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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 bhikkhå Nibbànapañisaüyuttàya
 Then at that time the Auspicious One was instructing, rousing, enthusing, and cheering

dhammiyà kathàya sandasseti samàdapeti samuttejeti sampahaüseti.
the monks with a Dhamma talk connected with Emancipation.

Te ca bhikkhå aññhã katvà, manasikatvà,
Those monks, after making it their goal, applying their minds,

sabbaü cetaso samannàharitvà, ohitasotà dhammaü suõanti.
considering it with all their mind, were listening to Dhamma with an attentive ear.

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 bhikkhå Nibbànapañisaüyuttàya
 Then at that time the Auspicious One was instructing, rousing, enthusing, and cheering

dhammiyà kathàya sandasseti samàdapeti samuttejeti sampahaüseti.
the monks with a Dhamma talk connected with Emancipation.

Te ca bhikkhå aññhã katvà, manasikatvà,
Those monks, after making it their goal, applying their minds,

sabbaü cetaso samannàharitvà, ohitasotà dhammaü suõanti.
considering it with all their mind, were listening to Dhamma with an attentive ear.

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 bhikkhå Nibbànapañisaüyuttàya
 Then at that time the Auspicious One was instructing, rousing, enthusing, and cheering

dhammiyà kathàya sandasseti samàdapeti samuttejeti sampahaüseti.
the monks with a Dhamma talk connected with Emancipation.

Te ca bhikkhå aññhã katvà, manasikatvà,
Those monks, after making it their goal, applying their minds,

sabbaü cetaso samannàharitvà, ohitasotà dhammaü suõanti.
considering it with all their mind, were listening to Dhamma with an attentive ear.

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 bhikkhå Nibbànapañisaüyuttàya
 Then at that time the Auspicious One was instructing, rousing, enthusing, and cheering

dhammiyà kathàya sandasseti samàdapeti samuttejeti sampahaüseti.
the monks with a Dhamma talk connected with Emancipation.

Te ca bhikkhå aññhã katvà, manasikatvà,
Those monks, after making it their goal, applying their minds,

sabbaü cetaso samannàharitvà, ohitasotà dhammaü suõanti.
considering it with all their mind, were listening to Dhamma with an attentive ear.

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, yena Pàvà tad-avasari.
with a great community of monks, and arrived at Pàva.

Tatra sudaü Bhagavà Pàvàyaü viharati,
There the Auspicious One dwelt near Pàva,

Cundassa kammàraputtassa ⁸ ambavane.
in Cunda the smith's mango wood.

Assosi kho Cundo kammàraputto:
Cunda the smith heard:

ßBhagavà kira Mallesu càrikaü caramàno
ßThe Auspicious One, it seems, is walking on walking tour amongst the Mallas

mahatà Bhikkhusaïghena saddhiü, Pàvaü anuppatto,
with a great community of monks, and has arrived at Pàva,

Pàvàyaü viharati mayhaü ambavaneû ti.
and is dwelling near Pàva, in my mango wood.û

Atha kho Cundo kammàraputto yena Bhagavà tenupasaïkami,
Then Cunda the smith 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 Cundaü kammàraputtaü Bhagavà
While Cunda the smith sat on one side the Auspicious One

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

Atha kho Cundo kammàraputto Bhagavatà,
 Then Cunda the smith, 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

Adivàsesi Bhagavà tunhãbhàvena.
The Auspicious One consented by maintaining silence.

Atha kho Cundo kammàraputto Bhagavato adhivàsanaü viditvà,
Then Cunda the smith, 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 Cundo kammàraputto tassà rattiyà accayena,
Then with the passing of that night, Cunda the smith,

sake nivesane paõãtaü khàdanãyaü bhojanãyaü pañiyàdàpetvà,
in his own residence, having had excellent comestibles and edibles made ready,

pahåta¤-ca såkaramaddavaü,
and an abundance of tender pork,

Bhagavato kàlaü àrocàpesi: ⁹ ßKàlo bhante niññhitaü bhattanû-ti.
had the time accounced 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 Cundassa kammàraputtassa nivesanaü tenupasaïkami,
went to the residence of Cunda the smith,

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

Nisajja kho Bhagavà Cundaü kammàraputtaü àmantesi:
Having sat down the Auspicious One addressed Cunda the smith, (saying):

ßYaü te Cunda såkaramaddavaü pañiyattaü tena maü parivisa,
ßServe me with the tender pork you have prepared, Cunda,

yaü pana¤¤aü khàdanãyaü bhojanãyaü pañiyattaü,
 but serve the Community of monks with the other comestibles and eatables,

tena Bhikkhusaïghaü parivisàti.
which have been prepared.

ßEvaü bhante,û ti kho Cundo kammàraputto Bhagavantaü pañissutvà,
ßYes, reverend Sirû, said Cunda the smith, and after replying to the Auspicious One,

yaü ahosi såkaramaddavaü pañiyattaü, tena Bhagavantaü parivisi,
he served the Auspicious One with the tender pork that had been prepared,

yaü pana¤¤aü khàdanãyaü bhojanãyaü pañiyattaü,
but served the Community of monks with the other comestibles and eatables,

tena Bhikkhusaïghaü parivisi.
which had been prepared.

Atha kho Bhagavà Cundaü kammàraputtaü àmantesi:
Then the Auspicious One addressed Cunda the smith, (saying):

ßYaü te Cunda såkaramaddavaü avasiññhaü taü sobbhe nikhaõàhi,
ßThrow that left over tender pork into a pit, Cunda,

nàhaü taü Cunda passàmi,
(for) I do not see, Cunda,

sadevake loke samàrake sabrahmake,
in the world with its devas, Màra, and Brahmà,

sassamaõabràhmaõiyà pajàya sadevamanussàya,
in this generation with its ascetics and bràhmaõas, princes and men,

yassa taü paribhuttaü sammà pariõàmaü gaccheyya,
anyone who, having eaten it, could completely digest it,

a¤¤atra Tathàgatenàû ti.
except for a Realised One.û

ßEvaü bhante,û ti kho Cundo kammàraputto Bhagavato pañissutvà,
ßYes, reverend Sirû, said Cunda the smith, and after replying to the Auspicious One,

yaü ahosi såkaramaddavaü avasiññhaü taü sobbhe nikhaõitvà,
and throwing what was left over of that tender pork into a pit,

yena Bhagavà tenupasaïkami,
he 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 Cunda kammàraputtaü Bhagavà,
 While sat on one side the Auspicious One,

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

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

Atha kho Bhagavato, Cundassa kammàraputtassa bhattaü bhuttàvissa,
Then for the Auspicious One, after eating Cunda the smith's food,

kharo àbàdho uppajji, lohitapakkhandikà,
a painful affliction arose, dysentery,

bàëhà vedanà vattanti màraõantikà.
and strong feelings occurred, such as end in death.

