4👑☸MN 75

with Māgaṇḍiya


	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo, bhāradvājagottassa brāhmaṇassa agyāgāre tiṇasanthārake.	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 pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kammāsadhammaṃ piṇḍāya pāvisi.	Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kammāsadamma for alms.
Kammāsadhammaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena aññataro vanasaṇḍo tenupasaṅkami divāvihārāya.	He wandered for alms in Kammāsadamma. After the meal, on his return from alms-round, he went to a certain forest grove for the day’s meditation.
Taṃ vanasaṇḍaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.	Having plunged deep into it, he sat at the root of a certain tree for the day’s meditation.
Atha kho māgaṇḍiyo paribbājako jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena bhāradvājagottassa brāhmaṇassa agyāgāraṃ tenupasaṅkami.	Then as the wanderer Māgaṇḍiya was going for a walk he approached that fire chamber.
Addasā kho māgaṇḍiyo paribbājako bhāradvājagottassa brāhmaṇassa agyāgāre tiṇasanthārakaṃ paññattaṃ.	He saw the grass mat spread out there
Disvāna bhāradvājagottaṃ brāhmaṇaṃ etadavoca:	and asked the brahmin of the Bhāradvāja clan:
“kassa nvayaṃ bhoto bhāradvājassa agyāgāre tiṇasanthārako paññatto, samaṇaseyyānurūpaṃ maññe”ti?	“Mister 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 the ascetic Gotama, a Sakyan, gone forth from a Sakyan family.
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.	‘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.’
Tassesā bhoto gotamassa seyyā paññattā”ti.	This bed has been spread for that Master Gotama.”
“Duddiṭṭhaṃ vata, bho bhāradvāja, addasāma;	“Well, it’s a sad sight, Mister Bhāradvāja,
duddiṭṭhaṃ vata, bho bhāradvāja, addasāma.	a very sad sight indeed,
Ye mayaṃ tassa bhoto gotamassa bhūnahuno seyyaṃ addasāmā”ti.	to see a bed for Master Gotama, that life-destroyer!”
“Rakkhassetaṃ, māgaṇḍiya, vācaṃ;	“Be careful what you say, Māgaṇḍiya,
rakkhassetaṃ, māgaṇḍiya, vācaṃ.	be careful what you say.
Bahū hi tassa bhoto gotamassa khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi abhippasannā vinītā ariye ñāye dhamme kusale”ti.	Many astute aristocrats, brahmins, householders, and ascetics are devoted to Master Gotama. They’ve been guided by him in the noble procedure, the skillful teaching.”
“Sammukhā cepi mayaṃ, bho bhāradvāja, taṃ bhavantaṃ gotamaṃ passeyyāma, sammukhāpi naṃ vadeyyāma:	“Even if I was to see Master Gotama face to face, Mister Bhāradvāja, I would say to his face:
‘bhūnahu samaṇo gotamo’ti.	‘The ascetic Gotama is a life-destroyer.’
Taṃ kissa hetu?	Why is that?
Evañhi no sutte ocaratī”ti.	Because that’s what it implies in a discourse of ours.”
“Sace taṃ bhoto māgaṇḍiyassa agaru āroceyyāmi taṃ samaṇassa gotamassā”ti.	“If you don’t mind, I’ll tell the ascetic Gotama about this.”
“Appossukko bhavaṃ bhāradvājo vuttova naṃ vadeyyā”ti.	“Don’t worry, Mister Bharadvāja. You may tell him exactly what I’ve said.”

Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya bhāradvājagottassa brāhmaṇassa māgaṇḍiyena paribbājakena saddhiṃ imaṃ kathāsallāpaṃ.	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 sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhāradvājagottassa brāhmaṇassa agyāgāraṃ tenupasaṅkami; upasaṅkamitvā nisīdi bhagavā paññatte tiṇasanthārake.	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 saddhiṃ sammodi.	Then the brahmin of the Bhāradvāja clan went to the Buddha and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho bhāradvājagottaṃ brāhmaṇaṃ bhagavā etadavoca:	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 saddhiṃ imaṃyeva tiṇasanthārakaṃ ārabbha kocideva kathāsallāpo”ti?	“Bhāradvāja, did you have a discussion with the wanderer Māgaṇḍiya about this grass mat?”
Evaṃ vutte, bhāradvājagotto brāhmaṇo saṃviggo lomahaṭṭhajāto bhagavantaṃ etadavoca:	When he said this, the brahmin said to the Buddha:
“etadeva kho pana mayaṃ bhoto gotamassa ārocetukāmā.	“I wanted to mention this very thing to Master Gotama,
Atha ca pana bhavaṃ gotamo anakkhātaṃyeva akkhāsī”ti.	but you brought it up before I had a chance.”
Ayañca hi bhagavato bhāradvājagottena brāhmaṇena saddhiṃ antarākathā vippakatā hoti.	But this conversation between the Buddha and the brahmin was left unfinished.
Atha kho māgaṇḍiyo paribbājako jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena bhāradvājagottassa brāhmaṇassa agyāgāraṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	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.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho māgaṇḍiyaṃ paribbājakaṃ bhagavā etadavoca:	When the greetings and polite conversation were over, he sat down to one side, and the Buddha said to him:

“Cakkhuṃ kho, māgaṇḍiya, rūpārāmaṃ rūparataṃ rūpasammuditaṃ.	“Māgaṇḍiya, the eye likes sights, it loves them and enjoys them.
Taṃ tathāgatassa dantaṃ guttaṃ rakkhitaṃ saṃvutaṃ, tassa ca saṃvarāya dhammaṃ deseti.	That’s been tamed, guarded, protected and restrained by the Realized One, and he teaches Dhamma for its restraint.
Idaṃ nu te etaṃ, māgaṇḍiya, sandhāya bhāsitaṃ:	Is that what you were referring to when you called me
‘bhūnahu samaṇo gotamo’”ti?	a life-destroyer?”
“Etadeva kho pana me, bho gotama, sandhāya bhāsitaṃ:	“That’s exactly what I was referring to.
‘bhūnahu samaṇo gotamo’ti.
Taṃ kissa hetu?	Why is that?
Evañhi no sutte ocaratī”ti.	Because that’s what it implies in a discourse of ours.”

“Sotaṃ kho, māgaṇḍiya, saddārāmaṃ … pe …	“The ear likes sounds …
ghānaṃ kho, māgaṇḍiya gandhārāmaṃ …	The nose likes smells …
jivhā kho, māgaṇḍiya, rasārāmā rasaratā rasasammuditā.	The tongue likes tastes …
Sā tathāgatassa dantā guttā rakkhitā saṃvutā, tassā ca saṃvarāya dhammaṃ deseti.
Idaṃ nu te etaṃ, māgaṇḍiya, sandhāya bhāsitaṃ:
‘bhūnahu samaṇo gotamo’”ti?
“Etadeva kho pana me, bho gotama, sandhāya bhāsitaṃ:
‘bhūnahu samaṇo gotamo’ti.
Taṃ kissa hetu?
Evañhi no sutte ocaratī”ti.

“Kāyo kho, māgaṇḍiya, phoṭṭhabbārāmo phoṭṭhabbarato … pe …	The body likes touches …
mano kho, māgaṇḍiya, dhammārāmo dhammarato dhammasammudito.	The mind likes thoughts, it loves them and enjoys them.
So tathāgatassa danto gutto rakkhito saṃvuto, tassa ca saṃvarāya dhammaṃ deseti.	That’s been tamed, guarded, protected and restrained by the Realized One, and he teaches Dhamma for its restraint.
Idaṃ nu te etaṃ, māgaṇḍiya, sandhāya bhāsitaṃ:	Is that what you were referring to when you called me
‘bhūnahu samaṇo gotamo’”ti?	a life-destroyer?”
“Etadeva kho pana me, bho gotama, sandhāya bhāsitaṃ:	“That’s exactly what I was referring to.
‘bhūnahu samaṇo gotamo’ti.
Taṃ kissa hetu?	Why is that?
Evañhi no sutte ocaratī”ti.	Because that’s what it implies in a discourse of ours.”

“Taṃ kiṃ maññasi, māgaṇḍiya:	“What do you think, Māgaṇḍiya?
‘idhekacco cakkhuviññeyyehi rūpehi paricāritapubbo assa iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, so aparena samayena rūpānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā rūpataṇhaṃ pahāya rūpapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihareyya.	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.
Imassa pana te, māgaṇḍiya, kimassa vacanīyan’”ti?	What would you have to say to them, Māgaṇḍiya?”
“Na kiñci, bho gotama”.	“Nothing, Master Gotama.”

