Verañjakaṇḍaṃ韦兰迦篇
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
Vinayapiṭake · 律藏
Pārājikapāḷi · 巴拉基咖部
Verañjakaṇḍaṃ韦兰迦篇
§1
Tena samayena buddho bhagavā verañjāyaṃ viharati naḷerupucimandamūle mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Assosi kho verañjo brāhmaṇo – ‘‘samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito verañjāyaṃ viharati naḷerupucimandamūle mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā . So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ; kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti; sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’’ti.
当时，佛世尊住在韦兰若的那勒卢布齐曼达树根下，与大比库僧团同在一起，大约有五百位比库。韦兰若婆罗门听到："朋友，沙门果德玛，释迦子，从释迦族出家，住在韦兰若的那勒卢布齐曼达树根下，与大比库僧团同在一起，大约有五百位比库。关于那位尊者果德玛，这样的美好声誉传播开来：'如是，彼世尊是阿拉汉、正等正觉者、明行具足者、善逝、世间解、无上者、调御丈夫、天人师、佛陀、世尊。他以自己的胜智证知这个有天人、有魔、有梵天、有沙门婆罗门的世间，有天人的众生界后宣说。他说法初善、中善、后善，有义、有文；他显示完全圆满、完全清净的梵行。见到这样的阿拉汉确实是善好的。'"
§2
Atha kho verañjo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi . Ekamantaṃ nisinno kho verañjo brāhmaṇo bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bho gotama – ‘na samaṇo gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī’ti. Tayidaṃ, bho gotama, tatheva? Na hi bhavaṃ gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti? Tayidaṃ, bho gotama, na sampannamevā’’ti.
于是，韦兰若婆罗门前往世尊所在之处；前往后，与世尊相互问候。交换了友善与礼貌的谈话后，在一边坐下。在一边坐下的韦兰若婆罗门对世尊这样说：「果德玛先生，我听到这样的话：『沙门果德玛不礼敬、不起立、不以座位邀请年老、年迈、年高、已到老年、已达高龄的婆罗门。』果德玛先生，这是真的吗？果德玛先生确实不礼敬、不起立、不以座位邀请年老、年迈、年高、已到老年、已达高龄的婆罗门吗？果德玛先生，这确实不合宜。」
‘‘Nāhaṃ taṃ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yamahaṃ abhivādeyyaṃ vā paccuṭṭheyyaṃ vā āsanena vā nimanteyyaṃ. Yañhi, brāhmaṇa, tathāgato abhivādeyya vā paccuṭṭheyya vā āsanena vā nimanteyya, muddhāpi tassa vipateyyā’’ti.
「婆罗门，我不见在这包含天人的世间、包含魔、包含梵天、包含沙门婆罗门的众生界、包含天人的世间中，有我应当礼敬、或起立、或以座位邀请的。婆罗门，如来若是礼敬、或起立、或以座位邀请谁，那人的头就会裂开。」
§3
‘‘Arasarūpo bhavaṃ gotamo’’ti? ‘‘Atthi khvesa, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘arasarūpo samaṇo gotamo’ti. Ye te, brāhmaṇa, rūparasā saddarasā gandharasā rasarasā phoṭṭhabbarasā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘arasarūpo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti.
「尊者果答玛是无味的吗？」「婆罗门，确实有一种论述方式，以这种论述方式正说的人可以说：『沙门果答玛是无味的』。婆罗门，那些色味、声味、香味、味味、触味，对于如来来说，它们已被舍断、已断根、如多罗树桩、已成为无有、未来不生起法。婆罗门，这就是那种论述方式，以这种论述方式正说的人可以说：『沙门果答玛是无味的』，但这不是你所指而说的。」
§4
‘‘Nibbhogo bhavaṃ gotamo’’ti? ‘‘Atthi khvesa, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘nibbhogo samaṇo gotamo’ti. Ye te, brāhmaṇa, rūpabhogā saddabhogā gandhabhogā rasabhogā phoṭṭhabbabhogā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘nibbhogo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti.
「尊者果答玛是无享受的吗？」「婆罗门，确实有一种论述方式，以这种论述方式正说的人可以说：『沙门果答玛是无享受的』。婆罗门，那些色享受、声享受、香享受、味享受、触享受，对于如来来说，它们已被舍断、已断根、如多罗树桩、已成为无有、未来不生起法。婆罗门，这就是那种论述方式，以这种论述方式正说的人可以说：『沙门果答玛是无享受的』，但这不是你所指而说的。」
§5
‘‘Akiriyavādo bhavaṃ gotamo’’ti? ‘‘Atthi khvesa, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘akiriyavādo samaṇo gotamo’ti. Ahañhi, brāhmaṇa, akiriyaṃ vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa. Anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ akiriyaṃ vadāmi. Ayaṃ kho, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘akiriyavādo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti.