Tatra sudaü Bhagavà sato sampajàno adhivàsesi aviha¤¤amàno.
There the Auspicious One, mindful and clearly knowing, bore (those pains) without being troubled.

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

ßâyàm' ânanda yena Kusinàrà tenupasaïkamissàmàû ti.
ßCome, ânanda, let us go to Kusinàra.û

ßEvaü bhante,û ti kho àyasmà ânando Bhagavato paccassosi. ¹⁰
ßYes, reverend Sirû, venerable ânanda replied to the Auspicious One.

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

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

upasaïkamitvà àyasmantaü ânandaü àmantesi:
and after going, he addressed venerable ânanda, (saying):

ßIïgha me tvaü ânanda catugguõaü saïghàñiü pa¤¤àpehi,
ßCome now, ânanda, prepare the outer robe folded in four for me,

kilantosmi ânanda nisãdissàmãû ti.
I am weary, ânanda, and will sit down.û

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

catuggunaü saïghàñiü pa¤¤àpesi, nisãdi Bhagavà pa¤¤atte àsane.
he prepared the outer robe folded in four, and the Auspicious One 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 pànãyaü àhara,
ßCome now, ânanda, bring drinking water,

pipàsitosmi ânanda pivissàmãû ti.
I am thirsty, ânanda, and will drink.û

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

ßIdàni bhante pa¤camattàni sakañasatàni atikkantàni,
ßJust now, reverend Sir, five hundred wagons have passed by,

taü cakkacchinnaü udakaü parittaü luëitaü àvilaü sandati.
and the little water that flows, having been churned by the wheels, is stirred up and disturbed.

Ayaü bhante Kukutthà nadã avidåre,
The Kukutthà river is not far away,

acchodakà sàtodakà sãtodakà setodakà supatitthà ramaõãyà,
with transparent water, agreeable water, cool water, pure water, with beautiful banks, a delightful (place),

ettha Bhagavà pànãya¤-ca pivissati gattàni ca sãtikarissatãû ti.
there the Auspicious One can drink drinking water, and can cool his limbs.û

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

ßIïgha me tvaü ânanda pànãyaü àhara,
ßCome now, ânanda, bring drinking water,

pipàsitosmi ânanda pivissàmãû ti.
I am thirsty, ânanda, and will drink.û

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

ßIdàni bhante pa¤camattàni sakañasatàni atikkantàni,
ßJust now, reverend Sir, five hundred wagons have passed by,

taü cakkacchinnaü udakaü parittaü luëitaü àvulaü sandati.
and the little water that flows, having been churned by the wheels, is stirred up and disturbed.

Ayaü bhante kukutthà nadã avidåre,
The Kukutthà river is not far away,

acchodakà sàtodakà sãtodakà setodakà supatitthà ramaõãyà,
with transparent water, agreeable water, cool water, pure water, with beautiful banks, a delightful (place),

ettha Bhagavà pànãya¤-ca pivissati gattàni ca sãtikarissatãû ti.
there the Auspicious One can drink drinking water, and can cool his limbs.û

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

ßIïgha me tvaü ânanda pànãyaü àhara,
ßCome now, ânanda, bring drinking water,

pipàsitosmi ânanda pivissàmãû ti.
I am thirsty, ânanda, and will drink.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 sà nadã tenupasaïkami.
and taking the bowl, he went to the river.

Atha kho sà nadã cakkacchinnà parittà luëità àvilà sandamànà,
Then that little river that was flowing, which had been churned by the wheels, and was stirred up and disturbed,

àyasmante ànande upasaïkamante, acchà vippasannà anàvilà sandati.
as venerable ânanda was going, flowed transparent, clear, undisturbed.

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,

aya¤-hi sà nadã cakkacchinnà parittà luëità àvilà sandamànà,
in that that little river that is flowing, which has been churned by wheels, and is stirred up and disturbed,

mayi upasaïkamante, acchà vippasannà anàvilà sandatãû ti.
as I was going, flowed transparent, clear, and undisturbed.û

Pattena pànãyaü àdàya yena Bhagavà tenupasaïkami,
After taking a bowl of drinking water 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,

aya¤-hi sà bhante nadã cakkacchinnà parittà luëità àvilà sandamànà,
in that that little river that is flowing, which has been churned by wheels, and is stirred up and disturbed,

mayi upasaïkamante, acchà vippasannà anàvilà sandati.
as I was going, flowed transparent, clear, and undisturbed.

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 pànãyaü apàsi.
Then the Auspicious One drank the drinking water.

Atha kho Bhagavà mahatà Bhikkhusaïghena saddhiü
Then the Auspicious One with a great Community of monks

yena Kukutthà nadã tenupasaïkami,
went to the river Kukutthà,

upasaïkamitvà, Kukutthaü nadiü ajjhogàhetvà,
and after going, and entering into the river Kukutthà,

nahàtvà ca pivitvà ca paccuttaritvà yena ambavanaü tenupasaïkami,
bathing, and drinking, and coming back out, went to the mango wood,

upasaïkamitvà, àyasmantaü Cundakaü àmantesi:
and after going, he addressed venerable Cundaka, (saying):

ßIïgha me tvaü Cundaka catugguõaü saïghàñiü pa¤¤àpehi,
ßCome now, Cundaka, prepare the outer robe folded in four for me,

kilantosmi Cundaka nipajjissàmãû ti.
I am weary, Cundaka, and will lie down.û

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

catugguõaü saïghàñiü pa¤¤àpesi.
he prepared the outer robe folded in four.

Atha kho Bhagavà dakkhiõena passena sãhaseyyaü kappesi,
Then the Auspicious One, after lying down on his right side in the lion's posture,

pàde pàdaü accàdhàya sato sampajàno uññhànasa¤¤aü manasikaritvà.
placing one foot on the top of the other, mindful and clearly knowing, having applied his mind to the thought of rising.

âyasmà pana Cundako tattheva Bhagavato purato nisãdi.
And venerable Cundaka sat down right there in front of the Auspicious One.

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

ßSiyà kho pan' ânanda,
ßIt may be, ânanda,

Cundassa kammàraputtassa koci vippañisàraü upadaheyya:
that someone will cause remorse for the smith Cunda, (saying):

`Tassa te àvuso Cunda alàbhà, tassa te àvuso Cunda dulladdhaü,
`There are no gains for you, friend Cunda, it is not a good gain for you, friend Cunda,

yassa te Tathàgato pacchimaü piõóapàtaü bhu¤jitvà parinibbuto' ti.
in that the Realised One, after eating his last almsfood from you, attained complete emancipation.'

Cundassa ânanda kammàraputtassa evaü vippañisàro pañivinodetabbo:
(If) there is remorse for Cunda the smith, ânanda, drive it out in this way, (saying):

`Tassa te àvuso Cunda làbhaü, tassa te àvuso Cunda suladdhaü,
` There are certainly gains for you, friend Cunda, it is a good gain for you, friend Cunda,

yassa te Tathàgato pacchimaü piõóapàtaü bhu¤jitvà parinibbuto.
in that the Realised One, after eating his last almsfood from you, attained complete emancipation.

