MN 75 With Māgaṇḍiya – Māgaṇḍiyasutta

Medium Discourses Collection 75 – Majjhima Nikāya 75

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma, on a grass mat in the fire chamber of a brahmin of the Bhāradvāja clan.

ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo, bhāradvājagottassa brāhmaṇassa agyāgāre tiṇasanthārake.

2.1

Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kammāsadamma for alms.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kammāsadhammaṁ piṇḍāya pāvisi.

2.2

He wandered for alms in Kammāsadamma. After the meal, on his return from almsround, he went to a certain forest grove for the day’s meditation.

Kammāsadhammaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena aññataro vanasaṇḍo tenupasaṅkami divāvihārāya.

2.3

Having plunged deep into it, he sat at the root of a certain tree for the day’s meditation.

Taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.

3.1

Then as the wanderer Māgaṇḍiya was going for a walk he approached that fire chamber.

Atha kho māgaṇḍiyo paribbājako jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena bhāradvājagottassa brāhmaṇassa agyāgāraṁ tenupasaṅkami.

3.2

He saw the grass mat spread out there

Addasā kho māgaṇḍiyo paribbājako bhāradvājagottassa brāhmaṇassa agyāgāre tiṇasanthārakaṁ paññattaṁ.

3.3

and asked the brahmin of the Bhāradvāja clan,

Disvāna bhāradvājagottaṁ brāhmaṇaṁ etadavoca:

3.4

“Mister Bhāradvāja, who has this grass mat been spread out for? It looks like an ascetic’s bed.”

“kassa nvayaṁ bhoto bhāradvājassa agyāgāre tiṇasanthārako paññatto, samaṇaseyyānurūpaṁ maññe”ti?

4.1

“There is the ascetic Gotama, a Sakyan, gone forth from a Sakyan family.

“Atthi, bho māgaṇḍiya, samaṇo gotamo sakyaputto sakyakulā pabbajito.

4.2

He has this good reputation:

Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:

4.3

‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.

4.4

This bed has been spread for that Master Gotama.”

Tassesā bhoto gotamassa seyyā paññattā”ti.

5.1

“Well, it’s a sad sight, Mister Bhāradvāja,

“Duddiṭṭhaṁ vata, bho bhāradvāja, addasāma;

5.2

a very sad sight indeed,

duddiṭṭhaṁ vata, bho bhāradvāja, addasāma.

5.3

to see a bed for Master Gotama, that life-destroyer!”

Ye mayaṁ tassa bhoto gotamassa bhūnahuno seyyaṁ addasāmā”ti.

5.4

“Be careful what you say, Māgaṇḍiya,

“Rakkhassetaṁ, māgaṇḍiya, vācaṁ;

5.5

be careful what you say.

rakkhassetaṁ, māgaṇḍiya, vācaṁ.

5.6

Many astute aristocrats, brahmins, householders, and ascetics are devoted to Master Gotama. They’ve been guided by him in the noble method, the skillful teaching.”

Bahū hi tassa bhoto gotamassa khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi abhippasannā vinītā ariye ñāye dhamme kusale”ti.

5.7

“Even if I was to see Master Gotama face to face, Mister Bhāradvāja, I would say to his face:

“Sammukhā cepi mayaṁ, bho bhāradvāja, taṁ bhavantaṁ gotamaṁ passeyyāma, sammukhāpi naṁ vadeyyāma:

5.8

‘The ascetic Gotama is a life-destroyer.’

‘bhūnahu samaṇo gotamo’ti.

5.9

Why is that?

Taṁ kissa hetu?

5.10

Because that’s what it implies in a discourse of ours.”

Evañhi no sutte ocaratī”ti.

5.11

“If you don’t mind, I’ll tell the ascetic Gotama about this.”

“Sace taṁ bhoto māgaṇḍiyassa agaru āroceyyāmi taṁ samaṇassa gotamassā”ti.

5.12

“Don’t worry, Mister Bhāradvāja. You may tell him exactly what I’ve said.”

“Appossukko bhavaṁ bhāradvājo vuttova naṁ vadeyyā”ti.

6.1

With clairaudience that is purified and superhuman, the Buddha heard this discussion between the brahmin of the Bhāradvāja clan and the wanderer Māgaṇḍiya.

Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya bhāradvājagottassa brāhmaṇassa māgaṇḍiyena paribbājakena saddhiṁ imaṁ kathāsallāpaṁ.

6.2

Coming out of retreat, he went to the brahmin’s fire chamber and sat on the grass mat.

Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhāradvājagottassa brāhmaṇassa agyāgāraṁ tenupasaṅkami; upasaṅkamitvā nisīdi bhagavā paññatte tiṇasanthārake.

6.3

Then the brahmin of the Bhāradvāja clan went to the Buddha and exchanged greetings with him.

Atha kho bhāradvājagotto brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.

6.4

When the greetings and polite conversation were over, he sat down to one side. The Buddha said to him,

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho bhāradvājagottaṁ brāhmaṇaṁ bhagavā etadavoca:

6.5

“Bhāradvāja, did you have a discussion with the wanderer Māgaṇḍiya about this grass mat?”

“ahu pana te, bhāradvāja, māgaṇḍiyena paribbājakena saddhiṁ imaṁyeva tiṇasanthārakaṁ ārabbha kocideva kathāsallāpo”ti?

