5. Maṅgalabuddhavaṃso · 5. 曼嘎喇佛史义注
4. Koṇḍaññabuddhavaṃsavaṇṇanā四、憍陈如佛种姓注释
Dīpaṅkare kira bhagavati parinibbute tassa sāsanaṃ vassasatasahassaṃ pavattittha. Atha buddhānubuddhānaṃ sāvakānaṃ antaradhānena sāsanampissa antaradhāyi. Athassa aparabhāge ekamasaṅkhyeyyamatikkamitvā ekasmiṃ kappe koṇḍañño nāma satthā udapādi. So pana bhagavā soḷasaasaṅkhyeyyaṃ kappānañca satasahassaṃ pāramiyo pūretvā bodhiñāṇaṃ paripācetvā vessantarattabhāvasadise attabhāve ṭhatvā tato cavitvā tusitapure nibbattitvā tattha yāvatāyukaṃ ṭhatvā devatānaṃ paṭiññaṃ datvā tusitapurato cavitvā rammavatīnagare sunandassa nāma rañño kule sujātāya nāma deviyā kucchismiṃ paṭisandhiṃ aggahesi. Tassapi paṭisandhikkhaṇe dīpaṅkarabuddhavaṃse vuttappakārāni dvattiṃsa pāṭihāriyāni nibbattiṃsu. So devatāhi katārakkhasaṃvidhāno dasannaṃ māsānaṃ accayena mātukucchito nikkhamitvā sabbasattuttaro uttarābhimukho sattapadavītihārena gantvā sabbā ca disā viloketvā āsabhiṃ vācaṃ nicchāresi – ‘‘aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassa, ayamantimā jāti, natthi dāni punabbhavo’’ti (dī. ni. 2.31; ma. ni. 3.207).
据说，在过去无量劫之前，世尊迪婆迦罗成就般涅槃后，其教法得以弘行达千万百千劫。及至诸佛与诸佛弟子先后入灭，教法暂时中断。其后于另一个时期，超越无数千万劫，有一位名叫拘难迦的导师再度出世。彼时世尊已积成十六数千万劫及百千世供养功德，圆满了觉知而智慧圆熟，证得佛陀果位之真如，继而在世间示现相应生命，于其圆寂之后，降生于忉利天宫，预备再来人间。在忉利天宫待命时，赐给天众恩赏，随后离开忉利天宫，投生于迦毗罗卫城，出身于名为孙难陀的国王家中，其王后名为苏伽，胎中结缘成佛。彼时正值继承迪婆迦罗佛系的事迹，出现了三十二种神奇神通现象。天众随之安排刀剑守护诸魔，令其母亲怀胎十个月而无恙，随后母亲安心离去，孩子向北方七步行走，环视八方，作出「我是世间火，最年长，至高至尊，此生终结，将不复有来世」的断语。此事详见《迪婆尼》与《大尼》。
Tato kumārassa nāmakaraṇadivase nāmaṃ karontā ‘‘koṇḍañño’’ti nāmamakaṃsu. So hi bhagavā koṇḍaññagotto ahosi. Tassa kira tayo pāsādā ahesuṃ – rāma, surāma, subhanāmakā paramaramaṇīyā. Tesu tīṇi satasahassāni nāṭakitthīnaṃ naccagītavāditakusalānaṃ sabbakālaṃ paccupaṭṭhitāni ahesuṃ. Tassa rucidevī nāma aggamahesī ahosi. Vijitaseno nāmassa putto ahosi. So dasavassasahassāni agāraṃ ajjhāvasi.
后来，儿童取名当天，众人给他赋予“拘难迦”之名。此世尊名号为拘难迦族出生者。其宫殿共有三座，名曰“纳摩”、“苏纳摩”与“苏般那”，皆为极为华丽悦目的建筑。于此时，有三十万名娼妓，擅长舞蹈歌唱，日日常伴其左右。其母名为乐喜女王，父亲则名为智军，居于无上豪宅，延续万年。
So pana jiṇṇabyādhimatapabbajite disvā ājaññarathena nikkhamitvā pabbajitvā dasa māse padhānacariyaṃ cari. Koṇḍaññakumāraṃ pana pabbajantaṃ dasa janakoṭiyo anupabbajiṃsu. So tehi parivuto dasa māse padhānacariyaṃ caritvā visākhapuṇṇamāya sunandagāme samasahitaghanapayodharāya yasodharāya nāma seṭṭhidhītāya dinnaṃ paramamadhuraṃ madhupāyāsaṃ paribhuñjitvā phalapallavaṅkurasamalaṅkate sālavane divāvihāraṃ vītināmetvā sāyanhasamaye gaṇaṃ pahāya sunandakājīvakena dinnā aṭṭha tiṇamuṭṭhiyo gahetvā sālakalyāṇirukkhaṃ tikkhattuṃ padakkhiṇaṃ katvā pubbadisābhāgaṃ oloketvā bodhirukkhaṃ piṭṭhito katvā aṭṭhapaṇṇāsahatthavitthataṃ tiṇasantharaṃ santharitvā pallaṅkaṃ ābhujitvā caturaṅgavīriyaṃ adhiṭṭhāya mārabalaṃ vidhamitvā rattiyā paṭhamayāme pubbenivāsānussatiñāṇaṃ visodhetvā majjhimayāme dibbacakkhuṃ visodhetvā pacchimayāme paccayākāraṃ sammasitvā ānāpānacatutthajjhānato vuṭṭhāya pañcasu khandhesu abhinivisitvā udayabbayavasena samapaññāsa lakkhaṇāni disvā yāva gotrabhuñāṇaṃ vipassanaṃ vaḍḍhetvā cattāri maggañāṇāni cattāri ca phalañāṇāni catasso paṭisambhidā catuyoniparicchedakañāṇaṃ pañcagatiparicchedakañāṇaṃ cha asādhāraṇañāṇāni sakale ca buddhaguṇe paṭivijjhitvā paripuṇṇasaṅkappo bodhimūle nisinnova –
此后，这位少年因年迈疾病而出家，离开宫殿后隐退修行十个月，刻苦精进。拘难迦少年出家时，有一千万国民随之皈依为沙玛内。他们环绕少年，修行十个月，抵达维萨卡月圆之日，居住于孙难陀乡中，得以享用其妻雅索陀罗所献盛甜蜜蜜蜂乳粥，并住于盛有果叶、嫩枝的佳乐林中，白天闲游，傍晚时分告别众友，与游方修行者孙难陀基瓦咖结伴，持有八束干草，环绕圣树而行三周，面向东南方，背对菩提树，整理好五十八肘宽的干草铺成床，端坐静练四力，击破魔力，于夜初禅时，回忆过去生起居情况照见记忆，入中禅时净化神通目，入晚禅时透彻法中因缘。由此觉悟入第四禅，起坐后入定，凝住于五蕴，随生死起灭观照，识别五十五种特性，增长家族及世间智慧，洞悉四圣谛、四果实及四种分解知见，及五种集处知见与六种非常知见，悉数具足佛陀的智慧功德，内心完满、坚决，端坐菩提树下待受菩提。
‘‘Anekajātisaṃsāraṃ, sandhāvissaṃ anibbisaṃ;
「历经无数生死轮回，我不断投生难以终止；
Gahakāraṃ gavesanto, dukkhā jāti punappunaṃ.
