Namo tassa bhagavato arahato sammāsambuddhassa

Vinayapiṭake

Pārājikapāḷi

Verañjakaṇḍaṃ

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 [bhagavāti (syā.), dī. ni. 1.157, abbhuggatākārena pana sameti]. 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.[ito paraṃ yāva pārā. 15-16 padakkhiṇaṃ katvā pakkāmīti pāṭho a. ni. 8.11] 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.

‘‘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. ‘‘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 [anabhāvakatā (sī.) anabhāvaṃgatā (syā.)] 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. ‘‘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. ‘‘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. ‘‘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.



礼敬世尊、阿罗汉、正等正觉者
律藏
波罗夷品
韦兰迦品
那时，佛世尊与大比丘僧团一起，约五百位比丘，住在韦兰迦（Verañjā）那梨卢普奇曼陀树下。韦兰迦婆罗门听说："确实，尊者，沙门乔达摩，释迦子，从释迦族出家，正住在韦兰迦那梨卢普奇曼陀树下，与大比丘僧团一起，约五百位比丘。关于这位尊者乔达摩，有如此美好的名声传开：'他确实是世尊、阿罗汉、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。他以自己的智慧证悟并宣说这个世界，包括天、魔、梵天，以及沙门、婆罗门、天、人等众生。他宣说的法，初善、中善、后善，有义有文；他开显完全圆满、清净的梵行。见到这样的阿罗汉是好的。'"
于是，韦兰迦婆罗门来到世尊所在之处。来到后，与世尊互相问候。寒暄友好后，坐在一旁。坐在一旁的韦兰迦婆罗门对世尊说："乔达摩先生，我听说：'沙门乔达摩不向年老、衰老、高龄、年迈、到达晚年的婆罗门行礼、起立或请坐。'乔达摩先生，这是真的吗？乔达摩先生确实不向年老、衰老、高龄、年迈、到达晚年的婆罗门行礼、起立或请坐？乔达摩先生，这是不恰当的。"
"婆罗门，我在这个包括天、魔、梵天，以及沙门、婆罗门、天、人等众生的世界中，不见有任何人我应向其行礼、起立或请坐。婆罗门，如果如来向某人行礼、起立或请坐，那人的头会破裂。"
"乔达摩先生是无味之人吗？" "婆罗门，确实有一种方式，如果正确地说，可以说'沙门乔达摩是无味之人'。婆罗门，对于色味、声味、香味、味味、触味，如来已断除，根除，如截断多罗树头，使之不复存在，未来不再生起。婆罗门，这就是那种方式，如果正确地说，可以说'沙门乔达摩是无味之人'，但不是你所指的那种意思。"
"乔达摩先生是无享受之人吗？" "婆罗门，确实有一种方式，如果正确地说，可以说'沙门乔达摩是无享受之人'。婆罗门，对于色的享受、声的享受、香的享受、味的享受、触的享受，如来已断除，根除，如截断多罗树头，使之不复存在，未来不再生起。婆罗门，这就是那种方式，如果正确地说，可以说'沙门乔达摩是无享受之人'，但不是你所指的那种意思。"
"乔达摩先生是不作为论者吗？" "婆罗门，确实有一种方式，如果正确地说，可以说'沙门乔达摩是不作为论者'。婆罗门，我确实主张不作身恶行、语恶行、意恶行。我主张不作各种恶不善法。婆罗门，这就是那种方式，如果正确地说，可以说'沙门乔达摩是不作为论者'，但不是你所指的那种意思。"
"乔达摩先生是断灭论者吗？" "婆罗门，确实有一种方式，如果正确地说，可以说'沙门乔达摩是断灭论者'。婆罗门，我确实主张断灭贪、嗔、痴。我主张断灭各种恶不善法。婆罗门，这就是那种方式，如果正确地说，可以说'沙门乔达摩是断灭论者'，但不是你所指的那种意思。"

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.

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.

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.

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’’.

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’’.

‘‘Āraddhaṃ kho pana me, brāhmaṇa, vīriyaṃ [viriyaṃ (sī. syā.)] ahosi asallīnaṃ, upaṭṭhitā sati asammuṭṭhā [appamuṭṭhā (sī. syā.)], 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.