6.6

When he said this, the brahmin said to the Buddha,

Evaṁ vutte, bhāradvājagotto brāhmaṇo saṁviggo lomahaṭṭhajāto bhagavantaṁ etadavoca:

6.7

“I wanted to mention this very thing to Master Gotama,

“etadeva kho pana mayaṁ bhoto gotamassa ārocetukāmā.

6.8

but you brought it up before I had a chance.”

Atha ca pana bhavaṁ gotamo anakkhātaṁyeva akkhāsī”ti.

7.1

But this conversation between the Buddha and the brahmin was left unfinished.

Ayañca hi bhagavato bhāradvājagottena brāhmaṇena saddhiṁ antarākathā vippakatā hoti.

7.2

Then as the wanderer Māgaṇḍiya was going for a walk he approached that fire chamber. He went up to the Buddha, and exchanged greetings with him.

Atha kho māgaṇḍiyo paribbājako jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena bhāradvājagottassa brāhmaṇassa agyāgāraṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.

7.3

When the greetings and polite conversation were over, he sat down to one side, and the Buddha said to him:

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho māgaṇḍiyaṁ paribbājakaṁ bhagavā etadavoca:

8.1

“Māgaṇḍiya, the eye likes sights, it loves them and enjoys them.

“Cakkhuṁ kho, māgaṇḍiya, rūpārāmaṁ rūparataṁ rūpasammuditaṁ.

8.2

That’s been tamed, guarded, protected and restrained by the Realized One, and he teaches Dhamma for its restraint.

Taṁ tathāgatassa dantaṁ guttaṁ rakkhitaṁ saṁvutaṁ, tassa ca saṁvarāya dhammaṁ deseti.

8.3

Is that what you were referring to when you called me

Idaṁ nu te etaṁ, māgaṇḍiya, sandhāya bhāsitaṁ:

8.4

a life-destroyer?”

‘bhūnahu samaṇo gotamo’”ti?

8.5

“That’s exactly what I was referring to.

“Etadeva kho pana me, bho gotama, sandhāya bhāsitaṁ:

8.6

‘bhūnahu samaṇo gotamo’ti.

8.7

Why is that?

Taṁ kissa hetu?

8.8

Because that’s what it implies in a discourse of ours.”

Evañhi no sutte ocaratī”ti.

8.9

“The ear likes sounds …

“Sotaṁ kho, māgaṇḍiya, saddārāmaṁ …pe…

8.10

The nose likes smells …

ghānaṁ kho, māgaṇḍiya gandhārāmaṁ …

8.11

The tongue likes tastes …

jivhā kho, māgaṇḍiya, rasārāmā rasaratā rasasammuditā.

8.12

Sā tathāgatassa dantā guttā rakkhitā saṁvutā, tassā ca saṁvarāya dhammaṁ deseti.

8.13

Idaṁ nu te etaṁ, māgaṇḍiya, sandhāya bhāsitaṁ:

8.14

‘bhūnahu samaṇo gotamo’”ti?

8.15

“Etadeva kho pana me, bho gotama, sandhāya bhāsitaṁ:

8.16

‘bhūnahu samaṇo gotamo’ti.

8.17

Taṁ kissa hetu?

8.18

Evañhi no sutte ocaratī”ti.

8.19

The body likes touches …

“Kāyo kho, māgaṇḍiya, phoṭṭhabbārāmo phoṭṭhabbarato …pe…

8.20

The mind likes thoughts, it loves them and enjoys them.

mano kho, māgaṇḍiya, dhammārāmo dhammarato dhammasammudito.

8.21

That’s been tamed, guarded, protected and restrained by the Realized One, and he teaches Dhamma for its restraint.

So tathāgatassa danto gutto rakkhito saṁvuto, tassa ca saṁvarāya dhammaṁ deseti.

8.22

Is that what you were referring to when you called me

Idaṁ nu te etaṁ, māgaṇḍiya, sandhāya bhāsitaṁ:

8.23

a life-destroyer?”

‘bhūnahu samaṇo gotamo’”ti?

8.24

“That’s exactly what I was referring to.

“Etadeva kho pana me, bho gotama, sandhāya bhāsitaṁ:

8.25

‘bhūnahu samaṇo gotamo’ti.

8.26

Why is that?

Taṁ kissa hetu?

8.27

Because that’s what it implies in a discourse of ours.”

Evañhi no sutte ocaratī”ti.

9.1

“What do you think, Māgaṇḍiya?

“Taṁ kiṁ maññasi, māgaṇḍiya:

9.2

Take someone who used to amuse themselves with sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. Some time later—having truly understood the origin, ending, gratification, drawback, and escape of sights, and having given up craving and dispelled passion for sights—they would live rid of thirst, their mind peaceful inside.

‘idhekacco cakkhuviññeyyehi rūpehi paricāritapubbo assa iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi, so aparena samayena rūpānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā rūpataṇhaṁ pahāya rūpapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto vihareyya.

9.3

What would you have to say to them, Māgaṇḍiya?”

Imassa pana te, māgaṇḍiya, kimassa vacanīyan’”ti?

9.4

“Nothing, Master Gotama.”

“Na kiñci, bho gotama”.

9.5

“What do you think, Māgaṇḍiya?

“Taṁ kiṁ maññasi, māgaṇḍiya:

9.6

Take someone who used to amuse themselves with sounds known by the ear …

‘idhekacco sotaviññeyyehi saddehi …pe…

9.7

smells known by the nose …

ghānaviññeyyehi gandhehi …

9.8

tastes known by the tongue …

jivhāviññeyyehi rasehi …

9.9

touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.

kāyaviññeyyehi phoṭṭhabbehi paricāritapubbo assa iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi,

9.10

Some time later—having truly understood the origin, ending, gratification, drawback, and escape of touches, and having given up craving and dispelled passion for touches—they would live rid of thirst, their mind peaceful inside.

so aparena samayena phoṭṭhabbānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā phoṭṭhabbataṇhaṁ pahāya phoṭṭhabbapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto vihareyya.

