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Majjhima Nikāya 75 Middle Discourses 75
Māgaṇḍiyasutta With Māgaṇḍiya
Evaṁ me sutaṁ—Thus I heard:So I have heard.
ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo, bhāradvājagottassa brāhmaṇassa agyāgāre tiṇasanthārake. On one occasion the Blessed One was living among the Kurus, at a town of the Kurus called Kammāsadhamma, on a spread of grass in the fire-hall of a brahmin of the Bhāradvāja clan.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.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kammāsadhammaṁ piṇḍāya pāvisi. Then when it was morning, the Blessed One dressed, and taking his bowl and outer robe, he went into Kammāsadhamma for alms.Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kammāsadamma for alms.
Kammāsadhammaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena aññataro vanasaṇḍo tenupasaṅkami divāvihārāya. When he had wandered for alms in Kammāsadhamma and had returned from his alms round, after the meal he went to a certain grove for the day’s abiding.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.
Taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. Having plunged into that grove, he sat down at the root of a tree for the day’s abiding.Having plunged deep into it, he sat at the root of a certain tree to meditate.
Atha kho māgaṇḍiyo paribbājako jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena bhāradvājagottassa brāhmaṇassa agyāgāraṁ tenupasaṅkami. Then Māgaṇḍiya the Wanderer, walking and wandering for exercise, went to the fire-hall of the brahmin of the Bhāradvāja clan.Then as the wanderer Māgaṇḍiya was going for a walk he approached that fire chamber.
Addasā kho māgaṇḍiyo paribbājako bhāradvājagottassa brāhmaṇassa agyāgāre tiṇasanthārakaṁ paññattaṁ. Māgaṇḍiya the Wanderer saw a spread of grass made ready in the fire-hall of the brahmin of the Bhāradvāja clan.He saw the grass mat spread out there
Disvāna bhāradvājagottaṁ brāhmaṇaṁ etadavoca: Seeing it, he said to the brahmin of the Bhāradvāja clan:and asked the brahmin of the Bhāradvāja clan,
“kassa nvayaṁ bhoto bhāradvājassa agyāgāre tiṇasanthārako paññatto, samaṇaseyyānurūpaṁ maññe”ti? “Whose is this spread of grass made ready in Master Bhāradvāja’s fire-hall? It looks like a resting place for an ascetic.”“Worthy Bhāradvāja, who has this grass mat been spread out for? It looks like an ascetic’s bed.”
“Atthi, bho māgaṇḍiya, samaṇo gotamo sakyaputto sakyakulā pabbajito. “There is, Master Māgaṇḍiya, the ascetic Gotama, a son of the Sakyans, who has gone forth from a Sakyan clan.“There is the ascetic Gotama, a Sakyan, gone forth from a Sakyan family.
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: Now a good report of that Master Gotama has been spread about thus:He has this good reputation:
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. ‘That Blessed One is such since he is an Arahant, fully enlightened, accomplished in true knowledge and conduct, sublime, knower of the world, unsurpassed leader of persons to be tamed, teacher of gods and humans, enlightened, blessed.’‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’
Tassesā bhoto gotamassa seyyā paññattā”ti. This is the resting place made ready for that Master Gotama.”This bed has been spread for that worthy Gotama.”
“Duddiṭṭhaṁ vata, bho bhāradvāja, addasāma; “It is indeed an ill sight, Master Bhāradvāja, that we see;“Well, it’s a sad sight, worthy Bhāradvāja,
duddiṭṭhaṁ vata, bho bhāradvāja, addasāma. it is indeed an ill sight, Master Bhāradvāja, that we see,a very sad sight indeed,
Ye mayaṁ tassa bhoto gotamassa bhūnahuno seyyaṁ addasāmā”ti. in that we see the resting place of that Master Gotama, the wreaker of being.”[^1]to see a bed for the worthy Gotama, that baby-killer!”
“Rakkhassetaṁ, māgaṇḍiya, vācaṁ; “Guard that speech of yours, Māgaṇḍiya;“Be careful what you say, Māgaṇḍiya,
rakkhassetaṁ, māgaṇḍiya, vācaṁ. guard that speech of yours, Māgaṇḍiya.be careful what you say.
Bahū hi tassa bhoto gotamassa khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi abhippasannā vinītā ariye ñāye dhamme kusale”ti. For many wise nobles, wise brahmins, wise householders, and wise ascetics have full confidence in that Master Gotama, and are trained in the noble method, the wholesome Dhamma.”Many astute aristocrats, brahmins, householders, and ascetics are devoted to the worthy Gotama. They’ve been guided by him in the noble system, the skillful teaching.”
“Sammukhā cepi mayaṁ, bho bhāradvāja, taṁ bhavantaṁ gotamaṁ passeyyāma, sammukhāpi naṁ vadeyyāma: “Even if we were to see that Master Gotama face to face, Master Bhāradvāja, we would say to his face:“Even if I was to see the worthy Gotama face to face, worthy Bhāradvāja, I would say to his face:
‘bhūnahu samaṇo gotamo’ti. ‘The ascetic Gotama is a wreaker of being.’‘The ascetic Gotama is a baby-killer.’
Taṁ kissa hetu? Why is that?Why is that?
Evañhi no sutte ocaratī”ti. Because that is how it comes down to us in our scriptures.”For so it came to me while sleeping.”
“Sace taṁ bhoto māgaṇḍiyassa agaru āroceyyāmi taṁ samaṇassa gotamassā”ti. “If Master Māgaṇḍiya does not mind, I will report that to the ascetic Gotama.”“If you don’t mind, I’ll tell the ascetic Gotama about this.”
“Appossukko bhavaṁ bhāradvājo vuttova naṁ vadeyyā”ti. “Let Master Bhāradvāja not trouble himself; say to him just what has been said.”“Don’t worry, worthy Bhāradvāja. You may tell him exactly what I’ve said.”
Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya bhāradvājagottassa brāhmaṇassa māgaṇḍiyena paribbājakena saddhiṁ imaṁ kathāsallāpaṁ. The Blessed One heard, with the divine ear element, purified and surpassing the human, this conversation between the brahmin of the Bhāradvāja clan and Māgaṇḍiya the Wanderer.With clairaudience that is purified and superhuman, the Buddha heard this discussion between the brahmin of the Bhāradvāja clan and the wanderer Māgaṇḍiya.
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhāradvājagottassa brāhmaṇassa agyāgāraṁ tenupasaṅkami; upasaṅkamitvā nisīdi bhagavā paññatte tiṇasanthārake. Then when it was evening, the Blessed One rose from meditation and went to the fire-hall of the brahmin of the Bhāradvāja clan, and sat down on the spread of grass made ready.Coming out of retreat, he went to the brahmin’s fire chamber and sat on the grass mat.