"乔达摩先生是厌恶者吗？" "婆罗门，确实有一种方式，如果正确地说，可以说'沙门乔达摩是厌恶者'。婆罗门，我确实厌恶身恶行、语恶行、意恶行。我厌恶各种恶不善法的获得。婆罗门，这就是那种方式，如果正确地说，可以说'沙门乔达摩是厌恶者'，但不是你所指的那种意思。"
"乔达摩先生是调伏者吗？" "婆罗门，确实有一种方式，如果正确地说，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。我为了调伏各种恶不善法而说法。婆罗门，这就是那种方式，如果正确地说，可以说'沙门乔达摩是调伏者'，但不是你所指的那种意思。"
"乔达摩先生是苦行者吗？" "婆罗门，确实有一种方式，如果正确地说，可以说'沙门乔达摩是苦行者'。婆罗门，我说应当焚烧恶不善法，即身恶行、语恶行、意恶行。婆罗门，对于应当焚烧的恶不善法已断除、根除、如截断多罗树头、使之不复存在、未来不再生起的人，我称之为苦行者。婆罗门，如来对于应当焚烧的恶不善法已断除、根除、如截断多罗树头、使之不复存在、未来不再生起。婆罗门，这就是那种方式，如果正确地说，可以说'沙门乔达摩是苦行者'，但不是你所指的那种意思。"
"乔达摩先生是不再入胎者吗？" "婆罗门，确实有一种方式，如果正确地说，可以说'沙门乔达摩是不再入胎者'。婆罗门，对于未来的胎生、再生、出生已断除、根除、如截断多罗树头、使之不复存在、未来不再生起的人，我称之为不再入胎者。婆罗门，如来对于未来的胎生、再生、出生已断除、根除、如截断多罗树头、使之不复存在、未来不再生起。婆罗门，这就是那种方式，如果正确地说，可以说'沙门乔达摩是不再入胎者'，但不是你所指的那种意思。"
"婆罗门，就像母鸡有八个、十个或十二个蛋。这些蛋被母鸡妥善地孵化、妥善地孵育、妥善地培育。那些小鸡中最先用脚爪尖或喙啄破蛋壳安全地出来的，应该称它为什么——'最长的'还是'最小的'？" "乔达摩先生，应该称它为'最长的'。因为它是它们中最长的。" "同样地，婆罗门，对于被无明笼罩、被蛋壳包裹的众生，我打破无明的蛋壳，在世间独自证得无上正等正觉。因此，婆罗门，我是世间最长的、最殊胜的。"
"婆罗门，我的精进已经发起，不松懈，念已确立，不忘失，身体轻安，不紧张，心专一，不散乱。婆罗门，我离开感官欲乐，离开不善法，进入并安住于有寻有伺、由离生喜乐的初禅。寻伺平息后，内心宁静，心一境性，无寻无伺、由定生喜乐，进入并安住于第二禅。离喜后住于舍，具念正知，以身感受乐，正如圣者们所说的'舍念乐住'，进入并安住于第三禅。舍断乐与苦，先前的喜忧已灭，不苦不乐，舍念清净，进入并安住于第四禅。

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.

13. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ . So dibbena cakkhunā visuddhena atikkantamānusakena [atikkantamānussakena (ka.)] 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. ‘‘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.



"当心如此专注、清净、明亮、无瑕、离垢、柔软、适业、稳固、不动摇时，我引导心趋向宿命随念智。我忆念种种前世，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、百千生，许多坏劫、许多成劫、许多坏成劫，[忆念]：'在那里，我有如是名、如是姓、如是容貌、如是食物、如是苦乐感受、如是寿命；从那里死后，我出生于此处；在那里，我又有如是名、如是姓、如是容貌、如是食物、如是苦乐感受、如是寿命；从那里死后，我出生于此处。'如此，我忆念种种前世，具有行相和细节。婆罗门，这是我在夜晚第一时分获得的第一明，无明被破除，明生起，黑暗消失，光明出现 - 这是精进、热忱、专注修行的结果。婆罗门，这是我第一次破壳而出，如同小鸡从蛋壳中出来。
"当心如此专注、清净、明亮、无瑕、离垢、柔软、适业、稳固、不动摇时，我引导心趋向众生死生智。我以清净超人的天眼，看见众生死亡和再生，低贱的、高贵的、美丽的、丑陋的、幸运的、不幸的，了知众生随业而去 - '这些众生具足身恶行、语恶行、意恶行，诽谤圣者，持邪见，行邪见业；他们身坏命终后，生于恶趣、堕处、地狱。而这些众生具足身善行、语善行、意善行，不诽谤圣者，持正见，行正见业；他们身   命终后，生于善趣、天界。'如此，我以清净超人的天眼，看见众生死亡和再生，低贱的、高贵的、美丽的、丑陋的、幸运的、不幸的，了知众生随业而去。婆罗门，这是我在夜晚中分获得的第二明，无明被破除，明生起，黑暗消失，光明出现 - 这是精进、热忱、专注修行的结果。婆罗门，这是我第二次破壳而出，如同小鸡从蛋壳中出来。
"当心如此专注、清净、明亮、无瑕、离垢、柔软、适业、稳固、不动摇时，我引导心趋向漏尽智。我如实了知：'这是苦'，如实了知：'这是苦的生起'，如实了知：'这是苦的止息'，如实了知：'这是导向苦止息的道路'；如实了知：'这些是漏'，如实了知：'这是漏的生起'，如实了知：'这是漏   止息'，如实了知：'这是导向漏止息的道路'。当我如此知、如此见时，我的心从欲漏解脱，从有漏解脱，从无明漏解脱。在解脱时，有'已解脱'的智。我了   ：'生已尽，梵行已立，所作已办，不受后有。'婆罗门，这是我在夜晚后分获得的第三明，无明被破除，明生起，黑暗消失，光明出现 - 这是精进、热忱、专注修行的结果。婆罗门，这是我第三次破壳而出，如同小鸡从蛋壳中出来。"

