[pg34]

Chapter 3
Sumedha the Brahmin

第三章
須彌陀婆羅門

第三章
须弥陀婆罗门

This discourse on Buddhavaṁsa or the History of the Lives of the Buddhas was delivered by the Buddha to his kinsmen, the Sakyas, on his first visit to the city of Kapilavatthu after his enlightenment. The Sakya elders and relatives, in their stubborn pride, did not pay obeisance to him when they gathered to meet him. In order to subdue their pride and make them show respect to him, the Buddha caused to appear in the sky a jewelled platform stretching from east to west throughout the ten thousand universes and performed on it the Twin Miracle[1. The Pāḷi word is Yamaka-pāṭihāriya, which Malalasekera also calls "The miracle of the double appearances." He explains: "it consisted in the appearance of phenomena of opposite character in pairs - e.g., producing flames from the upper part of the body and a stream of water from the lower, and then alternatively from the right side of his body and from the left. From every pore of his body rays of six colours darted forth, upwards to the realm of Brahmā and downwards to the edge of the Cakkavāḷa". DPPN] of water and fire. While he was doing so, he gave the discourse on the lives of the Buddhas beginning with the story of Sumedha the Brahmin, as requested by the Venerable Sāriputta, the Chief Disciple who had the honour of occupying the seat on the immediate right of the Buddha[2. The other Chief Disciple, the Venerable Moggallāna, had the honour of occupying a similar seat on the immediate left of the Buddha.].

《佛種姓經》或《佛史》(Buddhavaṁsa) 是佛陀開悟後第一次回去 迦毗羅衛城 (Kapilavatthu) 時，向其 釋迦族 (Sakya) 親人開示的。釋迦族的長輩在見到佛陀的時候，由於固執和自滿而不肯向他頂禮。為了克制他們的我慢，以使他們向他致敬，佛陀以神通在天空中變出一座由東至西廣伸一萬個世界的寶石台，然後在台上顯現水火 雙神變 (Yamaka-pāṭihāriya)。此時，他接受舍利弗尊者的請求，從須彌陀婆羅門開始，說出了諸佛的生平歷史。

《佛种姓经》或《佛史》(Buddhavaṁsa) 是佛陀开悟后第一次回去 迦毗罗卫城 (Kapilavatthu) 时，向其 释迦族 (Sakya) 亲人开示的。释迦族的长辈在见到佛陀的时候，由于固执和自满而不肯向他顶礼。为了克制他们的我慢，以使他们向他致敬，佛陀以神通在天空中变出一座由东至西广伸一万个世界的宝石台，然后在台上显现水火 双神变 (Yamaka-pāṭihāriya)。此时，他接受舍利弗尊者的请求，从须弥陀婆罗门开始，说出了诸佛的生平历史。

At the time of the First Council, the great elders, the Venerable Mahā Kassapa, the Venerable Ānanda, etc., desiring to recite the full discourse on Buddhavaṁsa together with introductions[3. The author gives details of the introduction in the chapter on Gotama Buddhavaṁsa in Volume II.], prescribed a set Way of Recitation (Vacanāmagga) beginning with the verse "Brahmā ca Iokādhipatī sahampatī …"

在第一次結集時，大迦葉尊者、阿難陀尊者等為了背誦整部《佛種姓經》及序文，而引用一種特定的背誦方式，以「Brahmā ca Iokādhipatī sahampatī …」的詩句開始。

在第一次结集时，大迦叶尊者、阿难陀尊者等为了背诵整部《佛种姓经》及序文，而引用一种特定的背诵方式，以 “Brahmā ca Iokādhipatī sahampatī …” 的诗句开始。

Here, however, the narration will begin with the story of Sumedha the Brahmin as told by the Buddha at the request of the Venerable Sāriputta.

在此，當從須彌陀婆羅門的故事開始敘述。

在此，当从须弥陀婆罗门的故事开始叙述。

[pg35]

Four asaṅkhyeyya and a hundred thousand aeons ago there flourished the city of Amaravatī. A well-planned city in all respects, it was beautiful and pleasant. Surrounded by verdant and delightful open spaces, abounding in shades and springs, well-stocked with food and provisions and rich in assorted goods for people's enjoyment, the city warmed the hearts of divine and human beings.

