Udàna Home Page    Udàna 8: Pàñaligàmiyavaggo

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 Sàriputta
Then at that time venerable Sàriputta

àyasmantaü Lakuõñakabhaddiyaü anekapariyàyena
 was instructing, rousing, enthusing, and cheering

dhammiyà kathàya sandasseti samàdapeti samuttejeti sampahaüseti.
venerable Bhaddiya the Dwarf in countless ways with a Dhamma talk.

Atha kho àyasmato Lakuõñakabhaddiyassa àyasmatà Sàriputtena
 Then while venerable Bhaddiya the Dwarf was being instructed,

anekapariyàyena dhammiyà kathàya sandassiyamànassa
 roused, enthused, and cheered by venerable Sàriputta

samàdapiyamànassa samuttejiyamànassa sampahaüsiyamànassa,
in countless ways with a Dhamma talk,

anupàdàya àsavehi cittaü vimucci.
his mind was freed from the pollutants without attachment.

Addasà kho Bhagavà àyasmantaü Lakuõñakabhaddiyaü
The Auspicious One saw venerable Bhaddiya the Dwarf

àyasmatà Sàriputtena anekapariyàyena dhammiyà kathàya
 being instructed, roused, enthused,

sandassiyamànaü samàdapiyamànaü
 and cheered by venerable Sàriputta

samuttejiyamànaü sampahaüsiyamànaü,
in countless ways with a Dhamma talk,

anupàdàya àsavehi cittaü vimu¤camànaü.
(and that) his mind was freed from the pollutants without attachment.

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 Sàriputta,
Then at that time venerable Sàriputta,

àyasmantaü Lakuõñakabhaddiyaü sekkhaü ma¤¤amàno,
thinking that venerable Bhaddiya the dwarf was still a trainee,

bhiyyosomattàya anekapariyàyena dhammiyà kathàya
 was instructing, rousing, enthusing, and cheering him

sandasseti samàdapeti samuttejeti sampahaseti.
in abundant and countless ways with a Dhamma talk.

Addasà kho Bhagavà àyasmantaü Sàriputtaü,
The Auspicious One saw venerable Sàriputta,

àyasmantaü Lakuõñakabhaddiyaü sekkhaü ma¤¤amànaü,
(who was) thinking that venerable Bhaddiya the dwarf was still a trainee,

bhiyyosomattàya anekapariyàyena dhammiyà kathàya
 instructing, rousing, enthusing, and cheering him

sandassentaü samàdapentaü samuttejentaü sampahaüsentaü.
in abundant and countless ways with a Dhamma talk.

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 Sàvatthiyà manussà yebhuyyena
Then at that time almost all the people in Sàvatthã

kàmesu ativelaü sattà, rattà giddhà gathità mucchità ajjhopannà,
clung exceedingly to sense pleasures, delighted, greedy, tied, infatuated, and indulgent,

sammattakajàtà kàmesu ² viharanti.
they dwelt having become completely intoxicated with sense pleasures.

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:

ßIdha bhante Sàvatthiyà manussà yebhuyyena
ßHere, reverend Sir, almost all the people in Sàvatthã

kàmesu ativelaü sattà, rattà giddhà gathità mucchità ajjhopannà,
cling exceedingly to sense pleasures, delighted, greedy, tied, infatuated, and indulgent,

sammattakajàtà kàmesu viharantãû ti.
they dwell having become completely intoxicated with sense pleasures.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 Sàvatthiyà manussà yebhuyyena
Then at that time almost all the people in Sàvatthã

kàmesu sattà, rattà giddhà gathità mucchità ajjhopannà andhãkatà, ⁴
clung to sense pleasures, delighted, greedy, tied, infatuated, indulgent and blinded,

sammattakajàtà kàmesu viharanti.
they dwelt having become completely intoxicated with sense pleasures.

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

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

Addasà kho Bhagavà Sàvatthiyà te manusse yebhuyyena
The Auspicious One saw that almost all the people in Sàvatthã

kàmesu satte, giddhe gathite mucchite ajjhopanne andhãkate,
clung to sense pleasures, delighted, greedy, tied, infatuated, indulgent and blinded,

sammattakajàte kàmesu viharante.
and dwelt having become completely intoxicated with sense pleasures.

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 Lakuõñakabhaddiyo
Then at that time venerable Bhaddiya the Dwarf

sambahulànaü bhikkhånaü piññhito piññhito
close behind many monks

yena Bhagavà tenupasaïkami.
went to the Auspicious One.

Addasà kho Bhagavà àyasmantaü Lakuõñakabhaddiyaü
The Auspicious One saw venerable Bhaddiya the Dwarf

dårato va sambahulànaü bhikkhånaü piññhito piññhito àgacchantaü,
coming while still far away close behind many monks,

dubbaõõaü duddasikaü okoñimakaü,
ugly, unsightly, and deformed,

yebhuyyena bhikkhånaü paribhåtaråpaü.
whom almost all of the monks ignored.