9.11

What would you have to say to them, Māgaṇḍiya?”

Imassa pana te, māgaṇḍiya, kimassa vacanīyan’”ti?

9.12

“Nothing, Master Gotama.”

“Na kiñci, bho gotama”.

10.1

“Well, when I was still a layperson I used to amuse myself, supplied and provided with sights known by the eye … sounds known by the ear …

“Ahaṁ kho pana, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṁ cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi, sotaviññeyyehi saddehi …pe…

10.2

smells known by the nose …

ghānaviññeyyehi gandhehi …

10.3

tastes known by the tongue …

jivhāviññeyyehi rasehi …

10.4

touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.

kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi.

10.5

I had three stilt longhouses—

Tassa mayhaṁ, māgaṇḍiya, tayo pāsādā ahesuṁ—

10.6

one for the rainy season, one for the winter, and one for the summer.

eko vassiko, eko hemantiko, eko gimhiko.

10.7

I stayed in a stilt longhouse without coming downstairs for the four months of the rainy season, where I was entertained by musicians—none of them men.

So kho ahaṁ, māgaṇḍiya, vassike pāsāde vassike cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṁ orohāmi.

10.8

Some time later—having truly understood the origin, ending, gratification, drawback, and escape of sensual pleasures, and having given up craving and dispelled passion for sensual pleasures—I live rid of thirst, my mind peaceful inside.

So aparena samayena kāmānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā kāmataṇhaṁ pahāya kāmapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto viharāmi.

10.9

I see other sentient beings who are not free from sensual pleasures being consumed by craving for sensual pleasures, burning with passion for sensual pleasures, indulging in sensual pleasures.

So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante.

10.10

I don’t envy them, nor do I hope to enjoy that.

So tesaṁ na pihemi, na tattha abhiramāmi.

10.11

Why is that?

Taṁ kissa hetu?

10.12

Because there is a satisfaction that is apart from sensual pleasures and unskillful qualities,

Yāhayaṁ, māgaṇḍiya, rati, aññatreva kāmehi aññatra akusalehi dhammehi—

10.13

which even achieves the level of heavenly pleasure.

api dibbaṁ sukhaṁ samadhigayha tiṭṭhati—

10.14

Enjoying that satisfaction, I don’t envy what is inferior, nor do I hope to enjoy it.

tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.

11.1

Suppose there was a householder or a householder’s child who was rich, affluent, and wealthy. And they would amuse themselves, supplied and provided with the five kinds of sensual stimulation. That is, sights known by the eye …

Seyyathāpi, māgaṇḍiya, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreyya cakkhuviññeyyehi rūpehi …

11.2

sounds … smells … tastes …

pe…

11.3

touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.

phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi.

11.4

Having practiced good conduct by way of body, speech, and mind, when their body breaks up, after death, they’d be reborn in a good place, a heavenly realm, in the company of the gods of the Thirty-Three.

So kāyena sucaritaṁ caritvā vācāya sucaritaṁ caritvā manasā sucaritaṁ caritvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya devānaṁ tāvatiṁsānaṁ sahabyataṁ.

11.5

There they’d amuse themselves in the Garden of Delight, escorted by a band of nymphs, supplied and provided with the five kinds of heavenly sensual stimulation.

So tattha nandane vane accharāsaṅghaparivuto dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreyya.

11.6

Then they’d see a householder or a householder’s child amusing themselves, supplied and provided with the five kinds of sensual stimulation.

So passeyya gahapatiṁ vā gahapatiputtaṁ vā pañcahi kāmaguṇehi samappitaṁ samaṅgībhūtaṁ paricārayamānaṁ.

11.7

What do you think, Māgaṇḍiya? Would that god—amusing themselves in the Garden of Delight, escorted by a band of nymphs, supplied and provided with the five kinds of heavenly sensual stimulation—envy that householder or householder’s child their five kinds of human sensual stimulation, or return to human sensual pleasures?”

Taṁ kiṁ maññasi, māgaṇḍiya, api nu so devaputto nandane vane accharāsaṅghaparivuto dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno amussa gahapatissa vā gahapatiputtassa vā piheyya, mānusakānaṁ vā pañcannaṁ kāmaguṇānaṁ mānusakehi vā kāmehi āvaṭṭeyyā”ti?

11.8

“No, Master Gotama.

“No hidaṁ, bho gotama.

11.9

Why is that?

Taṁ kissa hetu?

11.10

Because heavenly sensual pleasures are better than human sensual pleasures.”

Mānusakehi, bho gotama, kāmehi dibbakāmā abhikkantatarā ca paṇītatarā cā”ti.

12.1

“In the same way, Māgaṇḍiya, when I was still a layperson I used to entertain myself with sights … sounds …

“Evameva kho ahaṁ, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṁ cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi, sotaviññeyyehi saddehi …pe…

12.2

smells …

ghānaviññeyyehi gandhehi …

12.3

tastes …

jivhāviññeyyehi rasehi …

12.4

touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.

kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi.

12.5

12.6

I see other sentient beings who are not free from sensual pleasures being consumed by craving for sensual pleasures, burning with passion for sensual pleasures, indulging in sensual pleasures. I don’t envy them, nor do I hope to enjoy that.

