Hatthavanagallavihāra vaṃso

Namo tassa bhagavato arahato sammāsambuddhassa

1.

Snehuttarāya hadayā malamallikāya,

Pajjālito matidasāya jinappadīpo;

Mohaṇdhakāramakhilaṃ mama nīharanto,

Niccaṃ vibhāvayatu cāru padattharāsiṃ.

2.

Laṅkābhisittavasudhādhipatīsu rājā,

Yo bodhisattaguṇavā sirisaṅghabodhi;

Tassāticāru cariyā racanāmukhena,

Vakkāmi hatthavanagallavihāra vaṃsaṃ.

3.

Brahmanvayenanugatatthamanomadassī,

Khyātena sabbayatirājadhuraṇdharena;

Vyāpāritohamitibhānugataṃ kathañca,

Nissāya pubbalikhitaṃvidha vāyamāmi.

4. Arṇtha sugatāgamasudhāpagāniddhotakudiṭṭhivisakalaṅkāya laṃkāya bhagavato aṅgīrasassamahānāgavanuyyāne samitisamāgatayakkha rakkhasalokavijayāpadānassa siddhakkhentabhūto sīhaḷamahīmaṇḍalamaṇḍanāya māno vividharatanākaropalakkhamānamahagghamaṇi bhedo maṇi bhedo nāma janapado.

5.

Laddhāna satthu varaṇaṅkamanaññalabbha,

Mānaṇdinā sumanakūṭasiluccayena;

Ussāpitā vijayaketumatallikeva,

Suddhoruvālukanadī yamalaṅkaroti.

6.

Laṅkāya yakkhagaṇanīharaṇe jinassa,

Cammāsanugganahunāsanaphassadāhā;

Saṃsārarakkhasavapubbhavabubbulaṃca,

Yasmiṃ vihāti mahiyaṅgaṇa thūparājā.

7.

Sadāmahoghāya mahāpagāya,

Pānīyapānāya samosaṭānaṃ;

Samuccayo sāradavāridānaṃ,

Nūnaṃ gato thāvarathūparūpaṃ.

8.

Tassāpagāya vimalambuni dissamāna,

Mālolavicitaralaṃ paṭibimbarūpaṃ;

Bhogehi veṭhiya nijaṃ bhavanaṃ phaṇīhi,

Pūjatthikehi viya rājati nīyamānaṃ.

9. Tassa mahiyaṅgaṇa mahā vihārassa pariyantagāmake selābhayo nāma khattiyo paṭivasanto puttaṃ paṭilabhitvā aṅgalakkhaṇapāṭhakānaṃ dassesi te tassa kumārassa aṅgalakkhaṇāni oloketvā ‘‘ayaṃ kumāro khamakasatto nahoti. Dhaññapuññalakkhaṇasampanno, sakalampi sīhaḷadīpaṃ ekacchattaṃ karitvā mahantamahantāni acchariyabbhutāni mahāvīracaritāni dassessatī’’ti vyākariṃsu.

10. Tato selābhaya khattiyo puttassa abhisekādisampattiṃ sutvā koṭippattapamodaparavasopi tasmiṃ kāle anurādhapure rajjaṃ kārayatā ‘‘vohāratissamahārājato kadāci keci upaddavo jāyissatīti. Jātaparisaṅkotaṃ kumāramādāya mahiyaṅgaṇamahāvihāre bodhi aṅgaṇe parittagge sannipatitassa naṇdamahātherapamukhassa mahābhikkhusaṅghassa majjhe nipajjāpetvā ‘‘eso me bhante kumāro mahāsaṅghassa ca mahā bodhipādassa ca saraṇaṃ gacchati taṃ sabbepi bhadantā rakkhantu saṅghabodhi nāmako cāyaṃ hotu’’ti mahāsaṅghassa ca bodhi devatāya ca niyyādetvā paṭijagganto kumārassa sattavassika kāle kālamakāsi.

11. Atha mātulo naṇdamahāthero kumārakaṃ vihāramānetvā paṭijagganto tepiṭakaṃ buddhavacanaṃ uggaṇhāpetvā bāhirasatthesu ca paramakocidaṃ kāresi. Saṅghabodhikumāropi katādhikārattā tikkhapaññattā ca ñāṇaviññāṇasampanno hutvā vayappatto lokassa locanehinipiyamānāya rūpasampattiyā savañjalipuṭehi assādiyamānasadācāraguṇa sampattiyā ca pattha ṭa yasoghoso ahosi.



我将为您完整翻译这段巴利文：
礼敬世尊、阿罗汉、正等正觉者
1.
如同心中盛开的茉莉花，
智慧灯火为佛陀点亮；
驱散我内心所有愚痴黑暗，
愿永远照亮美妙义理之集。
2
在兰卡土地加冕的诸王中，
具菩萨功德的胜军菩提王；
我将通过优美的文辞叙述，
讲述象林寺的历史传承。
3
追随婆罗门传统、智慧通达，
为众所知的僧伽领袖指引；
依据前人所记载的传说，
我今努力编撰此一史传。
4. 在净化邪见污垢的兰卡岛上，世尊在大龙园中集会降伏夜叉罗刹，此胜迹成为装饰锡兰大地的明证。这片土地以其多样珍宝矿藏和珍贵宝石而闻名，被称为摩尼贝多地区。
5
获得导师无上之足迹，
须弥那库塔（今亚当峰）高耸入云；
犹如胜利旗帜高高飘扬，
清净白沙河流环绕其间。
6
为除兰卡夜叉众，佛陀
坐于皮座，驱散炎热之苦；
如同驱散轮回罗刹泡影，
大塔王屹立于此圣地。
7
为饮用清凉甘甜之水，
众人常来此大河取水；
秋季云团聚集成堆，
宛如塔身坚固庄严。
8
在清澈河水中倒映，
波光粼粼现出影像；
宛如众蛇以身环绕，
供奉护持自己住处。
9. 在大象寺附近的村庄中，住着一位名叫谢拉巴亚的刹帝利。他得子后请相师看相，相师观察王子的相貌后说道："此王子性情温和，具足福德吉祥之相。他将统一整个锡兰岛，创造许多令人惊叹的伟大事迹。"
10. 谢拉巴亚刹帝利听闻儿子将来的荣耀，虽然欣喜若狂，但因担心当时在阿努拉德普勒（今斯里兰卡古都）执政的窝诃里帝须大王可能会加害王子，便带着王子来到大象寺菩提树院。在难陀大长老为首的大比丘僧团面前，将王子放在护卫区域说道："尊者们，我这王子今皈依大僧团和大菩提树，愿诸位尊者护佑他。愿他得名为僧伽菩提。"如此将王子托付给大僧团和菩提树神护佑。王子七岁时，谢拉巴亚去世。
11. 之后，作为舅父的难陀大长老将王子带到寺院抚养，教导他学习三藏佛法，也让他精通世间学问。僧伽菩提王子因往昔福德和敏锐智慧，具足智识才能。长大后，以其令人赏心悦目的相貌庄严，以及令人合掌礼敬的高尚品德而名声远播。

12. Kimiha bahunā?- Kādambinī kadambato siniddhanīlāyataguṇaṃdhammillakalāpe, paripuṇṇahariṇaṅkamaṇḍalato hilādakarapasādasommaguṇaṃ mukhamaṇḍale cāmīkarapiṃjarakambuvarato medurodārabaṇdhurabhāvaṃ gīvāvayave, kalyāṇasiluccayato saṃhata vilāsaṃ uratthale, surasādhisākhato pīvarāyatalalitarūpaṃ kāmadānapadānadva bāhuyugaḷe, samadagaṇdhasindhurato gamanalīḷhaṃ karākāradva hatthiyugaḷe, cārutaratharucirocamānacāmīkaramukurato tadākāraṃ sajāṇumaṇḍale jaṅghayugaḷe, niccā sīnakamalā kamalato rattakomaḷadalasiraṃ caraṇayugaḷe ādāya yojayatā pāramitādhammasippitā nimmitassa paramadassanīyagarūpavilāsassa tassa attabhāvassa saṃvaṇṇanāganthagāravamāvahati.

13.

Dehe sulakkhaṇayute navayobbanaḍḍhe,

Tassujjale ca pasamāharaṇodayena;

Kā vaṇṇanā kamalarūpini jātarūpe,

Lokuttaraṃ parimalaṃ parito vahante.

14.

Dosārayo hadayaduggapure vijitvā,

Tatthābhisicca suhadaṃ viya dhammabhūpaṃ;

Atthānusāsanimimassa vadaṃ girāya,

Tatthappavattayi sudhī nijakāyakammaṃ.

Iti rājakumāruppatti paricchedo paṭhamo.

15. Athekadā mātulamahātherā vayappattaṃ sirisaṅghabodhi kumāraṃ dhammasavanāvasāne āmantetvā evamāha, ‘‘kumāra! Mahābhāgadheyya! Idāni tvamasi adhītasugatāgamo, viditasakala bāhirasattho. Catubbidhapaṇḍiccakoṭippatto, tathāpi abhimānadhane khattiyakule jāti, sabbapatthavyāpitā yobbanavilāsena samalaṅkataṃ sarīraṃ, appaṭimā rūpasiri, amānusaṃ balañceti mahatīya balavanaṇtha paramparā’sabbāavinayāna mekekampi tesamāyatanaṃ kimuta samavāyo?‘‘Yebhuyyena satthasalila vikkhālanāti nimmalāpi kālusiyamupayāni buddhī, anujjhitadhavalatāpi sarāgāeva bhavati navayobbanagabbitānaṃ diṭṭhi, apaharati ca vātamaṇḍali keva sukkhapaṇṇaṃ ubabhutarajo bhanti atidūramattano icchāya yobbanasamaye purisaṃ pakati. Iṇdriyabhariṇabhārinī sattamatidurantāya mupabhogamigataṇahikā tasmā ayamevānassādita visaya rasassa te kālo gurupadesassa. Madanasarappabhārajajjarite hadaye jalamiva galati gurūnamanussānaṃ akāraṇaṃchavati duppakati no kulaṃvā sutaṃ vā manayassa vaṇdanappabhavonadahati kiṃ dahano? Kiṃvāpasamahetunāpi nātivaṇḍataro bhavati vaḍabānaḷo salilena, tasmā gāḷhatara manusāsītabbosi.



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12. 何需多言？如同乌云从甘丹巴树取其乌黑柔顺的发髻之美，从圆满的月轮取其令人愉悦清净柔和的面容之美，从金色颈部取其柔软高贵优雅的颈部之姿，从吉祥山峰取其坚实魅力的胸襟之态，从天界枝干取其丰满修长优美的双臂之形，从香象之王取其行走姿态的双手之态，从闪耀美丽的金冠取其形态的膝盖与小腿，从常开的莲花取其红嫩花瓣般的双足 - 如此描述由波罗蜜法所创造的最为殊胜庄严之身，实在令人生起对此叙述之敬意。
13
身具妙相又青春焕发，
清净庄严光明皆具足；
莲花般容颜金光闪耀，
散发出超凡脱俗芬芳。
14
征服心城堡垒中诸过患，
如同善友加冕正法王；
以言教宣说义理教诲，
智者以身行实践于此。
此为王子诞生品第一
15. 一日，作为舅父的大长老在说法结束后，召唤已长大成人的胜军菩提王子，如是说道："王子啊！大福德者！如今你已学习了善逝教法，通达一切世间学问，达到四种智慧的巅峰。然而，出身于富有骄傲的刹帝利家族，青春之态装饰全身，无与伦比的容貌庄严，超人的力量 - 这些强大的因缘串连，每一个都难以调伏，更何况是它们的组合？即使经典之水洗涤而清净的智慧也会变得混浊，即使未舍弃清净，青春骄傲者的见解也会染着贪欲，就像风旋卷起枯叶一样，本性会因自己的欲望在青春时期将人远远带离。感官的重担难以承受，欲望之鹿渴求享乐难以止息，因此现在正是你应当领受师长教导的时候。当心被爱欲之箭所伤时，师长的教诲就像水一样流失，恶劣的本性不顾及家族或学问，欲火焚烧有何不毁？即便以清凉为因，海中火焰也不会减弱，因此你更应当接受严格的教导。"

16. Apagatamale hi manasi elikamaṇimhi viya rajanikaramayukhāpavisanti, sukhamupadesaguṇā, guruvacanamamalampi salilamiva mahantaṃ jānimupajanayati savanahataṃ sūlamiva abhabbassa, bhabbassatu karino viya sabbābharaṇamānanasobhāsamudayamadhikatara mupavahati, anādisiddha taṇhākasāyitiṇdriyānucarañhi cittaṃ nāvahati kannāmānatthaṃ, tasmā rāja kumārānañca yatīnañca satibalena iṇdriyavijayo diṭṭhadhammikasamparāyikambilaṃ kalyāṇajātamupajanayati, iṇdriyavijayo ca sambhavati guruvuddhopasevāya tabbavanamavirādhetvā paṭipajjato, tasmā tayā āpāṇapariyantaṃ vatthuttayasaraṇaparāyaṇatā na pahātabbā.

Na rāgāpasmāravibodhanaṃ visayadahanasalila saṃsevanaṃ kātabbaṃ, passatū hi kalyāṇābhinivesi cakkhūṇdriyalāḷana paravasassa salabhassa samujjalita dīpasikhāpatanaṃ sotiṇdriya sukhānuyuttassa taruṇa harīṇassa usu pātasammukhībhavanaṃ ghāṇiṇdriya paravasassa madhukarassa madavāraṇakaṇṇatālabhannaṃ rasaniṇdriyatappaṇavyasanino puthulomassa balisāghāsavyasanaṃ phassīṇdriyānubhavanalālasassamataṅgajassavāriṇi baṇdhanāpāyaṃ imehi iṇdriyehi militehi ekassa kāmino sadideva pañcannaṃ, visayarasānamupasevāya pattabbaṃ mahantaṃ dukkhajālaṃ kathamupavaṇṇayāma? Imāni ca subhāsitāni paccavekkhatu anukkhaṇaṃ vicakkhaṇo.

17.

Nāgārikaṃ sukhamudikkhati kiñci dhīro,

Jānāti dehapaṭijagganamatthatove;

Saṃsevatopi yuvatiṃ ratimohitassa,

Kaṇḍuyane viya banassa sukhābhimāno.

18.

Ko seveyya paraṃ poso avamānaṃ saheyyavava,

Na ve kalattanigaḷaṃ yadi dukkhanibaṇdhanaṃ.

19.

Ākaḍḍhamānā cisikhā smipaṃ,

Parammukhāyeva sadā pavattā;

Dūrampi gacchanti guṇaṃ vihāya,

Pavattanaṃ tādisameva thīna.

20.

Asanthutaṃ tā purisampi anto,

Karonti ādāyakatāva bhitti;

Nettiṃ savallī viya haṇthagāpi,

Dasāsu sabbāsu ca saṅkanīyā.

21.

Antoruddhā bahiddhāpi nissāsā viya nāriyo,

Karonti nāsamevassa kodhīmātāsu vissase.

22.

Mānasa pāpasaṃninnaṃ apāyā vivaṭā nanā,

Samantā pāpamittāva mokkho sabbabhayākathaṃ.

