Udàna Home Page    Udàna 7: Cullavaggo

ekaü samayaü Bhagavà Vesàliyaü viharati,
at one time the Auspicious One was dwelling near Vesàlã,

Mahàvane Kåñàgàrasàlàyaü.
in the Gabled Hall in the Great Wood.

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

pattacãvaram-àdàya, Vesàliü piõóàya pàvisi.
after picking up his bowl and robe, entered Vesàlã for alms.

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

àyasmantaü ânandaü àmantesi:
he addressed venerable ânanda, (saying):

ßGaõhàhi ânanda nisãdanaü,
ßTake up the sitting mat, ânanda,

yena Càpàlaü cetiyaü tenupasaïkamissàma divà vihàràyàû ¹ ti.
we will go to the Càpàla shrine to dwell for the day.û

ßEvaü bhante,û ti kho àyasmà ânando Bhagavato pañissutvà,
ßYes, reverend Sir,û said venerable ânanda, and after replying to the Auspicious One,

nisãdanam-àdàya Bhagavantaü piññhito piññhito anubandhi.
and taking the sitting mat, he followed along close behind the Auspicious One.

Atha kho Bhagavà yena Càpàlaü cetiyaü tenupasaïkami,
Then the Auspicious One went to the Càpàla shrine,

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

Nisajja kho Bhagavà àyasmantaü ânandaü àmantesi:
While sat the Auspicious One addressed venerable ânanda, (saying):

ßRamaõãyà ânanda Vesàlã, ramaõãyaü Udenaü cetiyaü,
ßDelightful, ânanda, is Vesàlã, delightful is the Udena shrine,

ramaõãyaü Gotamakaü cetiyaü, ramaõãyaü Sattambaü cetiyaü,
delightful is the Gotamaka shrine, delightful is the Sattamba shrine,

ramanãyaü Bahuputtaü cetiyaü, ramaõãyaü Sàrandadaü cetiyaü,
delightful is the Bahuputta shrine, delightful is the Sàrandada shrine,

ramaõãyaü Càpàlaü cetiyaü.
delightful is the Càpàla shrine.

Yassa kassaci ânanda cattàro iddhipàdà bhàvità,
 Whoever has developed, ânanda, made much of, carried on, established,

bahulãkatà yànãkatà vatthukatà anuññhità paricità susamàraddhà,
maintained, augmented, and properly instigated the four paths to power,

so àkaïkhamàno kappaü và tiññheyya kappàvasesaü và. ²
could, if he wanted, remain for the life-span or for what is left of the life-span.

Tathàgatassa kho ânanda cattàro iddhipàdà bhàvità,
 The Realised One has developed, ânanda, made much of, carried on, established,

bahulãkatà yànãkatà vatthukatà anuññhità paricità susamàraddhà.
maintained, augmented, and properly instigated the four paths to power.

âkaïkhamàno ânanda Tathàgato
If he wanted, ânanda, the Realised One

kappaü và tiññheyya kappàvasesaü vàû ti.
could remain for the life-span or for what is left of the life-span.û

Evam-pi kho àyasmà ânando Bhagavatà oëàrike nimitte kayiramàne,
But venerable ânanda, despite such a gross hint being made by the Auspicious One,

oëàrike obhàse kayiramàne, ³ nàsakkhi pañivijjhituü,
such a gross suggestion being made, was unable to penetrate it,

na Bhagavantaü yàci:
and did not beg the Auspicious One, (saying):

ßTiññhatu bhante Bhagavà kappaü; tiññhatu Sugato kappaü,
ßMay the Auspicious One remain, reverend Sir, for the life-span; may the Fortunate One remain for the life-span,

bahujanahitàya bahujanasukhàya lokànukampàya,
for the benefit of many people, for the happiness of many people, out of compassion for the world,

atthàya hitàya sukhàya devamanussànanû-ti, ⁴
for the welfare, benefit, and happiness of devas and men,û

yathà taü Màrena pariyuññhitacitto.
like one whose mind was possessed by Màra.

Dutiyam-pi kho Bhagavà àyasmantaü ânandaü àmantesi:
For a second time the Auspicious One addressed venerable ânanda, (saying):

ßRamaõãyà ânanda Vesàlã, ramaõãyaü Udenaü cetiyaü,
ßDelightful, ânanda, is Vesàlã, delightful is the Udena shrine,

ramaõãyaü Gotamakaü cetiyaü, ramaõãyaü Sattambaü cetiyaü,
delightful is the Gotamaka shrine, delightful is the Sattamba shrine,

ramanãyaü Bahuputtaü cetiyaü, ramaõãyaü Sàrandadaü cetiyaü,
delightful is the Bahuputta shrine, delightful is the Sàrandada shrine,

ramaõãyaü Càpàlaü cetiyaü.
delightful is the Càpàla shrine.

Yassa kassaci ânanda cattàro iddhipàdà bhàvità,
 Whoever has developed, ânanda, made much of, carried on, established,

bahulãkatà yànãkatà vatthukatà anuññhità paricità susamàraddhà,
maintained, augmented, and properly instigated the four paths to power,

so àkaïkhamàno kappaü và tiññheyya kappàvasesaü và.
could, if he wanted, remain for the life-span or for what is left of the life-span.

Tathàgatassa kho ânanda cattàro iddhipàdà bhàvità
 The Realised One has developed, ânanda, made much of, carried on, established,

bahulãkatà yànãkatà vatthukatà anuññhità paricità susamàraddhà.
maintained, augmented, and properly instigated the four paths to power.

âkaïkhamàno ânanda Tathàgato
If he wanted, ânanda, the Realised One

kappaü và tiññheyya kappàvasesaü vàû ti.
could remain for the life-span or for what is left of the life-span.û

Evam-pi kho àyasmà ânando Bhagavatà oëàrike nimitte kayiramàne,
But venerable ânanda, despite such a gross hint being made by the Auspicious One,

oëàrike obhàse kayiramàne, nàsakkhi pañivijjhituü,
such a gross suggestion being made, was unable to penetrate it,

na Bhagavantaü yàci:
and did not beg the Auspicious One, (saying):

ßTiññhatu bhante Bhagavà kappaü; tiññhatu Sugato kappaü,
ßMay the Auspicious One remain, reverend Sir, for the life-span, may the Fortunate One remain for the life-span,

bahujanahitàya bahujanasukhàya lokànukampàya,
for the benefit of many people, for the happiness of many people, out of compassion for the world,

atthàya hitàya sukhàya devamanussànanû-ti,
for the welfare, benefit, and happiness of devas and men,û

yathà taü Màrena pariyuññhitacitto.
like one whose mind was possessed by Màra.

Tatiyam-pi kho Bhagavà àyasmantaü ânandaü àmantesi: 
For a third time the Auspicious One addressed venerable ânanda, (saying):

ßRamaõãyà ânanda Vesàlã, ramaõãyaü Udenaü cetiyaü,
ßDelightful, ânanda, is Vesàlã, delightful is the Udena shrine,

ramaõãyaü Gotamakaü cetiyaü, ramaõãyaü Sattambaü cetiyaü,
delightful is the Gotamaka shrine, delightful is the Sattamba shrine,

ramanãyaü Bahuputtaü cetiyaü, ramaõãyaü Sàrandadaü cetiyaü,
delightful is the Bahuputta shrine, delightful is the Sàrandada shrine,

ramaõãyaü Càpàlaü cetiyaü.
delightful is the Càpàla shrine.

