4. Koṇḍaññabuddhavaṃso · 4. 贡德尼亚佛史义注
3. Dīpaṅkarabuddhavaṃsavaṇṇanā3. 燃灯佛史注释
Rammanagaravāsinopi te upāsakā buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā puna bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ mālāgandhādīhi pūjetvā vanditvā dānānumodanaṃ sotukāmā upanisīdiṃsu. Atha satthā tesaṃ paramamadhuraṃ hadayaṅgamaṃ dānānumodanamakāsi –
住于拉漫那伽罗城的那些近事男们，曾向世尊及其比库僧团施献巨大布施，之后恭敬地以食物、净衣、花环和香等供养世尊，敬礼礼拜，欢喜赞同布施之事，希冀听闻法义而静坐恭听。于是世尊于其中心生极美善的欢喜，即以深切柔和心意称赞他们的布施赞歌——
‘‘Dānaṃ nāma sukhādīnaṃ, nidānaṃ paramaṃ mataṃ;
「布施者，被视为众乐之源，其缘为最尊最高者；
Nibbānaṃ pana sopānaṃ, patiṭṭhāti pavuccati.
涅槃则为登彼阶梯，其所立足且恒坚固。
‘‘Dānaṃ tāṇaṃ manussānaṃ, dānaṃ bandhu parāyanaṃ;
布施是人间之绳索，布施是亲族之归宿；
Dānaṃ dukkhādhipannānaṃ, sattānaṃ paramā gati.
布施是苦难之主宰众生，布施是众生最高归依之处。
‘‘Dukkhanittharaṇaṭṭhena , dānaṃ nāvāti dīpitaṃ;
为断除苦，布施如灯台，不灭亦不减。」
Bhayarakkhaṇato dānaṃ, nagaranti ca vaṇṇitaṃ.
因恐惧与护持，施舍被赞誉于城中。
‘‘Dānaṃ durāsadaṭṭhena, vuttamāsivisoti ca;
施舍于难得之见者所言，且称为天命所赐。
Dānaṃ lobhamalādīhi, padumaṃ anupalittato.
施舍不被贪欲、恶念等污秽所染，如莲花般清净未染。
‘‘Natthi dānasamo loke, purisassa avassayo;
于世间无有比施舍更为珍贵、适宜于人者。
Paṭipajjatha tasmā taṃ, kiriyājjhāsayena ca.
因此当修持此法行，亦应以意志专注之。
‘‘Saggalokanidānāni, dānāni matimā idha;
此处智慧者以诸界之因缘，视施舍为根本。
Ko hi nāma naro loke, na dadeyya hite rato.
人世间中，究竟是谁，不乐于给予利益他人？
‘‘Sutvā devesu sampattiṃ, ko naro dānasambhavaṃ;
听闻诸天福报之后，有谁为施舍之本？
Na dajjā sukhappadaṃ dānaṃ, dānaṃ cittappamodanaṃ.
施舍绝非仅止于给予快乐的财物，施舍乃令心欢悦之因。
‘‘Dānena paṭipannena, accharāparivārito;
持行施舍者，受到守护戒律环绕，
Ramate suciraṃ kālaṃ, nandane suranandane.
常时长乐于此，犹如天上乐园欢娱不息。
‘‘Pītimuḷāraṃ vindati dātā, gāravamasmiṃ gacchati loke;
施主如饮甘露仙泉，德行在世间中令众敬仰。
Kittimanantaṃ yāti ca dātā, vissasanīyo hoti ca dātā.
慷慨布施者得无量荣耀，布施者值得信任。
‘‘Datvā dānaṃ yāti naro so, bhogasamiddhiṃ dīghañcāyu;
人若行布施，财富丰裕，寿命长久；
Sussaratampi ca vindati rūpaṃ, sagge saddhiṃ kīḷati devehi;
且能所得良好外表，登天界，与天众嬉戏；
Vimānesu ṭhatvā nānā, mattamayūrābhirutesu.
于天宫之中安住，驾乘各色醉舞孔雀。
‘‘Corārirājodakapāvakānaṃ, dhanaṃ asādhāraṇameva dānaṃ;
盗贼、强盗、国王、流放者之财，非普通财富，不是布施之财；
Dadāti taṃ sāvakañāṇabhūmiṃ, paccekabhūmiṃ pana buddhabhūmi’’nti. –
此等财物乃布施于声闻地、缘觉地、乃至佛地的布施。
Evamādinā nayena dānānumodanaṃ katvā dānānisaṃsaṃ pakāsetvā tadanantaraṃ sīlakathaṃ kathesi. Sīlaṃ nāmetaṃ idhalokaparalokasampattīnaṃ mūlaṃ.
如是因缘，导师以引导为法，行施予与赞叹，揭示布施的利益，继而说戒律的教理。戒即此世与彼世财富之根本。
‘‘Sīlaṃ sukhānaṃ paramaṃ nidānaṃ, sīlena sīlī tidivaṃ payāti;
戒为诸乐之极上因，依戒持者如天之日。
Sīlañhi saṃsāramupāgatassa, tāṇañca leṇañca parāyanañca.
戒者，为轮回已至者的救护，为避难所及究竟归宿。
‘‘Avassayo sīlasamo janānaṃ, kuto panañño idha vā parattha;
戒等于众人之所依止，何况他人于此世或彼世。
Sīlaṃ guṇānaṃ paramā patiṭṭhā, yathā dharā thāvarajaṅgamānaṃ.
戒是诸美德的至高根基，如地为动静一切之所依。
‘‘Sīlaṃ kireva kalyāṇaṃ, sīlaṃ loke anuttaraṃ;
戒实为善法，世间无上戒。
Ariyavuttisamācāro, yena vuccati sīlavā’’. (jā. 1.3.118);
圣谛修行的通行方式，称为持戒人。
Sīlālaṅkārasamo alaṅkāro natthi, sīlagandhasamo gandho natthi, sīlasamaṃ kilesamalavisodhanaṃ natthi, sīlasamaṃ pariḷāhūpasamaṃ natthi, sīlasamaṃ kittijananaṃ natthi, sīlasamaṃ saggārohaṇasopānaṃ natthi, nibbānanagarappavesane ca sīlasamaṃ dvāraṃ natthi. Yathāha –
持戒如同装饰品那样，并无其他装饰；持戒如同香气那样，并无其他香气；持戒如同净剔烦恼污染那样之净化，并无其他净化；持戒如同烦恼平息之安稳，并无其他平息；持戒如同生名扬之因，并无其他生名扬；持戒如同升天乐果之阶梯，并无其他阶梯；持戒如同进入涅槃城门之门扉，也无其他门扉。正如经中所说——
‘‘Sobhantevaṃ na rājāno, muttāmaṇivibhūsitā;
『君王虽以宝石辉映光彩，
Yathā sobhanti yatino, sīlabhūsanabhūsitā.
正如沙弥勤修持戒以戒德装饰。』
‘‘Sīlagandhasamo gandho, kuto nāma bhavissati;
『持戒如同香气一般，何处又会有别的香气呢？
Yo samaṃ anuvāte ca, paṭivāte ca vāyati. (visuddhi. 1.9);
那个能同样地传唱或吹送的人，哪里还有别的香气呢？』
‘‘Na pupphagandho paṭivātameti, na candanaṃ taggaramallikā vā;
『不是花香随风飘散，也不是檀香、昂贵的栀子花香散布』，
Satañca gandho paṭivātameti, sabbā disā sappuriso pavāyati.
『但那真实的香气却随风扩散，诸方皆被贤人所感受到』。
‘‘Candanaṃ tagaraṃ vāpi, uppalaṃ atha vassikī;
『檀香、栀子香，或是蓝莲花，甚至雨季花香，』
Etesaṃ gandhajātānaṃ, sīlagandho anuttaro. (dha. pa. 54-55; mi. pa. 5.4.1);
『这些香气之中，道德之香无可匹敌。』（出处：法藏54-55，注释藏5.4.1）
‘‘Na gaṅgā yamunā cāpi, sarabhū vā sarasvatī;
『恒河、耶输河，或是萨拉斯瓦蒂河，』
Ninnagā vāciravatī, mahī vāpi mahānadī.
