10. Padumabuddhavaṃso · 10. 巴度玛佛史义注
9. Anomadassībuddhavaṃsavaṇṇanā9. 阿诺玛达西佛史注释
Sobhitabuddhe pana parinibbute tassa aparabhāge ekamasaṅkhyeyyaṃ buddhuppādarahitaṃ ahosi. Atīte pana tasmiṃ asaṅkhyeyye ekasmiṃ kappe tayo buddhā nibbattiṃsu anomadassī, padumo, nāradoti. Tattha anomadassī bhagavā soḷasa asaṅkhyeyyāni kappasatasahassañca pāramiyo pūretvā tusitapure nibbattitvā devehi abhiyācito tato cavitvā candavatiyaṃ nāma rājadhāniyaṃ yasavā nāmassa rañño kule samussitacārupayodharāya yasodharāya nāma aggamahesiyā kucchismiṃ paṭisandhiṃ aggahesi. Anomadassikumāre kira yasodharāya deviyā kucchigate tassa puññappabhāvena pabhā asītihatthappamāṇaṃ ṭhānaṃ pharitvā aṭṭhāsi. Candasūriyappabhāhi anabhibhavanīyāva ahosi. Sā dasannaṃ māsānaṃ accayena bodhisattaṃ sucandanuyyāne vijāyi. Pāṭihāriyāni heṭṭhā vuttanayāneva.
世尊圆寂后，在其后继者中，有一位数量不可计数的无佛足迹者。过去在那个不可计数的时代里，有三尊佛诞生，名为无量光、莲花、那罗。他们中无量光佛成就十六不可计数亿劫的波罗蜜，然後在忉利天宫住世，受天众侍奉，随后舍离天宫，转生于名为忉缽提耶的国都，世尊之女名为耶蘇陀罗，正处于王族尊贵且貌美的女子行状。无量光佛之子，传说因耶蘇陀罗女神的福报，光芒覆盖如象脚大之地，光耀无法为日月之光所胜。此女于九个月内诞生，为未来菩萨在净香林苑出生，具备神变之力皆在此时展现。
Nāmaggahaṇadivase panassa nāmaṃ gaṇhantā, yasmā jātiyaṃ ākāsato satta ratanāni patiṃsu, tasmā anomānaṃ ratanānaṃ uppattihetubhūtattā ‘‘anomadassī’’ti nāmamakaṃsu. So anukkamena vuddhippatto dibbehi kāmaguṇehi paricāriyamāno dasavassasahassāni agāraṃ ajjhāvasi. Tassa kira siri upasiri sirivaḍḍhoti tayo pāsādā ahesuṃ. Sirimādevippamukhāni tevīsati itthisahassāni paccupaṭṭhitāni ahesuṃ. So sirimāya deviyā upavāṇe nāma putte jāte cattāri nimittāni disvā sivikāyānena mahābhinikkhamanaṃ nikkhamitvā pabbaji. Taṃ tisso janakoṭiyo anupabbajiṃsu.
在受名日，无量光佛因众生往昔七宝投射空中，因此得名“无量光”。他逐渐增长，以天界的善根享受生活，历十万年住于室中，有三座华丽宝殿；宫殿女天众三万三千位侍奉。无量光佛之女天仙名为昙婆那，生有一子。此子见四迹，乘小车出家成道。许多父母共出家化僧。
Tehi parivuto mahāpuriso dasa māse padhānacariyaṃ cari. Tato visākhapuṇṇamāya anupamabrāhmaṇagāme piṇḍāya caritvā anupamaseṭṭhidhītāya dinnaṃ madhupāyāsaṃ paribhuñjitvā sālavane divāvihāraṃ vītināmetvā anomanāmājīvakena dinnā aṭṭha tiṇamuṭṭhiyo gahetvā ajjunarukkhabodhiṃ padakkhiṇaṃ katvā aṭṭhattiṃsahatthavitthataṃ tiṇasantharaṃ santharitvā caturaṅgavīriyaṃ adhiṭṭhāya pallaṅkaṃ ābhujitvā samāraṃ mārabalaṃ viddhaṃsetvā tīsu yāmesu tisso vijjā uppādetvā – ‘‘anekajātisaṃsāraṃ…pe… taṇhānaṃ khayamajjhagā’’ti udānaṃ udānesi. Tena vuttaṃ –
以后，围绕著该伟人，历时十个月修习精勤之道。至维萨卡满月日，菩萨于无比的婆罗门村乞食，承受恩赐的蜂蜜与乳粥。隐居于沙罗林中，食施善根维生。以八把干草承受，使其绕行菩提树，铺设了三十三万八千拂尘草，并持四力精勤而坚立，铺床寝息，击破魔军势力，于三刻间猛增三智，发出赞叹：“历经无数生死轮回……于渴爱断尽之中成就中道”。由此传下妙语曰：
§1
1.