“Taṃ kiṃ maññasi, māgaṇḍiya:	“What do you think, Māgaṇḍiya?
‘idhekacco sotaviññeyyehi saddehi … pe …	Take someone who used to amuse themselves with sounds known by the ear …
ghānaviññeyyehi gandhehi …	smells known by the nose …
jivhāviññeyyehi rasehi …	tastes known by the tongue …
kāyaviññeyyehi phoṭṭhabbehi paricāritapubbo assa iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi,	touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
so aparena samayena phoṭṭhabbānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā phoṭṭhabbataṇhaṃ pahāya phoṭṭhabbapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihareyya.	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.
Imassa pana te, māgaṇḍiya, kimassa vacanīyan’”ti?	What would you have to say to them, Māgaṇḍiya?”
“Na kiñci, bho gotama”.	“Nothing, Master Gotama.”

“Ahaṃ kho pana, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṃ cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, sotaviññeyyehi saddehi … pe …	“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 …	smells known by the nose …
jivhāviññeyyehi rasehi …	tastes known by the tongue …
kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi.	touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tassa mayhaṃ, māgaṇḍiya, tayo pāsādā ahesuṃ—	I had three stilt longhouses—
eko vassiko, eko hemantiko, eko gimhiko.	one for the rainy season, one for the winter, and one for the summer.
So kho ahaṃ, māgaṇḍiya, vassike pāsāde vassike cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṃ orohāmi.	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 kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto viharāmi.	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 aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante.	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 tesaṃ na pihemi, na tattha abhiramāmi.	I don’t envy them, nor do I hope to enjoy that.
Taṃ kissa hetu?	Why is that?
Yāhayaṃ, māgaṇḍiya, rati, aññatreva kāmehi aññatra akusalehi dhammehi—	Because there is a satisfaction that is apart from sensual pleasures and unskillful qualities,
api dibbaṃ sukhaṃ samadhigayha tiṭṭhati—	which even achieves the level of heavenly pleasure.
tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.	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 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 kāmūpasaṃhitehi rajanīyehi.	touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
So kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya devānaṃ tāvatiṃsānaṃ sahabyataṃ.	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 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 gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ.	Then they’d see a householder or a householder’s child amusing themselves, supplied and provided with the five kinds of sensual stimulation.

Taṃ kiṃ maññasi, māgaṇḍiya, api nu so devaputto nandane vane accharāsaṅghaparivuto dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno amussa gahapatissa vā gahapatiputtassa vā piheyya, mānusakānaṃ vā pañcannaṃ kāmaguṇānaṃ mānusakehi vā kāmehi āvaṭṭeyyā”ti?	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 hidaṃ, bho gotama.	“No, Master Gotama.
Taṃ kissa hetu?	Why is that?
Mānusakehi, bho gotama, kāmehi dibbakāmā abhikkantatarā ca paṇītatarā cā”ti.	Because heavenly sensual pleasures are better than human sensual pleasures.”

“Evameva kho ahaṃ, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṃ cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, sotaviññeyyehi saddehi … pe …	“In the same way, Māgaṇḍiya, when I was still a layperson I used to entertain myself with sights … sounds …
ghānaviññeyyehi gandhehi …	smells …
jivhāviññeyyehi rasehi …	tastes …
kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi.	touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
So aparena samayena kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto viharāmi.	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 aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante, so tesaṃ na pihemi, na tattha abhiramāmi.	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.
Taṃ kissa hetu?	Why is that?
Yāhayaṃ, māgaṇḍiya, rati aññatreva kāmehi aññatra akusalehi dhammehi—	Because there is a satisfaction that is apart from sensual pleasures and unskillful qualities,
api dibbaṃ sukhaṃ samadhigayha tiṭṭhati—	which even achieves the level of heavenly pleasure.
tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.	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 kāyaṃ paritāpeyya.	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 bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ.	Their friends and colleagues, relatives and kin would get a field surgeon to treat them.
Tassa so bhisakko sallakatto bhesajjaṃ kareyya.	The field surgeon would make medicine for them,
So taṃ bhesajjaṃ āgamma kuṭṭhehi parimucceyya, arogo assa sukhī serī sayaṃvasī yena kāmaṃ gamo.	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 aññaṃ kuṭṭhiṃ purisaṃ passeyya arugattaṃ pakkagattaṃ kimīhi khajjamānaṃ nakhehi vaṇamukhāni vippatacchamānaṃ aṅgārakāsuyā kāyaṃ paritāpentaṃ.	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.

Taṃ kiṃ maññasi, māgaṇḍiya,	What do you think, Māgaṇḍiya?
api nu so puriso amussa kuṭṭhissa purisassa piheyya aṅgārakāsuyā vā bhesajjaṃ paṭisevanāya vā”ti?	Would that person envy that other person affected by leprosy for their pit of glowing coals or for taking medicine?”
“No hidaṃ, bho gotama.	“No, Master Gotama.
Taṃ kissa hetu?	Why is that?
Roge hi, bho gotama, sati bhesajjena karaṇīyaṃ hoti, roge asati na bhesajjena karaṇīyaṃ hotī”ti.	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 ahaṃ, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṃ, cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, sotaviññeyyehi saddehi … pe …	“In the same way, Māgaṇḍiya, when I was still a layperson I used to entertain myself with sights … sounds …
ghānaviññeyyehi gandhehi …	smells …
jivhāviññeyyehi rasehi …	tastes …
kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi.	touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
So aparena samayena kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto viharāmi.	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 aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante.	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 tesaṃ na pihemi, na tattha abhiramāmi.	I don’t envy them, nor do I hope to enjoy that.
Taṃ kissa hetu?	Why is that?
Yāhayaṃ, māgaṇḍiya, rati, aññatreva kāmehi aññatra akusalehi dhammehi—	Because there is a satisfaction that is apart from sensual pleasures and unskillful qualities,
api dibbaṃ sukhaṃ samadhigayha tiṭṭhati—	which even achieves the level of heavenly pleasure.
tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.	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 kāyaṃ paritāpeyya.	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 bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ.	Their friends and colleagues, relatives and kin would get a field surgeon to treat them.
Tassa so bhisakko sallakatto bhesajjaṃ kareyya.	The field surgeon would make medicine for them,
So taṃ bhesajjaṃ āgamma kuṭṭhehi parimucceyya, arogo assa sukhī serī sayaṃvasī yena kāmaṃ gamo.	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.
Tamenaṃ dve balavanto purisā nānābāhāsu gahetvā aṅgārakāsuṃ upakaḍḍheyyuṃ.	Then two strong men would grab them by the arms and drag them towards the pit of glowing coals.

Taṃ kiṃ maññasi, māgaṇḍiya,	What do you think, Māgaṇḍiya?
api nu so puriso iti citiceva kāyaṃ sannāmeyyā”ti?	Wouldn’t that person writhe and struggle to and fro?”
“Evaṃ, bho gotama.	“Yes, Master Gotama.
Taṃ kissa hetu?	Why is that?
Asu hi, bho gotama, aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho cā”ti.	Because that fire is really painful to touch, fiercely burning and scorching.”

“Taṃ kiṃ maññasi, 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 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 is painful now and it was also painful previously.
Asu ca, bho gotama, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno upahatindriyo dukkhasamphasseyeva aggismiṃ sukhamiti viparītasaññaṃ paccalatthā”ti.	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 addhānaṃ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca, anāgatampi addhānaṃ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca, etarahipi paccuppannaṃ addhānaṃ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca.	“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 viparītasaññaṃ paccalatthuṃ.	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 kāyaṃ paritāpeti.	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 kāyaṃ paritāpeti tathā tathāssa tāni vaṇamukhāni asucitarāni ceva honti duggandhatarāni ca pūtikatarāni ca, hoti ceva kāci sātamattā assādamattā—yadidaṃ vaṇamukhānaṃ kaṇḍūvanahetu;	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.	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 tesaṃ tesaṃ sattānaṃ kāmataṇhā ceva pavaḍḍhati, kāmapariḷāhena ca pariḍayhanti, hoti ceva sātamattā assādamattā—yadidaṃ pañcakāmaguṇe paṭicca.	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.

Taṃ kiṃ maññasi, māgaṇḍiya,	What do you think, Māgaṇḍiya?
api nu te diṭṭho vā suto vā rājā vā rājamahāmatto vā pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno kāmataṇhaṃ appahāya kāmapariḷāhaṃ appaṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihāsi vā viharati vā viharissati vā”ti?	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?”
“No hidaṃ, bho gotama”.	“No, Master Gotama.”