Sammukhà metaü àvuso Cunda Bhagavato sutaü,
I heard this face to face with the Auspicious One, friend Cunda,

sammukhà pañiggahitaü:
I learned it face to face:

ßDveme piõóapàtà samasamaphalà samasamavipàkà ativiya,
ßThere are these two almsfoods which have the same excellent fruit, have the same excellent result,

a¤¤ehi piõóapàtehi ¹⁵ mahapphalatarà ca mahànisaüsatarà ca.
that is a greater fruit, a greater result than other almsfood.

Katame dve?
Which two?

Ya¤-ca piõóapàtaü bhu¤jitvà, Tathàgato
That almsfood which, after eating, the Realised One

anuttaraü Sammàsambodhiü abhisambujjhati;
awakens to the unsurpassed Perfect Awakening;

ya¤-ca piõóapàtaü bhu¤jitvà, Tathàgato
and that almsfood which, after eating, the Realised One

anupàdisesàya Nibbànadhàtuyà parinibbàyati. ¹⁶
attains complete emancipation in the Emancipation-element which has no basis for attachment remaining.

Ime dve piõóapàtà samasamaphalà samasamavipàkà ativiya
These are the two almsfoods which have the same excellent fruit, have the same excellent result,

a¤¤ehi piõóapàtehi mahapphalatarà ca mahànisaüsatarà ca.
that is a greater fruit, a greater result than other almsfood.

âyusaüvattanikaü àyasmatà Cundena
 Friend Cunda the smith has accumulated

kammàraputtena kammaü upacitaü,
a (good) deed that is conducive to long life,

vaõõasaüvattanikaü àyasmatà Cundena
 friend Cunda the smith has accumulated

kammàraputtena kammaü upacitaü,
a (good) deed that is conducive to beauty,

sukhasaüvattanikaü àyasmatà Cundena
 friend Cunda the smith has accumulated

kammàraputtena kammaü upacitaü,
a (good) deed that is conducive to happiness,

yasasaüvattanikaü àyasmatà Cundena
 friend Cunda the smith has accumulated

kammàraputtena kammaü upacitaü,
a (good) deed that is conducive to fame,

saggasaüvattanikaü àyasmatà Cundena
 friend Cunda the smith has accumulated

kammàraputtena kammaü upacitaü,
a (good) deed that is conducive to heaven,

àdhipateyyasaüvattanikaü àyasmatà Cundena
 friend Cunda the smith has accumulated

kammàraputtena kammaü upacitanû-ti.
a (good) deed that is conducive to sovereignty.û

Cundassa ânanda kammàraputtassa
(If) there is remorse for Cunda the smith, ânanda,

evaü vippañisàro pañivinodetabbo!û ti
you should drive it out in this way!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 Magadhesu càrikaü caramàno
at one time the Auspicious One was walking on walking tour amongst the Magadhans

mahatà Bhikkhusaïghena saddhiü, yena Pàñaligàmo tad-avasari.
with a great community of monks, and arrived at Pàñaligàma.

Assosuü kho Pàñaligàmiyà upàsakà:
The lay followers of Pàñaligàma heard:

ßBhagavà kira Magadhesu càrikaü caramàno
ßThe Auspicious One, it seems, is walking on walking tour amongst the Magadhans

mahatà Bhikkhusaïghena saddhiü Pàñaligàmaü anuppattoû ti.
with a great community of monks, and has arrived at Pàñaligàma.û

Atha kho Pàñaligàmiyà upàsakà yena Bhagavà tenupasaïkamiüsu,
Then the lay followers of Pàñaligàma 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
While sat on one side

Pàñaligàmiyà upàsakà Bhagavantaü etad-avocuü:
the lay followers of Pàñaligàma said this to the Auspicious One:

ßAdhivàsetu no bhante Bhagavà àvasathàgàranû-ti.
ßMay the Auspicious One consent, reverend Sir, to (stay in) our rest house.û

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

Atha kho Pàñaligàmiyà upàsakà Bhagavato adhivàsanaü viditvà,
Then the lay followers of Pàñaligàma, having understood the Auspicious One's consent,

uññhàyàsanà, Bhagavantaü abhivàdetvà, padakkhiõaü katvà,
after rising from their seats, worshipping and circumambulating the Auspicious One,

yena àvasathàgàraü tenupasaïkamiüsu,
went to their rest house,

upasaïkamitvà, sabbasanthariü àvasathàgàraü santharitvà,
and after going, and spreading (the mats) so that in all over the rest house was spread,

àsanàni pa¤¤àpetvà, udakamaõikaü patiññhàpetvà,
preparing the seats, setting up the water-pot,

telappadãpaü àropetvà, ¹⁷ yena Bhagavà tenupasaïkamiüsu,
and lighting the oil-lamp, went to the Auspicious One,

upasaïkamitvà Bhagavantaü abhivàdetvà, ekamantaü aññhaüsu.
and after going and worshipping the Auspicious One, they stood on one side.

Ekamantaü ñhità kho
While stood on one side

Pàñaligàmiyà upàsakà Bhagavantaü etad-avocuü:
the lay followers of Pàñaligàma said this to the Auspicious One:

ßSabbasantharisanthataü bhante àvasathàgàraü,
ßThe rest house has been spread all over with mats, reverend Sir,

àsanàni pa¤¤attàni, udakamaõiko patiññhàpito, telappadãpo àropito,
the seats are prepared, the water-pot is set up, and the oil-lamp is lit,

yassa dàni bhante Bhagavà kàlaü ma¤¤atãû ti.
now is the time for whatever the Auspicious One is thinking, reverend Sir.'

Atha kho Bhagavà nivàsetvà, pattacãvaram-àdàya,
Then the Auspicious One, having dressed in the morning time, after picking up his bowl and robe,

saddhiü Bhikkhusaïghena, yena àvasathàgàraü tenupasaïkami,
together with the Community of monks, went to the rest house,

upasaïkamitvà, pàde pakkhàletvà, àvasathàgàraü pavisitvà,
and after going, washing his feet, and entering the rest house,

majjhimaü thambhaü nissàya puratthàbhimukho nisãdi,
he sat down near to the middle pillar, facing the East,

Bhikkhusaïgho pi kho pàde pakkhàletvà, àvasathàgàraü pavisitvà,
and the Community of monks, having washed their feet, and entering the rest house,

pacchimaü bhittiü nissàya puratthàbhimukho nisãdi,
sat down near the West wall, facing the East,

Bhagavantaü yeva purekkhatvà.
having the Auspicious One at the front.

