6. Sumanabuddhavaṃso · 6. 苏玛那佛史义注
5. Maṅgalabuddhavaṃsavaṇṇanā5. 曼嘎拉佛史注释
Koṇḍaññe kira satthari parinibbute tassa sāsanaṃ vassasatasahassaṃ pavattittha. Buddhānubuddhānaṃ sāvakānaṃ antaradhānena sāsanamassa antaradhāyi. Koṇḍaññassa pana aparabhāge ekamasaṅkhyeyyamatikkamitvā ekasmiṃyeva kappe cattāro buddhā nibbattiṃsu maṅgalo, sumano, revato, sobhitoti. Tattha maṅgalo pana lokanāyako kappasatasahassādhikāni soḷasa asaṅkhyeyyāni pāramiyo pūretvā tusitapure nibbattitvā tattha yāvatāyukaṃ ṭhatvā pañcasu pubbanimittesu uppannesu buddhakolāhalaṃ nāma udapādi, tadā dasasahassacakkavāḷe devatāyo ekasmiṃ cakkavāḷe sannipatitvā āyācanti –
据说当年长老拘待尼者世尊般涅槃后，佛法传流已逾百万年。诸佛与声闻弟子相继入灭，佛法由此中断消失。然拘待尼末期超越一无数劫，在同一劫里四佛相继出世，名为孟迦楼、须摩难陀、雷伐多、大现。于此中，孟迦楼为世间导主，寿命达十万多岁，修满十六无数功德，在兜率天宫降生，居于五种前行相的年代，佛声震动世间。时十万天界诸天聚集于一天界，请求说：
‘‘Kālo kho te mahāvīra, uppajja mātukucchiyaṃ;
“伟大的勇士，现在是时候，生出母胎；
Sadevakaṃ tārayanto, bujjhassu amataṃ pada’’nti. (bu. vaṃ. 1.67);
普度众生，令觉悟至无上安乐。”(佛音续部1.67)
Evaṃ devehi āyācito katapañcavilokano tusitā kāyā cavitvā sabbanagaruttame uttaranagare anuttarassa uttarassa nāma rañño kule uttarāya nāma deviyā kucchismiṃ paṭisandhiṃ gaṇhi. Tadā anekāni pāṭihāriyāni pāturahuṃ. Tāni dīpaṅkarabuddhavaṃse vuttanayeneva veditabbāni. Tassā uttarāya kira mahādeviyā kucchismiṃ sabbalokamaṅgalassa maṅgalassa mahāsattassa paṭisandhiggahaṇato paṭṭhāya sarīrappabhā rattindivaṃ asītihatthappamāṇaṃ padesaṃ pharitvā candālokasūriyālokehi anabhibhavanīyā hutvā aṭṭhāsi. Sā ca aññenālokena vinā attano sarīrappabhāsamudayeneva andhakāraṃ vidhamitvā aṭṭhasaṭṭhiyā dhātīhi paricāriyamānā vicarati.
于是被天众如此请托，现观五方，离开兜率天身，出生于全城第一的北方城，国王家族之女名为北庄严姬。时有许多神通变化显现，此等记载与《佛达磨本事》中所述相应。此北庄严大天女因接续遍满天下吉祥、广大威德的福报，于星月光明覆持的地域，身长约五十四肘之大，照耀天下。她以不同的目光不需外界而自生光明，携护八十六种根门周游四方。
Sā kira devatāhi katārakkhā dasannaṃ māsānaṃ accayena paramasurabhikusumaphaladharasākhāviṭape kamalakuvalayasamalaṅkate ruru-sīha-byaggha-gaja-gavaya-mahiṃsapasadavividhamigagaṇavicarite paramaramaṇīye uttaramadhuruyyāne nāma maṅgaluyyāne maṅgalamahāpurisaṃ vijāyi . So jātamattova mahāsatto sabbā disā viloketvā uttarābhimukho sattapadavītihārena gantvā āsabhiṃ vācaṃ nicchāresi. Tasmiñca khaṇe sakaladasasahassilokadhātūsu devatā dissamānasarīrā dibbamālādīhi samalaṅkatagattā tattha tattha ṭhatvā jayamaṅgalathutivacanāni sampavattesuṃ. Pāṭihāriyāni vuttanayāneva. Nāmaggahaṇadivase panassa lakkhaṇapāṭhakā sabbamaṅgalasampattiyā jātoti ‘‘maṅgalakumāro’’ tveva nāmaṃ kariṃsu.
此女由诸天守护，经历十三个月，享受极胜妙香花果果实，栖居称为甘露池莲华林的园地。名为甘露园中的甘露大人诞生。此大人如同生来者，通视四方，朝北向前，踱步七尺步行法，缓缓落座。此时，遍十万诸天现其身形，饰以天界之花及宝飾，俱于各处现前，欢庆胜利吉祥赞语，神变显现显著。于此诞生之日，有预兆学者以大吉祥满于一切故称其名为“吉祥少年”。
Tassa kira yasavā rucimā sirimāti tayo pāsādā ahesuṃ. Yasavatīdevippamukhāni tiṃsanāṭakitthisahassāni ahesuṃ. Tattha mahāsatto navavassasahassāni dibbasukhasadisaṃ sukhaṃ anubhavitvā yasavatiyā aggamahesiyā kucchismiṃ sīlavaṃ nāma puttaṃ labhitvā cattāri nimittāni disvā alaṅkataṃ paṇḍaraṃ nāma sundaraturaṅgavaramāruyha mahābhinikkhamanaṃ nikkhamitvā pabbaji. Taṃ pana pabbajantaṃ tisso manussakoṭiyo anupabbajiṃsu. Tehi parivuto mahāpuriso aṭṭha māse padhānacariyamacari.
他有三座华丽的宫殿，呈现光荣威严。宫殿密集三十万室。此大人经历九千年诸天乐境，获该宫中最高王妃严丽子之子名为善德，见四相之吉祥征兆，装饰洁白良驹，跨乘秀馭者，宏大出家修行。出家后，三亿众人无数随其出家。于其围绕下，此大人八个月勤苦修行。
Tato visākhapuṇṇamāya uttaragāme uttaraseṭṭhino dhītāya uttarāya nāma dinnaṃ pakkhittadibbojaṃ madhupāyāsaṃ paribhuñjitvā surabhikusumālaṅkate nīlobhāse manorame sālavane divāvihāraṃ vītināmetvā uttarena nāma ājīvakena dinnā aṭṭha tiṇamuṭṭhiyo gahetvā asitañjanagirisaṅkāsaṃ akkantavarakanakajālakūṭaṃva sītacchāyaṃ vividhamigagaṇasampātavirahitaṃ mandamāluteritāya ghanasākhāya samalaṅkataṃ naccantamiva pītiyā virocamānaṃ nāgabodhiṃ upasaṅkamitvā mattavaranāgagāmī nāgabodhiṃ padakkhiṇaṃ katvā pubbuttarapasse ṭhatvā aṭṭhapaṇṇāsahatthavitthataṃ tiṇasantharaṃ santharitvā tattha pallaṅkaṃ ābhujitvā caturaṅgasamannāgataṃ vīriyaṃ adhiṭṭhahitvā sabalaṃ mārabalaṃ viddhaṃsetvā pubbenivāsadibbacakkhuñāṇāni paṭilabhitvā paccayākārasammasanaṃ katvā khandhesu aniccādivasena abhinivisitvā anukkamena anuttaraṃ sammāsambodhiṃ patvā –
于是，在乌塔勒给政（Uttaraseṭṭhi）之女名为乌塔拉（Uttarā）处的维萨卡月圆之日，于北城（Uttaragāma）里，接纳了由乌塔拉所赠的称为奇利提迦朵波迦（Pakkhitadibbojaṃ）的蜂蜜稠饭。随后，他在香花缀饰、静谧宜人的蓝光映照之沙罗树林中，于白昼散步，取名为维提那，接受名为乌塔拉的病人赠与的八把束稻草，前往坐落于阿斯塔尼贾那岗（Asitañjanagiri）山脚的幽静荫凉处。此处如同金色织布般辉煌，凉爽阴凉，远离各种兽群成群集聚，枝叶繁茂，树木密集，宛如花环围绕，“舞蹈”般在愉悦中闪耀。他近前转向那胜利护法龙（Nāgabodhi），随即往返环绕，注视着前方，座落于八十五肘宽的稻草铺就之地，在那里铺设寝榻，席地而坐，具备四种力量，坚立起精进，征服魔王力量。凭借前世所获天眼通达诸天眼力，洞察缘起法相，由心渐进，证得无上正等正觉。
‘‘Anekajātisaṃsāraṃ, sandhāvissaṃ anibbisaṃ;
他说：‘经历无数世轮回的苦痛，来来去去，从未得安乐；
Gahakāraṃ gavesanto, dukkhā jāti punappunaṃ.