‘‘Sobhitassa aparena, sambuddho dvipaduttamo;
“日轮尽昏，当有救世者世间第一尊圣觉者；
Anomadassī amitayaso, tejassī duratikkamo.
无量光佛，光明无量，远越群雄。”
§2
2.
‘‘So chetvā bandhanaṃ sabbaṃ, viddhaṃsetvā tayo bhave;
“祂断尽一切束缚，克服三界苦难；
Anivattigamanaṃ maggaṃ, desesi devamānuse.
向天人宣说无回转通往之道。
§3
3.
‘‘Sāgarova asaṅkhobho, pabbatova durāsado;
『如海洋无浪波，如山岳难攀登，
Ākāsova ananto so, sālarājāva phullito.
如天空无边际，如沙罗树花盛开；
§4
4.
‘‘Dassanenapi taṃ buddhaṃ, tositā honti pāṇino;
即使目睹佛者，亦随喜欢悦众生；
Byāharantaṃ giraṃ sutvā, amataṃ pāpuṇanti te’’ti.
听闻其所说法语，皆得不死无灭。』
Tattha anomadassīti anupamadassano, amitadassano vā. Amitayasoti amitaparivāro, amitakitti vā. Tejassīti sīlasamādhipaññātejena samannāgato. Duratikkamoti duppadhaṃsiyo, aññena devena vā mārena vā kenaci vā atikkamituṃ asakkuṇeyyoti attho. Sochetvā bandhanaṃ sabbanti sabbaṃ dasavidhaṃ saṃyojanaṃ chinditvā. Viddhaṃsetvā tayo bhaveti tibhavūpagaṃ kammaṃ kammakkhayakarañāṇena viddhaṃsetvā, abhāvaṃ katvāti attho. Anivattigamanaṃ magganti nivattiyā pavattiyā paṭipakkhabhūtaṃ nibbānaṃ anivattīti vuccati, taṃ anivattiṃ gacchati anenāti anivattigamano. Taṃ anivattigamanaṃ aṭṭhaṅgikaṃ maggaṃ desesīti attho. ‘‘Dassetī’’tipi pāṭho, soyevattho. Devamānuseti devamanussānaṃ, sāmiatthe upayogavacanaṃ daṭṭhabbaṃ.