Pàñaligàmiyà pi kho upàsakà, pàde pakkhaletvà,
Also the lay followers of Pàñaligàma, having washed their feet,

àvasathàgàraü pavisitvà, puratthimaü bhittiü nissàya
 entered the rest house, sat down near the East wall,

pacchimàbhimukhà nisãdiüsu, Bhagavantaü yeva purekkhatvà.
facing the West, having the Auspicious One at the front.

Atha kho Bhagavà pàñaligàmiye upàsake àmantesi:
Then the Auspicious One addressed the lay followers of Pàñaligàma, (saying):

ßPa¤cime gahapatayo àdãnavà dussãlassa sãlavipattiyà.
ßThere are these five dangers, householders, for one lacking in virtue, for one who has lost his virtue.

Katame pa¤ca?
What are the five?

Ime kho gahapatayo pa¤ca àdãnavà dussãlassa sãlavipattiyà ti.
These are the five dangers, householders, for one lacking in virtue, for one who has lost his virtue.

Pa¤cime gahapatayo ànisaüsà sãlavato sãlasampadàya.
There are these are the five advantages, householders, to one who is virtuous, to one accomplished in virtue.

Katame pa¤ca?
What are the five?

Ime kho gahapatayo pa¤ca ànisaüsà sãlavato sãlasampadàyàû ti.
These are the five advantages, householders, for one who is virtuous, for one accomplished in virtue.û

Atha kho Bhagavà, Pàñaligàmiye upàsake,
 Then the Auspicious One, after instructing, rousing,

bahud-eva rattiü dhammiyà kathàya,
 enthusing, and cheering the lay followers of Pàñaligàma

sandassetvà samàdapetvà samuttejetvà sampahaüsetvà, uyyojesi:
for most of the night with a Dhamma talk, dismissed them, (saying):

ßAbhikkantà kho gahapatayo ratti,
ßThe night has passed, householders,

yassa dàni tumhe kàlaü ma¤¤athàû ti.
now is the time for whatever you are thinking.û

Atha kho Pàñaligàmiyà upàsakà,
Then the lay followers of Pàñaligàma,

Bhagavato bhàsitaü abhinanditvà anumoditvà, uññhàyàsanà,
after greatly rejoicing and gladly receiving this word of the Auspicious One, rising from their seats,

Bhagavantaü abhivàdetvà padakkhiõaü katvà, pakkamiüsu.
worshipping and circumambulating the Auspicious One, went away.

Atha kho Bhagavà, acirapakkantesu Pàñaligàmiyesu upàsakesu,
Then the Auspicious One, not long after the lay followers of Pàñaligàma had gone,

su¤¤àgàraü pàvisi.
entered an empty place.

Tena kho pana samayena Sunãdha-Vassakàrà Magadhamahàmattà
Then at that time the Magadhan chief ministers Sunãdha and Vassakàra

Pàñaligàme nagaraü màpenti Vajjinaü pañibàhàya.
were building up a city at Pàñaligàma to ward off the Vajjians.

Tena kho pana samayena sambahulà devatàyo, sahassasahasseva,
Then at that time a great many devatàs, thousands upon thousands,

Pàñaligàme vatthåni pariggaõhanti.
were taking possession of grounds at Pàñaligàma.

Yasmiü padese mahesakkhà devatà vatthåni pariggaõhanti,
In that place where the great devatàs took possession of grounds,

mahesakkhànaü tattha ra¤¤aü ràjamahàmattànaü
there for powerful rulers and great royal ministers

cittàni namanti nivesanàni màpetuü.
minds inclined to building up residences.

Yasmiü padese majjhimà devatà vatthåni pariggaõhanti,
In that place where the middling devatàs took possession of grounds,

majjhimànaü tattha ra¤¤aü ràjamahàmattànaü
there for middling rulers and middling royal ministers

cittàni namanti nivesanàni màpetuü.
minds inclined to building up residences.

Yasmiü padese nãcà devatà vatthåni pariggaõhanti,
In that place where the lower devatàs took possession of grounds,

nãcànaü tattha ra¤¤aü ràjamahàmattànaü
there for lower rulers and lower royal ministers

cittàni namanti nivesanàni màpetuü.
minds inclined to building up residences.

Addasà kho Bhagavà dibbena cakkhunà,
The Auspicious One saw with his divine-eye,

visuddhena atikkantamànusakena,
which is purified, and surpasses that of men,

tà devatàya sahassasahasseva Pàñaligàme vatthåni pariggaõhantiyo.
that those devatàs, thousands upon thousands, were taking possession of grounds at Pàñaligàma.

Yasmiü padese mahesakkhà devatà vatthåni pariggaõhanti,
In that place where the great devatàs took possession of grounds,

mahesakkhànaü tattha ra¤¤aü ràjamahàmattànaü
there for powerful rulers and great royal ministers

cittàni namanti nivesanàni màpetuü.
minds inclined to building up residences.

Yasmiü padese majjhimà devatà vatthåni pariggaõhanti,
In that place where the middling devatàs took possession of grounds,

majjhimànaü tattha ra¤¤aü ràjamahàmattànaü
there for middling rulers and middling royal ministers

cittàni namanti nivesanàni màpetuü.
minds inclined to building up residences.

Yasmiü padese nãcà devatà vatthåni pariggaõhanti,
In that place where the lower devatàs took possession of grounds,

nãcànaü tattha ra¤¤aü ràjamahàmattànaü
there for lower rulers and lower royal ministers

cittàni namanti nivesanàni màpetun-ti.
minds inclined to building up residences.

Atha kho Bhagavà tassà rattiyà paccåsasamaye paccuññhàya,
Then towards the time of dawn, having risen from his seat, the Auspicious One

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

ßKo nu kho ânanda Pàñaligàme nagaraü màpetã?û ti.
ßNow who, ânanda, is building a city at Pàñaligàma?û

ßSunãdha-Vassakàrà bhante Magadhamahàmattà
ßThe Magadhan chief ministers Sunãdha and Vassakàra, reverend Sir,

Pàñaligàme nagaraü màpenti Vajjinaü pañibàhàyàû ti.
are building up a city at Pàñaligàma to ward off the Vajjians.û

ßSeyyathà pi ânanda devehi Tàvatiüsehi saddhiü mantetvà,
ßIt is just as though, ânanda, they had consulted with the Tàvatiüsa devas,

evam-eva kho ânanda Sunãdha-Vassakàrà Magadhamahàmattà,
in the same way, ânanda, the Magadhan chief ministers Sunãdha and Vassakàra,

Pàñaligàme nagaraü màpenti Vajjinaü pañibàhàya.
are building up a city at Pàñaligàma to ward off the Vajjians.

Idhàhaü ânanda addasaü dibbena cakkhunà,
Here, ânanda, I saw with my divine-eye,

visuddhena atikkantamànusakena
which is purified, and surpasses that of men,

sambahulà devatàyo sahassasahasseva,
that a great many devatàs, thousands upon thousands,

Pàñaligàme vatthåni pariggaõhantiyo.
were taking possession of grounds at Pàñaligàma.

