MN75 Māgaṇḍiya (B.

Sujato CC0) MN 75 Māgaṇḍiyasuttapali Māgaṇḍiyasuttavaṇṇanā (A) Māgaṇḍiyasuttavaṇṇanā (T)

So I have heard. 207. Evaṁ me sutaṁ— Evaṃ me sutanti māgaṇḍiyasuttaṃ. Tattha Devagabbhasadisanti devānaṃ
At one time the Buddha was ekaṁ samayaṁ bhagavā kurūsu viharati agyāgāreti aggihomasālayaṃ. vasanaovarakasadisaṃ.
staying in the land of the Kurus, kammāsadhammaṁ nāma kurūnaṁ nigamo, Tiṇasanthāraketi dve māgaṇḍiyā mātulo ca Etaṃ vuttanti ‘‘bhāradvājagottassa
near the Kuru town named bhāradvājagottassa brāhmaṇassa agyāgāre bhāgineyyo ca. Tesu mātulo pabbajitvā arahattaṃ brāhmaṇassa agyāgāre
Kammāsadamma, on a grass mat in tiṇasanthārake. patto, bhāgineyyopi saupanissayo nacirasseva tiṇasanthārake’’ti etaṃ vuttaṃ.
the fire chamber of a brahmin of Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pabbajitvā arahattaṃ pāpuṇissati. Athassa bhagavā Na kevalaṃ taṃ divasamevāti
the Bhāradvāja clan. pattacīvaramādāya kammāsadhammaṁ piṇḍāya upanissayaṃ disvā ramaṇīyaṃ devagabbhasadisaṃ yaṃ divasaṃ māgaṇḍiyo
Then the Buddha robed up in the pāvisi. gandhakuṭiṃ pahāya tattha chārikatiṇakacavarādīhi paribbājako tiṇasanthārakaṃ
morning and, taking his bowl and Kammāsadhammaṁ piṇḍāya caritvā uklāpe agyāgāre tiṇasanthārakaṃ paññāpetvā paññattaṃ, na kevalaṃ taṃ
robe, entered Kammāsadamma for pacchābhattaṁ piṇḍapātapaṭikkanto yena parasaṅgahakaraṇatthaṃ katipāhaṃ vasittha. Taṃ divasameva bhagavā yenaññataro
alms. aññataro vanasaṇḍo tenupasaṅkami sandhāyetaṃ vuttaṃ. vanasaṇḍo, tenupasaṅkamīti yojanā.
He wandered for alms in divāvihārāya. Tenupasaṅkamīti na kevalaṃ taṃdivasameva, yasmā Gāmūpacāreti gāmasamīpe.
Kammāsadamma. After the meal, Taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ pana taṃ agyāgāraṃ gāmūpacāre dārakadārikāhi Saññāṇaṃ katvāti saññāṇaṃ katvā
on his return from almsround, he rukkhamūle divāvihāraṁ nisīdi. Atha kho okiṇṇaṃ avivittaṃ, tasmā bhagavā niccakālampi viya. Na hi bhagavato tassa
went to a certain forest grove for māgaṇḍiyo paribbājako jaṅghāvihāraṁ divasabhāgaṃ tasmiṃ vanasaṇḍe vītināmetvā sāyaṃ saññāṇakaraṇe payojanaṃ atthi.
the day’s meditation. anucaṅkamamāno anuvicaramāno yena vāsatthāya tattha upagacchati. Samaṇaseyyānurūpanti samaṇassa
Having plunged deep into it, he sat bhāradvājagottassa brāhmaṇassa agyāgāraṁ Addasā kho…pe… tiṇasanthārakaṃ paññattanti anucchavikā seyyā. Pāsaṃsattho hi
at the root of a certain tree for the tenupasaṅkami. Addasā kho māgaṇḍiyo bhagavā aññesu divasesu tiṇasanthārakaṃ saṅgharitvā ayaṃ rūpa-saddo.
day’s meditation. Then as the paribbājako bhāradvājagottassa brāhmaṇassa saññāṇaṃ katvā gacchati, taṃdivasaṃ pana Tenāha ‘‘imaṃ
wanderer Māgaṇḍiya was going for agyāgāre tiṇasanthārakaṁ paññattaṁ. paññapetvāva agamāsi. Kasmā? Tadā hi tiṇasanthāraka’’ntiādi.
a walk he approached that fire Disvāna bhāradvājagottaṁ brāhmaṇaṁ paccūsasamaye lokaṃ oloketvāva addasa – ‘‘ajja Anākiṇṇoti viluḷito aghaṭṭito.
chamber. He saw the grass mat etadavoca: māgaṇḍiyo idhāgantvā imaṃ tiṇasanthārakaṃ disvā Hatthapādasīsehi tattha tattha
spread out there “kassa nvayaṁ bhoto bhāradvājassa agyāgāre bhāradvājena saddhiṃ tiṇasanthārakaṃ ārabbha pahaṭena na calito abhinno,
and asked the brahmin of the tiṇasanthārako paññatto, samaṇaseyyānurūpaṁ kathāsallāpaṃ karissati, athāhaṃ āgantvā dhammaṃ acalitattā eva abhinnaṃ attharaṇaṃ.
Bhāradvāja clan, maññe”ti? desessāmi, so dhammaṃ sutvā mama santike Paricchinditvā paññatto viyāti
“Mister Bhāradvāja, who has this “Atthi, bho māgaṇḍiya, samaṇo gotamo pabbajitvā arahattaṃ pāpuṇissati. Paresaṃ ayaṃ chekena cittakārena cintetvā
grass mat been spread out for? It sakyaputto sakyakulā pabbajito. saṅgahakaraṇatthameva hi mayā pāramiyo pūritā’’ti tulikāya paricchinnalekhāya
looks like an ascetic’s bed.” Taṁ kho pana bhavantaṁ gotamaṁ evaṁ tiṇasanthārakaṃ paññapetvāva agamāsi. paricchinditvā likhitā cittakataseyyā
“There is the ascetic Gotama, a kalyāṇo kittisaddo abbhuggato: ‘itipi so Samaṇaseyyānurūpaṃ maññeti imaṃ viya.
Sakyan, gone forth from a Sakyan bhagavā arahaṁ sammāsambuddho tiṇasanthārakaṃ ‘‘samaṇassa anucchavikā seyyā’’ti
family. vijjācaraṇasampanno sugato lokavidū anuttaro maññāmi. Na ca asaññatasamaṇassa
He has this good reputation: ‘That purisadammasārathi satthā devamanussānaṁ nivutthaṭṭhānametaṃ. Tathāhettha hatthena
Blessed One is perfected, a fully buddho bhagavā’ti. Tassesā bhoto gotamassa ākaḍḍhitaṭṭhānaṃ vā pādena ākaḍḍhitaṭṭhānaṃ vā
awakened Buddha, accomplished seyyā paññattā”ti. sīsena pahaṭaṭṭhānaṃ vā na paññāyati, anākulo
in knowledge and conduct, holy, anākiṇṇo abhinno chekena cittakārena tūlikāya
knower of the world, supreme paricchinditvā paññatto viya. Saññatasamaṇassa
guide for those who wish to train, vasitaṭṭhānaṃ, kassa bho vasitaṭṭhānanti pucchati.
teacher of gods and humans,
awakened, blessed.’ This bed has
been spread for that Master
Gotama.”
“Well, it’s a sad sight, Bhūnahunoti hatavaḍḍhino mariyādakārakassa. Kasmā evamāha? Chasu dvāresu Bhūnaṃ vuccati vaḍḍhitaṃ, taṃ hantīti bhūnahuno. Tenāha
Mister Bhāradvāja, a vaḍḍhipaññāpanaladdhikattā. Ayañhi tassa laddhi – ‘‘hatavaḍḍhino’’ti. Taṃ panāyaṃ cakkhādīsu
very sad sight indeed, to cakkhu brūhetabbaṃ vaḍḍhetabbaṃ, adiṭṭhaṃ dakkhitabbaṃ, diṭṭhaṃ samatikkamitabbaṃ. saṃvaravidhānaṃ vaḍḍhihananaṃ maññati. Tenāha
see a bed for Master Sotaṃ brūhetabbaṃ vaḍḍhetabbaṃ, asutaṃ sotabbaṃ, sutaṃ samatikkamitabbaṃ. Ghānaṃ ‘‘mariyādakārakassā’’ti.
Gotama, that life- brūhetabbaṃ vaḍḍhetabbaṃ, aghāyitaṃ ghāyitabbaṃ, ghāyitaṃ samatikkamitabbaṃ. Jivhā Brūhetabbanti uḷāravisayūpahārena vaḍḍhetabbaṃ
destroyer!” brūhetabbā vaḍḍhetabbā, assāyitaṃ sāyitabbaṃ, sāyitaṃ samatikkamitabbaṃ. Kāyo pīṇetabbaṃ.
brūhetabbo vaḍḍhetabbo, aphuṭṭhaṃ phusitabbaṃ, phuṭṭhaṃ samatikkamitabbaṃ. Mano Taṃ pana ananubhūtānubhavanena hotīti āha ‘‘adiṭṭhaṃ
“Duddiṭṭhaṁ vata, bho brūhetabbo vaḍḍhetabbo, aviññātaṃ vijānitabbaṃ, viññātaṃ samatikkamitabbaṃ. dakkhitabba’’nti.
bhāradvāja, addasāma; Evaṃ so chasu dvāresu vaḍḍhiṃ paññapeti. Bhagavā pana – Anubhūtaṃ pana apaṇītaṃ hotīti vuttaṃ ‘‘diṭṭhaṃ
duddiṭṭhaṁ vata, bho ‘‘Cakkhunā saṃvaro sādhu, sādhu sotena saṃvaro; Ghānena saṃvaro sādhu, sādhu jivhāya samatikkamitabba’’nti. Sesavāresupi eseva nayo.
bhāradvāja, addasāma. saṃvaro. Kāyena saṃvaro sādhu, sādhu vācāya saṃvaro; Manasā saṃvaro sādhu, sādhu Paramadiṭṭhadhammanibbānavādī kiresa paribbājako,
Ye mayaṁ tassa bhoto sabbattha saṃvaro; tasmā evaṃ chasu dvāresu vaḍḍhiṃ paññapeti. Yasmā
gotamassa bhūnahuno Sabbattha saṃvuto bhikkhu, sabbadukkhā pamuccatī’’ti. (dha. pa. 360-361) – Chasu dvāresu yaṃ channampi cakkhādīnaṃ yathāsakaṃ visayaggahaṇaṃ
seyyaṁ addasāmā”ti. saṃvaraṃ paññapeti. paṭikkhipanto lokassa avaḍḍhitaṃ vināsameva paññapeti,
Tasmā so ‘‘vaḍḍhihato samaṇo gotamo mariyādakārako’’ti maññamāno ‘‘bhūnahuno’’ti āha. tasmā so sayampi vaḍḍhihato hatavaḍḍhito.
