7. Revatabuddhavaṃso · 7. 雷瓦达佛史义注

122 段 · CSCD 巴利原典

6. Sumanabuddhavaṃsavaṇṇanā6. 苏玛那佛史注释

Evaṃ ekappahāreneva dasasahassilokadhātuṃ ekandhakāraṃ katvā tasmiṃ bhagavati parinibbute tassa aparabhāge navutivassasahassāyukesu manussesu anukkamena parihāyitvā dasavassesu jātesu puna vaḍḍhitvā anukkamena asaṅkhyeyyāyukā hutvā puna parihāyitvā navutivassasahassāyukesu jātesu sumano nāma bodhisatto pāramiyo pūretvā tusitapure nibbattitvā tato cavitvā mekhalanagare sudattassa nāma rañño kule sirimāya nāma deviyā kucchismiṃ paṭisandhiṃ aggahesi. Pāṭihāriyāni pubbe vuttanayāneva.

如是，以一次抛弃的方式，令十万世界茫然无光。在彼世尊般涅槃之后的续期，即九十万岁众人中，因顺次相续而被舍弃；又在十年间所生者中复增长，继而顺次增长达数不可计岁，于九十万岁间生者中，名为首莽的菩萨，圆满彼岸行，出生于忉利天。其后下生于锦围城，出身于国王名为苏达多之家，其母名为悉丽摩，在腹中受胎。先前之神变，如前所说。

So anukkamena vuddhippatto sirivaḍḍhanasomavaḍḍhanaiddhivaḍḍhananāmadheyyesu tīsu pāsādesu tesaṭṭhiyā nāṭakitthisatasahassehi paricāriyamāno surayuvatīhi paricāriyamāno devakumāro viya navavassasahassāni dibbasukhasadisaṃ visayasukhamanubhavamāno vaṭaṃsikāya nāma deviyā anupamaṃ nāma nirupamaṃ puttaṃ janetvā cattāri nimittāni disvā hatthiyānena nikkhamitvā pabbaji. Taṃ pana pabbajantaṃ tiṃsakoṭiyo anupabbajiṃsu.

此名首莽如法增长，得增盛荣耀、增长月之功德、增长神通等三种增益，在其所住之三大宫殿中，身旁伺候者有六万名男伎女伎及侍童，娉婷如天人之子，度过九万岁时光，享受如天界欢乐。生下一女，名无双、无比，幼女出世后显四相，执杖出家。其时有三千万人未出家。

So tehi parivuto dasamāse padhānacariyaṃ caritvā visākhapuṇṇamāya anomanigame anomaseṭṭhino dhītāya anupamāya nāma dinnaṃ pakkhittadibbojaṃ pāyāsaṃ paribhuñjitvā sālavane divāvihāraṃ vītināmetvā anupamājīvakena dinnā aṭṭha tiṇamuṭṭhiyo gahetvā nāgabodhiṃ upagantvā taṃ padakkhiṇaṃ katvā aṭṭhahi tiṇamuṭṭhīhi tiṃsahatthavitthataṃ tiṇasantharaṃ katvā tattha pallaṅkaṃ ābhujitvā nisīdi. Tato mārabalaṃ vidhamitvā sabbaññutaññāṇaṃ paṭivijjhitvā – ‘‘anekajātisaṃsāraṃ…pe… taṇhānaṃ khayamajjhagā’’ti (dha. pa. 153-154) udānaṃ udānesi. Tena vuttaṃ –

彼时，首莽菩萨在众护卫二十日修习正行，值观音月圆日，于安曼尼加比婆罗国主安曼设提之女无双所赠食奶饭。炊时于沙罗林中昼卧，执无双供养的八把草籽，前往龙树菩提树，绕树三圈，以八把草种整洁三十肘乘草席，铺设而坐。继后，断除魔力，洞彻一切诸法真理，发出偈曰：“众生流转多生死...于渴爱之灭中...”如（长部法句153-154）偈。经此宣说曰——

§1

‘‘Maṅgalassa aparena, sumano nāma nāyako;

“吉祥后者，名首莽乘领；

Sabbadhammehi asamo, sabbasattānamuttamo’’ti.