23. Api ca hadayatarukoṭara kuṭīro kodha kuṇḍalīna kadāci bahi kātabbo. Api tu’titikkhāmantena acipphaṇdantaṃ upanetabbo.

24.

Sataṃ titikkhākavace viguṇṭhitā,

Siyuṃ durālāpakhagā khalānaṃ;

Sabhāpasaṃsākusumatta metā,

Nibajjhare tā guṇa mālikāya.

25.

Lokādhipaccaṃ vipuledhane ca,

Manonukūle tanaye ca dāre;

Laddhāpi yāyeti na jātu titatiṃ,

Bādhetu sātaṃ na papañca taṇhā.

26.

Vaṇṇappasādā yassā sukhāva,

Dhanā ca hāyantupa jīvikāca;

Yenābhibhūtāripuneva sattā,

Dosaggi so te hadayaṃ jahātu.

27.

Khedo vipattīsu paṭikirayā na,

Tasmā na dīnappa katiṃ bhajeyya;

Paññānuyātaṃ vīriyaṃ vadanti,

Sabbattha siddhiggahaṇaggahaṇthaṃ.

28.

Vyāpārā sabbabhūtānaṃ sukhatthāya vidhīyare;

Sukhañca na vinā dhammaṃ tasmā dhammaparo bhavā’ti.



我来为您翻译这段巴利文：
16. 如同在无垢的心中，月光能穿透纯净的水晶，善教之功德亦是如此。对于不堪教化者，上师之言如清水也会带来损害，如听闻利箭；但对于堪教化者，则如象王般更增添一切庄严之美。心随逐感官，为无始以来的贪欲所染，因此不会带来利益。所以，无论是王子还是修行者，以正念之力克制诸根，都能带来现世与来世的善果。克制诸根要依靠亲近上师长者，不违背他们的教导而修行。因此，你终生都不应舍弃对三宝的皈依。
不应沉溺于贪欲癫狂，不应亲近欲望之火水。善心之人应当看到：为眼根所迷的飞蛾投入明亮的灯火，耽于耳根快乐的幼鹿迎面受箭，被鼻根所制的蜜蜂撞击大象耳朵，贪求舌根之味的鱼儿吞食钩饵，渴求触觉享受的大象陷入水中被捕。这些感官聚集，一个贪欲者尚且如此，更何况五种感官对象的享受将带来多大的苦网？我们如何能形容？愿智者时时省思这些善言。
17
智者不见世俗有何乐，
知道养护此身仅为用；
即使与少女共享欢愉，
如痒处搔抓妄想为乐。
18
谁会亲近又忍受轻蔑，
若为痛苦束缚之婚姻，
贤者定不会去追求它。
19
如同被拉扯的发丝梢，
永远朝向相反方向走；
舍弃美德远远离去者，
女人之性亦复如是然。
20
她们对陌生男子亦能，
如墙吸水般接纳入内；
如蔓藤缠绕令人窒息，
在一切处都当心防备。
21
女人如被困内外出气，
会导致毁灭莫轻信她，
尤其当她们心生嗔怒。
22
心意倾向邪恶之时候，
诸恶道门即已敞开启，
恶友环绕四方无出路，
如何能得解脱诸怖畏？
23. 而且，藏在心树洞中的愤怒之蛇有时会钻出来。但应以忍辱咒语使其平静不动。
24
善人以忍辱铠甲护身，
恶人恶语如鸟飞而过；
集会赞叹如花盛开放，
以功德花串而严饰身。
25
即使获得世间统治权，
广大财富亲爱子与妻；
也永不能得真实满足，
莫让贪欲延宕障喜乐。
26
容色光泽与安乐消失，
财富生计都会有损减；
众生为此敌所降服者，
愿嗔恚火离你心而去。
27
遭遇不幸莫生疲厌心，
因此不应随顺懦弱性；
智慧引导精进力前行，
一切成就皆由此而得。
28
众生所作诸多事业中，
无非都为追求安乐故；
安乐实离正法不可得，
是故当以正法为第一。

29. Evamādikaṃ sappurisanītipathaṃ ādisante mahāthere tena kalyāṇadhammena asotabbatānādariyaracitabhukūṭika mukhena vā disācikkhittacakkhunā ca ahaṅkāraparavasena gajanimilitamubbhāvayatā vā attano paññādhikkhepamivaca acintayatā cuḷāvinihitakomaḷañjalipuṭena tanninnena, tappoṇena sirasā ca pīti samudita sādhuvādavikasitakapolenamukhena ca. Sakalāvayavacitthaṭaromañca kañcukitena dehena ca bhūmiyaṃ nipajjitvā dīghappamāṇa pamāṇa māvarattāmaggaphalalābhatoviya visiṭṭhataraṃ pamuditamāvikatamāsi.

Iti anusāsana paricchedo dutiyo.

30. Tato paṭṭhāya yathāvuttapaṭipadaṃ avirādhetvā samāvaraṇena santuṭṭho tassa saṅghabodhi samaññaṃ gopetukāmo mātulamahāthero dhammikoti vohāraṃ paṭṭhapesi.

31. Lakkhaṇapāṭhakānaṃ vacanaṃ saddahanto bhāgineyyaṃ pabbajitukāmampi apabbājetvā ‘‘idha vāsato anurādhapure vāsoyeva kumārassa yogakkhemāvaho, puññānurūpena jāyamānassa vipākassa ca ṭhānaṃ hoti, mahācetiyassa vattapaṭivattasamācaraṇenaca mahanto puññakkhaṇdho sampajissati’’ti maññamāno taṃ kumāramādāya gacchanto anurādhapuraṃ gantukāmo nikkhami. Saṅghatissogoṭhābhayoti ca lambakaṇṇā rāja kumārā aparepi duce tassa paṃsukīḷanato paṭṭhāya sahāyātena kumārena saddhiṃ nikkhamiṃsu te tayo kumāre ādāya gacchanto mahāthero puretarameva anurādhapuraṃ pāvisi. Mahātheramanugacchantesu tesu kumāresu jeṭṭho saṅghatisso majjhimo saṅghabodhi kaniṭṭho goṭhābhayoti te theraṃ pacchato anugacchantā tayopi paṭipāṭi yā tissavāpiyā setumatthakena gacchanti.

32. Tattha setusālāya nisinno koci aṇdhovicakkhaṇo tesaṃ tiṇṇantaṃ kumārānaṃ padaviññāsaddaṃ sutvā lakkhaṇānusārena upaparikkhipitvā ‘‘ete tayopi sīhaḷadīpe pathavissarā bhavissantī’’ti tattha nisinnānaṃ vyākāsi. Taṃvacanaṃ pacchā gacchanto goṭhābhayo sutvā itaresaṃ gacchantānaṃ anivedayitvā paccāgamma ‘‘katamo ciraṃ rajjaṃ kāressati? Caṃsaṭṭhitiñca karoti’’ti? Pucchitvā pacchimoti vutte haṭṭhapahaṭṭho udaggudaggo sīghataraṃ āgamma tehi saddhiṃ gacchanto tikhiṇa mantitāya gambhīrabhāvato ca kañci ajānāpetvā antopuraṃ pāvisi. Te tayopi patirūpe nivāse vāsaṃ gaṇhiṃsu.

33. Atha kaniṭṭho ‘‘ete dvepi appāyukattā rajje patiṭṭhitāpi na ciraṃ jīvanti kira ahameva tesaṃ rajjaṃ dupessāmi’’ti tadanurūpena upāyenapaṭijjanto tesaṃ rajjalābhāya upāyaṃ dassento abhiṇhaṃ matteti. Jeṭṭhopi tasmiṃ atipiyāsamāno tenopadiṭṭhameva samācarantorājānaṃ disvā laddha sammāno sabbesu rājakiccesu pubbaṅgamo hutvā na cirasseva rājavallabho ahosi? Tasmiṃ kāle rajjaṃ kārento vijaya rājā nāma khattiyo tasmiṃ pasanno sabbesu rājakiccesu tamameva padhānabhūtaṃ katvā senāpatiṃ akāsi.



我来为您翻译这段巴利文：
29. 当大长老如此宣说善士之道时，胜军菩提王子并未以不当听闻的傲慢皱眉相对，也未以轻蔑的眼神东张西望，也未因骄傲而如大象般眯眼，也未认为这是对自己智慧的贬低。相反地，他双手合十置于额前，低头倾听，心向法义。面带欢喜，口发赞叹之声，双颊绽放喜悦，全身汗毛竖立，身体伏地顶礼，显现出如获得殊胜道果般的无上欢喜。
此为教诫品第二
30. 从此以后，他不违背所说的修行方法，满足于所受持的戒律。为了守护他"僧伽菩提"之名，作为舅父的大长老称他为"法行者"。
31. 大长老相信相师的预言，虽然外甥想要出家，但没有让他出家。他想着："住在这里不如住在阿努拉德普勒（今斯里兰卡古都）对王子更有益处，那里是依其福德而生之果报的所在，同时照料大塔的日常事务也能积累巨大功德。"于是带着王子准备前往阿努拉德普勒。僧伽帝须和果塔巴亚两位王子，以及其他从小一起玩耍的伙伴也跟随这位王子一同出发。大长老带着这三位王子先到达了阿努拉德普勒。在跟随大长老的王子中，僧伽帝须年长，僧伽菩提居中，果塔巴亚年幼，他们三人依次跟在长老后面，经过帝须水池的桥上。
32. 当时有一位明察的盲人坐在桥亭中，听到三位王子的脚步声，依相占卜后对在座的人预言说："这三人都将成为锡兰岛的统治者。"走在后面的果塔巴亚听到这话，没有告诉其他人，便返回去问道："谁将执政最久？寿命最长？"当得知是最后一人时，他欢喜踊跃，迅速赶上其他人同行，因其敏锐与深谋远虑，没有让任何人知道此事就进入了王城。三人都在适当的住处安顿下来。
33. 此后，最年幼的想着："这两位兄长据说即使登上王位也不会长寿，我将继承他们的王位。"于是用相应的方法筹划，经常显示促成他们获得王位的计策。年长者也非常喜爱他，按照他指点的方式行事，见到国王后获得尊重，在所有王室事务中居首位，不久便成为王的宠臣。那时执政的是名为维迦耶的刹帝利王，他对僧伽帝须非常信任，让他主持一切王室事务，并任命他为将军。

34. Dhammiko pana rajjena anatthikatāya rajjalābhāya cittampi anuppādetvā kevalaṃ mahātherassa anusāsanamatteneva rājupaṭṭhānavelāyaṃ anucaraṇamattamācaranto rājagehaṃ pavisitvā tato tehi saddhiṃ nikkhamma sāyaṃ mahā therassa vihāreyeva vasanto attano dhammikānuṭṭhānaṃ ahāpetvā mahācetiyo paṭṭhānagilānupaṭṭhānādikaṃ anavajja dhammaṃcaranto kālaṃ vītināmeti.

Tadā saṅghatisso sakalarajjañca purañca attanohatthagataṃ katvā ekasmiṃ dine laddhokāso rājānaṃ antobhavaneyeva goṭhābhayena mārāpetvā sayaṃ rajje patiṭṭhati.

Iti anurādhapurappavesaparicchedo tatiyo.

35. Atha goṭhābhayo dhammikaṃ anicchāmānampi senāpatiṭṭhāne ṭhapetvā āyatiṃ apekkhamāno sayaṃ bhaṇḍāgāriko ahosi. Atha saṅghatisso rājā bahuṃ puññca apuññca pasavanto jambuphalapākakāle saseno sāmacco sabhorodho abhiṇhaṃ pācīna desaṃ gantvā jambuphalāni khādati. Rañño yebhuyyena gamanā gamanena upaddutā raṭṭhavāsino rājupabhogārahesu jambuphalesu visaṃ yojesuṃ. Atha so saṅghatisso rājā tena visena tattheva kālamakāsi.

36. Atha goṭhābhayo aṇdhavicakkhaṇassa vacanaṃ anussaranto anukkamena rajjaṃ dāpetvā pacchā ahaṃ suppatiṭṭho bhavissāmi’ti maññamāno sāmacco saseno saṅghabodhikumāraṃ rajjena nimantesi. So temiya mahābodhisattena diṭṭhādīnavattā rajjasukhāpariccāgānubhūtaṃ mahantaṃ dukkhajālaṃ anussaritvā punappunaṃ yāciyamānopi paṭikkhipiyeva abhayo gāmanigamarājadhānīsu sabbepi manusse sannipātetvā tehi saddhiṃ nānāppakāraṃ yācamānopi sampaṭicchāpetuṃ nāsakkhi. Atha sabbepi raṭṭhavāsino sāmaccāmahāvihāraṃ gantvā mahā saṅghaṃ sannipātetvā saṅgha majjhe saṅghabodhikumāro mahā saṅghaṃ bhūmiyaṃ nipajja namassitvā laddhokāso ekamantaṃ nisīditvā evaṃ vattumārabhī.



我来为您翻译这段巴利文：
34. 而法行者因为不求王位，甚至连求取王位的心念都未曾生起，只是遵循大长老的教导，在朝见国王时随行而已。进入王宫后便与他们一同离开，晚上仍住在大长老的寺院中，不放弃自己的如法修行，从照料大塔到照顾病人等清净法事，如此度过时光。
当时，僧伽帝须将整个王国和城市掌握在手中，一天得到机会，便与果塔巴亚在王宫内杀害了国王，自己登上王位。
此为入阿努拉德普勒品第三
35. 之后，果塔巴亚虽然法行者不愿意，还是让他担任将军职位，自己为了未来打算担任了财务官。此后，僧伽帝须王造作诸多福业与非福业，在蒲桃果成熟时节，常与军队、大臣和后宫们一同前往东方食用蒲桃果。因国王频繁往来而受困扰的国民，在供王享用的蒲桃果中下了毒。于是僧伽帝须王因中毒而死在那里。
36. 之后，果塔巴亚想起盲人智者的预言，心想："让他先登上王位，之后我必能稳固。"于是与大臣和军队一起邀请僧伽菩提王子即位。他想起如提米耶大菩萨所见的过患，以及舍弃王位安乐所经历的巨大苦网，即使再三请求也一直拒绝。果塔巴亚召集村镇王城中所有民众，与他们一起以各种方式请求，但仍无法说服他接受。于是所有国民与大臣们前往大寺，集合大僧团。在僧团中央，僧伽菩提王子向大僧团伏地礼敬，得到机会后坐在一旁，开始如是说道：

37. Ayañhi rājalakkhīnāma yathā yathā dippate, tathā tathā kappuradīpasikheva kajjilaṃmalinameva kammajātaṃ kevalamubbamati. Tathāhi ayaṃ saṃvadhanavāridhārā taṇhāvisavallīnaṃ, nenāda madhurabhītikā ayaṃ iṇdriyamigānaṃ, parāmāsadhumalekhā sucarita cittakammassa vibbhamaseyyā mohaniddānaṃ timiruggati paññādiṭṭhīnaṃ, purassarapatākā avinayamahāsenāya, uppattininnanā kodhavega kumbhilānaṃ, āpānabhūmi micchādiṭṭhivadanaṃ. Saṃgīti sālā issariya vikāranāṭakānaṃ āvāsadarīdosāsivisānaṃ, ussāraṇavettalatā sappurisavohārānaṃ, akālajadāgamo sucarita haṃsānaṃ, patthāvanā kapaṭanāṭakānaṃ, kadalikā kāmakarino vajjhavālā sādhubhāvassa, rāhumukhaṃ dhammacaṇda maṇḍalassa, nahi taṃ passāmi yohi aparicitāyāpi etāya nibbharamupagulho na vippaladdho, apica, abhisekasamaye rājaññānaṃ maṅgalakalasajalehi viya vikkhālanamupayāti dakkhiññaṃ aggihutatadhumeneva malinībhavati hadayaṃ purohita kusagga samajjatena viya apaniyate titikkhā, uṇhīsa paṭṭa baṇdhanena viya chādīyatī jarāgamadassanaṃ, ātapatta maṇḍalena viya tirokarīyati paralokāpekkhaṇaṃ, cāmarapavanena viya duramuddhuyate saccāditā vettalatāppahārena viya duramapayanti sagguṇā eke rajjasiri madirā madamattā sakatthanipphādanaparehi dhanapisitāghāsagijjhehi sahānalīnībakehi dūtaṃ vinodananti, paradārābhigamanaṃ viddhatāti, mīgavana parissamoti, surāpānaṃ vilāsoti, niccappamattatā, surabhāvoti sadārappiccāgaṃ avyasanitāni, guruvacanāvadhīraṇaṃ aparappaneyattamiti ajitahaccataṃ sukhopasevattamīti, naccagīta gaṇākānusatti rasikatehi paribhavasahattaṃ khameti, serībhāvaṃ paṇḍiccāmiti vaṇdijana navacanaṃ yaseṃghosoti taralatā ussāhoti. Avisesaññuttaṃ apakkhapātittamiti? Eva dosagaṇampi guṇapakkhe ajjhāropayantehi sayampi anto ha santehi patāraṇakusalehi dhuttehi amānusocitāhi thomānāhi patāriyamānā, cittamadamatta cittā nicceta na tāya tatheti attani ajjhāropayantā alikābhimānaṃ maccadhammasamānāpi dibbaṃ sāvatiṇṇamiva amānusamiva attāna maññamānā āradhadibbocitakirayānu bhāvā sabbajano pabhasanīya bhāvamupayanti. Atta milambanañca anu jīvijanena karīyamānaṃ abhinaṇdanti.

