[pg48]
Chapter 5
The Prophecy
第五章
授記
第五章
授记
By the time Sumedha the Hermit had become accomplished in practices of asceticism following the teachings of noble ascetics and had gained jhānas and Higher Spiritual Powers as has been stated, there appeared in the world Buddha Dīpaṅkara Lord of the three worlds. Thirty-two wondrous events such as quake of the ten thousand universe occurred on four occasions concerning the appearance of Buddha Dīpaṅkara, namely, his conception, birth, attainment of Buddhahood and teaching of the First Sermon in Gotama Buddhavaṁsa. But Sumedha was not aware of these wondrous events as he was then totally absorbed in the bliss of jhānas.
在須彌陀隱士成就了聖潔的修行和證得八定與五種神通之後，世上出現了三界之尊的 燃燈佛 (Buddha Dīpaṅkara)。三十二瑞相 ( 例如一萬個世界震動 ) 在燃燈佛出現的四個階段發生，即∶入胎、出生、證悟佛果與初轉法輪。但是須彌陀並沒有察覺到這些瑞相，因為他完全沉入於禪悅之中。
在须弥陀隐士成就了圣洁的修行和证得八定与五种神通之后，世上出现了三界之尊的 燃灯佛 (Buddha Dīpaṅkara)。三十二瑞相 ( 例如一万个世界震动 ) 在燃灯佛出现的四个阶段发生，即∶入胎、出生、证悟佛果与初转法轮。但是须弥陀并没有察觉到这些瑞相，因为他完全沉入于禅悦之中。
After his Enlightenment, Buddha Dīpaṅkara preached the First Sermon[1. A Buddha's sermon is usually figuratively referred to as medicine that cures the ills of the world. The author therefore beautifully describes Buddha Dīpaṅkara's teaching of the First Sermon as medicinal prescription to cure the suffering of beings.] to a hundred thousand crores of Devas and human beings at Sunandārāma. After that he set out on a journey with an intention of removing mental defilements of beings by pouring on them the purifying water of Dhamma like the heavy rain that falls on all four continents.
開悟之後，燃燈佛在 妙樂居 (Sunandārāma) 向一萬億的天神與人初轉法輪。過後他開始了為眾生去除內心煩惱的旅途，有如大雨降落於四大洲般，他向眾生遍灑清淨法水。
开悟之后，燃灯佛在 妙乐居 (Sunandārāma) 向一万亿的天神与人初转法轮。过后他开始了为众生去除内心烦恼的旅途，有如大雨降落于四大洲般，他向众生遍洒清净法水。
Then with four hundred thousand Arahants, he came to the city of Rammavatī and stayed at Sudassana Monastery. Meanwhile Sumedha was enjoying the bliss of Jhānas in the forest and completely unaware of the appearance of Buddha Dīpaṅkara in the world.
有一次他帶同四十萬阿羅漢來到「喜樂城」(Rammavatī)，住在 妙見寺 (Sudassana)。那時須彌陀還在森林裡沉入於禪悅中，而沒有察覺到燃燈佛已在世上出現。
有一次他带同四十万阿罗汉来到「喜乐城」(Rammavatī)，住在 妙见寺 (Sudassana)。那时须弥陀还在森林里沉入于禅悦中，而没有察觉到燃灯佛已在世上出现。
[pg49]
On hearing the Buddha's arrival at Sudassana Monastery, the citizens of Rammavatī, after their morning meal, carried excellent gifts for medicinal use such as butter, ghee, etc., as well as flowers and scents and went to the presence of the Buddha. Having paid obeisance to the Buddha and honoured him with flowers, scents, etc., they sat down at suitable places and listened to the Buddha's most delectable sermon. At the end of the sermon, they invited the Buddha together with his disciples, the Order of bhikkhus, to the morrow's meal. And having circumambulated the Buddha in salutation, they left the monastery.
喜樂城的市民聽到佛陀來到妙見寺時，在吃完早餐之後，帶了牛油等上等的藥食，以及花和香水去拜見佛陀。他們向佛陀頂禮，以花及香水等向佛陀致敬，之後在適當的地方坐下聆聽佛陀說法。佛陀說完後，他們邀請佛陀和比丘僧團隔天用餐。在繞佛為禮後他們即離寺歸去。
喜乐城的市民听到佛陀来到妙见寺时，在吃完早餐之后，带了牛油等上等的药食，以及花和香水去拜见佛陀。他们向佛陀顶礼，以花及香水等向佛陀致敬，之后在适当的地方坐下聆听佛陀说法。佛陀说完后，他们邀请佛陀和比丘僧团隔天用餐。在绕佛为礼后他们即离寺归去。
Elaborate preparations to receive Buddha Dīpaṅkara and his company
大事準備迎接燃燈佛與其隨從
大事准备迎接燃灯佛与其随从
The next day saw the citizen of Rammavatī preparing elaborately for the "Incomparably Great Alms-giving" (Asadisa-mahādāna). A pavilion was set up; pure, tender blue lotuses were strewn in the pavilion; the air was refreshened with four kinds of perfume; sweet smelling flowers made from rice-flakes were scattered; pots of cool sweet water were covered with emerald-green banana leaves and placed at the four corners of the pavilion; a canopy decorated with stars of gold, silver and ruby was fixed to the ceiling of the pavilion; scented flowers and jewel like blooms formed into garlands and festoons were hung here and there. When such necessary decorations of the pavilion were complete, the citizens started to make the city clean and tidy. On both sides of the main road were placed water-pots, flowers, banana plants complete with bunches of fruit, flags, banners and streamers were hung up; decorative screens were put up at suitable places.
隔天，喜樂城的市民大事準備「無比大佈施」(Asadisa-mahādāna)。他們建了一座特別的建築物，裡面散放著純潔美麗的藍蓮花，以四種香水使空氣清新。在四個角落各放置一個冷水壺，再以如翠玉般的蕉葉覆蓋。在天花板上掛著一支以金、銀及寶石星點綴的華蓋。四周掛滿了香花圈。當這建築物的裝飾完畢後，市民開始掃除城市使它整齊。大道兩旁都置放了水壼、花、香蕉樹、旗與布條。在適當的地方也置放了屏飾。
隔天，喜乐城的市民大事准备「无比大布施」(Asadisa-mahādāna)。他们建了一座特别的建筑物，里面散放著纯洁美丽的蓝莲花，以四种香水使空气清新。在四个角落各放置一个冷水壶，再以如翠玉般的蕉叶覆盖。在天花板上挂著一支以金、银及宝石星点缀的华盖。四周挂满了香花圈。当这建筑物的装饰完毕后，市民开始扫除城市使它整齐。大道两旁都置放了水壶、花、香蕉树、旗与布条。在适当的地方也置放了屏饰。
When necessary preparations had thus been made in the city, the citizens attended to mending of the road which the Buddha would take in entering the city. With earth they filled holes and breaches caused by floods and levelled the uneven muddy ground. They also covered the road with pearl-white sand, strewed it with flowers of rice-flakes and placed banana plants complete with [pg50] bunches of fruit along the route. Thus they made all the arrangements and preparations for the ceremony of almsgiving.