「尊者果答玛是无作论者吗？」「婆罗门，确实有一种论述方式，以这种论述方式正说的人可以说：『沙门果答玛是无作论者』。婆罗门，我说身恶行是无作的，语恶行是无作的，意恶行是无作的。我说种种恶不善法是无作的。婆罗门，这就是那种论述方式，以这种论述方式正说的人可以说：『沙门果答玛是无作论者』，但这不是你所指而说的。」
§6
‘‘Ucchedavādo bhavaṃ gotamo’’ti? ‘‘Atthi khvesa, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘ucchedavādo samaṇo gotamo’ti. Ahañhi, brāhmaṇa, ucchedaṃ vadāmi rāgassa dosassa mohassa. Anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ ucchedaṃ vadāmi. Ayaṃ kho, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘ucchedavādo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti.
「尊者果答玛是断灭论者吗？」「婆罗门，确实有一种论述方式，以这种论述方式正说的人可以说：『沙门果答玛是断灭论者』。婆罗门，我说贪的断灭，嗔的断灭，痴的断灭。我说种种恶不善法的断灭。婆罗门，这就是那种论述方式，以这种论述方式正说的人可以说：『沙门果答玛是断灭论者』，但这不是你所指而说的。」
§7
‘‘Jegucchī bhavaṃ gotamo’’ti? ‘‘Atthi khvesa, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘jegucchī samaṇo gotamo’ti. Ahañhi, brāhmaṇa, jigucchāmi kāyaduccaritena vacīduccaritena manoduccaritena. Anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā jigucchāmi. Ayaṃ kho, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘jegucchī samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti.
「尊者果答玛是厌恶者吗？」「婆罗门，确实有一种论述方式，以这种论述方式正说的人可以说：『沙门果答玛是厌恶者』。婆罗门，我厌恶身恶行、语恶行、意恶行。我厌恶种种恶不善法的获得。婆罗门，这就是那种论述方式，以这种论述方式正说的人可以说：『沙门果答玛是厌恶者』，但这不是你所指而说的。」
§8
‘‘Venayiko bhavaṃ gotamo’’ti? ‘‘Atthi khvesa, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘venayiko samaṇo gotamo’ti. Ahañhi, brāhmaṇa, vinayāya dhammaṃ desemi rāgassa dosassa mohassa. Anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ vinayāya dhammaṃ desemi. Ayaṃ kho, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘venayiko samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti.
「尊者果答玛是调伏者吗？」「婆罗门，确实有一种论述方式，以这种论述方式正说的人可以说：『沙门果答玛是调伏者』。婆罗门，我为了调伏贪、嗔、痴而说法。我为了调伏种种恶不善法而说法。婆罗门，这就是那种论述方式，以这种论述方式正说的人可以说：『沙门果答玛是调伏者』，但这不是你所指而说的。」
§9
‘‘Tapassī bhavaṃ gotamo’’ti? ‘‘Atthi khvesa, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘tapassī samaṇo gotamo’ti . Tapanīyāhaṃ, brāhmaṇa, pāpake akusale dhamme vadāmi, kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ. Yassa kho, brāhmaṇa , tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā tamahaṃ tapassīti vadāmi. Tathāgatassa kho, brāhmaṇa, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘tapassī samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti.
「尊者果答玛是苦行者吗？」「婆罗门，确实有一种论述方式，以这种论述方式正说的人可以说：『沙门果答玛是苦行者』。婆罗门，我说应当烧毁恶不善法，身恶行、语恶行、意恶行。婆罗门，对于任何人，应当烧毁的恶不善法已舍断、已断根、如多罗树头被切断、成为非有、未来不再生起，我说他是苦行者。婆罗门，对于如来，应当烧毁的恶不善法已舍断、已断根、如多罗树头被切断、成为非有、未来不再生起。婆罗门，这就是那种论述方式，以这种论述方式正说的人可以说：『沙门果答玛是苦行者』，但这不是你所指而说的。」
§10
‘‘Apagabbho bhavaṃ gotamo’’ti? ‘‘Atthi khvesa, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘apagabbho samaṇo gotamo’ti. Yassa kho, brāhmaṇa, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā tamahaṃ apagabbhoti vadāmi. Tathāgatassa kho, brāhmaṇa, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘apagabbho samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesi’’.
「尊者果答玛是离胎者吗？」「婆罗门，确实有一种论述方式，以这种论述方式正说的人可以说：『沙门果答玛是离胎者』。婆罗门，对于任何人，未来的胎卧、再有再生已舍断、已断根、如多罗树头被切断、成为非有、未来不再生起法，我说他是离胎者。婆罗门，对于如来，未来的胎卧、再有再生已舍断、已断根、如多罗树头被切断、成为非有、未来不再生起法。婆罗门，这就是那种论述方式，以这种论述方式正说的人可以说：『沙门果答玛是离胎者』，但这不是你所指而说的。」
§11
‘‘Seyyathāpi, brāhmaṇa, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Tānassu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni. Yo nu kho tesaṃ kukkuṭacchāpakānaṃ paṭhamataraṃ pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyya, kinti svāssa vacanīyo – ‘‘jeṭṭho vā kaniṭṭho vā’’ti? ‘‘Jeṭṭhotissa, bho gotama, vacanīyo. So hi nesaṃ jeṭṭho hotī’’ti. ‘‘Evameva kho ahaṃ, brāhmaṇa, avijjāgatāya pajāya aṇḍabhūtāya pariyonaddhāya avijjaṇḍakosaṃ padāletvā ekova loke anuttaraṃ sammāsambodhiṃ abhisambuddho. Svāhaṃ, brāhmaṇa, jeṭṭho seṭṭho lokassa’’.
