1. 聞如是：一時，佛在釋翅尼拘留園，與大比丘[17]眾五百人俱。
Thus have I heard:
At one time, the Bhagavaan was in the Nigrodh-arama near Kapilavastu, together with a great assembly of five hundred Bhikshus.
2. 爾時，國中豪貴諸大釋種五百餘人，欲有所論，集普義講堂。爾時，世典婆羅門便往詣彼 釋種所，語彼釋種言：「云何，諸君！此中頗有沙門、婆羅門及世俗人，能與吾共論議乎？」
At that time, over five hundred noble and eminent Shakya elders in the kingdom wished to engage in a discussion and gathered at the Puurya Assembly Hall.
Then, the Brahmin Shrutavrtta approached the Shaakya assembly and said to them, “What do you think, noble ones?
Is there any Shramaṇa, Braahmana, or layperson here who is capable of debating with me?”
3. 爾時，眾多釋報世典婆羅門曰：「此中今有二人，高才博學，居在迦毘羅越國。云何為二人？一名周利槃特比丘，二名 瞿曇，釋種如來、至真、等正覺。眾中少 知無聞，亦無智慧，言語醜陋，不別去就，如此槃特之比。又此 迦維羅越一國之中，無知無聞，亦無黠慧，為人 醜陋，多諸 穢惡，如此 瞿曇之比。汝今可與彼論議。設婆羅門能與彼二人論議得勝者，我等五百餘人，便當供養隨時所須，亦當相惠 千鎰純金。」
At that time, the many Shakya elders replied to the Brahmin Shrutavrtta:
“There are two individuals here who are highly talented and profoundly learned, residing in the land of Kapilavastu.
Who are these two?
One is the Bhikshu Cuulapanthaka, and the other is Gautama, the Shakya Tathaagata, Arhat, Samyak-Sambudha.
Among us, there are few who possess extensive knowledge;
most are unlearned and lack wisdom.
Some speak crudely, unable to distinguish between right and wrong—much like Cuulapanthaka, who is often ridiculed for his slow wit.
Similarly, there are those in Kapilavastu who, out of their own ignorance, fail to recognise true wisdom and virtue.
Some, in their delusion, even dismiss Gautama himself.
Now, you may engage in debate with them.
If the Brahmin is able to debate these two and emerges victorious, then we, the five hundred of us, shall provide offerings for all his needs and also bestow upon him a thousand gold coins.”
4. 爾時, 婆羅門便生此心：「此迦毘羅越釋種，悉皆聰明，多諸 技術，姦 宄虛偽，無有正行。設吾與彼二人論議而得勝者，何足為奇，或復彼人得吾便者，便為愚者所伏。」思此二理，「吾不堪與彼論議也。」作是語已，便退而去。
At that time, the Brahmin gave rise to this thought:
“These Shakyas of Kapilavastu are all intelligent and possess many skills and techniques.
They are deceitful, crafty, and lack true righteousness.
If I were to debate with these two individuals and win, it would not be
anything remarkable.
However, if they were to gain the upper hand over me, then I would be defeated by those whom I consider to be fools.”
Considering these two possibilities, he thought, “I am not capable of debating with them.”
Having spoken thus, he withdrew and left.
5. 是時，周利槃特到 時持鉢，入迦毘羅越乞食。時，世典婆羅門遙見周利槃特來，便作是念：「我今當往問彼人 義。」時，世典婆羅門便往至比丘所，語周利槃特曰：「沙門！為字何等？」
At that time, Cuulapanthaka took his alms bowl and entered Kapilavastu to beg for food.
At that moment, the Brahmin Shrutavrtta saw Cuulapanthaka from a distance and thought:
“I shall now go and question this man on the meaning (of the teachings).”
Then, the Brahmin Shrutavrtta approached the bhikshu and said to Cuulapanthaka:
“Shramana! What is your name?”
6. 周利槃特曰：「止！婆羅門！何須問字？所以來此欲問義者，時可問之。」
Cuulapanthaka replied: “Stop! Brahmin!
Why do you need to ask about my name?
If you have come here to inquire about the meaning (of the teachings), then ask at the appropriate time.”
7. 婆羅門言：「沙門！能與吾共論議乎？」
The Brahmin said: “Shramana! Are you able to engage in a debate with me?”
8. 周利槃特言：「我今尚能與梵天論議，何況與汝盲無目人乎？」
婆羅門言：「盲者即非無目人乎？無目 則非盲耶？此是一義，豈非煩重。」
是時，周利槃特便騰逝空中作十八變。爾時，婆羅門便作是念：「此沙門 止有神足，不解論議；設當與吾解此義者，身便當與作弟子。」
Cuulapanthaka replied: “I am capable of debating even with Brahmaa, let alone with you, a blind and sightless man!”