So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante, so tesaṁ na pihemi, na tattha abhiramāmi.

12.7

Why is that?

Taṁ kissa hetu?

12.8

Because there is a satisfaction that is apart from sensual pleasures and unskillful qualities,

Yāhayaṁ, māgaṇḍiya, rati aññatreva kāmehi aññatra akusalehi dhammehi—

12.9

which even achieves the level of heavenly pleasure.

api dibbaṁ sukhaṁ samadhigayha tiṭṭhati—

12.10

Enjoying that satisfaction, I don’t envy what is inferior, nor do I hope to enjoy it.

tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.

13.1

Suppose there was a person affected by leprosy, with sores and blisters on their limbs. Being devoured by worms, scratching with their nails at the opening of their wounds, they’d cauterize their body over a pit of glowing coals.

Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṁ paritāpeyya.

13.2

Their friends and colleagues, relatives and kin would get a field surgeon to treat them.

Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ.

13.3

The field surgeon would make medicine for them,

Tassa so bhisakko sallakatto bhesajjaṁ kareyya.

13.4

and by using that they’d be cured of leprosy. They’d be healthy, happy, autonomous, master of themselves, able to go where they wanted.

So taṁ bhesajjaṁ āgamma kuṭṭhehi parimucceyya, arogo assa sukhī serī sayaṁvasī yena kāmaṁ gamo.

13.5

Then they’d see another person affected by leprosy, with sores and blisters on their limbs, being devoured by worms, scratching with their nails at the opening of their wounds, cauterizing their body over a pit of glowing coals.

So aññaṁ kuṭṭhiṁ purisaṁ passeyya arugattaṁ pakkagattaṁ kimīhi khajjamānaṁ nakhehi vaṇamukhāni vippatacchamānaṁ aṅgārakāsuyā kāyaṁ paritāpentaṁ.

13.6

What do you think, Māgaṇḍiya?

Taṁ kiṁ maññasi, māgaṇḍiya,

13.7

Would that person envy that other person affected by leprosy for their pit of glowing coals or for taking medicine?”

api nu so puriso amussa kuṭṭhissa purisassa piheyya aṅgārakāsuyā vā bhesajjaṁ paṭisevanāya vā”ti?

13.8

“No, Master Gotama.

“No hidaṁ, bho gotama.

13.9

Why is that?

Taṁ kissa hetu?

13.10

Because you need to take medicine only when there’s a disease. When there’s no disease, there’s no need for medicine.”

Roge hi, bho gotama, sati bhesajjena karaṇīyaṁ hoti, roge asati na bhesajjena karaṇīyaṁ hotī”ti.

14.1

“In the same way, Māgaṇḍiya, when I was still a layperson I used to entertain myself with sights … sounds …

“Evameva kho ahaṁ, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṁ, cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi, sotaviññeyyehi saddehi …pe…

14.2

smells …

ghānaviññeyyehi gandhehi …

14.3

tastes …

jivhāviññeyyehi rasehi …

14.4

touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.

kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi.

14.5

14.6

I see other sentient beings who are not free from sensual pleasures being consumed by craving for sensual pleasures, burning with passion for sensual pleasures, indulging in sensual pleasures.

So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante.

14.7

I don’t envy them, nor do I hope to enjoy that.

So tesaṁ na pihemi, na tattha abhiramāmi.

14.8

Why is that?

Taṁ kissa hetu?

14.9

Because there is a satisfaction that is apart from sensual pleasures and unskillful qualities,

Yāhayaṁ, māgaṇḍiya, rati, aññatreva kāmehi aññatra akusalehi dhammehi—

14.10

which even achieves the level of heavenly pleasure.

api dibbaṁ sukhaṁ samadhigayha tiṭṭhati—

14.11

Enjoying that satisfaction, I don’t envy what is inferior, nor do I hope to enjoy it.

tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.

15.1

Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṁ paritāpeyya.

15.2

Their friends and colleagues, relatives and kin would get a field surgeon to treat them.

Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ.

15.3

The field surgeon would make medicine for them,

Tassa so bhisakko sallakatto bhesajjaṁ kareyya.

15.4

and by using that they’d be cured of leprosy. They’d be healthy, happy, autonomous, master of themselves, able to go where they wanted.

So taṁ bhesajjaṁ āgamma kuṭṭhehi parimucceyya, arogo assa sukhī serī sayaṁvasī yena kāmaṁ gamo.

15.5

Then two strong men would grab them by the arms and drag them towards the pit of glowing coals.

Tamenaṁ dve balavanto purisā nānābāhāsu gahetvā aṅgārakāsuṁ upakaḍḍheyyuṁ.

15.6

What do you think, Māgaṇḍiya?

Taṁ kiṁ maññasi, māgaṇḍiya,

15.7

Wouldn’t that person writhe and struggle to and fro?”

api nu so puriso iti citiceva kāyaṁ sannāmeyyā”ti?

15.8

“Yes, Master Gotama.

“Evaṁ, bho gotama.

15.9

Why is that?

Taṁ kissa hetu?

15.10

Because that fire is really painful to touch, fiercely burning and scorching.”

Asu hi, bho gotama, aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho cā”ti.

15.11

“What do you think, Māgaṇḍiya?

“Taṁ kiṁ maññasi, māgaṇḍiya,

15.12

Is it only now that the fire is really painful to touch, fiercely burning and scorching, or was it painful previously as well?”

idāneva nu kho so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca udāhu pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho cā”ti?

