1. Akittivaggo · 1. 阿吉帝品义注
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
Khuddakanikāye · 小部中
Cariyāpiṭaka-aṭṭhakathā · 《行藏注疏》
Ganthārambhakathā
论藏开始之语
Cariyā sabbalokassa, hitā yassa mahesino;
行为利益众生者，彼为至尊之王；
Acinteyyānubhāvaṃ taṃ, vande lokagganāyakaṃ.
未经思虑而显现真理者，顶礼世间至尊王。
Vijjācaraṇasampannā, yena nīyanti lokato;
具智慧与行善德者，以之感化世间众生；
Vande tamuttamaṃ dhammaṃ, sammāsambuddhapūjitaṃ.
顶礼那至上的法，此法敬奉正自觉者。
Sīlādiguṇasampanno, ṭhito maggaphalesu yo;
具品德根本诸善，坚定于道与果位者。
Vande ariyasaṅghaṃ taṃ, puññakkhettaṃ anuttaraṃ.
我礼敬圣众，彼为至高功德之田。
Vandanājanitaṃ puññaṃ, iti yaṃ ratanattaye;
由礼敬生成的功德，乃为珍宝之最。
Hatantarāyo sabbattha, hutvāhaṃ tassa tejasā.
从此无有任何障碍，吾以彼威德消除一切障难。
Imasmiṃ bhaddakappasmiṃ, sambhatā yā sudukkarā;
于此吉祥劫中，种种极为难成之因缘出现。
Ukkaṃsapāramippattā, dānapāramitādayo.
那些因缘如过海般困难抵达，包括布施波罗蜜等诸多波罗蜜。
Tāsaṃ sambodhicariyānaṃ, ānubhāvavibhāvanaṃ;
彼等圣觉行者之行为，皆显现其殊胜之特质与功德。
Sakkesu nigrodhārāme, vasantena mahesinā.
在萨咖诸天所居的无花果树园中，由伟大国王的护持时节。
Yaṃ dhammasenāpatino, sabbasāvakaketuno;
正是由那位法军统帅，那普摄一切弟子的导师；
Lokanāthena cariyā-piṭakaṃ nāma desitaṃ.
由这位世主所宣说，被称为『行为藏』的法藏；
Yaṃ khuddakanikāyasmiṃ, saṅgāyiṃsu mahesayo;
那诸位长老在小部经中所集结的；
Dhammasaṅgāhakā satthu, hetusampattidīpanaṃ.
他们是佛陀的法集者，照明因缘成就的说明者；
Tassa sambodhisambhāra-vibhāganayayogato;
与世尊成道准备之分类及调合相应。
Kiñcāpi dukkarā kātuṃ, atthasaṃvaṇṇanā mayā.
此外，有些困难之事由我解释其义，
Saha saṃvaṇṇanaṃ yasmā, dharate satthu sāsanaṃ;
因与此义之解释同在，承载着世尊教法；
Pubbācariyasīhānaṃ, tiṭṭhateva vinicchayo.
正如前行导师们之狮子般，稳立于审慎之境；
Tasmā taṃ avalambitvā, ogāhitvā ca sabbaso;
因此依止于彼，且全然浸入其义中，
Jātakānupanissāya, porāṇaṭṭhakathānayaṃ.
依仗于本生经之辅助及古旧注疏，
Nissitaṃ vācanāmaggaṃ, suvisuddhamanākulaṃ;
坚立言辞之正道，清净且无杂乱；
Mahāvihāravāsīnaṃ, nipuṇatthavinicchayaṃ.
大寺院僧众中，通达经义的详尽解析。
Nītaneyyatthabhedā ca, pāramī paridīpayaṃ;
发表关于应解事义的区分，阐明六度的教理；
Karissāmi taṃ cariyā-piṭakassatthavaṇṇanaṃ.
我将作此品行藏之义理说明。
Iti ākaṅkhamānassa, saddhammassa ciraṭṭhitiṃ;
由此期望正法久住，
Vibhajantassa tassatthaṃ, nisāmayatha sādhavoti.
分别述说其中义理，以资于诸贤。
Tattha cariyāpiṭakanti kenaṭṭhena cariyāpiṭakaṃ? Atītāsu jātīsu satthu cariyānubhāvappakāsinī pariyattīti katvā, pariyattiattho hi ayaṃ piṭakasaddo, ‘‘mā piṭakasampadānenā’’tiādīsu (a. ni. 3.66) viya. Atha vā yasmā sā pariyatti tasseva satthu purimajātīsu cariyānaṃ ānubhāvappakāsanena bhājanabhūtā, tasmāpi ‘‘cariyāpiṭaka’’nti vuccati, bhājanatthopi hi piṭakasaddo niddiṭṭho ‘‘atha puriso āgaccheyya, kudālapiṭakaṃ ādāyā’’tiādīsu (ma. ni. 1.228; a. ni. 3.70) viya. Taṃ panetaṃ cariyāpiṭakaṃ vinayapiṭakaṃ, suttantapiṭakaṃ, abhidhammapiṭakanti tīsu piṭakesu suttantapiṭakapariyāpannaṃ. Dīghanikāyo, majjhimanikāyo, saṃyuttanikāyo, aṅguttaranikāyo, khuddakanikāyoti pañcasu nikāyesu khuddakanikāyapariyāpannaṃ. Suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthā, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallanti navasu sāsanaṅgesu gāthāsaṅgahaṃ.
其中“品行藏”指何为最小藏？谓往昔诸佛生中，显扬佛陀品行真实体验的传述，称为“传述”，此词即是藏之意，意在不以藏名而停滞。又因该传述乃以佛陀及其过去世品行实证之说明为内容，故谓为“品行藏”；藏一词亦用以指示意涵，如经中所云“若有人来，手持钩藏”，（引经义为例）。此所谓“品行藏”，在三藏中属律藏、经藏、论藏之经藏范畴。经藏乃由长部、中部、相应部、增支部、小部五部组成，小部又分若干，具足诸小藏。经文包括颂、歌唱、解释语、诗、偈语、偈文、传记故事、奇异法门、韵文集九种法门。
‘‘Dvāsīti buddhato gaṇhiṃ, dvesahassāni bhikkhuto;
『二十二』者，谓佛陀时整体数量；『两千』者，谓比库数目；
Caturāsīti sahassāni, ye me dhammā pavattino’’ti. (theragā. 1027) –
『四十八千』者，谓我所转法数量。」（长老传 1027）——
Evaṃ dhammabhaṇḍāgārikena paṭiññātesu caturāsītiyā dhammakkhandhasahassesu katipayadhammakkhandhasaṅgahaṃ. Vaggato akittivaggo, hatthināgavaggo, yudhañjayavaggoti vaggattayasaṅgahaṃ. Cariyato akittivagge dasa, hatthināgavagge dasa, yudhañjayavagge pañcadasāti pañcatiṃsacariyāsaṅgahaṃ. Tīsu vaggesu akittivaggo ādi, cariyāsu akitticariyā. Tassāpi –
如此，法宝持有者所奉行者，于四十八千法蕴中，略有法蕴集合。分为三品：第一名为无记品，第二为象王品，第三为战胜品，合三品而为品集。行品中无记品有十，象王品十，战胜品十五，共三十五行品集合。三品中无记品为首，行品中亦以无记行为先。其中——
‘‘Kappe ca satasahasse, caturo ca asaṅkhiye;
「百千劫中，于无数量境界；
Etthantare yaṃ caritaṃ, sabbaṃ taṃ bodhipācana’’nti. –
其中所修诸行，皆为觉道之助焉。」——
Ayaṃ gāthā ādi. Tassa ito pabhuti anukkamena atthasaṃvaṇṇanā hoti.
此偈为开端。由此以后，按序述义以详述其义理。
Ganthārambhakathā niṭṭhitā. · 造论开端论终了。
Nidānakathā
因缘故事
Sā panāyaṃ atthasaṃvaṇṇanā yasmā dūrenidānaṃ, avidūrenidānaṃ, santikenidānanti imāni tīṇi nidānāni dassetvā vuccamānā suṇantehi samudāgamato paṭṭhāya suṭṭhu viññātā nāma hoti. Tasmā tesaṃ nidānānaṃ ayaṃ vibhāgo veditabbo.
此处所说的是意义的释义，因为有远因、有近因和临近因这三种因缘，显示出来并称之，称之给听者，因其来源不同而确知无疑。所以，应当认识这三种因缘的区分。
Dīpaṅkaradasabalassa pādamūlasmiñhi katābhinīhārassa mahābodhisattassa yāva tusitabhavane nibbatti, tāva pavatto kathāmaggo dūrenidānaṃ nāma. Tusitabhavanato paṭṭhāya yāva bodhimaṇḍe sabbaññutaññāṇappatti, tāva pavatto kathāmaggo avidūrenidānaṃ nāma. Mahābodhimaṇḍato pana paṭṭhāya yāva paccuppannavatthu, tāva pavatto kathāmaggo santikenidānaṃ nāma. Imesu tīsu nidānesu yasmā dūrenidānaavidūrenidānāni sabbasādhāraṇāni, tasmā tāni jātakaṭṭhakathāyaṃ (jā. aṭṭha. 1.dūrenidānakathā) vitthāritanayeneva vitthārato veditabbāni. Santikenidāne pana atthi visesoti tiṇṇampi nidānānaṃ ayamādito paṭṭhāya saṅkhepakathā.
从迦叶尊者足根所作的报恩行为起，直到于忉利天中的大菩萨所住须陀洹天界，所展现的说法过程称为远因。自忉利天界终止直到菩提树下了悟诸法全知全明为止，此段说法过程称为近因。从大菩提树所住处终止直到当前事件出现，此段说法过程称为临近因。在这三种因缘中，远因与近因是普遍共通的，因此应当像《本生经注1远因说》那样详尽展开，予以分明阐释。至于临近因则有特别的内涵，是三种因缘中最初的开始说法的摘要。
Dīpaṅkarassa bhagavato pādamūle katābhinīhāro bodhisattabhūto lokanātho attano abhinīhārānurūpaṃ samattiṃsapāramiyo pūretvā, sabbaññutaññāṇasambhāraṃ matthakaṃ pāpetvā, tusitabhavane nibbatto buddhabhāvāya uppattikālaṃ āgamayamāno, tattha yāvatāyukaṃ ṭhatvā tato cuto sakyarājakule paṭisandhiṃ gahetvā anantena parihārena mahantena sirisobhaggena vaḍḍhamāno anukkamena yobbanaṃ patvā ekūnatiṃse vayasmiṃ katamahābhinikkhamano, chabbassāni mahāpadhānaṃ padahitvā, vesākhapuṇṇamāyaṃ bodhirukkhamūle nisinno sūriye anatthaṅgamiteyeva mārabalaṃ vidhamitvā purimayāme pubbenivāsaṃ anussaritvā, majjhimayāme dibbacakkhuṃ visodhetvā, pacchimayāme diyaḍḍhakilesasahassaṃ khepetvā, anuttaraṃ sammāsambodhimabhisambujjhi.