四阿僧低與十萬大劫之前，有一個很繁榮的城市，名為 不死城 (Amaravatī)。這是一個在各方面都有良好計劃的城市，它很美麗與令人感到愉快。四周是青翠與優美的空地，有許多涼爽的樹蔭與長滿花草。有充足的食物與各種各樣供人娛樂的事物。這城市令到天神與人心都感到溫暖。

四阿僧低与十万大劫之前，有一个很繁荣的城市，名为 不死城 (Amaravatī)。这是一个在各方面都有良好计划的城市，它很美丽与令人感到愉快。四周是青翠与优美的空地，有许多凉爽的树荫与长满花草。有充足的食物与各种各样供人娱乐的事物。这城市令到天神与人心都感到温暖。

The city was ever resounding with ten kinds of sounds or noises such as the noises of elephants, of horses, of chariots, the sounds of big drums, of short drums, of harps, of singing, of conch shells, of clappers and of invitations to feasts. (Other cities were full of unpleasant noises and alarming cries[4. Here the author gives some examples of unpleasant noises and alarming cries to be heard in other cities. We have omitted them from our translation. In connection with the ten sounds see the Anudīpanī.].)

有十種聲音時常在城市裡響起，即∶象、馬、馬車、大鼓、小鼓、琴、歌、螺、拍掌及邀請他人用餐之聲。( 其他的城市時常充滿不愉快的聲音與哭喊。)

有十种声音时常在城市里响起，即∶象、马、马车、大鼓、小鼓、琴、歌、螺、拍掌及邀请他人用餐之声。( 其他的城市时常充满不愉快的声音与哭喊。)

The city was endowed with all characteristics of a metropolis. There was no scarcity of trades and crafts for earning a living. It was rich in seven kinds of treasures, namely: diamonds, gold, silver, cat's eyes, pearls, emeralds and coral. It was crowded with foreign visitors. Provided with everything as in a celestial realm, it was the abode of a powerful people enjoying the benefits of meritorious deeds.

這城市具備了大城市的一切特徵。它不缺乏謀生的商業與藝術。它富有七寶，即∶鑽石、金、銀、貓眼、珍珠、翠玉與珊瑚。外來遊客到處可見。它有如天界一般地具備了各種供品，是有大善業之人享受善報的住所。

这城市具备了大城市的一切特征。它不缺乏谋生的商业与艺术。它富有七宝，即∶钻石、金、银、猫眼、珍珠、翠玉与珊瑚。外来游客到处可见。它有如天界一般地具备了各种供品，是有大善业之人享受善报的住所。

Sumedha the Future Buddha

須彌陀菩薩

须弥陀菩萨

There lived in the city of Amaravatī a Brahmin named Sumedha[5. The author says Sumedha was so called because "he was endowed with praiseworthy wisdom".]. His mother was a descendant from a long line of Brahmin families; so was his father. He was therefore a pure Brahmin by birth from both paternal and maternal sides. He was born of a virtuous healthy mother. He could not be treated with contempt on account of his birth by saying: "This man is of low birth that goes back to seven generations of his ancestors." He was not a man to be abused or despised. In fact, he was a man of true Brahmin blood with very good looks that charmed everyone.

在不死城裡住著一位名叫 須彌陀 ( 妙智，Sumedha) 的婆羅門。他的父母都是婆羅門家族的後裔。因此，他的出身是屬於純正的婆羅門世系。他的母親是一位具有美德的女人。人們不能污辱他的出身，說道∶「生於七代祖先皆是低賤之家族。」；他是不可受污辱與輕視之人。事實上，他有純正的婆羅門血統，而且儀表非凡。

在不死城里住著一位名叫 须弥陀 ( 妙智，Sumedha) 的婆罗门。他的父母都是婆罗门家族的后裔。因此，他的出身是属于纯正的婆罗门世系。他的母亲是一位具有美德的女人。人们不能污辱他的出身，说道∶“生于七代祖先皆是低贱之家族。”；他是不可受污辱与轻视之人。事实上，他有纯正的婆罗门血统，而且仪表非凡。