38. Mānasā devatājjhāropaṇappatāraṇa sambhūta sambhāvano pahatañca anto paviṭṭha aparabhujayugaṃ viya attano bāhuyugaṃ sambhāvayanti. Tacantarita locanaṃsakalalāṭa māsaṃkanti, alikasambhāvanābhimānabharitā na namassanti devatāyo na pūjayanti samaṇa brāhmaṇe na mānayantī mānanīye, na upatiṭṭhanti gurudassanepi anatthakāyā sāntarīta, visayo pabhogasukhāti apahasanti yatino? Jarābhi bhavapalapimiti na suṇanti vuddhajanupadesaṃ, attano paññā paribhavoti ususanti sacivo pahesassa,kuñjanti ekanta hitavādinaṃ evamādinā kākaṇena bahunnaṃ dosānaṃ mākara bhūtaṃrajjīvibhavaṃ ayaṃ na icchāmī’ti avoca.

39. Atha mahājanena sādara majjhesito mahāsaṅgho kumārabhimukho hutvā ‘‘mahābhāgadheyya! Thanacucuke laggitājaluka tikkhaḍasanenatattha vedanuppādayanti lohitameva ākaḍḍhati, dārako pana komalena mukhapuṭenamātu sukhasaññaṃ uppādayanto khīrameva avheti.




我将为您逐段翻译这些巴利文：
37
这王权富贵之事，愈是显耀，就如同樟脑灯火，只会带来更多污秽的业报。因此，这权势就像杀戮的水流滋养贪欲之毒藤，是惊吓感官之鹿的甜美声响，是遮蔽善行绘画的烟雾，是迷惑睡眠的安床，是智慧明见的黑暗升起，是无律仪大军的前导旗帜，是愤怒巨鳄涌现的低洼之地，是邪见口舌的饮酒之地。是权势变幻戏剧的音乐堂，是过失毒蛇的栖息洞穴，是驱赶善人言论的藤鞭，是摧残善行白鹅的非时霜降，是虚伪戏剧的开场，是摧毁善德的欲乐芭蕉，是法月轮的罗睺之口。我不见有谁与之亲近而不被欺骗的。而且，就像王族灌顶时的吉祥水罐之水冲洗掉慈悲，如同祭司火供的烟雾污染内心，如同祭草尖端扫除忍耐，如同缠绕头冠遮蔽衰老的到来，如同撑起华盖遮掩对来世的关注，如同摇动拂尘扇走正直，如同藤鞭抽打驱散美德。有些人陶醉于王权之酒，与贪图钱财如鹰般的随从一起消遣，称通奸为风雅，称打猎为消遣，称饮酒为优雅，称放逸为清醒，称对妻子吝啬为不放纵，称违逆师长为不受他人摆布，称享乐为不败，容忍舞乐群众的轻视为懂得欣赏，轻浮被称为英明果断。不分善恶被说成不偏不倚。如此将过失说成功德，自己内心腐败，善于欺诈的恶人用非人所想的赞美欺骗，心醉神迷，不知其真相而将虚假归于己身，虽与凡人无异却自认为已得天界或超人境界，做出近似天人的行为，沦为众人耻笑的对象。还欢喜随从们对自己的模仿。
38
他们认为众人崇拜是天神下凡，内心充满欺骗性的崇高感，把自己的双臂看作天界下降的臂膀。因傲慢的虚假崇高感而眼帘遮盖整个额头，不礼敬神明，不供养沙门婆罗门，不尊重可敬者，即便见到师长也不亲近。以为感官享乐就是境界而嘲笑修行者，以为谈论衰老是可笑的而不听长者教诲，以为有损自己智慧而厌恶大臣进谏，对一心为己着想者躲避。因为如此种种过失的温床，我不愿要这王位。"他如是说道。
39
此时，在大众恭敬地请求下，大僧团面向王子说道："大福德者！附在乳头上的蚂蟥用锐利的牙齿造成疼痛只是为了吸血，而婴儿用柔软的口唇使母亲感到愉悦只为吸取乳汁。

40. Evameva rajjavibhavaṃ patto adhīro bālo bahuṃ apuññameva sañciṇāni, medhāvi dhirapuriso pana āyusaṅkhārassa dubbalattañca dhanasañcayassa nissārattañca paññāya upa parikkhitvā dasa kusalakammāni pūrento tādisena mahatā bhogakkhaṇdhena mahantaṃ kusalarāsiṃ upaciṇāti, tvamasikatādhi kāro mahāsattadhuraṇdharo, etādisaṃ puññāyatanaṭṭhānaṃ laddhā dhammena samena lokaṃ paripālento sugatasāsanaṃ paggaṇhanto dānapāramikoṭippattaṃ katvā pacchā abhinikkhamaṇañca karonto bodhipakkhiyadhamme paripācehī’’ti anusāsi.

41. Atha so mahajjhāsayo purisavaro mahāsaṅghassa anusāsaniṃ madditu masamaṇtho adhivāsesī. Anantarañca mahājanakāyo saṅghassa anuññāya sakalaṃ sīladīpaṃ ekacchattaṃ katvā abhisiñciya dhammika sirisaṅghabodhirājāti vohāraṃ paṭṭhapesi goṭhābhayañca senāpatiṭṭhāne ṭhapesi.

42.

Dānaṃ adā dhārayi niccasīlaṃ,

Vahī titikkhaṃ bhaji appamādaṃ;

Pajā hitajjhāsaya sommarūpo,

Dhammo ca so viggabhavā virocī.

43.

Viññāya lokassa hi so sabhāvaṃ,

Padhānavattānu gatippadhānaṃ;

Nidhātukāmo jantāsu dhammaṃ,

Sayampi dhammā varaṇamhi satto.

Iti rajjābhiseka paricchedo catuttho.

44. So rājā mahā vihāre mahaggha mahāvisālaṃ salākaggaṃ kārāpetvā anekasahassānaṃ bhikkhūnaṃ niccaṃ salāka bhattaṃ paṭṭhapesi. Mātulamahātherassaṃca sakanāma dheyyena mahantaṃ pariveṇa vihāraṃ kārāpetvā anekehi kappiyabhaṇḍehi saddhiṃ saparivāra veṇā kāni gāmakkhettāni saṅasaparibhogārahāni katvā dāpesi sattameva nisīthakāle rahogato mahābodhisattassa dukkaracaritāni sallakkhento tādisāpadānaṃ attani sampādetumāsiṃsi. Tathā hi

45.

Dehīti vatthumasukaṃ gaditotthikehi,

Nālaṃ kathetumha natthi na demicāti;

Citte mahākaruṇāya pahaṭāvakāsāva,

Duraṃjagāma viya tassa bhavatthu taṇhā.

Evamamhākaṃ bodhisattassa viya bāhira vatthupariccāgamahussavo kadā me bhavissatiti ca,

46.

Ānīyate nisita satthanipātanena,

Nikkaḍḍhate ca muhu dānhavāyaratyā;

Evaṃ punappuna gatāgatavegakhinnaṃ,

Dukkhaṃ na tassa hadayaṃ vata pīḷayittha.

Evaṃ kirassa mahāsattassa maṃsa lohitādi ajjhattikavatthudānasamaye dukkhavedanā manaṃ na sambādhesi. Mamāpi īdisaṃ ajjhattika dānamahāmaṅgalaṃ kadā bhavissatīti ca.

47.

So saṃkhapālabhūjago visavegavāpi,

Sīlassa bhedanabhayena akuppamāno;

Icchaṃ sadehaharavābhijane dayāya,

Gantuṃ sayaṃ apadatāya susocanūnaṃ.

Evaṃ sīla rakkhanāpadānasiriṃ kadā viṇdāmīti ca,

48.

Piveyya thaññaṃ amatañca bālo,

Vuddhiṃ gato sova jigucchite taṃ;

Sa jātu evaṃ anubhūya rajjaṃ,

Ñāṇassa pāke satataṃ jahāti.

Evaṃ mayāpi acirasseva avassaṃ abhinikkhamanaṃ kātabbanti ca,

49.

So senako dvijapasibbakasāyisappaṃ,

Aññāsi dosakalusāya dhiyābbhutaṃtaṃ;

Kā vaṇṇanāssa khalu dosaviniggatāya,

Sabbaññutāya dasapāramisādhitāya.

Evaṃvidhā kalyānañāṇasampatti kadā me samijjhissatīti ca,

50.

Vālena so kisakalaṇdakajātiyampi,

Ussiñcituṃ salilamussahi sāgarassa;

Taṃ muddhatāya na bhave matiyā mahanyā,

Sampādanāya bhimatassa samatthatāya.

Evaṃ vidhāya vīriyapāramiyā kadā bhājanaṃ bhavissāmiti ca



我将为您翻译这些巴利文章节：
40
"正如这样，得到王位的愚人无智慧者只会积累许多罪业，而有智慧的贤者则以智慧观察生命短暂、财富无常的本质，圆满十善业道，用这样巨大的财富积累广大的功德。你具有这样的能力，是大士担当重任者，获得如此造福之处，应当以正法平等地护持世间，护持善逝教法，圆满布施波罗蜜之后再出家，成就觉支诸法。"如是教诫道。
41
于是这位具大志向的人中之杰接受了大僧团的教诫。随后，大众在僧团允许下，使全锡兰岛统一在一把伞盖之下，为他举行灌顶典礼，称号为"正法吉祥僧伽菩提王"，并任命果塔巴雅为将军。
42
布施广施持守戒，
忍辱精进不放逸；
利益众生心柔和，
法王光耀无争端。
43
他深知世间本性，
以精进为最胜道；
欲将正法传众生，
自身亦修妙法行。
以上为第四章 登基灌顶品
44
这位国王在大寺院建造了广大珍贵的施食堂，常年为数千比丘设立供养。又为舅舅大长老以自己的名义建造了一座大规模的精舍，连同许多必需品一起布施，并将周边的村庄田地献给僧团使用。他在夜深人静时独自思维大菩萨的苦行事迹，希望能在自己身上实现类似的功德。因此：
45
当乞求者说"请施予某物"时，
从不说"不行"或"没有"或"不给"；
由于内心大悲心开显，
他的存在渴爱似已远离。
他想："何时我能如我们的菩萨一样举行外物布施大祭？"
46
以锋利刀刃割截时，
反复拉扯筋脉骨髓；
如此往返疲惫不堪，
痛苦竟不扰其心境。
据说大士布施内身血肉等时，痛苦之感并未扰乱其心。"何时我也能举行如此内身布施的大吉祥事？"
47
他如商佉波罗龙王虽具毒力，
因怕破戒而保持不动；
慈悯意欲剥夺其身者，
宁愿自行于无足道途。
"何时我能获得如此持戒功德的荣耀？"
48
愚者饮乳亦饮甘露，
长大后会厌恶此物；
如是体验王位之后，
智慧成熟必定舍离。
"如是不久我必定要出家。"
49
贤哲了知婆罗门袋中蛇，
以离垢慧知其奇妙事；
何况已成就十波罗蜜，
远离过失得一切智慧。
"何时我能成就如此殊胜智慧？"
50
即使转生为瘦松鼠时，
仍勇于汲取大海之水；
此非愚痴而是大智，
为成所愿具足能力。
"何时我能成就如此精进波罗蜜？"

51.

Kalāburājena hi khantivādi,

Vadhaṃ vidhāyāpi atittakena;

Hate padenorasi khantisodhe,

So kūṭasaṇdhiggahaṇaṃ bubodha.

Evaṃ vidhāya khattipāramiyā attānaṃ kadā alaṃkarissāmiti ca

52.

Micchābhiyogaṃ na sahiṃsu tassa,

Rāmābhidhānassapi pādukāyo;

Saccañcayā nāññamabhāsidhīro,

So saccasaṇdho catusaccavādī.

Ahampi īdisena saccapāramitābalena sabbalokassa catu saccāva bodhana samattho kadā bhavissāmiti ca

53.

So mugapakkha vidito siribhīrukāya,

Mukādikaṃ vatavidhiṃ samadhiṭṭhahitvā;

Taṃ tādisa anubhavaṃ asahampi dukkhaṃ,

Yāvābhinikkhammabhedi adhiṭṭhitaṃno.

Evaṃ ma māpi adhiṭṭhāna pāramitāya pāripūrī kadā bhavissatīti ca

54.

Mettānubhāvena sa lomahaṃso,

Pemānubaddhena sabīkaronto;

Satte samattepi ca niccaverī,

Saddaṃ viruddhatthamakāsi dhīro.

Ahampi evaṃvidhāya mettāpāramitāya koṭippatto kadā bhavissāmīti ca.

55.

So ekarājā vidito samacittatāya,

Mānāvamāna nakaresu tulāsarūpo;

Tosañca rosamanupecca bhajī upekkhaṃ,

Sabbattha pītivikatī hatacetanova.

Evaṃ ahappi upakkhāpāramitāya kadā sabbasādhāraṇobhavissāmiti ca niccaṃ cintesi.

Iti pāramitāsiṃsana paricchedo pañcamo.