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.

16. Tena kho pana samayena verañjā dubbhikkhā hoti dvīhitikā setaṭṭhikā salākāvuttā na sukarā uñchena paggahena yāpetuṃ. Tena kho pana samayena uttarāpathakā [uttarāhakā (sī.)] assavāṇijā [assavaṇijā (ka.)] pañcamattehi assasatehi verañjaṃ vassāvāsaṃ upagatā honti. Tehi assamaṇḍalikāsu bhikkhūnaṃ patthapatthapulakaṃ [patthapatthamūlakaṃ (ka.)] 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.

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 [paññāpessāmāti (sī. syā.)]. 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. Atha kho āyasmā mahāmoggallāno [mahāmoggalāno (ka.)] 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.



说到这里，韦兰迦婆罗门对世尊说："乔达摩先生是最长的，乔达摩先生是最殊胜的！太妙了，乔达摩先生，太妙了，乔达摩先生！乔达摩先生，就像有人扶起摔倒的，揭示被遮蔽的，为迷路者指明道路，在黑暗中举起油灯，使有眼者得见诸色。同样地，乔达摩先生以种种方式阐明了法。我归依乔达摩先生、法和比丘僧团。愿乔达摩先生接受我为优婆塞，从今日起终生归依。请乔达摩先生与比丘僧团在韦兰迦度过雨安居。"世尊以沉默表示同意。于是韦兰迦婆罗门知道世尊已经同意，就从座位上起身，礼敬世尊，右绕后离去。
那时，韦兰迦发生饥荒，收成不好，白骨遍地，只能以配给维生，乞食难以度日。那时，约有五百匹马的北方马商来到韦兰迦度过雨安居。他们在马圈里为比丘们准备了一份份的谷粒。比丘们在上午穿好衣服，拿着钵和衣，进入韦兰迦乞食。得不到食物后，他们就在马圈里乞食，把一份份的谷粒带回精舍，在臼中捣碎后食用。而尊者阿难则把谷粒在石上磨碎后供养世尊。世尊食用这些。
世尊听到臼杵声。如来即使知道也会询问，即使知道也不会询问；知道时机会询问，知道时机不会询问；如来询问有意义的事，不询问无意义的事。对于无意义的事，如来会阻止。佛陀世尊以两种方式询问比丘：我们要说法，或者我们要为弟子制定学处。于是世尊问尊者阿难："阿难，这是什么臼杵声？"于是尊者阿难把这件事告诉了世尊。"很好，很好，阿难！你们这些善人已经克服了。后代的人会轻视米饭和肉食。"
这时，尊者大目犍连来到世尊处。来到后，礼敬世尊，坐在一旁。坐在一旁的尊者大目犍连对世尊说："世尊，现在韦兰迦发生饥荒，收成不好，白骨遍地，只能以配给维生，乞食难以度日。世尊，这大地的下层丰饶，就像无杂质的蜂蜜一样甜美。世尊，请允许我翻转大地。比丘们就可以食用地下的糕饼。" "目犍连，那些依地而生的生物，你要怎么处理呢？" "世尊，我会变化出一只手，像大地一样。我会把依地而生的生物转移到那里。然后用另一只手翻转大地。" "够了，目犍连，不要想着翻转大地。众生可能会产生颠倒想。" "好的，世尊，那么让整个比丘僧团去北俱卢洲乞食吧。" "够了，目犍连，不要想着让整个比丘僧团去北俱卢洲乞食。"

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 [sāyaṇhasamayaṃ (sī.)] 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?