此处“anoma-dassī”者，谓无可恶之见返，无可诋毁之见返，或称无边无际之见返。所谓“amita”者，意即无量无边、无数之意，或称无尽传扬。所谓“tejas”者，指以戒定慧之力所具足者。所谓“duratikkama”者，意云难以超越、难以战胜，即被他天人、魔、或他者所不能超越也。谓彼等忧伤痛惜，破断一切，断除十种束缚。谓三者皆被穿刺，得三种功德：生死之处获得穿刺，断除业因亦得穿刺，灭尽而成无有三种，皆因业力尽灭而有穿刺义。所谓“anivatti-gamanaṃ maggaṃ”者，即“无回转之道”，谓复返复退之相反，乃涅槃之非退转状态也，故称“无回转”。由此“无回转之道”者，指八正道也。文中“dassetī”为「宣说」之义，乃语句之自然用法。所谓“devamānuse”者，指天人及人间众生，乃适合释义之通称。
Asaṅkhobhoti khobhetuṃ cāletuṃ asakkuṇeyyoti akkhobhiyo. Yathā hi samuddo caturāsītiyojanasahassagambhīro anekayojanasahassabhūtāvāso akkhobhiyo, evaṃ akkhobhiyoti attho. Ākāsova anantoti yathā pana ākāsassa anto natthi, atha kho ananto appameyyo apāro, evaṃ bhagavāpi buddhaguṇehi ananto appameyyo apāro. Soti so bhagavā. Sālarājāva phullitoti sabbalakkhaṇānubyañjanasamalaṅkatasarīrattā suphullitasālarājā viya sobhatīti attho. Dassanenapi taṃ buddhanti tassa buddhassa dassanenāpīti attho. Īdisesupi sāmivacanaṃ payujjanti saddasatthavidū. Tositāti paritositā pīṇitā. Byāharantanti byāharantassa, sāmiatthe upayogavacanaṃ. Amatanti nibbānaṃ. Pāpuṇantīti adhigacchanti. Teti ye tassa giraṃ dhammadesanaṃ suṇanti, te amataṃ pāpuṇantīti attho.
「阿拘比」者，谓无能使生怒、挑拨动乱之人。譬如大海深广达四十八由旬，居者众多却无烦恼，故谓之『无怒』。犹如虚空无边无际，虽无边际，但无量广大无边无垠，世尊以佛德亦复如是无量广大无边无垠。正应如是，世尊如实确然。『萨拉罗迦』者，谓身体如所有众相标志所彰显之盛开萨拉花，那般美丽灿然。『见现』者，谓起于佛所示现之现见义也。亦有同志论者相应此义。『托悉多』者，谓欢喜、满足、充满之意。『别行』者，谓应用于各事之适当用语。『阿摩达』者，谓涅槃。『巴匿丹提』者，谓获得。凡闻受佛所说法者，皆谓获无死涅槃也。
Bhagavā pana bodhimūle sattasattāhaṃ vītināmetvā brahmunā āyācito dhammadesanāya buddhacakkhunā lokaṃ olokento attanā saha pabbajite tikoṭisaṅkhe jane upanissayasampanne disvā – ‘‘kattha nu kho te etarahi viharantī’’ti upadhārento subhavatīnagare sudassanuyyāne viharante disvā ākāsena gantvā sudassanuyyāne otari. So tehi parivuto sadevamanussāya parisāya majjhe dhammacakkaṃ pavattesi. Tattha koṭisatānaṃ paṭhamābhisamayo ahosi. Tena vuttaṃ –
世尊于成道之树下七十七日间寂然无言，经由梵众请求，复于灯火初明之时，以佛眼巡视天下，观视同侪及自修正道三万余人俱具资粮，于净城素花园中往来行住。适见光明堂宇，乘虚空而下，环绕众人之间宣说法轮。此时，万众初次亲闻佛法轮转。
§5
5.
‘‘Dhammābhisamayo tassa, iddho phīto tadā ahu;
闻言曰：「彼时法轮初转，神通得大增长，志气踊跃多欣喜。」
Koṭisatāni abhisamiṃsu, paṭhame dhammadesane’’ti.
「万人齐心恭敬，笑语欢欣，首度承受佛陀法教。」
Tattha phītoti phātippatto bāhujaññavasena. Koṭisatānīti koṭīnaṃ satāni koṭisatāni. ‘‘Koṭisatayo’’tipi pāṭho, tassa satakoṭiyoti attho.
此处『踊跃』谓多闻广学者聚集欢喜。『万人』指数千万百万人聚集。『万人』或作『百万』，谓百千万计之众。
Athāparena samayena osadhīnagaradvāre asanarukkhamūle yamakapāṭihāriyaṃ katvā asurehi durabhibhavane tāvatiṃsabhavane paṇḍukambalasilāyaṃ nisinno temāsaṃ abhidhammavassaṃ vassāpayi. Tadā asītidevatākoṭiyo abhisamiṃsu. Tena vuttaṃ –
及于他时，药师城门前，树根旁筑制双门奇迹，镇恶魔难住忤逆，守于三十三天宫旁苍石床上休憩，度过三个月雨季。时有八十八亿天人朝礼此地。如是具足神力智慧，胜摄一切诸天。
§6
6.
