1 Thus was heard by me. At one time the Auspicious One dwelled among the Kurus at a market town of the Kurus named Kammassadamma in a brahmin of the bharadvaja clan's grass hut where fire is kept. Then in the morning time, the Auspicious One, having dressed, having taken bowl and robes, entered Kammassadamma for alms food. Having wandered in Kammassadamma for alms food, after his meal, having gone back after alms gathering, he stopped by a certain jungle thicket for the daytime abiding. Having plunged into that jungle thicket, he sat down at a certain root of a tree for the daytime abiding.

2 Now Magandiya, the wanderer, who was walking and wandering about, walking along back and forth, stopped by the brahmin of the bharadvaja clan's grass hut where fire is kept. Magandiya, the wanderer, saw the brahmin of the bharadvaja clan's grass hut where fire is kept prepared. Having seen, he said this to the brahmin of the bharadvaja clan: “For whom is this master Bharadvaja's grass hut where fire is keptprepared. It causes me to think about a form of samana's bed.

3 “Master Magandiya, there is the samana Gotama, son of the Sakyans, who has gone forth from the Sakyan clan. Now a good reputation has been spread about that Auspicious Gotama thus: “Truly is he the Auspicious One, the Arahant, rightly self-awakened, excelling in knowledge and conduct, well-farer, knower of worlds, incomparable charioteer of tamed persons, teacher of devas and humans, awakened, auspicious.” The bed has been prepared for that master Gotama.” “It is an ill-sight indeed, master Bharadvaja, we who see the sight of the bed of that master Gotama, the destroyer of beings.” “Guard that speech Magandiya. Guard that speech Magandiya. Indeed many of master Gotama's wise Khattiyas, wise Brahmans too, wise heads of household too, wise samanas too, having gained the higher faith, are trained in the noble know-how, in the Dhamma that is wholesome.” “O Bharadvaja, even if we were to see that Auspicious Gotama face to face, we would say in his face too, “the samana Gotama is a destroyer of beings.” What is the reason for that? Because it is so, as handed down in our scriptures.” “If it is not troublesome for master Magandiya, may I announce this to the samana Gotama?” “Be at ease, master Bharadvaja, you may say to him just what is said.”

4 With the purified divine ear element which surpasses that of humans, the Auspicious One heard this friendly conversation between the brahmin of the bharadvaja clan and Magandiya the wanderer. Then in the evening time, [having] emerged from seclusion, the Auspicious One went to the brahmin of the bharadvaja clan's grass hut where fire is kept. Upon arrival, he sat down on the prepared [bed] made of grass. So then, the brahmin of the bharadvaja clan went to the Auspicious One. Upon arrival, he exchanged friendly greetings with the Auspicious One. Having exchanged friendly greetings and cordial talk, he sat down to one side. Having sat down to one side, the Auspicious One said this to the brahmin of the bharadvaja clan: “Now for you, O bhāradvāja, was there any friendly conversation with Magandiya, the wanderer, regarding just this [bed] made of grass?” When thus was said, the brahmin of the bharadvaja clan, moved by fear, with hairs standing on end, said this to the Auspicious One: “We ever so desired to inform just this to master Gotama, but now the good Gotama has just declared the yet-to-be-declared.” But this talk between the Auspicious One and the brahmin of the bharadvaja clan was left unfinished [for] then, Magandiya, the wanderer, who was walking and wandering about, walking along back and forth, stopped by the brahmin of the bharadvaja clan's grass hut where fire is kept. Upon arrival, he exchanged friendly greetings with the Auspicious One. Having exchanged friendly greetings and cordial talk, he sat down to one side. Having sat down to one side, the Auspicious One said this to Magandiya, the wanderer: That eye, O Magandiya, which enjoys forms, delights in forms, rejoices in forms, has been tamed for the Tathagata, protected, guarded, restrained, and he teaches the Dhamma for their restraint. For you, O māgandiya, was it with reference to this that this was said: “The samana Gotama is a destroyer of beings.” It was with reference to just this, master Gotama, that this was said: “The samana Gotama is a destroyer of beings.” “What is the reason for that? Because it is so, as handed down in our scriptures.”

5 That ear, O Magandiya, which enjoys sounds, delights in sounds, rejoices in sounds, has been tamed for the Tathagata, protected, guarded, restrained, and he teaches the Dhamma for their restraint. For you, O māgandiya, was it with reference to this that this was said: “The samana Gotama is a destroyer of beings.” It was with reference to just this, master Gotama, that this was said: “The samana Gotama is a destroyer of beings.” “What is the reason for that? Because it is so, as handed down in our scriptures.”

6 That nose, O Magandiya, which enjoys aromas, delights in aromas, rejoices in aromas, has been tamed for the Tathagata, protected, guarded, restrained, and he teaches the Dhamma for their restraint. For you, O māgandiya, was it with reference to this that this was said: “The samana Gotama is a destroyer of beings.” It was with reference to just this, master Gotama, that this was said: “The samana Gotama is a destroyer of beings.” “What is the reason for that? Because it is so, as handed down in our scriptures.”