寻求属于自身家庭的家园，却在生生世世中反复经历生死苦难。
‘‘Gahakāraka diṭṭhosi, puna gehaṃ na kāhasi;
你已看透这家园之所，决不会再回家去，
Sabbā te phāsukā bhaggā, gahakūṭaṃ visaṅkhataṃ;
你所有的舍宅瓦房，都已破败不堪；
Visaṅkhāragataṃ cittaṃ, taṇhānaṃ khayamajjhagā’’ti. (dha. pa. 153-154) –
心已远离一切散乱，渴爱已在中止灭尽。’（经文节选自《达哈那经·巴那篇》第153-154节）
Udānaṃ udānesi.
唤起，正是唤起。
Maṅgalassa pana sammāsambuddhassa aññehi buddhehi adhikatarā sarīrappabhā ahosi. Yathā pana aññesaṃ sammāsambuddhānaṃ samantā asītihatthappamāṇā vā byāmappamāṇā vā sarīrappabhā ahosi, na evaṃ tassa. Tassa pana bhagavato sarīrappabhā niccakālaṃ dasasahassilokadhātuṃ pharitvā aṭṭhāsi. Tarugirigharapākāraghaṭakavāṭādayo suvaṇṇapaṭṭapariyonaddhā viya ahesuṃ. Navutivassasatasahassāni āyu tassa ahosi. Ettakaṃ kālaṃ candasūriyatārakādīnaṃ pabhā natthi. Rattindivaparicchedo na paññāyittha. Divā sūriyālokena viya sattā niccaṃ buddhālokeneva sabbakammāni karontā vicariṃsu. Sāyaṃ pupphanakakusumānaṃ pāto ca ravanakasakuṇādīnañca vasena loko rattindivaparicchedaṃ sallakkhesi.
然而，正自觉者祇摩伽尊者的身体光辉，比其他佛陀更为辉煌。当其他诸佛的身体光辉普遍约如长臂或宽臂之大时，他的光辉却非如此。尊者的身体光辉恒时充满十万天下界，广袤无垠。如同树林、山岭、村落、陶器作坊、街道等布满金色缎带般铺展。其寿命达九十万岁。其时，日月星辰等光辉都不存在划分日夜之分。昼间众生仿佛处于佛光所照耀之境地，所有众生恒常行持佛光所照明一切善行。傍晚时分，群花花粉飘落，鹤鸟等乐音与歌声使世界联结日夜之交。
Kiṃ pana aññesaṃ buddhānaṃ ayamānubhāvo natthīti? No natthi. Tepi hi ākaṅkhamānā dasasahassilokadhātuṃ tato vā bhiyyo ābhāya phareyyuṃ. Maṅgalassa pana bhagavato pubbapatthanāvasena aññesaṃ byāmappabhā viya sarīrappabhā niccameva dasasahassilokadhātuṃ pharitvā aṭṭhāsi. So kira bodhisattakāle vessantarattabhāvasadise attabhāve saputtadāro vaṅkapabbatasadise pabbate vasi. Atheko sabbajanaviheṭhako kharadāṭhiko nāma manussabhakkho mahesakkho yakkho mahāpurisassa dānajjhāsayataṃ sutvā brāhmaṇavaṇṇena upasaṅkamitvā mahāsattaṃ dve dārake yāci. Mahāsatto ‘‘dadāmi brāhmaṇassa puttake’’ti haṭṭhapahaṭṭho udakapariyantaṃ pathaviṃ kampento dve dārake adāsi. Atha kho yakkho tassa passantasseva mahāpurisassa taṃ brāhmaṇavaṇṇaṃ pahāya analajālapiṅgalavirūpanayano visamavirūpakuṭilabhīmadāṭho cipiṭakavirūpanāso kapilapharusadīghakeso navadaḍḍhatālakkhandhasadisakāyo hutvā te dārake muḷālakalāpaṃ viya gahetvā khādi. Mahāpurisassa yakkhaṃ oloketvā mukhe vivaṭamatte aggijālaṃ viya lohitadhāraṃ uggirantaṃ tassa mukhaṃ disvāpi kesaggamattampi domanassaṃ na uppajji. ‘‘Sudinnaṃ vata me dāna’’nti cintayato panassa sarīre mahantaṃ pītisomanassaṃ udapādi. So ‘‘imassa me nissandena anāgate iminā nīhārena rasmiyo nikkhamantū’’ti patthanamakāsi. Tassa taṃ patthanaṃ nissāya buddhabhūtassa sarīrato rasmiyo nikkhamitvā ettakaṃ ṭhānaṃ phariṃsu.
那么其他佛陀有如此光辉吗？没有。即使愿望强烈，也不会有佛光充满十万天下界，超过此境界。祇摩伽尊者在菩提之前，据前辈记载，他的身体光辉恒久普照十万天下界。那时，祇摩伽尚为菩萨，现身生于有象征娑婆世界时轮之地——生于象形树脚山庄。山中有一人，名为犀利达提者，是人间魔力村之天魔王。他闻闻佛陀慈悲大德与施舍之名，化身为婆罗门模样前来求施。尊者大德遂心欢喜，摇动大地，令水波翻腾，将两子赠与婆罗门。此天魔目睹此事，弃婆罗门貌，而显示无火而特显赤赭色、面容沧桑、形态扭曲、双目失明、鼻梁弯曲之状，面若芦荻般细长瘦削之色，身强如九十八肢节合一之躯，取那两子如抓取树根般吞食。尊者见此，口微张如火焰喷发，满脸血流，但尚未起悲痛之色。魔王心念：“其施舍确实蒙我欢喜。”于是命令其身体大喜，期盼未来因这缘故，佛光再度降下。于是起誓愿：由此誓愿，光明自尊者身体涌出普照广大。
Aparampi pubbacariyaṃ tassa atthi. Ayaṃ kira bodhisattakāle ekassa buddhassa cetiyaṃ disvā – ‘‘imassa buddhassa mama jīvitaṃ pariccajituṃ vaṭṭatī’’ti daṇḍadīpikāveṭhananiyāmena sakalasarīraṃ veṭhāpetvā ratanamattamakuḷaṃ satasahassagghanikaṃ suvaṇṇapātiṃ sugandhasappissa pūrāpetvā tattha sahassavaṭṭiyo jāletvā taṃ sīsenādāya sakalasarīraṃ jālāpetvā jinacetiyaṃ padakkhiṇaṃ karonto sakalarattiṃ vītināmesi. Evaṃ yāva aruṇuggamanā vāyamantassa lomakūpamattampi usumaṃ na gaṇhi. Padumagabbhaṃ paviṭṭhakālo viya ahosi. Dhammo hi nāmesa attānaṃ rakkhantaṃ rakkhati. Tenāha bhagavā –
其菩提行亦复存在。彼时菩萨见一佛塔，即愿舍命；以杖指挥，缠满全身，涂金粉香末，搭设篷帐，观察佛塔，绕塔行礼，昼夜不离。此时期犹如睡眠中揭开莲胎显现。法即名前守护自己者，故世尊云：
‘‘Dhammo have rakkhati dhammacāriṃ, dhammo suciṇṇo sukhamāvahāti;
“法护持修法者，法流布令安乐；
Esānisaṃso dhamme suciṇṇe, na duggatiṃ gacchati dhammacārī’’ti. (theragā. 303; jā. 1.10.102; 1.15.385);
此乃善行于法之利益，行法者不堕恶趣。（长老偈303；本生经1.10.102；1.15.385）
Imassāpi kammassa nissandena tassa sarīrobhāso dasasahassilokadhātuṃ pharitvā aṭṭhāsi (dha. sa. aṭṭha. nidānakathā). Tena vuttaṃ –
借助此业力，彼身影影晃晃地广布于十万界法中而显现（参见《长部》八节本起释） 。因此经云——
§1
1.