“Be careful what you say, “Rakkhassetaṁ, māgaṇḍiya, vācaṁ; Ariye ñāye dhamme kusaleti parisuddhe Saṃkilesato ārakattā ariyo
Māgaṇḍiya, Many astute aristocrats, Bahū hi tassa bhoto gotamassa kāraṇadhamme anavajje. Iminā kiṃ dasseti? niyyānikadhammabhāvato ñāyo dhammo.
brahmins, householders, and ascetics khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi Evarūpassa nāma uggatassa paññātassa Vajjalesassapi abhāvato kusalo.
are devoted to Master Gotama. gahapatipaṇḍitāpi samaṇapaṇḍitāpi yasassino upari vācaṃ bhāsamānena Tenāha “Parisuddhe kāraṇadhamme anavajje”ti.
They’ve been guided by him in the abhippasannā vinītā ariye ñāye vīmaṃsitvā upadhāretvā mukhe ārakkhaṃ uggatassāti uccakulīnatādinā uḷārassa.
noble method, the skillful teaching.” dhamme kusale”ti. ṭhapetvā bhāsitabbo hoti. Tasmā mā sahasā mukhe ārakkhaṃ ṭhapetvāti mukhena saṃyato
abhāsi, mukhe ārakkhaṃ ṭhapehīti dasseti. hutvā.
“Even if I was to see Master Gotama face to face, Mister “Sammukhā cepi mayaṁ, bho bhāradvāja, taṁ Evañhi no sutte ocaratīti yasmā amhākaṃ sutte evaṃ
Bhāradvāja, I would say to his face: ‘The ascetic Gotama is bhavantaṁ gotamaṁ passeyyāma, sammukhāpi naṁ āgacchati, na mayaṃ mukhāruḷhicchāmattaṃ vadāma, sutte
a life-destroyer.’ Why is that? Because that’s what it vadeyyāma: ‘bhūnahu samaṇo gotamo’ti. Taṁ kissa ca nāma āgataṃ vadamānā kassa bhāyeyyāma, tasmā
implies in a discourse of ours.” hetu? Evañhi no sutte ocaratī”ti. sammukhāpi naṃ vadeyyāmāti attho.
“If you don’t mind, I’ll tell the “Sace taṁ bhoto māgaṇḍiyassa Appossukkoti mama rakkhanatthāya anussukko avāvaṭo hutvāti ambajambūādīni gahetvā viya
ascetic Gotama about this.” agaru āroceyyāmi taṁ samaṇassa attho. apūrayamānoti ambajambūādīni
“Don’t worry, Mister gotamassā”ti. Vuttova naṃ vadeyyāti mayā vuttova hutvā apucchitova kathaṃ aññamaññavisadisāni viya
Bhāradvāja. You may tell him “Appossukko bhavaṁ bhāradvājo samuṭṭhāpetvā ambajambūādīni gahetvā viya apūrayamāno mayā pūraṇakathānayena yaṃ kiñci akathetvā.
exactly what I’ve said.” vuttova naṁ vadeyyā”ti. kathitaniyāmena bhavaṃ bhāradvājo vadeyya, vadassūti attho. Tenāha “Mayā kathitaniyāmenā”ti.
With clairaudience that is purified and superhuman, the 208. Assosi kho bhagavā dibbāya sotadhātuyā Assosi khoti satthā ālokaṃ vaḍḍhetvā dibbacakkhunā
Buddha heard this discussion between the brahmin of the visuddhāya atikkantamānusikāya bhāradvājagottassa māgaṇḍiyaṃ tattha āgataṃ addasa, dvinnaṃ janānaṃ
Bhāradvāja clan and the wanderer Māgaṇḍiya. brāhmaṇassa māgaṇḍiyena paribbājakena saddhiṁ bhāsamānānaṃ dibbasotena saddampi assosi.
imaṁ kathāsallāpaṁ.
Coming out of retreat, he went Atha kho bhagavā sāyanhasamayaṁ paṭisallānā Paṭisallānā vuṭṭhitoti phalasamāpattiyā vuṭṭhitoti divāvihārato vuṭṭhitoti attho.
to the brahmin’s fire chamber vuṭṭhito yena bhāradvājagottassa brāhmaṇassa phalasamāpattiyā Divāvihāropi hi “Paṭisallāna”nti vuccati “Rahogatassa paṭisallīnassa
and sat on the grass mat. agyāgāraṁ tenupasaṅkami; upasaṅkamitvā nisīdi vuṭṭhito. evaṃ cetaso parivitakko udapādī”tiādīsu (pārā· 18).
bhagavā paññatte tiṇasanthārake. Bhagavā hi phalasamāpattito vuṭṭhānuttarakālaṃ tesaṃ
kathāsallāpaṃ sutvā divāvihārato vuṭṭhāya tattha gato.
Then the brahmin of the Bhāradvāja clan went to the Buddha and exchanged greetings Atha kho bhāradvājagotto brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā
with him. When the greetings and polite conversation were over, he sat down to one saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.
side. The Buddha said to him, “Bhāradvāja, did you have a discussion with the Ekamantaṁ nisinnaṁ kho bhāradvājagottaṁ brāhmaṇaṁ bhagavā etadavoca: “ahu pana te,
wanderer Māgaṇḍiya about this grass mat?” bhāradvāja, māgaṇḍiyena paribbājakena saddhiṁ imaṁyeva tiṇasanthārakaṁ ārabbha
kocideva kathāsallāpo”ti?
When he said this, the Evaṁ vutte, bhāradvājagotto brāhmaṇo saṁviggo Saṃviggoti pītisaṃvegena saṃviggo calito kampito. Saṃvego nāma sahottappañāṇaṃ,
brahmin said to the Buddha, lomahaṭṭhajāto bhagavantaṁ etadavoca: Tassa kira etadahosi – ‘‘neva māgaṇḍiyena taṃ nibbindanavasenapi hoti,
“I wanted to mention this very “etadeva kho pana mayaṁ bhoto gotamassa samaṇassa gotamassa ārocitaṃ, na mayā. saṃveganissitaṃ sandhāyāha
thing to Master Gotama, ārocetukāmā. Amhe muñcitvā añño ettha tatiyopi natthi, suto “Pītisaṃvegena saṃviggo”ti.
but you brought it up before I Atha ca pana bhavaṁ gotamo anakkhātaṁyeva bhavissati amhākaṃ saddo tikhiṇasotena purisenā’’ti. So pana yasmā purimāvatthāya
had a chance.” akkhāsī”ti. Athassa abbhantare pīti uppajjitvā calanaṃ hoti cittassa, tasmā āha
But this conversation between Ayañca hi bhagavato bhāradvājagottena brāhmaṇena navanavutilomakūpasahassāni uddhaggāni akāsi. “Calito kampito”ti.
the Buddha and the brahmin saddhiṁ antarākathā vippakatā hoti. Tena vuttaṃ ‘‘saṃviggo lomahaṭṭhajāto’’ti. tikhiṇasotena purisenāti
was left unfinished. bhagavantaṃ sandhāyāha.
Then as the wanderer Māgaṇḍiya Atha kho māgaṇḍiyo paribbājako Atha kho māgaṇḍiyo paribbājakoti paribbājakassa dhammadesanaṃ ārabhi yathā
was going for a walk he jaṅghāvihāraṁ anucaṅkamamāno pabhinnamukhaṃ viya bījaṃ paripākagataṃ ñāṇaṃ, vineyyadamanakusalo
approached that fire chamber. He anuvicaramāno yena bhāradvājagottassa tasmā sannisīdituṃ asakkonto āhiṇḍamāno puna vasanaṭṭhānaṭṭhenāti idaṃ
went up to the Buddha, and brāhmaṇassa agyāgāraṁ yena bhagavā satthu santikaṃ āgantvā ekamantaṃ nisīdi. Taṃ āramitabbabhāvassa bhāvalakkhaṇavacanaṃ.
exchanged greetings with him. tenupasaṅkami; upasaṅkamitvā dassetuṃ ‘‘atha kho māgaṇḍiyo’’tiādi vuttaṃ. Āramati etthāti ārāmo, rūpaṃ ārāmo etassāti
When the greetings and polite bhagavatā saddhiṁ sammodi. Satthā – ‘‘evaṃ kira tvaṃ, māgaṇḍiya, maṃ rūpārāmaṃ, tato eva tanninnabhāvena rūpe
conversation were over, he sat Sammodanīyaṁ kathaṁ sāraṇīyaṁ avacā’’ti avatvāva cakkhuṃ kho, māgaṇḍiyāti ratanti rūparataṃ, tena sammo duppattiyā
down to one side, and the vītisāretvā ekamantaṁ nisīdi. paribbājakassa dhammadesanaṃ ārabhi. rūpena sammuditanti rūpasammuditaṃ,
Buddha said to him: Ekamantaṁ nisinnaṁ kho māgaṇḍiyaṁ Tattha vasanaṭṭhānaṭṭhena rūpaṃ cakkhussa ārāmoti tadetaṃ tadabhihatajavanakiccaṃ tattha
“Māgaṇḍiya, the eye likes sights, paribbājakaṁ bhagavā etadavoca: cakkhu rūpārāmaṃ. Rūpe ratanti rūparataṃ. āropetvā vuttaṃ. dantantiādīsupi eseva nayo.
it loves them and enjoys them. 209. “Cakkhuṁ kho, māgaṇḍiya, Rūpena cakkhu āmoditaṃ pamoditanti dantaṃ damitaṃ.
That’s been tamed, guarded, rūpārāmaṁ rūparataṁ rūpasamuditaṃ. nibbisevananti vigatavisukāyikaṃ.
protected and restrained by the rūpasammuditaṁ. Dantanti nibbisevanaṃ. guttanti satiyā guttaṃ.
Realized One, and he teaches Taṁ tathāgatassa dantaṁ guttaṁ Guttanti gopitaṃ. rakkhitanti tasseva vevacanaṃ.
