| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय ७५
Majjhima Nikāya 75
The Middle-Length Suttas Collection 75
मागण्डियसुत्त
Māgaṇḍiyasutta
With Māgaṇḍiya
एवं मे सुतं—एकं समयं भगवा कुरूसु विहरति कम्मासधम्मं नाम कुरूनं निगमो, भारद्वाजगोत्तस्स ब्राह्मणस्स अग्यागारे तिणसन्थारके।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo, bhāradvājagottassa brāhmaṇassa agyāgāre tiṇasanthārake.
So I have heard. 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.
अथ खो भगवा पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय कम्मासधम्मं पिण्डाय पाविसि। कम्मासधम्मं पिण्डाय चरित्वा पच्छाभत्तं पिण्डपातपटिक्कन्तो येन अञ्ञतरो वनसण्डो तेनुपसङ्कमि दिवाविहाराय। तं वनसण्डं अज्झोगाहेत्वा अञ्ञतरस्मिं रुक्खमूले दिवाविहारं निसीदि।
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kammāsadhammaṁ piṇḍāya pāvisi. Kammāsadhammaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena aññataro vanasaṇḍo tenupasaṅkami divāvihārāya. Taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kammāsadamma for alms. 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. Having plunged deep into it, he sat at the root of a certain tree for the day’s meditation.
अथ खो मागण्डियो परिब्बाजको जङ्घाविहारं अनुचङ्कममानो अनुविचरमानो येन भारद्वाजगोत्तस्स ब्राह्मणस्स अग्यागारं तेनुपसङ्कमि। अद्दसा खो मागण्डियो परिब्बाजको भारद्वाजगोत्तस्स ब्राह्मणस्स अग्यागारे तिणसन्थारकं पञ्ञत्तं। दिस्वान भारद्वाजगोत्तं ब्राह्मणं एतदवोच: “कस्स न्वयं भोतो भारद्वाजस्स अग्यागारे तिणसन्थारको पञ्ञत्तो, समणसेय्यानुरूपं मञ्ञे”ति?
Atha kho māgaṇḍiyo1 paribbājako jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena bhāradvājagottassa brāhmaṇassa agyāgāraṁ tenupasaṅkami. Addasā kho māgaṇḍiyo paribbājako bhāradvājagottassa brāhmaṇassa agyāgāre tiṇasanthārakaṁ paññattaṁ. Disvāna bhāradvājagottaṁ brāhmaṇaṁ etadavoca: “kassa nvayaṁ bhoto bhāradvājassa agyāgāre tiṇasanthārako paññatto, samaṇaseyyānurūpaṁ maññe”ti?
Then as the wanderer Māgaṇḍiya was going for a walk he approached that fire chamber. He saw the grass mat spread out there and asked the brahmin of the Bhāradvāja clan, “Mister Bhāradvāja, who has this grass mat been spread out for? It looks like an ascetic’s bed.”
“अत्थि, भो मागण्डिय, समणो गोतमो सक्यपुत्तो सक्यकुला पब्बजितो। तं खो पन भवन्तं गोतमं एवं कल्याणो कित्तिसद्दो अब्भुग्गतो: ‘इतिपि सो भगवा अरहं सम्मासम्बुद्धो विज्जाचरणसम्पन्नो सुगतो लोकविदू अनुत्तरो पुरिसदम्मसारथि सत्था देवमनुस्सानं बुद्धो भगवाऽति। तस्सेसा भोतो गोतमस्स सेय्या पञ्ञत्ता”ति।
“Atthi, bho māgaṇḍiya, samaṇo gotamo sakyaputto sakyakulā pabbajito. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. Tassesā bhoto gotamassa seyyā paññattā”ti.
“There is the ascetic Gotama, a Sakyan, gone forth from a Sakyan family. He has this good reputation: ‘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.’ This bed has been spread for that Master Gotama.”
“दुद्दिट्ठं वत, भो भारद्वाज, अद्दसाम; दुद्दिट्ठं वत, भो भारद्वाज, अद्दसाम। ये मयं तस्स भोतो गोतमस्स भूनहुनो सेय्यं अद्दसामा”ति।
“Duddiṭṭhaṁ vata, bho bhāradvāja, addasāma; duddiṭṭhaṁ vata, bho bhāradvāja, addasāma. Ye mayaṁ tassa bhoto gotamassa bhūnahuno2 seyyaṁ addasāmā”ti.
“Well, it’s a sad sight, Mister Bhāradvāja, a very sad sight indeed, to see a bed for Master Gotama, that life-destroyer!”
“रक्खस्सेतं, मागण्डिय, वाचं; रक्खस्सेतं, मागण्डिय, वाचं। बहू हि तस्स भोतो गोतमस्स खत्तियपण्डितापि ब्राह्मणपण्डितापि गहपतिपण्डितापि समणपण्डितापि अभिप्पसन्ना विनीता अरिये ञाये धम्मे कुसले”ति।
“Rakkhassetaṁ, māgaṇḍiya, vācaṁ; rakkhassetaṁ, māgaṇḍiya, vācaṁ. Bahū hi tassa bhoto gotamassa khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi abhippasannā vinītā ariye ñāye dhamme kusale”ti.
“Be careful what you say, Māgaṇḍiya, be careful what you say. Many astute aristocrats, brahmins, householders, and ascetics are devoted to Master Gotama. They’ve been guided by him in the noble system, the skillful teaching.”
“सम्मुखा चेपि मयं, भो भारद्वाज, तं भवन्तं गोतमं पस्सेय्याम, सम्मुखापि नं वदेय्याम: ‘भूनहु समणो गोतमोऽति। तं किस्स हेतु? एवञ्हि नो सुत्ते ओचरती”ति।
“Sammukhā cepi mayaṁ, bho bhāradvāja, taṁ bhavantaṁ gotamaṁ passeyyāma, sammukhāpi naṁ vadeyyāma: ‘bhūnahu samaṇo gotamo’ti. Taṁ kissa hetu? Evañhi no sutte ocaratī”ti.
“Even if I was to see Master Gotama face to face, Mister Bhāradvāja, I would say to his face: ‘The ascetic Gotama is a life-destroyer.’ Why is that? Because that’s what it implies in a discourse of ours.”
“सचे तं भोतो मागण्डियस्स अगरु आरोचेय्यामि तं समणस्स गोतमस्सा”ति।
“Sace taṁ bhoto māgaṇḍiyassa agaru āroceyyāmi taṁ3 samaṇassa gotamassā”ti.
“If you don’t mind, I’ll tell the ascetic Gotama about this.”
“अप्पोस्सुक्को भवं भारद्वाजो वुत्तोव नं वदेय्या”ति।
“Appossukko bhavaṁ bhāradvājo vuttova naṁ vadeyyā”ti.
“Don’t worry, Mister Bhāradvāja. You may tell him exactly what I’ve said.”
अस्सोसि खो भगवा दिब्बाय सोतधातुया विसुद्धाय अतिक्कन्तमानुसिकाय भारद्वाजगोत्तस्स ब्राह्मणस्स मागण्डियेन परिब्बाजकेन सद्धिं इमं कथासल्लापं। अथ खो भगवा सायन्हसमयं पटिसल्लाना वुट्ठितो येन भारद्वाजगोत्तस्स ब्राह्मणस्स अग्यागारं तेनुपसङ्कमि; उपसङ्कमित्वा निसीदि भगवा पञ्ञत्ते तिणसन्थारके। अथ खो भारद्वाजगोत्तो ब्राह्मणो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवता सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नं खो भारद्वाजगोत्तं ब्राह्मणं भगवा एतदवोच: “अहु पन ते, भारद्वाज, मागण्डियेन परिब्बाजकेन सद्धिं इमंयेव तिणसन्थारकं आरब्भ कोचिदेव कथासल्लापो”ति?
Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya bhāradvājagottassa brāhmaṇassa māgaṇḍiyena paribbājakena saddhiṁ imaṁ kathāsallāpaṁ. Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhāradvājagottassa brāhmaṇassa agyāgāraṁ tenupasaṅkami; upasaṅkamitvā nisīdi bhagavā paññatte tiṇasanthārake. Atha kho bhāradvājagotto brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho bhāradvājagottaṁ brāhmaṇaṁ bhagavā etadavoca: “ahu pana te, bhāradvāja, māgaṇḍiyena paribbājakena saddhiṁ imaṁyeva tiṇasanthārakaṁ ārabbha kocideva kathāsallāpo”ti?
With clairaudience that is purified and superhuman, the Buddha heard this discussion between the brahmin of the Bhāradvāja clan and the wanderer Māgaṇḍiya. Coming out of retreat, he went to the brahmin’s fire chamber and sat on the grass mat. Then the brahmin of the Bhāradvāja clan went to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. The Buddha said to him, “Bhāradvāja, did you have a discussion with the wanderer Māgaṇḍiya about this grass mat?”