15.13

“That fire is painful now and it was also painful previously.

“Idāni ceva, bho gotama, so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca, pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca.

15.14

That person was affected by leprosy, with sores and blisters on their limbs. Being devoured by worms, scratching with their nails at the opening of their wounds, their sense faculties were impaired. So even though the fire was actually painful to touch, they had a distorted perception that it was pleasant.”

Asu ca, bho gotama, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno upahatindriyo dukkhasamphasseyeva aggismiṁ sukhamiti viparītasaññaṁ paccalatthā”ti.

16.1

“In the same way, sensual pleasures of the past, future, and present are painful to touch, fiercely burning and scorching.

“Evameva kho, māgaṇḍiya, atītampi addhānaṁ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca, anāgatampi addhānaṁ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca, etarahipi paccuppannaṁ addhānaṁ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca.

16.2

These sentient beings who are not free from sensual pleasures—being consumed by craving for sensual pleasures, burning with passion for sensual pleasures—have impaired sense faculties. So even though sensual pleasures are actually painful to touch, they have a distorted perception that they are pleasant.

Ime ca, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena pariḍayhamānā upahatindriyā dukkhasamphassesuyeva kāmesu sukhamiti viparītasaññaṁ paccalatthuṁ.

17.1

Suppose there was a person affected by leprosy, with sores and blisters on their limbs. Being devoured by worms, scratching with their nails at the opening of their wounds, they’re cauterizing their body over a pit of glowing coals.

Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṁ paritāpeti.

17.2

The more they scratch their wounds and cauterize their body, the more their wounds become foul, stinking, and infected. But still, they derive a degree of pleasure and gratification from the itchiness of their wounds.

Yathā yathā kho, māgaṇḍiya, asu kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṁ paritāpeti tathā tathāssa tāni vaṇamukhāni asucitarāni ceva honti duggandhatarāni ca pūtikatarāni ca, hoti ceva kāci sātamattā assādamattā—yadidaṁ vaṇamukhānaṁ kaṇḍūvanahetu;

17.3

In the same way, I see other sentient beings who are not free from sensual pleasures being consumed by craving for sensual pleasures, burning with passion for sensual pleasures, indulging in sensual pleasures.

evameva kho, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena ca pariḍayhamānā kāme paṭisevanti.

17.4

The more they indulge in sensual pleasures, the more their craving for sensual pleasures grows, and the more they burn with passion for sensual pleasures. But still, they derive a degree of pleasure and gratification from the five kinds of sensual stimulation.

Yathā yathā kho, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena ca pariḍayhamānā kāme paṭisevanti tathā tathā tesaṁ tesaṁ sattānaṁ kāmataṇhā ceva pavaḍḍhati, kāmapariḷāhena ca pariḍayhanti, hoti ceva sātamattā assādamattā—yadidaṁ pañcakāmaguṇe paṭicca.

18.1

What do you think, Māgaṇḍiya?

Taṁ kiṁ maññasi, māgaṇḍiya,

18.2

Have you seen or heard of a king or a royal minister of the past, future, or present, amusing themselves supplied and provided with the five kinds of sensual stimulation, who—without giving up craving for sensual pleasures and dispelling passion for sensual pleasures—lives rid of thirst, their mind peaceful inside?”

api nu te diṭṭho vā suto vā rājā vā rājamahāmatto vā pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno kāmataṇhaṁ appahāya kāmapariḷāhaṁ appaṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto vihāsi vā viharati vā viharissati vā”ti?

18.3

“No, Master Gotama.”

“No hidaṁ, bho gotama”.

18.4

“Good, Māgaṇḍiya.

“Sādhu, māgaṇḍiya.

18.5

Neither have I.

Mayāpi kho etaṁ, māgaṇḍiya, neva diṭṭhaṁ na sutaṁ rājā vā rājamahāmatto vā pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno kāmataṇhaṁ appahāya kāmapariḷāhaṁ appaṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto vihāsi vā viharati vā viharissati vā.

18.6

On the contrary, all the ascetics or brahmins of the past, future, or present who live rid of thirst, their minds peaceful inside, do so after truly understanding the origin, ending, gratification, drawback, and escape of sensual pleasures, and after giving up craving and dispelling passion for sensual pleasures.”

Atha kho, māgaṇḍiya, ye hi keci samaṇā vā brāhmaṇā vā vigatapipāsā ajjhattaṁ vūpasantacittā vihāsuṁ vā viharanti vā viharissanti vā sabbe te kāmānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā kāmataṇhaṁ pahāya kāmapariḷāhaṁ paṭivinodetvā vigatapipāsā ajjhattaṁ vūpasantacittā vihāsuṁ vā viharanti vā viharissanti vā”ti.

19.1

Then on that occasion the Buddha expressed this heartfelt sentiment:

Atha kho bhagavā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

19.2

“Health is the ultimate blessing;

“Ārogyaparamā lābhā,

19.3

extinguishment, the ultimate happiness.

nibbānaṁ paramaṁ sukhaṁ;

19.4

Of paths, the ultimate is eightfold—

Aṭṭhaṅgiko ca maggānaṁ,

19.5

it’s safe, and leads to the deathless.”

khemaṁ amatagāminan”ti.

19.6

When he said this, Māgaṇḍiya said to him,

Evaṁ vutte, māgaṇḍiyo paribbājako bhagavantaṁ etadavoca:

19.7

“It’s incredible, Master Gotama, it’s amazing!