“Sādhu, māgaṇḍiya.	“Good, Māgaṇḍiya.
Mayāpi kho etaṃ, māgaṇḍiya, neva diṭṭhaṃ na sutaṃ rājā vā rājamahāmatto vā pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno kāmataṇhaṃ appahāya kāmapariḷāhaṃ appaṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihāsi vā viharati vā viharissati vā.	Neither have I.
Atha kho, māgaṇḍiya, ye hi keci samaṇā vā brāhmaṇā vā vigatapipāsā ajjhattaṃ vūpasantacittā vihāsuṃ vā viharanti vā viharissanti vā sabbe te kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāsā ajjhattaṃ vūpasantacittā vihāsuṃ vā viharanti vā viharissanti vā”ti.	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 bhagavā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi:	Then on that occasion the Buddha spoke these words of inspiration:

“Ārogyaparamā lābhā,	“Health is the ultimate blessing;
nibbānaṃ paramaṃ sukhaṃ;	nirvana, the ultimate happiness.
Aṭṭhaṅgiko ca maggānaṃ,	Of paths, the ultimate is eightfold—
khemaṃ amatagāminan”ti.	it’s safe, and leads to the deathless.”

Evaṃ vutte, māgaṇḍiyo paribbājako bhagavantaṃ etadavoca:	When he said this, Māgaṇḍiya said to him:
“acchariyaṃ, bho gotama, abbhutaṃ, bho gotama.	“It’s incredible, Master Gotama, it’s amazing!
Yāva subhāsitañcidaṃ bhotā gotamena:	How well said this was by Master Gotama!
‘ārogyaparamā lābhā, nibbānaṃ paramaṃ sukhan’ti.	‘Health is the ultimate blessing; nirvana, the ultimate happiness.’
Mayāpi kho etaṃ, bho gotama, sutaṃ pubbakānaṃ paribbājakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ:	I’ve also heard that wanderers of the past, the teachers of teachers, said:
‘ārogyaparamā lābhā, nibbānaṃ paramaṃ sukhan’ti;	‘Health is the ultimate blessing; nirvana, the ultimate happiness.’
tayidaṃ, bho gotama, sametī”ti.	And it agrees, Master Gotama.”
“Yaṃ pana te etaṃ, māgaṇḍiya, sutaṃ pubbakānaṃ paribbājakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ:	“But Māgaṇḍiya, when you heard that wanderers of the past said this,
‘ārogyaparamā lābhā, nibbānaṃ paramaṃ sukhan’ti, katamaṃ taṃ ārogyaṃ, katamaṃ taṃ nibbānan”ti?	what is that health? And what is that nirvana?”
Evaṃ vutte, māgaṇḍiyo paribbājako sakāneva sudaṃ gattāni pāṇinā anomajjati:	When he said this, Māgaṇḍiya stroked his own limbs with his hands, saying:
“idantaṃ, bho gotama, ārogyaṃ, idantaṃ nibbānaṃ.	“This is that health, Master Gotama, this is that nirvana!
Ahañhi, bho gotama, etarahi arogo sukhī, na maṃ kiñci ābādhatī”ti.	For I am now healthy and happy, and have no afflictions.”

“Seyyathāpi, māgaṇḍiya, jaccandho puriso;	“Māgaṇḍiya, suppose a person was born blind.
so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṃ, na passeyya tārakarūpāni, na passeyya candimasūriye.	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:	They might hear a sighted person saying:
‘chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti.	‘White cloth is really nice, it’s attractive, stainless, and clean.’
So odātapariyesanaṃ careyya.	They’d go in search of white cloth.
Tamenaṃ aññataro puriso telamalikatena sāhuḷicīrena vañceyya:	But someone would cheat them with a dirty, soiled garment, saying:
‘idaṃ te, ambho purisa, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti.	‘Sir, here is a white cloth for you, it’s attractive, stainless, and clean.’
So taṃ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṃ nicchāreyya:	They’d take it and put it on, expressing their gladness:
‘chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti.	‘White cloth is really nice, it’s attractive, stainless, and clean.’

Taṃ kiṃ maññasi, māgaṇḍiya,	What do you think, Māgaṇḍiya?
api nu so jaccandho puriso jānanto passanto amuṃ telamalikataṃ sāhuḷicīraṃ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṃ nicchāreyya:	Did that person blind from birth do this knowing and seeing,
‘chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti udāhu cakkhumato saddhāyā”ti?	or out of faith in the sighted person?”
“Ajānanto hi, bho gotama, apassanto so jaccandho puriso amuṃ telamalikataṃ sāhuḷicīraṃ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṃ nicchāreyya:	“They did so not knowing or seeing,
‘chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti, cakkhumato saddhāyā”ti.	but out of faith in the sighted person.”
“Evameva kho, māgaṇḍiya, aññatitthiyā paribbājakā andhā acakkhukā ajānantā ārogyaṃ, apassantā nibbānaṃ, atha ca panimaṃ gāthaṃ bhāsanti:	“In the same way, the wanderers who follow other paths are blind and sightless. Not knowing health and not seeing nirvana, they still recite this verse:
‘ārogyaparamā lābhā, nibbānaṃ paramaṃ sukhan’ti.	‘Health is the ultimate blessing; nirvana, the ultimate happiness.’
Pubbakehesā, māgaṇḍiya, arahantehi sammāsambuddhehi gāthā bhāsitā:	For this verse was recited by the perfected ones, fully awakened Buddhas of the past:

‘Ārogyaparamā lābhā,	‘Health is the ultimate blessing;
nibbānaṃ paramaṃ sukhaṃ;	nirvana, the ultimate happiness.
Aṭṭhaṅgiko ca maggānaṃ,	Of paths, the ultimate is eightfold—
khemaṃ amatagāminan’ti.	it’s safe, and leads to the deathless.'

Sā etarahi anupubbena puthujjanagāthā.	These days it has gradually become a verse used by ordinary people.
Ayaṃ kho pana, māgaṇḍiya, kāyo rogabhūto gaṇḍabhūto sallabhūto aghabhūto ābādhabhūto, so tvaṃ imaṃ kāyaṃ rogabhūtaṃ gaṇḍabhūtaṃ sallabhūtaṃ aghabhūtaṃ ābādhabhūtaṃ:	But Māgaṇḍiya, this body is a disease, an abscess, a dart, a misery, an affliction. Yet you say of this body:
‘idantaṃ, bho gotama, ārogyaṃ, idantaṃ nibbānan’ti vadesi.	‘This is that health, this is that nirvana!’
Tañhi te, māgaṇḍiya, ariyaṃ cakkhuṃ natthi yena tvaṃ ariyena cakkhunā ārogyaṃ jāneyyāsi, nibbānaṃ passeyyāsī”ti.	Māgaṇḍiya, you don’t have the noble vision by which you might know health and see nirvana.”
“Evaṃ pasanno ahaṃ bhoto gotamassa.	“I am quite confident that Master Gotama
Pahoti me bhavaṃ gotamo tathā dhammaṃ desetuṃ yathāhaṃ ārogyaṃ jāneyyaṃ, nibbānaṃ passeyyan”ti.	is capable of teaching me so that I can know health and see nirvana.”

“Seyyathāpi, māgaṇḍiya, jaccandho puriso;	“Māgaṇḍiya, suppose a person was born blind.
so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṃ, na passeyya tārakarūpāni, na passeyya candimasūriye.	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 bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ.	Their friends and colleagues, relatives and kin would get a field surgeon to treat them.
Tassa so bhisakko sallakatto bhesajjaṃ kareyya.	The field surgeon would make medicine for them,
So taṃ bhesajjaṃ āgamma na cakkhūni uppādeyya, na cakkhūni visodheyya.	but when they used it their eyes were not cured and they still could not see clearly.
Taṃ kiṃ maññasi, māgaṇḍiya,	What do you think, Māgaṇḍiya?
nanu so vejjo yāvadeva kilamathassa vighātassa bhāgī assā”ti?	Wouldn’t that doctor just get weary and frustrated?”
“Evaṃ, bho gotama”.	“Yes, Master Gotama.”

