关于南传上座部的《譬喻经（Apadāna）》，Dharma Wiki是如此说道：
The Apadāna is a collection of biographical stories found in the Khuddaka Nikaya of the Pāli Canon, the scriptures of Theravada Buddhism. It is thought by most scholars to be a late addition to the canon, composed during the 1st and 2nd century BCE. The title Apadāna perhaps means 'life history' or 'legend' in Pāli; it has the additional, older meaning of advice or moral instruction; Dr Sally Cutler has suggested the word originally meant 'reapings', i.e. of the results of kamma. The title is sometimes translated as the Biographical Stories, or simply as The Stories.
（博主中译：《譬喻经》属于巴利大藏经的《小部》经典，主要收集上座部佛教的各种传记式典故。一些南传佛教学者认为这些内容属于后来添加，时间点约于公元前1-2百年间（对于学者的评论，LZ保持观望和中立）。所谓《譬喻经》在巴利文意为传记性历史，更早的文意是指道德上的忠告和指示。Dr Sally Cutler认为此文的原意是收成，即为业果的意思。这个词语通常作为传记和譬喻的意思来翻译。
The Apadāna consists of about 600 poems (between 589 and 603 in different editions), mostly biographical stories of monks and nuns. Many of the stories of monks and nuns are expansions of, or otherwise related to, verses presented in the Theragatha and Therigatha as having been spoken by senior members of the early Sangha. Most Apadāna stories follow a fairly predictable outline, in which the speaker recounts their meritorious deeds in previous births as ethical individuals in a variety of different circumstances in different parts of India, before finally recounting the story of their present birth and how they came to be disciples of the Buddha. These stories of the previous lives of famous and not so famous monks and nuns may have been meant to provide moral examples to lay followers who wished to live as Buddhists but were unable or unwilling to undertake ordination as an ascetic.
《小部》经典中的《譬喻经》由600条诗颂所组成，大部分有关比丘和比丘尼。大多数的传记故事，属于《长老偈经（Theragatha）》和《长老尼经（Therigatha）》的扩充版，由早期僧长老们所口说流传下来。大多数的《譬喻经》的故事，来自讲述者对宿世事情的回忆，然后记述到今生如何成为佛陀弟子的因缘。这些记述故事，为无法出家修行的在家众提供了一种可以作为参考的道德蓝本。
A complete translation of the Apadāna into English is yet to be completed. The following have been translated into English.
完整的《譬喻经》英文译本目前为止还未出现，除了以下的部分已经存在英译本。
1. Buddhapadana（佛陀品） (the 1st), tr Dwijendralal Barua, in B.C. Law Volume, Part II, Bhandarkar Oriental Research Institute, Poona, 1946, pages 186-9
2. Paccekabuddhapadana (the 2nd), tr Ria Kloppenborg, in The Paccekabuddha, E. J. Brill, Leiden, 1974
3. Ratthapalapadana, tr Mabel Bode, in Mélanges d'Indianisme offerts par ses élèves à S. Lévi, Paris, 1911
4. Pubbakammapilotikabuddhapadana, in The Udana Commentary, tr Peter Masefield, Pali Text Society[1], Bristol, volume II
5. 25 of the last 40 apadanas (the nuns) are included in Commentary on Verses of Theris, tr William Pruitt, 1998, Pali Text Society, Bristol.
（悟醒中译，Mr. Dwijendralal Barua英译，英译本于1946年由印度Poona的Bhandarkar Oriental Research Institute所出版）
归依彼世尊应供等正觉第一佛陀品（Buddhāpadāna）
一佛陀之譬喻
一 佛说诸譬喻
1. Now, with a pure mind, attend to the Tradition of the previous excellent deeds of the Buddhas, the innumerable kings of righteousness, replete with thirty Perfections.
一，净意且谛听，三十婆罗密，法王数难知。
2. To the supreme enlightenment of the best of the Buddhas, to leaders of the world together with their Orders, I bowed down paying homage with joined hands.