一切法中无匹，诸众生中最上。”

Tattha maṅgalassa aparenāti maṅgalassa bhagavato aparabhāge. Sabbadhammehi asamoti sabbehipi sīlasamādhipaññādhammehi asamo asadiso.

此处“吉祥后者”谓世尊涅槃后的续期。所谓“一切法中无匹”，乃指其在戒、定、慧等法皆无等无比。

Sumano kira bhagavā bodhisamīpeyeva sattasattāhāni vītināmetvā dhammadesanatthaṃ brahmāyācanaṃ sampaṭicchitvā – ‘‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyya’’nti (dī. ni. 2.72; ma. ni. 1.284; 2.341; mahāva. 10) upadhārento attanā saha pabbajitānaṃ tiṃsakoṭiyo ca attano kaniṭṭhabhātikaṃ vemātikaṃ saraṇakumārañca purohitaputtaṃ bhāvitattamāṇavakañca upanissayasampanne disvā – ‘‘etesaṃ paṭhamaṃ dhammaṃ deseyya’’nti cintetvā haṃsarājā viya gaganapathena mekhaluyyāne otaritvā uyyānapālaṃ pesetvā attano kaniṭṭhabhātikaṃ saraṇakumārañca purohitaputtaṃ bhāvitattakumārañca pakkosāpetvā tesaṃ parivārabhūtā sattatiṃsakoṭiyo attanā saha pabbajitā tiṃsakoṭiyo ca aññe ca bahū devamanussakoṭiyo cāti evaṃ koṭisatasahassaṃ dhammacakkappavattanena dhammāmataṃ pāyesi. Tena vuttaṃ –

据说世尊果德玛在成道初期的七十七天间，在佛陀面前诵经持戒，求闻正法，恳求示现佛法。彼时他思维：「我应首先为谁说法？」在此期间，他审察自己与三千万已出家者，又观瞻自己最小的弟弟韦摩提迦、舍利子的庇护子、以及具备依止资粮的成长中子弟，思议「应为他们而初转法轮」。犹如天鹅飞越高空降临桂园，派遣园丁守护，他们便设法召集韦摩提迦、舍利子的成长子弟，共计三千七百万随从，自己与三千万出家人一同，为多众天人及众生开示一切法门。如此广大的法轮转动，遍及百千万众。对此云者：

§2

‘‘Tadā amatabheriṃ so, āhanī mekhale pure;

『那时他于无上无畏之地，

Dhammasaṅkhasamāyuttaṃ, navaṅgaṃ jinasāsana’’nti.

持法鼓之所在，传扬九种菩提择法。』

Tattha amatabherinti amatādhigamāya nibbānādhigamāya bheriṃ. Āhanīti vādayi, dhammaṃ desesīti attho. Sāyaṃ amatabherī nāma amatapariyosānaṃ navaṅgaṃ buddhavacanaṃ. Tenevāha – ‘‘dhammasaṅkhasamāyuttaṃ, navaṅgaṃ jinasāsana’’nti. Tattha dhammasaṅkhasamāyuttanti catusaccadhammakathāsaṅkhavarasamāyuttaṃ.

其中「无上无畏」谓无上的觉悟与涅槃之境；「鼓」是引申为宣扬法义；「持法」即是宣说佛法的意。晚钟名为「无上无畏」，意味着佛陀教法圆满完备。因此说：「此乃法轮相连，佛陀九种教法集合。」这里「法轮相连」指四圣谛法义的摄集结合。

Sumano pana lokanāyako abhisambodhiṃ pāpuṇitvā paṭiññānurūpaṃ paṭipadaṃ paṭipajjamāno mahājanassa bhavabandhanamokkhatthāya kusalaratanassa kilesacorehi viluppamānassa parittānatthaṃ sīlavipulapākāraṃ samādhiparikhāparivāritaṃ vipassanāñāṇadvāraṃ satisampajaññadaḷhakavāṭaṃ samāpattimaṇḍapādipaṭimaṇḍitaṃ bodhipakkhiyajanasamākulaṃ amatavaranagaraṃ māpesi. Tena vuttaṃ –

且说世尊果德玛，成就全面正觉，践行成就契合其觉悟的道路，为解脱众生之轮回束缚，极力远离烦恼与所病，因广修戒德、美妙发展禅定守护，又借清净智慧之门，安住正念及正知，开显深广之境界，匠心精心营造涵盖诸正法的觉悟圣城，布置光明殿堂，以觉支六种为装饰而成。对此有言：

§3

‘‘Nijjinitvā kilese so, patvā sambodhimuttamaṃ;

『净除烦恼者，已躏顶妙佛果；

Māpesi nagaraṃ satthā, saddhammapuravaruttama’’nti.

