韦兰迦篇
礼敬彼世尊、阿拉汉、正自觉者
Namo tassa bhagavato arahato sammāsambuddhassa
1律藏
Vinayapiṭake
2巴拉基咖部
Pārājikapāḷi
3韦兰迦篇
Verañjakaṇḍaṃ
1那时，佛陀、世尊正与大比丘僧团约五百人一起，住在韦兰迦的那勒卢楝树下。韦兰迦婆罗门听说：“朋友啊，那位沙门乔达摩，是释迦族的儿子，从释迦族出家，正与大比丘僧团约五百人一起，住在韦兰迦的那勒卢楝树下。关于那位乔达摩大师，流传着这样美好的名声：‘那位世尊是阿拉汉、正等正觉者、明行足、善逝、世间解、无上调御丈夫、天人师、佛陀、世尊。’他亲证了包括天、魔、梵的世间，以及包括沙门、婆罗门、天人众在内的众生，并将其宣说出来。他教导的法，开头是善的，中间是善的，结尾也是善的，既有意义又表达清晰；他阐明的是完全圆满、绝对清净的梵行。能够见到这样的阿拉汉，实在是善事一桩。”
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.
2于是，韦兰迦婆罗门就去拜访世尊。到了之后，与世尊互相问候致意。谈过了令人欢喜、值得忆念的话语后，他就坐在一边。坐到一边后，韦兰迦婆罗门对世尊这样说：“乔达摩大师，我听到过这种说法：‘沙门乔达摩不向那些年老、资深、高龄、经多岁月、到了生命末期的婆罗门行礼问讯，也不起身迎接，也不以座位邀请他们。’乔达摩大师，这话是真的吗？您确实不向那些年老、资深、高龄、经多岁月、到了生命末期的婆罗门行礼问讯，也不起身迎接，也不以座位邀请他们吗？乔达摩大师，如果是这样，那就做得不太妥当了。”
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.
3“婆罗门，在这包含天、魔、梵的世间，以及包含沙门、婆罗门、天、人的众生中，我看不到有任何一位，是我应当向他行礼问讯，或起身迎接，或以座位邀请的。婆罗门，因为，如果如来向谁行礼问讯，或起身迎接，或以座位邀请，那个人的头恐怕就会裂开。”
‘‘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.
3“乔达摩大师是个没有品味的人吗？”“婆罗门，确实有一种论述方式，根据这种论述方式，正确地说话的人可以说：‘沙门乔达摩是个没有品味的人。’婆罗门，那些对于色的品味、对于声的品味、对于香的品味、对于味的品味、对于所触的品味，如来已经彻底断除，从根上截断，做了如同砍掉多罗树桩一样的处理，使其归于无有，未来不再生起。婆罗门，正是根据这种论述方式，正确地说话的人可以说：‘沙门乔达摩是个没有品味的人。’然而，你所说的，并不是指这个意思。”
‘‘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.
4“乔达摩大师是个没有享受的人吗？”“婆罗门，确实有一种论述方式，根据这种论述方式，正确地说话的人可以说：‘沙门乔达摩是个没有享受的人。’婆罗门，那些对于色的享受、对于声的享受、对于香的享受、对于味的享受、对于所触的享受，如来已经彻底断除，从根上截断，做了如同砍掉多罗树桩一样的处理，使其归于无有，未来不再生起。婆罗门，正是根据这种论述方式，正确地说话的人可以说：‘沙门乔达摩是个没有享受的人。’然而，你所说的，并不是指这个意思。”
‘‘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.
5“乔达摩大师是个无作论者吗？”“婆罗门，确实有一种论述方式，根据这种论述方式，正确地说话的人可以说：‘沙门乔达摩是个无作论者。’婆罗门，因为我确实宣扬不作恶，不造作身体上的恶行、言语上的恶行、内心里的恶念。对于种种不善的、邪恶的法，我宣扬不要去造作。婆罗门，正是根据这种论述方式，正确地说话的人可以说：‘沙门乔达摩是个无作论者。’然而，你所说的，并不是指这个意思。”
‘‘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.
