From:
中阿含經 9 Medium Discourses 9
七車經 Seven Chariots
我聞如是： 1. Thus I have heard:
一時，佛遊王舍城，在竹林精舍。 One time, the Buddha traveled to the city Rājagṛha and stayed at the Veḷuvana monastery.
與大比丘衆共受夏坐。 He was accompanied by a large assembly of monks who had spent the summer retreat there.
尊者滿慈子亦於生地受夏坐。 Venerable Pūrṇa Maitrāyaniputra had spent his summer retreat in the [Buddha’s] native land.
是時，生地諸比丘受夏坐，訖過三月已。 It was then that some native land monks had finished their summer retreat after three months had passed.
補治衣竟，攝衣持鉢，從生地出向王舍城。 When they had finished mending robes, they gathered up their robes and bowls and left the native land and headed for Rājagṛha.
展轉，進前至王舍城，住王舍城，竹林精舍。 They took a circuitous route to Rājagṛha and stayed at the Veḷuvana monastery.
是時，生地諸比丘詣世尊所，稽首作禮，却坐一面。 Those native land monks then went to the Bhagavān, paid homage by prostrating themselves, and withdrew to sit at one side.
世尊問曰： The Bhagavān asked them,
「諸比丘，從何所來。何處夏坐。」 “Monks, where have you come from? Where was your summer retreat?”
生地諸比丘白曰： The native land monks replied,
「世尊，從生地來。 “Bhagavān, we’ve come from the native land.
於生地夏坐。」 We spent the summer retreat in the native land.”
世尊問曰： The Bhagavān asked them,
「於彼生地諸比丘中，何等比丘爲諸比丘所共稱譽自少欲知足，稱説少欲知足。 “Among those monks of the native land, which monk is praised by the others as having few desires and being satisfied and who praises having few desires and being satisfied?
自閑居，稱説閑居。 Who himself lives quietly and praises quiet living?
自精進，稱説精進。 Who himself makes effort and praises making effort?
自正念，稱説正念。 Who himself is rightly mindful and praises right mindfulness?
自一心，稱説一心。 Who himself is unified in mind and praises being unified in mind?
自智慧，稱説智慧。 Who himself is wise and praises wisdom?
自漏盡，稱説漏盡。 Who himself has ended the contaminants and praises ending the contaminants?
自勸發，渇仰，成就歡喜，稱説勸發，渇仰，成就歡喜。」 Who encourages, rouses, and makes [others] rejoice and praises encouraging, rousing, and making [others] rejoice?”
生地諸比丘白曰： The native land monks said,
「世尊，尊者滿慈子於彼生地爲諸比丘所共稱譽自少欲知足，稱説少欲知足。 “Bhagavān, the Venerable Pūrṇa Maitrāyaniputra is the monk in the native land who is praised by the other monks as having few desires and being satisfied and who praises having few desires and being satisfied.
自閑居，稱説閑居。 He himself lives quietly and praises quiet living.
自精進，稱説精進。 He himself makes effort and praises making effort.
自正念，稱説正念。 He himself is rightly mindful and praises right mindfulness.
自一心，稱説一心。 He himself is unified in mind and praises being unified in mind.
自智慧，稱説智慧。 He himself is wise and praises wisdom.
自漏盡，稱説漏盡。 He himself has ended the contaminants and praises ending the contaminants.
自勸發，渇仰，成就歡喜，稱説勸發，渇仰，成就歡喜。」 He encourages, rouses, and makes [others] rejoice and praises encouraging, rousing, and making [others] rejoice.”
是時，尊者舍梨子在衆中坐。尊者舍梨子作如是念： Venerable Śāriputra was sitting in the assembly at the time, and he had this thought,
「世尊如事問彼生地諸比丘輩，生地諸比丘極大稱譽賢者滿慈子自少欲知足，稱説少欲知足。 “The Bhagavān asked this group of native land monks about this matter, and the native land monks gave their greatest praise to the good man Pūrṇa Maitrāyaniputra as having few desires and being satisfied and who praises having few desires and being satisfied.
自閑居，稱説閑居。 He himself lives quietly and praises quiet living.
自精進，稱説精進。 He himself makes effort and praises making effort.
自正念，稱説正念。 He himself is rightly mindful and praises right mindfulness.
自一心，稱説一心。 He himself is unified in mind and praises being unified in mind.
自智慧，稱説智慧。 He himself is wise and praises wisdom.