在迦叶佛于足根处所作报恩行为后，菩萨成就佛果之时，证得世间主宰身份，依止报恩行为得清净，无上智慧宝藏，住忉利天界，直到其寿命尽灭；然后转生于释迦族中，历经漫长岁月，渐渐消减青春，至三十二岁大出家时，发起大精进；于维萨克满月日，坐于菩提树下，日日破魔力量：初夜回忆前世，半夜开显天眼，漏尽夜破除一千五百染污，终于无上正等觉。
Tato tattheva sattasattāhe vītināmetvā, āsāḷhipuṇṇamāyaṃ bārāṇasiṃ gantvā isipatane migadāye aññāsikoṇḍaññappamukhā aṭṭhārasa brahmakoṭiyo dhammāmataṃ pāyento, dhammacakkaṃ (saṃ. ni. 5.1081; mahāva. 13 ādayo; paṭi. ma. 2.30) pavattetvā, yasādike veneyye arahatte patiṭṭhāpetvā, te sabbeva saṭṭhi arahante lokānuggahāya vissajjetvā, uruvelaṃ gacchanto kappāsikavanasaṇḍe tiṃsa bhaddavaggiye sotāpattiphalādīsu patiṭṭhāpetvā, uruvelaṃ gantvā aḍḍhuḍḍhāni pāṭihāriyasahassāni dassetvā uruvelakassapādayo sahassajaṭilaparivāre tebhātikajaṭile vinetvā, tehi parivuto rājagahanagarūpacāre laṭṭhivanuyyāne nisinno bimbisārappamukhe dvādasanahute brāhmaṇagahapatike sāsane otāretvā, magadharājena kārite veḷuvanavihāre viharati.
尔后，经过七十七年寿命，至阿闍世满月，前往巴拉那西城，在仙人堕处鹿野苑中，与十八亿众生——八十八亿梵天众，计划开演法轮，设立耶输阿拉汉和其徒弟为师，悉令众生得度。继而从优柔林行至乌鲁唯罗林，诸经云集正法初转，具足三十三种神通异瑞，随其伴随，入王舍城，居于婆罗门比摩罗迦富豪宾比萨皇后左右，得金轮王命于祇树给孤独园住。
Athevaṃ bhagavati veḷuvane viharante sāriputtamoggallānesu aggasāvakaṭṭhāne ṭhapitesu sāvakasannipāte jāte, suddhodanamahārājā ‘‘putto kira me chabbassāni dukkarakārikaṃ caritvā paramābhisambodhiṃ patvā pavattitavaradhammacakko rājagahaṃ nissāya veḷuvane viharatī’’ti sutvā dasapurisasahassaparivāre, anukkamena dasa amacce pesesi ‘‘puttaṃ me idhānetvā dassethā’’ti. Tesu rājagahaṃ gantvā satthu dhammadesanāya arahatte patiṭṭhitesu kāḷudāyittherena rañño adhippāye ārocite bhagavā vīsatisahassakhīṇāsavaparivuto rājagahato nikkhamitvā saṭṭhiyojanaṃ kapilavatthuṃ dvīhi māsehi sampāpuṇi. Sakyarājāno ‘‘amhākaṃ ñātiseṭṭhaṃ passissāmā’’ti sannipatitvā nigrodhārāmaṃ bhagavato ca bhikkhusaṅghassa ca vasanayoggaṃ kāretvā, gandhapupphādihatthā paccuggamanaṃ katvā, satthāraṃ nigrodhārāmaṃ pavesesuṃ. Tatra bhagavā vīsatisahassakhīṇāsavaparivuto paññattavarabuddhāsane nisīdi. Sākiyā mānatthaddhā satthu paṇipātaṃ nākaṃsu. Bhagavā tesaṃ ajjhāsayaṃ oloketvā mānaṃ bhañjitvā te dhammadesanāya bhājane kātuṃ abhiññāpādakaṃ catutthajjhānaṃ samāpajjitvā vuṭṭhāya ākāsaṃ abbhuggantvā tesaṃ sīse pādapaṃsuṃ okiramāno viya, kaṇḍambarukkhamūle katapāṭihāriyasadisaṃ yamakapāṭihāriyaṃ akāsi. Rājā taṃ acchariyaṃ disvā ‘‘ayaṃ loke aggapuggalo’’ti vandi. Raññā pana vandite te ṭhātuṃ nāma na sakkonti, sabbepi sākiyā vandiṃsu.
如是，世尊在祇树林中住时，沙利子、马哈摩嘎喇那诸长弟子及上座弟子等聚集，悉皆受持正法。净头王听闻世尊降生世间，发起大精进得正觉，特别宣示法轮初转之时，率十位童子依教修行，诣祇树林奉迎世尊。贤劫年长，国王命令《达证长老》在王宫设坛宣讲法义，世尊率二万五千阿拉汉弟子周游王舍城，历六十里至迦毗罗卫，接着，释迦族国王与亲友会合，建尼拘陀林伽蓝，为世尊及僧团供养，献花熏香恭迎，世尊及比库们入尼拘陀林而住。时，世尊居于清净长坐宝座，释迦族人恭敬合掌礼拜，世尊注视众生，断除其傲慢，自弱其骄慢，乃入第四禅，醒觉第三禅力量，起身飞升空中，如雨覆树叶般俯洒众生，建立神迹。国王见之惊叹称此人为世间之第一大人。王后虽然叩拜，却未能久留，其余释迦族众皆顶礼膜拜。
Tadā kira bhagavā yamakapāṭihāriyaṃ karonto lokavivaraṇapāṭihāriyampi akāsi – yasmiṃ vattamāne manussā manussaloke yathāṭhitā yathānisinnāva cātumahārājikato paṭṭhāya yāva akaniṭṭhabhavanā sabbe deve tattha tattha attano bhavane kīḷante dibbānubhāvena jotante mahatiṃ dibbasampattiṃ anubhavante santāni samāpattisukhāni anubhavante aññamaññaṃ dhammaṃ sākacchante ca buddhānubhāvena attano maṃsacakkhunāva passanti. Tathā heṭṭhāpathaviyaṃ aṭṭhasu mahānirayesu, soḷasasu ca ussadanirayesu, lokantaraniraye cāti tattha tattha mahādukkhaṃ anubhavamāne satte passanti. Dasasahassilokadhātuyaṃ devā mahaccadevānubhāvena tathāgataṃ upasaṅkamitvā acchariyabbhutacittajātā pañjalikā namassamānā payirupāsanti, buddhaguṇapaṭisaṃyuttā gāthāyo udāharantā thomenti apphoṭenti hasanti pītisomanassaṃ pavedenti. Yaṃ sandhāya vuttaṃ –
当时世尊展现双重神通，施行洞察世间的神通；在人世间，当时众生在四大王国之内各自居住，无论高贵尊荣或贫贱低下，所有天人都在各自宫殿中嬉戏，以神通之力闪耀，享受广大天界殊胜的安乐，彼此释说法义，藉佛的神通以法眼观察自身。与此同时，下方地府八寒地狱、十六热地狱，以及诸多中转地狱中有众生正在经历巨大苦难，往来其中，尽见无量痛苦。十万界中诸天以广大天人的神通接近如来，怀着惊奇殊胜的心生起合掌礼敬，频频围绕恭敬观奉，赞颂佛德，通过偈语展现心中喜乐，时而低声吟唱，时而高声欢笑，展现极乐欢喜之情。以上所说者，是为说明——
‘‘Bhummā mahārājikā tāvatiṃsā, yāmā ca devā tusitā ca nimmitā;
“地广王国四大王天、忉利天及须弥山诸天；
Paranimmitā yepi ca brahmakāyikā, ānanditā vipulamakaṃsu ghosa’’nti. (bu. vaṃ. 1.6)
复有梵身天，快乐广大，音声宏扬。”（佛音部相应部卷一章六）
Tadā hi dasabalo ‘‘atulaṃ attano buddhabalaṃ dassessāmī’’ti mahākaruṇāya samussāhito ākāse dasasahassacakkavāḷasamāgame caṅkamaṃ māpetvā, dvādasayojanavitthate sabbaratanamaye caṅkame ṭhito yathāvuttaṃ devamanussanayanavihaṅgānaṃ ekanipātabhūtamacchariyaṃ anaññasādhāraṇaṃ buddhānaṃ samādhiñāṇānubhāvadīpanaṃ pāṭihāriyaṃ dassetvā, puna tasmiṃ caṅkame caṅkamanto veneyyānaṃ ajjhāsayānurūpaṃ acinteyyānubhāvāya anopamāya buddhalīḷāya dhammaṃ desesi. Tena vuttaṃ –
当时十万众子的佛力非凡，发愿“愿示现无比佛力”，以大慈悲心升于空中，旋转于十万光轮之中，立于十二由旬宽广宝锦之上，示现一切天人与人间飞鸟单一聚合之大神通，显现佛陀定慧合一的光明神通，并在行进中以难思神通展现超凡佛陀戏化，开示法义，正其境界、无上妙观。于是世尊宣说：
‘‘Na hete jānanti sadevamānusā, buddho ayaṃ kīdisako naruttamo;
“非时人天皆不知，佛者何等人之上；
Iddhibalaṃ paññābalañca kīdisaṃ, buddhabalaṃ lokahitassa kīdisaṃ.
神力与智慧俱胜过，为利众生具佛力。”
‘‘Na hete jānanti sadevamānusā, buddho ayaṃ edisako naruttamo;
『在俗众中无人能知』者，此世尊为诸众生所亲信的最胜人间之尊也。
Iddhibalaṃ paññābalañca edisaṃ, buddhabalaṃ lokahitassa edisaṃ.
