B01010100Verañjakaṇḍaṃ（具有破壞性質的實體或行為）c3.5s

Namo tassa bhagavato arahato sammāsambuddhassa

Vinayapiṭake

Pārājikapāḷi

Verañjakaṇḍaṃ

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.

『『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.
『『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.
『『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.
『『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.

禮敬世尊、阿羅漢、正等正覺者律藏波羅夷品韋蘭迦品那時，佛世尊與大比丘僧團一起，約五百位比丘，住在韋蘭迦（Verañjā）那梨盧普奇曼陀樹下。韋蘭迦婆羅門聽說："確實，尊者，沙門喬達摩，釋迦子，從釋迦族出家，正住在韋蘭迦那梨盧普奇曼陀樹下，與大比丘僧團一起，約五百位比丘。關於這位尊者喬達摩，有如此美好的名聲傳開：'他確實是世尊、阿羅漢、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。他以自己的智慧證悟並宣說這個世界，包括天、魔、梵天，以及沙門、婆羅門、天、人等眾生。他宣說的法，初善、中善、后善，有義有文；他開顯完全圓滿、清凈的梵行。見到這樣的阿羅漢是好的。'" 於是，韋蘭迦婆羅門來到世尊所在之處。來到后，與世尊互相問候。寒暄友好后，坐在一旁。坐在一旁的韋蘭迦婆羅門對世尊說："喬達摩先生，我聽說：'沙門喬達摩不向年老、衰老、高齡、年邁、到達晚年的婆羅門行禮、起立或請坐。'喬達摩先生，這是真的嗎？喬達摩先生確實不向年老、衰老、高齡、年邁、到達晚年的婆羅門行禮、起立或請坐？喬達摩先生，這是不恰當的。" "婆羅門，我在這個包括天、魔、梵天，以及沙門、婆羅門、天、人等眾生的世界中，不見有任何人我應向其行禮、起立或請坐。婆羅門，如果如來向某人行禮、起立或請坐，那人的頭會破裂。" "喬達摩先生是無味之人嗎？" "婆羅門，確實有一種方式，如果正確地說，可以說'沙門喬達摩是無味之人'。婆羅門，對於色味、聲味、香味、味味、觸味，如來已斷除，根除，如截斷多羅樹頭，使之不復存在，未來不再生起。婆羅門，這就是那種方式，如果正確地說，可以說'沙門喬達摩是無味之人'，但不是你所指的那種意思。" "喬達摩先生是無享受之人嗎？" "婆羅門，確實有一種方式，如果正確地說，可以說'沙門喬達摩是無享受之人'。婆羅門，對於色的享受、聲的享受、香的享受、味的享受、觸的享受，如來已斷除，根除，如截斷多羅樹頭，使之不復存在，未來不再生起。婆羅門，這就是那種方式，如果正確地說，可以說'沙門喬達摩是無享受之人'，但不是你所指的那種意思。" "喬達摩先生是不作為論者嗎？" "婆羅門，確實有一種方式，如果正確地說，可以說'沙門喬達摩是不作為論者'。婆羅門，我確實主張不作身惡行、語惡行、意惡行。我主張不作各種惡不善法。婆羅門，這就是那種方式，如果正確地說，可以說'沙門喬達摩是不作為論者'，但不是你所指的那種意思。" "喬達摩先生是斷滅論者嗎？" "婆羅門，確實有一種方式，如果正確地說，可以說'沙門喬達摩是斷滅論者'。婆羅門，我確實主張斷滅貪、嗔、癡。我主張斷滅各種惡不善法。婆羅門，這就是那種方式，如果正確地說，可以說'沙門喬達摩是斷滅論者'，但不是你所指的那種意思。"

『『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.
『『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.
『『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.
『『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』』.
『『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.