‘‘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. ‘‘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.

‘‘Akilāsuno ca te bhagavanto ahesuṃ sāvake cetasā ceto paricca ovadituṃ. Bhūtapubbaṃ, sāriputta, vessabhū bhagavā arahaṃ sammāsambuddho aññatarasmiṃ bhiṃsanake [bhīsanake (ka.)] vanasaṇḍe sahassaṃ bhikkhusaṅghaṃ cetasā ceto paricca ovadati anusāsati – ‘evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasikarotha, mā evaṃ manasākattha [manasākarittha (ka.)]; 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.



这时，尊者舍利弗独处静坐时，心中生起这样的念头："哪些佛世尊的梵行不长久，哪些佛世尊的梵行长久？"于是尊者舍利弗在傍晚时分从静坐中起来，来到世尊处。来到后，礼敬世尊，坐在一旁。坐在一旁的尊者舍利弗对世尊说："世尊，我独处静坐时，心中生起这样的念头：'哪些佛世尊的梵行不长久，哪些佛世尊的梵行长久？'世尊，到底哪些佛世尊的梵行不长久，哪些佛世尊的梵行长久？"
"舍利弗，毗婆尸世尊、尸弃世尊和毗舍浮世尊的梵行不长久。舍利弗，拘留孙世尊、拘那含世尊和迦叶世尊的梵行长久。"
"世尊，是什么原因，什么条件，导致毗婆尸世尊、尸弃世尊和毗舍浮世尊的梵行不长久？"
"舍利弗，毗婆尸世尊、尸弃世尊和毗舍浮世尊懈怠于为弟子详细说法。他们的经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、方广等很少。他们没有为弟子制定学处，没有诵出波罗提木叉。那些佛世尊灭度后，佛的追随者弟子们灭度后，后来的弟子们有不同的名字、不同的种姓、不同的出身、不同的家族出家，他们很快就使那梵行消失了。舍利弗，就像各种花放在木板上，没有用线串起来，风就会吹散、吹乱、吹毁它们。为什么呢？因为没有用线串起来。同样地，舍利弗，那些佛世尊灭度后，佛的追随者弟子们灭度后，后来的弟子们有不同的名字、不同的种姓、不同的出身、不同的家族出家，他们很快就使那梵行消失了。
"那些世尊不懈怠于以心识别弟子的心而教诫他们。舍利弗，从前毗舍浮世尊、阿罗汉、正等正觉者在某个可怕的林中以心识别一千位比丘的心而教诫、指导他们：'如此思维，不要如此思维；如此作意，不要如此作意；舍弃这个，成就这个而安住。'那时，舍利弗，当那一千位比丘被毗舍浮世尊、阿罗汉、正等正觉者如此教诫、指导时，他们的心无取著而从诸漏解脱。舍利弗，在那可怕的林中，任何未离贪的人进入那林中，大多会毛骨悚然。舍利弗，这就是导致毗婆尸世尊、尸弃世尊和毗舍浮世尊的梵行不长久的原因和条件。"

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.

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 [paññāpeyya (sī. syā.)], 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 [na uddisati (sī.)] 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.