自漏盡，稱説漏盡。 He himself has ended the contaminants and praises ending the contaminants.
自勸發，渇仰，成就歡喜，稱説勸發，渇仰，成就歡喜。」 He encourages, rouses, and makes [others] rejoice and praises encouraging, rousing, and making [others] rejoice.”
尊者舍梨子復作是念： Venerable Śāriputra then had another thought,
「何時當得與賢者滿慈子共聚集會。 “When will I be in the same congregation as that good man Pūrṇa Maitrāyaniputra?
問其少義，彼或能聽我之所問。」 Maybe he’ll ask about a little doctrine, or he might agree to listen to my questions.”
爾時，世尊於王舍城受夏坐，訖過三月已。 The Bhagavān finished the summer retreat in Rājagṛha after three months had passed.
補治衣竟，攝衣持鉢，從王舍城出向舍衞國。 After they had finished mending robes, he gathered his robe and bowl and left Rājagṛha headed for the country of Śrāvastī.
展轉，進前至舍衛國，即住勝林給孤獨園。 He took a circuitous route to Śrāvastī and stayed at Anāthapiṇḍada’s Park in Jeta’s Grove.
尊者舍梨子與生地諸比丘於王舍城共住少日，攝衣持鉢，向舍衞國。 Venerable Śāriputra and the native land monks stayed in Rājagṛha for a few more days, then they gathered their robes and bowls and headed for Śrāvastī.
展轉，進前至舍衞國，共住勝林給孤獨園。 They took a circuitous route to Śrāvastī and stayed together at Anāthapiṇḍada’s Park in Jeta’s Grove.
是時，尊者滿慈子於生地受夏坐，訖過三月已。 Venerable Pūrṇa Maitrāyaniputra finished his summer retreat in the native land after three months had passed.
補治衣竟，攝衣持鉢，從生地出向舍衞國。 After they had finished mending robes, he gathered his robe and bowl, and left the native land headed for Śrāvastī.
展轉，進前至舍衞國，亦住勝林給孤獨園。 He took a circuitous route to Śrāvastī and also stayed at Anāthapiṇḍada’s Park in Jeta’s Grove.
尊者滿慈子詣世尊所，稽首作禮，於如來前敷尼師檀，結加趺坐。 Venerable Pūrṇa Maitrāyaniputra went to the Bhagavān, paid homage by prostrating himself, spread out his sitting mat, and sat down cross-legged.
時，尊者舍梨子問餘比丘： Venerable Śāriputra then asked the other monks,
「諸賢，何者是賢者滿慈子耶。」 “Good men, is that the good man Pūrṇa Maitrāyaniputra?”
諸比丘白尊者舍梨子： The monks told Venerable Śāriputra,
「唯然，尊者在如來前坐。 “Yes, the venerable is sitting there in front of the Tathāgata.
白皙，隆鼻如鸚鵡𠿘，即其人也。」 The fair-skinned one with a protruding nose like a parrot’s beak, that’s him.”
時，尊者舍梨子知滿慈子色貎已，則善記念。 Venerable Śāriputra then knew Pūrṇa Maitrāyaniputra’s appearance and remembered it well.
尊者滿慈子過夜，平旦，著衣持鉢，入舍衛國而行乞食。 After the night passed, Venerable Pūrṇa Maitrāyaniputra gathered his robe and bowl at sunrise and went into Śrāvastī to solicit alms.
食訖中後，還擧衣鉢，澡洗手足 After he finished his meal, he returned, put away his robe and bowl, and washed his hands and feet.
以尼師檀著於肩上，至安陀林，經行之處。 Putting his sitting mat over his shoulder, he went to the charnel ground to find a place to practice.
尊者舍梨子亦過夜，平旦，著衣持鉢，入舍衛國而行乞食。 After the night passed, Venerable Śāriputra also gathered his robe and bowl at sunrise and entered Śrāvastī to solicit alms.
食訖中後，還擧衣鉢，澡洗手足。 After he finished his meal, he returned, put away his robe and bowl, and washed his hands and feet.
以尼師檀著於肩上，至安陀林，經行之處。 Putting his sitting mat over his shoulder, he went to the charnel ground to find a place to practice.
時，尊者滿慈子到安陀林，於一樹下敷尼師檀，結加趺坐。 Upon arriving at the charnel ground, Venerable Pūrṇa Maitrāyaniputra spread his sitting mat under a tree and sat down cross-legged.