एवं वुत्ते, भारद्वाजगोत्तो ब्राह्मणो संविग्गो लोमहट्ठजातो भगवन्तं एतदवोच: “एतदेव खो पन मयं भोतो गोतमस्स आरोचेतुकामा। अथ च पन भवं गोतमो अनक्खातंयेव अक्खासी”ति।
Evaṁ vutte, bhāradvājagotto brāhmaṇo saṁviggo lomahaṭṭhajāto bhagavantaṁ etadavoca: “etadeva kho pana mayaṁ bhoto gotamassa ārocetukāmā. Atha ca pana bhavaṁ gotamo anakkhātaṁyeva akkhāsī”ti.
When he said this, the brahmin said to the Buddha, “I wanted to mention this very thing to Master Gotama, but you brought it up before I had a chance.”
अयञ्च हि भगवतो भारद्वाजगोत्तेन ब्राह्मणेन सद्धिं अन्तराकथा विप्पकता होति। अथ खो मागण्डियो परिब्बाजको जङ्घाविहारं अनुचङ्कममानो अनुविचरमानो येन भारद्वाजगोत्तस्स ब्राह्मणस्स अग्यागारं येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवता सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नं खो मागण्डियं परिब्बाजकं भगवा एतदवोच:
Ayañca hi4 bhagavato bhāradvājagottena brāhmaṇena saddhiṁ antarākathā vippakatā hoti. Atha kho māgaṇḍiyo paribbājako jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena bhāradvājagottassa brāhmaṇassa agyāgāraṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho māgaṇḍiyaṁ paribbājakaṁ bhagavā etadavoca:
But this conversation between the Buddha and the brahmin was left unfinished. 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. When the greetings and polite conversation were over, he sat down to one side, and the Buddha said to him:
“चक्खुं खो, मागण्डिय, रूपारामं रूपरतं रूपसम्मुदितं। तं तथागतस्स दन्तं गुत्तं रक्खितं संवुतं, तस्स च संवराय धम्मं देसेति। इदं नु ते एतं, मागण्डिय, सन्धाय भासितं: ‘भूनहु समणो गोतमोऽ”ति?
“Cakkhuṁ kho, māgaṇḍiya, rūpārāmaṁ rūparataṁ rūpasammuditaṁ. Taṁ tathāgatassa dantaṁ guttaṁ rakkhitaṁ saṁvutaṁ, tassa ca saṁvarāya dhammaṁ deseti. Idaṁ nu te etaṁ, māgaṇḍiya, sandhāya bhāsitaṁ: ‘bhūnahu samaṇo gotamo’”ti?
“Māgaṇḍiya, the eye likes sights, it loves them and enjoys them. That’s been tamed, guarded, protected and restrained by the Realized One, and he teaches Dhamma for its restraint. Is that what you were referring to when you called me a life-destroyer?”
“एतदेव खो पन मे, भो गोतम, सन्धाय भासितं: ‘भूनहु समणो गोतमोऽति। तं किस्स हेतु? एवञ्हि नो सुत्ते ओचरती”ति।
“Etadeva kho pana me, bho gotama, sandhāya bhāsitaṁ: ‘bhūnahu samaṇo gotamo’ti. Taṁ kissa hetu? Evañhi no sutte ocaratī”ti.
“That’s exactly what I was referring to. Why is that? Because that’s what it implies in a discourse of ours.”
“सोतं खो, मागण्डिय, सद्दारामं …पे… घानं खो, मागण्डिय गन्धारामं … जिव्हा खो, मागण्डिय, रसारामा रसरता रससम्मुदिता। सा तथागतस्स दन्ता गुत्ता रक्खिता संवुता, तस्सा च संवराय धम्मं देसेति। इदं नु ते एतं, मागण्डिय, सन्धाय भासितं: ‘भूनहु समणो गोतमोऽ”ति? “एतदेव खो पन मे, भो गोतम, सन्धाय भासितं: ‘भूनहु समणो गोतमोऽति। तं किस्स हेतु? एवञ्हि नो सुत्ते ओचरती”ति। “कायो खो, मागण्डिय, फोट्ठब्बारामो फोट्ठब्बरतो …पे… मनो खो, मागण्डिय, धम्मारामो धम्मरतो धम्मसम्मुदितो। सो तथागतस्स दन्तो गुत्तो रक्खितो संवुतो, तस्स च संवराय धम्मं देसेति। इदं नु ते एतं, मागण्डिय, सन्धाय भासितं: ‘भूनहु समणो गोतमोऽ”ति?
“Sotaṁ kho, māgaṇḍiya, saddārāmaṁ …pe… ghānaṁ kho, māgaṇḍiya gandhārāmaṁ … jivhā kho, māgaṇḍiya, rasārāmā rasaratā rasasammuditā. Sā tathāgatassa dantā guttā rakkhitā saṁvutā, tassā ca saṁvarāya dhammaṁ deseti. Idaṁ nu te etaṁ, māgaṇḍiya, sandhāya bhāsitaṁ: ‘bhūnahu samaṇo gotamo’”ti? “Etadeva kho pana me, bho gotama, sandhāya bhāsitaṁ: ‘bhūnahu samaṇo gotamo’ti. Taṁ kissa hetu? Evañhi no sutte ocaratī”ti. “Kāyo kho, māgaṇḍiya, phoṭṭhabbārāmo phoṭṭhabbarato …pe… mano kho, māgaṇḍiya, dhammārāmo dhammarato dhammasammudito. So tathāgatassa danto gutto rakkhito saṁvuto, tassa ca saṁvarāya dhammaṁ deseti. Idaṁ nu te etaṁ, māgaṇḍiya, sandhāya bhāsitaṁ: ‘bhūnahu samaṇo gotamo’”ti?
“The ear likes sounds … The nose likes smells … The tongue likes tastes … The body likes touches … The mind likes thoughts, it loves them and enjoys them. That’s been tamed, guarded, protected and restrained by the Realized One, and he teaches Dhamma for its restraint. Is that what you were referring to when you called me a life-destroyer?”
“एतदेव खो पन मे, भो गोतम, सन्धाय भासितं: ‘भूनहु समणो गोतमोऽति। तं किस्स हेतु? एवञ्हि नो सुत्ते ओचरती”ति।
“Etadeva kho pana me, bho gotama, sandhāya bhāsitaṁ: ‘bhūnahu samaṇo gotamo’ti. Taṁ kissa hetu? Evañhi no sutte ocaratī”ti.
“That’s exactly what I was referring to. Why is that? Because that’s what it implies in a discourse of ours.”
“तं किं मञ्ञसि, मागण्डिय: ‘इधेकच्चो चक्खुविञ्ञेय्येहि रूपेहि परिचारितपुब्बो अस्स इट्ठेहि कन्तेहि मनापेहि पियरूपेहि कामूपसंहितेहि रजनीयेहि, सो अपरेन समयेन रूपानंयेव समुदयञ्च अत्थङ्गमञ्च अस्सादञ्च आदीनवञ्च निस्सरणञ्च यथाभूतं विदित्वा रूपतण्हं पहाय रूपपरिळाहं पटिविनोदेत्वा विगतपिपासो अज्झत्तं वूपसन्तचित्तो विहरेय्य। इमस्स पन ते, मागण्डिय, किमस्स वचनीयन्ऽ”ति?
“Taṁ kiṁ maññasi, 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. Imassa pana te, māgaṇḍiya, kimassa vacanīyan’”ti?
“What do you think, Māgaṇḍiya? 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. What would you have to say to them, Māgaṇḍiya?”
“न किञ्चि, भो गोतम”।
“Na kiñci, bho gotama”.
“Nothing, Master Gotama.”
“तं किं मञ्ञसि, मागण्डिय: ‘इधेकच्चो सोतविञ्ञेय्येहि सद्देहि …पे… घानविञ्ञेय्येहि गन्धेहि … जिव्हाविञ्ञेय्येहि रसेहि … कायविञ्ञेय्येहि फोट्ठब्बेहि परिचारितपुब्बो अस्स इट्ठेहि कन्तेहि मनापेहि पियरूपेहि कामूपसंहितेहि रजनीयेहि, सो अपरेन समयेन फोट्ठब्बानंयेव समुदयञ्च अत्थङ्गमञ्च अस्सादञ्च आदीनवञ्च निस्सरणञ्च यथाभूतं विदित्वा फोट्ठब्बतण्हं पहाय फोट्ठब्बपरिळाहं पटिविनोदेत्वा विगतपिपासो अज्झत्तं वूपसन्तचित्तो विहरेय्य। इमस्स पन ते, मागण्डिय, किमस्स वचनीयन्ऽ”ति?