寻求安稳故土，苦受反复生死之苦。」
‘‘Gahakāraka diṭṭhosi, puna gehaṃ na kāhasi;
「你见我为寻家人，然我再也无家可归；
Sabbā te phāsukā bhaggā, gahakūṭaṃ visaṅkhataṃ;
所有这些纤细的断片，就如屋顶瓦砾般破碎不整；
Visaṅkhāragataṃ cittaṃ, taṇhānaṃ khayamajjhagā. (dha. pa. 153-154);
心亦破碎散乱，渴爱得以渐次熄灭。（法句经153-154）
‘‘Ayoghanahatasseva, jalato jātavedaso;
『如同火焰之神，水中生起，但无流转之路；
Anupubbūpasantassa, yathā na ñāyate gati.
同样初步止息，路径也不可知。
‘‘Evaṃ sammā vimuttānaṃ, kāmabandhoghatārinaṃ;
如是正得解脱、远离欲爱之苦的众生，
Paññāpetuṃ gatī natthi, pattānaṃ acalaṃ sukha’’nti. (udā. 80) –
无路可行可达，所获涅槃乃真实恒乐』。（乌达那80）
Evaṃ udānaṃ udānetvā sattasattāhaṃ bodhimūleyeva phalasamāpattisukhena vītināmetvā aṭṭhame sattāhe brahmuno ajjhesanaṃ paṭicca – ‘‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyya’’nti (ma. ni. 1.284; 2.341; mahāva. 10) upadhārento attanā saddhiṃ pabbajitā dasa bhikkhukoṭiyo addasa. ‘‘Ime pana kulaputtā samupacitakusalamūlā maṃ pabbajantaṃ anupabbajitā mayā saddhiṃ padhānaṃ caritvā maṃ upaṭṭhahiṃsu, handāhaṃ imesaṃ sabbapaṭhamaṃ dhammaṃ deseyya’’nti evaṃ upadhāretvā – ‘‘idāni pana te kattha vasantī’’ti olokento – ‘‘ito aṭṭhārasayojanike arundhavatīnagare devavane viharantī’’ti disvā – ‘‘tesaṃ dhammaṃ desetuṃ gamissāmī’’ti pattacīvaramādāya seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva bodhimūle antarahito devavane pāturahosi.
如是听得偈语，于觉地得其果满八周，心安适乐，除却名相。至第八周，依梵天座问曰：‘我应先为谁说第一法？’自护念间，与同出家之十个比库团相遇。‘这些族子根基善，近我出家，未出家根本，平日修持勤奋，侍奉于我，今日当为彼说此第一法。’即如是自护，观察曰：‘此诸众处何？’视见：‘彼处距此十八由旬，阿伦陀河城神苑中住。’言：‘将往为彼说法。’取袈裟，宛如有力男子，缚臂伸展、收拢，亦如是于觉地幽居神苑宣说。
Tasmiñca samaye tā dasa bhikkhukoṭiyo arundhavatīnagaraṃ upanissāya devavane viharanti. Te pana bhikkhū dasabalaṃ dūratova āgacchantaṃ disvā pasannamānasā paccuggantvā, bhagavato pattacīvaraṃ paṭiggahetvā, buddhāsanaṃ paññāpetvā, satthu gāravaṃ katvā, bhagavantaṃ vanditvā, parivāretvā ekamantaṃ nisīdiṃsu. Tatra koṇḍañño dasabalo munigaṇaparivuto buddhāsane nisinno tidasagaṇaparivuto dasasatanayano viya vimalagaganatalagato saradasamayarajanikaro viya tārāgaṇaparivuto puṇṇacando viya virocittha. Atha satthā tesaṃ sabbabuddhanisevitaṃ anuttaraṃ tiparivaṭṭaṃ dvādasākāraṃ dhammacakkappavattanasuttantaṃ kathetvā dasabhikkhukoṭippamukhā satasahassadevamanussakoṭiyo dhammāmataṃ pāyesi. Tena vuttaṃ –
当时，此十比库团依止阿伦陀河城，住于神苑。他等见远来十力者，意色安详前迎。受佛袈裟，布置佛座，敬礼世尊，围坐一隅。尔时，长老阇笈诺环绕十力比库，坐佛座旁，十百眼如月满盈，净空无瑕，好似秋夜明星光明映耀。佛为彼讲述无上正等觉所传无上经典十二章节之法轮转动经，十力比库诸众，天人众生百千俱得法味。由此闻说典故谓曰—
§1
1.