尊者舍梨子亦至安陀林，離滿慈子不遠，於一樹下敷尼師檀，結加趺坐。 Venerable Śāriputra also reached the charnel ground, spread his sitting mat under a tree not far from Venerable Pūrṇa Maitrāyaniputra, and sat down cross-legged.
尊者舍梨子則於晡時從燕坐起，往詣尊者滿慈子所，共相問訊，却坐一面。 In the afternoon, Venerable Śāriputra rose from his quiet repose and went over to Venerable Pūrṇa Maitrāyaniputra, exchanged greetings with him, and withdrew to sit at one side.
則問尊者滿慈子曰： He then asked Venerable Pūrṇa Maitrāyaniputra,
「賢者，從沙門瞿曇修梵行耶。」 “Good man, are you cultivating the religious practice of the ascetic Gautama?”
答曰： He replied,
「如是。」 “So it is.”
「云何賢者。 “Why, good man?
以戒淨故從沙門瞿曇修梵行耶。」 Are you cultivating the religious practice of the ascetic Gautama because the precepts are purified [by it]?”
答曰： He replied,
「不也。」 “No.”
「以心淨故。 “Are you cultivating the religious practice of the ascetic Gautama because the mind is purified …
以見淨故。 views are purified …
以疑蓋淨故。 the hindrance of doubt is purified …
以道非道知見淨故。 knowing and seeing what is and isn’t the path is purified …
以道迹知見淨故。 knowing and seeing the steps of the path is purified …
以道迹斷智淨故從沙門瞿曇修梵行耶。」 knowledge of the path’s steps to ending [suffering] is purified?”
答曰： He replied,
「不也。」 “No.”
又，復問曰： Again, Śāriputra asked,
「我向問賢者，『從沙門瞿曇修梵行耶，』則言：『如是。』 “I’ve put the question to you, ‘Good man, are you cultivating the religious practice of the ascetic Gautama?’ and you said, ‘So it is.’
今問賢者，『以戒淨故從沙門瞿曇修梵行耶，』便言：『不也。』 Then I asked, ‘Good man, are you cultivating the religious practice of the ascetic Gautama because the precepts are purified?’ and you said, ‘No.’ …
『以心淨故。 ‘Are you cultivating the religious practice of the ascetic Gautama because the mind is purified …
以見淨故。 views are purified …
以疑蓋淨故。 the hindrance of doubt is purified …
以道非道知見淨故。 knowing and seeing what is and isn’t the path is purified …
以道迹知見淨故。 knowing and seeing the steps of the path is purified …
以道迹斷智淨故從沙門瞿曇修梵行耶，』便言：『不也。』 knowledge of the path’s steps to ending [suffering] is purified?’ and you said, ‘No.’
然以何義。從沙門瞿曇修梵行耶。」 What then is the purpose of cultivating the religious practice of the ascetic Gautama?”
答曰： He replied,
「賢者，以無餘涅槃故。」 “Good man, it’s because of nirvāṇa without remainder.”
又，復問曰： Again, he asked,
「云何賢者。 “Why, good man?
以戒淨故沙門瞿曇施設無餘涅槃耶。」 Does the ascetic Gautama declare that nirvāṇa without remainder because the precepts are purified?”
答曰： He replied,
「不也。」 “No.”
「以心淨故。 “Does the ascetic Gautama declare that nirvāṇa without remainder because the mind is purified …
以見淨故。 views are purified …
以疑蓋淨故。 the hindrance of doubt is purified …
以道非道知見淨故。 knowing and seeing what is and isn’t the path is purified …
以道迹知見淨故。 knowing and seeing the steps of the path is purified …
以道迹斷智淨故。 knowledge of the path’s steps to ending [suffering] is purified?”
沙門瞿曇施設無餘涅槃耶。」
答曰： He replied,
「不也。」 “No.”
又，復問曰： Again, Śāriputra asked,
「我向問仁：『云何賢者。以戒淨故沙門瞿曇施設無餘涅槃耶。』賢者言：『不。』 “I’ve put the question to you, sir, ‘Does the ascetic Gautama declare that nirvāṇa without remainder because the precepts are purified?’ and you said, ‘No.’ …
『以心淨故。 ‘Does the ascetic Gautama declare that nirvāṇa without remainder because the mind is purified …
以見淨故。 views are purified …
以疑蓋淨故。 the hindrance of doubt is purified …
以道非道知見淨故。 knowing and seeing what is and isn’t the path is purified …
以道迹知見淨故。 knowing and seeing the steps of the path is purified …
以道迹斷智淨故沙門瞿曇施設無餘涅槃耶，』賢者言：『不。』 knowledge of the path’s steps to ending [suffering] is purified?’ and you said, ‘No.’
