[pg4]
Chapter 2
Rare appearance of a Buddha
第二章
稀有的佛出世
第二章
稀有的佛出世
Singular opportunity of living in an age when a Buddha appears
生於佛陀出世的時代是稀有的機會
生于佛陀出世的时代是稀有的机会
The wealthy Anāthapiṇḍika[1. A merchant of Sāvatthi and a staunch supporter of the Buddha and his Saṅgha. Anāthapiṇḍika means "one who feeds the destitute". His Personal name was Sudatta. He came to Rājagaha on business and found his brother-in-law making elaborate preparations to treat the Buddha and his bhikkhus to a meal. It was on this occasion during the first year of the Buddha's Enlightenment that he heard the word Buddha for the first time. See the Senāsanakkhandhaka of the Vinaya Cūḷavagga.], soon to become the donor of Jetavana Monastery, on his visit to Rājagaha when he would see the Buddha for the first time, heard the word "Buddha" from his wealthy brother-in-law[2. They were related as each had married the other's sister.] in Rājagaha. As soon as he heard the sound "Buddha" he exclaimed, "Ghosopi kho eso gahapati dullabho lokasmiṁ yadidaṁ 'buddho buddho'ti", meaning "Friend, rare indeed it is in the world even to hear the utterance 'Buddha, Buddha'."
有一次 給孤獨長者[1. 給孤獨長者是 舍衛城 (Sāvatthi) 的一個富商，是佛陀與僧團的一個忠堅支持者。給孤獨 (Anāthapiṇḍika) 的意思是「養窮苦人家的仁者。」他的原名是 須達多 (Sudatta，善施 )。他去王舍城經商時看到妹夫大事準備食物以供養佛陀和僧團。他就是在這個時候 ( 佛陀開悟後的第一年裡 )，第一次聽到「佛陀」這個字。參閱《律藏‧小品》(Cūḷavagga) 的「臥坐具犍度」(Senāsanakkhandhaka)。] (Anāthapiṇḍika，祗樹給孤獨園 Jetavana 的施主 ) 去 王舍城 (Rājagaha) 探訪他的妹夫時，第一次聽到「佛陀」這個字眼。當他一聽到「佛陀」這個字時，他即刻頌揚∶「Ghosopi kho eso gahapati dullabho lokasmiṁ yadidaṁ 'buddho buddho'ti」，意即「朋友，在這世上能夠聽到『佛陀』這個字已是很稀有難得的事。」
有一次 给孤独长者[1. 给孤独长者是 舍卫城 (Sāvatthi) 的一个富商，是佛陀与僧团的一个忠坚支持者。给孤独 (Anāthapiṇḍika) 的意思是「养穷苦人家的仁者。」他的原名是 须达多 (Sudatta，善施 )。他去王舍城经商时看到妹夫大事准备食物以供养佛陀和僧团。他就是在这个时候 ( 佛陀开悟后的第一年里 )，第一次听到「佛陀」这个字。参阅《律藏‧小品》(Cūḷavagga) 的「卧坐具犍度」(Senāsanakkhandhaka)。] (Anāthapiṇḍika，祗树给孤独园 Jetavana 的施主 ) 去 王舍城 (Rājagaha) 探访他的妹夫时，第一次听到「佛陀」这个字眼。当他一听到「佛陀」这个字时，他即刻颂扬∶“Ghosopi kho eso gahapati dullabho lokasmiṁ yadidaṁ 'buddho buddho'ti”，意即 “朋友，在这世上能够听到 ‘佛陀’ 这个字已是很稀有难得的事。”
While the Buddha was staying in the market town of Āpaṇa in the country of Aṅguttarāpa, Sela[3. He visited his friend Keṇiya who was then preparing to shower his lavish hospitality on the Buddha and his Order of bhikkhus, an incident similar to that of Anāthapiṇḍika. Both were filled with joy on hearing such a great name as Buddha. See Sela Sutta of the Majjhimapaṇṇāsa of the Majjhima Nikāya.], a leading Brahmin teacher, heard from Keṇiya the matted-haired ascetic, the word "Buddha". As soon as he heard the sound "Buddha" it occurred to him thus, "Ghosopi kho eso dullabho lokasmiṁ yadidaṁ 'buddho buddho'ti", meaning "Rare indeed it is in the world even to hear the utterance 'Buddha, Buddha'." Not long after, together with three [pg5] hundred followers, he gained Ehi-bhikkhu[4. Literally, "Come bhikkhu!" It was the command made by the Buddha in order to bring a deserving person to the Order of the Buddha's followers in the yellow robe. Accordingly, it formed the oldest formula of admission to the Order.] monkhood, and seven days thence he attained Arahantship with them.
當佛陀住在 鴦崛多羅波國 (Aṅguttarāpa) 的 阿巴那城 (Āpaṇa) 時，有一個聞名的婆羅門導師 施羅 (Sela) 從他的朋友 哥尼亞隱士 (Keṇiya) 口中聽到「佛陀」這個字。當他一聽到「佛陀」這個字時，他即刻說∶「Ghosopi kho eso dullabho lokasmiṁ yadidaṁ 'buddho buddho'ti」 ，意即「在這世上能夠聽到『佛陀』這個字已是很稀有難得的事。」不久之後，他跟他的三百位弟子都成為「善來比丘[4.「善來比丘」(Ehi-bhikkhu) 是佛陀接受有特別善業的人成為比丘時所說的話。在佛陀說完這句話後，那些人就會即刻現出出家相。這是最初加入僧團的方式。]」(Ehi-bhikkhu)，再過七天之後，他們都證得了阿羅漢果。
当佛陀住在 鸯崛多罗波国 (Aṅguttarāpa) 的 阿巴那城 (Āpaṇa) 时，有一个闻名的婆罗门导师 施罗 (Sela) 从他的朋友 哥尼亚隐士 (Keṇiya) 口中听到「佛陀」这个字。当他一听到「佛陀」这个字时，他即刻说∶“Ghosopi kho eso dullabho lokasmiṁ yadidaṁ 'buddho buddho'ti”，意即 “在这世上能够听到 ‘佛陀’ 这个字已是很稀有难得的事。” 不久之后，他跟他的三百位弟子都成为「善來比丘[4.「善來比丘」(Ehi-bhikkhu) 是佛陀接受有特别善业的人成为比丘时所说的话。在佛陀说完这句话后，那些人就会即刻现出出家相。这是最初加入僧团的方式。]」(Ehi-bhikkhu)，再过七天之后，他们都证得了阿罗汉果。
In the light of these canonical extracts, it is very rare and difficult in the world even to hear the word "Buddha, Buddha"; inexpressibly and extremely more so indeed is the appearance of a Buddha.
這些經典的摘要顯示出，即使是聽到「佛陀」這名詞已是很稀有及難得之事，佛陀出世之難能可貴更是無以形容的。
这些经典的摘要显示出，即使是听到「佛陀」这名词已是很稀有及难得之事，佛陀出世之难能可贵更是无以形容的。
In this respect, it may be noted that the utterance "diamond" may refer to a genuine diamond or a fake. Likewise, because rumours of a coming Buddha had been widespread prior to the Buddha's appearance, both Anāthapiṇḍika and Sela must have heard before the false claim of six heretical teachers[5. Cha-satthāra in Pāḷi simply meaning "six teachers". They were Pūraṇa Kassapa, Makkhali Gosāla, Ajita Kesakambala, Pakudha Kaccāyana, Nigaṇṭha Nāṭaputta and Sañcaya Belaṭṭhaputta. They were all non-Brahmanical teachers and contemporaries of the Buddha but older in age.] to be "Buddhas". But just as the sound (of the word) "diamond", only when spoken of a genuine one, would please one who can differentiate between a genuine diamond and a fake, so also, to such men of highly developed intelligence as Anāthapiṇḍika and Sela, the utterance "Buddha" could have been delightful only when spoken of the true Buddha.
關於這點，我們須了解，當人們提到「鑽石」時，它可以是指貨真價實的鑽石或假貨。同樣地，在佛陀還未開悟時，早已有佛陀出世的廣泛謠言。給孤獨長者和施羅兩人肯定早已聽過六外道導師[5. 六外道導師 (Cha-satthāra，六師 ) 是指 富蘭那迦葉 (Pūraṇa Kassapa)、馬卡里哥沙羅 (Makkhali Gosāla)、阿耆多翅舍歡欽婆羅 (Ajita Kesakambala)、波拘陀迦旃 (Pakudha Kaccāyana)、尼乾陀若提子 (Nigaṇṭha Nāṭaputta) 和 冊闍耶毘羅胝子 (Sañcaya Belaṭṭhaputta)。他們全是非婆羅門導師，跟佛陀是同時期的人物，但是年紀上老於佛陀。]冒稱自己為佛。就像只有提到真實的鑽石的時候∶「鑽石」這兩個字眼才能令一位懂得分辨真假鑽石的人感到高興；同樣地，只有在提到真實的佛陀的時候∶「佛陀」這一詞才會令有高度智慧的給孤獨長者與施羅感到歡喜。
关于这点，我们须了解，当人们提到「钻石」时，它可以是指货真价实的钻石或假货。同样地，在佛陀还未开悟时，早已有佛陀出世的广泛谣言。给孤独长者和施罗两人肯定早已听过六外道导师[5. 六外道导师 (Cha-satthāra，六师 ) 是指 富兰那迦叶(Pūraṇa Kassapa)、马卡里哥沙罗 (Makkhali Gosāla)、阿耆多翅舍欢钦婆罗 (Ajita Kesakambala)、波拘陀迦旃 (Pakudha Kaccāyana)、尼乾陀若提子 (Nigaṇṭha Nāṭaputta) 和 册阇耶毗罗胝子 (Sañcaya Belaṭṭhaputta)。他们全是非婆罗门导师，跟佛陀是同时期的人物，但是年纪上老于佛陀。]冒称自己为佛。就像只有提到真实的钻石的时候∶「钻石」这两个字眼才能令一位懂得分辨真假钻石的人感到高兴；同样地，只有在提到真实的佛陀的时候∶「佛陀」这一词才会令有高度智慧的给孤独长者与施罗感到欢喜。
Just as taking a fake diamond to be genuine by unworthy persons of poor intelligence is a wrong notion, even so taking their masters (the six heretical teachers) to be genuine Buddhas by those who followed them was a Wrong and Harmful Conclusion (Micchādhimokkha).
就有如一個愚人把假鑽石當真是一種錯誤，六外道弟子誤以為他們的導師 ( 六外道導師 ) 是真的佛陀也是一種錯誤與有害的決定，即「邪勝解」(Micchādhimokkha)。
就有如一个愚人把假钻石当真是一种错误，六外道弟子误以为他们的导师 ( 六外道导师 ) 是真的佛陀也是一种错误与有害的决定，即「邪胜解」(Micchādhimokkha)。
In order to appreciate more profoundly the rare phenomenon of a Buddha's appearance in the world, it is important to know briefly (at the outset) the following (matter) concerning a Bodhisatta and a Buddha:
為了更深入的體會與珍惜佛陀的稀有出世，( 開始時 ) 簡要地知道以下有關菩薩與佛陀的事是相當重要的∶
为了更深入的体会与珍惜佛陀的稀有出世，( 开始时 ) 简要地知道以下有关菩萨与佛陀的事是相当重要的∶
[pg6]
1. Bodhisatta
1. 菩薩
1. 菩萨
The Fourfold Insight Knowledge of the Path (Maggañāṇa)[6. The Path Leading to the Extinction of Suffering, which forms the last of the Four Noble Truths is Eightfold Path (See below, n.8). The Eightfold Path consists of
(1) Right Understanding (Sammā-diṭṭhi),
(2) Right Thinking (Sammā-saṅkappa),
(3) Right Speech (Sammā-vācā),
(4) Right Bodily Action (Sammā-kammanta),
(5) Right Livelihood (Sammā-ājīva),
(6) Right Effort (Sammā-vāyāma),
(7) Right Mindfulness (Sammā-sati), and
(8) Right Concentration (Sammā-Samādhi),
The first two form Wisdom (Paññā), the second three, Morality (Sīla) and the last three, Concentration (Samādhi). VbhA 416.] with or without accompaniment of Omniscience (Sabbaññutañāṇa)[7. Sabbaññutañāṇa is the compound of Sabbaññuta and ñāṇa. The first word Sabbaññuta itself means Omniscience. The word occurs in Nett 204; DA 1.99; VbhA 197. One who is endowed with Sabbaññuta or Sabbaññutañāṇa is Sabbaññū, the Omniscient One. "The Buddha is omniscient, not in the sense that he knows everything, but that he could know anything should he so desire." DPPN under Buddha.] is called Enlightenment (Bodhi). Enlightenment is of three kinds:
菩提 (Bodhi，覺悟 ) 是指 四個道智[6. 導向滅苦之道即是組成四聖諦中最後一諦的八正道。八正道是
(1) 正見 (Sammā-diṭṭhi)、
(2) 正思惟 (Sammā-saṅkappa，正志 )、
(3) 正語 (Sammā-vācā)、
(4) 正業 (Sammā-kammanto)、
(5) 正命 (Sammā-ājīva)、
(6) 正精進 (Sammā-vāyāma)、
(7) 正念 (Sammā-sati) 和
(8) 正定 (Sammā-samādhi)。
首兩個是屬於慧學，(3) 至 (5) 是屬於戒學，後三個是屬於定學。] (Maggañāṇa)。一切知智[7. 具備 一切知智 (Sabbaññutaññāṇa) 的人是為 一切知者 (Sabbaññū)。佛陀是一切知者，這並非說佛陀「知道」一切事，而是若他有意的話，他「可以」知道任何一件事。] (Sabbaññutañāṇa) 可以有或沒有跟它一同生起。菩提有三種∶
菩提 (Bodhi，觉悟 ) 是指 四个道智[6. 导向灭苦之道即是组成四圣谛中最后一谛的八正道。八正道是
(1) 正见 (Sammā-diṭṭhi)、
(2) 正思惟 (Sammā-saṅkappa，正志 )、
(3) 正语 (Sammā-vācā)、
(4) 正业 (Sammā-kammanto)、
(5) 正命 (Sammā-ājīva)、
(6) 正精进 (Sammā-vāyāma)、
(7) 正念 (Sammā-sati) 和
(8) 正定 (Sammā-samādhi)。
首两个是属于慧学，3 至 5 是属于戒学，后三个是属于定学。] (Maggañāṇa)。一切知智[7. 具备 一切知智 (Sabbaññutaññāṇa) 的人是為 一切知者 (Sabbaññū)。佛陀是一切知者，这并非说佛陀「知道」一切事，而是而是若他有意的话，他「可以」知道任何一件事。] (Sabbaññutañāṇa) 可以有或没有跟它一同生起。菩提有三种∶
(1) Sammā-Sambodhi:
Enlightenment consisting of the Fourfold Insight-Knowledge of the Path with the accompaniment of Omniscience. The Fourfold Insight-Knowledge of the Path is understanding of the Four Noble Truths[8. They are the Truth of Suffering (Dukkha), of the Origin of Suffering (Dukkha-samudaya), of the Extinction of Suffering (Dukkha-nirodha), and of the Path Leading to the Extinction of Suffering (Dukkha-nirodha-gāminī Paṭipadā) .] by oneself without a teacher's help, and it has distinctive power of removing mental defilements as well as Habitual Tendencies (Vāsanā) of past existences, Omniscience is understanding of all principles worthy of understanding.