世尊随即止步于此城，谓之最胜正法之都。

Tattha nijjinitvāti vijinitvā abhibhuyya, kilesābhisaṅkhāradevaputtamāre viddhaṃsetvāti attho . Soti so sumano bhagavā. ‘‘Vijinitvā kilese hī’’tipi pāṭho. Tattha hi-kāro padapūraṇamatte nipāto. Patvāti adhigantvā. ‘‘Patto’’tipi pāṭho. Nagaranti nibbānanagaraṃ. Saddhammapuravaruttamanti saddhammasaṅkhātaṃ puravaresu uttamaṃ seṭṭhaṃ padhānabhūtaṃ. Atha vā saddhammamayesu puresu pavaresu uttamaṃ saddhammapuravaruttamaṃ. Purimasmiṃ atthavikappe ‘‘nagara’’nti tasseva vevacananti daṭṭhabbaṃ. Paṭividdhadhammasabhāvānaṃ sekkhāsekkhānaṃ ariyapuggalānaṃ patiṭṭhānaṃ gocaranivāsaṭṭhena nibbānaṃ ‘‘nagara’’nti vuccati. Tasmiṃ pana saddhammavaranagare so satthā avicchinnaṃ akuṭilaṃ ujuṃ puthulañca vitthatañca satipaṭṭhānamayaṃ mahāvīthiṃ māpesi. Tena vuttaṃ –

此处『nijjinitvā』意为胜利通达，即克服、断除烦恼蕴结，消灭魔天之意。世尊微笑而说：『已断烦恼者也』——此句中的『hī』是用以充实词句之助词。『patvāti』指已达成、实现，『patto』是此意。所谓『城』即涅槃之城。『正法之都最胜』，即正法称号、众城市中最佳、卓著、首要之地。或作『正法众中最胜之民』。古时义『城』与此相同。对于已证真实法性者及修行者的庄严场所、安住之所，涅槃亦称城。在此正法护持之城，世尊建构了不间断、不扭曲、正直、深广、阔大、广大、周遍、念处修习充满之大道。故曰：

§4

‘‘Nirantaraṃ akuṭilaṃ, ujuṃ vipulavitthataṃ;

『不间断、不扭曲、正直且广大阔远，』

Māpesi so mahāvīthiṃ, satipaṭṭhānavaruttama’’nti.

『建构此大道，最胜念处之道』。

Tattha nirantaranti kusalajavanasañcaraṇānantarabhāvato nirantaraṃ. Akuṭilanti kuṭilabhāvakaradosavirahitato akuṭilaṃ. Ujunti akuṭilattāva ujuṃ. Purimapadasseva atthadīpakamidaṃ vacanaṃ. Vipulavitthatanti āyāmato ca vitthārato ca puthulavitthataṃ, puthulavitthatabhāvo lokiyalokuttarasatipaṭṭhānavasena daṭṭhabbo. Mahāvīthinti mahāmaggaṃ. Satipaṭṭhānavaruttamanti satipaṭṭhānañca taṃ varesu uttamañcāti satipaṭṭhānavaruttamaṃ. Atha vā varaṃ satipaṭṭhānamayaṃ uttamavīthinti attho.

