‘bhikkhu arittajjhāno viharati satthusāsanakaro ovādapatikaro, amoghaṁ raṭṭhapiṇḍaṁ bhuñjati’.   a mendicant who does not lack absorption, who follows the Teacher’s instructions, who responds to advice, and who does not eat the country’s alms in vain.  
‘bhikkhu arittajjhāno viharati satthusāsanakaro ovādapatikaro, amoghaṁ raṭṭhapiṇḍaṁ bhuñjati’.  
a mendicant who does not lack absorption, who follows the Teacher’s instructions, who responds to advice, and who does not eat the country’s alms in vain.  
‘bhikkhu arittajjhāno viharati satthusāsanakaro ovādapatikaro amoghaṁ raṭṭhapiṇḍaṁ bhuñjati’.  
a mendicant who does not lack absorption, who follows the Teacher’s instructions, who responds to advice, and who does not eat the country’s alms in vain.  

… Lūkhacīvaradharānaṁ yadidaṁ mogharājā”ti.   … who wear coarse robes is Mogharājā.” 

“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.”  

‘bhikkhu arittajjhāno viharati, satthusāsanakaro ovādapatikaro, amoghaṁ raṭṭhapiṇḍaṁ bhuñjati’.   a mendicant who does not lack absorption, who follows the Teacher’s instructions, who responds to advice, and who does not eat the country’s alms in vain.  
‘bhikkhu arittajjhāno viharati satthusāsanakaro ovādapatikaro, amoghaṁ raṭṭhapiṇḍaṁ bhuñjati’.  
a mendicant who does not lack absorption, who follows the Teacher’s instructions, who responds to advice, and who does not eat the country’s alms in vain.  

‘idameva saccaṁ moghamaññan’ti.   ‘This is the only truth, other ideas are silly.’  
‘idameva saccaṁ moghamaññan’ti.  
‘This is the only truth, other ideas are silly.’  

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.” 

amoghaṁ tassa jīvitaṁ.   their life is not in vain.  

amoghaṁ tassa jīvitaṁ.   their life is not in vain.  

“Kiṁ nu so, bhikkhave, moghapuriso maññati:   “Mendicants, how could that silly man imagine that  
Tesaṁ kāmoghavūḷhānaṁ,  
Those swept away by the flood of sensual pleasures,  

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.  

amoghaṁ tassa jīvitaṁ.   their life is not in vain.  

amoghaṁ tassa jīvitaṁ.   their life is not in vain.  

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.”  

“sassato loko, idameva saccaṁ moghamaññanti—  “The cosmos is eternal. This is the only truth, other ideas are silly.  
“asassato loko, idameva saccaṁ moghamaññanti— 
“The cosmos is not eternal. This is the only truth, other ideas are silly.  
neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti— 
“A realized one neither still exists nor no longer exists after death. This is the only truth, other ideas are silly.  
‘sassato loko, idameva saccaṁ moghamaññanti— 
‘The cosmos is eternal. This is the only truth, other ideas are silly.  
‘asassato loko, idameva saccaṁ moghamaññanti— 
‘The cosmos is not eternal. This is the only truth, other ideas are silly.  
neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti— 
‘A realized one neither still exists nor no longer exists after death. This is the only truth, other ideas are silly.  
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.  

“kiṁ nu kho, bho gotama, sassato loko, idameva saccaṁ moghamaññan”ti?   “Master Gotama, is this right: ‘The cosmos is eternal. This is the only truth, other ideas are silly’?”  
‘sassato loko, idameva saccaṁ moghamaññan’”ti.  
 
“Kiṁ pana, bho gotama, asassato loko, idameva saccaṁ moghamaññan”ti?  
“Then is this right: ‘The cosmos is not eternal. This is the only truth, other ideas are silly’?”  
‘asassato loko, idameva saccaṁ moghamaññan’”ti.  
 
neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti?  
‘A realized one neither still exists nor no longer exists after death. This is the only truth, other ideas are silly’?”  
‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti.  
 