(1) 三藐三菩提或正等正覺 (Sammā-Sambodhi)∶
此菩提是四道智連同一切知智。在此，正等正覺者沒有依靠導師，而是自己證得徹知四聖諦[8. 四聖諦是 苦諦 (Dukkha Sacca)、集諦 (Dukkha-samudaya Sacca)、滅諦 (Dukkha-nirodha Sacca滅苦 ) 與 道諦 (Dukkha-nirodha-gāminī Paṭipadā Sacca，趣向滅苦之道)。]的四個道智。除了能斷除內心的煩惱之外，它也能斷除過去世的 習氣 (Vāsanā)。一切知是明瞭一切值得了解之事。
(1) 三藐三菩提或正等正觉 (Sammā-Sambodhi)∶
此菩提是四道智连同一切知智。在此，正等正觉者没有依靠导师，而是自己证得彻知四圣谛[8. 四圣谛是苦谛 (Dukkha Sacca)、集谛 (Dukkha-samudaya Sacca)、灭谛 (Dukkha-Nirodha Sacca灭苦 ) 与道谛 (Dukkha-nirodha-gāminī Paṭipadā Sacca，趣向灭苦之道)。]的四个道智。除了能断除内心的烦恼之外，它也能断除过去世的 习气 (Vāsanā)。一切知是明了一切值得了解之事。
(2) Pacceka-Bodhi:
Enlightenment consisting of the Fourfold Insight-Knowledge of the Path which is understanding of the Four Noble Truths by oneself without a teacher's help.
(2) 辟支菩提 (Pacceka-Bodhi)∶
此菩提是指無師自通地證得徹知四聖諦的四個道智。
(2) 辟支菩提 (Pacceka-Bodhi)∶
此菩提是指无师自通地证得彻知四圣谛的四个道智。
(3) Sāvaka-Bodhi:
Enlightenment consisting of the Fourfold Insight-Knowledge of the Path which is understanding of the Four Noble Truths only with the help of a teacher.
(3) 聲聞菩提 或 弟子菩提 (Sāvaka-Bodhi)∶
此菩提是指必需依靠導師 ( 佛陀 ) 的幫助才能證得徹知四聖諦的四個道智。
(3) 声闻菩提 或 弟子菩提 (Sāvaka-Bodhi)∶
此菩提是指必需依靠导师 ( 佛陀 ) 的帮助才能证得彻知四圣谛的四个道智。
[pg7]
Three types of Future Buddhas[10. "Future Buddhas" from now on means "Future Perfect Buddhas" or "Future Perfectly Self-Enlightened Ones" unless otherwise stated.]
三種未來佛 ( 菩薩 )
三种未来佛 ( 菩萨 )
Of these three kinds of Noble Persons
Sammā-Sambodhisatta or Future Perfect Buddhas are grouped into three types:
a. Paññādhika Future Buddhas,
b. Saddhādhika Future Buddhas, and
c. Vīriyādhika Future Buddhas.
未來佛可分為三種，即
a. 慧者菩薩 (Paññādhika)，
b. 信者菩薩 (Saddhādhika) 和
c. 精進者菩薩 (Vīriyādhika)。
未来佛可分为三种，即
a. 慧者菩萨 (Paññādhika)，
b. 信者菩萨 (Saddhādhika) 和
c. 精进者菩萨 (Vīriyādhika)。
Buddhahood is attainment of Omniscience (Sabbaññutañāṇa). To attain this Supreme Wisdom the seeker must have a mental make-up in which Wisdom is predominant. The factor of predominant Wisdom means careful consideration and forethought in doing everything physically, verbally or mentally. By so doing, one's wisdom becomes strengthened and mature existence after existence so that in due course one painlessly attains Omniscience which is far superior to all kinds of wisdom. Just as money is gained in the world by means of monetary investment even so Omniscience is gained by means of intellectual investment.
成佛即是證得 一切知智 (Sabbaññutañāṇa)。為了獲得這至上的智慧，尋求者的心必須以智慧為主導。以智慧為主導這因素是指在作出一切的身語意業之前，都有一番細心的思考。如此，他的智慧一世復一世地日漸成熟，而在完全圓滿時證得遠遠超越其他智慧的一切知智。有如在俗世裡，我們投資金錢以賺錢，同樣地，我們投資知識以獲得一切知智。
成佛即是证得 一切知智 (Sabbaññutañāṇa)。为了获得这至上的智慧，寻求者的心必须以智慧为主导。以智慧为主导这因素是指在作出一切的身语意业之前，都有一番细心的思考。如此，他的智慧一世复一世地日渐成熟，而在完全圆满时证得远远超越其他智慧的一切知智。有如在俗世里，我们投资金钱以赚钱，同样地，我们投资知识以获得一切知智。
a. Paññādhika Future Buddhas with the factor of predominant Wisdom always present in their endeavours [pg8] become Buddhas after fulfilling their Perfections (Pāramī)[11. Perfection: Pāramī, also called Pāramita, 'Completeness' and 'highest state' are also given as meanings of the Pāḷi word in PED. The Perfections are ten in number which are "the perfect exercise of the ten principal virtues of a Bodhisatta." PED. For details see the Anudīpanī.] for four asaṅkhyeyya[12. Asaṅkhyeyya (Asaṅkheyya) literally means 'innumerable'. Some take it to be the figure one followed by 140 zeros, i.e. 10x140. Kacc. 395; Abhidh. 474-6. Warren translates the word as 'immensity.' Buddhism in Translation, p. 5.] and a hundred thousand aeons[13. Aeon: Kappa, which may also be translated 'world cycle'. A Kappa has an age of enormous length. For details see the Anudīpanī.].
a. 「慧者菩薩」的慧根最利，在每一分努力裡都以智慧為主導，在勤修 波羅蜜[11. 波羅蜜 (Pāramī)，也稱為 波羅蜜多 (Pāramita)。《巴英辭典》提供的意思是「圓滿」與「最高境界」。一共有十個波羅蜜。它們是「菩薩的十個主要美德之圓滿實行」。] (Pāramī) 四阿僧祗[12. 阿僧祗 (Asaṅkheyya) 意即「無量」。有些論師認為它的數目是一個一之後再加上一百四十個零，即是10140。] 與十萬大劫之後即當成佛。
a.「慧者菩萨」的慧根最利，在每一分努力里都以智慧为主导，在勤修 波罗蜜[11. 波罗蜜 (Pāramī)，也称为 波罗蜜多 (Pāramita)。《巴英辞典》提供的意思是「圆满」与「最高境界」。一共有十个波罗蜜。它们是「菩萨的十个主要美德之圆满实行」。] (Pāramī) 四阿僧祗[12. 阿僧祗 (Asaṅkheyya) 意即「无量」。有些论师认为它的数目是一个一之后再加上一百四十个零，即是10140。] 与十万大劫之后即当成佛。
b. Other Future Buddhas also believe that they can become Buddhas by fulfilling Perfections and in their mental make-up such belief is predominant. With them Faith plays a greater role than Wisdom. They are therefore called Saddhādhika Future Buddhas. "Future Buddhas with predominant Faith". Since they are not led by Wisdom but by Faith in their fulfilment of Perfections they cannot become Buddhas after four asaṅkhyeyya and a hundred thousand aeons, but only after eight asaṅkhyeyya and a hundred thousand aeons.
b. 有些菩薩深信自己能夠通過修習波羅蜜而成佛。他們的心最顯著的是信。這類菩薩的信比智慧扮演了更重要的角色，因此他們被稱為「信者菩薩」。由於他們並不是以智慧為主導，而是以信為主導來修習諸波羅蜜，因此不能在四阿僧祗與十萬大劫之後成佛，而必須在八阿僧祗與十萬大劫之後才能成佛。
b. 有些菩萨深信自己能够通过修习波罗蜜而成佛。他们的心最显著的是信。这类菩萨的信比智慧扮演了更重要的角色，因此他们被称为「信者菩萨」。由于他们并不是以智慧为主导，而是以信为主导来修习诸波罗蜜，因此不能在四阿僧祗与十万大劫之后成佛，而必须在八阿僧祗与十万大劫之后才能成佛。
c. There are still other Future Buddhas who rely solely upon their Energy (Industriousness). For them Wisdom is not a principal factor. Neither do they place emphasis on the Faith that Perfections lead to Enlightenment. Holding that Energy brings about Buddhahood, they give top priority to Energy in their fulfilment of Perfections and become Buddhas only after sixteen asaṅkhyeyya and a hundred thousand aeons. They are therefore called Vīriyādhika Future Buddhas, "Future Buddhas with Predominant Energy".
c. 還有另一類菩薩純粹依靠自己的精進力，智慧並不是他們的重要因素，也不太注重修習波羅蜜能夠達到成佛這一信念。他們堅持精進就能成佛。因此，在修習波羅蜜時，他們把精進放在首要與優先的地位，而只能在十六阿僧祗與十萬大劫之後才成佛。因此，他們被稱為「精進者菩薩」。
c. 还有另一类菩萨纯粹依靠自己的精进力，智慧并不是他们的重要因素，也不太注重修习波罗蜜能够达到成佛这一信念。他们坚持精进就能成佛。因此，在修习波罗蜜时，他们把精进放在首要与优先的地位，而只能在十六阿僧祗与十万大劫之后才成佛。因此，他们被称为「精进者菩萨」。
Thus it should be noted that three designations Paññādhika, Saddhādhika and Vīriyādhika are applied only to Future Buddhas. Otherwise one would think that they belonged to Fully Enlightened Buddhas. These distinctions exist only while they remain as Future Buddhas, but once they attain Buddhahood, they are all identical in respect of Wisdom, Faith and Energy. One cannot say which Buddha is more accomplished than the other in each of these aspects.
在此，我們必須注意慧者、信者以及精進者這三類分法只是應用於未來佛 ( 菩薩 ) 而已，而不是已經開悟的圓滿佛。只有他們還是菩薩時才有這三類分法；一旦證得佛果之後，他們在智慧、信與精進各方面都是沒有差別的。我們不能說某位佛在其中一方面比其他的佛更圓滿。
在此，我们必须注意慧者、信者以及精进者这三类分法只是应用于未来佛 ( 菩萨 ) 而已，而不是已经开悟的圆满佛。只有他们还是菩萨时才有这三类分法；一旦证得佛果之后，他们在智慧、信与精进各方面都是没有差别的。我们不能说某位佛在其中一方面比其他的佛更圆满。
[pg9]
"Paññādhikānaṁ hi saddhā mandā hoti, paññā tikkhā.
Saddhādhikānaṁ paññā majjhimā hoti, saddhā balavā.
Vīriyādhikānaṁ saddhāpaññā mandā, vīriyaṁ balavaṁ[14. Commentary on the first Khaggavisāṇa Sutta of the Sutta Nipāta.]."
"In Paññādhika Future Buddhas, Wisdom is strong but Faith is weak.
In Saddhādhika Future Buddhas, Wisdom is medial but Faith is strong.
In Vīriyādhika Future Buddhas, Faith and Wisdom are weak, but Energy is strong."
「慧者菩薩慧強信弱；
信者菩薩慧中信強；
精進者菩薩信與慧皆弱，但精進強。」
“慧者菩萨慧强信弱；
信者菩萨慧中信强；
精进者菩萨信与慧皆弱，但精进强。”
Reasons for difference between the three types of Future Buddhas
三類菩薩差別的原因
三类菩萨差别的原因
As has been stated, Bodhisattas are of three types with three respective periods of fulfilment of Perfections, namely, four asaṅkhyeyya and a hundred thousand aeons, eight asaṅkhyeyya and a hundred thousand aeons and sixteen asaṅkhyeyya and a hundred thousand aeons. A reason for this difference is mentioned in the Pāramīdawgan Pyo[15. Dated A.D. 1491 and composed when the poet was 38, according to the Introduction, Pāramīdawgan Pyo, Rangoon 1953. It is the best known work and masterpiece of the poet. Preface, ibid.], an epic composed by the celebrated poet of Old Burma Ashin Sīlavaṁsa[16. A monk poet and literary genius (A.D. 1453-1520) who was born in a village near Taungdwingyi but who made his name in the city of Ava.]. According to it[17. But what is mentioned in the epic with regard to the three types of Future Buddhas is apparently based on commentarial statements. It is interesting to note that, in the author's view, the names Paññādhika, etc., belong only to Bodhisattas, but not to Buddhas.] the difference lies in the Path chosen by the individual Future Buddha, viz., a Paññādhika Future Buddha chooses the Wisdom Path which takes four asaṅkhyeyya and a hundred thousand aeons to reach the goal; a Saddhādhika Future Buddha chooses the Faith Path which takes eight asaṅkhyeyya and a hundred thousand aeons to reach the goal; and a Vīriyādhika Future Buddha chooses the Energy Path which takes sixteen asaṅkhyeyya and a hundred thousand aeons to reach the goal.
如前面所提到的，有三類菩薩，以及三種圓滿波羅蜜的期限，即是四阿僧祗與十萬大劫、八阿僧祗與十萬大劫和十六阿僧祗與十萬大劫。這差別的原因是基於菩薩所選擇的行道，即是慧者菩薩選擇需要四阿僧祗與十萬大劫才能達到目標的慧行道；信者菩薩選擇需要八阿僧祗與十萬大劫才能達到目標的信行道；精進者菩薩則選擇需要十六阿僧祗與十萬大劫才能達到目標的精進行道。
如前面所提到的，有三类菩萨，以及三种圆满波罗蜜的期限，即是四阿僧祗与十万大劫、八阿僧祗与十万大劫和十六阿僧祗与十万大劫。这差别的原因是基于菩萨所选择的行道，即是慧者菩萨选择需要四阿僧祗与十万大劫才能达到目标的慧行道；信者菩萨选择需要八阿僧祗与十万大劫才能达到目标的信行道；精进者菩萨则选择需要十六阿僧祗与十万大劫才能达到目标的精进行道。
[pg10]
According to the view of other teachers as mentioned in the Pakiṇṇaka-kathā of the Cariyāpiṭaka Commentary, the difference between the three durations lies in the three degrees of Energy, namely, Strong, Medial and Weak. (This view implies that it takes Paññādhika Bodhisattas only four asaṅkhyeyya and a hundred thousand aeons for fulfilment of Perfections because of their predominant Energy; the view is thus not free from the Fault of Confusion (Saṅkara-Dosa)[18. Fault of Confusion, Saṅkara-Dosa. The word is also found in Sanskrit which means in rhetoric the confusion or blending together or metaphors which ought to be kept distinct. SED.] as it mixes up Paññādhika Future Buddhas with Vīriyādhika Future Buddhas.)
根據其他論師的見解（如《行藏註疏》(Cariyāpiṭaka Aṭṭhakathā) 中的「雜論」(Pakiṇṇaka-kathā) 所述），三種期限的差別是由於三種不同的精進力層次，即是強、中與弱。( 此見解認為慧者菩薩是由於顯著的精進力而得以在四阿僧祗與十萬大劫的時間裡圓滿諸波羅蜜。這一點免不了有「混亂的缺點」(Saṅkara-Dosa)，因為它把慧者菩薩與精進者菩薩混合起來。)
根据其他论师的见解（如《行藏注疏》(Cariyāpiṭaka Aṭṭhakathā) 中的「杂论」(Pakiṇṇaka-kathā) 所述），三种期限的差别是由于三种不同的精进力层次，即是强、中与弱。( 此见解认为慧者菩萨是由于显著的精进力而得以在四阿僧祗与十万大劫的时间里圆满诸波罗蜜。这一点免不了有「混乱的缺点」(Saṅkara-Dosa)，因为它把慧者菩萨与精进者菩萨混合起来。)
The view which appeals to the Commentator Dhammapāla and others is that the difference in duration is due to the difference in the degrees - strong, medial and weak of Maturity of Perfections Leading to Emancipation (Vimuttiparipācanīya Dhamma).