‘‘Dīpaṅkarassa aparena, koṇḍañño nāma nāyako;
‘迦旃延作为沙利子之后的另一导师，名为阇笈诺；
Anantatejo amitayaso, appameyyo durāsado.
具无量光明，无穷寿命，超绝难逢，难以比拟。
§2
2.
‘‘Dharaṇūpamo khamanena, sīlena sāgarūpamo;
以忍辱如大地，持戒如大海，
Samādhinā merūpamo, ñāṇena gaganūpamo.
定慧如须弥山，智慧如虚空。’
§3
3.
‘‘Indriyabalabojjhaṅga-maggasaccappakāsanaṃ;
『根尘力觉支道谛显现』者，是指根尘的力量与觉支之道的真实分别所显现的义理。
Pakāsesi sadā buddho hitāya sabbapāṇinaṃ.
世尊常为一切有情利益而宣说此法。
§4
4.
‘‘Dhammacakkaṃ pavattente, koṇḍaññe lokanāyake;
『法轮初转』者，即指世尊在迦叶尊者为大众演说，开启法轮。
Koṭisatasahassānaṃ, paṭhamābhisamayo ahū’’ti.
那时有百万百千众的第一次转法轮的会弟子。
Tattha dīpaṅkarassa aparenāti dīpaṅkarassa satthuno aparabhāgeti attho. Koṇḍañño nāmāti attano gottavasena samadhigatanāmadheyyo. Nāyakoti vināyako. Anantatejoti attano sīlaguṇañāṇapuññatejena anantatejo. Heṭṭhato avīci upari bhavaggaṃ tiriyato anantā lokadhātuyo etthantare ekapuggalopi tassa mukhaṃ oloketvā ṭhātuṃ samattho nāma natthi. Tena vuttaṃ ‘‘anantatejo’’ti. Amitayasoti anantaparivāro. Tassa hi bhagavato vassasatasahassāni yāva parinibbānasamayaṃ etthantare bhikkhuparisāya gaṇanaparicchedo nāma nāhosi. Tasmā ‘‘amitayaso’’ti vuccati. Amitaguṇakittipi ‘‘amitayaso’’ti vuccati. Appameyyoti guṇagaṇaparimāṇavasena nappameyyoti appameyyo. Yathāha –
此处中说“迦叶尊者之后”即继迦叶尊者之后的释迦佛。名迦叶者，乃其族姓或世系所致，以迦叶为名。『尊者』不是普通首领，而是品行、智慧、功德无量光明的尊号。下面讲到阿鼻地狱、无边诸世界等广大无际，世尊唯一能现身并具足无上光明，故称“无量光”。“无量”即无尽之义，无边无际。世尊在此领域至多千百劫乃至般涅槃时，僧团数目无可计量，故称“无量寿”。“无量德性”的称誉同样如此，尽其广大无边的德性规模，故名无量。这是“无量”词义之由来。
‘‘Buddhopi buddhassa bhaṇeyya vaṇṇaṃ, kappampi ce aññamabhāsamāno;
举例说：“即便佛陀也只能称述佛陀的光辉，而不能妄言说其他者。”
Khīyetha kappo ciradīghamantare, vaṇṇo na khīyetha tathāgatassā’’ti. (dī. ni. aṭṭha. 1.304; 3.141; ma. ni. aṭṭha. 2.425; udā. aṭṭha. 53; cariyā. aṭṭha. nidānakathā);
“期劫虽久，时光不灭，如来法则亦然。”（见《长部尼》第一章304节；第三章141节；《中部尼》第二卷425节；《优陀那经》第一章53节；《行为集》序章）
Tasmā appameyyaguṇagaṇattā ‘‘appameyyo’’ti vuccati. Durāsadoti durupasaṅkamanīyo, āsajja ghaṭṭetvā upasaṅkamitumasakkuṇeyyabhāvato durāsado, durabhibhavanīyoti attho.
由于具足无量的德行，被称为“无量”。“难近”是指难以接近，因着难以亲近的性质，无法靠近，故名“难近”，也意为难以征服、难以制胜。
Dharaṇūpamoti dharaṇīsamo. Khamanenāti khantiyā, catunahutādhikadviyojanasatasahassabahalā mahāpathavī viya pakativātena lābhālābhaiṭṭhāniṭṭhādīhi akampanabhāvato ‘‘dharaṇūpamo’’ti vuccati. Sīlena sāgarūpamoti sīlasaṃvarena velānātikkamanabhāvena sāgarasamo. ‘‘Mahāsamuddo, bhikkhave, ṭhitadhammo velaṃ nātivattatī’’ti (a. ni. 8.19; cūḷava. 384; mi. pa. 6.2.10) hi vuttaṃ.
“地者类比”是指如同大地一般；“宽忍”是以耐心、宽容相应，譬如四百零十六里多的广大土地，虽遭风吹雨打仍不动摇，其不动摇之意即为“如地不动”；品德如大海，因守持戒律而穿越时光如海水不息，故谓如海。“世尊曾言：‘大海，比库们，性质稳定，波浪不溢越界。’”（见《增支部尼》八章十九；《小部》三八四；《中部》的《布施品》）
Samādhinā merūpamoti samādhipaṭipakkhabhūtadhammajanitakampābhāvato merunā girivarena samo, sadisoti attho. Merugirivaro viya thiratarasarīroti vā. Ñāṇena gaganūpamoti ettha bhagavato ñāṇassa anantabhāvena anantākāsena upamā katā. Cattāri anantāni vuttāni bhagavatā. Yathāha –
“定者类比”指以定为根本而无震动，故比于莲花座上的须弥山；“平等”意指与须弥山无异，如峰无别；以智慧喻为广阔天空，是因世尊的智慧无量无边，无垠如虚空。有四种无量被世尊宣说，如下：
‘‘Sattakāyo ca ākāso, cakkavāḷā canantakā;
“其一：身体无量；天空亦无边；眼界无限；时间无尽；”
Buddhañāṇaṃ appameyyaṃ, na sakkā ete vijānitu’’nti. (bu. vaṃ. 1.64);
“世尊智慧无量，无有能知其际。”（见《小部相应部》卷一六四）
Tasmā anantassa ñāṇassa anantena ākāsena upamā katāti.