當市內的佈置完畢後，市民就去修補佛陀將會用來走進城裡的路。他們以土來修補被淹水造成的破洞與裂縫，把不平的泥地弄平。他們也在路上蓋上一層白沙，再散放一些花等等。他們如此地進行一切佈施節目的安排與準備。
当市内的布置完毕后，市民就去修补佛陀将会用来走进城里的路。他们以土来修补被淹水造成的破洞与裂缝，把不平的泥地弄平。他们也在路上盖上一层白沙，再散放一些花等等。他们如此地进行一切布施节目的安排与准备。
At that time Sumedha the Hermit levitated from his hermitage and while travelling through space saw the citizens of Rammavatī engaging cheerfully in road-mending and decorating. Wondering what was going on below, he alighted and stood at an appropriate place while the people were watching him. Then he asked:
"You are mending the road so happily and enthusiastically. For whose benefit are you mending the road?"
那時候須彌陀隱士從禪園起飛，在天空中看到喜樂城的市民愉快地為修路與佈置忙碌。他奇怪下面發生了什麼事，就當著眾人面前飛下來，站在一個適當的位置，問道∶
「你們愉快與熱忱地補路，你們是為誰修補路呢？」
那时候须弥陀隐士从禅园起飞，在天空中看到喜乐城的市民愉快地为修路与布置忙碌。他奇怪下面发生了什么事，就当著众人面前飞下来，站在一个适当的位置，问道∶
“你们愉快与热忱地补路，你们是为谁修补路呢？”
The people then answered:
"Venerable Sumedha, there has appeared in this world the Incomparable Buddha Dīpaṅkara, who has conquered the five evil forces of Māra, and who is the Supreme Lord of the whole world. We are mending the road for his benefit."
市民答道∶
「須彌陀尊者，這世上已出現了無比的燃燈佛，他已征服了五魔，是全世界的至上世尊。我們就是為他修補路的。」
市民答道∶
“须弥陀尊者，这世上已出现了无比的燃灯佛，他已征服了五魔，是全世界的至上世尊。我们就是为他修补路的。”
(From this conversation it may be noted that Buddha Dīpaṅkara appeared only long after Sumedha had attained Jhānas and Higher Spiritual Powers. Sumedha did not happen to be aware of Dīpaṅkara's conception, birth, attainment of Buddhahood, and teaching of the First Sermon because he had wandered about only in the forest and in the sky tally absorbed in the bliss of Jhānas and in the exercise of Higher Spiritual Powers, taking no interest in any event of the human world. It was only while he was travelling through space and when the people of Rammavatī attending to road-mending and cleaning that he descended to earth to ask what was going on. This suggests that Sumedha was some few thousand years old at that time as the duration of life when Buddha Dīpaṅkara appeared was a hundred thousand years.)
( 以上的對話顯示燃燈佛是在須彌陀證得八定與五神通很久之後才出現的。須彌陀沒有察覺到燃燈佛的入胎、出生、成佛與初轉法輪四時是因為他只周遊於森林與天空中，又時常沉入於禪悅與修習神通，對於人間俗事完全不感興趣。只有這次他在天空飛行，看到喜樂城市民修補路與大掃除時才下來探個究竟。這表示當時須彌陀已經有好幾千歲。燃燈佛那時期的人類壽命是十萬歲。)
( 以上的对话显示燃灯佛是在须弥陀证得八定与五神通很久之后才出现的。须弥陀没有察觉到燃灯佛的入胎、出生、成佛与初转法轮四时是因为他只周游于森林与天空中，又时常沉入于禅悦与修习神通，对于人间俗事完全不感兴趣。只有这次他在天空飞行，看到喜乐城市民修补路与大扫除时才下来探个究竟。这表示当时须弥陀已经有好几千岁。燃灯佛那时期的人类寿命是十万岁。)
[pg51]
Sumedha's participation in the road-mending work
須彌陀參與修補道路的工作
须弥陀参与修补道路的工作
Sumedha was filled with joy on hearing the word "Buddha" uttered by the people of Rammavatī. He experienced great mental happiness and repeated the word, "Buddha, Buddha", as he could not contain the intense joy that had arisen in him.
聽到喜樂城市民說「佛陀」這個字時，須彌陀內心充滿歡喜。他感到非常快樂，不自禁地重覆說∶「佛陀！佛陀！」
听到喜乐城市民说「佛陀」这个字时，须弥陀内心充满欢喜。他感到非常快乐，不自禁地重覆说∶“佛陀！佛陀！”
Standing on the spot where he had descended, Sumedha was filled with happiness and also stirred by religious emotion, thought profoundly thus:
"I will sow excellent seeds of merit in the fertile ground, namely, this Buddha Dīpaṅkara, for cultivation of good deeds. Rare and difficult, indeed, it is to witness the happy moment of a Buddha's appearance. That happy moment has now come to me. Let it not pass by unheeded."
立於當地，須彌陀心中充滿歡喜，受到信心的鼓勵，他想∶
「我將在這大福田 ( 即燃燈佛 ) 種下殊勝的善種子，以培育善業。能夠親眼看到佛出世的這一快樂時期，是非常稀有與難得的。現在我已遇到令人快樂的時刻，我不可錯失了它。」
立于当地，须弥陀心中充满欢喜，受到信心的鼓励，他想∶
“我将在这大福田 ( 即燃灯佛 ) 种下殊胜的善种子，以培育善业。能够亲眼看到佛出世的这一快乐时期，是非常稀有与难得的。现在我已遇到令人快乐的时刻，我不可错失了它。”
Having thought thus, he asked the people: "O men, if you are preparing the road for the Buddha's visit, allot me a stretch of the road; I too would like to participate in your road-mending work."
這樣想後，他問那些市民∶「朋友們，若你們為佛陀準備路，可否分配一段路給我，我也想參與你們修補道路的工作？」
这样想后，他问那些市民∶“朋友们，若你们为佛陀准备路，可否分配一段路给我，我也想参与你们修补道路的工作？”
"Very well", said the people, and because they were confident that he was a person of great supernatural powers, they allotted him a big, boggy and very uneven portion of ground which would be difficult to mend. As they assigned him his share of work, they said: "You may improve and make it delightful with decorations."
「好的！」市民答道。由於他們相信他是一位有超凡能力之人，他們分配給他一大段不平，且難以修補的地段。分配好後，他們說∶「你可以修補和裝飾，使它變得美麗。」
“好的！” 市民答道。由于他们相信他是一位有超凡能力之人，他们分配给他一大段不平，且难以修补的地段。分配好后，他们说∶“你可以修补和装饰，使它变得美丽。”
Then Sumedha, with his heart gladdened by thought on the attributes of the Buddha, decided: "I can mend the road with my supernatural powers so that it will look pleasant. But if I do so the people around me may not think highly of it (because it will be done easily in an instant.) Today, I should do my duties with my own physical labour." Having decided thus he filled the bog with earth that he carried from a distance.
其時，須彌陀省思佛陀的美德而感到非常喜悅，他想∶「我有能力以神通來修補此路，使它變得美麗愉人，但是若這麼做，周圍的人可能不認為這有什麼好 ( 因為這麼做可以很容易又很快就辦好了 ) 。今天我將以自己的體能來執行我的任務。」這麼決定之後，他親自從遠處載泥土來修補破洞。
其时，须弥陀省思佛陀的美德而感到非常喜悦，他想∶“我有能力以神通来修补此路，使它变得美丽愉人，但是若这么做，周围的人可能不认为这有什么好 ( 因为这么做可以很容易又很快就办好了 )。今天我将以自己的体能来执行我的任务。”这么决定之后，他亲自从远处载泥土来修补破洞。
The arrival of Buddha Dīpaṅkara
燃燈佛的到來
燃灯佛的到来
Before Sumedha had finished his assigned work Buddha Dīpaṅkara came along the road with four hundred thousand Arahants, who were all endowed with the Six [pg52] Higher Spiritual Powers, who could not be shaken by the eight vicissitudes of the world and who were purified of mental defilements[2. The four hundred thousand Arahants always followed and accompanied Buddha Dīpaṅkara. The virtues of these Arahants are given just for ready reference in the Pāḷi Text which says that they were endowed with the Six Higher Spiritual Powers, that they could not be shaken by the eight vicissitudes of the world and that they were purified of mental defilements. But the Commentary states that their virtues were in addition to those already mentioned: they had little desire; they were easily contented; they could give others words of advice; in turn they listen to words of advice respectfully; they were devoid of attachment to five sense-objects; they did not mix with lay people (unnecessarily), and they observed the five kinds of discipline, etc., says the author. (The author also makes a quotation from the Hsutaunggan Pyo another well-known epic of Shin Sīlavaṁsa.)].