"喬達摩先生是厭惡者嗎？" "婆羅門，確實有一種方式，如果正確地說，可以說'沙門喬達摩是厭惡者'。婆羅門，我確實厭惡身惡行、語惡行、意惡行。我厭惡各種惡不善法的獲得。婆羅門，這就是那種方式，如果正確地說，可以說'沙門喬達摩是厭惡者'，但不是你所指的那種意思。" "喬達摩先生是調伏者嗎？" "婆羅門，確實有一種方式，如果正確地說，可以說'沙門喬達摩是調伏者'。婆羅門，我確實爲了調伏貪、嗔、癡而說法。我爲了調伏各種惡不善法而說法。婆羅門，這就是那種方式，如果正確地說，可以說'沙門喬達摩是調伏者'，但不是你所指的那種意思。" "喬達摩先生是苦行者嗎？" "婆羅門，確實有一種方式，如果正確地說，可以說'沙門喬達摩是苦行者'。婆羅門，我說應當焚燒惡不善法，即身惡行、語惡行、意惡行。婆羅門，對於應當焚燒的惡不善法已斷除、根除、如截斷多羅樹頭、使之不復存在、未來不再生起的人，我稱之為苦行者。婆羅門，如來對於應當焚燒的惡不善法已斷除、根除、如截斷多羅樹頭、使之不復存在、未來不再生起。婆羅門，這就是那種方式，如果正確地說，可以說'沙門喬達摩是苦行者'，但不是你所指的那種意思。" "喬達摩先生是不再入胎者嗎？" "婆羅門，確實有一種方式，如果正確地說，可以說'沙門喬達摩是不再入胎者'。婆羅門，對於未來的胎生、再生、出生已斷除、根除、如截斷多羅樹頭、使之不復存在、未來不再生起的人，我稱之為不再入胎者。婆羅門，如來對於未來的胎生、再生、出生已斷除、根除、如截斷多羅樹頭、使之不復存在、未來不再生起。婆羅門，這就是那種方式，如果正確地說，可以說'沙門喬達摩是不再入胎者'，但不是你所指的那種意思。" "婆羅門，就像母雞有八個、十個或十二個蛋。這些蛋被母雞妥善地孵化、妥善地孵育、妥善地培育。那些小雞中最先用腳爪尖或喙啄破蛋殼安全地出來的，應該稱它為什麼——'最長的'還是'最小的'？" "喬達摩先生，應該稱它為'最長的'。因為它是它們中最長的。" "同樣地，婆羅門，對於被無明籠罩、被蛋殼包裹的眾生，我打破無明的蛋殼，在世間獨自證得無上正等正覺。因此，婆羅門，我是世間最長的、最殊勝的。" "婆羅門，我的精進已經發起，不鬆懈，念已確立，不忘失，身體輕安，不緊張，心專一，不散亂。婆羅門，我離開感官欲樂，離開不善法，進入並安住于有尋有伺、由離生喜樂的初禪。尋伺平息后，內心寧靜，心一境性，無尋無伺、由定生喜樂，進入並安住于第二禪。離喜后住于舍，具念正知，以身感受樂，正如聖者們所說的'舍念樂住'，進入並安住于第三禪。舍斷樂與苦，先前的喜憂已滅，不苦不樂，舍念清凈，進入並安住于第四禪。

『『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.
『『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.
『『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.

