Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ. Bhikkhusaṅghopi sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ. Aññatitthiyā pana paribbājakā asakkatā honti agarukatā amānitā apūjitā anapacitā na lābhino cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park. At that time, the Blessed One was honored, respected, revered, venerated, and received robes, alms food, lodging, and medicinal requisites for the sick. The bhikkhu |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| was also honored, respected, revered, venerated, and received robes, alms food, lodging, and medicinal requisites for the sick. But the wanderers of other sects were not honored, respected, revered, or venerated; they did not receive robes, alms food, lodging, or medicinal requisites for the sick.
Atha kho te aññatitthiyā paribbājakā bhagavato sakkāraṁ asahamānā bhikkhusaṅghassa ca yena sundarī paribbājikā tenupasaṅkamiṁsu; upasaṅkamitvā sundariṁ paribbājikaṁ etadavocuṁ: “ussahasi tvaṁ, bhagini, ñātīnaṁ atthaṁ kātun”ti? “Kyāhaṁ, ayyā, karomi? Kiṁ mayā na sakkā kātuṁ? Jīvitampi me pariccattaṁ ñātīnaṁ atthāyā”ti.
Then those wanderers of other sects, unable to bear the honor and respect shown to the Blessed One and to the bhikkhu Saṅgha, approached the female wanderer Sundarī. Having approached her, they said to her: “Sister, are you willing to do something for the |welfare::good, benefit, profit [attha]| of your kinsmen?” “What can I do, venerable sirs? Is there anything I cannot do? Even my very life is bestowed for the welfare of my kinsmen.”
“Tena hi, bhagini, abhikkhaṇaṁ jetavanaṁ gacchāhī”ti. “Evaṁ, ayyā”ti kho sundarī paribbājikā tesaṁ aññatitthiyānaṁ paribbājakānaṁ paṭissutvā abhikkhaṇaṁ jetavanaṁ agamāsi.
“Then, sister, you must frequently go to Jeta’s Grove.” “Yes, venerable sirs,” the female wanderer Sundarī replied to those wanderers of other sects, and she frequently went to Jeta’s Grove.
Yadā te aññiṁsu aññatitthiyā paribbājakā: “vodiṭṭhā kho sundarī paribbājikā bahujanena abhikkhaṇaṁ jetavanaṁ gacchantī”ti. Atha naṁ jīvitā voropetvā tattheva jetavanassa parikhākūpe nikkhipitvā yena rājā pasenadi kosalo tenupasaṅkamiṁsu; upasaṅkamitvā rājānaṁ pasenadiṁ kosalaṁ etadavocuṁ: “yā sā, mahārāja, sundarī paribbājikā; sā no na dissatī”ti. “Kattha pana tumhe āsaṅkathā”ti? “Jetavane, mahārājā”ti. “Tena hi jetavanaṁ vicinathā”ti.
When those wanderers of other sects knew: “The female wanderer Sundarī has been seen by many people frequently going to Jeta’s Grove,” they deprived her of life and buried her into a trench pit right there in Jeta’s Grove. Then they approached King Pasenadi of Kosala. Having approached, they said to King Pasenadi of Kosala: “Great King, we no longer see the female wanderer Sundarī.” “But where do you suspect she is?” “In Jeta’s Grove, Great King.” “Then search Jeta’s Grove.”
Atha kho te aññatitthiyā paribbājakā jetavanaṁ vicinitvā yathānikkhittaṁ parikhākūpā uddharitvā mañcakaṁ āropetvā sāvatthiṁ pavesetvā rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā manusse ujjhāpesuṁ:
Then those wanderers of other sects, having searched Jeta’s Grove, pulled her out from the trench pit where she had been hidden. Placing her on a litter, they entered Sāvatthi and went from street to street, from crossroad to crossroad, rousing the people’s indignation:
“Passathāyyā samaṇānaṁ sakyaputtiyānaṁ kammaṁ. Alajjino ime samaṇā sakyaputtiyā dussīlā pāpadhammā musāvādino abrahmacārino. Ime hi nāma dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti. Natthi imesaṁ sāmaññaṁ, natthi imesaṁ brahmaññaṁ. Naṭṭhaṁ imesaṁ sāmaññaṁ, naṭṭhaṁ imesaṁ brahmaññaṁ. Kuto imesaṁ sāmaññaṁ, kuto imesaṁ brahmaññaṁ? Apagatā ime sāmaññā, apagatā ime brahmaññā. Kathañhi nāma puriso purisakiccaṁ karitvā itthiṁ jīvitā voropessatī”ti.