“Evameva kho, māgaṇḍiya, ahañce te dhammaṃ deseyyaṃ:	“In the same way, suppose I were to teach you the Dhamma, saying:
‘idantaṃ ārogyaṃ, idantaṃ nibbānan’ti, so tvaṃ ārogyaṃ na jāneyyāsi, nibbānaṃ na passeyyāsi.	‘This is that health, this is that nirvana.’ But you might not know health or see nirvana,
So mamassa kilamatho, sā mamassa vihesā”ti.	which would be wearying and troublesome for me.”
“Evaṃ pasanno ahaṃ bhoto gotamassa.	“I am quite confident that Master Gotama
Pahoti me bhavaṃ gotamo tathā dhammaṃ desetuṃ yathāhaṃ ārogyaṃ jāneyyaṃ, nibbānaṃ passeyyan”ti.	is capable of teaching me so that I can know health and see nirvana.”

“Seyyathāpi, māgaṇḍiya, jaccandho puriso;	“Māgaṇḍiya, suppose a person was born blind.
so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṃ, na passeyya tārakarūpāni, na passeyya candimasūriye.	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:	They might hear a sighted person saying:
‘chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti.	‘White cloth is really nice, it’s attractive, stainless, and clean.’
So odātapariyesanaṃ careyya.	They’d go in search of white cloth.
Tamenaṃ aññataro puriso telamalikatena sāhuḷicīrena vañceyya:	But someone would cheat them with a dirty, soiled garment, saying:
‘idaṃ te, ambho purisa, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti.	‘Sir, here is a white cloth for you, it’s attractive, stainless, and clean.’
So taṃ paṭiggaṇheyya, paṭiggahetvā pārupeyya.	They’d take it and put it on.
Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ.	Their friends and colleagues, relatives and kin would get a field surgeon to treat them.
Tassa so bhisakko sallakatto bhesajjaṃ kareyya—	The field surgeon would make medicine for them:
uddhaṃvirecanaṃ adhovirecanaṃ añjanaṃ paccañjanaṃ natthukammaṃ.	emetics, purgatives, ointment, counter-ointment, or nasal treatment.
So taṃ bhesajjaṃ āgamma cakkhūni uppādeyya, cakkhūni visodheyya.	And when they used it their eyes would be cured so that they could see clearly.
Tassa saha cakkhuppādā yo amusmiṃ telamalikate sāhuḷicīre chandarāgo so pahīyetha.	As soon as their eyes were cured they’d lose all desire for that dirty, soiled garment.
Tañca naṃ purisaṃ amittatopi daheyya, paccatthikatopi daheyya, api ca jīvitā voropetabbaṃ maññeyya:	Then they would consider that person to be no friend, but an enemy, and might even think of murdering them:
‘dīgharattaṃ vata, bho, ahaṃ iminā purisena telamalikatena sāhuḷicīrena nikato vañcito paluddho—	‘For such a long time I’ve been cheated, tricked, and deceived by that person with this dirty, soiled garment when he said:
idaṃ te, ambho purisa, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti.	“Sir, here is a white cloth for you, it’s attractive, stainless, and clean.”’
Evameva kho, māgaṇḍiya, ahañce te dhammaṃ deseyyaṃ:	In the same way, Māgaṇḍiya, suppose I were to teach you the Dhamma, saying:
‘idantaṃ ārogyaṃ, idantaṃ nibbānan’ti.	‘This is that health, this is that nirvana.’
So tvaṃ ārogyaṃ jāneyyāsi, nibbānaṃ passeyyāsi.	You might know health and see nirvana.
Tassa te saha cakkhuppādā yo pañcasupādānakkhandhesu chandarāgo so pahīyetha;	And as soon as your vision arises you might give up desire for the five grasping aggregates.
api ca te evamassa:	And you might even think:
‘dīgharattaṃ vata bho ahaṃ iminā cittena nikato vañcito paluddho.	‘For such a long time I’ve been cheated, tricked, and deceived by this mind.
Ahañhi rūpaṃyeva upādiyamāno upādiyiṃ, vedanaṃyeva upādiyamāno upādiyiṃ, saññaṃyeva upādiyamāno upādiyiṃ, saṅkhāreyeva upādiyamāno upādiyiṃ, viññāṇaṃyeva upādiyamāno upādiyiṃ.	For what I have been grasping is only form, feeling, perception, co-doings, and consciousness.
Tassa me upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti;	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.
evametassa kevalassa dukkhakkhandhassa samudayo hotī’”ti.	That is how this entire mass of suffering originates.’”
“Evaṃ pasanno ahaṃ bhoto gotamassa.	“I am quite confident that Master Gotama
Pahoti me bhavaṃ gotamo tathā dhammaṃ desetuṃ yathāhaṃ imamhā āsanā anandho vuṭṭhaheyyan”ti.	is capable of teaching me so that I can rise from this seat cured of blindness.”

“Tena hi tvaṃ, māgaṇḍiya, sappurise bhajeyyāsi.	“Well then, Māgaṇḍiya, you should associate with good people.
Yato kho tvaṃ, māgaṇḍiya, sappurise bhajissasi tato tvaṃ, māgaṇḍiya, saddhammaṃ sossasi;	When you associate with good people, you will hear the true teaching.
yato kho tvaṃ, māgaṇḍiya, saddhammaṃ sossasi tato tvaṃ, māgaṇḍiya, dhammānudhammaṃ paṭipajjissasi;	When you hear the true teaching, you’ll practice in line with the teaching.
yato kho tvaṃ, māgaṇḍiya, dhammānudhammaṃ paṭipajjissasi tato tvaṃ, māgaṇḍiya, sāmaṃyeva ñassasi, sāmaṃ dakkhissasi—	When you practice in line with the teaching, you’ll know and see for yourself:
ime rogā gaṇḍā sallā;	‘These are diseases, boils, and darts.
idha rogā gaṇḍā sallā aparisesā nirujjhanti.	And here is where diseases, boils, and darts cease without anything left over.’
Tassa me upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti;	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.	That is how this entire mass of suffering ceases.”

Evaṃ vutte, māgaṇḍiyo paribbājako bhagavantaṃ etadavoca:	When he said this, Māgaṇḍiya said to him:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.	“Excellent, Master Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito.	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.
Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	I go for refuge to Master Gotama, to the teaching, and to the monk Saṅgha.
Labheyyāhaṃ bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampadan”ti.	Sir, may I receive the going forth, the ordination in the Buddha’s presence?”
“Yo kho, māgaṇḍiya, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, so cattāro māse parivasati; catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya.	“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 monks are satisfied, they’ll give the going forth, the ordination into monkhood.
Api ca mettha puggalavemattatā viditā”ti.	However, I have recognized individual differences in this matter.”
“Sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhantā pabbajjaṃ, ākaṅkhantā upasampadaṃ cattāro māse parivasanti, catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya; ahaṃ cattāri vassāni parivasissāmi, catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu, upasampādentu bhikkhubhāvāyā”ti.	“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 monks are satisfied, let them give me the going forth, the ordination into monkhood.”

Alattha kho māgaṇḍiyo paribbājako bhagavato santike pabbajjaṃ, alattha upasampadaṃ.	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 anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.	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 people from good families rightly go forth from the lay life to homelessness.
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi.	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.”
Aññataro kho panāyasmā māgaṇḍiyo arahataṃ ahosīti.	And Venerable Māgaṇḍiya became one of the perfected.

excerpt

(cst4)	(derived from thanissaro)
♦ 207. evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo, bhāradvājagottassa brāhmaṇassa agyāgāre tiṇasanthārake VAR. atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kammāsadhammaṃ piṇḍāya pāvisi. kammāsadhammaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena aññataro vanasaṇḍo tenupasaṅkami divāvihārāya. taṃ vanasaṇḍaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. atha kho māgaṇḍiyo VAR paribbājako jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena bhāradvājagottassa brāhmaṇassa agyāgāraṃ tenupasaṅkami. addasā kho māgaṇḍiyo paribbājako bhāradvājagottassa brāhmaṇassa agyāgāre tiṇasanthārakaṃ paññattaṃ. disvāna bhāradvājagottaṃ brāhmaṇaṃ etadavoca — “kassa nvayaṃ bhoto bhāradvājassa agyāgāre tiṇasanthārako paññatto, samaṇaseyyānurūpaṃ VAR maññe”ti? “atthi, bho māgaṇḍiya, samaṇo gotamo sakyaputto sakyakulā pabbajito. taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato — ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. tassesā bhoto gotamassa seyyā paññattā”ti. “duddiṭṭhaṃ vata, bho bhāradvāja, addasāma; duddiṭṭhaṃ vata, bho bhāradvāja, addasāma! ye mayaṃ tassa bhoto gotamassa bhūnahuno VAR seyyaṃ addasāmā”ti. “rakkhassetaṃ, māgaṇḍiya, vācaṃ; rakkhassetaṃ, māgaṇḍiya, vācaṃ. bahū hi tassa bhoto gotamassa khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi abhippasannā vinītā ariye ñāye dhamme kusale”ti. “sammukhā cepi mayaṃ, bho bhāradvāja, taṃ bhavantaṃ gotamaṃ passeyyāma, sammukhāpi naṃ vadeyyāma — ‘bhūnahu VAR samaṇo gotamo’ti. taṃ kissa hetu? evañhi no sutte ocaratī”ti. “sace taṃ bhoto māgaṇḍiyassa agaru āroceyyāmi taṃ VAR samaṇassa gotamassā”ti. “appossukko bhavaṃ bhāradvājo vuttova naṃ vadeyyā”ti.	(brahmans have conversation about Buddha)