根據 護法論師 (Dhammapāla) 與其他論師的見解，這些期限的差別是由於「導致解脫之波羅蜜的成熟程度」(Vimuttiparipācanīya Dhamma) 有所差異，即強、中與弱。
根据 护法论师 (Dhammapāla) 与其他论师的见解，这些期限的差别是由于「导致解脱之波罗蜜的成熟程度」(Vimuttiparipācanīya Dhamma) 有所差异，即强、中与弱。
i. Ugghaṭitaññū Bodhisattas are those who have the capacity to attain Arahantship together with the six Higher Spiritual Powers (Abhiññā)[22. They are (1) Psychic Powers (Iddhividha),
(2) Divine Ear (Dibba-sota),
(3) Penetration of others' mind (Cittapariyañāṇa or Cetopariya),
(4) Divine Eye (Dibba-cakkhu),
(5) Remembrance of Former Existences (Pubbenivāsānussati or Pubbenivāsa), and
(6) Extinction of 'Influxes' (Āsavakkhaya).
The first five being mundane can be attained through intense mental Concentration (Samādhi) whereas the last being supramundane can be attained only through penetrating Insight (Vipassanā).] and four kinds of Analytical
[pg11]
Knowledge (Paṭisambhidāñāṇa)[23. They are
(1) Analytical Knowledge of Meaning (Attha),
(2) Analytical Knowledge of Causal Relations (Dhamma),
(3) Analytical Knowledge of Language (Nirutti) and
(4) Sharp Intellect (Paṭibhāna) which can define the above three analytical knowledges.]; they can attain that stage even before the end of the third line of a verse-sermon of four lines delivered by a Buddha if they wish to achieve Enlightenment of a Disciple (Sāvaka-Bodhi) in that very existence. (This is one of the eight factors for receiving the prophecy.)
i. 如果「敏知者菩薩」有意在他被授記的那一世證得弟子菩提 (Sāvaka-bodhi)，即成為阿羅漢，他有能力在佛陀還未講完一首四行偈的第三行時，即證得阿羅漢果，連同六神通[22. 六神通 (Abhiññā) 是∶
一、神變通或如意通 (Iddhividha)；
二、天耳通 (Dibba-sota)；
三、他心通 (Cittapariyañāṇa或Cetopariya)；
四、天眼通 (Dibba-cakkhu)；
五、宿命通 (Pubbenivāsānussati 或 Pubbenivāsa)；
六、漏盡通 (Āsavakkhaya)。
前五個是可通過修定而證得的世間神通。最後一個是只有通過修 觀禪 (Vipassanā) 才可證得的出世間神通。( 漏盡即斷盡貪瞋痴。) ]與四無礙解智[23. 四無礙解智是∶
一、義無礙解智 (Attha)；
二、法無礙解智 (Dhamma)；
三、詞無礙解智 (Nirutti)；
四、應辯無礙解智 (Paṭibhāna)。] (Paṭisambhidāñāṇa)。這是被授記的八個條件之一。
i. 如果「敏知者菩萨」有意在他被授记的那一世证得弟子菩提 (Sāvaka-Bodhi)，即成为阿罗汉，他有能力在佛陀还未讲完一首四行偈的第三行时，即证得阿罗汉果，连同六神通[22. 六神通 (Abhiññā) 是∶
一、神变通或如意通 (Iddhividha)；
二、天耳通 (Dibba-sota)；
三、他心通 (Cittapariyañāṇa或Cetopariya)；
四、天眼通 (Dibba-cakkhu)；
五、宿命通 (Pubbenivāsānussati 或 Pubbenivāsa)；
六、漏尽通 (Āsavakkhaya)。
前五个是可通过修定而证得的世间神通。最后一个是只有通过修 观禅 (Vipassanā) 才可证得的出世间神通。( 漏尽即断尽贪嗔痴。) ]与四无碍解智[23. 四无碍解智是∶
一、义无碍解智 (Attha)；
二、法无碍解智 (Dhamma)；
三、词无碍解智 (Nirutti)；
四、应辩无碍解智 (Paṭibhāna)。] (Paṭisambhidāñāṇa)。这是被授记的八个条件之一。
ii. Vipañcitaññū Bodhisattas are those who have the capacity to attain Arahantship together with the six Higher Spiritual Powers (Abhiññā), they can attain that stage before the end of the fourth line of a verse-sermon of four lines delivered by a Buddha if they wish to achieve Enlightenment of a Disciple (Sāvaka-Bodhi) in that very existence.
ii. 如果「廣演知者菩薩」有意在他被授記的那一世證得弟子菩提，他有能力在佛陀還未講完一首四行偈的第四行時，即證得阿羅漢果，連同六神通與四無礙解智。
ii. 如果「广演知者菩萨」有意在他被授记的那一世证得弟子菩提，他有能力在佛陀还未讲完一首四行偈的第四行时，即证得阿罗汉果，连同六神通与四无碍解智。
iii. Neyya Bodhisattas are those who have the capacity to attain Arahantship together with the six Higher Spiritual Powers (Abhiññā), they can attain that stage at the end of the whole verse-sermon of four lines delivered by a Buddha if they wish to achieve Enlightenment of a Disciple (Sāvaka-Bodhi) in that very existence.
iii. 如果「所引導者菩薩」有意在他被授記的那一世證得弟子菩提，他有能力在佛陀剛講完一首四行偈的第四行時，即證得阿羅漢果，連同六神通與四無礙解智。
iii. 如果「所引导者菩萨」有意在他被授记的那一世证得弟子菩提，他有能力在佛陀刚讲完一首四行偈的第四行时，即证得阿罗汉果，连同六神通与四无碍解智。
With Ugghaṭitaññū Bodhisattas, the degree of maturity of Perfections leading to emancipation is so strong that they have to endeavour only for four asaṅkhyeyya and a hundred thousand aeons after receiving the prophecy. With Vipañcitaññū Bodhisattas, the degree of maturity of Perfections leading to emancipation is medial and they have to endeavour for eight asaṅkhyeyya and a hundred thousand aeons after receiving the prophecy. With Neyya Bodhisattas, the degree of maturity of Perfections leading to emancipation is so weak that they have to endeavour for sixteen asaṅkhyeyya and a hundred thousand aeons after receiving the prophecy.
敏知者菩薩的「導致解脫之波羅蜜的成熟程度」已經強到他只須在被授記之後，再修習四阿僧祗與十萬大劫即可成佛。廣演知者菩薩的「導致解脫之波羅蜜的成熟程度」只是中等而已，因此在被授記之後，還須再修習八阿僧祗與十萬大劫方能成佛。所引導者菩薩的「導致解脫之波羅蜜的成熟程度」很弱，因此他在被授記之後，還須再修習十六阿僧祗與十萬大劫方能成佛。
敏知者菩萨的「导致解脱之波罗蜜的成熟程度」已经强到他只须在被授记之后，再修习四阿僧祗与十万大劫即可成佛。广演知者菩萨的「导致解脱之波罗蜜的成熟程度」只是中等而已，因此在被授记之后，还须再修习八阿僧祗与十万大劫方能成佛。所引导者菩萨的「导致解脱之波罗蜜的成熟程度」很弱，因此他在被授记之后，还须再修习十六阿僧祗与十万大劫方能成佛。
Ugghaṭitaññū Bodhisattas are identical with Paññādhika Bodhisattas; so are Vipañcitaññū Bodhisattas with Saddhādhika Bodhisattas and Neyya Bodhisattas with Vīriyādhika Bodhisattas.
於此，敏知者菩薩即是慧者菩薩；廣演知者菩薩即是信者菩薩；所引導者菩薩即是精進者菩薩。
于此，敏知者菩萨即是慧者菩萨；广演知者菩萨即是信者菩萨；所引导者菩萨即是精进者菩萨。
[pg12]
Impossibility of attainment of Buddhahood before completing the required period of Perfections
不可能在未圓滿波羅蜜的期限之前證得佛果
不可能在未圆满波罗蜜的期限之前证得佛果
The paddy species that ripens only when it is three, four or five months old by no means yields crops in fifteen days or a month although watering and weeding may have been done many times a day; its stems and leaves cannot grow (as much as one would like) and its ears cannot start bearing seeds, thrive and mature. In the same way, it should be noted that all the three types of Bodhisattas by no means attain full Buddhahood with its perfectly ripe fruit of Omniscience before they have completed the full course of Perfections that lasts a hundred thousand aeons in addition to four, eight or sixteen asaṅkhyeyya even if, since receiving the prophecy, they have given daily alms like those of Prince Vessantara[24. Famous for his most daring generosity. From the time he was made king at the age of sixteen by his father he gave alms each day costing him six hundred thousand pieces of money. Besides, he gave his white elephant, which had the power of causing rain, to the draught-stricken citizens of Jetuttara against the will of his own people. He was therefore banished to Vaṅkagiri, and while in exile he gave his son and daughter to Jūjaka, an old brahmin who wanted to use them as slaves; he also gave his wife to Sakka who came under the disguise of a brahmin to ask for her as a test of his generosity. His existence is said to be the last of the Bodhisatta before he was reborn in Tusita, the third highest abode of celestial beings.] and have observed pertinent virtues such as morality, etc.
需要三、四或五個月才能成熟的稻種是無論如何都不可能在十五天或一個月即可收割的。即使在一天裡澆很多次的水，它還是不能如你所願地生莖、長葉、結米與成熟。同樣地，這三類菩薩無論如何是不可能在四、八或十六阿僧祗與十萬大劫的圓滿波羅蜜期限之前，在諸波羅蜜還未圓滿時證得佛果的。即使是在被授記之後就每天有如 維山達拉王子[24. 維山達拉王子以最勇敢的佈施出名。當他的父王讓他在十六歲那年登基為王後，他每天都做出價值六十萬個錢幣的佈施。除此以外，他還違背人民的意願，把有降雨力量之白象送給鬧旱災的 祗杜達羅國 (Jetuttara) 的人民。因此他被放逐至 梵卡寄里 (Vaṅkagiri)。在這時候，他還把兒子與女兒送給 如迦卡 (Jūjaka)，一個要把他的子女作為奴隸的老婆羅門。他也把妻子送給化為婆羅門來試驗他的 帝釋天王 (Sakka)。這一世是他投生至 兜率天 (Tusita，欲界的第四層天 ) 之前的最後一世。] (Prince Vessantara) 一般地行佈施及勤修其他的波羅蜜，如持戒等等，也是不可能提早成佛的。
需要三、四或五个月才能成熟的稻种是无论如何都不可能在十五天或一个月即可收割的。即使在一天里浇很多次的水，它还是不能如你所愿地生茎、长叶、结米与成熟。同样地，这三类菩萨无论如何是不可能在四、八或十六阿僧祗与十万大劫的圆满波罗蜜期限之前，在诸波罗蜜还未圆满时证得佛果的。即使是在被授记之后就每天有如 维山达拉王子[24. 维山达拉王子以最勇敢的布施出名。当他的父王让他在十六岁那年登基为王后，他每天都做出价值六十万个钱币的布施。除此以外，他还违背人民的意愿，把有降雨力量之白象送给闹旱灾的 祗杜达罗国 (Jetuttara) 的人民。因此他被放逐至 梵卡寄里 (Vaṅkagiri)。在这时候，他还把儿子与女儿送给 如迦卡 (Jūjaka)，一个要把他的子女作为奴隶的老婆罗门。他也把妻子送给化为婆罗门来试验他的 帝释天王 (Sakka)。这一世是他投生至 兜率天 (Tusita，欲界的第四层天 ) 之前的最后一世。] (Prince Vessantara) 一般地行布施及勤修其他的波罗蜜，如持戒等等，也是不可能提早成佛的。
2. Bodhisatta-kicca
2. 菩薩的任務
2. 菩萨的任务
Mere desire to possess wealth and not working for it leads nowhere. Only when one works hard enough can one hope to gain the desired object. In the same way, the three types of Future Buddhas who wish to attain the above mentioned three respective types of Enlightenment attain them only when they have fulfilled their Perfections (Pāramī), sacrificed their life and limb in charity (Cāga) and developed their virtues through Practice (Cariyā) as means of achieving the Enlightenment which they so desire.
只空想獲得財富而不事努力的人將會是一無所成。只有付出了足夠的努力，我們才能期望獲得目標。情同此理，欲證得佛果的菩薩必須圓滿諸波羅蜜，奉獻自己的生命與肢體以修 捨離 (Cāga) 和 善行 (Cariyā) 來培育美德。他們以修行作為證悟佛果的管道。
只空想获得财富而不事努力的人将会是一无所成。只有付出了足够的努力，我们才能期望获得目标。情同此理，欲证得佛果的菩萨必须圆满诸波罗蜜，奉献自己的生命与肢体以修 舍离 (Cāga) 和 善行 (Cariyā) 来培育美德。他们以修行作为证悟佛果的管道。
[pg13]
In a business enterprise the extent of profit gained is determined by the capital invested and the effort put in. When the capital is large and the effort great, the profit is considerable; when the capital and effort are fair, the accruing profit is just fair; when the capital and effort are little, the profit gained is little. In the same way, there exist distinctions between Enlightenment attained by those who make investment in the form of fulfilment of Perfections, Sacrifice of life and limb in charity and development of virtues - the practices which are Conducive to Arising of Enlightenment[25. Conducive to Arising of Enlightenment, Bodhiparipācana: literally, that which makes Enlightenment ripen.] (Bodhiparipācana). The profits gained in the form of Enlightenment differ in as much as there are differences in their investment of Perfections, sacrifices and virtues through Practice.
在商場企業裡，能夠賺取多少有視其資本與努力之多寡。當資本巨大與精進力強時，盈利也多。當資本與棈進力少時，盈利也少。情同此理，通過修習「導致菩提」(Bodhiparipācana) 的波羅蜜、捨離與善行而證得的覺悟是與其他的覺悟有所不同的。其差別是與其所注入於修習波羅蜜、捨離與善行的差異程度相等的。
在商场企业里，能够赚取多少有视其资本与努力之多寡。当资本巨大与精进力强时，盈利也多。当资本与棈进力少时，盈利也少。情同此理，通过修习「导致菩提」(Bodhiparipācana) 的波罗蜜、舍离与善行而证得的觉悟是与其他的觉悟有所不同的。其差别是与其所注入于修习波罗蜜、舍离与善行的差异程度相等的。
The differences may be explained as follows:
其差別的分析如下∶
其差别的分析如下∶
Sammā-Sambodhisatta, Future Buddhas, who even before the definite prophecy (made by a Buddha saying "This person shall attain Buddhahood under a certain name in a certain world"), accumulate merits and make the mental resolution to become a Buddha.
三藐三菩薩 ( 未來佛 ) 在還未被授記時已經累積了許多的功德，以及在心中發願成佛。
三藐三菩萨 ( 未来佛 ) 在还未被授记时已经累积了许多的功德，以及在心中发愿成佛。
As mentioned in the passage in the Buddha-apadāna in Buddhavagga of the Apadāna:
有如在《譬喻》(Apadāna) 中的「佛譬喻」(Buddha-apadāna) 裡的一段經文提到∶
有如在《譬喻》(Apadāna) 中的「佛譬喻」(Buddha-apadāna) 里的一段经文提到∶
"Ahampi pubbabuddhesu, buddhattamabhipatthayiṁ,
manasāyeva hutvāna, dhammarājā asaṅkhiyā."