「婆罗门，譬如母鸡有八个或十个或十二个蛋。母鸡对那些蛋善加孵坐、善加孵育、善加孵化。那些小鸡中最先用脚爪尖或用嘴喙破开蛋壳、安全地破壳而出的，应该说它是什么——『长者还是幼者』？」「果答玛先生，应该说它是长者。因为它是它们中的长者。」「婆罗门，同样地，我对于被无明围绕、如蛋状、被无明蛋壳包围的众生，破开无明蛋壳，独自在世间觉悟了无上正等正觉。婆罗门，我是世间的长者、最胜者。」
‘‘Āraddhaṃ kho pana me, brāhmaṇa, vīriyaṃ ahosi asallīnaṃ, upaṭṭhitā sati asammuṭṭhā , passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. So kho ahaṃ, brāhmaṇa, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihāsiṃ. Pītiyā ca virāgā upekkhako ca vihāsiṃ sato ca sampajāno, sukhañca kāyena paṭisaṃvedesiṃ , yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja vihāsiṃ. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihāsiṃ.
婆罗门，我的精进已经发起、不懈怠，念已现起、不迷乱，身已轻安、不激动，心已得定、专一。婆罗门，我离欲、离不善法，有寻、有伺，具足住于由离所生的喜乐之初禅。由于寻伺的止息，内净，心一趣性，无寻、无伺，具足住于由定所生的喜乐之第二禅。由于喜的离去，我住于舍、念、正知，以身受乐，诸圣所说的「舍念乐住」，具足住于第三禅。由于舍断乐与舍断苦，先前喜忧已灭没，不苦不乐，舍念清净，具足住于第四禅。
§12
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ. So anekavihitaṃ pubbenivāsaṃ anussarāmi , seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi, jātisahassampi jātisatasahassampi, anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto; so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto; so tato cuto idhūpapannoti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Ayaṃ kho me, brāhmaṇa, rattiyā paṭhame yāme paṭhamā vijjā adhigatā, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno – yathā taṃ appamattassa ātāpino pahitattassa viharato. Ayaṃ kho me, brāhmaṇa, paṭhamābhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā.
以如是得定、清净、洁白、无秽、离随烦恼、柔软、适业、住立、不动之心，我引导心向于宿住随念智。我忆念种种宿住，即：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十万生，许多坏劫、许多成劫、许多坏成劫——『我在彼处是如此名、如此姓、如此色、如此食、如此受乐苦、如此寿量边际；从彼处死后，我生于彼处；在彼处我又是如此名、如此姓、如此色、如此食、如此受乐苦、如此寿量边际；从彼处死后，我生于此处。』如此我以相、以细节忆念种种宿住。婆罗门，这是我于夜之初更时证得的第一明，无明已被破除，明已生起，黑暗已被破除，光明已生起——如不放逸、热诚、专心住者。婆罗门，这是我的第一现观，如小鸡从蛋壳。
§13
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ . So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe. Sugate duggate yathākammūpage satte pajānāmi – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe. Sugate duggate yathākammūpage satte pajānāmi. Ayaṃ kho me, brāhmaṇa, rattiyā majjhime yāme dutiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno – yathā taṃ appamattassa ātāpino pahitattassa viharato. Ayaṃ kho me, brāhmaṇa, dutiyābhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā.
以如是得定、清净、洁白、无秽、离随烦恼、柔软、适业、住立、不动之心，我引导心向于有情死生智。我以清净、超人的天眼见有情死时生时、下劣、胜妙、美色、丑陋，于善趣、恶趣随业流转的有情，我如实了知——『这些有情确实具足身恶行、具足语恶行、具足意恶行，是圣者的诽谤者，邪见者，受持邪见业；他们身坏命终后，生于恶处、恶趣、堕处、地狱。而这些有情确实具足身善行、具足语善行、具足意善行，不是圣者的诽谤者，正见者，受持正见业；他们身坏命终后，生于善趣、天界。』如此我以清净、超人的天眼见有情死时生时、下劣、胜妙、美色、丑陋，于善趣、恶趣随业流转的有情，我如实了知。婆罗门，这是我于夜之中更时证得的第二明，无明已被破除，明已生起，黑暗已被破除，光明已生起——如不放逸、热诚、专心住者。婆罗门，这是我的第二现观，如小鸡从蛋壳。
§14
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. So ‘idaṃ dukkha’nti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ; ‘ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha bhavāsavāpi cittaṃ vimuccittha avijjāsavāpi cittaṃ vimuccittha. Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ. Ayaṃ kho me, brāhmaṇa, rattiyā pacchime yāme tatiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno – yathā taṃ appamattassa ātāpino pahitattassa viharato. Ayaṃ kho me, brāhmaṇa, tatiyābhinibbhidā ahosi – kukkuṭacchāpakasseva aṇḍakosamhā’’ti.