56. Evamanavajjadhammena rajjaṃ kārente tasmiṃ kadāci kenacipajānaṃ akusala vipākena-

Jaṭhara piṭharabhārakkantavaṅkorujāṇu,

Sajala jalada kuṭākāraghororukāyo;

Kuṭilakaṭhinadāṭhākoṭisaṇdaṭṭhahaṇḍo,

Navadivasakarakkho rakkhasodipamāga.

57. So tesu tesu gāmapariyantesu nisīdati, ye ye manussā tamāgamma taṃ rattakkhamudikkhanti tesaṃ akkhini rattāni bhavanti. Taṃ khaṇeyeva rattakkhamārako nāma jararogo pātubhavitvā māreti.

58. So yakkho matamate nirāsaṅke khādati. Taṃ yakkhaṃ adasvāpi ye ye narā tenāturā te te passanti, tepi so rogo āvisati. Evaṃ na cironavayakkhabhayena rogena ca janapado viralajano jāto.

59. Rājā taṃ pavattiṃ sutvāmayi rajjaṃ kārente pajānaṃ īdisassa bhayassa uppajjana ananucchavikanti maññamāno tadaheva aṭṭhaṃga sīlaṃ svādiyitvā attanā niccaṃ karīyamānāni dasakusalakammāni anussaritvā ahaṃ dhammavijayi bhavissāmīti taṃrakkhasaṃ ādisvā na uṭṭhahissāmīti daḷhataraṃ adhiṭṭhāya vāsagabbhe sayi. Tassa tena ācāra dhammatejena rājānubhāvena ca so rakkhaso santatto uttasitvā khaṇampi ṭhātuṃ asahanto ākāsenā gantvā balavapaccusa samaye antogabbhaṃ pavisitumasakkonto bāhire ṭhatvā rañño attānaṃ dassesi. Raññā ca kositvanti puṭṭho āha. Rattakkho nāmāhaṃ rakkhaso durajanapadesmiṭhito, ahaṃ khaṇampi ṭhātuṃ asakkonto tavānubhāvena baddhoviyahutvā idhānīto? Bhāyāmi deva tava dassananti.’’



我将为您翻译这些巴利文章节：
51
忍辱行者遭迦陵王，
残害仍未得满足时；
虽遭胸踢忍辱清净，
他知此为欺诈谋略。
"何时我能以如此忍辱波罗蜜庄严自身？"
52
即使罗摩之足印，
也不容忍虚假指控；
贤者唯说真实语，
此真实者说四谛法。
"何时我能以如此真实波罗蜜之力，使一切世间了悟四圣谛？"
53
他以哑跛之名为吉祥女所知，
坚持装哑等苦行；
虽不堪忍如此经历之苦，
直至出家时仍坚持誓愿。
"何时我的决意波罗蜜能得圆满？"
54
以慈心威力除恐惧，
以爱心降伏一切众；
即便对待常怀敌意者，
智者也能化解对立。
"何时我能达到如此慈心波罗蜜的究竟？"
55
他以平等心著称为一代王，
面对尊敬轻慢如秤般平衡；
认识喜怒后而修习舍心，
于一切处如心已灭般离喜。
"何时我能以如此舍心波罗蜜普及一切？"如是常常思维。
以上为第五章 希望波罗蜜品
56
当他以无过失之法治理国家时，有一天因人民的不善业报：
腹背负重弯曲膝关节，
形如乌云巨大可怕身；
弯曲坚硬牙尖咬腮颊，
如新日光赤目夜叉至。
57
他栖息在各个村庄边缘，凡是来到他面前看到他赤红眼睛的人，他们的眼睛就会变红。那一刻就会出现名为赤眼致命的传染病而死亡。
58
这夜叉毫不顾虑地吃掉死者。即使没见到这夜叉，凡是被感染的人都会看到他，这病也会感染他们。如此不久，因夜叉的恐怖和疾病，人口稀少。
59
国王听闻此事后想："在我统治期间，人民遭遇这样的灾难是不适当的。"于是当天受持八戒，忆念自己常行的十善业，想："我将以法取胜"，发起坚定誓愿："不见到那夜叉我就不起身"，躺在寝室中。由于他的戒行功德和王者威力，那夜叉感到炽热恐惧，一刻也待不住，从空中飞来，在黎明时分无法进入内室，站在外面让国王看见。国王问："你是谁？"他说："我是名为赤眼的夜叉，住在边远地区。我一刻也不能停留，被您的威力如同束缚般带到这里。陛下，我害怕见到您。"

60. Atha rājā sayanato vuṭṭhahitvā sīhapañjaraṃ vivaritvā oloketvā are! Jamma! Mma visayagate manusse kasmā? Khādayīti. Mahārāja tava visaye mayā māretvā ekopi khādito natthi, apitumatakalebaraṃ sonasigālādīnaṃ sādhāraṇa bhakkhabhūtaṃ khādāmi, na me koci aparādho atthi, atthi ce rājadaṇḍo mayi vidhīyatū’ti vatvā pavedhamāno niccalabhāvena ṭhātuṃ asakkonto bhayavegena jātalomahaṃso sānunayameva māha. ‘‘Devassa raṭṭhaṃthitaṃ dhanadhañña samiddhisampuṇṇaṃ devassa dhana vassena sampuṇṇamāno rathā manussā, idāni yācakāpi bahutarā na honti, aha mīdisaṃ raṭṭhaṃ patvāpi aladdhagocaro aparipuṇṇamanoratho jato pipāsitova hutvā dīna bhāvena jīvikaṃ kappemi, tathā īdisaṃ bhayaṃ pattomhi abhayaṃ me dehi mahārājā’ti.

61. Atha rājā tassa dīnavacanaṃ sutvā karuṇāya kampitahadayo ‘‘mā bhāyitvaṃ rakkhasa! Abhayaṃ te dammi icchitaṃ tevadā’’ti āha. Evaṃ raññoca rakkhassaca aññamaññehi saddhiṃ sallapannānaṃ saddaṃ sutvā antogatā anucarā rājānaṃ parivāresuṃ, atha kathānukathāya rakkhaso ‘‘agato raññā saddhiṃ sallapatī’’ti sutvā sabbe amaccā ca nāgarā ca senā ca sannipatitvā rājaṅgaṇañca rāja bhavanañca pūretvā aruṇe uggacchante mahantaṃ kolāhalamakaṃsu.

62. Atha sorakkhaso sannipatitaṃcaturaṅgabalañca āyudha hatthaṃ aneka sahassayodhabalañca disvā ativiyabhīto ṭhātuñca rañño āṇattibalena gattuñca kimapi bhāṇituñca na sakkoti, rājā tadavatthaṃ taṃ disvā laddhābhayosi imacchitaṃ te kathehī’ti āha, dhammiko rājā na me kiñci bhayaṃ uppādessatiti ñatvā rājānameva māha ‘‘devo jānātiyeva sabbesaṃ sattānaṃ āharaṭṭhitikataṃ, tathāhi uddhalokavāsino deva sudhābhojanena pīṇitā jīvanti, adhe lokavāsine nāgā bhekabhojanena suhitā vasanti manussā khajjakādinānāvidhena āhārajātena pīṇitā jīvanti. Amhādisā yakkha rakkhasādayo pana maṃsalohi sassādato tussanti? Tesvaha maññataro chāte ca pipāsite ca tādisaṃ karuṇāparāyaṇaṃ mahāpurisaṃ disvāpi aparipuṇṇamanorato maṇdabhāgadheyyo socāmī’’ti āha.

63. Tanutcamavoca ‘‘matakalebarāni khāditvā vasāmi‘‘ti saccaṃ mahārāja! Matasarīraṃ sukkhapaṇṇaṃ viya nīrasaṃ kiṃ metāya dujjavikāya pasīda deva! Varaṃ me dehi nava visayethita manusso eko janapado gocaratthāya me dīyatu, tattha manussānaṃ anapagatuṇhavegaṃ jīvarudhirañca jīvamaṃ sañca khāditvā ciraṃ sukhena jīvituṃ sakkā’ti āha. Atha rājā arepāpima! Rakkhasa! Nāhaṃ pāṇavadhaṃ anujānissāmi cajetaṃ tava gāhavikāranti. ‘‘Tenahi dine dine ekaṃ manussabaliṃdehi’’ti. Jīvabalimekampi na demīti vutte ‘‘sacca menaṃ maṃdisāna kappa rukkhāpi avakesino jāyantīti hā hatosmi kimahaṃ karomī’’ti visāda dinnayano dummukho domanassappatto appaṭihāno aṭṭhāsi.

64. Atha tassa nariṇdassa karuṇābhūyasi tahiṃ jāyamānā manotassa viratyā vyākulaṃ akāsi. Atha rājā evaṃ pari vitakkesi.

65.

Nānussarāmi vata yācitu māgatānaṃ,

Icchāvighāta paritāpa hatajjutīti;

Hemanta nibbahimamāruta nissirīka,

Paṅkerubhehi sadisāni mukhāni jātu.



我来为您翻译这些巴利文章节：
60
于是国王从床上起来，打开窗户看着说道："喂！卑鄙者！为何吃我领土内的人民？"[夜叉回答]："大王，在您的领地内我没有杀害和吃掉任何人，我只是吃那些已经死亡的尸体，这是狗和豺狼等动物共同的食物。我没有任何过错，如果有的话，请对我执行王法。"他颤抖着说道，因恐惧而不能站立不动，身毛竖立，恳求道："陛下的国土充满财富粮食，人民因陛下的财富雨而富足，现在连乞丐都很少。我来到这样的国土却得不到食物，愿望不能满足，如同口渴一般贫困度日，因此陷入如此恐惧。请大王给予我无畏。"
61
于是国王听到他可怜的话语，心生怜悯，说道："夜叉！不要害怕，我给你无畏，请说出你的愿望。"当国王和夜叉如此对话时，内室的随从听到声音围绕在国王周围。之后经过一番交谈，有人听说"夜叉来与国王对话"，所有大臣、城民和军队都聚集起来，充满王宫庭院，在黎明时分发出巨大喧哗。
62
这时夜叉看到聚集的四种军队和手持武器的数千勇士，极为恐惧，既不能站立，也不能因国王的命令而离开或说话。国王看到他这种状态就说："你已获得无畏，说出你的愿望。"[夜叉]知道正法之王不会使我产生任何恐惧，就对国王说："陛下很清楚一切众生的食物维生之道。如是，上界诸天以甘露为食而生存，下界龙族以青蛙为食而满足生活，人类以各种糕点等食物而生存。而我们夜叉罗刹等则以肉血为食而满足。在这其中，我是一个饥渴的成员，即使见到如此富有慈悲的大人，也因愿望未满而福德微薄而忧愁。"
63
他先前说："我以吃死尸为生"，[现在说：]"大王！实在的，死尸如枯叶般无味。有何用这样艰难的生活？请陛下开恩！给我一个恩惠：请将一个新占领的有人居住的地区给我作为觅食之地。在那里我可以吃人们未失去体温的鲜血和活肉，长期快乐地生活。"于是国王说："喂，邪恶的夜叉！我不会允许杀生，放弃你的这种想法。""那么每天给我一个人作祭品。"当[国王]说"一个活人的祭品也不给"时，[夜叉说]："确实如人们所说，对我这样的人来说连如意树也会长出荆棘。哎！我完了，我该怎么办？"他目光失落，面带愁容，心生忧恼，无计可施地站着。
64
这时那位君王对他生起更多怜悯，内心因厌离而感到困扰。于是国王如此思考：
65
我实在不曾记得，
求者因愿望受阻，
面容如寒风中的，
失去光彩的莲花。

66. Etassa rakkhassa paresaṃ dukkhamā pādayituṃ na kadāci sakkā, ahañca ajjhattika dānaṃ kadādassāmiti patthemi, tadidaṃ pattakakālaṃ jātaṃ, saka sarīrassa ahameva issaro, mama maṃsalohitena etaṃ santappayāmīti kata nicchayo amacce āmantetvā evamāha.

67.

Imaṃ sarattaṃ piyitaṃ sarīraṃ,

Dhāremi lokassa hitattha meva;

Ajjātitheyyatta mupeti tañce,

Ato paraṃ kiṃ piya matthi mayhaṃ.

Amaccā evamāhaṃsu ekassa rakkhassa atthāya sakala lokaṃ anāthikattu micchato koyaṃ dhamma maggo devassa atha rājā evamāha.

68.

Nicco pahogassa dhanassa cāpi,

Na yācake daṭṭhu mahaṃ labhāmi;

Evaṃ vidhaṃ atthi janantu laddhuṃ,

Na devatā rādhanāyapi sakkā.

69. Apetha tumhe na me dānantarāyaṃ karothā’ti āha. Atha amaccā yadicāyaṃ nicchayo apariccajanīyo amhesu ekeka meva dine dine rakkhassa balikammāya hotūti āhaṃsu. Atha rājā ‘‘ahameva jīvanto evaṃ nānājānissāmi’’ti sallakattaṃ sīghaṃ ettha ānehīti saṃvidhahi. Atha tattha samāgatā sabbe janā taṃ pavattiṃ sutvā tassa guṇe anurattā sokena kampamānā tahiṃ patiṭṭhitena paṭighena ati kuddhā visuṃ visuṃ evamāhaṃsu.

70. Eso rakkhaso sīsacchedamarahatiti keci, kāla megha sadisa metassa mahā sarīraṃ aneka satānaṃ sarānaṃ tuṇirabhāvaṃ netumarahatīti keci, anekesaṃ khepana satthānaṃ lakkhabhāvaṃ mupanetuṃ yuttamiti ca pare, asikadalikīlāya vajjhoyamiti aññño telacolena veṭhetvā mahatā pāvakena ujjāletvā dahitabboyamiti apare, idaṃ sabbaṃ rājānānu jānāti. Imaṃ asappurisaṃ jīvagāhaṃ gahetvā rajjūhi guḷapiṇḍaveṭhanaṃ veṭhetvā baṇdhanāgāre pakkhipi tabbanti aññe evamevaṃ tattha bahudhā kathentānaṃ kaṭukataraṃ vadhavidhānaṃ yakkho sutvā tasito militakkhamatadeho viya niccalova ṭhito, atha so rājā ‘‘ehi sakhe rakkhasa! Mahopakāra karaṇa bhūta!

71.

Deyyañca dānappavanañcacittaṃ,

Atthi tuvaṃ lohita maṃsakāmī;

Sametu metaṃ hitāya durāpaṃ,

Mano ratho sijjhatu no ubhinnanti.

Vatvā ‘‘mama sarīrato dīyamānaṃ jīvamaṃsaṃ jīvarudhirañca mayi anuggahena sampaṭicchā’ti rakkhassa vatvā sallakattābhimukhaṃ dakkhiṇabāhuṃ pasāresi maṃsakattanāya.

