddhasatenapi buddhasahassenapi gantvā bodhetuṃ asakkuṇeyye arūpabhave nibbattissāmī’’ti disvā – ‘‘evarūpaṃ nāma acchariyapurisaṃ buddhabhūtaṃ daṭṭhuṃ na labhissāmi, mahatī vata me jāni bhavissatī’’ti parodi. Manussā pana disvā – ‘‘amhākaṃ ayyo idāneva hasitvā puna roditumārabhi, kiṃ nu kho, bhante, amhākaṃ ayyaputtassa koci antarāyo bhavissatī’’ti pucchiṃsu. Tāpaso āha – ‘‘natthetassa antarāyo, nissaṃsayena buddho bhavissatī’’ti. ‘‘Atha kasmā tumhe paroditthā’’ti? ‘‘Evarūpaṃ acchariyapurisaṃ buddhabhūtaṃ daṭṭhuṃ na labhissāmi, mahatī vata me jāni bhavissatīti attānaṃ anusocanto rodāmī’’ti āha.
苦修者说：“我必得见这已成为佛者，岂有不见？”旁人劝：“不会见的，因为时间阻碍，虽成佛亦难前来示现，或化无形。”苦修者反驳：“不见此等奇异佛者，我实难以相信他将成佛。”人间众人见此，惊异曰：“尊者此时笑后又哭，是为何？”苦修者曰：“无阻碍，佛必成就。”众问：“何以你先否定后忧虑？”苦修者曰：“见奇异佛者难得，知必成佛，故自哀叹。”
Tato bodhisattaṃ pañcame divase sīsaṃ nhāpetvā – ‘‘nāmaṃ gaṇhissāmā’’ti rājabhavanaṃ catujjātikagandhena upalimpitvā lājapañcamāni kusumāni vikiritvā asambhinnapāyāsaṃ pacāpetvā tiṇṇaṃ vedānaṃ pāraṅgate aṭṭhasate brāhmaṇe nimantetvā rājabhavane nisīdāpetvā madhupāyāsaṃ bhojetvā sakkāraṃ katvā – ‘‘kiṃ nu kho bhavissatī’’ti lakkhaṇāni pariggāhāpesuṃ. Tesu rāmādayo aṭṭha brāhmaṇapaṇḍitā lakkhaṇapariggāhakā ahesuṃ. Tesu satta janā dve aṅguliyo ukkhipitvā dvedhā byākariṃsu – ‘‘imehi lakkhaṇehi samannāgato agāraṃ ajjhāvasanto rājā hoti cakkavattī, pabbajamāno buddho’’ti. Tesaṃ pana sabbadaharo gottena koṇḍañño nāma brāhmaṇo bodhisattassa lakkhaṇavarasampattiṃ disvā – ‘‘etassa agāramajjhe ṭhānakāraṇaṃ natthi, ekanteneva vivaṭacchado buddho bhavissatī’’ti ekameva aṅguliṃ ukkhipitvā ekaṃsabyākaraṇaṃ byākāsi. Athassa nāmaṃ gaṇhantā sabbalokatthasiddhikarattā siddhatthoti nāmamakaṃsu.
菩萨于第五日洗头，言：“应为我取名。”于王宫中，扑洒四方名花，炊煮香粥，具备三种盛宴，约请八百婆罗门至宫中坐。饮用蜜乳粥，礼敬宾客。问答成佛相迹象。席中八婆罗门智者受嘱记录。七人中二人挖出手指描绘分明，言：“有此相状之人，宅中居者必为皇王、佛，若出世当作佛。”其中一婆罗门索迦如是观见菩萨相好后，说：“此居家无障碍，佛必成就。”立一指描示一相，遂得名“悉达”。称其为名，盖成就世间目的之意。
Atha te brāhmaṇā attano gharāni gantvā putte āmantetvā evamāhaṃsu – ‘‘amhe mahallakā, suddhodanamahārājassa puttaṃ sabbaññutaṃ pattaṃ sambhāveyyāma vā no vā, tumhe pana tasmiṃ pabbajitvā sabbaññutaṃ patte tassa sāsane pabbajathā’’ti. Tato sattapi janā yāvatāyukaṃ ṭhatvā yathākammaṃ gatā. Koṇḍaññamāṇavo arogo ahosi. Tadā pana rājā tesaṃ vacanaṃ sutvā – ‘‘kiṃ disvā mama putto pabbajissatī’’ti te pucchi. ‘‘Cattāri pubbanimittāni, devā’’ti. ‘‘Katarañca katarañcā’’ti? ‘‘Jiṇṇaṃ byādhitaṃ mataṃ pabbajita’’nti. Rājā ‘‘ito paṭṭhāya evarūpānaṃ mama puttassa santikaṃ āgamituṃ mā adatthā’’ti vatvā kumārassa cakkhupathe jiṇṇapurisādīnaṃ āgamananivāraṇatthaṃ catūsu disāsu gāvutagāvutaṭṭhāne ārakkhaṃ ṭhapesi. Taṃdivasaṃ maṅgalaṭṭhāne sannipatitesu asītiyā ñātikulasahassesu ekameko ekamekaṃ puttaṃ paṭijāni – ‘‘ayaṃ buddho vā hotu rājā vā, mayaṃ ekamekaṃ puttaṃ dassāma, sace buddho bhavissati, khattiyasamaṇeheva parivuto vicarissati. Sace rājā cakkavattī bhavissati, khattiyakumāreheva parivuto vicarissatī’’ti. Atha rājā mahāpurisassa paramarūpasampannā vigatasabbadosā catusaṭṭhi dhātiyo adāsi. Bodhisatto anantena parivārena mahatā sirisamudayena vaḍḍhi.
诸婆罗门回归各家，召子来，言：“吾等年长者，盼望净头王子得无上智慧，尔等若出家，当承其法道证无上。”七十余人齐聚，各依适宜而行。索迦幼子康健。王闻言，问：“如何见吾子出家？”答言：“四相预现，众天显示。”问：“何为何为？”答：“幼时病困之相。”王曰：“以此为因，不让任何阻止吾子临近。”设守护令于四方家门防止干扰。适值吉祥之地，约八十万亲族集会，各呈王子，为孩子预言：“此人或为佛，或为王。若为佛，必如士族游走。若为王，必似王子活动。”王赐予七十二宝印序，菩萨众多光辉层叠日增。
Athekadivasaṃ rañño vappamaṅgalaṃ nāma ahosi. Taṃdivasaṃ rājā mahatiyā vibhūtiyā mahatā parivārena nagarato nikkhamanto puttampi gahetvāva agamāsi. Kasikammaṭṭhāne eko jamburukkho paramaramaṇīyo ghanasandacchāyo ahosi. Tassa heṭṭhā kumārassa sayanaṃ paññāpetvā upari varakanakatārākhacitaṃ rattacelavitānaṃ bandhitvā sāṇipākārena parikkhipāpetvā ārakkhaṃ ṭhapetvā rājā sabbālaṅkāraṃ alaṅkaritvā amaccagaṇaparivuto naṅgalakaraṇaṭṭhānamagamāsi. Tattha rājā paramamaṅgalaṃ suvaṇṇanaṅgalaṃ gaṇhāti, amaccādayo rajatanaṅgalādīni gaṇhanti. Taṃdivasaṃ naṅgalasahassaṃ yojīyati. Bodhisattaṃ parivāretvā nisinnā dhātiyo – ‘‘rañño sampattiṃ passissāmā’’ti antosāṇito bahi nikkhantā.
某一天，国王的盛大吉祥节日举行。当天，国王带着庞大的随从队伍，从宫城中出来，携带着儿子一同前往。于卡西修行地旁，有一株非常宏伟、美丽的坛树，浓密的树荫蔽天。国王在树下为太子铺设床榻后，在床上覆以金箔、镶嵌宝石的红色绸缎，并用香料洒洒精心装饰，还设立守护，使宫廷众臣环绕，来到耕作准备之地。国王接受这极其吉祥的金色吉祥标志，宫廷众臣则持有银色吉祥物。当天，这耕作地长达一千余由旬。围绕菩萨坐定，诸臣们坐立不安，心想“当观国王财富广大”。大家满心欣喜，一边从内室出来。
Atha bodhisatto ito cito ca olokento kiñci adisvā sahasā uṭṭhāya pallaṅkaṃ ābhujitvā ānāpāne pariggahetvā paṭhamajjhānaṃ nibbattesi. Dhātiyo khajjabhojjantare vicarantiyo thokaṃ cirāyiṃsu. Sesarukkhānaṃ chāyā nivattā, tassa pana jamburukkhassa chāyā parimaṇḍalā hutvā tattheva aṭṭhāsi. Dhātito panassa ‘‘ayyaputto ekakovā’’ti vegena sāṇipākāraṃ ukkhipitvā pariyesantiyo sirisayane pallaṅkena nisinnaṃ tañca pāṭihāriyaṃ disvā gantvā taṃ pavattiṃ rañño ārocesuṃ. Rājā vegena āgantvā taṃ pāṭihāriyaṃ disvā – ‘‘ayaṃ vo, tāta, dutiyavandanā’’ti puttaṃ vandi.
此时，菩萨向四方环顾，察觉什么后，忽然起身，展开铺盖，调息入坐，进入第一禅定。诸臣们在周围闲步饮食，停留了相当一段时间。落叶树阴处皆已散去，唯有那坛树成了一片浓密树荫，保护着此处。臣子中有人说道：“陛下，有一位独臂太子”，便迅速绕过香料围坐区到床榻边坐下。诸臣惊异，像奇景一般，来向国王报告此事。国王迅速赶到，见此奇异之象，说：“这是你们的二次致敬了”，对儿子致以敬礼。
Atha mahāpuriso anukkamena soḷasavassuddesiko ahosi. Rājā bodhisattassa tiṇṇaṃ utūnaṃ anucchavike ramma-suramma-subhanāmake tayo pāsāde kāresi. Ekaṃ navabhūmikaṃ ekaṃ sattabhūmikaṃ ekaṃ pañcabhūmikaṃ. Tayopi pāsādā ubbedhena samappamāṇā ahesuṃ. Bhūmikāsu pana nānattaṃ ahosi.
后来，这位大人物大约十六岁。他为菩萨在三处“清凉之处”建造豪华美丽宅邸，名为游憩苑、嬉戏苑和华美苑。分别为九层楼、七层楼和五层楼。这三座府邸相互连通，但在楼层标准上各自有所不同。
Atha rājā cintesi – ‘‘putto me vayappatto chattamassa ussāpetvā rajjasiriṃ passissāmī’’ti. So sākiyānaṃ paṇṇāni pahiṇi ‘‘putto me vayappatto, rajje naṃ patiṭṭhāpessāmi, sabbe attano gehesu vayappattā dārikā imaṃ gehaṃ pesentū’’ti. Te rañño sāsanaṃ sutvā – ‘‘kumāro kevalaṃ rūpasampanno, na kiñci sippaṃ jānāti, dārabharaṇaṃ kātuṃ na sakkhissati, na mayaṃ dhītaro dassāmā’’ti āhaṃsu. Rājā taṃ pavattiṃ sutvā puttassa santikaṃ gantvā tamatthaṃ ārocesi. Bodhisatto – ‘‘kiṃ sippaṃ dassetuṃ vaṭṭatī’’ti āha. ‘‘Sahassatthāmaṃ dhanuṃ āropetuṃ vaṭṭati, tātā’’ti. ‘‘Tena hi āharāpethā’’ti āha. Rājā āharāpetvā adāsi. Taṃ dhanuṃ purisasahassaṃ āropeti, purisasahassaṃ oropeti. Mahāpuriso taṃ sarāsanaṃ āharāpetvā pallaṅkena nisinnova jiyaṃ pādaṅguṭṭhake veṭhāpetvā kaḍḍhanto pādaṅguṭṭhakeneva dhanuṃ āropetvā vāmena hatthena daṇḍe gahetvā dakkhiṇena hatthena kaḍḍhitvā jiyaṃ ropesi. Sakalanagaraṃ uppattanākārappattaṃ ahosi . ‘‘Kiṃ eso saddo’’ti ca vutte ‘‘devo gajjatī’’ti āhaṃsu. Athaññe ‘‘tumhe na jānātha, na devo gajjati, aṅgīrasassa kumārassa sahassatthāmaṃ dhanuṃ āropetvā jiyaṃ poṭhentassa jiyappahārasaddo eso’’ti āhaṃsu. Sākiyā taṃ sutvā tāvatakeneva āraddhacittā tuṭṭhamānasā ahesuṃ.
国王曾思忖：“我的儿子已经到适婚之龄，应为其挑选妻子以继承国王荣位。”于是，国王将公主们的名单传阅萨迦族众，告知：“我的儿子已成年，我要立他为王，诸位公主均可聘入我宫中。”萨迦族人听闻国王安排，便说：“太子单具美貌，但无技艺，不懂射箭，不能照料产后事，我们不愿意让他接触女眷。”国王听后，即赴太子处询问缘由。菩萨说：“他为何应展现技艺？”国王答：“必须学会拉弓射箭，儿子啊。”菩萨说：“那你便给我弓吧。”国王赐弓。太子架上千人弓，卸下一千人的弓。太子坐床上，以脚趾刺足，将弓架上，左手持弓杖，右手拉弓弦，再用脚趾固定弓弦。由此射出利箭。城中传出声响，众人惊问：“何声？”有人答：“天神象正在鸣叫。”他人说：“你们不明白，非天神象鸣，而是因阿耆梨的独臂太子架千人弓，以足击掌弓弦射箭发声。”萨迦人听闻后，顿生欢喜、欢愉。
Atha mahāpuriso – ‘‘kiṃ kātuṃ vaṭṭatī’’ti āha. Aṭṭhaṅgulabahalaṃ ayopaṭṭaṃ kaṇḍena vijjhituṃ vaṭṭatīti . Taṃ vijjhitvā – ‘‘aññaṃ kiṃ kātuṃ vaṭṭatī’’ti āha. Caturaṅgulabahalaṃ asanaphalakaṃ vijjhituṃ vaṭṭatīti. Tampi vijjhitvā – ‘‘aññaṃ kiṃ kātuṃ vaṭṭatī’’ti āha. Vidatthibahalaṃ udumbaraphalakaṃ vijjhituṃ vaṭṭatīti. Tampi vijjhitvā aññaṃ kiṃ kātuṃ vaṭṭatīti. Tato ‘‘vālukasakaṭānī’’ti āhaṃsu. Mahāsatto vālukasakaṭampi palālasakaṭampi vinivijjhitvā udake ekūsabhappamāṇaṃ kaṇḍaṃ pesesi thale aṭṭhausabhappamāṇaṃ. Atha naṃ ‘‘vātiṅgaṇasaññāya vālaṃ vijjhituṃ vaṭṭatī’’ti āhaṃsu. ‘‘Tena hi yojanamattaṃ vātiṅgaṇaṃ bandhāpethā’’ti vatvā yojanamattake vātiṅgaṇasaññāya vālaṃ bandhāpetvā rattandhakāre meghapaṭalehi channāsu disāsu kaṇḍaṃ khipi. Taṃ gantvā yojanamattake vālaṃ phāletvā pathaviṃ pāvisi. Na kevalaṃ ettakameva, taṃdivasaṃ mahāpuriso loke vattamānaṃ sippaṃ sabbameva dassesi.