以如是得定、清净、洁白、无秽、离随烦恼、柔软、适业、住立、不动之心，我引导心向于漏尽智。我如实证知「此是苦」，如实证知「此是苦集」，如实证知「此是苦灭」，如实证知「此是导向苦灭之道」；如实证知「此等是漏」，如实证知「此是漏集」，如实证知「此是漏灭」，如实证知「此是导向漏灭之道」。如是知、如是见我，心从欲漏解脱，心从有漏解脱，心从无明漏解脱。于解脱时生起「已解脱」之智。我证知「生已尽，梵行已立，应作已作，再无此有」。婆罗门，这是我于夜之后更时证得的第三明，无明已被破除，明已生起，黑暗已被破除，光明已生起——如不放逸、热诚、专心住者。婆罗门，这是我的第三现观，如小鸡从蛋壳。
§15
Evaṃ vutte, verañjo brāhmaṇo bhagavantaṃ etadavoca – ‘‘jeṭṭho bhavaṃ gotamo, seṭṭho bhavaṃ gotamo! Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama!! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti, evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito . Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Adhivāsetu ca me bhavaṃ gotamo verañjāyaṃ vassāvāsaṃ saddhiṃ bhikkhusaṅghenā’’ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho verañjo brāhmaṇo bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
如是说时，韦兰迦婆罗门对世尊如是说：「尊者瞿昙是最胜者，尊者瞿昙是至上者！善哉，瞿昙尊者！善哉，瞿昙尊者！譬如，瞿昙尊者，将倾覆者扶正，或将覆盖者揭开，或为迷路者指示道路，或在黑暗中持来油灯——『具眼者得见诸色』，如是，瞿昙尊者以种种方式阐明了法。我归依瞿昙尊者、法及比库僧团。愿瞿昙尊者受持我为近事男，从今日起终生归依。并愿瞿昙尊者应许我在韦兰迦度过雨安居，与比库僧团一起。」世尊以沉默应许。于是韦兰迦婆罗门知道世尊的应许后，从座起立，礼敬世尊，行右绕礼后离去。
§16
Tena kho pana samayena verañjā dubbhikkhā hoti dvīhitikā setaṭṭhikā salākāvuttā na sukarā uñchena paggahena yāpetuṃ. Tena kho pana samayena uttarāpathakā assavāṇijā pañcamattehi assasatehi verañjaṃ vassāvāsaṃ upagatā honti. Tehi assamaṇḍalikāsu bhikkhūnaṃ patthapatthapulakaṃ paññattaṃ hoti. Bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya verañjaṃ piṇḍāya pavisitvā piṇḍaṃ alabhamānā assamaṇḍalikāsu piṇḍāya caritvā patthapatthapulakaṃ ārāmaṃ āharitvā udukkhale koṭṭetvā koṭṭetvā paribhuñjanti. Āyasmā panānando patthapulakaṃ silāyaṃ pisitvā bhagavato upanāmeti. Taṃ bhagavā paribhuñjati.
当时，韦兰迦发生饥荒，是二倍或三倍价格的白骨年，凭乞食和拾取难以维生。当时，北方道路的马商们带着大约五百匹马来到韦兰迦过雨安居。他们在马厩里为比库们准备了麦粉团。比库们于上午时分着下衣，取钵衣，进入韦兰迦乞食，得不到食物，便到马厩里乞食，取得麦粉团带回精舍，在石臼中反复舂碎后食用。具寿阿难则将麦粉团在石板上碾碎后供养世尊。世尊食用它。
Assosi kho bhagavā udukkhalasaddaṃ. Jānantāpi tathāgatā pucchanti, jānantāpi na pucchanti; kālaṃ viditvā pucchanti, kālaṃ viditvā na pucchanti; atthasaṃhitaṃ tathāgatā pucchanti, no anatthasaṃhitaṃ. Anatthasaṃhite setughāto tathāgatānaṃ. Dvīhi ākārehi buddhā bhagavanto bhikkhū paṭipucchanti – dhammaṃ vā desessāma, sāvakānaṃ vā sikkhāpadaṃ paññapessāmāti . Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘kiṃ nu kho so, ānanda, udukkhalasaddo’’ti? Atha kho āyasmā ānando bhagavato etamatthaṃ ārocesi . ‘‘Sādhu sādhu, ānanda! Tumhehi, ānanda sappurisehi vijitaṃ. Pacchimā janatā sālimaṃsodanaṃ atimaññissatī’’ti.