『尼罗河、瓦希拉瓦蒂河，甚至土地上的大江大河，』
‘‘Sakkuṇanti visodhetuṃ, taṃ malaṃ idha pāṇinaṃ;
『萨咖』者，为使众生心中污秽得以净除之尊者。此处诸行众生之垢，欲令其净化也。
Visodhayati sattānaṃ, yaṃ ve sīlajalaṃ malaṃ.
是谓使行者心中之污秽净除者，此污垢以戒水为清洁，乃除秽之所依也。
‘‘Na taṃ sajaladā vātā, na cāpi haricandanaṃ;
此非自然风所能洗涤，亦非沉香檀香之物所能清净；
Neva hārā na maṇayo, na candakiraṇaṅkurā.
非以珍宝珠玉，亦非月光之幼芽得以除净。
‘‘Samayantīdha sattānaṃ, pariḷāhaṃ surakkhitaṃ;
此戒乃使众生心欲之火熄灭、烦恼得以防护之内在净化，
Yaṃ sameti idaṃ ariyaṃ, sīlaṃ accantasītalaṃ.
若能依此圣戒而净心，则戒清浄至极，凉净无比矣。
‘‘Attānuvādādibhayaṃ, viddhaṃsayati sabbadā;
「自我观照等所生之恐怖，常常被完全识破；
Janeti kittihāsañca, sīlaṃ sīlavato sadā.
造就声誉与历史，且永恒保持道德纯正之德行。
‘‘Saggārohaṇasopānaṃ, aññaṃ sīlasamaṃ kuto;
天界上升之阶梯，何处能与彼等道德相等？
Dvāraṃ vā pana nibbāna, nagarassa pavesane.
即使为涅槃之门户，或为城镇之入口亦难及也。
‘‘Guṇānaṃ mūlabhūtassa, dosānaṃ balaghātino;
其乃诸美德之根基，诸烦恼之强力摧毁者；
Iti sīlassa jānātha, ānisaṃsamanuttara’’nti. (visuddhi. 1.9);
是为理应知晓之道德，其缘起无有过失极致。」（净戒品 第一章第九节）
Evaṃ bhagavā sīlānisaṃsaṃ dassetvā – ‘‘idaṃ pana sīlaṃ nissāya ayaṃ saggo labhatī’’ti dassanatthaṃ tadanantaraṃ saggakathaṃ kathesi. Ayaṃ saggo nāma iṭṭho kanto manāpo ekantasukho niccamettha kīḷā niccaṃ sampattiyo labhanti. Cātumahārājikā devā navutivassasatasahassāni dibbasukhaṃ dibbasampattiṃ paṭilabhanti. Tāvatiṃsā tisso vassakoṭiyo saṭṭhi ca vassasatasahassānīti evamādisaggaguṇapaṭisaṃyuttakathaṃ kathesi. Evaṃ saggakathāya palobhetvā puna – ‘‘ayampi saggo anicco adhuvo na tattha chandarāgo kātabbo’’ti kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsañca pakāsetvā amatapariyosānaṃ dhammakathaṃ kathesi. Evaṃ tassa mahājanassa dhammaṃ desetvā ekacce saraṇesu ca ekacce pañcasīlesu ca ekacce sotāpattiphale ca ekacce sakadāgāmiphale ekacce anāgāmiphale ekacce catūsupi phalesu ekacce tīsu vijjāsu ekacce chasu abhiññāsu ekacce aṭṭhasu samāpattīsu patiṭṭhāpetvā uṭṭhāyāsanā rammanagarato nikkhamitvā sudassanamahāvihārameva pāvisi. Tena vuttaṃ –
世尊如是显现戒律之赞曰：『正因持守此戒，乃得此天。』在其之后，世尊便讲述此天之事。此天名为怡悦、可爱、称心、专一快乐之处，恒常娱乐，恒享圆满。四大王天的天人寿命长达九万二千年，享有天上之乐及天上之财富。忉利天有三十亿六千万寿命，如是诸天以此为例，讲述诸天的福德。闻于此天之乐，世尊再次声明：『此天无常、虚假，欲念嗜爱不可起于此。』进而阐释欲之危害与烦恼之污染，以及出离之利益，宣说无上涅槃之法。如此向众生开示法义，有者皈依，有者守持五戒，有者得初果，有者得一次果，有者得不还果，有者获四果，有者获三明，有者具六神通，有者得八禅定住，诸种成就安立，起座出外游行，入于善观大寺。曾有言曰——
§1
1.
‘‘Tadā te bhojayitvāna, sasaṅghaṃ lokanāyakaṃ;
『当时你们宴饮之后，随众人一同往迎接世间之导师；
Upagacchuṃ saraṇaṃ tassa, dīpaṅkarassa satthuno.
恭敬护持皈依者，即是灯明教主；
§2
2.
‘‘Saraṇāgamane kañci, niveseti tathāgato;
有者初入皈依，有者常住戒律之中；
Kañci pañcasu sīlesu, sīle dasavidhe paraṃ.
有者如五戒，守持十重戒为上；
§3
3.
‘‘Kassaci deti sāmaññaṃ, caturo phalamuttame;
有者施予沙门，四果最高殊胜；
Kassaci asame dhamme, deti so paṭisambhidā.
任何人若不具备法，便难以获得分别正智。
§4
4.
‘‘Kassaci varasamāpattiyo, aṭṭha deti narāsabho;
“任何人若得八种殊胜之境，称为世间尊长；
Tisso kassaci vijjāyo, chaḷabhiññā pavecchati.
有三种智慧通达，表现在六种神通之上。
§5
5.
‘‘Tena yogena janakāyaṃ, ovadati mahāmuni;
“依此禅定力量，至大导师为众生开导；
Tena vitthārikaṃ āsi, lokanāthassa sāsanaṃ.
以此详尽教义，成为世尊弘扬之教法。
§6
6.
‘‘Mahāhanusabhakkhandho , dīpaṅkarasanāmako;
“名为大象主的巨鼻象聚，别称为迪潘卡拉者，
Bahū jane tārayati, parimoceti duggatiṃ.
许多众生得以超度，解脱恶趣。
§7
7.
‘‘Bodhaneyyaṃ janaṃ disvā, satasahassepi yojane;
『见此应觉悟众生，即便在数百千里之外，
Khaṇena upagantvāna, bodheti taṃ mahāmunī’’ti.
转瞬即至，令其觉悟者，乃是大圣。』
Tattha teti rammanagaravāsino upāsakā. Saraṇanti ettha saraṇaṃ saraṇagamanaṃ saraṇassa gantā ca veditabbā. Sarati hiṃsati vināsetīti saraṇaṃ, kiṃ taṃ? Ratanattayaṃ. Taṃ pana saraṇagatānaṃ teneva saraṇagamanena bhayaṃ santāsaṃ dukkhaṃ duggatiṃ parikkilesaṃ hanati hiṃsati vināsetīti saraṇanti vuccatīti. Vuttañhetaṃ –
此处所说者为罗摩那迦城居民近事男。应知此处所云的依止，是依止、入依止法门、依止往趣与依止之所省辨。依止者即不加伤害、不加摧毁者，又为何者？即三宝也。若已入依止者，正因入依止故，惧怖、忧恼、苦难、恶趣及烦恼悉皆毁除、伤害、灭绝，故称依止。对此有言：
‘‘Ye keci buddhaṃ saraṇaṃ gatāse, na te gamissanti apāyabhūmiṃ;
『凡入佛为依止者，不再赴恶趣之所；
Pahāya mānusaṃ dehaṃ, devakāyaṃ paripūressanti. (dī. ni. 2.332; saṃ. ni. 1.37);
舍弃人身，得堪天身为满。』（中部·第2卷第332经；增支部·第一卷第37经）
‘‘Ye keci dhammaṃ saraṇaṃ gatāse, na te gamissanti apāyabhūmiṃ;
「所有依止于法者，必不堕入恶趣。」
Pahāya mānusaṃ dehaṃ, devakāyaṃ paripūressanti. (dī. ni. 2.332; saṃ. ni. 1.37);
「舍弃人身，将得天身而充满之。」（见《长部》、《增支部》）
‘‘Ye keci saṅghaṃ saraṇaṃ gatāse, na te gamissanti apāyabhūmiṃ;
「所有依止于僧团者，必不堕入恶趣。」
Pahāya mānusaṃ dehaṃ, devakāyaṃ paripūressantī’’ti. (dī. ni. 2.332; saṃ. ni. 1.37);
「舍弃人身，将得天身而充满之。」（见《长部》、《增支部》）
Saraṇagamanaṃ nāma ratanattayaparāyanākārappavatto cittuppādo. Saraṇassa gantā nāma taṃsamaṅgīpuggalo. Evaṃ tāva saraṇaṃ saraṇagamanaṃ saraṇassa gantā cāti idaṃ tayaṃ veditabbaṃ.