7 That tongue, O Magandiya, which enjoys flavors, delights in flavors, rejoices in flavors, has been tamed for the Tathagata, protected, guarded, restrained, and he teaches the Dhamma for their restraint. For you, O māgandiya, was it with reference to this that this was said: “The samana Gotama is a destroyer of beings.” It was with reference to just this, master Gotama, that this was said: “The samana Gotama is a destroyer of beings.” “What is the reason for that? Because it is so, as handed down in our scriptures.”

8 That body, O Magandiya, which enjoys tangibles, delights in tangibles, rejoices in tangibles, has been tamed for the Tathagata, protected, guarded, restrained, and he teaches the Dhamma for their restraint. For you, O māgandiya, was it with reference to this that this was said: “The samana Gotama is a destroyer of beings.” It was with reference to just this, master Gotama, that this was said: “The samana Gotama is a destroyer of beings.” “What is the reason for that? Because it is so, as handed down in our scriptures.”

9 That mind, O Magandiya, which enjoys dhammas, delights in dhammas, rejoices in dhammas, has been tamed for the Tathagata, protected, guarded, restrained, and he teaches the Dhamma for their restraint. For you, O māgandiya, was it with reference to this that this was said: “The samana Gotama is a destroyer of beings.” It was with reference to just this, master Gotama, that this was said: “The samana Gotama is a destroyer of beings.” “What is the reason for that? Because it is so, as handed down in our scriptures.”

10 So what do you think, O Magandiya? Here, a certain one might have previously caused to amuse himself with forms cognizable by the eye that are agreeable, lovely, pleasing, endearing, connected with sensual desires, provocative of lust. He, on another occasion, having known as it has come to be just the arising, the disappearance, the gratification, the liability and the stepping out of forms, having abandoned lust for forms, having dispelled fever for forms, might abide rid of thirst, with a mind inwardly calmed. Now, O Magandiya, what might you say to him? Nothing, O master Gotama.

11 So what do you think, O Magandiya? Here, a certain one might have previously caused to amuse himself with sounds cognizable by the ear that are agreeable, lovely, pleasing, endearing, connected with sensual desires, provocative of lust. He, on another occasion, having known as it has come to be just the arising, the disappearance, the gratification, the liability and the stepping out of sounds, having abandoned lust for sounds, having dispelled fever for sounds, might abide rid of thirst, with a mind inwardly calmed. Now, O Magandiya, what might you say to him? Nothing, O master Gotama.

12 So what do you think, O Magandiya? Here, a certain one might have previously caused to amuse himself with aromas cognizable by the nose that are agreeable, lovely, pleasing, endearing, connected with sensual desires, provocative of lust. He, on another occasion, having known as it has come to be just the arising, the disappearance, the gratification, the liability and the stepping out of aromas, having abandoned lust for aromas, having dispelled fever for aromas, might abide rid of thirst, with a mind inwardly calmed. Now, O Magandiya, what might you say to him? Nothing, O master Gotama.

13 So what do you think, O Magandiya? Here, a certain one might have previously caused to amuse himself with flavors cognizable by the tongue that are agreeable, lovely, pleasing, endearing, connected with sensual desires, provocative of lust. He, on another occasion, having known as it has come to be just the arising, the disappearance, the gratification, the liability and the stepping out of flavors, having abandoned lust for flavors, having dispelled fever for flavors, might abide rid of thirst with a mind inwardly calmed. Now, O Magandiya, what might you say to him? Nothing, O master Gotama.

14 So what do you think, O Magandiya? Here, a certain one might have previously caused to amuse himself with tangibles cognizable by the body that are agreeable, lovely, pleasing, endearing, connected with sensual desires, provocative of lust. He, on another occasion, having known as it has come to be just the arising, the disappearance, the gratification, the liability and the stepping out of tangibles, having abandoned lust for tangibles, having dispelled fever for tangibles, might abide rid of thirst with a mind inwardly calmed. Now, O Magandiya, what might you say to him? Nothing, O master Gotama.

15 Yet formerly, O Magandiya, indeed when I was a householder, being furnished and endowed with the five cords of sensual pleasure, caused to amuse myself with forms cognizable by the eye that are agreeable, lovely, pleasing, endearing, connected with sensual desires, provocative of lust; with sounds cognizable by the ear that are agreeable, lovely, pleasing, endearing, connected with sensual desires, provocative of lust; with aromas cognizable by the nose that are agreeable, lovely, pleasing, endearing, connected with sensual desires, provocative of lust; with flavors cognizable by the tongue that are agreeable, lovely, pleasing, endearing, connected with sensual desires, provocative of lust; with tangibles cognizable by the body that are agreeable, lovely, pleasing, endearing, connected with sensual desires, provocative of lust. In reference to that, O Magandiya, there were three mansions for me: one for the rainy season, one for the cold season, one for the hot season. I, O Magandiya, spent the four months of the rains in that rainy season mansion, being served entirely by female musicians, and I did not decend to the lower mansion. On another occasion, having known as it has come to be, just the arising, the disappearance, the gratification, the liability and the stepping out of sensual pleasures, I abandoned lust for sensual pleasures, dispelled fever for sensual pleasures, I abide rid of thirst, with a mind inwardly calmed. I see other beings not rid of lust in sensual pleasures, being devoured by craving for sensual pleasures, burning with fever for sensual pleasures, endulging in sensual pleasures, [but] I do not envy them, nor do I find pleasure therein. What is the reason for that? Because, O Magandiya, that which is this delight just apart from sensual pleasures, apart from unwholesome dhammas which even surpasses the level of divine pleasures, having liking for that, delighting in that, I do not envy what is inferior, nor do I find pleasure therein.