"當心如此專注、清凈、明亮、無瑕、離垢、柔軟、適業、穩固、不動搖時，我引導心趨向宿命隨念智。我憶念種種前世，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，許多壞劫、許多成劫、許多壞成劫，[憶念]：'在那裡，我有如是名、如是姓、如是容貌、如是食物、如是苦樂感受、如是壽命；從那裡死後，我出生於此處；在那裡，我又有如是名、如是姓、如是容貌、如是食物、如是苦樂感受、如是壽命；從那裡死後，我出生於此處。'如此，我憶念種種前世，具有行相和細節。婆羅門，這是我在夜晚第一時分獲得的第一明，無明被破除，明生起，黑暗消失，光明出現 - 這是精進、熱忱、專注修行的結果。婆羅門，這是我第一次破殼而出，如同小雞從蛋殼中出來。 "當心如此專注、清凈、明亮、無瑕、離垢、柔軟、適業、穩固、不動搖時，我引導心趨向眾生死生智。我以清凈超人的天眼，看見眾生死亡和再生，低賤的、高貴的、美麗的、醜陋的、幸運的、不幸的，了知眾生隨業而去 - '這些眾生具足身惡行、語惡行、意惡行，誹謗聖者，持邪見，行邪見業；他們身壞命終后，生於惡趣、墮處、地獄。而這些眾生具足身善行、語善行、意善行，不誹謗聖者，持正見，行正見業；他們身命終后，生於善趣、天界。'如此，我以清凈超人的天眼，看見眾生死亡和再生，低賤的、高貴的、美麗的、醜陋的、幸運的、不幸的，了知眾生隨業而去。婆羅門，這是我在夜晚中分獲得的第二明，無明被破除，明生起，黑暗消失，光明出現 - 這是精進、熱忱、專注修行的結果。婆羅門，這是我第二次破殼而出，如同小雞從蛋殼中出來。 "當心如此專注、清凈、明亮、無瑕、離垢、柔軟、適業、穩固、不動搖時，我引導心趨向漏盡智。我如實了知：'這是苦'，如實了知：'這是苦的生起'，如實了知：'這是苦的止息'，如實了知：'這是導向苦止息的道路'；如實了知：'這些是漏'，如實了知：'這是漏的生起'，如實了知：'這是漏止息'，如實了知：'這是導向漏止息的道路'。當我如此知、如此見時，我的心從欲漏解脫，從有漏解脫，從無明漏解脫。在解脫時，有'已解脫'的智。我了：'生已盡，梵行已立，所作已辦，不受後有。'婆羅門，這是我在夜晚後分獲得的第三明，無明被破除，明生起，黑暗消失，光明出現 - 這是精進、熱忱、專注修行的結果。婆羅門，這是我第三次破殼而出，如同小雞從蛋殼中出來。"

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.
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.

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.

說到這裡，韋蘭迦婆羅門對世尊說："喬達摩先生是最長的，喬達摩先生是最殊勝的！太妙了，喬達摩先生，太妙了，喬達摩先生！喬達摩先生，就像有人扶起摔倒的，揭示被遮蔽的，為迷路者指明道路，在黑暗中舉起油燈，使有眼者得見諸色。同樣地，喬達摩先生以種種方式闡明了法。我歸依喬達摩先生、法和比丘僧團。愿喬達摩先生接受我為優婆塞，從今日起終生歸依。請喬達摩先生與比丘僧團在韋蘭迦度過雨安居。"世尊以沉默表示同意。於是韋蘭迦婆羅門知道世尊已經同意，就從座位上起身，禮敬世尊，右繞后離去。那時，韋蘭迦發生饑荒，收成不好，白骨遍地，只能以配給維生，乞食難以度日。那時，約有五百匹馬的北方馬商來到韋蘭迦度過雨安居。他們在馬圈裡為比丘們準備了一份份的穀粒。比丘們在上午穿好衣服，拿著缽和衣，進入韋蘭迦乞食。得不到食物后，他們就在馬圈裡乞食，把一份份的穀粒帶回精舍，在臼中搗碎后食用。而尊者阿難則把穀粒在石上磨碎后供養世尊。世尊食用這些。世尊聽到臼杵聲。如來即使知道也會詢問，即使知道也不會詢問；知道時機會詢問，知道時機不會詢問；如來詢問有意義的事，不詢問無意義的事。對於無意義的事，如來會阻止。佛陀世尊以兩種方式詢問比丘：我們要說法，或者我們要為弟子制定學處。於是世尊問尊者阿難："阿難，這是什麼臼杵聲？"於是尊者阿難把這件事告訴了世尊。"很好，很好，阿難！你們這些善人已經克服了。後代的人會輕視米飯和肉食。" 這時，尊者大目犍連來到世尊處。來到后，禮敬世尊，坐在一旁。坐在一旁的尊者大目犍連對世尊說："世尊，現在韋蘭迦發生饑荒，收成不好，白骨遍地，只能以配給維生，乞食難以度日。世尊，這大地的下層豐饒，就像無雜質的蜂蜜一樣甜美。世尊，請允許我翻轉大地。比丘們就可以食用地下的糕餅。" "目犍連，那些依地而生的生物，你要怎麼處理呢？" "世尊，我會變化出一隻手，像大地一樣。我會把依地而生的生物轉移到那裡。然後用另一隻手翻轉大地。" "夠了，目犍連，不要想著翻轉大地。眾生可能會產生顛倒想。" "好的，世尊，那麼讓整個比丘僧團去北俱盧洲乞食吧。" "夠了，目犍連，不要想著讓整個比丘僧團去北俱盧洲乞食。"

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.