依止之行者，谓专心于三宝而生起之心念。依止者指依止三宝之人。依止如是，则此依止乃为依止行者，依止者，宜知此义也。
Tassāti taṃ dīpaṅkaraṃ, upayogatthe sāmivacanaṃ daṭṭhabbaṃ. ‘‘Upagacchuṃ saraṇaṃ tatthā’’tipi pāṭho. Satthunoti satthāraṃ. Saraṇāgamane kañcīti kañci puggalaṃ saraṇagamane nivesetīti attho. Kiñcāpi paccuppannavasena vuttaṃ, atītakālavasena pana attho gahetabbo. Esa nayo sesesupi. ‘‘Kassaci saraṇāgamane’’tipi pāṭho, tassapi soyevattho. Kañci pañcasu sīlesūti kañci puggalaṃ pañcasu viratisīlesu nivesesīti attho. ‘‘Kassaci pañcasu sīlesū’’tipi pāṭho, soyevattho. Sīle dasavidhe paranti aparaṃ puggalaṃ dasavidhe sīle nivesesīti attho. ‘‘Kassaci kusale dasā’’tipi pāṭho, tassa kañci puggalaṃ dasa kusaladhamme samādapesīti attho. Kassaci deti sāmaññanti ettha paramatthato sāmaññanti maggo vuccati. Yathāha –
依止一词在此应理解为「依止」之普通称谓。此处「种」者指一切依止者，依止乃置身其间之意。虽有现行义，然当取其过去义，此理不失其理。某处亦有「谁依止」之文，含义同此。在五戒中「谁持五戒」意为谁在五戒中安立，依此义推断。「谁持五戒」与「谁持十善」意同。十善者乃五戒及其余五戒合称。有处以「谁有善十」之文，意为谁安住于十种善。此处所称「善」者，乃究竟之善道，即圣道，故称「圣道」。如是─
‘‘Katamañca, bhikkhave, sāmaññaṃ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Idaṃ vuccati, bhikkhave, sāmañña’’nti (saṃ. ni. 5.36).
「何为，诸比库，通行之法？此即圣者八正道，所谓正见……直到正定。此称之为，诸比库，通行。」
Caturo phalamuttameti cattāri uttamāni phalānīti attho. Ma-kāro padasandhikaro. Liṅgavipariyāsena vuttaṃ. Yathopanissayaṃ cattāro magge cattāri ca sāmaññaphalāni kassaci adāsīti attho. Kassaci asame dhammeti kassaci asadise cattāro paṭisambhidādhamme adāsi.
四种最高果，意即四种优胜果实。否定词构成词组。谓语通过性别变换表达。约依缘说，谓四者为道，四者亦为通行果，或有人赐之。有人谓非真实法，或谓不真义者，四种分别法中有人赐之。
Kassaci varasamāpattiyoti kassaci pana nīvaraṇavigamena padhānabhūtā aṭṭha samāpattiyo adāsi. Tisso kassaci vijjāyoti kassaci puggalassa upanissayavasena dibbacakkhuñāṇapubbenivāsānussatiñāṇaāsavakkhayañāṇānaṃ vasena tisso vijjāyo. Chaḷabhiññā pavecchatīti cha abhiññāyo kassaci adāsi.
有人称为优等成就，有人谓以断除八碍为根本的八种成就。有人称为三明，有人则依人格基础并凭天眼通、神足通、宿命通、漏尽通诸知见之力称为三明。称六神通入义者，乃授予六种神通。
Tena yogenāti tena nayena tenānukkamena ca. Janakāyanti janasamūhaṃ. Ovadatīti ovadi. Kālavipariyāsena vuttanti veditabbaṃ. Ito uparipi īdisesu vacanesu atītakālavaseneva attho gahetabbo . Tena vitthārikaṃ āsīti tena dīpaṅkarassa bhagavato ovādena anusāsaniyā vitthārikaṃ vitthataṃ visālībhūtaṃ sāsanaṃ ahosi.
由此力量，凭此领导，又由此随顺。称为众生群体。训诫，谓教诲。谓义需随时间变化而解，须从此及更上方诸语句领会体义，意指应理解为过往时间义。由此宽广详尽，依傍迪盘迦罗世尊教诲训示，法教方得广博而宏大。
Mahāhanūti mahāpurisānaṃ kira dvepi hanūni paripuṇṇāni dvādasiyā pakkhassa candasadisākārāni hontīti mahantāni hanūni yassa so mahāhanu, sīhahanūti vuttaṃ hoti. Usabhakkhandhoti usabhasseva khandho yassa bhavati, so usabhakkhandho. Suvaṭṭitasuvaṇṇāliṅgasadisarucirakkhandho samavaṭṭacārukkhandhoti attho. Dīpaṅkarasanāmakoti dīpaṅkarasanāmo . Bahū jane tārayatīti bahū buddhaveneyye jane tāresi. Parimocetīti parimocesi. Duggatinti duggatito. Nissakkatthe upayogavacanaṃ.
大鼻，谓大丈夫有两只丰满鼻孔，如十二生肖之月，似月轮光辉。为伟大之鼻也，譬之狮鼻。牛块，谓似牛之部位所在，其中即牛块。光洁光彩，似圈状镀金之华丽队列，称圈状华丽部位。迪盘迦罗为名。众生得救，谓众佛子众生得度。解脱，谓所解脱。恶道，谓堕入恶道者。此为依附语用。
Idāni tāraṇaparimocanakaraṇākāradassanatthaṃ ‘‘bodhaneyyaṃ jana’’nti gāthā vuttā. Tattha bodhaneyyaṃ jananti bodhaneyyaṃ pajaṃ, ayameva vā pāṭho. Disvāti buddhacakkhunā vā samantacakkhunā vā disvā. Satasahassepi yojaneti anekasatasahassepi yojane ṭhitaṃ. Idaṃ pana dasasahassiyaṃyeva sandhāya vuttanti daṭṭhabbaṃ.
现今为显现拯救解脱原因为意，有「当觉知之众生」偈颂。此处当觉知之众生，谓需觉知之人民，即此偈句。显现，谓以佛眼或普遍眼所见。数以十万计，或数十万计呆立。此指十万计，特为此处禀持有别，谓应观察。
Dīpaṅkaro kira satthā buddhattaṃ patvā bodhimūle sattasattāhaṃ vītināmetvā aṭṭhame sattāhe mahābrahmuno dhammajjhesanaṃ paṭiññāya sunandārāme dhammacakkaṃ pavattetvā koṭisataṃ devamanussānaṃ dhammāmataṃ pāyesi. Ayaṃ paṭhamo abhisamayo ahosi.
所谓点灯尊者，在成就佛果、证得菩提之后，历经七十七周，至第七十八周时，精进于大梵天的教法指示，于苏那那禅林转动法轮，开示了亿万天人法的真义。这是第一次的示现。
Atha satthā attano puttassa samavaṭṭakkhandhassa usabhakkhandhassa nāma ñāṇaparipākaṃ ñatvā taṃ atrajaṃ pamukhaṃ katvā rāhulovādasadisaṃ dhammaṃ desetvā devamanussānaṃ navutikoṭiyo dhammāmataṃ pāyesi. Ayaṃ dutiyo abhisamayo ahosi.