16 “Just as, O Magandiya, a head of household or head of household's son, wealthy, having great riches, one endowed with great wealth indeed, being furnished and endowed with the five cords of sensual pleasure, might amuse himself with forms cognizable by the eye that are agreeable, lovely, pleasing, endearing, connected with sensual desires, provocative of lust; with sounds cognizable by the ear that are agreeable, lovely, pleasing, endearing, connected with sensual desires, provocative of lust; with aromas cognizable by the nose that are agreeable, lovely, pleasing, endearing, connected with sensual desires, provocative of lust; with flavors cognizable by the tongue that are agreeable, lovely, pleasing, endearing, connected with sensual desires, provocative of lust; with tangibles cognizable by the body that are agreeable, lovely, pleasing, endearing, connected with sensual desires, provocative of lust. Having conducted himself with good bodily conduct, having conducted himself with good verbal conduct, having conducted himself with good mental conduct, with the breakup of the body, after death, he might reappear in a good destination, the heavenly world in companionship with the devas of Tavatimsa. There in the Nandana grove surrounded by a multitude of nymphs, indeed being furnished and endowed with the five cords of divine sensual pleasure, might amuse himself. He might see a head of household or head of household's son being furnished and endowed with the five cords of sensual pleasure indeed amusing himself. So what do you think, O Magandiya, would the son of devas surrounded by a multitude of nymphs in the Nandana grove, amusing himself furnished and endowed with the five cords of divine sensual pleasure, long for the head of household or head of household's son amusing himself furnished and endowed with the five cords of human sensual pleasure, or might he be enticed by human sensual pleasures?” No master Gotama. What is the reason for that? “Master Gotama, divine sensual pleasures are more brilliant and more excellent than human sensual pleasures.”

17 In the same way, O Magandiya, formerly when I was a householder, being furnished and endowed with the five cords of sensual pleasure, caused to amuse myself with forms cognizable by the eye that are agreeable, lovely, pleasing, endearing, connected with sensual desires, provocative of lust; with sounds cognizable by the ear that are agreeable, lovely, pleasing, endearing, connected with sensual desires, provocative of lust; with aromas cognizable by the nose that are agreeable, lovely, pleasing, endearing, connected with sensual desires, provocative of lust; with flavors cognizable by the tongue that are agreeable, lovely, pleasing, endearing, connected with sensual desires, provocative of lust; with tangibles cognizable by the body that are agreeable, lovely, pleasing, endearing, connected with sensual desires, provocative of lust. In reference to that, O Magandiya, there were three mansions for me: one for the rainy season, one for the cold season, one for the hot season. I, O Magandiya, spent the four months of the rains in that rainy season mansion, being served entirely by female musicians, and I did not decend to the lower mansion. On another occasion, having known as it has come to be, just the arising, the disappearance, the gratification, the liability and the stepping out of sensual pleasures, I abandoned lust for sensual pleasures, dispelled fever for sensual pleasures, I abide rid of thirst, with a mind inwardly calmed. I see other beings not rid of lust in sensual pleasures, being devoured by craving for sensual pleasures, burning with fever for sensual pleasures, endulging in sensual pleasures, [but] I do not envy them, nor do I find pleasure therein. What is the reason for that? Because, O Magandiya, that which is this delight just apart from sensual pleasures, apart from unwholesome dhammas which even surpasses the level of divine pleasures, having liking for that, delighting in that, I do not envy what is inferior, nor do I find pleasure therein.

18 “Just as, O Magandiya, a man who is a leper with sores on his body, his decaying body being devoured by worms, scratching the surface of the wound with his nails, roasting his body over a red hot charcoal pit. For him, his friends and colleagues, blood relations, might hire a physician, a surgeon. That physician or surgeon might make medicine so that owing to that medicine he might be cured of his leprosy, become free from sickness, a happy one, independent, being his own master, able to go wherever he wishes. he might see another man who is a leper with sores on his body, his decaying body being devoured by worms, scratching the surface of the wound with his nails roasting his body over a red hot charcoal pit. So what do you think, O Magandiya? Might that man envy that leper's use of charcoal pit and medicine?” Indeed not, master Gotama. What is the reason for that? “Because, master Gotama, medicine is to be applied when there is sickness herein. Medicine is not to be applied when there is no sickness herein.”