"A Future Buddha aspires mentally to Buddhahood in the presence of innumerable Buddhas throughout incalculable aeons."
「從無量劫以來，未來佛已當著無數尊佛面前，在內心裡發願成佛。」
“从无量劫以来，未来佛已当著无数尊佛面前，在内心里发愿成佛。”
After thus making the mental resolution for attainment of Buddhahood and accumulating special merits for an inestimable period of time, when he becomes endowed with the eight factors (like Sumedha the Hermit), a Bodhisatta receives the definite prophecy from a living Buddha.
如此，在難以估計的長時間裡，他不斷地在內心發願成佛，以及累積特殊的功德，而 ( 有如須彌陀隱士 ) 具備了八個條件時，菩薩將在一尊佛面前被授記。
如此，在难以估计的长时间里，他不断地在内心发愿成佛，以及累积特殊的功德，而 ( 有如须弥陀隐士 ) 具备了八个条件时，菩萨将在一尊佛面前被授记。
[pg14]
Here it should be noted that the act of resolution by an aspirant to become a Buddha (Abhinīhāra[26. An act of Resolution to become a Buddha, Abhinīhāra: the literal meaning of the word given by the author is directing one's mind towards attainment of Buddhahood.]) is made up of two phases; as aspiration to Enlightenment prior to his possession of the eight factors is mainly mental, his act of resolution made before Buddhas one after another is not complete, and he is not yet entitled to the designation of Bodhisatta.
在此須注意的一點是，發願修菩薩道者所發的「至上願[26. 至上願 (Abhinīhāra) 是一個發願成佛的行為。作者解釋它為心傾向於證得佛果。]」(Abhinīhāra) 是由兩句短語組成的。在他還未具備八條件時，他在許多佛面前所發的願主要是在內心裡，而且是不具足的，因此，那時他還不能夠成為菩薩。
在此须注意的一点是，发愿修菩萨道者所发的「至上愿[26. 至上愿 (Abhinīhāra) 是一个发愿成佛的行为。作者解释它为心倾向于证得佛果。]」(Abhinīhāra) 是由两句短语组成的。在他还未具备八条件时，他在许多佛面前所发的愿主要是在内心里，而且是不具足的，因此，那时他还不能够成为菩萨。
But when he becomes endowed with eight factors like Sumedha and, on that very account, he now makes the resolution saying:
然而當他有如須彌陀一般具備了八條件時，他就會開口說出自己的願∶
然而当他有如须弥陀一般具备了八条件时，他就会开口说出自己的愿∶
"Iminā me adhikārena, katena purisuttame;
Sabbaññutaṁ pāpuṇitvā, tāremi janataṁ bahuṁ."[27. Verse 57, Sumedha-kathā, Buddhavaṁsa.]
Which means "As the fruit of this great meritorious deed done by me for the sake of this Omniscient Buddha[28. Meaning Buddha Dīpaṅkara.] (without regard even for my life,) may I, having myself attained Omniscient Buddhahood, be able to save multitudes of beings". His act of resolution becomes complete then and there, and it enables him to be worthy of receiving the definite prophecy.
「願我為這尊一切知的佛陀[28. 這裡的佛是指 燃燈佛 (Buddha Dīpaṅkara)。]所作出的增上行 ( 不惜奉獻自己的生命 ) 之果，能使我得證佛果，以及得渡無量的眾生。」如此他的願即刻具足，也令到他自己被授記成為不退轉菩薩。
“愿我为这尊一切知的佛陀[28. 这里的佛是指 燃灯佛 (Buddha Dīpaṅkara)。]所作出的增上行 ( 不惜奉献自己的生命 ) 之果，能使我得证佛果，以及得渡无量的众生。” 如此他的愿即刻具足，也令到他自己被授记成为不退转菩萨。
It should be noted that this complete act of Resolution (Abhinīhāra) is the great wholesome consciousness[29. This Abhidhamma term in Pāḷi is Mahākusala-cittuppāda.] (intention or volition) that arises as a result of his reflection on the unimaginable attributes of a Buddha and his great compassion for the welfare of the entire world of beings. And this great wholesome consciousness has the unique power of motivating his fulfilment of Perfections, Sacrifice of life and limb in charity and development of virtues through Practice.
至上願是由於省察佛陀的不可思議之素質，以及對一切眾生的大悲心而生起的大善心[29. 大善心的巴利文是 Mahākusala-cittuppāda。]。這大善心有特殊的能力，可以激使他圓滿波羅蜜、奉獻自己的生命與肢體來修捨離及善行以培育種種美德。
至上愿是由于省察佛陀的不可思议之素质，以及对一切众生的大悲心而生起的大善心[29. 大善心的巴利文是 Mahākusala-cittuppāda。]。这大善心有特殊的能力，可以激使他圆满波罗蜜、奉献自己的生命与肢体来修舍离及善行以培育种种美德。
[pg15]
The moment that great wholesome consciousness arises in the Future Buddha, he sets himself on the Path leading to Omniscience. Because he is definitely on his way to Buddhahood, he now wins the title Bodhisatta. Owing to the great complete resolution which, as has been explained above, is the great wholesome consciousness, there becomes established in him the wholesome aspiration for full Omniscience and the unrivalled ability to fulfil Perfections, to sacrifice life and limb in charity and to develop virtues which form requisites for attainment of Omniscience.
當該大善心在菩薩的心中生起的那一刻，他已經踏上了朝向一切知智之道。由於他已肯定會證得佛果，從這一刻起他獲得了菩薩的稱號。由於上述的至上願是大善心，他建立了菩薩願，以及修習波羅蜜、捨離及善行之無可匹比能力。
当该大善心在菩萨的心中生起的那一刻，他已经踏上了朝向一切知智之道。由于他已肯定会证得佛果，从这一刻起他获得了菩萨的称号。由于上述的至上愿是大善心，他建立了菩萨愿，以及修习波罗蜜、舍离及善行之无可匹比能力。
And also because of the aforesaid great wholesome consciousness he reflects on the Perfections to be accomplished and determines the order for doing so. He does it by means of the Knowledge of Investigation of Perfections, (Pāramipavicayañāṇa), etc., which enables him to penetrate things without a teacher's help. This knowledge is a precursor to attainment of Omniscience; it is followed by the actual fulfilment of Perfections one after another.
也由於上述的大善心，他得以省察應該修習什麼波羅蜜，以及它們的次序。他是以無需導師之助的「波羅蜜思擇智」(Pāramipavicayañāṇa) 省察諸波羅蜜。此智是證得一切知智的前提，接下來則是真實地實踐與逐一地圓滿諸波羅蜜。
也由于上述的大善心，他得以省察应该修习什么波罗蜜，以及它们的次序。他是以无需导师之助的「波罗蜜思择智」(Pāramipavicayañāṇa) 省察诸波罗蜜。此智是证得一切知智的前提，接下来则是真实地实践与逐一地圆满诸波罗蜜。
[pg16]
Moral qualities of a Future Buddha
菩薩的道德素質
菩萨的道德素质
The Future Buddha, who has received the definite prophecy, is strongly moved by great compassion for beings when he sees these helpless ones who have no refuge in this difficult journey of life, who are beset with a variety of intolerably acute sufferings such as those springing from birth, old age, sickness and death; of killings, imprisonment of beings maimed and disabled; of hardships associated with earning a living and the sufferings of beings in woeful states. Being so moved by this great compassion, he forbears his own suffering from such outrageous oppressive atrocities as cutting off of the hand, the leg, the ear, etc. perpetrated against him by those totally blind and ignorant people, and his compassion for them is long and enduring.
當看到無助的眾生在艱苦的生命旅程裡沒有歸依處，必須面對種種無可忍受的痛苦，譬如生、老、病、死、仇殺、殘廢、謀生的困難及投生到惡道時的痛苦，已被授記的菩薩深深地被此情景所感動而激起大悲心。由於這大悲心，他能忍受盲目與無知的人對他所犯下的惡毒與殘暴之罪行 ( 譬如斬手、切腳、割耳等 ) 所帶給他的痛苦。而且他對他們的大悲心是永恆不變的。
当看到无助的众生在艰苦的生命旅程里没有归依处，必须面对种种无可忍受的痛苦，譬如生、老、病、死、仇杀、残废、谋生的困难及投生到恶道时的痛苦，已被授记的菩萨深深地被此情景所感动而激起大悲心。由于这大悲心，他能忍受盲目与无知的人对他所犯下的恶毒与残暴之罪行 ( 譬如斩手、切脚、割耳等 ) 所带给他的痛苦。而且他对他们的大悲心是永恒不变的。
He suffuses them with compassion in this manner, "How shall I treat these people who have wronged me? I am of truth the person who is striving for Perfections with a view to liberating them from the woes of the cycle of births. Powerful indeed is delusion! Forceful indeed is craving! Sad it is that, being overwhelmed by craving and delusion, they have committed such great offences even against me who am endeavouring to liberate them thus. [pg17] Because they have perpetrated these outrages, serious troubles lie in wait for them."
他如此地散佈悲心予他們∶「我該如何對待這些折辱我的人？我是一個真正抱著幫他們脫離生死輪迴之苦而致力於修習波羅蜜的人。愚痴的力量是多麼的可怕！愛染是多麼的強勁！他們是多麼的可悲！由於受到愛染與愚痴的控制，他們對我這致力於幫他們解脫的人犯下了極大的罪惡。由於他們犯下了這些殘暴的惡行，嚴重的後果正在等待著他們。」
他如此地散布悲心予他们∶“我该如何对待这些折辱我的人？我是一个真正抱著帮他们脱离生死轮回之苦而致力于修习波罗蜜的人。愚痴的力量是多么的可怕！爱染是多么的强劲！他们是多么的可悲！由于受到爱染与愚痴的控制，他们对我这致力于帮他们解脱的人犯下了极大的罪恶。由于他们犯下了这些残暴的恶行，严重的后果正在等待著他们。”
Shedding his compassion on them thus, he tries to find suitable ways and means to save them and reflects: "Being overwhelmed by craving and delusion, they have wrongly taken what is impermanent to be permanent, suffering to be happiness, non-self to be self and unpleasantness to be pleasantness. In what way shall I go to their rescue and get them out of suffering that arises owing to a cause."
如此地對他們散佈著悲心，他嘗試尋找解救他們的方法，而省思∶「由於受到愛染與愚痴的控制，他們錯誤地把無常之事物視為恆常、苦的視為樂和無我的視為我。我該以什麼方法解救他們，使他們得以解脫由因緣和合 ( 有為 ) 而生起之苦。」
如此地对他们散布著悲心，他尝试寻找解救他们的方法，而省思∶“由于受到爱染与愚痴的控制，他们错误地把无常之事物视为恒常、苦的视为乐和无我的视为我。我该以什么方法解救他们，使他们得以解脱由因缘和合 ( 有为 ) 而生起之苦。”
While contemplating thus the Bodhisatta rightly discerns that Forbearance (Khantī) is the only means to set beings free from the bondage of existence. He does not show even the slightest anger to beings who have outraged him by cutting off his limbs, etc. He thought to himself: "As the result of demeritorious deeds done in my past existences I deserve the suffering now. Since I myself have done wrong previously, this suffering I deserve; I am the one who has started the wrongdoing." Thus he takes the offence of others upon himself.
當菩薩如此省思時，他正確地觀察到 忍辱 (Khantī) 是唯一可以幫眾生解除生命束縛的方法。對於向他犯下殘暴的行為 ( 如斬斷肢體等 ) 的眾生，他甚至不會懷有最微細的瞋恨心。他想∶「由於在過去世所造下的惡業，現在我是應受到這些苦的。我是導致這些惡行的禍首。」如此他視別人的惡行為己惡。
当菩萨如此省思时，他正确地观察到 忍辱 (Khantī) 是唯一可以帮众生解除生命束缚的方法。对于向他犯下残暴的行为 ( 如斩断肢体等 ) 的众生，他甚至不会怀有最微细的嗔恨心。他想∶“由于在过去世所造下的恶业，现在我是应受到这些苦的。我是导致这些恶行的祸首。” 如此他视别人的恶行为己恶。
It further occurs to him thus: "Only with Forbearance will I be able to save them. If I do wrong to the wrongdoer I will become like him; I will not be different from him. How then can I liberate them from the woes of the cycle of births? Never can I.[33. The author mentions that the above exposition of the moral qualities a Future Buddha is drawn from Bodhisambhāra-vaṇṇanā of the Jinālaṅkāra Ṭīkā.] Therefore, resting on the strength of Forbearance which is the basis of all strengths, and taking their misdeeds upon myself, forbear I will; and with Loving-kindness and Compassion as guides, I shall fulfil the Perfections. Only by so doing will I attain Omniscient Buddhahood. Only by having attained Omniscient Buddhahood will I be able to save all beings from suffering that arises owing to a cause." He thus sees the correct situation as it stands.
接下來他想∶「只有具備了忍辱，我才有能力解救他們。若我以牙還牙，我將跟他們一樣是個犯錯的人。我將跟他們沒有差別。那我又怎麼能夠把他們從生死輪迴之苦中解救出來呢？我是不能夠的。因此，依靠作為一切力量的根基之忍辱，和把他們的惡行視為己惡，我將忍受這一切。再者，以慈悲為引導，我將圓滿諸波羅蜜。唯有如此實行我才能證得佛果。唯有證得佛果之後我才有能力救渡他們，使他們得以解脫由因緣和合而生起之苦。」如此他得以看透正確的情況。
接下来他想∶“只有具备了忍辱，我才有能力解救他们。若我以牙还牙，我将跟他们一样是个犯错的人。我将跟他们没有差别。那我又怎么能够把他们从生死轮回之苦中解救出来呢？我是不能够的。因此，依靠作为一切力量的根基之忍辱，和把他们的恶行视为己恶，我将忍受这一切。再者，以慈悲为引导，我将圆满诸波罗蜜。唯有如此实行我才能证得佛果。唯有证得佛果之后我才有能力救渡他们，使他们得以解脱由因缘和合而生起之苦。” 如此他得以看透正确的情况。
Having observed thus, the Future Buddha fulfils his Perfections in a unique manner - the Perfections being ten ordinary ones, ten superior ones and ten most superior ones, thirty in all, known as Requisites of Enlightenment (Bodhisambhāra). The fulfilment of Perfections takes place in the above-mentioned four ways of development.
如此觀察之後，菩薩以獨特的方式圓滿諸波羅蜜，即十種普通波羅蜜、十種中等波羅蜜與十種究竟波羅蜜，一共三十種波羅蜜。它們是 菩提的資糧 (Bodhisambhāra)。波羅蜜的修習法是以上述的四成就方式實行。
如此观察之后，菩萨以独特的方式圆满诸波罗蜜，即十种普通波罗蜜、十种中等波罗蜜与十种究竟波罗蜜，一共三十种波罗蜜。它们是 菩提的资粮 (Bodhisambhāra)。波罗蜜的修习法是以上述的四成就方式实行。
[pg18]
Not living long in celestial abodes while fulfilling Perfections
圓滿波羅蜜時不長住於天界
圆满波罗蜜时不长住于天界
Before he attains the complete fulfilment of Perfections as in the existence of Vessantara, while still fulfilling Perfections, Sacrificing life and limb in charity and developing practices is a unique manner; a Future Buddha may be reborn frequently as a divine being of long life in consequence of his great meritorious deeds. But he chooses to cut short his life in the divine world by means of intentional death (Adhimutti-maraṇa See adhimutti-maraṇa in the Anudīpanī) because it is difficult to fulfil Perfections in those celestial abodes; accordingly, he is reborn in many a world of human beings where he can continue to fulfil Perfections.