“acchariyaṁ, bho gotama, abbhutaṁ, bho gotama.

19.8

How well said this was by Master Gotama!

Yāva subhāsitañcidaṁ bhotā gotamena:

19.9

‘Health is the ultimate blessing; extinguishment, the ultimate happiness.’

‘ārogyaparamā lābhā, nibbānaṁ paramaṁ sukhan’ti.

19.10

I’ve also heard that wanderers of the past, the teachers of teachers, said:

Mayāpi kho etaṁ, bho gotama, sutaṁ pubbakānaṁ paribbājakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:

19.11

‘Health is the ultimate blessing; extinguishment, the ultimate happiness.’

‘ārogyaparamā lābhā, nibbānaṁ paramaṁ sukhan’ti;

19.12

And it agrees, Master Gotama.”

tayidaṁ, bho gotama, sametī”ti.

19.13

“But Māgaṇḍiya, when you heard that wanderers of the past said this,

“Yaṁ pana te etaṁ, māgaṇḍiya, sutaṁ pubbakānaṁ paribbājakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:

19.14

what is that health? And what is that extinguishment?”

‘ārogyaparamā lābhā, nibbānaṁ paramaṁ sukhan’ti, katamaṁ taṁ ārogyaṁ, katamaṁ taṁ nibbānan”ti?

19.15

When he said this, Māgaṇḍiya stroked his own limbs with his hands, saying:

Evaṁ vutte, māgaṇḍiyo paribbājako sakāneva sudaṁ gattāni pāṇinā anomajjati:

19.16

“This is that health, Master Gotama, this is that extinguishment!

“idantaṁ, bho gotama, ārogyaṁ, idantaṁ nibbānaṁ.

19.17

For I am now healthy and happy, and have no afflictions.”

Ahañhi, bho gotama, etarahi arogo sukhī, na maṁ kiñci ābādhatī”ti.

20.1

“Māgaṇḍiya, suppose a person was born blind.

“Seyyathāpi, māgaṇḍiya, jaccandho puriso;

20.2

They couldn’t see sights that are dark or bright, or blue, yellow, red, or magenta. They couldn’t see even and uneven ground, or the stars, or the moon and sun.

so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṁ, na passeyya tārakarūpāni, na passeyya candimasūriye.

20.3

They might hear a sighted person saying:

So suṇeyya cakkhumato bhāsamānassa:

20.4

‘White cloth is really nice, it’s attractive, stainless, and clean.’

‘chekaṁ vata, bho, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti.

20.5

They’d go in search of white cloth.

So odātapariyesanaṁ careyya.

20.6

But someone would cheat them with a dirty, soiled garment, saying:

Tamenaṁ aññataro puriso telamalikatena sāhuḷicīrena vañceyya:

20.7

‘Sir, here is a white cloth for you, it’s attractive, stainless, and clean.’

‘idaṁ te, ambho purisa, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti.

20.8

They’d take it and put it on, expressing their gladness:

So taṁ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṁ nicchāreyya:

20.9

‘White cloth is really nice, it’s attractive, stainless, and clean.’

‘chekaṁ vata, bho, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti.

20.10

What do you think, Māgaṇḍiya?

Taṁ kiṁ maññasi, māgaṇḍiya,

20.11

Did that person blind from birth do this knowing and seeing,

api nu so jaccandho puriso jānanto passanto amuṁ telamalikataṁ sāhuḷicīraṁ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṁ nicchāreyya:

20.12

or out of faith in the sighted person?”

‘chekaṁ vata, bho, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti udāhu cakkhumato saddhāyā”ti?

20.13

“They did so not knowing or seeing,

“Ajānanto hi, bho gotama, apassanto so jaccandho puriso amuṁ telamalikataṁ sāhuḷicīraṁ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṁ nicchāreyya:

20.14

but out of faith in the sighted person.”

‘chekaṁ vata, bho, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti, cakkhumato saddhāyā”ti.

21.1

“In the same way, the wanderers who follow other paths are blind and sightless. Not knowing health and not seeing extinguishment, they still recite this verse:

“Evameva kho, māgaṇḍiya, aññatitthiyā paribbājakā andhā acakkhukā ajānantā ārogyaṁ, apassantā nibbānaṁ, atha ca panimaṁ gāthaṁ bhāsanti:

21.2

‘Health is the ultimate blessing; extinguishment, the ultimate happiness.’

‘ārogyaparamā lābhā, nibbānaṁ paramaṁ sukhan’ti.

21.3

For this verse was recited by the perfected ones, fully awakened Buddhas of the past:

Pubbakehesā, māgaṇḍiya, arahantehi sammāsambuddhehi gāthā bhāsitā:

21.4

‘Health is the ultimate blessing;

‘Ārogyaparamā lābhā,

21.5

extinguishment, the ultimate happiness.

nibbānaṁ paramaṁ sukhaṁ;

21.6

Of paths, the ultimate is eightfold—

Aṭṭhaṅgiko ca maggānaṁ,

21.7

it’s safe, and leads to the deathless.'

khemaṁ amatagāminan’ti.

21.8

These days it has gradually become a verse used by ordinary people.

Sā etarahi anupubbena puthujjanagāthā.

21.9

But Māgaṇḍiya, this body is a disease, a boil, a dart, a misery, an affliction. Yet you say of this body:

Ayaṁ kho pana, māgaṇḍiya, kāyo rogabhūto gaṇḍabhūto sallabhūto aghabhūto ābādhabhūto, so tvaṁ imaṁ kāyaṁ rogabhūtaṁ gaṇḍabhūtaṁ sallabhūtaṁ aghabhūtaṁ ābādhabhūtaṁ:

21.10

‘This is that health, this is that extinguishment!’