『神通力与智慧力皆为最胜』者，世尊具足的佛力是为利益天下众生之佛力。
‘‘Handāhaṃ dassayissāmi, buddhabalamanuttaraṃ;
『我今将示，佛力无上』者，今当彰显无比的佛力；
Caṅkamaṃ māpayissāmi, nabhe ratanamaṇḍita’’nti. (bu. vaṃ. 1.3-5);
『我将使之行走在满布宝光的天空』者，如是说。（《佛遗教经·缘起品》1.3-5）
Evaṃ tathāgate attano buddhānubhāvadīpanaṃ pāṭihāriyaṃ dassetvā dhammaṃ desente āyasmā dhammasenāpati sāriputto rājagahe gijjhakūṭapabbate ṭhito dibbacakkhunā passitvā, tena buddhānubhāvasandassanena acchariyabbhutacittajāto ‘‘handāhaṃ bhiyyosomattāya buddhānubhāvaṃ lokassa pākaṭaṃ karissāmī’’ti sañjātaparivitakko attano parivārabhūtānaṃ pañcannaṃ bhikkhusatānaṃ tamatthaṃ ārocetvā iddhiyā ākāsena tāvadeva āgantvā saparivāro bhagavantaṃ upasaṅkamitvā pañcapatiṭṭhitena vanditvā dasanakhasamodhānasamujjalamañjaliṃ sirasi paggayha tathāgatassa mahābhinīhāraṃ pāramiparipūraṇañca pucchi. Bhagavā taṃ kāyasakkhiṃ katvā tattha sannipatitamanussānañceva dasasahassacakkavāḷadevabrahmānañca attano buddhānubhāvaṃ paridīpayanto buddhavaṃsaṃ desesi. Tena vuttaṃ –
如是，世尊示现自证佛力之神通奥妙，讲说法义，长老法军统帅沙利佛于王舍城吉沙窝山立观天眼，见到由佛力所显之异象，生起极大诧异与欢喜，遂告知其所摄五百比库弟子，命其以神通电光即刻到来，随众前往恭敬世尊，五体投地礼拜，拈佛足印，举净光光明之手合掌，致上大礼及圆满赞叹，且以浩大敬礼恭问。世尊以身作证，亲授当时聚会之人，亦有十万天人梵王等围绕，示现所具佛力，宣说佛传。由此而说——
‘‘Sāriputto mahāpañño, samādhijjhānakovido;
『沙利佛，伟大智慧具足，定力与正念之工巧者；」
Paññāya pāramippatto, pucchati lokanāyakaṃ.
智慧已到彼岸者，询问那世间之首领。
‘‘Kīdiso te mahāvīra, abhinīhāro naruttama;
『伟大勇士，你为何如此立志坚信，为人之上？』
Kamhi kāle tayā dhīra, patthitā bodhimuttamā.
『在何时，你这刚毅者，已达见证最高觉悟？』
‘‘Dānaṃ sīlañca nekkhammaṃ, paññā vīriyañca kīdisaṃ;
『布施、戒律与出离，智慧与精进，你为何具足？』
Khanti saccamadhiṭṭhānaṃ, mettupekkhā ca kīdisā.
『忍耐、真实与定志，慈爱关怀，你又为何具备？』
‘‘Dasa pāramī tayā dhīra, kīdisī lokanāyaka;
『这位刚毅者，你为何成就这十种度，无上世间之主？』
Kathaṃ upapāramī puṇṇā, paramatthapāramī kathaṃ.
如何圆满近波罗蜜？究竟波罗蜜又如何？
‘‘Tassa puṭṭho viyākāsi, karavīkamadhuragiro;
「彼受问已而答说，声如迦陵频伽之甜美，
Nibbāpayanto hadayaṃ, hāsayanto sadevaka’’nti. (bu. vaṃ. 1.74-78);
令心清凉，令天人世间皆生欢喜。」（佛种姓·1.74-78）
Evaṃ bhagavatā buddhavaṃse desite āyasmā dhammasenāpati ‘‘aho buddhānaṃ hetusampadā, aho samudāgamasampatti, aho mahābhinīhārasamijjhanā, dukkaraṃ vata bhagavatā kataṃ ettakaṃ kālaṃ evaṃ pāramiyo pūrentena, evaṃvidhassa bodhisambhārasambharaṇassa anucchavikameva cetaṃ phalaṃ, yadidaṃ sabbaññutā balesu ca vasībhāvo evaṃmahiddhikatā evaṃmahānubhāvatā’’ti buddhaguṇārammaṇaṃ ñāṇaṃ pesesi. So anaññasādhāraṇaṃ bhagavato sīlaṃ samādhi paññā vimutti vimuttiñāṇadassanaṃ hiriottappaṃ saddhāvīriyaṃ satisampajaññaṃ sīlavisuddhi diṭṭhivisuddhi samathavipassanā tīṇi kusalamūlāni tīṇi sucaritāni tayo sammāvitakkā tisso anavajjasaññāyo tisso dhātuyo cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā cattāro ariyamaggā cattāri ariyaphalāni catasso paṭisambhidā catuyoniparicchedakañāṇāni cattāro ariyavaṃsā cattāri vesārajjañāṇāni pañca padhāniyaṅgāni pañcaṅgiko sammāsamādhi pañcindriyāni pañca balāni pañca nissaraṇiyā dhātuyo pañca vimuttāyatanañāṇāni pañca vimuttiparipācanīyā dhammā cha sāraṇīyā dhammā cha anussatiṭṭhānāni cha gāravā cha nissaraṇiyā dhātuyo cha satatavihārā cha anuttariyāni cha nibbedhabhāgiyā saññā cha abhiññā cha asādhāraṇañāṇāni satta aparihāniyā dhammā satta ariyadhanāni satta bojjhaṅgā satta sappurisadhammā satta niddasavatthūni satta saññā satta dakkhiṇeyyapuggaladesanā satta khīṇāsavabaladesanā aṭṭha paññāpaṭilābhahetudesanā aṭṭha sammattāni aṭṭha lokadhammātikkamā aṭṭha ārambhavatthūni aṭṭha akkhaṇadesanā aṭṭha mahāpurisavitakkā aṭṭha abhibhāyatanadesanā aṭṭha vimokkhā nava yonisomanasikāramūlakā dhammā nava pārisuddhipadhāniyaṅgāni nava sattāvāsadesanā nava āghātappaṭivinayā nava paññā nava nānattadesanā nava anupubbavihārā dasa nāthakaraṇā dhammā dasa kasiṇāyatanāni dasa kusalakammapathā dasa sammattāni dasa ariyavāsā dasa asekkhā dhammā dasa ratanāni dasa tathāgatabalāni ekādasa mettānisaṃsā dvādasa dhammacakkākārā terasa dhutaṅgaguṇā cuddasa buddhañāṇāni pañcadasa vimuttiparipācanīyā dhammā soḷasavidhā ānāpānassatī soḷasa aparampariyā dhammā aṭṭhārasa buddhadhammā ekūnavīsati paccavekkhaṇañāṇāni catucattālīsa ñāṇavatthūni paññāsa udayabbayañāṇāni paropaṇṇāsa kusaladhammā sattasattati ñāṇavatthūni catuvīsatikoṭisatasahassasamāpattisañcāritamahāvajirañāṇaṃ anantanayasamantapaṭṭhānapavicayapaccavekkhaṇadesanāñāṇāni tathā anantāsu lokadhātūsu anantānaṃ sattānaṃ āsayādivibhāvanañāṇāni cāti evamādike acinteyyānubhāve buddhaguṇe dhammanvayato anugacchanto anussaranto neva antaṃ, na pamāṇaṃ passi. Thero hi attanopi nāma guṇānaṃ antaṃ vā pamāṇaṃ vā āvajjento na passati, so bhagavato guṇānaṃ pamāṇaṃ kiṃ passissati? Yassa yassa hi paññā mahatī ñāṇaṃ visadaṃ, so so buddhaguṇe mahantato saddahati, iti thero bhagavato guṇānaṃ pamāṇaṃ vā paricchedaṃ vā apassanto ‘‘mādisassa nāma sāvakapāramiñāṇe ṭhitassa buddhaguṇā ñāṇena paricchindituṃ na sakkā, pageva itaresaṃ. Aho acinteyyā aparimeyyabhedā mahānubhāvā sabbaññuguṇā, kevalaṃ panete ekassa buddhañāṇasseva sabbaso gocarā, nāññesaṃ. Kathetuṃ pana sammāsambuddhehipi vitthārato na sakkāyevā’’ti niṭṭhamagamāsi. Vuttañhetaṃ –
如是，尊者法佐长老依佛所说的佛族法义启示，称赞说：『啊，诸佛之缘起成就；啊，涅槃现成证入；啊，对众生宏大悲悯之心如净银般光辉透彻。世尊于久远时分中，圆满地修成波罗蜜；如是成就的菩提藏聚汇功德，随之产生此丰硕果实。此为诸智德之完备，具大威力与广大神通。』他说起世尊那无以伦比的品德与智慧，包涵：世尊品行端正、禅定精深、慧解澈彻、解脱显现、忘欲惜法、善知正念、戒净、正见清净、止观法门、三善根、三功德行为、三正念念处、三正见、四念处、四正勤、四禅定力量、四圣道、四圣果、四分法断、四智慧、四正念行、五得正定、五根、五力、五解脱门、六赞法、六念处、《巴利律藏》七不可毁法、七圣宝、七觉支、七贤圣德、七忏悔事、七正法、七修习法、八种获得智慧义因、八正中因、八超世法、八起始因、八顿念法、八大人念、八劝导说、八解脱、九种根本智慧、九种正净适用法、九住处说、九忍法、九慧、九不同说法、九渐次法、十主持法、十光明所依、十善业法、十正法、十不退法、十宝、十如来力、十一慈爱无缘念、十二法轮特点、十三断习气法、十五解脱技能、十六入出息念法、十六传持法、十八佛法、二十一观察智、四十四知识所缘、五十成住智慧、七十七知识源、二十四大千亿转轮圣贤净洁智慧及其详细论释……诸佛之无上功德，随法法相，依缘起理，无可尽述。年长比库即便自观自身功德的极限，也不能洞悉世尊智慧的广大终际，又岂能断定如来功德的限际？所以他说：「在弟子波罗蜜智慧状态中，无法细分和拆解佛之智德；唯有诸佛智全通体而觉，别无他途。然而即便是正觉者本身，也不能详说分说佛功德之微妙。」此为结语。
‘‘Buddhopi buddhassa bhaṇeyya vaṇṇaṃ, kappampi ce aññamabhāsamāno;
所引诗文云：『即便如佛为佛所称，若说时光再久远，佛德光辉永不衰灭。』此语见于《增支部》及《优陀那》等经文八则注释中。
Khīyetha kappo ciradīghamantare, vaṇṇo na khīyetha tathāgatassā’’ti. (dī. ni. aṭṭha. 1.304; 3.141; udā. aṭṭha. 53);
全文至此终结。
Evaṃ buddhānaṃ guṇamahantataṃ nissāya uppannabalavapītisomanasso puna cintesi – ‘‘evarūpānaṃ nāma buddhaguṇānaṃ hetubhūtā buddhakārakā dhammā pāramiyo aho mahānubhāvā. Katamāsu nu kho jātīsu pāramitā paripācitā, kathaṃ vā paripākaṃ gatā, handāhaṃ imamatthaṃ pucchanto evampi samudāgamato paṭṭhāya buddhānubhāvaṃ imassa sadevakassa lokassa pākaṭataraṃ karissāmī’’ti. So evaṃ cintetvā bhagavantaṃ imaṃ pañhaṃ apucchi – ‘‘katamāsu nu kho, bhante , jātīsu ime buddhakārakā dhammā paripācitā, kathaṃ vā paripākaṃ gatā’’ti? Athassa bhagavā tasmiṃ ratanacaṅkame tisandhipallaṅkaṃ ābhujitvā yugandharapabbate bālasūriyo viya virocamāno nisinno ‘‘sāriputta, mayhaṃ buddhakārakā dhammā samādānato paṭṭhāya nirantaraṃ sakkaccakāritāya vīriyūpatthambhena ca sabbesu kappesu bhavato bhavaṃ jātito jātiṃ paripaccantāyeva ahesuṃ, imasmiṃ pana bhaddakappe imāsu jātīsu te paripakkā jātā’’ti dassento ‘‘kappe ca satasahasse’’tiādinā cariyāpiṭakaṃ buddhāpadāniyanti dutiyābhidhānaṃ dhammapariyāyaṃ abhāsi. Apare pana ‘‘ratanacaṅkame caṅkamanto devātidevo devabrahmādīhi pūjiyamāno nigrodhārāme otaritvā vīsatisahassakhīṇāsavaparivuto paññattavarabuddhāsane nisinno bhagavā vuttanayeneva āyasmatā sāriputtena pucchito cariyāpiṭakaṃ desesī’’ti vadanti. Ettāvatā dūrenidānaavidūrenidānāni saṅkhepato dassetvā cariyāpiṭakassa santikenidānaṃ vitthārato niddiṭṭhanti veditabbaṃ. Dūrenidānaṃ pana asaṅkhyeyyavibhāvanāyaṃ āvi bhavissatīti.