Yasmiü padese mahesakkhà devatà vatthåni pariggaõhanti,
In that place where the great devatàs took possession of grounds,

mahesakkhànaü tattha ra¤¤aü ràjamahàmattànaü
there for powerful rulers and great royal ministers

cittàni namanti nivesanàni màpetuü.
minds inclined to building up residences.

Yasmiü padese majjhimà devatà vatthåni pariggaõhanti,
In that place where the middling devatàs took possession of grounds,

majjhimànaü tattha ra¤¤aü ràjamahàmattànaü
there for middling rulers and middling royal ministers

cittàni namanti nivesanàni màpetuü.
minds inclined to building up residences.

Yasmiü padese nãcà devatà vatthåni pariggaõhanti,
In that place where the lower devatàs took possession of grounds,

nãcànaü tattha ra¤¤aü ràjamahàmattànaü
there for lower rulers and lower royal ministers

cittàni namanti nivesanàni màpetun-ti.
minds inclined to building up residences.

Yàvatà ânanda Ariyaü àyatanaü, yàvatà vaõippatho, ¹⁹
For as long, ânanda, as there is an Ariyan sphere (of influence), for as long as there is trade,

idaü agganagaraü bhavissati Pàñaliputtaü puñabhedanaü. ²⁰
this basket-opening Pàñaliputta will be the chief city.

Pàñaliputtassa kho ânanda tayo antaràyà bhavissanti:
Fot Pàñaliputta, ânanda, there will be three dangers:

aggito và udakato và mithubhedato vàû ti. ²¹
from fire and from water and from the breaking of an alliance.û

Atha kho Sunãdha-Vassakàrà Magadhamahàmattà
Then the Magadhan chief ministers Sunãdha and Vassakàra

yena Bhagavà tenupasaïkamiüsu,
went to the Auspicious One,

upasaïkamitvà, Bhagavatà saddhiü sammodiüsu,
and after going, they exchanged greetings with the Auspicious One

sammodanãyaü kathaü sàràõãyaü vãtisàretvà, ekamantaü aññhaüsu.
and after exchanging courteous talk and greetings, they stood on one side.

Ekamantaü ñhità kho Sunãdha-Vassakàrà Magadhamahàmattà
While stood on one side the Magadhan chief ministers Sunãdha and Vassakàra

Bhagavantaü etad-avocuü:
said this to the Auspicious One:

ßAdhivàsetu no bhavaü Gotamo,
ßPlease consent to us, dear Gotama,

ajjatanàya ²² bhattaü saddhiü Bhikkhusaïghenàû ti.
(giving) a meal today to the Auspicious One, together with the Community of monks.û

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

Atha kho Sunãdha-Vassakàrà Magadhamahàmattà
Then the Magadhan chief ministers Sunãdha and Vassakàra

Bhagavato adhivàsanaü viditvà, yena sako àvasatho tenupasaïkamiüsu,
having understood the Auspicious One's consent, went to their own dwelling,

upasaïkamitvà, sake àvasathe
and after going, in their own dwellings

paõãtaü khàdanãyaü bhojanãyaü pañiyàdàpetvà,
having had excellent comestibles and edibles made ready,

Bhagavato kàlaü àrocesuü: ²³ ßKàlo bho Gotama niññhitaü bhattanû-ti.
announced the time to the Auspicious One, (saying): ßIt is time, dear Gotama, 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 Sunãdha-Vassakàrànaü Magadhamahàmattànaü
 went to the dwelling of the Magadhan chief ministers

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

Atha kho Sunãdha-Vassakàrà Magadhamahàmattà
Then the Magadhan chief ministers Sunãdha and Vassakàra

Buddhapamukhaü Bhikkhusaïghaü panãtena
 with their own hands served and satisfied the Community of monks with the Buddha at its head

khàdanãyena bhojanãyena sahatthà santappesuü sampavàresuü.
with excellent comestibles and edibles.

Atha kho Sunãdha-Vassakàrà Magadhamahàmattà,
Then the Magadhan chief ministers Sunãdha and Vassakàra,

Bhagavantaü bhuttàviü onãtapattapàõiü,
when the Auspicious One had eaten and washed his hand and bowl,

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

Ekamantaü nisinne kho Sunãdha-Vassakàre Magadhamahàmatte Bhagavà
 While sat on one side the Auspicious One rejoiced the Magadhan chief ministers Sunãdha and Vassakàra

imàhi gàthàhi anumodi:
with these verses:

Atha kho Bhagavà Sunãdha-Vassakàrànaü Magadhamahàmattànaü
 Then the Auspicious One after rejoicing the Magadhan chief ministers Sunãdha and Vassakàra

imàhi gàthàhi anumoditvà, uññhàyàsanà, pakkàmi.
with these verses, and rising from his seat, went away.

Tena kho pana samayena Sunãdha-Vassakàrà Magadhamahàmattà
Then at that time the Magadhan chief ministers Sunãdha and Vassakàra

Bhagavantaü piññhito piññhito anubaddhà honti:
were following close behind the Auspicious One, (thinking):

ßYenajja samaõo Gotame dvàrena nikkhamissati
ßThat gate by which the ascetic Gotama leaves

taü Gotamadvàraü nàma bhavissati,
will get the name the Gotama Gate,

yena titthena Gaïgaü nadiü tarissati
and that ford by which he crosses the river Gaïgà

taü Gotamatitthaü nàma bhavissatãû ti.
will get the name the Gotama Ford.û

Atha kho Bhagavà yena dvàrena nikkhami,
Then that gate by which the Auspicious One left

taü Gotamadvàraü nàma ahosi,
got the name the Gotama Gate,

atha kho Bhagavà yena Gaïgà nadã tenupasaïkami.
then the Auspicious One went to the river Gaïgà.

Tena kho pana samayena Gaïgà nadã pårà hoti samatittikà kàkapeyyà.
Then at that time the river Gaïgà was full to the brim, and could be drunk from by crows (perched on the bank).

Appekacce manussà nàvaü pariyesanti,
Some of the people were seeking boats,

appekacce uëumpaü pariyesanti,
some were seeking floats,

appekacce kullaü bandhanti, apàràpàraü gantukàmà.
and some were binding rafts, desiring to go from this shore to the shore beyond.

Atha kho Bhagavà seyyathà pi nàma balavà puriso
Then the Auspicious One, just as a strong man

sammi¤jitaü và bàhaü pasàreyya, pasàritaü và bàhaü sammi¤¤eyya,
might stretch out a bent arm, or bend in an outstretched arm,

evam-eva Gaïgàya nadiyà orimatãre antarahito,
so did he vanish from the near bank of the river Gaïgà,

pàrimatãre paccuññhàsi saddhiü Bhikkhusaïghena.
and reappeared on the far bank, together with the Community of monks.