Yassa kassaci ânanda cattàro iddhipàdà bhàvità,
 Whoever has developed, ânanda, made much of, carried on, established,

bahulãkatà yànãkatà vatthukatà anuññhità paricità susamàraddhà,
maintained, augmented, and properly instigated the four paths to power,

so àkaïkhamàno kappaü và tiññheyya kappàvasesaü và.
could, if he wanted, remain for the life-span or for what is left of the life-span.

Tathàgatassa kho ânanda cattàro iddhipàdà bhàvità
 The Realised One has developed, ânanda, made much of, carried on, established,

bahulãkatà yànãkatà vatthukatà anuññhità paricità susamàraddhà.
maintained, augmented, and properly instigated the four paths to power.

âkaïkhamàno ânanda Tathàgato
If he wanted, ânanda, the Realised One

kappaü và tiññheyya kappàvasesaü vàû ti.
could remain for the life-span or for what is left of the life-span.û

Evam-pi kho àyasmà ânando Bhagavatà oëàrike nimitte kayiramàne,
But venerable ânanda, despite such a gross hint being made by the Auspicious One,

oëàrike obhàse kayiramàne, nàsakkhi pañivijjhituü,
such a gross suggestion being made, was unable to penetrate it,

na Bhagavantaü yàci:
and did not beg the Auspicious One, (saying):

ßTiññhatu bhante Bhagavà kappaü; tiññhatu Sugato kappaü,
ßMay the Auspicious One remain, reverend Sir, for the life-span, may the Fortunate One remain for the life-span,

bahujanahitàya bahujanasukhàya lokànukampàya,
for the benefit of many people, for the happiness of many people, out of compassion for the world,

atthàya hitàya sukhàya devamanussànanû-ti,
for the welfare, benefit, and happiness of devas and men,û

yathà taü Màrena pariyuññhitacitto.
like one whose mind was possessed by Màra.

Atha kho Bhagavà àyasmantaü ânandaü àmantesi:
Then the Auspicious One addressed venerable ânanda, (saying):

ßGaccha tvaü ânanda yassa dàni kàlaü ma¤¤asãû ti.
ßGo, ânanda, now is the time for whatever you are thinking.û

ßEvaü bhante,û ti kho àyasmà ânando Bhagavato pañissutvà,
ßYes, reverend Sir,û said venerable ânanda, and after replying to the Auspicious One,

uññhàyàsanà, Bhagavantaü abhivàdetvà padakkhiõaü katvà,
rising from his seat, worshipping and circumambulating the Auspicious One,

avidåre a¤¤atarasmiü rukkhamåle nisãdi.
he sat down not far away at the root of a certain tree.

Atha kho Màro Pàpimà, acirapakkante àyasmante ânande,
Then Màra the Bad, not long after the venerable ânanda had gone,

yena Bhagavà tenupasaïkami, upasaïkamitvà, ekamantaü aññhàsi.
went to the Auspicious One, and after going, he stood on one side.

Ekamantaü ñhito kho Màro Pàpimà Bhagavantaü etad-avoca:
While stood on one side Màra the Bad said this to the Auspicious One:

ßParinibbàtu bhante Bhagavà, parinibbàtu Sugato,
ßMay the Auspicious One attain complete emancipation, reverend Sir, may the Fortunate One attain complete emancipation,

parinibbànakàlo dàni bhante Bhagavato.
now is the time, reverend Sir, for the Auspicious One's complete emancipation.

Bhàsità kho panesà bhante Bhagavatà vàcà:
For the Auspicious One, reverend Sir, has said these words:

`Na tàvàhaü Pàpima parinibbàyissàmi,
`I will not attain complete emancipation, Bad One,

yàva me bhikkhå na sàvakà bhavissanti,
for as long as my monks are not (true) disciples,

viyattà vinãtà visàradà yogakkhemà bahussutà,
accomplished, disciplined, confident, secure, learn‚d,

Dhammadharà Dhammànudhammapañipannà,
bearers of Dhamma, practicing in conformity with the Dhamma,

sàmãcipañipannà anudhammacàrino,
correct in their practice, living in conformity with the Dhamma,

sakaü àcariyakaü uggahetvà,
and having learned it from their own teacher,

àcikkhissanti desessanti pa¤¤apessanti paññhapessanti,
will declare, reveal, make known, set forth,

vivarissanti vibhajissanti uttànã karissanti
open up, analyse, make plain

- uppannaü parappavàdaü sahadhammena suniggahitaü niggahetvà -
- after giving a good rebuke with reason to the arguments of others that have arisen -

sappàñihàriyaü Dhammaü desessantã' ti. ⁵

Santi kho pana bhante etarahi bhikkhå Bhagavato sàvakà,
But at present, reverend Sir, the Auspicious One's monks are (true) disciples,

viyattà vinãtà visàradà yogakkhemà bahussutà,
accomplished, disciplined, confident, secure, learn‚d,

Dhammadharà Dhammànudhammapañipannà,
bearers of Dhamma, practicing in conformity with the Dhamma,

sàmãcipañipannà anudhammacàrino,
correct in their practice, living in conformity with the Dhamma,

sakaü àcariyakaü uggahetvà
and having learned it from their own teacher,

àcikkhanti desenti pa¤¤apenti paññhapenti
do declare, reveal, make known, set forth,

vivaranti vibhajanti uttàniü karonti
open up, analyse, make plain

- uppannaü parappavàdaü sahadhammena suniggahitaü niggahetvà -
- after giving a good rebuke with reason to the arguments of others that have arisen -

sappàñihàriyaü dhammaü desenti.
and teach the wonderful Dhamma.

Parinibbàtu bhante Bhagavà, parinibbàtu Sugato,
May the Auspicious One attain complete emancipation, reverend Sir, may the Fortunate One attain complete emancipation,

parinibbànakàlo dàni bhante Bhagavato.
now is the time, reverend Sir, for the Auspicious One's complete emancipation.

Bhàsità kho panesà Bhagavatà vàcà:
For the Auspicious One has said these words:

`Na tàvàhaü Pàpima parinibbàyissàmi,
`I will not attain complete emancipation, Bad One,

yàva me bhikkhunãyo na sàvikà bhavissanti
for as long as my nuns are not (true) disciples,

viyattà vinãtà visàradà yogakkhemà bahussutà,
accomplished, disciplined, confident, secure, learn‚d,

Dhammadharà Dhammànudhammapañipannà,
bearers of Dhamma, practicing in conformity with the Dhamma,

sàmãcipañipannà anudhammacàrino,
correct in their practice, living in conformity with the Dhamma,

sakaü àcariyakaü uggahetvà,
and having learned it from their own teacher,

àcikkhissanti desessanti pa¤¤apessanti paññhapessanti,
will declare, reveal, make known, set forth,

vivarissanti vibhajissanti uttànã karissanti
open up, analyse, make plain

- uppannaü parappavàdaü sahadhammena suniggahitaü niggahetvà -
- after giving a good rebuke with reason to the arguments of others that have arisen -

sappàñihàriyaü Dhammaü desessantã' ti.
and teach the wonderful Dhamma.'