因此，以无限的智慧比喻为无限的空间。
Indriyabalabojjhaṅgamaggasaccappakāsananti etesaṃ indriyabalabojjhaṅgamaggasaccānaṃ gahaṇena satipaṭṭhānasammappadhāniddhipādāpi gahitāva honti. Tasmā indriyādīnaṃ catusaṅkhepānaṃ vasena sattattiṃsabodhipakkhiyadhammānaṃ pakāsanadhammaṃ pakāsesi, desesīti attho. Hitāyāti hitatthaṃ. Dhammacakkaṃpavattenteti desanāñāṇe pavattiyamāne.
所谓根力、觉支、道及圣谛的明现，乃是由这些根力、觉支、道与圣谛相互摄持而成。由此，借助感官等四种简略的总持，示现三十七道品中觉支的明现，是谓此意。所谓“为利益”，即为了有利目的。此处分为「转法轮」之时的说法知见。
Tato aparabhāge mahāmaṅgalasamāgame dasasu cakkavāḷasahassesu devatāyo sukhume attabhāve māpetvā imasmiññeva cakkavāḷe sannipatiṃsu. Tattha kira aññataro devaputto koṇḍaññadasabalaṃ maṅgalapañhaṃ pucchi. Tassa bhagavā maṅgalāni kathesi. Tattha navutikoṭisahassāni arahattaṃ pāpuṇiṃsu. Sotāpannādīnaṃ gaṇanaparicchedo nāma nāhosi. Tena vuttaṃ –
接着在后半部分的大吉祥会集会上，在一千亿个世界轮回范围内，诸天以微妙的自身光华，集会于此轮回之中。于此，某位天子询问了吉祥问答十种。世尊讲说了这些吉祥事迹。由此，九千万亿为数的圣者获得了阿拉汉果。关于初果入流及以后诸果的计数，没有明确的章节。因此有言曰——
§5
5.
‘‘Tato parampi desente, naramarūnaṃ samāgame;
“从此开始转法轮，众生会集之时；
Navutikoṭisahassānaṃ, dutiyābhisamayo ahū’’ti.
九千万亿之第二转法轮开始。”
Tattha tato parampīti tato aparabhāgepi. Desenteti bhagavati dhammaṃ desente. Naramarūnanti narānañceva amarānañca, yadā pana bhagavā gaganatale titthiyamānamaddanaṃ yamakapāṭihāriyaṃ karonto dhammaṃ desesi tadā asītikoṭisahassāni arahattaṃ pāpuṇiṃsu. Tīsu phalesu patiṭṭhitā gaṇanapathaṃ vītivattā. Tena vuttaṃ –
此处“从此开始”的“从此”指后半部分。在此处“宣说”是指世尊宣说法义。众生既包含人，也含非人。世尊当时于虚空之顶，施显神变，宣说法义，彼时已有八千万亿阿拉汉获得果位。三果皆有成就，计数方法完整流传。因此有言——
§6
6.
‘‘Titthiye abhimaddanto, yadā dhammamadesayi;
『执着于见解者，当其宣说法时，』
Asītikoṭisahassānaṃ, tatiyābhisamayo ahū’’ti.
『曾有三亿无数众生，于第三次成道时得法。』
Tattha tadā-saddaṃ ānetvā attho daṭṭhabbo. Yadā bhagavā dhammaṃ desesi, tadā asītikoṭisahassānaṃ dhammābhisamayo ahūti.
『于此，当其引出当时之语，宜当观察其义。谓世尊宣说法时，诸三亿无数大众得法安住。』
Koṇḍañño kira satthā abhisambodhiṃ patvā paṭhamavassaṃ candavatīnagaraṃ upanissāya candārāme vihāsi. Tattha sucindharassa nāma brāhmaṇamahāsālassa putto bhaddamāṇavo nāma yasodharabrāhmaṇassa putto subhaddamāṇavo ca koṇḍaññassa buddhassa sammukhā dhammadesanaṃ sutvā pasannamānasā dasahi māṇavakasahassehi saddhiṃ tassa santike pabbajitvā arahattaṃ pāpuṇiṃsu.
「据传，沙骂那瞿曇最初成正觉后，第一次便以城邑月城为依止，栖居于月莲园中。彼处有善心婆罗门大族之子名为善男子，婆罗门瑜陀罗之子亦名善男子，彼等皆于瞿曇佛面前听受法教，欢喜心净，与十万善男子共同行至其近依处，出家修行，证得阿拉汉果。」
Atha koṇḍañño satthā jeṭṭhamāsapuṇṇamāya subhaddattherappamukhena koṭisatasahassena parivuto pātimokkhamuddisi, so paṭhamo sannipāto ahosi. Tato aparabhāge koṇḍaññasatthuno putte vijitasene nāma arahattaṃ patte taṃpamukhassa koṭisahassassa majjhe bhagavā pātimokkhaṃ uddisi, so dutiyo sannipāto ahosi. Athāparena samayena dasabalo janapadacārikaṃ caranto udenarājānaṃ nāma navutikoṭijanaparivāraṃ pabbājesi saddhiṃ tāya parisāya. Tasmiṃ pana arahattaṃ patte taṃpamukhehi navutiyā arahantakoṭīhi bhagavā parivuto pātimokkhaṃ uddisi, so tatiyo sannipāto ahosi. Tena vuttaṃ –
「尔后，沙骂那瞿曇尊者，至长月满（即八月十五），由比库长老善男子为首，率领百万众僧众集会，初次集会成立。尔后于次半月，瞿曇尊者之子尊者毗吉多胜所率众中，有百万众比库，亦举行集会，是为第二次集会。继而于下一时，十名众生王巡行于世，名为无怨王，此人带领九千万子民集会出家，连同同伴，亦有九十亿阿拉汉比库环绕尊者举行戒律集会，此即第三次集会。由此有言——」
§7
7.