“Taṁ kiṁ maññasi, māgaṇḍiya: ‘idhekacco sotaviññeyyehi saddehi …pe… ghānaviññeyyehi gandhehi … jivhāviññeyyehi rasehi … kāyaviññeyyehi phoṭṭhabbehi paricāritapubbo assa iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi, so aparena samayena phoṭṭhabbānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā phoṭṭhabbataṇhaṁ pahāya phoṭṭhabbapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto vihareyya. Imassa pana te, māgaṇḍiya, kimassa vacanīyan’”ti?
“What do you think, Māgaṇḍiya? Take someone who used to amuse themselves with sounds known by the ear … smells known by the nose … tastes known by the tongue … touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. 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. What would you have to say to them, Māgaṇḍiya?”
“न किञ्चि, भो गोतम”।
“Na kiñci, bho gotama”.
“Nothing, Master Gotama.”
“अहं खो पन, मागण्डिय, पुब्बे अगारियभूतो समानो पञ्चहि कामगुणेहि समप्पितो समङ्गीभूतो परिचारेसिं चक्खुविञ्ञेय्येहि रूपेहि इट्ठेहि कन्तेहि मनापेहि पियरूपेहि कामूपसंहितेहि रजनीयेहि, सोतविञ्ञेय्येहि सद्देहि …पे… घानविञ्ञेय्येहि गन्धेहि … जिव्हाविञ्ञेय्येहि रसेहि … कायविञ्ञेय्येहि फोट्ठब्बेहि इट्ठेहि कन्तेहि मनापेहि पियरूपेहि कामूपसंहितेहि रजनीयेहि। तस्स मय्हं, मागण्डिय, तयो पासादा अहेसुं—एको वस्सिको, एको हेमन्तिको, एको गिम्हिको। सो खो अहं, मागण्डिय, वस्सिके पासादे वस्सिके चत्तारो मासे निप्पुरिसेहि तूरियेहि परिचारयमानो न हेट्ठापासादं ओरोहामि। सो अपरेन समयेन कामानंयेव समुदयञ्च अत्थङ्गमञ्च अस्सादञ्च आदीनवञ्च निस्सरणञ्च यथाभूतं विदित्वा कामतण्हं पहाय कामपरिळाहं पटिविनोदेत्वा विगतपिपासो अज्झत्तं वूपसन्तचित्तो विहरामि। सो अञ्ञे सत्ते पस्सामि कामेसु अवीतरागे कामतण्हाहि खज्जमाने कामपरिळाहेन परिडय्हमाने कामे पटिसेवन्ते। सो तेसं न पिहेमि, न तत्थ अभिरमामि। तं किस्स हेतु? याहयं, मागण्डिय, रति, अञ्ञत्रेव कामेहि अञ्ञत्र अकुसलेहि धम्मेहि—अपि दिब्बं सुखं समधिगय्ह तिट्ठति—ताय रतिया रममानो हीनस्स न पिहेमि, न तत्थ अभिरमामि।
“Ahaṁ kho pana, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṁ cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi, sotaviññeyyehi saddehi …pe… ghānaviññeyyehi gandhehi … jivhāviññeyyehi rasehi … kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi. Tassa mayhaṁ, māgaṇḍiya, tayo pāsādā ahesuṁ—eko vassiko, eko hemantiko, eko gimhiko. So kho ahaṁ, māgaṇḍiya, vassike pāsāde vassike cattāro5 māse nippurisehi tūriyehi6 paricārayamāno7 na heṭṭhāpāsādaṁ orohāmi. So aparena samayena kāmānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā kāmataṇhaṁ pahāya kāmapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto viharāmi. So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante. So tesaṁ na pihemi, na tattha abhiramāmi. Taṁ kissa hetu? Yāhayaṁ, māgaṇḍiya, rati, aññatreva kāmehi aññatra akusalehi dhammehi—api dibbaṁ sukhaṁ samadhigayha tiṭṭhati—tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.
“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 … smells known by the nose … tastes known by the tongue … touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. I had three stilt longhouses—one for the rainy season, one for the winter, and one for the summer. 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. 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. 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. Why is that? Because there is a satisfaction that is apart from sensual pleasures and unskillful qualities, which even achieves the level of heavenly pleasure. Enjoying that satisfaction, I don’t envy what is inferior, nor do I hope to enjoy it.
सेय्यथापि, मागण्डिय, गहपति वा गहपतिपुत्तो वा अड्ढो महद्धनो महाभोगो पञ्चहि कामगुणेहि समप्पितो समङ्गीभूतो परिचारेय्य चक्खुविञ्ञेय्येहि रूपेहि … पे… फोट्ठब्बेहि इट्ठेहि कन्तेहि मनापेहि पियरूपेहि कामूपसंहितेहि रजनीयेहि। सो कायेन सुचरितं चरित्वा वाचाय सुचरितं चरित्वा मनसा सुचरितं चरित्वा कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जेय्य देवानं तावतिंसानं सहब्यतं। सो तत्थ नन्दने वने अच्छरासङ्घपरिवुतो दिब्बेहि पञ्चहि कामगुणेहि समप्पितो समङ्गीभूतो परिचारेय्य। सो पस्सेय्य गहपतिं वा गहपतिपुत्तं वा पञ्चहि कामगुणेहि समप्पितं समङ्गीभूतं परिचारयमानं।
Seyyathāpi, māgaṇḍiya, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreyya cakkhuviññeyyehi rūpehi … pe… phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi. So kāyena sucaritaṁ caritvā vācāya sucaritaṁ caritvā manasā sucaritaṁ caritvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya devānaṁ tāvatiṁsānaṁ sahabyataṁ. So tattha nandane vane accharāsaṅghaparivuto dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreyya. So passeyya gahapatiṁ vā gahapatiputtaṁ vā pañcahi kāmaguṇehi samappitaṁ samaṅgībhūtaṁ paricārayamānaṁ.
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 … sounds … smells … tastes … touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. 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. 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. Then they’d see a householder or a householder’s child amusing themselves, supplied and provided with the five kinds of sensual stimulation.
तं किं मञ्ञसि, मागण्डिय, अपि नु सो देवपुत्तो नन्दने वने अच्छरासङ्घपरिवुतो दिब्बेहि पञ्चहि कामगुणेहि समप्पितो समङ्गीभूतो परिचारयमानो अमुस्स गहपतिस्स वा गहपतिपुत्तस्स वा पिहेय्य, मानुसकानं वा पञ्चन्नं कामगुणानं मानुसकेहि वा कामेहि आवट्टेय्या”ति?
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 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?”
“नो हिदं, भो गोतम। तं किस्स हेतु? मानुसकेहि, भो गोतम, कामेहि दिब्बकामा अभिक्कन्ततरा च पणीततरा चा”ति।
“No hidaṁ, bho gotama. Taṁ kissa hetu? Mānusakehi, bho gotama, kāmehi dibbakāmā abhikkantatarā ca paṇītatarā cā”ti.
“No, Master Gotama. Why is that? Because heavenly sensual pleasures are better than human sensual pleasures.”
“एवमेव खो अहं, मागण्डिय, पुब्बे अगारियभूतो समानो पञ्चहि कामगुणेहि समप्पितो समङ्गीभूतो परिचारेसिं चक्खुविञ्ञेय्येहि रूपेहि इट्ठेहि कन्तेहि मनापेहि पियरूपेहि कामूपसंहितेहि रजनीयेहि, सोतविञ्ञेय्येहि सद्देहि …पे… घानविञ्ञेय्येहि गन्धेहि … जिव्हाविञ्ञेय्येहि रसेहि … कायविञ्ञेय्येहि फोट्ठब्बेहि इट्ठेहि कन्तेहि मनापेहि पियरूपेहि कामूपसंहितेहि रजनीयेहि। सो अपरेन समयेन कामानंयेव समुदयञ्च अत्थङ्गमञ्च अस्सादञ्च आदीनवञ्च निस्सरणञ्च यथाभूतं विदित्वा कामतण्हं पहाय कामपरिळाहं पटिविनोदेत्वा विगतपिपासो अज्झत्तं वूपसन्तचित्तो विहरामि। सो अञ्ञे सत्ते पस्सामि कामेसु अवीतरागे कामतण्हाहि खज्जमाने कामपरिळाहेन परिडय्हमाने कामे पटिसेवन्ते, सो तेसं न पिहेमि, न तत्थ अभिरमामि। तं किस्स हेतु? याहयं, मागण्डिय, रति अञ्ञत्रेव कामेहि अञ्ञत्र अकुसलेहि धम्मेहि—अपि दिब्बं सुखं समधिगय्ह तिट्ठति—ताय रतिया रममानो हीनस्स न पिहेमि, न तत्थ अभिरमामि।
“Evameva kho ahaṁ, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṁ cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi, sotaviññeyyehi saddehi …pe… ghānaviññeyyehi gandhehi … jivhāviññeyyehi rasehi … kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi. So aparena samayena kāmānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā kāmataṇhaṁ pahāya kāmapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto viharāmi. So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante, so tesaṁ na pihemi, na tattha abhiramāmi. Taṁ kissa hetu? Yāhayaṁ, māgaṇḍiya, rati aññatreva kāmehi aññatra akusalehi dhammehi—api dibbaṁ sukhaṁ samadhigayha tiṭṭhati—tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.