“See, good people, the deed of the ascetics who follow the Sakyan son! Shameless are these ascetics who follow the Sakyan son, |unprincipled::without regard for ethical conduct [dussīla]|, of evil character, liars, unchaste. Yet they claim to |live according to the Dhamma::practice the teachings [dhammacārī]|, live peacefully, lead the spiritual life, speak the truth, and be |virtuous::ethical, moral [sīlavant]| and |endowed with wholesome qualities::one who has had a long association of wholesome mental qualities - of diligence, aroused energy, having few wishes, rational application of mind, having situational awareness, having good friends, pursuing good habits [kalyāṇadhamma]|. There is no asceticism in them, there is no spirituality in them. Their asceticism is perished, their spirituality is perished. Where is their asceticism? Where is their spirituality? They have departed from asceticism, they have departed from spirituality. For how can a man, having performed a man’s deed, deprive a woman of life?”
Tena kho pana samayena sāvatthiyaṁ manussā bhikkhū disvā asabbhāhi pharusāhi vācāhi akkosanti paribhāsanti rosanti vihesanti:
Then at that time, the people in Sāvatthi, upon seeing the bhikkhus, insulted, abused, provoked, and harassed them with impolite and harsh words:
“Alajjino ime samaṇā sakyaputtiyā dussīlā pāpadhammā musāvādino abrahmacārino. Ime hi nāma dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti. Natthi imesaṁ sāmaññaṁ, natthi imesaṁ brahmaññaṁ. Naṭṭhaṁ imesaṁ sāmaññaṁ, naṭṭhaṁ imesaṁ brahmaññaṁ. Kuto imesaṁ sāmaññaṁ, kuto imesaṁ brahmaññaṁ? Apagatā ime sāmaññā, apagatā ime brahmaññā. Kathañhi nāma puriso purisakiccaṁ karitvā itthiṁ jīvitā voropessatī”ti.
“Shameless are these ascetics who follow the Sakyan son, unprincipled, of evil character, liars, unchaste. Yet they claim to live according to the Dhamma, live peacefully, lead the spiritual life, speak the truth, and be virtuous and endowed with wholesome qualities. There is no asceticism in them, there is no spirituality in them. Their asceticism is perished, their spirituality is perished. Where is their asceticism? Where is their spirituality? They have departed from asceticism, they have departed from spirituality. For how can a man, having performed a man’s deed, deprive a woman of life?”
Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisiṁsu. Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:
Then several bhikkhus, having dressed early in the morning and taking their alms bowls and outer robes, entered Sāvatthi for alms. Then, having wandered for alms in Sāvatthi, those bhikkhus, after their meal and having returned from their alms round, approached the Blessed One. Having drawn near, they paid homage to him and sat down to one side. As they were seated thus, they said to the Blessed One:
“Etarahi, bhante, sāvatthiyaṁ manussā bhikkhū disvā asabbhāhi pharusāhi vācāhi akkosanti paribhāsanti rosanti vihesanti: ‘alajjino ime samaṇā sakyaputtiyā dussīlā pāpadhammā musāvādino abrahmacārino. Ime hi nāma dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti. Natthi imesaṁ sāmaññaṁ, natthi imesaṁ brahmaññaṁ. Naṭṭhaṁ imesaṁ sāmaññaṁ, naṭṭhaṁ imesaṁ brahmaññaṁ. Kuto imesaṁ sāmaññaṁ, kuto imesaṁ brahmaññaṁ? Apagatā ime sāmaññā, apagatā ime brahmaññā. Kathañhi nāma puriso purisakiccaṁ karitvā itthiṁ jīvitā voropessatī’”ti.
“At present, venerable sir, the people in Sāvatthi, upon seeing the bhikkhus, insult, abuse, provoke, and harass them with impolite and harsh words: ‘Shameless are these ascetics who follow the Sakyan son, unprincipled, of evil character, liars, unchaste. Yet they claim to live according to the Dhamma, live peacefully, lead the spiritual life, speak the truth, and be virtuous and endowed with wholesome qualities. There is no asceticism in them, there is no spirituality in them. Their asceticism is perished, their spirituality is perished. Where is their asceticism? Where is their spirituality? They have departed from asceticism, they have departed from spirituality. For how can a man, having performed a man’s deed, deprive a woman of life?’”