二 诸佛正菩提，僧随世导师，合十示归命，礼拜头触地。
3. In the Buddha-realm, as many as are there the numerous jewels, both in the heaven above and on the earth below, I brought all to my mind.
三 佛国不知数，见宝殊有限，一切空及地，致意吾运作。
4. There on a silvery ground, I built a palace, many storied, jeweled, raised high to the sky,
四 彼处白银地，吾于建楼阁，几重宝层阶，高耸入苍穹。
5. Having ornamented pillars, well executed, well divided and arranged, costly, a mass of gold, decorated with arched gateways and canopies.
五 柱色映造法，无从估其值，门楣黄金造，门伞美装饰。
6. The first story was of lapis lazuli, shining like a bright piece of cloud; there were (the presentations of) lotuses and lilies strewn over in the excellent golden story.
六 琉璃第一层，辉似无垢云，池中多水草，满地铺黄金。
7. Some (of the stories) was of corals, some having coral-lustre, some shining red, while others resembling the Indagopaka-colour, illumined the quarters.
七 珊瑚如其色，何色映真红，臙脂色光辉，映照遍四方。
8. They had doors, portals and windows well divided and arranged, four networks of vedikas and a delightful perfumed enclosure.
八 门庭善规划，大窗高尖塔，四栏楯罗网，香华鬘清爽。
9. And they were provided with the excellent peaked roofs blue, yellow, red, white and bright black and decorated with seven varieties of jewels.
九 美仑楼阁具，七宝所装饰，青黄复赤白，亦有漆黑色。
10. They had (devices of) lotuses of graceful looks, and were beautified by (the figures of) beasts and birds of prey, filled with (the presentations of) planets and stars, and adorned with (those of) the moon and sun.
一○ 莲花映耀色，兽鸟现光辉，诸宿之星群，日月饰虚空。
11. They were covered over with a golden netting joined with the golden tinkling bells, and the lovely golden garlands (on them) sounded musically by the force of the wind.
一一 黄金罗网覆，结黄金铃铎，随风起鸣响，黄金华鬘爽。
12. Festoons of banners, raised on them, were made lovely by various colours crimson, red, yellow and gold-coloured.
一二 楼阁有绿窗，红赤与黄色，幢柱结华鬘，纷纭诸色彩。
13. Diverse, numerous, many hundreds were the slabs, made of silver, of jewels, of rubies, and also of emeralds.
一三 白银所造板，红玉摩尼造，猫睛石所成，种种数百多。
14. The palace was resplendent with various beds, and covered with soft Benares fabrics, rugs, silk made of the Dukula-fibre, China cloth, fine cloth, fibrous garments, whitish garments, and all this manifold covering I spread out there in my mind.
一四 敷诸色美床，柔展迦尸衣，钦婆罗黄麻，织锦中国丝，绵织与毛织，胜色诸外衣，一切种种覆，致意吾设敷。
15. Adorned with jeweled peaked roofs in different stories (the palace) stood firm, bearing torches shining like gems.
一五 阶上此彼处，贵宝饰尖屋，摩尼辉炬火，支撑确树立。
16. The wooden posts and pillars and the beautiful golden gates, made of gold brought from the Jambu river, of excellent (adra) wood, and also of silver, shone forth.
一六 柱楹闪光辉，美哉黄金门，阎浮檀金色，坚材白银造。
17. Divided and arranged into many breaks and resplendent with doors and cross-bars (the palace had) on both sides many full vases filled with red, white and blue lotuses.
一七 连锁几多分，扉闩着色彩，左右多福瓶，莲花插青红。
18. All the Buddhas of the past, the leaders of the world, together with their Orders and disciples, I created in their natural beauty and appearance.
一八 一切往昔佛，率诸僧弟子，世间真导师，形以色所造。
19. Entering by that entrance, all the Buddhas together with their disciples — the circle of the elect — sat down on golden seats.
一九 佛率众弟子，圣者入其门，黄金座椅上，圣者坐一群。
20. The pre-eminent Buddhas that are now in the world, those of the past and present, I brought them all into the mansion.