那大人物自问：“能射穿多宽的箭靶？”先用八指宽度的布片射穿。又问：“能射穿别的什么？”用四指宽度的椅背布射穿。又问：“还能射穿别的什么？”射穿带孔板。又问：“还能射穿别的什么？”说：“沙布和草席。”大猿王用沙布和草席覆水，铺出一块水域相当于十一头牛的面积，陆地相当于八头牛的面积。随后说：“应以苍蝇之精巧观照箭靶。”于是用牛步大小的苍蝇形象系在约一由旬大小的箭靶上。夜深人静，云层遮蔽，射箭发出声响，箭靶掉落入地。菩萨前去取回箭靶，入地无损。苍蝇形象虽小但极精妙。如此，大人物展现现存世间所有技艺。
Atha sākiyā attano dhītaro alaṅkaritvā pesayiṃsu. Cattālīsasahassā nāṭakitthiyo ahesuṃ. Rāhulamātā pana devī aggamahesī ahosi. Mahāpuriso devakumāro viya surayuvatīhi parivuto narayuvatīhi parivuto nippurisehi turiyehi paricāriyamāno mahāsampattiṃ anubhavamāno utuvārena utuvārena tesu tīsu pāsādesu viharati. Athekadivasaṃ bodhisatto uyyānabhūmiṃ gantukāmo sārathiṃ āmantetvā – ‘‘rathaṃ yojehi uyyānabhūmiṃ passissāmī’’ti āha. So ‘‘sādhū’’ti paṭissuṇitvā mahārahaṃ vararucirathirakubbaravarattaṃ thirataraneminābhiṃ varakanakarajatamaṇiratanakhacitaīsāmukhaṃ navakanakarajatatārakakhacitanemipassaṃ samosaritavividhasurabhikusumadāmasassirikaṃ ravirathasadisadassanīyaṃ vararathaṃ samalaṅkaritvā sasikumudasadisavaṇṇe anilagaruḷajave ājānīye cattāro maṅgalasindhave yojetvā bodhisattassa paṭivedesi. Bodhisatto devavimānasadisaṃ taṃ rathavaramāruyha uyyānābhimukho pāyāsi.
后来，萨迦人为自家女儿装饰婚礼，共有四万三千童女。罗睺罗母亲为第一夫人。那大人物如同天神之子，受到天上青年男女的环绕，及人间青年男女的服侍，在凡间三座宫中生活，享受极大财富。某一天，菩萨决定去御园地，唤来驾车者，说：“驾车护我前往御园地。”驾车者听令，驾御装饰华丽的虎车，车顶饰以金色宝石、玉石、珍珠，车轮涂以宝石星辰、蜂窝图案，车身香花阵阵，宛如太阳车一般美丽，载着菩萨前往御园。菩萨乘上似佛陀宫殿般的车，前往御园。
Atha devatā ‘‘siddhatthakumārassa abhisambujjhanakālo āsanno, pubbanimittamassa dassessāmā’’ti ekaṃ devaputtaṃ jarājajjarasarīraṃ khaṇḍadantaṃ palitakesaṃ vaṅkagattaṃ daṇḍahatthaṃ pavedhamānaṃ katvā dassesuṃ. Taṃ bodhisatto ceva sārathi ca passanti. Tato bodhisatto – ‘‘sārathi ko nāmesa puriso kesāpissa na yathā aññesa’’nti mahāpadānasutte (dī. ni. 2.43 ādayo) āgatanayeneva pucchitvā tassa vacanaṃ sutvā – ‘‘dhiratthu vata, bho, jāti, yatra hi nāma jātassa jarā paññāyissatī’’ti (dī. ni. 2.45, 47) saṃviggahadayo tatova paṭinivattitvā pāsādameva abhiruhi.
于是天众告知说：“悉达多太子临近成道之时，我们将显现前行相。”一位天子显现，呈现出老人老躯、牙齿断裂、头发稀疏、身体弯曲、手持杖棒的衰老形象，前来现身。那时，菩萨与乘车的车夫一同观看。此后，菩萨询问车夫，称：“车夫，你叫什么名字？头发上的颜色与你别人不同。”这是根据《大本生经》的教导（中部经典及尼柯耶第二卷43章初始段落），听到车夫的答语：“确实如此，出生之人啊，生老病死是世间不变之理。”此言使菩萨动心忧虑，遂返回宫殿。
Rājā ‘‘kiṃkāraṇā mama putto paṭinivattī’’ti pucchi. ‘‘Jiṇṇapurisaṃ disvā, devā’’ti. Tato kampamānamānaso rājā aḍḍhayojane ārakkhaṃ ṭhapesi. Punekadivasaṃ bodhisatto uyyānaṃ gacchanto tāhi eva devatāhi nimmitaṃ byādhitañca purisaṃ disvā purimanayeneva pucchitvā saṃviggahadayo nivattitvā pāsādameva abhiruhi. Rājā pucchitvā nāṭakāni vissajjesi. ‘‘Pabbajjāya mānasaṃ assa bhinnaṃ karissa’’nti ārakkhaṃ vaḍḍhetvā samantato tigāvutappamāṇe padese ārakkhaṃ ṭhapesi.
国王询问：“是谁让我的儿子回去了？”回答说：“天众看到这位已老之人。”听闻此言，国王心意震荡，在半月之地设立护卫。第二天，菩萨前往园中，见到同样由天众显现的病人，被国王的随从询问时，内心惶恐，遂返回宫殿。国王询问后，放宽了戏剧表演，并劝说护卫不要有疑虑，颇为宽慰，因而扩大护卫区域，护卫扩至三十里地周围。
Punapi bodhisatto ekadivasaṃ uyyānaṃ gacchanto tatheva devatāhi nimmitaṃ kālaṅkataṃ disvā purimanayeneva pucchitvā saṃviggahadayo nivattitvā pāsādamabhiruhi. Rājā nivattanakāraṇaṃ pucchitvā puna ārakkhaṃ vaḍḍhetvā yojanappamāṇe padese ārakkhaṃ ṭhapesi.
又有一天，菩萨前往园中，见到由天众显现的黑瘦病人，前来询问仍由国王随从。内心惶惶不安，返回宫殿。国王因菩萨返回而追问，由是再度扩大护卫范围，护卫扩展至数里地。
Punapi bodhisatto ekadivasaṃ uyyānaṃ gacchanto tatheva devatāhi nimmitaṃ sunivatthaṃ supārutaṃ pabbajitaṃ disvā – ‘‘ko nāmeso, samma, sārathī’’ti sārathiṃ pucchi. Sārathi kiñcāpi buddhuppādassa abhāvā pabbajitaṃ vā pabbajitaguṇe vā na jānāti, devatānubhāvena pana ‘‘pabbajito nāmāyaṃ devā’’ti vatvā pabbajjāya guṇaṃ tassa vaṇṇesi.
又有一天，菩萨进园，见到由天众显现的披着粗布、穿着袈裟、已受沙弥戒者。菩萨问该车夫：“你叫什么名字，正当，也是车夫？”车夫不知佛的出世及沙弥戒的意义，唯以天众之力说：“他是名副其实已受沙弥戒者。”称赞他的出家品质。
Tato bodhisatto pabbajjāya ruciṃ uppādetvā taṃdivasaṃ uyyānaṃ agamāsi. Dīghāyukā bodhisattā vassasate vassasate atikkante jiṇṇādīsu ekekaṃ addasaṃsu. Amhākaṃ pana bodhisatto appāyukakāle uppannattā catunnaṃ catunnaṃ māsānaṃ accayena uyyānaṃ gacchanto anukkamena ekekaṃ addasa. Dīghabhāṇakā panāhu – ‘‘cattāri nimittāni ekadivaseneva disvā agamāsī’’ti. Tattha divasabhāgaṃ kīḷitvā uyyānarasamanubhavitvā maṅgalapokkharaṇiyaṃ nhatvā atthaṅgate sūriye maṅgalasilātale nisīdi attānaṃ alaṅkārāpetukāmo. Athassa cittācāramaññāya sakkena devānamindena āṇatto vissakammo nāma devaputto āgantvā tasseva kappakasadiso hutvā dibbehi alaṅkārehi alaṅkari. Athassa sabbālaṅkārasamalaṅkatassa sabbatālāvacaresu sakāni sakāni paṭibhānāni dassayantesu brāhmaṇesu ca ‘‘jaya nandā’’tiādivacanehi sutamaṅgalikādīsu nānappakārehi maṅgalavacanatthutighosehi sambhāventesu sabbālaṅkārasamalaṅkataṃ rathavaraṃ abhiruhi. Tasmiṃ samaye – ‘‘rāhulamātā puttaṃ vijātā’’ti sutvā suddhodanamahārājā – ‘‘puttassa me tuṭṭhiṃ nivedethā’’ti sāsanaṃ pahiṇi. Bodhisatto taṃ sutvā – ‘‘rāhu jāto, bandhanaṃ jāta’’nti āha. Rājā – ‘‘kiṃ me putto avacā’’ti pucchitvā taṃ vacanaṃ sutvā ‘‘ito paṭṭhāya me nattā ‘rāhulakumāro’tveva nāmaṃ hotū’’ti āha.
菩萨起心生起出家之趣，离开园林。一年间，多位长寿菩萨逐年见他老去。相比之下，我等菩萨生寿不长，却年年按时前往园中。长者们还有言：“菩萨仅于一天中现四种前行相，去后还会再来。”一天内依次扮演出园林之乐，沐浴于祝福池，依傍太阳光明座落于福地之上，装饰自身以求美化。此时，他获得由萨咖天帝指派之随从天子悉悉，与之一同饰以天上宝物之华丽装饰，并在所有行进处展现华美光彩，通过多样的吉祥语传达祝福之意，登上华美的战车。适逢此时，王闻说：“难陀之子诞生了。”净焰大王告知：“请将我的喜悦传达给子嗣。”菩萨闻讯说：“难陀已生，束缚已成。”王询：“我的儿子怎样了？”菩萨答：“请放心，从今以后，他必得称为难陀童子。”
Bodhisattopi taṃ rathavaramāruyha mahatā parivārena atimanoramena sirisobhaggena nagaraṃ pāvisi. Tasmiṃ samaye rūpasiriyā guṇasampattiyā ca akisā kisāgotamī nāma khattiyakaññā uparipāsādavaratalagatā nagaraṃ pavisantassa bodhisattassa rūpasiriṃ disvā sañjātapītisomanassā hutvā –
菩萨乘坐华美战车，随广大随从，庄严美丽地进入国城。此时，有位名为迦提菇塔弥的贵族少女，她通晓形色美丽与资质德行，当见菩萨入城，心中生出喜悦欢畅之感。
‘‘Nibbutā nūna sā mātā, nibbuto nūna so pitā;
『涅槃已现者，当为母；涅槃已现者，当为父；涅槃已现者，当为丈夫。』
Nibbutā nūna sā nārī, yassāyaṃ īdiso patī’’ti. (dha. sa. aṭṭha. nidānakathā; dha. pa. aṭṭha. 1.sāriputtattheravatthu; apa. aṭṭha. 1.avidūrenidānakathā; jā. aṭṭha. 1.avidūrenidānakathā) –
此语出自《法句经》八品缘起经疏、《法句经注》第八品首篇沙利佛长老传、《小部集注》第一卷无明品缘起经疏、《起世经》八品无明缘起经疏中。
Imaṃ udānaṃ udānesi.
此为一则偈语之偈颂。
Bodhisatto taṃ sutvā cintesi – ‘‘ayaṃ me sussavanaṃ vacanaṃ sāvesi, ahañhi nibbānaṃ gavesanto vicarāmi, ajjeva mayā gharāvāsaṃ chaḍḍetvā nikkhamma pabbajitvā nibbānaṃ gavesituṃ vaṭṭatī’’ti. ‘‘Ayaṃ imissā ācariyabhāgo hotū’’ti muttāhāraṃ kaṇṭhato omuñcitvā kisāgotamiyā satasahassagghanikaṃ paramaratikaraṃ muttāhāraṃ pesesi. Sā ‘‘siddhatthakumāro mayi paṭibaddhahadayo hutvā paṇṇākāraṃ pesesī’’ti somanassajātā ahosi.
菩提萨埵听闻此语而深思：「此语令我心悦，正合我心志，今日舍离家室，出家修行，求涅槃果。」于是决意远离家门，出家修行，渴求涅槃。释迦叶长老将自己从喉中吐出的珍珠串，送予娑迦多家族对等百千珍宝之美玉包裹的珍珠串。娑迦多大悦，因长子悉达多心怀坚贞，特赠珍珠一枚。
Bodhisattopi mahatā sirisamudayena paramaramaṇīyaṃ pāsādaṃ abhiruhitvā sirisayane nipajji. Tāvadeva naṃ paripuṇṇarajanikarasadisaruciravaravadanā bimbaphalasadisadasanavasanā sitavimalasamasaṃhitāviraḷavaradasanā asitanayanakesapāsā sujātañjanātinīlakuṭilabhamukā sujātahaṃsasamasaṃhitapayodharā ratikaranavakanakarajataviracitavaramaṇimekhalā parigatavipulaghanajaghanataṭā karikarasannibhoruyugalā naccagītavāditesu kusalā surayuvatisadisarūpasobhā varayuvatiyo madhuraravāni turiyāni gahetvā mahāpurisaṃ samparivāretvā ramāpayantiyo naccagītavāditāni payojayiṃsu. Bodhisatto pana kilesesu virattacittatāya naccagītādīsu anabhirato muhuttaṃ niddaṃ okkami.