Addasà kho Bhagavà te manusse, appekacce nàvaü pariyesante,
The Auspicious One saw those people, some seeking boats,

appekacce uëumpaü pariyesante,
some seeking floats,

appekacce kullaü bandhante, apàràpàraü gantukàme.
and some binding rafts, desiring to go from this shore to the shore beyond.

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 addhànamaggapañipanno hoti
at one time the Auspicious One was going along the high road amongst the Kosalans

àyasmatà Nàgasamàlena pacchàsamaõena.
with venerable Nàgasamàla as the ascetic who followed behind him.

Addasà kho àyasmà Nàgasamàlo antaràmagge dvedhàpathaü,
The venerable Nàgasamàla saw two paths on the road,

disvàna, Bhagavantaü etad-avoca:
and having seen (that), he said this to the Auspicious One:

ßAyaü bhante Bhagavà pantho iminà gacchàmàû ti.
ßThis is the path, reverend Sir, let us go by this one, Auspicious One.û

Evaü vutte, Bhagavà àyasmantaü Nàgasamàlaü etad-avoca:
After that was said, the Auspicious One said this to venerable Nàgasamàla:

ßAyaü Nàgasamàla pantho iminà gacchàmàû ti.
ßThis is the path, Nàgasamàla, let us go by this one.û

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

ßAyaü bhante Bhagavà pantho iminà gacchàmàû ti.
ßThis is the path, reverend Sir, let us go by this one, Auspicious One.û

Evaü vutte, Bhagavà àyasmantaü Nàgasamàlaü etad-avoca:
After that was said, the Auspicious One said this to venerable Nàgasamàla:

ßAyaü Nàgasamàla pantho iminà gacchàmàû ti.
ßThis is the path, Nàgasamàla, let us go by this one.û

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

ßAyaü bhante Bhagavà pantho iminà gacchàmàû ti.
ßThis is the path, reverend Sir, let us go by this one, Auspicious One.û

Evaü vutte, Bhagavà àyasmantaü Nàgasamàlaü etad-avoca:
After that was said, the Auspicious One said this to venerable Nàgasamàla:

ßAyaü Nàgasamàla pantho iminà gacchàmàû ti.
ßThis is the path, Nàgasamàla, let us go by this one.û

Atha kho àyasmà Nàgasamàlo,
Then venerable Nàgasamàla,

Bhagavato pattacãvaraü tattheva chamàyaü nikkhipitvà pakkàmi:
having put the Auspicious One's bowl and robe on the floor right there (and then), went away, (saying):

ßIdaü bhante Bhagavato pattacãvaranû-ti.
ßThis is the Auspicious One's bowl and robe, reverend Sir.û

Atha kho àyasmato Nàgasamàlassa tena panthena gacchantassa,
Then as venerable Nàgasamàla was going along by that path,

antaràmagge corà nikkhamitvà, hatthehi ca pàdehi ca viheñhesuü,
thieves who had gone along the road, attacked him with their hands and feet,

patta¤-ca bhindiüsu, saïghàñi¤-ca vipphàlesuü.
broke his bowl, and tore his double-robe.

Atha kho àyasmà Nàgasamàlo bhinnena pattena vipphàlitàya saïghàñiyà
Then venerable Nàgasamàla, with his broken bowl and torn double-robe

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

ßIdha mayhaü bhante tena panthena gacchantassa,
ßHere, reverend Sir, as I was going along by that path

antaràmagge corà nikkhamitvà hatthehi ca pàdehi ca viheñhesuü,
thieves who had gone along the path, attacked me with their hands and feet,

patta¤-ca bhindiüsu, saïghàñi¤-ca vipphàlesunû-ti.
broke my bowl, and tore my double-robe.

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 Visàkhàya Migàramàtuyà
Then at that time Migàra's mother Visàkhà's

nattà kàlakatà hoti piyà manàpà.
grand-daughter, who was beloved and dear, had died.

Atha kho Visàkhà Migàramàtà, allavatthà allakesà,
Then Migàra's mother Visàkhà, with wet clothes and hair,

divàdivassa yena Bhagavà tenupasaïkami,
in the middle of the day went to the Auspicious One,

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

Ekamantaü nisinnaü kho
While sat on one side

Visàkhaü Migàramàtaraü Bhagavà etad-avoca:
the Auspicious One said this to Migàra's mother Visàkhà:

ßHanda kuto nu tvaü Visàkhe àgacchasi, allavatthà allakesà,
ßNow where have you come from, Visàkhà, with wet clothes and hair,

idhåpasaïkantà divàdivassà?û ti.
(and why are you) coming here in the middle of the day?û

ßNattà me bhante piyà manàpà kàlakatà.
ßMy grand-daughter, who was beloved and dear, reverend Sir, has died.

Tenàhaü, allavatthà allakesà, idhåpasaïkantà divàdivassàû ti.
That is why, with wet clothes and hair, I am coming here in the middle of the day.û

ßIccheyyàsi tvaü Visàkhe
ßWould you like, Visàkhà,

yàvatikà Sàvatthiyà manussà tàvatike putte ca nattàro ³¹ cà?û ti.
as many children and grand-children as there are people in Sàvatthã?û

ßIccheyyàmahaü Bhagavà
ßI would like, Auspicious One,

yàvatikà Sàvatthiyà manussà tàvatike putte ca nattàro càû ti.
as many children and grand-children as there are people in Sàvatthã.û

ßKãvabahukà pana Visàkhe Sàvatthiyà manussà devasikaü kàlaü karontã?û ti.
ßBut how many people, Visàkhà, die every day in Sàvatthã?û

ßDasa pi bhante Sàvatthiyà manussà devasikaü kàlaü karonti,
ßTen people, reverend Sir, die every day in Sàvatthã,

nava pi bhante Sàvatthiyà manussà devasikaü kàlaü karonti,
nine people, reverend Sir, die every day in Sàvatthã,

aññha pi bhante Sàvatthiyà manussà devasikaü kàlaü karonti,
eight people, reverend Sir, die every day in Sàvatthã,

satta pi bhante Sàvatthiyà manussà devasikaü kàlaü karonti,
seven people, reverend Sir, die every day in Sàvatthã,

cha pi bhante Sàvatthiyà manussà devasikaü kàlaü karonti,
six people, reverend Sir, die every day in Sàvatthã,

pa¤ca pi bhante Sàvatthiyà manussà devasikaü kàlaü karonti,
five people, reverend Sir, die every day in Sàvatthã,

cattàro pi bhante Sàvatthiyà manussà devasikaü kàlaü karonti,
four people, reverend Sir, die every day in Sàvatthã,

tãõi pi bhante Sàvatthiyà manussà devasikaü kàlaü karonti,
three people, reverend Sir, die every day in Sàvatthã,

dve pi bhante Sàvatthiyà manussà devasikaü kàlaü karonti,
two people, reverend Sir, die every day in Sàvatthã,

eko pi bhante Sàvatthiyà manusso devasikaü kàlaü karoti,
one person, reverend Sir, dies every day in Sàvatthã,

avivittà bhante Sàvatthiyà manussehi kàlaü karontehãû ti.
Sàvatthã is never secluded from people who are dying.û