由此，观于佛陀诸德广大无量，此因缘而起的力量欢喜之心，复复思惟——“此等名为佛陀德行的因缘之法，实为成就佛果之助缘，彼为波罗蜜多，实为伟大尊者。然则，在何等劫中，彼等波罗蜜多圆满成熟？其成熟形态如何？今日我当问此疑，于此缘起中思量，则能显露佛陀广大所证境界，令此世天众更为显彰。”如是思惟后，便向世尊问此疑：“尊者，究竟在何等劫中，此等成就佛果之因法圆熟？其成熟形态为何？”时，世尊于那宝轮之上筑成三重宝座，端坐于威严的山头，似骄阳初升，光明耀眼，告言：“沙利子，我佛之成就因法，以坚固真实的实现为依，历经无数劫，生死轮转而因缘成熟；今此吉祥劫中，于诸劫生中，彼等因缘波罗蜜多皆已圆满成熟。”又示现言：“于此百千劫中”等，如此所说藏中开示第二名称智慧波罗蜜法。亦有他者说：“彼于宝轮行走，诸天龙梵诸天顶礼，降临那无忧树院中，端坐无漏净智慧佛座，受已上座沙利子所问答，宣说波罗蜜多法。”由此大略列举远近起因，继而详列藏中起因缘故，依此理解。又云，远因无量，不可计数而生支分解不可穷尽。
§1
1. Idāni ‘‘kappe ca satasahasse’’tiādinayappavattāya cariyāpiṭakapāḷiyā atthasaṃvaṇṇanā hoti. Tatrāyaṃ kappa-saddo saupasaggo anupasaggo ca vitakkavidhānapaṭibhāgapaññattikālaparamāyusamaṇavohārasamantabhāvābhisaddahana- chedanaviniyogavinayakiriyālesantarakappataṇhādiṭṭhiasaṅkhyeyyakappamahākappādīsu dissati. Tathā hesa ‘‘nekkhammasaṅkappo abyāpādasaṅkappo’’tiādīsu (ma. ni. 3.137) vitakke āgato. ‘‘Cīvare vikappaṃ āpajjeyyā’’tiādīsu (pārā. 642) vidhāne, adhikavidhānaṃ āpajjeyyāti attho. ‘‘Satthukappena vata kira, bho, sāvakena saddhiṃ mantayamānā na jānimhā’’tiādīsu (ma. ni. 1.260) paṭibhāge. Satthusadisenāti ayañhi tattha attho. ‘‘Idhāyasmā, kappo’’tiādīsu (su. ni. 1098) paññattiyaṃ. ‘‘Yena sudaṃ niccakappaṃ viharāmī’’tiādīsu (ma. ni. 1.387) kāle. ‘‘Ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’’tiādīsu (dī. ni. 2.178; udā. 51) paramāyumhi. Āyukappo hi idha kappoti adhippeto. ‘‘Anujānāmi, bhikkhave, pañcahi samaṇakappehi phalaṃ paribhuñjitu’’ntiādīsu (cūḷava. 250) samaṇavohāre. ‘‘Kevalakappaṃ jetavanaṃ obhāsetvā’’tiādīsu (khu. pā. 5.1; su. ni. maṅgalasutta) samantabhāve. ‘‘Saddhā saddahanā okappanā abhippasādo’’tiādīsu (dha. sa. 12) abhisaddahane, saddhāyanti attho. ‘‘Alaṅkato kappitakesamassū’’tiādīsu (vi. va. 1094; jā. 2.22.1368) chedane. ‘‘Evameva ito dinnaṃ, petānaṃ upakappatī’’tiādīsu (khu. pā. 7.7; pe. va. 20) viniyoge. ‘‘Kappakatena akappakataṃ saṃsibbitaṃ hotī’’tiādīsu (pāci. 371) vinayakiriyāyaṃ. ‘‘Atthi kappo nipajjituṃ, handāhaṃ nipajjāmī’’tiādīsu lese. ‘‘Āpāyiko nerayiko kappaṭṭho saṅghabhedako…pe… kappaṃ nirayamhi paccatī’’ti (itivu. 18; cūḷava. 354; kathā. 657, 862) ca ādīsu antarakappe.
上文“于百千劫中”等言起，是藏中巴利文对义的总结诠释。于其中，“劫”字可见其合拢与分散，以意念行法，配合时间概念与菩萨之出世维持称合的无分割性，均体现为无量大劫。盖见如“出世念”、“无嗔念”等法门（中论）中体现思量。又有“落衣妄念”等经文中，示意义理。藏中亦有“尊师与弟子同议其劫数”等文，称“法师监督”，故此名也。又如“我于此劫久住”等文载时令。“阿难欲尽劫”等语屡见。此处“劫”即寿命计量也。“我知五等出家劫得享果报”等言见出世维持中。“净劫照林”等言见遍处。“信心相合愿生”等语，意在增益信心。于断发中亦见“如是前世死者善恶业受报”等义。“合劫使分劫相假转互助”等义如罪恶作证中言。“恶劫生于地狱”“诸劫之间”等叙述亦见。
‘‘Na kappayanti na purekkharonti, dhammāpi tesaṃ na paṭicchitāse;
“彼等法不造作，不污秽其行；婆罗门于戒德清净，彼等非所及；外道异常，彼等不与共行。”——此语见于《增支部》 taṇhādiṭṭhī经文之中，如所示，劫即起而断之所入者，二劫，欲劫与见劫。
Na brāhmaṇo sīlavatena neyyo, pāraṅgato na pacceti tādī’’ti. –
如经所言——“婆罗门以其纯洁戒律非堪接近，外道亦不与共行。”
Ādīsu (su. ni. 809) taṇhādiṭṭhīsu. Tathā hi vuttaṃ niddese ‘‘kappāti uddānato dve kappā taṇhākappo diṭṭhikappo’’ti (mahāni. 28). ‘‘Anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe’’tiādīsu (dī. ni. 1.244; ma. ni. 1.68) asaṅkhyeyyakappe. ‘‘Cattārimāni, bhikkhave, kappassa asaṅkhyeyyānī’’tiādīsu (a. ni. 4.156) mahākappe. Idhāpi mahākappeyeva daṭṭhabbo (dī. ni. aṭṭha. 1.29; 3.275; saṃ. ni. aṭṭha. 1.1.1; a. ni. aṭṭha. 2.3.128; khu. pā. aṭṭha. 5.evamiccādipāṭhavaṇṇanā).
又如经典注疏云：劫有二种，集劫与散劫。此谓无数劫之间交错运行。且在《长部》中辨论无量劫之义。由是可知，更当观为“无量劫”整体。
Tatrāyaṃ padasiddhi – kappīyatīti kappo, ettakāni vassānīti vā ettakāni vassasatānīti vā ettakāni vassasahassānīti vā ettakāni vassasatasahassānīti vā saṃvaccharavasena gaṇetuṃ asakkuṇeyyattā kevalaṃ sāsaparāsiupamādīhi kappetabbo parikappetabbaparimāṇoti attho. Vuttañhetaṃ –
此中谓“劫”的名义，盖广泛为年、百年、千年、万年、十万年、百万年以上难测之寿命计量。因计数之不易，专以此用来比喻法之久远恒常。现说至此，义理已尽。
‘‘Kīva dīgho nu kho, bhante, kappoti? Dīgho kho, bhikkhu, kappo, so na sukaro saṅkhātuṃ ‘ettakāni vassānī’ti vā ‘ettakāni vassasatānī’ti vā ‘ettakāni vassasahassānī’ti vā ‘ettakāni vassasatasahassānī’ti vā. Sakkā pana, bhante, upamaṃ kātunti? ‘Sakkā, bhikkhū’ti bhagavā avoca. Seyyathāpi, bhikkhu, yojanaṃ āyāmena yojanaṃ vitthārena yojanaṃ ubbedhena mahāsāsaparāsi. Tato vassasatassa vassasahassassa accayena ekamekaṃ sāsapaṃ uddhareyya, khippataraṃ kho so, bhikkhu, mahāsāsaparāsi iminā upakkamena parikkhayaṃ pariyādānaṃ gaccheyya, na tveva kappo, evaṃ dīgho kho, bhikkhu, kappo’’ti (saṃ. ni. 2.128).
世尊，被尊者，期间怎样算为长久？被尊者，时间长久者谓之长久，或为『多少年』，或为『多少百年』，或为『多少千年』，或为『多少万年』。世尊，是否能够举例说明？世尊说：『能也，比库。』譬如，比库，宽一由旬、长一由旬、高一由旬的大竹筒。至百千年间，他逐一拔出竹节，时间便迅速消逝，比库，便随这进程渐至灭亡，非但长久如此，亦如是长久也。
Svāyaṃ mahākappo saṃvaṭṭādivasena catuasaṅkhyeyyakappasaṅgaho. Vuttampi cetaṃ –
所谓自身大劫，是以四无数劫作为周期的时间集合。对此亦有说法，谓曰——
‘‘Cattārimāni, bhikkhave, kappassa asaṅkhyeyyāni. Katamāni cattāri? Saṃvaṭṭo, saṃvaṭṭaṭṭhāyī, vivaṭṭo, vivaṭṭaṭṭhāyī’’ti (a. ni. 4.156).