继而尊者了知自身儿子，即牛群部族的智慧成熟，亲自来此亲自带头，开示如罗睺罗誓愿般的法，令九十亿天人得以闻法，这是第二次的示现。
Puna bhagavā amaravatīnagaradvāre mahāsirīsarukkhamūle yamakapāṭihāriyaṃ katvā mahājanassa bandhanāmokkhaṃ katvā devagaṇaparivuto divasakarātirekajutivisarabhavane tāvatiṃsabhavane pāricchattakamūle paramasītale paṇḍukambalasilātale nisīditvā sabbadevagaṇapītisañjananiṃ attano jananiṃ sumedhādeviṃ pamukhaṃ katvā sabbalokaviditavisuddhidevo devadevo dīpaṅkaro bhagavā sabbasattahitakaraṃ paramātirekagambhīrasukhumaṃ buddhivisadakaraṃ sattappakaraṇaṃ abhidhammapiṭakaṃ desetvā navutidevakoṭisahassānaṃ dhammāmataṃ pāyesi. Ayaṃ tatiyo abhisamayo ahosi. Tena vuttaṃ –
又一次，世尊在阿摩罗瓦蒂城门外大头树根下施展双重神通，解开众生的束缚，引导众生出离，如天众环绕，在一天昼夜中独自安住于他方净凉之地、黄疸石地和贤伽蓝石地之间，坐定。在诸天的欢喜汇聚之际，面对亲爱的母亲苏摩达德毗与众多护法诸天，普遍示现了世间皆知、清净智慧之神圣如来。点灯尊者讲述了完整的七部分阿毗达摩藏法，令九十亿诸天得闻法。这是第三次的示现。对此曾有偈颂称——
§8
8.
‘‘Paṭhamābhisamaye buddho, koṭisatamabodhayi;
「初示现时，佛以亿万众生得觉；
Dutiyābhisamaye nātho, navutikoṭimabodhayi.
第二次现时，尊主令九十亿人明法；
§9
9.
‘‘Yadā ca devabhavanamhi, buddho dhammamadesayi;
「当尊者于诸天宫中，为天众宣说佛法，
Navutikoṭisahassānaṃ, tatiyābhisamayo ahū’’ti.
九万千万有三次分别。
Dīpaṅkarassa pana bhagavato tayo sāvakasannipātā ahesuṃ. Tattha sunandārāme koṭisatasahassānaṃ paṭhamo sannipāto ahosi. Tena vuttaṃ –
但在灯明佛那时，有三众弟子聚集。其中第一聚集是在顺安那禅林，有一千万众。对此曾说—
§10
10.
‘‘Sannipātā tayo āsuṃ, dīpaṅkarassa satthuno;
“三个聚集曾在灯明佛那时；
Koṭisatasahassānaṃ, paṭhamo āsi samāgamo’’ti.
其中第一聚集约有一千万。”
Athāparena samayena dasabalo catūhi bhikkhusatasahassehi parivuto gāmanigamanagarapaṭipāṭiyā mahājanānuggahaṃ karonto cārikaṃ caramāno anukkamena ekasmiṃ padese mahājanakatasakkāraṃ sabbalokavissutaṃ amanussapariggahitaṃ atibhayānakaṃ olambāmbudharaparicumbitakūṭaṃ vividhasurabhitarukusumavāsitakūṭaṃ nānāmigagaṇavicaritakūṭaṃ nāradakūṭaṃ nāma paramaramaṇīyaṃ pabbataṃ sampāpuṇi. So kira pabbato nāradena nāma yakkhena pariggahito ahosi. Tattha pana tassa yakkhassa anusaṃvaccharaṃ mahājano manussabaliṃ upasaṃharati.
后来有一时期，十万实力的比库以四百千众环绕，依乡入城、出城往来游行，行脚旅行。偶然来到一处，见到由大众所布施、被世间荣耀、却非人间器具、甚为骇怖的山峰，其顶如同被洪水淹没，旁有香气袭人、花木丛生的斜坡，有各色各类众生游动其间，被称为“那罗达山”，甚为可悦。此山由一名为那罗达的夜叉守护。大众随夜叉的引导而向人众献上供养。
Atha dīpaṅkaro kira bhagavā tassa mahājanassa upanissayasampattiṃ disvā tato bhikkhusaṅghaṃ cātuddisaṃ pesetvā adutiyo asahāyo mahākaruṇābalavasaṅgatahadayo tañca yakkhaṃ vinetuṃ taṃ nāradapabbataṃ abhiruhi. Atha so manussabhakkho sakahitanirapekkho paravadhadakkho yakkho makkhaṃ asahamāno kodhaparetamānaso dasabalaṃ bhiṃsāpetvā palāpetukāmo taṃ pabbataṃ cālesi. So kira pabbato tena cāliyamāno bhagavato ānubhāvena tasseva matthake patamāno viya ahosi.
时，灯明佛见该大众之所依处庄严丰盛，于是派遣比库团四方巡访。那名具大慈悲、力大无边、怀柔善巧之佛，以威力降伏那夜叉，攀登那罗达山。彼时此人类守护者、慈悲旁观、洞察众生的夜叉，烦恼不起，怒气消退，以十万威猛心力威吓驱逐，使夜叉退去。那山因此而动摇。依佛之力量，山顶如同被击倒倾覆般崩塌。
Tato so bhīto – ‘‘handa naṃ agginā jhāpessāmī’’ti mahantaṃ atibhīmadassanaṃ aggikkhandhaṃ nibbattesi. So aggikkhandho paṭivāte khitto viya attanova dukkhaṃ janesi, na pana bhagavato cīvare aṃsumattampi daḍḍhuṃ samattho ahosi. Yakkho pana ‘‘samaṇo daḍḍho, na daḍḍho’’ti olokento dasabalaṃ saradasamayavimalakaranikaraṃ sabbajanaratikaraṃ rajanikaramiva sītalajalatalagatakamalakaṇṇikāya nisinnaṃ viya bhagavantaṃ disvā cintesi – ‘‘aho ayaṃ samaṇo mahānubhāvo, yaṃ yaṃ imassāhaṃ anatthaṃ karomi, so so mamūpariyeva patati, imaṃ pana samaṇaṃ muñcitvā aññaṃ me paṭisaraṇaṃ parāyanaṃ natthi, pathaviyaṃ upakkhalitā pathaviṃyeva nissāya uṭṭhahanti, handāhaṃ imaṃyeva samaṇaṃ saraṇaṃ gamissāmī’’ti.
于是那鬼魅畏惧道：“看哪，我将以火焰焚烧他！”随即显现出极为恐怖的形象，化作火堆。那火堆在蔓延，犹如裂开的烈焰，生起痛苦，然而却无力灼伤世尊袈裟上一点水珠。那鬼魅观视世尊，思惟道：“此沙门坚固而不坚固。”它看到世尊如同坐于满载露水的寒冷净水之中，犹如水莲花上的露珠，清凉柔和。于是心中暗念：“啊，这位沙门乃大人杰，我为所作一切无益之事都如压于我身，我若舍弃此沙门，别无退路及依凭。世间如同受波涛冲击的土地一般，我应当依止这位沙门为归宿。”
Athevaṃ pana so cintetvā bhagavato cakkālaṅkatatalesu pādesu sirasā nipatitvā – ‘‘accayo maṃ, bhante, accagamā’’ti vatvā bhagavantaṃ saraṇamagamāsi. Athassa bhagavā anupubbikathaṃ kathesi. So desanāpariyosāne dasahi yakkhasahassehi saddhiṃ sotāpattiphale patiṭṭhahi. Tasmiṃ kira divase sakalajambudīpatalavāsino manussā tassa balikammatthaṃ ekekagāmato ekekaṃ purisaṃ āhariṃsu. Aññañca bahutilataṇḍulakulatthamuggamāsādiṃ sappinavanītatelamadhuphāṇitādiñca āhariṃsu. Atha so yakkho taṃ divasaṃ ābhatataṇḍulādikaṃ sabbaṃ tesaṃyeva datvā te balikammatthāya ānītamanusse dasabalassa niyyātesi.