當須彌陀還來不及完成補路工作時，燃燈佛與四十萬阿羅漢已經到來。那些阿羅漢都證得了六神通，是八風吹不動且已經完全清淨內心煩惱的聖人。
当须弥陀还来不及完成补路工作时，燃灯佛与四十万阿罗汉已经到来。那些阿罗汉都证得了六神通，是八风吹不动且已经完全清净内心烦恼的圣人。
When Buddha Dīpaṅkara came along the road with four hundred thousand Arahants, Devas and men welcomed them with beating of drums. They also expressed their joy by singing songs of welcome in honour of the Buddha.
當燃燈佛與四十萬阿羅漢來到路上時，天神與人擊鼓來迎接他們。他們也唱禮敬世尊之歌來表露內心的喜悅。
当燃灯佛与四十万阿罗汉来到路上时，天神与人击鼓来迎接他们。他们也唱礼敬世尊之歌来表露内心的喜悦。
At that time human beings were visible to Devas, so also Devas were visible to human beings. All these beings, divine and human, followed the Buddha, some raising their hands in adoration and others playing their respective musical instruments.
當時天神與人能夠互相見到對方，他們都跟在佛陀的後面，一些合掌致敬，其他則奏樂致敬。
当时天神与人能够互相见到对方，他们都跟在佛陀的后面，一些合掌致敬，其他则奏乐致敬。
Devas coming along through the air tossed and scattered about such celestial flowers as Mandārava, Paduma and Koviḷāra all over the place - up and down, front and behind, left and right - in honour of the Buddha. Earth-bound humans also did similar honour to the Buddha with such flowers as Campaka, Sarala, Mucalinda, Nāga, Punnāga, and Ketakī.
眾天神在天空中向上下前後左右各方撒下 曼陀羅 (Mandārava)、蓮花 (Paduma) 和 俱毘陀羅 (Koviḷāra) 等天界之花，以禮敬佛陀。地上的人們也同樣地以各種花來禮敬佛陀。
众天神在天空中向上下前后左右各方撒下 曼陀罗 (Mandārava)、莲花 (Paduma) 和 俱毗陀罗 (Koviḷāra) 等天界之花，以礼敬佛陀。地上的人们也同样地以各种花来礼敬佛陀。
Sumedha gazed, unblinking, at the Buddha's person, endowed with the thirty two marks of a superman and further adorned with the eighty minor marks. He witnessed the Buddha's resplendent person, looking as if of solid gold, at the height of glory, with the bright aura ever around him and the six rays emanating from his body flashing like lightning against a sapphire-blue sky.
須彌陀不眨眼地凝視具足三十二大人相與八十種好的佛陀。他親眼見到佛陀至高成就的色身光彩，其身如純金，身上時刻散發六色身光，有如蔚藍天空中的一道閃電。
须弥陀不眨眼地凝视具足三十二大人相与八十种好的佛陀。他亲眼见到佛陀至高成就的色身光彩，其身如纯金，身上时刻散发六色身光，有如蔚蓝天空中的一道闪电。
[pg53]
Then he decided thus: "Today I ought to sacrifice my life in the presence of the Buddha. Let him not tread in the mud and suffer discomfort. Let the Buddha with all his four hundred thousand Arahants tread on my back and walk just as they would do on ruby-coloured planks of a bridge. Using my body as footpath by the Buddha and his Arahants will definitely bring me long-lasting welfare and happiness."
此時他想∶「今天我應該在佛陀當前奉獻自己的生命。且讓佛陀與所有的四十萬阿羅漢從我的背上踏過，就有如踏過寶石色之橋一般。以身體作為佛陀與諸阿羅漢的通路，肯定會帶給我長久的福利與快樂。」
此时他想∶“今天我应该在佛陀当前奉献自己的生命。且让佛陀与所有的四十万阿罗汉从我的背上踏过，就有如踏过宝石色之桥一般。以身体作为佛陀与诸阿罗汉的通路，肯定会带给我长久的福利与快乐。”
Having made up his mind thus. he loosened his hair-knot, spread the mat of black-leopard skin, and fibre-robe on the murky swamp and lay prostrate on them like a bridge constructed of ruby-coloured wooden planks.
如此決定之後，他解開了髮髻，用黑豹皮與袈裟來覆蓋泥坑，然後有如一座拱橋般地在其上做五體投地之禮。
如此决定之后，他解开了发髻，用黑豹皮与袈裟来覆盖泥坑，然后有如一座拱桥般地在其上做五体投地之礼。
Sumedha's aspiration towards Omniscient Buddhahood
須彌陀發願成佛
须弥陀发愿成佛
In Sumedha, who had thus prostrated himself, the aspiration to become a Buddha had arisen thus: "If I so desire, this very day I can become an Arahant in whom the Āsavas are exhausted and mental defilements removed. But what does it profit me - a superman as I am - to realise the fruition of Arahantship and Nibbāna as an obscure disciple in the dispensation of Buddha Dīpaṅkara? I will exert my utmost for the attainment of Omniscient Buddhahood."
此時做五體投地之禮的須彌陀心中生起了發願成佛之念∶「若我願意，我可在今天即成為一位漏盡的阿羅漢。但是像我這樣超凡之人，在燃燈佛的教法之中，證得阿羅漢果與涅槃而成為一個普通弟子，這對我有什麼好處呢？我將付出至上的精進力以證得正等正覺。」
此时做五体投地之礼的须弥陀心中生起了发愿成佛之念∶“若我愿意，我可在今天即成为一位漏尽的阿罗汉。但是像我这样超凡之人，在燃灯佛的教法之中，证得阿罗汉果与涅槃而成为一个普通弟子，这对我有什么好处呢？我将付出至上的精进力以证得正等正觉。”
"What is the use of selfishly escaping the cycle of births alone in spite of the fact that I am a superior person fully aware of my powers of Wisdom, Faith and Energy. I will strive for attainment of Omniscient Buddhahood and liberate all beings including Devas from the cycle of births, which is a sea of suffering."
「既然我清楚地知道自己是擁有超凡智慧、信與精進的非凡人，自私地獨自脫離生死輪迴又有什麼好處呢？我將致力於成就佛果，再解救一切眾生脫離生死輪迴的苦海。」
“既然我清楚地知道自己是拥有超凡智慧、信与精进的非凡人，自私地独自脱离生死轮回又有什么好处呢？我将致力于成就佛果，再解救一切众生脱离生死轮回的苦海。”
"After attaining Omniscient Buddhahood myself as a result of my matchless deed of service rendered by lying prostrate in the mud making myself a kind of bridge for the Supreme Buddha Dīpaṅkara, I will rescue numerous beings out of the cycle of births, which is a sea of suffering."