『比库们，劫有四种无数劫。何者为四？恒沙劫、恒沙劫主、变劫、变劫主。』
Tattha tayo saṃvaṭṭā – tejosaṃvaṭṭo, āposaṃvaṭṭo, vāyosaṃvaṭṭoti. Tisso saṃvaṭṭasīmā – ābhassarā, subhakiṇhā, vehapphalāti. Yadā hi kappo tejena saṃvaṭṭati, ābhassarato heṭṭhā agginā ḍayhati. Yadā āpena saṃvaṭṭati, subhakiṇhato heṭṭhā udakena vilīyati. Yadā vāyunā saṃvaṭṭati, vehapphalato heṭṭhā vātena viddhaṃsati. Vitthārato pana koṭisatasahassacakkavāḷaṃ vinassati, yaṃ buddhānaṃ āṇākkhettanti vuccati. Tesu tīsu saṃvaṭṭesu yathākkamaṃ kappavināsakamahāmeghato yāva jālāya vā udakassa vā vātassa vā upacchedo idaṃ ekaṃ asaṅkhyeyyaṃ saṃvaṭṭo nāma. Kappavināsakajālādipacchedato yāva koṭisatasahassacakkavāḷaparipūrako sampattimahāmegho uṭṭhahati, idaṃ dutiyaṃ asaṅkhyeyyaṃ saṃvaṭṭaṭṭhāyī nāma.
其中有三种恒沙劫，是光之恒沙、湿之恒沙、风之恒沙。三种恒沙界限分别为：光明界、净界、果报界。恒沙劫依光运行时，下方火熊熊燃烧；依水运行时，下方如净水流淌；依风运行时，下方琉璃被风吹拂而破坏。按扩展，毁灭一百万千万圈地球的火网，谓名为佛陀所称的恒沙劫。在这三恒沙劫中，如大雨巨云一样的毁灭火网形成并扩展，直到充满一百万千万圈地球，此为第二种无数劫主。由此灭尽之后，直至月日照耀之前，是第三种变劫。由月日照耀至再成毁灭火网者，是第四种变劫主。总之四者合称为四六期间劫集合，变劫主为这四者的周期区段，所谓恒沙劫等均为此劫体。由此四个无数劫之合称成一个大劫，故说：『自身大劫是以四恒沙劫作为周期』。」
Sampattimahāmeghato yāva candimasūriyapātubhāvo, idaṃ tatiyaṃ asaṅkhyeyyaṃ vivaṭṭo nāma. Candimasūriyapātubhāvato yāva puna kappavināsakamahāmegho, idaṃ catutthaṃ asaṅkhyeyyaṃ vivaṭṭaṭṭhāyī nāma. Imesu catusaṭṭhiantarakappasaṅgahaṃ vivaṭṭaṭṭhāyī. Tena samānakālaparicchedā vivaṭṭādayo veditabbā. ‘‘Vīsatiantarakappasaṅgaha’’nti eke. Iti imāni cattāri asaṅkhyeyyāni eko mahākappo hoti. Tena vuttaṃ ‘‘svāyaṃ mahākappo saṃvaṭṭādivasena catuasaṅkhyeyyakappasaṅgaho’’ti.
“劫”一词具有极端结合含义，常用于复数。如「百千」一词，虽为阳性指示，此处依旧视为极端连接复数。为表达相同涵义，选择「四」而非「无数」。至于何谓无数，是因前人未直接说明，后人对此称作劫，即指极大范围时段。四字结合则以「百千」意涵其中。故「劫」以四个无数具体界分统摄，合称大劫。是故中说『自身大劫以四无数劫作为周期集合』。”
Kappeti ca accantasaṃyogavasena upayogabahuvacanaṃ. Satasahasseti kappasaddasambandhena cāyaṃ pulliṅganiddeso, idhāpi accantasaṃyogavaseneva bahuvacanaṃ. Samānādhikaraṇañhetaṃ padadvayaṃ. Caturo ca asaṅkhiyeti etthāpi eseva nayo. Kassa pana asaṅkhiyeti aññassa avuttattā kappassa ca vuttattā pakaraṇato kappānanti ayamattho viññāyateva. Na hi vuttaṃ vajjetvā avuttassa kassaci gahaṇaṃ yuttanti. Ca-saddo sampiṇḍanattho, mahākappānaṃ caturo asaṅkhyeyye satasahasse ca mahākappeti ayañhettha attho. Asaṅkhiyeti ettha saṅkhātuṃ na sakkāti asaṅkhiyā, gaṇanaṃ atikkantāti attho. ‘‘Asaṅkhyeyyanti eko gaṇanaviseso’’ti eke. Te hi ekato paṭṭhāya mahābalakkhapariyosānāni ekūnasaṭṭhiṭṭhānāni vajjetvā dasamahābalakkhāni asaṅkhyeyyaṃ nāma, saṭṭhimaṭṭhānantaranti vadanti. Taṃ na yujjati, saṅkhyāṭhānantaraṃ nāma gaṇanaviseso, tassa asaṅkhyeyyabhāvābhāvato ekaṃ ṭhānantaraṃ asaṅkhyeyyañcāti viruddhametaṃ. Nanu ca asaṅkhyabhāvena asaṅkhyeyyattepi tassa catubbidhabhāvo na yujjatīti? No na yujjati. Catūsu ṭhānesu asaṅkhyeyyabhāvassa icchitattā. Tatrāyamādito paṭṭhāya vibhāvanā –
“Kappeti”一词表明极端结合语，是复数用法。由于「百千」一词与劫字相关为阳性指示，即使在此仍是极端结合复数。此二词本属同类词对。四者即为所谓的无数。因此「劫」的意义还须考察于文献立场：他者称之未明确，而此处以劫称之，乃为极大范围时段之意。以「四」汇集「百千」及「劫」诸语，合称「大劫」。无数意谓无法计算，意为计数不能及。有人说‘无数即为一种计数分类’。但它们仅始于划分大力者及其与六十七位特殊地点中抽出十大奖力作为无数，这说法不当，因为计数仍存在间隔，此无数的有无状态乃是另一计数种类，两者自相抵触。又有人质疑：既然不能计数，无数如何能具四类性质？对此回答曰不然，不合也。在这四处存在无数性质中，有三种根本划分，以下即为考察三种划分法——
Atīte kira ekasmiṃ kappe taṇhaṅkaro medhaṅkaro saraṇaṅkaro dīpaṅkaroti cattāro sammāsambuddhā anukkamena loke uppajjiṃsu. Tesu dīpaṅkarassa bhagavato kāle amaravatī nāma nagaraṃ ahosi. Tattha sumedho nāma brāhmaṇo paṭivasati ubhato sujāto mātito ca pitito ca, saṃsuddhagahaṇiko yāva sattamā kulaparivaṭṭā akkhitto anupakkuṭṭho jātivādena, abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato. So aññaṃ kammaṃ akatvā brāhmaṇasippameva uggaṇhi. Tassa daharakāleyeva mātāpitaro kālamakaṃsu. Athassa rāsivaḍḍhako amacco āyapotthakaṃ āharitvā suvaṇṇarajatamaṇimuttādibharite sāragabbhe vivaritvā ‘‘ettakaṃ te, kumāra, mātusantakaṃ, ettakaṃ te pitusantakaṃ, ettakaṃ te ayyakapayyakāna’’nti yāva sattamā kulaparivaṭṭā dhanaṃ ācikkhitvā ‘‘etaṃ dhanaṃ paṭipajjāhī’’ti āha. Sumedhapaṇḍito cintesi – ‘‘imaṃ evaṃ bahuṃ dhanaṃ saṃharitvā mayhaṃ mātāpitādayo paralokaṃ gacchantā ekakahāpaṇampi gahetvā na gatā, mayā pana gahetvā gamanakāraṇaṃ kātuṃ vaṭṭatī’’ti. So rañño ārocetvā nagare bheriṃ carāpetvā mahājanassa dānaṃ datvā himavantappadesaṃ gantvā tāpasapabbajjaṃ pabbajitvā sattāheneva aṭṭha samāpattiyo pañca ca abhiññāyo nibbattetvā samāpattivihārehi viharati.
过去某劫中，有四位正自觉者依次在世间出现，其名为贪爱之主、智慧之主、憩息之主与炬光者。其中，炬光者世尊在其时，有一名为阿摩罗伐底的城市。此城内居住一婆罗门名苏摩陀，出身尊贵，父母俱在，乃清净家族之族长，继承世代家产，未曾染污于世俗俗谤，以美好相貌而为人所悦，庄严华美，极富色相尊贵。他未造作他业，唯自守护婆罗门戒律。幼时父母即示其时限，后其养父带来一只盛满金银珠宝及宝石的箱笼，启示曰：『少年，此为你母亲之供养，此为你父亲之供养，此为师长诸亲眷供养』，并悉数列举七代祖宗之资财。苏摩陀智者默思：『父母诸长辈将归彼世，空手而去，我若取这巨资，却难以远行修道。』于是，他向王上报告，在城中击鼓令众，施舍巨资，随后前往喜马拉雅山，从事苦行出家，只七周天后，达八禅八定，通五种神通，遂住于禅定处。
Tasmiñca kāle dīpaṅkaradasabalo paramābhisambodhiṃ patvā pavattitavaradhammacakko catūhi khīṇāsavasatasahassehi parivuto anupubbena cārikaṃ caramāno rammavatīnagaraṃ nāma patvā tassa avidūre sudassanamahāvihāre paṭivasati. Rammavatīnagaravāsino ‘‘satthā kira amhākaṃ nagaraṃ patvā sudassanamahāvihāre paṭivasatī’’ti sutvā gandhamālādihatthā satthāraṃ upasaṅkamitvā vanditvā gandhamālādīhi pūjetvā ekamantaṃ nisinnā dhammadesanaṃ sutvā svātanāya nimantetvā uṭṭhāyāsanā pakkamiṃsu. Te punadivase mahādānaṃ sajjetvā nagaraṃ alaṅkaritvā dasabalassa āgamanamaggaṃ haṭṭhatuṭṭhā sodhenti.