The Brahmin said: “Is not a blind person simply one without sight?
And is one without sight not blind?
This is but a single concept—why make it so complicated?”
At that moment, Cuulapanthaka ascended into the sky and performed eighteen transformations.
Seeing this, the Brahmin thought to himself:
“This Shramana possesses only supernatural powers but does not understand debate.
However, if he is able to explain this concept to me, I shall take him as my teacher and become his disciple.”
9. 是時，尊者舍利弗以天耳聽聞有是語：「周利槃特與世典婆羅門作此論議。」是時，尊者舍利弗即變身作槃特形，隱槃特形，使不復現，語婆羅門曰：「汝婆羅門！若作是念：『此沙門 止有神足，不堪論議。』者，汝今諦聽，吾當說之，報汝向 議，依此論本，當更引喻。汝今，婆羅門！名字何等？」
At that time, the Venerable Shaariputra, using his divine ear, heard the discussion between Cuulapanthaka and the Brahmin Shrutavrtta. Then, Shaariputra transformed his form to appear as Cuulapanthaka, concealing the original form of Cuulapanthaka so that it was no longer visible.
He then spoke to the Brahmin: “O Brahmin! If you are thinking,
‘This Shramana possesses only supernatural powers and is not capable of debate,’ then listen carefully.
I shall now respond to your argument.
Based on the principles of debate, I shall further elaborate with analogies.
Now, O Brahmin! What is your name?”
10. 婆羅門曰：「吾名梵天。」
周利槃特問曰：「汝是丈夫乎？」
婆羅門曰：「吾是丈夫。」
復問：「是人乎？」
婆羅門報曰：「是人。」
Cuulapanthaka asked, “Are you a man?”
The Brahmin replied, “I am a man.”
He further asked, “Are you a human?”
The Brahmin responded, “Yes, I am a human.”
11. 周利槃特問曰：「云何，婆羅門！丈夫亦是人，人亦是丈夫，此亦是一義，豈非煩重乎？然，婆羅門！盲與無目，此義不同。」
婆羅門曰：「云何，沙門！名之為盲？」
周利槃特曰：「猶如不見今世、後世，生者、滅者，善色、惡色，若好、若醜，眾生所造善惡之行，如實 而不知，永無所覩，故稱 之為盲。」
婆羅門曰：「云何為無眼者乎？」
Cuulapanthaka asked, “What do you think, Brahmin?
A ‘man’ is also a ‘human being,’ and a ‘human being’ is also a ‘man.’
This too is a single concept—would you not consider it redundant?
However, Brahmin, ‘blind’ and ‘without eyes’ are not the same in meaning.”
The Brahmin asked, “What then, Shramana, is meant by ‘blind’?”
Cuulapanthaka replied, “It refers to one who does not see this world or the next, who does not perceive birth and death, good or evil forms, beauty or ugliness, and who fails to understand the wholesome and unwholesome actions performed by sentient beings as they truly are.
Such a person never perceives reality and is therefore called ‘blind.’”
The Brahmin then asked, “What, then, is meant by ‘one without eyes’?”
12. 周利槃特曰：「眼者，無上智慧之眼。彼人無[7]此智慧之眼，故稱 之為無目也。」
婆羅門言：「止！止！沙門！捨此雜論，我今欲問深義。云何，沙門！頗不依法得涅槃乎？」
周利報曰：「不依五盛陰而得涅槃。」
婆羅門曰：「云何，沙門！此五盛陰有緣生耶？無緣生乎？」
周利槃特對曰：「此五盛陰有緣生，非無緣也。」
婆羅門曰：「何等是五盛陰緣？」
Cuulapanthaka replied, “The ‘eye’ refers to the supreme eye of wisdom. Those who lack this wisdom eye are thus called ‘without vision.’”
The Brahmin said, “Stop! Stop, Shramana!
Set aside this miscellaneous discussion.
I now wish to inquire about a profound matter.
Tell me, Shramana, is it possible to attain Nirvaana without relying on the Dharma?”
Cuulapanthaka replied, “One attains Nirvaana without relying on the five aggregates of clinging (panchaskandha).”
The Brahmin asked, “Shramana, are these panchaskandha of clinging produced by causes and conditions, or do they arise without cause?”
Cuulapanthakaanswered, “These panchaskandha of clinging arise due to causes and conditions; they do not arise without cause.”
The Brahmin then asked, “What are the causes and conditions for the panchaskandha of clinging?”