Atha kho bhāradvājagotto brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Then the brahmin of the Bhāradvāja clan went to the Blessed One and exchanged greetings with him.Then the brahmin of the Bhāradvāja clan went to the Buddha and exchanged greetings with him.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho bhāradvājagottaṁ brāhmaṇaṁ bhagavā etadavoca: When the courteous and amiable talk was finished, he sat down at one side. The Blessed One then said to the brahmin of the Bhāradvāja clan, as he sat at one side:When the greetings and polite conversation were over, he sat down to one side. The Buddha said to him,
“ahu pana te, bhāradvāja, māgaṇḍiyena paribbājakena saddhiṁ imaṁyeva tiṇasanthārakaṁ ārabbha kocideva kathāsallāpo”ti? “Bhāradvāja, did you have some conversation with Māgaṇḍiya the Wanderer concerning this very spread of grass?”“Bhāradvāja, did you have a discussion with the wanderer Māgaṇḍiya about this grass mat?”
Evaṁ vutte, bhāradvājagotto brāhmaṇo saṁviggo lomahaṭṭhajāto bhagavantaṁ etadavoca: When this was said, the brahmin of the Bhāradvāja clan, alarmed and with hair standing on end, said to the Blessed One:When he said this, the brahmin, shocked and awestruck, said to the Buddha,
“etadeva kho pana mayaṁ bhoto gotamassa ārocetukāmā. “It was just this that we wanted to report to Master Gotama,“I wanted to mention this very thing to the worthy Gotama,
Atha ca pana bhavaṁ gotamo anakkhātaṁyeva akkhāsī”ti. but Master Gotama has told it though it was not told to him.”but you brought it up before I had a chance.”
Ayañca hi bhagavato bhāradvājagottena brāhmaṇena saddhiṁ antarākathā vippakatā hoti. Now this conversation between the Blessed One and the brahmin of the Bhāradvāja clan was left unfinished,But this conversation between the Buddha and the brahmin was left unfinished.
Atha kho māgaṇḍiyo paribbājako jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena bhāradvājagottassa brāhmaṇassa agyāgāraṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. for then Māgaṇḍiya the Wanderer, walking and wandering for exercise, went to the Blessed One at the fire-hall of the brahmin of the Bhāradvāja clan, and exchanged greetings with him.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.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho māgaṇḍiyaṁ paribbājakaṁ bhagavā etadavoca: When the courteous and amiable talk was finished, he sat down at one side. The Blessed One then said to Māgaṇḍiya the Wanderer, as he sat at one side:When the greetings and polite conversation were over, he sat down to one side, and the Buddha said to him:
“Cakkhuṁ kho, māgaṇḍiya, rūpārāmaṁ rūparataṁ rūpasammuditaṁ. “Māgaṇḍiya, the eye delights in forms, takes delight in forms, rejoices in forms.“Māgaṇḍiya, the eye likes sights, it loves them and enjoys them.
Taṁ tathāgatassa dantaṁ guttaṁ rakkhitaṁ saṁvutaṁ, tassa ca saṁvarāya dhammaṁ deseti. That is tamed, guarded, protected, and restrained in the Tathāgata, and he teaches the Dhamma for its restraint.That’s been tamed, guarded, protected and restrained by the Realized One, and he teaches Dhamma for its restraint.
Idaṁ nu te etaṁ, māgaṇḍiya, sandhāya bhāsitaṁ: Was it with reference to this, Māgaṇḍiya, that you said:Is that what you were referring to when you called me
‘bhūnahu samaṇo gotamo’”ti? ‘The ascetic Gotama is a wreaker of being’?”a baby-killer?”
“Etadeva kho pana me, bho gotama, sandhāya bhāsitaṁ: “It was with reference to this, Master Gotama, that I said:“That’s exactly what I was referring to.
‘bhūnahu samaṇo gotamo’ti. ‘The ascetic Gotama is a wreaker of being.’
Taṁ kissa hetu? Why is that?Why is that?
Evañhi no sutte ocaratī”ti. Because that is how it comes down to us in our scriptures.”For so it came to me while sleeping.”
“Sotaṁ kho, māgaṇḍiya, saddārāmaṁ …pe… “The ear, Māgaṇḍiya, delights in sounds …“The ear likes sounds …
ghānaṁ kho, māgaṇḍiya gandhārāmaṁ … the nose delights in odours …The nose likes smells …
jivhā kho, māgaṇḍiya, rasārāmā rasaratā rasasammuditā. the tongue delights in flavours, takes delight in flavours, rejoices in flavours.The tongue likes tastes …
Sā tathāgatassa dantā guttā rakkhitā saṁvutā, tassā ca saṁvarāya dhammaṁ deseti. That is tamed, guarded, protected, and restrained in the Tathāgata, and he teaches the Dhamma for its restraint.
Idaṁ nu te etaṁ, māgaṇḍiya, sandhāya bhāsitaṁ: Was it with reference to this, Māgaṇḍiya, that you said:
‘bhūnahu samaṇo gotamo’”ti? ‘The ascetic Gotama is a wreaker of being’?”
“Etadeva kho pana me, bho gotama, sandhāya bhāsitaṁ: “It was with reference to this, Master Gotama, that I said:
‘bhūnahu samaṇo gotamo’ti. ‘The ascetic Gotama is a wreaker of being.’
Taṁ kissa hetu? Why is that?
Evañhi no sutte ocaratī”ti. Because that is how it comes down to us in our scriptures.”
“Kāyo kho, māgaṇḍiya, phoṭṭhabbārāmo phoṭṭhabbarato …pe… “The body, Māgaṇḍiya, delights in tangibles, takes delight in tangibles …The body likes touches …
mano kho, māgaṇḍiya, dhammārāmo dhammarato dhammasammudito. the mind delights in mental objects, takes delight in mental objects, rejoices in mental objects.The mind likes ideas, it loves them and enjoys them.
So tathāgatassa danto gutto rakkhito saṁvuto, tassa ca saṁvarāya dhammaṁ deseti. That is tamed, guarded, protected, and restrained in the Tathāgata, and he teaches the Dhamma for its restraint.That’s been tamed, guarded, protected and restrained by the Realized One, and he teaches Dhamma for its restraint.
Idaṁ nu te etaṁ, māgaṇḍiya, sandhāya bhāsitaṁ: Was it with reference to this, Māgaṇḍiya, that you said:Is that what you were referring to when you called me
‘bhūnahu samaṇo gotamo’”ti? ‘The ascetic Gotama is a wreaker of being’?”a baby-killer?”
“Etadeva kho pana me, bho gotama, sandhāya bhāsitaṁ: “It was with reference to this, Master Gotama, that I said:“That’s exactly what I was referring to.
‘bhūnahu samaṇo gotamo’ti. ‘The ascetic Gotama is a wreaker of being.’
Taṁ kissa hetu? Why is that?Why is that?
Evañhi no sutte ocaratī”ti. Because that is how it comes down to us in our scriptures.”For so it came to me while sleeping.”
“Taṁ kiṁ maññasi, māgaṇḍiya: “What do you think, Māgaṇḍiya:[^2]“What do you think, Māgaṇḍiya?
‘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. suppose someone had formerly amused himself with forms cognizable by the eye that were wished for, desired, agreeable, likeable, connected with sensual desire, and provocative of lust; and on a later occasion, having known as it actually is the origin, the disappearance, the gratification, the danger, and the escape in the case of forms, he abandoned craving for forms, removed the fever for forms, and dwelt without thirst, his mind stilled within.Take someone who used to amuse themselves with sights known by the eye, which 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 settled internally.
