- 聞如是：
一時，佛在舍衛國祇樹給孤獨園。
Thus I have heard:
One time, the Budha was staying at Anaathapindidas Ashrama in Jetavana of Shraavasti.
2. 爾時，尊者婆迦梨身得重患，臥在大小便上，意欲自刀殺，無此勢可自坐起。
是時，尊者婆迦梨告侍者：「汝今可持刀來，吾欲自殺。
所以然者，如今日釋迦文佛弟子之中，信解脫者無出我上，然我今日有漏心不解脫。
所以然者，然如來弟子遇苦惱時，亦復求刀自殺。
我今用此命為？不能從此岸至彼岸。」
At that time, the Venerable Vaalkali was afflicted with a severe illness, lying in his own filth, intending to kill himself with a knife—unable even to sit up.
Then, the Venerable Vaalkali said to his attendant:
“Bring me a knife; I wish to end my life. For among the disciples of Shramana Gautama, none surpasses me in faith and liberation, yet today my mind remains bound by defilements. When disciples of the Tathaagata face suffering, they may also seek death by the knife.
What use is this life to me?
I cannot cross from this shore to the far shore.”
3. 是時，婆迦梨弟子出家未久，未知今世、後世，不知從此岸至彼岸，亦復不知死此生彼，便授刀與之。
時，婆迦梨手執刀已，以信堅固，持刀自刺。
Now, Vaalkali’s attendant was newly ordained, unaware of the distinctions between this life and the next, ignorant of crossing from shore to shore, and unknowing of rebirth after death—so he handed him the knife.
Then, Vaalkali took the knife and, with unwavering faith, stabbed himself.
4. 是時，婆迦梨以刀自刺，而作是念：
「釋迦文佛弟子之中，所作非法，得惡利不得善利，於如來法中，不得受證而取命終。」
是時，尊者婆迦梨便思惟是五盛陰：是謂此色，是謂色習，是謂色滅盡；是謂痛、想、行、識，是謂痛、想、行、識集，是謂痛、想、行、識、滅盡。
彼於此五盛陰熟思惟之，諸有生法皆是死法。
知此已，便於有漏心得解脫。
爾時，尊者婆迦梨於無餘涅槃界而般涅槃。
Then, as Vaalkali stabbed himself with the knife, he thought:
“Among the disciples of Shramana Gautama, those who act unrighteously gain misfortune, not merit. In the Dharma of the Tathaagata, they fail to attain realization and instead meet death.”
Then, the Venerable Vaalkali contemplated the five aggregates: “This is form, this is the origin of form, this is the cessation of form; this is feeling, perception, volitional formations, and consciousness; this is the origin of feeling, perception, volitional formations, and consciousness; this is the cessation of feeling, perception, volitional formations, and consciousness.”
Reflecting deeply on these five aggregates, he understood: “All that is born must die.”
Realising this, his mind was liberated from defilements.
Then, the Venerable Vaalkali attained Parinirvana in the realm of Nirvana without remainder.
5. 爾時，世尊以天耳聽聞尊者婆迦梨求刀自殺。
爾時，世尊告阿難：「諸比丘在舍衛城者，盡集一處，吾欲所勅。」
At that time, the Bhagavaan, with his divine ear, heard that the Venerable Vaalkali had sought death by the knife.
The Bhagavaan then addressed Ananda: “Gather all the bhikshus residing in Shravasti in one place—I have an announcement to make.”
6. 是時，尊者阿難受世尊教，即集諸比丘，在普集講堂，還白世尊曰：「今日比丘已集一處。」
The Venerable Ananda, obeying the Bhagavaan’s instruction, assembled the bhikshus in the general meeting hall and reported back:
“Today, the bhikshus have gathered in one place.”