于是他如此思惟后，便俯首于世尊庄严的足下，恭敬顶礼，言道：“尊长，保佑我，护我安然。”继而皈依世尊。时，世尊开始依次开示教法，教诲未竟之际，那鬼魅与一万众鬼厉并受到初果圣者果位。当天，整个珍珠之岛诸人类群居之地，皆因此鬼魅所作，陆续从各村落，带来各类珍物，包括多种穗稻、珍珠、盐、优质牛奶、蜂蜜和烟熏物等。此后，该鬼魅将一天所获的稻谷等全数献奉，之后将他们作为回报献与人为报答，遣送至多达一万众人。
Atha satthā te manusse ehibhikkhupabbajjāya pabbājetvā antosattāheyeva sabbe arahatte patiṭṭhāpetvā māghapuṇṇamāya koṭisatabhikkhumajjhagato caturaṅgasamannāgate sannipāte pātimokkhamuddisi. Caturaṅgāni nāma sabbeva ehibhikkhū honti, sabbe chaḷabhiññā honti, sabbe anāmantitāva āgatā, pannarasūposathadivaso cāti imāni cattāri aṅgāni nāma. Ayaṃ dutiyo sannipāto ahosi. Tena vuttaṃ –
后来佛陀便在此供养人中授予出家比库，数日之内，令诸人悉皆证阿拉汉果。当时满月于马哈屋季节，聚集诸比库至上座四威仪俱足之会。所谓“四威仪”，即全为出家和尚，具足六通，且皆如净大众而来，是为第十五个应供月之日。此即第二次聚会。此时教团成就已到此境界，有言曰：
§11
11.
‘‘Puna nāradakūṭamhi, pavivekagate jine;
“复于那罗陀山，独处胜者所；
Khīṇāsavā vītamalā, samiṃsu satakoṭiyo’’ti.
已断染污者，弥漫百千万。”
Tattha pavivekagateti gaṇaṃ pahāya gate. Samiṃsūti sannipatiṃsu.
其中，‘独处胜者’意味着远离群聚；‘弥漫’意指成群聚集。
Yadā pana dīpaṅkaro lokanāyako sudassananāmake pabbate vassāvāsamupagañchi, tadā kira jambudīpavāsino manussā anusaṃvaccharaṃ giraggasamajjaṃ karonti. Tasmiṃ kira samajje sannipatitā manussā dasabalaṃ disvā dhammakathaṃ sutvā tatra pasīditvā pabbajiṃsu. Mahāpavāraṇadivase satthā tesaṃ ajjhāsayānukūlaṃ vipassanākathaṃ kathesi. Taṃ sutvā te sabbe saṅkhāre sammasitvā vipassanānupubbena maggānupubbena ca arahattaṃ pāpuṇiṃsu. Atha satthā navutikoṭisahassehi saddhiṃ pavāresi. Ayaṃ tatiyo sannipāto ahosi. Tena vuttaṃ –
当时，名为灯王的世界领袖，适逢“三个月雨季精舍”时节，来到山中讲法。果真，当时占居珍珠宝岛上的人类，环绕群山进行游行。彼时，群集于此山中的众人，见于十方强力天众，闻闻法义，心生欢喜，遂遁入僧伽。于“众大放伽日”这天，世尊为众生宣说契合他们心意的观智慧之法。彼等诸比库闻此法，断除一切造作，依序行持观法，逐渐入行之道，终至阿拉汉果位。之后，世尊与九千万众天共聚一堂举行“布法会”。这是第三次盛大集会。由此记载法曰——
§12
12.
‘‘Yamhi kāle mahāvīro, sudassanasiluccaye;
‘当此时，伟大勇士、明达之尊，’
Navutikoṭisahassehi, pavāresi mahāmuni.
‘与九千万天众，宣说广大导师法。’
‘‘Ahaṃ tena samayena, jaṭilo uggatāpano;
‘我当时，头发蓬乱，满身烈火炙烤，’
Antalikkhamhi caraṇo, pañcābhiññāsu pāragū’’ti. (dha. sa. aṭṭha. nidānakathā);
‘脚踏天空，精通五种超感智慧。’（《法句经》、杂部、缘起注）
Ayaṃ gāthā aṭṭhasāliniyā dhammasaṅgahaṭṭhakathāya nidānavaṇṇanāya dīpaṅkarabuddhavaṃse likhitā. Imasmiṃ pana buddhavaṃse natthi. Natthibhāvoyeva panassā yuttataro. Kasmāti ce? Heṭṭhā sumedhakathāsu kathitattāti.
此偈句载于八支注释本中的注释纲要——《灯王佛传》的缘起篇注解。然而，本佛传卷中并无此文，且无此文较为恰当。何故？因为巴利语释义录中已有阐述为准。
Dīpaṅkare kira bhagavati dhammaṃ desente dasasahassānañca vīsatisahassānañca dhammābhisamayo ahosiyeva. Ekassa pana dvinnaṃ tiṇṇaṃ catunnanti ca ādivasena abhisamayānaṃ anto natthi. Tasmā dīpaṅkarassa bhagavato sāsanaṃ vitthārikaṃ bāhujaññaṃ ahosi. Tena vuttaṃ –
据说在佛陀提婆达多时代，如来宣说法义时，曾有两万至三万法的周遍成就。然而，单指一者、二者、三者、四者等诸分类的开始与结尾，却无穷尽无边。因此，提婆达多佛陀的教法广博深奥，众多智者尽知通达。对此有言曰——
§13
13.
‘‘Dasavīsasahassānaṃ , dhammābhisamayo ahu;
「两万余法，得成遍满；
Ekadvinnaṃ abhisamayā, gaṇanāto asaṅkhiyā’’ti.
一者二者遍满，数不可量。」
Tattha dasavīsasahassānanti dasasahassānaṃ vīsatisahassānañca. Dhammābhisamayoti catusaccadhammappaṭivedho. Ekadvinnanti ekassa ceva dvinnañca , tiṇṇaṃ catunnaṃ…pe… dasannantiādinā nayena asaṅkhyeyyāti attho. Evaṃ asaṅkhyeyyābhisamayattā ca vitthārikaṃ mahantappattaṃ bahūhi paṇḍitehi devamanussehi niyyānikanti jaññaṃ jānitabbaṃ adhisīlasikkhādīhi iddhañca samādhiādīhi phītañca ahosi. Tena vuttaṃ –
其中“两万余法”是指二万至三万；“法的周遍成就”乃指四圣谛法的彻知了悟；“一者二者”意指从一分类到二分类、三分类、四分类……以至十分类等诸义；“数不可量”即不可胜数之意。又此不可胜数的周遍成就，使得提婆达多佛陀的教法极为广博深远，众多大智慧者无论天人皆悉知晓，并且依止持戒、念、定等修习，欢喜欢悦。对此又有言曰——
§14
14.
‘‘Vitthārikaṃ bāhujaññaṃ, iddhaṃ phītaṃ ahū tadā;
「广博深奥且博学，神通欢喜自满；
Dīpaṅkarassa bhagavato, sāsanaṃ suvisodhita’’nti.
提婆达多佛陀，教法清净圆满。」
Tattha suvisodhitanti suṭṭhu bhagavatā sodhitaṃ visuddhaṃ kataṃ. Dīpaṅkaraṃ kira satthāraṃ sabbakālaṃ chaḷabhiññānaṃ mahiddhikānaṃ bhikkhūnaṃ cattāri satasahassāni parivārenti. Tena ca samayena ye sekkhā kālakiriyaṃ karonti, te garahitā bhavanti, sabbe khīṇāsavā hutvāva parinibbāyantīti adhippāyo. Tasmā hi tassa bhagavato sāsanaṃ supupphitaṃ susamiddhaṃ khīṇāsavehi bhikkhūhi ativiya sobhittha. Tena vuttaṃ –
其义在于：由世尊正行宣说而明了者，谓其教法清净无染。传说昔日有修习者多名曰提婆迦罗，彼为世间导师，常围绕着六通大力的大德比库七十万众。彼时，所有精进修习礼敬时节的学道者，皆得护持，他们如已断尽五浊烦恼而入涅槃，此为意旨。故此世尊之教法卓绝绽放，清净圆满，受持于已断尽烦恼的众比库中，光辉极盛。由此云：
§15
15.