“‘Kiṁ nu kho, bho gotama, sassato loko, idameva saccaṁ moghamaññan’ti, iti puṭṭho samāno ‘abyākataṁ kho etaṁ, uttiya, mayā— 
“When asked about all these points, Master Gotama says that they have not been declared by him.  
sassato loko, idameva saccaṁ moghamaññan’ti vadesi.  
 
‘Kiṁ pana, bho gotama, asassato loko, idameva saccaṁ moghamaññan’ti, iti puṭṭho samāno:  
 
‘etampi kho, uttiya, abyākataṁ mayā asassato loko, idameva saccaṁ moghamaññan’ti vadesi.  
 
neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti, iti puṭṭho samāno:  
 
neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti vadesi.  
 

“Kiṁ nu kho, bho, ‘sassato loko, idameva saccaṁ moghamaññan’ti—evaṁdiṭṭhi bhavan”ti?   “Is this your view: ‘The cosmos is eternal. This is the only truth, other ideas are silly’?”  
‘sassato loko, idameva saccaṁ moghamaññan’”ti.  
 
“Kiṁ pana, bho, ‘asassato loko, idameva saccaṁ moghamaññan’ti—evaṁdiṭṭhi bhavan”ti?  
“Then is this your view: ‘The cosmos is not eternal. This is the only truth, other ideas are silly’?”  
‘asassato loko, idameva saccaṁ moghamaññan’”ti.  
 
neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti—evaṁdiṭṭhi bhavan”ti?  
‘A realized one neither still exists nor no longer exists after death. This is the only truth, other ideas are silly’?”  
‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti.  
 
“‘Kiṁ nu kho, bho, sassato loko, idameva saccaṁ moghamaññanti— 
“When asked about all these points, you say that’s not your view.  
sassato loko, idameva saccaṁ moghamaññan’ti vadesi.  
 
‘Kiṁ pana, bho, asassato loko, idameva saccaṁ moghamaññanti— 
 
asassato loko, idameva saccaṁ moghamaññan’ti vadesi.  
 
neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti— 
 
neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti vadesi.  
 
“‘Sassato loko, idameva saccaṁ moghamaññan’ti kho, āvuso, diṭṭhigatametaṁ.  
“‘The cosmos is eternal. This is the only truth, other ideas are silly:’ that’s a misconception.  
‘Asassato loko, idameva saccaṁ moghamaññan’ti kho, āvuso, diṭṭhigatametaṁ.  
‘The cosmos is not eternal. This is the only truth, other ideas are silly:’ that’s a misconception.  
‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti kho, āvuso, diṭṭhigatametaṁ.  
‘A realized one neither still exists nor no longer exists after death. This is the only truth, other ideas are silly:’ that’s a misconception.  

kiṁ pana, bhante, ‘sassato loko, idameva saccaṁ moghamaññan’”ti?   then what do you make of this: ‘The cosmos is eternal. This is the only truth, anything else is wrong’?”  
‘sassato loko, idameva saccaṁ moghamaññan’”ti.  
“Kiṁ pana, bhante, ‘asassato loko, idameva saccaṁ moghamaññan’”ti?  
“Then what do you make of this: ‘The cosmos is not eternal. This is the only truth, anything else is wrong’?”  
‘asassato loko, idameva saccaṁ moghamaññan’”ti.  
‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti?  
‘A realized one neither still exists nor no longer exists after death. This is the only truth, anything else is wrong’?”  
‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti.  
“yasmiṁ, bhante, samaye oḷāriko attapaṭilābho hoti, moghassa tasmiṁ samaye manomayo attapaṭilābho hoti, mogho arūpo attapaṭilābho hoti;  
“Sir, while in a substantial reincarnation, are the mind-made and formless reincarnations fictitious,  
Yasmiṁ, bhante, samaye manomayo attapaṭilābho hoti, moghassa tasmiṁ samaye oḷāriko attapaṭilābho hoti, mogho arūpo attapaṭilābho hoti;  
While in a mind-made reincarnation, are the substantial and formless reincarnations fictitious,  
Yasmiṁ, bhante, samaye arūpo attapaṭilābho hoti, moghassa tasmiṁ samaye oḷāriko attapaṭilābho hoti, mogho manomayo attapaṭilābho hoti;  
While in a formless reincarnation, are the substantial and mind-made reincarnations fictitious,  

