The sage of the Paṇḍara clan asked the one named Phussa.

In the future time, tell me this when asked."

Consider it attentively, I shall tell you of the future.

Envious and having different views, they will be in the future.

Light-minded, without respect for the Teaching, disrespectful towards one another.

This well-taught Teaching, the foolish will defile.

They will become powerful, garrulous, without learning.

They will be weak, those with shame, disregarded.

Female and male slaves, the imprudent will consent to in the future.

Arrogant they will wander about, delighting in disputes, like quadrupeds.

Deceitful, obstinate, prattlers, crafty, they will walk about as if noble ones.

They will go about the streets, wrapped in ivory-coloured robes.

They will loathe the ochre robe, being attached to white garments.

Wearied by the deep forests, they will dwell near villages.

Following their example, the unrestrained will associate with them.

Even those wise ones who are well-behaved, they will not associate with them then.

Some will wear the white emblem of the sectarians.

And reflection on the orange robe, will not be among the monks.

The reflection was greatly terrible, inconceivable for the elephant.

At that very moment the elephant spoke verses connected with meaning."

Devoid of self-control and truth, he does not deserve the ochre robe.

Endowed with self-control and truth, he indeed deserves the ochre robe.

With a wandering mind, devoid of virtue, he does not deserve the ochre robe.

With pure mental thought, he indeed deserves the ochre robe.

He deserves white garments, what will the ochre robe do for him?

Will restrain those of such quality, with minds of friendliness, in the future.

The imprudent will not listen, uncontrolled, acting as they please.

Will not heed their preceptors, like an inferior horse the charioteer.

For monks and nuns, when the last time has arrived.

Be obedient, be kindly in speech, respectful towards one another.

Putting forth strenuous energy, resolute, always of firm effort.

Develop the eightfold path, touching the Deathless state."

Delighting internally, with concentrated mind, alone, content - him they call a monk.

With belly unfilled, with measured food, a mindful monk should wander forth.

Enough for comfortable abiding, for the resolute monk.

Enough for comfortable abiding, for the resolute monk.

Enough for comfortable abiding, for the resolute monk.

Was not between the two, by what in the world what could he be?

Of little learning, disrespectful, by what in the world what could he be?

Devoted to serenity of mind, let him even stand on my head.

He has failed to attain Nibbāna, the unsurpassed freedom from bondage.

He has attained Nibbāna, the unsurpassed freedom from bondage.

Wherever Worthy Ones dwell, that place is pleasant.

Those without lust will delight there, they are not seekers of sensual pleasures.

One who speaks reprovingly, intelligent - such a wise person one should associate with;

For one associating with such a person, it is better, not worse.

For he is dear to the good, but disagreeable to the bad.

While the Teaching was being taught, I, seeking benefit, applied my ear;

That hearing was not in vain for me, I am liberated, without mental corruptions.

For the knowledge of others' minds, for supernormal power, for death and rebirth;

For the purification of the ear-element, no aspiration is found in me.

The elder highest in wisdom, Upatissa meditates.

Is endowed with noble silence at that very moment.

So a monk, through the elimination of delusion, does not tremble like a mountain.

Even a hair-tip of evil appears like a cloud.

I shall lay down this body, fully aware, mindful.

And I await the time, like a hired servant earning his wages.

Proceed, do not perish, let not the moment pass you by.

So guard yourselves, let not the moment pass you by;

For those who have missed the moment grieve, consigned to hell.

He shakes off evil qualities, as the wind shakes leaves from a tree.

He shook off evil qualities, as the wind shakes leaves from a tree.

Of good morality, wise, one may be one who makes an end of suffering.

Having been good they become not good, having been not good they become good again.

Restlessness and sceptical doubt, these five are defilements of the mind.

Whose concentration does not waver, of one dwelling in diligence.

Delighting in the elimination of clinging, they call a good person."

Are not fit as similes for the Teacher's supreme liberation.

Like earth, water and fire, he does not find pleasure, he does not become corrupted.

Not dull, though appearing dull, he always walks about quenched.

Come, I shall attain final Nibbāna, I am liberated everywhere."

A wise one should not make friendship, evil is association with a contemptible person.

A wise one should make friendship, good is association with a good person.

With burden laid down, unbound, Gotama lies down to rest.

Bears his final body, one who has gone beyond birth and death.

On the path leading to Nibbāna, this Gotama stands.

Eighty-four thousand teachings are occurring for me.

His flesh increases, but his wisdom does not increase.

He appears to me just like a blind man holding a lamp.

That is the root of the holy life, therefore one should be a bearer of the Dhamma.

He grasps what is rightly taken, and investigates the meaning.

At the right time he strives, internally well concentrated.

Longing for knowledge of the Dhamma, one should associate with such a one.

The vision of the whole world, worthy of veneration, the very learned one.

A monk remembering the Teaching does not fall away from the Good Teaching.

For one greedy for bodily pleasure, whence comes the ease of an ascetic?

When the good friend has gone, it appears like darkness.

There is no friend such as this, like mindfulness of the body.

Today I meditate alone, like a bird in the rainy season.

Do not obstruct the listeners, let them see me at the right time.

The Teacher gives permission, the one with vision does not prevent them.

No perception of sensuality arose, see the excellence of the Teaching as Teaching.

No perception of hate arose, see the excellence of the Teaching as Teaching.

With bodily action through friendliness, like a shadow that does not depart.

With verbal action through friendliness, like a shadow that does not depart.

With mental action through friendliness, like a shadow that does not depart.

While the Teaching was being taught, knowledge arose in me.

And the final nibbāna of the Teacher, who was compassionate towards us.

When the Fully Self-Enlightened One, endowed with all excellent qualities, attained final Nibbāna.

The vision of the whole world, Ānanda attained final Nibbāna.

The vision of the whole world, dispeller of darkness in the dark.

The elder who upholds the Good Teaching, Ānanda, the jewel-mine.

The heavy burden has been laid down, there is now no more rebirth."