“In the same way, Māgaṇḍiya, when I was still a layperson I used to entertain myself with sights … sounds … smells … tastes … touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. 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. 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. Why is that? Because there is a satisfaction that is apart from sensual pleasures and unskillful qualities, which even achieves the level of heavenly pleasure. Enjoying that satisfaction, I don’t envy what is inferior, nor do I hope to enjoy it.
सेय्यथापि, मागण्डिय, कुट्ठी पुरिसो अरुगत्तो पक्कगत्तो किमीहि खज्जमानो नखेहि वणमुखानि विप्पतच्छमानो अङ्गारकासुया कायं परितापेय्य। तस्स मित्तामच्चा ञातिसालोहिता भिसक्कं सल्लकत्तं उपट्ठापेय्युं। तस्स सो भिसक्को सल्लकत्तो भेसज्जं करेय्य। सो तं भेसज्जं आगम्म कुट्ठेहि परिमुच्चेय्य, अरोगो अस्स सुखी सेरी सयंवसी येन कामं गमो। सो अञ्ञं कुट्ठिं पुरिसं पस्सेय्य अरुगत्तं पक्कगत्तं किमीहि खज्जमानं नखेहि वणमुखानि विप्पतच्छमानं अङ्गारकासुया कायं परितापेन्तं।
Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṁ paritāpeyya. Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ. Tassa so bhisakko sallakatto bhesajjaṁ kareyya. So taṁ bhesajjaṁ āgamma kuṭṭhehi parimucceyya, arogo assa sukhī serī sayaṁvasī yena kāmaṁ gamo. So aññaṁ kuṭṭhiṁ purisaṁ passeyya arugattaṁ pakkagattaṁ kimīhi khajjamānaṁ nakhehi vaṇamukhāni vippatacchamānaṁ aṅgārakāsuyā kāyaṁ paritāpentaṁ.
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. Their friends and colleagues, relatives and kin would get a field surgeon to treat them. The field surgeon would make medicine for them, 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. 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.
तं किं मञ्ञसि, मागण्डिय, अपि नु सो पुरिसो अमुस्स कुट्ठिस्स पुरिसस्स पिहेय्य अङ्गारकासुया वा भेसज्जं पटिसेवनाय वा”ति?
Taṁ kiṁ maññasi, māgaṇḍiya, api nu so puriso amussa kuṭṭhissa purisassa piheyya aṅgārakāsuyā vā bhesajjaṁ paṭisevanāya vā”ti?
What do you think, Māgaṇḍiya? Would that person envy that other person affected by leprosy for their pit of glowing coals or for taking medicine?”
“नो हिदं, भो गोतम। तं किस्स हेतु? रोगे हि, भो गोतम, सति भेसज्जेन करणीयं होति, रोगे असति न भेसज्जेन करणीयं होती”ति।
“No hidaṁ, bho gotama. Taṁ kissa hetu? Roge hi, bho gotama, sati bhesajjena karaṇīyaṁ hoti, roge asati na bhesajjena karaṇīyaṁ hotī”ti.
“No, Master Gotama. Why is that? Because you need to take medicine only when there’s a disease. When there’s no disease, there’s no need for medicine.”
“एवमेव खो अहं, मागण्डिय, पुब्बे अगारियभूतो समानो पञ्चहि कामगुणेहि समप्पितो समङ्गीभूतो परिचारेसिं, चक्खुविञ्ञेय्येहि रूपेहि इट्ठेहि कन्तेहि मनापेहि पियरूपेहि कामूपसंहितेहि रजनीयेहि, सोतविञ्ञेय्येहि सद्देहि …पे… घानविञ्ञेय्येहि गन्धेहि … जिव्हाविञ्ञेय्येहि रसेहि … कायविञ्ञेय्येहि फोट्ठब्बेहि इट्ठेहि कन्तेहि मनापेहि पियरूपेहि कामूपसंहितेहि रजनीयेहि। सो अपरेन समयेन कामानंयेव समुदयञ्च अत्थङ्गमञ्च अस्सादञ्च आदीनवञ्च निस्सरणञ्च यथाभूतं विदित्वा कामतण्हं पहाय कामपरिळाहं पटिविनोदेत्वा विगतपिपासो अज्झत्तं वूपसन्तचित्तो विहरामि। सो अञ्ञे सत्ते पस्सामि कामेसु अवीतरागे कामतण्हाहि खज्जमाने कामपरिळाहेन परिडय्हमाने कामे पटिसेवन्ते। सो तेसं न पिहेमि, न तत्थ अभिरमामि। तं किस्स हेतु? याहयं, मागण्डिय, रति, अञ्ञत्रेव कामेहि अञ्ञत्र अकुसलेहि धम्मेहि—अपि दिब्बं सुखं समधिगय्ह तिट्ठति—ताय रतिया रममानो हीनस्स न पिहेमि, न तत्थ अभिरमामि।
“Evameva kho ahaṁ, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṁ, cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi, sotaviññeyyehi saddehi …pe… ghānaviññeyyehi gandhehi … jivhāviññeyyehi rasehi … kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi. So aparena samayena kāmānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā kāmataṇhaṁ pahāya kāmapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto viharāmi. So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante. So tesaṁ na pihemi, na tattha abhiramāmi. Taṁ kissa hetu? Yāhayaṁ, māgaṇḍiya, rati, aññatreva kāmehi aññatra akusalehi dhammehi—api dibbaṁ sukhaṁ samadhigayha tiṭṭhati—tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.
“In the same way, Māgaṇḍiya, when I was still a layperson I used to entertain myself with sights … sounds … smells … tastes … touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. 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. 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. Why is that? Because there is a satisfaction that is apart from sensual pleasures and unskillful qualities, which even achieves the level of heavenly pleasure. Enjoying that satisfaction, I don’t envy what is inferior, nor do I hope to enjoy it.
सेय्यथापि, मागण्डिय, कुट्ठी पुरिसो अरुगत्तो पक्कगत्तो किमीहि खज्जमानो नखेहि वणमुखानि विप्पतच्छमानो अङ्गारकासुया कायं परितापेय्य। तस्स मित्तामच्चा ञातिसालोहिता भिसक्कं सल्लकत्तं उपट्ठापेय्युं। तस्स सो भिसक्को सल्लकत्तो भेसज्जं करेय्य। सो तं भेसज्जं आगम्म कुट्ठेहि परिमुच्चेय्य, अरोगो अस्स सुखी सेरी सयंवसी येन कामं गमो। तमेनं द्वे बलवन्तो पुरिसा नानाबाहासु गहेत्वा अङ्गारकासुं उपकड्ढेय्युं।
Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṁ paritāpeyya. Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ. Tassa so bhisakko sallakatto bhesajjaṁ kareyya. So taṁ bhesajjaṁ āgamma kuṭṭhehi parimucceyya, arogo assa sukhī serī sayaṁvasī yena kāmaṁ gamo. Tamenaṁ dve balavanto purisā nānābāhāsu gahetvā aṅgārakāsuṁ upakaḍḍheyyuṁ.
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. Their friends and colleagues, relatives and kin would get a field surgeon to treat them. The field surgeon would make medicine for them, 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. Then two strong men would grab them by the arms and drag them towards the pit of glowing coals.
तं किं मञ्ञसि, मागण्डिय, अपि नु सो पुरिसो इति चितिचेव कायं सन्नामेय्या”ति?
Taṁ kiṁ maññasi, māgaṇḍiya, api nu so puriso iti citiceva kāyaṁ sannāmeyyā”ti?
What do you think, Māgaṇḍiya? Wouldn’t that person writhe and struggle to and fro?”
“एवं, भो गोतम। तं किस्स हेतु? असु हि, भो गोतम, अग्गि दुक्खसम्फस्सो चेव महाभितापो च महापरिळाहो चा”ति।
“Evaṁ, bho gotama. Taṁ kissa hetu? Asu hi, bho gotama, aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho cā”ti.
“Yes, Master Gotama. Why is that? Because that fire is really painful to touch, fiercely burning and scorching.”
“तं किं मञ्ञसि, मागण्डिय, इदानेव नु खो सो अग्गि दुक्खसम्फस्सो चेव महाभितापो च महापरिळाहो च उदाहु पुब्बेपि सो अग्गि दुक्खसम्फस्सो चेव महाभितापो च महापरिळाहो चा”ति?
“Taṁ kiṁ maññasi, māgaṇḍiya, idāneva nu kho so aggi dukkhasamphasso ceva mahābhitāpo ca8 mahāpariḷāho ca udāhu pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho cā”ti?