72. Atha so yakkho ubho kaṇṇe pidhāya santaṃ pāpaṃ paṭihatamamaṃgalaṃ rañño sotthi bhavatu, kimidamāpatitaṃ mahatā me pāpa vipākena jīvatu micchato visabhojanamicca, ātapatilantassa dāvaggi parikkhepo viya ca yadi īdiso me saṃkappa mahārāje samujjo yeyya deva daṇḍo me sirasi addhā patatūti, lokapālāpi me sīsaṃ chiṇdanti nāha mevaṃ vidhamaparādhaṃ karissāmī’ti na sampaṭicchi,

73. Atha rājā tena hi yakkha! ‘‘Kiṃ te mayā kātabbantī’ti āha. Atha so rakkhaso mahājanānaṃ vadha vidhānena rañño ānāya ca bhīto santatto ‘‘deva! Nāha maññaṃ patthayāmi kintu itoppabhūti rājārahena bhojanena gāme gāme upahārabaliṃ laddhukāmomhi’ti āha atha rājā ‘‘evaṃ karontu raṭṭhavāsino’’ti nagareva sakala raṭṭhe ca bheriṃ carāpetvā pānātipāta viramaṇāya ovaditvā naṃ yakkhaṃ uyyojesi.

Iti rattakkhidamana paricchedo chaṭṭho.

Atha kadāci vassādhikatānaṃ devatānaṃ pamādena avaggaho pāturahosi.

74.

Nidāghavegena ravi patāpi,

Uṇhābhitattā pacano baro ca;

Jarāturevāsisirā dharā ca,

Piviṃsu te sabbadhi sabbima mbu.



我来为您 译译这些巴利文章节：
66
"不能让这夜叉继续给他人带来痛苦，我一直希望何时能做内身布施，现在时机已到。我是自己身体的主人，我要用我的肉血使他满足。"作出决定后，他召集大臣如是说道：
67
"这具可爱的身体，
我为利世间而持；
今若成为施物时，
还有何物比此亲？"
大臣们说道："为了一个夜叉而使整个世界无依，这是什么正法之道呢？"于是国王如是说：
68
"常有财富与受用，
我不得见求施者；
如此机缘得此人，
即使天神也难得。"
69
"你们退下，不要妨碍我的布施。"于是大臣们说："如果这决定不能改变，就让我们每人每天轮流作为夜叉的祭品。"然后国王说："我活着时决不会允许这样，"就安排说："快把外科医生带来这里。"于是所有聚集在那里的人听到这消息，因爱慕他的功德而悲伤战栗，对此事极为愤怒，各自如是说道：
70
有人说这夜叉该被斩首，有人说此人如黑云般的巨大身躯应成为数百支箭的箭靶，另有人说应成为许多投掷武器的标的，又有人说应以剑术处死，还有人说应用油布包裹后用大火焚烧。这一切国王都知道。其他人说这恶人应被活捉，用绳子如包裹糖球般捆绑后关进监狱。当人们如此多方议论时，夜叉听到这些更加残酷的处死方法，惊恐万分，如失去意识般一动不动。这时国王说："来吧，朋友夜叉！你成就大利益！
71
我有施物与施心，
你渴求血肉为食；
愿此难得利益成，
愿我俩心愿皆遂。"
说完后又说："请以善意接受从我身上所施的活肉和鲜血，"然后向外科医生伸出右臂以割肉。
72
这时夜叉捂住双耳说道："愿此罪恶、不祥之事远离，愿国王平安。因我恶业果报而想要活命，如毒食一般，如遭受阳光炙烤时又遇森林大火般。如果对大王生起这样的念头，愿王罚落在我头上，护世神也会斩我头颅。我不会犯如此过错。"[说着]不接受。
73
于是国王说："那么夜叉！我该为你做什么？"这时夜叉因众人的处死方案和国王的命令而恐惧战栗，说道："陛下！我不求其他，只望从今以后在各个村庄获得适合国王的食物作为供养祭品。"于是国王命令在城中和全国敲鼓宣布："愿国民如此行，"并教诫戒杀生后送走那夜叉。
以上为第六章 降服赤眼品
这时有一天，因掌管雨水的神明懈怠，出现了干旱。
74
炎夏烈日放光芒，
热气蒸腾大地干；
衰老疾病侵山河，
四处水源皆枯竭。

75.

Anetābhusuṇehana vipaccamāna,

Sanīssanamebhāhariteva vāṭī;

Tibbātapakkattavanantarājī,

Runākulā khāyati vīrikānaṃ.

76.

Vassānakālepi pabhākarassa,

Patāpasantāpitamantalikkhaṃ;

Samācitaṃ paṇḍaravāridehi,

Savaṇdanālepamivātirocī.

77. Evaṃ mahatā gimhavipphuraṇena nadītaḷākasobbhādīsu sikatākaddamāvasesaṃ sositesu kedāresu mata sassesu bahudhā eḷitabhūmibhāgesu salilabhāvena kilantesu migapakkhisu taṃ pavattiṃ sutvā rāja karuṇāya kampitahadayo aṭṭhaṅgasīlaṃ samādiyitvā mahācetiyaṅgaṇamāgamma yāva devo sabbattha vittha tāhi saliladhārāhi sakala laṅkādīpaṃ pinento vassaṃ vassitvā mahatā udakappavāhena maṃ na plavayissati maramānopi tāva na uṭṭhahissāmīti daḷhataraṃ adhiṭṭhāya tattha silāpatthare sayi.

78. Taṃkhaṇe tassa raññe dhammatejena cakitānaṃ guṇappabaṇdhena ca pasantānaṃ devanāgayakkhānaṃ ānubhāvena samantato vassavalāhakā uṭṭhahiṃsu tathā hi.

79.

Dīghāminantāva disāpayāmaṃ,

Vitthārayantāva tamaṃ sikhāhī;

Chāyā girīnaṃ viya kāḷameghā.

80.

Gambhīradhīratthanitā payodā,

Tahiṃ tahiṃ vassitumārabhiṃsu;

Samunnadattā sikhino kalāpaṃ,

Saṇdhārayuṃ jattamicuttamaṅige.

81.

Muttākalāpā viya tehi muttā,

Lambiṃsu dhārā pasamiṃsu reṇu;

Gaṇdho subho mediniyāvacāra,

Vitaññamāno jaladānilena.

82.

Jutīhi jambunadapippharāhi,

Muhuṃ disante anura jayanti;

Meghassanāḷituriyānuyātā,

Vijjullatā naccamivācariṃsu.

83.

Kodhena rattā viya tambavaṇṇā,

Ninādavanto jayapītiyāva;

Gavesamānā viya gimhaveriṃ,

Vyāpiṃsu sabbattha tadā mahoghā.

84. Evaṃvidhe vasse pavattesi rājā namaṃ mahogho uppilāpadhīti na uṭṭhāsiyeva atha amaccā cetiyaṅgaṇe jalaniggamapaṇāliyo thakeseṃ anto sampuṇṇavāripūro rājānaṃ uppilāpesi. Atha so uṭṭhāya cetiyassa mahussavā vidhāya rājabhavanameva gato.

85. Tato adaṇḍena asatthena rajjamanusāsato rañño accantamudramānasattaṃ viditvā unnaḷā keci manussā gāmavilopādikaṃ ācarantā corā ahesuṃ taṃ sutvā rājā te core jīvagāhaṃ gāhāpetvā baṇdhanāgāre khipitvā rahasi tesaṃ ratanahiraññādikaṃ datvā mā evaṃ karothāti ovaditvā palāpetvā rattiyaṃ āmakasusānato chavarūpe ānetvā corahiṃsaṃkārento viya agginā uttāpetvā nagarato bahi khipāpesi evaṃ corabhayadva apanetvā ekadā evaṃ cintesi.



我来为您 译译这些巴利文章节：
75
热浪灼烧无水泽，
怒吼声中园林枯；
森林边际热阳烤，
显现宛如众悲泣。
76
即使在雨季时节，
日光炙烤虚空中；
积聚白色水气云，
如涂香膏般闪耀。
77
如此巨大的夏季炎热使河流、池塘、水坑等只剩下沙泥，稻田庄稼枯死，大地多处龟裂，野兽飞禽因缺水而困苦。国王听闻此事后，心被怜悯所动，受持八戒，来到大塔院，发起坚定誓愿："直到天降普遍的水流，使整个锡兰岛充满，以巨大水流漂浮我之前，即使死去也不起身。"说完就躺在石板上。
78
那一刻，因国王的法力而震惊，因功德相续而净信的天神、龙族、夜叉的威力，四面升起雨云。如是：
79
绵延无尽方向去，
以峰扩展黑暗来；
黑云宛如群山影。
80
深沉威猛雷鸣云，
此处彼处开始雨；
孔雀振奋开屏舞，
如胜利般昂首颈。
81
如珠链般垂落下，
雨滴纷纷尘埃息；
大地芳香四处飘，
随着雨风而传播。
82
金光闪耀辉煌中，
瞬间闪电频频现；
随着云雷鼓乐声，
闪电舞动似起舞。
83
似因愤怒而赤红，
发出胜利欢喜声；
似在寻找夏敌人，
洪水遍布于各处。
84
当如此雨降下时，国王说："大洪水还未漂浮我"而不起身。于是大臣们堵住塔院的排水道，内部充满水后使国王漂浮。这时他起身后为塔举行大供养后返回王宫。
85
从此，当国王以不用刑杖与兵器治国时，有些人见其过于柔和，成为抢劫村庄等的盗贼。国王听闻后，命人活捉这些盗贼关入监狱，暗中给予他们金银珠宝等，教诫他们说"不要这样做"后放他们离开。夜间从新葬地取来尸体，装作处死盗贼般用火烧后抛到城外。如此除去盗贼的恐惧后，有一天他这样思考：

86. Kimanena rajjavibhavena, indaṃ paripuṇṇaṃ sakosaṃ saparajanaṃ sahorodhaṃ sāmaccaṃ sakhavāhanaṃ rajjaṃ kassaci dānarūpena datvā vanaṃ pavisitvā sīlaṃ samādāya kāyavivekaṃ cittavivekadva sampādetuṃ vaṭṭatīti abhinikkhamane ratiṃ janesi. Tadā goṭhābhayopi evarūpaṃ pāpavitakkaṃ uppādesi. Esa rājā dhammiko sadācārakusalo patidivasaṃ vīdhīyamānehi dasavidhakusalakammehi āyusaṃkhāropissa vaḍḍhati upapīḷakakammānica dūramapayanti. Tatoyeva cirataraṃ jīvissati etassa accayena kadāhaṃ rajjaṃ labhissāmi rajjaṃ patvāpi vaḍataro āhaṃ yuvajanasevanīyaṃ visayasukhaṃ kathamanubhavissāmi sīghamimaṃ ito palāpetvā rajje patiṭhahissāmīti cintetvā bahuṃ sāradhanamādāya uttaradvārato nikkhamitvā pubbacore sannipātetvā balakāyaṃ gahetvā āgamma nagaradvāraṃ gaṇhi taṃ pavattiṃ sutvā rājā ‘‘rajjaṃ kassacidatvā abhinikkhamanaṃ karissāmiti katasanniṭṭhānassa mama ayaṃ kenaci devānubhāvena sannidhāpito maññe amaccā mayaṃ ananumatāpi purāyujjhitumāra bhanti evaṃ sati maṃ nissāya ubhayapakkhagatassa mahājanassa vipulaṃ dukkhaṃ ‘‘bhavissati kimanena rajjena phalaṃ rajjaṃ tasseva dinnaṃ hotu’’ti vatvā kaṃci ajānāpetvā parissāvanamattaṃ gahetvā dullakkhiyamānaveso dakkhiṇadvārena nikkhamitvā malayadesaṃ gacchanto

87.

Sadāsantuṭṭhacittānaṃ sakkā sabbattha jīvitu;

Kutra nāma na vijjanti phalamūlajallāyā.

88. Iti cintayanto kamena gantvā hatthavanagallaṃ nāma mahantaṃ araññāyantaṃ pāvisi, aviralapavālakusumaphalasaṃjannavisālasākhāmaṇḍalehi uccāvacehi panassahakārakapittha timbarujambirajambuvibhita kāmalaka bharīta katirīṭakasālasaralavakula punnāga nāgakandambakāsoka nīpacampaka bhintālatālappabhūtihi vividhatarugaṇehi samākiṇṇaṃ vipulavimalasiluccayapariyapariyantasaṅhatanadīsambhedatitthopasaṃkanta vividhamigayuthavihagavagganisevitaṃ mahesakkha devatādhiggahītaṃ naṇdanavanakamanīyaṃ suḷabhamūlaphalasalila sukhopabhogaramaṇīya taṃ mahā kānnaṃ oloketvā idaṃ me tapovanaṃ bhavitumarahatiti katālayo kāyavivekacittavivekānaṃ lābhena ekaggamānaso mettāvihāramanuyujantovaññajīvikāya saṃjanitasantosavippharaṇapinītakāyo vāsaṃ kappeti.

Iti abhinikkhamanaparicchedo sattamo.

89. Goṭhābhayopi rajjaṃ patvā katipāhaccayena ‘‘mama caṇḍatāya vīratto pajāvaggo manaṃ paviṭṭhaṃ saṅghabodhiṃ ānetvā rajjaṃ kāretuṃ kadāci ussahatī’’ti saṃjātaparisaṅko taṃ mārāpetuṃ vaṭṭatīti abhisaṇdhāya ‘‘saṅghabodhirañño yo sīsaṃ ānessati tassa sahassaṃ pāritosikadhananti nagare bheriṃ carāpesi. Tato malayadesasiko koci duggatapuriso attano kaccena puṭabhatta ādāya vana maggena gacchanto bhojana velāya soṇḍisamīpe nisinnaṃ saṅghabodhirājānaṃ disvā tassa ākappena pasannahadayo bhattena taṃ nimantesi rājā taṃ nasampaṭicchi. So purisonāhaṃ nihīna jātiyaṃ jāto na pāṇavadhaṃ jivikāya jīvanto kevaṭṭo vā luddako vā bhavāmi atha ko uttama vaṇṇehi paribhogārahe vaṃse sañjātomhi mama santakamidaṃ bhattaṃ bhottumarabhati kallyāṇa dhammikoti taṃ punappuna yāci. Atha rājā

90.

Chāyaya gehaṃ sādhāya seyyaṃ vatthaṃ tacenaca;

Asanaṃ thalapattehi sādhenti taravo mama.



我来为您 译译这些巴利文章节：
86
"这王位财富有何用？应当将这具备国库、臣民、后宫、大臣、象马的完整王国以布施形式给予某人，进入森林受持戒律，成就身远离和心远离。"他对出家生起欢喜。这时果塔巴雅也生起这样的恶念："这位国王持守正法善于德行，每天实践的十种善业使他的寿命增长，压制性的业报远离。因此他会活得更久。他去世后我何时才能得到王位？即使得到王位，我年纪已大，如何享受适合年轻人的感官之乐？我要尽快把他赶走自己登上王位。"想着便带着大量财物从北门出城，召集先前的盗贼组成军队来占领城门。国王听闻此事后[想]："我已决定要将王位给某人后出家，这人似乎是以某种神力安排来的。大臣们未经我同意就开始交战。如此将因我而使双方大众遭受巨大痛苦。这王位有何用？就让王位给他吧。"说完不告诉任何人，只带着滤水囊，装扮难以辨认地从南门出城前往摩利耶地区。
87
常怀知足心，
处处皆可活；
何处不可得，
果实水与草。
88
如是思维着渐行至名为象林山的大森林边际。那里布满盛开珊瑚花果、枝叶茂盛的各种芒果、阿梨勒、庇罗迦、蒲桃、余甘子、柿子、檀香、娑罗、婆古拉、龙树、金合欢、无忧、波罗蜜、旃簿迦、槟榔、多罗等各种树木，四周环绕着广大清净的山峰，汇聚的河流形成众多渡口，各种野兽群和鸟群栖息，有大力天神居住，如难陀园般可爱，易得根果水的舒适享用之处。看到这大森林后想："这适合作为我的苦行林。"安住于此，以获得身远离和心远离而一心专注，修习慈心住，以林中生活产生的满足感使身心愉悦而安住。
以上为第七章 出家品
89
果塔巴雅得到王位后几天，心生疑虑："因我的凶暴而厌倦的民众，也许会努力把隐居的僧伽菩提请回来执政。"于是打算要杀他，下令在城中敲鼓宣布："谁能带来僧伽菩提王的头，就赏赐他千金。"后来有位住在摩利耶地区的贫穷人带着用叶子包的饭食走在林中路上，在用餐时间看到坐在树下的僧伽菩提王，因其仪态而生净信心，邀请他用餐。国王不接受。那人说："我不是出生低贱，不是以杀生为业的渔夫或猎人，而是生于高贵种姓适合享用之家。这是我的食物，贤善持法者请接受用餐。"如是再三请求。这时国王[说]：
90
"树荫为我房，
树皮作卧具；
树叶为餐盘，
林木供我用。"

91.