世尊听到了石臼声。如来们即使知道也会问，即使知道也不问；知时而问，知时而不问；如来们问有义利的，不问无义利的。对如来们而言，无义利是桥梁断绝。诸佛世尊以两种方式反问比库们——或者我们将说法，或者我们将为弟子们制定学处。于是世尊对具寿阿难说：「阿难，那石臼声是什么？」于是具寿阿难将此事报告世尊。「善哉！善哉！阿难！阿难，你们善人们已经胜利了。后世的人们将轻视米饭肉汤。」
§17
Atha kho āyasmā mahāmoggallāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahāmoggallāno bhagavantaṃ etadavoca – ‘‘etarahi, bhante, verañjā dubbhikkhā dvīhitikā setaṭṭhikā salākāvuttā. Na sukarā uñchena paggahena yāpetuṃ. Imissā, bhante, mahāpathaviyā heṭṭhimatalaṃ sampannaṃ – seyyathāpi khuddamadhuṃ anīlakaṃ evamassādaṃ. Sādhāhaṃ, bhante, pathaviṃ parivatteyyaṃ. Bhikkhū pappaṭakojaṃ paribhuñjissantī’’ti. ‘‘Ye pana te, moggallāna, pathavinissitā pāṇā te kathaṃ karissasī’’ti? ‘‘Ekāhaṃ, bhante, pāṇiṃ abhinimminissāmi – seyyathāpi mahāpathavī. Ye pathavinissitā pāṇā te tattha saṅkāmessāmi. Ekena hatthena pathaviṃ parivattessāmī’’ti. ‘‘Alaṃ, moggallāna, mā te rucci pathaviṃ parivattetuṃ. Vipallāsampi sattā paṭilabheyyu’’nti. ‘‘Sādhu, bhante, sabbo bhikkhusaṅgho uttarakuruṃ piṇḍāya gaccheyyā’’ti. ‘‘Alaṃ, moggallāna, mā te rucci sabbassa bhikkhusaṅghassa uttarakuruṃ piṇḍāya gamana’’nti.
于是具寿大摩嘎剌那前往世尊处；前往后，向世尊礼敬，坐于一边。坐于一边的具寿大摩嘎剌那对世尊说道：「大德，如今韦兰加饥馑，存粮有限，遍地饿殍，采取标签。难以靠拾取残食维持生活。大德，此大地下层充满——犹如小蜂蜜，无杂质，如此美味。大德，我适宜翻转大地。比库们将享用饼状食物。」「那么，摩嘎剌那，那些依地而生的众生，你将如何处置呢？」「大德，我将化现一只手——犹如大地。我将使那些依地而生的众生迁移到那里。我将以一只手翻转大地。」「够了，摩嘎剌那，你不要乐于翻转大地。众生也会获得颠倒。」「善哉，大德，整个比库僧团应该前往郁多罗库汝乞食。」「够了，摩嘎剌那，你不要乐于整个比库僧团前往郁多罗库汝乞食。」
§18
Atha kho āyasmato sāriputtassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘katamesānaṃ kho buddhānaṃ bhagavantānaṃ brahmacariyaṃ na ciraṭṭhitikaṃ ahosi; katamesānaṃ buddhānaṃ bhagavantānaṃ brahmacariyaṃ ciraṭṭhitikaṃ ahosī’’ti? Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘katamesānaṃ kho buddhānaṃ bhagavantānaṃ brahmacariyaṃ na ciraṭṭhitikaṃ ahosi, katamesānaṃ buddhānaṃ bhagavantānaṃ brahmacariyaṃ ciraṭṭhitikaṃ ahosī’ti. ‘Katamesānaṃ nu kho, bhante, buddhānaṃ bhagavantānaṃ brahmacariyaṃ na ciraṭṭhitikaṃ ahosi, katamesānaṃ buddhānaṃ bhagavantānaṃ brahmacariyaṃ ciraṭṭhitikaṃ ahosī’’’ti?
于是，具寿沙利子独处静坐时，心中生起如此的思惟：「哪些佛世尊的梵行不长久住世，哪些佛世尊的梵行长久住世？」于是具寿沙利子在傍晚时从静坐中起来，前往世尊处；前往后，向世尊礼敬，坐于一边。坐于一边的具寿沙利子对世尊说道：「大德，我于此独处静坐时，心中生起如此的思惟：『哪些佛世尊的梵行不长久住世，哪些佛世尊的梵行长久住世？』大德，到底哪些佛世尊的梵行不长久住世，哪些佛世尊的梵行长久住世？」
‘‘Bhagavato ca, sāriputta, vipassissa bhagavato ca sikhissa bhagavato ca vessabhussa brahmacariyaṃ na ciraṭṭhitikaṃ ahosi. Bhagavato ca, sāriputta, kakusandhassa bhagavato ca koṇāgamanassa bhagavato ca kassapassa brahmacariyaṃ ciraṭṭhitikaṃ ahosī’’ti.
沙利子，世尊韦跋尸、世尊尸弃、世尊韦沙浮的梵行不长久住世。沙利子，世尊咖咕三塔、世尊够那嘎马那、世尊咖沙巴的梵行长久住世。
§19
‘‘Ko nu kho , bhante, hetu ko paccayo, yena bhagavato ca vipassissa bhagavato ca sikhissa bhagavato ca vessabhussa brahmacariyaṃ na ciraṭṭhitikaṃ ahosī’’ti? ‘‘Bhagavā ca, sāriputta, vipassī bhagavā ca sikhī bhagavā ca vessabhū kilāsuno ahesuṃ sāvakānaṃ vitthārena dhammaṃ desetuṃ. Appakañca nesaṃ ahosi suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. Apaññattaṃ sāvakānaṃ sikkhāpadaṃ. Anuddiṭṭhaṃ pātimokkhaṃ. Tesaṃ buddhānaṃ bhagavantānaṃ antaradhānena buddhānubuddhānaṃ sāvakānaṃ antaradhānena ye te pacchimā sāvakā nānānāmā nānāgottā nānājaccā nānākulā pabbajitā te taṃ brahmacariyaṃ khippaññeva antaradhāpesuṃ. Seyyathāpi, sāriputta, nānāpupphāni phalake nikkhittāni suttena asaṅgahitāni tāni vāto vikirati vidhamati viddhaṃseti. Taṃ kissa hetu? Yathā taṃ suttena asaṅgahitattā. Evameva kho, sāriputta, tesaṃ buddhānaṃ bhagavantānaṃ antaradhānena buddhānubuddhānaṃ sāvakānaṃ antaradhānena ye te pacchimā sāvakā nānānāmā nānāgottā nānājaccā nānākulā pabbajitā te taṃ brahmacariyaṃ khippaññeva antaradhāpesuṃ.
