Udàna Home Page    Udàna 5: Soõavaggo

ekaü samayaü Bhagavà Càlikàyaü viharati, Càlike pabbate.
at one time the Auspicious One was dwelling near Càlikà, on the Càlikà mountain.

Tena kho pana samayena àyasmà Meghiyo Bhagavato upaññhàko hoti.
Then at that time venerable Meghiya was the Auspicious One's attendent.

Atha kho àyasmà Meghiyo yena Bhagavà tenupasaïkami,
Then venerable Meghiya went to the Auspicious One,

upasaïkamitvà Bhagavantaü abhivàdetvà, ekamantaü aññhàsi. ¹
and after going and worshipping the Auspicious One, he stood on one side.

Ekamantaü ñhito kho àyasmà Meghiyo Bhagavantaü etad-avoca:
While stood on one side venerable Meghiya said this to the Auspicious One:

ßIcchàmahaü bhante Jantugàmaü piõóàya pavisitunû-ti.
ßReverend Sir, I want to enter Jantugàma for alms.û

ßYassa dàni tvaü Meghiya kàlaü ma¤¤asãû ti.
ßNow is the time for whatever you are thinking, Meghiya.û

Atha kho àyasmà Meghiyo
Then venerable Meghiya

pubbanhasamayaü nivàsetvà, pattacãvaram-àdàya,
having dressed in the morning time, after picking up his bowl and robe,

Jantugàmaü piõóàya pàvisi. Jantugàme piõóàya caritvà,
entered Jantugàma for alms. Having walked for alms in Jantugàma,

pacchàbhattaü piõóapàtapañikkanto,
while returning from the alms-round after the meal,

yena Kimikàlàya nadiyà tãraü tenupasaïkami,
he went to the bank of the river Kimikàlà,

upasaïkamitvà Kimikàlàya nadiyà tãre,
and after going to the bank of the river Kimikàlà,

jaïghàvihàraü anucaïkamamàno anuvicaramàno,
while wandering around and strolling around on a walk,

addasà kho ambavanaü pàsàdikaü ramaõãyaü.
he saw a pleasing and delightful mango grove.

Disvànassa etad-ahosi: ßPàsàdikaü vatidaü ambavanaü ramaõãyaü.
Having seen (it), this occured to him: ßThis is surely a pleasing and delightful mango grove.

Alaü vatidaü kulaputtassa padhànatthikassa padhànàya. ²
For a son of a good family who desires to strive this is surely enough for striving.

Sace maü Bhagavà anujàneyya
If the Auspicious One would allow me

àgaccheyyàhaü imaü ambavanaü padhànàyàû ti.
I could come to this mango grove to strive.û

Atha kho àyasmà Meghiyo yena Bhagavà tenupasaïkami,
Then venerable Meghiya went to the Auspicious One,

upasaïkamitvà Bhagavantaü abhivàdetvà, ekamantaü nisãdi.
and after going and worshipping the Auspicious One, he sat down on one side.

Ekamantaü nisinno kho àyasmà Meghiyo Bhagavantaü etad-avoca:
While sat on one side venerable Meghiya said this to the Auspicious One:

ßIdhàhaü bhante pubbanhasamayaü nivàsetvà, pattacãvaram-àdàya,
ßHere, reverend Sir, having dressed in the morning time, after picking up my bowl and robe,

Jantugàmaü piõóàya pàvisiü. Jantugàme piõóàya caritvà,
I entered Jantugàma for alms. Having walked for alms in Jantugàma,

pacchàbhattaü piõóapàtapañikkanto,
while returning from the alms-round after the meal,

yena Kimikàlàya nadiyà tãraü tenupasaïkami,
I went to the bank of the river Kimikàlà,

upasaïkamitvà Kimikàlàya nadiyà tãre,
and after going to the bank of the river Kimikàlà,

jaïghàvihàraü anucaïkamamàno anuvicaramàno,
while wandering around and strolling around on a walk,

addasaü ambavanaü pàsàdikaü ramaõãyaü.
I saw a pleasing and delightful mango grove.

Disvàna, me etad-ahosi: `Pàsàdikaü vatidaü ambavanaü ramaõãyaü.
Having seen (it), this occured to me: `This is surely a pleasing and delightful mango grove.

Alaü vatidaü kulaputtassa padhànatthikassa padhànàya.
For a son of a good family who desires to strive this is surely enough for striving.

Sace maü Bhagavà anujàneyya,
If the Auspicious One would allow me,

àgaccheyyàhaü imaü ambavanaü padhànàyàti.'
I could come to this mango grove to strive.'

Sace maü bhante Bhagavà anujànàti,
If the Auspicious One would allow me, reverend Sir,

gaccheyyàhaü taü ambavanaü padhànàyàû ti.
I could go to that mango grove to strive.û

Evaü vutte, Bhagavà àyasmantaü Meghiyaü etad-avoca:
When that was said, the Auspicious One said this to venerable Meghiya:

ßâgamehi tàva Meghiya ekakamhà yàva a¤¤o koci bhikkhu àgacchatãû ti.
ßYou should wait for as long as I am alone, Meghiya, until some other monk arrives.û

Dutiyam-pi kho àyasmà Meghiyo Bhagavantaü etad-avoca:
For a second time venerable Meghiya said this to the Auspicious One:

ßBhagavato bhante natthi ki¤ci uttarikaraõãyaü,
ßThere is nothing further for the Auspicious One to do, reverend Sir,

natthi katassa và paticayo.
there is nothing to add to what has been done.

Mayhaü kho pana bhante atthi uttarikaraõãyaü, atthi katassa paticayo.
But for me, reverend Sir, there is (something) further to do, there is (something) to add to what has been done.

Sace maü bhante Bhagavà anujànàti,
If the Auspicious One would allow me, reverend Sir,

gaccheyyàhaü taü ambavanaü padhànàyàû ti.
I could go to that mango grove to strive.û

Dutiyam-pi kho Bhagavà àyasmantaü Meghiyaü etad-avoca:
For a second time the Auspicious One said this to venerable Meghiya:

ßâgamehi tàva Meghiya ekakamhà yàva a¤¤o koci bhikkhu àgacchatãû ti.
ßYou should wait for as long as I am alone, Meghiya, until some other monk arrives.û

Tatiyam-pi kho àyasmà Meghiyo Bhagavantaü etad-avoca:
For a third time venerable Meghiya said this to the Auspicious One:

ßBhagavato bhante natthi ki¤ci uttarikaraõãyaü,
ßThere is nothing further for the Auspicious One to do, reverend Sir,

natthi katassa và paticayo.
there is nothing to add to what has been done.

Mayhaü kho pana bhante atthi uttarikaraõãyaü, atthi katassa paticayo.
But for me, reverend Sir, there is (something) further to do, there is (something) to add to what has been done.

Sace maü bhante Bhagavà anujànàti,
If the Auspicious One would allow me, reverend Sir,

gaccheyyàhaü taü ambavanaü padhànàyàû ti.
I could go to that mango grove to strive.û

ßPadhànanti kho Meghiya vadamànaü kinti vadeyyàma? ³
ßWhen you are talking about striving, Maghiya, what can we say?

Yassa dàni tvaü Meghiya kàlaü ma¤¤asãû ti.
Now is the time for whatever you are thinking, Meghiya.û

Atha kho àyasmà Meghiyo uññhàyàsanà,
Then venerable Meghiya, after rising from his seat,

Bhagavantaü abhivàdetvà padakkhiõaü katvà,
worshipping and circumambulating the Auspicious One,

yena taü ambavanaü tenupasaïkami,
went to that mango grove,

upasaïkamitvà ambavanaü ajjhogahetvà,
and after going and entering that mango grove,

a¤¤atarasmiü rukkhamåle divàvihàraü nisãdi.
he sat down to dwell for the day at the root of a certain tree.

Atha kho àyasmato Meghiyassa, tasmiü ambavane viharantassa,
Then to venerable Meghiya, as he was dwelling in that mango grove,

yebhuyyena tayo pàpakà akusalà vitakkà samudàcaranti,
for the most part only three bad, unwholesome thoughts occured,

seyyathãdaü: kàmavitakko, byàpàdavitakko, vihiüsàvitakko ti.
that is to say: the thought of sensual pleasure, the thought of ill-will, the thought of harming.