19 In the same way, O Magandiya, formerly when I was a householder, being furnished and endowed with the five cords of sensual pleasure, caused to amuse myself with forms cognizable by the eye that are agreeable, lovely, pleasing, endearing, connected with sensual desires, provocative of lust; with sounds cognizable by the ear that are agreeable, lovely, pleasing, endearing, connected with sensual desires, provocative of lust; with aromas cognizable by the nose that are agreeable, lovely, pleasing, endearing, connected with sensual desires, provocative of lust; with flavors cognizable by the tongue that are agreeable, lovely, pleasing, endearing, connected with sensual desires, provocative of lust; with tangibles cognizable by the body that are agreeable, lovely, pleasing, endearing, connected with sensual desires, provocative of lust. In reference to that, O Magandiya, there were three mansions for me: one for the rainy season, one for the cold season, one for the hot season. I, O Magandiya, spent the four months of the rains in that rainy season mansion, being served entirely by female musicians, and I did not decend to the lower mansion. On another occasion, having known as it has come to be, just the arising, the disappearance, the gratification, the liability and the stepping out of sensual pleasures, I abandoned lust for sensual pleasures, dispelled fever for sensual pleasures, I abide rid of thirst, with a mind inwardly calmed. I see other beings not rid of lust in sensual pleasures, being devoured by craving for sensual pleasures, burning with fever for sensual pleasures, endulging in sensual pleasures, [but] I do not envy them, nor do I find pleasure therein. What is the reason for that? Because, O Magandiya, that which is this delight just apart from sensual pleasures, apart from unwholesome dhammas which even surpasses the level of divine pleasures, having liking for that, delighting in that, I do not envy what is inferior, nor do I find pleasure therein.

20 “Just as, O Magandiya, a man who is a leper with sores on his body, his decaying body being devoured by worms, scratching the surface of the wound with his nails, roasting his body over a red hot charcoal pit. For him, his friends and colleagues, blood relations, might hire a physician, a surgeon. That physician or surgeon might make medicine so that owing to that medicine he might be cured of his leprosy, become free from sickness, a happy one, independent, being his own master, able to go wherever he wishes. To him two strong men having seized him by different arms might drag him near a red hot charcoal pit. So what do you think, O Magandiya? Might that man only twist his body this way and that way?” Yes master Gotama. What is the reason for that? “Because, O master Gotama, contact with such fire is just painful, extremely hot and scorching.” “So what do you think, O Magandiya? Is it only now that contact with such fire is just painful, extremely hot and scorching or also formally, contact with such fire was just painful, extremely hot and scorching?” “Even now O master Gotama, contact with such fire is just painful, and extremely hot and scorching. Also formally, contact with such fire was just painful, extremely hot and scorching. But master Gotama, [when that man was] a leper with sores on his body, his decaying body being devoured by worms, scratching the surface of the wound with his nails, roasting his body over a red hot charcoal pit, with impaired faculties, developed a distorted perception of pleasure in the painful contact with fire.”

21 It is just so, O Magandiya, in the past too, sensual pleasures contact was truly painful, extremely hot and scorching, in the future too, sensual pleasures contact will be truly painful, extremely hot and scorching, at present too, sensual pleasures contact are truly painful, extremely hot and scorching, These beings, O Magandiya, not rid of lust in sensual pleasures, being devoured by craving for sensual pleasures, burning with fever for sensual pleasures, endulging in sensual pleasures, with impaired faculties, have developed a distorted perception of pleasure in the painful contact in sensual pleasure.”

22 “Just as, O Magandiya, a man who is a leper with sores on his body, his decaying body being devoured by worms, scratching the surface of the wound with his nails, roasting his body over a red hot charcoal pit. In whichever way a man who is a leper with sores on his body, his decaying body being devoured by worms, scratches the surface of the wound with his nails and roasts his body over a red hot charcoal pit, in consequence of that, the surface of his wounds become even more repulsive, become even more foul-smelling, become even more rotten. Yet there is just some measure of pleasure, some measure of enjoyment, namely, with scratching the surface of his wounds as cause.

23 It is just so, O Magandiya, [for] beings not rid of lust in sensual pleasures, being devoured by craving for sensual pleasures, burning with fever for sensual pleasures, endulging in sensual pleasures. In whichever way, O Magandiya, those beings not rid of lust in sensual pleasures, being devoured by craving for sensual pleasures, burning with fever for sensual pleasures, endulge in sensual pleasures, as a consequence of that, those beings craving for sensual pleasures only increase, their fever for sensual pleasures only increase. Yet there is just some measure of pleasure, some measure of enjoyment, namely, on account of the five cords of sensual pleasure.

24 “So what do you think Magandiya? Perhaps you have seen or heard of a king or royal minister who indeed causes to amuse himself furnished and endowed with the five cords of sensual pleasure, without having abandoned craving for sensual pleasure, without having dispelled fever for sensual pleasures, who has abided, or abides, or will abide rid of thirst, with a mind inwardly calmed.” Indeed not, master Gotama. Good māgandiya, I too, O Magandiya, have also not seen or not heard of a king or royal minister who indeed causes to amuse himself furnished and endowed with the five cords of sensual pleasure, without having abandoned craving for sensual pleasure, without having dispelled fever for sensual pleasures, who has abided, or abides, or will abide rid of thirst, with a mind inwardly calmed.” “Now, O Magandiya, indeed any samana or brahmana who abided rid of thirst, with a mind inwardly calmed, or is abiding, or will abide, all those having known as it has come to be just the arising, the disappearance, the gratification, the liability and the stepping out of sensual pleasures, abandoned lust for sensual pleasures, dispelled fever for sensual pleasures, they abided rid of thirst, with a mind inwardly calmed, or are abiding, or will abide.”

