“Nāhaṁ, bhikkhave, aññaṁ ekapuggalampi samanupassāmi yo evaṁ bahujanaahitāya paṭipanno bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ yathayidaṁ, bhikkhave, makkhali moghapuriso.   “Mendicants, I do not see a single other person who acts for the hurt and unhappiness of the people, for the harm, hurt, and suffering of many people, of gods and humans like that silly man, the bamboo-staffed ascetic.  
evamevaṁ kho, bhikkhave, makkhali moghapuriso manussakhippaṁ maññe loke uppanno bahūnaṁ sattānaṁ ahitāya dukkhāya anayāya byasanāyā”ti.  
so too that silly man, the bamboo-staffed ascetic, is a trap for humans, it seems to me. He has arisen in the world for the harm, suffering, calamity, and disaster of many beings.”  

Makkhali, bhikkhave, moghapuriso evaṁvādī evaṁdiṭṭhi:   The bamboo-staffed ascetic, that silly man, has this doctrine and view:  
Tepi, bhikkhave, makkhali moghapuriso paṭibāhati:  
But the bamboo-staffed ascetic opposes them by saying:  
Tepi, bhikkhave, makkhali moghapuriso paṭibāhati:  
But the bamboo-staffed ascetic opposes them by saying:  
Mampi, bhikkhave, makkhali moghapuriso paṭibāhati:  
But the bamboo-staffed ascetic opposes me by saying:  
evamevaṁ kho, bhikkhave, makkhali moghapuriso manussakhippaṁ maññe loke uppanno bahūnaṁ sattānaṁ ahitāya dukkhāya anayāya byasanāyā”ti.  
In the same way that silly man the bamboo-staffed ascetic is a trap for humans, it seems to me. He has come into the world for the harm, suffering, calamity, and disaster of many beings.” 

“Kiṁ nu so, bhikkhave, moghapuriso maññati:   “Mendicants, how could that silly man imagine that  

Idāni so moghapuriso attanāva attānaṁ pātukarissati.   Now that silly man Devadatta will expose himself by his own deeds.  

“Evampi kho te, sāriputta, vuccamānā atha ca panidhekacce moghapurisā na padakkhiṇaṁ gaṇhantī”ti.   “Even when you speak like this, Sāriputta, there are still some foolish people here who do not respectfully take it up.”  

‘nevāyaṁ udāyī moghapuriso adhicittaṁ anuyutto viharatī’ti.   this silly man Udāyī is not committed to the higher mind.  

Atha ca pana idhekacce moghapurisā hasamānakā maññe aññaṁ byākaronti.   But it seems that there are some foolish people here who declare enlightenment as a joke.  

Yāva bāhā gahaṇāpi nāma so moghapuriso āgamissatī”ti.   how that silly man waited to be taken by the arm!”  

“Evamevaṁ panidhekacce moghapurisā mamaññeva ajjhesanti.   “This is exactly how some foolish people ask me for something.  

“khama, sāriputta, imassa moghapurisassa, purā tassa tattheva sattadhā muddhā phalatī”ti.   “Sāriputta, forgive that silly man before his head explodes into seven pieces right here.”  

Evaṁ kho te, gahapati, moghapurisā kālena kālaṁ sahadhammena suniggahitaṁ niggahetabbā”ti.   That’s how you should legitimately and completely refute those foolish men from time to time.”  

Evaṁ kho te, gahapati, moghapurisā kālena kālaṁ sahadhammena suniggahitaṁ niggahetabbā.   That’s how you should legitimately and completely refute those foolish men from time to time.  

Evaṁ sante, moghapurisa, ko santo kaṁ paccācikkhasi?   In that case, you silly man, who are you and what are you rejecting?  
Passa, moghapurisa, yāvañca te idaṁ aparaddhan’ti.  
See how far you have strayed!’  
Evaṁ sante, moghapurisa, ko santo kaṁ paccācikkhasi?  
In that case, you silly man, who are you and what are you rejecting?  
Passa, moghapurisa, yāvañca te idaṁ aparaddhan’ti.  
See how far you have strayed, you silly man!’  
Evaṁ sante, moghapurisa, ko santo kaṁ paccācikkhasi?  
In that case, you silly man, who are you and what are you rejecting?  
Passa, moghapurisa, yāvañca te idaṁ aparaddhaṁ.  
See how far you have strayed, you silly man!  
‘tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti.  
‘Don’t you claim to be an ascetic, a follower of the Sakyan, you silly man?’  
moghapurisa, samaṇo sakyaputtiyo → moghapurisa sakyaputtiyo (sya-all, pts1ed)  
“tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī”’ti?  
 
‘Na kho ahaṁ, moghapurisa, arahattassa maccharāyāmi.  
‘I’m not jealous of the perfected ones, you silly man.  
‘Evampi kho maṁ tvaṁ, moghapurisa, uttari manussadhammā iddhipāṭihāriyaṁ karontaṁ evaṁ vadesi— 
‘Though I performed such a superhuman demonstration of psychic power you say this:  
Passa, moghapurisa, yāvañca te idaṁ aparaddhan’ti.  
See how far you have strayed!’  
‘tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti.  
‘Don’t you claim to be an ascetic, a follower of the Sakyan, you silly man?’  
tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti?  
 