当时，炬光者十力具足，成无上正觉，转法轮，率领四万余圣者，除尽贪瞋痴。游行各地，至一名为罗摩瓦提之城，居于不远处名为澄观大寺院。罗摩瓦提居民闻言「导师正住我城澄观大寺」皆喜出望外，手持香花迎接尊者，供养恭敬，并一同聆听法音。彼时居民筹备盛大供养，修饰城邑，恭候十力正觉之莅临。
Tasmiñca kāle sumedhatāpaso ākāsena gacchanto te haṭṭhatuṭṭhe manusse disvā ‘‘ambho, kassa tumhe imaṃ maggaṃ sodhethā’’ti pucchi? Tehi ‘‘sammāsambuddhassa āgamanamaggaṃ sodhemā’’ti vutte atītesu buddhesu katādhikārattā ‘‘buddho’’ti vacanaṃ sutvā uppannapītisomanasso tāvadeva ākāsato oruyha ‘‘mayhampi okāsaṃ detha, ahampi sodhessāmī’’ti tehi dassitaṃ okāsaṃ ‘‘kiñcāpi ahaṃ imaṃ iddhiyā sattaratanavicittaṃ katvā alaṅkarituṃ pahomi, ajja pana mayā kāyaveyyāvaccaṃ kātuṃ vaṭṭati, kāyārahaṃ puññaṃ gaṇhissāmī’’ti cintetvā tiṇakacavarādayo nīharitvā paṃsuṃ āharitvā samaṃ karonto sodheti. Aniṭṭhiteyeva pana tassa padesassa sodhane dīpaṅkaro bhagavā mahānubhāvānaṃ chaḷabhiññānaṃ khīṇāsavānaṃ catūhi satasahassehi parivuto taṃ maggaṃ paṭipajji. Sumedhapaṇḍito ‘‘sammāsambuddho buddhasāvakā ca mā cikkhallaṃ akkamantū’’ti attano vākacīrañca cammakhaṇḍañca jaṭākalāpañca pasāretvā sayañca yena bhagavā tena sīsaṃ katvā avakujjo nipajji. Evañca cintesi – ‘‘sacāhaṃ icchissāmi, imassa bhagavato sāvako hutvā ajjeva kilese ghātessāmi. Kiṃ mayhaṃ ekakeneva saṃsāramahoghato nittharaṇena? Yaṃnūnāhampi evarūpo sammāsambuddho hutvā sadevakaṃ lokaṃ saṃsāramahaṇṇavato tāreyya’’nti. Iti so aṭṭhaṅgasamannāgatamahābhinīhāravasena cittaṃ paṇidhesi. Atha bhagavā āgantvā tassa ussīsake ṭhatvā cittācāraṃ samijjhanabhāvañcassa ñatvā ‘‘ayaṃ ito kappasatasahassādhikānaṃ catunnaṃ asaṅkhyeyyānaṃ matthake gotamo nāma sammāsambuddho bhavissatī’’ti sabbaṃ imaṃ bhagavato pavattiṃ byākaritvā pakkāmi.
当时苏摩陀行苦行于空中，被人见之问曰：『汝等何故修炼此路？』答曰：「此乃正觉者到来之路。」忆昔诸佛时代，有人闻「佛」名，欣喜无量，遂应天赐机缘誓愿道业，持衣袈裟，奉行道业。未尽苦行时，炬光世尊以其大神通，具足六种通达，久远诸佛中无数千千尊应现之道，被苏摩陀行者观照而得道。智者默思：「我与佛及其弟子，不应懈怠。」自敛言行，弃发长髻，割断毛发而低头坐禅。并立誓：「我必成为佛弟子，今日节除烦恼。我岂能仅自脱轮回苦海？若得成佛，必度苦海众生。」遂以八正道为依止，发大决心。后世尊来到，其察知苏摩陀内心志向，告知此世将有无数不可胜数四方诸佛出世，并以『果德玛』之名成正觉。宣示毕，离开。
Tato aparepi koṇḍaññabhagavantaṃ ādiṃ katvā anukkamena uppannā yāva kassapadasabalapariyosānā sammāsambuddhā mahāsattaṃ ‘‘buddho bhavissatī’’ti byākariṃsu. Iti amhākaṃ bodhisattassa pāramiyo pūrentasseva catuvīsati sammāsambuddhā uppannā. Yasmiṃ pana kappe dīpaṅkaradasabalo udapādi, tasmiṃ aññepi tayo buddhā ahesuṃ. Tesaṃ santike bodhisattassa byākaraṇaṃ nāhosi, tasmā te idha na gahitā. Porāṇaṭṭhakathāyaṃ pana tamhā kappā paṭṭhāya sabbabuddhe dassetuṃ idaṃ vuttaṃ –
其后，其他诸佛亦依次示现，乃迦旃延世尊启始，并依序至迦萨波世尊终，正觉者皆转此大法，称『佛』。吾等菩萨即此二十四位正觉者皆已现前。在炬光世尊当劫，另有三佛出世。然未曾现闻菩萨告示，故此处不载。古注释云，此劫中，众佛悉数示现以利众生证觉。
‘‘Taṇhaṅkaro medhaṅkaro, athopi saraṇaṅkaro;
「贪爱主，智慧主，憩息主，
炬光者乃为正觉，迦旃延世尊为双足领首。」
Dīpaṅkaro ca sambuddho, koṇḍañño dvipaduttamo.
「炬光世尊具十力，迦旃延为双足中最尊者。」
‘‘Maṅgalo ca sumano ca, revato sobhito muni;
「吉祥者且善意者」与「雷瓦达」光耀的贤者，
Anomadassī padumo, nārado padumuttaro.
「安摩达悉」如莲花般清净，「那罗」居于莲花之上。
‘‘Sumedho ca sujāto ca, piyadassī mahāyaso;
「淳慧者」与「善生者」，受人喜爱、名声远扬；
Atthadassī dhammadassī, siddhattho lokanāyako.
能圆满展现意义的，能宣说法义的，是成就者、世界领袖。
‘‘Tisso phusso ca sambuddho, vipassī sikhi vessabhū;
「三触者」即三转法轮之觉者，复有「毗跋尸」、「悉琪」与「毗沙伏」三圣；
Kakusandho koṇāgamano, kassapo cāpi nāyako.
「迦拘循陀」与「拘那迦摩」及「咖萨巴」亦是导师。
‘‘Ete ahesuṃ sambuddhā, vītarāgā samāhitā;
“这些都是正觉者，远离贪爱，内心专注；
Sataraṃsīva uppannā, mahātamavinodanā;
如七叉树花盛开般，极其欢畅；
Jalitvā aggikkhandhāva, nibbutā te sasāvakā’’ti. (jā. aṭṭha. 1.dūrenidānakathā; apa. aṭṭha. 1.dūrenidānakathā);
焚尽如火炭般的烦恼，涅槃寂静，众弟子得解脱。” （出处：律藏·八法·远因品；增支藏·八法·远因品）
Tattha dīpaṅkaradasabalassa ca koṇḍaññadasabalassa ca antare mahākappānaṃ ekaṃ asaṅkhyeyyaṃ buddhasuñño loko ahosi, tathā bhagavato koṇḍaññassa ca bhagavato maṅgalassa ca antare, tathā bhagavato sobhitassa ca bhagavato anomadassissa ca antare, tathā bhagavato nāradassa ca bhagavato padumuttarassa ca antare. Vuttañhetaṃ buddhavaṃse (bu. vaṃ. 28.3, 4, 6, 9) –
言说于斯——迦叶尊者与孔雀种子尊者之间的一大劫中，有一个不可计数的佛陀空敬之世；同样，世尊与孔雀尊者之间，世尊与吉祥尊者之间，世尊与基础莅临尊者之间，世尊与那罗陀尊者之间，世尊与宝莲尊者之间都曾这样。此事载于《佛世史》（bu. vaṃ. 28.3, 4, 6, 9）——
‘‘Dīpaṅkarassa bhagavato, koṇḍaññassa ca satthuno;
“迦叶世尊，孔雀尊者教主；
Etesaṃ antarā kappā, gaṇanāto asaṅkhiyā.
他们之间的劫数，无法用数字计算。”
‘‘Koṇḍaññassa aparena, maṅgalo nāma nāyako;
『迦叶尊者』之后，有名曰『吉祥者』的领导；
Tesampi antarā kappā, gaṇanāto asaṅkhiyā.
这二者之间的千万劫，无法以计算数目计数。
‘‘Sobhitassa aparena, anomadassī mahāyaso;
『须菩提尊者』之后，有名曰『极为殊胜者、伟大声誉者』的领导；
Tesampi antarā kappā, gaṇanāto asaṅkhiyā.
这二者之间的千万劫，无法以计算数目计数。
‘‘Nāradassa bhagavato, padumuttarassa satthuno;
『那罗延尊者』之后，有名曰『莲花上师』的导师；
Tesampi antarā kappā, gaṇanāto asaṅkhiyā’’ti.
这二者之间的千万劫，无法以计算数目计数。」
Evaṃ gaṇanātītatāya asaṅkhyeyyattepi catūsu ṭhānesu mahākappānaṃ gaṇanātikkamena ‘‘caturo ca asaṅkhiye’’ti vuttaṃ, na saṅkhyāvisesenāti veditabbaṃ. Yasmā pana padumuttaradasabalassa ca sumedhadasabalassa ca antare tiṃsakappasahassāni, sujātadasabalassa ca piyadassīdasabalassa ca antare navasahassādhikānaṃ kappānaṃ saṭṭhisahassāni dvāsītuttarāni aṭṭha ca satāni, dhammadassīdasabalassa ca siddhatthadasabalassa ca antare vīsati kappā, siddhatthadasabalassa ca tissadasabalassa ca antare eko kappo , bhagavato vipassissa ca bhagavato sikhissa ca antare saṭṭhi kappā, bhagavato ca vessabhussa bhagavato ca kakusandhassa antare tiṃsa kappā, iti padumuttaradasabalassa uppannakappato paṭṭhāya heṭṭhā tesaṃ tesaṃ buddhānaṃ uppannakappehi iminā ca bhaddakappena saddhiṃ satasahassamahākappā. Te sandhāya vuttaṃ ‘‘kappe ca satasahasse’’ti. Imasmiṃ panatthe vitthāriyamāne sabbaṃ buddhavaṃsapāḷiṃ āharitvā saṃvaṇṇetabbaṃ hotīti ativitthārabhīrukassa mahājanassa cittaṃ anurakkhantā na vitthārayimha. Atthikehi buddhavaṃsato (bu. vaṃ. 1.1 ādayo) gahetabbo. Yopi cettha vattabbo kathāmaggo, sopi aṭṭhasāliniyā (dha. sa. aṭṭha. sumedhakathā) dhammasaṅgahavaṇṇanāya jātakaṭṭhakathāya (jā. aṭṭha. 1.dūrenidānakathā) ca vuttanayeneva veditabbo.