“What do you think, Māgaṇḍiya? Is it only now that the fire is really painful to touch, fiercely burning and scorching, or was it painful previously as well?”
“इदानि चेव, भो गोतम, सो अग्गि दुक्खसम्फस्सो चेव महाभितापो च महापरिळाहो च, पुब्बेपि सो अग्गि दुक्खसम्फस्सो चेव महाभितापो च महापरिळाहो च। असु च, भो गोतम, कुट्ठी पुरिसो अरुगत्तो पक्कगत्तो किमीहि खज्जमानो नखेहि वणमुखानि विप्पतच्छमानो उपहतिन्द्रियो दुक्खसम्फस्सेयेव अग्गिस्मिं सुखमिति विपरीतसञ्ञं पच्चलत्था”ति।
“Idāni ceva, bho gotama, so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca, pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca. Asu ca, bho gotama, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno upahatindriyo dukkhasamphasseyeva aggismiṁ sukhamiti viparītasaññaṁ paccalatthā”ti.
“That fire is painful now and it was also painful previously. 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.”
“एवमेव खो, मागण्डिय, अतीतम्पि अद्धानं कामा दुक्खसम्फस्सा चेव महाभितापा च महापरिळाहा च, अनागतम्पि अद्धानं कामा दुक्खसम्फस्सा चेव महाभितापा च महापरिळाहा च, एतरहिपि पच्चुप्पन्नं अद्धानं कामा दुक्खसम्फस्सा चेव महाभितापा च महापरिळाहा च। इमे च, मागण्डिय, सत्ता कामेसु अवीतरागा कामतण्हाहि खज्जमाना कामपरिळाहेन परिडय्हमाना उपहतिन्द्रिया दुक्खसम्फस्सेसुयेव कामेसु सुखमिति विपरीतसञ्ञं पच्चलत्थुं।
“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. Ime ca, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena pariḍayhamānā upahatindriyā dukkhasamphassesuyeva kāmesu sukhamiti viparītasaññaṁ paccalatthuṁ.
“In the same way, sensual pleasures of the past, future, and present are painful to touch, fiercely burning and scorching. 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.
सेय्यथापि, मागण्डिय, कुट्ठी पुरिसो अरुगत्तो पक्कगत्तो किमीहि खज्जमानो नखेहि वणमुखानि विप्पतच्छमानो अङ्गारकासुया कायं परितापेति। यथा यथा खो, मागण्डिय, असु कुट्ठी पुरिसो अरुगत्तो पक्कगत्तो किमीहि खज्जमानो नखेहि वणमुखानि विप्पतच्छमानो अङ्गारकासुया कायं परितापेति तथा तथास्स तानि वणमुखानि असुचितरानि चेव होन्ति दुग्गन्धतरानि च पूतिकतरानि च, होति चेव काचि सातमत्ता अस्सादमत्ता—यदिदं वणमुखानं कण्डूवनहेतु; एवमेव खो, मागण्डिय, सत्ता कामेसु अवीतरागा कामतण्हाहि खज्जमाना कामपरिळाहेन च परिडय्हमाना कामे पटिसेवन्ति। यथा यथा खो, मागण्डिय, सत्ता कामेसु अवीतरागा कामतण्हाहि खज्जमाना कामपरिळाहेन च परिडय्हमाना कामे पटिसेवन्ति तथा तथा तेसं तेसं सत्तानं कामतण्हा चेव पवड्ढति, कामपरिळाहेन च परिडय्हन्ति, होति चेव सातमत्ता अस्सादमत्ता—यदिदं पञ्चकामगुणे पटिच्च।
Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṁ paritāpeti. Yathā yathā kho, māgaṇḍiya, asu kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṁ paritāpeti tathā tathāssa9 tāni vaṇamukhāni asucitarāni ceva honti duggandhatarāni ca pūtikatarāni ca, hoti ceva kāci sātamattā assādamattā—yadidaṁ vaṇamukhānaṁ 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 tesaṁ tesaṁ sattānaṁ kāmataṇhā ceva pavaḍḍhati, kāmapariḷāhena ca pariḍayhanti, hoti ceva sātamattā assādamattā—yadidaṁ pañcakāmaguṇe paṭicca.
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. 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. 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. 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.
तं किं मञ्ञसि, मागण्डिय, अपि नु ते दिट्ठो वा सुतो वा राजा वा राजमहामत्तो वा पञ्चहि कामगुणेहि समप्पितो समङ्गीभूतो परिचारयमानो कामतण्हं अप्पहाय कामपरिळाहं अप्पटिविनोदेत्वा विगतपिपासो अज्झत्तं वूपसन्तचित्तो विहासि वा विहरति वा विहरिस्सति वा”ति?
Taṁ kiṁ maññasi, 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?
What do you think, Māgaṇḍiya? 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?”
“नो हिदं, भो गोतम”।
“No hidaṁ, bho gotama”.
“No, Master Gotama.”
“साधु, मागण्डिय। मयापि खो एतं, मागण्डिय, नेव दिट्ठं न सुतं राजा वा राजमहामत्तो वा पञ्चहि कामगुणेहि समप्पितो समङ्गीभूतो परिचारयमानो कामतण्हं अप्पहाय कामपरिळाहं अप्पटिविनोदेत्वा विगतपिपासो अज्झत्तं वूपसन्तचित्तो विहासि वा विहरति वा विहरिस्सति वा। अथ खो, मागण्डिय, ये हि केचि समणा वा ब्राह्मणा वा विगतपिपासा अज्झत्तं वूपसन्तचित्ता विहासुं वा विहरन्ति वा विहरिस्सन्ति वा सब्बे ते कामानंयेव समुदयञ्च अत्थङ्गमञ्च अस्सादञ्च आदीनवञ्च निस्सरणञ्च यथाभूतं विदित्वा कामतण्हं पहाय कामपरिळाहं पटिविनोदेत्वा विगतपिपासा अज्झत्तं वूपसन्तचित्ता विहासुं वा विहरन्ति वा विहरिस्सन्ति वा”ति।
“Sādhu, 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. 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.
“Good, Māgaṇḍiya. Neither have I. 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.”
अथ खो भगवा तायं वेलायं इमं उदानं उदानेसि:
Atha kho bhagavā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
Then on that occasion the Buddha expressed this heartfelt sentiment:
“आरोग्यपरमा लाभा, निब्बानं परमं सुखं; अट्ठङ्गिको च मग्गानं, खेमं अमतगामिनन्”ति।
“Ārogyaparamā lābhā, nibbānaṁ paramaṁ sukhaṁ; Aṭṭhaṅgiko ca maggānaṁ, khemaṁ amatagāminan”ti.
“Health is the ultimate blessing; Nibbana, the ultimate happiness. Of paths, the ultimate is eightfold—it’s safe, and leads to the deathless.”
एवं वुत्ते, मागण्डियो परिब्बाजको भगवन्तं एतदवोच: “अच्छरियं, भो गोतम, अब्भुतं, भो गोतम। याव सुभासितञ्चिदं भोता गोतमेन: ‘आरोग्यपरमा लाभा, निब्बानं परमं सुखन्ऽति। मयापि खो एतं, भो गोतम, सुतं पुब्बकानं परिब्बाजकानं आचरियपाचरियानं भासमानानं: ‘आरोग्यपरमा लाभा, निब्बानं परमं सुखन्ऽति; तयिदं, भो गोतम, समेती”ति।
Evaṁ vutte, māgaṇḍiyo paribbājako bhagavantaṁ etadavoca: “acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. Yāva subhāsitañcidaṁ bhotā gotamena: ‘ārogyaparamā lābhā, nibbānaṁ paramaṁ sukhan’ti. Mayāpi kho etaṁ, bho gotama, sutaṁ pubbakānaṁ paribbājakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: ‘ārogyaparamā lābhā, nibbānaṁ paramaṁ sukhan’ti; tayidaṁ, bho gotama, sametī”ti.
When he said this, Māgaṇḍiya said to him, “It’s incredible, Master Gotama, it’s amazing! How well said this was by Master Gotama! ‘Health is the ultimate blessing; Nibbana, the ultimate happiness.’ I’ve also heard that wanderers of the past, the teachers of teachers, said: ‘Health is the ultimate blessing; Nibbana, the ultimate happiness.’ And it agrees, Master Gotama.”