‘‘Koṇḍaññassa aparena, maṅgalo nāma nāyako;
“迦旃延之外，名曰吉祥为王；
Tamaṃ loke nihantvāna, dhammokkamabhidhārayi.
斩除那世间黑暗，持扬法的光明。”
§2
2.
‘‘Atulāsi pabhā tassa, jinehaññehi uttariṃ;
“他光辉无比，超越诸胜者；
Candasūriyappabhaṃ hantvā, dasasahassī virocatī’’ti.
斩灭日月光辉，辉映十万世界。”
Tattha tamanti lokandhakārañca hadayatamañca. Nihantvānāti abhibhavitvā. Dhammokkanti ettha ayaṃ pana ukkā-saddo suvaṇṇakāramūsādīsu anekesu atthesu dissati. Tathāhi ‘‘saṇḍāsena jātarūpaṃ gahetvā ukkāmukhe pakkhipeyyā’’ti (ma. ni. 3.360) āgataṭṭhāne suvaṇṇakārānaṃ mūsā ‘‘ukkā’’ti veditabbā. ‘‘Ukkaṃ bandheyya, ukkaṃ bandhitvā ukkāmukhaṃ ālimpeyyā’’ti āgataṭṭhāne kammārānaṃ aṅgārakapallaṃ. ‘‘Kammārānaṃ yathā ukkā, anto jhāyati no bahī’’ti (jā. 2.22.649) āgataṭṭhāne kammāruddhanaṃ. ‘‘Evaṃvipāko ukkāpāto bhavissatī’’ti (dī. ni. 1.24, 208) āgataṭṭhāne vāyuvego ‘‘ukkā’’ti vuccati. ‘‘Ukkāsu dhāriyamānāsū’’ti (dī. ni. 1.159) āgataṭṭhāne dīpikā ‘‘ukkā’’ti vuccati. Idhāpi dīpikā ukkāti adhippetā (ma. ni. aṭṭha. 1.76 ādayo). Tasmā idha dhammamayaṃ ukkaṃ abhidhārayi, avijjandhakārapaṭicchannassa avijjandhakārābhibhūtassa lokassa dhammamayaṃ ukkaṃ dhāresīti attho.
此处“黑暗”指世间之暗，“斩灭”即击破克服之意。所谓“法之光明”则有多重寓意，此处所属“乌迦”一词乃金色与谎言之合成体，表现于诸多语境中。如《大念处经》（mā 3.360）云：“以铁锤击打铁形物于炉口”，当时铁匠口中“乌迦”为应当理解的金色假象。又如“捆绑铁链，绑后掷入炉口”的铁匠唤铁链为“乌迦”，《起经》（jā 2.22.649）中铁匠被讥为铁之囚牢亦称“乌迦”。《长部针》（dī ni 1.24, 208）中亦曰：“终有铁火灾”，描述火风疾猛之势也称“乌迦”。《长部针》（dī ni 1.159）灯光明灭亦称“乌迦”。因此本处灯光明亮之“乌迦”为通称，寓指由无明暗蔽而被无明所摄受的世界，遂说此处为法性之“乌迦”，意即承载法性之明灯。
Atulāsīti atulyā āsi. Ayameva vā pāṭho, aññehi buddhehi asadisā ahosīti attho. Jinehaññehīti jinehi aññehi . Candasūriyappabhaṃ hantvāti candasūriyānaṃ pabhaṃ abhihantvā. Dasasahassī virocatīti candasūriyālokaṃ vinā buddhālokeneva dasasahassī virocatīti attho.
这段阐述说，这个教法的描述是独特的。意指这样的利益，和其他的佛所说的教法不同。接下来又提到，消灭了月亮和太阳的光芒，意味着打破了月亮与太阳的光辉。此处的月亮和太阳比喻着世俗的光，还有释迦牟尼的光辉涵盖了十万的光明。
Maṅgalasammāsambuddho pana adhigatabodhiñāṇo bodhimūleyeva sattasattāhāni vītināmetvā brahmuno dhammāyācanaṃ sampaṭicchitvā – ‘‘kassa nu kho ahaṃ imaṃ dhammaṃ deseyya’’nti (ma. ni. 1.284; 2.341; mahāva. 10) upadhārento attanā saha pabbajitānaṃ bhikkhūnaṃ tisso koṭiyo upanissayasampannaṃ addasa. Athassa etadahosi – ‘‘ime kulaputtā maṃ pabbajantaṃ anupabbajitā upanissayasampannā ca, te mayā visākhapuṇṇamāya vivekatthikena vissajjitā sirivaḍḍhananagaraṃ upanissāya sirivanagahanaṃ gantvā viharanti, handāhaṃ tattha gantvā dhammaṃ tesaṃ desessāmī’’ti attano pattacīvaraṃ gahetvā haṃsarājā viya gaganatalamabbhuggantvā sirivanagahane paccuṭṭhāsi. Te ca bhikkhū bhagavantaṃ vanditvā antevāsikavattaṃ dassetvā bhagavantaṃ parivāretvā nisīdiṃsu. Tesaṃ bhagavā sabbabuddhanisevitaṃ dhammacakkappavattanasuttantaṃ kathesi. Tato tisso bhikkhukoṭiyo arahattaṃ pāpuṇiṃsu. Devamanussānaṃ koṭisatasahassānaṃ dhammābhisamayo ahosi. Tena vuttaṃ –
而正自觉者在达到了智慧的时，与佛陀的法则对接，考虑到究竟是谁来教授这法。他意识到，跟随他出家的比库有三十个信心稳健的支持者。他想到了这样一件事情：这些贵族之子拥有较大的能力，与那些没有出家的弟子们相比，他们因四月的满月住于寂静中，因此决定前往那个地方来讲解法义，他便如同天鹅王一般，飞升到空中，便来到了那座城市。这些比库们则向世尊恭敬地礼拜，并显示出弟子的行为，围绕在世尊身边坐下。世尊便开始讲解《法轮转法经》，因此那三十个比库也都达到了阿拉汉的果位。天人和人间有成千上万的体悟法义。由此可知，
§3
3.
‘‘Sopi buddho pakāsesi, caturo saccavaruttame;
‘这位佛陀已经阐明了四圣谛的真义；
Te te saccarasaṃ pītvā, vinodenti mahātamaṃ.
一旦他们品尝了真理的甘露，就能解脱于这些大苦。
§4
4.
‘‘Patvāna bodhimatulaṃ, paṭhame dhammadesane;
在得到觉悟后，第一次讲法时；
Koṭisatasahassānaṃ, dhammābhisamayo ahū’’ti.