二○ 此世现住佛，无上世几多，往昔有几人，上升于彼处。
21. Many hundreds of Paccekabuddhas, self-enlightened and invincible, those of the past and present, I brought them all into the mansion.
二一 自存无能胜，几百辟支佛，往昔彼等在，伴吾于彼处。
22. Many wishing trees, divine and earthly, there were; I procured all garments and covered (them each) with three robes.
二二 天上或人间，众多有劫树，一切衣弃舍，吾今披三衣。
23. Filling the beautiful jeweled bowls, I offered (them) ready-made food, hard and soft, eatable and savoury, as well as drink and meal.
二三 种种美味物，饮食善调理，摩尼造耀辉，盛吾钵行施。
24. Procuring divine garments, I provided them with robes of fine cloth; I entertained the whole circle of the elect with best food and (the four) sweet drinks of sugar, oil, honey and molasses.
二四 吾捧天上衣，彼等披净衣，更有甜砂糖，油蜜与糖浆，美食心欢悦，彼等圣者群。
25. Entering the jeweled chamber, they, like lions lying down in caves, lay down in a lion’s posture on costly beds.
二五 居蜜如狮子，彼等入宝屋，高贵座褥上，暂为狮子卧。
26. Mindful they rose and sat down cross-legged; they gave themselves up to delight in meditation on the way of all the Buddhas.
二六 彼等从座起，正知跏跌坐，摄佛一切食，浸入定愉悦。
27. Some preached the doctrines, some sported by their supernormal power, some who had gained mastery over and developed the higher psychic perception, applied themselves to it, while others numbering many hundred thousands worked transformations of themselves by their supernormal power.
二七 或为示诸法，或享神足乐，或达神通境，耽于神通中，其数几百千，复有弄姿者。
28. The Buddhas, too, questioned (other) Buddhas on points relating to omniscience, and comprehended by their knowledge matters, deep and subtle,
二八 诸佛问诸佛，执境一切智，甚深微妙事，彼等智慧悟。
29. The disciples questioned the Buddhas, the Buddhas questioned the disciples; they questioned each other, to each other did they explain.
二九 弟子问诸佛，诸佛问弟子，彼等互起问，相互作问答。
30. The Buddhas, the Paccekabuddhas, the disciples and attendants, enjoying thus their delightful pursuits, rejoiced at the palace.
三○ 诸佛辟支佛，弟子与侍者，如斯耽愉悦，彼等乐楼阁。
31. ‘May they hold over head (each) an umbrella, embroidered with gold and silver nets and gems, and fringed with nets of pearls!
三一 黄金白银网，诸网相结造，真珠网围绕，宝伞头上罩。
32. May there be awnings, resplendent with golden stars, variegated, and having flower-wreaths spread over (them); may they all hold them over head!
三二 有布遮阳光，黄金五彩星，散花色彩美，一切掩头顶。
33. Be (the palace) laid out with wreaths of flowers, fragrant with rows of perfumes, strewn over with festoons of garments, and bedecked with strings of jewels!
三三 花束散其上，香束复辉映，衣束亦分撒，复以宝束饰。
34. Be it strewn over with flowers, much variegated, incensed with sweet perfumes, marked with five-finger marks of perfumes, and covered over with a golden covering.
三四 撒花美艳丽，更以良香熏，捺香五指印，黄金覆其上。
35. On four sides, be the tanks covered over with lotuses red and white and blue; be that these having lotus-pollens coming out, appear in golden hue!
三五 四方有莲池，红莲青莲覆，莲花粉纷飞，现出黄金姿。
36. All trees be blossomed around the palace, and let them drooping themselves sprinkle perfumed flowers over the mansion.
三六 一切树花开，沿边绕楼阁，诸花自散敷，芳香注落上。
37. Let the crested (peacocks) dance there, divine swans utter melodious sounds. Let the Karavika birds, too, sing out and the flocks of birds be on all sides.