因为虽超过数数的境界，依然于四种境地计算大劫数量，称为“大劫超过数数”。谓“四者皆数数”，这里“数数差别”不应理解为数量分别。因为从莲华优陀罗族世尊到须美陀族世尊之间有三万个劫；从苏迦陀族世尊到毗耶多世尊之间有六十万个二十八百劫；从法现族世尊到成就族世尊之间有二十劫；从成就族世尊到三十族世尊之间仅有一劫；从世尊毗婆尸佛到师子佛之间有六十劫；从毗婆尸佛到迦拘悉多佛之间有三十劫。以莲华优陀罗族出现的劫为依据，下列诸佛各有其出世劫，合计成百千万大劫。说：“劫与百千”即此意。在此具体展开时，应汇集全佛系巴利，完整陈述，其意自然明了，故此无须繁详展开。此义应取于佛系传记的义理起首（佛系一卷初），以及欲者此处的说法合辑；同时于八萨利尼之法集述说中，及犹如短时缘起说法的本生经解释（本生八卷；长远因缘经）中皆有相似论述，依此应知。
Etthantareti ettha antarasaddo –
『此间』者，此处之『间』字——
‘‘Nadītīresu saṇṭhāne, sabhāsu rathiyāsu ca;
“于河岸集会，于议事厅及战车场，众人集聚议论，‘明日如何？明日如何？将往何处？’”如是说。
Janā saṅgamma mantenti, mañca tañca kimantara’’nti. (saṃ. ni. 1.228) –
此处引自《增支部·尼罗禄经》一二二八经文。
Ādīsu kāraṇe āgato. ‘‘Addasā kho maṃ, bhante, aññatarā itthī vijjantarikāya bhājanaṃ dhovantī’’tiādīsu (ma. ni. 2.149) khaṇe, vijjuniccharaṇakkhaṇeti attho. ‘‘Yassantarato na santi kopā’’tiādīsu (udā. 20) citte. ‘‘Antarā ca gayaṃ antarā ca bodhi’’ntiādīsu (ma. ni. 1.285; mahāva. 11) vivare. ‘‘Na upajjhāyassa bhaṇamānassa antarantarā kathā opātetabbā’’tiādīsu (mahāva. 66) vemajjhe. Idhāpi vemajjheyeva daṭṭhabbo (dī. ni. aṭṭha. 1.1; a. ni. aṭṭha. 2.4.36), tasmā etasmiṃ antare vemajjheti attho. Idaṃ vuttaṃ hoti – yasmiṃ mahākappe amhākaṃ bhagavā sumedhapaṇḍito hutvā dīpaṅkarassa bhagavato pādamūle –
“亚迪苏”意为“此先因、初缘”，如“见一女子用净水洗涤食器”等句：“‘尊者，我见一位妇人用仪态洁净的水洗涤食器，’”等处，意指观察清净行为之时；“无怒于内”的意思：“在心中无愤怒”；“有别、觉悟”等义用在经中解释。“不使导师受他人间隔言语打扰”句，皆在经典中出现。这里说此语意当授属于“心中不纷扰”之意。此语引自《大部·尼罗禄经》等，均可见证其含义。此又说：在此“间”亦含“不纷扰”之意。此语义由“于大劫中，吾世尊为须美陀智者，站于提婆迦那佛之足下”起。
‘‘Manussattaṃ liṅgasampatti, hetu satthāradassanaṃ;
“为人相、智慧具足，乃为师表传法”，此句正是指出世间佛的根本资质及其示现之理。
Pabbajjā guṇasampatti, adhikāro ca chandatā’’ti. (bu. vaṃ. 2.59) –
出家具有美德之成就、具备权能和渴愿。
Evaṃ vuttehi aṭṭhahi aṅgehi samannāgataṃ mahābhinīhāraṃ akāsi, samattiṃsa pāramiyo pavicini samādiyi, sabbepi buddhakārake dhamme sampādetuṃ ārabhi, yamhi cetasmiṃ bhaddakappe sabbaso pūritapāramī hutvā anuttaraṃ sammāsambodhiṃ abhisambujjhi. Imesaṃ dvinnaṃ mahākappānaṃ antare yathāvuttaparicchede kālaviseseti. Kathaṃ panetaṃ viññāyatīti? ‘‘Kappe ca satasahasse, caturo ca asaṅkhiye’’ti idañhi mahākappānaṃ paricchedato aparicchedato ca saṅkhyādassanaṃ. Sā kho panāyaṃ saṅkhyā saṅkhyeyyassa ādipariyosānaggahaṇaṃ vinā na sambhavatīti yattha bodhisambhārānamārambho yattha ca te pariyositā tadubhayampi avadhibhāvena ‘‘etthantare’’ti ettha atthato dassitanti viññāyati. Avadhi ca panāyaṃ abhividhivasena veditabbo, na mariyādāvasena, ārambhosānakappānaṃ ekadesena antogadhattā. Nanu ca nippadesena tesaṃ apariyādānato abhividhi ca idha na sambhavatīti? Na idamevaṃ tadekadesepi tabbohārato. Yo hi tadekadesabhūto kappo, so nippadesato pariyādinnoti.
如此称述之后，具足八相庄严的广大精进行为已经成就，逐步检验了成熟的波罗蜜，开始修成一切成佛基础的法门。于此一念心中，在吉祥时代中因圆满所有波罗蜜而获得无上正等正觉。此二大劫之间依照所述分段决定特殊时期。何以知此呢？“劫有百千，且有无数”是形容大劫的分段和不分段数字表相。此数字用来表示数值之始终不间断，正是菩提因缘起始之处，二者均以此年限界定而称“在此时期”，此为事理之显现。所谓时期应以明确界限认识，而非随意概念，是指开始诞生劫的第十一年终止。然劫终不以整体停断，故不能以断尽整体而定界。若以之断除，亦不能成立。因为即使只有这一年，成劫者彼时终止，而非劫终止。
Yaṃ caritaṃ, sabbaṃ taṃ bodhipācananti ettha caritanti cariyā, samattiṃsapāramisaṅgahā dānasīlādipaṭipatti, ñātatthacariyālokatthacariyābuddhatthacariyānaṃ tadantogadhattā. Tathā yā cimā aṭṭha cariyā, seyyathidaṃ – paṇidhisampannānaṃ catūsu iriyāpathesu iriyāpathacariyā, indriyesu guttadvārānaṃ ajjhattikāyatanesu āyatanacariyā, appamādavihārīnaṃ catūsu satipaṭṭhānesu saticariyā, adhicittamanuyuttānaṃ catūsu jhānesu samādhicariyā, buddhisampannānaṃ catūsu ariyasaccesu ñāṇacariyā, sammā paṭipannānaṃ catūsu ariyamaggesu maggacariyā, adhigataphalānaṃ catūsu sāmaññaphalesu patticariyā, tiṇṇaṃ buddhānaṃ sabbasattesu lokatthacariyāti. Tattha padesato dvinnaṃ bodhisattānaṃ paccekabuddhabuddhasāvakānañca lokatthacariyā, mahābodhisattānaṃ pana sammāsambuddhānañca nippadesato. Vuttañhetaṃ niddese (cūḷani. khaggavisāṇasuttaniddesa 121; paṭi. ma. 1.197) ‘‘cariyāti aṭṭha cariyāyo iriyāpathacariyā āyatanacariyā’’ti vitthāro. ‘‘Adhimuccanto saddhāya carati, paggaṇhanto vīriyena carati, upaṭṭhahanto satiyā carati, avikkhipanto samādhinā carati, pajānanto paññāya carati, vijānanto viññāṇena carati, evampi paṭipannassa kusalā dhammā āyatantīti āyatanacariyāya carati, evampi paṭipanno visesamadhigacchatīti visesacariyāya caratī’’ti yā imā aparāpi aṭṭha cariyā vuttā, tāsaṃ sabbāsaṃ pāramitāsveva samorodho veditabbo. Tena vuttaṃ ‘‘caritanti cariyā, samattiṃsapāramisaṅgahā dānasīlādipaṭipattī’’ti. Hetucariyāya eva pana idhādhippetattā maggacariyāpatticariyānaṃ idha anavarodho veditabbo. Tena vuttaṃ ‘‘sabbaṃ taṃ bodhipācana’’nti.
所言行为，即是谋求觉悟者的全部。此“行为”是指集合圆满波罗蜜如布施、持戒等之所行，配合诸佛、圣贤行为的共处时光。因此此八行为具体为：一、具誓愿者于四梵行中的身行；二、于识根眼耳鼻舌身中闭守之梵行；三、于四念处中正念持守精进的行为；四、于四禅定中专注出离的行为；五、于四圣谛中尽慧的行为；六、于四圣道中行正途的行为；七、于四圣果中获般若成果的行为；八、于三佛普遍众生的利乐行为。此处区分两类菩萨、缘觉、佛弟子等社会世间利他行为，与大菩萨和正觉者成佛之行为分别叙述。已称释此之义，如《嚩囉尼迦经》等所言：行为即八种行为之详细展开。持坚定信念而行，奋勇进取，念念护持，专注持定，慧解通达，根源识明，诸如此类善行皆名为于所依处行。修行者修得特胜，故称特胜行为。此八行为皆是波罗蜜的具体体现。故言“行为，即为集合成熟波罗蜜之所行”。依此因缘，主因行为而成功达至道果者于此不受阻碍。故云“觉促之法即行为”。
Tattha sabba-saddo sabbasabbaṃ āyatanasabbaṃ sakkāyasabbaṃ padesasabbanti catūsu atthesu dissati. Tathā hi ‘‘sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthamāgacchantī’’tiādīsu (mahāni. 156; cūḷani. mogharājamāṇavapucchāniddesa 85) sabbasabbasmiṃ. ‘‘Sabbaṃ vo, bhikkhave, desessāmi taṃ suṇātha, kiñca, bhikkhave, sabbaṃ cakkhuñceva rūpā ca…pe… mano ceva dhammā cā’’ti (saṃ. ni. 4.23) ettha āyatanasabbasmiṃ. ‘‘Sabbaṃ sabbato sañjānātī’’tiādīsu (ma. ni. 1.6) sakkāyasabbasmiṃ. ‘‘Sabbesampi vo, sāriputta, subhāsitaṃ pariyāyenā’’tiādīsu (ma. ni. 1.345) padesasabbasmiṃ. Idhāpi padesasabbasmiṃ eva veditabbo, bodhisambhārabhūtassa caritassa adhippetattā.