‘Na kho ahaṁ, moghapurisa, arahattassa maccharāyāmi,  
‘I’m not jealous of the perfected ones, you silly man.  
‘Evampi kho maṁ tvaṁ, moghapurisa, uttari manussadhammā iddhipāṭihāriyaṁ karontaṁ evaṁ vadesi:  
‘Though I perform such a superhuman demonstration of psychic power you say this:  
Passa, moghapurisa, yāvañca te idaṁ aparaddhan’ti.  
See how far you have strayed!’  
‘Evampi kho maṁ tvaṁ, moghapurisa, uttari manussadhammā iddhipāṭihāriyaṁ karontaṁ evaṁ vadesi— 
‘Though I perform such a superhuman demonstration of psychic power you say this:  
Passa, moghapurisa, yāvañca te idaṁ aparaddhan’ti.  
See how far you have strayed!’  

“sabbepime moghapurisā phuṭṭhā pāpimatā.   “All these foolish people have been touched by the Wicked One!  

Yesampi hi, sāriputta, moghapurisānaṁ bhavissati tathāgate kaṅkhā vā vimati vā, tesamimaṁ dhammapariyāyaṁ sutvā tathāgate kaṅkhā vā vimati vā, sā pahīyissatī”ti.   Though there will be some foolish people who have doubt or uncertainty regarding the Realized One, when they hear this exposition of the teaching they’ll give up that doubt or uncertainty.”  

“Kodhano heso, sāriputta, sunakkhatto moghapuriso.   “Sāriputta, Sunakkhatta, that silly man, is angry.  
‘Avaṇṇaṁ bhāsissāmī’ti kho, sāriputta, sunakkhatto moghapuriso vaṇṇaṁyeva tathāgatassa bhāsati.  
Thinking he criticizes the Realized One, in fact he just praises him.  
Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati:  
But there’s no way Sunakkhatta will infer about me from the teaching:  
Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati:  
And there’s no way Sunakkhatta will infer about me from the teaching:  
Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati:  
And there’s no way Sunakkhatta will infer about me from the teaching:  
Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati:  
And there’s no way Sunakkhatta will infer about me from the teaching:  

“Kassa kho nāma tvaṁ, moghapurisa, mayā evaṁ dhammaṁ desitaṁ ājānāsi?   “Silly man, who on earth have you ever known me to teach in that way?  
Nanu mayā, moghapurisa, anekapariyāyena antarāyikā dhammā antarāyikā vuttā? Alañca pana te paṭisevato antarāyāya.  
Haven’t I said in many ways that obstructive acts are obstructive, and that they really do obstruct the one who performs them?  
Atha ca pana tvaṁ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khanasi, bahuñca apuññaṁ pasavasi.  
But still you misrepresent me by your wrong grasp, harm yourself, and create much wickedness.  
Tañhi te, moghapurisa, bhavissati dīgharattaṁ ahitāya dukkhāyā”ti.  
This will be for your lasting harm and suffering.”  
“paññāyissasi kho tvaṁ, moghapurisa, etena sakena pāpakena diṭṭhigatena.  
“Silly man, you will be known by your own harmful misconception.  
Tañhi tassa moghapurisassa bhavissati dīgharattaṁ ahitāya dukkhāya.  
This will be for his lasting harm and suffering.  
Idha, bhikkhave, ekacce moghapurisā dhammaṁ pariyāpuṇanti— 
Take a foolish person who memorizes the teaching— 
Evameva kho, bhikkhave, idhekacce moghapurisā dhammaṁ pariyāpuṇanti— 
In the same way, a foolish person memorizes the teaching …  

“Kassa nu kho nāma tvaṁ, moghapurisa, mayā evaṁ dhammaṁ desitaṁ ājānāsi?   “Silly man, who on earth have you ever known me to teach in that way?  
Nanu mayā, moghapurisa, anekapariyāyena paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ, aññatra paccayā natthi viññāṇassa sambhavoti?  
Haven’t I said in many ways that consciousness is dependently originated, since consciousness does not arise without a cause?  
Atha ca pana tvaṁ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khaṇasi, bahuñca apuññaṁ pasavasi.  
But still you misrepresent me by your wrong grasp, harm yourself, and create much wickedness.  
Tañhi te, moghapurisa, bhavissati dīgharattaṁ ahitāya dukkhāyā”ti.  
This will be for your lasting harm and suffering.”  
“paññāyissasi kho tvaṁ, moghapurisa, etena sakena pāpakena diṭṭhigatena.  
“Silly man, you will be known by your own harmful misconception.  
Tañhi tassa moghapurisassa bhavissati dīgharattaṁ ahitāya dukkhāya.  
This will be for his lasting harm and suffering.  

Atha kiñcarahi tumhe, moghapurisā, kiṁ jānantā kiṁ passantā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharatha, te na ceva aññamaññaṁ saññāpetha, na ca saññattiṁ upetha, na ca aññamaññaṁ nijjhāpetha, na ca nijjhattiṁ upetha?   So what exactly do you know and see, you foolish men, that you behave in such a way?  
Tañhi tumhākaṁ, moghapurisā, bhavissati dīgharattaṁ ahitāya dukkhāyā”ti.  
This will be for your lasting harm and suffering.”  

