I broke the reeds off with my hands, “Sare hatthehi bhañjitvā, made a hut, and stayed there. katvāna kuṭimacchisaṁ; That’s how I became known Tena me sarabhaṅgoti, as “Reed-breaker”. nāmaṁ sammutiyā ahu.

But now it’s not appropriate Na mayhaṁ kappate ajja, for me to break reeds with my hands. sare hatthehi bhañjituṁ; The training rules have been laid down for us Sikkhāpadā no paññattā, by Gotama the renowned. gotamena yasassinā.

Previously, I, Sarabhaṅga, Sakalaṁ samattaṁ rogaṁ, didn’t see the disease in its entirety. Sarabhaṅgo nāddasaṁ pubbe; But now I have seen the disease, Soyaṁ rogo diṭṭho, as I’ve practiced what was taught <j>by he who is beyond the gods. Vacanakarenātidevassa.

Gotama traveled by that direct route; Yeneva maggena gato vipassī, the same path traveled by Vipassī, Yeneva maggena sikhī ca vessabhū; by Sikhī, Vessabhū, Kakusandhakoṇāgamano ca kassapo, Kakusandha, Koṇāgamana, and Kassapa. Tenañjasena agamāsi gotamo.

These seven Buddhas have plunged into the ending, Vītataṇhā anādānā, free of craving, without grasping, satta buddhā khayogadhā; having become Dhamma, unaffected. Yehāyaṁ desito dhammo, They have taught this Dhamma dhammabhūtehi tādibhi.

out of compassion for living creatures—Cattāri ariyasaccāni, suffering, origin, path, anukampāya pāṇinaṁ; and cessation, the ending of suffering. Dukkhaṁ samudayo maggo, In these four noble truths, nirodho dukkhasaṅkhayo.

the endless suffering of transmigration Yasmiṁ nivattate dukkhaṁ, finally comes to an end. saṁsārasmiṁ anantakaṁ; When the body breaks up, Bhedā imassa kāyassa, and life comes to an end, jīvitassa ca saṅkhayā; there are no future lives; Añño punabbhavo natthi, I’m everywhere well freed. suvimuttomhi sabbadhī”ti.

… Sarabhaṅgo thero …

Sattakanipāto niṭṭhito.

Tatruddānaṁ

Sundarasamuddo thero, thero lakuṇḍabhaddiyo; Bhaddo thero ca sopāko, sarabhaṅgo mahāisi; Sattake pañcakā therā, gāthāyo pañcatiṁsatīti.