Evaṃ sampanna bhogassa na taṇhā parasantake;

Tava jaccādimuddissa garahā mama na vijjatīti.

Vatvā na icchi eva.

92. Atha so puriso bhūmiyaṃ nipajjanamassamāno nibandhitva yāci. Tato tassa nibaṇdhanaṃ nivāretumasakkonto sagāravaṃ sopacāraṃ dīyamānaṃ bhattañca sakaparīssāvanaparīputapānīyañcā paribhuñjitvā hatthamukhadhovanena parisamatta bhatta kicco annohaṃ katupakāro kīdisamassa paccupakāraṃ karissāmiti cintayantova taṃ abhimukhīkariya ‘‘anurādhapure kā pavattī’’ti pucchi, atha so puriso pubbarājānaṃ palāpetvā goṭhābhayo nāma rājā rajjepatiṭṭhahitvā siri saṅghabodhirañño yo sīsaṃ ādāya dasseti tasha sahassaṃ pāritosikadhananti nagare bheriṃ carāpesi kirāti suyati’’ti.

Tassa vacana samanantarameva tuṭṭhapahaṭṭhahadayo mama sahassārahasīsadānena idāni etassa paccupakāro kato bhavissati ajjhattikadānattā dānapāramitāva koṭippattā bhavissati idañca vatare-

93.

Na puti pugīphalamattakampi,

Agghanti sīsāni cichivitānaṃ;

Sīsantu me vattati bodhiyā ca,

Dhanassa lābhāya ca addhikassa.

Api ca.

94.

Nāḷivanasseva rujākarassa,

Putippadhānassa kalebarassa;

Dukkhannubhuta paṭijagganne,

Sadatthayogā saphalaṃ karomīti-

Cintetvā kataticchayo ‘‘bho purisa sobhaṃ pirī sirisaṅghabodhi rājānāma, mama sīsaṃ gahetvā gantvā rañño dassehī’’ti āha. So taṃ sutvā ‘‘deva nāhamevaṃ vidhaṃ mahāpātaka kammaṃ āvajissāma bhāyāmi’’ti āha.

95. Atha rājā ‘‘mā bhāyi kahāpaṇasaggassalābhāya ahameva te upāsaṃ karissāmi kevalaṃ tvaṃ mayā vuttaniyāmeva paṭipajjā’’ti vatvā sahassalābhagiddhena tena pathikapurisena adhivāsite sīsacchedāya satthaṃ alabhamāno dhammādhiṭṭhānateja sā sīsaṃ saṇdhito visuṃ karitvā dassāmīti cintetvā pallaṅkaṃ suṇthiraṃ baṇdhitvā mamedaṃ sīsadānaṃ sabbaññutañāṇa paṭilābhāya paccayo bhavatūti somanassapubbakaṃpatthanaṃ katvā taṃ purisaṃ attano samīpaṃ āmantesi. So adhikapuriso pubbe adiṭṭhāsutapubbadukkarakamma dinnaṃ sīsaṃ gahetvā anurādhapuraṃ gantvā dissemi kotaṃ sañjānāti kotaṃ saddahissatīti, atha so goṭhābhayo sace tena saddahissati ahavettha sakkhihutvā sahassaṃ dāpessāmi tayātu tattha evaṃ kattabba’’nti paṭipajjitabbā karaṃ upadisitvā ehisappurisa mma santike mbaṇato hutvā ubhayartthalānaṃ ekīkaraṇavasena añjaliṃ katvā bāhuṃ pasārehīti vatvāubhosu passesu nīlamaññāsamaññānaṃ nālinaṃ ujubhāvāpādanena kaṇḍhanāḷaṃ sammā ṭhapetvā salilaparissāvanne sīsasaṇdhiṃ jala lekhāya paricchaṇditvā sakena dakkhiṇa hatthamuṭṭhinā culābaddhaṃ daḷhaṃ gaṇhitvā yāva mama sīraṃ ādāya addhikaṃ purisassa hatthe samappemi tāva mama cittakiriya vāyo dhātuvego avicchinno pavattatūti adhiṭṭhāya cuḷābaddhaṃ uddhābhimukhaṃ ukkhipi. Tāvadeva sīsabaṇdho puthubhūto hutvā tena dakkhiṇa hattha muṭṭhināgahitoyeva paggharantiyā lohitadhārāya saddhi addhikassahatthatāle patiṭṭhāsi, tasmiṃyeva khaṇe vanādhivatthā devatā sādhuvādamukharā pupphavassaṃ vassāpetvā sīsassa ārakkhaṃ gaṇhiṃsu.

96.

Saṃsattaratta kalale ddhikapāṇikhetteta,

Nikkhitta sīsa varabīja samubbhavāya;

Etassa dānamaya pāramitālatāya,

Sabbaññutā phalaraso janataṃ dhinotuṃ.



我来为您翻译这些巴利文章节：
91
"如此具足受用者，
不贪求他人之物；
因你种姓等原因，
我不存有任何责。"
说完仍不接受。
92
于是那人不愿躺在地上，坚持请求。因无法阻止他的坚持，便恭敬地接受其供养的饭食和用自己滤水器过滤的水。饭后洗手漱口完毕，想着"这人对我有恩，我该如何报答？"便面向他问道："阿努拉德普拉（现在的阿努拉德普拉）有什么消息？"那人说："据说先前的国王逃走后，名叫果塔巴雅的人登上王位，在城中敲鼓宣布'谁能带来吉祥僧伽菩提王的头，就赏赐他千金'。"
93
"即使腐烂槟榔果，
也胜过众生头颅；
而我头颅今可为，
菩提与贫者得财。
94
如同中空芦苇茎，
这具腐朽的身躯，
经历苦痛所养护，
今得成就有益事。"
95
于是国王说："喂！善人，我就是那吉祥僧伽菩提王，请取我头去献给国王。"他听后说："陛下，我不敢做这样的大恶业，我害怕。"这时国王说："不要怕，为了让你得到千金，我自己会帮你，你只要按我说的去做。"当那贫行者被千金利诱同意后，因找不到砍头的刀，就想："我将以法的决意力使头从颈部分离给他。"想着便结跏趺坐得很稳固，发愿道："愿此头施成为获得一切智智的助缘"，怀着欢喜心作愿后叫那人到身边来。那人[想]："先前未见未闻如此难行之事，拿着施舍的头去阿努拉德普拉，谁会认出，谁会相信？"[国王说]："果塔巴雅若不相信，我就在此作证让他给你千金。你到那里该这样做。"教导他该做之事后说："来吧善人，在我面前合掌伸出手臂。"说完将两边青莲茎弄直，正确摆放茎管，用滤水器的水痕标记头部接合处，用右手紧握头发，发愿："直到我将头交到贫行者手中为止，愿我心识和风界之力不断运行。"发愿后向上提起头发。立刻头部分离，仍被他右手握住，连同流出的血流落在贫行者手掌上。同时林中诸天发出赞叹，降下花雨守护头颅。
96
混合鲜血泥土中，
贫者手田播胜种；
愿此布施波罗蜜，
一切智果利众生。

97. Atha so addhikapuriso sugaṇdhavana kusuma mālāhi taṃ sīsaṃ alaṃkaritvā pugakuhulikāpuṭe pakkhipitvā sīghagati vegena anurādhapuraṃ gantvā goṭhābhayassa dassesi, so taṃ disvā sañjanitu masakkonto saṃsayappatto aṭṭhāsi. Atha addhikapuriso raññā vuttavidhi manussaranto taṃ sīsaṃ gahetvā ākāse khipitvā ‘‘sāmi! Sirisaṅghabodhimahārāja! Tva mettha me sakkhibhavā’’ti añjalimpaggahetvā ākāsa muddikkhamāno yāci, atha taṃ devatādhiggahitaṃ sīsaṃ nirālambe ambare laddha patiṭṭhaṃ goṭhābhayassa abhimukhaṃ hutvā.

98.

Rājā hameva suhado sirisaṅghabodhi,

Sīsappadāna vidhināsmi samiddhicitto;

Tvaṃ cāsi rajja sirilābha sukhena deva,

Esova hotu paṭipanna sahassalābho’ti āha.

99. Taṃ sutvā goṭhābhayo sāmacco vimbhītahadayo sīhāsanaṃ sajjetvā upari setacchattaṃ kāretvā idha deva! Otarāti yācitvā tattha otiṇṇaṃ taṃ sīsaṃ nānāvidhāhi pūjāhi ārādhetvā namassamāno khamāpetvā mahatā mahena āḷāhanakiccaṃ kāretvā aṅikaṃ kahāpaṇasahassena tosetvā uyyojesi.

Iti ajjhattikadāna paricchedo aṭṭhamo.

100. Sirisaṅghabodhi rañño mahesī pana rañño palātabhāvaṃ ñatvā ‘‘ahañca taṃ anubbajāmi’’ti aññatara vesena dakkhiṇadvārena nikkhamitvā maggaṃ ajānanni ujukamaggaṃ pahāya taṃ taṃ gāmaṃ pavisitvā sāmikaṃ apassantī bhayena sālintāya ca pacchitumpi asahamānā malaya desa meva gatoti cintetvā vaṅkamaggena gacchantī komalatāya sīghaṃ gantumasakkonti kālaṃ yāpetvā tassa araññāyatanassa samīpagāmasmiṃ raññosisadānappavattiṃ sutvā ‘‘sā haṃ varākī dassanamattampi nālattha’’nti soka paripuṇṇahadayā tameva vanasaṇḍaṃ adhiruyha bhattuno kalebaraṃ vicinantī samīpagāmesu mahajanaṃ pucchanti avandinasaṅiketattā tattha tattha vicarantī samīpagāmavāsino bālakā gopālakā kaṭṭhabhārikā itthiyo ca etissā vilāpaṃ sutvā kampita hadayā tāya saddhiṃ vicarantī. Sā evaṃ cilūpamānā bhīmiyaṃ supupphitaṃ vimalavālukaṃ vanagumbaṃ disvā tattha nipatitvā bhūmiyaṃ parivantamānā atikaruṇaṃ vilāpamakāsi, so padeso ajjāpi vidhavācana’’nti vohārīyati.

101. Sā mahatā rodante rodanena taṃrattiṃta ttheva khepetvā puna divase ito cito ca vicaranti mahatā sokagginā ḍayhamānā santāpaṃ adhivāsetuṃ asakkonti ekasmiṃ khuddaka jalāsaye nipatitvā nimuggaṃyeva mucchāvegena dve tayo muhutte ativāhetvā upaladdhapaṭibodhā pariḷāhaṃ nibbāpesi, taṃ ṭhānametarahi ca ‘‘nibbāṇa pokkharaṇī’’ti ca samaññaṃ alabhi.

102. Tato uṭṭhahitvā anubhūmiṃ anurukkhaṃ anusilā talaṃ gavesamānā soṇḍi samīpe sayamānaṃ devatādhiggahena sigālādīhaanupahataṃ sukkhaṃ kavaṇdharūpaṃ disvā sokavega phalipataneva hadayena daḷhataraṃ taṃ aliṃgitvā sayi, tāva bhone vekallena durāgamanena tattha tattha nipatita sarīra ghātena ca nilanta rūpā mucchā samakālameva kālamakāsi.

103. Samīpagāma vāsino sannipatitvā muddhābhi sittassa rañño ca mahesiyā ca sarīraṃ amhādisehi phusituñca na yoggaṃ, vattamānassa rañño anivedayitvā āḷāhana kiccaṃ kātumpi na yuttanti sammanetatvā vassātapa nivāraṇāya kuṭiṃ katvā tiracchānappavesanisedhāya vatiñca katvā pakkamiṃsu.



我来为您 译这些巴利文章节：
97
那贫行者用香林花环装饰头颅，放入槟榔叶包里，快速赶到阿努拉德普拉去见果塔巴雅。他看到后无法辨认，疑虑地站着。这时贫行者忆起国王所教的方法，拿起头颅抛向空中，合掌仰望空中祈求道："主人！吉祥僧伽菩提大王！请为我作证。"于是那被天神护持的头颅在无所依托的虚空中停住，面向果塔巴雅。
98
"我是善友僧伽菩提，
以施头功德心满足；
愿您陛下得王位乐，
此人应得所承诺金。"
99
听到这话，果塔巴雅与大臣们心生惊惧，准备狮子座，上设白伞，请求道："陛下！请降下。"头颅降落后，以各种供养礼敬，请求原谅，以盛大仪式举行火化，以千金使那贫者满意后送他离去。
以上为第八章 内施品
100
吉祥僧伽菩提王的王后得知国王逃离后，想："我也要追随他"，便装扮成他人从南门出城。因不知道路，离开正道进入各个村庄，看不到丈夫，又因恐惧和疲惫不敢询问，想"他一定去了摩利耶地区"，便走弯路。因娇弱而不能快行，耗费时日，在那林地附近的村子听到国王施头的事，悲叹道："我这可怜人连见一面也未得到"，心中充满忧伤，进入那片林中寻找丈夫的遗体，在附近村庄询问众人。因未约定聚合处而四处游荡，附近村庄的牧童、樵夫和妇女们听到她的哀叹，心生怜悯与她同行。她如此徘徊时看到地上盛开的洁白沙地丛林，倒在那里在地上翻滚着极度悲伤地哀叹。那地方至今仍称为"寡妇之声"。
101
她以巨大哭声度过那夜，次日四处游荡，被巨大忧伤之火燃烧，无法忍受苦恼，投入一个小水池，在水中昏迷了两三分钟，恢复知觉后熄灭了炽热。那地方至今得到"涅槃池"的名称。
102
从那里起来，沿着地面、树下、石板处寻找，看到在树下躺着被天神护持、未被豺狼等损害的干枯躯体，因忧伤冲击心碎，紧紧抱住躺下。因缺乏食物、艰难跋涉、身体在各处跌倒而疲惫不堪，同时昏迷而死去。
103
附近村民聚集后议论："已受灌顶之王与王后的遗体，我们这样的人不宜触碰，不告知现任国王也不适合举行火化。"商议后为防雨晒搭建小屋，为防野兽进入筑起围栏后离去。

104. Goṭhābhayo sirisaṅghabodhirājassa anañña sādhāraṇa guṇappabaṇdhaṃ anussaranto daharakālato paṭṭhāya vatthuttaya saraṇaparāyaṇataṃ niccaṃ sīlarakkhaṇaṃ sugatāgama vicikkhaṇattaṃ sakalakalākosallaṃ rajje anatthikataṃ dānasoṇḍa taṃ rakkhasadamanādikaṃ dukkaracaritakañca tassa nāma sacetanassa na pitimāvahati visesato ‘‘addhikaduggatassa sahassa lābhāya sahatthena sīsaṃ kaṇṭhanālato uddharitvā dānaṃ sīsassāpi nirālambe ākāse avaṭṭhānaṃvyattatarāya girāya sādhippāyañcetaṃ nivedanañceti acchariyaṃ abbhutaṃ adhiṭṭhapubbaṃ assuta pubbañca nimmalacaritaṃ mama mahāparādhakalaṅike neva saddhiṃ cirakālaṃ pavattīssati, aho ahaṃ suciraṭṭhāyinā īdisena akittīsaddena sādhuhi niṇdaniyo bhavissāmi visesato pana niccakālaṃ kalyāṇa mittabhūtassa īdisassa mahānubhāvassa anaparedhassa mahāpurisassa rajjaṃ acchiṇditvā vadhaṃ kāresiṃ aññadatthu mittadubhikammena ahaṃ paḷiveṭhito bhavissāmi’’ti cintettoyeva bhayasantā pehi nikkhanta sedo pavedhamāno kathamidisā mahāpāpā mocessāmīti upa parikkhī.