「我在泥坑上向燃燈佛頂禮，作為一座橋來為他奉獻生命，當我因此無比善業證得佛果後，我將把無數的眾生自生死輪迴之苦海中解救出來。」
“我在泥坑上向燃灯佛顶礼，作为一座桥来为他奉献生命，当我因此无比善业证得佛果后，我将把无数的众生自生死轮回之苦海中解救出来。”
[pg54]
"After crossing over the stream of Saṁsāra and leaving behind the three realms of existences Anudīpanī, I will myself first embark on the Dhamma-raft of the Noble Path of the Eight Constituents and go to the rescue of all beings including Devas." Thus his mind was bent upon being a Buddha.
「捨棄三界、渡過生死苦海之後，我將踏上八正道之法筏，再去解救一切眾生。」如此，他的心已傾向於成佛。
“舍弃三界、渡过生死苦海之后，我将踏上八正道之法筏，再去解救一切众生。”如此，他的心已倾向于成佛。
Sumittā - the Future Yasodharā
須蜜多 (Sumittā) - 未來的耶輸陀羅 (Yasodharā)
须蜜多 (Sumittā) - 未来的耶输陀罗 (Yasodharā)
While Sumedha was making his resolution to attain Buddhahood, a young Brahmin maiden named Sumittā came to join the people gathering in the presence of the Buddha. She brought eight lotus blooms to honour the Buddha with. When she got into the middle of the crowd, and as soon as her eyes fell on Sumedha she was seized with a sudden great love for him. Though she wanted to offer him some gift she had nothing but the eight lotus blooms. Then she said to him: "Venerable Hermit, I give you five lotus blooms so that you may offer them on your own to the Buddha. The remaining three blooms are for my own offering to the Buddha." She then handed the five lotus blooms to Sumedha and expressed her wish saying: "Venerable Hermit, throughout the period you are fulfilling Perfections for Buddhahood; may I be the partner sharing your life."
在須彌陀發願成佛的當下，有位名叫須蜜多的婆羅門少女來參與觀看佛陀的人群。她帶了八朵蓮花來禮敬佛陀。來到人群中，第一眼看到須彌陀時，她即對他一見傾心。雖然她想送他禮物，但是除了那八朵蓮花之外，她再無他物。因此，她對須彌陀說∶「尊者，我送你五朵蓮花以便你可以自己佈施給佛陀。其餘三朵我將親自佈施給佛陀。」過後她把五朵蓮花交給須彌陀，再說出她的願望∶「尊者，在你圓滿波羅蜜的時期裡，願我成為與你共同生活的伴侶。」
在须弥陀发愿成佛的当下，有位名叫须蜜多的婆罗门少女来参与观看佛陀的人群。她带了八朵莲花来礼敬佛陀。来到人群中，第一眼看到须弥陀时，她即对他一见倾心。虽然她想送他礼物，但是除了那八朵莲花之外，她再无他物。因此，她对须弥陀说∶“尊者，我送你五朵莲花以便你可以自己布施给佛陀。其余三朵我将亲自布施给佛陀。” 过后她把五朵莲花交给须弥陀，再说出她的愿望∶“尊者，在你圆满波罗蜜的时期里，愿我成为与你共同生活的伴侣。”
Sumedha accepted the lotus blooms from the young lady Sumittā and, in the midst of the gathering, offered them to Buddha Dīpaṅkara who had come towards him, and he prayed for the attainment of Perfect Self-Enlightenment.
須彌陀接受了須蜜多送他的五朵蓮花，然後在人群當中送給向他走過來的燃燈佛，再發願成佛。
须弥陀接受了须蜜多送他的五朵莲花，然后在人群当中送给向他走过来的燃灯佛，再发愿成佛。
Observing the scene that had taken place between Sumedha and Sumittā, the Buddha made the prediction in the midst of the multitude thus:
"O Sumedha, this girl Sumittā, will be your partner who will share life with you, assisting you with equal fervour and deed for your attainment of Buddhahood. She will be pleasing to you with her every thought, word and deed. She will be lovely in appearance, pleasing, sweet of speech and a delight to the heart. In your
[pg55]
Dispensation as a Buddha, in your final existence, she will become a female disciple who will receive your spiritual inheritance of Arahantship complete with supernormal psychic powers."
看到須彌陀與須蜜多兩者之間所發生的事情，佛陀在人群裡做了預言∶
「須彌陀，這個名叫須蜜多的少女，將會是你許多生中的伴侶，永遠一樣熱誠地助你證悟佛果。她的每一個身語意言行都能令你感到愉快。她外表甜美、言語柔和及令人心中感到愉快。在你最後一生成佛的時候，她將成為你的女弟子，獲得你的阿羅漢果與諸神通之精神財產。」
看到须弥陀与须蜜多两者之间所发生的事情，佛陀在人群里做了预言∶
“须弥陀，这个名叫须蜜多的少女，将会是你许多生中的伴侣，永远一样热诚地助你证悟佛果。她的每一个身语意言行都能令你感到愉快。她外表甜美、言语柔和及令人心中感到愉快。在你最后一生成佛的时候，她将成为你的女弟子，获得你的阿罗汉果与诸神通之精神财产。”
The Utterance of the Prophecy
授記
授记
Knowing that Sumedha was endowed with these requisite qualifications, Buddha Dīpaṅkara came in person towards Sumedha and, standing at the head of his prostrate body, exercised his supernormal psychic power of seeing into the future to find out whether Sumedha, who had laid himself prostrate in the mud with an [pg56] intention to become a Buddha, would have his intention materialised or not. Then Buddha Dīpaṅkara came to know all about his future thus: "Sumedha will become a Buddha, Gotama by name, after four asaṅkhyeyya and a hundred thousand aeons have passed from the present one." While still standing there the Buddha uttered the prophecy in nine verses beginning with the words "Passatha imaṁ tāpasaṁ, jaṭilaṁ uggatāpanaṁ."
知道須彌陀具備了這八項條件，燃燈佛走到在泥地上向他敬禮的須彌陀面前，運用神通去看發願成佛的他在未來是否能實現心願。如此省察之後，燃燈佛知道「須彌陀在四阿僧祗與十萬大劫之後，將會成佛，名為 喬答摩 (Gotama)。」立在當地，佛陀說了九首預言偈 ( 授記 )∶
知道须弥陀具备了这八项条件，燃灯佛走到在泥地上向他敬礼的须弥陀面前，运用神通去看发愿成佛的他在未来是否能实现心愿。如此省察之后，燃灯佛知道 “须弥陀在四阿僧祗与十万大劫之后，将会成佛，名为 乔答摩 (Gotama)。” 立在当地，佛陀说了九首预言偈 ( 授记 )∶
1. Monks behold this matted-haired ascetic of rigorous austere practices! This Sumedha the Hermit will become an Enlightened One among Brahmās, Devas and human beings after innumerable aeons, to be exact, four asaṅkhyeyya and a hundred thousand aeons from now.
1.「諸比丘，你們看這勤修善行的修行者，須彌陀隱士。他將在四阿僧祗與十萬大劫之後，在眾梵天、天神與人當中，出現為佛。」
1. “诸比丘，你们看这勤修善行的修行者，须弥陀隐士。他将在四阿僧祗与十万大劫之后，在众梵天、天神与人当中，出现为佛。”
2. On the threshold of his Buddhahood, this Sumedha will renounce the world, leaving behind the marvellously delightful city of Kapilavatthu; he will then devote himself to meditation and perform strenuous Austere Practices (Dukkaracariyā).