尊者，是什么因，什么缘，使得世尊韦跋尸、世尊尸弃、世尊韦沙浮的梵行不长久住世呢？沙利子，世尊韦跋尸、世尊尸弃、世尊韦沙浮懈怠于对弟子们详细地说法。他们的经、应颂、记别、偈颂、感兴语、如是语、本生、未曾有法、智解很少。学处没有为弟子们制定。波提木叉没有诵出。那些佛世尊般涅槃后，随佛而觉悟的弟子们般涅槃后，那些后来的弟子们——不同名字、不同种姓、不同出生、不同家族的出家者，他们很快就使那梵行消失了。沙利子，譬如各种花朵被放在板子上，没有线串起来，风就会吹散、吹乱、吹坏它们。这是什么原因呢？正如那样没有被线串起来。同样地，沙利子，那些佛世尊般涅槃后，随佛而觉悟的弟子们般涅槃后，那些后来的弟子们——不同名字、不同种姓、不同出生、不同家族的出家者，他们很快就使那梵行消失了。
‘‘Akilāsuno ca te bhagavanto ahesuṃ sāvake cetasā ceto paricca ovadituṃ. Bhūtapubbaṃ, sāriputta, vessabhū bhagavā arahaṃ sammāsambuddho aññatarasmiṃ bhiṃsanake vanasaṇḍe sahassaṃ bhikkhusaṅghaṃ cetasā ceto paricca ovadati anusāsati – ‘evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasikarotha, mā evaṃ manasākattha ; idaṃ pajahatha, idaṃ upasampajja viharathā’ti. Atha kho, sāriputta, tassa bhikkhusahassassa vessabhunā bhagavatā arahatā sammāsambuddhena evaṃ ovadiyamānānaṃ evaṃ anusāsiyamānānaṃ anupādāya āsavehi cittāni vimucciṃsu. Tatra sudaṃ, sāriputta, bhiṃsanakassa vanasaṇḍassa bhiṃsanakatasmiṃ hoti – yo koci avītarāgo taṃ vanasaṇḍaṃ pavisati, yebhuyyena lomāni haṃsanti. Ayaṃ kho, sāriputta, hetu ayaṃ paccayo yena bhagavato ca vipassissa bhagavato ca sikhissa bhagavato ca vessabhussa brahmacariyaṃ na ciraṭṭhitikaṃ ahosī’’ti.
那些世尊不疲厌地以心观心教导弟子们。过去，沙利子，世尊韦沙浮、阿拉汉、正等正觉者在某个恐怖的丛林中以心观心教导、训诫一千比库僧团：『你们应当如是思惟，不要那样思惟；你们应当如是作意，不要那样作意；这个你们应当舍弃，这个你们应当具足而住。』沙利子，那一千比库被世尊韦沙浮、阿拉汉、正等正觉者如是教导、如是训诫，他们的心无取著地从诸漏解脱了。沙利子，那个恐怖的丛林之所以恐怖，是因为——凡是未离贪者进入那个丛林，大多数人的毛发都会竖立。沙利子，这就是因，这就是缘，使得世尊韦跋尸、世尊尸弃、世尊韦沙浮的梵行不长久住世。
§20
‘‘Ko pana, bhante, hetu ko paccayo yena bhagavato ca kakusandhassa bhagavato ca koṇāgamanassa bhagavato ca kassapassa brahmacariyaṃ ciraṭṭhitikaṃ ahosī’’ti? ‘‘Bhagavā ca, sāriputta, kakusandho bhagavā ca koṇāgamano bhagavā ca kassapo akilāsuno ahesuṃ sāvakānaṃ vitthārena dhammaṃ desetuṃ. Bahuñca nesaṃ ahosi suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ, paññattaṃ sāvakānaṃ sikkhāpadaṃ, uddiṭṭhaṃ pātimokkhaṃ. Tesaṃ buddhānaṃ bhagavantānaṃ antaradhānena buddhānubuddhānaṃ sāvakānaṃ antaradhānena ye te pacchimā sāvakā nānānāmā nānāgottā nānājaccā nānākulā pabbajitā te taṃ brahmacariyaṃ ciraṃ dīghamaddhānaṃ ṭhapesuṃ. Seyyathāpi, sāriputta, nānāpupphāni phalake nikkhittāni suttena susaṅgahitāni tāni vāto na vikirati na vidhamati na viddhaṃseti. Taṃ kissa hetu? Yathā taṃ suttena susaṅgahitattā. Evameva kho, sāriputta, tesaṃ buddhānaṃ bhagavantānaṃ antaradhānena buddhānubuddhānaṃ sāvakānaṃ antaradhānena ye te pacchimā sāvakā nānānāmā nānāgottā nānājaccā nānākulā pabbajitā te taṃ brahmacariyaṃ ciraṃ dīghamaddhānaṃ ṭhapesuṃ. Ayaṃ kho, sāriputta, hetu ayaṃ paccayo yena bhagavato ca kakusandhassa bhagavato ca koṇāgamanassa bhagavato ca kassapassa brahmacariyaṃ ciraṭṭhitikaṃ ahosī’’ti.