‘‘Cattāri satasahassāni, chaḷabhiññā mahiddhikā;
『七十万众，六通大神力者；
Dīpaṅkaraṃ lokaviduṃ, parivārenti sabbadā.
提婆迦罗，世间智者，恒常环绕围绕。』
§16
16.
‘‘Ye keci tena samayena, jahanti mānusaṃ bhavaṃ;
『当时一切，断弃人间生；
Appattamānasā sekhā, garahitā bhavanti te.
心无破败，修习者获护持。』
§17
17.
‘‘Supupphitaṃ pāvacanaṃ, arahantehi tādihi;
『清净教诲，阿拉汉亦如是；
Khīṇāsavehi vimalehi, upasobhati sabbadā’’ti.
“与断尽染污者及清净者，常恒清净庄严。”
Tattha cattāri satasahassānīti gaṇanāya dassitā evaṃ dassitagaṇanā ime bhikkhūti dassanatthaṃ ‘‘chaḷabhiññā mahiddhikā’’ti vuttanti evamattho gahetabbo. Atha vā chaḷabhiññā mahiddhikāti chaḷabhiññānaṃ mahiddhikānanti sāmiatthe paccattavacanaṃ daṭṭhabbaṃ. Parivārenti sabbadāti niccakālaṃ dasabalaṃ parivārenti, bhagavantaṃ muñcitvā katthaci na gacchantīti adhippāyo. Tena samayenāti tasmiṃ samaye. Ayaṃ pana samaya-saddo samavāyādīsu navasu atthesu dissati. Yathāha –
此处的“四十万”，根据计数所显现，依此顯示而得，且依此计数而显现为「这些比库」。为表现其义故称为『六通大神通』。如此义应理解为：或六通大神通是指六种通达之功德总称，应分别逐一视之。环绕即为「常恒」之意，指十方常时；「十力环绕」意谓于十种力量周围环绕，表示舍弃世尊后某处不往 为其意。所谓“当时”即彼时。此“时”字声，乃在诸集会等新义中出现。例如如次——
‘‘Samavāye khaṇe kāle, samūhe hetudiṭṭhisu;
「在集会、时辰、群体中及因缘所现之处；」
Paṭilābhe pahāne ca, paṭivedhe ca dissatī’’ti. (dī. ni. aṭṭha. 1.1; ma. ni. aṭṭha. 1.mūlapariyāyasuttavaṇṇanā; saṃ. ni. aṭṭha. 1.1.1; a. ni. aṭṭha. 1.1.1; dha. sa. aṭṭha. 1 kāmāvacarakusalapadabhājanīya; khu. pā. aṭṭha. maṃgalasuttavaṇṇanā, evamiccādipāṭhavaṇṇanā; paṭi. ma. aṭṭha. 2.1.184);
「得见、丢弃及断绝时亦当显现。」（出自《大念处疏》八·一；《中念处疏》八·根本经释；《聚念处疏》八·一·一；《阿毗达摩念处疏》八·一·一；《法句经疏》八·一苦乐分支；《俱舍疏》八·开口善行善事分；《小部毗奈耶》八·吉祥经释；《毗婆沙论纲》八·二一八四）
Idha so kāle daṭṭhabbo; tasmiṃ kāleti attho. Mānusaṃ bhavanti manussabhāvaṃ. Appattamānasāti appattaṃ anadhigataṃ mānasaṃ yehi te appattamānasā. Mānasanti rāgassa ca cittassa ca arahattassa ca adhivacanaṃ. ‘‘Antalikkhacaro pāso, yvāyaṃ carati mānaso’’ti (saṃ. ni. 1.151; mahāva. 33) hi ettha pana rāgo ‘‘mānaso’’ti vutto. ‘‘Cittaṃ mano mānasaṃ hadayaṃ paṇḍara’’nti (dha. sa. 6; vibha. 184; mahāni. 1; cūḷani. pārāyanānugītigāthāniddesa 114) ettha cittaṃ. ‘‘Appattamānaso sekho, kālaṃ kayirā janesutā’’ti (saṃ. ni. 1.159) ettha arahattaṃ. Idhāpi arahattameva adhippetaṃ (dha. sa. aṭṭha. 5 kāmāvacarakusalaniddesavārakathā; mahāni. aṭṭha. 1). Tasmā appattaarahattaphalāti attho. Sekhāti kenaṭṭhena sekhā? Sekhadhammapaṭilābhaṭṭhena sekhā. Vuttañhetaṃ – ‘‘kittāvatā nu kho, bhante, sekho hotīti? Idha, bhikkhave, bhikkhu sekhāya sammādiṭṭhiyā samannāgato hoti…pe… sekhena sammāsamādhinā samannāgato hoti. Ettāvatā kho, bhikkhave, bhikkhu sekho hotī’’ti (saṃ. ni. 5.13). Api ca sikkhantīti sekhā. Vuttañhetaṃ – ‘‘sikkhati, sikkhatīti kho, bhikkhu, tasmā sekhoti vuccati. Kiñca sikkhati? Adhisīlampi sikkhati adhicittampi adhipaññampi sikkhatīti kho, bhikkhu, tasmā sekhoti vuccatī’’ti (a. ni. 3.86).
此处应观察“时”字，意指那时。人者，人性存在。有“不取”（appatta）者为未获得之心。心者谓贪欲和心意及阿拉汉之称谓。云：『天行之牢，行于此心』（出自《聚念处》一五一及《大般经》三三）此中贪欲名为“心”。又云：“心、意、心、心头。”（出自《法句经疏》六章；《文理论》一八四；《大念处疏》一；《小念处曲诵》咏歌指示经一一四）此中“心”指。又说：“未得之心，行者，善法护持者。”（出自《聚念处》一五九）此处以阿拉汉为首（《法句经疏》八·五），故此为未得阿拉汉果意义。何谓修行者？以何者为修者？以见谛、正见、定力为修者。曾说：“比库啊，何以为名修行者？比库有正见相随，……又以正定相随。如此，若干比库便为修行者。”（《聚念处》五·十三）又云“受学者亦是修行者”，曾说“修行，修行之谓。何以修行？修习戒、定、慧。……故称修行者。”（《阿毗达摩念处》三·八六）
Supupphitanti suṭṭhu vikasitaṃ. Pāvacananti pasatthaṃ vacanaṃ, vuddhippattaṃ vā vacanaṃ pavacanaṃ, pavacanameva pāvacanaṃ, sāsananti attho. Upasobhatīti abhirājati ativirocati. Sabbadāti sabbakālaṃ. ‘‘Upasobhati sadevake’’tipi pāṭho.
“盛开”为妥善展开之意。“开示”为明白之语，成熟之语，或称开示，即开示语及教法之意。“庄严”为义。“清净”为欢喜照耀，极其鲜明。“常恒”为常时。“清净遍在诸天”即为本句校本。
Tassa dīpaṅkarassa bhagavato rammavatī nāma nagaraṃ ahosi, sudevo nāma khattiyo pitā, sumedhā nāma devī mātā, sumaṅgalo ca tisso cāti dve aggasāvakā, sāgato nāma upaṭṭhāko, nandā ca sunandā cāti dve aggasāvikā, bodhi tassa bhagavato pipphalirukkho ahosi, asītihatthubbedho, satasahassavassāni āyūti. Kiṃ panimesaṃ jātanagarādīnaṃ dassane payojananti ce? Vuccate – yassa yadi neva jātanagaraṃ na pitā na mātā paññāyeyya, imassa pana neva jātanagaraṃ na pitā na mātā paññāyati, devo vā sakko vā yakkho vā māro vā brahmā vā esa maññe, devānampi īdisaṃ pāṭihāriyaṃ anacchariyanti maññamānā na sotabbaṃ na saddahitabbaṃ maññeyyuṃ, tato abhisamayo na bhaveyya, asati abhisamaye niratthako buddhuppādo bhaveyya, aniyyānikaṃ sāsanaṃ. Tasmā sabbabuddhānaṃ jātanagarādiko paricchedo dassetabbo. Tena vuttaṃ –
世尊迪盘迦罗所居之城名为拉摩伐提，首领出身者名苏提佛，为其父，母为苏美达，具有智慧之天女。苏芒迦罗与提索为两位首席弟子，萨伽陀为侍者，南达与苏南达为两位首席女弟子。世尊觉树为无花果树，顶着三十肘高，寿命达一百万岁。问曰：这些出生城镇等何以为见证之用？答曰：若有人不承认出生城镇非父非母之理，则此处既非父亦非母，其人即便为天王、魔王、梵天、天人，其所持的此种神迹不应被信受，亦不可从。由此，结局无可成就，若结局无成即生无益之佛法。故所有佛陀之出生城镇等应被分辨说明。由此宣说：
§18
18.