Atha kho àyasmato Meghiyassa etad-ahosi:
Then it occured to venerable Meghiya:

ßAcchariyaü vata bho, abbhutaü vata bho,
ßSurely it is wonderful, friend, surely it is marvellous, friend,

saddhàya ca vatamhi agàrasmà anagàriyaü pabbajito,
that I who, out of faith, have gone forth from the home to homelessness,

atha ca panimehi tãhi pàpakehi akusalehi vitakkehi anvàsattà,
should be ensnared by these three bad, unwholesome thoughts,

seyyathãdaü: kàmavitakkena, byàpàdavitakkena, vãhiüsàvitakkenàû ti.
that is to say: by the thought of sensual pleasure, by the thought of ill-will, by the thought of harming.

Atha kho àyasmà Meghiyo sàyanhasamayaü patisallànà vuññhito,
Then venerable Meghiya, having risen from seclusion in the evening time,

yena Bhagavà tenupasaïkami,
went to the Auspicious One,

upasaïkamitvà, Bhagavantaü abhivàdetvà, ekamantaü nisãdi.
and after going and worshipping the Auspicious One, he sat down on one side.

Ekamantaü nisinno kho àyasmà Meghiyo Bhagavantaü etad-avoca:
While sat on one side venerable Meghiya said this to the Auspicious One:

ßIdha mayhaü bhante, tasmiü ambavane viharantassa,
ßHere, reverend Sir, as I was dwelling in that mango grove,

yebhuyyena tayo pàpakà akusalà vitakkà samudàcaranti,
for the most part only three bad, unwholesome thoughts occured,

seyyathãdaü: kàmavitakko, byàpàdavitakko, vihiüsàvitakko ti. ⁴
that is to say: the thought of sensual pleasure, the thought of ill-will, the thought of harming.

Tassa mayhaü bhante etad-ahosi:
Then, reverend Sir, it occured to me:

`Acchariyaü vata bho, abbhutaü vata bho,
`Surely it is wonderful, friend, surely it is marvellous, friend

saddhàya ca vatamhi agàrasmà anagàriyaü pabbajito,
that I who, out of faith, have gone forth from the home to homelessness,

atha ca panimehi tãhi pàpakehi akusalehi vitakkehi anvàsattà,
should be ensnared by these three bad, unwholesome thoughts,

seyyathãdaü: kàmavitakkena, byàpàdavitakkena, vihiüsàvitakkenà' û ti.
that is to say: by the thought of sensual pleasure, by the thought of ill-will, by the thought of harming.' û

ßAparipakkàya Meghiya cetovimuttiyà,
ßFor he whose freedom of mind is not fully mature, Meghiya,

pa¤ca dhammà paripàkàya saüvattanti. Katame pa¤ca?
there are five things that lead to maturity. What five?

Aparipakkàya Meghiya cetovimuttiyà,
For he whose freedom of mind is not fully mature, Meghiya,

ime pa¤ca dhammà paripàkàya saüvattanti.
these five things leads to maturity.

Kalyàõamittassetaü Meghiya bhikkhuno pàñikaïkhaü,
 To this monk who has a good friend, a good companion, a good comrade, Meghiya,

kalyàõasahàyassa kalyàõasampavaïkassa yaü sãlavà bhavissati,
it is to be expected that he will be virtuous,

Pàtimokkhasaüvarasaüvuto viharissati,
that he will live restrained with the Pàtimokkha restraint,

àcàragocarasampanno aõumattesu vajjesu bhayadassàvã,
and will be endowed with (suitable) conduct and resort, seeing what is fearful in the slightest fault,

samàdàya sikkhissati sikkhàpadesu.
and will train in the training rules he has undertaken.

Kalyàõamittassetaü Meghiya bhikkhuno pàñikaïkhaü,
 ßTo this monk who has a good friend, a good companion, a good comrade, Meghiya,

kalyàõasahàyassa kalyàõasampavaïkassa yàyaü kathà abhisallekhikà,
it is to be expected that he will have talk that is very austere,

cetovivaraõasappàyà ekantanibbidàya viràgàya nirodhàya,
that is suitable for opening up the mind, and that leads to absolute disenchantment, dispassion, cessation,

upasamàya abhi¤¤àya sambodhàya nibbànàya saüvattati,
peace, deep knowledge, complete Awakening and nibbàna,

seyyathãdaü: appicchakathà, santuññhikathà, pavivekakathà,
such as: talk on wanting little, talk on being satisfied, talk on complete seclusion,

asaüsaggakathà, viriyàrambhakathà, sãlakathà, samàdhikathà,
talk on disassociation, talk on stirring up energy, talk on virtue, talk on concentration,

pa¤¤àkathà, vimuttikathà, vimutti¤àõadassanakathà.
talk on wisdom, talk on freedom, talk on knowing and seeing freedom.

Evaråpàya kathàya nikàmalàbhã bhavissati akicchalàbhã akasiralàbhã.
Such talk as this he gains as he desires, he gains without difficulty, gains without trouble.

Kalyàõamittassetaü Meghiya bhikkhuno pàñikaïkhaü,
 ßTo this monk who has a good friend, a good companion, a good comrade, Meghiya,

kalyàõasahàyassa kalyàõasampavaïkassa yaü àraddhaviriyo bhavissati
it is to be expected that he will be a monk with energy aroused

akusalànaü dhammànaü pahànàya,
for the giving up of unwholesome things,

kusalànaü dhammànaü upasampadàya,
for the taking up of wholesome things,

thàmavà daëhaparakkamo anikkhittadhuro kusalesu dhammesu.
steadfast, of firm endeavour, one who has not thrown off the burden in regard to wholesome things.

Kalyàõamittassetaü Meghiya bhikkhuno pàñikaïkhaü,
 To this monk who has a good friend, a good companion, a good comrade, Meghiya,

kalyàõasahàyassa kalyàõasampavaïkassa yaü pa¤¤avà bhavissati,
it is to be expected that he will be a monk who is wise,

udayatthagàminiyà pa¤¤àya samannàgato,
endowed with wisdom that leads to (seeing) rise and disappearance,

ariyàya nibbedhikàya sammà dukkhakkhayagàminiyà.
with noble penetration, that leads to the complete destruction of suffering.

Tena ca pana Meghiya bhikkhunà imesu pa¤casu dhammesu patiññhàya,
Then, Meghiya, with a monk who is established in these five things,

cattàro dhammà uttaribhàvetabbà:
four further things ought be be developed:

[1] Asubhà bhàvetabbà ràgassa pahànàya,
The (meditation on the) unattractive should be developed for the giving up of passion,

[2] mettà bhàvetabbà byàpàdassa pahànàya,
friendliness (meditation) should be developed for the giving up of ill-will,

[3] ànàpànassati bhàvetabbà vitakkupacchedàya,
mindfulness of breathing should be developed for the cutting off of thought,

[4] aniccasa¤¤à bhàvetabbà asmimànasamugghàtàya.
the perception of impermanence should be developed for the complete uprooting of the conceit `I am'.

Aniccasa¤¤ino Meghiya anattasa¤¤à saõñhàti,
To one who has the perception of impermanence, Meghiya, the perception of non-self is established,

anattasa¤¤i asmimànasamugghàtaü pàpuõàti,
one who perceives non-self reaches the complete uprooting of the conceit `I am',

diññheva dhamme Nibbànanû-ti.
in this very life (reaches) Emancipation.û

Atha kho Bhagavà, etam-atthaü viditvà,
Then the Auspicious One, having understood the significance of it,

tàyaü velàyaü imaü udànaü udànesi:
on that occasion uttered this exalted utterance:

ekaü samayaü Bhagavà Kusinàràyaü viharati,
at one time the Auspicious One was dwelling near Kusinàrà,

Upavattane Mallànaü Sàlavane.
in the Mallas' Sàl Wood at Upavattana.

Tena kho pana samayena sambahulà bhikkhå
Then at that time many monks

Bhagavato avidåre ara¤¤akuñikàyaü ⁹ viharanti,
were dwelling in a little forest hut not far from the Auspicious One,

uddhatà unnaëà capalà mukharà vikiõõavàcà,
agitated, arrogant, fickle, garrulous, of loose speech,

muññhassatino asampajànà asamàhità vibbhantacittà pàkatindriyà.
unmindful, not knowing, uncomposed, with minds very unsteady, and with faculties uncontrolled.