[pg36]

As regards his wealth; he had treasures in store worth many crores and abundant grain and other commodities for daily use. He had studied the three Vedas of Iru, Yaju and Sāma, and being expert in these texts could recite them flawlessly. Effortlessly he became well versed in (1) Nighaṇḍu or glossary that explains various terms, (2) Keṭubha or rhetoric which is concerned with literary works and which explains various literary ornamentations of learned authors, (3) Vyākaraṇa (Akkharapabheda) or grammar that deals with analysis of words and explains various grammatical rules and such terms as alphabet, consonant, etc., (4) Itihāsa (also called Purāṇa) which constitutes the fifth Veda and which tells of legends and ancient tales[6. The author says in the paragraph following this that "Itihāsa as the fifth Veda" means it is the fifth in the enumeration of sciences which according to the Canon should run (1) Three Vedas, (2) Nighaṇḍu, (3) Keṭubha (4) Vyākaraṇa and (5) Itihāsa. According to the Sīlakkhandha Commentary, by adding Āthabbaṇa, the Vedas become four in number and hence Itihāsa, which comes after them is the fifth.].

他在寶庫中的財富以數千萬計，有大量的穀類及其他的日常用品。他修讀與精通 梨俱 (Iru)、耶柔 (Yaju) 和 沙磨 (Sāma) 三吠陀 (Veda)，能夠毫無差錯地背誦它們。他毫無困難地掌握與精通詞彙 ( 解釋各種詞彙的意思 )、修辭學、語法和古傳說。

他在宝库中的财富以数千万计，有大量的谷类及其他的日常用品。他修读与精通 梨俱 (Iru)、耶柔 (Yaju) 和 沙磨 (Sāma) 三吠陀 (Veda)，能够毫无差错地背诵它们。他毫无困难地掌握与精通词汇 ( 解释各种词汇的意思 )、修辞学、语法和古传说。

He was equally well-versed in Lokāyata, a philosophical work, which discourages acts of merit and favours actions which prolong saṁsāra and in works dealing with various characteristics of great men such as Future Buddhas, Future Private Buddhas, etc. He was also an accomplished teacher in Brahmanical lore that had been taught by generation after generation of teachers.

他也同樣地精通順世論 (Lokāyata)，一種不鼓勵人們修善和鼓勵人們長住於娑婆世界的哲學。他也懂得看相，例如未來佛、未來辟支佛等大人相。他也精通多代傳承下來的婆羅門學問，是一個合格的導師。

他也同样地精通顺世论 (Lokāyata)，一种不鼓励人们修善和鼓励人们长住于娑婆世界的哲学。他也懂得看相，例如未来佛、未来辟支佛等大人相。他也精通多代传承下来的婆罗门学问，是一个合格的导师。

The parents of Sumedha the Wise passed away while he was still young. Then the family treasurer, bringing the list of riches, opened the treasure-house full of gold, silver, rubies, pearls, etc., and said, "Young master, this much is the wealth that has come down from your mother's side and this much from your father's, and this much from your ancestors." He informed him of his wealth that had belonged to seven generations of his ancestors, and saying: "Do as you wish with these riches," handed them over to him.

須彌陀的父母在還很年輕時就去世了。之後他家裡的總管拿給他一個財務單，打開裝滿金、銀、寶石、珍珠等的寶庫向他說∶「小主人，這麼多的財富是你母親遺留下來的財產，那麼多的財富是你父親遺留下來的財產，而這麼多的財富是你祖先遺留下來的財產。」他告訴須彌陀說那些是他的七代祖先所遺留下來的財產，然後說∶「你可以隨意動用這些財富。」之後把這些財富移交給他。

须弥陀的父母在还很年轻时就去世了。之后他家里的总管拿给他一个财务单，打开装满金、银、宝石、珍珠等的宝库向他说∶“小主人，这么多的财富是你母亲遗留下来的财产，那么多的财富是你父亲遗留下来的财产，而这么多的财富是你祖先遗留下来的财产。” 他告诉须弥陀说那些是他的七代祖先所遗留下来的财产，然后说∶“你可以随意动用这些财富。” 之后把这些财富移交给他。