“यं पन ते एतं, मागण्डिय, सुतं पुब्बकानं परिब्बाजकानं आचरियपाचरियानं भासमानानं: ‘आरोग्यपरमा लाभा, निब्बानं परमं सुखन्ऽति, कतमं तं आरोग्यं, कतमं तं निब्बानन्”ति? एवं वुत्ते, मागण्डियो परिब्बाजको सकानेव सुदं गत्तानि पाणिना अनोमज्जति:
“Yaṁ pana te etaṁ, māgaṇḍiya, sutaṁ pubbakānaṁ paribbājakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: ‘ārogyaparamā lābhā, nibbānaṁ paramaṁ sukhan’ti, katamaṁ taṁ ārogyaṁ, katamaṁ taṁ nibbānan”ti? Evaṁ vutte, māgaṇḍiyo paribbājako sakāneva sudaṁ gattāni pāṇinā anomajjati:
“But Māgaṇḍiya, when you heard that wanderers of the past said this, what is that health? And what is that Nibbana?” When he said this, Māgaṇḍiya stroked his own limbs with his hands, saying:
“इदन्तं, भो गोतम, आरोग्यं, इदन्तं निब्बानं। अहञ्हि, भो गोतम, एतरहि अरोगो सुखी, न मं किञ्चि आबाधती”ति।
“idantaṁ, bho gotama, ārogyaṁ, idantaṁ nibbānaṁ. Ahañhi, bho gotama, etarahi arogo sukhī, na maṁ kiñci ābādhatī”ti.
“This is that health, Master Gotama, this is that Nibbana! For I am now healthy and happy, and have no afflictions.”
“सेय्यथापि, मागण्डिय, जच्चन्धो पुरिसो; सो न पस्सेय्य कण्हसुक्कानि रूपानि, न पस्सेय्य नीलकानि रूपानि, न पस्सेय्य पीतकानि रूपानि, न पस्सेय्य लोहितकानि रूपानि, न पस्सेय्य मञ्जिट्ठकानि रूपानि, न पस्सेय्य समविसमं, न पस्सेय्य तारकरूपानि, न पस्सेय्य चन्दिमसूरिये। सो सुणेय्य चक्खुमतो भासमानस्स: ‘छेकं वत, भो, ओदातं वत्थं अभिरूपं निम्मलं सुचीऽति। सो ओदातपरियेसनं चरेय्य। तमेनं अञ्ञतरो पुरिसो तेलमलिकतेन साहुळिचीरेन वञ्चेय्य: ‘इदं ते, अम्भो पुरिस, ओदातं वत्थं अभिरूपं निम्मलं सुचीऽति। सो तं पटिग्गण्हेय्य, पटिग्गहेत्वा पारुपेय्य, पारुपेत्वा अत्तमनो अत्तमनवाचं निच्छारेय्य: ‘छेकं वत, भो, ओदातं वत्थं अभिरूपं निम्मलं सुचीऽति।
“Seyyathāpi, māgaṇḍiya, jaccandho puriso; so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni10 rūpāni, na passeyya samavisamaṁ, na passeyya tārakarūpāni, na passeyya candimasūriye. So suṇeyya cakkhumato bhāsamānassa: ‘chekaṁ vata, bho, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti. So odātapariyesanaṁ careyya. Tamenaṁ aññataro puriso telamalikatena sāhuḷicīrena11 vañceyya: ‘idaṁ te, ambho purisa, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti. So taṁ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṁ nicchāreyya: ‘chekaṁ vata, bho, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti.
“Māgaṇḍiya, suppose a person was born blind. 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. They might hear a sighted person saying: ‘White cloth is really nice, it’s attractive, stainless, and clean.’ They’d go in search of white cloth. But someone would cheat them with a dirty, soiled garment, saying: ‘Sir, here is a white cloth for you, it’s attractive, stainless, and clean.’ They’d take it and put it on, expressing their gladness: ‘White cloth is really nice, it’s attractive, stainless, and clean.’
तं किं मञ्ञसि, मागण्डिय, अपि नु सो जच्चन्धो पुरिसो जानन्तो पस्सन्तो अमुं तेलमलिकतं साहुळिचीरं पटिग्गण्हेय्य, पटिग्गहेत्वा पारुपेय्य, पारुपेत्वा अत्तमनो अत्तमनवाचं निच्छारेय्य: ‘छेकं वत, भो, ओदातं वत्थं अभिरूपं निम्मलं सुचीऽति उदाहु चक्खुमतो सद्धाया”ति?
Taṁ kiṁ maññasi, māgaṇḍiya, api nu so jaccandho puriso jānanto passanto amuṁ telamalikataṁ sāhuḷicīraṁ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṁ nicchāreyya: ‘chekaṁ vata, bho, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti udāhu cakkhumato saddhāyā”ti?
What do you think, Māgaṇḍiya? Did that person blind from birth do this knowing and seeing, or out of faith in the sighted person?”
“अजानन्तो हि, भो गोतम, अपस्सन्तो सो जच्चन्धो पुरिसो अमुं तेलमलिकतं साहुळिचीरं पटिग्गण्हेय्य, पटिग्गहेत्वा पारुपेय्य, पारुपेत्वा अत्तमनो अत्तमनवाचं निच्छारेय्य: ‘छेकं वत, भो, ओदातं वत्थं अभिरूपं निम्मलं सुचीऽति, चक्खुमतो सद्धाया”ति।
“Ajānanto hi, bho gotama, apassanto so jaccandho puriso amuṁ telamalikataṁ sāhuḷicīraṁ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṁ nicchāreyya: ‘chekaṁ vata, bho, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti, cakkhumato saddhāyā”ti.
“They did so not knowing or seeing, but out of faith in the sighted person.”
“एवमेव खो, मागण्डिय, अञ्ञतित्थिया परिब्बाजका अन्धा अचक्खुका अजानन्ता आरोग्यं, अपस्सन्ता निब्बानं, अथ च पनिमं गाथं भासन्ति: ‘आरोग्यपरमा लाभा, निब्बानं परमं सुखन्ऽति। पुब्बकेहेसा, मागण्डिय, अरहन्तेहि सम्मासम्बुद्धेहि गाथा भासिता:
“Evameva kho, māgaṇḍiya, aññatitthiyā paribbājakā andhā acakkhukā ajānantā ārogyaṁ, apassantā nibbānaṁ, atha ca panimaṁ gāthaṁ bhāsanti: ‘ārogyaparamā lābhā, nibbānaṁ paramaṁ sukhan’ti. Pubbakehesā, māgaṇḍiya, arahantehi sammāsambuddhehi gāthā bhāsitā:
“In the same way, the wanderers of other religions are blind and sightless. Not knowing health and not seeing Nibbana, they still recite this verse: ‘Health is the ultimate blessing; Nibbana, the ultimate happiness.’ For this verse was recited by the perfected ones, fully awakened Buddhas of the past:
‘आरोग्यपरमा लाभा, निब्बानं परमं सुखं; अट्ठङ्गिको च मग्गानं, खेमं अमतगामिनन्ऽति।
‘Ārogyaparamā lābhā, nibbānaṁ paramaṁ sukhaṁ; Aṭṭhaṅgiko ca maggānaṁ, khemaṁ amatagāminan’ti.
‘Health is the ultimate blessing; Nibbana, the ultimate happiness. Of paths, the ultimate is eightfold—it’s safe, and leads to the deathless.'
सा एतरहि अनुपुब्बेन पुथुज्जनगाथा। अयं खो पन, मागण्डिय, कायो रोगभूतो गण्डभूतो सल्लभूतो अघभूतो आबाधभूतो, सो त्वं इमं कायं रोगभूतं गण्डभूतं सल्लभूतं अघभूतं आबाधभूतं: ‘इदन्तं, भो गोतम, आरोग्यं, इदन्तं निब्बानन्ऽति वदेसि। तञ्हि ते, मागण्डिय, अरियं चक्खुं नत्थि येन त्वं अरियेन चक्खुना आरोग्यं जानेय्यासि, निब्बानं पस्सेय्यासी”ति।
Sā etarahi anupubbena puthujjanagāthā. Ayaṁ kho pana, māgaṇḍiya, kāyo rogabhūto gaṇḍabhūto sallabhūto aghabhūto ābādhabhūto, so tvaṁ imaṁ kāyaṁ rogabhūtaṁ gaṇḍabhūtaṁ sallabhūtaṁ aghabhūtaṁ ābādhabhūtaṁ: ‘idantaṁ, bho gotama, ārogyaṁ, idantaṁ nibbānan’ti vadesi. Tañhi te, māgaṇḍiya, ariyaṁ cakkhuṁ natthi yena tvaṁ ariyena cakkhunā ārogyaṁ jāneyyāsi, nibbānaṁ passeyyāsī”ti.
These days it has gradually become a verse used by ordinary people. But Māgaṇḍiya, this body is a disease, a boil, a dart, a misery, an affliction. Yet you say of this body: ‘This is that health, this is that Nibbana!’ Māgaṇḍiya, you don’t have the noble vision by which you might know health and see Nibbana.”