‘idantaṁ, bho gotama, ārogyaṁ, idantaṁ nibbānan’ti vadesi.

21.11

Māgaṇḍiya, you don’t have the noble vision by which you might know health and see extinguishment.”

Tañhi te, māgaṇḍiya, ariyaṁ cakkhuṁ natthi yena tvaṁ ariyena cakkhunā ārogyaṁ jāneyyāsi, nibbānaṁ passeyyāsī”ti.

22.1

“I am quite confident that Master Gotama

“Evaṁ pasanno ahaṁ bhoto gotamassa.

22.2

is capable of teaching me so that I can know health and see extinguishment.”

Pahoti me bhavaṁ gotamo tathā dhammaṁ desetuṁ yathāhaṁ ārogyaṁ jāneyyaṁ, nibbānaṁ passeyyan”ti.

22.3

“Māgaṇḍiya, suppose a person was born blind.

“Seyyathāpi, māgaṇḍiya, jaccandho puriso;

22.4

They couldn’t see sights that are dark or bright, or blue, yellow, red, or magenta. They couldn’t see even and uneven ground, or the stars, or the moon and sun.

22.5

Their friends and colleagues, relatives and kin would get a field surgeon to treat them.

Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ.

22.6

The field surgeon would make medicine for them,

Tassa so bhisakko sallakatto bhesajjaṁ kareyya.

22.7

but when they used it their eyes were not cured and they still could not see clearly.

So taṁ bhesajjaṁ āgamma na cakkhūni uppādeyya, na cakkhūni visodheyya.

22.8

What do you think, Māgaṇḍiya?

Taṁ kiṁ maññasi, māgaṇḍiya,

22.9

Wouldn’t that doctor just get weary and frustrated?”

nanu so vejjo yāvadeva kilamathassa vighātassa bhāgī assā”ti?

22.10

“Yes, Master Gotama.”

“Evaṁ, bho gotama”.

22.11

“In the same way, suppose I were to teach you the Dhamma, saying:

“Evameva kho, māgaṇḍiya, ahañce te dhammaṁ deseyyaṁ:

22.12

‘This is that health, this is that extinguishment.’ But you might not know health or see extinguishment,

‘idantaṁ ārogyaṁ, idantaṁ nibbānan’ti, so tvaṁ ārogyaṁ na jāneyyāsi, nibbānaṁ na passeyyāsi.

22.13

which would be wearying and troublesome for me.”

So mamassa kilamatho, sā mamassa vihesā”ti.

23.1

“I am quite confident that Master Gotama

“Evaṁ pasanno ahaṁ bhoto gotamassa.

23.2

is capable of teaching me so that I can know health and see extinguishment.”

Pahoti me bhavaṁ gotamo tathā dhammaṁ desetuṁ yathāhaṁ ārogyaṁ jāneyyaṁ, nibbānaṁ passeyyan”ti.

23.3

“Māgaṇḍiya, suppose a person was born blind.

“Seyyathāpi, māgaṇḍiya, jaccandho puriso;

23.4

They couldn’t see sights that are dark or bright, or blue, yellow, red, or magenta. They couldn’t see even and uneven ground, or the stars, or the moon and sun.

23.5

They might hear a sighted person saying:

So suṇeyya cakkhumato bhāsamānassa:

23.6

‘White cloth is really nice, it’s attractive, stainless, and clean.’

‘chekaṁ vata, bho, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti.

23.7

They’d go in search of white cloth.

So odātapariyesanaṁ careyya.

23.8

But someone would cheat them with a dirty, soiled garment, saying:

Tamenaṁ aññataro puriso telamalikatena sāhuḷicīrena vañceyya:

23.9

‘Sir, here is a white cloth for you, it’s attractive, stainless, and clean.’

‘idaṁ te, ambho purisa, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti.

23.10

They’d take it and put it on.

So taṁ paṭiggaṇheyya, paṭiggahetvā pārupeyya.

23.11

Their friends and colleagues, relatives and kin would get a field surgeon to treat them.

Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ.

23.12

The field surgeon would make medicine for them:

Tassa so bhisakko sallakatto bhesajjaṁ kareyya—

23.13

emetics, purgatives, ointment, counter-ointment, or nasal treatment.

uddhaṁvirecanaṁ adhovirecanaṁ añjanaṁ paccañjanaṁ natthukammaṁ.

23.14

And when they used it their eyes would be cured so that they could see clearly.

So taṁ bhesajjaṁ āgamma cakkhūni uppādeyya, cakkhūni visodheyya.

23.15

As soon as their eyes were cured they’d lose all desire for that dirty, soiled garment.

Tassa saha cakkhuppādā yo amusmiṁ telamalikate sāhuḷicīre chandarāgo so pahīyetha.

23.16

Then they would consider that person to be no friend, but an enemy, and might even think of murdering them:

Tañca naṁ purisaṁ amittatopi daheyya, paccatthikatopi daheyya, api ca jīvitā voropetabbaṁ maññeyya:

23.17

‘For such a long time I’ve been cheated, tricked, and deceived by that person with this dirty, soiled garment when he said,

‘dīgharattaṁ vata, bho, ahaṁ iminā purisena telamalikatena sāhuḷicīrena nikato vañcito paluddho—

23.18

“Sir, here is a white cloth for you, it’s attractive, stainless, and clean.”’

idaṁ te, ambho purisa, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti.