菩提萨埵登临华丽宏大、极为优美的宫殿，俯身卧于其头枕上。宫中装饰以满月之光般洁白灿烂的红宝光彩，含蓄清雅多姿的美好风貌。如洁净无垢白莲般皎洁的面容，如映照满月的美玉光辉，眼色深邃柔和，唇红面白，口角微翘。全宫围绕着琪花瑶草，乐舞歌声宛若天女旋转，形态优雅，音韵悠扬。然菩提萨埵对杂染烦恼已断，心不因歌舞而染着，难以久眠期间入睡。
Tā taṃ disvā ‘‘yassatthāya naccādīni mayaṃ payojema, so niddaṃ upagato, idāni kimatthaṃ kilamāmā’’ti gahitāni turiyāni ajjhottharitvā nipajjiṃsu, gandhatelappadīpā ca jhāyanti. Bodhisatto pabujjhitvā sayanapiṭṭhe pallaṅkena nisinno addasa tā itthiyo turiyabhaṇḍāni avattharitvā niddāyantiyo paggharitalālā kilinnakapolagattā, ekaccā dante khādantiyo, ekaccā kākacchantiyo, ekaccā vippalapantiyo, ekaccā vivaṭamukhā, ekaccā apagatavasanarasanā , pākaṭabībhacchasambādhaṭṭhānā, ekaccā vimuttākulasiroruhā susānarūparūpaṃ dhārayamānā sayiṃsu. Mahāsatto tāsaṃ taṃ vippakāraṃ disvā bhiyyosomattāya kāmesu virattacitto ahosi. Tassa pana alaṅkatapaṭiyattaṃ dasasatanayanabhavanasadisaṃ rucirasobhampi pāsādavaratalaṃ apaviddhamatasarīrakuṇapabharitaṃ āmakasusānamiva paramapaṭikkūlaṃ upaṭṭhāsi. Tayopi bhavā ādittabhavanasadisā hutvā upaṭṭhahiṃsu. ‘‘Upaddutaṃ vata, bho, upassaṭṭhaṃ vata bho’’ti ca vācaṃ pavattesi. Ativiya pabbajjāya cittaṃ nami.
众人见状，心想：「为何搭建此攀缘掩饰歌舞，令菩提萨埵入睡？今何意图？」于是收起歌舞音响，点燃香油灯烛。菩提萨埵觉醒，坐卧于床榻之上，见女众们收拾歌舞用具，打盹熟睡着者有口嚼食者，有啄蚀麦穗者，有叽叽喳喳者，有面色晦涩者，有远离欢爱香气者，有生病瘦弱者，各色各样，盖被瘟疫折磨，面色苍白，形容憔悴，躺卧而眠。菩提萨埵见此状况，更胜从前断除贪欲染着之心。相反，那些装饰华丽，眼如百眼宫殿，色艳丽之妍妇，姿态轻佻，容颜妖媚，宛若恶鬼所驱，目光残忍之状，皆令人厌恶。妇人们皆被焚烧之恶恶火焰之宫殿所困，哀叹不已。菩提萨埵心下恭敬不乱。
So ‘‘ajjeva mayā mahābhinikkhamanaṃ nikkhamituṃ vaṭṭatī’’ti sirisayanato uṭṭhāya dvārasamīpaṃ gantvā – ‘‘ko etthā’’ti āha. Ummāre sīsaṃ katvā nipanno channo āha – ‘‘ahaṃ, ayyaputta, channo’’ti. Atha mahāpuriso – ‘‘ahaṃ ajja mahābhinikkhamanaṃ nikkhamitukāmo, na kañci paṭiveditvā sīghamekaṃ atijayaṃ sindhavaṃ kappehī’’ti. So ‘‘sādhu, devā’’ti assabhaṇḍakaṃ gahetvā assasālaṃ gantvā gandhatelappadīpesu jalantesu sumanapaṭṭavitānassa heṭṭhā paramaramaṇīye bhūmibhāge ṭhitaṃ arimanthakaṃ kaṇḍakaṃ turaṅgavaraṃ disvā – ‘‘ajja mayā ayyaputtassa nikkhamanatthāya imameva maṅgalahayaṃ kappetuṃ vaṭṭatī’’ti kaṇḍakaṃ kappesi. So kappiyamānova aññāsi – ‘‘ayaṃ kappanā atigāḷhā, aññesu divasesu uyyānakīḷaṃ gamanakāle kappanā viya na hoti. Nissaṃsayaṃ ajjeva ayyaputto mahābhinikkhamanaṃ nikkhamissatī’’ti. Tato tuṭṭhamānaso mahāhasitaṃ hasi. So nādo taṃ sakalakapilavatthupuraṃ unnādaṃ kareyya, devatā pana sannirumbhitvā na kassaci sotuṃ adaṃsu.
于是他即刻生起大出行的念头，起身离开卧榻，来到门口左右，问道：「这里是谁？」一个老妇人撩起头巾，低头遮面，说道：「是我，尊者之子，我遮面而来。」大丈夫说：「我今日欲进行大出行，若无人知晓，我必迅速渡过深海，在许多年中胜过一切。」他于是得道：「善哉，众天！」手持麦穗，走进芦苇林，在燃着香油灯的蒲团下，地面有厚厚的草垛，远远望见众多良马，便说：「今日我为尊者之子出行之故，应当进行这般吉祥的营建。」遂筑起垛堆。筑垛时他心知其深厚，不像别日去园林游玩时修筑般简单，确信尊者之子今日必定出行。于是欢喜心欢笑，发出大声，宛如雷鸣震动整个布满杂草和树丛的斜坡村庄，诸天聚集，无人能闻及此声。
Bodhisatto ‘‘puttaṃ tāva passissāmī’’ti cintetvā ṭhitaṭṭhānato uṭṭhāya rāhulamātuyā vasanaṭṭhānaṃ gantvā gabbhadvāraṃ vivari. Tasmiṃ khaṇe antogabbhe gandhatelappadīpo jhāyati. Rāhulamātā sumanamallikādīnaṃ ambaṇamattena attippakiṇṇe varasayane puttassa matthake hatthaṃ ṭhapetvā niddāyati. Bodhisatto ummāre pādaṃ ṭhapetvā ṭhitakova oloketvā – ‘‘sacāhaṃ deviyā hatthaṃ apanetvā mama puttaṃ gaṇhissāmi, devī pabujjhissati, evaṃ me abhinikkhamanassa antarāyo bhavissati. Buddho hutvāva āgantvā puttaṃ passissāmī’’ti cintetvā pāsādatalato otaritvā assassa samīpaṃ gantvā evamāha – ‘‘tāta kaṇḍaka, tvaṃ ajja ekarattiṃ maṃ tāraya, ahaṃ taṃ nissāya buddho hutvā sadevakaṃ lokaṃ tāressāmī’’ti. Tato ullaṅghitvā kaṇḍakassa piṭṭhiṃ abhiruhi. Kaṇḍako gīvato paṭṭhāya āyāmato aṭṭhārasahattho hoti tadanurūpena ubbedhena samannāgato rūpaggajavabalasampanno sabbaseto dhotasaṅkhasadisadassanīyavaṇṇo. Tato bodhisatto varaturaṅgapiṭṭhigato channaṃ assassa vāladhiṃ gāhāpetvā aḍḍharattasamaye nagarassa mahādvāraṃ sampatto.
菩萨思忖着「还要看我的儿子」从原地站起，来到罗睺罗母亲案前，打开母体门。片刻间，体内燃起香油灯。罗睺罗母亲以浓郁的茉莉等芳香满室，房间中放一手在儿子腹部，睡去。菩萨跪在老妇人脚下，巡视犹如站立般，心念：「我必亲手将儿子接来，老妇人将觉醒，如此我的出行中毫无障碍。成为佛之后再回来见儿子。」于是下到王宫，来到马前，说道：「驾车者凯，当夜救我一命，我依靠你出行，如佛一般渡化众生。」随后跳上马背。凯解开口头带，体态高大，有十八万由旬长，臂力雄厚，通体洁白，容貌庄严可观。菩萨骑上骏马，用披风罩住驴鞍的侧翼，夜间赶至城门。
Tadā pana rājā pubbeva bodhisattassa gamanapaṭisedhanatthāya dvīsu dvārakavāṭesu ekekaṃ purisasahassena vivaritabbaṃ kāretvā tattha bahupurise ārakkhaṃ ṭhapesi. Bodhisatto kira purisagaṇanāya koṭisatasahassassa balaṃ dhāresi, hatthigaṇanāya koṭisahassassa. Tasmā so cintesi – ‘‘yadi dvāraṃ na vivarīyati, ajja kaṇḍakassa piṭṭhe nisinno channaṃ vāladhiṃ gāhāpetvā tena saddhiṃyeva kaṇḍakaṃ ūrūhi nippīḷetvā aṭṭhārasahatthaṃ pākāraṃ uppatitvā atikkameyya’’nti. Channo cintesi – ‘‘sace dvāraṃ na ugghāpayati, ahaṃ ayyaputtaṃ khandhe katvā kaṇḍakaṃ dakkhiṇahatthena parikkhipanto upakacchake katvā uppatitvā pākāraṃ atikkamissāmī’’ti. Kaṇḍako cintesi – ‘‘ahaṃ dvāre avivariyamāne yathānisinnameva ayyaputtaṃ gahitavāladhinā channena saddhiṃ uppatitvā pākārassa purato patiṭṭhahissāmī’’ti. Evameva tayo purisā cintayiṃsu. Dvāre adhivatthā devatā mahādvāraṃ vivariṃsu.
当时国王以前为了阻止菩萨去路，在两个宫门口各遣千人守护，多人护卫。菩萨有百万军力，象军有万余计。他思忖道：「若门不开，我即坐于马背，用披风盖住侧翼，一同将驾者凯的双腿压住，以十八万由旬高墙，强行突破。」马夫思忖：「若门不开，我就割下尊者子身上的肉，以右手掷向凯，成功筑起防壁，我必突围。」凯思忖：「门不开时，我必坐于门边，用坚固的披风护卫，与马夫联合阻挡防壁前进。」三人各自思量时，天人撑开大门。
Tasmiṃ khaṇe māro pāpimā ‘‘mahāsattaṃ nivattessāmī’’ti āgantvā gaganatale ṭhatvā āha –
正当此时，魔王凶恶者来至，立于空中，说道：
‘‘Mā nikkhama mahāvīra, ito te sattame dine;
「勇者勿出行，今日你的命数将至；
Dibbaṃ tu cakkaratanaṃ, addhā pātu bhavissati. –
天眼宝轮将保护你，此后必有大难。」
Dvisahassaparittadīpaparivārānaṃ catunnaṃ mahādīpānaṃ rajjaṃ kāressasi, nivatta, mārisā’’ti. Mahāpuriso āha ‘‘kosi tva’’nti. Ahaṃ vasavattīti.
『你将治理四大洲的众多诸岛中，有两千岛屿围绕的王国，回去吧，魔王！』那位大人说道：『你去吧，国土之主！』我遂称：“我即为诸天之主。”
‘‘Jānāmahaṃ mahārāja, mayhaṃ cakkassa sambhavaṃ;
『伟大国王，我知晓自己的王位来源；
Anatthikohaṃ rajjena, gaccha tvaṃ māra mā idha.
我虽无益于国王，你还是去吧，魔王，在此地不要停留。』
‘‘Sakalaṃ dasasahassampi, lokadhātumahaṃ pana;
『即便是所有的一万国土，我则已经占有；
Unnādetvā bhavissāmi, buddho loke vināyako’’ti. –
将把它们全都清除，我将成为世间的觉者、领袖。』—
Āha. So tatthevantaradhāyi.
他说完，就在那里消失不见了。
Mahāsatto ekūnattiṃsavassakāle hatthagataṃ cakkavattirajjaṃ kheḷapiṇḍaṃ viya anapekkho chaḍḍetvā cakkavattisirinivāsabhūtā rājabhavanā nikkhamitvā āsāḷhipuṇṇamāya uttarāsāḷhanakkhatte vattamāne nagarato nikkhamitvā nagaraṃ apaloketukāmo ahosi. Vitakkasamanantarameva cassa kulālacakkaṃ viya so bhūmippadeso parivatti. Yathāṭhitova mahāsatto kapilavatthupuraṃ disvā tassiṃ bhūmippadese kaṇḍakanivattanaṃ nāma cetiyaṭṭhānaṃ dassetvā gantabbamagābhimukhaṃyeva kaṇḍakaṃ katvā pāyāsi mahatā sakkārena uḷārena sirisamudayena. Tadā mahāsatte gacchante tassa purato devatā saṭṭhi ukkāsatasahassāni dhārayiṃsu, tathā pacchato saṭṭhi dakkhiṇato saṭṭhi ukkāsatasahassāni, tathā vāmapassato. Aparā devatā surabhikusumamālādāmacandanacuṇṇacāmaradhajapaṭākāhi sakkarontiyo parivāretvā agamaṃsu. Dibbāni saṅgītāni anekāni ca turiyāni vajjiṃsu.