‘‘Tato paraṃ abhisamaye, vassante dhammavuṭṭhiyo;
然后在接下来的时期，每年都有宣讲法义的活动；
Asītikoṭiyobhisamiṃsu, dutiye dhammadesane’’ti.
他们累计聚集了八千万的人，在第二次法义宣讲时如此。
Tattha vassanteti buddhamahāmeghe vassante. Dhammavuṭṭhiyoti dhammakathāvassavuṭṭhiyo.
此处所谓每年者，指佛陀在大雨季时；所谓宣讲法义者，谓每年于雨季中宣说佛法。
Tato aparena samayena maṅgalapañhāniddese aṭṭhasattati koṭiyo abhisamiṃsu. So tatiyo abhisamayo ahosi. Tena vuttaṃ –
随后在另一个时期，讲述吉祥问答中又聚集了七十八亿人。这是第三次集会，也就是第三次聚集。对此有言：
§7
7.
‘‘Tato parampi vassante, tappayante ca pāṇinaṃ;
然后在接下来的每个雨季中，众生皆得增长；
Aṭṭhasattatikoṭīnaṃ, tatiyābhisamayo ahū’’ti.
聚集达七千八百万之众，此即第三次集会也。
Tattha vassanteti dhammakathāsaliladhāraṃ vassante. Tappayanteti dhammāmatavassena tappayante, tappanaṃ karonte bhagavatīti attho.
此处所谓「vassante」者，指依托于法义讲述的所谓季节而讲法。所谓「tappayante」者，依法体的调伏而调伏众生，施行调伏的即为世尊之义。
Anomadassissapi bhagavato tayo sāvakasannipātā ahesuṃ. Tattha soreyyanagare isidattassa rañño dhamme desiyamāne pasīditvā ehibhikkhupabbajjāya pabbajitānaṃ aṭṭhannaṃ arahantasatasahassānaṃ majjhe pātimokkhaṃ uddisi. Ayaṃ paṭhamo sannipāto ahosi. Rādhavatīnagare sundarindharassa nāma rañño dhamme desiyamāne ehibhikkhupabbajjāya pabbajitānaṃ sattannaṃ arahantasatasahassānaṃ majjhe pātimokkhaṃ uddisi. Ayaṃ dutiyo sannipāto ahosi. Puna soreyyanagareyeva soreyyaraññā saha ehibhikkhupabbajjāya pabbajitānaṃ channaṃ arahantasatasahassānaṃ majjhe pātimokkhaṃ uddisi. Ayaṃ tatiyo sannipāto ahosi. Tena vuttaṃ –
世尊时代，亦有三次比库集会。其时，在舍利城国王伊悉达执法讲法时，观看之后，于此地出家的比库中，在八万阿拉汉众中宣说戒律，此为第一次集会。又在罗陀婆提城，国王顺陀罗印执法讲法时，于此地出家的比库中，在七万阿拉汉众中宣说戒律，此为第二次集会。复于舍利城同一处，与舍利国王共，当时于此地出家的比库中，在六万阿拉汉众中宣说戒律，此为第三次集会。由此有言——
§8
8.
‘‘Sannipātā tayo āsuṃ, tassāpi ca mahesino;
『集会曾有三次，而这三次均由大德集会者主持；』
Abhiññābalappattānaṃ, pupphitānaṃ vimuttiyā.
『他们皆是得证三明神通者，证得清净解脱者。』
§9
9.
‘‘Aṭṭhasatasahassānaṃ, sannipāto tadā ahu;
『当时集会共有八万阿拉汉；』
Pahīnamadamohānaṃ, santacittāna tādinaṃ.
『已断除傲慢及无明，心已安住平静者。』
§10
10.