Santi kho pana bhante etarahi bhikkhuniyo Bhagavato sàvikà
But at present, reverend Sir, the Auspicious One's nuns are (true) disciples,

viyattà vinãtà visàradà yogakkhemà bahussutà,
accomplished, disciplined, confident, secure, learn‚d,

Dhammadharà Dhammànudhammapañipannà,
bearers of Dhamma, practicing in conformity with the Dhamma,

sàmãcipañipannà anudhammacàrino,
correct in their practice, living in conformity with the Dhamma,

sakaü àcariyakaü uggahetvà
and having learned it from their own teacher,

àcikkhanti desenti pa¤¤apenti paññhapenti
do declare, reveal, make known, set forth,

vivaranti vibhajanti uttàniü karonti
open up, analyse, make plain

- uppannaü parappavàdaü sahadhammena suniggahitaü niggahetvà -
- after giving a good rebuke with reason to the arguments of others that have arisen -

sappàñihàriyaü dhammaü desenti.
and teach the wonderful Dhamma.

Parinibbàtu bhante Bhagavà, parinibbàtu Sugato,
May the Auspicious One attain complete emancipation, reverend Sir, may the Fortunate One attain complete emancipation,

parinibbànakàlo dàni bhante Bhagavato.
now is the time, reverend Sir, for the Auspicious One's complete emancipation.

Bhàsità kho panesà Bhagavatà vàcà:
For the Auspicious One has said these words:

`Na tàvàhaü Pàpima parinibbàyissàmi,
`I will not attain complete emancipation, Bad One,

yàva me upàsakà na sàvakà bhavissanti,
for as long as my male lay followers are not (true) disciples,

viyattà vinãtà visàradà yogakkhemà bahussutà,
accomplished, disciplined, confident, secure, learn‚d,

Dhammadharà Dhammànudhammapañipannà,
bearers of Dhamma, practicing in conformity with the Dhamma,

sàmãcipañipannà anudhammacàrino,
correct in their practice, living in conformity with the Dhamma,

sakaü àcariyakaü uggahetvà,
and having learned it from their own teacher,

àcikkhissanti desessanti pa¤¤apessanti paññhapessanti,
will declare, reveal, make known, set forth,

vivarissanti vibhajissanti uttànã karissanti
open up, analyse, make plain

- uppannaü parappavàdaü sahadhammena suniggahitaü niggahetvà -
- after giving a good rebuke with reason to the arguments of others that have arisen -

sappàñihàriyaü Dhammaü desessantã' ti.
and teach the wonderful Dhamma.'

Santi kho pana bhante etarahi upàsakà Bhagavato sàvakà
But at present, reverend Sir, the Auspicious One's male lay followers are (true) disciples,

viyattà vinãtà visàradà yogakkhemà bahussutà,
accomplished, disciplined, confident, secure, learn‚d,

Dhammadharà Dhammànudhammapañipannà,
bearers of Dhamma, practicing in conformity with the Dhamma,

sàmãcipañipannà anudhammacàrino,
correct in their practice, living in conformity with the Dhamma,

sakaü àcariyakaü uggahetvà
and having learned it from their own teacher,

àcikkhanti desenti pa¤¤apenti paññhapenti
do declare, reveal, make known, set forth,

vivaranti vibhajanti uttàniü karonti
open up, analyse, make plain

- uppannaü parappavàdaü sahadhammena suniggahitaü niggahetvà -
- after giving a good rebuke with reason to the arguments of others that have arisen -

sappàñihàriyaü dhammaü desenti.
and teach the wonderful Dhamma.

Parinibbàtu bhante Bhagavà, parinibbàtu Sugato,
May the Auspicious One attain complete emancipation, reverend Sir, may the Fortunate One attain complete emancipation,

parinibbànakàlo dàni bhante Bhagavato.
now is the time, reverend Sir, for the Auspicious One's complete emancipation.

Bhàsità kho panesà Bhagavatà vàcà:
For the Auspicious One has said these words:

`Na tàvàhaü Pàpima parinibbàyissàmi,
`I will not attain complete emancipation, Bad One,

yàva me upàsikà na sàvikà bhavissanti
for as long as my female lay followers are not (true) disciples,

viyattà vinãtà visàradà yogakkhemà bahussutà,
accomplished, disciplined, confident, secure, learn‚d,

Dhammadharà Dhammànudhammapañipannà,
bearers of Dhamma, practicing in conformity with the Dhamma,

sàmãcipañipannà anudhammacàrino,
correct in their practice, living in conformity with the Dhamma,

sakaü àcariyakaü uggahetvà,
and having learned it from their own teacher,

àcikkhissanti desessanti pa¤¤apessanti paññhapessanti,
will declare, reveal, make known, set forth,

vivarissanti vibhajissanti uttànã karissanti
open up, analyse, make plain

- uppannaü parappavàdaü sahadhammena suniggahitaü niggahetvà -
- after giving a good rebuke with reason to the arguments of others that have arisen -

sappàñihàriyaü Dhammaü desessantã' ti.
and teach the wonderful Dhamma.'

Santi kho pana bhante etarahi upàsikà Bhagavato sàvikà
But at present, reverend Sir, the Auspicious One's female lay followers are (true) disciples,

viyattà vinãtà visàradà yogakkhemà bahussutà,
accomplished, disciplined, confident, secure, learn‚d,

Dhammadharà Dhammànudhammapañipannà,
bearers of Dhamma, practicing in conformity with the Dhamma,

sàmãcipañipannà anudhammacàrino,
correct in their practice, living in conformity with the Dhamma,

sakaü àcariyakaü uggahetvà
and having learned it from their own teacher,

àcikkhanti desenti pa¤¤apenti paññhapenti
do declare, reveal, make known, set forth,

vivaranti vibhajanti uttàniü karonti
open up, analyse, make plain

- uppannaü parappavàdaü sahadhammena suniggahitaü niggahetvà -
- after giving a good rebuke with reason to the arguments of others that have arisen -

sappàñihàriyaü dhammaü desenti.
and teach the wonderful Dhamma.

Parinibbàtu bhante Bhagavà, parinibbàtu Sugato,
May the Auspicious One attain complete emancipation, reverend Sir, may the Fortunate One attain complete emancipation,

parinibbànakàlo dàni bhante Bhagavato.
now is the time, reverend Sir, for the Auspicious One's complete emancipation.

Bhàsità kho panesà Bhagavato vàcà:
For the Auspicious One has said these words:

`Na tàvàhaü Pàpima parinibbàyissàmi,
`I will not attain complete emancipation, Bad One,

yàva me idaü brahmacariyaü na iddha¤-ceva bhavissati phãta¤-ca,
for as long as this spiritual life of mine has not become prosperous and successful,

vitthàrikaü bàhuja¤¤aü puthubhåtaü, ⁶
well spread out, possessed by many, become great,

yàva devamanussehi suppakàsitaü.' ⁷
until it is well explained amongst devas and men.'

Etarahi kho pana bhante Bhagavato brahmacariyaü
But at present, reverend Sir, the Auspicious One's spiritual life

iddha¤-ceva phãta¤-ca, vitthàrikaü bàhuja¤¤aü puthubhåtaü
is prosperous and successful, well spread out, possessed by many, become great,

yàva devamanussehi suppakàsitaü.
it is well explained amongst devas and men.