當波羅蜜還未完全圓滿時 ( 還正在修習波羅蜜、捨離及善行 )，由於大善業的果報，菩薩可能時常投生至長壽的天界。但是他選擇「決意死」(Adhimutti-maraṇa) 來縮短自己在天界的壽命，因為在天界是很難修習波羅蜜的。因此，他時常投生於人間以繼續圓滿諸波羅蜜。
当波罗蜜还未完全圆满时 ( 还正在修习波罗蜜、舍离及善行 )，由于大善业的果报，菩萨可能时常投生至长寿的天界。但是他选择「决意死」(Adhimutti-maraṇa) 来缩短自己在天界的寿命，因为在天界是很难修习波罗蜜的。因此，他时常投生于人间以继续圆满诸波罗蜜。
Perfections compared with an ocean
波羅蜜與海洋的比較
波罗蜜与海洋的比较
However enormous an ocean may be, it is finite in its extent, being limited by its bed at the bottom, by its surface at the top and encircled by Cakkavāḷa Mountains on all sides. On the other hand, the ocean of Perfection in Alms-giving (Dāna-pāramī) fulfilled and accumulated by the Future Buddha is infinite in its extent, its dimensions are limitless. With regard to this particular Perfection of almsgiving one cannot define its limits by the extent of external properties given away; by the amount of flesh or blood given away; or by the number of eyes or heads sacrificed. Likewise, one cannot speak of limits of other Perfections such as that of Morality (Sīla-pāramī). Thus in this comparison of the ocean with the ocean of Perfections, it should be noted that the former is limited in capacity however vast it may be whereas the latter is of infinite magnitude.
無論海洋有多大，它還是有個極限的。它的下方界限是海床，上方界限是海面，而四週的界限是 鐵圍山 (Cakkavāḷa)。另一方面，菩薩所修習與累積而成的佈施波羅蜜之洋是無限的。關於這佈施波羅蜜的界限，我們是不能以「外物施」或「外財施」的數量，或所佈施的血與肉之數量，或所奉獻的眼睛與頭的數量來衡量的。同樣地，我們也無法形容持戒等其他波羅蜜的界限。因此，當把海洋跟波羅蜜之洋作比較時，我們應當知道前者無論多大都是有極限的，反之後者是無限的。
无论海洋有多大，它还是有个极限的。它的下方界限是海床，上方界限是海面，而四周的界限是 铁围山 (Cakkavāḷa)。另一方面，菩萨所修习与累积而成的布施波罗蜜之洋是无限的。关于这布施波罗蜜的界限，我们是不能以「外物施」或「外财施」的数量，或所布施的血与肉之数量，或所奉献的眼睛与头的数量来衡量的。同样地，我们也无法形容持戒等其他波罗蜜的界限。因此，当把海洋跟波罗蜜之洋作比较时，我们应当知道前者无论多大都是有极限的，反之后者是无限的。
[pg19]
Future Buddhas do not feel even intense pains
菩薩不會感到極端的痛苦
菩萨不会感到极端的痛苦
At noon during the hot season, a man may go down into a deep lake and take a bath there submerging himself; and while he is so doing he does not take note of the intense heat that descends from the sky. In the same way, the Future Buddha who suffused himself with great compassion, while seeking the welfare of beings, goes down into the ocean of Perfections and submerges himself there. Since he is suffused with great compassion, he does not feel even intense pains, caused by cutting off his limbs, etc., by evil cruel persons, as sufferings.
在夏季的中午時刻，某人可能潛入湖裡沖涼。當他如此做時，他不會感到來自天空的熾熱。同樣地，菩薩將自己沉潛於大悲心之中，當他為眾生尋求福利時，他把自己沉浸在波羅蜜之洋裡。由於他把自己沉潛於大悲心之中，即使邪惡殘暴之徒斬斷他的手足等等，他也不會視這極端的苦楚為痛苦。
在夏季的中午时刻，某人可能潜入湖里冲凉。当他如此做时，他不会感到来自天空的炽热。同样地，菩萨将自己沉潜于大悲心之中，当他为众生寻求福利时，他把自己沉浸在波罗蜜之洋里。由于他把自己沉潜于大悲心之中，即使邪恶残暴之徒斩断他的手足等等，他也不会视这极端的苦楚为痛苦。
Long duration needed for fulfilment of Perfections
圓滿波羅蜜需要極漫長的時間
圆满波罗蜜需要极漫长的时间
(1) A Future Buddha has to fulfil Perfections at least four asaṅkhyeyya and a hundred thousand aeons from the time of his receiving the prophecy to the last existence when he achieves the completion of his fulfilment of Perfections (as in the existence of Vessantara). According to the Saṁyutta Nikāya, an aeon is a period of time during which, if the bones of a being were piled up, the size of that pile would become as high as a mountain. Therefore, the number of births taken by the Future Buddha during the long period of four asaṅkhyeyya and a hundred thousand aeons would be larger than that of drops of water in a great ocean. Among these existences, there is none that has not witnessed his fulfilment of Perfections and none that has passed in vain.
(1) 菩薩在被授記之後，需要以最少四阿僧祗與十萬大劫的時間來修習諸波羅蜜，直到波羅蜜完全圓滿的最後一生 ( 例如維山達拉王子那一世 )。根據《相應部》(Saṁyutta Nikāya)，一個大劫的時間相等於一個眾生在生死輪迴中，把每世的骨頭堆積成一座高山的時間。因此，在四阿僧祗與十萬大劫這漫長的時間裡，菩薩出生的次數遠比海洋裡的水滴還多。在這無數世裡，沒有一個眾生不曾親眼看到他修習的波羅蜜，或是沒有從中得益的。
(1) 菩萨在被授记之后，需要以最少四阿僧祗与十万大劫的时间来修习诸波罗蜜，直到波罗蜜完全圆满的最后一生 ( 例如维山达拉王子那一世 )。根据《相应部》(Saṁyutta Nikāya)，一个大劫的时间相等于一个众生在生死轮回中，把每世的骨头堆积成一座高山的时间。因此，在四阿僧祗与十万大劫这漫长的时间里，菩萨出生的次数远比海洋里的水滴还多。在这无数世里，没有一个众生不曾亲眼看到他修习的波罗蜜，或是没有从中得益的。
The accounts of fulfilment of Perfections by the Future Buddha as mentioned in the 550 Jātaka stories and in the stories of Cariyāpiṭaka are just a few examples out of the total experiences which he had during the long period of four asaṅkhyeyya and a hundred thousand aeons. It is like a bowl of water taken out of a great ocean in order to sample its salty taste. The Buddha told these stories as illustrations as occasions arose and under appropriate circumstances. The number of stories he had told and the number of stories he had not may be compared to the water in a bowl and the water in a great ocean respectively.
《本生經》(Jātaka) 裡的五百五十個故事及《行藏》裡的故事只是菩薩在這四阿僧祗與十萬大劫極漫長的時間裡的一小部份例子而已。它有如從大海洋裡取來一碗海水，以便作為樣本。佛陀是在因緣具足與情況適合時才說出這些故事的。已說和未說的故事就有如碗裡的水與大海洋的水的比例。
《本生经》(Jātaka) 里的五百五十个故事及《行藏》里的故事只是菩萨在这四阿僧祗与十万大劫极漫长的时间里的一小部份例子而已。它有如从大海洋里取来一碗海水，以便作为样本。佛陀是在因缘具足与情况适合时才说出这些故事的。已说和未说的故事就有如碗里的水与大海洋的水的比例。
[pg20]
The Perfection of alms giving fulfilled by the Buddha is sung in praise in the Jinālaṅkāra as follows:
在《勝者莊嚴》(Jinālaṅkāra) 裡有以下對菩薩修習的佈施波羅蜜的稱頌∶
在《胜者庄严》(Jinālaṅkāra) 里有以下对菩萨修习的布施波罗蜜的称颂∶
"So sāgare jaladhikaṁ rudhiraṁ adāsi,
bhūmiṁ parājiya samaṁsamadāsi dānaṁ.
Meruppamāṇamadhikañca samoḷisīsaṁ,
khe tārakādhikataraṁ nayanaṁ adāsi."[34. Verse 31 under VI. Bodhisambhāra-dīpanī-gāthā.]
"Aiming at Infinite Wisdom, and full of faith and fervour, that Bodhisatta had given in charity his ruby red blood in quantities much more than drops of water in the four oceans;
aiming at Infinite Wisdom and full of faith and fervour, he had given in charity his naturally soft and tender flesh in quantities which would exceed the great earth that is 240,000 yojanās in extent;
aiming at Infinite Wisdom and full of faith and fervour, his heads, with glittering crowns studded with nine gems he had given in charity, would pile up higher than Mount Meru;
aiming at Infinite Wisdom and full of faith and fervour, he had given in charity his wondrous smiling eyes, dark as corundum or a beetle' s wing, more numerous than the stars and planets in the space of the universe [35. This is the translation of the Burmese version of the Pāḷi verse. Moved by the awe-inspiring sacrifices of the Bodhisatta, the illustrious author has rendered it in a most ornate language with appropriate elaborations. Incidentally it is a good example of Pāḷi-Myanmar Nissaya translation.]."
「充滿信心與熱誠地，為了無限的智慧，菩薩所佈施的己身之血已遠比大洋之水來得多。
充滿信心與熱誠地，為了無限的智慧，他所佈施的己身之肉也超過二十四萬 由旬 (yojanā) 廣的大地。
充滿信心與熱誠地，為了無限的智慧，他所佈施的戴著寶石皇冠之自己的頭堆積起來也比須彌山為高。
充滿信心與熱誠地，為了無限的智慧，他所佈施的自己的眼已多過宇宙中星辰的數目。」
「充满信心与热诚地，为了无限的智慧，菩萨所布施的己身之血已远比大洋之水来得多。
充满信心与热诚地，为了无限的智慧，他所布施的己身之肉也超过二十四万 由旬 (yojanā) 广的大地。
充满信心与热诚地，为了无限的智慧，他所布施的戴著宝石皇冠之自己的头堆积起来也比须弥山为高。
充满信心与热诚地，为了无限的智慧，他所布施的自己的眼已多过宇宙中星辰的数目。」
(2) Future Private Buddhas called Pacceka-Bodhisattas have to fulfil their Perfections for two asaṅkhyeyya and a hundred thousand aeons. They cannot become Private Buddhas if their duration of fulfilment of Perfections is less than that number of aeon. Because as has been said in the chapter dealing with previous Bodhisattas, Enlightenment of a Private Buddha (Pacceka-Bodhi) cannot become mature before they have completed the full course of Perfections.
(2) 辟支菩薩 ( 未來辟支佛 ) 必須修習波羅蜜長達兩阿僧祗與十萬大劫。如果他們修習波羅蜜的時期少過兩個阿僧祗與十萬大劫，他們是不可能成為辟支佛的。就如三藐三菩薩的情形一般，期限未到時波羅蜜是不能圓滿的，所以不能證得辟支菩提。
(2) 辟支菩萨 ( 未来辟支佛 ) 必须修习波罗蜜长达两阿僧祗与十万大劫。如果他们修习波罗蜜的时期少过两个阿僧祗与十万大劫，他们是不可能成为辟支佛的。就如三藐三菩萨的情形一般，期限未到时波罗蜜是不能圆满的，所以不能证得辟支菩提。
[pg21]
Of these three categories (a) Future Chief Disciples have to fulfil their Perfections for one asaṅkhyeyya and a hundred thousand aeons; (b) Future Great Disciples, for a hundred thousand aeons; and as for (c) Future Ordinary Disciples, duration of their fulfilment of Perfections is not directly given in the Texts. However, it is said in the Commentary and Sub-Commentary on the Pubbenivāsakathā (in the Mahāpadāna Sutta[39. The fourteenth Sutta of the Dīgha Nikāya. It deals elaborately with the life of Buddha Vipassī, the first of the seven Buddhas preceding Buddha Gotama. Because it contains the largest number of Bhāṇavāras or sections, it came to be known as "King of Suttas" in the commentaries.]) that Great Disciples can remember their past lives for one hundred thousand aeons and Ordinary Disciples for less than that figure. Since fulfilment of Perfections takes place in every existence of theirs, it may be inferred that Future Ordinary Disciples have to fulfil Perfections not more than a hundred thousand aeons. The duration of their fulfilment of Perfections is thus indefinite: it may be one hundred aeons or one thousand aeons, etc. According to some, it may be just one or two existences as illustrated by the story of a frog[40. It so happened that the frog was reborn as a Deva after hearing the voice of the Buddha who was delivering a sermon. As a Deva he visited the Buddha and became a 'stream-winner' as a consequence of hearing the Dhamma from the Buddha. For details see the story of Maṇḍūka in the Vimānavatthu.].
在這三者之中，未來上首弟子必須修習波羅蜜長達一阿僧祗與十萬大劫；未來大弟子則須修習十萬大劫；關於未來普通弟子的期限，經典裡並沒有提到。無論如何，註解《大本經[39.《大本經》是《長部》(Dīgha Nikāya) 的第十四部經。它詳盡地細述 觀慧佛 (Buddha Vipassī) 的生平。他是釋迦牟尼佛之前的第七尊佛。由於這部經擁有最多 章 (Bhāṇavāra)，因此註疏把它稱為「經中之王」。]》的「宿住論」之註疏與疏鈔提到大弟子可以看到自己的過去世長達十萬大劫，而普通弟子的能力則少過此數。由於他們在每一生皆有修習波羅蜜，從這一點推測，未來普通弟子修習波羅蜜的期限是不會超過十萬大劫的。因此，他們的期限是不定的，它可能是一百或一千大劫等。根據一些論師的看法，它可能只是一或兩世而已，就有如青蛙的故事[40. 在佛陀講經的時候，這隻青蛙聽到佛陀的聲音。由於這個原因，它死後得以投生為天人。當他是天人時，他去聽佛陀說法而成為 須陀洹 (Sotāpanna)。細節請參考《天宮事經》(Vimānavatthu) 的 青蛙 (Maṇḍūka) 的故事。]中所述一般。
在这三者之中，未来上首弟子必须修习波罗蜜长达一阿僧祗与十万大劫；未来大弟子则须修习十万大劫；关于未来普通弟子的期限，经典里并没有提到。无论如何，注解《大本经[39.《大本经》是《长部》(Dīgha Nikāya) 的第十四部经。它详尽地细述 观慧佛 (Buddha Vipassī) 的生平。他是释迦牟尼佛之前的第七尊佛。由于这部经拥有最多 章 (Bhāṇavāra)，因此注疏把它称为「经中之王」。]》的「宿住论」之注疏与疏钞提到大弟子可以看到自己的过去世长达十万大劫，而普通弟子的能力则少过此数。由于他们在每一生皆有修习波罗蜜，从这一点推测，未来普通弟子修习波罗蜜的期限是不会超过十万大劫的。因此，他们的期限是不定的，它可能是一百或一千大劫等。根据一些论师的看法，它可能只是一或两世而已，就有如青蛙的故事[40. 在佛陀讲经的时候，这只青蛙听到佛陀的声音。由于这个原因，它死后得以投生为天人。当他是天人时，他去听佛陀说法而成为 须陀洹 (Sotāpanna)。细节请参考《天宫事经》(Vimānavatthu) 的 青蛙 (Maṇḍūka) 的故事。]中所述一般。
[pg22]
3. Buddha
3. 佛陀
3. 佛陀
(1) As has been said before, after fulfilling their Perfections for their respective durations, the three types of Future Buddhas attain the Fourfold Knowledge of the Path (Maggañāṇa), which is understanding of the Four Noble Truths by himself without a teacher's help, as well as Omniscience (Sabbaññutañāṇa), which is understanding of all principles that are worthy of understanding. They acquire at the same time the special attributes of a Buddha that are Infinite (Ananta) and Immeasurable (Aparimeyya). Such attributes are so immense that, if a Buddha extols the attributes of another Buddha without touching on any other topic for an aeon, the aeon may come to an end, but the attributes will not. The Noble Person who has thus attained Enlightenment with no equal in the three worlds is called an Omniscient Buddha or a Perfectly Self-Enlightened One (Sammāsambuddha).