Dhamma for its restraint. rakkhitaṁ saṁvutaṁ, tassa ca Rakkhitanti ṭhapitarakkhaṃ. saṃvutanti apanītaṃ pavesanivāraṇena.
saṁvarāya dhammaṁ deseti. Saṃvutanti pihitaṃ. Saṃvarāyāti pidhānatthāya. Tenāha “Pihita”nti.
Is that what you were referring to when you called me Idaṁ nu te etaṁ, māgaṇḍiya, sandhāya bhāsitaṁ:
a life-destroyer?” “That’s exactly what I was referring to. ‘bhūnahu samaṇo gotamo’”ti? “Etadeva kho pana me, bho gotama, sandhāya bhāsitaṁ:
Why is that? Because that’s what it implies in a discourse of ours.” Taṁ kissa hetu? Evañhi no sutte ocaratī”ti.
“The ear likes sounds … The nose likes smells … The tongue likes tastes … The “Sotaṁ kho, māgaṇḍiya, saddārāmaṁ …pe… ghānaṁ kho, māgaṇḍiya gandhārāmaṁ …
body likes touches … The mind likes thoughts, it loves them and enjoys them. jivhā kho, māgaṇḍiya, rasārāmā rasaratā rasasammuditā.
That’s been tamed, guarded, protected and restrained by the Realized One, and he “Kāyo kho, māgaṇḍiya, phoṭṭhabbārāmo phoṭṭhabbarato …pe… mano kho, māgaṇḍiya,
teaches Dhamma for its restraint. dhammārāmo dhammarato dhammasammudito.
Is that what you were referring to when you called me a life-destroyer?” “That’s So tathāgatassa danto gutto rakkhito saṁvuto, tassa ca saṁvarāya dhammaṁ deseti.
exactly what I was referring to. Idaṁ nu te etaṁ, māgaṇḍiya, sandhāya bhāsitaṁ:
Why is that? Because that’s what it implies in a discourse of ours.” ‘bhūnahu samaṇo gotamo’”ti? “Etadeva kho pana me, bho gotama, sandhāya bhāsitaṁ:
Taṁ kissa hetu? Evañhi no sutte ocaratī”ti.
“What do you think, Māgaṇḍiya? Take 210. “Taṁ kiṁ maññasi, māgaṇḍiya: ‘idhekacco Paricāritapubboti abhiramitapubbo. uppajjanapariḷāhanti
someone who used to amuse themselves with cakkhuviññeyyehi rūpehi paricāritapubbo assa Rūpapariḷāhanti rūpaṃ ārabbha uppajjanakilesapariḷāhaṃ. kiṃ
sights known by the eye that are likable, iṭṭhehi kantehi manāpehi piyarūpehi uppajjanapariḷāhaṃ. vacanaṃ vattabbaṃ assāti
desirable, agreeable, pleasant, sensual, and kāmūpasaṁhitehi rajanīyehi, so aparena Imassa pana te, māgaṇḍiya, kimassa rūpārammaṇaṃ anubhavitvā
arousing. Some time later—having truly samayena rūpānaṁyeva samudayañca vacanīyanti imassa rūpaṃ pariggaṇhitvā samudayādipahānaṃ pariggaṇhitvā
understood the origin, ending, gratification, atthaṅgamañca assādañca ādīnavañca arahattappattassa khīṇāsavassa tayā kiṃ parinibbinditvā virajjitvā yo vimutto,
drawback, and escape of sights, and having nissaraṇañca yathābhūtaṁ viditvā rūpataṇhaṁ vacanaṃ vattabbaṃ assa, vuḍḍhihato tattha kiṃ vuddhihatapariyāyo
given up craving and dispelled passion for pahāya rūpapariḷāhaṁ paṭivinodetvā mariyādakārakoti idaṃ vattabbaṃ, na avassaṃ labhati na labhatīti pucchati.
sights—they would live rid of thirst, their vigatapipāso ajjhattaṁ vūpasantacitto vihareyya. vattabbanti pucchati. Paribbājako tādise
mind peaceful inside. Imassa pana te, māgaṇḍiya, kimassa Na kiñci, bho gotamāti, bho gotama, sārabaddhavimuttike vuddhihatoti na
What would you have to say to them, vacanīyan’”ti? kiñci vattabbaṃ natthi. Sesadvāresupi vadeyyāti āha “Na kiñci, bho,
Māgaṇḍiya?” “Nothing, Master Gotama.” “Na kiñci, bho gotama”. eseva nayo. gotamā”ti.
“What do you think, Māgaṇḍiya? Take someone who used to amuse themselves with “Taṁ kiṁ maññasi, māgaṇḍiya: ‘idhekacco sotaviññeyyehi saddehi …pe… ghānaviññeyyehi
sounds known by the ear … smells known by the nose … tastes known by the gandhehi … jivhāviññeyyehi rasehi … kāyaviññeyyehi phoṭṭhabbehi paricāritapubbo assa
tongue … touches known by the body that are likable, desirable, agreeable, pleasant, iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi,
sensual, and arousing. so aparena samayena phoṭṭhabbānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca
Some time later—having truly understood the origin, ending, gratification, drawback, nissaraṇañca yathābhūtaṁ viditvā phoṭṭhabbataṇhaṁ pahāya phoṭṭhabbapariḷāhaṁ
and escape of touches, and having given up craving and dispelled passion for paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto vihareyya. Imassa pana te, māgaṇḍiya,
touches—they would live rid of thirst, their mind peaceful inside. What would you kimassa vacanīyan’”ti?
have to say to them, Māgaṇḍiya?” “Na kiñci, bho gotama”.
“Nothing, Master Gotama.”
“Well, when I was still a layperson I 211. “Ahaṁ kho pana, māgaṇḍiya, pubbe Idāni yasmā tayā pañcakkhandhe pariggahetvā teti tayā, ayameva vā pāṭho.
used to amuse myself, supplied and agāriyabhūto samāno pañcahi kāmaguṇehi arahattappattassa khīṇāsavassa kiñci vattabbaṃ vassaṃ vāso vassaṃ
provided with sights known by the samappito samaṅgībhūto paricāresiṁ natthi, ahañca pañcakkhandhe pariggahetvā uttarapadalopena, vassituṃ
eye … sounds known by the ear … cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi sabbaññutaṃ patto, tasmā ahampi te na kiñci arahatīti vassiko, vassakāle
smells known by the nose … tastes piyarūpehi kāmūpasaṁhitehi rajanīyehi, vattabboti dassetuṃ ahaṃ kho panātiādimāha. nivāsānucchavikoti attho.
known by the tongue … touches known sotaviññeyyehi saddehi …pe… ghānaviññeyyehi Tassa mayhaṃ māgaṇḍiyāti gihikāle attano
by the body that are likable, desirable, gandhehi …jivhāviññeyyehi rasehi … sampattiṃ dassento āha.
agreeable, pleasant, sensual, and kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi Tattha vassikotiādīsu yattha sukhaṃ hoti vassakāle
arousing. manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi. vasituṃ, ayaṃ vassiko. Itaresupi eseva nayo.
I had three stilt longhouses—one for the Tassa mayhaṁ, māgaṇḍiya, tayo pāsādā ahesuṁ— Ayaṃ panettha vacanattho – vassaṃ vāso vassaṃ,
rainy season, one for the winter, and one eko vassiko, eko hemantiko, eko gimhiko. vassaṃ arahatīti vassiko.
for the summer. Itaresupi eseva nayo.
I stayed in a stilt longhouse without So kho ahaṁ, māgaṇḍiya, vassike Nippurisehīti purisavirahitehi. Na kevalañcettha tūriyāneva nippurisāni, sabbaṭṭhānānipi
coming downstairs for the four months of pāsāde vassike cattāro māse nippurisehi nippurisāneva. Dovārikāpi itthiyova, nhāpanādiparikammakarāpi itthiyova. Rājā kira –
the rainy season, where I was entertained tūriyehi paricārayamāno na ‘‘tathārūpaṃ issariyasukhasampattiṃ anubhavamānassa purisaṃ disvā parisaṅkā uppajjati, sā
by musicians—none of them men. heṭṭhāpāsādaṁ orohāmi. me puttassa mā ahosī’’ti sabbakiccesu itthiyova ṭhapesi.
A: Tattha vassiko pāsādo nātiucco hoti nātinīco, dvāravātapānānipissa nātitanūni nātibahūni, teti tayā, ayameva vā pāṭho. vassaṃ vāso vassaṃ uttarapadalopena,
bhūmattharaṇapaccattharaṇakhajjabhojjānipettha missakāneva vaṭṭanti. Hemantike thambhāpi bhittiyopi nīcā vassituṃ arahatīti vassiko, vassakāle nivāsānucchavikoti attho.
honti, dvāravātapānāni tanukāni sukhumacchiddāni. Uṇhapavesanatthāya bhittiniyūhāni nīharīyanti. nātiucco hoti nātinīcoti gimhiko viya ucco, hemantiko viya nīco na
Bhūmattharaṇapaccattharaṇanivāsanapārupanāni panettha uṇhavīriyāni kambalādīni vaṭṭanti. Khajjabhojjaṃ hoti, atha kho tadubhayavemajjhalakkhaṇatāya nātiucco hoti
siniddhaṃ kaṭukasannissitañca. Gimhike thambhāpi bhittiyopi uccā honti. Dvāravātapānāni panettha bahūni nātinīco. nātitanūnīti hemantikassa viya na khuddakāni.
vipulajālāni bhavanti. Bhūmattharaṇādīni dukūlamayāni vaṭṭanti, khajjabhojjāni madhurarasasītavīriyāni. nātibahūnīti gimhikassa viya na atibahūni.