Parinibbàtu bhante Bhagavà, parinibbàtu Sugato,
May the Auspicious One attain complete emancipation, reverend Sir, may the Fortunate One attain complete emancipation,

parinibbànakàlo dàni bhante Bhagavatoû ti.
now is the time, reverend Sir, for the Auspicious One's complete emancipation.û

Evaü vutte, Bhagavà Màraü Pàpimantaü etad-avoca:
When that was said the Auspicious One said this to Màra the Bad:

ßAppossukko tvaü Pàpima hohi,
ßYou should have little concern, Bad One,

na ciraü Tathàgatassa parinibbànaü bhavissati,
in no long time the Realised One will become completely emancipated,

ito tiõõaü màsànaü accayena, Tathàgato parinibbàyissatãû ti.
after three months have passed from now, the Realised One will attain complete emancipation.û

Atha kho Bhagavà Càpàle cetiye sato sampajàno àyusaïkhàraü ossajji.
Then at the Càpàla shrine the Auspicious One, mindfully and clearly knowing, relinquished the life process.

Ossaññhe ca Bhagavatà àyusaïkhàre ⁸ mahàbhåmicàlo ahosi,
With the relinquishment of the life process by the Auspicious One there was a great earthquake,

bhiüsanako lomahaüso, devadundubhiyo ca phaliüsu.
and a fearful, horrifying crash of the devas' (thunder) drum.

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,

Pubbàràme Migàramàtupàsàde.
at the Eastern Monastery in Migàra's mother's mansion.

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

sàyanhasamayaü patisallàõà vuññhito bahidvàrakoññhake nisinno hoti.
having risen from seclusion in the evening time, was sitting outside the doorway.

Atha kho ràjà Pasenadi Kosalo yena Bhagavà tenupasaïkami,
Then the Kosalan King Pasenadi went to the Auspicious One,

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

Tena kho pana samayena satta ca jañilà, satta ca nigaõñhà,
Then at that time seven knotted hair ascetics, seven of those knot-free (i.e. Jainas),

satta ca acelakà, satta ca ekasàñakà, satta ca paribbàjakà,
seven naked ascetics, seven one-cloakers, and seven wanderers,

paråëhakacchanakhalomà ¹⁰ khàrivividham-àdàya,
with their nails, armpit-hair, and body hair grown long, having taken up their various requisites,

Bhagavato avidåre atikkamanti.
were passing by not far away from the Auspicious One.

Addasà kho ràjà Pasenadi Kosalo te satta ca jañile, satta ca nigaõñhe,
The Kosalan King Pasenadi saw those seven knotted hair ascetics, seven of those knot-free,

satta ca acelake, satta ca ekasàñake, satta ca paribbàjake,
seven naked ascetics, seven one-cloakers, and seven wanderers,

paråëhakacchanakhalome khàrivividham-àdàya,
with their nails, armpit-hair, and body hair grown long, who, having taken up their various requisites,

Bhagavato avidåre atikkamante.
were passing by not far away from the Auspicious One.

disvàna, uññhàyàsanà, ekaüsaü uttaràsaïgaü karitvà,
And having seen (them), after rising from his seat, arranging his outer robe on one shoulder,

dakkhiõaü jàõumaõóaü pañhaviyaü nihantvà,
placing his right knee-cap on the ground,

yena te satta ca jañilà, satta ca nigaõñhà, satta ca acelakà,
towards the place where those seven knotted hair ascetics, seven of those knot-free, seven naked ascetics,

satta ca ekasàñakà, satta ca paribbàjakà,
seven one-cloakers, and seven wanderers were,

tena¤jaliü paõàmetvà, tikkhattuü nàmaü sàvesi:
raising his hands in respectful salutation, he three times announced his name, (saying):

ßRàjàhaü bhante Pasenadi Kosaloû ti.
ßReverend Sirs, I am the Kosalan King Pasenadi.û

Atha kho ràjà Pasenadi Kosalo
Then the Kosalan King Pasenadi,

acirapakkantesu tesu sattasu ca jañilesu, sattasu ca nigaõñhesu,
 not long after those seven knotted hair ascetics, seven of those knot-free,

sattasu ca acalekesu, sattasu ca ekasàñakesu, sattasu ca paribbàjakesu, ¹¹
seven naked ascetics, seven one-cloakers, and seven wanderers had gone,

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 ràjà Pasenadi Kosalo
While sat on one side the Kosalan King Pasenadi

Bhagavantaü etad-avoca: ßYe ca kho bhante loke Arahanto và,
said this to the Auspicious One: ßAmong those in the world reverend Sir, who are Worthy Ones,

Arahattamaggaü và samàpannà, ete tesaü a¤¤ataràû ti. ¹²
or have entered the path to Worthiness, these are some of them.û

ßDujjànaü kho panetaü Mahàràja tayà gihinà kàmabhoginà
ßBut this is hard to know, Great King, by you, a householder, partaking of sense pleasures,

puttasambàdhasayanaü ajjhàvasantena,
by one dwelling in a sleeping place crowded with sons,

Kàsikacandanaü paccanubhontena,
by one enjoying sandalwood from Kàsi,

màlàgandhavilepanaü dhàrayantena,
by one wearing garlands, scents, and creams,

jàtaråparajataü sàdiyantena:
by one accepting gold and silver:

`Ime và Arahanto ime và arahattamaggaü samàpannà' ti.
`These are Worthy Ones, or these have entered the path to Worthiness,'

Saüvàsena kho Mahàràja sãlaü veditabbaü,
Through living together, Great King, one can understand (a person's) virtue,

ta¤-ca kho dãghena addhunà, na ittarena,
and that after a long time, and not after a short one,

manasikarotà no amanasikarotà, pa¤¤avatà no duppa¤¤ena.
by one applying the mind, not by one not applying the mind, by one with wisdom, not by one with poor wisdom.

Saüvohàrena kho Mahàràja soceyyaü veditabbaü,
Through having dealings together, Great King, one can understand (a person's) purity,

ta¤-ca kho dãghena addhunà, na ittarena,
and that after a long time, and not after a short one,

manasikarotà no amanasikarotà, pa¤¤avatà no duppa¤¤ena.
by one applying the mind, not by one not applying the mind, by one with wisdom, not by one with poor wisdom.

âpadàsu kho Mahàràja thàmo veditabbo,
Through misfortunes, Great King, one can understand (a person's) stamina,

so ca kho dãghena addhunà, na ittarena,
and that after a long time, and not after a short one,

manasikarotà no amanasikarotà, pa¤¤avatà no duppa¤¤ena.
by one applying the mind, not by one not applying the mind, by one with wisdom, not by one with poor wisdom.