(1) 如前所述，三類菩薩 ( 未來佛 ) 在各自的期限裡圓滿了諸波羅蜜之後，即會無師自通地證得徹知四聖諦的四 道智 (Maggañāṇa)，以及能知一切事的 一切知智 (Sabbaññutañāṇa)。他們同時也獲得了 無限 (Ananta) 與 無量 (Aparimeyya) 的佛之特質。這些特質是真的太多了，若一尊佛只是頌揚另一尊佛的素質而不談及其他事，當一個大劫結束後，這些素質還沒能說完。已證得這種菩提，在三界中沒有相等的眾生之聖人被稱為 一切知佛 或 正等正覺者 ( 三藐三菩陀，Sammāsambuddha)。
(1) 如前所述，三类菩萨 ( 未来佛 ) 在各自的期限里圆满了诸波罗蜜之后，即会无师自通地证得彻知四圣谛的四 道智 (Maggañāṇa)，以及能知一切事的 一切知智 (Sabbaññutañāṇa)。他们同时也获得了 无限 (Ananta) 与 无量 (Aparimeyya) 的佛之特质。这些特质是真的太多了，若一尊佛只是颂扬另一尊佛的素质而不谈及其他事，当一个大劫结束后，这些素质还没能说完。已证得这种菩提，在三界中没有相等的众生之圣人被称为 一切知佛 或 正等正觉者 ( 三藐三菩陀，Sammāsambuddha)。
(2) After fulfilling the necessary Perfections for two asaṅkhyeyya and a hundred thousand aeons, a Private Buddha attains Enlightenment consisting of the Insight Knowledge of the Path which is understanding of the Four Noble Truths (Maggañāṇa) by himself without a teacher's help. But he does not achieve Omniscience and the Ten Powers (Dasabalañāṇa)[41. The Dasa-Nipāta of tile Aṅguttara Nikāya enumerates the Ten Powers (Dasabalañāṇa) as follows:
(1) Ṭhānāṭṭhānañāṇa, knowledge according to reality as to the possible as possible and the impossible as the impossible,
(2) Kammavipākañāṇa, knowledge of the result of the past, present and future actions,
(3) Sabbatthagāminipaṭipadāñāṇa, knowledge of the path leading to the welfare of all,
(4) Anekadhātu Nānādhātu lokajānanañāṇa, knowledge of the world with its many different elements,
(5) Nānādhimuttikatañāṇa, knowledge of the different inclinations of beings,
(6) Indriyaparopariyattañāṇa, knowledge of the lower and higher faculties of beings,
(7) Jhānādi Saṁkilesa Vodānavuṭṭhānañāṇa, knowledge of the defilements, purity and rising with regard to Jhāna, concentration, attainments etc.,
(8) Pubbenivāsañāṇa, knowledge of remembering many former births,
(9) Cutūpapātañāṇa, or Dibbacakkhuñāṇa, knowledge of perceiving with the divine eye how beings vanish and re-appear according to their Actions (Kamma), and
(10) Āsavakkhayañāṇa, knowledge of the extinction of all moral intoxicants (impurities that befuddle the mind) i.e. Arahattamaggañāṇa.], etc. The Noble Person who has thus attained Enlightenment is called a Private Buddha or a Minor Buddha (Pacceka-Buddha).
(2) 當在兩阿僧祗與十萬大劫的期限裡圓滿了諸波羅蜜之後，辟支菩薩即能無師自通地證得徹知四聖諦的四道智。但是他卻不能證得一切知智和十力智等。這類聖人被稱為 辟支佛。
(2) 当在两阿僧祗与十万大劫的期限里圆满了诸波罗蜜之后，辟支菩萨即能无师自通地证得彻知四圣谛的四道智。但是他却不能证得一切知智和十力智等。这类圣人被称为 辟支佛。
[pg23]
(3) After fulfilling the necessary Perfections for one asaṅkhyeyya and a hundred thousand aeons if he is a Future Chief Disciple, or a hundred thousand aeons if he is a Future Great Disciple, or a hundred aeons or a thousand aeons or any smaller number of aeons if he is a Future Ordinary Disciple, a Future Disciple attains Enlightenment, consisting of the Insight-Knowledge of the Path which is understanding of the Four Noble Truths (Sāvaka-Bodhiñāṇa), with the help of a teacher who is a Buddha. The Noble Person who has thus attained Enlightenment of a Disciple (Sāvaka-Bodhiñāṇa) is called an Enlightened Disciple (Sāvaka-Buddha); he may have the status of a Chief Disciple, a Great Disciple or an Ordinary Disciple.
(3) 三類未來弟子在各自的期限圓滿了諸波羅蜜之後，即會依靠一位導師 ( 即佛陀 ) 之助而證得徹知四聖諦的四道智。證得弟子菩提的聖人被稱為 弟子，他們是上首弟子、大弟子 或普通弟子。
(3) 三类未来弟子在各自的期限圆满了诸波罗蜜之后，即会依靠一位导师 ( 即佛陀 ) 之助而证得彻知四圣谛的四道智。证得弟子菩提的圣人被称为弟子，他们是 上首弟子、大弟子 或 普通弟子。
4. Buddha-kicca
4. 佛陀的任務
4. 佛陀的任务
Among these Great Personages namely, Omniscient Buddhas, Private Buddhas and Enlightened Disciples, Omniscient Buddhas are called Tārayitu[42. Tārayitu, literally, "one who makes others cross" and helps them through.] Beings, the Most Supreme Ones, who, having themselves crossed over the ocean of Saṁsāra[43. Saṁsāra, literally, moving about continuously from one life to another i.e. cycle of births.], save others from its perils.
在這三類覺者之中 ( 即一切知佛、辟支佛與弟子 )，一切知佛被稱為 濟渡者 (Tārayitu)；他是至上者，在自渡後再渡他人脫離娑婆苦海 ( 即生死輪迴 )。
在这三类觉者之中 ( 即一切知佛、辟支佛与弟子 )，一切知佛被称为 济渡者 (Tārayitu)；他是至上者，在自渡后再渡他人脱离娑婆苦海 ( 即生死轮回 )。
Private Buddhas are called Tarita[44. Tarita, Grammatically speaking, it is a Past Participle form of Tarati meaning to cross or to pass over.] Beings, the Noble Ones who have crossed over the ocean of Saṁsāra on their own, but are unable to save others from its perils. To elaborate: Private Buddhas do not appear in an age when an Omniscient Buddha makes his appearance. They appear only in the intervening period between the lifetimes of two Buddhas. An Omniscient Buddha realises for himself the Four Noble Truths without guidance and has the ability to teach and make others understand them. A Private Buddha also realises the Four Noble Truths on his own, but he is in no way able to teach and make others understand them. Having realised the Path, Fruition and Nibbāna (Paṭivedha[45. Paṭivedha, literally, Penetration. It is one of the three aspects of the Buddha's Teaching, the first two being Pariyatti and Paṭipatti, learning of the scriptures and engagement in practices respectively.]) he is unable to recount his personal [pg24] experiences of these attainments because he lacks possession of appropriate terminology for these supramundane doctrines. Therefore a Private Buddha's knowledge of the Four Truths (Dhammābhisamaya)[46. Dhammābhisamaya, literally, Truth-realisation, which is Penetration of the Four Noble Truths according to the commentaries.] is compared by the commentators to a dumb person's dream or an ignorant peasant's experience of a city life for which he has no words to express. Private Buddhas (Tarita Beings) are thus those who have gone across Saṁsāra on their own, but who are in no position to help others cross.
辟支佛在佛陀與其佛法住世時是不會出現的，他們只出現在兩尊佛住世之間無佛的時期。佛陀無師自通地覺悟四聖諦及有能力教導他人覺悟它。辟支佛也是無師自通地覺悟了四聖諦，卻無論如何都沒有能力教導與使他人覺悟。在親自覺悟了道、果與涅槃之後，他無法解說這些證悟的體驗，因為他沒有掌握對於這些出世間法的恰當文字。因此，辟支佛對四聖諦的智慧 (Dhammābhisamaya，法現觀 ) 被論師們譬喻為啞巴的夢或文盲農夫無法以文字來形容的生活體驗。因此辟支佛已自渡，然而卻不能渡他。
辟支佛在佛陀与其佛法住世时是不会出现的，他们只出现在两尊佛住世之间无佛的时期。佛陀无师自通地觉悟四圣谛及有能力教导他人觉悟它。辟支佛也是无师自通地觉悟了四圣谛，却无论如何都没有能力教导与使他人觉悟。在亲自觉悟了道、果与涅槃之后，他无法解说这些证悟的体验，因为他没有掌握对于这些出世间法的恰当文字。因此，辟支佛对四圣谛的智慧 (Dhammābhisamaya，法现观 ) 被论师们譬喻为哑巴的梦或文盲农夫无法以文字来形容的生活体验。因此辟支佛已自渡，然而却不能渡他。
Private Buddhas may bestow monkhood on those who wish to become monks, and they may give them training in special practices of the holy life (Ābhisamācārika)[47. Ābhisamācārika "belonging to the practice of the lesser ethics, according to PED; "the minor precept," according to CPD.] thus: "In this calm manner you should step forward, step backward, you should see, you should say", and so on; but they are not able to teach them how to differentiate between mind and matter (Nāma-rūpa), and how to view them in terms of their characteristics, namely, impermanence, unsatisfactoriness and insubstantiality, etc., so that they may reach the stage of realisation of the Path and Fruition. (The next paragraph is omitted. [48. The next paragraph in the original text deals with the Uposatha services observed by Pacceka Buddhas. This account is too technical for lay readers, and we have thus omitted it from our translation.])
辟支佛可以為那些出家為比丘的人剃度，他們也可以教人「等正行儀學」(Ābhisamācārika)，說道∶「你應該如此平靜地向前走、向後退、看、說等。」但是卻不能教人如何分別 名色 (Nāma-rūpa) 以及觀照它們的三相 ( 三法印∶即無常、苦和無我 ) 等等，以使他人覺悟道與果。
辟支佛可以为那些出家为比丘的人剃度，他们也可以教人「等正行仪学」(Ābhisamācārika)，说道∶ “你应该如此平静地向前走、向后退、看、说等。” 但是却不能教人如何分别 名色 (Nāma-rūpa) 以及观照它们的三相 ( 三法印∶即无常、苦和无我 ) 等等，以使他人觉悟道与果。
Noble Disciples who are Sāvaka-Buddhas, are called Tārita Beings as they have been helped cross the ocean of Saṁsāra and saved by Omniscient Buddhas. To illustrate Upatissa, the wandering ascetic, who was to become the Venerable Sāriputta, became established in the Path and Fruition of Sotāpatti, on hearing from the Venerable Assaji the following stanza:
"Ye dhammā hetuppabhavā, tesaṁ hetuṁ tathāgato[49. This is only half of the gāthā, and the remaining two lines read: "Tesañca yo nirodho, evaṁ vādī mahāsamaṇo."]."
[pg25]
From this account one would think Noble Disciples could be both those who have been saved (Tārita Beings) by others and those who have saved others (Tārayitu Beings). But the teaching of a Buddha's disciple has its origin in the Buddha; it does not originate from the Disciple himself. He does not preach a sermon of his own without taking help and guidance from the teaching of the Buddha. Therefore such Disciples are to be called Tārita Beings, not Tārayitu Beings, as they can by no means realise the Four Noble Truths without a master; and their realisation of the Path and Fruition can take place only with the master's help and guidance.
弟子被稱為受渡者 (Tārita)< /span>，因為他們是受到佛陀之助與解救而得越渡娑婆苦海的。當 烏婆帝沙 (Upatissa，後來被稱為 Sāriputta，舍利弗 ) 聽到 阿說示尊者 (Assaji) 說∶
"Ye dhammā hetuppabhavā, tesaṁ hetuṁ tathāgato."
「由因而生之諸法，世尊已說出它們之因。」
他即證得了須陀洹道果。從這一點，有人可能會以為弟子可以同時是 受渡者 (Tarita) 與 濟渡者 (Tārayitu)。但是弟子的教法是源自佛陀，而不是自己的。他不能不借助佛陀的教法去弘法。因此弟子被稱為受渡者，而不是濟渡者，因為他們是不可能無師自通地覺悟四聖諦，而是只有在佛陀之助力下才能證得道與果。
弟子被称为 受渡者 (Tārita)< /span>，因为他们是受到佛陀之助与解救而得越渡娑婆苦海的。当 乌婆帝沙 (Upatissa，后来被称为 Sāriputta，舍利弗 ) 听到 阿说示尊者 (Assaji) 说∶
"Ye dhammā hetuppabhavā, tesaṁ hetuṁ tathāgato."
“由因而生之诸法，世尊已说出它们之因。”
他即证得了须陀洹道果。从这一点，有人可能会以为弟子可以同时是 受渡者 (Tarita) 与 济渡者 (Tārayitu)。但是弟子的教法是源自佛陀，而不是自己的。他不能不借助佛陀的教法去弘法。因此弟子被称为受渡者，而不是济渡者，因为他们是不可能无师自通地觉悟四圣谛，而是只有在佛陀之助力下才能证得道与果。
As has been said, Private Buddhas and Noble Disciples are Tarita Beings and Tārita Beings respectively. Hence after their realisation of the Path and Fruition of Arahantship they entered into the stage of Attainment of Fruition (Phala Samāpatti) and Attainment of Cessation (Nirodha Samāpatti) for their own enjoyment of bliss of Peace, not working for the benefit of others. On the other hand, an Omniscient Buddha (Sammāsambuddha) would not remain working for his interest only. In fact, even at the time of fulfilling Perfections he resolves: "Having understood the Four Noble Truths I will make others understand the same (Buddho bodheyyaṁ)" , and so on. Accordingly, he performs the five duties of a Buddha continuously day and night [see details of the five duties of a Buddha in attributes of Bhagava in the Gotama-Buddhavaṁsa in a later volume].
因此，辟支佛是自渡者，弟子是受渡者。自從他們證得阿羅漢道與果後，他們時常進入 果定 (Phala Samāpatti) 和 滅盡定 (Nirodha Samāpatti)，以體驗寂靜之樂，而不是時常致力於為眾生帶來利益。在另一方面，佛陀是不會只停留在為自己帶來快樂而已。事實上，在他圓滿波羅蜜的時候，他已下定決心∶「在我明瞭四聖諦後，我將使他人同樣地明瞭它。」等等。因此，他日以繼夜地執行佛陀的五項任務。
因此，辟支佛是自渡者，弟子是受渡者。自从他们证得阿罗汉道与果后，他们时常进入 果定 (Phala Samāpatti) 和 灭尽定 (Nirodha Samāpatti)，以体验寂静之乐，而不是时常致力于为众生带来利益。在另一方面，佛陀是不会只停留在为自己带来快乐而已。事实上，在他圆满波罗蜜的时候，他已下定决心∶「在我明了四圣谛后，我将使他人同样地明了它。」等等。因此，他日以继夜地执行佛陀的五项任务。
Because he has to perform the five duties of a Buddha, the Buddha takes rest just a little while after his day-meal each day. At night he rests only for one third of the last watch of the night. The remaining hours are spent attending to his five duties.