Vātapānasamīpesu cettha nava cāṭiyo ṭhapetvā udakassa pūretvā nīluppalādīhi sañchādenti. Tesu tesu padesesu missakānevāti hemantikagimhikesu vuttalakkhaṇavomissakāni.
udakayantāni karonti, yehi deve vassante viya udakadhārā nikkhamanti. uṇhapavesanatthāyāti niyūhesu purebhattaṃ pacchābhattañca
Bodhisattassa pana aṭṭhasatasuvaṇṇaghaṭe ca rajataghaṭe ca gandhodakassa pūretvā nīluppalagacchake katvā patitasūriyobhāsavasena uṇhassa abbhantarapavesanatthāya.
sayanaṃ parivāretvā ṭhapayiṃsu. Mahantesu lohakaṭāhesu gandhakalalaṃ pūretvā bhittiniyūhāni nīharīyantīti dakkhiṇapasse bhittīsu niyūhāni
nīluppalapadumapuṇḍarīkāni ropetvā utuggahaṇatthāya tattha tattha ṭhapesuṃ. Sūriyarasmīhi pupphāni nīharitvā karīyanti. vipulajālānīti puthulachiddāni.
pupphanti. Nānāvidhā bhamaragaṇā pāsādaṃ pavisitvā pupphesu rasaṃ gaṇhantā vicaranti. Pāsādo atisugandho udakayantānīti udakavāhakayantāni.
hoti. Yamakabhittiyā antare lohanāḷiṃ ṭhapetvā navabhūmikapāsādassa upari ākāsaṅgaṇe nīluppalagacchake katvāti vikasitehi nīluppalehi gacchake naḷinike
ratanamaṇḍapamatthake sukhumacchiddakaṃ jālaṃ baddhaṃ ahosi. Ekasmiṃ ṭhāne sukkhamahiṃsacammaṃ katvā. gandhakalalanti gandhamissakakaddamaṃ.
pasāreti. Bodhisattassa udakakīḷanavelāya mahiṃsacamme pāsāṇaguḷe khipanti, meghathanitasaddo viya hoti. yamakabhittīti yugaḷabhitti, tassā antare nāḷi, yato udakaṃ
Heṭṭhā yantaṃ parivattenti, udakaṃ abhiruhitvā jālamatthake patati, vassapatanasalilaṃ viya hoti. abhiruhati. lohanāḷinti lohamayayantanāḷiṃ. jālanti
Tadā bodhisatto nīlapaṭaṃ nivāseti, nīlapaṭaṃ pārupati, nīlapasādhanaṃ pasādheti. Parivārāpissa tambalohamayaṃ jālaṃ.
cattālīsanāṭakasahassāni nīlavatthābharaṇāneva nīlavilepanāni hutvā mahāpurisaṃ parivāretvā ratanamaṇḍapaṃ heṭṭhā yantaṃ parivattentīti heṭṭhābhāge udakayantaṃ gamenti.
gacchanti. Divasabhāgaṃ udakakīḷaṃ kīḷanto sītalaṃ utusukhaṃ anubhoti. Pāsādassa catūsu disāsu cattāro sarā udakaphusite temente vivaṇṇatā māhosīti nīlapaṭaṃ nivāseti.
honti. Divākāleti divasavelāya. ajjhattaṃ vūpasantacitto viharāmīti
Divākāle nānāvaṇṇasakuṇagaṇā pācīnasarato vuṭṭhāya viravamānā pāsādamatthakena pacchimasaraṃ etena attano phalasamāpattivihāro bhagavatā dassitoti āha – “Tāya
gacchanti. Pacchimasarato vuṭṭhāya pācīnasaraṃ, uttarasarato dakkhiṇasaraṃ, dakkhiṇasarato uttarasaraṃ ratiyā ramamānoti idaṃ catutthajjhānikaphalasamāpattiratiṃ
gacchanti, antaravassasamayo viya hoti. Hemantikapāsādo pana pañcabhūmiko ahosi, vassikapāsādo sandhāya vutta”nti.
sattabhūmiko.
Some time later—having truly understood the origin, ending, gratification, drawback, So aparena samayena kāmānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca
and escape of sensual pleasures, and having given up craving and dispelled passion nissaraṇañca yathābhūtaṁ viditvā kāmataṇhaṁ pahāya kāmapariḷāhaṁ paṭivinodetvā
for sensual pleasures—I live rid of thirst, my mind peaceful inside. vigatapipāso ajjhattaṁ vūpasantacitto viharāmi.
I see other sentient beings who are not free from sensual pleasures being consumed by So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena
craving for sensual pleasures, burning with passion for sensual pleasures, indulging in pariḍayhamāne kāme paṭisevante.
sensual pleasures. I don’t envy them, nor do I hope to enjoy that. So tesaṁ na pihemi, na tattha abhiramāmi.
Why is that? Taṁ kissa hetu? Yāhayaṁ, māgaṇḍiya, rati, aññatreva kāmehi aññatra akusalehi dhammehi—
Because there is a satisfaction that is apart from sensual pleasures and unskillful api dibbaṁ sukhaṁ samadhigayha tiṭṭhati— tāya ratiyā ramamāno hīnassa na pihemi, na
qualities, which even achieves the level of heavenly pleasure. tattha abhiramāmi.
Enjoying that satisfaction, I don’t envy what is inferior, nor do I hope to enjoy it. A: Tāya ratiyā ramamānoti idaṃ catutthajjhānikaphalasamāpattiratiṃ sandhāya vuttaṃ.
Suppose there was a householder or a 212. Seyyathāpi, māgaṇḍiya, gahapati Gahapati vā gahapatiputto vāti ettha yasmā mahā ca nesaṃ papañcoti nesaṃ
householder’s child who was rich, affluent, and vā gahapatiputto vā aḍḍho khattiyānaṃ setacchattasmiṃyeva patthanā hoti, rājūnaṃ mahāpapañco rājiddhivasena
wealthy. And they would amuse themselves, mahaddhano mahābhogo pañcahi mahā ca nesaṃ papañco, brāhmaṇā mantehi sabbadā sampattivisayo ca,
supplied and provided with the five kinds of kāmaguṇehi samappito samaṅgībhūto atittā mante gavesantā vicaranti, gahapatino anubhavituṃ na labhantīti adhippāyo.
sensual stimulation. That is, sights known by the paricāreyya cakkhuviññeyyehi pana muddāgaṇanamattaṃ uggahitakālato mante gavesantā vicaranti, na
eye …sounds … smells … tastes … touches rūpehi …pe… phoṭṭhabbehi iṭṭhehi paṭṭhāya sampattiṃyeva anubhavanti, tasmā bhogasukhaṃ.
known by the body that are likable, desirable, kantehi manāpehi piyarūpehi khattiyabrāhmaṇe aggahetvā ‘‘gahapati vā gaṇanā nāma acchinnagaṇanā, na
agreeable, pleasant, sensual, and arousing. kāmūpasaṁhitehi rajanīyehi. gahapatiputto vā’’ti āha. vigaṇagaṇanā na paṇagaṇanā.
Having practiced good conduct by way of body, speech, and mind, when their body So kāyena sucaritaṁ caritvā vācāya sucaritaṁ caritvā manasā sucaritaṁ caritvā kāyassa bhedā
breaks up, after death, they’d be reborn in a good place, a heavenly realm, in the paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya devānaṁ tāvatiṁsānaṁ sahabyataṁ.
company of the gods of the Thirty-Three. So tattha nandane vane accharāsaṅghaparivuto dibbehi pañcahi kāmaguṇehi samappito
There they’d amuse themselves in the Garden of Delight, escorted by a band of samaṅgībhūto paricāreyya.
nymphs, supplied and provided with the five kinds of heavenly sensual stimulation. So passeyya gahapatiṁ vā gahapatiputtaṁ vā pañcahi kāmaguṇehi samappitaṁ
Then they’d see a householder or a householder’s child amusing themselves, supplied samaṅgībhūtaṁ paricārayamānaṁ.
and provided with the five kinds of sensual stimulation.
What do you think, Māgaṇḍiya? Would that Taṁ kiṁ maññasi, māgaṇḍiya, api nu so devaputto Āvaṭṭeyyāti āvaṭṭoti yathādhigate dibbe kāme pahāya
god—amusing themselves in the Garden of nandane vane accharāsaṅghaparivuto dibbehi mānusakakāmahetu āvaṭṭo kāmahetu āvaṭṭo nivatto parivattito
Delight, escorted by a band of nymphs, pañcahi kāmaguṇehi samappito samaṅgībhūto bhaveyyāti attho. bhaveyya.
supplied and provided with the five kinds of paricārayamāno amussa gahapatissa vā Abhikkantatarāti visiṭṭhatarā. Evaṃ mānusakā kāmāti yathā koci
heavenly sensual stimulation—envy that gahapatiputtassa vā piheyya, mānusakānaṁ vā Paṇītatarāti atappakatarā. kusaggena udakaṃ gahetvā mahāsamudde
householder or householder’s child their five pañcannaṁ kāmaguṇānaṁ mānusakehi vā kāmehi Vuttampi cetaṃ – udakaṃ mineyya. Tattha mahāsamudde
kinds of human sensual stimulation, or return āvaṭṭeyyā”ti? “No hidaṁ, bho gotama. Taṁ kissa ‘‘Kusaggenudakamādāya, udakameva mahantaṃ vipulaṃ paṇītañca,
to human sensual pleasures?” “No, Master hetu? samudde udakaṃ mine; Evaṃ evaṃ dibbānaṃ kāmānaṃ samīpe
Gotama. Why is that? Because heavenly Mānusakehi, bho gotama, kāmehi dibbakāmā mānusakā kāmā, dibbakāmāna upanidhāya mānusakā kāmā appamattakā
sensual pleasures are better than human abhikkantatarā ca paṇītatarā cā”ti. santike’’ti. (jā.2.21.389) – oramattakā nihīnā, dibbāva kāmā mahantā
sensual pleasures.” vipulā uḷārā paṇītā.
“In the same way, Māgaṇḍiya, when I was still a layperson I used to entertain myself “Evameva kho ahaṁ, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito
with sights … sounds … smells … tastes … touches known by the body that are samaṅgībhūto paricāresiṁ cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi
likable, desirable, agreeable, pleasant, sensual, and arousing. kāmūpasaṁhitehi rajanīyehi, sotaviññeyyehi saddehi …pe… ghānaviññeyyehi gandhehi …
Some time later—having truly understood the origin, ending, gratification, drawback, jivhāviññeyyehi rasehi … kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi
and escape of sensual pleasures, and having given up craving and dispelled passion kāmūpasaṁhitehi rajanīyehi.
for sensual pleasures—I live rid of thirst, my mind peaceful inside. I see other sentient So aparena samayena kāmānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca
beings who are not free from sensual pleasures being consumed by craving for nissaraṇañca yathābhūtaṁ viditvā kāmataṇhaṁ pahāya kāmapariḷāhaṁ paṭivinodetvā
sensual pleasures, burning with passion for sensual pleasures, indulging in sensual vigatapipāso ajjhattaṁ vūpasantacitto viharāmi.
pleasures. I don’t envy them, nor do I hope to enjoy that. So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena
pariḍayhamāne kāme paṭisevante, so tesaṁ na pihemi, na tattha abhiramāmi.