Sàkacchàya kho Mahàràja pa¤¤à veditabbà,
Through discussion, Great King, one can understand (a person's) wisdom,

sà ca kho dãghena addhunà, na ittarena,
and that after a long time, and not after a short one,

manasikarotà no amanasikarotà, pa¤¤avatà no duppa¤¤enàû ti.
by one applying the mind, not by one not applying the mind, by one with wisdom, not by one with poor wisdom.û

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:

`Dujjànaü kho panetaü Mahàràja tayà gihinà kàmabhoginà,
`But this is hard to know, Great King, by you, a householder, partaking of sense pleasures,

puttasambàdhasayanaü ajjhàvasantena,
by one dwelling in a sleeping place crowded with sons,

Kàsikacandanaü paccanubhontena,
by one enjoying sandalwood from Kàsi,

màlàgandhavilepanaü dhàrayantena,
by one wearing garlands, scents, and creams,

jàtaråparajataü sàdiyantena:
by one accepting gold and silver:

ßIme và Arahanto ime và arahattamaggaü samàpannàû ti.
ßThese are Worthy, or these have entered the path to Worthiness,û

Saüvàsena kho Mahàràja sãlaü veditabbaü,
Through living together, Great King, one can understand (a person's) virtue,

ta¤-ca kho dãghena addhunà, na ittarena,
and that after a long time, and not after a short one,

manasikarotà no amanasikarotà, pa¤¤avatà no duppa¤¤ena.
by one applying the mind, not by one not applying the mind, by one with wisdom, not by one with poor wisdom.

Saüvohàrena kho Mahàràja soceyyaü veditabbaü,
Through having dealings together, Great King, one can understand (a person's) purity,

ta¤-ca kho dãghena addhunà, na ittarena,
and that after a long time, and not after a short one,

manasikarotà no amanasikarotà, pa¤¤avatà no duppa¤¤ena.
by one applying the mind, not by one not applying the mind, by one with wisdom, not by one with poor wisdom.

âpadàsu kho Mahàràja thàmo veditabbo,
Through misfortunes, Great King, one can understand (a person's) stamina,

so ca kho dãghena addhunà, na ittarena,
and that after a long time, and not after a short one,

manasikarotà no amanasikarotà, pa¤¤avatà no duppa¤¤ena.
by one applying the mind, not by one not applying the mind, by one with wisdom, not by one with poor wisdom.

Sàkacchàya kho Mahàràja pa¤¤à veditabbà,
Through discussion, Great King, one can understand (a person's) wisdom,

sà ca kho dãghena addhunà, na ittarena,
and that after a long time, and not after a short one,

manasikarotà no amanasikarotà, pa¤¤avatà no duppa¤¤enà' ti.
by one applying the mind, not by one not applying the mind, by one with wisdom, not by one with poor wisdom.'

Ete bhante mama purisà corà ¹³ ocarakà janapadaü ocaritvà àgacchanti,
These are my men, imposters and spies, reverend Sir, who are returning after spying on the country,

te hi pañhamaü otiõõaü, ahaü pacchà otarissàmi. ¹⁴
for first they have gone down (to the country), and afterwards I will go down.

Idàni te bhante taü rajojallaü pavàhetvà,
Now these, reverend Sir, having removed dust and dirt,

nhàtà suvilittà kappitakesamasså odàtavatthavasanà,
being bathed, well annointed, with trimmed hair and beards, dressed in clean clothes,

pa¤cahi kàmaguõehi samappità samaïgãbhåtà paricàressantãû ti.
and provided with and possessing the five strands of sensual pleasures, will amuse themselves.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 Sàvatthiyaü viharati,
at one time the Auspicious One was dwelling near Sàvatthã,

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

Tena ko pana samayena Bhagavà attano
 Then at that time the Auspicious One was sitting reflecting on his own

aneke pàpake akusale dhamme pahãõe paccavekkhamàno nisinno hoti,
elimination of countless bad, unwholesome things,

aneke ca kusale dhamme bhàvanàya pàripåriü gate.
and how through development countless wholesome things had come to fulfilment.

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 sambahulà nànàtitthiyà,
Then at that time many and various sectarians,

samaõabràhmaõaparibbàjakà Sàvatthiyaü pañivasanti,
ascetics, bràhmaõas, and wanderers were living at Sàvatthã,

nànàdiññhikà nànàkhantikà nànàrucikà nànàdiññhinissayanissità:
having various views, various likings, various tendencies, subject to dependence on various views, (such as):

Te bhaõóanajàtà kalahajàtà vivàdàpannà
 They lived contending, quarelling, disputing,

a¤¤am-a¤¤aü mukhasattãhi ¹⁹ vitudantà viharanti:
attacking each other with sharp tongues, (saying):

ßEdiso Dhammo nediso Dhammo; nediso Dhammo ediso Dhammoû ti.
ßSuch is Dhamma, such is not Dhamma; such is not Dhamma, such is Dhamma.û

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

pattacãvaram-àdàya, ²⁰ Sàvatthiü piõóàya pavisiüsu.
after picking up their bowl and robe, entered Sàvatthã for alms.

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

yena Bhagavà tenupasaïkamiüsu,
they 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:

ßIdha bhante sambahulà nànàtitthiyà,
ßHere, reverend Sir, many and various sectarians,

samaõabràhmaõaparibbàjakà Sàvatthiyaü pañivasanti,
ascetics, bràhmaõas, and wanderers are living at Sàvatthã,

nànàdiññhikà nànàkhantikà nànàrucikà nànàdiññhinissayanissità:
having various views, various likings, various tendencies, subject to dependence on various views, (such as):

Te bhaõóanajàtà kalahajàtà vivàdàpannà
 They live contending, quarelling, disputing,

a¤¤am-a¤¤aü mukhasattãhi vitudantà viharanti:
attacking each other with sharp tongues, (saying):

`Ediso Dhammo nediso Dhammo; nediso Dhammo ediso Dhammo' û ti.
`Such is Dhamma, such is not Dhamma; such is not Dhamma, such is Dhamma.' û

ßA¤¤atitthiyà bhikkhave paribbàjakà andhà, acakkhukà,
ßWanderers from other sects, monks, are blind, without vision,

atthaü na jànanti, anatthaü na jànanti,
they do not know what is good, they do not know what is not good,

Dhammaü na jànanti, adhammaü na jànanti.
they do not know what is Dhamma, they do not know what is not Dhamma.

Te atthaü ajànantà anatthaü ajànantà,
They, not knowing what is good, not knowing what is not good,

Dhammaü ajànantà, adhammaü ajànantà,
not knowing what is Dhamma, not knowing what is not Dhamma,

bhaõóanajàtà kalahajàtà vivàdàpannà
 live contending, quarelling, disputing,

a¤¤am-a¤¤aü mukhasattãhi vitudantà viharanti:
attacking each other with sharp tongues, (saying):

`Ediso Dhammo nediso Dhammo; nediso Dhammo ediso Dhammo' ti.
`Such is Dhamma, such is not Dhamma; such is not Dhamma, such is Dhamma.'

Bhåtapubbaü bhikkhave imissàyeva Sàvatthiyà a¤¤ataro Ràjà ahosi.
Formerly, monks, in this Sàvatthã there was a certain King.

Atha kho bhikkhave so Ràjà a¤¤ataraü purisaü àmantesi:
Then that King, monks, addressed a certain man, (saying):

`Ehi tvaü ambho purisa yàvatakà Sàvatthiyà jaccandhà
`Please go, dear Sir, and as many of those congenitally blind as there are in Sàvatthã

te sabbe ekajjhaü sannipàtehã' ti.
assemble them in one place.'