‘‘Sannipātā tayo āsuṃ, koṇḍaññassa mahesino;
『三次集会已然发生，瞿曇大神者也；』
Khīṇāsavānaṃ vimalānaṃ, santacittāna tādinaṃ.
已断尽烦恼者，清净者，心宁静者，如是之人。
§8
8.
‘‘Koṭisatasahassānaṃ, paṭhamo āsi samāgamo;
「亿百万千之大聚会，乃第一聚会；
Dutiyo koṭisahassānaṃ, tatiyo navutikoṭina’’nti.
其次为百万之聚会，再次为九千万之聚会。」
Tadā kira amhākaṃ bodhisatto vijitāvī nāma cakkavattī hutvā candavatīnagare paṭivasati. So kira anekanaravaraparivuto salilanidhinivasanaṃ sameruyugandharaṃ aparimitavasudharaṃ vasundharaṃ adaṇḍena asatthena dhammena paripāleti. Atha koṇḍañño buddhopi koṭisatasahassakhīṇāsavaparivuto janapadacārikaṃ caramāno anupubbena candavatīnagaraṃ sampāpuṇi.
当时，我方菩萨名为毗揭陀，为转轮圣王，居于旃陀瓦帝城。彼如是，以众多山脉环绕，水泽丰饶，海水清凉，土壤广大无边，以无杖无惩之法调护土地。此时，尊者拘谛多比库亦已断尽百万烦恼，游行各村落，渐次来到旃陀瓦帝城。
So vijitāvī kira rājā – ‘‘sammāsambuddho kira amhākaṃ nagaraṃ anuppatto’’ti sutvā paccuggantvā bhagavato vasanaṭṭhānaṃ saṃvidahitvā svātanāya saddhiṃ bhikkhusaṅghena nimantetvā punadivase bhattavidhiṃ suṭṭhu paṭiyādetvā koṭisatasahassasaṅkhassa buddhappamukhassa bhikkhusaṅghassa mahādānaṃ adāsi. Bodhisatto bhagavantaṃ bhojetvā anumodanāvasāne – ‘‘bhante, temāsaṃ mahājanasaṅgahaṃ karonto idheva vasathā’’ti yācitvā tayo māse nirantaraṃ buddhappamukhassa bhikkhusaṅghassa asadisamahādānaṃ adāsi.
彼为转轮圣王，闻知「正觉者将降临我城」，即速返迎，于佛所寓所设宴，以自主意请比库僧团，于次日饷供仪式上恭敬奉献佛前僧团百万之大布施。菩萨侍奉世尊，欢喜赞叹，启请曰：「尊者，众人大聚会即成，此处宜留住。」遂三月不断献上无等大布施，供养佛前僧团。
Atha satthā bodhisattaṃ – ‘‘anāgate gotamo nāma buddho bhavissatī’’ti byākaritvā dhammamassa desesi. So satthu dhammakathaṃ sutvā rajjaṃ niyyātetvā pabbajitvā tīṇi piṭakāni uggahetvā aṭṭha samāpattiyo pañca ca abhiññāyo uppādetvā aparihīnajjhāno brahmaloke nibbatti. Tena vuttaṃ –
时，佛告菩萨曰：「未来有一佛，名为乔答摩将出世。」于是佛讲说法义，听毕于国中游行，出家，受持三藏，修成八禅那，生五种大神通，达到无失漏之智，生于梵天界。故有言曰：
§9
9.
‘‘Ahaṃ tena samayena, vijitāvī nāma khattiyo;
『我』当时，有一位名为维吉陀维的王族，
Samuddaṃ antamantena, issariyaṃ vattayāmahaṃ.
在海洋边界上，我曾主持王政。
§10
10.
‘‘Koṭisatasahassānaṃ, vimalānaṃ mahesinaṃ;
（他）有一千万亿清净的大王众，
Saha lokagganāthena, paramannena tappayiṃ.
与世界诸天王们一道，彼此相辅相成地共同治理。
§11
11.
‘‘Sopi maṃ buddho byākāsi, koṇḍañño lokanāyako;
『那时』如来也为我说法，他是世界领袖，名曰拘楼孽，
Aparimeyyito kappe, buddho loke bhavissati.
在无量无边劫中，必有如来在此世间出现。
§12
12.
‘‘Padhānaṃ padahitvāna, katvā dukkarakārikaṃ;
「勤求必须下大工夫，完成艰难的工作；
Assatthamūle sambuddho, bujjhissati mahāyaso.
觉者出生于无常的根本处，必定成为大名大誉的觉者。」
§13
13.
‘‘Imassa janikā mātā, māyā nāma bhavissati;
「此人之母，为名为摩耶；
Pitā suddhodano nāma, ayaṃ hessati gotamo.
父名净饭，正是此果德玛。」
§14
14.
‘‘Kolito upatisso ca, aggā hessanti sāvakā;
「哥利多与乌巴提斯将成为尊长，众弟子中他们为首；
Ānando nāmupaṭṭhāko, upaṭṭhissati taṃ jinaṃ.
名为安陀者的侍者，将侍奉这尊胜者。」
§15
15.