Iti kho, bho, sabbesaṁyeva tesaṁ kulaputtānaṁ amoghā pabbajjā ahosi avañjhā saphalā saudrayā’ti.   And so the going forth of all those gentlemen was not in vain, was not wasted, but was fruitful and fertile.’  
Iti kho, pañcasikha, sabbesaṁyeva imesaṁ kulaputtānaṁ amoghā pabbajjā avañjhā saphalā saudrayā”ti.  
And so the going forth of all those gentlemen was not in vain, was not wasted, but was fruitful and fertile.”  

Dakkhemoghataraṁ nāgaṁ,   and the dragon who brought them across,  

‘idameva saccaṁ moghamaññan’ti.   ‘This is the only truth, other ideas are silly.’  

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.”  

‘kiṁ nu kho, āvuso, hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti?   ‘Is this your view: “A realized one still exists after death. This is the only truth, other ideas are silly”?’  
“hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”’ti.  
 
‘kiṁ panāvuso, na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti?  
‘Then is this your view: “A realized one no longer exists after death. This is the only truth, other ideas are silly”?’  
“na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”’ti.  
 
‘kiṁ panāvuso, hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti?  
‘Then is this your view: “A realized one both still exists and no longer exists after death. This is the only truth, other ideas are silly”?’  
“hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”’ti.  
 
‘kiṁ panāvuso, neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti?  
‘Then is this your view: “A realized one neither still exists nor no longer exists after death. This is the only truth, other ideas are silly”?’  
“neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”’ti.  
 
‘sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti.  
‘The self and the cosmos are eternal. This is the only truth, other ideas are silly.’  
asayaṅkāro aparaṅkāro adhiccasamuppanno attā ca loko ca, idameva saccaṁ moghamaññan’ti.  
or they have arisen by chance, not made by oneself or another.  
asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ, idameva saccaṁ moghamaññan’ti.  
or they have arisen by chance, not made by oneself or another. This is the only truth, other ideas are silly.’  
‘sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti.  
the self and the cosmos are eternal,  
‘idameva saccaṁ moghamaññan’ti.  
This is the only truth, other ideas are silly,’  
asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ, idameva saccaṁ moghamaññan’ti.  
 
‘idameva saccaṁ moghamaññan’ti.  
 
‘rūpī attā hoti arogo paraṁ maraṇā, idameva saccaṁ moghamaññan’ti.  
‘The self has form and is free of disease after death,  
attā ucchijjati vinassati na hoti paraṁ maraṇā, idameva saccaṁ moghamaññan’ti.  
or the self is annihilated and destroyed when the body breaks up, and doesn’t exist after death. This is the only truth, other ideas are silly.’  
‘rūpī attā hoti arogo paraṁ maraṇā, idameva saccaṁ moghamaññan’ti.  
The self is has form and is free of disease after death,  
‘idameva saccaṁ moghamaññan’ti.  
This is the only truth, other ideas are silly,’  
attā ucchijjati vinassati na hoti paraṁ maraṇā, idameva saccaṁ moghamaññan’ti.  
 
‘idameva saccaṁ moghamaññan’ti.  
 

“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:  

‘moghaṁ vata me uṭṭhānaṁ, aphalo vata me vāyāmo’ti.   ‘Oh, my hard work is wasted. My efforts are fruitless!’  

so socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati ‘moghaṁ vata me uṭṭhānaṁ, aphalo vata me vāyāmo’ti.   If this happens, they sorrow and wail and lament, beating their breast and falling into confusion, saying: ‘Oh, my hard work is wasted. My efforts are fruitless!’  