`Evaü Devà' ti kho bhikkhave so puriso tassa Ra¤¤o pañissutvà,
`Yes, your Majesty', said that man, monks, and after replying to the King,

yàvatakà Sàvatthiyà jaccandhà te sabbe gahetvà,
after grabbing all of those congenitally blind as there were in Sàvatthã,

yena so Ràjà tenupasaïkami, upasaïkamitvà taü Ràjànaü etad-avoca:
he went to the King, and after going he said this to the King:

`Sannipàtità kho te Deva yàvatakà Sàvatthiyaü jaccandhà' ti.
`As many of those congenitally blind as there are in Sàvatthã, your Majesty, have assembled.'

`Tena hi bhaõe jaccandhànaü hatthiü dassehã' ti.
`Then show an elephant, I say, to those congenitally blind.'

`Evaü Devà' ti kho bhikkhave so puriso tassa Ra¤¤o pañissutvà,
`Yes, your Majesty', said that man, monks, and after replying to the King,

jaccandhànaü hatthiü dassesi:
he showed an elephant to those congenitally blind, (saying):

`Ediso jaccandhà hatthã!' ti
`Such is an elephant, blind men!'

Ekaccànaü jaccandhànaü hatthissa sãsaü dassesi:
To some of those congenitally blind he showed the elephant's head, (saying):

`Ediso jaccandhà hatthã!' ti.
`Such is an elephant, blind men!'

Ekaccànaü jaccandhànaü hatthissa kaõõaü dassesi:
To some of those congenitally blind he showed the elephant's ear, (saying):

`Ediso jaccandhà hatthã!' ti.
`Such is an elephant, blind men!'

Ekaccànaü jaccandhànaü hatthissa dantaü dassesi:
To some of those congenitally blind he showed the elephant's tusk, (saying):

`Ediso jaccandhà hatthã!' ti.
`Such is an elephant, blind men!'

Ekaccànaü jaccandhànaü hatthissa soõóaü dassesi:
To some of those congenitally blind he showed the elephant's trunk, (saying):

`Ediso jaccandhà hatthã!' ti.
`Such is an elephant, blind men!'

Ekaccànaü jaccandhànaü hatthissa kàyaü dassesi:
To some of those congenitally blind he showed the elephant's body, (saying):

`Ediso jaccandhà hatthã!' ti.
`Such is an elephant, blind men!'

Ekaccànaü jaccandhànaü hatthissa pàdaü dassesi:
To some of those congenitally blind he showed the elephant's leg, (saying):

`Ediso jaccandhà hatthã!' ti.
`Such is an elephant, blind men!'

Ekaccànaü jaccandhànaü hatthissa satthiü dassesi:
To some of those congenitally blind he showed the elephant's thigh, (saying):

`Ediso jaccandhà hatthã!' ti.
`Such is an elephant, blind men!'

Ekaccànaü jaccandhànaü hatthissa naïguññhaü dassesi:
To some of those congenitally blind he showed the top of the elephant's tail, (saying):

`Ediso jaccandhà hatthã!' ti.
`Such is an elephant, blind men!'

Ekaccànaü jaccandhànaü hatthissa vàladhiü dassesi:
To some of those congenitally blind he showed the tip of the elephant's tail, (saying):

`Ediso jaccandhà hatthã!' ti.
`Such is an elephant, blind men!'

Atha kho bhikkhave so puriso jaccandhànaü hatthiü dassetvà,
Then, monks, that man, having shown the elephant to those congenitally blind,

yena so Ràjà tenupasaïkami, upasaïkamitvà taü Ràjànaü etad-avoca:
went to the King, and after going he said this to the King:

`Diññho kho tehi Deva jaccandhehi hatthi,
`Those congenitally blind have seen the elephant, your Majesty,

yassa dàni Devo kàlaü ma¤¤atã' ti.
now is the time for whatever you are thinking, your Majesty.'

Atha kho bhikkhave so Ràjà yena te jaccandhà tenupasaïkami,
Then that king, monks, went to the blind men,

upasaïkamitvà te jaccandhe etad-avoca:
and after going he said this to those blind men:

`Diññho vo jaccandhà hatthã?' ti.
`Did you see the elephant, blind men?'

`Evaü Deva diññho no hatthã' ti.
`Yes, your Majesty, we did see the elephant.'

`Vadetha jaccandhà, ßEdiso hatthãû ' ti.
`Speak, blind men, (and say): ßSuch is an elephant.û '

Yehi bhikkhave jaccandhehi ²¹ hatthissa sãsaü diññhaü ahosi,
Those congenitally blind, monks, who had seen the elephant's head,

te evam-àhaüsu: `Ediso deva hatthi seyyathà pi kumbho' ti.
said this: `Such is an elephant, your Majesty, he is like a pot.û

Yehi bhikkhave jaccandhehi hatthissa kaõõo diññho ahosi,
Those congenitally blind, monks, who had seen the elephant's ear,

te evam-àhaüsu: `Ediso deva hatthi seyyathà pi suppan' ti.
said this: `Such is an elephant, your Majesty, he is like a winnowing fan.û

Yehi bhikkhave jaccandhehi hatthissa danto diññho ahosi,
Those congenitally blind, monks, who had seen the elephant's tusk,

te evam-àhaüsu: `Ediso deva hatthi seyyathà pi phàlo' ti.
said this: `Such is an elephant, your Majesty, he is like a ploughshare.û

Yehi bhikkhave jaccandhehi hatthissa soõóo diññho ahosi,
Those congenitally blind, monks, who had seen the elephant's trunk,

te evam-àhaüsu: `Ediso deva hatthi seyyathà pi naïgalãsà' ti.
said this: `Such is an elephant, your Majesty, he is like a plough-pole.û

Yehi bhikkhave jaccandhehi hatthissa kàyo diññho ahosi,
Those congenitally blind, monks, who had seen the elephant's body,

te evam-àhaüsu: `Ediso deva hatthi seyyathà pi koññho' ti.
said this: `Such is an elephant, your Majesty, he is like a store-houseû

Yehi bhikkhave jaccandhehi hatthissa pàdo diññho ahosi,
Those congenitally blind, monks, who had seen the elephant's leg,

te evam-àhaüsu: `Ediso deva hatthi seyyathà pi thåno' ti.
said this: `Such is an elephant, your Majesty, he is like a pillar.û

Yehi bhikkhave jaccandhehi hatthissa satthi diññho ahosi,
Those congenitally blind, monks, who had seen the elephant's thighs,

te evam-àhaüsu: `Ediso deva hatthi seyyathà pi udukkhalo' ti.
said this: `Such is an elephant, your Majesty, he is like a mortar.û

Yehi bhikkhave jaccandhehi hatthissa naïguññhaü diññhaü ahosi,
Those congenitally blind, monks, who had seen the top of the elephant's tail,

te evam-àhaüsu, `Ediso deva hatthi seyyathà pi musalo' ti.
said this: `Such is an elephant, your Majesty, he is like a pestle.û

Yehi bhikkhave jaccandhehi hatthissa vàladhi diññho ahosi,
Those congenitally blind, monks, who had seen the tip of the elephant's tail,

te evam-àhaüsu, `Ediso deva hatthi seyyathà pi sammajjanã' ti,
said this: `Such is an elephant, your Majesty, he is like a broom,û

te: `Ediso hatthi nediso hatthi; nediso hatthi ediso hatthã' ti,
and they, (saying): `Such is an elephant, such is not an elephant; such is not an elephant, such is an elephant,'

a¤¤am-a¤¤aü muññhãhi saükhubhiüsu,
hit each other with their fists,

tena ca pana bhikkhave so ràjà attamano ahosi.
and with that, monks, the King was pleased.