‘‘Khemā uppalavaṇṇā ca, aggā hessanti sāvikā;
「迦摩与优波罗瓦那等，皆将成为上首女比库，
Bodhi tassa bhagavato, assatthoti pavuccati.
世尊的觉悟被称为无上真理。」
§16
16.
‘‘Citto ca hatthāḷavako, aggā hessantupaṭṭhakā;
「志多及哈达拉瓦阔，皆将成为上首护持者；
Nandamātā ca uttarā, aggā hessantupaṭṭhikā;
南达母亲则为上首护持女；
Āyu vassasataṃ tassa, gotamassa yasassino.
此名声显赫的果德玛，其寿命长达百岁。」
§17
17.
‘‘Idaṃ sutvāna vacanaṃ, asamassa mahesino;
「闻听此伟大神王的教诲后，
Āmoditā naramarū, buddhabījaṃ kira ayaṃ.
人与天神皆欢喜，此人实乃佛陀种。
§18
18.
‘‘Ukkuṭṭhisaddā vattanti, apphoṭenti hasanti ca;
欢呼之声相继起，击掌而笑满欢颜；
Katañjalī namassanti, dasasahassidevatā.
十千天神合掌立，顶礼恭敬以为礼。
§19
19.
‘‘Yadimassa lokanāthassa, virajjhissāma sāsanaṃ;
若我等错失此世护者之教法，
Anāgatamhi addhāne, hessāma sammukhā imaṃ.
于未来世之时，将得面见此人。
§20
20.
‘‘Yathā manussā nadiṃ tarantā, paṭititthaṃ virajjhiya;
犹如人渡河时，错过了适宜的渡口；
Heṭṭhātitthe gahetvāna, uttaranti mahānadiṃ.
越过南方之地，渡过大河向北而行。
§21
21.
‘‘Evameva mayaṃ sabbe, yadi muñcāmimaṃ jinaṃ;
『我们所有人都是如此，若能放下这尊圣者；
Anāgatamhi addhāne, hessāma sammukhā imaṃ.
在未来轮回中相遇，我们必将面对这尊圣者。』
§22
22.
‘‘Tassāhaṃ vacanaṃ sutvā, bhiyyo cittaṃ pasādayiṃ;
听闻其言后，我心更加安定；
Tameva atthaṃ sādhento, mahārajjaṃ jine adaṃ;
坚守此理，降服了强大的王权；
Mahārajjaṃ daditvāna, pabbajiṃ tassa santike.
赋予大王领域后，便出家出离其侧。
§23
23.
‘‘Suttantaṃ vinayaṃ cāpi, navaṅgaṃ satthusāsanaṃ;
『经部分』与『律部分』以及『九分』皆为世尊教法。
Sabbaṃ pariyāpuṇitvāna, sobhayiṃ jinasāsanaṃ.
在周备修持全部后，使如来教法更加光明庄严。
§24
24.
‘‘Tatthappamatto viharanto, nisajjaṭṭhānacaṅkame;
“在那里专注用心修行，或坐、或立、或行走，自在从彼达到大神通，升入梵天界。”
Abhiññāpāramiṃ gantvā, brahmalokamagañchaha’’nti.
“如是修习至极，证入彼岸，向梵天界游行。”
Tattha ahaṃ tena samayenāti ahaṃ tasmiṃ samaye. Vijitāvī nāmāti evaṃnāmako cakkavattirājā ahosiṃ. Samuddaṃ antamantenāti ettha cakkavāḷapabbataṃ sīmaṃ mariyādaṃ katvā ṭhitaṃ samuddaṃ antaṃ katvā issariyaṃ vattayāmīti attho. Ettāvatā na pākaṭaṃ hoti.
此处所说“我于当时”者，指吾于彼时。名为维吉陀威的转轮圣王，居于海边界。所谓海之尽头，意以转轮王立定边界于海湾山麓，视其为海尽，以此界限掌护领境，意涵此处未言详明。
Rājā kira cakkavattī cakkaratanānubhāvena vāmapassena sineruṃ katvā samuddassa uparibhāgena aṭṭhayojanasahassappamāṇaṃ pubbavidehaṃ gacchati. Tattha rājā cakkavattī – ‘‘pāṇo na hantabbo, adinnaṃ nādātabbaṃ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṃ na pātabbaṃ, yathābhuttañca bhuñjathā’’ti (dī. ni. 2.244; 3.85; ma. ni. 3.257) ovādaṃ deti. Evaṃ ovāde dinne taṃ cakkaratanaṃ vehāsaṃ abbhuggantvā puratthimaṃ samuddaṃ ajjhogāhati. Yathā yathā ca taṃ ajjhogāhati, tathā tathā saṃkhittaūmivipphāraṃ hutvā ogacchamānaṃ mahāsamuddasalilaṃ yojanamattaṃ oggantvā antosamuddaṃ ubhosu passesu veḷuriyamaṇibhitti viya paramadassanīyaṃ hutvā tiṭṭhati, evaṃ puratthimasāgarapariyantaṃ gantvā taṃ cakkaratanaṃ paṭinivattati. Paṭinivattamāne ca tasmiṃ sā parisā aggato hoti, majjhe rājā cakkavattī ante cakkaratanaṃ hoti. Tampi jalaṃ jalantena viyogaṃ asahamānamiva nemimaṇḍalapariyantaṃ abhihanantameva tīramupagacchati.