6“乔达摩大师是个断灭论者吗？”“婆罗门，确实有一种论述方式，根据这种论述方式，正确地说话的人可以说：‘沙门乔达摩是个断灭论者。’婆罗门，因为我确实宣扬断灭，要断灭贪欲、嗔怒、愚痴。对于种种不善的、邪恶的法，我宣扬要将其断灭。婆罗门，正是根据这种论述方式，正确地说话的人可以说：‘沙门乔达摩是个断灭论者。’然而，你所说的，并不是指这个意思。”
‘‘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.
7“乔达摩大师是个厌恶者吗？”“婆罗门，确实有一种论述方式，根据这种论述方式，正确地说话的人可以说：‘沙门乔达摩是个厌恶者。’婆罗门，因为我确实厌恶身体上的恶行、言语上的恶行、内心里的恶念。对于达成种种不善的、邪恶的法，我确实感到厌恶。婆罗门，正是根据这种论述方式，正确地说话的人可以说：‘沙门乔达摩是个厌恶者。’然而，你所说的，并不是指这个意思。”
‘‘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.
8“乔达摩尊者是调伏者吗？”“婆罗门，确实有一种论述方式，以这种方式正确说的人，可以说‘沙门乔达摩是调伏者’。婆罗门，我确实为了调伏贪、嗔、痴而说法，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，以这种方式正确说的人，可以说‘沙门乔达摩是调伏者’，但它不是你所指的那个意思而说的。”
‘‘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.
9“乔达摩尊者是苦行者吗？”“婆罗门，确实有一种论述方式，以这种方式正确说的人，可以说‘沙门乔达摩是苦行者’。婆罗门，我把那些恶不善法——身恶行、语恶行、意恶行——称为‘应被烧毁的’。婆罗门，谁断除了那些应被烧毁的恶不善法，将其连根切断，像多罗树桩一样不再生长，未来不再生起，我就称他为苦行者。婆罗门，对如来而言，那些应被烧毁的恶不善法，已经被断除，连根切断，像多罗树桩一样不再生长，未来不再生起。婆罗门，这就是那种论述方式，以这种方式正确说的人，可以说‘沙门乔达摩是苦行者’，但它不是你所指的那个意思而说的。”
‘‘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.
10“乔达摩尊者是离胎者吗？”“婆罗门，确实有一种论述方式，以这种方式正确说的人，可以说‘沙门乔达摩是离胎者’。婆罗门，谁断除了未来投胎、再次出生的因，将其连根切断，像多罗树桩一样不再生长，未来不再生起，我就称他为离胎者。婆罗门，对如来而言，未来投胎、再次出生的因已经被断除，连根切断，像多罗树桩一样不再生长，未来不再生起。婆罗门，这就是那种论述方式，以这种方式正确说的人，可以说‘沙门乔达摩是离胎者’，但它不是你所指的那个意思而说的。”
‘‘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’’.
11“婆罗门，就好比一只母鸡，有八枚、十枚或十二枚蛋，母鸡正确地孵着它们、正确地温暖着它们、正确地培育着它们。在那些小鸡中，如果有哪一只，最先用爪尖或者嘴尖啄破蛋壳，安稳地冲出，那么它应该被称为‘最长者’，还是‘最幼者’呢？”“乔达摩先生，应该说它是最长者，因为它就是那些小鸡中的最长者。”“婆罗门，同样地，对于那些被无明笼罩、处于蛋中、被包裹着的众生，我独自一人，啄破了无明的蛋壳，在这个世界上，证悟了无上的正等正觉。婆罗门，因此，我是世间的最长者、最胜者。”
‘‘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’’.
13“婆罗门，那时我的精进已被激发而不懈怠，正念已被确立而不忘失，身体轻安而不躁动，心已得定、专一。婆罗门，我确实远离了感官欲乐，远离了不善法，进入了有寻有伺、由远离所生的喜与乐的初禅，并安住其中。当寻伺平息下来，内心变得平静，心念专一，我进入了无寻无伺、由定所生的喜与乐的第二禅，并安住其中。当喜也消退后，我安住于捨心、正念、正知，并以身体觉受着乐——那种圣者们所描述的‘捨心、具念、住于乐’的状态，我进入了第三禅，并安住其中。舍断了乐、舍断了苦，并且在之前愉悦与憂恼就已经消失，我进入了不苦不乐、由捨心与念的清净所成的第四禅，并安住其中。”
‘‘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.