2.「在成佛的邊緣，須彌陀將會出家，捨棄了非常令人愉快的迦毘羅衛城。之後他投入禪修和實行極度的 苦行 (Dukkaracariyā) 。」
2. “在成佛的边缘，须弥陀将会出家，舍弃了非常令人愉快的迦毗罗卫城。之后他投入禅修和实行极度的 苦行 (Dukkaracariyā) 。”
3. While staying under the banyan tree called Ajapāla he will accept the offering of milk-rice and go towards the river Nerañjarā[3. Name of the river, on the banks of which was Uruvelā, the scene of the Bodhisatta's sojourn after his realization at the futility of most severe austerities. He bathed in the river before he ate the meal of milk-rice given by Sujātā. After eating the meal the Bodhisatta launched the bowl in the river. Having reached the Nāga's riverine abode it sank down and came into contact with the bowls similarly launched by the three previous Buddhas of this Kappa. See also the Anudīpanī for the derivation of the river's name.].
3.「在一棵 阿闍波羅榕樹 (Ajapāla nigrodha) 下，他接受了乳飯的供養，再走去 尼連禪河 (Nerañjarā)。」
3. “在一棵 阿阇波罗榕树 (Ajapāla nigrodha) 下，他接受了乳饭的供养，再走去 尼连禅河 (Nerañjarā)。”
4. Where his attainment of Buddhahood is drawing near, he will partake of the milk-rice on the river bank and approach the Bodhi Tree by the path well prepared by Devas.
4. 「在將要成佛時，他在河邊吃了乳飯。然後在天神整理好的道路上，走向菩提樹。」
4. “在将要成佛时，他在河边吃了乳饭。然后在天神整理好的道路上，走向菩提树。”
[pg57]
5. As he reaches the Bodhi Tree, which will be the site of winning Enlightenment, he goes round it clockwise; he will turn from south to west, from west to north and then from north to east. Thus becoming a Supremely Enlightened One with none to excel him and his fame spreading far and wide. Then having seated himself at the foot of the Bodhi Tree he will gain Insight-Knowledge of the Four Noble Truths.
5.「來到證悟地點的菩提樹下，他順時針向它繞轉，從南走向西，從西走向北，再從北走向東。他將成為正等正覺者、無人可匹比、善名遠播。坐菩提樹下，他將證得徹知四聖諦之觀智。」
5. “来到证悟地点的菩提树下，他顺时针向它绕转，从南走向西，从西走向北，再从北走向东。他将成为正等正觉者、无人可匹比、善名远播。坐菩提树下，他将证得彻知四圣谛之观智。”
6. The Mother of this Buddha will bear the name Māyā Devī; the father will be named Suddhodana. The Buddha will have the name Gotama.
6.「這尊佛的母親名為 摩耶夫人 (Māyā Devī)；他的父親是 淨飯王 (Suddhodana)。這尊佛則名為 喬答摩 (Gotama)。」
6. “这尊佛的母亲名为 摩耶夫人 (Māyā Devī)；他的父亲是 净饭王 (Suddhodana)。这尊佛则名为 乔答摩 (Gotama)。”
7. The pair of his Chief Disciples will be Kolita and Upatissa, who will be free of Mental Intoxicants (Āsava) and Attachment (Rāga), and who are of calm heart and profound mental concentration. The monk, Ānanda by name, will wait upon this Buddha as an attendant.
7.「他的一對上首弟子是 拘利多 (Kolita) 和 優婆低沙 (Upatissa)。已經無漏、無貪、心平靜與定力極深。一位名叫 阿難陀 (Ānanda）的比丘將是佛陀的侍者。」
7. “他的一对上首弟子是 拘利多 (Kolita) 和 优婆低沙 (Upatissa)。已经无漏、无贪、心平静与定力极深。一位名叫 阿难陀 (Ānanda）的比丘将是佛陀的侍者。”
8. Khemā Therī and Uppalavaṇṇā Therī, who are free of mental intoxicants and attachments, who are of calm heart and profound mental concentration, will become the pair of female Chief Disciples. The fig tree, Ficus Religiosa (Assattha), will be the Buddha's Bodhi Tree under which he attains Enlightenment.
8.「訶摩長老尼 (Khemā) 與 蓮華色長老尼 (Uppalavaṇṇā)，兩者皆已無漏者、心靜且定，將是一對上首女弟子。阿剎陀榕樹 (Assattha) 將是這尊佛的菩提樹；他即在此樹下證得佛果。」
8. “诃摩长老尼 (Khemā) 与 莲华色长老尼 (Uppalavaṇṇā)，两者皆已无漏者、心静且定，将是一对上首女弟子。阿刹陀榕树 (Assattha) 将是这尊佛的菩提树；他即在此树下证得佛果。”
9. Citta and Hatthāḷavaka will be the foremost male lay attendants serving the Buddha. Similarly, Uttarā and Nandamātā will be the foremost female lay attendants.
9.「吉達 (Citta) 和 阿多羅婆各 (Hatthāḷavaka) 將是佛陀的首席俗家男弟子。同樣地，優多羅 (Uttarā) 和 難陀母 (Nandamātā) 將是佛陀的首席俗家女弟子。」
9, “吉达 (Citta) 和 阿多罗婆各 (Hatthāḷavaka) 将是佛陀的首席俗家男弟子。同样地，优多罗 (Uttarā) 和 难陀母 (Nandamātā) 将是佛陀的首席俗家女弟子。”
[pg58]
Acclamation by Devas and men
天神與人的喝采
天神与人的喝采
On hearing the prophecy of Buddha Dīpaṅkara who had no equal in the three worlds and who was always in pursuit of meritorious deeds, Devas and men acclaimed with joy: "It is said that this Sumedha the Hermit truly the seed of a Future Buddha." They slapped themselves on their upper arms[4. Slapping oneself on the left upper arm with the right palm is a physical expression of one's joy.] in elation. Devas and Brahmās, who had come from the ten thousand universes together with humans raised their hands in adoration.
聽到三界中獨一無二、常住於善法的燃燈佛之預言，天神與人皆快樂地歡呼∶「須彌陀隱士是真正的未來佛。」他們愉快地拍著自己的上臂[4. 以右掌拍左上臂是一種表示愉快的方式。]。來自一萬個世界的天神與梵天，連同人們都合掌致敬。
听到三界中独一无二、常住于善法的燃灯佛之预言，天神与人皆快乐地欢呼∶“须弥陀隐士是真正的未来佛。” 他们愉快地拍著自己的上臂[4. 以右掌拍左上臂是一种表示愉快的方式。]。来自一万个世界的天神与梵天，连同人们都合掌致敬。
They also expressed their wishes in prayer saying,
"Even though we should now fail to put into practice the teaching of Buddha Dīpaṅkara, Lord of the entire world, we will encounter face to face, this noble Hermit who will appear as a Buddha; we will then be able to strive for attainment of higher knowledge of the Dhamma."
他們也祈禱道∶
「即使我們在燃燈佛世尊的教導之下未能如法修行，我們將親身遇到在未來出世為佛的聖潔隱士，那時我們將能夠致力於證悟正智之法。」
他们也祈祷道∶
“即使我们在燃灯佛世尊的教导之下未能如法修行，我们将亲身遇到在未来出世为佛的圣洁隐士，那时我们将能够致力于证悟正智之法。”
"For example, there are those who try to cross a river, but cannot reach the destined landing place on the other side as they are carried away by the current of the river; they manage, however, to cling to a landing place somewhere further down the river and thence cross over to their destination."