7. 是時，世尊將比丘僧，前後圍遶，至彼婆迦梨比丘精舍。
當於爾時，弊魔波旬欲得知尊者婆迦梨神識所在，為在何處？
為在人耶？
為非人耶？
天、龍、鬼神、乾沓惒、阿須倫、迦留羅、摩休勒、閱叉？
今此神識竟為所在，在何處生遊？
不見東西南北，四維上下，皆悉周遍而不知神識之處。
是時，魔波旬身體疲極，莫知所在。
Then, the Bhagavaan, surrounded by the Sangha of bhikshus, went to Vaalkali’s dwelling. At that moment, the evil Mara Papiyan sought to discover where the Venerable Vaalkali’s consciousness had gone:
“Is it among humans? Non-humans? Deities, nagas, spirits, gandharvas, asuras, garudas, mahoragas, or yakshas? Where has this consciousness now arisen? Where does it wander?” He searched everywhere—east, west, north, south, the four intermediate directions, above, and below—but could not find the consciousness’s abode.
Exhausted and bewildered, Mara Papiyan vanished.
8. 是時，世尊將比丘僧，前後圍遶，至彼精舍。
爾時，世尊觀魔波旬欲得知神識所在。
世尊告諸比丘：「汝等頗聞此精舍之中有大聲乎？又[A2]有光怪？」
Then the Bhagavaan, surrounded by the Sangha of bhikshus, arrived at the dwelling.
Observing Mara Papiyan’s attempt to locate the consciousness, the Bhagavaan addressed the bhikshus: “Do you hear a great sound in this dwelling? And do you see strange lights?”
9. 諸比丘對曰：「如是。
世尊！我等已見。」
The bhikshus replied: “Indeed, Bhagavaan. We have seen it.”
10. 世尊告曰：「此弊魔波旬，欲得知婆迦梨神識所在。」
The Bhagavaan said: “This vile Mara Papiyan seeks to discover where Vaalkali’s consciousness has gone.”
11. 是時，尊者阿難白世尊曰：
「唯願世尊說婆迦梨比丘神識為何所在？」
Then the Venerable Ananda addressed the Bhagavaan:
“O Bhagavaan, please tell us – where has Venerable Vaalkali’s consciousness gone?”
12. 世尊告曰：「婆迦梨比丘神識永無所著。
彼族姓子以般涅槃，當作如是持。」
The Bhagavaan replied: “Vaalkali’s consciousness is no longer attached to anything. That noble one has attained Parinirvana. Understand it thus.”
13. 是時，尊者阿難白世尊曰：「此婆迦梨比丘何日得此四諦？」
Then the Venerable Ananda addressed the Bhagavaan: “When did Venerable Vaalkali realize these Four Noble Truths?”
14. 世尊告曰：「今日之中得此四諦。」
The Bhagavaan replied: “He realized them today, at the very end.”
15. 阿難白佛：「此比丘抱病經久，本是凡人。」
Ananda said: “But this bhikshu had been ill for so long, and was originally an ordinary person.”
16. 世尊告曰：「如是，阿難！如汝所言，但彼比丘謙苦甚久，諸有釋迦文佛弟子之中，信解脫者此人最勝，然有漏心未得解脫：
『我今可求刀自刺。』
是時，彼比丘臨自刺時，即思惟如來功德；捨壽之日，思惟五盛陰：是謂此色習、此色滅盡。
爾時，彼比丘思惟此已，諸有習之法皆悉滅盡，此比丘已般涅槃。」
The Bhagavaan said: “Indeed, Ananda! As you say, he endured suffering humbly for long. Among all disciples of Shramana Gautama, none surpassed him in faith and potential for liberation – yet his mind remained bound by defilements until he thought: ‘I shall end my life with this knife.’
At that final moment, he contemplated the Tathaagata’s virtues. When relinquishing life, he reflected on the five aggregates: their origin and cessation.
Through this contemplation, all conditioned phenomena ceased for him, and he attained Parinirvana.”
17. 爾時，阿難聞佛所說，歡喜奉行。
When Ananda heard what the Budha said, he followed it with joy.