♦ 208. assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya bhāradvājagottassa brāhmaṇassa māgaṇḍiyena paribbājakena saddhiṃ imaṃ kathāsallāpaṃ. atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhāradvājagottassa brāhmaṇassa agyāgāraṃ tenupasaṅkami; upasaṅkamitvā nisīdi bhagavā paññatte tiṇasanthārake. atha kho bhāradvājagotto brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. ekamantaṃ nisinnaṃ kho bhāradvājagottaṃ brāhmaṇaṃ bhagavā etadavoca — “ahu pana te, bhāradvāja, māgaṇḍiyena paribbājakena saddhiṃ imaṃyeva tiṇasanthārakaṃ ārabbha kocideva kathāsallāpo”ti? evaṃ vutte, bhāradvājagotto brāhmaṇo saṃviggo lomahaṭṭhajāto bhagavantaṃ etadavoca — “etadeva kho pana mayaṃ bhoto gotamassa ārocetukāmā. atha ca pana bhavaṃ gotamo anakkhātaṃyeva akkhāsī”ti. ayañca hi VAR bhagavato bhāradvājagottena brāhmaṇena saddhiṃ antarākathā vippakatā hoti. atha kho māgaṇḍiyo paribbājako jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena bhāradvājagottassa brāhmaṇassa agyāgāraṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. ekamantaṃ nisinnaṃ kho māgaṇḍiyaṃ paribbājakaṃ bhagavā etadavoca —	(Buddha overhears conversation with divine ear)

♦ 209. “cakkhuṃ kho, māgaṇḍiya, rūpārāmaṃ rūparataṃ rūpasammuditaṃ. taṃ tathāgatassa dantaṃ guttaṃ rakkhitaṃ saṃvutaṃ, tassa ca saṃvarāya dhammaṃ deseti. idaṃ nu te etaṃ, māgaṇḍiya, sandhāya bhāsitaṃ — ‘bhūnahu samaṇo gotamo’”ti? “etadeva kho pana me, bho gotama, sandhāya bhāsitaṃ — ‘bhūnahu samaṇo gotamo’ti. taṃ kissa hetu? evañhi no sutte ocaratī”ti. “sotaṃ kho, māgaṇḍiya, saddārāmaṃ ... pe ... ghānaṃ kho, māgaṇḍiya gandhārāmaṃ... jivhā kho, māgaṇḍiya, rasārāmā rasaratā rasasammuditā. sā tathāgatassa dantā guttā rakkhitā saṃvutā, tassā ca saṃvarāya dhammaṃ deseti. idaṃ nu te etaṃ, māgaṇḍiya, sandhāya bhāsitaṃ — ‘bhūnahu samaṇo gotamo’”ti? “etadeva kho pana me, bho gotama, sandhāya bhāsitaṃ — ‘bhūnahu samaṇo gotamo’ti. taṃ kissa hetu? evañhi no sutte ocaratī”ti. “kāyo kho, māgaṇḍiya, phoṭṭhabbārāmo phoṭṭhabbarato ... pe ... mano kho, māgaṇḍiya, dhammārāmo dhammarato dhammasammudito. so tathāgatassa danto gutto rakkhito saṃvuto, tassa ca saṃvarāya dhammaṃ deseti. idaṃ nu te etaṃ, māgaṇḍiya, sandhāya bhāsitaṃ — ‘bhūnahu samaṇo gotamo’”ti? “etadeva kho pana me, bho gotama, sandhāya bhāsitaṃ — ‘bhūnahu samaṇo gotamo’ti. taṃ kissa hetu? evañhi no sutte ocaratī”ti.	(six sense doors get confused)

♦ 210. “taṃ kiṃ maññasi, māgaṇḍiya — ‘idhekacco cakkhuviññeyyehi rūpehi paricāritapubbo assa iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, so aparena samayena rūpānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā rūpataṇhaṃ pahāya rūpapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihareyya. imassa pana te, māgaṇḍiya, kimassa vacanīyan’”ti? “na kiñci, bho gotama”. “taṃ kiṃ maññasi, māgaṇḍiya — ‘idhekacco sotaviññeyyehi saddehi ... pe ... ghānaviññeyyehi gandhehi... jivhāviññeyyehi rasehi... kāyaviññeyyehi phoṭṭhabbehi paricāritapubbo assa iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, so aparena samayena phoṭṭhabbānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā phoṭṭhabbataṇhaṃ pahāya phoṭṭhabbapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihareyya. imassa pana te, māgaṇḍiya, kimassa vacanīyan’”ti? “na kiñci, bho gotama”.

♦ 211. “ahaṃ kho pana, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṃ cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, sotaviññeyyehi saddehi ... pe ... ghānaviññeyyehi gandhehi... jivhāviññeyyehi rasehi... kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. tassa mayhaṃ, māgaṇḍiya, tayo pāsādā ahesuṃ — eko vassiko, eko hemantiko, eko gimhiko. so kho ahaṃ, māgaṇḍiya, vassike pāsāde vassike cattāro VAR māse nippurisehi tūriyehi VAR paricārayamāno VAR na heṭṭhāpāsādaṃ orohāmi. so aparena samayena kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto viharāmi. so aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante. so tesaṃ na pihemi, na tattha abhiramāmi. taṃ kissa hetu? yāhayaṃ, māgaṇḍiya, rati, aññatreva kāmehi aññatra akusalehi dhammehi — api dibbaṃ sukhaṃ samadhigayha tiṭṭhati — tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.

♦ 212. “seyyathāpi, māgaṇḍiya, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreyya cakkhuviññeyyehi rūpehi ... pe ... phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. so kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya devānaṃ tāvatiṃsānaṃ sahabyataṃ. so tattha nandane vane accharāsaṅghaparivuto dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreyya. so passeyya gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ.

♦ “taṃ kiṃ maññasi, māgaṇḍiya, api nu so devaputto nandane vane accharāsaṅghaparivuto dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno amussa gahapatissa vā gahapatiputtassa vā piheyya, mānusakānaṃ vā pañcannaṃ kāmaguṇānaṃ mānusakehi vā kāmehi āvaṭṭeyyā”ti? “no hidaṃ, bho gotama”. taṃ kissa hetu? mānusakehi, bho gotama, kāmehi dibbakāmā abhikkantatarā ca paṇītatarā cā”ti. “evameva kho ahaṃ, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṃ cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, sotaviññeyyehi saddehi ... pe ... ghānaviññeyyehi gandhehi... jivhāviññeyyehi rasehi... kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. so aparena samayena kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto viharāmi. so aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante, so tesaṃ na pihemi, na tattha abhiramāmi. taṃ kissa hetu? yāhayaṃ, māgaṇḍiya, rati aññatreva kāmehi aññatra akusalehi dhammehi — api dibbaṃ sukhaṃ samadhigayha tiṭṭhati — tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.	(5kg doesn’t compare to pleasures of deva realm)

(simile: would cured leper be jealous of uncured leper?)


♦ 213. “seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeyya. tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. tassa so bhisakko sallakatto bhesajjaṃ kareyya. so taṃ bhesajjaṃ āgamma kuṭṭhehi parimucceyya, arogo assa sukhī serī sayaṃvasī yena kāmaṃ gamo. so aññaṃ kuṭṭhiṃ purisaṃ passeyya arugattaṃ pakkagattaṃ kimīhi khajjamānaṃ nakhehi vaṇamukhāni vippatacchamānaṃ aṅgārakāsuyā kāyaṃ paritāpentaṃ.	♦ 213. “Suppose, Māgandiya, there was 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, cauterising his body over a burning charcoal pit. Then his friends and companions, his kinsmen and relatives, would bring a physician to treat him. The physician would make medicine for him, and by means of that medicine the man would be cured of his leprosy and would become well and happy, independent, master of himself, able to go where he likes. Then 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, cauterising his body over a burning charcoal pit.