Evaṁ sante, moghapurisa, ko santo kaṁ paccācikkhasi?   In that case, you silly man, who are you and what are you rejecting?  

‘na cāyaṁ moghapuriso mayā dhamme desiyamāne aṭṭhiṁ katvā manasi katvā sabbacetaso samannāharitvā ohitasoto dhammaṁ suṇātī’ti.   ‘While I’m teaching, this silly man doesn’t pay attention, apply the mind, concentrate wholeheartedly, or actively listen.’  

“Evameva panudāyi, idhekacce moghapurisā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu:   “This is exactly what happens when some foolish people are told by me to give something up. They say,  
“Evameva kho, udāyi, idhekacce moghapurisā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu:  
“In the same way, when some foolish people are told by me to give something up, they say,  
“Evameva kho, udāyi, idhekacce moghapurisā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu:  
“In the same way, when some foolish people are told by me to give something up, they say,  

Kīva dūrevime, bhikkhave, moghapurisā apakkantā imamhā dhammavinayā.   How far these foolish men have strayed from this teaching and training!  

Atha ca panidhekacce moghapurisā pañhaṁ abhisaṅkharitvā abhisaṅkharitvā tathāgataṁ upasaṅkamitvā pucchanti.   but then certain foolish men, having carefully planned a question, approach the Realized One and ask it,  

“ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ idhekacco moghapuriso avidvā avijjāgato taṇhādhipateyyena cetasā satthu sāsanaṁ atidhāvitabbaṁ maññeyya:   “It’s possible that some foolish person here—unknowing and ignorant, their mind dominated by craving—thinks they can overstep the teacher’s instructions. They think:  

Iminā ca, ānanda, samiddhinā moghapurisena potaliputtassa paribbājakassa vibhajjabyākaraṇīyo pañho ekaṁsena byākato”ti.   The wanderer Potaliputta’s question should have been answered after analyzing it, but this foolish person answered categorically.”  
“passasi no tvaṁ, ānanda, imassa udāyissa moghapurisassa ummaṅgaṁ?  
“See how this foolish person Udāyī comes up with an idea?  
‘idānevāyaṁ udāyī moghapuriso ummujjamāno ayoniso ummujjissatī’ti.  
he was going to come up with such an irrational idea.  
Sacāyaṁ, ānanda, samiddhi moghapuriso potaliputtassa paribbājakassa evaṁ puṭṭho evaṁ byākareyya:  
Suppose the foolish person Samiddhi had answered the wanderer Potaliputta’s question like this:  
Evaṁ byākaramāno kho, ānanda, samiddhi moghapuriso potaliputtassa paribbājakassa sammā byākaramāno byākareyya.  
Answering in this way, Samiddhi would have rightly answered Potaliputta.  

“No ce kira me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha, atha kiñcarahi tumhe, moghapurisā, kiṁ jānantā kiṁ passantā evaṁ svākkhāte dhammavinaye pabbajitā samānā aññamaññaṁ sutena accāvadatha:   “If you’ve never known me to teach the Dhamma like this, then what exactly do you know and see, you foolish men, that after going forth in such a well explained teaching and training you’d compete in studies to  

atha kho idheva te uppajjanti moghapurisā ye imaṁ saddhammaṁ antaradhāpenti.   Rather, it’s the foolish people who appear right here that make the true teaching disappear.  

Tañhi tassa, bhikkhave, moghapurisassa hoti dīgharattaṁ ahitāya dukkhāya.   This will be for their lasting harm and suffering.  

“Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ idhekacco moghapuriso avidvā avijjāgato taṇhādhipateyyena cetasā satthusāsanaṁ atidhāvitabbaṁ maññeyya.   “It’s possible that some foolish person here—unknowing and ignorant, their mind dominated by craving—thinks they can overstep the teacher’s instructions. They think:  

Sace so, bhikkhave, assutavā puthujjano āyatiṁ punabbhavāya ceteti, evañhi so, bhikkhave, moghapuriso suhatataro hoti, seyyathāpi sā yavakalāpī sattamāya byābhaṅgiyā haññamānā.   And if that unlearned ordinary person has intentions regarding rebirth into a new state of existence in the future, that foolish person is even more thoroughly struck, like that sheaf of barley threshed by the seventh person.  

“Evameva panidhekacce moghapurisā mañceva ajjhesanti, dhamme ca bhāsite mameva anubandhitabbaṁ maññantī”ti.   “This is exactly how some foolish people ask me for something. But when the teaching has been explained they think only of following me around.”  

Yesampi hi, sāriputta, moghapurisānaṁ bhavissati tathāgate kaṅkhā vā vimati vā, tesampimaṁ dhammapariyāyaṁ sutvā yā tathāgate kaṅkhā vā vimati vā sā pahīyissatī”ti.   Though there will be some foolish people who have doubt or uncertainty regarding the Realized One, when they hear this exposition of the teaching they’ll give up that doubt or uncertainty.”