有成千上万的人获得了法的体悟。
Tattha caturoti cattāri. Saccavaruttameti saccāni ca varāni ca saccavarāni, saccāni uttamānīti attho. ‘‘Cattāro saccavaruttame’’tipi pāṭho, tassa cattāri saccavarāni uttamānīti attho. Te teti te te devamanussā buddhena bhagavatā vinītā. Saccarasanti catusaccapaṭivedhāmatarasaṃ pivitvā. Vinodenti mahātamanti tena tena maggena pahātabbaṃ mohatamaṃ vinodenti, viddhaṃsentīti attho. Patvānāti paṭivijjhitvā. Bodhinti ettha panāyaṃ bodhi-saddo –
此处「caturo」意味着四个。所谓真实言说者，即真理，也可称为上乘真理，含义即是如此。『cattāro saccavaruttame』这三词是经文，指的是那四种上乘的真实言说。『te』是指诸天人，这四种真理皆由佛陀世尊教诲。所谓真理，是指对四谛的深刻领悟。『vinodenti mahātamanti』意即以各种道次第破除最大的愚痴，『patvānāti』则指彻底破除。此处「bodhi」一词即是觉悟的意思。
‘‘Magge phale ca nibbāne, rukkhe paññattiyaṃ tathā;
「于道、果及涅槃，于树及概念中，
Sabbaññute ca ñāṇasmiṃ, bodhisaddo panāgato’’.
复于一切智智，『觉』之名称由此来。」
Tathā hi panesa – ‘‘bodhi vuccati catūsu maggesu ñāṇa’’ntiādīsu (cūḷani. khaggavisāṇasuttaniddesa 121) magge āgato. ‘‘Upasamāya abhiññāya sambodhāya saṃvattatī’’ti (ma. ni. 1.33; 3.323; mahāva. 13; saṃ. ni. 5.1081; paṭi. ma. 2.30) ettha phale. ‘‘Patvāna bodhiṃ amataṃ asaṅkhata’’nti ettha nibbāne. ‘‘Antarā ca gayaṃ antarā ca bodhi’’nti (ma. ni. 1.285; 2.341; mahāva. 11) ettha assattharukkhe. ‘‘Bodhi kho rājakumāro bhoto gotamassa pāde sirasā vandatī’’ti ettha (ma. ni. 2.324; cūḷava. 268) paññattiyaṃ. ‘‘Pappoti bodhiṃ varabhūrimedhaso’’ti (dī. ni. 3.217) ettha sabbaññutaññāṇe. Idhāpi sabbaññutaññāṇe daṭṭhabbo. Arahattamaggañāṇepi vaṭṭati (ma. ni. aṭṭha. 1.13; udā. aṭṭha. 1; pārā. aṭṭha. 1.11; cariyā. aṭṭha. nidānakathā). Atulanti tularahitaṃ pamāṇātītaṃ, appamāṇanti attho. Sambodhiṃ patvā dhammaṃ desentassa tassa bhagavato paṭhame dhammadesaneti attho gahetabbo.
因此，在《小牛刺针经注解》（cūḷani.khaggavisāṇasuttaniddesa 121）中说：「觉悟乃是四圣道中的知识」等语句。又《中部典》（ma.ni. 1.33；3.323；《大部文集》13；《增支部典》5.1081；《巴利注释》2.30）中言：「止息、正知通达与正觉相应」。所谓果，即「破除后觉悟永恒无为」；说涅槃如《中部典》1.285、2.341、《大部文集》11中：「中间如吉野，中间如觉悟」。提及菩提树称谓，则《中部典》2.324、小经文行为268云：「觉悟树，王子默然顶礼于果德玛足下」。而在全知智慧方面，则《长部注释》3.217示：「富有智慧者获得觉悟」。此处亦应观察全知智慧。阿拉汉道之智慧亦随之显现（见《中部典》、《优陀那》、《巴腊》、《行集》注解）。「atulanti」为「无可比拟、无重无等」之意，「appamāṇanti」即「无限量」之义。初证菩提时，应当接受世尊首讲法义。
Yadā pana cittaṃ nāma nagaraṃ upanissāya viharanto campakarukkhamūle kaṇḍambarukkhamūle amhākaṃ bhagavā viya titthiyānaṃ mānamaddanaṃ yamakapāṭihāriyaṃ katvā surāsurayuvatiratisambhavane ruciranavakanakarajatamayavarabhavane tāvatiṃsabhavane pāricchattakarukkhamūle paṇḍukambalasilātale nisīditvā abhidhammaṃ kathesi, tadā koṭisatasahassānaṃ devatānaṃ dhammābhisamayo ahosi, ayaṃ dutiyo abhisamayo. Yadā pana sunando nāma cakkavattirājā surabhinagare pūritacakkavattivatto hutvā cakkaratanaṃ paṭilabhi. Taṃ kira maṅgaladasabale loke uppanne cakkaratanaṃ ṭhānā osakkitaṃ disvā sunando rājā vigatānando brāhmaṇe paripucchi – ‘‘imaṃ cakkaratanaṃ mama kusalena nibbattaṃ, kasmā ṭhānā osakkita’’nti? Tato te tassa rañño osakkanakāraṇaṃ byākariṃsu. ‘‘Cakkavattirañño āyukkhayena vā pabbajjūpagamanena vā buddhapātubhāvena vā cakkaratanaṃ ṭhānā osakkatīti vatvā tuyhaṃ pana, mahārāja, āyukkhayo natthi, atidīghāyuko tvaṃ, maṅgalo pana sammāsambuddho loke uppanno, tena te cakkaratanaṃ osakkita’’nti. Taṃ sutvā sunando cakkavattirājā saparijano taṃ cakkaratanaṃ sirasā vanditvā āyāci – ‘‘yāvāhaṃ tavānubhāvena maṅgaladasabalaṃ sakkarissāmi, tāva tvaṃ mā antaradhāyassū’’ti. Atha naṃ cakkaratanaṃ yathāṭhāneyeva aṭṭhāsi.
当时，有一心于城镇生活的人，依靠野荼树干之下、黄葛树干之下，若如我等的佛陀在恶魔女众之间行使威严以避免侮辱，于瑞丽的新建皇家宫殿，太阳神居所与忉利天宫、婆罗门天宫及遮蔽树干下席地而坐，讲述阿毗达摩法时，当时十万千万天众齐集，进行第二次法会。又有名为苏南多的转轮圣王，在苏拉比城成为真正转轮圣王，获得转轮宝座。此转轮宝被称为天下幸福强大之物。苏南多王见宝座被他人占据而心生不悦，便询问婆罗门众此宝为何不归属他。于是说明原因：因或由寿终、出家、觉悟威德而座椅已空。告知大王，他非寿终而是寿命极长；真正的福德者，是正觉出世人，因此宝座乃乘佛威德之力空置。闻此，苏南多王与一众臣僚顶礼宝座，祈愿自己能承受天下幸福力，嘱咐宝座永久安置于其地。
Tato samupāgatānando sunando cakkavattirājā chattiṃsayojanaparimaṇḍalāya parisāya parivuto sabbalokamaṅgalaṃ maṅgaladasabalaṃ upasaṅkamitvā sasāvakasaṅghaṃ satthāraṃ mahādānena santappetvā arahantānaṃ koṭisatasahassānaṃ kāsikavatthāni datvā tathāgatassa sabbaparikkhāre datvā sakalalokavimhayakaraṃ bhagavato pūjaṃ katvā maṅgalaṃ sabbalokanāthaṃ upasaṅkamitvā dasanakhasamodhānasamujjalaṃ vimalakamalamakuḷasamamañjaliṃ sirasi katvā vanditvā dhammassavanatthāya ekamantaṃ nisīdi. Puttopi tassa anurājakumāro nāma tatheva nisīdi.