Why is that? Because there is Taṁ kissa hetu? Yāhayaṁ, Samadhigayha tiṭṭhatīti dibbasukhaṃ gaṇhitvā tato visiṭṭhatarā hutvā tiṭṭhati. samadhigayhāti
a satisfaction that is apart from māgaṇḍiya, rati aññatreva Opammasaṃsandanaṃ panettha evaṃ veditabbaṃ – gahapatissa pañcahi kāmaguṇehi sammā
sensual pleasures and kāmehi aññatra akusalehi samaṅgībhūtakālo viya bodhisattassa tīsu pāsādesu cattālīsasahassaitthimajjhe modanakālo, adhigamanavasena
unskillful qualities, which dhammehi—api dibbaṁ tassa sucaritaṃ pūretvā sagge nibbattakālo viya bodhisattassa abhinikkhamanaṃ katvā niggayha dibbampi
even achieves the level of sukhaṁ samadhigayha bodhipallaṅke sabbaññutaṃ paṭividdhakālo, tassa nandanavane sampattiṃ anubhavanakālo sukhaṃ hīnaṃ katvā
heavenly pleasure. tiṭṭhati— viya tathāgatassa catutthajjhānikaphalasamāpattiratiyā vītivattanakālo, tassa mānusakānaṃ tiṭṭhati.
Enjoying that satisfaction, I tāya ratiyā ramamāno pañcannaṃ kāmaguṇānaṃ apatthanakālo viya tathāgatassa
don’t envy what is inferior, hīnassa na pihemi, na tattha catutthajjhānikaphalasamāpattiratiyā vītināmentassa hīnajanasukhassa apatthanakāloti.
nor do I hope to enjoy it. abhiramāmi.
Suppose there was a person affected 213. Seyyathāpi, māgaṇḍiya, Sukhīti paṭhamaṃ dukkhito pacchā sukhito assa. Ārogyahetukaṃ sukhaṃ assa atthīti
by leprosy, with sores and blisters on kuṭṭhī puriso arugatto Serīti paṭhamaṃ vejjadutiyako pacchā serī ekako bhaveyya. sukhī, taṃ panassa
their limbs. Being devoured by pakkagatto kimīhi khajjamāno Sayaṃvasīti paṭhamaṃ vejjassa vase vattamāno vejjena nisīdāti vutte rogavigamatovāti āha “Paṭhamaṃ
worms, scratching with their nails at nakhehi vaṇamukhāni nisīdi, nipajjāti vutte nipajji, bhuñjāti vutte bhuñji, pivāti vutte pivi, dukkhito pacchā sukhito”ti.
the opening of their wounds, they’d vippatacchamāno aṅgārakāsuyā pacchā sayaṃvasī jāto. Serī nāma attādhīnavuttīti āha “Serī
cauterize their body over a pit of kāyaṁ paritāpeyya. Yena kāmaṃ gamoti paṭhamaṃ icchiticchitaṭṭhānaṃ gantuṃ ekako bhaveyyā”ti.
glowing coals. Tassa mittāmaccā ñātisālohitā nālattha, pacchā roge vūpasante vanadassana - giridassana - Attano vaso sayaṃvaso, so etassa
Their friends and colleagues, bhisakkaṁ sallakattaṁ pabbatadassanādīsupi yenakāmaṃ gamo jāto, yattha yattheva gantuṃ atthīti sayaṃvasī.
relatives and kin would get a field upaṭṭhāpeyyuṁ. icchati, tattha tattheva gaccheyya. Aṅgārakapallaṃ viya
surgeon to treat them. Tassa so bhisakko sallakatto Etthāpi idaṃ opammasaṃsandanaṃ – purisassa kuṭṭhikālo viya hi kāmavatthupariḷāhahetuto.
The field surgeon would make bhesajjaṁ kareyya. bodhisattassa agāramajjhe vasanakālo, aṅgārakapallaṃ viya ekaṃ tacchetvāti ghaṭṭetvā, kaṇḍūyitvāti
medicine for them, So taṁ bhesajjaṁ āgamma kāmavatthu, dve kapallāni viya dve vatthūni, sakkassa pana attho.
and by using that they’d be cured of kuṭṭhehi parimucceyya, arogo devarañño aḍḍhateyyakoṭiyāni aṅgārakapallāni viya
leprosy. They’d be healthy, happy, assa sukhī serī sayaṁvasī yena aḍḍhatiyanāṭakakoṭiyo, nakhehi vaṇamukhāni tacchetvā
autonomous, master of themselves, kāmaṁ gamo. aṅgārakapalle paritāpanaṃ viya vatthupaṭisevanaṃ, bhesajjaṃ
able to go where they wanted. āgamma arogakālo viya kāmesu ādīnavaṃ nekkhamme ca ānisaṃsaṃ
disvā nikkhamma buddhabhūtakāle catuttha - jjhānika -
phalasamāpatti - ratiyā vītivattanakālo, aññaṃ kuṭṭhipurisaṃ disvā
apatthanakālo viya tāya ratiyā vītināmentassa hīnajanaratiyā
apatthanakāloti.
Then they’d see another person affected by leprosy, with sores and blisters on their So aññaṁ kuṭṭhiṁ purisaṁ passeyya arugattaṁ pakkagattaṁ kimīhi khajjamānaṁ nakhehi
limbs, being devoured by worms, scratching with their nails at the opening of their vaṇamukhāni vippatacchamānaṁ aṅgārakāsuyā kāyaṁ paritāpentaṁ.
wounds, cauterizing their body over a pit of glowing coals.
Taṁ kiṁ maññasi, māgaṇḍiya, api nu so puriso amussa kuṭṭhissa purisassa piheyya
What do you think, Māgaṇḍiya? Would that person envy that other person affected by aṅgārakāsuyā vā bhesajjaṁ paṭisevanāya vā”ti? “No hidaṁ, bho gotama. Taṁ kissa hetu?
leprosy for their pit of glowing coals or for taking medicine?” “No, Master Gotama. Roge hi, bho gotama, sati bhesajjena karaṇīyaṁ hoti, roge asati na bhesajjena karaṇīyaṁ
Why is that? hotī”ti.
Because you need to take medicine only when there’s a disease. When there’s no “Evameva kho ahaṁ, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito
disease, there’s no need for medicine.” “In the same way, Māgaṇḍiya, when I was still samaṅgībhūto paricāresiṁ, cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi
a layperson I used to entertain myself with sights … sounds … smells … tastes … kāmūpasaṁhitehi rajanīyehi, sotaviññeyyehi saddehi …pe… ghānaviññeyyehi
touches known by the body that are likable, desirable, agreeable, pleasant, sensual, gandhehi …jivhāviññeyyehi rasehi … kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi
and arousing. piyarūpehi kāmūpasaṁhitehi rajanīyehi.
Some time later—having truly understood the origin, ending, gratification, drawback, So aparena samayena kāmānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca
and escape of sensual pleasures, and having given up craving and dispelled passion nissaraṇañca yathābhūtaṁ viditvā kāmataṇhaṁ pahāya kāmapariḷāhaṁ paṭivinodetvā
for sensual pleasures—I live rid of thirst, my mind peaceful inside. I see other sentient vigatapipāso ajjhattaṁ vūpasantacitto viharāmi.
beings who are not free from sensual pleasures being consumed by craving for So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena
sensual pleasures, burning with passion for sensual pleasures, indulging in sensual pariḍayhamāne kāme paṭisevante.
pleasures. I don’t envy them, nor do I hope to enjoy that. Why is that? Because there So tesaṁ na pihemi, na tattha abhiramāmi. Taṁ kissa hetu?
is a satisfaction that is apart from sensual pleasures and unskillful qualities, which Yāhayaṁ, māgaṇḍiya, rati, aññatreva kāmehi aññatra akusalehi dhammehi—
even achieves the level of heavenly pleasure. Enjoying that satisfaction, I don’t envy api dibbaṁ sukhaṁ samadhigayha tiṭṭhati—
what is inferior, nor do I hope to enjoy it. tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.
Suppose there was a person affected by leprosy, with sores and blisters on their limbs. 214. Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi
Being devoured by worms, scratching with their nails at the opening of their wounds, vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṁ paritāpeyya.
they’d cauterize their body over a pit of glowing coals. Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ.
Their friends and colleagues, relatives and kin would get a field surgeon to treat them. Tassa so bhisakko sallakatto bhesajjaṁ kareyya.
The field surgeon would make medicine for them, So taṁ bhesajjaṁ āgamma kuṭṭhehi parimucceyya, arogo assa sukhī serī sayaṁvasī yena
and by using that they’d be cured of leprosy. They’d be healthy, happy, autonomous, kāmaṁ gamo.
master of themselves, able to go where they wanted. Tamenaṁ dve balavanto purisā nānābāhāsu gahetvā aṅgārakāsuṁ upakaḍḍheyyuṁ. Taṁ kiṁ
Then two strong men would grab them by the arms and drag them towards the pit of maññasi, māgaṇḍiya,
glowing coals. api nu so puriso iti citiceva kāyaṁ sannāmeyyā”ti?
What do you think, Māgaṇḍiya? “Evaṁ, bho gotama. Taṁ kissa hetu?
Wouldn’t that person writhe and struggle to and fro?” Asu hi, bho gotama, aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho cā”ti.
“Yes, Master Gotama. “Taṁ kiṁ maññasi, māgaṇḍiya,
Why is that? idāneva nu kho so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca udāhu
Because that fire is really painful to touch, fiercely burning and scorching.” pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho cā”ti?
“What do you think, Māgaṇḍiya? “Idāni ceva, bho gotama, so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca,
Is it only now that the fire is really painful to touch, fiercely burning and scorching, or pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca.
was it painful previously as well?”
“That fire is painful now and it was also painful previously.
That person was affected by leprosy, with sores and Asu ca, bho gotama, kuṭṭhī puriso arugatto Upahatindriyoti Yena kāyo madhurakajāto hoti, taṃ
blisters on their limbs. Being devoured by worms, pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni kimirakuṭṭhena nāma kira kuṭṭhaṃ chaviṃ vināseti,
scratching with their nails at the opening of their vippatacchamāno upahatindriyo upahatakāyappasādo. cammaṃ chiddajātaṃ viya hoti.
wounds, their sense faculties were impaired. So even dukkhasamphasseyeva aggismiṁ sukhamiti Upahatindriyāti Tenevāha
though the fire was actually painful to touch, they had a viparītasaññaṁ paccalatthā”ti. upahatapaññindriyā. Te “Upahatakāyappasādo”ti.
distorted perception that it was pleasant.” “Evameva kho, māgaṇḍiya, atītampi addhānaṁ kāmā yathā so upahatakāyindriyo paccalatthāti paṭilabhi.