‘‘Sattasatasahassānaṃ, dutiyo āsi samāgamo;
『第二次集会』者，是十万七千人。
Anaṅgaṇānaṃ virajānaṃ, upasantāna tādinaṃ.
彼时坐落于无污之地，静谧安然之众。
§11
11.
‘‘Channaṃ satasahassānaṃ, tatiyo āsi samāgamo;
『第三次集会』者，是十万有余众。
Abhiññābalappattānaṃ, nibbutānaṃ tapassina’’nti.
乃得神通威力已成，已经涅槃修行者。
Tattha tassāpi ca mahesinoti tassa mahesino anomadassissāpi. ‘‘Tassāpi dvipaduttamo’’tipi pāṭho, tassapi dvipaduttamassāti attho. Lakkhaṇaṃ saddasatthato gahetabbaṃ. Abhiññābalappattānanti abhiññānaṃ balappattānaṃ, ciṇṇavasitāya khippanisantibhāvena abhiññāsu thirabhāvappattānanti attho. Pupphitānanti sabbaphāliphullabhāvena ativiya sobhaggappattānaṃ. Vimuttiyāti arahattaphalavimuttiyā.
其中『那位尊者』以及尊者阿诺马达萨是谁，『那位尊者』又被称为『双足第一』者，须取音节义理。所谓得神通力者，乃指获得诸神通，能迅速实现如愿，神通证坚。『盛开』者，则是比喻成果显著、殊胜美好，如满开之果实。『解脱』者，是阿拉汉果实的解脱境界。
Anaṅgaṇānanti ettha ayaṃ aṅgaṇa-saddo katthaci kilesesu dissati. Yathāha – ‘‘tattha katamāni tīṇi aṅgaṇāni? Rāgo aṅgaṇaṃ doso aṅgaṇaṃ moho aṅgaṇa’’nti (vibha. 924). ‘‘Pāpakānaṃ kho etaṃ, āvuso, akusalānaṃ icchāvacarānaṃ adhivacanaṃ yadidaṃ aṅgaṇa’’nti (ma. ni. 1.60). Katthaci kismiñci male? Yathāha – ‘‘tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamatī’’ti (ma. ni. 1.184). Katthaci tathārūpe bhūmibhāge ‘‘cetiyaṅgaṇaṃ bodhiyaṅgaṇaṃ rājaṅgaṇa’’nti. Idha pana kilesesu daṭṭhabbo. Tasmā nikkilesānanti attho (ma. ni. aṭṭha. 1.57). Virajānanti tasseva vevacanaṃ. Tapassinanti kilesakkhayakaro ariyamaggasaṅkhāto tapo yesaṃ atthi te tapassino, tesaṃ tapassīnaṃ, khīṇāsavānanti attho.
“无污之地”此处即所谓境内无染，谓心不染污，亦指于污秽烦恼中不沾染。经典譬喻三种烦恼为三无污之地：贪欲地、嗔恨地、愚痴地。为恶行、不善意愿之俗称。于某些污垢之处，当说“努力去除”。又具“佛塔境地”“菩提境地”“王境地”等三种如是之地。此处所观乃烦恼，故称“无污”。“清净”即为此经文所称之无染。所谓苦行者，是指断灭烦恼之圣道修行者，称为苦行者、断尽余使者，即阿拉汉。
Tadā amhākaṃ bodhisatto eko mahesakkho yakkhasenāpati ahosi mahiddhiko mahānubhāvo anekakoṭisatasahassānaṃ yakkhānaṃ adhipati. So ‘‘buddho loke uppanno’’ti sutvā āgantvā paramaruciradassanaṃ sattaratanamayaṃ abhirucirarajanikaramaṇḍalasadisaṃ maṇḍapaṃ nimminitvā tattha sattāhaṃ mahādānaṃ buddhappamukhassa saṅghassa adāsi. Atha naṃ bhagavā bhattānumodanasamaye ‘‘anāgate kappasatasahassādhike ekasmiṃ asaṅkhyeyye atikkante gotamo nāma buddho bhavissatī’’ti byākāsi. Tena vuttaṃ –
当时，我等的菩萨是一位伟大的力士，名为大力天，是夜叉军队的统帅，拥有巨大神力和广大威德，统治着数万亿千万计的夜叉。闻知“世间有佛出世”，他降临到世上，创造了极其美妙的宝石装饰的宝殿，宛如七宝组成的华丽王宫，赐与佛陀教团为期一个七天的盛大布施。后来，世尊在食事赞许时期预言：“在未来五百万劫之后，将有一位名为乔达摩的佛陀出现在世上。”据此所说——
§12
12.
