〔三 第二合誦〕
Chapter 3: Second Recitation
為知第二合誦應如次第知之，然，其時：
For the second joint recitation, you should understand it in proper sequence. Now, at that time:
合誦正法而徧輝
盡壽命止而住彼等五百
最初迦葉諸大德
諸漏盡之光輝
如油盡之燈火
離執著入涅槃
Chanting the true Dharma, its radiance shines everywhere. They lived out their full span and rested there—those five hundred. Foremost among them, great Mahakashyapa and the elders, blazing with the glory of extinguished defilements. Like lamps whose oil has run dry, free from clinging, they entered Nirvana.
然，日夜漸過，世尊之般涅槃後一百年之時，毘舍城跋耆族出身之諸比丘於毘舍離城，承認容許角監、承認容許二指，承認容許村落間，承認容許住處，承認容許承諾，承認容許慣習，承認容許不凝乳，承飲未醱酵，承認無緣座俱，承認金銀等宣舉十事。修修那伽之子迦羅阿育王是彼等之從黨。
Thus, as days and nights gradually passed, one hundred years after the Blessed One's final Nirvana, the monks of the Vajji clan from Vesali, staying at the city of Vesali, upheld and permitted ten practices: allowing the storage of salt in a horn, allowing the two-finger practice, allowing going between villages, allowing dwelling in various places, allowing consent, allowing customary practices, allowing unchurned milk, allowing unfermented drink, allowing sitting on a mat without a proper border, and declaring the acceptance of gold and silver. Kalashoka, the son of Shuna, was among their followers.
爾時伽乾陀之子耶舍尊者遊行於跋耆族間，聞：「毘舍離城跋耆族出身之比丘等宣舉十事。」「我此是十力教衰廢，與恬淡不相應，然，我說此非法降伏此輩宣揚正法耶！」思惟而入毘舍離城。茲迦乾陀之子耶舍尊者，住在毘舍離城大林重閣講堂。
At that time, the Venerable Yassa, son of Kakandaka, was traveling among the Vajjians when he heard: "The monks of Vajjian descent in the city of Vesali have proclaimed ten points." He thought, "These ten points are a decline of the teaching of the Ten Powers, and are not in accord with the peaceful life of renunciation. But I shall not allow this unlawful practice to prevail—I shall proclaim the true Dharma!" Reflecting thus, he entered the city of Vesali. Then the Venerable Yassa, son of Kakandaka, took up residence in the Great Wood Pavilion at Vesali.
爾時毘舍城跋耆族出身之比丘等，於其日布薩會盛水於青銅鉢置於比丘僧伽之中央，向來集毘舍離城之優婆塞告曰：「諸子！就是一加哈婆那、半加哈婆那、一跋陀、一摩沙伽亦應寄贈僧伽，僧伽才能備具等物。」〔云云〕，以下該述一切，〔今略之〕。於此律之合誦稱為七百。於此集會依耶舍尊者所召集比丘一百二十萬人。於此等之正中，離婆多尊者質問薩婆迦眉尊者解釋律，判定此等之十事鎮伏諍論。時或諸大德：「吾等應合誦法與律。」選執持三藏通達無礙辯之七百比丘，集合於毘舍離城婆利迦園中，如由大迦葉大德所合誦，而洗掉一切聖教之垢穢，如原從藏、從部、從分、從法聚而合誦一切法與律。此合誦經八個月而畢。然於世：
進行於七百人
而稱為七百人
加以前之所行
而稱之為第二
此或：
此由上座之合誦
其中有名聲是薩婆迦眉及
蘇寐、離婆多與屈闍須毘多
耶舍與婆那參復多，此等之
大德是阿難大德之弟子
曾拜見如來者，
須摩㝹與婆婆伽眉等二人
知是阿㝹樓陀之弟子
曾拜見如來者，
由上座合誦第二結集
一切捨棄重擔
遂所作無漏之諸人
此為第二之合誦。
行如是第二合誦後，彼等大德，觀察如是覩見：「即於當來之聖教，應生起如是之濁垢。」「由今經一百十八年，於婆咤利弗城名達磨阿育之王出現，執政於全閻浮提，彼王信佛陀之聖教，當行大供養。是故外道等欲得供養者而於聖教出家，宣說各自之異見，如是於聖教當生起大濁垢。」於是彼生如是思：「吾等是否面臨此濁垢之生耶？」總之，「其時知不面臨於自身，誰有能力得鎮伏此諍論耶？」雖瞭望全人間界及六欲天界不見有任何人，但見出於梵天界名帝須大梵天之壽命盡，更當出生超越梵天界而修道。見畢而彼等作如是思惟：「若努力彼於梵天而生人間界者，彼必受生目犍連婆羅門家，其後依聖典所引導應得度而出家。彼如是出家執持全佛語，通達四無礙辯，摧破外道等而判斷其諍論，以護持聖教。」
彼等往梵天界告帝須大梵天：「於今一百十八年聖教生大濁垢。吾等瞭望全人間界及六欲天界亦不見有任何人能護持聖教，求於梵天界發見尊者。宜哉，善人！生於人間界與誓約護持十力之教。」大梵天聞如是而言：「我生於聖教洗滌濁垢，應有威力護持聖教。」而踊躍大歡喜，答：「宜哉。」而與誓約。諸大德於梵天界實現任務而歸來。
爾時私伽婆大德與栴陀跋闍大德等二人，雖是年青比丘執持三藏，通達四無礙辯，滅盡諸漏。彼等二人不參與此諍論。諸大德言：「汝等於吾等之諍論不為同僚，其故汝等應有責任，名帝須梵天生於目犍連婆羅門之家，汝等之一人應引出彼而令得度，一人使執持佛語。」一切隨其壽命而住。
薩婆迦眉為最初諸大德
有大威力如火聚
放光於世間而般涅槃
行第二結集洗聖教
當來作正法清淨之因
制諸漏盡諸根
通達四無礙辯
此等大德亦為無常制
如是無常無價值
甚且降伏而知難
應達常住不死道
健者應當於奮勵
如是由種種之方面第二合誦之註釋竟。