「譬如某人嘗試越渡一條河，但是由於被河流捲走而未能到達彼岸。無論如何，在下游某地，他們將找到踏足之地，而成功越渡至彼岸。」
“譬如某人尝试越渡一条河，但是由于被河流卷走而未能到达彼岸。无论如何，在下游某地，他们将找到踏足之地，而成功越渡至彼岸。”
"In the same way, although we cannot yet avail ourselves of the teaching of Buddha Dīpaṅkara, we will encounter this noble Hermit destined to become a Buddha in future when we will attain the Path and Fruition."
「同樣地，雖然我們在燃燈佛的教導之下未能如法修行，我們將會遇到這在未來肯定成佛的聖潔隱士，那時我們將會證得道與果。」
“同样地，虽然我们在燃灯佛的教导之下未能如法修行，我们将会遇到这在未来肯定成佛的圣洁隐士，那时我们将会证得道与果。”
Buddha Dīpaṅkara proceeded to Rammavatī
燃燈佛向喜樂城前進
燃灯佛向喜乐城前进
After Buddha Dīpaṅkara, who was worthy of accepting the gift brought from a distance[5. Āhuneyya: worthy of accepting the gift brought from a distance: the fifth of the nine attributes of the Saṅgha.], who having [pg59] insight into the three worlds was the possessor of the attribute "Knower of the World" (Lokavidū), had thus made the prediction and honoured him with eight handfuls of flowers, he departed, stepping out with his right foot placed by the side of Sumedha.
「應受自遠地前來供養」(Āhuneyya) 與「世間知」(Lokavidū) 的燃燈佛授記之後，把八朵蓮花送給須彌陀，再從他的旁邊走過去。
「应受自远地前来供养」(Āhuneyya) 与「世间知」(Lokavidū) 的燃灯佛授记之后，把八朵莲花送给须弥陀，再从他的旁边走过去。
From the place where the Buddha had uttered the prophecy, the four hundred thousand Arahants also departed, keeping Sumedha on their right (after honouring him with flowers and scents). So also humans, supernatural beings[6. Called Nāga in Pāḷi who are serpent demons with miraculous powers.] and celestial musicians (Gandhabba Devas) departed from there after paying obeisance to Sumedha and honouring him with flowers and scents.
在佛陀授記之地，四十萬阿羅漢也以右肩朝向須彌陀，離開遠去。人、龍與 乾闥婆 ( 天界音樂神 ) 也都以花及香水向須彌陀致敬後離去。
在佛陀授记之地，四十万阿罗汉也以右肩朝向须弥陀，离开远去。人、龙与 乾闼婆 ( 天界音乐神 ) 也都以花及香水向须弥陀致敬后离去。
Amidst the honours showered on him in reverence by the Devas and citizens of Rammavatī, Buddha Dīpaṅkara, followed by the four hundred thousand Arahants, proceeded along the well-decorated road into the city where he took the seat especially prepared for him. Sitting down, he appeared like the morning sun rising on the top of Mount Yugandhara. Just as the early rays of the sun bring the lotus flowers into full bloom, so the Buddha would shed rays of Enlightenment to enable those, who were on the verge of liberation, to penetrate stage by stage into the depths of the Four Noble Truths. The four hundred thousand Arahants were also seated in an orderly manner at the places they had reached. The citizens of Rammavatī then performed the ceremony of the Great Incomparable Alms-Giving (Asadisa-mahādāna) to the Buddha and his follower bhikkhus.
在天神與喜樂城的市民向他示敬之下，燃燈佛與四十萬阿羅漢走進城裡，坐在為他特設的座位上。坐在當地，他有如從 持雙山 ( Yugandhara ) 升上來的旭日。有如旭日之光令到蓮花盛放；佛陀也散發菩提之光，令在覺悟邊緣的眾生得以次第地透視四聖諦。四十萬阿羅漢也整齊地坐在當地。喜樂城市民則實行「無比大佈施」(Asadisa-mahādāna) 來供養佛陀及眾比丘。
在天神与喜乐城的市民向他示敬之下，燃灯佛与四十万阿罗汉走进城里，坐在为他特设的座位上。坐在当地，他有如从 持双山 (Yugandhara) 升上来的旭日。有如旭日之光令到莲花盛放；佛陀也散发菩提之光，令在觉悟边缘的众生得以次第地透视四圣谛。四十万阿罗汉也整齐地坐在当地。喜乐城市民则实行「无比大布施」(Asadisa-mahādāna) 来供养佛陀及众比丘。
Sumedha's delight and satisfaction
須彌陀感到喜悅與滿足
须弥陀感到喜悦与满足
When Buddha Dīpaṅkara, the leader of the three worlds, and the four hundred thousand Arahants went out of his sight, Sumedha got up joyfully from his prostrate position, and with his mind suffused with joy and happiness, exultation and delightful satisfaction, he sat down cross-legged on the huge pile of flowers that were strewn in his honour by Devas and men, and contemplated thus:
[pg60]
"I am fully accomplished in Jhānas and have attained the height of the Five Higher Spiritual Powers. Throughout the ten thousand universes, there is no ascetic who is my peer. I see none who is equal to me in the exercise of supernormal powers."
當燃燈佛與四十萬阿羅漢離開視線之後，須彌陀愉快地起身，心中充滿喜悅與滿足。他盤足坐在天神與人拋來向他致敬的花堆上省思∶
「我具足了四禪八定與五神通的頂點。在一萬個世界之中沒有任何一位修行者可與我匹比。我沒有看到任何人的神通是與我同等的。」
当燃灯佛与四十万阿罗汉离开视线之后，须弥陀愉快地起身，心中充满喜悦与满足。他盘足坐在天神与人抛来向他致敬的花堆上省思∶
“我具足了四禅八定与五神通的顶点。在一万个世界之中没有任何一位修行者可与我匹比。我没有看到任何人的神通是与我同等的。”
Thus contemplating he experienced intense joy and satisfaction.
如此的省思後，他感到非常的喜悅與滿足。
如此的省思后，他感到非常的喜悦与满足。
Devas proclaimed thirty-two prophetic phenomena
天神宣佈三十二種預兆
天神宣布三十二种预兆
When Sumedha was seated cross-legged, happy with recollection of Buddha Dīpaṅkara's prophecy and feeling as though he already had the precious gem of Omniscient Buddhahood in his very hand, Devas and Brahmās from the ten thousand universes came and proclaimed with a mighty sound:
當須彌陀盤坐著回憶燃燈佛的預言時，他快樂得感到一切知之寶有如已在掌握之中。來自一萬個世界的天神與梵天前來向他大聲地宣佈∶
当须弥陀盘坐著回忆燃灯佛的预言时，他快乐得感到一切知之宝有如已在掌握之中。来自一万个世界的天神与梵天前来向他大声地宣布∶
(1) Noble Sumedha, thirty-two prophetic phenomena have now taken place; these phenomena had occurred also to all previous Future Buddhas who had received the prophecy and were sitting down cross-legged as you are doing now. So you will become a Buddha without fail.
(1)「聖潔的須彌陀，三十二種預兆已經發生了。這些預兆在過去諸菩薩被授記，以及有如你一般地盤腿坐著時也發生過，因此你肯定會成佛。」
(1) “圣洁的须弥陀，三十二种预兆已经发生了。这些预兆在过去诸菩萨被授记，以及有如你一般地盘腿坐著时也发生过，因此你肯定会成佛。”
(2) Noble Sumedha, when previous Future Buddhas received the prophecy, there was absence of extreme cold and heat or hotness of the weather. These two phenomena have been clearly discerned today. So you will become a Buddha without fail.