ßTaü kiü ma¤¤asi Visàkhe,
ßNow what do you think, Visàkhà,

api nu tvaü kadàci karahaci anallavatthaü anallakesà và?û ti.
would you ever be without wet clothes and hair?û

ßNo hetaü, bhante, alaü me bhante,
ßSurely not, reverend Sir, I have had enough, reverend Sir,

tàva bahukehi puttehi ca nattàrehi cà!û ti
with so many children and grand-children!û

ßYesaü kho Visàkhe sataü piyàni, sataü tesaü dukkhàni,
ßFor those who have a hundred loves, Visàkhà, they have a hundred sorrows,

yesaü navuti piyàni, navuti tesaü dukkhàni,
for those who have ninety loves, they have ninety sorrows,

yesaü asãti piyàni, asãti tesaü dukkhàni,
for those who have eighty loves, they have eighty sorrows,

yesaü sattati piyàni, sattati tesaü dukkhàni,
for those who have seventy loves, they have seventy sorrows,

yesaü saññhi piyàni, saññhi tesaü dukkhàni,
for those who have sixty loves, they have sixty sorrows,

yesaü pa¤¤àsaü piyàni, pa¤¤àsaü tesaü dukkhàni.
for those who have fifty loves, they have fifty sorrows,

yesaü cattàrãsaü piyàni, cattàrãsaü tesaü dukkhàni,
for those who have forty loves, they have forty sorrows,

yesaü tiüsaü piyàni tiüsaü tesaü dukkhàni,
for those who have thirty loves, they have thirty sorrows,

yesaü vãsaü piyàni, vãsaü tesaü dukkhàni,
for those who have twenty loves, they have twenty sorrows,

yesaü dasa piyàni, dasa tesaü dukkhàni,
for those who have ten loves, they have ten sorrows,

yesaü nava piyàni, nava tesaü dukkhàni,
for those who have nine loves, they have nine sorrows,

yesaü aññha piyàni, aññha tesaü dukkhàni,
for those who have eight loves, they have eight sorrows,

yesaü satta piyàni, satta tesaü dukkhàni,
for those who have seven loves, they have seven sorrows,

yesaü cha piyàni, cha tesaü dukkhàni,
for those who have six loves, they have six sorrows,

yesaü pa¤ca piyàni, pa¤ca tesaü dukkhàni,
for those who have five loves, they have five sorrows,

yesaü cattàri piyàni, cattàri tesaü dukkhàni,
for those who have four loves, they have four sorrows,

yesaü tãõi piyàni, tãõi tesaü dukkhàni,
for those who have three loves, they have three sorrows,

yesaü dve piyàni, dve tesaü dukkhàni,
for those who have two loves, they have two sorrows,

yesaü ekaü piyaü, ekaü tesaü dukkhaü,
for those who have one love, they have one sorrow,

yesaü natthi piyaü, natthi tesaü dukkhaü.
for those who love nothing, they have no sorrow.

Asokà te virajà anupàyàsà ti vadàmãû ti.
They are griefless, dust-free, and without despair, I say.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 àyasmà Dabbo Mallaputto yena Bhagavà tenupasaïkami,
Then venerable Dabba Mallaputta 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 Dabbo Mallaputto
While sat on one side venerable Dabba Mallaputta said this

Bhagavantaü etad-avoca:
to the Auspicious One:

ßParinibbànakàlo me dàni Sugatàû ti.
ßNow is the time for my complete emancipation, Fortunate One.û

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

Atha kho àyasmà Dabbo Mallaputto uññhàyàsanà,
Then venerable Dabba Mallaputta, after rising from his seat,

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

vehàsaü ³² abbhuggantvà, àkàse antaëikkhe pallaïkena nisãditvà,
after going up into the sky, and sitting in cross-legged posture in the air, in the firmament,

tejodhàtuü samàpajjitvà, vuññhahitvà, parinibbàyi.
entering the fire-element, and emerging, attained complete emancipation.

Atha kho àyasmato Dabbassa Mallaputtassa
Then while venerable Dabba Mallaputta

- vehàsaü abbhuggantvà, àkàse antaëikkhe pallaïkena nisãditvà,
- after going up into the sky, and sitting in cross-legged posture in the air, in the firmament,

tejodhàtuü samàpajjitvà, vuññhahitvà -
entering the fire-element, and emerging -

parinibbutassa sarãrassa jhàyamànassa óayhamànassa, ³³
was attaining complete emancipation, his body burning and being consumed,

neva chàrikà pa¤¤àyittha na masi.
there was no charcoal and no ashes that were evident.

Seyyathà pi nàma sappissa và telassa và
Just as while what is called ghee or oil

jhàyamànassa óayhamànassa neva chàrikà pa¤¤àyati na masi,
are burning and being consumed there is no charcoal and no ashes that are evident,

evam-eva kho àyasmato Dabbassa Mallaputtassa
so also while venerable Dabba Mallaputta

- vehàsaü abbhuggantvà, àkàse antaëikkhe pallaïkena nisãditvà,
- after going up into the sky, and sitting in cross-legged posture in the air, in the firmament,

tejodhàtuü samàpajjitvà vuññhahitvà -
entering the fire-element, and emerging -

parinibbutassa sarãrassa jhàyamànassa óayhamànassa,
was attaining complete emancipation, his body burning and being consumed,

neva chàrikà pa¤¤àyittha na masã. ³⁴
there was no charcoal and no ashes that were evident.

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.

Tatra kho Bhagavà bhikkhå àmantesi:
There it was that the Auspicious One addressed the monks, (saying):

ßBhikkhavoû ti, ßBhadanteû ti te bhikkhå Bhagavato paccassosuü,
ßMonks!û ßReverend Sir!û those monks replied to the Auspicious One,

Bhagavà etad-avoca:
and the Auspicious One said this:

ßDabbassa bhikkhave Mallaputtassa
ß While venerable Dabba Mallaputta, monks

- vehàsaü abbhuggantvà, àkàse antaëikkhe pallaïkena nisãditvà,
- after going up into the sky, and sitting in cross-legged posture in the air, in the firmament,

tejodhàtuü samàpajjitvà, vuññhahitvà, -
entering the fire-element, and emerging, -

parinibbutassa sarãrassa jhàyamànassa óayhamànassa,
was attaining complete emancipation, his body burning and being consumed,

neva chàrikà pa¤¤àyittha na masi.
there was no charcoal and no ashes that were evident.