Imassa pana te, māgaṇḍiya, kimassa vacanīyan’”ti? What would you have to say about him, Māgaṇḍiya?”What would you have to say to them, Māgaṇḍiya?”
“Na kiñci, bho gotama”. “Nothing, Master Gotama.”“Nothing, worthy Gotama.”
“Taṁ kiṁ maññasi, māgaṇḍiya: “What do you think, Māgaṇḍiya:“What do you think, Māgaṇḍiya?
‘idhekacco sotaviññeyyehi saddehi …pe… suppose someone had formerly amused himself with sounds cognizable by the ear …Take someone who used to amuse themselves with sounds known by the ear …
ghānaviññeyyehi gandhehi … with odours cognizable by the nose …smells known by the nose …
jivhāviññeyyehi rasehi … with flavours cognizable by the tongue …tastes known by the tongue …
kāyaviññeyyehi phoṭṭhabbehi paricāritapubbo assa iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi, with tangibles cognizable by the body that were wished for, desired, agreeable, likeable, connected with sensual desire, and provocative of lust,touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
so aparena samayena phoṭṭhabbānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā phoṭṭhabbataṇhaṁ pahāya phoṭṭhabbapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto vihareyya. and on a later occasion, having known as it actually is the origin, the disappearance, the gratification, the danger, and the escape in the case of tangibles, he abandoned craving for tangibles, removed the fever for tangibles, and dwelt without thirst, his mind stilled within.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 settled internally.
Imassa pana te, māgaṇḍiya, kimassa vacanīyan’”ti? What would you have to say about him, Māgaṇḍiya?”What would you have to say to them, Māgaṇḍiya?”
“Na kiñci, bho gotama”. “Nothing, Master Gotama.”“Nothing, worthy Gotama.”
“Ahaṁ kho pana, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṁ cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi, sotaviññeyyehi saddehi …pe… “As for me, Māgaṇḍiya, formerly, when I lived the home life, I was furnished and endowed with the five cords of sensual desire, and I amused myself with forms cognizable by the eye that were wished for, desired, agreeable, likeable, connected with sensual desire, and provocative of lust; with sounds cognizable by the ear …“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 …
ghānaviññeyyehi gandhehi … with odours cognizable by the nose …smells known by the nose …
jivhāviññeyyehi rasehi … with flavours cognizable by the tongue …tastes known by the tongue …
kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi. with tangibles cognizable by the body that were wished for, desired, agreeable, likeable, connected with sensual desire, and provocative of lust.touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tassa mayhaṁ, māgaṇḍiya, tayo pāsādā ahesuṁ—I had, Māgaṇḍiya, three palaces—I had three stilt longhouses—
eko vassiko, eko hemantiko, eko gimhiko. one for the rainy season, one for winter, and one for summer.one for the rainy season, one for the winter, and one for the summer.
So kho ahaṁ, māgaṇḍiya, vassike pāsāde vassike cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṁ orohāmi. I lived in the rains palace for the four months of the rainy season, being entertained by musicians with no men among them, and I did not go down from that palace.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 aparena samayena kāmānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā kāmataṇhaṁ pahāya kāmapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto viharāmi. On a later occasion, having known as it actually is the origin, the disappearance, the gratification, the danger, and the escape in the case of sensual pleasures, I abandoned craving for sensual pleasures, removed the fever for sensual pleasures, and I dwell without thirst, my mind stilled within.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 settled internally.
So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante. I see other beings who are not free from lust for sensual pleasures, devoured by craving for sensual pleasures, burning with fever for sensual pleasures, indulging in sensual pleasures.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 tesaṁ na pihemi, na tattha abhiramāmi. I do not envy them, nor do I delight in that.I don’t envy them, nor do I hope to enjoy that.
Taṁ kissa hetu? Why is that?Why is that?
Yāhayaṁ, māgaṇḍiya, rati, aññatreva kāmehi aññatra akusalehi dhammehi—Because, Māgaṇḍiya, there is a delight apart from sensual pleasures, apart from unwholesome things,Because there is a satisfaction that is apart from sensual pleasures and unskillful qualities,
api dibbaṁ sukhaṁ samadhigayha tiṭṭhati—which surpasses even divine bliss;which even equals heavenly pleasure.
tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi. delighting in that delight, I do not envy what is inferior, nor do I delight in that.Enjoying that satisfaction, I don’t envy what is inferior, nor do I hope to enjoy it.
Seyyathāpi, māgaṇḍiya, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreyya cakkhuviññeyyehi rūpehi … Suppose, Māgaṇḍiya, a householder or a householder’s son, rich, with great wealth and great possessions, furnished and endowed with the five cords of sensual desire, were to amuse himself with forms cognizable by the eye …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 …
pe… …sounds … smells … tastes …
phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi. with tangibles that are wished for, desired, agreeable, likeable, connected with sensual desire, and provocative of lust.touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
So kāyena sucaritaṁ caritvā vācāya sucaritaṁ caritvā manasā sucaritaṁ caritvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya devānaṁ tāvatiṁsānaṁ sahabyataṁ. Having conducted himself well in body, speech, and mind, on the dissolution of the body, after death, he might be reborn in a good destination, in the heavenly world, in the company of the gods of the Thirty-three.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 tattha nandane vane accharāsaṅghaparivuto dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreyya. There, in the Nandana Grove, surrounded by a throng of nymphs, furnished and endowed with the five cords of heavenly sensual desire, he might amuse himself.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 passeyya gahapatiṁ vā gahapatiputtaṁ vā pañcahi kāmaguṇehi samappitaṁ samaṅgībhūtaṁ paricārayamānaṁ. He might see a householder or a householder’s son furnished and endowed with the five cords of sensual desire, amusing himself.Then they’d see a householder or a householder’s child amusing themselves, supplied and provided with the five kinds of sensual stimulation.
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? What do you think, Māgaṇḍiya, would that son of the gods, in the Nandana Grove, surrounded by a throng of nymphs, furnished and endowed with the five cords of heavenly sensual desire, and amusing himself, envy that householder or householder’s son, or would he be drawn back to human sensual pleasures, to the five cords of human sensual desire?”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?”
“No hidaṁ, bho gotama. “No, Master Gotama.“No, worthy Gotama.
Taṁ kissa hetu? Why is that?Why is that?
Mānusakehi, bho gotama, kāmehi dibbakāmā abhikkantatarā ca paṇītatarā cā”ti. Because, Master Gotama, heavenly sensual pleasures are more excellent and sublime than human sensual pleasures.”Because heavenly sensual pleasures are better than human sensual pleasures.”