25 So then, the Auspicious One at that time uttered this inspired utterance:

“Freedom from [all] diseases is the highest gain,
nibbana, the highest pleasure; and of paths, the eight-factored,
leads safely to the deathless.”

26 When thus was said, Magandiya, the wanderer said this to the Auspicious One: “Marvellous, master Gotama. Unprecedented master Gotama, the extent to which this is well-stated by the venerable Gotama:

“Freedom from [all] diseases is the highest gain,
nibbana, the highest pleasure.”

27 We too have heard this said, O master Gotama, of former wanderers, teachers of teachers:

“Freedom from [all] diseases is the highest gain,
nibbana, the highest pleasure.”

28 This agrees with that, O master Gotama.”

29 But for you, O Magandiya, of this saying which you heard of former wanderers, teachers of teachers:

“Freedom from [all] diseases is the highest gain,
nibbana, the highest pleasure.”

30 “What is that freedom from [all] diseases, what is that nibbana?” When thus was said, Māgandiya, the wanderer, just robbed over his own body with his hands [saying:] “This is that freedom from [all] diseases, O master Gotama, this is that nibbana. Indeed, O Master Gotama, I at present, am free from sickness and happy, since nothing afflicts me.”

31 Just as, O Māgandiya, a man blind from birth, who cannot see black or white forms, cannot see blue forms, cannot see yellow forms, cannot see red forms, cannot see crimson forms, cannot see the even and uneven, cannot see the stars, cannot see the moon and sun. He might hear one possessed of eyes saying: “Flawless indeed, sir, is a white cloth, beautiful, spotless and clean. He would walk in search of a white [cloth]. To him another man might cheat with a coarse robe stained with oil [saying]: Here for you good man, is a white cloth, beautiful, spotless and clean. He would accept it. Having accepted it, he would wrap himself with it. Having wrapped himself with it, contented, he would utter these words of contentment: “Flawless indeed, sir, is a white cloth, beautiful, spotless and clean.” So what do you think, Magandiya? When that man blind from birth, accepted the coarse robe stained with oil, [and] having accepted it, he would wrap himself with it [and] having wrapped himself with it, contented, he would utter these words of contentment: “Flawless indeed, sir, is a white cloth, beautiful, spotless and clean,” would he have done so knowing and seeing, or out of faith in the man who possessed eyes?” Indeed Master Gotama, when that man blind from birth, accepted the coarse robe stained with oil, [and] having accepted it he would wrap himself with it, [and] having wrapped himself with it, contented, he would utter these words of contentment: “Flawless indeed, sir, is a white cloth, beautiful, spotless and clean,” he would have done so not knowing and not seeing, but out of faith in the man who possessed eyes.” It is just so, O Magandiya, wanderers of other standpoints are blind, without eyes. They do not know freedom from [all] diseases, they do not see nibbana. But yet, they utter this stanza:

“Freedom from [all] diseases is the highest gain,
nibbana, the highest pleasure.”

32 These stanzas, O Magandiya, were uttered by past arahants, rightly self-awakened Buddhas:

“Freedom from [all] diseases is the highest gain,
nibbana, the highest pleasure; and of paths, the eight-factored,
leads safely to the deathless.”

33 At present, it has gradually gone to puthujjanas. “Although, O Magandiya, this body is an enbodiment of disease, an enbodiment of tumor, an enbodiment of a dart, an embodiment of a calamity, an embodiment of an affliction, [yet] you say of this body which is an enbodiment of disease, an enbodiment of tumor, an enbodiment of a dart, an embodiment of a calamity, an embodiment of an affliction that: “This is that freedom from [all] diseases, O master Gotama, this is that nibbana.” Indeed for you, O Magandiya, that noble eye does not exist, the noble eye by which you can know freedom from [all] diseases, see nibbana.”

34 “I have confidence for the master Gotama thus, the venerable Gotama is able to teach me the dhamma in such a way that I might know freedom from [all] diseases, that I might see nibbana.”

35 “Just as, O Māgandiya, a man blind from birth, who cannot see black or white forms, cannot see blue forms, cannot see yellow forms, cannot see red forms, cannot see crimson forms, cannot see the even and uneven, cannot see the stars, cannot see the moon and sun. For him, his friends and colleagues, blood relations, might hire a physician, a surgeon. That physician or surgeon might make medicine [but] owing to that medicine, his eyes would not arise, his eyes would not be purified. So what do you think, O Magandiya, wouldn't that doctor only partake in weariness and frustration?” Yes, master Gotama.

36 “It is just so, O Magandiya, even [if] I would to teach the Dhamma for you [thus]: “This is that freedom from [all] diseases, this is that nibbana.” That you may not know that freedom from [all] diseases, you may not see that nibbana, that will be wearisome for me, that will be troublesome.”

37 “I have confidence for the master Gotama thus, the venerable Gotama is able to teach me the dhamma in such a way that I might know freedom from [all] diseases, that I might see nibbana.”