其『不间断』者，谓善行无间续。『不扭曲』者，指无邪曲、无恶意之正直。此乃强调前述词义。『正直』为不偏斜。『广大阔远』，从空间及范围广泛深入之义。此广大不仅是尘世所观，亦为出世间念处修持之广大道。『大道』即大通路。『念处最胜』意为在诸道中念处为最上、最胜。或者解为以念处为基础之最佳大道。

Idāni tassa nibbānamahānagarassa tassaṃ satipaṭṭhānavīthiyaṃ cattāri sāmaññaphalāni catasso paṭisambhidā cha abhiññā aṭṭha samāpattiyoti imāni mahaggharatanāni ubhosu passesu dhammāpaṇe pasāresi. Tena vuttaṃ –

如今，称此涅槃乃大城，此念处大道具足四种般若果、四重智慧辩才、六种神通、一切八种成就，诸天与人间法宝分享。故有如是说：

§5

‘‘Phale cattāri sāmaññe, catasso paṭisambhidā;

“果报共有四种，通达亦有四种；

Chaḷabhiññāṭṭhasamāpattī, pasāresi tattha vīthiya’’nti.

六通八解法具足，故于此处广开道路。”

Idāni bhagavā imāni ratanabhaṇḍāni ye pana appamattā satimanto paṇḍitā hiriottappavīriyādīhi samannāgatā, te ādīyantīti tesaṃ ratanānaṃ haraṇūpāyaṃ dassento –

如今世尊示现此等如宝藏般珍贵法门，凡是勤谨正念的智者，具足知耻、惭愧、精进等功德，彼等称其为“如是可取”，意在显示夺取宝物的方法——

§6

‘‘Ye appamattā akhilā, hirivīriyehupāgatā;

“凡是勤谨无漏者，具足耻惭精进者，

Te te ime guṇavare, ādiyanti yathāsukha’’nti. – āha;

彼等诸贤宝物，皆随心意擅取。”世尊如此宣说；

Tattha yeti aniyamuddeso. Appamattāti pamādassa paṭipakkhabhūtena satiyā avippavāsalakkhaṇena appamādena samannāgatā. Akhilāti pañcacetokhilarahitā. Hirivīriyehupāgatāti kāyaduccaritādīhi hirīyatīti hirī, lajjāyetaṃ adhivacanaṃ. Vīrassa bhāvo vīriyaṃ, taṃ ussāhalakkhaṇaṃ. Tehi hirivīriyehi upāgatā samannāgatā bhabbapuggalā. Teti idaṃ pubbe aniyamuddesassa niyamuddeso. Puna teti vuttappakāre guṇaratanavisese te kulaputtā ādiyanti paṭilabhanti adhigacchantīti attho. Sabbaṃ pana sumano bhagavā kataviditamano dhammabheriṃ āhanitvā dhammanagaraṃ māpetvā iminā nayena paṭhamameva satasahassakoṭiyo bodhesi. Tena vuttaṃ –

此中“乃至”等词，是指非限定义。勤谨者，即正念为对治懈怠，正念未集散所具之无散乱特征，并具对懈怠的止息力。无漏者是指没有五盖妨碍者。知耻惭愧者，谓身体恶行等起知耻惭愧心，此“耻”即害羞、慚愧之义。精进者是勉励努力，其特征称为精进。具足此等耻惭精进者，即具德贤者，是真实有生之人。如此，是从前所说非限定义的限定。又此是佛所说诸贤宝物的种种优异，乃家中子弟，若勤谨取得，即得成就之义。世尊总以欢喜之心，清楚明了圆满法义，奉持法宝，建立法城，以此导引，第一即觉悟至无量百千万劫前。由此故说——

§7

‘‘Evametena yogena, uddharanto mahājanaṃ;

以此般若力，拯救广大众生；

Bodhesi paṭhamaṃ satthā, koṭisatasahassiyo’’ti.

觉者为首，首次宣说，具百千千万亿人数量。

Tattha uddharantoti saṃsārasāgarato ariyamagganāvāya samuddharanto. Koṭisatasahassiyoti satasahassakoṭiyoti attho. Vipariyāyena niddiṭṭhaṃ.

其中“拯救”者，指从轮回大海中拔出圣者之意；“百千千万亿”意谓百千万亿之数，乃相反之显现。

Yadā pana sumano lokanāyako sunandavatīnagare ambarukkhamūle titthiyamadamānamaddanaṃ yamakapāṭihāriyaṃ katvā sattānaṃ koṭisahassaṃ dhammāmataṃ pāyesi. Ayaṃ dutiyo abhisamayo ahosi. Tena vuttaṃ –

惟当时濠满善人、世界领袖于婆罗城，树下得泰然身心，成就两大神迹，令千万众生法味得饱。此为第二大时期。基于此说——

§8

‘‘Yamhi kāle mahāvīro, ovadī titthiye gaṇe;

「于尔时，大勇士领，训戒行者众；

Koṭisahassā bhisamiṃsu, dutiye dhammadesane’’ti.

