- 聞如是：
一時，佛在舍衛國祇樹給孤獨園。
Thus have I heard:
One time, the Budha was staying at Anaathapindidas Ashrama in Jetavana of Shraavastii.
2. 爾時，梵志女名須深，往至尊者大拘絺羅所。
到已，頭面禮足，在一面坐。
爾時，彼梵志女須深白拘絺羅曰：
「優蹋藍弗、羅勒迦藍，此深法中，竟不受化，各取命終，世尊記此二人曰：『一人生不用處，一人生有想無想處。
此二人盡其壽命，各復命終，一人當為邊地國王，傷害人民，不可稱計；一人當為著翅惡狸，飛行走獸無得脫者；
命終之後各生地獄中。』
然復世尊不記彼人何時當盡苦際，何故世尊不記彼人當盡苦際？」
At that time, a Brahmin woman named Susima went to venerable Maha-kothita. Upon arriving, she bowed her head at his feet, paid her respects, and sat to one side. Then, the Brahmin woman Susima said to Maha-kothita,
“Udaka Raamaputa and Aalaara Kaalaama, though they encountered this profound Dharma, ultimately were not transformed by it, and each met their death. The Bhagavaan predicted of these two: ‘One will be reborn in the realm of No-Perception (Asamjni-bhava), and the other will be reborn in the realm of Neither-Perception-Nor-Non-Perception (Naiva-samjna-naa-samjna-ayatana).
After exhausting their lifespans there, they will die again. One will become a king of a borderland, causing harm to countless people, and the other will become a winged, evil fox, preying on flying and running creatures, leaving none to escape. After their deaths, they will each be reborn in hell.’ Yet, the Bhagavaan did not predict when these two will exhaust their suffering. Why did the Bhagavaan not predict when their suffering will end?”
3. 爾時，尊者拘絺羅語須深女人曰：「所以世尊不說者，皆由無人問此義故，是故，世尊不記彼人何時當盡苦際。」
At that time, venerable Maha-kothita said to the Brahmin woman Susima, “The reason Budha did not speak about this is that no one asked him about it. Therefore, Budha did not predict when these two will exhaust their suffering.”
4. 須深女人曰：「於是如來[7]以取涅槃，是故不得問之；若當在世者，往問其義。如今尊者拘絺羅與我說之，彼人何時當盡苦際？」
Susima said, “Since the Tathaagata has already entered Nirvana, it is not possible to ask him. If he were still in the world, I would go and ask him about this. Now, venerable Maha-kothita, please explain it to me. When will these two exhaust their suffering?”
5. 爾時，尊者拘絺羅便說此偈：
「種種果不同， 眾生趣亦然，
自覺覺人者， 我無此辯說。
禪智解脫辯， 憶本天眼通，
能盡苦原本， 我無此辯說。」
At that time, venerable Maha-kothita spoke this verse:
“Various fruits are different,
And the destinies of beings are likewise.
Those who are self-awakened and awaken others—
I do not have the eloquence to speak of this.
The eloquence of meditative wisdom and liberation,
The recollection of past lives and the divine eye—
These can exhaust the root of suffering,
But I do not have the eloquence to speak of this.”
6. 爾時，須深女人便說此偈：
「善逝有此智， 質直無瑕穢，
勇猛有所伏， 求於大乘行。」
At that time, Susima spoke this verse:
“The Sugata possesses this wisdom,
Straightforward and free from defilement.
Courageous and subduing all,
He seeks the practice of the Mahayana.”
7. 是時，尊者拘絺羅復說此偈：
「是意甚難得， 能獲異法要；
難為能辦之， 向於奇特事。」
At that time, venerable Maha-kothita spoke this verse:
“This intention is very rare,
Able to grasp the essence of the Dharma.
It is difficult to accomplish,
Turning toward extraordinary matters.”
8. 爾時，尊者與彼須深女人具說法要，便發喜心。時，彼女人即從[11]坐起，頭面禮足，便退而去。
At that time, venerable Maha-kothita explained the essence of the Dharma to Susima in detail, and she developed a joyful mind. Then, the woman rose from her seat, bowed at his feet, and withdrew.
9. 時，須深女人聞尊者拘絺羅所說，歡喜奉行。
At that time, Susima, hearing venerable Maha-kothita’s words, followed it with joy.