“Neso, bhikkhave, saddo ciraṁ bhavissati sattāhameva bhavissati. Sattāhassa accayena antaradhāyissati. Tena hi, bhikkhave, ye manussā bhikkhū disvā asabbhāhi pharusāhi vācāhi akkosanti paribhāsanti rosanti vihesanti, te tumhe imāya gāthāya paṭicodetha:
“This noise, bhikkhus, will not last long. It will last for only seven days. With the passing of seven days, it will disappear. Therefore, bhikkhus, when people, upon seeing the bhikkhus, insult, abuse, provoke, and harass them with impolite and harsh words, you should reply to them with this verse:
‘Abhūtavādī nirayaṁ upeti,
Yo vāpi katvā na karomi cāha;
Ubhopi te pecca samā bhavanti,
Nihīnakammā manujā paratthā’”ti.
‘The speaker of untruth goes to |hell::a place of intense suffering, lit. no good fortune [niraya]|,
as does the one who, having acted, says, “I did not do it”;
Both of these humans of base actions
become alike after death, in the next world.’”
Atha kho te bhikkhū bhagavato santike imaṁ gāthaṁ pariyāpuṇitvā ye manussā bhikkhū disvā asabbhāhi pharusāhi vācāhi akkosanti paribhāsanti rosanti vihesanti te imāya gāthāya paṭicodenti:
Then those bhikkhus, having thoroughly learned this verse in the Blessed One’s presence, replied with this verse to those people who, upon seeing the bhikkhus, insulted, abused, provoked, and harassed them with impolite and harsh words:
“Abhūtavādī nirayaṁ upeti,
Yo vāpi katvā na karomi cāha;
Ubhopi te pecca samā bhavanti,
Nihīnakammā manujā paratthā”ti.
“The speaker of untruth goes to hell,
as does the one who, having acted, says, ‘I did not do it’;
Both of these humans of base actions
become alike after death, in the next world.”
Manussānaṁ etadahosi: “akārakā ime samaṇā sakyaputtiyā, nayimehi kataṁ, sapantime samaṇā sakyaputtiyā”ti. Neva so saddo ciraṁ ahosi. Sattāhameva ahosi. Sattāhassa accayena antaradhāyi.
Then it occurred to those people: “These ascetics who follow the Sakyan son are not the doers; it was not done by them. These ascetics who follow the Sakyan son are asserting the truth.” That noise did not last long. It lasted for only seven days. With the passing of seven days, it disappeared.
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavato etadavocuṁ:
Then several bhikkhus went to the Blessed One, and after paying homage to him, they sat down to one side. Sitting to one side, those bhikkhus said to the Blessed One:
“Acchariyaṁ, bhante, abbhutaṁ, bhante. Yāva subhāsitañcidaṁ, bhante, bhagavatā: ‘neso, bhikkhave, saddo ciraṁ bhavissati. Sattāhameva bhavissati. Sattāhassa accayena antaradhāyissatī’ti. Antarahito so, bhante, saddo”ti.
“It is wonderful, venerable sir! It is marvelous, venerable sir! How well this has been stated by the Blessed One: ‘This noise, bhikkhus, will not last long. It will last for only seven days. With the passing of seven days, it will disappear.’ That noise has disappeared, venerable sir.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
Then, understanding the significance of this, the Blessed One at that time expressed this inspired utterance:
“Tudanti vācāya janā asaññatā,
Sarehi saṅgāmagataṁva kuñjaraṁ;
Sutvāna vākyaṁ pharusaṁ udīritaṁ,
Adhivāsaye bhikkhu aduṭṭhacitto”ti.
“Unrestrained, the people pierce others with words,
Like they pierce an elephant with arrows in a battle;
Having heard |harsh::rough, unkind [pharusa]| words uttered,
A bhikkhu should |endure::tolerate, weather [adhivāsayati]| them |with a mind free from hate::with pure mind; having a benevolent mind [aduṭṭhacitta]|.”