Evam-eva kho bhikkhave a¤¤atitthiyà paribbàjakà
Just so, monks, wanderers from other sects

andhà acakkhukà atthaü na jànanti, anatthaü na jànanti,
are blind, without vision, they do not know what is good, they do not know what is not good,

Dhammaü na jànanti, adhammaü na jànanti.
they do not know what is Dhamma, they do not know what is not Dhamma.

Te atthaü ajànantà, anatthaü ajànantà,
They, not knowing what is good, not knowing what is not good,

Dhammaü ajànantà, adhammaü ajànantà,
not knowing what is Dhamma, not knowing what is not Dhamma,

bhaõóanajàtà kalahajàtà vivàdàpannà
 live contending, quarelling, disputing,

a¤¤am-a¤¤aü mukhasattãhi vitudantà viharanti:
attacking each other with sharp tongues, (saying):

`Ediso Dhammo nediso Dhammo; nediso Dhammo ediso Dhammo' û ti.
`Such is Dhamma, such is not Dhamma; such is not Dhamma, such is Dhamma.' 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 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 sambahulà nànàtitthiyà,
Then at that time many and various sectarians,

samaõabràhmaõaparibbàjakà Sàvatthiyaü pañivasanti,
ascetics, bràhmaõas, and wanderers were living at Sàvatthã,

nànàdiññhikà nànàkhantikà nànàrucikà nànàdiññhinissayanissità:
having various views, various likings, various tendencies, subject to dependence on various views, (such as):-

Te bhaõóanajàtà kalahajàtà vivàdàpannà
 They lived contending, quarelling, disputing,

a¤¤am-a¤¤aü mukhasattãhi vitudantà viharanti:
attacking each other with sharp tongues, (saying):

ßEdiso Dhammo nediso Dhammo; nediso Dhammo ediso Dhammoû ti.
ßSuch is Dhamma, such is not Dhamma; such is not Dhamma, such is Dhamma.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,
they 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:

ßIdha bhante sambahulà nànàtitthiyà,
ßHere, reverend Sir, many and various sectarians,

samaõabràhmaõaparibbàjakà Sàvatthiyaü pañivasanti,
ascetics, bràhmaõas, and wanderers are living at Sàvatthã,

nànàdiññhikà nànàkhantikà nànàrucikà nànàdiññhinissayanissità:
having various views, various likings, various tendencies, subject to dependence on various views, (such as):

Te bhaõóanajàtà kalahajàtà vivàdàpannà
 They live contending, quarelling, disputing,

a¤¤am-a¤¤aü mukhasattãhi vitudantà viharanti:
attacking each other with sharp tongues, (saying):

`Ediso Dhammo nediso Dhammo; nediso Dhammo ediso Dhammo' ti.
`Such is Dhamma, such is not Dhamma; such is not Dhamma, such is Dhamma.'

ßA¤¤atitthiyà bhikkhave paribbàjakà andhà, acakkhukà,
ßWanderers from other sects, monks, are blind, without vision,

atthaü na jànanti anatthaü na jànanti,
they do not know what is good, they do not know what is not good,

Dhammaü na jànanti, adhammaü na jànanti.
they do not know what is Dhamma, they do not know what is not Dhamma.

Te atthaü ajànantà anatthaü ajànantà,
They, not knowing what is good, not knowing what is not good,

Dhammaü ajànantà, adhammaü ajànantà,
not knowing what is Dhamma, not knowing what is not Dhamma,

bhaõóanajàtà kalahajàtà vivàdàpannà
 live contending, quarelling, disputing,

a¤¤am-a¤¤aü mukhasattãhi vitudantà viharanti:
attacking each other with sharp tongues, (saying):

`Ediso Dhammo nediso Dhammo; nediso Dhammo ediso Dhammo' ti.
`Such is Dhamma, such is not Dhamma; such is not Dhamma, such is Dhamma.'

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 sambahulà nànàtitthiyà,
Then at that time many and various sectarians,

samaõabràhmaõaparibbàjakà Sàvatthiyaü pañivasanti,
ascetics, bràhmaõas, and wanderers were living at Sàvatthã,

nànàdiññhikà nànàkhantikà nànàrucikà nànàdiññhinissayanissità:
having various views, various likings, various tendencies, subject to dependence on various views, (such as):

Te bhaõóanajàtà kalahajàtà vivàdàpannà
 They lived contending, quarelling, disputing,

a¤¤am-a¤¤aü mukhasattãhi vitudantà viharanti:
attacking each other with sharp tongues, (saying):

ßEdiso Dhammo nediso Dhammo; nediso Dhammo ediso Dhammoû ti.
ßSuch is Dhamma, such is not Dhamma; such is not Dhamma, such is Dhamma.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,
they 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:

ßIdha bhante sambahulà nànàtitthiyà,
ßHere, reverend Sir, many and various sectarians,

samaõabràhmaõaparibbàjakà Sàvatthiyaü pañivasanti,
ascetics, bràhmaõas, and wanderers are living at Sàvatthã,

nànàdiññhikà nànàkhantikà nànàrucikà nànàdiññhinissayanissità:
having various views, various likings, various tendencies, subject to dependence on various views, (such as):

Te bhaõóanajàtà kalahajàtà vivàdàpannà
 They live contending, quarelling, disputing,

a¤¤am-a¤¤aü mukhasattãhi vitudantà viharanti:
attacking each other with sharp tongues, (saying):

`Ediso Dhammo nediso Dhammo; nediso Dhammo ediso Dhammo' ti.
`Such is Dhamma, such is not Dhamma; such is not Dhamma, such is Dhamma.'

ßA¤¤atitthiyà bhikkhave paribbàjakà andhà, acakkhukà,
ßWanderers from other sects, monks, are blind, without vision,

atthaü na jànanti anatthaü na jànanti,
they do not know what is good, they do not know what is not good,

Dhammaü na jànanti, adhammaü na jànanti.
they do not know what is Dhamma, they do not know what is not Dhamma.

Te atthaü ajànantà anatthaü ajànantà,
They, not knowing what is good, not knowing what is not good,

Dhammaü ajànantà, adhammaü ajànantà,
not knowing what is Dhamma, not knowing what is not Dhamma,

bhaõóanajàtà kalahajàtà vivàdàpannà
 live contending, quarelling, disputing,

a¤¤am-a¤¤aü mukhasattãhi vitudantà viharanti:
attacking each other with sharp tongues, (saying):

`Ediso Dhammo nediso Dhammo; nediso Dhammo ediso Dhammo' ti.
`Such is Dhamma, such is not Dhamma; such is not Dhamma, such is Dhamma.'

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 Subhåti
Then at that time venerable Subhåti

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,

avitakkasamàdhiü samàpannaü.
having attained a concentration free from thought.

Addasà kho Bhagavà àyasmantaü Subhåtiü avidåre nisinnaü,
The Auspicious One saw venerable Subhåti sat not far away,

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

avitakkasamàdhiü samàpannaü.
who had attained a concentration free from thought.