此后，苏南多王带着三十六由旬范围的护法会众，来到至高无上的幸福力所在处，安慰弟子僧团，供养大量布施，施予成千上万阿拉汉细布及佛陀所有伞盖等一切器物，恭敬奉献佛陀，表示对护法幸福王的敬仰与礼拜。之后，净心具足地赞叹佛陀教法、静坐端正、双手合十顶礼。佛陀左右两侧有名为阿努拉王子的侍童陪坐。
Tadā sunandacakkavattirājappamukhānaṃ tesaṃ bhagavā anupubbikathaṃ kathesi. Sunando cakkavattī saddhiṃ parisāya saha paṭisambhidāhi arahattaṃ pāpuṇi. Atha satthā tesaṃ pubbacariyaṃ olokento iddhimayapattacīvarassa upanissayaṃ disvā cakkajālasamalaṅkataṃ dakkhiṇahatthaṃ pasāretvā – ‘‘etha, bhikkhavo’’ti āha. Sabbe taṅkhaṇaṃyeva duvaṅgulakesā iddhimayapattacīvaradharā vassasaṭṭhikattherā viya ākappasampannā hutvā bhagavantaṃ parivārayiṃsu. Ayaṃ tatiyo abhisamayo ahosi. Tena vuttaṃ –
彼时，苏南陀国王及其众臣，世尊为他们逐渐开示教法。苏南陀国王与众僧伽同住，修习解脱果证阿拉汉。随后，佛陀观察他们先前所行的善业，见到披着具神通力袈裟并显现神变的右手，便伸出右手，对众比库说：『比库们，请看这里。』众比库迅速聚集，头发齐短如两指长，皆如修行六十载的长老，满怀精进地护持世尊。这是第三次靠近护持佛陀。由此经声闻已言：
§5
5.
‘‘Surindadevabhavane, buddho dhammamadesayi;
『天宫中的苏林陀天王之所，佛陀宣说法义；
Koṭisatasahassānaṃ, dutiyābhisamayo ahu.
亿万众生之中，第二次靠近护持已成。』
§6
6.
‘‘Yadā sunando cakkavattī, sambuddhaṃ upasaṅkami;
『当苏南陀国王前往，礼敬正觉者时，
Tadā āhani sambuddho, dhammabheriṃ varuttamaṃ.
正觉者宣说教法，此法如法轮之转动。』
§7
7.
‘‘Sunandassānucarā janatā, tadāsuṃ navutikoṭiyo;
『苏南陀及其随从和百姓，如此多达九十亿人，'}
Sabbepi te niravasesā, ahesuṃ ehibhikkhukā’’ti.
“你们皆已完具，全体同为在此的比库。”
Tattha surindadevabhavaneti puna devindabhavaneti attho. Dhammanti abhidhammaṃ. Āhanīti abhihani. Varuttamanti varo bhagavā uttamaṃ dhammabherinti attho. Anucarāti nibaddhacarā sevakā. Āsunti ahesuṃ. ‘‘Tadāsi navutikoṭiyo’’tipi pāṭho. Tassa janatā āsi, sā janatā kittakāti ce, navutikoṭiyoti attho.
此处「天龙天宫」与「诸天之王宫」义同。『法』者，解为法理或论述。『杀』者意为消灭。『尊长』即世尊，谓其为至善至上之法师。『随从』者谓受约束而行讷敬侍奉者。『有』与『成为』者表示状态和发生。『当时有九千万』等文句，为版本说法，意谓当时信众众多。『其人民』即其属民，称为民众。『九千万』指数量之义。
Atha maṅgale kira lokanāthe mekhale pure viharante tasmiṃyeva pure sudevo ca dhammaseno ca māṇavakā māṇavakasahassaparivārā tassa bhagavato santike ehibhikkhupabbajjāya pabbajiṃsu . Māghapuṇṇamāya dvīsu aggasāvakesu saparivāresu arahattaṃ pattesu satthā koṭisatasahassabhikkhugaṇamajjhe pātimokkhaṃ uddisi, ayaṃ paṭhamo sannipāto ahosi. Puna uttarārāme nāma anuttare ñātisamāgame pabbajitānaṃ koṭisatasahassānaṃ samāgame pātimokkhaṃ uddisi, ayaṃ dutiyo sannipāto ahosi. Sunandacakkavattibhikkhugaṇasamāgame navutikoṭisahassānaṃ bhikkhūnaṃ majjhe pātimokkhaṃ uddisi, ayaṃ tatiyo sannipāto ahosi. Tena vuttaṃ –
于是据说，吉祥者即世尊，在墨诃罗城居住。城内同时有苏德佛及法军等人为弟子，弟子人数以千计。在世尊面前，诸比库为受比库戒而出家。于盛满月之日，在两大的主弟子及其众随从中，获得阿拉汉果，世尊在百千比库大会中，初次宣讲比库戒律，此称为第一集会。其后在北园名为无上亲戚会聚之处，又为成千上万出家人宣讲戒律，此为第二集会。又在须那陀转轮比库大会中，于九千万比库之中宣讲戒律，为第三集会。据此传说——
§8
8.
‘‘Sannipātā tayo āsuṃ, maṅgalassa mahesino;
「三次集会曾有，吉祥大尊之聚。
Koṭisatasahassānaṃ, paṭhamo āsi samāgamo.
第一集会在百千之众中成就。
§9
9.
‘‘Dutiyo koṭisatasahassānaṃ, tatiyo navutikoṭinaṃ;
第二于百千众中，第三则为九千万众。」
Khīṇāsavānaṃ vimalānaṃ, tadā āsi samāgamo’’ti.
净除已断尽烦恼者，当时即发生集会。
Tadā amhākaṃ bodhisatto surucibrāhmaṇagāme suruci nāma brāhmaṇo hutvā tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo ahosi. So satthāraṃ upasaṅkamitvā dasabalassa madhuradhammakathaṃ sutvā bhagavati pasīditvā saraṇaṃ gantvā – ‘‘sve mayhaṃ bhikkhaṃ gaṇhathā’’ti sasāvakasaṅghaṃ bhagavantaṃ nimantesi. So bhagavatā ‘‘brāhmaṇa, kittakehi bhikkhūhi te attho’’ti vutto – ‘‘kittakā pana vo, bhante, parivārā bhikkhū’’ti āha. Tadā paṭhamasannipātova hoti, tasmā ‘‘koṭisatasahassa’’nti vutte – ‘‘yadi evaṃ, bhante, sabbehipi saddhiṃ mayhaṃ bhikkhaṃ gaṇhathā’’ti nimantesi. Satthā adhivāsesi.
当时，我等菩提萨埵居于素净婆罗门村，名为素净者，此婆罗门已成为三明净通、禀具五种史传之第五，能辩说通达之大丈夫法相，无有胜者。彼杂学者亲近世尊，闻十力庄严之甜美法义，心生欢喜，归依世尊，邀请世尊曰：「乞受我比库团。」世尊答曰：「婆罗门，汝受何比库？」彼答：「大德，我之比库众众多。」时即初会，言及「千万百千」时，彼邀曰：「若然，诸众皆受我比库。」世尊住坐其间。
Brāhmaṇo bhagavantaṃ svātanāya nimantetvā attano gharaṃ gacchanto cintesi – ‘‘ahaṃ ettakānaṃ bhikkhūnaṃ yāgubhattavatthādīni dātuṃ sakkomi, nisīdanaṭṭhānaṃ pana kathaṃ bhavissatī’’ti. Tassa kira sā cintanā caturāsītiyojanasahassappamāṇe merumatthake ṭhitassa devarājassa dasasatanayanassa paṇḍukambalasilāsanassa uṇhākāraṃ janesi. Atha sakko devarājā āsanassa uṇhabhāvaṃ disvā – ‘‘ko nu kho maṃ imamhā ṭhānā cāvetukāmo’’ti samuppannaparivitakko dibbena cakkhunā manussalokaṃ olokento mahāpurisaṃ disvā – ‘‘ayaṃ mahāsatto buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā tassa nisīdanatthāya cintesi, mayāpi tattha gantvā puññakoṭṭhāsaṃ gahetuṃ vaṭṭatī’’ti vaḍḍhakīvaṇṇaṃ nimminitvā vāsipharasuhattho mahāpurisassa purato pāturahosi. So ‘‘atthi nu kho kassaci bhatiyā kattabbakamma’’nti āha.