12“当我的心像这样得定、清净、纯淨、无垢、远离随烦恼、柔软、适业、稳固、达到不动摇的状态后，我便将心导向了宿命随念的智慧。我能忆念起种种过去世的生活，具体来说：一生、两生、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，以及许多坏劫、许多成劫、许多成坏劫。在那里，我曾有如是名、如是姓、如是容貌、如是的饮食、如是苦乐的感受、如是寿命的尽头。从那裡死后，又转生到另一处。在另一处，我又有如是名、如是姓、如是容貌、如是的饮食、如是苦乐的感受、如是寿命的尽头。从那里死后，又转生到此处。像这样，我能带着具体特征与细节，忆念起种种过去世。婆罗门，这就是我在夜间初分时证得的第一明。无明被破除了，明生起了；黑暗被破除了，光明生起了——就像一位不放逸、热忱、精勤的修习者那样。婆罗门，这就是我的第一次突破，如同小鸡从蛋壳中冲出。”
‘‘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.
13“当我的心像这样得定、清净、纯淨、无垢、远离随烦恼、柔软、适业、稳固、达到不动摇的状态后，我便将心导向了众生死生相续的智慧。我以那超越了人界、清淨的天眼，看到众生正在死去、正在投生，低劣的、高尚的，美丽的、丑陋的，善趣的、恶趣的，我了知众生是随业而行。‘这些尊者们，确实具足了身恶行，具足了语恶行，具足了意恶行，诽谤圣者，持有邪见，行持邪见引生的行为；他们身体解散、死后，投生到了苦界、恶趣、堕处、地狱。而这些尊者们，具足了身善行，具足了语善行，具足了意善行，不诽谤圣者，持有正见，行持正见引生的行为；他们身体解散、死后，投生到了善趣、天界。’像这样，我以那超越了人界、清淨的天眼，看到众生正在死去、正在投生，低劣的、高尚的，美丽的、丑陋的，善趣的、恶趣的，我了知众生是随业而行。婆罗门，这就是我在夜间中分时证得的第二明。无明被破除了，明生起了；黑暗被破除了，光明生起了——就像一位不放逸、热忱、精勤的修习者那样。婆罗门，这就是我的第二次突破，如同小鸡从蛋壳中冲出。”
‘‘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.
14“当我的心像这样得定、清净、纯淨、无垢、远离随烦恼、柔软、适业、稳固、达到不动摇的状态后，我便将心导向了诸漏灭尽的智慧。我如实地了知了‘这是苦’，如实地了知了‘这是苦的集起’，如实地了知了‘这是苦的息灭’，如实地了知了‘这是导向苦灭的道路’。我如实地了知了‘这些是漏’，如实地了知了‘这是漏的集起’，如实地了知了‘这是漏的息灭’，如实地了知了‘这是导向漏灭的道路’。当我这样知道、这样看到的时候，我的心便从欲漏中解脱出来，从有漏中解脱出来，从无明漏中解脱出来。在解脱之时，我生起了‘已经解脱’的智慧。我如实地了知了：‘生已灭尽，梵行已立，应作已作，不再有后有的状态。’婆罗门，这就是我在夜间后分时证得的第三明。无明被破除了，明生起了；黑暗被破除了，光明生起了——就像一位不放逸、热忱、精勤的修习者那样。婆罗门，这就是我的第三次突破，如同小鸡从蛋壳中冲出。””
‘‘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.