♦ “taṃ kiṃ maññasi, māgaṇḍiya, api nu so puriso amussa kuṭṭhissa purisassa piheyya aṅgārakāsuyā vā bhesajjaṃ paṭisevanāya vā”ti?	What do you think, Māgandiya? Would that man envy that leper for his burning charcoal pit or his use of medicine?”

“no hidaṃ, bho gotama. taṃ kissa hetu? roge hi, bho gotama, sati bhesajjena karaṇīyaṃ hoti, roge asati na bhesajjena karaṇīyaṃ hotī”ti.	“No, Master Gotama. Why is that? Because when there is sickness, there is need for medicine, and when there is no sickness there is no need for medicine.”

“evameva kho ahaṃ, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṃ, cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, sotaviññeyyehi saddehi ... pe ... ghānaviññeyyehi gandhehi... jivhāviññeyyehi rasehi... kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. so aparena samayena kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto viharāmi. so aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante. so tesaṃ na pihemi, na tattha abhiramāmi. taṃ kissa hetu? yāhayaṃ, māgaṇḍiya, rati, aññatreva kāmehi aññatra akusalehi dhammehi — api dibbaṃ sukhaṃ samadhigayha tiṭṭhati — tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.	14.“So too, Māgandiya, formerly when I lived the home life…(as in §12)…Since I take delight in that, I do not envy what is inferior, nor do I delight therein. [507]

(simile: cured leper wouldn’t want to go back to fire)


♦ 214. “seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeyya. tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. tassa so bhisakko sallakatto bhesajjaṃ kareyya. so taṃ bhesajjaṃ āgamma kuṭṭhehi parimucceyya, arogo assa sukhī serī sayaṃvasī yena kāmaṃ gamo. tamenaṃ dve balavanto purisā nānābāhāsu gahetvā aṅgārakāsuṃ upakaḍḍheyyuṃ.	♦ 214. “Māgaṇḍiya, suppose that there was a leper covered with sores and infections, devoured by worms, picking the scabs off the openings of his wounds with his nails, cauterizing his body over a pit of glowing embers. His friends, companions, & relatives would take him to a doctor. The doctor would concoct medicine for him, and thanks to the medicine he would be cured of his leprosy: well & happy, free, master of himself, going wherever he liked. Then suppose two strong men, having seized hold of him by both arms, were to drag him to a pit of glowing embers.

♦ “taṃ kiṃ maññasi, māgaṇḍiya, api nu so puriso iti citiceva kāyaṃ sannāmeyyā”ti?	What do you think? Wouldn’t he twist his body this way & that?”

“evaṃ, bho gotama”. “taṃ kissa hetu”? “asu hi, bho gotama, aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho cā”ti.	“Yes, Master Gotama. Why is that? The fire is painful to the touch, very hot & scorching.”

“taṃ kiṃ maññasi, māgaṇḍiya, idāneva nu kho so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca udāhu pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho cā”ti?	“Now what do you think, Māgaṇḍiya? Is the fire painful to the touch, very hot & scorching, only now, or was it also that way before?”

“idāni ceva, bho gotama, so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca, pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca. asu ca VAR, bho gotama, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno upahatindriyo dukkhasamphasseyeva aggismiṃ sukhamiti viparītasaññaṃ paccalatthā”ti.	“Both now & before is it painful to the touch, very hot & scorching, Master Gotama. It’s just that when the man was a leper covered with sores and infections, devoured by worms, picking the scabs off the openings of his wounds with his nails, his faculties were impaired, which was why, even though the fire was actually painful to the touch, he had the skewed perception of ‘pleasant.’”

“evameva kho, māgaṇḍiya, atītampi addhānaṃ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca, anāgatampi addhānaṃ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca, etarahipi paccuppannaṃ addhānaṃ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca. ime ca, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena pariḍayhamānā upahatindriyā dukkhasamphassesuyeva kāmesu sukhamiti viparītasaññaṃ paccalatthuṃ.	“In the same way, Māgaṇḍiya, sensual pleasures in the past were painful to the touch, very hot & scorching; sensual pleasures in the future will be painful to the touch, very hot & scorching; sensual pleasures at present are painful to the touch, very hot & scorching; but when beings are not free from passion for sensual pleasures—devoured by sensual craving, burning with sensual fever—their faculties are impaired, which is why, even though sensual pleasures are actually painful to the touch, they have the skewed perception of ‘pleasant.’

(enjoying 5kg is like leper enjoying picking scab and cauterizing, pleasurable but harmful)

♦ 215. “seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeti. yathā yathā kho, māgaṇḍiya, asu kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeti tathā tathā’ssa VAR tāni vaṇamukhāni asucitarāni ceva honti duggandhatarāni ca pūtikatarāni ca, hoti ceva kāci sātamattā assādamattā — yadidaṃ vaṇamukhānaṃ kaṇḍūvanahetu; evameva kho, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena ca pariḍayhamānā kāme paṭisevanti. yathā yathā kho, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena ca pariḍayhamānā kāme paṭisevanti tathā tathā tesaṃ tesaṃ sattānaṃ kāmataṇhā ceva pavaḍḍhati, kāmapariḷāhena ca pariḍayhanti, hoti ceva sātamattā assādamattā — yadidaṃ pañcakāmaguṇe paṭicca.

♦ 215. “Now suppose that there was a leper covered with sores & infections, devoured by worms, picking the scabs off the openings of his wounds with his nails, cauterizing his body over a pit of glowing embers. The more he cauterized his body over the pit of glowing embers, the more disgusting, foul-smelling, & putrid the openings of his wounds would become, and yet he would feel a modicum of enjoyment & satisfaction because of the itchiness of his wounds. In the same way, beings not free from passion for sensual pleasures—devoured by sensual craving, burning with sensual fever—indulge in sensual pleasures. The more they indulge in sensual pleasures, the more their sensual craving increases and the more they burn with sensual fever, and yet they feel a modicum of enjoyment & satisfaction dependent on the five strands of sensuality.

(can a king enjoy 5kg and have mind of peace?)


♦ “taṃ kiṃ maññasi, māgaṇḍiya, api nu te diṭṭho vā suto vā rājā vā rājamahāmatto vā pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno kāmataṇhaṃ appahāya kāmapariḷāhaṃ appaṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihāsi vā viharati vā viharissati vā”ti?	“Now what do you think, Māgaṇḍiya? Have you ever seen or heard of a king or king’s minister—enjoying himself, provided & endowed with the five strands of sensual pleasure, without abandoning sensual craving, without removing sensual fever—who has dwelt or will dwell or is dwelling free from thirst, his mind inwardly at peace?”

“no hidaṃ, bho gotama”.	“No, Master Gotama.”

“sādhu, māgaṇḍiya! mayāpi kho etaṃ, māgaṇḍiya, neva diṭṭhaṃ na sutaṃ rājā vā rājamahāmatto vā pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno kāmataṇhaṃ appahāya kāmapariḷāhaṃ appaṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihāsi vā viharati vā viharissati vā. atha kho, māgaṇḍiya, ye hi keci samaṇā vā brāhmaṇā vā vigatapipāsā ajjhattaṃ vūpasantacittā vihāsuṃ vā viharanti vā viharissanti vā sabbe te kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāsā ajjhattaṃ vūpasantacittā vihāsuṃ vā viharanti vā viharissanti vā”ti.	“Very good, Māgaṇḍiya. Neither have I ever seen or heard of a king or king’s minister—enjoying himself, provided & endowed with the five strands of sensual pleasure, without abandoning sensual craving, without removing sensual fever—who has dwelt or will dwell or is dwelling free from thirst, his mind inwardly at peace. But whatever contemplatives or brahmans who have dwelt or will dwell or are dwelling free from thirst, their minds inwardly at peace, all have done so having realized—as it has come to be—the origination & disappearance, the allure, the danger, & the escape from sensual pleasures, having abandoned sensual craving and removed sensual fever.”

atha kho bhagavā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi —	Then at that moment the Blessed One exclaimed,

♦ ‘ārogya-paramā lābhā,	“Freedom from disease: the foremost good fortune.
nibbānaṃ paramaṃ sukhaṃ.	Unbinding: the foremost ease.
♦ aṭṭh-aṅgiko ca maggānaṃ,	The eightfold: the foremost of paths
khemaṃ amata-gāminan’ti.	going to the Deathless, Secure.’