婆罗门乃自请世尊而还自家，思维曰：「我能供养此众比库，以牺牲供养等义，然而其坐处如何？」是思念时，距彼四十八由旬外，居色泽青绿，眼有一百之天王座椅发热。萨咖天帝见其座热，心中起疑：「敢问我者，欲何在此处？」乃用神眼巡视人间，见大丈夫者菩提萨埵比库众，招请其来坐矣，心思：「吾亦当往取福德无量。」遂施出金衣，持甘露瓶为大丈夫前，降落其前。彼言：「果有人需我为护？」
Mahāsatto disvā ‘‘kiṃ kammaṃ kātuṃ sakkhissasī’’ti āha. ‘‘Mama ajānanasippaṃ nāma natthi, yo yo yaṃ yaṃ icchati maṇḍapaṃ vā pāsādaṃ vā aññaṃ vā kiñci nivesanādikaṃ, tassa tassa taṃ taṃ kātuṃ samatthomhī’’ti. ‘‘Tena hi mayhaṃ kammaṃ atthī’’ti. ‘‘Kiṃ, ayyā’’ti? ‘‘Svātanāya mayā koṭisatasahassabhikkhū nimantitā, tesaṃ nisīdanamaṇḍapaṃ karissasī’’ti? ‘‘Ahaṃ nāma kareyyaṃ, sace me bhatiṃ dātuṃ sakkhissathā’’ti. ‘‘Sakkhissāmi, tātā’’ti. ‘‘Yadi evaṃ, sādhu, karissāmī’’ti vatvā ekaṃ padesaṃ olokesi. So dvādasayojanappamāṇo padeso kasiṇamaṇḍalaṃ viya samatalo paramaramaṇīyo ahosi. Puna so ‘‘ettake ṭhāne sattaratanamayo daṭṭhabbasāramaṇḍo maṇḍapo uṭṭhahatū’’ti cintetvā olokesi. Tato tāvadeva maṇḍapasadiso pathavitalaṃ bhinditvā maṇḍapo uṭṭhahi. Tassa sovaṇṇamayesu thambhesu rajatamayā ghaṭakā ahesuṃ, rajatamayesu thambhesu sovaṇṇamayā ghaṭakā, maṇitthambhesu pavāḷamayā ghaṭakā, pavāḷamayesu thambhesu maṇimayā ghaṭakā, sattaratanamayesu thambhesu sattaratanamayā ghaṭakā ahesuṃ.
大丈夫见之，语曰：「我能作何业？」答言：「有我无明之匠者，愿随其意建立厅堂宫室及一切设施，悉能为尔建造。」言：「我自作之家能否？」答曰：「能也，尊者。尔为千万百千比库邀请者，当为其建坐落场。」彼言：「吾若能施舍悉为所愿。」答曰：「善哉，成之。」言毕视一处。此处广袤如十二由旬之广，乃土金饰环境甚为美妙。复思：「于此处当立七宝集成厅堂。」俯视之，厅堂破土而起。其金柱内有银罐，银柱内有金罐，玉柱内有珊瑚罐，珊瑚柱内有玉罐，七宝柱内有七宝罐。
Tato maṇḍapassa antarantarāpi kiṅkiṇikajālā olambatū’’ti olokesi, saha olokanena kiṅkiṇikajālā olambi, yassa mandavāteritassa pañcaṅgikasseva turiyassa paramamanoramo madhuro saddo niccharati, dibbasaṅgītivattanakālo viya ahosi. ‘‘Antarantarā dibbagandhadāmapupphadāmapattadāmasattaratanadāmāni olambantū’’ti cintesi, saha cintāya dāmāni olambiṃsu. ‘‘Koṭisatasahassasaṅkhānaṃ bhikkhūnaṃ āsanāni ca kappiyamahagghapaccattharaṇāni ādhārakāni ca pathaviṃ bhinditvā uṭṭhahantū’’ti cintesi, tāvadeva uṭṭhahiṃsu. ‘‘Koṇe koṇe ekekā udakacāṭi uṭṭhahatū’’ti cintesi, taṅkhaṇaṃyeva udakacāṭiyo paramasītalena madhurena suvisuddhasugandhakappiyavārinā puṇṇā kadalipaṇṇapihitamukhā uṭṭhahiṃsu. So dasasatanayano ettakaṃ māpetvā brāhmaṇassa santikaṃ gantvā – ‘‘ehi, ayya, tava maṇḍapaṃ disvā mayhaṃ bhatiṃ dehī’’ti āha. Mahāpuriso gantvā taṃ maṇḍapaṃ olokesi. Tassa olokentasseva sakalasarīraṃ pañcavaṇṇāya pītiyā nirantaraṃ phuṭaṃ ahosi.
复视厅堂之间，悬挂铃网，声和悦甘美，如如来妙乐旋转之时。思维：「间当挂布施香华花叶及七宝之物。」意念里伸展布施之物。思维：「千万百千比库坐处，当破土而立，高盖所在。」厅堂皆起，四角各立水池，池水余清凉甘美，香洁普泽，有莲叶为盖。持一百眼，至婆罗门前，言曰：「来，大德，见尔厅堂，愿我得福。」大丈夫至，观之，观时全身五色常生欢喜。
Athassa maṇḍapaṃ olokayato etadahosi – ‘‘nāyaṃ maṇḍapo manussabhūtena kato, mayhaṃ ajjhāsayaṃ mayhaṃ guṇaṃ āgamma addhā sakkassa devarañño bhavanaṃ uṇhaṃ ahosi, tato sakkena devānamindena ayaṃ maṇḍapo nimmito’’ti. ‘‘Na kho pana me yuttaṃ evarūpe maṇḍape ekadivasaṃyeva dānaṃ dātuṃ, sattāhaṃ dassāmī’’ti cintesi. Bāhirakadānaṃ nāma tattakampi samānaṃ bodhisattānaṃ hadayaṃ tuṭṭhiṃ kātuṃ na sakkoti, alaṅkatasīsaṃ vā chinditvā añjitāni vā akkhīni uppāṭetvā hadayamaṃsaṃ vā ubbaṭṭetvā dinnakāle bodhisattānaṃ cāgaṃ nissāya tuṭṭhi nāma hoti. Amhākaṃ bodhisattassa hi sivijātake (jā. 1.15.52 ādayo) devasikaṃ pañcakahāpaṇasatasahassāni vissajjetvā catūsu nagaradvāresu nagaramajjheti pañcasu ṭhānesu dānaṃ dentassa taṃ dānaṃ cāgatuṭṭhiṃ uppādetuṃ nāsakkhi. Yadā panassa brāhmaṇavaṇṇena āgantvā sakko devarājā akkhīni yāci, tadā so tāni cakkhūni uppāṭetvā adāsi, dadamānasseva hāso uppajji, kesaggamattampi cittassa aññathattaṃ nāhosi. Evaṃ sabbaññubodhisattānaṃ bāhiradānaṃ nissāya titti nāma natthi. Tasmā sopi mahāpuriso – ‘‘mayā koṭisatasahassasaṅkhānaṃ bhikkhūnaṃ dānaṃ dātuṃ vaṭṭatī’’ti cintetvā tasmiṃ maṇḍape nisīdāpetvā sattāhaṃ gavapānaṃ nāma dānaṃ adāsi.