此处“全部”“诸法之总”和“所处之总”、“身我之总”、“地域之总”等一切概念分别显现在这四句之中。如《大集经》第156经、《小集经》“摩诃罗迦摩那问答释”第85经等，有云“诸法皆从世尊如来智慧之口说出”（于诸法总）。“世尊我当为汝说一切，悉从一切眼中色……心等法”（于诸根境界总）。“诸事皆自行知”（于身我总）。“皆以善语广为宣说”（于地域总）。此外，唯于地域总中尤当如是观察，为具足成佛基础之行为主导。
Bodhīti rukkhopi ariyamaggopi nibbānampi sabbaññutaññāṇampi. ‘‘Bodhirukkhamūle paṭhamābhisambuddho’’ti (mahāva. 1; udā. 1) ca ‘‘antarā ca gayaṃ antarā ca bodhi’’nti (ma. ni. 1.285; mahāva. 11) ca āgataṭṭhāne bujjhati etthāti rukkho bodhi. ‘‘Bodhi vuccati catūsu maggesu ñāṇa’’nti (cūḷani. khaggavisāṇasuttaniddesa 121) āgataṭṭhāne cattāri ariyasaccāni bujjhati etenāti ariyamaggo bodhi. ‘‘Patvāna bodhiṃ amataṃ asaṅkhata’’nti āgataṭṭhāne bujjhati etasmiṃ nimittabhūteti nibbānaṃ bodhi. ‘‘Pappoti bodhiṃ varabhūrimedhaso’’ti (dī. ni. 3.217) āgataṭṭhāne sabbe dhamme sabbākārena bujjhati etenāti sabbaññutaññāṇaṃ bodhi. Idhāpi sabbaññutaññāṇaṃ adhippetaṃ. Arahattamaggasabbaññutaññāṇāni vā idha bodhīti veditabbāni (pārā. aṭṭha. 1.11), mahābodhiyā adhippetattā bhagavato. Āsavakkhayañāṇapadaṭṭhānañhi sabbaññutaññāṇaṃ sabbaññutaññāṇapadaṭṭhānañca āsavakkhayañāṇaṃ ‘‘mahābodhī’’ti vuccati. Etthāyaṃ saṅkhepattho – yathāvuttakālaparicchede yaṃ mama dānāsīlādipaṭipattisaṅkhātaṃ caritaṃ, taṃ sabbaṃ anavasesaṃ mahābodhiyā pācanaṃ sādhakaṃ nibbattakanti. Etena bodhisambhārānaṃ nirantarabhāvanaṃ dasseti. Atha vā sabbanti etthantare yathāvuttakālaparicchede yaṃ caritaṃ, taṃ sabbaṃ sakalameva anavasesaṃ bodhisambhārabhūtameva. Etena sabbasambhārabhāvanaṃ dasseti.
所说“觉”既是树木，亦指圣道，亦指涅槃，亦指一切知识总摄。云“觉树根处即初夜卒知”，又言“在觉处中此间及那间”，即“树”是觉的象征。又云“觉谓在四圣道中获得知识”，即四圣谛觉道皆为觉。“破涕为甘露无等觉”，此觉为涅槃故称觉。亦云“觉乃智慧富者降临”，乃评价诸法智慧之全知故。此皆赋予觉以全面本质。此亦指一切知识之统摄。或谓觉也包括断尽烦恼之知，即无漏智慧，尊称“菩提大觉”。从此略说：依时间段界定，我之行持包括布施持戒等皆含于此觉。故此行持无不悉成菩提之助缘，乃得菩提基础显现不断。又略而言：“全部”即依时间段界定，我所行之种种皆悉具菩提根基显现不断。显示成佛基础之完整持续。
Tasso hi bodhisambhāresubhāvanā sabbasambhārabhāvanā nirantarabhāvanā cirakālabhāvanā sakkaccabhāvanā cāti. Tāsu ‘‘kappe ca satasahasse, caturo ca asaṅkhiye’’ti iminā cirakālabhāvanā vuttā. Yo cettha accantasaṃyogo, tena paṭhame atthavikappe sabbaggahaṇena ca nirantarabhāvanā, dutiye atthavikappe sabbaṃ carita’’nti iminā sabbasambhārabhāvanā, bodhipācana’’nti iminā sakkaccabhāvanā vuttā hoti, yathā taṃ caritaṃ sammāsambodhiṃ pāceti evaṃbhūtabhāvadīpanato. Tathā hi taṃ ‘‘bodhipācana’’nti vattabbataṃ arahati, na aññathāti. Kathaṃ panettha bodhicariyāya nirantarabhāvo veditabbo? Yadi cittanirantaratāya taṃ na yujjati, na hi mahābodhisattānaṃ mahābhinīhārato uddhaṃ bodhisambhārasambharaṇacittato aññaṃ cittaṃ nappavattatīti sakkā vattuṃ. Atha kiriyamayacittappavattiṃ sandhāya vucceyya, evampi na yujjati, na hi sabbāni tesaṃ kiriyamayacittāni bodhisambhārasambharaṇavaseneva pavattanti. Eteneva payoganirantaratāpi paṭikkhittāti daṭṭhabbā. Jātinirantaratāya pana nirantarabhāvanā veditabbā. Yassañhi jātiyaṃ mahābodhisattena mahāpaṇidhānaṃ nibbattitaṃ, tato paṭṭhāya yāva carimattabhāvā na sā nāma jāti upalabbhati, yā sabbena sabbaṃ bodhisambhārasambhatā na siyā antamaso dānapāramimattaṃ upādāya. Ayañhi niyatipatthitānaṃ bodhisattānaṃ dhammatā. Yāva ca te kammādīsu vasībhāvaṃ na pāpuṇanti, tāva sappadesampi sambhāresu payogamāpajjanti. Yadā pana sabbaso kammādīsu vasībhāvappattā honti, atha tato paṭṭhāya nippadesato eva bodhisambhāresu samīhanaṃ sātaccakiriyā ca sampajjati. Sakkaccakāritā pana sabbakālaṃ hoti, evaṃ yena yena bodhisattānaṃ tattha tattha yathādhippāyaṃ samijjhanaṃ sampajjatīti. Evametāya gāthāya bodhisambhāresu sabbasambhārabhāvanā cirakālabhāvanā nirantarabhāvanā sakkaccabhāvanā cāti catassopi bhāvanā pakāsitāti veditabbā.
彼时菩提根基的完成，是总摄一切根基的持续显现，且历久绵长，偶尔发露。云云“劫有千万百千”等句，表明其久远年代。若是心念持续不断，则不相符。因菩萨伟大精进，专注于提升成就根基，绝无杂念他念。今若观察行为心念流转，也不成立，因不以行为心念集为根本。乃故断定应视为出生不断现象。菩萨立下宏愿始生后，至最后时则无新生，故此“生”谓成熟菩提接缘而得。此为菩萨行法本质。若未得调伏业缘，则行为尚受妨碍。业缘伏尽时，始能无间断印证菩提根基生起行为，偶尔生起之行为也时有呈现。如此说明菩提根基生起持续显现、历久无损、偶尔现露，即为四种表现。
Tatra yasmā bodhisattacaritaṃ bodhisambhārā bodhicariyā aggayānaṃ pāramiyoti atthato ekaṃ, byañjanameva nānaṃ, yasmā ca parato vibhāgena vakkhamānānaṃ dānapāramiādīnaṃ caritanti idaṃ avisesavacanaṃ, tasmā sabbabodhisambhāresu kosallajananatthaṃ pāramiyo idha saṃvaṇṇetabbā. Tā parato pakiṇṇakakathāyaṃ sabbākārena saṃvaṇṇayissāma.
此中，所谓菩提萨埵行即成就诸菩提所须宿习及菩提行者之最高度，实则一义，乃因此言仅作标志之用。且因他处分述布施波罗蜜等行，此处称其为特别词故。故于诸菩提所须宿习中，于启发巧能之意，波罗蜜应于此处加以描述。至于他处分散所述，自当就各点详加说明。
§2
2. Iti bhagavā attano bodhisattabhūmiyaṃ caritaṃ ārambhato paṭṭhāya yāva pariyosānā mahābodhiyā paripācanamevāti avisesato dassetvā idāni tassa paramukkaṃsagamanena atisayato bodhiparipācanabhāvaṃ dassetuṃ imasmiṃ bhaddakappe katipayā pubbacariyā vibhāgato vibhāvento ‘‘atītakappe’’tiādimāha.
二、如是，世尊从自证菩提萨埵境界行始，直到圆满大菩提之实现，分明宣示，今于此吉祥世代，从若干先行阶段之分部，加以解释其最上乘成就大菩提之状态，谓之“前劫”。
Tattha atītakappeti ito purime purimatare vā sabbasmiṃ atikkante yathāvuttaparicchede mahākappe, kappānaṃ satasahassādhikesu catūsu asaṅkhyeyyesūti attho. Caritanti ciṇṇaṃ dānādipaṭipattiṃ. Ṭhapayitvāti muñcitvā aggahetvā, avatvāti attho. Bhavābhaveti bhave ca abhave ca, ‘‘itibhavābhavakatha’’nti (dī. ni. 1.17) ettha hi vuddhihāniyo bhavābhavāti vuttā. ‘‘Itibhavābhavatañca vītivatto’’ti (udā. 20) ettha sampattivipattivuddhihānisassatucchedapuññapāpānibhavābhavāti adhippetāni. ‘‘Itibhavābhavahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjatī’’ti (a. ni. 4.9; itivu. 105) ettha pana paṇītapaṇītatarāni sappinavanītādibhesajjāni bhavābhavāti adhippetāni. Sampattibhavesu paṇītatarā paṇītatamā bhavābhavātipi vadanti eva, tasmā idhāpi so eva attho veditabbo, khuddake ceva mahante ca bhavasminti vuttaṃ hoti. Imamhi kappeti imasmiṃ bhaddakappe. Pavakkhissanti kathayissaṃ. Suṇohīti dhammasenāpatiṃ savane niyojeti. Meti mama santike, mama bhāsatoti attho.
其中，所谓前劫，即过去若干劫以来，无论早晚，于所有劫中日日增进，按正理分章述之于大劫中，劫数超过十万百千，且于四劫之中更不可计数也。行者乃即渐次修习布施等行。设立者，意为放下、舍断、登顶也。覆灭者，即消除之义。生死者，谓生亦谓死，分别生死述说《法集经》中所云“此为何者生死论”。此处已明称轮生轮灭等生死事件，乃因其涉及福恶业之增减与消灭。有云“此生死彼处已断”，便是说此福祸变化即生死之别。又言“此生此灭之由，尊者比库贪欲生也”，这是指善恶因缘对生死之生起所作说明。且善中之善，最善之善，皆谓滋养诸善与恶之生死由远。故此处亦有此义，亦云生死小大皆被称之。所谓本劫者，即此吉祥世代也。将由我等起头宣讲，诸位听闻法军领袖将命令倾听，不假外人之手。此言我在前，正当我所言意也。
Nidānakathā niṭṭhitā. · 因缘论终了。