尊者，世尊咖古散陀、世尊果那咖马那、世尊咖沙巴的梵行长久住世，是什么因、什么缘呢？沙利子，世尊咖古散陀、世尊果那咖马那、世尊咖沙巴不疲厌地广泛为弟子们说法。他们有很多经、应颂、记说、偈颂、感兴语、如是语、本生、未曾有法、问答，为弟子们制定学处，诵出巴帝摩卡。那些世尊佛陀入灭后，依佛而觉悟的弟子们入灭后，那些后来的弟子们——不同姓名、不同氏族、不同出身、不同家族而出家的——他们使那梵行长久、长时间住立。沙利子，譬如各种花朵放在木板上，用线很好地串连起来，风不会吹散、不会吹坏、不会破坏它们。这是什么原因？因为用线很好地串连着。同样，沙利子，那些世尊佛陀入灭后，依佛而觉悟的弟子们入灭后，那些后来的弟子们——不同姓名、不同氏族、不同出身、不同家族而出家的——他们使那梵行长久、长时间住立。沙利子，这就是因，这就是缘，使得世尊咖古散陀、世尊果那咖马那、世尊咖沙巴的梵行长久住世。
§21
Atha kho āyasmā sāriputto uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – ‘‘etassa, bhagavā, kālo! Etassa, sugata, kālo! Yaṃ bhagavā sāvakānaṃ sikkhāpadaṃ paññapeyya , uddiseyya pātimokkhaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitika’’nti. ‘‘Āgamehi tvaṃ, sāriputta ! Āgamehi tvaṃ, sāriputta! Tathāgatova tattha kālaṃ jānissati. Na tāva, sāriputta, satthā sāvakānaṃ sikkhāpadaṃ paññapeti uddisati pātimokkhaṃ yāva na idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti. Yato ca kho, sāriputta, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṃ sikkhāpadaṃ paññapeti uddissati pātimokkhaṃ tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya. Na tāva, sāriputta, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti yāva na saṅgho rattaññumahattaṃ patto hoti. Yato ca kho, sāriputta, saṅgho rattaññumahattaṃ patto hoti atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha, satthā sāvakānaṃ sikkhāpadaṃ paññapeti uddisati pātimokkhaṃ tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya. Na tāva, sāriputta, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, yāva na saṅgho vepullamahattaṃ patto hoti. Yato ca kho, sāriputta, saṅgho vepullamahattaṃ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṃ sikkhāpadaṃ paññapeti uddisati pātimokkhaṃ tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya. Na tāva, sāriputta, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, yāva na saṅgho lābhaggamahattaṃ patto hoti. Yato ca kho, sāriputta, saṅgho lābhaggamahattaṃ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṃ sikkhāpadaṃ paññapeti uddisati pātimokkhaṃ tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya. Na tāva, sāriputta, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, yāva na saṅgho bāhusaccamahattaṃ patto hoti. Yato ca kho, sāriputta, saṅgho bāhusaccamahattaṃ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṃ sikkhāpadaṃ paññapeti uddisati pātimokkhaṃ tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya. Nirabbudo hi, sāriputta, bhikkhusaṅgho nirādīnavo apagatakāḷako suddho sāre patiṭṭhito. Imesañhi, sāriputta, pañcannaṃ bhikkhusatānaṃ yo pacchimako bhikkhu so sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’’ti.