千万众皆归命，再次宣讲法音。」

Tattha titthiye gaṇeti titthiyabhūte gaṇe, titthiyānaṃ gaṇe vā ‘‘titthiye abhimaddanto, buddho dhammamadesayī’’ti paṭhanti keci.

在此，称为异端者，即属于异端类别者，有些人称谓异端者的群体时，会说『那些以执着异端为缘者，世尊乃宣说法者』。

Yadā pana dasasu cakkavāḷasahassesu devatā imasmiṃ cakkavāḷe sannipatitvā manussā ca nirodhakathaṃ samuṭṭhāpesuṃ – ‘‘kathaṃ nirodhaṃ samāpajjanti, kathaṃ nirodhasamāpannā honti, kathaṃ nirodhā vuṭṭhahantī’’ti? Evaṃ samāpajjanaadhiṭṭhānavuṭṭhānādīsu vinicchayaṃ kātuṃ asakkontā saha manussehi chasu kāmāvacaradevalokesu devā ca navasu brahmalokesu brahmāno ca dveḷhakajātā dvidhā ahesuṃ. Tato narasundarena arindamena nāma raññā saddhiṃ sāyanhasamaye sumanadasabalaṃ sabbalokanāthaṃ upasaṅkamiṃsu; upasaṅkamitvā arindamo rājā bhagavantaṃ nirodhapañhaṃ pucchi. Tato bhagavatā nirodhapañhe vissajjite navutipāṇakoṭisahassānaṃ dhammābhisamayo ahosi. Ayaṃ tatiyo abhisamayo ahosi. Tena vuttaṃ –

当时，在十万旋转界众天众神聚集此旋转界中，同时人与天人共议终止事理—『如何达至终止？如何证得终止？如何超越终止？』等问题？因无法对该终止证量与显现等事做决定性判断，乃与人共现六欲界天、九梵天梵天等，在两界生者二种类。之后，名为女王的那罗孙陛下，于傍晚时分，携带盛大力量、统摄天下，近前拜访，女王至时，那罗孙王即向世尊问询终止之问。世尊对终止问题解说后，遂现九十千万亿法的成就证悟。此为第三次成就。因而说——

§9

‘‘Yadā devā manussā ca, samaggā ekamānasā;

『当时，天人及人，心念相应，意合一心；

Nirodhapañhaṃ pucchiṃsu, saṃsayaṃ cāpi mānasaṃ.

皆问终止之义，心中亦存疑虑。

§10

10.

‘‘Tadāpi dhammadesane, nirodhaparidīpane;

『当时，诸法宣说，终止彰显；

Navutikoṭisahassānaṃ, tatiyābhisamayo ahū’’ti.

有九千万亿，现第三次证悟。』

Tassa pana sumanassa bhagavato tayo sāvakasannipātā ahesuṃ. Tattha paṭhamasannipāte mekhalanagaraṃ upanissāya vassaṃ vasitvā paṭhamapavāraṇāya arahantānaṃ koṭisahassena ehibhikkhupabbajjāya pabbajitena saddhiṃ bhagavā pavāresi, ayaṃ paṭhamo sannipāto ahosi. Athāparena samayena saṅkassanagarassāvidūre arindamarājakusalabalanibbatte yojanappamāṇe kanakapabbate nisinno saradasamayarucirakaranikaro divasakaro viya yugandharapabbate munivaradivasakaro arindamarājānaṃ parivāretvā āgatānaṃ purisānaṃ navutikoṭisahassāni dametvā sabbe ehibhikkhupabbajjāya pabbājetvā tasmiṃyeva divase arahattaṃ pattehi bhikkhūhi parivuto caturaṅgasamannāgate sannipāte pātimokkhaṃ uddisi. Ayaṃ dutiyo sannipāto ahosi. Yadā pana sakko devarājā sugatadassanatthāya upasaṅkami, tadā sumano bhagavā asītiyā arahantakoṭisahassehi parivuto pātimokkhaṃ uddisi, ayaṃ tatiyo sannipāto ahosi. Tena vuttaṃ –