『『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.

這時，尊者舍利弗獨處靜坐時，心中生起這樣的念頭："哪些佛世尊的梵行不長久，哪些佛世尊的梵行長久？"於是尊者舍利弗在傍晚時分從靜坐中起來，來到世尊處。來到后，禮敬世尊，坐在一旁。坐在一旁的尊者舍利弗對世尊說："世尊，我獨處靜坐時，心中生起這樣的念頭：'哪些佛世尊的梵行不長久，哪些佛世尊的梵行長久？'世尊，到底哪些佛世尊的梵行不長久，哪些佛世尊的梵行長久？" "舍利弗，毗婆尸世尊、尸棄世尊和毗舍浮世尊的梵行不長久。舍利弗，拘留孫世尊、拘那含世尊和迦葉世尊的梵行長久。" "世尊，是什麼原因，什麼條件，導致毗婆尸世尊、尸棄世尊和毗舍浮世尊的梵行不長久？" "舍利弗，毗婆尸世尊、尸棄世尊和毗舍浮世尊懈怠於為弟子詳細說法。他們的經、應頌、記說、偈頌、自說、如是語、本生、未曾有法、方廣等很少。他們沒有為弟子制定學處，沒有誦出波羅提木叉。那些佛世尊滅度后，佛的追隨者弟子們滅度后，後來的弟子們有不同的名字、不同的種姓、不同的出身、不同的家族出家，他們很快就使那梵行消失了。舍利弗，就像各種花放在木板上，沒有用線串起來，風就會吹散、吹亂、吹毀它們。為什麼呢？因為沒有用線串起來。同樣地，舍利弗，那些佛世尊滅度后，佛的追隨者弟子們滅度后，後來的弟子們有不同的名字、不同的種姓、不同的出身、不同的家族出家，他們很快就使那梵行消失了。 "那些世尊不懈怠於以心識別弟子的心而教誡他們。舍利弗，從前毗舍浮世尊、阿羅漢、正等正覺者在某個可怕的林中以心識別一千位比丘的心而教誡、指導他們：'如此思維，不要如此思維；如此作意，不要如此作意；捨棄這個，成就這個而安住。'那時，舍利弗，當那一千位比丘被毗舍浮世尊、阿羅漢、正等正覺者如此教誡、指導時，他們的心無取著而從諸漏解脫。舍利弗，在那可怕的林中，任何未離貪的人進入那林中，大多會毛骨悚然。舍利弗，這就是導致毗婆尸世尊、尸棄世尊和毗舍浮世尊的梵行不長久的原因和條件。"