“In the same way, sensual pleasures of the past, future, dukkhasamphassā ceva mahābhitāpā ca kuṭṭhī Avijjābhibhūtatāya
and present are painful to touch, fiercely burning and mahāpariḷāhā ca, anāgatampi addhānaṁ kāmā dukkhasamphassasmiṃye virodhipaccayasamāyogena
scorching. dukkhasamphassā ceva mahābhitāpā ca va aggismiṃ sukhamiti paññindriyassa upahatattā.
These sentient beings who are not free from sensual mahāpariḷāhā ca, etarahipi paccuppannaṁ addhānaṁ viparītasaññaṃ Āyatiṃ dukkhaphalatāya etarahi ca
pleasures—being consumed by craving for sensual kāmā dukkhasamphassā ceva mahābhitāpā ca paccalattha, evaṃ kilesadukkhabahulatāya kāmānaṃ
pleasures, burning with passion for sensual pleasures— mahāpariḷāhā ca. paññindriyassa upahatattā dukkhasamphassatā,
have impaired sense faculties. So even though sensual Ime ca, māgaṇḍiya, sattā kāmesu avītarāgā dukkhasamphassesveva tadubhayasaṃyuttesu tesu ca taṃ
pleasures are actually painful to touch, they have a kāmataṇhāhi khajjamānā kāmapariḷāhena kāmesu sukhamiti asallakkhitvā ekantasukhābhiniveso
distorted perception that they are pleasant. pariḍayhamānā upahatindriyā viparītasaññaṃ viparītasaññāya, na kevalāya
dukkhasamphassesuyeva kāmesu sukhamiti paccalatthuṃ. sukhavedanāya sukhāti
viparītasaññaṁ paccalatthuṁ. pavattasaññī.
Suppose there was a person affected by 215. Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto Asucitarāni cevātiādīsu tānīti kuṭṭhasarīre vaṇamukhāni.
leprosy, with sores and blisters on their kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno pakatiyāva tāni asucīni ca asucīnīti asubhāni.
limbs. Being devoured by worms, aṅgārakāsuyā kāyaṁ paritāpeti. duggandhāni ca pūtīni ca, idāni duggandhānīti vissagandhāni.
scratching with their nails at the opening Yathā yathā kho, māgaṇḍiya, asu kuṭṭhī puriso arugatto pana asucitarāni ceva pūtīnīti kuṇapabhūtāni.
of their wounds, they’re cauterizing their pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni duggandhatarāni ca pūtitarāni idānīti etarahi.
body over a pit of glowing coals. vippatacchamāno aṅgārakāsuyā kāyaṁ paritāpeti tathā tathāssa ca honti. Nakhehi
The more they scratch their wounds and tāni vaṇamukhāni asucitarāni ceva honti duggandhatarāni ca Kācīti tassa hi paritāpentassa ca vippatacchanaaggiparitāpanehi
cauterize their body, the more their pūtikatarāni ca, hoti ceva kāci sātamattā assādamattā— kaṇḍūvantassa ca pāṇakā anto atinippīḷanakāle pāṇakā…pe…
wounds become foul, stinking, and yadidaṁ vaṇamukhānaṁ kaṇḍūvanahetu; pavisanti, paggharanti, tena vedanā tanukā
infected. But still, they derive a degree duṭṭhalohitaduṭṭhapubbā hoti.
of pleasure and gratification from the paggharanti. Evamassa kāci evanti vuttanayena vedanāya
itchiness of their wounds. assādamattā hoti. tanukabhāvato.
In the same way, I see other sentient beings who are not free from sensual evameva kho, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena ca
pleasures being consumed by craving for sensual pleasures, burning with pariḍayhamānā kāme paṭisevanti.
passion for sensual pleasures, indulging in sensual pleasures. Yathā yathā kho, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena ca
The more they indulge in sensual pleasures, the more their craving for sensual pariḍayhamānā kāme paṭisevanti tathā tathā tesaṁ tesaṁ sattānaṁ kāmataṇhā ceva pavaḍḍhati,
pleasures grows, and the more they burn with passion for sensual pleasures. But kāmapariḷāhena ca pariḍayhanti, hoti ceva sātamattā assādamattā—yadidaṁ pañcakāmaguṇe
still, they derive a degree of pleasure and gratification from the five kinds of paṭicca.
sensual stimulation. Taṁ kiṁ maññasi, māgaṇḍiya, api nu te diṭṭho vā suto vā rājā vā rājamahāmatto vā pañcahi
What do you think, Māgaṇḍiya? Have you seen or heard of a king or a royal kāmaguṇehi samappito samaṅgībhūto paricārayamāno kāmataṇhaṁ appahāya kāmapariḷāhaṁ
minister of the past, future, or present, amusing themselves supplied and appaṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto vihāsi vā viharati vā viharissati vā”ti? “No
provided with the five kinds of sensual stimulation, who—without giving up hidaṁ, bho gotama”.
craving for sensual pleasures and dispelling passion for sensual pleasures—lives “Sādhu, māgaṇḍiya. Mayāpi kho etaṁ, māgaṇḍiya, neva diṭṭhaṁ na sutaṁ rājā vā rājamahāmatto
rid of thirst, their mind peaceful inside?” “No, Master Gotama.” vā pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno kāmataṇhaṁ appahāya
“Good, Māgaṇḍiya. Neither have I. On the contrary, all the ascetics or brahmins kāmapariḷāhaṁ appaṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto vihāsi vā viharati vā
of the past, future, or present who live rid of thirst, their minds peaceful inside, viharissati vā. Atha kho, māgaṇḍiya, ye hi keci samaṇā vā brāhmaṇā vā vigatapipāsā ajjhattaṁ
do so after truly understanding the origin, ending, gratification, drawback, and vūpasantacittā vihāsuṁ vā viharanti vā viharissanti vā sabbe te kāmānaṁyeva samudayañca
escape of sensual pleasures, and after giving up craving and dispelling passion atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā kāmataṇhaṁ pahāya
for sensual pleasures.” kāmapariḷāhaṁ paṭivinodetvā vigatapipāsā ajjhattaṁ vūpasantacittā vihāsuṁ vā viharanti vā
viharissanti vā”ti.
Then on that occasion the Atha kho bhagavā tāyaṁ Ārogyaparamāti gāthāya ye keci dhanalābhā Ārogyabhāve dhanalābhādilābhuppattito, asati ca ārogye
Buddha expressed this heartfelt velāyaṁ imaṁ udānaṁ udānesi: vā yasalābhā vā puttalābhā vā atthi, ārogyaṃ lābhassa niratthakabhāvato,
sentiment: “Ārogyaparamā lābhā, tesaṃ paramaṃ uttamaṃ, natthi tato diṭṭhadhammikādisabbasampattīnaṃ lābhassa nimittabhāvato ca
“Health is the ultimate blessing; nibbānaṁ paramaṁ sukhaṁ; uttaritaro lābhoti, ārogyaparamā lābhā. ārogyaparamā lābhā. Nibbāne sukhuppattito, asati ca
extinguishment, the ultimate Aṭṭhaṅgiko ca maggānaṁ, Yaṃkiñci jhānasukhaṃ vā maggasukhaṃ vā nibbānādhigame tādisassa sukhassa anupalabbhanato,
happiness. khemaṁ amatagāminan”ti. phalasukhaṃ vā atthi, nibbānaṃ tattha sabbasaṅkhatavivittattā ca sabbaso ca saṃsāradukkhābhāvato,
Of paths, the ultimate is paramaṃ, natthi tato uttaritaraṃ sukhanti adhigate ca tasmiṃ sakalavaṭṭadukkhābhāvato ca nibbānaṃ
eightfold— 216. Evaṁ vutte, māgaṇḍiyo nibbānaṃ paramaṃ sukhaṃ. paramaṃ sukhaṃ.
it’s safe, and leads to the paribbājako bhagavantaṁ Aṭṭhaṅgiko maggānanti Pubbabhāgamaggānanti kāyānupassanādibhedabhinnānaṃ
deathless.” etadavoca: pubbabhāgamaggānaṃ ariyamaggassa pubbabhāgiyānaṃ maggānaṃ. Tesañca
When he said this, Māgaṇḍiya “acchariyaṁ, bho gotama, pubbabhāgagamaneneva amatagāmīnaṃ amatagāmitā nāma tanninnatāvaseneva sacchikiriyāvasenāti āha
said to him, abbhutaṁ, bho gotama. aṭṭhaṅgiko khemo, natthi tato khemataro añño “Pubbabhāgagamaneneva amatagāmina”nti. aṭṭhaṅgiko
“It’s incredible, Master Gotama, Yāva subhāsitañcidaṁ bhotā maggo. Atha vā khemaṃ amatagāminanti ariyamaggo khemo sabbaparissayasamugghātanena
it’s amazing! gotamena: ettha khemantipi amatantipi nibbānasseva anupaddutattā, taṃsamaṅgīnaṃ sabbaso anupaddutattā
How well said this was by ‘ārogyaparamā lābhā, nibbānaṁ nāmaṃ. Yāvatā puthusamaṇabrāhmaṇā taṃsamaṅgīnaṃ sabbaso anupaddavahetuto ca. laddhivasena
Master Gotama! paramaṁ sukhan’ti. parappavādā khemagāmino ca amatagāmino gahitāti sassatavādādīhi kevalaṃ tesaṃ laddhivasena tathā
‘Health is the ultimate blessing; cāti laddhivasena gahitā, sabbesaṃ tesaṃ gahitā. khemaamatagāminanti iminā hi
extinguishment, the ultimate khemaamatagāmīnaṃ maggānaṃ aṭṭhaṅgiko “Khemaṃamatagāmina”nti vibhattialopena niddeso, attho pana
happiness.’ paramo uttamoti ayamettha attho. vibhattilopena daṭṭhabboti dasseti.
I’ve also heard that wanderers of the past, the teachers of Mayāpi kho etaṁ, bho gotama, sutaṁ pubbakānaṁ paribbājakānaṁ Ācariyapācariyānanti ācariyānañceva
teachers, said: ācariyapācariyānaṁ bhāsamānānaṁ: ācariyācariyānañca.
‘Health is the ultimate blessing; extinguishment, the ultimate ‘ārogyaparamā lābhā, nibbānaṁ paramaṁ sukhan’ti; Sametīti ekanāḷiyā mitaṃ viya ekatulāya
happiness.’ tayidaṁ, bho gotama, sametī”ti. tulitaṃ viya sadisaṃ hoti ninnānākaraṇaṃ.