世尊时，三千弟子集会在四处。初次集会依托于围腰城，住此雨季，于第一次僧团集会，阿拉汉千万比库共同受具足出家，世尊于此为诸比库开示，这是第一次集会。之后，隔于围城千里之外，阿林达魔王善力聚集之处，约若干里外金山上，正如秋天色彩鲜明的太阳，白昼如月光的日光，仙人日光般照耀，有比库围绕阿林达魔王，以九千万男众降伏，皆随此日出家出家，并于同一天证得阿拉汉果。诸比库聚集，四方护卫，诵戒律，这是第二次集会。又有一次，萨咖天帝为示现圆满道境而至，彼时世尊围绕十三万阿拉汉众，诵戒律，这是第三次集会。据言曰——

§11

11.

‘‘Sannipātā tayo āsuṃ, sumanassa mahesino;

三次集会曾有，皆因贤者须摩难。

Khīṇāsavānaṃ vimalānaṃ, santacittāna tādinaṃ.

俱已断尽染污之漏，纯净心身宁静同此。

§12

12.

‘‘Vassaṃvuṭṭhassa bhagavato, abhighuṭṭhe pavāraṇe;

世尊雨季结集时，

Koṭisatasahassehi, pavāresi tathāgato.

以兆亿众开集律法，佛陀如是宣布。

§13

13.

‘‘Tato paraṃ sannipāte, vimale kañcanapabbate;

其后集会中，位于清净金山之上；

Navutikoṭisahassānaṃ, dutiyo āsi samāgamo.

九千万，第二次集会。

§14

14.

‘‘Yadā sakko devarājā, buddhadassanupāgami;

『当萨咖天帝，近来礼佛之日；

Asītikoṭisahassānaṃ, tatiyo āsi samāgamo’’ti.

三千万时，第三次集会』，如是说。

Tattha abhighuṭṭhe pavāraṇeti liṅgavipallāso daṭṭhabbo, abhighuṭṭhāya pavāraṇāyāti attho. Tatoparanti tato aparabhāge. Kañcanapabbateti kanakamaye pabbate. Buddhadassanupāgamīti buddhadassanatthamupāgami. Tadā kira amhākaṃ bodhisatto atulo nāma nāgarājā ahosi mahiddhiko mahānubhāvo. So ‘‘loke buddho uppanno’’ti sutvā ñātigaṇaparivuto sakabhavanā nikkhamitvā koṭisatasahassabhikkhuparivārassa sumanassa bhagavato dibbehi turiyehi upahāraṃ kāretvā mahādānaṃ pavattetvā paccekadussayugāni datvā saraṇesu patiṭṭhāsi. Sopi naṃ satthā ‘‘anāgate buddho bhavissatī’’ti byākāsi. Tena vuttaṃ –

此处须观察“abhighuṭṭhe pavāraṇeti”为语义偏差，意指“于集会中开示戒律”，意涵为“已集会即举行戒法宣告”。‘Tatoparanti tato aparabhāge’“此乃自第二处起，往后也同”，‘Kañcanapabbateti kanakamaye pabbate’谓金色铜山。‘Buddhadassanupāgamīti’意为专指佛陀降临故。那时，我等未来佛菩萨，名为无比的龙王，威能广大、量力无边。闻说“世间生起觉者”，家族众生围绕，萨咖天天室外出，十万比库护卫，怀喜迎世尊至四天王天间祝献盛礼，布施广大，施逾叶孤独及诸众天，将其安立三宝之中。彼时世尊亦宣说“未来将有佛出世”。由此有说——

§15

15.

‘‘Ahaṃ tena samayena, nāgarājā mahiddhiko;

“我当时，乃龙王威力广大；

Atulo nāma nāmena, ussannakusalasañcayo.

名号为无比，集善修众。”

§16

16.