‘‘Ahaṃ tena samayena, yakkho āsiṃ mahiddhiko;
“彼时，我是大力的夜叉王；
Nekānaṃ yakkhakoṭīnaṃ, vasavattimhi issaro.
于无数夜叉军团中，拥有统御之力。
§13
13.
‘‘Tadāpi taṃ buddhavaraṃ, upagantvā mahesinaṃ;
“当时我即亲近这位卓越的佛陀大人，
Annapānena tappesiṃ, sasaṅghaṃ lokanāyakaṃ.
以食饮供养这为世间所敬仰的僧团。
§14
14.
‘‘Sopi maṃ tadā byākāsi, visuddhanayano muni;
“彼时这位净眼圣人也告诫于我：
Aparimeyyito kappe, ayaṃ buddho bhavissati.
在无量无边的劫数中，此人将成佛。
§15
15.
‘‘Padhānaṃ padahitvāna…pe… hessāma sammukhā imaṃ.
『努力精进而后……于是，我将毅然面对这个局面。』
§16
16.
‘‘Tassāpi vacanaṃ sutvā, haṭṭho saṃviggamānaso;
听了他的言辞后，他抛弃了懈怠的心志；
Uttariṃ vatamadhiṭṭhāsiṃ, dasapāramipūriyā’’ti.
他坚定地向前看，圆满了十种波罗蜜。
Tattha uttariṃ vatamadhiṭṭhāsinti pāramipūraṇatthāya bhiyyopi daḷhataraṃ parakkamamakāsīti attho.
此处所说的「他坚定地向前看」，是指为了圆满波罗蜜，他又更坚决地发起了勇猛的精神。
Tassa pana anomadassissa bhagavato candavatī nāma nagaraṃ ahosi, yasavā nāma rājā pitā, yasodharā nāma mātā, nisabho ca anomo ca dve aggasāvakā, varuṇo nāmupaṭṭhāko, sundarī ca sumanā ca dve aggasāvikā, ajjunarukkho bodhi, sarīraṃ aṭṭhapaṇṇāsahatthubbedhaṃ ahosi, vassasatasahassaṃ āyu, sirimā nāma aggamahesī, upavāṇo nāmassa putto, dasavassasahassāni agāraṃ ajjhāvasi. So sivikāyānena nikkhami. Sivikāyānena gamanaṃ pana sobhitabuddhavaṃsavaṇṇanāya pāsādagamane vuttanayeneva veditabbaṃ. Dhammako nāma rājā upaṭṭhāko. Dhammārāme kira bhagavā vihāsīti. Tena vuttaṃ –
当时尊者阿诺摩达萨，世尊，居住于名为坎达瓦蒂的城，父亲名叫耶萨瓦王，母亲名耶索陀罗。尊者尼斯波和阿诺摩是两位主要弟子，名唤伐楼那的侍从，贤慧美丽的双位女主要弟子则是苏曼娜和洒陀莉娅。阿琼那树般若叶具足，身高八十五肘，寿命长达十万岁。尊贵皇后名唤悉丽玛，王子名为优跋阇，年满十万岁时建立宅院。此人乘坐四轮车出行。乘坐四轮车的方式，正是赞美佛世系传承时有关王宫出行的典范。名为达摩迦的王是其侍从。传说佛曾在达摩林禅林修行。于是有记载称——
§17
17.