Disvàna, bhikkhå àmantesi:
Having seen (that), he addressed the monks, (saying):

ßPassatha no tumhe bhikkhave etaü bhikkhuü
ßDo you see, monks, that monk

dårato va sambahulànaü bhikkhånaü piññhito piññhito àgacchantaü
coming while still far away close behind many monks,

dubbaõõaü duddasikaü okoñimakaü
ugly, unsightly, and deformed,

yebhuyyena bhikkhånaü paribhåtaråpan?û-ti.
whom almost all of the monks ignore?û

ßEvaü bhante,û ti.
ßYes, reverend Sir.û

ßEso bhikkhave bhikkhu mahiddhiko mahànubhavo.
ßThat monk, monks, is one of great power and great majesty.

Na ca sà samàpatti sulabharåpà yà tena bhikkhunà asamàpannapubbà, ⁶
There is no well-gained attainment which has not been already attained by that monk,

yassatthàya kulaputtà sammad-eva agàrasmà anagàriyaü pabbajanti,
(including) that good for which sons of good family rightly go forth from the home to the homeless life,

tad-anuttaraü brahmacariyapariyosànaü,
that unsurpassed conclusion to the spiritual life,

diññheva dhamme sayaü abhi¤¤à sacchikatvà upasampajja viharatãû ti.
and he dwells having known, experienced, and attained it himself in this very life.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 àyasmà A¤¤àtakoõóa¤¤o
Then at that time venerable A¤¤àtakoõóa¤¤a (Koõóa¤¤a, he-who-knows)

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 tanhàsaïkhayavimuttiü paccavekkhamàno.
reflecting on his freedom through the complete destruction of craving.

Addasà kho Bhagavà àyasmantaü A¤¤àtakoõóa¤¤aü
The Auspicious One saw venerable A¤¤àtakoõóa¤¤a

avidåre nisinnaü, pallaïkaü àbhujitvà, ujuü kàyaü paõidhàya,
sat not far away, after folding his legs crosswise, and setting his body straight,

attano tanhàsaïkhayavimuttiü paccavekkhamànaü.
relecting on his freedom through the complete destruction of craving.

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

attano papa¤casa¤¤àsaïkhàpahàõaü paccavekkhamàno nisinno hoti.
was sitting reflecting on his own giving up of signs of conceptual diversification.

Atha kho Bhagavà attano papa¤casa¤¤àsaïkhàpahàõaü viditvà,
Then the Auspicious One, having understood his own giving up of signs of conceptual diversification,

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 Mahàkaccàno
Then at that time venerable Mahàkaccàna

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,

kàyagatàya satiyà ajjhattaü såpaññhitàya.
and was well established internally in mindfulness relating to the body.

Addasà kho Bhagavà àyasmantaü Mahàkaccànaü avidåre nisinnaü,
The Auspicious One saw venerable Mahàkaccàna was sitting not far away,

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

kàyagatàya satiyà ajjhattaü såpaññhitàya.
and was well established internally in mindfulness relating to the body.

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 Mallesu càrikaü caramàno
at one time the Auspicious One was walking on walking tour amongst the Mallas

mahatà Bhikkhusaïghena saddhiü
with a great community of monks

yena Thånaü nàma Mallànaü bràhmaõagàmo tad-avasari.
and arrived at the bràhmaõa village of the Mallas called Thåna.

Assosuü kho Thåneyyakà bràhmaõagahapatikà: ¹³
The bràhmaõa householders of Thåna heard:

ßSamaõo khalu bho Gotamo Sakyaputto
ßThe ascetic Gotama, the son of the Sakyans

Sakyakulà pabbajito, Mallesu càrikaü caramàno
who has gone forth from the Sakyan clan, is walking on walking tour amongst the Mallas

mahatà Bhikkhusaïghena saddhiü Thånaü anuppattoû ti,
with a great community of monks and has arrived at Thånaû,

udapànaü tiõassa ca bhusassa ¹⁴ ca yàva mukhato påresuü:
and they completely filled the well to the top with grass and chaff, (thinking):

ßMà te muõóakà samaõakà pànãyaü apaüsåû ti.
ßMay these shaveling ascetics not drink (our) drinking water.û

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.