24.1

In the same way, Māgaṇḍiya, suppose I were to teach you the Dhamma, saying:

Evameva kho, māgaṇḍiya, ahañce te dhammaṁ deseyyaṁ:

24.2

‘This is that health, this is that extinguishment.’

‘idantaṁ ārogyaṁ, idantaṁ nibbānan’ti.

24.3

You might know health and see extinguishment.

So tvaṁ ārogyaṁ jāneyyāsi, nibbānaṁ passeyyāsi.

24.4

And as soon as your vision arises you might give up desire for the five grasping aggregates.

Tassa te saha cakkhuppādā yo pañcasupādānakkhandhesu chandarāgo so pahīyetha;

24.5

And you might even think:

api ca te evamassa:

24.6

‘For such a long time I’ve been cheated, tricked, and deceived by this mind.

‘dīgharattaṁ vata bho ahaṁ iminā cittena nikato vañcito paluddho.

24.7

For what I have been grasping is only form, feeling, perception, actions done with defilement, and consciousness.

Ahañhi rūpaṁyeva upādiyamāno upādiyiṁ, vedanaṁyeva upādiyamāno upādiyiṁ, saññaṁyeva upādiyamāno upādiyiṁ, saṅkhāreyeva upādiyamāno upādiyiṁ, viññāṇaṁyeva upādiyamāno upādiyiṁ.

24.8

My grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.

Tassa me upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti;

24.9

That is how this entire mass of suffering originates.’”

evametassa kevalassa dukkhakkhandhassa samudayo hotī’”ti.

25.1

“I am quite confident that Master Gotama

“Evaṁ pasanno ahaṁ bhoto gotamassa.

25.2

is capable of teaching me so that I can rise from this seat cured of blindness.”

Pahoti me bhavaṁ gotamo tathā dhammaṁ desetuṁ yathāhaṁ imamhā āsanā anandho vuṭṭhaheyyan”ti.

25.3

“Well then, Māgaṇḍiya, you should associate with noble people.

“Tena hi tvaṁ, māgaṇḍiya, sappurise bhajeyyāsi.

25.4

When you associate with noble people, you will hear the true teaching.

Yato kho tvaṁ, māgaṇḍiya, sappurise bhajissasi tato tvaṁ, māgaṇḍiya, saddhammaṁ sossasi;

25.5

When you hear the true teaching, you’ll practice in line with the teaching.

yato kho tvaṁ, māgaṇḍiya, saddhammaṁ sossasi tato tvaṁ, māgaṇḍiya, dhammānudhammaṁ paṭipajjissasi;

25.6

When you practice in line with the teaching, you’ll know and see for yourself:

yato kho tvaṁ, māgaṇḍiya, dhammānudhammaṁ paṭipajjissasi tato tvaṁ, māgaṇḍiya, sāmaṁyeva ñassasi, sāmaṁ dakkhissasi—

25.7

‘These are diseases, boils, and darts.

ime rogā gaṇḍā sallā;

25.8

And here is where diseases, boils, and darts cease without anything left over.’

idha rogā gaṇḍā sallā aparisesā nirujjhanti.

25.9

When my grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.

Tassa me upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti;

25.10

That is how this entire mass of suffering ceases.”

evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.

26.1

When he said this, Māgaṇḍiya said to him,

Evaṁ vutte, māgaṇḍiyo paribbājako bhagavantaṁ etadavoca:

26.2

“Excellent, Master Gotama! Excellent!

“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.

26.3

As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the teaching clear in many ways.

Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito.

26.4

I go for refuge to Master Gotama, to the teaching, and to the bhikkhu Saṅgha.

Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.

26.5

Sir, may I receive the going forth, the ordination in the Buddha’s presence?”

Labheyyāhaṁ bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti.

27.1

“Māgaṇḍiya, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this teaching and training, they must spend four months on probation. When four months have passed, if the bhikkhū are satisfied, they’ll give the going forth, the ordination into monkhood.

“Yo kho, māgaṇḍiya, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, so cattāro māse parivasati; catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya.

27.2

However, I have recognized individual differences in this matter.”

Api ca mettha puggalavemattatā viditā”ti.

27.3

“Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the bhikkhū are satisfied, let them give me the going forth, the ordination into monkhood.”

“Sace, bhante, aññatitthiyapubbā imasmiṁ dhammavinaye ākaṅkhantā pabbajjaṁ, ākaṅkhantā upasampadaṁ cattāro māse parivasanti, catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya; ahaṁ cattāri vassāni parivasissāmi, catunnaṁ vassānaṁ accayena āraddhacittā bhikkhū pabbājentu, upasampādentu bhikkhubhāvāyā”ti.

28.1

And the wanderer Māgaṇḍiya received the going forth, the ordination in the Buddha’s presence.

Alattha kho māgaṇḍiyo paribbājako bhagavato santike pabbajjaṁ, alattha upasampadaṁ.

28.2

Not long after his ordination, Venerable Māgaṇḍiya, living alone, withdrawn, diligent, keen, and resolute, realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

Acirūpasampanno kho panāyasmā māgaṇḍiyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.

28.3

He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”

“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi.

28.4

And Venerable Māgaṇḍiya became one of the perfected.

Aññataro kho panāyasmā māgaṇḍiyo arahataṁ ahosīti.

28.5

Māgaṇḍiyasuttaṁ niṭṭhitaṁ pañcamaṁ.