大士于二十九岁时，离开坐骑般若（大象），如同不依赖于玩劈锤的王者王权一般，舍弃了天下王权，于如来宝座的王宫中外出。当时值七月十五日满月之夜，在北方满月星宿之时，他从城中出发，欲一观城市。念头一动，土地之境如车轮般转动。正如大士看到咖毕罗卫城后，指示土地中名为坎陀迦旋转的圣地，命令人去访问，并以伟大神力设下障碍，迦罗奈与须梨海守护其上。那时护持大士前行的天神有六千万之多，前方六千万，正南六千万，左侧六千万；另一批天神以芬芳花环、檀香粉、扇子、旗帜等装饰，环绕护持大士前来。诸多神圣音乐响起，其中许多皆为更胜梵音的天鼓。
Iminā sirisamudayena gacchanto bodhisatto ekaratteneva tīṇi rajjāni atikkamma tiṃsayojanikaṃ maggaṃ gantvā anomānadītīraṃ sampāpuṇi. Atha bodhisatto nadītīre ṭhatvā channaṃ pucchi – ‘‘kā nāmāyaṃ nadī’’ti? ‘‘Anomā nāma, devā’’ti. ‘‘Amhākampi pabbajjā anomā bhavissatī’’ti paṇhiyā assaṃ ghaṭṭento assassa saññaṃ adāsi. Asso ullaṅghitvā aṭṭhausabhavitthārāya nadiyā pārimatīre aṭṭhāsi. Bodhisatto assapiṭṭhito oruyha muttarāsisadise vālukāpuline ṭhatvā channaṃ āmantesi – ‘‘samma channa, tvaṃ mayhaṃ ābharaṇāni ceva kaṇḍakañca ādāya gaccha, ahaṃ pabbajissāmī’’ti. Channo, ‘‘ahampi, deva, pabbajissāmī’’ti. Bodhisatto āha – ‘‘na labbhā tayā pabbajituṃ, gaccheva tva’’nti tikkhattuṃ nivāretvā ābharaṇāni ceva kaṇḍakañca paṭicchāpetvā cintesi – ‘‘ime mayhaṃ kesā samaṇasāruppā na honti, te khaggena chindissāmī’’ti dakkhiṇena hatthena paramanisitamasivaraṃ gahetvā vāmahatthena moḷiyā saddhiṃ cūḷaṃ gahetvā chindi, kesā dvaṅgulamattā hutvā dakkhiṇato āvaṭṭamānā sīse allīyiṃsu. Tesaṃ pana kesānaṃ yāvajīvaṃ tadeva pamāṇaṃ ahosi, massu ca tadanurūpaṃ, puna kesamassuohāraṇakiccampissa nāhosi. Bodhisatto saha moḷiyā cūḷaṃ gahetvā – ‘‘sacāhaṃ buddho bhavissāmi, ākāse tiṭṭhatu, no ce, bhūmiyaṃ patatū’’ti ākāse khipi. Taṃ cūḷāmaṇibandhanaṃ yojanappamāṇaṃ ṭhānaṃ gantvā ākāse aṭṭhāsi.
以此须梨海为路径，菩萨单骑越过三根绳索一般的三条河，行至三十由旬的路程，抵达阿诺曼河岸。站在河边时，他向遮那菩萨问：“此河叫什么名？”遮那答：“此河名阿诺曼，世尊也曾在此出家。”与他相问时，菩萨示现知觉清明。越过河流，站于河口沙洲之中。菩萨立于细沙边上，对遮那说：“遮那啊，你带着佩饰及坎陀迦前去，我将出家。”遮那答：“我也将出家。”菩萨说：“你不可获得出家，且先去吧。”于是极力劝阻后，取下佩饰与坎陀迦沉思道：“我的头发不似沙门，应与鸟儿似被啄去。”右手持著最柔软的黑色衣物，左手执木萼，割断头发，仅余两寸许，头发自右向左旋绕并缠结于头顶。头发长度终生只及此分量，且无须梳理。菩萨携木萼及头发，立誓：“我必成佛，且愿于空中立足，非则堕于大地。”于空中迅速升起。这小玉带高达一由旬，菩萨取道至此空中位置。
Atha sakko devarājā dibbena cakkhunā olokento yojanikena ratanacaṅkoṭakena taṃ paṭiggahetvā tāvatiṃsabhavane tiyojanaṃ sattaratanamayaṃ cūḷāmaṇicetiyaṃ nāma patiṭṭhāpesi. Yathāha –
时萨咖天帝以神通之眼观察，凭借宝珠法杖丈量，此处三由旬宽，名为小玉塔，建于忉利天宫。颂曰：
‘‘Chetvāna moḷiṃ varagandhavāsitaṃ, vehāyasaṃ ukkhipi aggapuggalo;
「剪断宝珠，涂以沉香，彼乃先者，世间第一之人；
Sahassanetto sirasā paṭiggahi, suvaṇṇacaṅkoṭavarena vāsavo’’ti. (ma. ni. aṭṭha. 1.222; saṃ. ni. aṭṭha. 2.2.12; apa. aṭṭha. 1.avidūrenidānakathā; jā. aṭṭha. 1.avidūrenidānakathā);
高戴铃铛头饰，金色宝珠之住者乃梵王。」（出自《摩诃尼》、《散华》、《阿婆尼》等注疏典籍）
Puna bodhisatto cintesi – ‘‘imāni kāsikavatthāni mahagghāni, na mayhaṃ samaṇasāruppānī’’ti. Athassa kassapabuddhakāle purāṇasahāyako ghaṭikāramahābrahmā ekaṃ buddhantaraṃ vināsabhāvāppattena mittabhāvena cintesi – ‘‘ajja me sahāyako mahābhinikkhamanaṃ nikkhanto, samaṇaparikkhāramassa gahetvā gacchissāmī’’ti.
菩萨复思：“这些城墙坚固，却非适合我如沙门相者。”遂意念至释迦仙人在迦叶佛时代旧众辅者，一位大梵天具备七宝之友人，思忖道：“此刻我辅助手者将外出，携带沙门具足之物随行。”
‘‘Ticīvarañca patto ca, vāsi sūci ca bandhanaṃ;
「襟衣已经取下，刮须针与束缚具一并具足；洗浴也已完备，这是出家比库的合适装备」。
Parissāvanañca aṭṭhete, yuttayogassa bhikkhuno’’ti. (dī. ni. aṭṭha. 1.215; ma. ni. aṭṭha. 1.294; 2.349; a. ni. aṭṭha. 2.4.198; pārā. aṭṭha. 1.45 padabhājanīyavaṇṇanā; apa. aṭṭha. 1.avidūrenidānakathā; jā. aṭṭha. 1.avidūrenidānakathā; mahāni. aṭṭha. 206) –
（此句出自《长部尼拘楼罗经注疏》一二一五页、《中部尼拘楼罗经注疏》一二九四页与三四九页、《增支部尼拘楼罗经注疏》二四一九页、《破执论注疏》一四十五页标音释义、《小部注疏》一页、《耶舍尼拘楼罗经注疏》一页、《大中部经注疏》二〇六页。皆论说出家比库应具足的八件法具。）
Ime aṭṭha samaṇaparikkhāre āharitvā adāsi. Mahāpuriso arahaddhajaṃ nivāsetvā uttamaṃ pabbajjāvesaṃ gahetvā sāṭakayugalaṃ ākāse khipi. Taṃ mahābrahmā paṭiggahetvā brahmaloke dvādasayojanikaṃ sabbaratanamayaṃ cetiyaṃ katvā taṃ anto pakkhipitvā ṭhapesi. Atha naṃ mahāsatto – ‘‘channa, mama vacanena mātāpitūnaṃ ārogyaṃ vadehī’’ti vatvā uyyojesi. Tato channo mahāpurisaṃ vanditvā padakkhiṇaṃ katvā pakkāmi. Kaṇḍako pana channena saddhiṃ mantayamānassa bodhisattassa vacanaṃ suṇanto ṭhatvā – ‘‘natthi dāni mayhaṃ puna sāmino dassana’’nti cakkhupathamassa vijahanto viyogadukkhamadhivāsetuṃ asakkonto hadayena phalitena kālaṃ katvā suraripudurabhibhavane tāvatiṃsabhavane kaṇḍako nāma devaputto hutvā nibbatti. Tassa uppatti vimalatthavilāsiniyā vimānavatthuṭṭhakathāya gahetabbā. Channassa paṭhamaṃ ekova soko ahosi. So kaṇḍakassa kālakiriyāya dutiyena sokena pīḷiyamāno rodanto paridevanto dukkhena agamāsi.
将这八件出家用具备齐并献上。大丈夫于阿拉汉圣者住所安住之后，承受了最胜的出家衣服，随后将两件袈裟抛向天空。大梵天接受后，在梵天界以十二由旬的宝光塔为基础，将其放置安置。后来大梵天对阎摩说：「婴儿啊，你要依照我的话告诉父母亲你的健康无恙。」阎摩听从后，向大丈夫屈膝行礼，绕行祭拜而去。此时，名叫阎摩者，听闻与阎摩一起商议的菩萨的言语，站立不动，说：「我今后再无缘见到尊者了。」于是，因失明而无法忍受分离之苦，内心烦乱沉沦，耗费了生命，最终作为天子转生于须弥山天宫。此天子降生之时，必须据净意华丽的天宫故事加以说法。阎摩最初感受到的只有哀伤。随后因阎摩之死，阎摩忍受第二重哀伤，哀号流泪，悲叹痛苦而远去。
Bodhisattopi pabbajitvā tasmiṃyeva padese anupiyaṃ nāma ambavanaṃ atthi, tattheva sattāhaṃ pabbajjāsukhena vītināmetvā tato pacchā sañjhāppabhānurañjitasaliladharasaṃvuto saradasamaye paripuṇṇarajanikaro viya kāsāvavarasaṃvuto ekakopi anekajanaparivuto viya virocamāno taṃ vanavāsimigapakkhīnaṃ nayanāmatapānamiva karonto ekacaro sīho viya narasīho mattamātaṅgavilāsagāmī samassāsento viya vasundharaṃ pādatalehi ekadivaseneva tiṃsayojanikaṃ maggaṃ gantvā uttuṅgataraṅgabhaṅgaṃ asaṅgaṃ gaṅgaṃ nadiṃ uttaritvā ratanajutivisaravirājitavararucirarājagahaṃ rājagahaṃ nāma nagaraṃ pāvisi. Pavisitvā ca pana sapadānaṃ piṇḍāya cari. Sakalaṃ pana taṃ nagaraṃ bodhisattassa rūpadassanena dhanapālake paviṭṭhe taṃ nagaraṃ viya asurinde paviṭṭhe devanagaraṃ viya saṅkhobhamagamāsi. Piṇḍāya carante mahāpurise nagaravāsino manussā mahāsattassa rūpadassanena sañjātapītisomanassā jātavimhitā bodhisattassa rūpadassanāvajjitahadayā ahesuṃ.
菩萨出家后，正逢此地，有一处名叫阿奴比亚的湖泊。菩萨在那里修习出家之乐七周，之后于暮日时分，受夕阳光辉沐浴，湖水辉映，犹如九月满月耀现光辉。身着袈裟，周围环绕众多民众，如同群鸟环绕森林与鹿群的家园。蔚为壮观，众多像猛狮和人中狮般力量的猛兽，在诸多大象游行的盛景中，驰行六十由旬长的道路，途经波涛汹涌的大江，越过无边河川，进入名为王舍城的华丽城邑。菩萨既入城中，每处乞食步行。城中众人见菩萨容貌，如天神降临，人心大欢，因菩萨富于慈悲的形象与举止，众皆生起敬爱、欢喜与安慰之心。
Tesaṃ manussānaṃ aññataro aññataramevamāha – ‘‘kinnu yaṃ, bho, rāhubhayena nigūḷhakiraṇajālo puṇṇacando manussalokamāgato’’ti. Tamañño sitaṃ katvā evamāha – ‘‘kiṃ kathesi, samma, kadā nāma tayā puṇṇacando manussalokamāgato diṭṭhapubbo, nanu esa kusumaketukāmadevo vesantaramādāya amhākaṃ mahārājassa nāgarānañca paramalīḷāvibhūtiṃ disvā kīḷitumāgato’’ti. Tamañño sitaṃ katvā evamāha – ‘‘kiṃ, bho, tvaṃ ummattosi, nanu kāmo issarakodhahutāsanaparidaḍḍhasarīro surapatidasasatanayano eso amarapurasaññāya idhāgato’’ti! Tamañño īsakaṃ hasitvā – ‘‘kiṃ vadesi, bho, te pubbāparavirodhaṃ, kuto panassa dasasatanayanāni, kuto vajiraṃ, kuto erāvaṇo. Addhā brahmā esa brāhmaṇajanaṃ pamattaṃ ñatvā vedavedaṅgādīsu niyojanatthāya āgato’’ti. Te sabbepi apasādetvā añño paṇḍitajātiko evamāha – ‘‘nevāyaṃ puṇṇacando , na ca kāmadevo, nāpi dasasatanayano, na cāpi brahmā, sabbalokanāyako satthā esa acchariyamanusso’’ti.
城中许多人议论纷纷，其中一人问：「尊者，何人带着满月般的神秘光辉，似乎进入人间呢？」另一人皱眉反问：「你说什么？造访人间的满月，曾见于何时？那犹如花园意欲神、迦楼罗王的追随者，呈现尊贵之相，前来游玩我们大王国与城邑的异人吗？」第三人非议说：「你发疯了吗？此乃心伤、愤怒、妒恨等烦恼缠身的身躯，眼若百眼的天界神，误以为此为不死者来的幻相。」第四人嘲笑说：「你说什么呢？你所说的先前反对他的人从何而来？何以有百眼、何以有金刚、何以有须弥仙人？显然这乃大梵天见识薄弱，赴婆罗门众为修习吠陀经典而前来的假象。」诸人言语互相否定，一智者断言：「此人非满月神，非意欲神，非百眼仙人，亦非大梵天，而是为众生引导的导师，真实奇妙的人物。」
Evaṃ sallapantesu eva nāgaresu rājapurisā gantvā taṃ pavattiṃ rañño bimbisārassa ārocesuṃ – ‘‘deva, devo vā gandhabbo vā udāhu nāgarājā vā yakkho vā ko nu vā amhākaṃ nagare piṇḍāya caratī’’ti. Rājā taṃ sutvā uparipāsādatale ṭhatvā mahāpurisaṃ disvā acchariyabbhutacittajāto rājapurise āṇāpesi – ‘‘gacchatha, bhaṇe, taṃ vīmaṃsatha, sace amanusso bhavissati, nagarā nikkhamitvā antaradhāyissati, sace devatā bhavissati, ākāsena gamissati, sace nāgarājā bhavissati, pathaviyaṃ nimujjitvā gamissati, sace manusso bhavissati, yathāladdhaṃ bhikkhaṃ paribhuñjissatī’’ti.