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

ßIïgha me tvaü ânanda etamhà udapànà pànãyaü àharàû ti.
ßCome now, ânanda, bring drinking water from that well.û

Evaü vutte, àyasmà ânando Bhagavantaü etad-avoca:
After that was said, venerable ânanda said this to the Auspicious One:

ßIdàni so bhante udapàno Thåneyyakehi bràhmaõagahapatikehi
 ßNow the well, reverend Sir, has been filled to the top with grass and chaff

tiõassa ca bhusassa ca yàva mukhato purito:
by the bràhmaõa householders of Thåna, (thinking):

`Mà te muõóakà samaõakà pànãyaü apaüså' û ti.
`May these shaveling ascetics not drink (our) drinking water.' û

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

ßIïgha me tvaü ânanda etamhà udapànà pànãyaü àharàû ti.
ßCome now, ânanda, bring drinking water from that well.û

Evaü vutte, àyasmà ânando Bhagavantaü etad-avoca:
After that was said, venerable ânanda said this to the Auspicious One:

ßIdàni so bhante udapàno Thåneyyakehi bràhmaõagahapatikehi
 ßNow the well, reverend Sir, has been filled to the top with grass and chaff

tiõassa ca bhusassa ca yàva mukhato purito:
by the bràhmaõa householders of Thåna, (thinking):

`Mà te muõóakà samaõakà pànãyaü apaüså' û ti.
`May these shaveling ascetics not drink (our) drinking water.' û

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

ßIïgha me tvaü ânanda etamhà udapànà pànãyaü àharàû ti.
ßCome now, ânanda, bring drinking water from that well.û

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

pattaü gahetvà, yena so udapàno tenupasaïkami.
and taking the bowl, he went to the well.

Atha kho so udapàno àyasmante ânande upasaïkamante,
Then as venerable ânanda was going to that well,

sabbaü taü tiõa¤-ca bhusa¤-ca mukhato ovamitvà,
all the grass and chaff was thrown away from the top (of the well),

acchassa udakassa anàvilassa vippasannassa,
 and it stood full of transparent, undisturbed, clear water,

yàva mukhato påruto vissandento ma¤¤e aññhàsi.
to the top so that one might think it was overflowing.

Atha kho àyasmato ânandassa etad-ahosi:
Then it occurred to venerable ânanda:

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

Tathàgatassa mahiddhikatà mahànubhàvatà,
the Realised One's great power and great majesty,

ayaü hi so udapàno mayi upasaïkamante,
in that as I was going to that well,

sabbaü taü tiõa¤-ca bhusa¤-ca mukhato ovamitvà,
all the grass and chaff was thrown away from the top (of the well),

acchassa udakassa anàvilassa vippasannassa,
 and it stood full of transparent, undisturbed, clear water,

yàva mukhato påruto vissandento ma¤¤e aññhàsãû ti.
to the top so that one might think it was overflowing.û

Pattena pànãyaü àdàya yena Bhagavà tenupasaïkami,
After taking drinking water with a bowl he went to the Auspicious One,

upasaïkamitvà, Bhagavantaü etad-avoca:
and after going, he said this to the Auspicious One:

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

Tathàgatassa mahiddhikatà mahànubhàvatà,
the Realised One's great power and great majesty,

ayaü hi so udapàno mayi upasaïkamante,
in that as I was going to that well,

sabbaü taü tiõa¤-ca bhusa¤-ca mukhato ovamitvà,
all the grass and chaff was thrown away from the top (of the well),

acchassa udakassa anàvilassa vippasannassa,
 and it stood full of transparent, undisturbed, clear water,

yàva mukhato påruto vissandento ma¤¤e aññhàsã.
to the top so that one might think it was overflowing.

Pivatu Bhagavà pànãyaü! Pivatu Sugato pànãyan!û-ti.
Please drink the drinking water, Auspicious One! Please drink the drinking water, Fortunate One!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 Kosambiyaü viharati, Ghositàràme.
at one time the Auspicious One was dwelling near Kosambã, in Ghosita's Monastery.

Tena kho pana samayena Ra¤¤o Udenassa uyyànagatassa, ¹⁶
Then at that time when King Udena had gone to the pleasure park,

antepuraü daóóhaü hoti,
the inner quarters (of the palace) were burnt down,

pa¤ca ca itthisatàni kàlaïkatàni honti Sàmàvatippamukhàni.
and five hundred women died with (Queen) Sàmàvatã at their head.

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

pattacãvaram-àdàya, Kosambiü piõóàya pavisiüsu,
after picking up their bowl and robe, entered Kosambã for alms,

Kosambiü piõóàya caritvà, pacchàbhattaü piõóapàtapañikkantà,
and after walking for alms in Kosambã, 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 Ra¤¤o Udenassa uyyànagatassa, antepuraü daóóhaü,
ßHere, reverend Sir, when King Udena had gone to the pleasure park, the inner quarters (of the palace) were burnt down,

pa¤ca va itthisatàni kàlaïkatàni honti Sàmàvatippamukhàni.
and five hundred women died with (Queen) Sàmàvatã at their head.