105. Atha tassa daṇḍakammassa karaṇavasena uḷāraṃ taraṃ kusalakammaṃ kātabbanti paṭibhāyi. Atha so amacce sannipātetvā tehi saddhiṃ sammantetvā kata nicchayo mahā saṅgheneva tatheva anusiṭṭho mahatā balakāyena saddhiṃ gantvā tassa araññāyatanassa avidūre senāsannivesaṃ kāretvā tassa mahāpurisassa dukkarapadāna sakkhībhūtaṃ puññaṭṭhānaṃ sayameva gantvā soṇḍikā samīpe anurūpaṭṭhānaṃ sallakkhetvā attano rājānubhāvaṃ dassento āḷāhanaṭṭhānaṃ devanagaramiva alaṅkārāpetvā kevalehi mahantehi caṇdanadāruhi uccataraṃ citakaṃ kāretvā bhārena pamāṇena ca rañño sīsasadisaṃ jambonadakanakehi sakaṇṭha nāḷaṃ sīsākāraṃ sippihi kāretvā kavaṇdharūpe saṅghaṭitvā vividha ratana samujjalaṃ suvaṇṇakirīṭaṃ pilaṇdhāpetvā mahesiñca tatheva alaṃkaritvā te ubhopi kāghikavatthasadisehi mahaggha dukulehi acchādetvā anekaratanakhacitaṃ suvaṇṇasayanaṃ āropetvā caṇdana citakamatthake ṭhapetvā parisuddhajoti pāvakaṃ jāletvā aneka khattiyakumāraparivārito sayameva tattha ṭhatvā anekasappighaṭasatehi siñcitvā āḷāhana mahussavaṃ kāresi.



我来为您翻译这些巴利文章节：
104
果塔巴雅回忆吉祥僧伽菩提王无与伦比的功德：从年幼时就皈依三宝，常持守戒律，精通善逝教法，通晓一切技艺，对王位无执着，乐于布施，降伏夜叉等难行之事。这些对有情众生难道不带来欢喜吗？特别是"为了让贫穷行者得到千金，亲手从颈部取下头颅布施，头颅在无所依托的虚空中停住，以清晰的声音表达有意义的话"等奇特未曾见闻的清净行为，将与我这大罪过的污点长久相随。呜呼！我将因这持久的恶名而为善人所责难。尤其是我夺取这位一直是善友、如此大威力、无过失的大人的王位并使其死亡，必定会被朋友背叛的业报所缠绕。"一边想着，恐惧颤抖，汗流浃背，思考"如何才能脱离这样的大罪？"
105
这时他想到应该以惩罚自己的方式做更殊胜的善业。于是召集大臣商议后作出决定，又得到大僧团如此教导，带着大军队前往，在那林地不远处安营，亲自前往那位大人难行善行的见证处，观察树下适合的地点。展现自己的王威，使火化处如天城般装饰，用整块大檀香木造高柴堆，用与国王头颅同等重量和尺寸的纯金打造带颈部的头形，装在躯体上，戴上各种珠宝光耀的金冠，同样地装饰王后，用如火焰般的贵重细布覆盖二人，安置在镶嵌众多珠宝的金床上，置于檀香柴堆顶端，点燃清净火焰，与众多刹帝利王子围绕，亲自站在那里，倾注数百罐酥油，举行盛大火化仪式。

106. Tatheva dūtiya divasepi mahatā jaṇena āḷāhanaṃ nibbāpetvā tasmiṃ ṭhane cetiya bhavanaṃ vaṭṭulākāretuṃ vaṭṭatīti cintetvā amacce āmantetvā etarahi anekabhūmikaṃ ativisālaṃ kanakamaya vaṭṭulagharaṃ kāretuṃ sakatā āyati parihārakānaṃ abhāvena nappavattati raṭṭhavilepakāpi suvaṇṇalobhena nāsenti tasmā alohanīyaṃ sukhaparihārārahaṃ pamāṇayuttaṃ vaṭṭulagharañca cetiyañca nacirasseva kātuṃ yuttanti mantetvā mahābalakāyaṃ niyojetvā vuttaniyāmeneva dvibhumakaṃ vaṭṭula bhavanaṃ nimmāpetvā tassa abbhantare sugatadhātunidhānaṃ pūjanīyaṃ cetiyañca kārāpetvā mahussadivase mahāsaṅghassa taṃ dassetvā ‘‘eso bhante sirisaṅghabodhi mahārājā pubbe ekacchattena laṅkātale rajjaṃ kāresi, idāni mayā tassa rañño cetiyarūpassa kittimaya sarīrassa chattādhichattaṃ viya dvibhumakaṃ vaṭṭulavimānaṃ kāretvā cetiyasīse kirīṭaṃ viya kanakamayaṃ thūpikañca yojetvā sabbehi devamanussehi māna nīyataṃ caṇdanīyataṃva pāpito’’ti vatvā cetiyagharassa anekāni gāmakkhettāni parosahassaṃ parivārajanaṃca niyādetvā pabbatapāde anekasatapāsāda pariveṇacaṅkamana rattiṭṭhāna divāṭṭhāna dhammasālāgopurapākārādi avayavasahite vividhe saṅghārāme kāretvā tattha vasantassa anekāni sahassassa bhikkhusaṅghassa niccaṃ paccayalābhāya anekāni saparijanāni gāmakkhettāni datvā ‘‘mahā lekharaṭṭhassa samussitadhajāyamāno ayaṃ mahāvihārolaṅkā bhūmisāmikānaṃ khattiya janānaṃ kuladhanabhūto sabbehi khattiyehi aparihāpaniya vibhavo niccaṃ pālanīyo’’ti mahājanakāyassa majjhe khattiya kumārānaṃ ādisitvā anurudhapuraṃ gatopi tasse ca pāpakammassa nirākaranāya tesu tesu vihāresu mahantāni puññakammāni kāropesi, tatoppabhūti laṅkādhipaccāmupagate hi khattiyehi mahā maccādīhi ca so hatthavanagallamahāvihāro antarattarā paṭisaṅkharīyamāno aparihīna parihāro pavattataki.

Iti vaṭṭulavimānuppatti paricchedo navamo.

107. Athāparena samayena kadāci kasmiṃ vihāre nivasato mahā bhikkhusaṅghassa antare keci mahāthero ambhokāsiko hutvā antovihāre ekasmiṃ padese nisiditvā bhāvanamanuyujanto vipassanaṃ vaḍḍhetvā mahāmedaniyā nigghosena ākāsaṃ pūrento arahattaṃ pāpuṇi.

108. Tadā upatisso nāma rājā rajjaṃ kārento nisīthasamaye bhayāvahaṃ taṃ pathavisaddaṃ sutvā kiṃ vā mebhavissatiti santāpena niddaṃ alabhamāno sokena santappeti, atha taṃ setacchattā dhivatthā devatā ‘‘mahāyi mahārāja! Ito kāraṇākidvite avamaṅgalaṃ natthi hatthavanagallamahāvihāre keci mahāthero arahattaṃ pāpuṇī’’ti āha, tassa arahattappattikāle pathaviniggosassa kāraṇaṃ kiṃtu vutte so thero pubbe puññakammaṃ karento ākāsena saddhiṃ pathaviṃ unnādetvā arahā bhaveyyanti patthanaṃ ṭhapesi tassa phalamidanti samassāsesi.



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106
同样在第二天，与大众一起熄灭火堆，想到"应该在此处建造圆形塔寺"，便召集大臣商议："现在造多层广大的金制圆形建筑不可行，因为将来无人能维护，国民也会因贪金而破坏。因此应该尽快建造不可融化、易于维护、大小适中的圆形建筑和塔寺。"商议后派遣大军队，按所说方式建造两层圆形建筑，在其内部安置善逝舍利的塔寺。在庆典日向大僧团展示说："尊者们！这位吉祥僧伽菩提大王先前以一伞统治整个锡兰岛，现在我为这位国王的塔像和功德身造了如双重伞盖的两层圆形宫殿，在塔顶安置如王冠般的金制尖顶，使之为一切天人所尊重供养。"说完后，献上塔寺的众多村庄田地和千余侍从，在山脚下建造具备数百精舍、经行处、夜住处、日住处、说法堂、城门、围墙等设施的各种僧园，为住在那里的数千僧众常得资具，布施众多带有侍从的村庄田地。在大众中向刹帝利王子们宣布："这座大寺竖立大旗于大王统地，是锡兰岛主刹帝利族的家族财产，一切刹帝利不应使其衰落，应常加护持。"即使回到阿努拉德普拉，也为消除那恶业而在各处寺院兴建大功德事业。从此以后，统治锡兰的刹帝利们和大臣们不时修缮象林山大寺，使其不衰退地延续下来。
以上为第九章 圆形宫殿建立品
107
此后某时，在一座寺院居住的大比丘僧团中，有位大长老成为露地住者，坐在寺院内一处修习禅观，增长观慧，以大地之声充满虚空而证得阿罗汉果。
108
那时名为优波帝须的国王在位，深夜听到那可怕的地声，想"我将有什么事？"因忧虑而不能入睡，忧愁煎熬。这时守护白伞的天神说："大王！不要害怕，此事无不祥，是象林山大寺的一位大长老证得阿罗汉果。"当问及他证阿罗汉时地声响起的原因，[天神]安慰说："那位长老先前行善业时发愿'愿与虚空和大地一起发声而成为阿罗汉'，这是其果报。"

109. Taṃ sutvā rājā avasesabhikkhūnaṃ arahatthappattito visiṭṭhataro tassa kilesavijayoti pasannahadayo taṃ mahātheraṃ namassitvā tassa asavakkhayassa mahussave āsanabhūtaṃ bhumippadesadva pāsādakaraṇavasena sammānissāmīti cintetvā mahābalakāyamādāya tattha gantvā tasmiṃ padese pañcabhūmakaṃ mahāpāsaṃ kāretvā vividha cittakammehi samalaṅkārāpetvā kanaka khacita tambamaya pattharehi chādetvā devavimānaṃ viya sajjetvā taṃ khīṇāsava mahāteraṃ sabhikkhusaṅghaṃ tattha vāsetvā catūhi paccayehi upaṭṭhāpetvā saparijanāti gāmakkhettāni pāsādasantikāni katvā pakkāmi.

110. Tato dīghassa addhuno accayena malayadesavāsino keci corā ekato hutvā gāmavilopaṃ katvā mahantena dhanalābhenamattā dhanaṃ datvā balakāyaṃ uppādetvā yebhuyye serino hutvā mahanta mahante vihāreva vilumpannā suvaṇṇapattharacchadanaṃ gaṇhantā mahāpāsādaṃ viddhaṃsitvā pātayiṃsu.

111. Tadā moggallāno nāma rājā rajjaṃ kārento taṃ pavattiṃ sutvā tesaṃ santike care pasetvā dānasāmabhedehi aññamaññaṃ bhiṇdi, te corā bhiṇdantā itaretarehi yujjhitvā sayameva dubbalā ahesuṃ, athaso rājā te asamagge ñatvā attano senaṃ gahetvā tattha gantvā te visuṃ visuṃ gahetvā niggayha raṭṭhe abhayabheriṃ carāpetvā janapadaṃ suppatiṭṭhitaṃ katvā tehi apaviddhavihāre pākatike kāretvā mahāpāsādaṃ suvaṇṇa gaṇhanakāle pātesuṃ tī sutvā ‘‘pubbeviya suvaṇṇapattharehi chādito pacchāpi īdisi vipattijāyissatī’’ti ñatvā tebhūmakaṃ kāretvā yathāpure pāsādaṃ nimmāpetvā mattikā pattharehi chādetvā vaṭṭulabhavanaṃ paṭisaṃkhāretvā sabbasaṅghārāmañca pākatikaṃ kāretvā pakkāmi.

Iti pāsāduppatti paricchedo dasamo.

112. Atha laṅkālaṅkārabhūtesu visālapuññiddhivikkamesu ratanattayamāmakesu anekesu laṅkānāthesu kittipuñjāvasesesu jātesu apetanītimaggesu rajjaparipānocitavidhānavirahitesu mudubhūkesvevāmaccajanesuca yebhuyyena aññamaññaṃ viruddhesu vattamānesu laṅkāvāsīnaṃ purākatena kenāpi dāruṇena pāpakammunā nānādesavāsinī aviditasatthusamayā paviṭṭhamicchādiṭhigahaṇā paccatthisenā jambudīpā idhāgamma sakalalaṅkādīpaṃ anekātaṅka saṅkulamakāsi.

113. Tadātāya paccatthisenāya gālhataraṃ nippiḷiyamānā rāja rāja mahāmattādayo anekasahassajanakāyā ca bhayavakitahadayāsakatāṇa gavesino jaḍḍitagāmanigamanagarā tattha tattha gariduggādo kicchena vāsaṃ kappesuṃ tato sugatadasanadhāturakkhādhikatā uttaramūḷavāyino mahāyatayo dantadhātudva pattadhātuvaradva gahetvā kunnamalayābhidhānaṃ giriduggaṃ duppavesaṃjanapadamupāgamma tatthāpi tampaṭijaggitumasamatthā bhūmiyaṃ nidabhitvā yathākāmaṃ gatā.