38 Just as, O Māgandiya, a man blind from birth, who cannot see black or white forms, cannot see blue forms, cannot see yellow forms, cannot see red forms, cannot see crimson forms, cannot see the even and uneven, cannot see the stars, cannot see the moon and sun. He might hear one possessed of eyes saying: “Flawless indeed, sir, is a white cloth, beautiful, spotless and clean. He would walk in search of a white [cloth]. To him another man might cheat with a coarse robe stained with oil [saying]: Here for you good man, is a white cloth, beautiful, spotless and clean. He would accept it. Having accepted it, he would wrap himself with it. Having wrapped himself with it, contented, he would utter these words of contentment: “Flawless indeed, sir, is a white cloth, beautiful, spotless and clean.” For him, his friends and colleagues, blood relations, might hire a physician, a surgeon. That physician or surgeon might make medicine: up-going purgatives, down-going purgatives, ointments, counter-ointments and nasal medicine. So owing to that medicine, his eyes would arise, his eyes would be purified. For him, along with the arising of his eyes, his lustful desire in that coarse robe stained with oil gets abandoned, and he might also burn with unfriendliness towards that man. Rather, he might even burn with adversity thinking he should be deprived of life [thus:] Indeed for a long time sir, I have been cheated, deceived, tricked in this way by that man with a coarse robe stained with oil [saying:] Here for you good man, is a white cloth, beautiful, spotless and clean.

39 “It is just so, O Magandiya, even [if] I would to teach the Dhamma for you [thus]: “This is that freedom from [all] diseases, this is that nibbana.” That you may know that freedom from [all] diseases, you may see that nibbana. Along with the arising of the [noble] eye, your lustful desire for the five appropriable khandhas gets abandoned, and it will occur to you thus: Indeed for a long time sir, I have been cheated, deceived, tricked in this way by this mind. Indeed I only undertook form when undertaking, only undertook feeling when undertaking, only undertook perception when undertaking, only undertook sankharas when undertaking, only undertook consciousness when undertaking. For me in dependence on undertaking, there is being; in dependence on being, there is birth; in dependence on birth, old age and death, sorrow, lamentation, physical suffering, mental suffering and despair arise. Just so, is the arising of this entire amassment of suffering.”

40 “I have confidence for the master Gotama thus, the venerable Gotama is able to teach me the dhamma in such a way that I might rise from my seat without blindness.”

41 Well then you, O Magandiya, should associate with true men. Since you, O Magandiya will associate with true men, therefore you, O Magandiya, will hear the true Dhamma. Since you, O Magandiya, will hear the true Dhamma, therefore you, O Magandiya, will practice the Dhamma in accordance with the Dhamma. Since you, O Magandiya, will practice the Dhamma in accordance with the Dhamma, therefore you, O Magandiya, will come to know just by yourself, come to see by yourself: These are diseases, tumors and darts. Here, diseases, tumors and darts cease without remainder. For me from the cessation of undertaking, there is the cessation of being; from the cessation of being, there is the cessation of birth; from the cessation of birth, old age and death, sorrow, lamentation, physical suffering, mental suffering and despair cease. Just so, is the cessation of this entire stock of suffering.”

42 When thus was said, Māgandiya, the wanderer, said this to the Auspicious One: “Excellent, O master Gotama! Excellent, O master Gotama! Just as, O master Gotama, one might set upright what has been overturned, or open up what has been closed, or show a path to one who is lost, or bear an oil lamp in the darkness so that those with good eyesight can see forms, just so has the Dhamma been explained by the venerable Gotama in countless ways. I go, to the Auspicious Gotama, as refuge, and to the Dhamma, and to the Bhikkhu Sangha. May I gain the going forth in master Gotama's presence, may I obtain the higher ordination.”

43 “Whoever, O Magandiya, was formally of another standpoint, and wishes for the going forth, wishes for the higher ordination in this Dhamma and Discipline, lives under probation for four months. After the four months, if the bhikkhus are convinced, they may give him the going-forth, they may give him the higher ordination to the state of a bhikkhu. But differences are known by me on individual case by case basis.”

44 “If, O Bhante, one who was formally of another standpoint, and wishes for the going forth, wishes for the higher ordination in this Dhamma and Discipline, lives under probation for four months, and after the four months, if the bhikkhus are convinced, they may give him the going-forth, they may give him the higher ordination to the state of a bhikkhu, then I will live on probation for four years. After the four years, if the bhikkhus are convinced, they may give me the going-forth, they may give me the higher ordination to the state of a bhikkhu.”

45 Indeed Magandiya, the wanderer, gained the going-forth in the Auspicious One's presence, gained the higher ordination. Not long after his higher ordination, the venerable Magandiya, dwelling alone, withdrawn, vigilant, ardent, resolute, not long entered upon and dwelled in that unsurpassed consummation of the life of purity for the sake of which sons of clansmen justly and rightly go forth from the household life into homelessness, having realized it with his own supreme knowledge in just this very life. He understood: “Destroyed is birth, lived is the life of purity, done is what had to be done, there is nothing else for thusness.” And the venerable Magandiya became one of the arahants.