于是，具寿沙利子从座起立，偏袒上衣，向世尊合掌，对世尊如此说：「世尊，现在是时候了！善逝，现在是时候了！世尊应该为弟子们制定学处，诵出巴帝摩卡，使这梵行长久住世、长时间住立。」「沙利子，你等等！沙利子，你等等！如来会知道那个时候。沙利子，导师还不为弟子们制定学处、诵出巴帝摩卡，直到僧团中还没有某些漏处法显现。沙利子，当僧团中某些漏处法显现时，那时导师才为弟子们制定学处、诵出巴帝摩卡，为了对治那些漏处法。沙利子，僧团中某些漏处法还不显现，直到僧团还没有达到名声大。沙利子，当僧团达到名声大时，那时僧团中某些漏处法显现，那时导师为弟子们制定学处、诵出巴帝摩卡，为了对治那些漏处法。沙利子，僧团中某些漏处法还不显现，直到僧团还没有达到众多大。沙利子，当僧团达到众多大时，那时僧团中某些漏处法显现，那时导师为弟子们制定学处、诵出巴帝摩卡，为了对治那些漏处法。沙利子，僧团中某些漏处法还不显现，直到僧团还没有达到利养大。沙利子，当僧团达到利养大时，那时僧团中某些漏处法显现，那时导师为弟子们制定学处、诵出巴帝摩卡，为了对治那些漏处法。沙利子，僧团中某些漏处法还不显现，直到僧团还没有达到多闻大。沙利子，当僧团达到多闻大时，那时僧团中某些漏处法显现，那时导师为弟子们制定学处、诵出巴帝摩卡，为了对治那些漏处法。沙利子，比库僧团无有肿瘤、无有过患、离去黑斑、清净、住立于精要。沙利子，这五百位比库中，最后的那位比库是须陀洹、不退法、决定趣向正觉。」
§22
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘āciṇṇaṃ kho panetaṃ, ānanda, tathāgatānaṃ yehi nimantitā vassaṃ vasanti, na te anapaloketvā janapadacārikaṃ pakkamanti. Āyāmānanda, verañjaṃ brāhmaṇaṃ apalokessāmā’’ti. ‘‘Evaṃ bhante’’ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā nivāsetvā pattacīvaramādāya āyasmatā ānandena pacchāsamaṇena yena verañjassa brāhmaṇassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho verañjo brāhmaṇo yena bhagavā tenupasaṅkami ; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho verañjaṃ brāhmaṇaṃ bhagavā etadavoca – ‘‘nimantitamha tayā, brāhmaṇa , vassaṃvuṭṭhā , apalokema taṃ, icchāma mayaṃ janapadacārikaṃ pakkamitu’’nti. ‘‘Saccaṃ, bho gotama, nimantitattha mayā vassaṃvuṭṭhā; api ca, yo deyyadhammo so na dinno. Tañca kho no asantaṃ, nopi adātukamyatā, taṃ kutettha labbhā bahukiccā gharāvāsā bahukaraṇīyā. Adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho bhagavā verañjaṃ brāhmaṇaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. Atha kho verañjo brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – ‘‘kālo, bho gotama, niṭṭhitaṃ bhatta’’nti.
于是，世尊告诉具寿阿难：「阿难，诸如来有一惯例，由谁邀请过雨季居住，他们不不辞别就出发游行诸方。阿难，来，我们去辞别韦兰迦婆罗门。」「是的，世尊。」具寿阿难回答世尊。于是，世尊穿好下衣，拿着钵与袈裟，具寿阿难为随行沙门，前往韦兰迦婆罗门的住宅；到达后，在敷设的座位上坐下。于是，韦兰迦婆罗门前往世尊处；到达后，礼敬世尊，在一边坐下。世尊对坐在一边的韦兰迦婆罗门如此说：「婆罗门，我们受到你的邀请，已度过雨季，现在来辞别你，我们想要出发游行诸方。」「确实，果德玛先生，我邀请了你们度过雨季；但是，应该给予的布施品没有给予。那确实不是因为我们没有，也不是因为不想给予，而是在家人事务繁多、有很多该做的事，怎么能得到那个呢？请果德玛先生接受我明日的食物供养，连同比库僧团。」世尊以沉默接受了。于是，世尊以法语开示、劝导、激励、使韦兰迦婆罗门欢喜后，从座起立离去。于是，韦兰迦婆罗门在那夜过后，在自己的住宅准备了上等的副食主食，向世尊报告时间：「果德玛先生，时间到了，食物已准备好。」
§23
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena verañjassa brāhmaṇassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. Atha kho verañjo brāhmaṇo buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ticīvarena acchādesi, ekamekañca bhikkhuṃ ekamekena dussayugena acchādesi. Atha kho bhagavā verañjaṃ brāhmaṇaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. Atha kho bhagavā verañjāyaṃ yathābhirantaṃ viharitvā anupagamma soreyyaṃ saṅkassaṃ kaṇṇakujjaṃ yena payāgapatiṭṭhānaṃ tenupasaṅkami; upasaṅkamitvā payāgapatiṭṭhāne gaṅgaṃ nadiṃ uttaritvā yena bārāṇasī tadavasari. Atha kho bhagavā bārāṇasiyaṃ yathābhirantaṃ viharitvā yena vesālī tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena vesālī tadavasari. Tatra sudaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyanti.
于是，世尊在上午时分穿好内衣，拿着钵与袈裟，前往韦兰迦婆罗门的住宅；到达后，连同比库僧团在敷设的座位上坐下。于是，韦兰迦婆罗门亲手以上等的副食主食供养、满足以佛为首的比库僧团后，以三衣覆盖已进食完毕、手离钵的世尊，以一一布料双层覆盖每一位比库。于是，世尊以法语开示、劝导、激励、使韦兰迦婆罗门欢喜后，从座起立离去。于是，世尊在韦兰迦随意住了一段时间后，次第经过索列亚、桑咖沙、甘纳咖迦，前往巴亚伽渡口；到达后，在巴亚伽渡口渡过恒河，抵达巴拉纳西。于是，世尊在巴拉纳西随意住了一段时间后，向韦萨离出发游行。渐次游行，抵达韦萨离。在那里，世尊住在韦萨离的大林重阁讲堂。
Verañjabhāṇavāro niṭṭhito. · 韦兰迦诵品结束