“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.”  

idameva saccaṁ, moghamaññanti, na metaṁ assa patirūpaṁ.   ‘This is the only truth, other ideas are silly.’  
idameva saccaṁ, moghamaññanti, na metaṁ assa patirūpaṁ.  
‘This is the only truth, other ideas are silly.’  

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!  

“Kiṁ nu kho, bho gotama, ‘sassato loko, idameva saccaṁ moghamaññan’ti—  “Master Gotama, is this your view: ‘The cosmos is eternal. This is the only truth, other ideas are silly’?”  
‘sassato loko, idameva saccaṁ moghamaññan’”ti.  
 
“Kiṁ pana, bho gotama, ‘asassato loko, idameva saccaṁ moghamaññan’ti— 
“Then is this your view: ‘The cosmos is not eternal. This is the only truth, other ideas are silly’?”  
‘asassato loko, idameva saccaṁ moghamaññan’”ti.  
 
“Kiṁ nu kho, bho gotama, ‘antavā loko, idameva saccaṁ moghamaññan’ti— 
“Then is this your view: ‘The cosmos is finite. This is the only truth, other ideas are silly’?”  
‘antavā loko, idameva saccaṁ moghamaññan’”ti.  
 
“Kiṁ pana, bho gotama, ‘anantavā loko, idameva saccaṁ moghamaññan’ti— 
“Then is this your view: ‘The cosmos is infinite. This is the only truth, other ideas are silly’?”  
‘anantavā loko, idameva saccaṁ moghamaññan’”ti.  
 
“Kiṁ nu kho, bho gotama, ‘taṁ jīvaṁ taṁ sarīraṁ, idameva saccaṁ moghamaññan’ti— 
“Then is this your view: ‘The soul and the body are the same thing. This is the only truth, other ideas are silly’?”  
‘taṁ jīvaṁ taṁ sarīraṁ, idameva saccaṁ moghamaññan’”ti.  
 
“Kiṁ pana, bho gotama, ‘aññaṁ jīvaṁ aññaṁ sarīraṁ, idameva saccaṁ moghamaññan’ti— 
“Then is this your view: ‘The soul and the body are different things. This is the only truth, other ideas are silly’?”  
‘aññaṁ jīvaṁ aññaṁ sarīraṁ, idameva saccaṁ moghamaññan’”ti.  
 
“Kiṁ nu kho, bho gotama, ‘hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti— 
“Then is this your view: ‘A realized one still exists after death. This is the only truth, other ideas are silly’?”  
‘hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti.  
 
“Kiṁ pana, bho gotama, ‘na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti— 
“Then is this your view: ‘A realized one no longer exists after death. This is the only truth, other ideas are silly’?”  
‘na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti.  
 
“Kiṁ nu kho, bho gotama, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti— 
“Then is this your view: ‘A realized one both still exists and no longer exists after death. This is the only truth, other ideas are silly’?”  
‘hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti.  
 
“Kiṁ pana, bho gotama, ‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti— 
“Then is this your view: ‘A realized one neither still exists nor no longer exists after death. This is the only truth, other ideas are silly’?”  
‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti.  
 
“‘Kiṁ nu kho, bho gotama, sassato loko, idameva saccaṁ moghamaññanti— 
“Master Gotama, when asked these ten questions, you say: ‘That’s not my view.’  
sassato loko, idameva saccaṁ moghamaññan’ti vadesi.  
 
moghamaññan’ti vadesi → moghamaññantīti vadesi (bj); moghamaññanti iti vadesi (?)  
‘Kiṁ pana, bho gotama, asassato loko, idameva saccaṁ moghamaññanti— 
 
asassato loko, idameva saccaṁ moghamaññan’ti vadesi.  
 
‘Kiṁ nu kho, bho gotama, antavā loko, idameva saccaṁ moghamaññanti— 
 
antavā loko, idameva saccaṁ moghamaññan’ti vadesi.  
 
‘Kiṁ pana, bho gotama, anantavā loko, idameva saccaṁ moghamaññanti— 
 
anantavā loko, idameva saccaṁ moghamaññan’ti vadesi.  
 