Addasà kho Bhagavà te sambahule bhikkhå
The Auspicious One saw those many monks

avidåre ara¤¤akuñikàyaü viharante,
dwelling in a little forest hut not far away,

uddhate unnaëe capale mukhare vikiõõavàce,
agitated, arrogant, fickle, garrulous, of loose speech,

muññhassatino asampajàne asamàhite vibbhantacitte pàkatindriye. ¹⁰
unmindful, not knowing, uncomposed, with minds very unsteady, and with faculties uncontrolled.

Atha kho Bhagavà, etam-atthaü viditvà,
Then the Auspicious One, having understood the significance of it,

tàyaü velàyaü imaü udànaü udànesi:
on that occasion uttered this exalted utterance:

ekaü samayaü Bhagavà Kosalesu càrikaü carati, ¹²
at one time the Auspicious One was walking on walking tour in Kosala,

mahatà Bhikkhusaïghena saddhiü.
together with a great Community of monks.

Atha kho Bhagavà maggà okkamma,
Then the Auspicious One, having gone down from the road,

yena a¤¤ataraü rukkhamålaü tenupasaïkami,
went to the root of a certain tree,

upasaïkamitvà, pa¤¤atte àsane nisãdi.
and after going, he sat down on the prepared seat.

Atha kho a¤¤ataro gopàlako yena Bhagavà tenupasaïkami,
Then a certain cowherd went to the Auspicious One,

upasaïkamitvà Bhagavantaü abhivàdetvà, ekamantaü nisãdi.
and after going and worshipping the Auspicious One, he sat down on one side.

Ekamantaü nisinnaü kho taü gopàlakaü Bhagavà
While that cowherd was sitting on one side the Auspicious One

dhammiyà kathàya sandassesi, samàdapesi, samuttejesi, sampahaüsesi.
instructed, roused, enthused, and cheered with a Dhamma talk.

Atha kho so gopàlako Bhagavatà
 Then that cowherd, having been instructed,

dhammiyà kathàya sandassito samàdapito samuttejito sampahaüsito,
roused, enthused, and cheered by the Auspicious One with a Dhamma talk,

Bhagavantaü etad-avoca:
said to the Auspicious One:

ßAdhivàsetu me bhante,
ßPlease consent to me, reverend Sir,

Bhagavà svàtanàya bhattaü saddhiü Bhikkhusaïghenàû ti.
(giving) a meal on the morrow to the Auspicious One, together with the Community of monks.û

Adhivàsesi Bhagavà tuõhãbhàvena.
The Auspicious One consented by maintaining silence.

Atha kho so gopàlako Bhagavato adhivàsanaü viditvà,
Then that cowherd, having understood the Auspicious One's consent,

uññhàyàsanà, Bhagavantaü abhivàdetvà padakkhiõaü katvà pakkàmi.
after rising from his seat, worshipping and circumambulating the Auspicious One, went away.

Atha kho so gopàlako tassà rattiyà accayena, sake nivesane,
Then with the passing of that night, that cowherd, in his own residence,

pahåtaü appodakapàyàsaü ¹³ pañiyàdàpetvà ¹⁴ nava¤-ca sappiü,
having had an abundance of rich milk-rice and fresh ghee made ready,

Bhagavato kàlaü àrocesi: ßKàlo bhante niññhitaü bhattanû-ti.
and announced the time to the Auspicious One, (saying): ßIt is time, reverend Sir, the meal is ready.û

Atha kho Bhagavà, pubbanhasamayaü nivàsetvà,
Then the Auspicious One, having dressed in the morning time,

pattacãvaram-àdàya, saddhiü Bhikkhusaïghena,
after picking up his bowl and robe, together with the Community of monks,

yena tassa gopàlakassa nivesanaü tenupasaïkami,
went to the residence of that cowherd,

upasaïkamitvà, pa¤¤atte àsane nisãdi.
and after going, he sat down on the prepared seat.

Atha kho so gopàlako Buddhapamukhaü Bhikkhusaïghaü
 Then that cowherd with his own hand, served and satisfied

appodakapàyàsena navena ca sappinà sahatthà santappesi sampavàresi.
the Community of monks with the Buddha at its head with an abundance of rich milk-rice and fresh ghee.

Atha kho so gopàlako, Bhagavantaü bhuttàviü onãtapattapàõiü, ¹⁵
Then that cowherd, when the Auspicious One had eaten and washed his hand and bowl,

a¤¤ataraü nãcaü àsanaü gahetvà, ekamantaü nisãdi.
having taken a low seat, sat down on one side.

Ekamantaü nisinnaü kho taü gopàlakaü Bhagavà,
 While sat on one side the Auspicious One,

dhammiyà kathàya sandassetvà, samàdapetvà,
 after instructing, rousing, enthusing, and cheering

samuttejetvà, sampahaüsetvà, uññhàyàsanà pakkàmi.
that cowherd with a Dhamma talk, having risen from the seat, went away.

Atha kho acirapakkantassa Bhagavato,
Then not long after the Auspicious One had gone,

taü gopàlakaü a¤¤ataro puriso sãmantarikàya jãvità voropesi.
while between the boundaries (of the villages), a certain man deprived that cowherd of life.

Atha kho sambahulà bhikkhå yena Bhagavà tenupasaïkamiüsu,
Then many monks went to the Auspicious One,

upasaïkamitvà Bhagavantaü abhivàdetvà, ekamantaü nisãdiüsu.
and after going and worshipping the Auspicious One, sat down one one side.

Ekamantaü nisinnà kho te bhikkhå Bhagavantaü etad-avocuü:
While sat on one side those monks said this to the Auspicious One:

ßYena bhante gopàlakena ajja Buddhapamukho Bhikkhusaïgho
 ßThat cowherd, reverend Sir, who today with his own hand served and satisfied

appodakapàyàsena navena ca sappinà sahatthà santappito sampavàrito,
the Community of monks with the Buddha at its head, with rich milk-rice and fresh ghee,

so kira bhante gopàlako,
that cowherd it seems, reverend Sir,

a¤¤atarena purisena sãmantarikàya jãvità voropitoû ti.
while between the boundaries (of the villages), was deprived of life by a certain man.

Atha kho Bhagavà, etam-atthaü viditvà,
Then the Auspicious One, having understood the significance of it,

tàyaü velàyaü imaü udànaü udànesi:
on that occasion uttered this exalted utterance:

ekaü samayaü Bhagavà Ràjagahe viharati,
at one time the Auspicious One was dwelling near Ràjagaha,

Veëuvane Kalandakanivàpe.
at the Squirrel's Feeding Place in Bamboo Wood.

Tena kho pana samayena
Then at that time

àyasmà ca Sàriputto àyasmà ca Mahàmoggallàno
venerable Sàriputta and venerable Mahàmoggallàna

Kapotakandaràyaü viharanti.
were living at the Pigeon Vale.

Tena kho pana samayena àyasmà Sàriputto, juõhàya rattiyà,
Then at that time venerable Sàriputta, on a moonlight night,

navoropitehi kesehi, abbhokàse nisinno hoti,
with his hair freshly shaved off, was sitting in the open air,

a¤¤ataraü samàdhiü samàpajjitvà.
having attained a certain concentration.

Tena kho pana samayena dve yakkhà sahàyakà
Then at that time two yakkha friends

Uttaràya disàya Dakkhiõaü disaü gacchanti,
were going from the Northern region to the Southern region,

kenacid-eva karaõãyena.
with some business or other.

Addasaüsu kho te yakkhà àyasmantaü Sàriputtaü, juõhàya rattiyà,
Those yakkhas saw venerable Sàriputta, on (that) moonlight night,

navoropitehi kesehi, abbhokàse nisinnaü.
with his hair freshly shaved off, sat in the open air.