And it agrees, Master Gotama.” “Yaṁ pana te etaṁ, māgaṇḍiya, sutaṁ pubbakānaṁ paribbājakānaṁ Anomajjatīti pāṇiṃ heṭṭhā otārento
“But Māgaṇḍiya, when you heard that wanderers of the past ācariyapācariyānaṁ bhāsamānānaṁ: majjati – ‘‘idaṃ taṃ, bho gotama,
said this, ‘ārogyaparamā lābhā, nibbānaṁ paramaṁ sukhan’ti, katamaṁ taṁ ārogyaṃ, idaṃ taṃ nibbāna’’nti kālena
what is that health? And what is that extinguishment?” ārogyaṁ, katamaṁ taṁ nibbānan”ti? sīsaṃ kālena uraṃ parimajjanto evamāha.
When he said this, Māgaṇḍiya stroked his own limbs with his Evaṁ vutte, māgaṇḍiyo paribbājako sakāneva sudaṁ gattāni pāṇinā
hands, saying: anomajjati: T: Anomajjatīti anu anu omajjati.
“This is that health, Master Gotama, this is that extinguishment! “idantaṁ, bho gotama, ārogyaṁ, idantaṁ nibbānaṁ. Aparāparaṃ hatthaṃ heṭṭhā otārento
For I am now healthy and happy, and have no afflictions.” Ahañhi, bho gotama, etarahi arogo sukhī, na maṁ kiñci ābādhatī”ti. majjati

“Māgaṇḍiya, suppose a person was born blind. 217. “Seyyathāpi, māgaṇḍiya, jaccandho puriso;
They couldn’t see sights that are dark or bright, or blue, yellow, red, or magenta. They so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni
couldn’t see even and uneven ground, or the stars, or the moon and sun. rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya
They might hear a sighted person saying: samavisamaṁ, na passeyya tārakarūpāni, na passeyya candimasūriye.
So suṇeyya cakkhumato bhāsamānassa:
‘White cloth is really nice, it’s attractive, stainless, ‘chekaṁ vata, bho, odātaṁ vatthaṁ abhirūpaṁ chekanti sampannaṃ. chekanti ghanabhāvena vītaṃ.
and clean.’ nimmalaṁ sucī’ti. sāhuḷicīrenāti kāḷakehi Ghanamaṭṭhabhāvena sundaraṃ
They’d go in search of white cloth. So odātapariyesanaṁ careyya. eḷakalomehi katathūlacīrena. hotīti āha “Sampanna”nti.
But someone would cheat them with a dirty, soiled Tamenaṁ aññataro puriso telamalikatena Saṅkāracoḷakenātipi vadanti. Sādhūhi paramappicchasantuṭṭhehi
garment, saying: sāhuḷicīrena vañceyya: vācaṃ nicchāreyyāti kālena lāto gahitoti sāhuḷi.
‘Sir, here is a white cloth for you, it’s attractive, ‘idaṁ te, ambho purisa, odātaṁ vatthaṁ abhirūpaṁ dasāya kālena ante kālena Saṅkāracoḷakaṃ niccakāḷakaṃ.
stainless, and clean.’ nimmalaṁ sucī’ti. majjhe parimajjanto
They’d take it and put it on, expressing their gladness: So taṁ paṭiggaṇheyya, paṭiggahetvā pārupeyya, nicchāreyya, vadeyyāti attho.
pārupetvā attamano attamana vācaṁ nicchāreyya:

‘White cloth is really nice, it’s attractive, stainless, and clean.’ ‘chekaṁ vata, bho, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti.
What do you think, Māgaṇḍiya? Taṁ kiṁ maññasi, māgaṇḍiya,
Did that person blind from birth do this knowing and seeing, api nu so jaccandho puriso jānanto passanto amuṁ telamalikataṁ sāhuḷicīraṁ paṭiggaṇheyya, paṭiggahetvā
or out of faith in the sighted person?” pārupeyya, pārupetvā attamano attamanavācaṁ nicchāreyya:
“They did so not knowing or seeing, ‘chekaṁ vata, bho, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti udāhu cakkhumato saddhāyā”ti?
but out of faith in the sighted person.” “Ajānanto hi, bho gotama, apassanto so jaccandho puriso amuṁ telamalikataṁ sāhuḷicīraṁ paṭiggaṇheyya,
“In the same way, the wanderers who follow other paths are blind and paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṁ nicchāreyya:
sightless. Not knowing health and not seeing extinguishment, they still ‘chekaṁ vata, bho, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti, cakkhumato saddhāyā”ti.
recite this verse: “Evameva kho, māgaṇḍiya, aññatitthiyā paribbājakā andhā acakkhukā ajānantā ārogyaṁ, apassantā
‘Health is the ultimate blessing; extinguishment, the ultimate happiness.’ nibbānaṁ, atha ca panimaṁ gāthaṁ bhāsanti:
‘ārogyaparamā lābhā, nibbānaṁ paramaṁ sukhan’ti.
For this verse was recited by Pubbakehesā, māgaṇḍiya, arahantehi pubbakehesāti pubbakehi esā. The full verse had been recited by
the perfected ones, fully sammāsambuddhehi gāthā bhāsitā: Vipassīpi hi bhagavā…pe… kassapopi bhagavā the previous Buddhas seated in the
awakened Buddhas of the ‘Ārogyaparamā lābhā, catuparisamajjhe nisinno imaṃ gāthaṃ abhāsi, midst of their fourfold assemblies.
past: nibbānaṁ paramaṁ sukhaṁ; “Atthanissitagāthā”ti mahājano uggaṇhi. Satthari The multitude learned it as “a verse
‘Health is the ultimate Aṭṭhaṅgiko ca maggānaṁ, parinibbute aparabhāge paribbājakānaṃ antaraṃ concerned with the good.” After the
blessing; khemaṁ amatagāminan’ti. paviṭṭhā. Te potthakagataṃ katvā padadvayameva last Buddha passed away, it spread
extinguishment, the ultimate rakkhituṃ sakkhiṃsu. among the wanderers, who were
happiness. able to preserve only the first two
Of paths, the ultimate is lines in their books.
eightfold—
it’s safe, and leads to the
deathless.'
These days it has gradually 218. Sā etarahi anupubbena puthujjanagāthā. Tenāha – sā etarahi anupubbena puthujjanagāthāti.
become a verse used by
ordinary people.
But Māgaṇḍiya, this body is a disease, a boil, a Ayaṁ kho pana, māgaṇḍiya, kāyo rogabhūto gaṇḍabhūto A: Rogova bhūtoti rogabhūto. Sesapadesupi eseva nayo.
dart, a misery, an affliction. Yet you say of this sallabhūto aghabhūto ābādhabhūto, so tvaṁ imaṁ kāyaṁ ariyaṃ cakkhunti parisuddhaṃ vipassanāñāṇañceva
body: rogabhūtaṁ gaṇḍabhūtaṁ sallabhūtaṁ aghabhūtaṁ maggañāṇañca.
‘This is that health, this is that extinguishment!’ ābādhabhūtaṁ: pahotīti samattho.
Māgaṇḍiya, you don’t have the noble vision by ‘idantaṁ, bho gotama, ārogyaṁ, idantaṁ nibbānan’ti vadesi.
which you might know health and see Tañhi te, māgaṇḍiya, ariyaṁ cakkhuṁ natthi yena tvaṁ ariyena T: Tattha tattha rujanaṭṭhena vibādhanaṭṭhena rogova bhūto.
extinguishment.” cakkhunā ārogyaṁ jāneyyāsi, nibbānaṁ passeyyāsī”ti. Vipassanāñāṇenapi sikhāppattena ārogyaṃ ekadesena passati,
“I am quite confident that Master Gotama “Evaṁ pasanno ahaṁ bhoto gotamassa. nibbānañca vaṭṭapaṭipakkhatoti āha
is capable of teaching me so that I can know Pahoti me bhavaṁ gotamo tathā dhammaṁ desetuṁ yathāhaṁ “Vipassanāñāṇañcevā”ti.
health and see extinguishment.” ārogyaṁ jāneyyaṁ, nibbānaṁ passeyyan”ti.
“Māgaṇḍiya, suppose a person was born blind. 219. “Seyyathāpi, māgaṇḍiya, jaccandho puriso; so na passeyya kaṇhasukkāni rūpāni, na
They couldn’t see sights that are dark or bright, or blue, yellow, red, or magenta. passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na
They couldn’t see even and uneven ground, or the stars, or the moon and sun. Their passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṁ, na passeyya tārakarūpāni, na
friends and colleagues, relatives and kin would get a field surgeon to treat them. passeyya candimasūriye. Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ.
The field surgeon would make Tassa so bhisakko sallakatto bhesajjaṁ bhesajjaṃ kareyyāti uddhaṃvirecanaṃ antarāti paṭhamuppatti jarāmaraṇānaṃ
medicine for them, kareyya. adhovirecanaṃ añjanañcāti bhesajjaṃ kareyya vemajjhe.
but when they used it their eyes were So taṁ bhesajjaṁ āgamma na cakkhūni na cakkhūni uppādeyyāti yassa hi antarā upahatoti pittasemhādidosehi
not cured and they still could not see uppādeyya, na cakkhūni visodheyya. pittasemhādipaliveṭhena cakkhupasādo upahato hoti, dūsitabhāvena kathito. Pittādidose pana
clearly. Taṁ kiṁ maññasi, māgaṇḍiya, so chekaṃ vejjaṃ āgamma sappāyabhesajjaṃ sevanto bhesajjasevanāya nivattento upahataṃ
What do you think, Māgaṇḍiya? nanu so vejjo yāvadeva kilamathassa cakkhūni uppādeti nāma. paṭipākatikaṃ karonto cakkhūni
Wouldn’t that doctor just get weary and vighātassa bhāgī assā”ti? “Evaṁ, bho Jaccandhassa pana mātukucchiyaṃyeva vinaṭṭhāni, uppādeti nāma.
frustrated?” “Yes, Master Gotama.” gotama”. tasmā so na labhati. Tena vuttaṃ “Na cakkhūni Vinaṭṭhānīti anuppattidhammataṃ
uppādeyyā”ti. āpannāni.
“In the same way, suppose I were to teach you the Dhamma, saying: “Evameva kho, māgaṇḍiya, ahañce te dhammaṁ deseyyaṁ:
‘This is that health, this is that extinguishment.’ But you might not know ‘idantaṁ ārogyaṁ, idantaṁ nibbānan’ti, so tvaṁ ārogyaṁ na jāneyyāsi, nibbānaṁ na passeyyāsi.
health or see extinguishment, So mamassa kilamatho, sā mamassa vihesā”ti.
which would be wearying and troublesome for me.” “Evaṁ pasanno ahaṁ bhoto gotamassa.