賢者所説爲是何義。 Good man, what do you mean by what you’ve said?
云何得知。」 How can I know?’”
答曰： He answered,
「賢者，若以戒淨故世尊沙門瞿曇施設無餘涅槃者，則以有餘稱説無餘。 “Good man, if the Bhagavān, the ascetic Gautama, declared that nirvāṇa without remainder because the precepts are purified, then he would be saying [something with] a remainder has no remainder.
以心淨故。 If the Bhagavān, the ascetic Gautama, declared that nirvāṇa without remainder because the mind is purified …
以見淨故。 views are purified …
以疑蓋淨故。 the hindrance of doubt is purified …
以道非道知見淨故。 knowing and seeing what is and isn’t the path is purified …
以道迹知見淨故。 knowing and seeing the steps of the path is purified …
以道迹斷智淨故世尊沙門瞿曇施設無餘涅槃者，則以有餘稱説無餘。 knowledge of the path’s steps to ending [suffering] is purified, then he would be saying [something with] a remainder has no remainder.
「賢者，若離此法世尊施設無餘涅槃者，則凡夫亦當般涅槃，以凡夫亦離此法故。 “Good man, if the Bhagavān declared that nirvāṇa without remainder was to part with these things, then ordinary people would [enter] parinirvāṇa because they part with these things, too.
「賢者，但以戒淨故得心淨。 “Good man, it’s simply because the precepts are purified that the mind can be purified …
以心淨故得見淨。 because the mind is purified that views can be purified …
以見淨故得疑蓋淨。 because views are purified that the hindrance of doubt can be purified …
以疑蓋淨故得道非道知見淨。 because the hindrance of doubt is purified that knowing and seeing what is and isn’t the path can be purified …
以道非道知見淨故得道迹知見淨。 because knowing and seeing what is and isn’t the path is purified that knowing and seeing the steps of the path can be purified …
以道迹知見淨故得道迹斷智淨。 because knowing and seeing the steps of the path is purified that knowledge of the path’s steps to ending [suffering] can be purified …
以道迹斷智淨故世尊沙門瞿曇施設無餘涅槃也。 because knowledge of the path’s steps to ending [suffering] is purified that the Bhagavān, the ascetic Gautama, declares nirvāṇa without remainder.
「賢者，復聽。 “Permit me to continue, good man.
昔拘薩羅王波斯匿在舍衞國，於婆雞帝有事。 Once, the king of Kośala Prasenajit was in Śrāvastī and had some business in Śāketa.
彼作是念： He thought,
『以何方便令一日行從舍衞國至婆雞帝耶。』 ‘What would be a way to go from Śrāvastī to Śāketa in one day’s travel?’
復作是念： Again, he thought,
『我今寧可從舍衞國至婆雞帝於其中間布置七車。』 ‘Now, for me to go from Śrāvastī to Śāketa, I would need to place seven chariots between them.’
「爾時，即從舍衞國至婆雞帝於其中間布置七車。 “Seven chariots were then placed between Śrāvastī and Śāketa.
布七車已，從舍衞國出至初車。 After the seven chariots were arranged, he left Śrāvastī and went to the first chariot.
乘初車至第二車，捨初車。 He rode the first chariot to the second chariot and dismounted from the first chariot.
乘第二車至第三車，捨第二車。 He rode the second chariot to the third chariot and dismounted from the second chariot.
乘第三車至第四車，捨第三車。 He rode the third chariot to the fourth chariot and dismounted from the third chariot.
乘第四車至第五車，捨第四車。 He rode the fourth chariot to the fifth chariot and dismounted from the fourth chariot.
乘第五車至第六車，捨第五車。 He rode the fifth chariot to the sixth chariot and dismounted from the fifth chariot.
乘第六車至第七車，捨第六車。 He rode the sixth chariot to the seventh chariot and dismounted from the sixth chariot.
乘第七車於一日中，至婆雞帝。 Riding the seventh chariot, he reached Śāketa in a single day.
「彼於婆雞帝辦其事已，大臣圍繞坐王正殿。 “After his business in Śāketa was done, he was surrounded by ministers while sitting in the king’s main hall.