"世尊，那么是什么原因，什么条件，导致拘留孙世尊、拘那含世尊和迦叶世尊的梵行长久？"
"舍利弗，拘留孙世尊、拘那含世尊和迦叶世尊不懈怠于为弟子详细说法。他们有很多经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、方广等。他们为弟子制定了学处，诵出了波罗提木叉。那些佛世尊灭度后，佛的追随者弟子们灭度后，后来的弟子们虽有不同的名字、不同的种姓、不同的出身、不同的家族出家，但他们使那梵行长久地持续。舍利弗，就像各种花放在木板上，用线好好地串起来，风就不会吹散、吹乱、吹毁它们。为什么呢？因为用线好好地串起来了。同样地，舍利弗，那些佛世尊灭度后，佛的追随者弟子们灭度后，后来的弟子们虽有不同的名字、不同的种姓、不同的出身、不同的家族出家，但他们使那梵行长久地持续。舍利弗，这就是导致拘留孙世尊、拘那含世尊和迦叶世尊的梵行长久的原因和条件。"
这时，尊者舍利弗从座位上起身，偏袒右肩，向世尊合掌，对世尊说："世尊，现在是时候了！善逝，现在是时候了！请世尊为弟子们制定学处，诵出波罗提木叉，使这梵行能够长久持续。"
"且慢，舍利弗！且慢，舍利弗！如来自会知道时机。舍利弗，在某些漏的所依法还未在僧团中出现之前，导师不会为弟子们制定学处，不会诵出波罗提木叉。舍利弗，当某些漏的所依法在僧团中出现时，那时导师才会为弟子们制定学处，诵出波罗提木叉，以对治那些漏的所依法。舍利弗，在僧团还未达到久经时日的大规模之前，某些漏的所依法不会在僧团中出现。舍利弗，当僧团达到久经时日的大规模时，某些漏的所依法就会在僧团中出现，那时导师才会为弟子们制定学处，诵出波罗提木叉，以对治那些漏的所依法。舍利弗，在僧团还未达到广大规模之前，某些漏的所依法不会在僧团中出现。舍利弗，当僧团达到广大规模时，某些漏的所依法就会在僧团中出现，那时导师才会为弟子们制定学处，诵出波罗提木叉，以对治那些漏的所依法。舍利弗，在僧团还未达到最高利养之前，某些漏的所依法不会在僧团中出现。舍利弗，当僧团达到最高利养时，某些漏的所依法就会在僧团中出现，那时导师才会为弟子们制定学处，诵出波罗提木叉，以对治那些漏的所依法。舍利弗，在僧团还未达到多闻博学的大规模之前，某些漏的所依法不会在僧团中出现。舍利弗，当僧团达到多闻博学的大规模时，某些漏的所依法就会在僧团中出现，那时导师才会为弟子们制定学处，诵出波罗提木叉，以对治那些漏的所依法。舍利弗，比丘僧团现在没有混乱，没有过失，已除去污点，纯净，安住于核心。舍利弗，在这五百位比丘中，最后一位也是须陀洹，不堕恶趣，决定趣向正觉。"
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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 [vassaṃvutthā (sī. syā. ka.)], 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.



这时，世尊对尊者阿难说："阿难，这是如来们的惯例：他们不会在未告知邀请他们安居的人之前就离开前往游行各地。来吧，阿难，我们去告知韦兰迦婆罗门。"
"是的，世尊。"尊者阿难回答世尊。
于是世尊穿好衣服，拿着钵和衣，与尊者阿难作为随从沙门，来到韦兰迦婆罗门的住处。到达后，坐在准备好的座位上。
这时，韦兰迦婆罗门来到世尊处。来到后，礼敬世尊，坐在一旁。世尊对坐在一旁的韦兰迦婆罗门说："婆罗门，我们应你的邀请度过了雨安居，现在告知你，我们想要离开前往游行各地。"
"确实，乔达摩先生，你们应我的邀请度过了雨安居。但是，应该供养的东西我没有供养。这不是因为我没有，也不是因为不想给，而是因为在家生活有很多事务，很多责任。请乔达摩先生接受我明天的供养，与比丘僧团一起。"
世尊以沉默表示同意。
于是世尊以法语开示、劝导、鼓励、令韦兰迦婆罗门欢喜后，从座位起身离去。
这时，韦兰迦婆罗门在那夜过后，在自己的住处准备了美味的硬食软食，然后派人告知世尊时间已到："乔达摩先生，时间到了，饭食已准备好。"

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 [oṇītapattapāṇiṃ (ka.)] 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.

Verañjabhāṇavāro niṭṭhito.

这时，世尊在上午穿好衣服，拿着钵和衣，来到韦兰迦婆罗门的住处。到达后，与比丘僧团一起坐在准备好的座位上。
这时，韦兰迦婆罗门亲手以美味的硬食软食供养以佛陀为首的比丘僧团，使他们满足。当世尊用餐完毕，放下手中的钵时，韦兰迦婆罗门以三件衣布供养世尊，并以一套衣布供养每位比丘。
然后，世尊以法语开示、劝导、鼓励、令韦兰迦婆罗门欢喜后，从座位起身离去。
这时，世尊在韦兰迦随意住了一段时间后，不经过索雷亚（Soreyya）、僧伽施（Sankassa）、羯拏鸠阇（Kannakujja），来到波耶伽渡口（Payagapatitthana）。到达后，在波耶伽渡口渡过恒河，来到波罗奈（Varanasi）。
然后，世尊在波罗奈随意住了一段时间后，向毗舍离（Vesali）出发游行。渐次游行，最后到达毗舍离。
在那里，世尊住在毗舍离的大林重阁讲堂。
韦兰迦品结束。