观此厅堂如是思惟：「此厅堂非人所为，乃由吾心性及德能，乃萨咖天帝所现。此厅堂乃受天帝护佑所成。」思虑：「非宜于此厅堂一日一施，宜七日示施。」外施之一义，亦不足以满诸菩提萨埵喜心，若断其美毛，拔其陈美之眼，显破其心肉者，谓之施舍喜足时。吾菩提萨埵以须弥山等宝千斤散布四城五处施舍，不能生施喜。彼时婆罗门身份萨咖天帝乞目时，彼即启目赐与，欢笑生于心，无他异境。诸菩提萨埵以外施喜心无足。故彼大丈夫念：「我当为千万百千比库众施舍。」遂于厅堂坐下，七日布施牛奶之施。
Ettha gavapānanti mahante mahante kolambe khīrassa pūretvā uddhanesu āropetvā ghanapākapakke khīre thokathoke taṇḍule pakkhipitvā pakkamadhusakkharacuṇṇasappīhi abhisaṅkhatabhojanaṃ vuccati. Idameva catumadhurabhojanantipi vuccati. Manussāyeva pana parivisituṃ nāsakkhiṃsu. Devāpi ekantarikā hutvā parivisiṃsu. Dvādasayojanappamāṇampi taṃ ṭhānaṃ te bhikkhū gaṇhituṃ nappahosiyeva, te pana bhikkhū attano attano anubhāvena nisīdiṃsu. Pariyosānadivase sabbesaṃ bhikkhūnaṃ patte dhovāpetvā bhesajjatthāya sappinavanītamadhuphāṇitādīnaṃ pūretvā ticīvarehi saddhiṃ adāsi. Tattha saṅghanavakabhikkhunā laddhacīvarasāṭakā satasahassagghanikā ahesuṃ.
这里所谓『牛乳』，是指用大器具盛满牛奶，置于炉上炖煮，使其呈现浓稠状态，然后与米饭搅拌混合，再加蜜、糖、盐等七种佐料调制而成的食物。此即名为『四甘露食』。但众生本身未能周密窥察此物，唯有诸天身处空中静观之。即使其所在之地距离有十二由旬之遥，众比库亦不再前往取用，惟各自凭自身真实体验安坐。而于满月之日，众比库皆已沐浴净身，备置药用之七宝、油酥、蜜酥等物，并以三衣整齐披带，于此场所同聚。此地由修行众比库世代相传，拥有衣物宝藏达数十万件。
Atha satthā anumodanaṃ karonto – ‘‘ayaṃ mahāpuriso evarūpaṃ mahādānaṃ adāsi, ko nu kho bhavissatī’’ti upadhārento – ‘‘anāgate kappasatasahassādhikānaṃ dvinnaṃ asaṅkhyeyyānaṃ matthake gotamo nāma buddho bhavissatī’’ti disvā tato mahāsattaṃ āmantetvā – ‘‘tvaṃ ettakaṃ nāma kālaṃ atikkamitvā gotamo nāma buddho bhavissasī’’ti byākāsi. Atha mahāpuriso bhagavato byākaraṇaṃ sutvā pamuditahadayo – ‘‘ahaṃ kira buddho bhavissāmi, na me gharāvāsena attho, pabbajissāmī’’ti cintetvā tathārūpaṃ sampattiṃ kheḷapiṇḍaṃ viya pahāya satthu santike pabbajitvā buddhavacanaṃ uggaṇhitvā abhiññā ca aṭṭha samāpattiyo ca nibbattetvā aparihīnajjhāno yāvatāyukaṃ ṭhatvā āyupariyosāne brahmaloke nibbatti. Tena vuttaṃ –
时有导师盛意赞叹说：『此大丈夫曾施如此广大布施，谁能及其？』并预言道：『未来过数百万劫，必有一无量佛，名曰果德玛。』见此后，众人即召唤伟大王者，宣告说：『汝将超越此限时，成为名为果德玛之佛。』大丈夫听闻佛语欢喜坚信，思量：『我当成佛，家舍无益，宜当出家。』于是舍弃一切如羽毛般轻薄之物，亲近圣者出家，觉悟诸般知识，八种神通随之圆满，保持坚定不移之念，于寿命终期往生梵天界。其因缘说曰：
§10
10.
‘‘Ahaṃ tena samayena, surucī nāma brāhmaṇo;
『时吾为名曰舒睦喜之婆罗门，
Ajjhāyako mantadharo, tiṇṇaṃ vedāna pāragū.
导师及思想守护者，三藏知识圆满。
§11
11.
‘‘Tamahaṃ upasaṅkamma, saraṇaṃ gantvāna satthuno;
吾得亲近释迦导师，
Sambuddhappamukhaṃ saṅghaṃ, gandhamālena pūjayiṃ;
以香花敬礼佛陀与僧团。』
Pūjetvā gandhamālena, gavapānena tappayiṃ.
用香油和花环供养，用牛奶饮料温热。
§12
12.
‘‘Sopi maṃ buddho byākāsi, maṅgalo dvipaduttamo;
世尊也曾为我宣说，他是最吉祥的双足上师；
Aparimeyyito kappe, ayaṃ buddho bhavissati.
此佛在无量劫中难以计算，必将成就。
§13
13.
‘‘Padhānaṃ padahitvāna…pe… hessāma sammukhā ima’’nti. –
内心用功精进之后……我必将面对如来。
Aṭṭha gāthā vitthāretabbā.
须逐句详释这八句偈颂。
§14
14.
‘‘Tassāpi vacanaṃ sutvā, bhiyyo cittaṃ pasādayiṃ;
闻听此语后，心意益加宁静安稳；
Uttariṃ vatamadhiṭṭhāsiṃ, dasapāramipūriyā.
我持守正念不退，已满十种波罗蜜。
§15
15.
‘‘Tadā pītimanubrūhanto, sambodhivarapattiyā;
当时心欢喜悦，期望成就正觉果；
Buddhe datvāna maṃ gehaṃ, pabbajiṃ tassa santike.
于世尊前受教后，遂出家至圣所。
§16
16.
‘‘Suttantaṃ vinayaṃ cāpi, navaṅgaṃ satthusāsanaṃ;
受持经律九支分，悉学如来正教法；
Sabbaṃ pariyāpuṇitvā, sobhayiṃ jinasāsanaṃ.
遍诵熟习无遗失，令尊法光明照世。
§17
17.
‘‘Tatthappamatto viharanto, brahmaṃ bhāvetva bhāvanaṃ;
于彼如理专心住，修习禅定梵行法；
Abhiññāpāramiṃ gantvā, brahmalokamagañchaha’’nti.
经过到了神通波罗蜜境界后，即得生于梵天世界。
Tattha gandhamālenāti gandhehi ceva mālehi ca. Gavapānenāti idaṃ vuttameva. ‘‘Ghatapānenā’’tipi keci paṭhanti. Tappayinti tappesiṃ. Uttariṃ vatamadhiṭṭhāsinti bhiyyopi vatamadhiṭṭhāsiṃ. Dasapāramipūriyāti dasannaṃ pāramīnaṃ pūraṇatthāya. Pītinti hadayatuṭṭhiṃ. Anubrūhantoti vaḍḍhento. Sambodhivarapattiyāti buddhattappattiyā. Buddhe datvānāti buddhassa pariccajitvā . Maṃ gehanti mama gehaṃ, sabbaṃ sāpateyyaṃ catupaccayatthāya buddhassa bhagavato pariccajitvāti attho. Tatthāti tasmiṃ buddhasāsane. Brahmanti brahmavihārabhāvanaṃ bhāvetvā.