(explanation of nibbana verse)


♦ 216. evaṃ vutte, māgaṇḍiyo paribbājako bhagavantaṃ etadavoca — “acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! yāva subhāsitaṃ cidaṃ bhotā gotamena — ‘ārogyaparamā lābhā, nibbānaṃ paramaṃ sukhan’ti. mayāpi kho etaṃ, bho gotama, sutaṃ pubbakānaṃ paribbājakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ — ‘ārogyaparamā lābhā, nibbānaṃ paramaṃ sukhan’ti; tayidaṃ, bho gotama, sametī”ti.	♦ 216. When this was said, Māgaṇḍiya the wanderer said to the Blessed One, “It’s amazing, Master Gotama. It’s astounding, how this, too, is well-stated by Master Gotama: ‘Freedom from disease: the foremost good fortune. Unbinding: the foremost ease.’ We have also heard this said by earlier wanderers in the lineage of our teachers: ‘Freedom from disease: the foremost good fortune. Unbinding: the foremost ease.’ This agrees with that.”

“yaṃ pana te etaṃ, māgaṇḍiya, sutaṃ pubbakānaṃ paribbājakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ — ‘ārogyaparamā lābhā, nibbānaṃ paramaṃ sukhan’ti, katamaṃ taṃ ārogyaṃ, katamaṃ taṃ nibbānan”ti?	“But as for what you have heard said by earlier wanderers in the lineage of your teachers, Māgaṇḍiya—‘Freedom from disease: the foremost good fortune. Unbinding: the foremost ease’—which freedom from disease is that, which unbinding?”

evaṃ vutte, māgaṇḍiyo paribbājako sakāneva sudaṃ gattāni pāṇinā anomajjati — “idantaṃ, bho gotama, ārogyaṃ, idantaṃ nibbānaṃ. ahañhi, bho gotama, etarahi arogo sukhī, na maṃ kiñci ābādhatī”ti.	When this was said, Māgaṇḍiya the wanderer rubbed his own limbs with his hand. “This is that freedom from disease, Master Gotama,” he said. “This is that unbinding. For I am now free from disease, happy, and nothing afflicts me.”

(simile of blind man and white cloth)


♦ 217. “seyyathāpi, māgaṇḍiya, jaccandho puriso; so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni VAR rūpāni, na passeyya samavisamaṃ, na passeyya tārakarūpāni, na passeyya candimasūriye. so suṇeyya cakkhumato bhāsamānassa — ‘chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti! so odātapariyesanaṃ careyya. tamenaṃ aññataro puriso telamalikatena sāhuḷicīrena VAR vañceyya — ‘idaṃ te, ambho purisa, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti. so taṃ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṃ nicchāreyya — ‘chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti!	♦ 217. “Māgaṇḍiya, it’s just as if there were a man blind from birth who couldn’t see black objects… white… blue… yellow… red… or pink objects; who couldn’t see even or uneven places, the stars, the sun, or the moon. He would hear a man with good eyesight saying, ‘How wonderful, good sirs, is a white cloth—beautiful, spotless, & clean.’ He would go in search of something white. Then another man would fool him with a grimy, oil-stained rag: ‘Here, my good man, is a white cloth—beautiful, spotless, & clean.’ The blind man would take it and put it on. Having put it on, gratified, he would exclaim words of gratification, ‘How wonderful, good sirs, is a white cloth—beautiful, spotless, & clean.’

♦ “taṃ kiṃ maññasi, māgaṇḍiya, api nu so jaccandho puriso jānanto passanto amuṃ telamalikataṃ sāhuḷicīraṃ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṃ nicchāreyya — ‘chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti udāhu cakkhumato saddhāyā”ti?	Now what do you think, Māgaṇḍiya? When that man blind from birth took the grimy, oil-stained rag and put it on; and, having put it on, gratified, exclaimed words of gratification, ‘How wonderful, good sirs, is a white cloth—beautiful, spotless, & clean’: Did he do so knowing & seeing, or out of faith in the man with good eyesight?”

“ajānanto hi, bho gotama, apassanto so jaccandho puriso amuṃ telamalikataṃ sāhuḷicīraṃ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṃ nicchāreyya — ‘chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti, cakkhumato saddhāyā”ti.	“Of course he did it not knowing & not seeing, Master Gotama, but out of faith in the man with good eyesight.”

“evameva kho, māgaṇḍiya, aññatitthiyā paribbājakā andhā acakkhukā ajānantā ārogyaṃ, apassantā nibbānaṃ, atha ca panimaṃ gāthaṃ bhāsanti —	“In the same way, Māgaṇḍiya, the wanderers of other sects are blind & eyeless. Without knowing freedom from disease, without seeing unbinding, they still speak this verse:

‘ārogyaparamā lābhā,	“Freedom from disease: the foremost good fortune.
nibbānaṃ paramaṃ sukhan’ti.	Unbinding: the foremost ease.

pubbakehesā, māgaṇḍiya, arahantehi sammāsambuddhehi gāthā bhāsitā —	This verse was stated by earlier worthy ones, fully self-awakened:

♦ ‘ārogya-paramā lābhā,	“Freedom from disease: the foremost good fortune.
nibbānaṃ paramaṃ sukhaṃ.	Unbinding: the foremost ease.
♦ aṭṭhaṅgiko ca maggānaṃ,	The eightfold: the foremost of paths
khemaṃ amatagāminan’ti.	going to the Deathless, Secure.’

♦ 218. “sā etarahi anupubbena puthujjanagāthā VAR.	♦ 218. “But now it has gradually become a verse of run-of-the-mill people.

ayaṃ kho pana, māgaṇḍiya, kāyo rogabhūto gaṇḍabhūto sallabhūto aghabhūto ābādhabhūto, so tvaṃ imaṃ kāyaṃ rogabhūtaṃ gaṇḍabhūtaṃ sallabhūtaṃ aghabhūtaṃ ābādhabhūtaṃ — ‘idantaṃ, bho gotama, ārogyaṃ, idantaṃ nibbānan’ti vadesi. tañhi te, māgaṇḍiya, ariyaṃ cakkhuṃ natthi yena tvaṃ ariyena cakkhunā ārogyaṃ jāneyyāsi, nibbānaṃ passeyyāsī”ti.	“This body, Māgaṇḍiya, is a disease, a cancer, an arrow, painful, an affliction. And yet you say, with reference to this body, which is a disease, a cancer, an arrow, painful, an affliction: ‘This is that freedom from disease, Master Gotama. This is that unbinding,’ for you don’t have the noble vision with which you would know freedom from disease and see unbinding.”

“evaṃ pasanno ahaṃ bhoto gotamassa! pahoti me bhavaṃ gotamo tathā dhammaṃ desetuṃ yathāhaṃ ārogyaṃ jāneyyaṃ, nibbānaṃ passeyyan”ti.	“I’m convinced, Master Gotama, that you can teach me the Dhamma in such a way that I would know freedom from disease, that I would see unbinding.”

♦ 219. “seyyathāpi, māgaṇḍiya, jaccandho puriso; so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṃ, na passeyya tārakarūpāni, na passeyya candimasūriye. tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. tassa so bhisakko sallakatto bhesajjaṃ kareyya. so taṃ bhesajjaṃ āgamma na cakkhūni uppādeyya, na cakkhūni visodheyya. taṃ kiṃ maññasi, māgaṇḍiya, nanu so vejjo yāvadeva kilamathassa vighātassa bhāgī assā”ti?	♦ 219. “Māgaṇḍiya, it’s just as if there were a man blind from birth who couldn’t see black objects… white… blue… yellow… red… the sun or the moon. His friends, companions, & relatives would take him to a doctor. The doctor would concoct medicine for him, but in spite of the medicine his eyesight would not appear or grow clear. What do you think, Māgaṇḍiya? Would that doctor have nothing but his share of weariness & disappointment?”

“evaṃ, bho gotama”.	“Yes, Master Gotama.”

“evameva kho, māgaṇḍiya, ahañce te dhammaṃ deseyyaṃ — ‘idantaṃ ārogyaṃ, idantaṃ nibbānan’ti, so tvaṃ ārogyaṃ na jāneyyāsi, nibbānaṃ na passeyyāsi. so mamassa kilamatho, sā mamassa vihesā”ti.	“In the same way, Māgaṇḍiya, if I were to teach you the Dhamma—‘This is that freedom from disease; this is that unbinding’—and you on your part did not know freedom from disease or see unbinding, that would be wearisome for me; that would be troublesome for me.”