15听了这话，毗兰若婆罗门对世尊说：“乔达摩大师是长者，乔达摩大师是最胜者！太精彩了，乔达摩大师，太精彩了，乔达摩大师！就像把倒扣的东西翻过来，把盖住的东西揭开，给迷路的人指路，在黑暗中举着油灯，让有眼睛的人能看见东西；同样，乔达摩大师用了很多方法讲明白了法。从今以后，我皈依乔达摩大师、法和比丘僧团。请乔达摩大师接受我为在家弟子，从今天到生命结束，都皈依了。乔达摩大师和比丘僧团，请接受我在韦兰迦度过雨安居的邀请吧。”世尊以沉默表示接受。那时，毗兰若婆罗门知道世尊接受了，就站起身，向世尊行礼，右绕一圈，离开了。
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.
16可是，那个时候韦兰迦正闹饥荒，粮食短缺，白骨露野，只能靠配给度日，想靠捡拾和乞讨活下去都不容易。那时，一些北方来的马贩子，带着大约五百匹马，也来到韦兰迦过雨季。他们在马棚里给比丘们准备了每人一把的碎麦粒。比丘们早上穿好下衣，拿着钵和衣，进韦兰迦乞食，但什么也得不到；便只好到马棚里乞食，把那碎麦粒带回寺院，放在臼里捣一捣，再吃下去。而阿难尊者则把那些碎麦粒放在石头上磨好，然后供养给世尊。世尊就吃这个。
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.
19世尊听到了那捣臼的声音。如来佛在知道的情况下会问，在知道的情况下也会不问；在适当的时机会问，在适当的时机也会不问；如来只为有利益的事而问，不会为没有利益的事而问。对没利益的事，如来早已彻底切断。佛陀世尊们会以两种情况向比丘们发问：要么是“我们要说法了”，要么是“我们要给弟子们制定学处了”。那时，世尊就问阿难尊者：“阿难啊，那个捣臼的声音是怎么回事？”于是，阿难尊者就把这事向世尊汇报了。世尊说：“好，很好，阿难！你们这些善人战胜了困难。未来的人们，恐怕连米饭和肉都看不上眼呢。”
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.
17那时，大目犍连尊者来到世尊那里，向世尊行礼，在一旁坐下。坐在一旁的大目犍连尊者对世尊说：“尊师，如今韦兰迦饥荒，粮食短缺，白骨露野，靠配给度日，靠捡拾和乞讨活下去都不容易。尊师，这片大地的下面一层，滋味丰厚，就像纯净无杂的小蜂蜜一样美味。尊师，我可以把地翻过来，让比丘们能吃地下的那些菌菇。”世尊说：“目犍连，那些依靠大地生存的众生，你打算怎么办？”大目犍连尊者回答：“尊师，我会变化出一只手，像大地一样，把那些依靠大地生存的众生都移过去，然后用另一只手把大地翻转过来。”世尊说：“好了，目犍连，别想着翻转大地了。众生可能会因此产生颠倒想。”大目犍连尊者又说：“那么，尊师，可以让整个比丘僧团都去北俱芦洲乞食吧？”世尊说：“好了，目犍连，别想着让整个比丘僧团去北俱芦洲乞食的事了。”
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.
18那时，舍利弗尊者在寂静独处时，心里生起了这样的念头：“过去哪些佛陀世尊的梵行没能长久住世？哪些佛陀世尊的梵行能长久住世呢？”到了傍晚，舍利弗尊者从独处的状态中起来，来到世尊那里，向世尊行礼，在一旁坐下。坐在一旁的舍利弗尊者对世尊说：“尊师，我在寂静独处时，心里生起这样的想法：‘过去哪些佛陀世尊的梵行没能长久住世，哪些佛陀世尊的梵行能长久住世呢？’尊师，究竟哪些佛陀世尊的梵行没能长久住世，哪些佛陀世尊的梵行能长久住世呢？”
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?
22世尊说：“舍利弗，维巴西佛、西奇佛和韦沙菩佛的梵行没能长久住世。而卡古桑达佛、果那嘎马那佛和咖沙巴佛的梵行能长久住世。”
‘‘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.