三七 彼处孔雀舞，天鹅演圣歌，迦陵频迦鸟，处处鸟群歌。
38. Let all drums be sounded, all lutes be played. Let all varieties of music go on around the palace.
三八 天鼓响四方，到处琵琶音，吹奏诸天乐，尽萦各楼阁。
39. As far as the Buddha-realm, and above the horizons of the world, magnificent, lustrous, faultless and jeweled,
三九 佛土或铁围，所居其上方，各具大光辉，宝成无裂罅。
40. Let the golden divans be; let candlesticks be lighted, and the ten thousand (worlds) in succession be of one lustre.
四○ 建立黄金台，灯明树辉煌，其数上万炬，依次皆并立。
41. Let also courtesans, dancers and celestial nymphs dance, and various theatres be staged around the palace.
四一 歌娘与彩女，舞踊天女群，种种舞台现，萦绕诸楼阁。
42. On tree-tops, mountain-tops, or on the summit of the Simeru mountain, let me raise all manners of banners, variegated and five-coloured.
四二 须弥山顶上，山颠见树梢，幢旛吾所树，五种彩色美。
43. Let men, nagas, gandhabbas and gods, all approach them paying homage with joined hands, and surround the palace.’
四三 天龙干闼婆，诸神悉并临，合掌示归依，环绕诸楼阁。
44. Whatever good deed done, ought to be done, or intended to be done by me, I did it well by body, speech and mind in (the abode of) the Thirty.
四四 不问何善业，吾皆应所行，上升于三天，身口意皆善。
45. ‘The beings who are conscious or unconscious, let all share in the result of the meritorious deed done by me.
四五 有想或无想，一切诸有情，吾所积福果，皆可获分享。
46. To (them) whom the result of the meritorious deed done by me has been offered, it is (thus) made well known. And to those who do not know of it, the gods should go and report.
四六 吾实为彼等，寻致与福果，彼等未留意，神至使得知。
47. In the whole world, the beings that live but for the sake of food, let them obtain all manners of agreeable food by my heart’s wish.’
四七 此世诸有情，因食故有生，美味由吾意，得获一切食。
48. Mentally I offered the gift, mentally I brought the palace. I did homage to all the supreme Buddhas, Paccekas and disciples of the conquerors.
四八 吾意行布施，吾意持净信，一切觉独觉，供养胜弟子。
49. By that meritorious deed, will and resolve, I. abandoning the human body, went up to the Thirty-three.
四九依吾心所愿，修行诸善业，舍弃此人身，吾上往三天。
50. I have come to know (only) of the two existences, divine and human; no other destiny have I experienced this is the fulfilment of my mental wish.
五○ 天上与人界，吾知此二界，吾意所望果，他界吾不知。
51. I have been superior to the gods, I have become the lord of men. Endowed with beauty and appearance, I am incomparable in the world in respect of wisdom.
五一 吾为神上首，吾为治世主，完具端美姿，智慧亦无双。
52. Food of various kinds and best, jewels not inadequate, and garments of all fashions come to me quickly from above (lit. the sky).
五二 种种佳美食，珍宝亦不鲜，种种胜妙衣，由空现吾前。
53. On earth as well as mountain, in the air, water and wood, wherever I stretch forth my hand, divine eatables come to me.
五三 地山与空际，或复水森处，吾掌一伸展，天食即现前。
54. On earth as well as mountain, in the air, water and wood, wherever I stretch forth my hand, all varieties of jewels come to me.
五四 地山或空际，乃至水森处，吾掌一伸展，诸宝现吾前。
55. On earth as well as mountain, in the air, water and wood, wherever I stretch forth my hand, all kinds of perfumes come to me.
五五 地山与空际，或复水森处，吾掌一伸展，诸香即现前。
56. On earth as well as mountain, in the air, water and wood, wherever I stretch forth my hand, all kinds of vehicles come to me.
五六 地山与空际，或复水森处，吾掌一伸展，乘舆现吾前。
57. On earth as well as mountain, in the air, water and wood, wherever I stretch forth my hand, all kinds of garlands come to me.