(2)「聖潔的須彌陀，當過去諸菩薩被授記時，天氣的嚴寒與熾熱消失。今天這兩個現象可以很清楚地察覺到，因此你肯定會成佛。」
(2) “圣洁的须弥陀，当过去诸菩萨被授记时，天气的严寒与炽热消失。今天这两个现象可以很清楚地察觉到，因此你肯定会成佛。”
(3) Noble Sumedha, when previous Future Buddhas received the prophecy, there was utter silence and complete absence of disturbances over the whole ten thousand universes. These two phenomena have been clearly discerned today. So you will become a Buddha without fail.
(3)「聖潔的須彌陀，當過去諸菩薩被授記時，一萬個世界完全寧靜、毫無吵雜之聲。今天這兩個現象可以很清楚地察覺到，因此你肯定會成佛。」
(3) “圣洁的须弥陀，当过去诸菩萨被授记时，一万个世界完全宁静、毫无吵杂之声。今天这两个现象可以很清楚地察觉到，因此你肯定会成佛。”
(4) Noble Sumedha, when previous Future Buddhas had received the prophecy, there were no violent winds blowing, there were no rivers flowing. These two phenomena have been clearly discerned today. So you will become a Buddha without fail.
(4)「聖潔的須彌陀，當過去諸菩薩被授記時，沒有暴風吹，河水停止不流。今天這兩個現象可以很清楚地察覺到，因此你肯定會成佛。」
(4) “圣洁的须弥陀，当过去诸菩萨被授记时，没有暴风吹，河水停止不流。今天这两个现象可以很清楚地察觉到，因此你肯定会成佛。”
[pg61]
(5) Noble Sumedha, when previous Future Buddhas received the prophecy, all the terrestrial flowers and aquatic flowers came to bloom simultaneously. The same phenomenon has happened today. So you will become a Buddha without fail.
(5)「聖潔的須彌陀，當過去諸菩薩被授記時，一切陸上與水中的花都一齊盛開。相同的現象已在今天發生，因此你肯定會成佛。」
(5) “圣洁的须弥陀，当过去诸菩萨被授记时，一切陆上与水中的花都一齐盛开。相同的现象已在今天发生，因此你肯定会成佛。”
(6) Noble Sumedha, when previous Future Buddhas received the prophecy, all the creepers and trees bore fruit simultaneously. The same phenomenon has happened today. So you will become a Buddha without fail.
(6)「聖潔的須彌陀，當過去諸菩薩被授記時，一切的爬藤與果樹一齊結果。相同的現象已在今天發生，因此你肯定會成佛。」
(6) “圣洁的须弥陀，当过去诸菩萨被授记时，一切的爬藤与果树一齐结果。相同的现象已在今天发生，因此你肯定会成佛。”
(7) Noble Sumedha, when previous Future Buddhas had received the prophecy, all the precious jewels that lie in the sky and on earth shone bright. The same phenomenon has happened today. So you will become a Buddha without fail.
(7)「聖潔的須彌陀，當過去諸菩薩被授記時，一切天上與陸地的寶石皆散發光芒。相同的現象已在今天發生，因此你肯定會成佛。」
(7) “圣洁的须弥陀，当过去诸菩萨被授记时，一切天上与陆地的宝石皆散发光芒。相同的现象已在今天发生，因此你肯定会成佛。”
(8) Noble Sumedha, when previous Future Buddhas had received the prophecy, great sounds of celestial as well as earthly music was heard, without either Devas or human beings playing on the musical instruments. The same phenomenon has happened today. So you will become a Buddha without fail.
(8)「聖潔的須彌陀，當過去諸菩薩被授記時，在無天神與人奏樂之下也可聽到響亮的天上與人間的音樂。相同的現象已在今天發生，因此你肯定會成佛。」
(8) “圣洁的须弥陀，当过去诸菩萨被授记时，在无天神与人奏乐之下也可听到响亮的天上与人间的音乐。相同的现象已在今天发生，因此你肯定会成佛。”
(9) Noble Sumedha, when previous Future Buddhas received the prophecy, strange and exquisite flowers fall from heaven like rain. The same phenomenon has happened today. So you will become a Buddha without fail.
(9)「聖潔的須彌陀，當過去諸菩薩被授記時，異花如雨從天而降。相同的現象已在今天發生，因此你肯定會成佛。」
(9) “圣洁的须弥陀，当过去诸菩萨被授记时，异花如雨从天而降。相同的现象已在今天发生，因此你肯定会成佛。”
(10) Noble Sumedha, when previous Future Buddhas had received the prophecy, there occurred whirling of the great ocean and trembling of the ten thousand universes. There have been great roars today because of these two phenomena. So you will become a Buddha without fail.
(10)「聖潔的須彌陀，當過去諸菩薩被授記時，大海洋出現了漩渦，一萬個世界都震動。今天這兩個現象帶來了嘯吼，因此你肯定會成佛。」
(10) “圣洁的须弥陀，当过去诸菩萨被授记时，大海洋出现了漩涡，一万个世界都震动。今天这两个现象带来了啸吼，因此你肯定会成佛。”
(11) Noble Sumedha, on the day that previous Future Buddhas had received the prophecy, there occurred extinction of hell-fires throughout the ten thousand universes. The same phenomenon has happened today. So you will become a Buddha without fail.
(11)「聖潔的須彌陀，在過去諸菩薩被授記當天，一萬個世界的地獄之火皆熄滅。相同的現象已在今天發生，因此你肯定會成佛。」
(11) “圣洁的须弥陀，在过去诸菩萨被授记当天，一万个世界的地狱之火皆熄灭。相同的现象已在今天发生，因此你肯定会成佛。”
[pg62]
(12) Noble Sumedha, on the day that previous Future Buddhas received the prophecy, the sun became clear of blemishes, all the stars and planets discernable during the day. The same phenomenon has happened today. So you will become a Buddha without fail.
(12)「聖潔的須彌陀，在過去諸菩薩被授記當天，太陽變得潔白無瑕，一切的星辰皆可清楚地看到。相同的現象已在今天發生，因此你肯定會成佛。」
(12) “圣洁的须弥陀，在过去诸菩萨被授记当天，太阳变得洁白无瑕，一切的星辰皆可清楚地看到。相同的现象已在今天发生，因此你肯定会成佛。”
(13) Noble Sumedha, on the day that previous Future Buddhas received the prophecy, water gushed from the earth without having any rain. The same phenomenon has happened today. So you will become a Buddha without fail.
(13)「聖潔的須彌陀，在過去諸菩薩被授記當天，沒有下雨也有水自地底流出來。相同的現象已在今天發生，因此你肯定會成佛。」
(13) “圣洁的须弥陀，在过去诸菩萨被授记当天，没有下雨也有水自地底流出来。相同的现象已在今天发生，因此你肯定会成佛。”
(14) Noble Sumedha, on the day that previous Future Buddhas had received the prophecy, the stars and planets shone with splendour. The planet Visākha appeared in conjunction with the full moon. The same phenomena have happened today. So you will become a Buddha without fail.
(14)「聖潔的須彌陀，在過去諸菩薩被授記當天，星辰皆散發出華麗的光芒。氏星 (Visākha) 在月圓日出現。相同的現象已在今天發生，因此你肯定會成佛。」
(14) “圣洁的须弥陀，在过去诸菩萨被授记当天，星辰皆散发出华丽的光芒。氏星 (Visākha) 在月圆日出现。相同的现象已在今天发生，因此你肯定会成佛。”
(15) Noble Sumedha, on the day that previous Future Buddhas received the prophecy, snakes, mongooses and other animals, that live in pits and foxes and other animals, that live in ravines came out of their habitation. The same phenomenon has happened today. So you will become a Buddha without fail.