1 evaṃ me sutaṃ: ekaṃ samayaṃ bhagavā kurūsu viharati kammāssadammaṃ nāma kurūnaṃ nigamo bhāradvājagottassa brāhmaṇassa agyāgāre tiṇasantharake. atha kho bhagavā pubbanhasamayaṃ nivāsetvā pattacīvaraṃ ādāya kammāssadammaṃ piṇḍāya pāvisi. kammāssadamme piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yenaññataro vanasaṇḍo tenupasaṅkami divāvihārāya. taṃ vanasaṇḍaṃ ajjhogahetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. pts page 502

2 atha kho māgandiyo paribbājako jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena bhāradvājagottassa brāhmaṇassa agyāgāraṃ tenupasaṅkami. addasā kho māgandiyo paribbājako bhāradvājagottassa brāhmaṇassa agyāgāre tiṇasantharakaṃ paññattaṃ, disvāna bhāradvājagottaṃ brāhmaṇaṃ etadavoca: 'kassa nvayaṃ bhoto bhāradvājassa agyāgāre tiṇasantharako paññatto. samaṇaseyyārūpaṃ maññeti.

3 atthi bho māgandiya samaṇo gotamo sakyaputto sakyakulā pabbajito. taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato: 'itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathī satthā devamanussānaṃ buddho bhagavā'ti. tassesā bhoto gotamassa seyyā paññattāti. duddiṭṭhaṃ vata bho bhāradvāja addasāma ye mayaṃ tassa bhoto gotamassa bhūnahuno seyyaṃ addasāmāti. 'rakkhassetaṃ māgandiya vācaṃ, rakkhassetaṃ māgandiya vācaṃ, bahū hi tassa bhoto gotamassa khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi abhippasannā vinītā ariye ñāye dhamme kusale'ti. sammukhā cepi mayaṃ bhāradvāja taṃ bhavantaṃ gotamaṃ passeyyāma sammukhāpi naṃ vadeyyāma bhūnahano { 3 Sī. Ma. Yu. bhūnahu.} samaṇo gotamoti taṃ kissa hetu: evaṃ hi no sutte ocaratīti. sace taṃ bhoto māgandiyassa agaru āroceyyametaṃ samaṇassa gotamassāti. appossukko bhavaṃ bhāradvājo vuttova naṃ vadeyyāti. bjt page 290

4 assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusakāya bhāradvājagottassa brāhmaṇassa māgandiyena paribbājakena saddhiṃ imaṃ kathāsallāpaṃ. atha kho bhagavā sāyanhasamayaṃ paṭisallīnā vuṭṭhito yena bhāradvājagottassa brāhmaṇassa agyāgāraṃ tenupasaṅkami. upasaṅkamitvā nisīdi tiṇasantharake. atha kho bhāradvājagotto brāhmaṇo yena bhagavā tenupasaṅkami. upasaṅkamitvā bhagavatā saddhiṃ sammodi, sammodanīyaṃ kathaṃ sārāṇīyaṃ vītisāretvā ekamantaṃ nisīdi. ekamantaṃ nisinnaṃ kho bhāradvājagottaṃ brāhmaṇaṃ bhagavā etadavoca: 'ahu pana te bhāradvāja māgandiyena paribbājakena saddhiṃ imaṃyeva tiṇasantharakaṃ ārabbha kocideva kathāsallāpo'ti. evaṃ vutte bhāradvājagotto\footnote{bhāradvājo (sīmu)}\footnote{ayañca hi (machasaṃ)} brāhmaṇo saṃviggo lomahaṭṭhajāto bhagavantaṃ etadavoca: 'etadeva kho pana mayaṃ bhoto gotamassa ārocetukāmā, atha ca pana bhavaṃ gotamo anakkhātaṃyeva akkhāsīti. ayañca hidaṃ\footnote{ayañca hi (machasaṃ)} bhagavato bhāradvājagottena brāhmaṇena saddhiṃ antarā kathā vippakatā hoti. atha māgandiyo paribbājako jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena bhāradvājagottassa brāhmaṇassa agyāgāraṃ, yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavatā saddhiṃ sammodi, sammodanīyaṃ kathaṃ sārāṇīyaṃ vītisāretvā ekamantaṃ nisīdi. ekamantaṃ nisinnaṃ kho māgandiyaṃ paribbājakaṃ bhagavā etadavoca. cakkhuṃ kho māgandiya rūpārāmaṃ rūparataṃ rūpasammuditaṃ. taṃ tathāgatassa dantaṃ guttaṃ rakkhitaṃ saṃvutaṃ. tassa ca saṃvarāya dhammaṃ deseti. idaṃ nu te etaṃ māgandiya sandhāya bhāsitaṃ: 'bhūnahu samaṇo gotamo'ti. etadeva kho pana me bho gotama sandhāya bhāsitaṃ: 'bhūnahu samaṇo gotamo'ti. taṃ kissa hetu: evaṃ hi no sutte ocaratīti. pts page 503

5 sotaṃ kho māgandiya saddārāmaṃ saddarataṃ saddasammuditaṃ. taṃ tathāgatassa dantaṃ guttaṃ rakkhitaṃ saṃvutaṃ. tassa ca saṃvarāya dhammaṃ deseti. idaṃ nu te etaṃ māgandiya sandhāya bhāsitaṃ: 'bhūnahu samaṇo gotamo'ti. etadeva kho pana me bho gotama sandhāya bhāsitaṃ: 'bhūnahu samaṇo gotamo'ti. taṃ kissa hetu: evaṃ hi no sutte ocaratīti.