如此在城中集会讲论之际，皇城诸王昼夜往来，告知宾比萨拉王：「是神祇、天神、乾闼婆，还是龙王、夜叉，谁在我们的城里乞食行乞？」国王闻之，立于高台之上，望见大丈夫，生起惊异奇妙之心，告诫众臣：「去吧，观察此事，若是非人，则此人必将离城隐没；若是天神，应将逾空而行；若是龙王，定将潜入地中；若是人为，应当如常供养布施。」
Mahāpurisopi santindriyo santamānaso rūpasobhāya mahājanassa nayanāni ākaḍḍhento viya yugamattaṃ pekkhamāno missakabhattaṃ yāpanamattaṃ saṃharitvā paviṭṭhadvāreneva nagarā nikkhamitvā paṇḍavapabbatacchāyāya puratthābhimukho nisīditvā āhāraṃ paccavekkhitvā nibbikāro paribhuñji. Tato rājapurisā gantvā taṃ pavattiṃ rañño ārocesuṃ. Tato dūtavacanaṃ sutvā magadhādhipati rājā bālajanehi duranusāro merumandārasāro sattasāro bimbisāro bodhisattassa guṇassavaneneva sañjātadassanakutūhalo vegena nagarato nikkhamitvā paṇḍavapabbatābhimukho gantvā yānā oruyha bodhisattassa santikaṃ gantvā tena katānuñño bandhujanasinehasītale silātale nisīditvā bodhisattassa iriyāpathe pasīditvā katapaṭisanthāro nāmagottādīni pucchitvā bodhisattassa sabbaṃ issariyaṃ niyyātesi. Bodhisatto – ‘‘mayhaṃ, mahārāja, vatthukāmehi vā kilesakāmehi vā attho natthi. Ahañhi paramābhisambodhiṃ patthayanto nikkhanto’’ti āha. Rājā anekappakārena yācantopi tassa cittaṃ alabhitvā – ‘‘addhā buddho bhavissati, buddhabhūtena pana tayā paṭhamaṃ mama vijitaṃ āgantabba’’nti vatvā nagaraṃ paviṭṭho.
即使是大城中的贤士，是心安宁的，意念平静的，为了色相的美丽，像拉紧眼睛一样专注地凝视着众多人，以保持战胜敌人之力，驾驭着步伐，如同从城门穿出一样，离开城市，面向贤者山的树荫处，坐下后，审视食物而达到不动的安静境界，然后安然享用。随后，前往王宫的人们将此事告诉国王。国王听闻使者的话，因魔波闍波罗、中明山、七水、宾毕萨罗等众多青年恶习盛行，与菩萨的名望和美德声闻相比，产生极强的前往观看的好奇心，于是离开城镇，乘车前往贤者山方向，来到菩萨身边，与之亲近，坐于凉爽的石板上，观看菩萨行走之路，询问其姓名族姓等，诸般事迹皆向其问明。菩萨说：“大王，我对世俗的物质欲望或烦恼欲望没有任何牵挂。我正下定决心，欲成至高无上的正觉。”尽管国王多次请愿，仍未打动菩萨心意，于是说：“佛当出现，唯有你第一位，应当先来降伏我。”说罢，进入城中。
‘‘Atha rājagahaṃ vararājagahaṃ, nararājavare nagaraṃ tu gate;
“然后前往王舍城，至贵族之城；
Girirājavaro munirājavaro, migarājagato sugatopi gato’’.
山中王，圣者王，兽王已去，好人亦已到。”
Atha bodhisatto anupubbena cārikaṃ caramāno āḷārañca kālāmaṃ udakañca rāmaputtaṃ upasaṅkamitvā aṭṭha samāpattiyo nibbattetvā – ‘‘nāyaṃ maggo bodhiyā’’ti taṃ samāpattibhāvanaṃ analaṅkaritvā mahāpadhānaṃ padahitukāmo uruvelaṃ gantvā – ‘‘ramaṇīyo vatāyaṃ bhūmibhāgo’’ti tattheva vāsaṃ upagantvā mahāpadhānaṃ padahi. Lakkhaṇapariggāhakabrāhmaṇānaṃ cattāro puttā koṇḍañño brāhmaṇo cāti ime pañca janā paṭhamaṃyeva pabbajitā gāmanigamarājadhānīsu bhikkhācariyaṃ carantā tattha bodhisattaṃ sampāpuṇiṃsu. Atha naṃ chabbassāni mahāpadhānaṃ padahantaṃ – ‘‘idāni buddho bhavissati, idāni buddho bhavissatī’’ti pariveṇasammajjanādikāya vattapaṭipattiyā upaṭṭhahamānā santikāvacarāvassa ahesuṃ. Bodhisattopi – ‘‘koṭippattaṃ dukkaraṃ karissāmī’’ti ekatilataṇḍulādīhi vītināmesi. Sabbasopi āhārupacchedaṃ akāsi. Devatāpi lomakūpehi dibbojaṃ upahārayamānā pakkhipiṃsu.
随即，菩萨开始渐进行脚，拜访阿拉汉乞拉、迦罗弥、罗摩骏陀等地，证得八种定相而入定，心念曰：“此路非觉道。”摒弃这八种定相，愿意严修正行，前往优婆黎罗城（乌鲁维梨城），认为那地风景优美，遂居住于彼，矢志修学正行。收受守护法的婆罗门族四子中名叫孤独那的婆罗门，与其他四人共五人，最先出家为比库，以教诲宾利的乡村城镇。菩萨连续六十余年持守正行，坚信“今时，佛必将出世”，以守护戒律和清净行为积极侍奉。菩萨心想：“我当努力完成重重艰难。”斩断一切饮食欲求，远离种种饮食。天众以毛茸茸的珍宝献上供养。
Athassa tāya nirāhāratāya paramakisabhāvappattakāyassa suvaṇṇavaṇṇo kāyo kāḷavaṇṇo ahosi, dvattiṃsamahāpurisalakkhaṇāni paṭicchannāni ahesuṃ. Atha bodhisatto dukkarakārikāya antaṃ gantvā – ‘‘nāyaṃ maggo bodhiyā’’ti oḷārikaṃ āhāraṃ āhāretuṃ gāmanigamesu piṇḍāya caritvā āhāraṃ āhari. Athassa dvattiṃsamahāpurisalakkhaṇāni pākatikāni ahesuṃ, kāyo suvaṇṇavaṇṇo ahosi. Atha pañcavaggiyā bhikkhū taṃ disvā – ‘‘ayaṃ chabbassāni dukkarakārikaṃ karontopi sabbaññutaṃ paṭivijjhituṃ nāsakkhi, idāni gāmanigamarājadhānīsu piṇḍāya caritvā oḷārikaṃ āhāraṃ āhariyamāno kiṃ sakkhissati, bāhulliko esa padhānavibbhanto, kiṃ no iminā’’ti mahāpurisaṃ pahāya bārāṇasiyaṃ isipatanaṃ agamaṃsu.
由于弃绝饮食及极高道德修持，身体呈现金光，肤色如黑色，呈现二十二种大丈夫的相状。菩萨完成艰难修行后思惟“此路非觉道”，在村落乡间乞食以充饥。其二十二种大丈夫相由内而外更加圆满，身体光辉灿烂。五部派比库见此，都认为“此人在行艰苦修行六十年即使大智慧也难猜测，现今于乡间乞食为维持生命，不知能否成功，这是难以置信的正道”，遂舍弃大丈夫，离开巴拉那西，前往迦尸国的仙人堕处。
Atha mahāpuriso visākhapuṇṇamāya uruvelāyaṃ senānigame senākuṭumbikassa gehe nibbattā sujātā nāma dārikā ahosi . Tāya sampasādanajātāya dinnaṃ pakkhittadibbojaṃ madhupāyāsaṃ paribhuñjitvā suvaṇṇapātiṃ gahetvā nerañjarāya paṭisotaṃ khipitvā kāḷanāgarājaṃ supantaṃ bodhesi. Atha bodhisatto nerañjarātīre surabhikusumasamalaṅkate nīlobhāse manorame sālavane divāvihāraṃ katvā sāyanhasamaye devatāhi alaṅkatena maggena bodhirukkhābhimukho pāyāsi. Devanāgayakkhasiddhādayo dibbehi mālāgandhavilepanehi pūjayiṃsu. Tasmiṃ samaye sotthiyo nāma tiṇahārako tiṇaṃ ādāya paṭipathe āgacchanto mahāpurisassa ākāraṃ ñatvā aṭṭha tiṇamuṭṭhiyo adāsi. Bodhisatto tiṇaṃ gahetvā asitañjanagirisaṅkāsaṃ ācarantamiva dinakarajālaṃ sakahadayamiva karuṇāsītalaṃ sītacchāyaṃ vividhavihagagaṇasampātavirahitaṃ mandamāruteritāya ghanasākhāya samalaṅkataṃ naccantamiva pītiyā rañjamānamiva ca tarugaṇānaṃ virocamānavijayatarumassatthabodhirukkhamūlamupagantvā assatthadumarājaṃ tikkhattuṃ padakkhiṇaṃ katvā pubbuttaradisābhāge ṭhito tāni tiṇāni agge gahetvā cālesi. Tāvadeva cuddasahattho pallaṅko ahosi. Tāni ca tiṇāni cittakārena lekhāgahitāni viya ahesuṃ. Bodhisatto tattha cuddasahatthe tiṇasanthare tisandhipallaṅkaṃ ābhujitvā caturaṅgasamannāgatavīriyaṃ adhiṭṭhahitvā suvaṇṇapīṭhe ṭhapitarajatakkhandhaṃ viya ca paññāsahatthaṃ bodhikkhandhaṃ piṭṭhito katvā upari maṇichattena viya bodhisākhāhi dhāriyamāno nisīdi. Suvaṇṇavaṇṇe panassa cīvare bodhiaṅkurā patamānā suvaṇṇapaṭṭe pavāḷā viya nikkhittā virocayiṃsu.
随后，大丈夫住在乌鲁维梨岛的维萨卡月圆夜，军家之家，诞生一女名为苏迦塔。因其性情纯洁，曾获天众赠予琥珀制奇特宝瓶，内盛蜂蜜乳糜，为金色，携带至黑色坚硬如钢的城墙，安置于城塞边。菩萨每日在蓝宝光芒辉映、充满花香清露的沙罗树林中白天漫步，晚上与天众共坐菩提树下，修行。如来神力包括天人和夜叉诸尊敬护，带花环香泥献供。此时，有名为苏提耶的草贩者取草回来，见大丈夫，交付八绺草。菩萨收草，如夜空布满晨星，及日光蔽体时清风抚卧，枝叶繁茂，犹如众鸟飞舞欢悦，围绕菩提树兴奋，绕树三圈，于树北方立定，将八绺草摆置于前。由此形成长达十四把床铺，并以草编织如凤凰座，集聚四乘勇士的英勇力量，坐于金座，背靠被称为宝石净支的枝干。披着金黄色袈裟，菩萨头顶香芽般新生的菩提叶，放置于金色凳席上，宛如莲花般舒展璀璨。
Bodhisatte pana tattha nisinneyeva vasavattimāro devaputto – ‘‘siddhatthakumāro mama visayamatikkamitukāmo, na dānāhamatikkamitumassa dassāmī’’ti mārabalassa tamatthaṃ ārocetvā mārabalamādāya nikkhami. Sā kira mārasenā mārassa purato dvādasayojanā ahosi, tathā dakkhiṇato ca vāmapassato ca, pacchato pana cakkavāḷapariyantaṃ katvā ṭhitā, uddhaṃ navayojanubbedhā ahosi. Yassā pana unnadantiyā saddo navayojanasahassato paṭṭhāya pathaviundriyanasaddo viya suyyati. Tasmiṃ samaye sakko devarājā vijayuttaraṃ nāma saṅkhaṃ dhamamāno aṭṭhāsi. So kira saṅkho vīsahatthasatiko ahosi. Pañcasikho gandhabbadevaputto tigāvutāyataṃ beḷuvapaṇḍuvīṇaṃ ādāya vādayamāno maṅgalayuttāni gītāni gāyamāno aṭṭhāsi. Suyāmo devarājā tigāvutāyataṃ saradasamayarajanikarasassirikaṃ dibbacāmaraṃ gahetvā mandaṃ mandaṃ bījayamāno aṭṭhāsi. Brahmā ca sahampati tiyojanavitthataṃ dutiyamiva puṇṇacandaṃ setacchattaṃ bhagavato uddhaṃ dhāretvā aṭṭhāsi. Mahākāḷopi nāgarājā asītiyā nāganāṭakasahassehi parivuto thutisaṅgītāni pavattento mahāsattaṃ namassamāno aṭṭhāsi. Dasasu cakkavāḷasahassesu devatāyo nānāvidhehi surabhikusumadāmadhūpacuṇṇādīhi pūjayamānā sādhukāraṃ pavattayamānā aṭṭhaṃsu.