其中，『以香与花环』者，谓以香与花环也。『以牛乳饮』者，此义已说。亦有人读作『以酥油饮』。『满足』者，谓使之满足也。『更进一步坚持誓愿』者，谓更多地坚持誓愿也。『为圆满十波罗蜜』者，谓为充满十种波罗蜜之故也。『喜悦』者，谓心中之满足也。『增长』者，谓使之增长也。『为证无上正觉』者，谓为证得佛陀果位也。『施予佛陀』者，谓奉献于佛陀也。『我之家』者，谓我的家宅，即将一切财产为供四资具之故奉献于世尊佛陀，此为其义。『于彼处』者，谓于彼佛之教法中也。『梵』者，谓修习梵住修习也。
Maṅgalassa pana bhagavato nagaraṃ uttaraṃ nāma ahosi, pitāpissa uttaro nāma rājā khattiyo, mātāpi uttarā nāma, sudevo ca dhammaseno ca dve aggasāvakā, pālito nāma upaṭṭhāko, sīvalā ca asokā ca dve aggasāvikā, nāgarukkho bodhi, aṭṭhāsītihatthubbedhaṃ sarīraṃ ahosi, navutivassasahassaṃ āyuparimāṇaṃ, bhariyā panassa yasavatī nāma, sīvalo nāma putto, assayānena nikkhami. Uttarārāme vasi. Uttaro nāma upaṭṭhāko, tasmiṃ pana navutivassasahassāni ṭhatvā parinibbute bhagavati ekappahāreneva dasacakkavāḷasahassāni ekandhakārāni ahesuṃ. Sabbacakkavāḷesu manussānaṃ mahantaṃ ārodanaparidevanaṃ ahosi. Tena vuttaṃ –
世尊所住的城名叫优多罗（Uttara），其父王名尤多罗，是刹帝利阶级。其母亦名优多罗。有两位首席弟子名叫须得（Sudeva）与法军（Dhammasena），护法名蟠陀（Pālita），以及两位首席女弟子澍婆罗和阿索迦。世尊身长八十四肘，寿命九万岁，配偶名为耶莎伐提。儿子名施伐罗。出家后住于优多罗林园。护法者名尤多罗。世尊圆寂时，护法居此九万岁后，只一瞬间，十方天地皆陷入黑暗。人间众生为此大感悲伤哀号。对此有言──
§18
18.
‘‘Uttaraṃ nāma nagaraṃ, uttaro nāma khattiyo;
『城名尤多罗，国王名尤多罗；
Uttarā nāma janikā, maṅgalassa mahesino.
母亲名尤多罗，诚为世尊最尊敬之人。』
§23
23.
‘‘Sudevo dhammaseno ca, ahesuṃ aggasāvakā;
『须得与法军，皆为首席弟子；
Pālito nāmupaṭṭhāko, maṅgalassa mahesino.
名为巴里陀的守护者，是吉祥王者的侍者。
§24
24.
‘‘Sīvalā ca asokā ca, ahesuṃ aggasāvikā;
西伐罗和阿索迦，是顶首教团的长监督；
Bodhi tassa bhagavato, nāgarukkhoti vuccati.
世尊觉悟之树，被称为那伽树。
§26
26.
‘‘Aṭṭhāsīti ratanāni, accuggato mahāmuni;
八十八颗宝珠，至伟的圣者所收集；
Tato niddhāvatī raṃsī, anekasatasahassiyo.
随后降落旷野中草茎，有数以百千计的草。
§27
27.
‘‘Navutivassasahassāni, āyu vijjati tāvade;
活命寿命有九万年之久，于当时存在着。
Tāvatā tiṭṭhamāno so, tāresi janataṃ bahuṃ.
他正立于此时，广度了众多人民。
§28
28.
‘‘Yathāpi sāgare ūmī, na sakkā tā gaṇetuye;
犹如海水波涛，无法穷尽地计数；
Tatheva sāvakā tassa, na sakkā te gaṇetuye.
弟子们也是如此，无法将其数尽。
§29
29.
‘‘Yāva aṭṭhāsi sambuddho, maṅgalo lokanāyako;
正自觉者于此还存世时，是世间吉祥，是众生之首领；
Na tassa sāsane atthi, sakilesamaraṇaṃ tadā.
当时在他的教法中，没有整体的灭绝现象。
§30
30.
‘‘Dhammokkaṃ dhārayitvāna, santāretvā mahājanaṃ;
持守法轮之人，度脱广大的众生；
Jalitvā dhumaketūva, nibbuto so mahāyaso.
如火点燃烟火般，他已寂灭，具大威德。
§31
31.
‘‘Saṅkhārānaṃ sabhāvattaṃ, dassayitvā sadevake;
「示现诸行本性，以示诸天；
Jalitvā aggikkhandhova, sūriyo atthaṅgato yathā’’ti.
如火点燃炭块，恰如太阳西沉。」
Tattha tatoti tassa maṅgalassa sarīrato. Niddhāvatīti niddhāvanti, vacanavipariyāyo daṭṭhabbo. Raṃsīti rasmiyo. Anekasatasahassiyoti anekasatasahassā. Ūmīti vīciyo taraṅgā. Gaṇetuyeti gaṇetuṃ saṅkhātuṃ. Ettakā sāgare ūmiyoti yathā na sakkā gaṇetuṃ, evaṃ tassa bhagavato sāvakāpi na sakkā gaṇetuṃ, atha kho gaṇanapathaṃ vītivattāti attho. Yāvāti yāvatakaṃ kālaṃ. Sakilesamaraṇaṃ tadāti saha kilesehi sakileso, sakilesassa maraṇaṃ sakilesamaraṇaṃ, taṃ natthi. Tadā kira tassa bhagavato sāsane sāvakā sabbe arahattaṃ patvāyeva parinibbāyiṃsu. Puthujjanā vā sotāpannādayo vā hutvā na kālamakaṃsūti attho. Keci ‘‘sammohamāraṇaṃ tadā’’ti paṭhanti.
此处『此彼』者，指其吉祥体相。『Niddhāvati』谓言语反转，宜当辨明。『Raṃsi』者，射线。『Anekasatasahassiyoti』意谓众多百千。『Ūmīti』指波浪、涌动。『Gaṇetuyeti』意谓计算、记数。犹如汪洋波涛激荡难以计数，亦如世尊弟子数量难以统计，故曰计数途径难以了知。『Yāvatīti』谓持续时间。『Sakilesamaraṇaṃ』者，谓烦恼俱灭之死，谓烦恼尽灭而死，此时已无烦恼之死存在。彼时世尊教法中，弟子尽成阿拉汉而证入般涅槃。非凡夫或初果人等尚未异时消亡。亦有曰此时是迷惑之死。
Dhammokkanti dhammadīpakaṃ. Dhūmaketūti aggi vuccati, idha pana padīpo daṭṭhabbo tasmā padīpo viya jalitvā nibbutoti attho. Mahāyasoti mahāparivāro . Keci ‘‘nibbuto so sasāvako’’ti paṭhanti. Saṅkhārānanti saṅkhātadhammānaṃ sappaccayadhammānaṃ. Sabhāvattanti aniccādisāmaññalakkhaṇaṃ. Sūriyo atthaṅgato yathāti yathā sahassakiraṇo divasakaro sabbaṃ tamagaṇaṃ vidhamitvā sabbañca lokaṃ obhāsetvā atthamupagacchati, evaṃ maṅgaladivasakaropi veneyyakamalavanavikasanakaro sabbaṃ ajjhattikabāhiralokatamaṃ vidhamitvā attano sarīrappabhāya jalitvā atthaṅgatoti attho. Sesagāthā sabbattha uttānā evāti.
『法炬』者，谓照耀法之灯也。『烟幢』者，乃火之称谓，然此处应理解为灯火，故其义为：如灯火般燃烧后熄灭。『大名望』者，谓拥有众多随从也。有人读作『彼与诸弟子共入涅槃』。『诸行』者，谓所有被称名之法、有缘之法也。『共相』者，谓无常等普遍之相也。『如日已西沉』者，其义为：犹如千光之日、白昼之主，驱散一切黑暗聚集，照耀整个世界后西沉；同样，此吉祥之日、令所化众生莲花林开放者，驱散一切内外世间之黑暗，以自身色身之光辉燃照后亦西沉。其余偈颂于一切处皆义理显明。
Maṅgalabuddhavaṃsavaṇṇanā niṭṭhitā. · 曼嘎拉佛史注释终了。
Niṭṭhito tatiyo buddhavaṃso. · 第三佛史终了。