“Evameva kho ahaṁ, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṁ cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi, sotaviññeyyehi saddehi …pe… “So too, Māgaṇḍiya, formerly, when I lived the home life, I was furnished and endowed with the five cords of sensual desire, and I amused myself with forms cognizable by the eye that were wished for, desired, agreeable, likeable, connected with sensual desire, and provocative of lust; with sounds cognizable by the ear …“In the same way, Māgaṇḍiya, when I was still a layperson I used to amuse myself with sights … sounds …
ghānaviññeyyehi gandhehi … with odours cognizable by the nose …smells …
jivhāviññeyyehi rasehi … with flavours cognizable by the tongue …tastes …
kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi. with tangibles cognizable by the body that were wished for, desired, agreeable, likeable, connected with sensual desire, and provocative of lust.touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
So aparena samayena kāmānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā kāmataṇhaṁ pahāya kāmapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto viharāmi. On a later occasion, having known as it actually is the origin, the disappearance, the gratification, the danger, and the escape in the case of sensual pleasures, I abandoned craving for sensual pleasures, removed the fever for sensual pleasures, and I dwell without thirst, my mind stilled within.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 settled internally.
So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante, so tesaṁ na pihemi, na tattha abhiramāmi. I see other beings who are not free from lust for sensual pleasures, devoured by craving for sensual pleasures, burning with fever for sensual pleasures, indulging in sensual pleasures; I do not envy them, nor do I delight in that.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.
Taṁ kissa hetu? Why is that?Why is that?
Yāhayaṁ, māgaṇḍiya, rati aññatreva kāmehi aññatra akusalehi dhammehi—Because, Māgaṇḍiya, there is a delight apart from sensual pleasures, apart from unwholesome things,Because there is a satisfaction that is apart from sensual pleasures and unskillful qualities,
api dibbaṁ sukhaṁ samadhigayha tiṭṭhati—which surpasses even divine bliss;which even equals heavenly pleasure.
tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi. delighting in that delight, I do not envy what is inferior, nor do I delight in that.Enjoying that satisfaction, I don’t envy what is inferior, nor do I hope to enjoy it.
Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṁ paritāpeyya. Suppose, Māgaṇḍiya, a leper with sores and blisters on his limbs, being devoured by worms, scratching the scabs off the openings of his wounds with his nails, were to cauterize his body over a pit of burning coals.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.
Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ. His friends and companions, his relatives and kin, would bring him a surgeon to treat him.Their friends and colleagues, relatives and kin would get a surgeon to treat them.
Tassa so bhisakko sallakatto bhesajjaṁ kareyya. The surgeon would make medicine for him.The surgeon would make medicine for them,
So taṁ bhesajjaṁ āgamma kuṭṭhehi parimucceyya, arogo assa sukhī serī sayaṁvasī yena kāmaṁ gamo. Through that medicine, he might be freed from the leprosy, and might be healthy and happy, independent, his own master, able to go where he likes.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 aññaṁ kuṭṭhiṁ purisaṁ passeyya arugattaṁ pakkagattaṁ kimīhi khajjamānaṁ nakhehi vaṇamukhāni vippatacchamānaṁ aṅgārakāsuyā kāyaṁ paritāpentaṁ. He might see another leper with sores and blisters on his limbs, being devoured by worms, scratching the scabs off the openings of his wounds with his nails, cauterizing his body over a pit of burning coals.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.
Taṁ kiṁ maññasi, māgaṇḍiya, What do you think, Māgaṇḍiya,What do you think, Māgaṇḍiya?
api nu so puriso amussa kuṭṭhissa purisassa piheyya aṅgārakāsuyā vā bhesajjaṁ paṭisevanāya vā”ti? would that man envy that leper his pit of burning coals or his use of medicine?”Would that person envy that other person affected by leprosy for their pit of glowing coals or for taking medicine?”
“No hidaṁ, bho gotama. “No, Master Gotama.“No, worthy Gotama.
Taṁ kissa hetu? Why is that?Why is that?
Roge hi, bho gotama, sati bhesajjena karaṇīyaṁ hoti, roge asati na bhesajjena karaṇīyaṁ hotī”ti. Because, Master Gotama, when there is illness, there is need for medicine, and when there is no illness, there is no need for medicine.”Because you need to take medicine only when there’s a disease. When there’s no disease, there’s no need for medicine.”
“Evameva kho ahaṁ, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṁ, cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi, sotaviññeyyehi saddehi …pe… “So too, Māgaṇḍiya, formerly, when I lived the home life, I was furnished and endowed with the five cords of sensual desire, and I amused myself with forms cognizable by the eye that were wished for, desired, agreeable, likeable, connected with sensual desire, and provocative of lust; with sounds cognizable by the ear …“In the same way, Māgaṇḍiya, when I was still a layperson I used to amuse myself with sights … sounds …
ghānaviññeyyehi gandhehi … with odours cognizable by the nose …smells …
jivhāviññeyyehi rasehi … with flavours cognizable by the tongue …tastes …
kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi. with tangibles cognizable by the body that were wished for, desired, agreeable, likeable, connected with sensual desire, and provocative of lust.touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
So aparena samayena kāmānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā kāmataṇhaṁ pahāya kāmapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto viharāmi. On a later occasion, having known as it actually is the origin, the disappearance, the gratification, the danger, and the escape in the case of sensual pleasures, I abandoned craving for sensual pleasures, removed the fever for sensual pleasures, and I dwell without thirst, my mind stilled within.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 settled internally.
So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante. I see other beings who are not free from lust for sensual pleasures, devoured by craving for sensual pleasures, burning with fever for sensual pleasures, indulging in sensual pleasures.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 tesaṁ na pihemi, na tattha abhiramāmi. I do not envy them, nor do I delight in that.I don’t envy them, nor do I hope to enjoy that.
Taṁ kissa hetu? Why is that?Why is that?
Yāhayaṁ, māgaṇḍiya, rati, aññatreva kāmehi aññatra akusalehi dhammehi—Because, Māgaṇḍiya, there is a delight apart from sensual pleasures, apart from unwholesome things,Because there is a satisfaction that is apart from sensual pleasures and unskillful qualities,
api dibbaṁ sukhaṁ samadhigayha tiṭṭhati—which surpasses even divine bliss;which even equals heavenly pleasure.
tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi. delighting in that delight, I do not envy what is inferior, nor do I delight in that.Enjoying that satisfaction, I don’t envy what is inferior, nor do I hope to enjoy it.
Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṁ paritāpeyya. Suppose, Māgaṇḍiya, a leper with sores and blisters on his limbs, being devoured by worms, scratching the scabs off the openings of his wounds with his nails, were to cauterize his body over a pit of burning coals.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.
Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ. His friends and companions, his relatives and kin, would bring him a surgeon to treat him.Their friends and colleagues, relatives and kin would get a surgeon to treat them.
Tassa so bhisakko sallakatto bhesajjaṁ kareyya. The surgeon would make medicine for him.The surgeon would make medicine for them,
So taṁ bhesajjaṁ āgamma kuṭṭhehi parimucceyya, arogo assa sukhī serī sayaṁvasī yena kāmaṁ gamo. Through that medicine, he might be freed from the leprosy, and might be healthy and happy, independent, his own master, able to go where he likes.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.