‘‘Nagaraṃ rammavatī nāma, sudevo nāma khattiyo;
「此城名为拉摩伐提，苏提佛为首领；
Sumedhā nāma janikā, dīpaṅkarassa satthuno.
苏美达为圣师迪盘迦罗之母。
§24
24.
‘‘Sumaṅgalo ca tisso ca, ahesuṃ aggasāvakā;
苏芒迦罗及提索二人，为首席弟子；
Sāgato nāmupaṭṭhāko, dīpaṅkarassa satthuno.
侍者名萨伽陀，护持迪盘迦罗圣师。
§25
25.
‘‘Nandā ceva sunandā ca, ahesuṃ aggasāvikā;
南达与苏南达二人，为首席女弟子；
Bodhi tassa bhagavato, pipphalīti pavuccati.
菩提树，对于彼世尊而言，称之为菠缶罗树。
§27
27.
‘‘Asītihatthamubbedho, dīpaṅkaro mahāmuni;
「如同夕阳沉没，伟大的圣者灯盏；
Sobhati dīparukkhova, sālarājāva phullito.
辉映如同灯木之树，盛开如沙罗王树花。
§28
28.
‘‘Satasahassavassāni, āyu tassa mahesino;
伟大的尊者寿命达百千年；
Tāvatā tiṭṭhamāno so, tāresi janataṃ bahuṃ.
他仍然长存，度化了众多的民众。
§29
29.
‘‘Jotayitvāna saddhammaṃ, santāretvā mahājanaṃ;
宣说正法，启发了广大人民；
Jalitvā aggikkhandhova, nibbuto so sasāvako.
他如同火焰焚烧了一切聚集的色法，已灭尽，无余，他是无有余火的弟子。
§30
30.
‘‘Sā ca iddhi so ca yaso, tāni ca pādesu cakkaratanāni;
『这就是神通，那就是名誉，它们像脚下的转轮宝珠；
Sabbaṃ tamantarahitaṃ, nanu rittā sabbasaṅkhārā’’ti.
一切皆非内在之物，一切造作法非空虚无有』。
Tattha sudevo nāma khattiyoti sudevo nāmassa khattiyo pitā ahosīti attho. Janikāti janetti. Pipphalīti pilakkhakapītanarukkho bodhi. Asītihatthamubbedhoti asītihatthaṃ uccaggato. Dīparukkho vāti sampajjalitadīpamālākulo dīparukkho viya ārohapariṇāhasaṇṭhānapāripūrisampanno dvattiṃsavaralakkhaṇānubyañjanasamalaṅkatasarīro vipphuritaraṃsijālāvisaratārāgaṇasamujjalamiva gaganatalaṃ bhagavā dharamānakāle sobhatīti sobhittha. Sālarājāva phullitoti pupphito sabbaphāliphullo sālarājarukkho viya ca sabbaphāliphullo yojanasatubbedho pāricchatto viya ca asītihatthubbedho bhagavā ativiya sobhati.
此中“苏提波”者，意为苏提波名之刹帝利，其父名叫苏提波，即所谓“生者”，意为生故。胡椒树者，指带刺粗皮的胡椒树。所谓三十肘高者，意谓三十肘高直立之树。所谓盛燃之大火炬者，比喻为被燃烧的灯炬般。此处形容其身体如大火炬般光亮耀眼，完备登高登臻之成就，体相有二十三种标记之妙，布满红丝网状，明净无秽，宛若天空上泛起星群闪烁。世尊在降魔时此躯体光辉灿烂。犹如盛开之沙拉王树，盛满花果，犹如沙拉王树纲大果累累、生长至三十肘高树丛围绕，犹如三十肘高之盛茂树，世尊光耀极胜。
Satasahassavassānīti vassasatasahassāni tassa āyūti attho. Tāvatā tiṭṭhamānoti tāvatakaṃ kālaṃ tiṭṭhamāno. Janatanti janasamūhaṃ. Santāretvā mahājananti tārayitvā mahājanaṃ. ‘‘Santāretvā sadevaka’’ntipi pāṭho, tassa sadevakaṃ lokanti attho. Sā ca iddhīti sā ca sampatti ānubhāvo. So ca yasoti so ca parivāro. Sabbaṃ tamantarahitanti taṃ sabbaṃ vuttappakāraṃ sampattijātaṃ antarahitaṃ apagatanti attho. Nanu rittā sabbasaṅkhārāti sabbe pana saṅkhatadhammā nanu rittā tucchā, niccasārādirahitāti attho.
“百千年”者意指年数十万。所谓“长存”者为时间长久存在。所谓“人众”者即指广大人群。所谓“度脱广大人民”者意指超越、引导广大民众。『度脱诸弟子』一句亦可作读，意谓令弟子度脱。所谓“神通”者为功德、成就之体现；“名声”者为环境、群众之伴随。所谓“一切内在无有”者意谓此所有诸成就皆因条件聚合而成非内蕴不变者。所谓“空虚一切造作法”者，指诸行非空洞非虚无，乃是无常本质无自性之义。
Ettha pana nagarādiparicchedo pāḷiyamāgatova. Sambahulavāro pana nāgato, so ānetvā dīpetabbo. Seyyathidaṃ – puttaparicchedo, bhariyāparicchedo, pāsādaparicchedo, agāravāsaparicchedo, nāṭakitthiparicchedo, abhinikkhamanaparicchedo, padhānaparicchedo, vihāraparicchedo, upaṭṭhākaparicchedoti. Etesampi dīpane kāraṇaṃ heṭṭhā vuttameva. Tassa pana dīpaṅkarassa bhariyānaṃ tisatasahassaṃ ahosi. Tassa aggamahesī padumā nāma, tassa pana putto usabhakkhandho nāma. Tena vuttaṃ –
此处诸乡土、城邑部类如巴利文所记述。“聚集多处”者指曰“聚集之地”，须以灯烛来照明。譬如子女区、妃室区、宫殿区、居室区、剧场区、出入区、入口区、寺院区、侍从区等。这些皆为照明之因。如前述彼灯光主要有三十万个妃子。此中其主位摩乃，名曰莲花大妃。其子名曰牛聚地。故有言曰——
‘‘Bhariyā padumā nāma, vibuddhapadumānanā;
『妇人』者名曰芙蓉，意为觉悟之莲花。
Atrajo usabhakkhandho, dīpaṅkarassa satthuno.
『其子』为牛群聚集之大块，乃迪班卡罗尊师之子。
‘‘Haṃsā koñcā mayūrākhyā, pāsādāpi tayo matā;
『天鹅、鹳、孔雀』诸鸟，皆为楼阁三所所寓。
Dasavassasahassāni, agāraṃ avasī kira.
居于此者，计有十万年之久，某谓无家。
‘‘Hatthiyānena nikkhanto, nandārāme jino vasī;
乘象械出，尊者住于南达园中；
Nando nāmassupaṭṭhāko, lokānandakaro kirā’’ti.
护持者名为南多，彼为众生欢喜之所也。」
Sabbabuddhānaṃ pana pañca vemattāni honti āyuvemattaṃ pamāṇavemattaṃ kulavemattaṃ padhānavemattaṃ rasmivemattanti. Tattha āyuvemattaṃ nāma keci dīghāyukā honti keci appāyukā. Tathā hi dīpaṅkarassa pana bhagavato vassasatasahassaṃ āyuppamāṇaṃ ahosi, amhākaṃ bhagavato vassasataṃ.