由於必須執行這五項任務，佛只在用餐過後休息一陣子。晚上時，只用後夜的三分之一時間來休息。其他的時間他都用來執行任務。
由于必须执行这五项任务，佛只在用餐过后休息一阵子。晚上时，只用后夜的三分之一时间来休息。其他的时间他都用来执行任务。
Only those Buddhas who are possessed of energy in the form of unique and supreme diligence (Payatta), one of the Glories (Bhaga) of a Buddha, are able to perform such duties. The performance of these duties is not the sphere of Private Buddhas and Disciples.
只有佛陀才有「獨特與至上的精進力」(Payatta)，這也就是佛陀的多種成就之一；所以只有佛陀才能執行這些任務。執行這些任務並不是在辟支佛與弟子的能力範圍之內。
只有佛陀才有「独特与至上的精进力」(Payatta)，这也就是佛陀的多种成就之一；所以只有佛陀才能执行这些任务。执行这些任务并不是在辟支佛与弟子的能力范围之内。
[pg26]
Contemplation on rare appearance of a Buddha
省思佛陀的稀有出世
省思佛陀的稀有出世
To elaborate:
Were those who aspired after Buddhahood when they had themselves seen or heard the powers and glories of Buddha Gotama after his Enlightenment, such as victory over the heretics bloated with conceit, performance of the Twin Miracle, etc. Therefore when the Buddha descended to the city of Saṅkassa from Tāvatiṁsa where he had preached the Abhidhamma, human beings, Devas and Brahmās become visible to one another owing to Devorohaṇa Miracle[50. Devorohaṇa means "Descent from the abode of gods," i.e., the Buddha's descent therefrom. The miracle that took place on that occasion is here mentioned as Devorohaṇa Miracle, the most notable feature of which was seeing through all the universes from one end to another, from top to bottom and vice versa. There was nothing to obstruct one's sight: everybody, whether human or divine, was capable of seeing one another and capable of being seen by one another.] performed by the Buddha. The Devorohaṇa Miracle created a great expanse of space from Bhavagga[51. The highest abode of Brahmās.] above to Avīci[52. The lowest abode of intense sufferings.] below and throughout the eight directions of the unbounded universe. Beholding the Buddha's splendour that day, there was none among the people, who had gathered in a great mass, who did not aspire to Buddhahood. That all the people of this huge gathering wished for Buddhahood is mentioned in the story of Devorohaṇa of the Dhammapada Commentary and in the explanations of the three kinds of miracles in the Jinālaṅkāra Sub-Commentary.
詳盡的解釋∶
有許多人在看到或聽到佛陀的威神力與成就之後。( 譬如擊敗傲慢自大的外道、顯現雙神變等 )，都發願成佛。當佛陀在 三十三天 (Tāvatiṁsa) 教完 論藏 (Abhidhamma) 之後回來人間時，他顯出「自天下降神變」(Devorohaṇa)，令到人、天神與梵天都能互相見到對方。這自天下降神變的範圍上至有頂天[51. 有頂天是色界梵天最高一層。] (Bhavagga)，下至阿鼻地獄[52. 阿鼻地獄是地獄的最下一層。] (Avīci)，四面八方則遠至無邊世界。那天看到佛陀之非凡風采的人群，沒有一個是不因此而發願成佛的。這點在《法句經註》的自天下降的故事及《勝者莊嚴疏鈔》裡解釋三種神變時有提到。
详尽的解释∶
有许多人在看到或听到佛陀的威神力与成就之后。( 譬如击败傲慢自大的外道、显现双神变等 )，都发愿成佛。当佛陀在 三十三天 (Tāvatiṁsa) 教完 论藏 (Abhidhamma) 之后回来人间时，他显出「自天下降神变」( Devorohaṇa)，令到人、天神与梵天都能互相见到对方。这自天下降神变的范围上至有顶天[51. 有顶天是色界梵天最高一层。] (Bhavagga)，下至阿鼻地狱[52. 阿鼻地狱是地狱的最下一层。] (Avīci)，四面八方则远至无边世界。那天看到佛陀之非凡风采的人群，没有一个是不因此而发愿成佛的。这点在《法句经注》的自天下降的故事及《胜者庄严疏钞》里解释三种神变时有提到。
[pg27]
Although the number of people aspiring after Buddhahood on seeing and hearing the Buddha's splendour was great, it is certain that those who were of little faith, wisdom, will and energy would have flinched if they had known the pertinent facts concerning the multiplicity of Perfections, fulfilment of these Perfections on a mightily scale, fulfilment of Perfections in every existence without interruption, fulfilment with seriousness and thoroughness fulfilment for a long time and fulfilment without regard to one's life. Only undaunted fulfilment of these awesome Perfections could lead to Enlightenment. Buddhahood is therefore said to be something hard to obtain (Dullabha[53. Dullabha, lit., hard to obtain. There are five rare phenomena hard to encounter, namely,
(1) Buddhuppāda, Appearance of a Buddha,
(2) Manussattabhāva, gaining Rebirth as a Human Being,
(3) Saddhāsampattibhāva, being Endowed with Faith in the Triple Gem and the Law of Kamma,
(4) Pabbajitabhāva, becoming a member of the community of Bhikkhus, and
(5) Saddhammasavana, getting Opportunity of Hearing the Teaching of a Buddha.]). The appearance of a Buddha is indeed a rare phenomenon.
雖然那些看到或聽到佛陀的成就之後發願成佛的人數很多，但是其中信心、智慧、願力與精進力弱的人，在得悉有關波羅蜜的各方面，圓滿諸波羅蜜的深度及漫長的時間，生生世世不可間斷，以及必須認真、透徹及不惜犧牲性命地實行時，都退縮不前了。只有堅忍不拔地圓滿波羅蜜才能證得三藐三菩提。因此佛果被稱為「難得」(Dullabha[53. Dullabha意即∶「難得」。一共有五個難以遇到或得到的稀有現象，即∶
一、佛出世 (Buddhuppāda)；
二、人生 (Manussattabhāva)；
三、信受三寶與因果 (Saddhāsampattibhāva)；
四、出家為僧 (Pabbajitabhāva)；
五、聽聞佛法 (Saddhammasavana)。]) 之事。佛陀的出世是真正非常稀有的現象。
虽然那些看到或听到佛陀的成就之后发愿成佛的人数很多，但是其中信心、智慧、愿力与精进力弱的人，在得悉有关波罗蜜的各方面，圆满诸波罗蜜的深度及漫长的时间，生生世世不可间断，以及必须认真、透彻及不惜牺牲性命地实行时，都退缩不前了。只有坚忍不拔地圆满波罗蜜才能证得三藐三菩提。因此佛果被称为「难得」(Dullabha[53. Dullabha意即∶「难得」。一共有五个难以遇到或得到的稀有现象，即∶
一、佛出世 (Buddhuppāda)；
二、人生 (Manussattabhāva)；
三、信受三宝与因果 (Saddhāsampattibhāva)；
四、出家为僧 (Pabbajitabhāva)；
五、听闻佛法 (Saddhammasavana)。]) 之事。佛陀的出世是真正非常稀有的现象。
Thus it is mentioned in the second Sutta of Ekapuggala Vagga (15), Eka Nipāta of the Aṅguttara Nikāya :
因此在《增支部‧一集‧一人品》(Aṅguttara Nikāya, Eka Nipāta, Ekapuggala Vagga) 的第二部經裡提到∶
因此在《增支部‧一集‧一人品》(Aṅguttara Nikāya, Eka Nipāta, Ekapuggala Vagga) 的第二部经里提到∶
"Ekapuggalassa, bhikkhave, pātubhāvo dullabho lokasmiṁ. Katamassa ekapuggalassa? Tathāgatassa arahato sammāsambuddhassa. Imassa kho, bhikkhave, ekapuggalassa pātubhāvo dullabho lokasmiṁ."
"Monks, in the world emergence of a being is very rare; whose emergence? The Tathāgata, who is worthy of the highest veneration and who knows the truth with Perfect Self-Enlightenment, his emergence is indeed very rare."
「諸比丘，在這世上有一個人的出現是非常稀有難得的。那是誰呢？那即是世尊、阿羅漢、正等正覺者。他的出現真是非常稀有難得的。」
“诸比丘，在这世上有一个人的出现是非常稀有难得的。那是谁呢？那即是世尊、阿罗汉、正等正觉者。他的出现真是非常稀有难得的。”
The commentary on that Sutta, too, explains why so rare is the appearance of a Buddha. Of the ten Perfections with regard to Almsgiving alone, one cannot become a Buddha after fulfilling it just once; one cannot become a Buddha after fulfilling it twice, ten times, twenty, fifty, one hundred, one thousand, one hundred thousand times, or times numbering one crore, one hundred crores, one thousand crores, or one hundred thousand crores; similarly, [pg28] one cannot become a Buddha after fulfilling it for one day, two days, ten, twenty, fifty, one hundred, one thousand, one hundred thousand days or days numbering one hundred thousand crores, not after fulfilling it for one month, two months or months numbering one hundred thousand crores; not after fulfilling it even for one year, two years, or years numbering one hundred thousand crores; not after even for a great aeon, two great aeons, or great aeons numbering one hundred thousand crores, fulfilling it even one asaṅkhyeyya great aeons, two asaṅkhyeyya great aeons or three great asaṅkhyeyya aeons. (The same holds good in the case of other Perfections such as Morality, Renunciation, Wisdom, Energy, Forbearance, Truth, Resolution, Loving-kindness and Equanimity.) In fact, the shortest duration for fulfilment of Perfections is four asaṅkhyeyya and a hundred thousand aeons; it is only after fulfilling all Perfections for such a long time without interruption, and with profound reverence, devotion, seriousness and thoroughness can one become enlightened. That is the reason for the rare occurrence of an Omniscient Buddha.
在這部經的註釋中也有解釋為何佛陀的出世是非常稀有的。單只說到十波羅蜜中的佈施波羅蜜，我們是不可能只修了一次，或兩次，或十次，或二十次，或五十次，或一百次，或一千次，或十萬次，或一千萬次，或十億次，或一千億次，或十萬億次就可成佛的。同樣地，我們是不可能只修了一天，或兩天，或十天，或二十天，或五十天，或一百天，或一千天，或十萬天，或十億天，或一個月，或兩個月，或十萬億個月，或一年，或兩年，或十萬億，或一個大劫，或兩個大劫，或十萬億個大劫，或一阿僧祗大劫，或兩阿僧祗大劫，或三阿僧祗大劫就可成佛。( 其他的波羅蜜，即持戒、出離、智慧、精進、忍辱、真實、決意、慈與捨也是同樣的情形。) 事實上最短的期限是四阿僧祗與十萬大劫。只有在這麼久的時間裡，非常恭敬、熱誠、認真、透徹與毫無間斷地圓滿諸波羅蜜之後才能成佛。這就是為什麼佛陀的出世是非常稀有的原因。
在这部经的注释中也有解释为何佛陀的出世是非常稀有的。单只说到十波罗蜜中的布施波罗蜜，我们是不可能只修了一次，或两次，或十次，或二十次，或五十次，或一百次，或一千次，或十万次，或一千万次，或十亿次，或一千亿次，或十万亿次就可成佛的。同样地，我们是不可能只修了一天，或两天，或十天，或二十天，或五十天，或一百天，或一千天，或十万天，或十亿天，或一个月，或两个月，或十万亿个月，或一年，或两年，或十万亿，或一个大劫，或两个大劫，或十万亿个大劫，或一阿僧祗大劫，或两阿僧祗大劫，或三阿僧祗大劫就可成佛。( 其他的波罗蜜，即持戒、出离、智慧、精进、忍辱、真实、决意、慈与舍也是同样的情形。) 事实上最短的期限是四阿僧祗与十万大劫。只有在这么久的时间里，非常恭敬、热诚、认真、透彻与毫无间断地圆满诸波罗蜜之后才能成佛。这就是为什么佛陀的出世是非常稀有的原因。
The Sub-Commentary on the Sutta also emphasises that only when one has fulfilled Perfections for at least four asaṅkhyeyya and a hundred thousand aeons can one become a Buddha. There is no other way. That is why the appearance of a Buddha is singularly rare.
這部經的疏鈔也強調只有至少修習諸波羅蜜四阿僧祗與十萬大劫之後才能成佛。除此之外，是沒有其他方法的。這是為何佛陀的出世是非常稀有的。
这部经的疏钞也强调只有至少修习诸波罗蜜四阿僧祗与十万大劫之后才能成佛。除此之外，是没有其他方法的。这是为何佛陀的出世是非常稀有的。
No similes to illustrate Perfections with
沒有譬喻可以形容波羅蜜
没有譬喻可以形容波罗蜜
The Future Buddha's existences during the period of four asaṅkhyeyya and a hundred thousand aeons, between the life of Sumedha the Hermit and that of Vessantara were more than the drops of water in the great ocean. The number of Perfections that had been fulfilled without interruption of a single existence was so great that its sum total cannot be estimated. There is practically nothing to compare with these Perfections. This is extolled in the Jinālaṅkāra:
菩薩在四阿僧祗與十萬大劫裡的出生次數 ( 如從須彌陀隱士至維山達拉王子 )，多過大海洋裡水滴的數目。在生生世世毫不間斷地圓滿的波羅蜜已多至無可計數。實際上這些波羅蜜是無可譬喻的。在《勝者莊嚴》裡有一首頌偈∶
菩萨在四阿僧祗与十万大劫里的出生次数 ( 如从须弥陀隐士至维山达拉王子 )，多过大海洋里水滴的数目。在生生世世毫不间断地圆满的波罗蜜已多至无可计数。实际上这些波罗蜜是无可譬喻的。在《胜者庄严》里有一首颂偈∶
"Mahāsamudde jalabindutopi, Tadantre jāti anappakā va. Nirantaraṁ pūritapāramīnaṁ, Kathaṁ pamāṇaṁ upamā kuhiṁ vā."
[pg29]
"The births during the period between the life of Sumedha and that of Vessantara were more even than the drops of water in the great Ocean. Who should know the measure of Perfections fulfilled without interruption? Where is the simile to illustrate them with?"
「在須彌陀與維山達拉王子之間，他出生的次數，多過大海洋裡水滴的數目。有誰能衡量，毫無間斷地圓滿的波羅蜜？能形容它的譬喻到底在那裡？」
“在须弥陀与维山达拉王子之间，他出生的次数，多过大海洋里水滴的数目。有谁能衡量，毫无间断地圆满的波罗蜜？能形容它的譬喻到底在那里？”
Besides, in the Sutta Pātheyya Commentary and its Sub-Commentary and the Jinālaṅkāra Sub-Commentary, where virtues of A Hundred Kinds of Meritorious Deeds (Satapuññalakkhaṇa) are dealt with, it is stated:
除此之外，《道路糧經》(Pātheyya Sutta) 的註疏與疏鈔和《勝者莊嚴疏鈔》( 註釋有關一百種善業的美德或相，Satapuññalakkhaṇa) 中提到∶
除此之外，《道路粮经》(Pātheyya Sutta) 的注疏与疏钞和《胜者庄严疏钞》( 注释有关一百种善业的美德或相，Satapuññalakkhaṇa) 中提到∶
"Having grouped on one side all the meritorious deeds such as Dāna, etc., done by an inestimable number of beings in the infinite universe during the period between the moment Sumedha resolved to achieve the goal of Buddhahood at the feet of Buddha Dīpaṅkara and the moment Prince Vessantara gave away his wife, Queen Maddī; and having grouped on the other side all the meritorious deeds done by the Future Buddha alone during the same length of time; the meritorious deeds in the former group would not come to even one hundredth, nay, one thousandth of those in the latter."