『『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.
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，那麼是什麼原因，什麼條件，導致拘留孫世尊、拘那含世尊和迦葉世尊的梵行長久？" "舍利弗，拘留孫世尊、拘那含世尊和迦葉世尊不懈怠於為弟子詳細說法。他們有很多經、應頌、記說、偈頌、自說、如是語、本生、未曾有法、方廣等。他們為弟子制定了學處，誦出了波羅提木叉。那些佛世尊滅度后，佛的追隨者弟子們滅度后，後來的弟子們雖有不同的名字、不同的種姓、不同的出身、不同的家族出家，但他們使那梵行長久地持續。舍利弗，就像各種花放在木板上，用線好好地串起來，風就不會吹散、吹亂、吹毀它們。為什麼呢？因為用線好好地串起來了。同樣地，舍利弗，那些佛世尊滅度后，佛的追隨者弟子們滅度后，後來的弟子們雖有不同的名字、不同的種姓、不同的出身、不同的家族出家，但他們使那梵行長久地持續。舍利弗，這就是導致拘留孫世尊、拘那含世尊和迦葉世尊的梵行長久的原因和條件。" 這時，尊者舍利弗從座位上起身，偏袒右肩，向世尊合掌，對世尊說："世尊，現在是時候了！善逝，現在是時候了！請世尊為弟子們制定學處，誦出波羅提木叉，使這梵行能夠長久持續。" "且慢，舍利弗！且慢，舍利弗！如來自會知道時機。舍利弗，在某些漏的所依法還未在僧團中出現之前，導師不會為弟子們制定學處，不會誦出波羅提木叉。舍利弗，當某些漏的所依法在僧團中出現時，那時導師才會為弟子們制定學處，誦出波羅提木叉，以對治那些漏的所依法。舍利弗，在僧團還未達到久經時日的大規模之前，某些漏的所依法不會在僧團中出現。舍利弗，當僧團達到久經時日的大規模時，某些漏的所依法就會在僧團中出現，那時導師才會為弟子們制定學處，誦出波羅提木叉，以對治那些漏的所依法。舍利弗，在僧團還未達到廣大規模之前，某些漏的所依法不會在僧團中出現。舍利弗，當僧團達到廣大規模時，某些漏的所依法就會在僧團中出現，那時導師才會為弟子們制定學處，誦出波羅提木叉，以對治那些漏的所依法。舍利弗，在僧團還未達到最高利養之前，某些漏的所依法不會在僧團中出現。舍利弗，當僧團達到最高利養時，某些漏的所依法就會在僧團中出現，那時導師才會為弟子們制定學處，誦出波羅提木叉，以對治那些漏的所依法。舍利弗，在僧團還未達到多聞博學的大規模之前，某些漏的所依法不會在僧團中出現。舍利弗，當僧團達到多聞博學的大規模時，某些漏的所依法就會在僧團中出現，那時導師才會為弟子們制定學處，誦出波羅提木叉，以對治那些漏的所依法。舍利弗，比丘僧團現在沒有混亂，沒有過失，已除去污點，純凈，安住于核心。舍利弗，在這五百位比丘中，最後一位也是須陀洹，不墮惡趣，決定趣向正覺。" prov

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.

這時，世尊對尊者阿難說："阿難，這是如來們的慣例：他們不會在未告知邀請他們安居的人之前就離開前往遊行各地。來吧，阿難，我們去告知韋蘭迦婆羅門。" "是的，世尊。"尊者阿難回答世尊。於是世尊穿好衣服，拿著缽和衣，與尊者阿難作為隨從沙門，來到韋蘭迦婆羅門的住處。到達后，坐在準備好的座位上。這時，韋蘭迦婆羅門來到世尊處。來到后，禮敬世尊，坐在一旁。世尊對坐在一旁的韋蘭迦婆羅門說："婆羅門，我們應你的邀請度過了雨安居，現在告知你，我們想要離開前往遊行各地。" "確實，喬達摩先生，你們應我的邀請度過了雨安居。但是，應該供養的東西我沒有供養。這不是因為我沒有，也不是因為不想給，而是因為在家生活有很多事務，很多責任。請喬達摩先生接受我明天的供養，與比丘僧團一起。" 世尊以沉默表示同意。於是世尊以法語開示、勸導、鼓勵、令韋蘭迦婆羅門歡喜后，從座位起身離去。這時，韋蘭迦婆羅門在那夜過後，在自己的住處準備了美味的硬食軟食，然後派人告知世尊時間已到："喬達摩先生，時間到了，飯食已準備好。"

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.

這時，世尊在上午穿好衣服，拿著缽和衣，來到韋蘭迦婆羅門的住處。到達后，與比丘僧團一起坐在準備好的座位上。這時，韋蘭迦婆羅門親手以美味的硬食軟食供養以佛陀為首的比丘僧團，使他們滿足。當世尊用餐完畢，放下手中的缽時，韋蘭迦婆羅門以三件衣布供養世尊，並以一套衣布供養每位比丘。然後，世尊以法語開示、勸導、鼓勵、令韋蘭迦婆羅門歡喜后，從座位起身離去。這時，世尊在韋蘭迦隨意住了一段時間后，不經過索雷亞（Soreyya）、僧伽施（Sankassa）、羯拏鳩阇（Kannakujja），來到波耶伽渡口（Payagapatitthana）。到達后，在波耶伽渡口渡過恒河，來到波羅奈（Varanasi）。然後，世尊在波羅奈隨意住了一段時間后，向毗舍離（Vesali）出發遊行。漸次遊行，最後到達毗舍離。在那裡，世尊住在毗舍離的大林重閣講堂。韋蘭迦品結束。