Tamenaṁ dve balavanto purisā nānābāhāsu gahetvā aṅgārakāsuṁ upakaḍḍheyyuṁ. Then two strong men, seizing him by both arms, might drag him towards a pit of burning coals.Two strong men would grab them by the arms and drag them toward the pit of glowing coals.
Taṁ kiṁ maññasi, māgaṇḍiya, What do you think, Māgaṇḍiya,What do you think, Māgaṇḍiya?
api nu so puriso iti citiceva kāyaṁ sannāmeyyā”ti? would that man twist his body this way and that?”Wouldn’t that person writhe and struggle to and fro?”
“Evaṁ, bho gotama. “Yes, Master Gotama.“Yes, worthy Gotama.
Taṁ kissa hetu? Why is that?Why is that?
Asu hi, bho gotama, aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho cā”ti. Because, Master Gotama, that fire is painful to touch, causes great heat and great fever.”Because that fire is really painful to touch, fiercely burning and scorching.”
“Taṁ kiṁ maññasi, māgaṇḍiya, “What do you think, Māgaṇḍiya,“What do you think, Māgaṇḍiya?
idāneva nu kho so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca udāhu pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho cā”ti? is that fire painful to touch, causing great heat and great fever, only now, or was that fire also painful to touch, causing great heat and great fever, formerly?”Is it only now that the fire is really painful to touch, fiercely burning and scorching, or was it painful previously as well?”
“Idāni ceva, bho gotama, so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca, pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca. “That fire, Master Gotama, is painful to touch, causing great heat and great fever, both now and formerly.“That fire is painful now and it was also painful previously.
Asu ca, bho gotama, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno upahatindriyo dukkhasamphasseyeva aggismiṁ sukhamiti viparītasaññaṁ paccalatthā”ti. But that leper, Master Gotama, with sores and blisters on his limbs, being devoured by worms, scratching the scabs off the openings of his wounds with his nails, had his faculties impaired, and so acquired a mistaken perception of pleasure regarding that fire which was actually painful to touch.”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.”
“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. “So too, Māgaṇḍiya, sensual pleasures were painful to touch, causing great heat and great fever, in the past; sensual pleasures will be painful to touch, causing great heat and great fever, in the future; and sensual pleasures are painful to touch, causing great heat and great fever, now in the present.“In the same way, sensual pleasures of the past, future, and present are painful to touch, fiercely burning and scorching.
Ime ca, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena pariḍayhamānā upahatindriyā dukkhasamphassesuyeva kāmesu sukhamiti viparītasaññaṁ paccalatthuṁ. But these beings, Māgaṇḍiya, who are not free from lust for sensual pleasures,[^3] who are devoured by craving for sensual pleasures, burning with fever for sensual pleasures, have their faculties impaired, and so acquire a mistaken perception of pleasure regarding sensual pleasures that are actually painful to touch.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.
Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṁ paritāpeti. Suppose, Māgaṇḍiya, a leper with sores and blisters on his limbs, being devoured by worms, scratching the scabs off the openings of his wounds with his nails, cauterizes his body over a pit of burning coals.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.
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; The more that leper cauterizes his body over the pit of burning coals, the fouler, the more foul-smelling, and the more infected the openings of his wounds become; yet he finds a certain measure of satisfaction and enjoyment in scratching the openings of his wounds.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.
evameva kho, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena ca pariḍayhamānā kāme paṭisevanti. So too, Māgaṇḍiya, beings who are not free from lust for sensual pleasures, who are devoured by craving for sensual pleasures, burning with fever for sensual pleasures, indulge in sensual pleasures.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.
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. The more such beings indulge in sensual pleasures, the more their craving for sensual pleasures grows, and the more they burn with fever for sensual pleasures; yet they find a certain measure of satisfaction and enjoyment dependent on the five cords of sensual desire.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.
Taṁ kiṁ maññasi, māgaṇḍiya, What do you think, Māgaṇḍiya,What do you think, Māgaṇḍiya?
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? have you seen or heard of a king or a king’s minister, furnished and endowed with the five cords of sensual desire, amusing himself, who dwelt or dwells or will dwell without thirst, his mind stilled within, without having abandoned craving for sensual pleasures and without having removed the fever for sensual pleasures?”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 settled internally?”
“No hidaṁ, bho gotama”. “No, Master Gotama.”“No, worthy Gotama.”
“Sādhu, māgaṇḍiya. “Good, Māgaṇḍiya.“Good, Māgaṇḍiya.
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. I too, Māgaṇḍiya, have neither seen nor heard of a king or a king’s minister, furnished and endowed with the five cords of sensual desire, amusing himself, who dwelt or dwells or will dwell without thirst, his mind stilled within, without having abandoned craving for sensual pleasures and without having removed the fever for sensual pleasures.Neither have I.
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. Rather, Māgaṇḍiya, any ascetics or brahmins who dwelt or dwell or will dwell without thirst, their minds stilled within, have all done so only after knowing as it actually is the origin, the disappearance, the gratification, the danger, and the escape in the case of sensual pleasures, and after abandoning craving for sensual pleasures and removing the fever for sensual pleasures.”On the contrary, all the ascetics or brahmins of the past, future, or present who live rid of thirst, their minds settled internally, 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 bhagavā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi: Then, on that occasion, the Blessed One uttered this exclamation:Then on that occasion the Buddha expressed this heartfelt sentiment:
“Ārogyaparamā lābhā, “Health is the highest gain,“Health is the ultimate blessing;
nibbānaṁ paramaṁ sukhaṁ; Nibbāna is the highest bliss;extinguishment, the ultimate happiness.
Aṭṭhaṅgiko ca maggānaṁ, and the Eightfold is the best of paths,Of paths, the ultimate is eightfold—
khemaṁ amatagāminan”ti. leading safely to the Deathless.”it’s safe, and leads to freedom from death.”
Evaṁ vutte, māgaṇḍiyo paribbājako bhagavantaṁ etadavoca: When this was said, Māgaṇḍiya the Wanderer said to the Blessed One:When he said this, Māgaṇḍiya said to him,
“acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. “It is wonderful, Master Gotama, it is marvellous, Master Gotama.“It’s incredible, worthy Gotama, it’s amazing!
Yāva subhāsitañcidaṁ bhotā gotamena: How well this has been said by Master Gotama:How well said this was by the worthy Gotama!
‘ārogyaparamā lābhā, nibbānaṁ paramaṁ sukhan’ti. ‘Health is the highest gain, Nibbāna is the highest bliss.’‘Health is the ultimate blessing; extinguishment, the ultimate happiness.’
Mayāpi kho etaṁ, bho gotama, sutaṁ pubbakānaṁ paribbājakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: I too have heard this said by former teachers and their teachers among the wanderers:I’ve also heard that wanderers of the past, the tutors of tutors, said:
‘ārogyaparamā lābhā, nibbānaṁ paramaṁ sukhan’ti; ‘Health is the highest gain, Nibbāna is the highest bliss’;‘Health is the ultimate blessing; extinguishment, the ultimate happiness.’
tayidaṁ, bho gotama, sametī”ti. this agrees with that, Master Gotama.”And it agrees, worthy Gotama.”