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109
国王听后心生净信，认为他降伏烦恼比其他比丘证得阿罗汉更殊胜，礼敬那位大长老后想："我应该通过在他证灭尽漏的大庆典座位处建造宫殿来表示尊敬。"想着便带领大军队前往，在那地方建造五层大宫殿，用各种绘画装饰，以镶金铜板覆盖，如天宫般庄严。使那位漏尽大长老与比丘僧团住在那里，以四资具供养，将带有侍从的村庄田地安置在宫殿附近后离去。
110
此后经过长时间，摩利耶地区的一些盗贼聚集在一起，抢劫村庄，因得大量财物而骄傲，用钱财招募军队，多数成为自主者，抢劫大寺院，取走金板覆盖物，破坏大宫殿使之倒塌。
111
那时名为目犍连的国王在位，听闻此事后派探子到他们当中，用布施和和解方式使他们互相分裂。那些盗贼分裂后互相争斗而自行衰弱。这时国王知道他们不和，便带领自己的军队前往，各个抓捕制服他们，在国中敲响无畏鼓，使民众安定。听说他们抛弃的寺院中大宫殿是在取金时倒塌的，想到"先前用金板覆盖，以后也会有这样的损坏"，便建造三层楼，如先前般建造宫殿，用陶瓦覆盖，修复圆形建筑，使所有僧园恢复原状后离去。
以上为第十章 宫殿建立品
112
此后，当众多作为锡兰庄严、具广大福德威力、信仰三宝的锡兰统治者只剩美名，离开正确治国之道，缺乏适当的王国维护方法，变得软弱，大臣们多数互相对立时，因锡兰居民先前所造某种可怕恶业，来自阎浮提(印度)的不知佛陀教法、持邪见的敌军侵入，使整个锡兰岛充满众多疾病。
113
那时，被敌军严重压迫的王族、大臣和数千民众，心生恐惧寻求庇护，离开被焚烧的村镇城市，艰难地在各处山寨安住。于是负责护持善逝牙舍利的北摩罗瓦居士们带着牙舍利和钵舍利，来到名为昆纳摩罗雅的难进入山寨地区，在那里也无法保护，埋在地下后随意离去。

114. Tato pubbe jayamahābodhidumiṇdena saha sakalajambudīpādhipatinā dinakarakulatilakena dhammāsokanariṇdena pesitānaṃ attanā samāna gottānaṃ rājaputtānaṃ nattapannatādiparamparāgatassa vijayamallanarādhipassa orasaputto vijayabāhu nariṇdā nāma rājā suciññātabbasamayantaro sattasamāciṇṇa sunītipatho sampannabalavāhano jambuddoṇiṃ nāma puravaraṃmāpetvā tattha vasanto mahatā balakāyena katasakalapaccatthivijayokunta malayabhūmippadesato bhagavato dantadhātubhaṭṭārakaṃ pattadhātuvarañca āharāpetvā surasandanasadisamativirocamānaṃ vimānaṃ māpetvā tasmiṃ taṃ dhātuyugaḷaṃ nivesetvā mahatā upahāravidhānā sādaramupaṭṭhahanto bhagavato caturāsītidhammakkhaṇdhane mahantaṃ praññāpadānaṃ janayanto dhammikasirisaṅghabodhimahārājasirodānāpadānasiddhaka khattabhute anekakhīṇāsavasahassa caraṇarajoparipūtamanoharabhūmibhāge goṭhābhayamahārājena kārite hatthavanagallamahāvihāramaṇḍanāyamāne vaṭṭulavimānepurā raṭṭha vilopāgatāya colake raḷādikāya titthiyasenāyamahācetiyaṃ udare bhinnamatte jīvite viya dhātubhaṭṭārake antarahite hadayavatthumaṃsamīva suvaṇṇarantādikama paharitvā viddhastaṃ piṇṇudhāravidhīnā paṭisaṃvaronto pupphādhānatta yato paṭṭhāya sakkaccaṃ vināpetvā mahantaṃ suvaṇṇa thūpikāmabhadva kāretvā saparijanāni gāmakkhettādīni ca datvā tattha nivasantānaṃ bhikkhūnaṃ nibaddhadānavaṭṭaṃ paṭṭhapetvā taṃ hatthavanagalla mahā vihāraṃ sabbathā samiddhamakāsi.

115. Atha tasmiṃ laṅkānāthe kittisarīrāvasese jāte tassa tujavaro parakkamabhujo nāmarājā amhākaṃ bhagavato arahato sammāsambuddhassa bodhimūle nisīditvā mārabalaṃ vidhametvā sambodhirajjappattito paṭṭhāya aṭṭhasatādhikavassasahasse catuvīsatiyā ca vaccharesu atikkantesu sampattarajjābhiseko anekavidhasaṅgahavatthuhi saṅgahitamahājano catupaccayadānena satatasamārādhitā nekasahassabhikkhusaṅgho bhujabalavidhutārātirājakulāvalepo aneka maṇi rattasamubbhāsitaratanakaraṇḍakañca pañcahi suvaṇṇasahassehi sovaṇṇakaraṇḍakañca pañcavīsatiyā rajatasahassehi rajatakaṇḍakañca dāṭhādhātubhadantassa kārāpetvā atīca pasannahadayo suhumuttena tattha sampayanto attanonagarañca dhantadhātumaṇdirañca sakkañcaṃ samalaṅkārāpetvā bahumāna purassarodasanadhātuvaramādāya anekāni bhagavato cariyāpadānānī samanussaritvā purā nekabhupatayo pāṭihīrasaṇdassanena pasāditā iti pavattakathāmataraseneva me savanayugaḷaṃ paripīnitamadhunāpi kenaci pāṭihāriyavisesena mama cakkhupaṭilābho saphalo kātabboti sādaramārādhanamakāsi.

116. Tasmiṃ khaṇe sā dasanadhātu tassa karapaṅakaje rājahaṃsivilāsamātanvatī pāṭihīramakāsi. Kathanti ce? Yathā antimabhave mātu tucchito jātamattova bodhisatto naravarakaratopanītadukulacumbaṭakato otarantova bālo samānopi soḷasavassuddesiko viya amaṇḍitopi anekavatthābharaṇavibhusito viya bhūmiyā gacchantopi ākāsena gacchanto viya sabbesaṃ janānaṃ paṭihāsi, tatheva tattha tadā dantadhātubhaṭṭārako sugabimbā kāra salakkhaṇāvayavena rūpena bhāsamāno anekavidharaṃsinikare vikiranto tattha santipatitānaṃ janānaṃ mānanaṃ jānesi. Vuttañhi.



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114
此后，先前与吉祥菩提树王一起被日轮族之光法阿育王派遣的同族王子的孙子、曾孙等世系传承的威胜王之亲生子维阇耶跋护王，精通正法，行持七种正道，具足军力，建造名为阎浮多尼的殊胜城市居住。以大军队完全战胜敌人后，从昆达摩利耶地区请回世尊的牙舍利和殊胜钵舍利，建造如天宫般极其庄严的宫殿，将这两种舍利安置其中，以大供养恭敬侍奉。为世尊的八万四千法蕴作大供养，在由吉祥僧伽菩提大王施头功德所成就、众多漏尽者足尘遍净的可爱地方，由果塔巴雅大王所建的象林山大寺庄严的圆形宫殿中，当先前由朱罗迦等外道军队入侵国土时，大塔如身体般被击破腹部，舍利如生命般隐没，如心脏肌肉般的金等被夺走破坏，以洒水仪式修复，从供花处开始恭敬修缮，建造大金制塔顶，布施带侍从的村庄田地等，为住在那里的比丘们设立常规布施，使象林山大寺在一切方面兴盛。
115
此后当那位锡兰统治者只剩美名遗体时，他的儿子名为勇猛臂王。自从我们世尊阿罗汉正等正觉坐在菩提树下降伏魔军得正等觉王位以来，经过一千零八年二十四年，[他]登基灌顶，以各种摄受事摄受大众，以四资具常常供养数千比丘僧团，以臂力驱散敌对王族的傲慢。为牙舍利尊者造以众多宝珠光耀的宝匣、价值五千金的金匣、价值二万五千的银匣，以极其净信之心在那里供养。庄严自己的城市和牙舍利殿堂，恭敬地取出牙舍利，忆念世尊的众多行迹功德，想到"先前众多国王因见神变而生信，如是故事甘露之味滋润我的双耳，现在也应以某种特殊神变使我见[舍利]成为有果"，而作虔诚供养。
116
这时，那牙舍利在他手掌莲花上如王天鹅般优雅地显现神变。如何显现？如同最后一生时菩萨从母胎出生后，从人中胜者手中献上的细布包中下来时，虽是婴儿却如十六岁少年，虽未装饰却如佩戴众多衣服饰物，虽在地上行走却如在空中行走般显现给所有人看；同样地，那时牙舍利尊者以善逝身相特征形貌闪耀，放射各种光芒，使聚集在那里的人们生起恭敬。如是说：

117.

‘‘Laṅkādhināthakarapaṅkaja rājahaṃsi,

Nimmāya sā dasanadhātu muniṇdarūpaṃ;

Nekehi raṃsivisarehi samujjalantī,

Sabbādisā ca vidisā samalaṅkarittha.

118.

Disvā tamabbhūtamatīca pasannacitto,

Sampattacakkaratano viya cakkavatti;

Seṭṭhehi nekaratanābharaṇādikehi,

Pūjesi dhātumasamaṃ manujādhinātho.

119. Tato jinadantadhātuvarappasādakālamhi tejobalaparakkamamahimo parakkamabāhumahānariṇdo pulatthipuranivāsiniṃ kataloka sāsanavilopaṃ sarājikamanekasahassasaṃkha colakeraḷavāhinica nekadesamahipālamattamātaṅgakesarivikkamaṃ duratikkamaṃ lokasāsanasaṅgahakaraṇavasena vacitasakalalokaṃ sampannabalavāhanaṃ laṅkārajjagahaṇatthinaṃ tambaliṅgavisayāgatamatisāhasaṃ vaṇdabhānumanujādhipaṃva sasāmantakabhavanamupanīya sakala laṅkādīpamekacchattaṃvidhāya attanopitumahārājato diguṇaṃlokasāsanasaṅgahaṃ karonto kadāci saṅghassa kaṭhinacīvarānidātukāmo kappāsaparikammakantanādikāni sabbakaraṇīyāni ekāheneva naṭṭhapetvā paccekamanekamahaggha garubhaṇḍamaṇḍitāni sasāmaṇikaparikkhārāni asītimattāni kaṭhinacīvarāni dāpetvā lokassa sādhuvādena dasadisaṃ pūresi.

120. Evamaññānipi bahūni lokavimbhayakarāni puññapadānāni sampādento so parakkamabāhumahānariṇdo hatthavanagalla vihāre attano pitumahārañño āḷāhanaṭṭhāne mahācetiyaṃ baṇdhāpetvā tattheva aṇekakhīṇāsavasahassaparibhuttaṃ pāsādavaraṃ cirakāla cinaṭṭhaṃ sutvā dhanuketakivatthuvaṃse jātaṃ saddhādiguṇasampatti samuditaṃ patirājadeva nāmakaṃ amaccavaraṃ pesetvā tena anekasahassadhanapariccāgena bhumittitayamaṇḍitaṃ sumanobharaṃ pure piyataṃ pāsādaṃ kārāpetvā tattha nivasantānaṃ anekasaṃ bhikkhunaṃ nibaddha paccayadānaṃ pavattesi.

121. Tattheva vaṭṭulavimānassa heṭṭhimatale gopānasiyo ṭhapetvā samantā chadanarūpaṃ kāretvā dvibhumakaṃ vimānaṃ tibhumakamakāsi tatthevalaṅkādīpe abhūtapubbaṃ jinamaṇdiraṃ kārāpetukāmo vaṭṭulavimānato uttaradisābhāge paṭhamaṃ porisappamāṇaṃ silātalapariyantaṃ khaṇitvā paṃsūni apanetvā nadīvālukāhi pūretvā kuñjararājavirājitaādhārabaṇdhakato paṭṭhāya yāva phupikaṃ aṭṭhaṃsavibhāgena bhitticchadanāni vibhattāni katvā paccekaṃ nānāvaṇṇavicittānamaṭṭhavidhānaṃ bhittībhāgānamupari keliparihāsarasajanakanānāvesavilāsabhūsitapahūtabhūtakiṃkaraparigataviṭaddhakamaṇḍalamaṇḍitaṃ pamukhapariyante vividhacittarūpamanoharamuccataraṃ iḍhikāhi nivitaṃ katasudhāparikammaṃ makaratoraṇamaṇḍalañca nimminitvā antoviracitāti manoharamālākammalatā kammādi nānāvidha cittakamma samujjalaṃ suvihitasopānadvārakavāṭaṃ samalaṅkataṭṭhānalīḷhamanohara sajīvajinasaṃ kāsapaṭibimbarūpavibhūsitaṃ paṭibimbassa dakkhiṇato ghanasilāvihita sugatarūpapatimaṇḍitaṃ tibhūmakaṃ mahā vimānaṃ kāresi.

Iti aṭṭhaṃsa vimānuppattiparicchedo ekādasamo.



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117
"锡兰主手中莲花上，
牙舍利化现牟尼相；
放射无数光芒耀眼，
照亮十方及四维间。
118
见此希有心极净，
如转轮王得轮宝；
以诸最胜宝饰等，
人主供养无比舍利。
119
此后，具威力勇猛威势的勇猛臂大王，在胜利者牙舍利显现神变时，将居住在补罗提城(波隆纳鲁沃)、破坏世间教法、与国王一起的数千朱罗迦和克拉拉军队，以及众多地方君主、大臣、如狮子般勇猛难敌、为护持世间教法而征服全世界、具足军力、欲夺取锡兰王位、来自担婆林伽地区的极其勇猛的月光人主，带到附近居所，使整个锡兰岛统一于一伞之下。他为世间教法所作的庇护是其父王的两倍。有一次想要布施僧团迦絺那衣，在一日之内完成棉花处理、纺线等一切准备工作，分别布施装饰有众多贵重物品、带有宝珠用具的八十件迦絺那衣，以民众的赞叹声充满十方。
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如是成就众多令世间惊叹的功德事业，那位勇猛臂大王在象林山寺其父大王火化处建造大塔，在那里听说众多漏尽者所用的殊胜宫殿长期毁坏，便派遣生于弓箭家族、具足信等功德的名为替代王天的最胜大臣，以数千财物建造如先前般庄严的三层宏伟宫殿，为住在那里的众多比丘设立常规资具供养。
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在那里为圆形宫殿下层安置椽木，周围建造屋顶形状，将两层宫殿改成三层。在那里想要建造锡兰岛前所未有的胜者殿堂，在圆形宫殿北方先挖掘一人高的石板边界，除去泥土，以河沙填充，从象王庄严的基座开始直到塔顶，以八角分割墙壁和屋顶，在八种各色美丽的墙面上方装饰着生欢喜嬉戏之情的种种装束优雅、众多鬼神眷属围绕的聪慧人群，在前面边缘建造以各种图画装饰、高耸、用砖瓦砌成、涂以白灰的龙门拱形，内部装饰极其可爱的花鬘花藤等各种绘画，善设楼梯门扇，庄严处所优美，装饰有如生存的胜者形貌之像，像的右边以厚石板制作装饰善逝形像，建造三层大宫殿。
以上为第十一章 八角宫殿建立品

122.

Viddhastasaṃkharaṇato navakammunāvā,

Khettādidānavidhināca anāgatepi;

Ye sādhavo pariharanti imaṃ vihāraṃ,

Nāmadva kārampi tesamihālikhantu.

我来为您翻译这段巴利文偈颂：
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"以修复重建或是新建，
或以田地等布施方式，
未来善人护持此寺者，
愿其名号双倍写于此。"