Tàsaü bhante upàsikànaü kà gati, ko abhisamparàyo?û ti
What is the destination of the female lay followers, reverend Sir, what is their future state?û

ßSantettha bhikkhave upàsikàyo sotàpannà,
ßThere are in this, monks, female lay followers who are stream-enterers,

santi anàgàminiyo, santi sakadàgàminiyo,
there are once-returners, there are non-returners,

- sabbà tà bhikkhave upàsikàyo anipphalà kàlaïkatàû ti. ¹⁷
- none of those female lay followers died, monks, without (having attained some) result.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 BJT reads jinnaü, but this must be a mistake for chinnaü (the two characters are very similar in Sinhala); other editions reads chinnaü; and the commentary reads: upacchinnaü kammavaññaü na vattati na pavattati.

2 This is the locative used with instrumental sense; see Syntax Æ171.

3 I take sa¤¤ojane here as accusative plural, which is consonant with the other plurals in this verse, and which seems more natural than the locative singular of Masefield's translation: not beholding the sin in a fetter.

4 Ireland inadvertantly omits to translate andhãkatà here.

5 Pamattabandhu is an epithet of Màra. Ireland misses the allusion, and translates: bound in the bondage of negligence.

6 Masefield: ...such attainment as has not already been attained by this monk is not easily gained... Ireland: It is not easy to find any attainment which that bhikkhu has not already attained... Both seem to ignore the natural word order, whereas it seems clear that sulabharåpà qualifies samàpatti.

7 BJT reads nelaggo here, as does the SHB commentary. The Burmese texts and commentaries read nelaïgo as here; and Udànavarga (27-30) reads nelàïgaþ.

As the simile is about a chariot, we must take aïga here as referring to a chariot wheel (see Abhidhànappadãpikà-ñãkà, comment to vs. 373: rathassa aïgaü rathaïgaü), though the allusion, of course, is to Bhaddiya's (materially) faulty and (spiritually) faultless limbs.

8 PED is wrong to state that chamà is found only in oblique cases, here the commentary defines it as nominative: chamà pathavã.

9 The commentary wants to read: natthi latà, kuto paõõà? in its first explanation here, although it later allows the interpretation that follows the actual word order. Latà is regularly used as a synonym of taõhà, and that, especially given the nidàna, is clearly the allusion, though the commentary fails to note it.

10 BJT reads taü taü here, against the metre, when the second taü is not read in the commentary, and is not needed for the sense. ChS as here.

11 The commentary in both explanations offered here, seems to be taking assa as referring to the past, but this is not really acceptable, as assa must be an optative, and therefore relates to a possible future, in parallel to the next line. cf. Udànavarga (15-4) which reads: No ca syàn no ca me syàn.

12 Ireland translates these last 2 pàdayugas as conditionals: ßIf there had not been, there would not be for me; there will not be, and there will not be for me,û if he dwells upon that in graded steps in time he will pass beyond attachment; which is based on the commentarial reading of ce in cassa; but the natural syntax of the line suggests that the word is the conjunctive ca, not ce; cf. the Udànavarga line quoted in the previous note.

13 The commentary explains bràhmaõagahapatikà as a dvanda compound bràhmaõà ca gahapatikà ca, and goes on to state that the gahapatikà were of the vessà class, but this goes very much against the context of the discourse, and it seems better to take the compound as a kammadhàraya, as in the translation here.

Almost certainly the reason for trying to prevent the monks using the well is that they were vivaõõà, classless, and therefore considered polluting to the class-conscious bràhmaõas.

14 The genitive is being used in the sense of the instrumental here.

15 This is the ablative at point which, which is parallel to the locative, måle chetvà would have exactly the same meaning.

16 I take the phrase Ra¤¤o Udenassa uyyànagatassa, as a genitive absolute. Ireland's translation: the women's quarters in the royal park is incorrect.

17 Anipphala is a double negative, which sometimes occurs in Pàëi in emphatic sense. More literally the sentence reads: `all of those lay disciples died, monks, not without (having attained some) result'.

18 Masefield: looks as though it were capable; Ireland: only appears to be capable. Note however that SED gives the following definitions for bhavyaråpa: good figure or form; handsome, beautiful - which seems more appropriate here.

19 BJT reads Sassati viva khàyati, in the last line, which is grammatically incorrect.

This verse, especially the last line, is very difficult, the translation follows the main commentarial explanation, with the addition of `but' in brackets to give it some sort of sense.

Note that khàyati is a passive verb, and cannot be in construction with the nominative bàlo, which rules out Ireland's translation: to a fool...it appears to be eternal. The line passato natthi ki¤canaü, recurs in 8.2 below.

There is also a reading bhavaråpo va dissati in the commentary.