群臣白曰： That group of ministers asked,
『云何天王。以一日行從舍衞國至婆雞帝耶。』 ‘Did the god king travel from Śrāvastī to Śāketa in a single day?’
「王曰： “The king said,
『如是。』 ‘So it is.’
「『云何天王。乘第一車一日從舍衞國至婆雞帝耶。』 “‘Did the god king ride the first chariot from Śrāvastī to Śāketa in a single day?’
「王曰： “The king said,
『不也。』 ‘No.’
「『乘第二車乘，第三車，至第七車從舍衞國至婆雞帝耶。』 “‘Did he ride the second chariot … ride the third chariot … the seventh chariot from Śrāvastī to Śāketa?’
「王曰： “The king said,
『不也。』 ‘No.’
「云何賢者。 “How was it, good man?
拘薩羅王波斯匿群臣復問，當云何説。 Being repeatedly questioned, what did the king of Kośala Prasenajit say?
王答群臣： The king answered that crowd of ministers,
『我在舍衞國，於婆雞帝有事。 ‘I was in Śrāvastī and had some business in Śāketa.
我作是念： I thought,
『以何方便。令一日行從舍衞國至婆雞帝耶。』 ‘What’s a way to travel from Śrāvastī to Śāketa in a single day?’
我復作是念： Then I thought,
『我今寧可從舍衞國至婆雞帝，於其中間布置七車。 ‘Now, for me to go from Śrāvastī to Śāketa, I would need to place seven chariots between them.
「我時即從舍衞國至婆雞帝於其中間布置七車。 “‘I then had seven chariots placed between Śrāvastī and Śāketa.
布七車已，從舍衞國出，至初車。 After the seven chariots were arranged, I left Śrāvastī and went to the first chariot.
乘初車至第二車，捨初車。 I rode the first chariot to the second chariot and dismounted from the first chariot.
乘第二車至第三車，捨第二車。 I rode the second chariot to the third chariot and dismounted from the second chariot.
乘第三車至第四車，捨第三車。 I rode the third chariot to the fourth chariot and dismounted from the third chariot.
乘第四車至第五車，捨第四車。 I rode the fourth chariot to the fifth chariot and dismounted from the fourth chariot.
乘第五車至第六車，捨第五車。 I rode the fifth chariot to the sixth chariot and dismounted from the fifth chariot.
乘第六車至第七車，捨第六車。 I rode the sixth chariot to the seventh chariot and dismounted from the sixth chariot.
乘第七車於一日中至婆雞帝。』 Riding the seventh chariot, I reached Śāketa in a single day.’
「如是，賢者，拘薩羅王波斯匿答對群臣所問如是。 “Thus, good man, did the king of Kośala Prasenajit answer that crowd of ministers’ questions.
如是，賢者，以戒淨故得心淨。 Thus, good man, it’s because the precepts are purified that the mind can be purified …
以心淨故得見淨。 because the mind is purified that views can be purified …
以見淨故得疑蓋淨。 because views are purified that the hindrance of doubt can be purified …
以疑蓋淨故得道非道知見淨。 because the hindrance of doubt is purified that knowing and seeing what is and isn’t the path can be purified …
以道非道知見淨故得道迹知見淨。 because knowing and seeing what is and isn’t the path is purified that knowing and seeing the steps of the path can be purified …
以道迹知見淨故得道迹斷智淨。 because knowing and seeing the steps of the path is purified that knowledge of the path’s steps to ending [suffering] can be purified …
以道迹斷智淨故世尊施設無餘涅槃。」 because knowledge of the path’s steps to ending [suffering] is purified that the Bhagavān declares nirvāṇa without remainder.”
於是尊者舍梨子問尊者滿慈子： Venerable Śāriputra then asked Venerable Pūrṇa Maitrāyaniputra,
「賢者名何等。 “Good man, what’s your name?
諸梵行人云何稱賢者耶。」 What do religious practitioners call you, good man?”
尊者滿慈子答曰： Venerable Pūrṇa Maitrāyaniputra answered,
「賢者，我號滿也。 “Good man, I’m called Pūrṇa.
我母名慈，故諸梵行人稱我爲滿慈子。」 My mother’s name was Maitrāyani, so religious practitioners call me Pūrṇa Maitrāyaniputra.”