Disvàna, eko yakkho dutiyaü yakkhaü etad-avoca:
And after seeing (him), one of those yakkhas said this to the second yakkha:

ßPañibhàti maü ¹⁷ samma imassa samaõassa sãse pahàraü dàtunû-ti.
ßIt occurs to me, friend, to give a blow on this ascetic's head.û

Evaü vutte, so yakkho taü yakkhaü etad-avoca:
When that was said, the yakkha said this to that yakkha:

ßAlaü samma mà samaõaü àsàdesi.
ßEnough, friend, don't strike the ascetic.

Uëàro so samma samaõo mahiddhiko mahànubhàvoû ti.
Eminent is the ascetic, friend, of great power, of great majesty.û

Dutiyam-pi kho so yakkho taü yakkhaü etad-avoca:
For a second time one of those yakkhas said this to the second yakkha:

ßPañibhàti maü samma imassa samaõassa sãse pahàraü dàtunû-ti.
ßIt occurs to me, friend, to give a blow on this ascetic's head.û

Dutiyam-pi kho so yakkho taü yakkhaü etad-avoca:
For a second time the yakkha said this to that yakkha:

ßAlaü samma mà samaõaü àsàdesi.
ßEnough, friend, don't strike the ascetic.

Uëàro so samma samaõo mahiddhiko mahànubhàvoû ti.
Eminent is the ascetic, friend, of great power, of great majesty.û

Tatiyam-pi kho so yakkho taü yakkhaü etad-avoca:
For a third time one of those yakkhas said this to the second yakkha:

ßPañibhàti maü samma imassa samaõassa sãse pahàraü dàtunû-ti.
ßIt occurs to me, friend, to give a blow on this ascetic's head.û

Tatiyam-pi kho so yakkho taü yakkhaü etad-avoca:
For a third time the yakkha said this to that yakkha:

ßAlaü samma mà samaõaü àsàdesi.
ßEnough, friend, don't strike the ascetic.

Uëàro so samma samaõo mahiddhiko mahànubhàvoû ti.
Eminent is the ascetic, friend, of great power, of great majesty.û

Atha kho so yakkho taü yakkhaü anàdiyitvà,
Then the yakkha taking no notice of that (other) yakkha,

àyasmato Sàriputtattherassa sãse pahàraü adàsi:
gave a blow on the elder venerable Sàriputta's head:

tàva mahàpahàro ahosi api tena pahàrena
it was such a great blow that with that blow

sattaratanaü và aóóhaññharatanaü ¹⁸ và Nàgaü osàdeyya,
a seven, or seven and a half cubit Nàga (elephant) might have been felled,

mahantaü và pabbatakåñaü padàëeyya.
or a great mountain top might have been burst open.

Atha ca pana so yakkho: ßôayhàmi, óayhàmãû ti,
Then that yakkha (calling out): ßI'm burning, I'm burningû

tattheva Mahànirayaü apatàsi. ¹⁹
right there (and then) fell into the Great Hell.

Addasà kho àyasmà Mahàmoggallàno
Venerable Mahàmoggallàna saw

dibbena cakkhunà, visuddhena atikkantamànusakena,
with his divine-eye, which is purified, and surpasses that of men,

tena yakkhena àyasmato Sàriputtassa sãse pahàraü dãyamànaü.
that yakkha giving a blow on venerable Sàriputta's head.

Disvàna, yenàyasmà Sàriputto tenupasaïkami,
And after seeing (it), he went to venerable Sàriputtà,

upasaïkamitvà, àyasmantaü Sàriputtaü etad-avoca:
and after going, he said this to venerable Sàriputta:

ßKacci te àvuso khamanãyaü? Kacci yàpanãyaü?
ßCan you bear up, venerable friend? Can you carry on?

Kacci na ki¤ci dukkhan?û-ti
Do you have any pain?û

ßKhamanãyaü me àvuso Moggallàna; yàpanãyaü me àvuso Moggallàna,
ßI can bear up, friend Moggallàna; I can carry on, friend Moggallàna,

api ca me sãse thokaü dukkhanû-ti.
but I have a little pain on my head.û

ßAcchariyaü àvuso Sàriputta, abbhutaü àvuso Sàriputta,
ßWonderful, friend Sàriputta, marvellous, friend Sàriputta,

yàva mahiddhiko àyasmà Sàriputto mahànubhàvo.
such is the venerable Sàriputta's great power and great majesty.

Idha te àvuso Sàriputta a¤¤ataro yakkho sãse pahàraü adàsi:
Here, friend Sàriputta, a certain yakkha gave a blow on your head:

tàva mahàpahàro ahosi, api tena pahàrena
it was such a great blow, that with that blow

sattaratanaü và aóóhaññharatanaü và Nàgaü osàdeyya,
a seven, or seven and a half cubit Nàga (elephant) might have been felled,

mahantaü và pabbatakåñaü padàëeyya.
or a great mountain top might have been burst open.

Atha ca panàyasmà Sàriputto evam-àha:
But then venerable Sàriputta said this:

`Khamanãyaü me àvuso Moggallàna; yàpanãyaü me àvuso Moggallàna,
`I can bear up, friend Moggallàna; I can carry on, friend Moggallàna,

api ca me sãse thokaü dukkhan' û-ti.
but I have a little pain on my head.' û

ßAcchariyaü àvuso Moggallàna, abbhutaü àvuso Moggallàna,
ßWonderful, friend Moggallàna, marvellous, friend Moggallàna,

yàva mahiddhiko àyasmà Mahàmoggallàno mahànubhàvo,
such is the venerable Mahàmoggallàna's great power and great majesty,

yatra hi nàma yakkham-pi passissati,
in as much as he can even see a yakkha,

mayaü panetarahi paüsupisàcakam-pi na passàmà!û ti.
whereas we at present do not even see a mud-demon!û

Assosi kho Bhagavà dibbàya sotadhàtuyà,
The Auspicious One heard with his divine ear-element,

visuddhàya atikkantamànusikàya,
which is purified, and surpasses that of men,

tesaü ubhinnaü Mahànàgànaü imaü evaråpaü kathàsallàpaü.
the fitting talk and conversation of these two Great Nàgas.

Atha kho Bhagavà, etam-atthaü viditvà,
Then the Auspicious One, having understood the significance of it

tàyaü velàyaü imaü udànaü udànesi:
on that occasion uttered this exalted utterance:

ekaü samayaü Bhagavà Kosambiyaü viharati, Ghositàràme.
at one time the Auspicious One was dwelling near Kosambã, in Ghosita's Monastery.

Tena kho pana samayena Bhagavà àkiõõo viharati
Then at that time the Auspicious One was living beset

bhikkhåhi bhikkhunãhi upàsakehi upàsikàhi,
by monks, and nuns, and male lay followers, and female lay followers,

ràjåhi ràjamahàmattehi titthiyehi titthiyasàvakehi,
and kings, and king's ministers, and sectarians, and sectarians' disciples,

àkiõõo dukkhaü na phàsu viharati.
he lived beset, pained, and uncomfortably.

Atha kho Bhagavato etad-ahosi:
Then it occured to the Auspicious One:

ßAhaü kho etarahi àkiõõo viharàmi
ßAt present I am living beset

bhikkhåhi bhikkhunãhi upàsakehi upàsikàhi,
by monks, and nuns, and male lay followers, and female lay followers,

ràjåhi ràjamahàmattehi titthiyehi titthiyasàvakehi,
and kings, and king's ministers, and sectarians, and sectarians' disciples,

àkiõõo dukkhaü na phàsu viharàmi.
I am living beset, pained, and uncomfortably.

Yannånàhaü eko gaõamhà våpakaññho vihareyyanû-ti.
Well now, I could dwell solitary, secluded from the group.û

Atha kho Bhagavà, pubbanhasamayaü nivàsetvà,
Then the Auspicious One, having dressed in the morning time,

pattacãvaram-àdàya, Kosambiü ²⁰ piõóàya pàvisi.
after picking up his bowl and robe, entered Kosambã for alms.

Kosambiyaü piõóàya caritvà, pacchàbhattaü piõóapàtapañikkanto,
After walking for alms in Kosambã, when he had returned from the alms-round after the meal,

sàmaü senàsanaü saüsàmetvà, pattacãvaram-àdàya,
after putting the dwelling place in order by himself, picking up his robe and bowl,

anàmantetvà upaññhàke, anapaloketvà Bhikkhusaïghaü,
without having addressed his attendants, without having taken leave of the Community of monks,

eko adutiyo, yena Pàrileyyakaü tena càrikaü pakkàmi.
solitary, without a companion, went away on a walk towards Pàrileyyaka.