诸佛皆有五种不满，即寿命不满、量数不满、家族不满、发迹不满及光线不满。其寿命不满者，谓有长寿者，亦有短寿者。如昔日提婆达多佛寿命长达一万百岁，我等世尊则寿命百岁。
Pamāṇavemattaṃ nāma keci dīghā honti keci rassā. Tathā hi dīpaṅkaro asītihatthappamāṇo ahosi, amhākaṃ pana bhagavā aṭṭhārasahatthappamāṇo.
量数不满者，谓有长者亦有短者。如昔日提婆达多佛身长七十肘，我等世尊则身长十八肘。
Kulavemattaṃ nāma keci khattiyakule nibbattanti keci brāhmaṇakule. Tathā hi dīpaṅkarādayo khattiyakule nibbattiṃsu, kakusandhakoṇāgamanādayo brāhmaṇakule.
家族不满者，谓有生于刹帝利家，有生于婆罗门家。如昔日提婆达多等生于刹帝利家，迦旃延及拘那含陀等生于婆罗门家。
Padhānavemattaṃ nāma kesañci padhānaṃ ittarameva hoti yathā kassapassa bhagavato , kesañci addhaniyaṃ amhākaṃ bhagavato viya.
发迹不满者，谓其头发各分别不同，如世尊迦叶佛之发迹，亦有不同于我等世尊者。
Rasmivemattaṃ nāma maṅgalassa bhagavato sarīrasmi dasasahassilokadhātuṃ pharitvā aṭṭhāsi, amhākaṃ bhagavato byāmamattaṃ. Tatra rasmivemattaṃ ajjhāsayapaṭibaddhaṃ hoti. Yo yattakaṃ icchasi, tassa tattakaṃ sarīrappabhā pharati. Maṅgalassa pana ‘‘dasasahassilokadhātuṃ pharatū’’ti ajjhāsayo ahosi. Paṭividdhaguṇesu pana kassaci vemattaṃ nāma natthi (dī. ni. aṭṭha. 2.12 ādayo).
光线不满者，谓吉祥者如世尊身中光辉周遍十万世界界，我等世尊则光线偏少。此光线不满乃因地业之所缚。随其所欲，身光则显。吉祥者曾念彼光广布十万世界界。然以具体德行而论，谁有不满者则无之。
Tathā sabbabuddhānaṃ cattāri avijahitaṭṭhānāni nāma honti. Bodhipallaṅko avijahito ekasmiṃyeva ṭhāne hoti. Dhammacakkappavattanaṭṭhānaṃ isipatane migadāye avijahitameva hoti. Devorohaṇakāle saṅkassanagaradvāre paṭhamapādakkamo avijahitova hoti. Jetavane gandhakuṭiyā cattāri mañcapādaṭṭhānāni avijahitāneva honti. Vihāropi avijahitova. So pana khuddako vā mahanto vā hoti.
诸佛亦有四种不动之处，即觉床不动，唯在一处；法轮初转之处在迦毗罗卫城之仙人堕处亦不动；天降时在桑拘城门口首次落足亦不动；在祇树给孤独园之香阁四床足所亦皆不动。住处亦是如此。此处或少或多皆有。
Aparaṃ pana amhākaṃyeva bhagavato sahajātaparicchedañca nakkhattaparicchedañca visesaṃ. Amhākaṃ sabbaññubodhisattena kira saddhiṃ rāhulamātā ānandatthero channo kaṇḍako assarājā nidhikumbhā mahābodhirukkho kāḷudāyīti imāni sata sahajātāni. Mahāpuriso kira uttarāsāḷhanakkhatteneva mātukucchiṃ okkami, mahābhinikkhamanaṃ nikkhami , dhammacakkaṃ pavattesi, yamakapāṭihāriyaṃ akāsi. Visākhanakkhattena jāto ca abhisambuddho ca parinibbuto ca, māghanakkhattena tassa sāvakasannipāto ceva āyusaṅkhāravosajjanañca ahosi, assayujanakkhattena devorohaṇanti ettakaṃ āharitvā dīpetabbaṃ. Ayaṃ sambahulavāraparicchedo. Sesagāthā sauttānā evāti.
此外，关于我们这一个世尊的同一出生相续章节与星宿章节有特异之处。我们这位全知的觉悟者，与拉胡拉的母亲、阿难长老、迦难迦、阿舍罗、祇树给孤独园、释提桓因、财宝瓶、觉树、黑山等同为一百位同生者。大丈夫确与北方长房星相续，走出母胎，成就宏大出家，转动法轮，显示双重不可思议之行。以维萨卡星出生者成道、证果、般涅槃；以摩伽星出生者弟子集会与寿命修习；以阿萨瑜伽星出生者展现天上升起的目击，诸如此类，皆因缘所致。这是多种版本中的章节汇合。其余偈颂仍存于经中。
Iti bhagavā dīpaṅkaro yāvatāyukaṃ ṭhatvā sabbabuddhakiccaṃ katvā anukkamena anupādisesāya nibbānadhātuyā parinibbāyi.
如此，世尊就在灯烛光明长存的世间，完成了所有佛陀的功德；无所缚缚地，顺次随缘达到了涅槃的究竟境界。
Yasmiṃ kira kappe dīpaṅkaradasabalo udapādi, tasmiṃ aññepi taṇhaṅkaro, medhaṅkaro, saraṇaṅkaroti tayo buddhā ahesuṃ. Tesaṃ santike bodhisattassa byākaraṇaṃ natthi. Tasmā te idha na dassitā. Aṭṭhakathāyaṃ pana tamhā kappā ādito paṭṭhāyuppannuppanne sabbabuddhe dassetuṃ idaṃ vuttaṃ –
据说，在某一劫中，灯烛光明如同士兵般出现，在那时还有欲望创造者、智慧创造者、避难创造者三位佛陀。关于此三佛前世菩萨的说明并无记载，故本处未加呈现。经注说，那一劫的最初、末尾和今生成佛，是为了显现所有佛陀事迹，而说如下偈呗——
‘‘Taṇhaṅkaro medhaṅkaro, athopi saraṇaṅkaro;
「欲望创造者，智慧创造者，乃至避难创造者；
Dīpaṅkaro ca sambuddho, koṇḍañño dvipaduttamo.
灯烛光明即了悟者，独树一帜者是阇旃禅那；
‘‘Maṅgalo ca sumano ca, revato sobhito muni;
祝福者与欢喜者，旃陀罗美丽的修习者；
Anomadassī padumo, nārado padumuttaro.
无比光明者阿诺摩达熙，莲花尊者那罗陀，
‘‘Sumedho ca sujāto ca, piyadassī mahāyaso;
智慧充满、世出世著者苏美陀与苏迦陀，爱瞻敬重、威德弘显者，
Atthadassī dhammadassī, siddhattho lokanāyako.
利益众生者、法眼明了者悉达多，是世间领袖，
‘‘Tisso phusso ca sambuddho, vipassī sikhi vessabhū;
三眼觉者比诵陀、毗婆舍迦、悉吉、婆斯婆胡，
Kakusandho koṇāgamano, kassapo cāpi nāyako.
迦拘仙人、拘那迦摩那和霸萨迦波也是领袖，
‘‘Ete ahesuṃ sambuddhā, vītarāgā samāhitā;
以上这些皆为觉者，远离贪欲，心安定专注。
Sataraṃsīva uppannā, mahātamavinodanā;
犹如金刚石一般坚固，极为强大而清净；
Jalitvā aggikkhandhāva, nibbutā te sasāvakā’’ti. (apa. aṭṭha. 1.dūrenidānakathā; cariyā. aṭṭha. nidānakathā; jā. aṭṭha. 1.dūrenidānakathā);
火焰燃烧掉所有的烦恼火焰，那些弟子便已得安隐，涅槃寂灭。」（出自《阿婆多八难经》游远因缘释、《羯罗八难经》因缘释、《阇那八难经》游远因缘释）
Ettāvatā nātisaṅkhepavitthāravasena katāya · 至此，以不过于简略亦不过于详广的方式所作的
Madhuratthavilāsiniyā buddhavaṃsa-aṭṭhakathāya · 《甘露义光》佛史注疏中
Dīpaṅkarabuddhavaṃsavaṇṇanā niṭṭhitā. · 燃灯佛史注释已完成。
Niṭṭhito paṭhamo buddhavaṃso. · 第一佛史已完成。