“Yaṁ pana te etaṁ, māgaṇḍiya, sutaṁ pubbakānaṁ paribbājakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: “But, Māgaṇḍiya, as to what you have heard said by former teachers and their teachers among the wanderers:“But Māgaṇḍiya, when you heard that wanderers of the past said this,
‘ārogyaparamā lābhā, nibbānaṁ paramaṁ sukhan’ti, katamaṁ taṁ ārogyaṁ, katamaṁ taṁ nibbānan”ti? ‘Health is the highest gain, Nibbāna is the highest bliss’—what is that health, and what is that Nibbāna?”what is that health? And what is that extinguishment?”
Evaṁ vutte, māgaṇḍiyo paribbājako sakāneva sudaṁ gattāni pāṇinā anomajjati: When this was said, Māgaṇḍiya the Wanderer stroked his own limbs with his hand, saying:When he said this, Māgaṇḍiya stroked his own limbs with his hands, saying:
“idantaṁ, bho gotama, ārogyaṁ, idantaṁ nibbānaṁ. “This, Master Gotama, is that health, this is that Nibbāna.“This is that health, worthy Gotama, this is that extinguishment!
Ahañhi, bho gotama, etarahi arogo sukhī, na maṁ kiñci ābādhatī”ti. For I, Master Gotama, am now healthy and happy, and nothing afflicts me.”For I am now healthy and happy, and have no afflictions.”
“Seyyathāpi, māgaṇḍiya, jaccandho puriso; “Suppose, Māgaṇḍiya, there were a man blind from birth;“Māgaṇḍiya, suppose a person was blind from birth.
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. he could not see dark and light forms, could not see blue forms, could not see yellow forms, could not see red forms, could not see crimson forms, could not see what is even and uneven, could not see the stars, could not see the moon and sun.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 suṇeyya cakkhumato bhāsamānassa: He might hear a man with good eyesight saying:They might hear a sighted person saying:
‘chekaṁ vata, bho, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti. ‘Good sirs, how fine is a white cloth, beautiful, spotless, and clean!’‘White cloth is really nice, it’s attractive, stainless, and clean.’
So odātapariyesanaṁ careyya. He might go in search of a white cloth.They’d go in search of white cloth.
Tamenaṁ aññataro puriso telamalikatena sāhuḷicīrena vañceyya: Then a certain man might deceive him with a grimy, oil-stained garment, saying:[^4]But someone would cheat them with a dirty, soiled garment, saying:
‘idaṁ te, ambho purisa, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti. ‘Good man, here is a white cloth for you, beautiful, spotless, and clean.’‘My man, here is a white cloth for you, it’s attractive, stainless, and clean.’
So taṁ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṁ nicchāreyya: He might accept it, and having accepted it, put it on, and having put it on, being pleased, utter words of pleasure:They’d take it and put it on, expressing their gladness:
‘chekaṁ vata, bho, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti. ‘How fine is this white cloth, beautiful, spotless, and clean!’‘White cloth is really nice, it’s attractive, stainless, and clean.’
Taṁ kiṁ maññasi, māgaṇḍiya, What do you think, Māgaṇḍiya,What do you think, Māgaṇḍiya?
api nu so jaccandho puriso jānanto passanto amuṁ telamalikataṁ sāhuḷicīraṁ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṁ nicchāreyya: would that man blind from birth have accepted that grimy, oil-stained garment, and put it on, and being pleased, uttered words of pleasure:Did that person blind from birth do this knowing and seeing,
‘chekaṁ vata, bho, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti udāhu cakkhumato saddhāyā”ti? ‘How fine is this white cloth, beautiful, spotless, and clean!’ knowing and seeing, or out of faith in the man with good eyesight?”or out of faith in the sighted person?”
“Ajānanto hi, bho gotama, apassanto so jaccandho puriso amuṁ telamalikataṁ sāhuḷicīraṁ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṁ nicchāreyya: “Not knowing and not seeing, Master Gotama, that man blind from birth would have accepted that grimy, oil-stained garment, and put it on, and being pleased, uttered words of pleasure:“They did so not knowing or seeing,
‘chekaṁ vata, bho, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti, cakkhumato saddhāyā”ti. ‘How fine is this white cloth, beautiful, spotless, and clean!’—out of faith in the man with good eyesight.”but out of faith in the sighted person.”
“Evameva kho, māgaṇḍiya, aññatitthiyā paribbājakā andhā acakkhukā ajānantā ārogyaṁ, apassantā nibbānaṁ, atha ca panimaṁ gāthaṁ bhāsanti: “So too, Māgaṇḍiya, wanderers of other sects are blind, without eyes, not knowing health, not seeing Nibbāna, and yet they speak this verse:“In the same way, the wanderers of other religions are blind and sightless. Not knowing health and not seeing extinguishment, they still recite this verse:
‘ārogyaparamā lābhā, nibbānaṁ paramaṁ sukhan’ti. ‘Health is the highest gain, Nibbāna is the highest bliss.’‘Health is the ultimate blessing; extinguishment, the ultimate happiness.’
Pubbakehesā, māgaṇḍiya, arahantehi sammāsambuddhehi gāthā bhāsitā: This verse, Māgaṇḍiya, was spoken by former Arahants, the Fully Enlightened Ones:For this verse was recited by the perfected ones, fully awakened Buddhas of the past:
‘Ārogyaparamā lābhā, ‘Health is the highest gain,‘Health is the ultimate blessing;
nibbānaṁ paramaṁ sukhaṁ; Nibbāna is the highest bliss;extinguishment, the ultimate happiness.
Aṭṭhaṅgiko ca maggānaṁ, and the Eightfold is the best of paths,Of paths, the ultimate is eightfold—
khemaṁ amatagāminan’ti. leading safely to the Deathless.’it’s safe, and leads to freedom from death.’
Sā etarahi anupubbena puthujjanagāthā. That verse has now gradually become a verse of ordinary people.These days it has gradually become a verse used by ordinary people.
Ayaṁ kho pana, māgaṇḍiya, kāyo rogabhūto gaṇḍabhūto sallabhūto aghabhūto ābādhabhūto, so tvaṁ imaṁ kāyaṁ rogabhūtaṁ gaṇḍabhūtaṁ sallabhūtaṁ aghabhūtaṁ ābādhabhūtaṁ: Now this body, Māgaṇḍiya, is a disease, a boil, a dart, a misery, an affliction; yet of this body, which is a disease, a boil, a dart, a misery, an affliction, you say:But Māgaṇḍiya, this body is a disease, a boil, a dart, a gloom, an affliction. Yet you say of this body:
‘idantaṁ, bho gotama, ārogyaṁ, idantaṁ nibbānan’ti vadesi. ‘This, Master Gotama, is that health, this is that Nibbāna.’‘This is that health, this is that extinguishment!’
Tañhi te, māgaṇḍiya, ariyaṁ cakkhuṁ natthi yena tvaṁ ariyena cakkhunā ārogyaṁ jāneyyāsi, nibbānaṁ passeyyāsī”ti. For you, Māgaṇḍiya, have no noble eye by which you might know health and see Nibbāna.”Māgaṇḍiya, you don’t have the noble vision by which you might know health and see extinguishment.”