Anupubbena càrikaü caramàno yena Pàrileyyakaü tad-avasari.
While walking gradually on walking tour he arrived at Pàrileyyaka.

Tatra sudaü Bhagavà Pàrileyyake viharati,
There the Auspicious One dwelt near Pàrileyyaka,

Rakkhitavanasaõóe bhaddasàlamåle.
in the Protected Jungle, at the root of the auspicious Sàl-tree.

A¤¤ataro pi kho Hatthinàgo àkiõõo viharati
Now also a certain Nàga elephant was living beset

hatthãhi hatthinãhi hatthikalabhehi hatthicchàpehi.
by male elephants, by female elephants, by young elephants, by baby elephants.

Chinnaggàni ceva tiõàni khàdati,
He ate grass that had the tips broken off,

obhaggobhagga¤-cassa sàkhàbhaïgaü khàdanti.
while they ate what he had broken down from the branches.

âvilàni ca pànãyàni pivati,
He drank water that had been disturbed,

ogàhà cassa uttiõõassa hatthiniyo kàyaü upanighaüsantiyo gacchanti,
and when he arose from his bathing place female elephants proceded to jostle him with their bodies,

àkiõõo dukkhaü, na phàsu viharati.
he lived beset, pained, and uncomfortably.

Atha kho tassa Hatthinàgassa etad-ahosi:
Then it occurred to that Nàga elephant:

ßAhaü kho etarahi àkiõõo viharàmi,
At present I am living beset

hatthãhi hatthinãhi hatthikalabhehi hatthicchàpehi.
by male elephants, by female elephants, by young elephants, by baby elephants.

Chinnaggàni ceva tiõàni khàdàmi,
I eat grass that has the tips broken off,

obhaggobhagga¤-ca me sàkhàbhaïgaü khàdanti.
while they eat what I have broken down from the branches.

âvilàni ca pànãyàni pivàmi,
I drink water that has been disturbed,

ogàhà ca me uttiõõassa hatthiniyo kàyaü upanighaüsantiyo gacchanti,
and when I arise from my bathing place female elephants procede to jostle me with their bodies,

àkiõõo dukkhaü na phàsu viharàmi.
I am living beset, pained, and uncomfortably.

Yannånàhaü eko gaõamhà våpakaññho vihareyyanû-ti.
Well now, I could dwell solitary, secluded from the group.û

Atha kho so Hatthinàgo, yåthà apakkamma,
Then that Nàga elephant, having gone away from the herd,

yena Pàrileyyakaü Rakkhitavanasaõóo bhaddasàlamålaü,
 went to Pàrileyyaka, the Protected Jungle, the root of the auspicious Sàl-tree,

yena Bhagavà tenupasaïkami.
and to the Auspicious One.

Tatra sudaü so Hatthinàgo, yasmiü padese Bhagavà viharati,
There, in that place where the Auspicious One dwelt, that Nàga elephant

taü padesaü appaharita¤-ca karoti, ²¹
cleared that place of grass,

soõóàya Bhagavato pànãyaü paribhojanãya¤-ca upaññhapeti.
and with his trunk provided the Auspicious One with drinking water and washing water.

Atha kho Bhagavato rahogatassa patisallãnassa,
Then when the Auspicious One had gone into hiding, into seclusion,

evaü cetaso parivitakko udapàdi:
this reflection arose in his mind:

ßAhaü kho pubbe àkiõõo vihàsiü
ßFormerly, I was living beset

bhikkhåhi bhikkhunãhi upàsakehi upàsikàhi,
by monks, and nuns, and male lay followers, and female lay followers,

ràjåhi ràjamahàmattehi titthiyehi titthiyasàvakehi,
and kings, and king's ministers, and sectarians, and sectarians' disciples,

àkiõõo dukkhaü na phàsu vihàsiü.
I was living beset, unhappy, and uncomfortably.

Somhi etarahi anàkiõõo viharàmi
However at present I am living unbeset

bhikkhåhi bhikkhunãhi upàsakehi upàsikàhi,
by monks, and nuns, and male lay followers, and female lay followers,

ràjåhi ràjamahàmattehi titthiyehi titthiyasàvakehi,
and kings, and king's ministers, and sectarians, and sectarians' disciples,

anàkiõõo sukhaü phàsu viharàmãû ti.
I am living unbeset, happily, and comfortably.û

Tassa pi kho Hatthinàgassa evaü cetaso parivitakko udapàdi:
Also to that Nàga elephant this reflection arose in his mind:

ßAhaü kho pubbe àkiõõo vihàsiü
ßFormerly I was living beset

hatthãhi hatthinãhi hatthikalabhehi hatthicchàpehi.
by male elephants, by female elephants, by young elephants, by baby elephants.

Chinnaggàni ceva tiõàni khàdiü,
I ate grass that had the tips broken off,

obhaggobhagga¤-ca me sàkhàbhaïgaü khàdiüsu.
while they ate what I had broken down from the branches.

âvilàni ca pànãyàni pivàsiü,
I drank water that has been disturbed,

ogàhà ca me uttiõõassa hatthiniyo kàyaü upanighaüsantiyo agamaüsu,
and when I arose from my bathing place female elephants proceded to jostle me with their bodies,

àkiõõo dukkhaü, na phàsu vihàsiü.
I was living beset, pained, uncomfortably.

Somhi etarahi anàkiõõo viharàmi
However at present I am living unbeset

hatthãhi hatthinãhi hatthikalabhehi hatthicchàpehi.
by male elephants, by female elephants, by young elephants, by baby elephants.

Acchinnaggàni ceva tiõàni khàdàmi,
I eat the unbroken tips of grass,

obhaggobhagga¤-ca me sàkhàbhaïgaü na khàdanti.
while they do not eat what I have broken down from the branches.

Anàvilàni ca pànãyàni pivàmi,
I drink water that has not been disturbed,

ogàhà ca me uttiõõassa hatthiniyo na kàyaü upanighaü santiyo gacchanti,
and when I arise from my bathing place female elephants do not proceed to jostle me with their bodies,

anàkiõõo sukhaü, phàsu viharàmãû ti.
I am living unbeset, happily, and comfortably.û

Atha kho Bhagavà attano ca pavivekaü viditvà,
Then the Auspicious One, having understood his own seclusion,

tassa ca Hatthinàgassa cetasà cetoparivitakkam-a¤¤àya,
and knowing the reflection that had arisen in that Nàga elephant's mind,

tàyaü velàyaü imaü udànaü udànesi:
on that occasion uttered this exalted utterance:

ekaü samayaü Bhagavà Sàvatthiyaü viharati,
at one time the Auspicious One was dwelling near Sàvatthã,

Jetavane Anàthapiõóikassa àràme.
at Anàthapiõóika's monastery in Jeta's Wood.

Tena kho pana samayena
Then at that time

àyasmà Piõóolabhàradvàjo Bhagavato avidåre nisinno hoti,
venerable Piõóola Bhàradvàja was sitting not far from the Auspicious One,

pallaïkaü àbhujitvà, ujuü kàyaü paõidhàya,
after folding his legs crosswise, and setting his body straight,

àra¤¤iko, piõóapàtiko, paüsukåliko, tecãvariko,
a forest-dweller, an alms gatherer, a rag-rober, one with (only) three-robes,

appiccho, santuññho, pavivitto, asaüsaññho,
with few longings, satisfied, secluded, unattached,

àraddhaviriyo dhutavàdo ²³ adhicittam-anuyutto.
with energy aroused, one who spoke about the ascetic practices, (who was) applying (himself) to the higher mind.