“evaṃ pasanno ahaṃ bhoto gotamassa. pahoti me bhavaṃ gotamo tathā dhammaṃ desetuṃ yathāhaṃ ārogyaṃ jāneyyaṃ, nibbānaṃ passeyyan”ti.	“I’m convinced, Master Gotama, that you can teach me the Dhamma in such a way that I would know freedom from disease, that I would see unbinding.”

(Is it just your mind that cheated you, or teachers who taught you wrong?)


♦ 220. “seyyathāpi, māgaṇḍiya, jaccandho puriso; so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṃ, na passeyya tārakarūpāni, na passeyya candimasūriye. so suṇeyya cakkhumato bhāsamānassa — ‘chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti! so odātapariyesanaṃ careyya.	♦ 220. “Māgaṇḍiya, it’s just as if there were a man blind from birth who couldn’t see black objects… white… blue… yellow… red… the sun or the moon. Now suppose that a certain man were to take a grimy, oil-stained rag and fool him, saying, ‘Here, my good man, is a white cloth—beautiful, spotless, & clean.’ The blind man would take it and put it on.

tamenaṃ aññataro puriso telamalikatena sāhuḷicīrena vañceyya — ‘idaṃ te, ambho purisa, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti. so taṃ paṭiggaṇheyya, paṭiggahetvā pārupeyya. tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. tassa so bhisakko sallakatto bhesajjaṃ kareyya — uddhaṃvirecanaṃ adhovirecanaṃ añjanaṃ paccañjanaṃ natthukammaṃ. so taṃ bhesajjaṃ āgamma cakkhūni uppādeyya, cakkhūni visodheyya. tassa saha cakkhuppādā yo amusmiṃ telamalikate sāhuḷicīre chandarāgo so pahīyetha. tañca naṃ purisaṃ amittatopi daheyya, paccatthikatopi daheyya, api ca jīvitā voropetabbaṃ maññeyya — ‘dīgharattaṃ vata, bho, ahaṃ iminā purisena telamalikatena sāhuḷicīrena nikato vañcito paluddho — idaṃ te, ambho purisa, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti.	“Then his friends, companions, & relatives would take him to a doctor. The doctor would concoct medicine for him: purges from above & purges from below, ointments & counter-ointments and treatments through the nose. And thanks to the medicine his eyesight would appear & grow clear. Then together with the arising of his eyesight, he would abandon whatever passion & delight he felt for that grimy, oil-stained rag. And he would regard that man as an enemy & no friend at all, and think that he deserved to be killed. ‘My gosh, how long have I been fooled, cheated, & deceived by that man & his grimy, oil-stained rag!—“Here, my good man, is a white cloth—beautiful, spotless, & clean.”’

evameva kho, māgaṇḍiya, ahañce te dhammaṃ deseyyaṃ — ‘idantaṃ ārogyaṃ, idantaṃ nibbānan’ti. so tvaṃ ārogyaṃ jāneyyāsi, nibbānaṃ passeyyāsi. tassa te saha cakkhuppādā yo pañcasupādānakkhandhesu chandarāgo so pahīyetha; api ca te evamassa — ‘dīgharattaṃ vata, bho, ahaṃ iminā cittena nikato vañcito paluddho VAR. ahañhi rūpaṃyeva upādiyamāno upādiyiṃ, vedanaṃyeva upādiyamāno upādiyiṃ, saññaṃyeva upādiyamāno upādiyiṃ, saṅkhāreyeva upādiyamāno upādiyiṃ, viññāṇaṃyeva upādiyamāno upādiyiṃ. tassa me upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti; evametassa kevalassa dukkhakkhandhassa samudayo hotī’”ti.	“In the same way, Māgaṇḍiya, if I were to teach you the Dhamma—‘This is that freedom from Disease; this is that unbinding’—and you on your part were to know that freedom from Disease and see that unbinding, then together with the arising of your eyesight you would abandon whatever passion & delight you felt with regard for the five clinging-aggregates. And it would occur to you, ‘My gosh, how long have I been fooled, cheated, & deceived by this mind! For in clinging, it was just form that I was clinging to… it was just feeling… just perception… just fabrications… just consciousness that I was clinging to. With my clinging as a requisite condition, there arises becoming… birth… aging & death… sorrow, lamentation, pains, distresses, & despairs. And thus is the origin of this entire mass of stress.’”

“evaṃ pasanno ahaṃ bhoto gotamassa! pahoti me bhavaṃ gotamo tathā dhammaṃ desetuṃ yathāhaṃ imamhā āsanā anandho vuṭṭhaheyyan”ti.	“I’m convinced, Master Gotama, that you can teach me the Dhamma in such a way that I might rise up from this seat cured of my blindness.”

(conclusion, associate with people of integrity)


♦ 221. “tena hi tvaṃ, māgaṇḍiya, sappurise bhajeyyāsi. yato kho tvaṃ, māgaṇḍiya, sappurise bhajissasi tato tvaṃ, māgaṇḍiya, saddhammaṃ sossasi; yato kho tvaṃ, māgaṇḍiya, saddhammaṃ sossasi tato tvaṃ, māgaṇḍiya, dhammānudhammaṃ paṭipajjissasi; yato kho tvaṃ, māgaṇḍiya, dhammānudhammaṃ paṭipajjissasi tato tvaṃ, māgaṇḍiya, sāmaṃyeva ñassasi, sāmaṃ dakkhissasi — ime rogā gaṇḍā sallā; idha rogā gaṇḍā sallā aparisesā nirujjhanti. tassa me upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti; evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.	♦ 221. “In that case, Māgaṇḍiya, associate with people of integrity. When you associate with people of integrity, you will hear the true Dhamma. When you hear the true Dhamma, you will practice the Dhamma in accordance with the Dhamma. When you practice the Dhamma in accordance with the Dhamma, you will know & see for yourself: ‘These things are diseases, cancers, arrows. And here is where diseases, cancers, & arrows cease without trace. With the cessation of my clinging comes the cessation of becoming. With the cessation of becoming comes the cessation of birth. With the cessation of birth then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of suffering & stress.”

♦ 222. evaṃ vutte, māgaṇḍiyo paribbājako bhagavantaṃ etadavoca — “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya — cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. labheyyāhaṃ bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampadan”ti.	♦ 222. When this was said, Māgaṇḍiya the wanderer said, “Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, and to the Saṅgha of monks. Let me obtain the going forth in Master Gotama’s presence; let me obtain the acceptance.”

“yo kho, māgaṇḍiya, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, so cattāro māse parivasati; catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. api ca mettha puggalavemattatā viditā”ti.	“Anyone, Māgaṇḍiya, who has previously belonged to another sect and who desires the going forth & acceptance in this doctrine & discipline, must first undergo probation for four months. If, at the end of four months, the monks feel so moved, they give him the going forth & accept him into the monk’s state. But I know distinctions among individuals in this matter.”

“sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhantā pabbajjaṃ, ākaṅkhantā upasampadaṃ cattāro māse parivasanti, catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya; ahaṃ cattāri vassāni parivasissāmi, catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu, upasampādentu bhikkhubhāvāyā”ti.	“Master Gotama, if anyone who has previously belonged to another sect and desires the going forth & acceptance in this doctrine & discipline must first undergo probation for four months; and if, at the end of four months, the monks feel so moved, they give him the going forth & accept him into the monk’s state; then I am willing to undergo probation for four years. If, at the end of four years, the monks feel so moved, let them give me the going forth & accept me into the monk’s state.”

alattha kho māgaṇḍiyo paribbājako bhagavato santike pabbajjaṃ, alattha upasampadaṃ. acirūpasampanno kho panāyasmā māgaṇḍiyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva — yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ — brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsi. aññataro kho panāyasmā māgaṇḍiyo arahataṃ ahosīti.	Then Māgaṇḍiya the wanderer received the going forth & the acceptance in the Blessed One’s presence. And not long after his acceptance—dwelling alone, secluded, heedful, ardent, & resolute—he in no long time reached & remained in the supreme goal of the holy life, for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now. He knew: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.” And thus Ven. Māgaṇḍiya became another one of the arahants.

♦ māgaṇḍiyasuttaṃ niṭṭhitaṃ pañcamaṃ.	(end of sutta)

	See also: MN 13; MN 14; MN 105; SN 22:1; Sn 4:1; Dhp 203–204; Thig 13:5

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

MN 75

MN 75 Māgaṇḍiya