‘Kiṁ nu kho, bho gotama, taṁ jīvaṁ taṁ sarīraṁ, idameva saccaṁ moghamaññanti— 
 
taṁ jīvaṁ taṁ sarīraṁ, idameva saccaṁ moghamaññan’ti vadesi.  
 
‘Kiṁ pana, bho gotama, aññaṁ jīvaṁ aññaṁ sarīraṁ, idameva saccaṁ moghamaññanti— 
 
aññaṁ jīvaṁ aññaṁ sarīraṁ, idameva saccaṁ moghamaññan’ti vadesi.  
 
‘Kiṁ nu kho, bho gotama, hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti— 
 
hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti vadesi.  
 
‘Kiṁ pana, bho gotama, na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti— 
 
na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti vadesi.  
 
‘Kiṁ nu kho, bho gotama, hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti— 
 
hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti vadesi.  
 
‘Kiṁ pana, bho gotama, neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti— 
 
neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti vadesi.  
 

idameva saccaṁ moghamaññanti;   “This is the only truth, other ideas are silly.”  
idameva saccaṁ moghamaññanti;  
“This is the only truth, other ideas are silly.”  
idameva saccaṁ moghamaññanti;  
“This is the only truth, other ideas are silly.”  

Yattha amoghā pabbajjā,   Here the going forth isn’t in vain  

‘moghaṁ vata no tapo, aphalaṁ brahmacariyaṁ.   ‘Our fervor is in vain! Our spiritual path is fruitless!  
‘Na bhavantānaṁ moghaṁ tapo, nāphalaṁ brahmacariyaṁ.  
‘Gentlemen, your fervor is not in vain; your spiritual path is not fruitless.  

‘idameva saccaṁ, moghamaññan’ti.   ‘This is the only truth, other ideas are silly.’  
Idameva saccaṁ, moghamaññan’”ti?  
this is the only truth, other ideas are silly’?”  
Idameva saccaṁ, moghamaññan’”ti?  
this is the only truth, other ideas are silly’?”  
Idameva saccaṁ, moghamaññan’”ti?  
this is the only truth, other ideas are silly’?”  
Idameva saccaṁ, moghamaññan’ti;  
 
Idameva saccaṁ, moghamaññan’ti;  
 
Idameva saccaṁ, moghamaññan’ti.  
this is the only truth, other ideas are silly.’  
‘idameva saccaṁ, moghamaññan’”ti.  
‘This is the only truth, other ideas are silly.’”  
‘idameva saccaṁ, moghamaññan’ti (…).  
‘This is the only truth, other ideas are silly.’  
‘idameva saccaṁ, moghamaññan’ti.  
‘This is the only truth, other ideas are silly.’  