‘‘Tadāhaṃ nāgabhavanā, nikkhamitvā sañātibhi;

当时我从龙宫中出离，随众众龙相伴而行；

Nāgānaṃ dibbaturiyehi, sasaṅghaṃ jinamupaṭṭhahiṃ.

诸龙皆为四天王的护法，集会一处，恭敬侍奉胜利者。

§17

17.

‘‘Koṭisatasahassānaṃ , annapānena tappayiṃ;

我以无数千万的食饮供养他们；

Paccekadussayugaṃ datvā, saraṇaṃ tamupāgamiṃ.

并遣付一百个孤独行者，向彼众龙示现庇护。

§18

18.

‘‘Sopi maṃ buddho byākāsi, sumano lokanāyako;

此时，世尊也为我开示，仁慈且为护世主；

Aparimeyyito kappe, ayaṃ buddho bhavissati.

他告知我云：在无量无边的劫数中，此即未来当出的佛陀。

§19

19.

‘‘Padhānaṃ padahitvāna…pe… hessāma sammukhā imaṃ’’.

『专心精进之后……将如是现前现行。』

Yathā koṇḍaññabuddhavaṃse, evaṃ aṭṭha gāthā vitthāretabbāti.

如同迦旃延佛的世系，经中如此八偈应当详解。

§20

20.

‘‘Tassāpi vacanaṃ sutvā, bhiyyo cittaṃ pasādayiṃ;

『闻其语句，心更安稳；

Uttariṃ vatamadhiṭṭhāsiṃ, dasapāramipūriyā’’ti.

立志上进，完成十波罗蜜。』

Tassa pana sumanassa bhagavato mekhalaṃ nāma nagaraṃ ahosi, sudatto nāma rājā pitā, sirimā nāma devī mātā, saraṇo ca bhāvitatto ca dve aggasāvakā, udeno nāmupaṭṭhāko, soṇā ca upasoṇā ca dve aggasāvikā, nāgarukkho bodhi, navutihatthubbedhaṃ sarīraṃ, navutiyeva vassasahassāni āyuppamāṇaṃ ahosi, vaṭaṃsikā nāmassa mahesī devī, anūpamo nāma putto ahosi, hatthiyānena nikkhami. Upaṭṭhāko aṅgarājā. Aṅgārāme vasīti. Tena vuttaṃ –

当时世尊苏摩那处有名为玟诃罗那拉的城，父名苏达陀，母名希丽玛。有两位主要弟子，分别名为乌得那及索那和乌帕索那。纳迦禄树菩提树有九十丈高的树干，寿命达九万年。王后名紫陀密迦，子名阿努帕摩。以象兵出阵。侍从王名安伽王，居止安伽林。曾说：

§21

21.

‘‘Nagaraṃ mekhalaṃ nāma, sudatto nāma khattiyo;

『名为玟诃罗的城，族人为苏达陀。』

Sirimā nāma janikā, sumanassa mahesino.

有一位名曰思利摩的母亲，乃伟大的苏摩那王子之母。

§22

22.

‘‘Navavassasahassāni, agāraṃ ajjha so vasi;

“他年已九千岁，今仍住于无屋之处；

Cando sucando vaṭaṃso ca, tayo pāsādamuttamā.

月亮、净月及月伞三者，乃三座上等楼阁。

§23

23.

‘‘Tesaṭṭhisatasahassāni, nāriyo samalaṅkatā;

“其居有六百千女，皆妆饰华美；

Vaṭaṃsikā nāma nārī, anūpamo nāma atrajo.

名曰月伞者为女子，其中有无双者名无仆罗。

§24

24.

‘‘Nimitte caturo disvā, hatthiyānena nikkhami;

“见四方之相，手持战车自出发；

Anūnadasamāsāni, padhānaṃ padahī jino.

胜利者宣告：『众多的共称赞颂，相续自一心起』。

§25

25.

‘‘Brahmunā yācito santo, sumano lokanāyako;

『善男子被梵天祈请，仁慈成为众生领袖；

Vatti cakkaṃ mahāvīro, mekhale puramuttame.

伟大的英雄推动法轮，统御卓越的城邑。』

§26

26.