Addasà kho Bhagavà
The Auspicious One saw

àyasmantaü Piõóolabhàradvàjaü avidåre nisinnaü,
venerable Piõóola Bhàradvàja, who was sitting not far away,

pallaïkaü àbhujitvà, ujuü kàyaü paõidhàya,
after folding his legs crosswise, and setting his body straight,

àra¤¤ikaü, piõóapàtikaü, paüsukålikaü, tecãvarikaü,
a forest-dweller, an alms gatherer, a rag-rober, one with (only) three-robes,

appicchaü, santuññhaü, pavivittaü, asaüsaññhaü,
with few longings, satisfied, secluded, unattached,

àraddhaviriyaü, dhutavàdaü, adhicittam-anuyuttaü.
with energy aroused, one who spoke about the ascetic practices, (who was) applying (himself) to the higher mind.

Atha kho Bhagavà, etam-atthaü viditvà,
Then the Auspicious One, having understood the significance of it,

tàyaü velàyaü imaü udànaü udànesi:
on that occasion uttered this exalted utterance:

ekaü samayaü Bhagavà Sàvatthiyaü viharati,
at one time the Auspicious One was dwelling near Sàvatthã,

Jetavane Anàthapiõóikassa àràme.
at Anàthapiõóika's monastery in Jeta's Wood.

Tena kho pana samayena àyasmà Sàriputto
Then at that time venerable Sàriputta

Bhagavato avidåre nisinno hoti,
was sitting not far away from the Auspicious One,

pallaïkaü àbhujitvà, ujuü kàyaü paõidhàya,
after folding his legs crosswise, and setting his body straight,

appiccho, santuññho, pavivitto, asaüsaññho,
with few longings, satisfied, secluded, unattached,

àraddhaviriyo, adhicittam-anuyutto.
with energy aroused, applying (himself) to the higher mind.

Addasà kho Bhagavà àyasmantaü Sàriputtaü avidåre nisinnaü,
The Auspicious One saw venerable Sàriputta, who was sitting not far away,

pallaïkaü àbhujitvà, ujuü kàyaü paõidhàya,
after folding his legs crosswise, and setting his body straight,

appicchaü santuññhaü pavivittaü asaüsaññhaü
with few longings, satisfied, detached, secluded,

àraddhaviriyaü adhicittam-anuyuttaü.
with energy aroused, applying (himself) to the higher mind.

Atha kho Bhagavà, etam-atthaü viditvà,
Then the Auspicious One, having understood the significance of it,

tàyaü velàyaü imaü udànaü udànesi:
on that occasion uttered this exalted utterance:

ekaü samayaü Bhagavà Sàvatthiyaü viharati,
at one time the Auspicious One was dwelling near Sàvatthã,

Jetavane Anàthapiõóikassa àràme.
at Anàthapiõóika's monastery in Jeta's Wood.

Tena kho pana samayena Bhagavà
Then at that time the Auspicious One

sakkato hoti garukato mànito påjito apacito, làbhã
was venerated, respected, revered, honoured, esteemed, and in receipt of

cãvarapiõóapàtasenàsanagilànappaccayabhesajjaparikkhàrànaü;
robes, almsfood, dwellings, and medicinal requisites to help when sick;

Bhikkhusaïgho pi sakkato hoti garukato mànito påjito apacito, làbhã
also the Community of monks were venerated, respected, revered, honoured, esteemed, and in receipt of

cãvarapiõóapàtasenàsanagilànappaccayabhesajjaparikkhàrànaü.
robes, almsfood, dwellings, and medicinal requisites to help when sick.

A¤¤atitthiyà pana paribbàjakà
But wanderers from other sects

asakkatà honti agarukatà amànità apåjità anapacità, na làbhino
were not venerated, not respected, not revered, not honoured, not esteemed, nor were they in receipt of

cãvarapiõóapàtasenàsanagilànappaccayabhesajjaparikkhàrànaü.
robes, almsfood, dwellings, and medicinal requisites to help when sick.

Atha kho te a¤¤atitthiyà paribbàjakà
Then those wanderers from other sects

Bhagavato sakkàraü asahamànà Bhikkhusaïghassa ca,
being unable to bear the veneration of the Auspicious One and the Community of monks,

yena Sundarã paribbàjikà tenupasaïkamiüsu,
went to the female wanderer Sundarã (`Beautiful'),

upasaïkamitvà, Sundariü paribbàjikaü etad-avocuü:
and after going, they said this to the female wanderer Sundarã:

ßUssahasi bhagini ¤àtãnaü atthaü kàtun?û-ti.
ßSister, what would you venture to do for your kinsmens' welfare?û

ßKyàhaü Ayyà karomi, kiü mayà na sakkà kàtuü?
ßWhat can I do, Masters, what am I unable to do?

Jãvitam-pi me pariccattaü ²⁵ ¤àtãnaü atthàyàû ti.
I have given up my life for my kinsmens' welfare.û

ßTena hi bhagini abhikkhaõaü Jetavanaü gacchàhãû ti.
ßThen, sister, you must frequently go to Jeta's Wood.û

ßEvam-Ayyàû ti kho Sundarã paribbàjikà,
ßYes, Mastersû, said the female wanderer Sundarã,

tesaü a¤¤atitthiyànaü paribbàjakànaü pañissutvà,
and after replying to those wanderers from other sects,

abhikkhaõaü Jetavanaü agamàsi.
she frequently went to Jeta's Wood.

Yadà te a¤¤iüsu a¤¤atitthiyà paribbàjakà:
When those wanderers from other sects knew:

ßVodiññhà kho Sundarã paribbàjikà bahujanena
ßThe female wanderer has been seen by many people

abhikkhaõaü Jetavanaü gacchatãû ti,
frequently going to Jeta's Woodû,

atha naü jãvità voropetvà,
then having deprived her of life,

tattheva Jetavanassa parikhàkåpe ²⁶ nikhaõitvà,
and buried her into a trench-pit right there in Jeta's Wood,

yena Ràjà Pasenadi Kosalo tenupasaïkamiüsu,
they went to the Kosalan King Pasenadi,

upasaïkamitvà, Ràjànaü Pasenadiü Kosalaü etad-avocuü:
and after going, they said this to the Kosalan King Pasenadi:

ßYà sà Mahàràja Sundarã paribbàjikà sà no na dissatãû ti.
ß Great King, we no longer see the female wanderer Sundarã.û

ßKattha pana tumhe àsaïkathà?û ti.
ßBut where do you suspect (she is)?û

ßJetavane Mahàràjàû ti.
ßIn Jeta's Wood, Great King.û

ßTena hi Jetavanaü vicinathàû ti.
ßThen you must search Jeta's Wood.û

Atha kho te a¤¤atitthiyà paribbàjakà Jetavanaü vicinitvà,
Then those wanderers from other sects after searching Jeta's Wood,

yathà nikhaõitaü parikhàkåpà uddharitvà,
lifting (the body) up from the trench-pit where it had been buried,

ma¤cakaü àropetvà, Sàvatthiü pavesetvà, ²⁷
putting it on a bier, and entering Sàvatthã,

rathiyà rathiyaü siïghàñakena siïghàñakaü upasaïkamitvà,
going from road to road, from cross-roads to cross-roads,

manusse ujjhàpesuü:
made people find fault, (saying):

ßPassathayyà samaõànaü Sakyaputtiyànaü kammaü,
ßSee, Masters, what the Sakyan ascetics have done,

alajjino ime samaõà Sakyaputtiyà dussãlà,
shameless are these Sakyan ascetics, lacking in virtue,

pàpadhammà musàvàdino abrahmacàrino.
of bad character, speakers of what is false, not living the spiritual life.

Ime hi nàma dhammacàrino samacàrino brahmacàrino,
 But they will claim that they live by Dhamma, live in peace, live spiritually,

saccavàdãno sãlavanto kalyàõadhammà pañijànissanti.
speak the truth, are virtuous, and are of good character.

Natthi imesaü sàma¤¤aü, natthi imesaü brahma¤¤aü,
They have no asceticism, they have no spirituality,

naññhaü imesaü sàma¤¤aü, naññhaü imesaü brahma¤¤aü.
their asceticism has perished, their spirituality has perished.

Kuto imesaü sàma¤¤aü? Kuto imesaü brahma¤¤aü?
Where is their asceticism? Where is their spirituality?

Apagatà ime sàma¤¤à, apagatà ime brahma¤¤à.
They have gone away from asceticism, they have gone away from sprituality.