五七 地山与空际，或复水森处，吾掌一伸展，华鬘现吾前。
58. On earth as well as mountain, in the air, water and wood, wherever I stretch forth my hand, (all manners of) decorations come to me.
五八 地山与空际，或复水森处，吾掌一伸展，庄严具现前。
59. On earth as well as mountain, in the air, water and wood, wherever I stretch forth my hand, maidens of all descriptions come to me.
五九 地山与空际，或复水森处，吾掌一伸展，童女来吾前。
60. On earth as well as mountain, in the air, water and wood, wherever I stretch forth my hand, come (to me) honey and sugar.
六○ 地山与空际，或复水森处，吾掌一伸展，糖蜜现吾前。
61. On earth as well as mountain, in the air, water and wood, wherever I stretch forth my hand, all varieties of solid food come to me.
六一 地山与空际，或复水森处，吾掌一伸展，诸食现吾前。
62. To the poor and needy, to the professional and street-beggars, whatever excellent gift I made, (it was) for the attainment of the Enlightenment par excellence.
六二 漂泊无财者，行人来乞者，澄得正觉者，吾行胜布施。
63. While making mountains and rocks roar, dense forest thunder, this world and heaven joyous, I have become a Buddha in the world.
六三 岩山大震撼，轰动诸深山，此世吾成佛，神界普欢喜。
64. In this world, tenfold is the direction of which there is no end, and in that direction are the innumerable Buddha-realms.
六四 此世有十方，运行无限际，无论何方位，佛国不知数。
65. My halo is described as shooting forth rays in pairs; let the blaze of rays between them be of great effulgence.
六五 吾辉映光明，二道光运转，彼处与其间，光焰大辉映。
66. In such world-system, let all persons see me, let all be joyful, and let all follow me.
六六 如此多世界，一切众见吾，一切心欢乐，一切皆从吾。
67. Let the drum of immortality be beaten with reverberating sweet-sound; in the midst of it let all persons Hear my sweet voice.
六七 更发优美音，吾打不死鼓，彼处与其间，诸言倾耳闻。
68. While the cloud of righteousness showers, let all be free from the defilements; let the lowest of beings be (at least) the Stream-winners.
六八 法云以降雨，人皆成无漏，彼处虽劣者，亦达预流果。
69. Giving away the gift worthy to be given, I fulfilled the precepts entirely, reached perfection in the matter of renunciation, and obtained the Enlightenment par excellence.
六九 布施应施物11，满行戒无余，出离波罗蜜，到达无上悟。
70. Questioning the wise, I put forth the best energy, reached perfection in the matter of forbearance, and obtained the Enlightenment par excellence.
七○ 质问贤者事，行无上精进，得忍波罗蜜，到达无上悟。
71. Intent on truth, I fulfilled the perfection of truth; reaching perfection in friendliness, I obtained the Enlightenment par excellence.
七一 真谛行加持，满谛波罗蜜，得慈波罗蜜，到达无上悟。
72. In gain and loss, in happiness and sorrow, in respect and disrespect, being unperturbed under all vicissitudes, I obtained the Enlightenment par excellence.
七二 得不得乐苦，尊敬与不敬，到处皆平等，到达无上悟。
73. Viewing idleness from fear, and energy from peace, be energetic — this is the command of the Buddha.
七三 见怠惰怀怖，见精进得安，勉励行精进，此为诸佛教。
74. Viewing dissension from fear, and amity from peace, be united and kindly in speech — this is the command of the Buddhas.
七四 见诤论怀怖，见不诤得安，亲和共和合，此为诸佛教。
75. Viewing indolence from fear, and diligence from peace, cultivate the eightfold path — this is the command of the Buddhas.
七五 见懈怠怀怖，见不懈得安，励修八正道，此为诸佛教。
76. Assembled (here) are many Buddhas and Arahants from all quarters; to the supreme Buddhas and Arahants pay homage and bow down.