“एवं पसन्नो अहं भोतो गोतमस्स। पहोति मे भवं गोतमो तथा धम्मं देसेतुं यथाहं आरोग्यं जानेय्यं, निब्बानं पस्सेय्यन्”ति।
“Evaṁ pasanno ahaṁ bhoto gotamassa. Pahoti me bhavaṁ gotamo tathā dhammaṁ desetuṁ yathāhaṁ ārogyaṁ jāneyyaṁ, nibbānaṁ passeyyan”ti.
“I am quite confident that Master Gotama is capable of teaching me so that I can know health and see Nibbana.”
“सेय्यथापि, मागण्डिय, जच्चन्धो पुरिसो; सो न पस्सेय्य कण्हसुक्कानि रूपानि, न पस्सेय्य नीलकानि रूपानि, न पस्सेय्य पीतकानि रूपानि, न पस्सेय्य लोहितकानि रूपानि, न पस्सेय्य मञ्जिट्ठकानि रूपानि, न पस्सेय्य समविसमं, न पस्सेय्य तारकरूपानि, न पस्सेय्य चन्दिमसूरिये। तस्स मित्तामच्चा ञातिसालोहिता भिसक्कं सल्लकत्तं उपट्ठापेय्युं। तस्स सो भिसक्को सल्लकत्तो भेसज्जं करेय्य। सो तं भेसज्जं आगम्म न चक्खूनि उप्पादेय्य, न चक्खूनि विसोधेय्य। तं किं मञ्ञसि, मागण्डिय, ननु सो वेज्जो यावदेव किलमथस्स विघातस्स भागी अस्सा”ति?
“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 samavisamaṁ, na passeyya tārakarūpāni, na passeyya candimasūriye. Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ. Tassa so bhisakko sallakatto bhesajjaṁ kareyya. So taṁ bhesajjaṁ āgamma na cakkhūni uppādeyya, na cakkhūni visodheyya. Taṁ kiṁ maññasi, māgaṇḍiya, nanu so vejjo yāvadeva kilamathassa vighātassa bhāgī assā”ti?
“Māgaṇḍiya, suppose a person was born blind. 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. Their friends and colleagues, relatives and kin would get a field surgeon to treat them. The field surgeon would make medicine for them, but when they used it their eyes were not cured and they still could not see clearly. What do you think, Māgaṇḍiya? Wouldn’t that doctor just get weary and frustrated?”
“एवं, भो गोतम”।
“Evaṁ, bho gotama”.
“Yes, Master Gotama.”
“एवमेव खो, मागण्डिय, अहञ्चे ते धम्मं देसेय्यं: ‘इदन्तं आरोग्यं, इदन्तं निब्बानन्ऽति, सो त्वं आरोग्यं न जानेय्यासि, निब्बानं न पस्सेय्यासि। सो ममस्स किलमथो, सा ममस्स विहेसा”ति।
“Evameva kho, māgaṇḍiya, ahañce te dhammaṁ deseyyaṁ: ‘idantaṁ ārogyaṁ, idantaṁ nibbānan’ti, so tvaṁ ārogyaṁ na jāneyyāsi, nibbānaṁ na passeyyāsi. So mamassa kilamatho, sā mamassa vihesā”ti.
“In the same way, suppose I were to teach you the Dhamma, saying: ‘This is that health, this is that Nibbana.’ But you might not know health or see Nibbana, which would be wearying and troublesome for me.”
“एवं पसन्नो अहं भोतो गोतमस्स। पहोति मे भवं गोतमो तथा धम्मं देसेतुं यथाहं आरोग्यं जानेय्यं, निब्बानं पस्सेय्यन्”ति।
“Evaṁ pasanno ahaṁ bhoto gotamassa. Pahoti me bhavaṁ gotamo tathā dhammaṁ desetuṁ yathāhaṁ ārogyaṁ jāneyyaṁ, nibbānaṁ passeyyan”ti.
“I am quite confident that Master Gotama is capable of teaching me so that I can know health and see Nibbana.”
“सेय्यथापि, मागण्डिय, जच्चन्धो पुरिसो; सो न पस्सेय्य कण्हसुक्कानि रूपानि, न पस्सेय्य नीलकानि रूपानि, न पस्सेय्य पीतकानि रूपानि, न पस्सेय्य लोहितकानि रूपानि, न पस्सेय्य मञ्जिट्ठकानि रूपानि, न पस्सेय्य समविसमं, न पस्सेय्य तारकरूपानि, न पस्सेय्य चन्दिमसूरिये। सो सुणेय्य चक्खुमतो भासमानस्स: ‘छेकं वत, भो, ओदातं वत्थं अभिरूपं निम्मलं सुचीऽति।
“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 samavisamaṁ, na passeyya tārakarūpāni, na passeyya candimasūriye. So suṇeyya cakkhumato bhāsamānassa: ‘chekaṁ vata, bho, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti.
“Māgaṇḍiya, suppose a person was born blind. 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. They might hear a sighted person saying: ‘White cloth is really nice, it’s attractive, stainless, and clean.’
सो ओदातपरियेसनं चरेय्य। तमेनं अञ्ञतरो पुरिसो तेलमलिकतेन साहुळिचीरेन वञ्चेय्य: ‘इदं ते, अम्भो पुरिस, ओदातं वत्थं अभिरूपं निम्मलं सुचीऽति। सो तं पटिग्गण्हेय्य, पटिग्गहेत्वा पारुपेय्य। तस्स मित्तामच्चा ञातिसालोहिता भिसक्कं सल्लकत्तं उपट्ठापेय्युं। तस्स सो भिसक्को सल्लकत्तो भेसज्जं करेय्य—उद्धंविरेचनं अधोविरेचनं अञ्जनं पच्चञ्जनं नत्थुकम्मं। सो तं भेसज्जं आगम्म चक्खूनि उप्पादेय्य, चक्खूनि विसोधेय्य। तस्स सह चक्खुप्पादा यो अमुस्मिं तेलमलिकते साहुळिचीरे छन्दरागो सो पहीयेथ। तञ्च नं पुरिसं अमित्ततोपि दहेय्य, पच्चत्थिकतोपि दहेय्य, अपि च जीविता वोरोपेतब्बं मञ्ञेय्य: ‘दीघरत्तं वत, भो, अहं इमिना पुरिसेन तेलमलिकतेन साहुळिचीरेन निकतो वञ्चितो पलुद्धो—इदं ते, अम्भो पुरिस, ओदातं वत्थं अभिरूपं निम्मलं सुचीऽति।
So odātapariyesanaṁ careyya. Tamenaṁ aññataro puriso telamalikatena sāhuḷicīrena vañceyya: ‘idaṁ te, ambho purisa, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti. So taṁ paṭiggaṇheyya, paṭiggahetvā pārupeyya. Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ. Tassa so bhisakko sallakatto bhesajjaṁ kareyya—uddhaṁvirecanaṁ adhovirecanaṁ añjanaṁ paccañjanaṁ natthukammaṁ. So taṁ bhesajjaṁ āgamma cakkhūni uppādeyya, cakkhūni visodheyya. Tassa saha cakkhuppādā yo amusmiṁ telamalikate sāhuḷicīre chandarāgo so pahīyetha. Tañca naṁ purisaṁ amittatopi daheyya, paccatthikatopi daheyya, api ca jīvitā voropetabbaṁ maññeyya: ‘dīgharattaṁ vata, bho, ahaṁ iminā purisena telamalikatena sāhuḷicīrena nikato vañcito paluddho—idaṁ te, ambho purisa, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti.
They’d go in search of white cloth. But someone would cheat them with a dirty, soiled garment, saying: ‘Sir, here is a white cloth for you, it’s attractive, stainless, and clean.’ They’d take it and put it on. Their friends and colleagues, relatives and kin would get a field surgeon to treat them. The field surgeon would make medicine for them: emetics, purgatives, ointment, counter-ointment, or nasal treatment. And when they used it their eyes would be cured so that they could see clearly. As soon as their eyes were cured they’d lose all desire for that dirty, soiled garment. Then they would consider that person to be no friend, but an enemy, and might even think of murdering them: ‘For such a long time I’ve been cheated, tricked, and deceived by that person with this dirty, soiled garment when he said, “Sir, here is a white cloth for you, it’s attractive, stainless, and clean.”’