Kathaü hi nàma puriso purisakiccaü karitvà,
For what man, having done what a man can do,

itthiü jãvità voropessatã?û ti.
would deprive a woman of life?û

Tena kho pana samayena Sàvatthiyaü manussà bhikkhå disvà,
That at that time, the people in Sàvatthã, after seeing the monks,

asabbhàhi pharusàhi vàcàhi akkosanti, paribhàsanti, rosenti, vihesenti:
scolded, abused, annoyed, and troubled them with vulgar and rough words, (saying):

ßAlajjino ²⁸ ime samaõà Sakyaputtiyà, dussãlà
ßShameless are these Sakyan ascetics, lacking in virtue,

pàpadhammà musàvàdino abrahmacàrino.
of bad character, speakers of what is false, not living the spiritual life.

Ime hi nàma dhammacàrino samacàrino brahmacàrino,
 But they will claim that they live by Dhamma, live in peace, live spiritually,

saccavàdino sãlavanto kalyàõadhammà pañijànissanti.
speak the truth, are virtuous, and are of good character.

Natthi imesaü sàma¤¤aü, natthi imesaü brahma¤¤aü,
They have no asceticism, they have no spirituality,

naññhaü imesaü sàma¤¤aü, naññhaü imesaü brahma¤¤aü.
their asceticism has perished, their spirituality has perished.

Kuto imesaü sàma¤¤aü? Kuto imesaü brahma¤¤aü?
Where is their asceticism? Where is their spirituality?

Apagatà ime sàma¤¤à, apagatà ime brahma¤¤à.
They have gone away from asceticism, they have gone away from sprituality.

Kathaü hi nàma puriso purisakiccaü karitvà,
For what man, having done what a man can do,

itthiü jãvità voropessatã?û ti.
would deprive a woman of life?û

Atha kho sambahulà bhikkhå pubbanhasamayaü nivàsetvà,
Then many monks, having dressed in the morning time,

pattacãvaram-àdàya, Sàvatthiü piõóàya pavisiüsu,
after picking up their bowls and robes, entered Sàvatthã for alms,

Sàvatthiyaü piõóàya caritvà, pacchàbhattaü piõóapàtapañikkantà,
and after walking for alms in Sàvatthã, while returning from the alms-round after the meal,

yena Bhagavà tenupasaïkamiüsu,
went to the Auspicious One,

upasaïkamitvà Bhagavantaü abhivàdetvà, ekamantaü nisãdiüsu.
and after going and worshipping the Auspicious One, they sat down on one side.

Ekamantaü nisinnà kho te bhikkhå Bhagavantaü etad-avocuü:
While sat on one side those monks said this to the Auspicious One:

ßEtarahi bhante Sàvatthiyaü manussà bhikkhå disvà,
ßAt present, reverend Sir, the people in Sàvatthã, after seeing the monks,

asabbhàhi pharusàhi vàcàhi akkosanti, paribhàsanti, rosenti, vihesenti:
scold, abuse, annoy, and trouble them with vulgar and rough words, (saying):

`Alajjino ime samaõà Sakyaputtiyà, dussãlà
`Shameless are these Sakyan ascetics, lacking in virtue,

pàpadhammà musàvàdino abrahmacàrino.
of bad character, speakers of what is false, not living the spiritual life.

Ime hi nàma dhammacàrino samacàrino brahmacàrino,
 But they will claim that they live by Dhamma, live in peace, live spiritually,

saccavàdino sãlavanto kalyàõadhammà pañijànissanti.
speak the truth, are virtuous, and are of good character.

Natthi imesaü sàma¤¤aü, natthi imesaü brahma¤¤aü,
They have no asceticism, they have no spirituality,

naññhaü imesaü sàma¤¤aü, naññhaü imesaü brahma¤¤aü.
their asceticism has perished, their spirituality has perished.

Kuto imesaü sàma¤¤aü? Kuto imesaü brahma¤¤aü?
Where is their asceticism? Where is their spirituality?

Apagatà ime sàma¤¤à, apagatà ime brahma¤¤à.
They have gone away from asceticism, they have gone away from sprituality.

Kathaü hi nàma puriso purisakiccaü karitvà,
For what man, having done what a man can do,

itthiü jãvità voropessatã?' û ti.
would deprive a woman of life?' û

ßNeso bhikkhave saddo ciraü bhavissati, sattàham-eva bhavissati,
ßThis noise will not last long, monks, it will last for only seven days,

sattàhassa accayena antaradhàyissati.
and with the passing of seven days it will vanish.

Tena hi bhikkhave ye manussà bhikkhå disvà,
So, monks, when those people, after seeing the monks,

asabbhàhi pharusàhi vàcàhi akkosanti, paribhàsanti, rosenti, vihesenti,
scold, abuse, annoy, and trouble them with vulgar and rough words,

te tumhe imàya gàthàya pañicodetha:
you should reprove them with this verse:

Atha kho te bhikkhå Bhagavato santike imaü gàthaü pariyàpuõitvà,
Then those monks, having mastered that verse in the presence of the Auspicious One,

ye manussà bhikkhå disvà,
when those people, after seeing the monks,

asabbhàhi pharusàhi vàcàhi akkosanti, paribhàsanti, rosenti, vihesenti,
scolded, abused, annoyed, and troubled them with vulgar and rough words,

te manusse imàya gàthàya pañicodenti:
reproved them with this verse:

Manussànaü etad-ahosi: ßAkàrakà ime samaõà Sakyaputtiyà,
Then this occurred to those people: ßThese Sakyan ascetics are not the doers,

nayimehi kataü, sapanti ime samaõà Sakyaputtiyàû ti.
this wasn't done by them, these Sakyan ascetics are asserting (the truth).û

Neva so saddo ciraü ahosi, sattàham-eva ahosi,
That noise did not last long, it only lasted for seven days,

sattàhassa accayena antaradhàyi.
and with the passing of seven days it vanished.

Atha kho sambahulà bhikkhu yena Bhagavà tenupasaïkamiüsu,
Then many monks went to the Auspicious One,

upasaïkamitvà Bhagavantaü abhivàdetvà, ekamantaü nisãdiüsu.
and after going and worshipping the Auspicious One, they sat down on one side.

Ekamantaü nisinnà kho te bhikkhå Bhagavantaü etad-avocuü:
While sat on one side those monks said this to the Auspicious One:

ßAcchariyaü bhante, abbhutaü bhante,
ßIt is wonderful, reverend Sir, it is marvellous, reverend Sir,

yàva subhàsita¤-cidaü bhante Bhagavatà:
how well spoken that was, reverend Sir, by the Auspicious One:

`Neso bhikkhave saddo ciraü bhavissati, sattàham-eva bhavissati,
`This noise will not last long, monks, it will last for only seven days,

sattàhassa accayena antaradhàyissatã' ti.
and with the passing of seven days it will vanish.'

Antarahito so bhante saddoû ti.
That noise, reverend Sir, has vanished.û

Atha kho Bhagavà, etam-atthaü viditvà,
Then the Auspicious One, having understood the significance of it,

tàyaü velàyaü imaü udànaü udànesi:
on that occasion uttered this exalted utterance:

ekaü samayaü Bhagavà Ràjagahe viharati,
at one time the Auspicious One was dwelling near Ràjagaha,

Veëuvane Kalandakanivàpe.
at the Squirrel's Feeding Place in Bamboo Wood.

Atha kho àyasmato Upasenassa Vaïgantaputtassa
Then when venerable Upasena Vaïgantaputta

rahogatassa patisallãnassa evaü cetaso parivitakko udapàdi:
had gone into hiding, into seclusion, this reflection arose in his mind:

ßLàbhà vata me, suladdhaü vata me,
ßThere are certainly gains for me, it is certainly a good gain for me,

satthà ca me Bhagavà Arahaü Sammàsambuddho,
that my teacher is the Auspicious One, the Worthy One, the Perfect Sambuddha,

svàkkhàte camhi Dhammavinaye agàrasmà anagàriyaü pabbajito,
and that I have gone forth from the home to homelessness in such a well explained Dhamma and Discipline,

sabrahmacàrino ca me sãlavanto kalyàõadhammà,
and that my companions in the spiritual life are virtuous, of good character,

sãlesu camhi paripårakàrã, samàhito camhi ekaggacitto,
and that I have fulfilled the virtuous (precepts), and that I am composed, and that my mind is one pointed,

Arahà camhi khãõàsavo, mahiddhiko camhi mahànubhàvo.
and that I am a Worthy One, pollutant-free, and that I am of great power, of great majesty.