菩萨当时正坐之地，有魔王之子名为瓦萨瓦提摩罗，言曰：『悉达多太子愿超越我之境界，我必不示人超越其施赠之法』。彼以魔力称示此意，携魔力出离此处。此魔军队在摩罗前方距十二由旬，南北东西环绕，其后布满四天下轮回周围，向上有九由旬之隔。其响如涨潮海浪击地，响自九由旬之远处传来。适此时，天帝萨咖手持胜利号角立于彼处，此号角长达二十臂，号音弘大。五位伎乐天子手持贝鲁、板橹、琴，唱诵吉祥歌曲，立于其旁。天帝萨咖持天蓬伞长三十臂，慢慢摇动而立。梵天萨罕巴提撑起如满月般的白色伞盖，三由旬广阔，立于世尊之上方。大黑龙王率八十万各种龙众，环绕菩萨，啸唱赞美旋律礼敬立于侧面。十万天下诸天供奉，多以香花甘露、熏香粉尘等众多种类恭敬礼拜，赞美善行，立于彼处。
Atha māro devaputto diyaḍḍhayojanasatikaṃ himagirisikharasadisaṃ paramaruciradassanaṃ girimekhalaṃ nāma ratanakhacitavaravāraṇaṃ arivāraṇavāraṇaṃ abhiruhitvā bāhusahassaṃ māpetvā aggahitaggahaṇena nānāvudhāni aggahāpesi. Māraparisāpi asipharasusarasattisabalā samussitadhanumusala-phāla-saṅku-kunta-tomara-upala-laguḷa-valaya-kaṇaya-kappaṇa-cakkakaṭakadhārāruru- sīha-khagga-sarabha-varāha-byaggha-vānaroraga-majjārolūkavadanā mahiṃsa-pasada-turaṅga-diradādivadanā ca nānābhīmavirūpabībhacchakāyā manussayakkhapisācasadisakāyā ca mahāsattaṃ bodhisattaṃ bodhimūle nisinnaṃ ajjhottharamānā gantvā parivārayitvā mārassa sandesaṃ samudikkhamānā aṭṭhāsi.
随后魔王之子上升如半里多山峰高耸之巅，登名为旃檀宝山，悉守宝宝、防护敌敌。在肩负千人重负之上，以火焰般紧握各类兵器武装。魔军之子众多，有箭矢、盾牌、长枪、刀锤、盾棒、宝石、链环、牙齿、环状利刃、石块、铁掌、剑刃、狮牙、锐角、野猪牙、虎爪、猴爪、蛇牙、毒舌毒口等多样形态，恐怖丑陋身躯，包含人类、夜叉、魔鬼类。诸魔众护卫这伟大菩萨坐于觉地，守护周边，升起壁障，防护魔来使。
Tato mārabale bodhimaṇḍamupasaṅkamanteyeva tesaṃ sakkādīnaṃ ekopi ṭhātuṃ nāsakkhi. Sammukhasammukhaṭṭhāneneva palāyiṃsu. Sakko pana devarājā taṃ vijayuttarasaṅkhaṃ piṭṭhiyaṃ katvā palāyitvā cakkavāḷamukhavaṭṭiyaṃ aṭṭhāsi. Mahābrahmā setacchattaṃ cakkavāḷakoṭiyaṃ ṭhapetvā brahmalokameva agamāsi. Kāḷo nāgarājā sabbanāṭakāni chaḍḍetvā pathaviyaṃ nimujjitvā pañcayojanasatikaṃ mañjerikanāgabhavanaṃ gantvā hatthena mukhaṃ pidahitvā nipajji. Ekadevatāpi tattha ṭhātuṃ samatthā nāma nāhosi. Mahāpuriso pana suññavimāne mahābrahmā viya ekakova nisīdi. ‘‘Idāni māro āgamissatī’’ti paṭhamameva anekarūpāni aniṭṭhāni dunnimittāni pāturahesuṃ.
众魔欲逼近菩萨寝处时，无一能近，遇见即退。天帝萨咖持胜利号角吹响后，自轮回方向退去。大梵天设置白色伞盖于四天下边界，回向梵天界去。黑龙王舍弃剧毒戏楼，潜入地下，前往百臂龙王宫，掩面隐身。甚至一神亦无能立足于彼。伟大者独坐空苑，如大梵天一般。言曰：『魔王必将来也』，初时即现诸多数形恶兆，失去吉兆。
‘‘Pamattabandhussa ca yuddhakāle, tilokabandhussa ca vattamāne;
『战时多懈怠者，与世无常流转者；
Ukkā samantā nipatiṃsu ghorā, dhūmandhakārā ca disā ahesuṃ.
猛火从四方降临，出现金色烟雾于诸方位。
‘‘Acetanāyampi sacetanā yathā, gatā viyogaṃ patineva kāminī;
『无心者亦如有心者离去，宛如情人分手离别；
Lateva vātābhihatā sasāgarā, pakampi nānāsadharā dharā mahī.
大风怒害，激起浪涛，地面众水层层动摇，宛如大海波涛翻腾。
‘‘Ahesumuddhūtajalā samuddā, vahiṃsu najjo paṭilomameva;
那聚集的洪涝水像大海一般汹涌，彼此逆流而动，不断奔涌。
Kūṭāni nānātarusaṅghaṭāni, bhetvā girīnaṃ pathaviṃ bhajiṃsu.
众多形态各异的木根果实被猛力剥毁，分崩离析，如山川大地被撕裂破碎。
‘‘Pavāyi vāto pharuso samantā, nighaṭṭasaddo tumulo ahosi;
狂风从四方刮起，呼啸猛烈，雷鸣震耳，喧嚣骚动。
Bhajittha ghoraṃ ravirandhakāraṃ, kabandharūpaṃ gagane carittha.
极为恐怖的烈日蒙蔽视线，如天龙般的云彩在天空中来回游动。
‘‘Evaṃpakāraṃ asivaṃ aniṭṭhaṃ, ākāsagaṃ bhūmigatañca ghoraṃ;
如此恶劣形态，既有天际的恐怖，也有浸入大地的灾难，令人难以忍受。
Anekarūpaṃ kira dunnimittaṃ, ahosi mārāgamane samantā.
广告诸多难以辨别的形象，当时魔从各处接近而来。
‘‘Taṃ devadevaṃ abhihantukāmaṃ, kāmaṃ tu disvā pana devasaṅghā;
他们想要击杀天中之天，见欲望即向天众显现；
Hāhāti saddaṃ anukampamānā, akaṃsu saddhiṃ amaraṅganāhi.
天众怀慈心嘶声哀号，与不死天群共同发声呼喊。
‘‘Pacchāpi passiṃsu sudantarūpaṃ, disāvidisāsu palāyamānaṃ;
后来他们见其形相大异，东西方各向四散奔逃；
Saantakaṃ taṃ sabalaṃ anekaṃ, hatthe ca tharū ca pātā tayiṃsu.
这一强大无数的镇压者，携手手持长矛的武士三人将其击落。
‘‘Vihaṅgamānaṃ garuḷova majjhe, majjhe migānaṃ paramova sīho;
在飞鸟堆中如鹰之首，在山兽之中如狮之尊者；
Mahāyaso mārabalassa majjhe, visārado vītabhayo nisīdi’’.
伟大的威力处于魔王势力之中，通达了无所畏惧者安坐于彼。
Atha māro – ‘‘siddhatthaṃ bhiṃsāpetvā palāpessāmī’’ti vātavassaṃ paharaṇavassaṃ pāsāṇavassaṃ puna aṅgārakukkuḷavālukakalalandhakāravuṭṭhīhi navahi māraiddhīhi bodhisattaṃ palāpetuṃ asakkonto kuddhamānaso – ‘‘kiṃ, bhaṇe, tiṭṭhatha, imaṃ siddhatthamasiddhatthaṃ karotha, gaṇhatha hanatha chindatha bandhatha na muñcatha palāpethā’’ti māraparisaṃ āṇāpetvā sayañca girimekhalassa khandhe nisīditvā ekena karena saraṃ bhamayanto bodhisattaṃ upasaṅkamitvā – ‘‘bho siddhattha, uṭṭhaha pallaṅkā’’ti āha. Māraparisāpi mahāsattassa atighoraṃ pīḷamakāsi. Atha mahāpuriso – ‘‘kadā te pūritā, māra, pallaṅkatthāya pāramī’’tiādīni vacanāni vatvā dakkhiṇahatthaṃ pathaviṃ ninnāmesi. Taṅkhaṇaññeva cuddasasahassādhikāni dasasatasahassayojanabahalāni pathavisandhārakāni vātudakāni paṭhamaṃ kampetvā tadantaraṃ catunahutādhikadviyojanasatasahassabahalā ayaṃ mahāpathavī chadhā pakampittha. Upari ākāse anekasahassāni vijjulatā ca asanī ca phaliṃsu. Atha girimekhaladirado jaṇṇukena pati. Māro girimekhalakkhandhe nisinno bhūmiyaṃ pati. Māraparisāpi disāvidisāsu bhusamuṭṭhi viya vikiriṃsu.
于是魔王心想：“既已定志，今当毁坏之，便放声呼喊”，于风暴、冰雹、石块、火炭、烈风、沙尘等九种魔王魔力，皆不能驱逐觉者。心生忿恨，喝喝曰：“汝等且住，定要成败究竟，或杀或斩或绑，莫放其去，且放声叫骂。”继而唤众魔王，并自坐于山麓，伴着一侧山崖，摇动一根棍子，前来逼近觉者，道：“阿觉者，起床去罢。”魔众亦为这位伟大者施以极重压力。伟人说：“魔王，你何时施满布施以达彼岸的度行？”说毕，将右手按于地上。立时地面震动，吹风雨水交加，甚且大地裂开。天空雷鸣闪电辉映。山林断崖崩溃，魔王及其众坐于山岩上，向四方如同聚沙成山般散开。
Atha mahāpurisopi taṃ samāraṃ mārabalaṃ khantimettāvīriyapaññādīnaṃ attano pāramīnamānubhāvena viddhaṃsetvā paṭhamayāme pubbenivāsaṃ anussaritvā majjhimayāme dibbacakkhuṃ visodhetvā paccūsasamaye sabbabuddhānaṃ āciṇṇe paccayākāre ñāṇaṃ otāretvā ānāpānacatutthajjhānaṃ nibbattetvā tameva pādakaṃ katvā vipassanaṃ vaḍḍhetvā maggapaṭipāṭiyā adhigatena catutthamaggena sabbakilese khepetvā sabbabuddhaguṇe paṭivijjhitvā sabbabuddhāciṇṇaṃ –
这伟大者以宽忍、勇猛、智慧等度断除此魔，忆昔世，净化中行者法眼，于当来世依佛等缘起智慧，入入息出息念处第四禅，灭除诸烦恼，立足于此踏板，增长观慧，以此正道，得第四圣谛，除灭诸漏，掌握诸佛功德，展开诸佛觉量——
‘‘Anekajātisaṃsāraṃ, sandhāvissaṃ anibbisaṃ;
“轮回多生无数，烦恼无处不在；
Gahakāraṃ gavesanto, dukkhā jāti punappunaṃ.
人们寻求家园，却感苦楚，生死反复不断。
‘‘Gahakāraka diṭṭhosi, puna gehaṃ na kāhasi;
“家务事已厌恶，再无意归宿于家。”
Sabbā te phāsukā bhaggā, gahakūṭaṃ visaṅkhataṃ;
诸多叶片破碎，束草堆积已散乱；
Visaṅkhāragataṃ cittaṃ, taṇhānaṃ khayamajjhagā’’ti. (dha. pa. 153-154) –
心已远离纷乱烦恼，渴爱已趋于灭尽。
Udānaṃ udānesi.
如是而说疾风歌。
Santikenidānakathā近前因缘说
Udānaṃ udānetvā nisinnassa bhagavato etadahosi – ‘‘ahaṃ kappasatasahassādhikāni cattāri asaṅkhyeyyāni imassa pallaṅkassa kāraṇā sandhāviṃ, ayaṃ me pallaṅko vijayapallaṅko maṅgalapallaṅko, ettha me nisinnassa yāva saṅkappo na paripuṇṇo, na tāva ito vuṭṭhahissāmī’’ti anekakoṭisatasahassasaṅkhā samāpattiyo samāpajjanto sattāhaṃ tattheva nisīdi. Yaṃ sandhāya vuttaṃ – ‘‘atha kho bhagavā sattāhaṃ ekapallaṅkena nisīdi vimuttisukhapaṭisaṃvedī’’ti (mahāva. 1).
说完疾风歌后，世尊端坐时曾言：『我以十万百千亿计之年，建成这张床，称为胜利床、吉祥床。在此端坐期间，我之意念未竟，不会即刻起身』。之后众生计有千万百千亿，七日之中均坐于此床。正如所说：『世尊于此一床之上，安于解脱乐受』。（出自大本经卷一）
Athekaccānaṃ devatānaṃ – ‘‘ajjāpi tāva nūna siddhatthassa kattabbakiccaṃ atthi. Pallaṅkasmiñhi ālayaṃ na vijahatī’’ti parivitakko udapādi. Atha satthā devatānaṃ vitakkaṃ ñatvā tāsaṃ vitakkūpasamanatthaṃ vehāsaṃ abbhuggantvā yamakapāṭihāriyaṃ dassesi. Evaṃ iminā pāṭihāriyena devatānaṃ vitakkaṃ vūpasametvā pallaṅkato īsakaṃ pācīnanissite uttaradisābhāge ṭhatvā – ‘‘imasmiṃ vata me pallaṅke sabbaññutaññāṇaṃ paṭividdha’’nti cattāri asaṅkhyeyyāni kappasatasahassañca pūritānaṃ pāramīnaṃ phalādhigamanaṭṭhānaṃ pallaṅkañca bodhirukkhañca animisehi akkhīhi olokayamāno sattāhaṃ vītināmesi, taṃ ṭhānaṃ animisacetiyaṃ nāma jātaṃ.
有众多天人曾言：『今日尚存须作成就之事，此床乃不适合安歇之所』，于是烦恼产生。世尊了知天人心念，为平息其意，于空中现神奇异事。如此以神异息灭天人妄念，于床尾北方高处立足，自言：『于此床中，我已得圆满智慧。』历经数以亿计之无量功德成就，观床及智慧之树以不灭慧眼，七日安住，无有不灭，故名为不灭舍利塔。
Atha pallaṅkassa ca ṭhitaṭṭhānassa ca antarā caṅkamaṃ māpetvā puratthimapacchimato āyate ratanacaṅkame caṅkamanto sattāhaṃ vītināmesi, taṃ ṭhānaṃ ratanacaṅkamacetiyaṃ nāma jātaṃ.
然后于床及其立处之间，来回行走，自东方至西方延伸宝行，七日安住，故名宝行舍利塔。
Catutthe pana sattāhe bodhito pacchimuttaradisābhāge devatā ratanagharaṃ māpayiṃsu. Tattha pallaṅkena nisīditvā abhidhammapiṭakaṃ vicinanto sattāhaṃ vītināmesi, taṃ pana ṭhānaṃ ratanagharacetiyaṃ nāma jātaṃ.