“Evaṁ pasanno ahaṁ bhoto gotamassa. “I have such confidence in Master Gotama“I am quite confident that the worthy Gotama
Pahoti me bhavaṁ gotamo tathā dhammaṁ desetuṁ yathāhaṁ ārogyaṁ jāneyyaṁ, nibbānaṁ passeyyan”ti. that Master Gotama is able to teach me the Dhamma in such a way that I might come to know health and see Nibbāna.”is capable of teaching me so that I can know health and see extinguishment.”
“Seyyathāpi, māgaṇḍiya, jaccandho puriso; “Suppose, Māgaṇḍiya, there were a man blind from birth;“Māgaṇḍiya, suppose a person was blind from birth.
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. he could not see dark and light forms, could not see blue forms, could not see yellow forms, could not see red forms, could not see crimson forms, could not see what is even and uneven, could not see the stars, could not see the moon and sun.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.
Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ. His friends and companions, his relatives and kin, might bring him a surgeon to treat him.Their friends and colleagues, relatives and kin would get a surgeon to treat them.
Tassa so bhisakko sallakatto bhesajjaṁ kareyya. The surgeon might make medicine for him.The surgeon would make medicine for them,
So taṁ bhesajjaṁ āgamma na cakkhūni uppādeyya, na cakkhūni visodheyya. But through that medicine his eyesight might not arise, and might not be purified.but when they used it their eyes were not cured and they still could not see clearly.
Taṁ kiṁ maññasi, māgaṇḍiya, What do you think, Māgaṇḍiya,What do you think, Māgaṇḍiya?
nanu so vejjo yāvadeva kilamathassa vighātassa bhāgī assā”ti? would not that doctor reap nothing but weariness and vexation?”Wouldn’t that doctor just get weary and frustrated?”
“Evaṁ, bho gotama”. “Yes, Master Gotama.”“Yes, worthy Gotama.”
“Evameva kho, māgaṇḍiya, ahañce te dhammaṁ deseyyaṁ: “So too, Māgaṇḍiya, were I to teach you the Dhamma thus:“In the same way, suppose I were to teach you the Dhamma, saying:
‘idantaṁ ārogyaṁ, idantaṁ nibbānan’ti, so tvaṁ ārogyaṁ na jāneyyāsi, nibbānaṁ na passeyyāsi. ‘This is health, this is Nibbāna,’ you would not know health, you would not see Nibbāna.‘This is that health, this is that extinguishment.’ But you might not know health or see extinguishment,
So mamassa kilamatho, sā mamassa vihesā”ti. That would be nothing but weariness and vexation for me.”which would be wearying and troublesome for me.”
“Evaṁ pasanno ahaṁ bhoto gotamassa. “I have such confidence in Master Gotama“I am quite confident that the worthy Gotama
Pahoti me bhavaṁ gotamo tathā dhammaṁ desetuṁ yathāhaṁ ārogyaṁ jāneyyaṁ, nibbānaṁ passeyyan”ti. that Master Gotama is able to teach me the Dhamma in such a way that I might come to know health and see Nibbāna.”is capable of teaching me so that I can know health and see extinguishment.”
“Seyyathāpi, māgaṇḍiya, jaccandho puriso; “Suppose, Māgaṇḍiya, there were a man blind from birth;“Māgaṇḍiya, suppose a person was blind from birth.
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. he could not see dark and light forms, could not see blue forms, could not see yellow forms, could not see red forms, could not see crimson forms, could not see what is even and uneven, could not see the stars, could not see the moon and sun.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 suṇeyya cakkhumato bhāsamānassa: He might hear a man with good eyesight saying:They might hear a sighted person saying:
‘chekaṁ vata, bho, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti. ‘Good sirs, how fine is a white cloth, beautiful, spotless, and clean!’‘White cloth is really nice, it’s attractive, stainless, and clean.’
So odātapariyesanaṁ careyya. He might go in search of a white cloth.They’d go in search of white cloth.
Tamenaṁ aññataro puriso telamalikatena sāhuḷicīrena vañceyya: Then a certain man might deceive him with a grimy, oil-stained garment, saying:But someone would cheat them with a dirty, soiled garment, saying:
‘idaṁ te, ambho purisa, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti. ‘Good man, here is a white cloth for you, beautiful, spotless, and clean.’‘My man, here is a white cloth for you, it’s attractive, stainless, and clean.’
So taṁ paṭiggaṇheyya, paṭiggahetvā pārupeyya. He might accept it, and having accepted it, put it on.They’d take it and put it on.
Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ. His friends and companions, his relatives and kin, might bring him a surgeon to treat him.Their friends and colleagues, relatives and kin would get a surgeon to treat them.
Tassa so bhisakko sallakatto bhesajjaṁ kareyya—The surgeon might make medicine for him—The surgeon would make medicine for them:
uddhaṁvirecanaṁ adhovirecanaṁ añjanaṁ paccañjanaṁ natthukammaṁ. an emetic, a purgative, an ointment, a counter-ointment, and treatment through the nose.emetics, purgatives, ointment, counter-ointment, or nasal treatment.
So taṁ bhesajjaṁ āgamma cakkhūni uppādeyya, cakkhūni visodheyya. And through that medicine his eyesight might arise and be purified.And when they used it their eyes would be cured so that they could see clearly.
Tassa saha cakkhuppādā yo amusmiṁ telamalikate sāhuḷicīre chandarāgo so pahīyetha. With the arising of his eyesight, whatever desire and lust he had for that grimy, oil-stained garment would be abandoned.As soon as their eyes were cured they’d lose all desire for that dirty, soiled garment.
Tañca naṁ purisaṁ amittatopi daheyya, paccatthikatopi daheyya, api ca jīvitā voropetabbaṁ maññeyya: He might regard that man as an enemy, as a foe, and might even think he deserved to be put to death, saying:Then they would consider that person to be no friend, but an enemy, and might even think of murdering them:
‘dīgharattaṁ vata, bho, ahaṁ iminā purisena telamalikatena sāhuḷicīrena nikato vañcito paluddho—‘Indeed, sirs, for a long time I was tricked, deceived, and cheated by this man with this grimy, oil-stained garment—‘For such a long time I’ve been cheated, tricked, and deceived by that person with this dirty, soiled garment when he said,
idaṁ te, ambho purisa, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti. “Good man, here is a white cloth for you, beautiful, spotless, and clean.”’“My man, here is a white cloth for you, it’s attractive, stainless, and clean.”’
Evameva kho, māgaṇḍiya, ahañce te dhammaṁ deseyyaṁ: “So too, Māgaṇḍiya, were I to teach you the Dhamma thus:In the same way, Māgaṇḍiya, suppose I were to teach you the Dhamma, saying:
‘idantaṁ ārogyaṁ, idantaṁ nibbānan’ti. ‘This is health, this is Nibbāna,’‘This is that health, this is that extinguishment.’
So tvaṁ ārogyaṁ jāneyyāsi, nibbānaṁ passeyyāsi. you might come to know health, you might come to see Nibbāna.You might know health and see extinguishment.