Bhaddakaü me jãvitaü bhaddakaü maraõanû-ti.
My life has been fortunate, and my death (will be) fortunate.û

Atha kho Bhagavà, àyasmato Upasenassa Vaïgantaputtassa
 Then the Auspicious One, knowing the reflection that had arisen

cetasà cetoparivitakkam-a¤¤àya
in venerable Upasena Vaïgantaputta's mind,

tàyaü velàyaü imaü udànaü udànesi:
on that occasion uttered this exalted utterance:

ekaü samayaü Bhagavà Sàvatthiyaü viharati,
at one time the Auspicious One was dwelling near Sàvatthã,

Jetavane Anàthapiõóikassa àràme.
at Anàthapiõóika's monastery in Jeta's Wood.

Tena kho pana samayena àyasmà Sàriputto
Then at that time venerable Sàriputta

Bhagavato avidåre nisinno hoti,
was sitting not far away from the Auspicious One,

pallaïkaü àbhujitvà, ujuü kàyaü paõidhàya,
after folding his legs crosswise, and setting his body straight,

attano upasamaü paccavekkhamàno.
reflecting on his own peacefulness.

Addasà kho Bhagavà àyasmantaü Sàriputtaü avidåre nisinnaü,
The Auspicious One saw that venerable Sàriputta was sitting not far away,

pallaïkaü àbhujitvà, ujuü kàyaü paõidhàya,
after folding his legs crosswise, and setting his body straight,

attano upasamaü paccavekkhamànaü.
and was reflecting on his own peacefulness.

Atha kho Bhagavà, etam-atthaü viditvà,
Then the Auspicious One, having understood the significance of it,

tàyaü velàyaü imaü udànaü udànesi:
on that occasion uttered this exalted utterance:

End Notes
1 As Masefield notes, that Meghiya should stand on one side is very unusual behaviour for a monk. Normally only devas and outsiders remain standing in the Auspicious One's presence.

2 Padhànàya, an infinitive-like dative; used again 2 lines below.

3 Note the use of the plural here, an honorific form.

4 This is what we may call the list use of the nominative, which is akin to the label use (for the latter see Syntax Æ 22, but Wijesekera fails to distinguish the list usage). These constructions often occur with seyyathãdaü or yadidaü. Another such list occurs in the 3^rd of the instructions given to Meghiya below (appicchakathà, santuññhikathà, pavivekakathà...etc,)

Seyyathãdaü may also take other cases according to the syntactical requirements, so just below the same list appears in the instrumental case (seyyathãdaü: kàmavitakkena, byàpàdavitakkena, vihiüsàvitakkena); and in Suppabuddhasuttaü (43) below it is followed by the accusative case (seyyathãdaü: dànakathaü, sãlakathaü, saggakathaü...pakàsesi).

5 Kalyàõamitta can mean 1) one who is a good friend; and 2) one who has a good friend, i.e. one who cultivates good friends. Similarly with sahàya & sampavaïka.

6 Anuggatà appears to be the past participle from anugacchati, with doubling of -g- m.c. (s.v. DP). The alternative explanation would be to take it as from anu + uggacchati - but that would be difficult, as anuggata (i.e. an + uggata) normally means not arisen, as in the 2nd verse below, where the commentary paraphrases anuggate by anuppanne. Note, however, that Udànavarga (31-33) reads: samudgatàü, which would indicate that the Sanskrit redactor(s) understood it to have the first meaning.

7 Huràhuraü, here and there, or pregnantly: from existence to existence.

8 Masefield attaches manaso uppilàve in the 3^rd line to vidvà manaso vitakke in the 1^st, and translates: the one who fathoms these thoughts of mind to be the mind's elation; which doesn't really seem to relate to the Pàëi very well.

9 Ireland translates -kutikàyaü as a plural: forest huts; though it is a feminine locative singular.

10 An example of how adjectives are piled up rhetorically to press home the point. It will be noticed that this sequence also illustrates the Waxing Syllable Principle (WSP), the sequence being ordered by syllabic length 3 syll, 3, 3, 3, 5, 5, 5, 5, 5.

11 This pàdayuga is missing from BJT and also SHB Udànapàëi. It is found in the commentary though, and in the Burmese and European editions. It also occurs in the Udànavarga parallel (31.54): Samyagdùñipuraskàro j¤àtvà caivodayavyayam.

12 The cognate accusative here is simultaneous with the action; lit: walked a walk. Wijesekera, Syntax Æ35, following Brugman, calls this the Object of Contents.

13 Appodakapàyàsa, lit: milk-rice with but little water.

14 Pañiyàdàpeti is, very unusually, a causative of a causative verb, s.v. PED. The simplex of the original verb pañiÑyat, only appears as a past participle in the canon, pañiyatta. The causative is pañiyàdeti, which means to make ready; the causative of the causative means to have (someone) make ready. The formation of the double causative is an innovation in Pàëi, see Perniola, PG Æ223.

15 This is an accusative absolute construction, which occurs only rarely in the texts.

16 Notice the use of the comparative ablative.

17 The commentary explains maü as having the meaning of a genitive, as it is governed by the upasagga (prefix) pañi- here.

18 A ratana is defined in Abhidhànappadãpaka as being 12 aïgulàni (finger-breadths, or commonly, inches), but that would make the elephant only 7 feet or 7 feet 6 inches tall, which may be smaller than intended by the text.

19 So ChS. BJT reads avaññhàsi, which is aorist to avatiññhati (PED: to abide, linger, stand still), but that hardly allows the right meaning in the context. The commentary appears to be reading apatàsi.

20 BJT Kosambiyaü, but pavisati normally governs the accusative (see text passim), so this appears to be a mistake (but cf. Wijesekera's note in Syntax Æ165b, where he argues that both accusative and locative are permissible).

ChS reads Kosambiü as here; and cf. 7.10 below, where Kosambiü is used in the same construction.

21 Lit: made that place have but little grass, which seems to be a rare idiom in early Pàëi, though it appears in the commentarial literature. See e.g. the nidàna to the 1st gàthà of Paõóitavagga in the Dhammapadaññhakathà.

22 The syntax is difficult here, owing to the remoteness of the instrumentals from each other, but we have to take cittena with Nàgena for it to make sense.

23 Ireland: an ascetic; which leaves out -vàdo, the point being not only that he was ascetic himself, but he also recommended it to others.

24 Niggahãta is elided from Buddhànaü m.c. Udànavarga reads: etad Buddhasya ÷àsanam, which seeks to avoid the difficulty, but the singular form is not so appropriate.

Ireland has a note to the effect that Buddhànaü here means the sàvakabuddhà, but as this is the Ovàdapàtimokkha, (see DhpA to vss. 183-185; and cf. Mahàpadànasuttaü, D 14), it appears that it really refers to the Sammàsambuddhas of the past.

25 Pariccataü is a past participle; Ireland translates as an optative: I would sacrifice even my life...

26 Masefield: a hole in the...moat, which seems implausible, given that they want the body to be found.

27 Ireland: had it taken to Sàvatthã, which makes it sound like a causative aorist, whereas pavestvà is an absolutive aligned with the other absolutives that precede and follow.

28 Masefield adds an extra line before this that occurs at the beginning of the sectarians slander, but not in the repetition [??]: Behold, good sirs, the deed of the recluses who are followers of the Sakyans' Son. Also in the repetition below, when the monks report the matter to the Auspicious One.

29 The syntax in these last two lines is rather difficult. The commentary explains that paratthà is to be taken with pecca in the previous line: ßParatthàû ti imassa pana padassa purato ßpeccàû ti padena sambandho, pecca parattha ito gantvà te nihãnakammà paraloke samà bhavantã ti attho.

Both Norman (Word of the Doctrine vs. 306), and Ireland (The Udàna, pg. 62), ignore the commentarial explanation, and take it line by line, Norman: Both of these, when passed away, become the same - men with contemptible deeds in the next world. Ireland: Both these become equal hereafter, persons of base actions in the world beyond.