‘‘Saraṇo bhāvitatto ca, ahesuṃ aggasāvakā;

『由依止于护持正法，我成为上首弟子；

Udeno nāmupaṭṭhāko, sumanassa mahesino.

名为优颂者，是仁王索摩那的大护卫。』

§27

27.

‘‘Soṇā ca upasoṇā ca, ahesuṃ aggasāvikā;

『索那及其弟子索那儿，皆成为上首侍者；』

Sopi buddho amitayaso, nāgamūle abujjhatha.

那位佛陀同样是无量光明，世尊于龙族之根本未曾迷惑。

§28

28.

‘‘Varuṇo ceva saraṇo ca, ahesuṃ aggupaṭṭhakā;

“波罗诺和萨兰那，这二天尊成为最初的坚定护持者；

Cālā ca upacālā ca, ahesuṃ aggupaṭṭhikā.

浮沤与波浮沤，这二者成为最初的坚定护持者。

§29

29.

‘‘Uccattanena so buddho, navutihatthamuggato;

“这位佛陀以高远庄严为特征，年近九十七；

Kañcanagghiyasaṅkāso, dasasahassī virocati.

其形色如金刚般坚固辉耀，光明闪耀达一万。

§30

30.

‘‘Navutivassasahassāni, āyu vijjati tāvade;

“其寿命达九万岁，当时依然存在无边。

Tāvatā tiṭṭhamāno so, tāresi janataṃ bahuṃ.

在那里站立着的他，解救了众多的人群。

§31

31.

‘‘Tāraṇīye tārayitvā, bodhanīye ca bodhayi;

『应当救渡者救度了，明悟者又使其觉悟；

Parinibbāyi sambuddho, uḷurājāva atthami.

正觉者圆满涅槃，如大国王归于安乐。』『

§32

32.

‘‘Te ca khīṇāsavā bhikkhū, so ca buddho asādiso;

那些断尽烦恼的比库们，他是无可比拟的觉者；

Atulappabhaṃ dassayitvā, nibbutā te mahāyasā.

显现无上光明，诸大比库已入涅槃。』『

§33

33.

‘‘Tañca ñāṇaṃ atuliyaṃ, tāni ca atulāni ratanāni;

且其智慧无可比拟，那些智慧亦无可比拟的宝物；

Sabbaṃ tamantarahitaṃ, nanu rittā sabbasaṅkhārā.

诸行无一自性存在，岂非诸行皆虚无而空？

§34

34.

‘‘Sumano yasadharo buddho, aṅgārāmamhi nibbuto;

“名为忧愁的如来，曾于燃灯园涅槃；

Tattheva tassa jinathūpo, catuyojanamuggato’’ti.

在那里，其胜利者的塔，高出四由旬。”

Tattha kañcanagghiyasaṅkāsoti vividharatanavicittakañcanamayagghikasadisarūpasobho. Dasasahassī virocatīti tassa pabhāya dasasahassīpi lokadhātu virocatīti attho. Tāraṇīyeti tārayitabbe, tārayituṃ vutte sabbe buddhaveneyyeti attho. Uḷurājāvāti cando viya. Atthamīti atthaṅgato. Keci ‘‘atthaṃ gato’’ti paṭhanti. Asādisoti asadiso. Mahāyasāti mahākittisaddā mahāparivārā ca. Tañca ñāṇanti taṃ sabbaññutaññāṇañca. Atuliyanti atulyaṃ asadisaṃ. Sesaṃ sabbattha uttānamevāti.

其塔以黄金和金砂构成，似由多种金属和金属合成品组成，形态庄严美丽。意谓它光辉灿烂，光明普照十方世界。所谓渡者，意即应度脱的对象，度脱之义由佛力应行。其塔誉为光辉如月。意中涵盖诸义，且有部分诵者读为“依义可行”。“无可比拟”指无可匹敌，“大名”者，声誉弘大，随同的众多护卫如其伴随。智慧者称此为全知，具足通达之智。不可胜数者，意谓无可比拟、无双无对。余义皆以此推崇为至高无上。

Sumanabuddhavaṃsavaṇṇanā niṭṭhitā. · 苏玛那佛史注释已完成。

Niṭṭhito catuttho buddhavaṃso. · 第四佛史已完成。