第四个七星期，诸天众生于西北方宝殿庄严之处，共同设立宝殿。在那里端坐于榻上，研阅阿毗达摩藏，度过七星期。此处即成为名为“宝殿佛塔”的所在。
Evaṃ bhagavā bodhisamīpeyeva cattāri sattāhāni vītināmetvā pañcame sattāhe bodhirukkhamūlā yena ajapālanigrodho tenupasaṅkami. Tatrāpi dhammaṃ vicinanto vimuttisukhañca paṭisaṃvedento nisīdi.
如是，世尊在觉悟的近侧度过四个七星期后，第五个七星期来到那觉树根下，即菩提树下。世尊在其所处，观察法义，亲证解脱之乐而安坐。
Satthā tattha sattāhaṃ vītināmetvā mucalindamūlaṃ agamāsi. Tattha sattāhavaddalikāya uppannāya sītādipaṭibāhanatthaṃ mucalindena nāgarājena sattakkhattuṃ bhogehi parikkhitto asambādhāya gandhakuṭiyā viharanto viya vimuttisukhaṃ paṭisaṃvediyamāno tattha sattāhaṃ vītināmetvā rājāyatanamūlaṃ upasaṅkami. Tatthapi vimuttisukhaṃ paṭisaṃvediyamānova sattāhaṃ nisīdi. Ettāvatā satta sattāhāni paripuṇṇāni. Etthantare bhagavato neva mukhadhovanaṃ na sarīrapaṭijagganaṃ nāhārakiccaṃ ahosi, phalasukheneva vītivattesi. Atha sattasattāhamatthake ekūnapaññāsatime divase sakkena devānamindena upanītena nāgalatādantakaṭṭhena ca anotattadahodakena ca mukhaṃ dhovitvā tattheva rājāyatanamūle nisīdi.
师尊度过七星期后，前往帕拉林树根下。树上生长一朵七星期大的花，乃寒热防护之用。帕拉林树由龙王围绕，用七宝妆饰护卫，庄严无比，世尊安坐其中，体证解脱之乐，度过七星期。共满七个七星期。期间世尊未沐浴擦洗身体，亦无饮食服用，仅以果饮之乐自娱。然后于七七初期第五十九日，萨咖天帝及诸天供养，沐面梳鬓，世尊坐于王舍城宫殿根基处。
Tasmiṃ samaye tapussabhallikā nāma dve vāṇijā ñātisālohitāya devatāya satthu āhāradāne ussāhitā manthañca madhupiṇḍikañca ādāya – ‘‘paṭiggaṇhātu bhagavā imaṃ āhāraṃ anukampaṃ upādāyā’’ti satthāraṃ upasaṅkamitvā aṭṭhaṃsu. Bhagavā pāyāsapaṭiggahaṇadivaseyeva devadattiyassa pattassa antarahitattā – ‘‘na kho tathāgatā hatthesu āhāraṃ paṭiggaṇhanti, kimhi nu kho ahaṃ imaṃ paṭiggaṇheyya’’nti cintesi. Athassa bhagavato ajjhāsayaṃ viditvā catūhi disāhi cattāro mahārājāno indanīlamaṇimaye cattāro patte upanāmesuṃ. Bhagavā te paṭikkhipi. Puna muggavaṇṇe silāmaye cattāro patte upanāmesuṃ. Bhagavā tesaṃ catunnampi devaputtānaṃ anukampaṃ upādāya paṭiggahetvā ekībhāvaṃ upanetvā tasmiṃ paccagghe selamaye patte āhāraṃ paṭiggahetvā paribhuñjitvā anumodanamakāsi. Te dve bhātaro vāṇijā buddhañca dhammañca saraṇaṃ gantvā dvevācikā upāsakā ahesuṃ.
当时名为塔布萨婆利迦的二位商人与其亲族众，共受天女乐施，携带蜜饼与米饭，请求世尊接受此食。世尊心念，天尊不受手中食物，吾可否受食？思虑间，四方四大帝王献上印度宝玉，世尊辞让。又获得林中沙弥所献四宝，世尊怀慈悲心等受，安然摄受食物，以此为饮宴，遂庆喜。二商兄弟皈依佛法，成为二语近事居士。
Atha satthā puna ajapālanigrodhameva gantvā nigrodhamūle nisīdi. Athassa tattha nisinnamattasseva adhigatassa dhammassa gambhīrataṃ paccavekkhantassa sabbabuddhānaṃ āciṇṇo – ‘‘adhigato kho myāyaṃ dhammo’’tiādinā (dī. ni. 2.64; ma. ni. 1.281; 2.337; saṃ. ni. 1.172; mahāva. 7) paresaṃ dhammaṃ adesetukāmatākārappatto parivitakko udapādi. Atha brahmā sahampati ‘‘nassati vata bho loko, vinassati vata bho loko’’ti (dī. ni. 2.66; ma. ni. 1.282; 2.338; saṃ. ni. 1.172; mahāva. 8) dasasu cakkavāḷasahassesu sakkasuyāmasantusitanimmānaratiparanimmitavasavattimahābrahmāno ca gahetvā satthu santikaṃ āgantvā – ‘‘desetu, bhante, bhagavā dhamma’’ntiādinā (dī. ni. 2.66; ma. ni. 1.282; 2.338; saṃ. ni. 1.172; mahāva. 8) nayena dhammadesanaṃ āyāci.
随后，师尊复返觉树下，端坐其根。世尊已得深妙法门，正观诸佛之教，心生志愿欲为众生宣说法义，清净无染之智慧生起。梵天沙含巴提闻言忧叹：“世间必有毁灭”，以及诸天欢喜护持出世法，大梵天等引领众天来到佛前，恭请：“世尊请宣说法。”世尊依教导受命立法。
Atha satthā tassa paṭiññaṃ datvā – ‘‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyya’’nti cintento āḷārudakānaṃ kālaṅkatabhāvaṃ ñatvā – ‘‘bahūpakārā kho me pañcavaggiyā bhikkhū’’ti pañcavaggiye ārabbha manasikāraṃ katvā – ‘‘kahaṃ nu kho te etarahi viharantī’’ti āvajjento – ‘‘bārāṇasiyaṃ isipatane migadāye’’ti ñatvā – ‘‘tattha gantvā dhammacakkaṃ pavattessāmī’’ti katipāhaṃ bodhimaṇḍasāmanteyeva piṇḍāya caranto viharitvā āsāḷhipuṇṇamiyaṃ bārāṇasiṃ gamissāmī’’ti pattacīvaramādāya aṭṭhārasayojanamaggaṃ paṭipajji. Antarāmagge haṭṭhatupagaṃ upakaṃ nāma ājīvakaṃ disvā tassa attano buddhabhāvaṃ ācikkhitvā taṃdivasaṃyeva sāyanhasamaye isipatanaṃ agamāsi.
师尊受托，沉思虑：“谁当为首开示法？”识诸恶趣之苦，念及五众部众比库之多，遂致意询问：“诸比库今居何方？”得知答曰：“巴拉那西之迦尸城仙人堕处鹿野苑”。乃决意往地演转法轮。于觉地附近乞食，随行行走，盼望于巴拉那西迦尸城耆阇崛山随七月十五日抵达。途中遇见名为哈答吐婆迦伊维生者，向其示现佛体。当天黄昏时分抵达仙人堕处。
Pañcavaggiyā pana tathāgataṃ dūratova āgacchantaṃ disvā – ‘‘ayaṃ, āvuso, samaṇo gotamo paccayabāhullāya āvatto paripuṇṇakāyo pīṇindriyo suvaṇṇavaṇṇo hutvā āgacchati, imassa abhivādanādīni na karissāma, āsanamattaṃ pana paññāpeyyāmā’’ti katikaṃ akaṃsu. Bhagavā tesaṃ cittācāraṃ ñatvā sabbasattesu anodhissakavasena pharaṇasamatthaṃ mettacittaṃ saṃkhipitvā odhissakavasena mettacittena phari. Te bhagavato mettacittena phuṭṭhā tathāgate upasaṅkamante sakāya katikāya saṇṭhātuṃ asakkontā abhivādanādīni sabbakiccāni akaṃsu. Vitthārakathā vinayamahāvaggādīsu vuttanayeneva veditabbā.
但五部众看到如来远远地走来，说：“这位尊者果德玛比库，因为充满强烈缘起，身材丰满，身躯健美，肤色如金般光泽而来。对于他的问候等礼仪，我们暂且不行，暂时只以坐具相待。”他们心知肚明，以引导众生的慈心收敛如僧侣守护者般爱心，以慈心围绕。被世尊慈心触及，五部众来到如来跟前，因身体上的局限不能亲近合拢，便不行礼节而全部事宜了事。此义应知，如律藏大部等详解注释中所说一般。
Atha bhagavā attano buddhabhāvaṃ te ñāpetvā paññattavarabuddhāsane nisīditvā uttarāsāḷhanakkhattayoge vattamāne aṭṭhārasahi brahmakoṭīhi parivuto pañcavaggiye there āmantetvā dhammacakkappavattanasuttantaṃ desesi. Tesu aññāsikoṇḍañño desanānusārena ñāṇaṃ pesento suttapariyosāne aṭṭhārasahi brahmakoṭīhi saddhiṃ sotāpattiphale patiṭṭhāsi. Tena vuttaṃ –
于是世尊示现自己的佛身，坐在约定的如来座上，于乌树相挨的座所附近，周围环绕着一千八百万梵众，向五部众长老们讲述《转法轮经》。在听讲所得知识的指导下，五部众众生与一千八百万梵众一同建立了初果圣地涅槃。由此成就了这样一句法语——
§1
1.
‘‘Ahametarahi sambuddho, gotamo sakyavaḍḍhano;
“我现在已成正觉者，果德玛，释迦族中子；
Padhānaṃ padahitvāna, patto sambodhimuttamaṃ.
发起精进精神，已证至高觉悟果。”
§2
2.
‘‘Brahmunā yācito santo, dhammacakkaṃ pavattayiṃ;
“被梵天所请，庄严圣者，转动法轮；
Aṭṭhārasannaṃ koṭīnaṃ, paṭhamābhisamayo ahū’’ti.
十八千万梵众中，初次宣法之时。”
Tattha ahanti attānaṃ niddisati. Etarahīti asmiṃ kāle. Sakyavaḍḍhanoti sākiyakulavaḍḍhano. ‘‘Sakyapuṅgavo’’tipi pāṭho. Padhānanti vīriyaṃ vuccati. Padahitvānāti ghaṭetvā vāyamitvā, dukkarakārikaṃ katvāti attho. Aṭṭhārasannaṃ koṭīnanti bārāṇasiyaṃ isipatane migadāye dhammacakkappavattanasuttantakathāya aññāsikoṇḍaññattherappamukhānaṃ aṭṭhārasannaṃ brahmakoṭīnaṃ paṭhamābhisamayo ahosīti attho.
彼处谓之自我，意指自身。所谓『此时此刻』，加利瓦载即释加族增长之意。『释加先锋』三种训读。『精进』谓之努力。『努力』意即勤奋行事，承担艰难之劳作。所谓十八亿，乃指在巴拉那西城之仙耶陀鹿野苑，法轮初转经教之说明。其他婆罗门长老之十八亿，亦指初次弘法之时期。
Idāni bhagavā atītaṃ kathetvā anāgataṃ abhisamayaṃ kathento –
现今世尊讲说已往事，以及未来弘法之时期——
§3
3.
‘‘Tato parañca desente, naradevasamāgame;
『然后在未来，有诸天人众齐聚，』
Gaṇanāya na vattabbo, dutiyābhisamayo ahū’’ti. – ādimāha;
『不宜细数彼时，谓之第二弘法时期』——如是曾说；
Tattha naradevasamāgameti tato aparena samayena mahāmaṅgalasamāgame dasasu cakkavāḷasahassesu devamanussānaṃ majjhe maṅgalasuttapariyosāne (khu. pā. 5.1 ādayo; su. ni. 261 ādayo) gaṇanapathaṃ vītivattānaṃ naradevānaṃ. Dutiyābhisamayo ahūti hessatīti attho. Anāgatavacane vattabbe sotapatitattā ‘‘ahū’’ti atītavacanaṃ vuttaṃ, kālavipariyāyavasena vā. Esa nayo ito paresu īdisesu vacanesu ca. Puna rāhulovādasuttantadesanāya (ma. ni. 3.416 ādayo) gaṇanapathavītivatte satte abhisamayāmatapānaṃ pāyesi. Ayaṃ tatiyābhisamayo. Tena vuttaṃ –
『诸天人众齐聚』意指于他时，大吉祥会中，于十万诸天界，及无数人中，在大吉祥经卷终章（如《俱舍钵阿含》卷五之一，于此注释；《杂藏经》卷二六一，亦有解释）中，叙述诸天人众会集之数目。『第二弘法时期』谓未来之时期也。未来之事以目前视角称『已然』，或因时序反转而有此表达。此说法在他经诸多类似语句中皆有。又如《拉胡罗谤经》（《中部》卷三四一六）亦有对此数目注解，此即第三弘法时期。由此说『现今我此时，警戒我之子弟；
§4
4.
‘‘Idhevāhaṃ etarahi, ovadiṃ mama atrajaṃ;
「就在此处，就在此时，我训诫了我所生之子；
Gaṇanāya na vattabbo, tatiyābhisamayo ahū’’ti.
不应计数，称为第三次集会已然成立。
Bhagavato kira ekova sāvakasannipāto ahosi. Uruvelakassapādīnaṃ jaṭilānaṃ sahassaṃ, dvinnaṃ aggasāvakānaṃ aḍḍhattiyasatānīti imesaṃ aḍḍhateḷasasatānaṃ sannipāto ahosi. Tena vuttaṃ –
据说，世尊的弟子中仅此一处集会存在。乌鲁维拉国喀萨巴弟子中，有复杂的弟子一千人，主要弟子两人共有五百二十人，这些人共聚一处。对此曾说：
§5
5.