Seyyathà pi nàma sappissa và telassa và
Just as while what is called ghee or oil

jhàyamànassa óayhamànassa neva chàrikà pa¤¤àyati na masi,
are burning and being consumed there is no charcoal and no ashes that are evident,

evam-eva kho bhikkhave Dabbassa Mallaputtassa
so also while venerable Dabba Mallaputta

- vehàsaü abbhuggantvà àkàse antaëikkhe, pallaïkena nisãditvà,
- after going up into the sky, and sitting in cross-legged posture in the air, in the firmament,

tejodhàtuü samàpajjitvà, vuññhahitvà -
entering the fire-element, and emerging -

parinibbutassa sarãrassa jhàyamànassa óayhamànassa, ³⁵
was attaining complete emancipation, his body burning and being consumed,

neva chàrikà pa¤¤àyi na masãû ti.
there was no charcoal and no ashes that were evident.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 Ireland seems to understand ubho to be in apposition here, and translates: neither this world, nor another world, nor both; but it appears ubho has to be connected with Candimasuriyà.

2 This udàna is nicely summarized in the Udànavarga (Nirvàõavarga 26-24, 25):

3 Ireland takes jànato (a present participle dative) as an instrumental: craving is penetrated by one who knows, for one who sees there is nothing; which manages to quite confuse the sense.

4 The genitive here is being used in the sense of the ablative, which is the more logical construction.

5 Udànavarga (Nirvàõavarga, 26-21):

6 Notice the series of locative absolutives in these lines.

7 At SN 35:87 the teaching contained in this udàna is given by Ven. Mahàcunda to Ven. Channa just before the latter commits suicide.

8 Note that -putta- is pleonastic here, and doesn't need translating as kammàraputta = kammàra; see PED, sv putta Þ 2.

9 Ireland misses both the causative sense of both the verbs in this sentence: Cunda the smith prepared...and announced...the time...

10 Ireland inadvertantly omits to translate this line.

11 Ireland, reverses the usual confusion, and translates the present participle as an absolutive: then, being purged of it; Masefield similarly: upon being purged...; but cf. commentary; viriccamàno ti abhiõhaü pavattalohitavirecano va samàno.

12 -råpa is pleonastic here, it doesn't mean with the appearance of one extremely tired, as Masefield has it, he simply was very weary.

13 Ireland: the honoured Teacher amid the group of bhikkhus, the foremost Teacher, the Lord here now; which takes purekkhato (abl.) as if it were in apposition to Satthà (nom.), and omits to translate pavattà.

14 The syntax here is very awkward, nipajjaü is apparantly a present participle qualifying an unexpressed saïghàtiü. Masefield gives it an infinitive sense: Spead out (a robe) in four for me to lie down on; Walshe (in LDB, pg 261) (missing out patthara altogether) a future sense: On a fourfold robe I'll lie down; Vajirà and Story (in Last Days of the Buddha) seem to take it as a noun (or perhaps omit it and include saïghàtiü, without saying so): Lay down my robe, please, folded into four.

15 Ablative of comparison.

16 Note that in these constructions with the passive verb, the nominative (Tathàgato) expresses the logical object of the verb (see Syntax Æ19).

17 âropetvà here is glossed in the commentary with jàlayitvà, after kindling; Ireland: set up; Masefield: hung up.

18 Ireland seems to take sãlavipattiyà as instrumental and translates: this is the first disadvantage for the immoral person through his failing in virtue; although formally it could be an instrumental, clearly it is in apposition, as in the opening line, where they can be no doubt about the form: dussãlo sãlavipanno.

19 -patho here is pleonastic giving abstract sense (PED, s.v. vaõi & patha), and does not mean (trade) routes, as Ireland has it.

20 Basket-opening (place), appears to mean a place where there is a market = the market town of Pàñaliputta. There is a play on the name Pàñaliputta in the Pàëi, which probably was originally spelt Pàñalipuña, meaning: the place where the Pàñali pods open up.

21 Note that the commentary here defines và as having the sense of a conjunction (as opposed to its normal sense of a disjunction), and says that the three dangers will arise simultaneously in different parts of the city.

22 Ireland: tomorrow, by mistake.

23 Masefield wrongly takes this as a causative form, and translates: ...and then had (someone) inform the Lord...

24 Masefield and Ireland both take paõóitajàtiyo as the subject, ignoring the mismatch between the supposed subject (plural) and the verb, kappeti (singular).

25 The pàdayuga is the normal syntactical unit in the verses in the Canon, and only occasionally is it necessary to take two pàdayugas together to get a complete sentence. Here, however, very unusually, we can see from the verbal syntax that we have to take three pàdayugas together to make a complete sentence.

This shows that what we have here is 2 verses of 3 pàdayugas each, and they should be divided as such. Ireland divides the lines into 3 verses, and then is forced to take the absolutive as an optative to give sense to the `first' verse: he should feed the virtuous..., thereby completely missing the sense.

26 Masefield: breast-born ?? Perhaps a printer's error for breast-borne ??

27 This is an interesting use of the ablative, as it normally signifies disjunction, and even the so called ablative of comparison can only be used in cases of seperation - as in superiority and inferiority - the instrumental being required for equivalence etc.; see the discussion in Syntax Æ132. Here the underlying notion seems to be the ablative of view-point, meaning (both) on one side.

28 Note that a¤¤a here is the noun (= Skt: aj¤a), not the pronoun (Skt: anya), as it may appear at first glance. Commentary: attano hitàhitaü na jànàtã ti a¤¤o, avidvà bàlo ti attho.

29 Ireland: having known a bad one he leaves him behind, taking pàpaka as referring to a person rather than the action. Commentary allows for both interpretations: vidvà pajahàti pàpakan-ti tena vedagåbhàvena vidvà jànanto pàpakaü abhaddakaü attano dukkhàvahaü pajahàti; pàpakaü và akalyàõapuggalaü pajahàti.

30 Ninnagà is not listed in PED, but SED (sv. nimnagà) defines it as `going downwards, descending,' a river, mountain stream. The milk-drinking heron is said to be able to separate the milk from the water when drinking. I find Masefield's translation: as does the milk-drinking heron the hollow-gone, ?? incomprehensible.

Udànavarga (28.3) reads: krau¤caþ kùãrapako yathodakam, which clarifies the sense.

31 Putta means son, and nattar is declined in the masculine here, but as the occasion for the discourse was the death of a grand-daughter, it is better to assume all children are meant in the translation.

32 The commentary explains that vehàsaü is an accusative used in the sense of the locative here, on account of its being governed by the upasagga abhi- (in abbhuggantvà).

33 The syntax is very difficult here, but it seems we have to take the genitives starting with àyasmato... and ending with ...óayhamànassa as being in absolute construction, together with the locative absolutes àkàse antaëikkhe (cf. 3.8 above); and with the insertion of the absolutives as a subordinate clause. cf. the discussion in Syntax Æ159c on a similar construction occuring in DN.

34 BJT adds the quotation marker ti here, probably in imitation of the following discourse where it is indeed required.

35 BJT omits óayhamànassa here, presumably by mistake.