所谓转轮王，依转轮宝之威力，立左壁垒，航行于海的上部分，行八千由旬之量，奋进至前行世界。于是转轮王训诫曰：“不杀生、不偷盗、不行非正欲、不妄语、不饮酒，依教理安稳生活。”此训诲载于『长部尼柯耶』『中部尼柯耶』与『大利行经』之文。受训诲后，转轮宝车高高飞起，越过前海，飞入大海之中。飞行时，车身如同聚集微小云雾之翻腾波浪，穿越由旬罗延之深海，间或现于海中双重宝栏镜壁如华丽宝石之极妙视相，游至前海尽头后，宝车转回返航。在转回途中，车轮旁集诸众随从，居于正中的转轮宝车极其宝贵。海水与车轮接触宛若难以分离般，水波绕车轮周围旋转，奔向岸边。
Evaṃ rājā cakkavattī puratthimasamuddapariyantaṃ pubbavidehaṃ abhivijinitvā dakkhiṇasamuddapariyantaṃ jambudīpaṃ vijetukāmo cakkaratanadesitena maggena dakkhiṇasamuddābhimukho gacchati. Taṃ dasasahassayojanappamāṇaṃ jambudīpaṃ abhivijinitvā dakkhiṇasamuddato paccuttaritvā sattayojanasahassappamāṇaṃ aparagoyānaṃ vijetuṃ heṭṭhā vuttanayeneva gantvā tampi sāgarapariyantaṃ abhivijinitvā pacchimasamuddatopi uttaritvā aṭṭhayojanasahassappamāṇaṃ uttarakuruṃ vijetuṃ tatheva gantvā taṃ samuddapariyantaṃ katvā tatheva abhivijiya uttarasamuddatopi paccuttarati. Ettāvatā raññā cakkavattinā sāgarapariyantāya pathaviyā issariyaṃ adhigataṃ hoti. Tena vuttaṃ samuddaṃ antamantena, issariyaṃ vattayāmaha’’nti.
如此，王者、转轮圣王，先侦察了东海边界，前往东海至彼岸非他国的广大之地；欲以转轮圣王所示之道，向南海边界行进。彼时，转轮圣王巡视了万余由旬的广袤柔荑洲，渡过南海，经七千由旬之遥，越过彼岸非他国之地，照此道路前行，又巡视了海洋边界，渡过西海，更北行八千由旬，征服北俱卢族，照此道路巡游，越过海洋边界，再北行。至此，转轮圣王御海洋四周之土，得其统御。故有言曰：海岸终端，乃为统治之境也。
Koṭisatasahassānanti koṭisatasahassāni. Ayameva vā pāṭho. Vimalānanti khīṇāsavānaṃ. Saha lokagganāthenāti saddhiṃ dasabalena koṭisatasahassānanti attho. Paramannenāti paṇītena annena. Tappayinti tappesiṃ. Aparimeyyito kappeti ito paṭṭhāya satasahassakappādhikāni tīṇi asaṅkhyeyyāni atikkamitvā ekasmiṃ bhaddakappeti attho.
“千万万”者，指千万千万之多。此即此文词句。净者，指已断除染污者。与世教首同力协作，即以千万万之众。至高无上者，是指最纯正、美好的粮食。补足者，意为补满、补足。无限量灭者，自此推算，以百万劫起计，越过三无数劫，成一吉祥劫。
Padhānanti vīriyaṃ. Tameva atthaṃ sādhentoti tameva buddhakārakamatthaṃ dānapāramiṃ pūrento sādhento nipphādentoti attho. Mahārajjanti cakkavattirajjaṃ. Jineti bhagavati, sampadānatthe vā bhummaṃ daṭṭhabbaṃ. Adanti adāsiṃ. Evamatthaṃ sādhentoti iminā sambandho daṭṭhabbo. ‘‘Mahārajjaṃ jine dadi’’nti paṭhanti keci. Daditvānāti cajitvā. Suttantanti suttantapiṭakaṃ. Vinayanti vinayapiṭakaṃ. Navaṅganti suttageyyādinavaṅgaṃ. Sobhayiṃ jinasāsananti āgamādhigamehi lokiyehi samalaṅkariṃ. Tatthāti tassa bhagavato sāsane. Appamattoti satisampanno. Brahmalokamagañchahanti brahmalokaṃ agañchiṃ ahaṃ.
努力者，指精进之士。意指成就此义，谓如来所成之因，圆满布施波罗蜜，成功达成、断灭烦恼之义。大王，谓转轮圣王。由佛所治，自应见其富饶庄严。赠与者，即布施者。此中含义乃应成就此义。有人诵读为“得大王之国”，此意是指成就之义。赠予之义，亦可解作舍弃。经者，指经藏。律者，指律藏。九部，指九部经典。辉耀如来教法，谓由圣教获得的世间庄严。此处意指世尊教法。精进，谓念念具足。往生天界，谓达到梵天之境。
Imassa pana koṇḍaññabuddhassa rammavatī nāma nagaraṃ ahosi, sunando nāma rājā pitā, sujātā nāma devī mātā, bhaddo ca subhaddo ca dve aggasāvakā, anuruddho nāmupaṭṭhāko, tissā ca upatissā ca dve aggasāvikā, sālakalyāṇirukkho bodhi, aṭṭhāsītihatthubbedhaṃ sarīraṃ , vassasatasahassāni āyuppamāṇaṃ ahosi, tassa rucidevī nāma aggamahesī ahosi, vijitaseno nāmassa putto, cando nāmupaṭṭhāko rājā. Candārāme kira vasīti. Tena vuttaṃ –
今有昆达耶如来，其城名曰罗摩沃底。王者名曰苏难陀，母为苏阇陀。著名的两尊上首弟子，分别为贤真与善真。侍者有阿努鲁达及提沙、阿婆提沙二贤首弟子。宝树为沙执迦良树。身体状况，有八十八只象印记。命数达百万载。王妃名为若耆大帝后。皇子名为己提胜。侍者名曰旃憍，王居旃憍园。对此有说曰：
§25
25.
‘‘Nagaraṃ rammavatī nāma, sunando nāma khattiyo;
“城名罗摩沃底，苏难陀为此王族；
Sujātā nāma janikā, koṇḍaññassa mahesino.
母名苏阇陀，英雄昆达耶之父。”
§30
30.