(15)「聖潔的須彌陀，在過去諸菩薩被授記當天，住在坑洞裡的蛇、貓鼬等，和住在峽谷裡的狐狸等動物，都自窩裡跑出來。相同的現象已經在今天發生，因此你肯定會成佛。」
(15) “圣洁的须弥陀，在过去诸菩萨被授记当天，住在坑洞里的蛇、猫鼬等，和住在峡谷里的狐狸等动物，都自窝里跑出来。相同的现象已经在今天发生，因此你肯定会成佛。”
(16) Noble Sumedha, on the day that previous Future Buddhas received the prophecy, there was no sign of dissatisfaction[7. The author here points out that people are inflicted with discontent in their everyday life, never satisfied with whatever they possess. Judging from this particular phenomenon, it is only on the day of a Buddha's prophecy that they are temporarily relieved of their perennial discontent.] in the heart of sentient beings and they were content with what they had. The same phenomenon has happened today. So you will become a Buddha without fail.
(16)「聖潔的須彌陀，在過去諸菩薩被授記當天，眾生的心中沒有不滿足之感，他們都滿足於自己所擁有的。相同的現象已在今天發生，因此你肯定會成佛。」
(16) “圣洁的须弥陀，在过去诸菩萨被授记当天，众生的心中没有不满足之感，他们都满足于自己所拥有的。相同的现象已在今天发生，因此你肯定会成佛。”
(17) Noble Sumedha, on the day that previous Future Buddhas received the prophecy, sentient beings were cured of diseases and relieved of hunger. The same phenomenon has happened today. So you will become a Buddha without fail.
(17)「聖潔的須彌陀，在過去諸菩薩被授記當天，眾生的病痛與飢餓都獲得消除。相同的現象已在今天發生，因此你肯定會成佛。」
(17) “圣洁的须弥陀，在过去诸菩萨被授记当天，众生的病痛与饥饿都获得消除。相同的现象已在今天发生，因此你肯定会成佛。”
[pg63]
(18) Noble Sumedha, on the day that previous Future Buddhas received the prophecy, there occurred alleviation of attachment to sense-objects in the minds of sentient beings which are also rid of ill-will and bewilderment. The same phenomenon has happened today. So you will become a Buddha without fail.
(18)「聖潔的須彌陀，在過去諸菩薩被授記當天，眾生得以暫時不執著於貪瞋痴的外塵。相同的現象已在今天發生，因此你肯定會成佛。」
(18) “圣洁的须弥陀，在过去诸菩萨被授记当天，众生得以暂时不执著于贪嗔痴的外尘。相同的现象已在今天发生，因此你肯定会成佛。”
(19) Noble Sumedha, on the day that previous Future Buddhas received the prophecy, the minds of sentient beings were rid of fear. The same phenomenon has happened today. So you will become a Buddha without fail.
(19)「聖潔的須彌陀，在過去諸菩薩被授記的當天，眾生心中沒有恐懼。相同的現象已在今天發生，因此你肯定會成佛。」
(19) “圣洁的须弥陀，在过去诸菩萨被授记的当天，众生心中没有恐惧。相同的现象已在今天发生，因此你肯定会成佛。”
(20) Noble Sumedha, on the day that previous Future Buddhas received the prophecy, the atmosphere was clear, free from dust, dirt and mist. The same phenomenon has happened today. So you will become a Buddha without fail.
(20)「聖潔的須彌陀，在過去諸菩薩被授記當天，空氣清新、無塵無霧。相同的現象已在今天發生，因此你肯定會成佛。」
(20) “圣洁的须弥陀，在过去诸菩萨被授记当天，空气清新、无尘无雾。相同的现象已在今天发生，因此你肯定会成佛。”
(21) Noble Sumedha, on the day that previous Future Buddhas received the prophecy, the atmosphere was free of undesirable odours and filled with celestial fragrance. The same phenomenon has happened today. So you will become a Buddha without fail.
(21)「聖潔的須彌陀，在過去諸菩薩被授記當天，空氣沒有惡臭的氣味，而充滿了天界的香味。相同的現象已在今天發生，因此你肯定會成佛。」
(21) “圣洁的须弥陀，在过去诸菩萨被授记当天，空气没有恶臭的气味，而充满了天界的香味。相同的现象已在今天发生，因此你肯定会成佛。”
(22) Noble Sumedha, on the day that previous Future Buddhas received the prophecy, Devas and Brahmās (except formless ones of the latter beings) became visible. The same phenomenon has happened today. So you will become a Buddha without fail.
(22)「聖潔的須彌陀，在過去諸菩薩被授記當天，天神與梵天 ( 除了無色界梵天之外 ) 都變得可見到。相同的現象已在今天發生，因此你肯定會成佛。」
(22) “圣洁的须弥陀，在过去诸菩萨被授记当天，天神与梵天 ( 除了无色界梵天之外 ) 都变得可见到。相同的现象已在今天发生，因此你肯定会成佛。”
(23) Noble Sumedha, on the day that previous Future Buddhas received the prophecy, all abodes of incessant suffering became visible today. The same phenomenon has happened today. So you will become a Buddha without fail.
(24) Noble Sumedha, on the day that previous Future Buddhas received the prophecy, walls, doors and even mountains always open wide and formed no obstructions or barriers. Today also these walls, [pg64] doors and mountains became as the empty space and the open sky, in any way. The same phenomenon has happened today. So you will become a Buddha without fail.
(24)「聖潔的須彌陀，過去諸菩薩被授記當天，牆與門，甚至山嶽都打開，不成為障礙或阻礙物。今天這些牆、門與山嶽都有如無物的空間或天空。相同的現象已在今天發生，因此你肯定會成佛。」
(24) “圣洁的须弥陀，过去诸菩萨被授记当天，墙与门，甚至山岳都打开，不成为障碍或阻碍物。今天这些墙、门与山岳都有如无物的空间或天空。相同的现象已在今天发生，因此你肯定会成佛。”
(25) Noble Sumedha, at the moment that Future Buddhas received the prophecy, there occurred no death nor conception of beings. The same phenomenon has happened today. So you will become a Buddha without fail.
(25)「聖潔的須彌陀，在過去諸菩薩被授記的那一刻，沒有眾生的生與死發生。相同的現象已在今天發生，因此你肯定會成佛。」
(25) “圣洁的须弥陀，在过去诸菩萨被授记的那一刻，没有众生的生与死发生。相同的现象已在今天发生，因此你肯定会成佛。”
Encouraging words of Devas and Brahmās
天神與梵天的鼓勵
天神与梵天的鼓励
Devas and Brahmās who had come from the ten thousand universes spoke words of praise and encouragement to Sumedha thus:
"Noble Sumedha, strive on earnestly with constant diligence! There should be no retreat. Proceed with your endeavour! We know without any doubt that you will certainly become a Buddha."
來自一萬個世界的天神與梵天如此讚美與鼓勵須彌陀∶
「聖潔的須彌陀，持恆與熱誠地奮鬥、絕不退縮、精進地向前邁進。我們絕不懷疑，你是肯定會成佛的。」
来自一万个世界的天神与梵天如此赞美与鼓励须弥陀∶
“圣洁的须弥陀，持恒与热诚地奋斗、绝不退缩、精进地向前迈进。我们绝不怀疑，你是肯定会成佛的。”
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