‘Sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti—  ‘The self and the cosmos are eternal.’  
ittheke abhivadanti, ‘asassato attā ca loko ca, idameva saccaṁ moghamaññan’ti— 
‘The self and the cosmos are not eternal.’  
ittheke abhivadanti, ‘sassato ca asassato ca attā ca loko ca, idameva saccaṁ moghamaññan’ti— 
‘The self and the cosmos are both eternal and not eternal.’  
ittheke abhivadanti, ‘nevasassato nāsassato attā ca loko ca, idameva saccaṁ moghamaññan’ti— 
‘The self and the cosmos are neither eternal nor not eternal.’  
ittheke abhivadanti, ‘antavā attā ca loko ca, idameva saccaṁ moghamaññan’ti— 
‘The self and the cosmos are finite.’  
ittheke abhivadanti, ‘anantavā attā ca loko ca, idameva saccaṁ moghamaññan’ti— 
‘The self and the cosmos are infinite.’  
ittheke abhivadanti, ‘antavā ca anantavā ca attā ca loko ca, idameva saccaṁ moghamaññan’ti— 
‘The self and the cosmos are both finite and infinite.’  
ittheke abhivadanti, ‘nevantavā nānantavā attā ca loko ca, idameva saccaṁ moghamaññan’ti— 
‘The self and the cosmos are neither finite nor infinite.’  
ittheke abhivadanti, ‘ekattasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti— 
‘The self and the cosmos are unified in perception.’  
ittheke abhivadanti, ‘nānattasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti— 
‘The self and the cosmos are diverse in perception.’  
ittheke abhivadanti, ‘parittasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti— 
‘The self and the cosmos have limited perception.’  
ittheke abhivadanti, ‘appamāṇasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti— 
‘The self and the cosmos have limitless perception.’  
ittheke abhivadanti, ‘ekantasukhī attā ca loko ca, idameva saccaṁ moghamaññan’ti— 
‘The self and the cosmos experience nothing but happiness.’  
ittheke abhivadanti, ‘ekantadukkhī attā ca loko ca, idameva saccaṁ moghamaññan’ti— 
‘The self and the cosmos experience nothing but suffering.’  
ittheke abhivadanti, ‘sukhadukkhī attā ca loko ca, idameva saccaṁ moghamaññan’ti— 
‘The self and the cosmos experience both happiness and suffering.’  
ittheke abhivadanti, ‘adukkhamasukhī attā ca loko ca, idameva saccaṁ moghamaññan’ti— 
‘The self and the cosmos experience neither happiness nor suffering.’  
‘sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti, tesaṁ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṁyeva ñāṇaṁ bhavissati parisuddhaṁ pariyodātanti—netaṁ ṭhānaṁ vijjati.  
‘The self and the cosmos are eternal. This is the only truth, other ideas are silly.’ It’s simply not possible for them to have purified and clear personal knowledge of this, apart from faith, endorsement, oral tradition, reasoned contemplation, or acceptance of a view after consideration.  
‘asassato attā ca loko ca, idameva saccaṁ moghamaññan’ti …pe…  
The self and the cosmos are not eternal,  
adukkhamasukhī attā ca loko ca, idameva saccaṁ moghamaññanti, tesaṁ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṁyeva ñāṇaṁ bhavissati parisuddhaṁ pariyodātanti—netaṁ ṭhānaṁ vijjati.  
or experience neither happiness nor suffering. It’s simply not possible for them to have purified and clear personal knowledge of this, apart from faith, endorsement, oral tradition, reasoned contemplation, or acceptance of a view after consideration.  

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:  

‘moghaṁ kāyakammaṁ moghaṁ vacīkammaṁ, manokammameva saccan’ti.   ‘Deeds by way of body and speech are done in vain. Only mental deeds are real.’  
‘moghaṁ kāyakammaṁ moghaṁ vacīkammaṁ, manokammameva saccan’ti.  
 
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.  
Iti so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti.  
And so they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are silly.’  
Iti so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti.  
And so they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are silly.’  
Iti so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti.  
And so they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are silly.’  
Iti so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti.  
And so they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are silly.’  
yampi so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti idampissa nānujānāmi.  
And when they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are silly,’ I also don’t grant them that.  
yampi so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti idampissa nānujānāmi.  
 
yampi so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti idampissa nānujānāmi.  
 
yampi so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti idampissa nānujānāmi.  
And when they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are silly,’ I also don’t grant them that.  

‘idameva saccaṁ, moghamaññan’ti.   ‘This is the only truth, other ideas are silly.’  

(iccāyasmā mogharājā)   said Venerable Mogharājā,  
(mogharājāti bhagavā)  
said the Buddha,  

amoghaṁ tassa jīvitaṁ.   their life is not in vain.  

“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:  

Aguttadvārassa bhavanti moghā,   All is vain for someone who doesn’t guard the sense doors,  

kāmoghassa, bhavoghassa, diṭṭhoghassa, avijjoghassa.   the floods of sensual pleasures, desire to be reborn, views, and ignorance.  

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.” 

amoghaṁ tassa jīvitaṁ.   their life is not in vain.  

amoghaṁ tassa jīvitaṁ.   their life is not in vain.