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 Ràjagahe dve pågà,
Then at that time in Ràjagaha there were two gangs,

a¤¤atarissà gaõikàya sàrattà honti pañibaddhacittà.
whose minds were bound to, and impassioned with, a certain courtesan.

Bhaõóanajàtà kalahajàtà vivàdàpannà,
Contending, quarelling, and disputing,

a¤¤am-a¤¤aü pàõihi pi upakkamanti, leóóåhi pi upakkamanti,
they attacked each other with their hands, attacked with clods of earth,

daõóehi pi upakkamanti, satthehi pi upakkamanti,
attacked with sticks, attacked with swords,

te tattha maraõam-pi nigacchanti, maraõamattam-pi dukkhaü.
and there (and then) they underwent death, and pain like unto death.

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

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

Ràjagahe piõóàya caritvà, pacchàbhattaü piõóapàtapañikkantà,
and after walking for alms in Ràjagaha, 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:

ßIdha bhante Ràjagahe dve pågà,
ßHere, reverend Sir, in Ràjagaha there are two gangs,

a¤¤atarissà gaõikàya sàrattà pañibaddhacittà.
whose minds are bound to, and impassioned with, a certain courtesan.

Bhaõóanajàtà kalahajàtà vivàdàpannà
Contending, quarelling, and disputing,

a¤¤am-a¤¤aü pàõihi pi upakkamanti, leóóåhi pi upakkamanti,
they attack each other with their hands, attack with clods of earth,

daõóehi pi upakkamanti, satthehi pi upakkamanti,
attack with sticks, attack with swords,

te tattha maraõam-pi nigacchanti, maraõamattam-pi dukkhanû-ti.
and there (and then) they undergo death, and pain like unto death.û

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

tàyaü velàyaü imaü udànaü udànesi: ²⁹
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 rattandhakàratimisàyaü,
Then at that time the Auspicious One, in the darkness of the night,

abbhokàse nisinno hoti, telappadãpesu jhàyamànesu.
was sitting in the open air, while the oil-lamps were burning.

Tena kho pana samayena sambahulà adhipàtakà
Then at that time many moths

tesu telappadãpesu àpàtaparipàtaü,
rushing and falling down into those oil lamps,

anayaü àpajjanti vyasanaü àpajjanti.
were coming to grief, were coming to ruin.

Addasà kho Bhagavà te sambahule adhipàtake
The Auspicious One saw those many moths

tesu telappadãpesu àpàtaparipàtaü
(who), rushing and falling down into those oil lamps,

anayaü àpajjante vyasanaü àpajjante.
were coming to grief, were coming to ruin.

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 ânando
Then at that time venerable ânanda

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 ânando Bhagavantaü etad-avoca:
While sat on one side venerable ânanda said this to the Auspicious One:

ßYàvakãva¤-ca bhante Tathàgatà loke nuppajjanti,
ßFor as long as the Realised Ones, reverend Sir, do not arise in the world,

Arahanto Sammàsambuddhà,
the Worthy Ones, the Perfect Sambuddhas,

tàva a¤¤atitthiyà paribbàjakà sakkatà honti,
for that long the wanderers from other sects are venerated,

garukatà mànità påjità, làbhã
respected, revered, honoured, esteemed, and in receipt

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

Yato ca kho bhante Tathàgatà loke uppajjanti,
But when the Realised Ones, reverend Sir, do arise in the world,

Arahanto Sammàsambuddhà,
the Worthy Ones, the Perfect Sambuddhas,

atha a¤¤atitthiyà paribbàjakà asakkatà honti
then the wanderers from other sects are not venerated,

agarukatà amànità apåjità anapacità, na làbhã
not respected, not revered, not honoured, not esteemed, and are not in receipt

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

Bhagavà yeva dàni bhante sakkato garukato mànito påjito apacito,
Now, reverend Sir, the Auspicious One is venerated, respected, revered, honoured, esteemed,

làbhã cãvarapiõóapàtasenàsanagilànappaccayabhesajjaparikkhàrànaü,
and in receipt of robes, almsfood, dwellings, and medicinal requisites to help when sick,

bhikkhusaïgho càû ti.
and (so is) the Community of monks.û

ßEvam-etaü ânanda yàvakãva¤-ca ânanda Tathàgatà loke nuppajjanti
ßJust so, ânanda, for as long as the Realised Ones, ânanda, do not arise in the world,

Arahanto Sammàsambuddhà,
the Worthy Ones, the Perfect Sambuddhas,

tàva a¤¤atitthiyà paribbàjakà sakkatà honti,
for that long the wanderers from other sects are venerated,

garukatà mànità påjità apacità, làbhã
respected, revered, honoured, esteemed, and in receipt

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

Yato ca kho ânanda Tathàgatà loke uppajjanti,
But when the Realised Ones, ânanda, do arise in the world,

Arahanto Sammàsambuddhà,
the Worthy Ones, the Perfect Sambuddhas,

atha a¤¤atitthiyà paribbàjakà asakkatà honti,
then the wanderers from other sects are not venerated,

agarukatà mànità apåjità anapacità, na làbhã
not respected, not revered, not honoured, not esteemed, and are not in receipt

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

Tathàgato va dàni sakkato garukato mànito påjito apacito, làbhã
Now the Realised One is venerated, respected, revered, honoured, esteemed, and in receipt

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

bhikkhusaïgho càû ti.
and (so is) the Community of monks.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:

1 Note the dative of purpose, which has an infinitive-like sense.

2 The commentary specifically and clearly states that kappa means life-span here: ettha ca kappan ti àyukappaü. I see no good reason to depart from this interpretation.

3 Here the locative absolutes parallel the genitive absolute in the sense of in spite of, even when etc.

4 Note that the verbal force of the infinitive-like dative of purpose is so strong in this stock phrase that it is employed without needing a verb to reinforce the meaning.

5 Masefield's translation seems to have gone awry here: (those) who are able to relate...to teach Dhamma accompanied by miracles after refuting any views professed by others that may have arisen and that are easily refuted with reason; first he takes the verb as an infinitive, rather than as present tense; secondly, he misinterprets sappàñihàriyaü Dhammaü which here is equivalent to anusàsanipàñihàriyaü, the wonder of instruction, and is not Dhamma accompanied by miracles; and thirdly, his translation of the verb and cognate accusative leaves much to be desired.

Bhikkhu Bodhi CD pg. 1724, takes niggahetvà as a finite verb as though it were in conjunction with the other finites, thereby missing its absolutive sense.

6 Ireland omits to translate puthubhåtaü.

7 For the correct parsing of this phrase see PED, sv. yàva. Wijesekera, Syntax Æ9, has an interesting discussion as to whether we may have an archaic plural dative form here (= Skt. -(e)bhyas), and quotes the BHS parallel at Divy 201: yàvad-deva manuùyebhyaþ. If that was the correct interpretation we would need to translate: until it is well explained to devas and men; but as it also makes sense as a locative plural we cannot be sure which way to take it.

8 Ossaññhe ... àyusaïkhàre is a locative absolute construction implying simultaneity; see Syntax Æ183b.

9 PED only gives the meanings: origin, birth, production for sambhava; but SED gives many more meanings for this word, among which we find: being, existence, attested in the øvetàsvatara Upaniùad. Or it may be that we should take sambhava for bhava m.c.