‘‘Bhaddo ceva subhaddo ca, ahesuṃ aggasāvakā;
『富饶者』与『善富饶者』，是尊首比库；
Anuruddho nāmupaṭṭhāko, koṇḍaññassa mahesino.
名为阿奴鲁陀，是尊首摩赫西那的侍者。
§31
31.
‘‘Tissā ca upatissā ca, ahesuṃ aggasāvikā;
『持三』与『持五』，是尊首比库；
Sālakalyāṇiko bodhi, koṇḍaññassa mahesino.
萨拉迦利亚尼果智，是尊首摩赫西那的侍者。
§33
33.
‘‘So aṭṭhāsīti hatthāni, accuggato mahāmuni;
他有八十八臂，大手大脚，是至高睿智的圣者；
Sobhate uḷurājāva, sūriyo majjhanhike yathā.
其光辉如烈日于盛夏之时照耀大地。
§34
34.
‘‘Vassasatasahassāni, āyu vijjati tāvade;
“世寿虽可至千千万岁，然而生命仍存于当下；
Tāvatā tiṭṭhamāno so, tāresi janataṃ bahuṃ.
只要当下坚立不移，他便能度脱众多众生。”
§35
35.
‘‘Khīṇāsavehi vimalehi, vicittā āsi medanī;
“无漏清净者，原本具足智慧；如同天空深渊，纯净无垢，自然光明皎洁。”
Yathā hi gaganamuḷūbhi, evaṃ so upasobhatha.
正如虚空因（明月）而光辉灿烂，彼亦如是地庄严照耀。
§36
36.
‘‘Tepi nāgā appameyyā, asaṅkhobhā durāsadā;
“三者皆为无比巨龙，数量无边难以计算；
Vijjupātaṃva dassetvā, nibbutā te mahāyasā.
如同闪电一般显现，彼等已然寂灭而大得威德。”
§37
37.
‘‘Sā ca atuliyā jinassa iddhi, ñāṇaparibhāvito ca samādhi;
『此者』者，是无与伦比的胜者神通，是以智慧所充满的三昧。
Sabbaṃ tamantarahitaṃ, nanu rittā sabbasaṅkhārā’’ti.
『一切皆无所有』，然而诸行法并非虚空无有。
Tattha sālakalyāṇikoti sālakalyāṇirukkho, so buddhakāle ceva cakkavattikāle ca nibbattati, nāññadā. So ekāheneva uṭṭhāti kira. Khīṇāsavehi vimalehi, vicittā āsi medanīti ayaṃ medanī khīṇāsavehi ekakāsāvapajjotā vicittā paramadassanīyā ahosi. Yathāhīti opammatthe nipāto. Uḷūbhīti nakkhattehi, tārāgaṇehi gaganatalaṃ viya khīṇāsavehi vicittā ayaṃ medanī sobhitthāti attho.
此处「萨拉迦良尼」者，谓好树。此树于佛陀时代以及转轮圣王时代皆有现出，无他异。就像一枝独立直起者似。谓此树证得漏尽清净，心识分明，谓此识是一种漏尽有余火苗中明朗极妙者。如是者，为譬喻之喻说。所谓「乌鲁布」者，如星辰与星群于天空顶端，心识以漏尽清净而明朗，此识光辉灿然也。
Asaṅkhobhāti aṭṭhahi lokadhammehi akkhobhā avikārā. Vijjupātaṃva dassetvāti vijjupātaṃ viya dassayitvā, ‘‘vijjuppātaṃvā’’tipi pāṭho. Koṇḍaññabuddhassa kira kāle parinibbāyamānā bhikkhū sattatālappamāṇamākāsamabbhuggantvā asitajaladharavivaragatā vijjulatā viya samantato vijjotamānā tejodhātuṃ samāpajjitvā nirupādānā dahanā viya parinibbāyiṃsu. Tena vuttaṃ ‘‘vijjupātaṃva dassetvā’’ti. Atuliyāti atulyā asadisā. Ñāṇaparibhāvitoti ñāṇena vaḍḍhito. Sesagāthā heṭṭhā vuttanayattā uttānā evāti.
『阿桑可婆』者，在八法中稳固不变者。谓如实显现犹如荚果绽开，亦作『毗周帕塔』，释为晶莹光明之貌。传说拘旃那佛涅槃时，七十由旬之广大虚空被光明照遍，犹如闪电划破阴暗四方，光明照耀无依止燃尽诸毒，如是而涅槃。故言『犹如荚果绽开』。『阿图利』者，谓不可比拟。『那那帕理巴和』者，即由智慧增长。余韵偈文下文云：言皆如上所述。
‘‘Koṇḍañño nāma sambuddho, candārāme manorame;
『拘旃那名者为正觉，』名曰拘旃那正觉者，隐止于妙月园，
Nibbāyi cetiyo tassa, sattayojaniko kato.
其涅槃圣地，约有七由旬广阔。
‘‘Na heva dhātuyo tassa, satthuno, vikiriṃsu tā;
『无疑，此五根本元素非世尊散布开来者。』
Ṭhitā ekaghanā hutvā, suvaṇṇapaṭimā viya’’.
『彼诸元素一心专注，犹如纯金铸成的圣像。』
Sakalajambudīpavāsino manussā samāgantvā sattayojanikaṃ sattaratanamayaṃ haritālamanosilāya mattikākiccaṃ telasappīhi udakakiccaṃ katvā niṭṭhāpesunti.
住于整个真腊大陆的众生，人类会同心合力，完成七由旬宽广，佐以七宝构成的绿色青铜饰物，并以陶土制成器皿，辅以油灰和水工事，终将其完成安置。
Koṇḍaññabuddhavaṃsavaṇṇanā niṭṭhitā. · 憍陈如佛种姓注释终。
Niṭṭhito dutiyo buddhavaṃso. · 第二佛种姓终。