13. 比丘曰：「愛是緣也。」
婆羅門曰：「何者是愛？」
比丘報曰：「生者是也。」
婆羅門曰：「何者名為生？」
比丘曰：「即愛是也。」
婆羅門曰：「愛有何道？」
The Bhikshu said, “Craving (trishnaa) is the cause and condition.”
The Brahmin asked, “What is craving?”
The Bhikshu replied, “It is birth (janma).”
The Brahmin asked, “What is called birth?”
The Bhikshu answered, “It is precisely craving.”
The Brahmin then inquired, “What is the path leading to craving?”
14. 沙門曰：「賢聖八品道是。所謂正見、正業、正語、正命、正行、正方便、正念、正定，是謂名為賢聖八品道。」
爾時，周利槃特廣為說法已，婆羅門從比丘聞如此教已，諸塵垢盡，得法眼淨，即於其處，身中刀風起而命終。是時，尊者舍利弗還復其形，飛在空中，還詣所止。
The Shramana said, ”The Noble Eightfold Path (aarya-astaanga–maarga) is the way.
It consists of Right View, Right Thoughts, Right Speech, Right Action, Right Livelihood, Right Effort, Right Concentration, and Right Mindfulness. This is called the Noble Eightfold Path.”
At that time, Venerable Cuulapanthaka extensively expounded the Dharma to the Brahmin.
Having heard this teaching from the Bhikshu, the Brahmin’s defilements were completely extinguished, and he attained the purity of the Dharma Eye.
Right there, within his body, a fatal wind arose, and he passed away.
Then, Venerable Shaariputra restored his original form, ascended into the sky, and returned to his dwelling.
15. 是時，尊者周利槃特比丘往至普集講堂眾多釋 種所。到已，語彼釋言：「汝等速辦 蘇油、薪柴，往耶維世典婆羅門。」
是時，釋種即辦 蘇、油，往耶維世典婆羅門。於四道頭起鍮婆，各各相率，便往至尊者周利槃特比丘所。到已，頭面禮足，在一面坐。
At that time, the Venerable Cuulapanthaka went to the great assembly hall where many Shakya elders were gathered.
Upon arrival, he addressed the Shakyas, saying,
“Prepare ghee and firewood quickly, and go to perform the funeral rites for the Brahmin Shrutavrtta.”
Then, the Shakya elders immediately gathered ghee and firewood and proceeded to the place of the Brahmin Shrutavrtta’s cremation.
At the four crossroads, they erected a funeral pyre, and together they made their way to the Venerable Cuulapanthaka.
Upon arrival, they prostrated, placing their heads at his feet, and then sat respectfully to one side.**
16. 時，諸釋種以此偈，向 尊者周利槃特說曰：
「 耶維起鍮婆， 不違尊者教；
我等獲大利， 得遇此福祐。」
At that time, the Shakya elders recited this verse to the Venerable Cuulapanthaka:
“At Yavi, the funeral pyre was raised,
We did not disobey the Venerable’s command.
Great fortune has come upon us,
For we have encountered this sacred blessing.”
17. 是時，尊者周利槃特便以此偈而報釋曰：
今轉尊法輪，
降伏諸外道；
智慧如大海，
此來降梵志。
所作善惡行，
去來今現在；
億劫不忘失，
是故當作福。
At that time, the Venerable Cuulapanthaka responded to the Shakya elders with this verse:
“Now the Noble Dharma Wheel turns,
Subduing all the heretics.
Wisdom vast as the great ocean,
Has now humbled the Brahmin.
All deeds, whether good or ill,
Past, future, and present remain.
Through countless eons, none are lost—
Therefore, one should cultivate merit.”
18. 是時，尊者周利槃特廣與彼諸釋種說法已，諸釋白周利槃特言：「若尊者須衣被、飲食、床褥、臥具、病瘦醫藥，我等盡當事事供給，唯願受請，勿拒微情。」時，尊者周利槃特默然可之。
At that time, the Venerable Cuulapanthaka extensively expounded the Dharma to the Shakya elders.
After hearing his teachings, they respectfully addressed him:
“Venerable One, should you require robes, alms food, bedding, or medicinal remedies for illness, we shall provide everything without fail.
We sincerely request you to accept our offerings and not decline our humble devotion.”
At that moment, the Venerable Cuulapanthaka silently accepted their request.
19. 爾時，諸釋種聞尊者周利槃特所說，歡喜奉行。
At that time, the Shakya elders, having heard the teachings of the Venerable Cuulapanthaka, rejoiced and respectfully followed his words.