七六 多佛及罗汉，遍集咸来聚，对此佛罗汉，礼敬应归命。
77. Thus are the Buddhas incomprehensible, and incomprehensible are the qualities of the Buddhas and incomprehensible is the reward of those who have faith in the incomprehensible.
七七 诸佛不思议，佛法越思议，具有净信者，果更不思议。
Thus the Blessed One, while developing his own Buddha-life, related the religious discourse, called the Tradition of the previous excellent deeds of the Buddhas.
──如是世尊自己不断修佛之行、为说诸佛之譬喻及诸法门。
根据英译者在Dwijendralal Barua 在《Buddhaketta and Buddhapadana》一书中写道：
The Buddhapadana, or the Tradition of the previous excellent deeds or services of the Buddhas, which forms the first chapter of the Apadana, contains a vivid and charming description of the Buddhakheta. Buddhaketta is precisely a synonymn of Buddhabhumi, the land of the Buddhas. According to Buddhaghosa, the Buddhakhetta is of three kinds： that of his Nativity (jatikhettam), that of his Ministry (anakkhettam), and that of his Omniscience (visayakkhettam). Of these, the last-named is infinite and boundless, where the Tathagata know whatever he wishes (yattha yam yam Tathagato akankhati, tam tam janati). It has been said that the sphere of the Buddha's omniscience is incomprehensible to others.
在小部《譬喻经》的佛陀说譬喻第一之中，出现了对于“佛国土”非常精确和殊妙的描述。 Buddhaketta是Buddhabhumi的同义词，无疑就是说明“佛国土”之意。根据觉音尊者的说法，存在三种佛国土：第一种叫Jatiketta, 第二种是Anakkhettam，第三种是Visayakkhetam。其中，最后一种属于无限和无边际的佛土，是如来可以如愿悉成的境界。这种殊胜境界，除佛之外，非常人所能思议。
The main interest of the Buddhapadana, it will be seen, centres round the romantic conception of the Buddhaketta, an ideal land of art and beauty. It is an ideal educational institution, situated in the midst of the most beautiful and sombre natural surroundings, an exernal school, where, in the words of Professor Barua, every one is a teacher and every one a pupil. Here the Buddhas question other Buddhas about their own sphere, the sphere of owniscience, and on matters, deep and subtle. The disciples, too, ask the Buddhas, and the Buddhas the disciples about things to be known by disciples themselves. They question each other, and they answer each other. The Buddhas and the disciples, the masters and the attendants, the speakers and the audience, the teachers and the taught, all are speakers after truth in this grand Temple of Learning. Frankly and rightly they do discuss the things for their self edification. Skilled in the maintenance of constant self-possession, they dwell harmoniously and in peace, and exert themselves to know the unknown, to realize the unrealized, and to master over what they have not yet mastered. The sphere of knowledge being infinite and boundless, even the Enlightened One are eager to be more enlightened, nay to be most englightened.
《佛陀说譬喻第一》最值得关注的是，有关一个唯美的佛国境界，一个美妙殊胜的国土。那里是一个理想化的教育中心，处于一个最美不胜收和环境中，在哪里，每人都是老师亦是学生。在那里，佛与佛对话，询问有关诸佛国土的各种事情，有关各种深奥且幽秘的内容。在那里，弟子询问诸佛，或是诸佛询问弟子有关他们希望知道的内容。他们互相询问，然后互相解答。诸佛与弟子，大师和出席者，讲述者和听众们，老师和学生们，大家在这个圣堂中都是说法者。虔诚和恭敬的，他们分享这彼此自学的内容。他们富有自律，彼此和睦的共处，互相帮助彼此去学习未知之事，学习尚未精通的知识。在哪里，知识是无限的，即使已经开悟者，希望提升他的悟境，但是拒绝承认是最悟者。
愿以分享此文功德，回向一切众生，回向无上菩提，回向西方净土，回向四众和合，回向正法久住。
菩萨戒弟子
悟禅居士合十
2017年8月1日。
评论
发表评论