「若從須彌陀隱士在燃燈佛面前發願成佛時算起，直到維山達拉王子佈施馬帝王后 (Maddī) 為止的期間之內，把無邊世界眾生所修的佈施等善業累積起來，再跟菩薩於同時期裡所修的善業來作個比較，前者的善業也不足於後者的百分之一，甚至是千分之一。」
“若从须弥陀隐士在燃灯佛面前发愿成佛时算起，直到维山达拉王子布施马帝王后 (Maddī) 为止的期间之内，把无边世界众生所修的布施等善业累积起来，再跟菩萨于同时期里所修的善业来作个比较，前者的善业也不足于后者的百分之一，甚至是千分之一。”
Hard to become even a Future Buddha
即使欲成為菩薩也是非常艱難的
即使欲成为菩萨也是非常艰难的
Only those who are endowed with these eight factors are able to wear the 'crown of prophecy'; accordingly, let alone becoming a Buddha, it is very difficult to reach the stage of development like Sumedha the Hermit when he became eligible to receive the prophecy of Buddhahood.
只有具備了這八條件的人才能戴上「授記之冠」。因此，莫說成為佛陀，即使想要達到有如須彌陀隱士可以獲得授記的境界也是非常困難的。
只有具备了这八条件的人才能戴上「授记之冠」。因此，莫说成为佛陀，即使想要达到有如须弥陀隐士可以获得授记的境界也是非常困难的。
When as a Future Buddha it is so difficult to receive the prophecy of Buddhahood, what can be said of Buddhahood that can be attained only by fulfilling Perfections by the fourfold mode of development for at least four asaṅkhyeyya and a hundred thousand aeons after receiving the prophecy? Truly hard it is to become a Buddha.
若欲被授記成為菩薩已是如此困難，對於在被授記之後還要以至少四阿僧祗與十萬大劫的期限，通過四成就的方式圓滿諸波羅蜜才能成佛的難度是如何才能形容呢？成佛是真正很困難的。
若欲被授记成为菩萨已是如此困难，对于在被授记之后还要以至少四阿僧祗与十万大劫的期限，通过四成就的方式圆满诸波罗蜜才能成佛的难度是如何才能形容呢？成佛是真正很困难的。
Since Buddhahood is so hard to attain, the 'moment' of a Buddha's emergence is also very hard to encounter. In this connection, the Aṭṭhaka Nipāta of the Aṅguttara Nikāya gives an enumeration of eight moments or existences in Saṁsāra which are to be regarded as 'inopportune moment'[54. Inopportune moment, Akkhaṇa, literally, 'wrong moment'.] or 'unfortunate existences.' On the other hand, the moment of a Buddha's appearance is to be reckoned as an opportune moment of fortunate existence. The Eight Unfortunate Existence are:
由於佛果是非常難得的，佛陀出世的「時期」也是很難遇到的。關於這一點，《增支部‧八集》(Aṅguttara Nikāya, Aṭṭhaka Nipāta) 舉例了在娑婆世界的八個「不幸的時期」。它們是∶
由于佛果是非常难得的，佛陀出世的「时期」也是很难遇到的。关于这一点，《增支部‧八集》(Aṅguttara Nikāya, Aṭṭhaka Nipāta) 举例了在娑婆世界的八个「不幸的时期」。它们是∶
1. Existence in an abode of continuous intense suffering (Niraya):
It is an unfortunate existence because a being in this abode cannot perform any act of merit as he is all the time suffering from severe and painful tortures.
1. 生於 地獄 (Niraya)∶
這是一個不幸的時期，因為生在這裡的眾生時時刻刻都受到極端痛苦的折磨，他們是不可能行善的。
1. 生于 地狱 (Niraya)∶
这是一个不幸的时期，因为生在这里的众生时时刻刻都受到极端痛苦的折磨，他们是不可能行善的。
[pg31]
2. Existence in an animal abode∶
It is an unfortunate existence because a being of this abode living always in fear cannot perform any act of merit and is in no position even to perceive what is good or bad.
2. 生於 畜生道 (Tiracchana)∶
這是一個不幸的時期，因為這些生物時常活在恐懼裡而不能修善，而且他們也不能分辨善惡。
2. 生于 畜生道 (Tiracchana)∶
这是一个不幸的时期，因为这些生物时常活在恐惧里而不能修善，而且他们也不能分辨善恶。
3. Existence in a Peta[55. Usually translated "dead, departed" or "the departed spirit".] abode∶
It is an unfortunate existence because a being in this abode cannot perform any act of merit as it always feels the sensation of hotness and dryness and suffers from severe thirst and hunger.
3. 生於 餓鬼道 (Peta)∶
這是一個不幸的時期，因為這裡的生命時常感到乾燥、熾熱和受盡極度飢渴的折磨，是不可能修善的。
3. 生于 饿鬼道 (Peta)∶
这是一个不幸的时期，因为这里的生命时常感到干燥、炽热和受尽极度饥渴的折磨，是不可能修善的。
4. Existence in an abode of Brahmās who are Devoid of Consciousness (Asaññasatta-bhūmi) [56. With regard to this fourth Akkhaṇa, the author says that only Asaññasatta-bhūmi is mentioned in the Aṭṭhaka Nipāta of the Aṅguttara Commentary. In the Jinālaṅkāra Sub-Commentary, however, Immaterial Abode (Arūpa-bhūmi) is also included in this Akkhaṇa. The reasons for its exclusion from the Aṅguttara Nikāya are given by the author in the next paragraph. But as they are too technical we have omitted the paragraph in our translation.]∶
It is an unfortunate existence because a being in this abode cannot perform any act of merit nor listen to the Dhamma as he is not equipped with the faculty of hearing.
4. 生於 無想有情天 (Asaññasatta-bhūmi)∶
這是一個不幸的時期，因為這裡的生命是不可能修善的。由於他們沒有耳根，因此連聽聞佛法也是不可能的。( 在《勝者莊嚴疏鈔》裡，無色界也包括在內。)
4. 生于 无想有情天 (Asaññasatta-bhūmi)∶
这是一个不幸的时期，因为这里的生命是不可能修善的。由于他们没有耳根，因此连听闻佛法也是不可能的。( 在《胜者庄严疏钞》里，无色界也包括在内。)
5. Existence in a remote border region of the land∶
It is an unfortunate existence because such a region is not accessible to bhikkhus, bhikkhunīs and other disciples and devotees of a Buddha; it is a place of backward people with poor intelligence; a man living there cannot perform any act of merit as he had no chance to listen to the Dhamma though he possesses the faculty of hearing.
5. 生於遙遠的部落∶
這是一個不幸的時期，因為生在這個地方沒有機會接觸到比丘、比丘尼及其他的佛弟子與信徒。這裡的人民都很落後與缺乏知識，因此他們不能修什麼善法。雖然他們有耳根，但是卻沒有機會聽聞佛法。
5. 生于遥远的部落∶
这是一个不幸的时期，因为生在这个地方没有机会接触到比丘、比丘尼及其他的佛弟子与信徒。这里的人民都很落后与缺乏知识，因此他们不能修什么善法。虽然他们有耳根，但是却没有机会听闻佛法。
6. Existence in which one holds a wrong view[57. Wrong view, Niyata-micchādiṭṭhi, literally, a staunchly held wrong view.]:
It is an unfortunate existence because a man holding a wrong view cannot hear and practise the Dhamma though he may be living in the Middle Country where a Buddha appears and the continuous thunder[58. Thunder, Nada, literally, 'roar,' such as that of a lion.] of the Buddha's Dhamma reverberates throughout the land.
6. 生為一個持有「定邪見」(Niyata-micchādiṭṭhi) 之人∶
這是不幸的，因為即使持有「定邪見」的人生於佛陀出現的國度，法音之吼不斷響遍全國，他也不能聽聞與修習佛法。
6. 生为一个持有「定邪见」(Niyata-micchādiṭṭhi) 之人∶
这是不幸的，因为即使持有「定邪见」的人生于佛陀出现的国度，法音之吼不断响遍全国，他也不能听闻与修习佛法。
[pg32]
7. Existence in which one is born deficient in sense faculties:
It is an unfortunate existence because, in consequence of demeritorious deeds of past lives, his rebirth-consciousness is devoid of three wholesome root-conditions, viz., non-greed, non-hate and non-delusion (Ahetuka-paṭisandhika); he is therefore deficient in sense faculties such as sight, hearing, etc., and is unable to see the noble ones and hear their teachings or practise the Dhamma as taught by them even if he may be living in the Middle Country[59. The country in Central India and the birthplace of men of superior quality including Buddhas.] and have no staunchly held wrong view.
7. 生為五根不具足之人∶
這是不幸的，由於過去世的惡業，他的「結生心」(Paṭisandhi-citta) 缺少了三善因，即無貪、無瞋與無痴 (Ahetuka-paṭisandhika，無因結生 )。因此他的眼、耳等五根不具足。即使他生於「
中國[59. 在此「中國」是指古印度的文化中心 ( 現在的東北部 )，是上等素質之人，包括過去諸佛的出生地。]」，也沒持有「定邪見」，但是由於五根不具足，他不能得見聖者，也不能聽聞與修習他們所教的佛法。
7. 生为五根不具足之人∶
这是不幸的，由于过去世的恶业，他的「結生心」(Paṭisandhi-citta) 缺少了三善因，即无贪、无嗔与无痴 (Ahetuka-paṭisandhika，无因结生 )。因此他的眼、耳等五根不具足。即使他生于「
中国[59. 在此「中国」是指古印度的文化中心 ( 现在的东北部 )，是上等素质之人，包括过去诸佛的出生地。]」，也没持有「定邪见」，但是由于五根不具足，他不能得见圣者，也不能听闻与修习他们所教的佛法。
8. Existence at a time when a Buddha does not appear:
It is an unfortunate existence because at such a time a man cannot cultivate and practise the threefold training of Morality (Sīla), Concentration of mind (Samādhi) and Wisdom (Paññā) though he may be living in the Middle Country, possessing unimpaired sense faculties and holding the right view, that is, belief in the Law of Kamma.
8. 生於沒有佛陀出世的時期∶
這是不幸的，因為在這段時期，即使人們生於「中國」、五根具足與持有正見 ( 即業報智 )，也沒有機會修習戒定慧三學。
8. 生于没有佛陀出世的时期∶
这是不幸的，因为在这段时期，即使人们生于「中国」、五根具足与持有正见 ( 即业报智 )，也没有机会修习戒定慧三学。
Unlike these Eight Unfortunate Existences (Akkhaṇa), it may be noted that there is a ninth existence which is fortunate and called Buddhuppāda-navamakhaṇa because it is the existence in which a Buddha appears. Rebirth at such a time with unimpaired sense faculties and holding the right view enables one to cultivate and practise the Dhamma as taught by a Buddha. This Ninth Existence in which a Buddha Appears (Buddhuppāda-navamakhaṇa) covers the lifetime of a Buddha when he is teaching the Dhamma and the whole period, throughout which his teaching flourishes.
不同於上述的八個「不幸時期」(Akkhaṇa)，第九個時期是很幸運的，它被稱為「佛出世之第九時期」(Buddhuppāda-navamakhaṇa)，因為這是有佛出世的時期。生於這時期、五根具足又持有正見的人，將有機會培育與修習佛陀所教之法。「佛出世之第九時期」包括佛陀在生的時期以及佛法住世的時期。
不同于上述的八个「不幸时期」(Akkhaṇa)，第九个时期是很幸运的，它被称为「佛出世之第九时期」(Buddhuppāda-navamakhaṇa)，因为这是有佛出世的时期。生于这时期、五根具足又持有正见的人，将有机会培育与修习佛陀所教之法。「佛出世之第九时期」包括佛陀在生的时期以及佛法住世的时期。
Let it be a fruitful Buddhuppāda-navamakhaṇa
讓這「佛出世之第九時期」成為有成果的
让这「佛出世之第九时期」成为有成果的
Since good Buddhists of today who have gained existence as human beings with unimpaired sense faculties and the right view are living at a time when the Buddha's Dhamma is still flourishing, they have the rare opportunity of encountering Buddhuppāda-navamakhaṇa. Despite such a happy encounter, if they should neglect the meritorious practices of Sīla, Samādhi and Paññā, they [pg33] will indeed miss the golden opportunity. Chances of rebirth in these eight Unfortunate Existences (Akkhaṇa) are great and frequent whereas chances of rebirth in the dispensation of a Buddha are very remote. Only once in a long, long while of unlimited number of aeons does a Buddha emerge and the Buddhuppāda-navamakhaṇa opportunity for a fortunate existence is indeed extremely difficult to obtain.
現今的佛教徒有幸生為人、五根具足、持有正見及生在正法住世的時期，他們已遇到稀有的「佛出世之第九時期」。雖然已遇著如此殊勝的因緣，若他們懈怠而不修習戒定慧，他們已經錯失了黃金機會。生於八個不幸時期的機會是很高與頻密的，反之生於正法住世的時期的機會是非常渺茫的。只有在很漫長的無數大劫之後，才有一尊佛出現。因此「佛出世之第九時期」是非常稀有難得的。
现今的佛教徒有幸生为人、五根具足、持有正见及生在正法住世的时期，他们已遇到稀有的「佛出世之第九时期」。虽然已遇著如此殊胜的因缘，若他们懈怠而不修习戒定慧，他们已经错失了黄金机会。生于八个不幸时期的机会是很高与频密的，反之生于正法住世的时期的机会是非常渺茫的。只有在很漫长的无数大劫之后，才有一尊佛出现。因此「佛出世之第九时期」是非常稀有难得的。
Good Buddhists of the present day possess two blessings: the first is the blessing of being born at a time when the Buddha's teaching, which is very difficult to come by, flourishes in this world, and the other is that of being born as a human being holding the right view. At such an opportune moment of Buddhuppāda-navamakhaṇa, they ought to ponder seriously and rightly thus: "How should we get to know the Buddha's teaching? We should not miss this golden moment of Buddhuppāda-navamakhaṇa. Should we miss it, we will suffer long and miserably in the four woeful states."
現今的佛教徒已經獲得了兩項祝福。第一即是生於非常難得的正法住世時期，第二即是生為一個持有正見之人。因此，對於這「佛出世之第九時期」，他們應該認真與正確地省察∶「我們如何才能了知佛法？我們不可錯失了這個正法住世的黃金時期。若錯失了它，我們將很淒慘地在四惡道裡長期受苦。」
现今的佛教徒已经获得了两项祝福。第一即是生于非常难得的正法住世时期，第二即是生为一个持有正见之人。因此，对于这「佛出世之第九时期」，他们应该认真与正确地省察∶“我们如何才能了知佛法？我们不可错失了这个正法住世的黄金时期。若错失了它，我们将很凄惨地在四恶道里长期受苦。”
Bearing this in mind, as fortunate beings who encounter this rare opportunity of Buddhuppāda-navamakhaṇa, may you be able to cultivate and develop the three noble practices of Sīla, Samādhi and Paññā taught by the Buddha till the attainment of Arahantship.
謹記這一點，得遇稀有的「佛出世之第九時期」的人們，希望你們能夠培育與修習佛陀所教的戒定慧三學，直到證得阿羅漢果。
谨记这一点，得遇稀有的「佛出世之第九时期」的人们，希望你们能够培育与修习佛陀所教的戒定慧三学，直到证得阿罗汉果。
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