एवमेव खो, मागण्डिय, अहञ्चे ते धम्मं देसेय्यं: ‘इदन्तं आरोग्यं, इदन्तं निब्बानन्ऽति। सो त्वं आरोग्यं जानेय्यासि, निब्बानं पस्सेय्यासि। तस्स ते सह चक्खुप्पादा यो पञ्चसुपादानक्खन्धेसु छन्दरागो सो पहीयेथ; अपि च ते एवमस्स: ‘दीघरत्तं वत भो अहं इमिना चित्तेन निकतो वञ्चितो पलुद्धो। अहञ्हि रूपंयेव उपादियमानो उपादियिं, वेदनंयेव उपादियमानो उपादियिं, सञ्ञंयेव उपादियमानो उपादियिं, सङ्खारेयेव उपादियमानो उपादियिं, विञ्ञाणंयेव उपादियमानो उपादियिं। तस्स मे उपादानपच्चया भवो, भवपच्चया जाति, जातिपच्चया जरामरणं सोकपरिदेवदुक्खदोमनस्सुपायासा सम्भवन्ति; एवमेतस्स केवलस्स दुक्खक्खन्धस्स समुदयो होतीऽ”ति।
Evameva kho, māgaṇḍiya, ahañce te dhammaṁ deseyyaṁ: ‘idantaṁ ārogyaṁ, idantaṁ nibbānan’ti. So tvaṁ ārogyaṁ jāneyyāsi, nibbānaṁ passeyyāsi. Tassa te saha cakkhuppādā yo pañcasupādānakkhandhesu chandarāgo so pahīyetha; api ca te evamassa: ‘dīgharattaṁ vata bho ahaṁ iminā cittena nikato vañcito paluddho. Ahañhi rūpaṁyeva upādiyamāno upādiyiṁ, vedanaṁyeva upādiyamāno upādiyiṁ, saññaṁyeva upādiyamāno upādiyiṁ, saṅkhāreyeva upādiyamāno upādiyiṁ, viññāṇaṁyeva upādiyamāno upādiyiṁ. Tassa me upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti; evametassa kevalassa dukkhakkhandhassa samudayo hotī’”ti.
In the same way, Māgaṇḍiya, suppose I were to teach you the Dhamma, saying: ‘This is that health, this is that Nibbana.’ You might know health and see Nibbana. And as soon as your vision arises you might give up desire for the five grasping aggregates. And you might even think: ‘For such a long time I’ve been cheated, tricked, and deceived by this mind. For what I have been grasping is only form, feeling, perception, choices, and consciousness. 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. That is how this entire mass of suffering originates.’”
“एवं पसन्नो अहं भोतो गोतमस्स। पहोति मे भवं गोतमो तथा धम्मं देसेतुं यथाहं इमम्हा आसना अनन्धो वुट्ठहेय्यन्”ति।
“Evaṁ pasanno ahaṁ bhoto gotamassa. Pahoti me bhavaṁ gotamo tathā dhammaṁ desetuṁ yathāhaṁ imamhā āsanā anandho vuṭṭhaheyyan”ti.
“I am quite confident that Master Gotama is capable of teaching me so that I can rise from this seat cured of blindness.”
“तेन हि त्वं, मागण्डिय, सप्पुरिसे भजेय्यासि। यतो खो त्वं, मागण्डिय, सप्पुरिसे भजिस्ससि ततो त्वं, मागण्डिय, सद्धम्मं सोस्ससि; यतो खो त्वं, मागण्डिय, सद्धम्मं सोस्ससि ततो त्वं, मागण्डिय, धम्मानुधम्मं पटिपज्जिस्ससि; यतो खो त्वं, मागण्डिय, धम्मानुधम्मं पटिपज्जिस्ससि ततो त्वं, मागण्डिय, सामंयेव ञस्ससि, सामं दक्खिस्ससि—इमे रोगा गण्डा सल्ला; इध रोगा गण्डा सल्ला अपरिसेसा निरुज्झन्ति। तस्स मे उपादाननिरोधा भवनिरोधो, भवनिरोधा जातिनिरोधो, जातिनिरोधा जरामरणं सोकपरिदेवदुक्खदोमनस्सुपायासा निरुज्झन्ति; एवमेतस्स केवलस्स दुक्खक्खन्धस्स निरोधो होती”ति।
“Tena hi tvaṁ, māgaṇḍiya, sappurise bhajeyyāsi. Yato kho tvaṁ, māgaṇḍiya, sappurise bhajissasi tato tvaṁ, māgaṇḍiya, saddhammaṁ sossasi; yato kho tvaṁ, māgaṇḍiya, saddhammaṁ sossasi tato tvaṁ, māgaṇḍiya, dhammānudhammaṁ paṭipajjissasi; yato kho tvaṁ, māgaṇḍiya, dhammānudhammaṁ paṭipajjissasi tato tvaṁ, māgaṇḍiya, sāmaṁyeva ñassasi, sāmaṁ dakkhissasi—ime rogā gaṇḍā sallā; idha rogā gaṇḍā sallā aparisesā nirujjhanti. Tassa me upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti; evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
“Well then, Māgaṇḍiya, you should associate with good people. When you associate with good people, you will hear the true teaching. When you hear the true teaching, you’ll practice in line with the teaching. When you practice in line with the teaching, you’ll know and see for yourself: ‘These are diseases, boils, and darts. And here is where diseases, boils, and darts cease without anything left over.’ 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. That is how this entire mass of suffering ceases.”
एवं वुत्ते, मागण्डियो परिब्बाजको भगवन्तं एतदवोच: “अभिक्कन्तं, भो गोतम, अभिक्कन्तं, भो गोतम। सेय्यथापि, भो गोतम, निक्कुज्जितं वा उक्कुज्जेय्य, पटिच्छन्नं वा विवरेय्य, मूळ्हस्स वा मग्गं आचिक्खेय्य, अन्धकारे वा तेलपज्जोतं धारेय्य: ‘चक्खुमन्तो रूपानि दक्खन्तीऽति; एवमेवं भोता गोतमेन अनेकपरियायेन धम्मो पकासितो। एसाहं भवन्तं गोतमं सरणं गच्छामि धम्मञ्च भिक्खुसङ्घञ्च। लभेय्याहं भोतो गोतमस्स सन्तिके पब्बज्जं, लभेय्यं उपसम्पदन्”ति।
Evaṁ vutte, māgaṇḍiyo paribbājako bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. 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. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṁ bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti.
When he said this, Māgaṇḍiya said to him, “Excellent, Master Gotama! Excellent! 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, Master Gotama has made the teaching clear in many ways. I go for refuge to Master Gotama, to the teaching, and to the bhikkhu Saṅgha. May I receive the going forth, the ordination in the ascetic Gotama’s presence?”
“यो खो, मागण्डिय, अञ्ञतित्थियपुब्बो इमस्मिं धम्मविनये आकङ्खति पब्बज्जं, आकङ्खति उपसम्पदं, सो चत्तारो मासे परिवसति; चतुन्नं मासानं अच्चयेन आरद्धचित्ता भिक्खू पब्बाजेन्ति, उपसम्पादेन्ति भिक्खुभावाय। अपि च मेत्थ पुग्गलवेमत्तता विदिता”ति।
“Yo kho, māgaṇḍiya, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, so cattāro māse parivasati; catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. Api ca mettha puggalavemattatā viditā”ti.
“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 bhikkhus are satisfied, they’ll give the going forth, the ordination into monkhood. However, I have recognized individual differences in this matter.”
“सचे, भन्ते, अञ्ञतित्थियपुब्बा इमस्मिं धम्मविनये आकङ्खन्ता पब्बज्जं, आकङ्खन्ता उपसम्पदं चत्तारो मासे परिवसन्ति, चतुन्नं मासानं अच्चयेन आरद्धचित्ता भिक्खू पब्बाजेन्ति उपसम्पादेन्ति भिक्खुभावाय; अहं चत्तारि वस्सानि परिवसिस्सामि, चतुन्नं वस्सानं अच्चयेन आरद्धचित्ता भिक्खू पब्बाजेन्तु, उपसम्पादेन्तु भिक्खुभावाया”ति।
“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.
“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 bhikkhus are satisfied, let them give me the going forth, the ordination into monkhood.”
अलत्थ खो मागण्डियो परिब्बाजको भगवतो सन्तिके पब्बज्जं, अलत्थ उपसम्पदं। अचिरूपसम्पन्नो खो पनायस्मा मागण्डियो एको वूपकट्ठो अप्पमत्तो आतापी पहितत्तो विहरन्तो नचिरस्सेव—यस्सत्थाय कुलपुत्ता सम्मदेव अगारस्मा अनगारियं पब्बजन्ति, तदनुत्तरं—ब्रह्मचरियपरियोसानं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहासि।
Alattha kho māgaṇḍiyo paribbājako bhagavato santike pabbajjaṁ, alattha upasampadaṁ. 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.
And the wanderer Māgaṇḍiya received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, Venerable Māgaṇḍiya, living alone, withdrawn, diligent, keen, and resolute, realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.
“खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्ताया”ति अब्भञ्ञासि। अञ्ञतरो खो पनायस्मा मागण्डियो अरहतं अहोसीति।
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro kho panāyasmā māgaṇḍiyo arahataṁ ahosīti.
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.” And Venerable Māgaṇḍiya became one of the perfected.
मागण्डियसुत्तं निट्ठितं पञ्चमं।
Māgaṇḍiyasuttaṁ niṭṭhitaṁ pañcamaṁ.
The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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