19舍利弗又问：“尊师，是什么原因，什么条件，使得维巴西佛、西奇佛和韦沙菩佛的梵行没能长久住世呢？”世尊说：“舍利弗，维巴西佛、西奇佛和韦沙菩佛，他们都是不热衷于为弟子们详尽说法的。所以他们留下的契经、祇夜、记说、伽陀、优陀那、如是语、本生、未曾有法和方广等教法很少；也没有为弟子们制定学处，没有宣读巴蒂摩卡。在这些佛陀世尊和他们的声闻弟子们相继入灭之后，那些后来的弟子们，来自不同的名字、不同的家族、不同的种姓，从不同的家庭出家，他们很快就把梵行给断灭了。舍利弗，这就好比各种花被放在木板上面，但没有用线串起来，风一吹就会散落、摧毁、消失。这是什么原因呢？正是因为没有被线串起来的缘故。同样，舍利弗，那些佛陀世尊和他们的声闻弟子们入灭之后，后来的弟子们种种不同，很快就让梵行消失了。”
‘‘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.
24世尊继续说：“但是，舍利弗，那时那些世尊们却是不辞辛劳，用心去了解弟子们的心，然后去教导他们。舍利弗，过去有个例子。韦沙菩如来、阿拉汉、正等正觉者，曾在一个令人恐怖的树林里，用心感知并教导、训诫那一千位比丘僧团：‘你们要这样想，不要那样想；要这样用心，不要那样用心；要舍弃这些，要安住在这些成就上。’舍利弗，那时，那一千位比丘，在韦沙菩如来、阿拉汉、正等正觉者的教导和训诫下，心从各种烦恼中解脱出来，不再执取。对于这件事，舍利弗，要知道那个恐怖的树林之所以恐怖，是因为任何一个还没断除贪爱的人走进那片树林，基本上都会吓得汗毛直竖。舍利弗，这就是原因，这就是条件，使得维巴西佛、西奇佛和韦沙菩佛的梵行没能长久住世。”
‘‘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.
20“可是，尊者，是什么原因，什么条件，让世尊迦古孙达、世尊果那嘎马那、世尊咖沙巴的梵行能够长久住世呢？” “舍利弗，世尊迦古孙达、世尊果那嘎马那、世尊咖沙巴，他们对于为弟子们详细地说法这件事，不感到疲厌。他们有很多的契经、重颂、记说、偈颂、自说语、如是语、本生、稀有法、方广等教法。他们为弟子们制定了学处，诵出了巴蒂摩卡。当这些佛陀世尊们入灭后，这些随佛觉悟的弟子们也入灭后，那些后来出家的弟子们，虽然名字不同、种族不同、出身不同、家族不同，却能让这梵行长久地、长时间地住世。舍利弗，这就好像把各种不同的花放在一个木板上，用一根线把它们好好地串在一起，那么风就不能吹散它们、不能吹乱它们、不能摧毁它们。这是什么原因呢？是因为它们被线好好地串在一起的缘故。同样地，舍利弗，当那些佛陀世尊们入灭后，那些随佛觉悟的弟子们也入灭后，那些后来出家的弟子们，虽然名字不同、种族不同、出身不同、家族不同，却能让这梵行长久地、长时间地住世。舍利弗，这就是世尊迦古孙达、世尊果那嘎马那、世尊咖沙巴的梵行能够长久住世的原因，这就是条件。”
‘‘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.