‘‘Nagaraṃ candavatī nāma, yasavā nāma khattiyo;
『城邑』名为月光城，『王子』名为耶输陀；
Mātā yasodharā nāma, anomadassissa satthuno.
『母亲』名为耶输陀罗，是无上导师的母亲。
§22
22.
‘‘Nisabho ca anomo ca, ahesuṃ aggasāvakā;
牛族和鹿族，是顶首弟子；
Varuṇo nāmupaṭṭhāko, anomadassissa satthuno.
名为波旬者，是无上导师的侍从。
§23
23.
‘‘Sundarī ca sumanā ca, ahesuṃ aggasāvikā;
美丽的女子和心地善良者，是顶首女弟子；
Bodhi tassa bhagavato, ajjunoti pavuccati.
圣者的觉悟，称为『净除』，如是说。
§25
25.
‘‘Aṭṭhapaṇṇāsaratanaṃ, accuggato mahāmuni;
『五十八个宝珠』者，伟大的圣人已升起光明；
Pabhā niddhāvatī tassa, sataraṃsīva uggato.
其光辉熠熠闪耀，仿佛刺破云层而升腾。
§26
26.
‘‘Vassasatasahassāni, āyu vijjati tāvade;
历经数百千年的寿命存在；
Tāvatā tiṭṭhamāno so, tāresi janataṃ bahuṃ.
其于世间仍长存，普度大众甚多。
§27
27.
‘‘Supupphitaṃ pāvacanaṃ, arahantehi tādihi;
阿拉汉们如是赞叹其极盛的教诲；
Vītarāgehi vimalehi, sobhittha jinasāsanaṃ.
无染无欲净洁者，令如来之教法光彩照人。
§28
28.
‘‘So ca satthā amitayaso, yugāni tāni atuliyāni;
“因此，尊者具无限光明的世尊，其时代亦为无比长久；
Sabbaṃ tamantarahitaṃ, nanu rittā sabbasaṅkhārā’’ti.
诸法皆无常无我，难道一切行法会是空无所有吗？”
Tattha pabhā niddhāvatīti tassa sarīrato pabhā nikkhamati. Sarīrappabhā panassa niccakālaṃ dvādasayojanappamāṇaṃ padesaṃ pharitvā tiṭṭhati. Yugāni tānīti aggasāvakayugādīni yugaḷāni. Sabbaṃtamantarahitanti vuttappakāraṃ sabbampi aniccamukhaṃ paviṭṭhaṃ vinaṭṭhanti attho. ‘‘Nanu rittakameva saṅkhārā’’tipi pāṭho, tassa nanu rittakā tucchakāyeva sabbe saṅkhārāti attho. Ma-kāro padasandhikaro. Sesagāthāsu sabbattha uttānamevāti.
此中“光明消散”者，谓其光自身躯中逸出。其躯体之光，常恒遍布十二由旬之广阔所在。所谓“时代”者，是指始于诸大弟子时代的时代双数。所谓“诸法皆无常、无我”，义含无常之义侵入诸法、见入诸法、无所缠绕。所谓“难道行法全然空无”一语，乃故读作“行法俱空”，意指诸行皆非化之实体。此处“无”正为语句连接之用。在余本韵文中，常见“皆为上呈”。
Imassa pana anomadassissa bhagavato santike sāriputto ca mahāmoggallāno cāti ime dve aggasāvakā aggasāvakabhāvatthāya paṇidhānamakaṃsu. Imesaṃ pana therānaṃ vatthu cettha kathetabbaṃ. Mayā ganthavitthārabhayena na uddhaṭanti.
然於此处无上眼正遍知如来尊前，沙利子及摩诃马哈摩嘎喇那二大弟子即作出大弟子身份之誓言。今当为二位长老其事迹进行说明。吾以著述扩充之故，词意未曾轻率敷衍。
Anomadassībuddhavaṃsavaṇṇanā niṭṭhitā. · 阿诺玛达西佛史注释已完成。
Niṭṭhito sattamo buddhavaṃso. · 第七佛史已完成。