“I am quite confident that Master Gotama Pahoti me bhavaṁ gotamo tathā dhammaṁ desetuṁ yathāhaṁ ārogyaṁ jāneyyaṁ, nibbānaṁ
is capable of teaching me so that I can know health and see extinguishment.” passeyyan”ti.
“Māgaṇḍiya, suppose a person was born blind. 220. “Seyyathāpi, māgaṇḍiya, jaccandho puriso; Dutiyavāre jaccandhoti jātakālato paṭṭhāya pittādipaliveṭhena andho.
They couldn’t see sights that are dark or bright, or blue, yellow, red, or magenta. They so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni
couldn’t see even and uneven ground, or the stars, or the moon and sun. rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya
They might hear a sighted person saying: ‘White cloth is really nice, it’s attractive, samavisamaṁ, na passeyya tārakarūpāni, na passeyya candimasūriye.
stainless, and clean.’ So suṇeyya cakkhumato bhāsamānassa: ‘chekaṁ vata, bho, odātaṁ vatthaṁ abhirūpaṁ
They’d go in search of white cloth. But someone would cheat them with a dirty, nimmalaṁ sucī’ti.
soiled garment, saying: So odātapariyesanaṁ careyya. Tamenaṁ aññataro puriso telamalikatena sāhuḷicīrena
‘Sir, here is a white cloth for you, it’s attractive, stainless, and clean.’ They’d take it vañceyya: ‘idaṁ te, ambho purisa, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti.
and put it on. So taṁ paṭiggaṇheyya, paṭiggahetvā pārupeyya.
Their friends and colleagues, relatives and kin would get a field surgeon to treat them. Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ.
The field surgeon would make medicine for them: Tassa so bhisakko sallakatto bhesajjaṁ kareyya—
emetics, purgatives, ointment, counter-ointment, or nasal treatment. uddhaṁvirecanaṁ adhovirecanaṁ añjanaṁ paccañjanaṁ natthukammaṁ.
And when they used it their eyes would be cured so that they could see clearly. So taṁ bhesajjaṁ āgamma cakkhūni uppādeyya, cakkhūni visodheyya.
As soon as their eyes were cured they’d lose all desire Tassa saha cakkhuppādā yo amusmiṁ telamalikate amusminti tasmiṃ pubbe vutte.
for that dirty, soiled garment. sāhuḷicīre chandarāgo so pahīyetha. amittatopi daheyyāti amitto me ayanti evaṃ amittato ṭhapeyya.
Then they would consider that person to be no friend, Tañca naṁ purisaṁ amittatopi daheyya, paccatthikatopi Dutiyapadepi eseva nayo.
but an enemy, and might even think of murdering them: daheyya, api ca jīvitā voropetabbaṁ maññeyya: T: pubbe vutte sāhuḷiyacīre
‘For such a long time I’ve been cheated, tricked, and deceived by that person with this ‘dīgharattaṁ vata, bho, ahaṁ iminā purisena telamalikatena sāhuḷicīrena nikato vañcito
dirty, soiled garment when he said, paluddho—
“Sir, here is a white cloth for you, it’s attractive, stainless, and clean.”’ idaṁ te, ambho purisa, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti.
In the same way, Māgaṇḍiya, suppose I were to teach you the Dhamma, saying: Evameva kho, māgaṇḍiya, ahañce te dhammaṁ deseyyaṁ:
‘This is that health, this is that extinguishment.’ ‘idantaṁ ārogyaṁ, idantaṁ nibbānan’ti.
You might know health and see extinguishment. So tvaṁ ārogyaṁ jāneyyāsi, nibbānaṁ passeyyāsi.
And as soon as your vision arises you might give up desire for the five grasping Tassa te saha cakkhuppādā yo pañcasupādānakkhandhesu chandarāgo so pahīyetha;
aggregates. And you might even think: api ca te evamassa:
‘For such a long time I’ve been cheated, ‘dīgharattaṁ vata bho ahaṁ iminā iminā cittenāti vaṭṭe anugatacittena.. vaṭṭe anugatacittenāti anamatagge saṃsāravaṭṭe
tricked, and deceived by this mind. cittena nikato vañcito paluddho. anādīnavadassitāya anugāmicittena.
For what I have been grasping is only form, feeling, perception, Ahañhi rūpaṁyeva upādiyamāno upādiyiṁ, vedanaṁyeva upādiyamāno upādiyiṁ, saññaṁyeva upādiyamāno
choices, and consciousness. upādiyiṁ, saṅkhāreyeva upādiyamāno upādiyiṁ, viññāṇaṁyeva upādiyamāno upādiyiṁ.
My grasping is a condition for continued existence. Continued existence Tassa me upādānapaccayā bhavo, bhavapaccayā tassa me upādānapaccayāti ekasandhi
is a condition for rebirth. Rebirth is a condition for old age and death, jāti, jātipaccayā jarāmaraṇaṁ dvisaṅkhepo paccayākāro kathito, vaṭṭaṃ
sorrow, lamentation, pain, sadness, and distress to come to be. sokaparidevadukkhadomanassupāyāsā sambhavanti; vibhāvitaṃ
That is how this entire mass of suffering originates.’” evametassa kevalassa dukkhakkhandhassa samudayo hotī’”ti.
“I am quite confident that Master Gotama “Evaṁ pasanno ahaṁ bhoto gotamassa.
is capable of teaching me so that I can rise from this seat cured of Pahoti me bhavaṁ gotamo tathā dhammaṁ desetuṁ yathāhaṁ imamhā āsanā anandho vuṭṭhaheyyan”ti.
blindness.”
221. “Tena hi tvaṁ, māgaṇḍiya, sappurise bhajeyyāsi.
“Well then, Māgaṇḍiya, you should associate with good people. Yato kho tvaṁ, māgaṇḍiya, sappurise bhajissasi tato tvaṁ, māgaṇḍiya, saddhammaṁ sossasi;
When you associate with good people, you will hear the true teaching. yato kho tvaṁ, māgaṇḍiya, saddhammaṁ sossasi tato tvaṁ, māgaṇḍiya, dhammānudhammaṁ
When you hear the true teaching, you’ll practice in line with the teaching. paṭipajjissasi;
When you practice in line with the teaching, yato kho tvaṁ, māgaṇḍiya, dhammānudhammaṁ dhammānudhammanti dhammassāti nibbānassa.
you’ll know and see for yourself: paṭipajjissasi tato tvaṁ, māgaṇḍiya, sāmaṁyeva dhammassa anudhammaṃ anudhammanti anurūpaṃ
‘These are diseases, boils, and darts. ñassasi, sāmaṁ dakkhissasi— anucchavikaṃ paṭipadaṃ. niyyānadhammaṃ.
And here is where diseases, boils, and darts ime rogā gaṇḍā sallā; ime rogā gaṇḍā sallāti Tenāha “Anucchavikaṃ paṭipada”nti.
cease without anything left over.’ idha rogā gaṇḍā sallā aparisesā nirujjhanti. pañcakkhandhe dasseti. pañcakkhandheti
When my grasping ceases, continued existence Tassa me upādānanirodhā bhavanirodho, upādānanirodhāti vivaṭṭaṃ pañcupādānakkhandhe dasseti.
ceases. When continued existence ceases, rebirth bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ dassento āha. “Dīgharattaṃ vata, bho”tiādinā pāḷiyaṃ
ceases. When rebirth ceases, old age and death, sokaparidevadukkhadomanassupāyāsā nirujjhanti; Sesaṃ sabbattha vivaṭṭaṃ dassitaṃ.
sorrow, lamentation, pain, sadness, and distress uttānamevāti. Tenāha “Upādānanirodhāti vivaṭṭaṃ
cease. dassento”ti.
Sesaṃ suviññeyyameva.
That is how this entire mass of suffering ceases.” evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
When he said this, Māgaṇḍiya said to him, Evaṁ vutte, māgaṇḍiyo paribbājako bhagavantaṁ etadavoca:
“Excellent, Master Gotama! Excellent! “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.
As if he were righting the overturned, or revealing the hidden, or pointing out the path to Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya,
the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto
Master Gotama has made the teaching clear in many ways. rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito.
I go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
Sir, may I receive the going forth, the ordination in the Buddha’s presence?” Labheyyāhaṁ bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti.
“Māgaṇḍiya, if someone formerly ordained in another sect wishes to take the going forth, “Yo kho, māgaṇḍiya, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ,
the ordination in this teaching and training, they must spend four months on probation. ākaṅkhati upasampadaṁ, so cattāro māse parivasati; catunnaṁ māsānaṁ accayena
When four months have passed, if the mendicants are satisfied, they’ll give the going āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya.
forth, the ordination into monkhood. Api ca mettha puggalavemattatā viditā”ti.
However, I have recognized individual differences in this matter.” “Sace, bhante, aññatitthiyapubbā imasmiṁ dhammavinaye ākaṅkhantā pabbajjaṁ,
“Sir, if four months probation are required in such a case, I’ll spend four years on ākaṅkhantā upasampadaṁ cattāro māse parivasanti, catunnaṁ māsānaṁ accayena
probation. When four years have passed, if the mendicants are satisfied, let them give me āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya; ahaṁ cattāri vassāni
the going forth, the ordination into monkhood.” parivasissāmi, catunnaṁ vassānaṁ accayena āraddhacittā bhikkhū pabbājentu,
And the wanderer Māgaṇḍiya received the going forth, the ordination in the Buddha’s upasampādentu bhikkhubhāvāyā”ti.
presence. Alattha kho māgaṇḍiyo paribbājako bhagavato santike pabbajjaṁ, alattha upasampadaṁ.
Not long after his ordination, Venerable Māgaṇḍiya, living alone, withdrawn, diligent, Acirūpasampanno kho panāyasmā māgaṇḍiyo eko vūpakaṭṭho appamatto ātāpī pahitatto
keen, and resolute, realized the supreme culmination of the spiritual path in this very life. viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ
He lived having achieved with his own insight the goal for which gentlemen rightly go pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā
forth from the lay life to homelessness. sacchikatvā upasampajja vihāsi.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi.
be done has been done; there is no return to any state of existence.” Aññataro kho panāyasmā māgaṇḍiyo arahataṁ ahosīti.
And Venerable Māgaṇḍiya became one of the perfected.