21于是，具寿舍利弗从座位上站起来，整理好一边的上衣，朝着世尊的方向合掌致敬，对世尊这样说：“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，诵出巴蒂摩卡，这样，我们的梵行就能长久、持续地住世。” “你且等待，舍利弗！你且等待，舍利弗！关于这适宜的时间，如来自会知晓。舍利弗，只要那些有漏的、可称为漏处法的现象还没有在僧团中出现，导师就不会为弟子们制定学处，也不会诵出巴蒂摩卡。舍利弗，只有当那些有漏的、可称为漏处法的现象在僧团中出现时，导师才会为了对治那些漏处法，而为弟子们制定学处，诵出巴蒂摩卡。舍利弗，只要僧团还没有达到久历庞大的程度，那些有漏的、可称为漏处法的现象就不会在僧团中出现。舍利弗，只有当僧团达到了久历庞大的程度时，那些有漏的、可称为漏处法的现象才会在僧团中出现，那时，导师才会为了对治那些漏处法，而为弟子们制定学处，诵出巴蒂摩卡。舍利弗，只要僧团还没有达到广大发展的程度，那些有漏的、可称为漏处法的现象就不会在僧团中出现。舍利弗，只有当僧团达到了广大发展的程度时，那些有漏的、可称为漏处法的现象才会在僧团中出现，那时，导师才会为了对治那些漏处法，而为弟子们制定学处，诵出巴蒂摩卡。舍利弗，只要僧团还没有达到利养丰厚的程度，那些有漏的、可称为漏处法的现象就不会在僧团中出现。舍利弗，只有当僧团达到了利养丰厚的程度时，那些有漏的、可称为漏处法的现象才会在僧团中出现，那时，导师才会为了对治那些漏处法，而为弟子们制定学处，诵出巴蒂摩卡。舍利弗，只要僧团还没有达到多闻广博的程度，那些有漏的、可称为漏处法的现象就不会在僧团中出现。舍利弗，只有当僧团达到了多闻广博的程度时，那些有漏的、可称为漏处法的现象才会在僧团中出现，那时，导师才会为了对治那些漏处法，而为弟子们制定学处，诵出巴蒂摩卡。舍利弗，现在的比丘僧团是清净无染的，没有过失，远离了黑暗，是纯粹的，立足于核心。舍利弗，在这五百位比丘中，即使是最末尾的那位比丘，也是一位入流者，不再堕入恶道，必定会走向正觉。”
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.
22那时，世尊对具寿阿难说：“阿难，这是诸佛如来的惯例：他们受谁邀请度过雨安居，就不会在不辞别那个人的情况下出发去各地游行。来吧，阿难，我们去向韦兰迦婆罗门辞行。” “是的，尊者。”具寿阿难回应世尊。于是，世尊穿好下衣，拿着衣钵，以具寿阿难为随从沙门，前往韦兰迦婆罗门的住处。到了之后，在已铺设好的座位上坐下。这时，韦兰迦婆罗门走到世尊那里，到了之后，顶礼世尊，然后坐在一边。世尊对坐在一边的韦兰迦婆罗门这样说：“婆罗门，我们接受了你的邀请，已经度过了雨安居。我们现在向你辞行，我们想要出发去各地游行了。” “乔达摩大师，的确，我是邀请了您度过雨安居。但是，那些该供养的物品，我却没有供养。那不是因为我故意不供养，也不是不想供养，而是因为在家生活事务繁多，责任重大，我哪里能顾得过来呢？恳请乔达摩大师和比丘僧团一起，接受我明天的饭食供养。” 世尊以沉默的方式接受了。然后，世尊以法义的开示教诫、劝导、激励、使得韦兰迦婆罗门心生喜悦后，从座位上起身，离开了。之后，韦兰迦婆罗门在那天夜晚过后，在自己家里让人准备了美味的主食和副食，然后派人去告知世尊时间：“乔达摩大师，是时候了，饭食已准备好了。”
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.
23那时，世尊在日初分时，穿好下衣，拿着衣钵，前往韦兰迦婆罗门的住处。到了之后，和比丘僧团一起在已铺设好的座位上坐下。这时，韦兰迦婆罗门亲手用美味的主食和副食，以满足和款待以佛陀为首的比丘僧团。当看到世尊吃完、洗净了手和钵后，他用三件袈裟供养了世尊，并用一套布料供养了每一位比丘。然后，世尊以法义的开示教诫、劝导、激励、使得韦兰迦婆罗门心生喜悦后，从座位上起身，离开了。之后，世尊在韦兰迦随心所欲地住了一段时间后，没有直接前往索列亚、桑咖沙、甘纳咖迦，而是到了巴亚伽渡口。到达巴亚伽渡口后，渡过了恒河，前往波罗奈。之后，世尊在波罗奈随心所欲地住了一段时间后，就朝着毗舍离出发游行去了。一路次第游行，最终到达了毗舍离。在那里，世尊就住在毗舍离大林的重阁讲堂里。
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.
32韦兰迦诵品结束
Verañjabhāṇavāro niṭṭhito.