尊者舍梨子歎曰： Venerable Śāriputra praised him,
「善哉，善哉。 “Good, good!
賢者滿慈子爲如來弟子所作智辯，聰明，決定。 The good man Pūrṇa Maitrāyaniputra is a disciple of the Tathāgata who’s been made intelligent, insightful, and discerning by him.
安隱，無畏，成就，調御。 He’s peaceful, fearless, accomplished, and disciplined.
逮大辯才，得甘露幢，於甘露界，自作證成就遊。 He has gained great eloquence, attained the banner of immortality, and has himself realized the accomplishment of the immortal element.
以問賢者甚深義盡能報故。 That’s because this good man gives complete answers when asked about profound subjects.
「賢者滿慈子，諸梵行人爲得大利得値賢者滿慈子，隨時往見，隨時禮拜。 “Venerable Pūrṇa Maitrāyaniputra, religious practitioners attain great rewards when they meet the Venerable Pūrṇa Maitrāyaniputra, go to see him at appropriate times, and venerate him at appropriate times.
我今亦得大利隨時往見，隨時禮拜。 Now, I’ve also attained a great reward from going to see him at an appropriate time and venerating him at an appropriate time.
諸梵行人應當縈衣頂上，戴賢者滿慈子，爲得大利。 Should religious practitioners wrap a cloth around the top of their heads and carry Venerable Pūrṇa Maitrāyaniputra, they’d attain great rewards.
我今亦得大利隨時往見，隨時禮拜。」 Now, I’ve also attained a great reward from going to see him at an appropriate time and venerating him at an appropriate time.”
尊者滿慈子問尊者舍梨子： Venerable Pūrṇa Maitrāyaniputra asked Venerable Śāriputra,
「賢者名何等。 “Good man, what’s your name?
諸梵行人云何稱賢者耶。」 What do religious practitioners call you, good man?”
尊者舍梨子答曰： Venerable Śāriputra answered,
「賢者，我字優波鞮舍。 “Good man, my name is Upatiṣya.
我母名舍梨，故諸梵行人稱我爲舍梨子。」 My mother’s name is Śārī, so religious practitioners call me Śāriputra.”
尊者滿慈子歎曰： Venerable Pūrṇa Maitrāyaniputra praised him,
「我今與世尊弟子共論而不知。 “Now, I didn’t know I was talking to this disciple of the Bhagavān.
第二尊共論而不知。 I didn’t know I was talking to the second-most honored one.
法將共論而不知。 I didn’t know I was talking to the Dharma general.
轉法輪復轉弟子共論而不知。 I didn’t know I was talking to the disciple who turned the Dharma wheel again.
若我知尊者舍梨子者，不能答一句。 If I knew this was Venerable Śāriputra, I wouldn’t have been able to answer a single thing.
況復爾所深論。 How could I have given a discourse as profound as that?
「善哉，善哉。 “Good, good!
尊者舍梨子爲如來弟子所作智辯，聰明，決定。 Venerable Śāriputra is a disciple of the Tathāgata who’s been made intelligent, insightful, and discerning by him.
安隱，無畏，成就，調御。 He’s peaceful, fearless, accomplished, and disciplined.
逮大辯才，得甘露幢，於甘露界，自作證成就遊。 He has gained great eloquence, attained the banner of immortality, and himself realized the accomplishment of the immortal element.
以尊者甚深甚深問故。 That’s because the venerable asks profound questions.
「尊者舍梨子，諸梵行人爲得大利得値尊者舍梨子，隨時往見，隨時禮拜。 “Venerable Śāriputra, religious practitioners attain great rewards when they meet the Venerable Śāriputra, go to see him at appropriate times, and venerate him at appropriate times.
我今亦得大利隨時往見，隨時禮拜。 Now, I’ve also attained a great reward from going to see him at an appropriate time and venerating him at an appropriate time.
諸梵行人應當縈衣頂上，戴尊者舍梨子，爲得大利。 Should religious practitioners wrap a cloth around the top of their heads and carry Venerable Śāriputra, they’d attain great rewards.
我今亦得大利隨時往見，隨時禮拜。」 Now, I’ve also attained a great reward from going to see him at an appropriate time and venerating him at an appropriate time.”
如是，二賢更相稱説。 Thus did these two good men commend each other.
更相讃善已，歡喜，奉行。 After praising each other’s goodness, they rejoiced and approved.
即從坐起，各還所止。 They then rose from their seats and returned to their lodging.