‘‘Ekosi sannipāto me, sāvakānaṃ mahesinaṃ;
「我只有一处集会，是弟子诸圣人聚集之所；
Aḍḍhateḷasasatānaṃ, bhikkhūnāsi samāgamo’’ti.
弟子共集八百五百之众，乃比库们的集会。」
Tattha ekosīti ekova āsi. Aḍḍhateḷasasatānanti mama sāvakānaṃ paññāsādhikānaṃ dvādasasatānaṃ. Bhikkhūnāsīti bhikkhūnaṃ āsi . Tesaṃ pana majjhagato bhagavā caturaṅgasannipāte pātimokkhaṃ uddisi.
此处之「仅一」意指唯一。八百五百意谓我弟子中，超过五十位者为十二百众。此「比库们」者即比库众。于其中，世尊居于中心，主持四众集会，宣说巴提摩卡戒律。
Atha bhagavā attano pavattiṃ dassento –
继而世尊显示自身行为，示现以示教诲——
§6
6.
‘‘Virocamāno vimalo, bhikkhusaṅghassa majjhago;
『光辉灿烂、清净无瑕，是比库僧团的中心』；
Dadāmi patthitaṃ sabbaṃ, maṇīva sabbakāmado’’ti. – ādimāha;
『我给予愿望已达成的一切，如宝石一般、具足所有所愿』──这是开端所说；
Tattha virocamānoti anantabuddhasiriyā virocamāno. Vimaloti vigatarāgādikilesamalo. Maṇīva sabbakāmadoti cintāmaṇi viya sabbakāmadado ahampi icchitaṃ patthitaṃ sabbaṃ lokiyalokuttarasukhavisesaṃ demīti attho.
这里“光辉灿烂”意指具有无量佛陀光辉；“清净”意指远离贪欲等烦恼；“如宝石具足一切所欲”比喻愿望宝珠，意指能够给予我所希求并已成就的一切，无论世间世外极乐的殊胜之物；
Idāni patthitapatthanaṃ dassento –
现在显示了给予与所给予的关系──
§7
7.
‘‘Phalamākaṅkhamānānaṃ, bhavacchandajahesinaṃ;
『为渴望结果者，断除有无生死的欲望；
Catusaccaṃ pakāsemi, anukampāya pāṇina’’nti. – ādimāha;
我为众生以慈悲讴歌四圣谛』──这是开端所说；
Tattha phalanti sotāpattiphalādikaṃ catubbidhaṃ phalaṃ. Bhavacchandajahesinanti bhavataṇhāpahāyinaṃ, bhavataṇhaṃ pajahitukāmānaṃ. Anukampāyāti anuddayāya.
此中有四种果位自须陀洹果开始。谓之随欲生死者，谓之断除生死欲者，谓之愿断除生死欲者。所谓慈悲者，为利益他者之发起。
§8
8. Idāni catusaccappakāsane, abhisamayaṃ dassento ‘‘dasavīsasahassāna’’nti ādimāha.
八、今于四圣谛现证时，示现“二万”之数始说。
Tattha dasavīsasahassānanti dasasahassānañca vīsatisahassānañca. Ekadvinnantiādinā nayenāti attho. Navamadasamagāthā uttānatthāva.
所谓二万，是指一万与二万个合计的意思。所谓唯一导引，即第一导向之义。九境界偈文，含意广深。
§11-12
11-12. Ekādasamadvādasamagāthāsu idānetarahīti ubhopi ekatthā, veneyyavasena purisapuggalā viya vuttā. Atha vā idānīti mayi uppanne. Etarahīti mayi dhammaṃ desente. Apattamānasāti appattaarahattaphalā. Ariyañjasanti ariyaṃ aṭṭhaṅgikaṃ maggaṃ. Thomayantāti pasaṃsantā. Bujjhissantīti anāgate catusaccadhammaṃ paṭivijjhissantīti attho. Saṃsārasaritanti saṃsārasāgaraṃ.
十一至十二境界偈文，此处二者义同，有如众生所言。或谓“今”指我内现，所谓“二”指我说之法。“未犯者”指无染阿拉汉果。“圣道者”指圣八正道。称赞意涵。所谓“将知者”，即未来能洞察四圣谛法者。所谓“轮回河”，指轮回烦恼之大海。
Idāni attano jātanagarādiṃ dassento –
今现自己出生城等事，示说——
§13
13.
‘‘Nagaraṃ kapilavatthu me, rājā suddhodano pitā;
「迦毗罗卫城是我的故乡，王为父者为净饭王；」
Mayhaṃ janettikā mātā, māyādevīti vuccati.
我之生身之母，谓之玛耶天。
§14
14.
‘‘Ekūnatiṃsavassāni, agāraṃ ajjhahaṃ vasiṃ;
我今居于家中已有二十九年；
Rammo surammo subhako, tayo pāsādamuttamā.
有三座高楼，名曰拉摩、素兰摩、素婆訶。
§15
15.
‘‘Cattālīsasahassāni, nāriyo samalaṅkatā;
有四万多装饰华美之女，
Bhaddakañcanā nāma nārī, rāhulo nāma atrajo.
名曰富贵金夫人者一，罗睺罗者乃我子。
§16
16.
‘‘Nimitte caturo disvā, assayānena nikkhamiṃ;
见四方之相，便从座席上起。
Chabbassaṃ padhānacāraṃ, acariṃ dukkaraṃ ahaṃ.
我承当六分戒律的教导，乃一难行之法。
§17
17.
‘‘Bārāṇasiyaṃ isipatane, cakkaṃ pavattitaṃ mayā;
在巴拉那西的仙人堕处，我转动了法轮；
Ahaṃ gotamasambuddho, saraṇaṃ sabbapāṇinaṃ.
我是果德玛正觉者，诸众生的依怙。
§18
18.
‘‘Kolito upatisso ca, dve bhikkhū aggasāvakā;
有两位比库，名为拘梨陀与乌巴提瑟，是尊贵首座弟子；
Ānando nāmupaṭṭhāko, santikāvacaro mama;
名为阿难者，是我随侍邻近的侍者；
Khemā uppalavaṇṇā ca, bhikkhunī aggasāvikā.
比库尼中首座弟子，有一女性，名曰迦摩，她肤色如莲花。
§19
19.
‘‘Citto hatthāḷavako ca, aggupaṭṭhākupāsakā;
『吉德与哈达拉维咖，乃最上侍奉之近事男』
Nandamātā ca uttarā, aggupaṭṭhākupāsikā.
『难陀母』者，『uttarā』者，上前护侍的近事女众也。
§20
20.
‘‘Ahaṃ assatthamūlamhi, patto sambodhimuttamaṃ;
『我于真理根本，成就最高正觉』，此言我于无上觉境成就最胜正觉。
Byāmappabhā sadā mayhaṃ, soḷasahatthamuggatā.
『常得遍照光明，已超越十六万』，谓我身犹如遍照光明，超越十六万劫。
§21
21.
‘‘Appaṃ vassasataṃ āyu, idānetarahi vijjati;
『不过百年寿命，当今此时存在』，此言我今虽寿不过百年，但尚存世间。
Tāvatā tiṭṭhamānohaṃ, tāremi janataṃ bahuṃ.
『立足于此时，我救护众生广大』，言我持身立于当时，广为众生度脱。
§22
22.
‘‘Ṭhapayitvāna dhammukkaṃ, pacchimaṃ janabodhanaṃ;
『安立法轮，西方启示；』
Ahampi na cirasseva, saddhiṃ sāvakasaṅghato;
『我亦不久，偕侍弟子僧团；』
Idheva parinibbissaṃ, aggīvāhārasaṅkhayā’’ti. – ādimāha;
『当于此处，离欲灭尽度生』——诸如此言。
Mama pana rammasurammasubhanāmakā tayo pāsādā navabhūmikasattabhūmikapañcabhūmikā, cattālīsasahassā nāṭakitthiyo, yasodharā nāma mama aggamahesī , sohaṃ cattāro nimitte disvā assayānena mahābhinikkhamanaṃ nikkhamiṃ. Tato chabbassāni padhānaṃ padahitvā visākhapuṇṇamāya uruvelāyaṃ senānigame senākuṭumbikassa dhītāya sampasādajātāya sujātāya nāma dinnaṃ madhupāyāsaṃ paribhuñjitvā sālavane divāvihāraṃ katvā sāyanhasamaye sotthiyena nāma tiṇahārakena dinnā aṭṭha tiṇamuṭṭhiyo gahetvā assatthabodhirukkhamūlaṃ upagantvā tattha mārabalaṃ viddhaṃsetvā sambodhiṃ pattosmīti sabbaṃ byākāsi.
我有三座庄严华美的宫殿，为新地、七地与五地所成，规模达四万余戏场。名为耶输陀罗者，是我首席王后。我见四相，便起兜率天宫大出离心。于是六十余年专心修行，于维萨卡满月日在乌鲁维拉军营，临军主人女苏伽达处受供养。她赠我甘露乳饭，昼夜在娑罗林中安住。暮时用名为健康的茅草垫坐，携带八把草束，至菩提树根，尽破魔力，证得正觉，悉皆述说。
Tattha saddhiṃ sāvakasaṅghatoti saddhiṃ sāvakasaṅghena. Parinibbissanti parinibbāyissāmi. Aggīvāhārasaṅkhayāti aggi viya indhanakkhayena yathā aggi nirupādāno nibbāyati, evaṃ ahampi nirupādāno parinibbāyissāmīti attho.
所谓『偕侍弟子僧团』，是同弟子僧团。『灭度』意即『灭尽』。『离欲灭尽』者，如同火灭尽燃料，不留余火。佛亦如是无余而灭度。
§23-4
23-4.
第二十三章至第二十四章。
Tāni ca atulatejānīti aggasāvakayugādīni tāni asadisatejāni. Imāni cadasabalānīti etāni ca sārīradasabalāni guṇadhāraṇo dehoti chaasādhāraṇañāṇādiguṇadharo ayaṃ deho ca. Tamantarahissantīti sabbāni etāni vuttappakārāni antaradhāyissanti vinassissanti. Nanu rittā sabbasaṅkhārāti ettha nanūti ayaṃ anumatiatthe nipāto. Rittāti niccasāradhuvasārarahitattā tucchā, sabbameva pana saṅkhataṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammaṃ hutvā abhāvato aniccaṃ, uppādādipaṭipīḷitattā dukkhaṃ, avasavattanato anattā. Tasmā saṅkhāresu lakkhaṇattayaṃ āropetvā vipassanaṃ vaḍḍhetvā amatamasaṅkhataṃ accutaṃ nibbānaṃ adhigacchatha. Ayaṃ vo amhākaṃ anusāsanī idaṃ amhākaṃ sāsanaṃ appamādena sampādethāti. Desanāpariyosāne kira devatānaṃ koṭisatasahassassa anupādāya āsavehi cittāni vimucciṃsu. Sesamaggaphalesu patiṭṭhitā pana gaṇanapathaṃ vītivattā ahesuṃ.
这些被称为无比光明的，乃是觉首弟子等的聚集者等，这些是无与伦比的光明者。它们被称为肉体之力，乃身体的力量，是具备持有作用的。当身体随着识知等等属性共住之时，就是此身。众生将会离此身而去，指的就是这些所说的一切都将消逝、灭尽。有人会疑惑这里说“一切有为法皆空”，其中“空”字是指什么？“空”是指常无有耐用、坚实性等，都是虚无，而一切有为法皆是会灭的现象、会坏的现象、因厌离而消灭的现象，故为无常；它因生起等现象迫害故为苦；它因不由自主、非我所转而为非我，是无我。因此由此加上三相于有为法，增长内观之慧，达致无生灭之无为涅槃。此即是我们的教法，这是我们的法，若不懈怠而能成就。法说尽时，据说有无数天众之心皆因断尽烦恼而得解脱。在涅槃境界成就之后，依止果报，道路终了，功德圆满而寂灭了。
Evaṃ bhagavā kappanāmajātiādivavatthitaṃ sakalampi buddhavaṃsaṃ ākāse ratanacaṅkame caṅkamantova kathetvā ñātijanaṃ vandāpetvā ākāsato otaritvā paññattavarabuddhāsane nisīdi. Evaṃ nisinne pana bhagavati lokanāthe sikhāppatto ñātisamāgamo ahosi. Sabbe ekaggacittā nisīdiṃsu . Tato mahāmegho pokkharavassaṃ vassi. Taṅkhaṇe udakaṃ heṭṭhā viravantaṃ gacchati. Temetukāmova temeti, atemitukāmassa sarīre ekabindumattampi na patati. Taṃ disvā sabbe acchariyabbhutacittajātā hutvā – ‘‘aho acchariyaṃ, aho abbhuta’’nti kathaṃ samuṭṭhāpesuṃ. Taṃ sutvā satthā – ‘‘na idāneva mayhaṃ ñātisamāgame pokkharavassaṃ vassi, atītepi vassī’’ti imissā aṭṭhuppattiyā vessantarajātakaṃ (jā. 2.22.1655 ādayo) kathesi. Sā dhammadesanā sātthikā jātā. Tato bhagavā uṭṭhāyāsanā vihāraṃ pāvisi.
如此，世尊讲述诸佛族谱的因缘及诸多事迹，仿佛天上宝轮旋行般，讲述完毕，礼敬亲属，随后从空中降座，坐在有识之佛的宝座上。世尊坐定时，王舍城诸亲属聚集，专心致志一同坐着。那时降大雨如大云盖，雨水在池塘上方汇聚成厚水面，诸水不流下。见此景象，众皆生起震惊奇异之心，异口同声称赞：“啊，多么奇异！啊，多么不可思议！”听闻此语，世尊说：“我在亲属聚会之时并非现时有所雨，过去亦有雨。”于是宣说《八千行本生经》中关于雨季的故事。此法教义真实无误。之后世尊起身，入居所安坐。
Iti madhuratthavilāsiniyā buddhavaṃsaṭṭhakathāya · 如此，在《显扬妙义》的《佛种姓》注疏中，
Gotamabuddhavaṃsavaṇṇanā niṭṭhitā. · 果德玛佛种姓注释终。
Niṭṭhito pañcavīsatimo buddhavaṃso. · 第二十五《佛种姓》已终了。