Tassa te saha cakkhuppādā yo pañcasupādānakkhandhesu chandarāgo so pahīyetha; With the arising of your eye, whatever desire and lust you had for the five aggregates affected by clinging would be abandoned;And as soon as your vision arises you might give up desire for the five grasping aggregates.
api ca te evamassa: and it might occur to you thus:And you might even think:
‘dīgharattaṁ vata bho ahaṁ iminā cittena nikato vañcito paluddho. ‘Indeed, sirs, for a long time I was tricked, deceived, and cheated by this mind.‘For such a long time I’ve been cheated, tricked, and deceived by this mind.
Ahañhi rūpaṁyeva upādiyamāno upādiyiṁ, vedanaṁyeva upādiyamāno upādiyiṁ, saññaṁyeva upādiyamāno upādiyiṁ, saṅkhāreyeva upādiyamāno upādiyiṁ, viññāṇaṁyeva upādiyamāno upādiyiṁ. For clinging, I clung only to form; clinging, I clung only to feeling; clinging, I clung only to perception; clinging, I clung only to formations; clinging, I clung only to consciousness.For what I have been grasping is only form, feeling, perception, choices, and consciousness.
Tassa me upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti; With my clinging as condition, being came to be; with being as condition, birth; with birth as condition, ageing and death, sorrow, lamentation, pain, grief, and despair came to be;My grasping is a requirement for continued existence. Continued existence is a requirement for rebirth. Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
evametassa kevalassa dukkhakkhandhassa samudayo hotī’”ti. such is the origin of this whole mass of suffering.’”That is how this entire mass of suffering originates.’”
“Evaṁ pasanno ahaṁ bhoto gotamassa. “I have such confidence in Master Gotama“I am quite confident that the worthy Gotama
Pahoti me bhavaṁ gotamo tathā dhammaṁ desetuṁ yathāhaṁ imamhā āsanā anandho vuṭṭhaheyyan”ti. that Master Gotama is able to teach me the Dhamma in such a way that I might rise from this seat no longer blind.”is capable of teaching me so that I can rise from this seat cured of blindness.”
“Tena hi tvaṁ, māgaṇḍiya, sappurise bhajeyyāsi. “In that case, Māgaṇḍiya, you should associate with true men.“Well then, Māgaṇḍiya, you should associate with true persons.
Yato kho tvaṁ, māgaṇḍiya, sappurise bhajissasi tato tvaṁ, māgaṇḍiya, saddhammaṁ sossasi; When you associate with true men, Māgaṇḍiya, you will hear the true Dhamma;When you associate with true persons, you will hear the true teaching.
yato kho tvaṁ, māgaṇḍiya, saddhammaṁ sossasi tato tvaṁ, māgaṇḍiya, dhammānudhammaṁ paṭipajjissasi; when you hear the true Dhamma, you will practise in accordance with the Dhamma;When you hear the true teaching, you’ll practice in line with the teaching.
yato kho tvaṁ, māgaṇḍiya, dhammānudhammaṁ paṭipajjissasi tato tvaṁ, māgaṇḍiya, sāmaṁyeva ñassasi, sāmaṁ dakkhissasi—when you practise in accordance with the Dhamma, you will know for yourself and see for yourself:When you practice in line with the teaching, you’ll know and see for yourself:
ime rogā gaṇḍā sallā; ‘These are diseases, boils, darts;‘These are diseases, boils, and darts.
idha rogā gaṇḍā sallā aparisesā nirujjhanti. and here diseases, boils, darts cease without remainder.And here is where diseases, boils, and darts cease without remainder.’
Tassa me upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti; With the cessation of my clinging, being ceases; with the cessation of being, birth ceases; with the cessation of birth, ageing and death, sorrow, lamentation, pain, grief, and despair cease;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.
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. such is the cessation of this whole mass of suffering.’”That is how this entire mass of suffering ceases.”
Evaṁ vutte, māgaṇḍiyo paribbājako bhagavantaṁ etadavoca: When this was said, Māgaṇḍiya the Wanderer said to the Blessed One:When he said this, Māgaṇḍiya said to him,
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. “Magnificent, Master Gotama! Magnificent, Master Gotama!“Excellent, worthy Gotama! Excellent!
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. As though he were righting the overthrown, revealing the hidden, showing the way to one who was lost, or holding up a lamp in the darkness so that those with eyes could see forms—so too the Dhamma has been made clear in many ways by Master Gotama.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 clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways.
Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. I go to Master Gotama for refuge, and to the Dhamma, and to the Sangha of bhikkhus.I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.
Labheyyāhaṁ bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti. I would receive the Going-forth under Master Gotama, I would receive the Full Admission.”May I receive the going forth, the ordination in the worthy Gotama’s presence?”
“Yo kho, māgaṇḍiya, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, so cattāro māse parivasati; catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. “Māgaṇḍiya, one who formerly belonged to another sect and wishes for the Going-forth and the Full Admission in this Dhamma and Discipline lives on probation for four months. At the end of the four months, bhikkhus who are satisfied in their minds give him the Going-forth into homelessness and the Full Admission to the bhikkhus’ state.“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 mendicants are satisfied, they’ll give the going forth, the ordination into monkhood.
Api ca mettha puggalavemattatā viditā”ti. But even here I have recognized a difference between individuals.”However, I recognize individual differences in this matter.”
“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. “Venerable sir, if those who formerly belonged to another sect and wish for the Going-forth and the Full Admission in this Dhamma and Discipline live on probation for four months, and at the end of four months bhikkhus who are satisfied in their minds give them the Going-forth into homelessness and the Full Admission to the bhikkhus’ state, then I will live on probation for four years, and at the end of the four years let bhikkhus who are satisfied in their minds give me the Going-forth into homelessness and the Full Admission to the bhikkhus’ state.”“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 mendicants are satisfied, let them give me the going forth, the ordination into monkhood.”
Alattha kho māgaṇḍiyo paribbājako bhagavato santike pabbajjaṁ, alattha upasampadaṁ. And Māgaṇḍiya the Wanderer received the Going-forth in the Blessed One’s presence, and he received the Full Admission.And the wanderer Māgaṇḍiya received the going forth, the ordination in the Buddha’s presence.
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. Not long after his Full Admission, the venerable Māgaṇḍiya, dwelling alone, withdrawn, diligent, ardent, and self-controlled, before long entered upon and abided in that supreme goal of the life divine, for the sake of which clansmen rightly go forth from the home life into homelessness, having realized it for himself with direct knowledge here and now.Not long after his ordination, Venerable Māgaṇḍiya, living alone, withdrawn, diligent, keen, and resolute, soon 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.
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. He directly knew: ‘Birth is exhausted, the life divine has been lived, what was to be done is done, there is no more of this to come.’He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.”
Aññataro kho panāyasmā māgaṇḍiyo arahataṁ ahosīti. And the venerable Māgaṇḍiya became one of the Arahants.And Venerable Māgaṇḍiya became one of the perfected.
Māgaṇḍiyasuttaṁ niṭṭhitaṁ pañcamaṁ.