6 ghānaṃ kho māgandiya gandhārāmaṃ gandharataṃ gandhasammuditaṃ. taṃ tathāgatassa dantaṃ guttaṃ rakkhitaṃ saṃvutaṃ. tassa ca saṃvarāya dhammaṃ deseti. idaṃ nu te etaṃ māgandiya sandhāya bhāsitaṃ: 'bhūnahu samaṇo gotamo'ti. etadeva kho pana me bho gotama sandhāya bhāsitaṃ: 'bhūnahu samaṇo gotamo'ti. taṃ kissa hetu: evaṃ hi no sutte ocaratīti.

7 jivhā kho māgandiya rasārāmā rasārattā rasasammuditā. sā tathāgatassa dantā guttā rakkhitā saṃvutā. tassā ca saṃvarāya dhammaṃ deseti. idaṃ nu te etaṃ māgandiya sandhāya bhāsitaṃ: 'bhūnahu samaṇo gotamo'ti. etadeva kho pana me bho gotama sandhāya bhāsitaṃ: 'bhūnahu samaṇo gotamo'ti. taṃ kissa hetu: evaṃ hi no sutte ocaratī'ti.

8 kāyo kho māgandiya phoṭṭhabbārāmo phoṭṭhabbarato phoṭṭhabbammudito. so tathāgatassa danto gutto rakkhito saṃvuto. tassa ca saṃvarāya dhammaṃ deseti. idaṃ nu te etaṃ māgandiya sandhāya bhāsitaṃ: 'bhūnahu samaṇo gotamo'ti. etadeva kho pana me bho gotama sandhāya bhāsitaṃ: 'bhūnahu samaṇo gotamo'ti. taṃ kissa hetu: evaṃ hi no sutte ocaratī'ti.

9 mano kho māgandiya dhammārāmo dhammarato dhammasammudito. so tathāgatassa danto gutto rakkhito saṃvuto. tassa ca saṃvarāya dhammaṃ deseti. idaṃ nu te etaṃ māgandiya sandhāya bhāsitaṃ: 'bhūnahu samaṇo gotamo'ti. etadeva kho pana me bho gotama sandhāya bhāsitaṃ: 'bhūnahu samaṇo gotamo'ti. taṃ kissa hetu: evaṃ hi no sutte ocaratī'ti. bjt page 292

10 taṃ kiṃ maññasi māgandiya idhekacco cakkhuviññeyyehi rūpehi paricāritapubbo assa, iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. so aparena samayena rūpānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā rūpataṇhaṃ pahāya rūpapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihareyya. imassa pana te māgandiya kimassa vacanīyanti: na kiñci bho gotama. pts page 504

11 taṃ kiṃ maññasi māgandiya idhekacco sotaviññeyyehi saddehi paricāritapubbo assa, iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. so aparena samayena saddānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā saddataṇhaṃ pahāya saddapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihareyya. imassa pana te māgandiya kimassa vacanīyanti: na kiñci bho gotama.

12 taṃ kiṃ maññasi māgandiya idhekacco ghānaviññeyyehi gandhehi paricāritapubbo assa, iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. so aparena samayena gandhānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā gandhataṇhaṃ pahāya gandhapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihareyya. imassa pana te māgandiya kimassa vacanīyanti: na kiñci bho gotama.

13 taṃ kiṃ maññasi māgandiya idhekacco jivhāviññeyyehi rasehi paricāritapubbo assa, iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. so aparena samayena rasānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā rasataṇhaṃ pahāya rasapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihareyya. imassa pana te māgandiya kimassa vacanīyanti: na kiñci bho gotama.

14 taṃ kiṃ maññasi māgandiya idhekacco kāyaviññeyyehi phoṭṭhabbehi paricāritapubbo assa, iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. so aparena samayena poṭṭhabbānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā phoṭṭhabbataṇhaṃ pahāya phoṭṭhabbapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihareyya. imassa pana te māgandiya kimassa vacanīyanti: na kiñci bho gotama.

15 ahaṃ kho pana māgandiya pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṃ. cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. sotaviññeyyehi saddehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. ghānaviññeyyehi gandhehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. jivhāviññeyyehi rasehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. tassa mayhaṃ māgandiya tayo pāsādā ahesuṃ: eko vassiko eko hemantiko eko gimhiko. so kho ahaṃ māgandiya vassike pāsāde vassike cattāro māse nippurisehi turiyehi paricārayamāno na heṭṭhāpāsādaṃ orohāmi. so aparena samayena kāmānaṃyeva samudayañca atthaṃgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto viharāmi. so aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante. so tesaṃ na pihemi. na tattha abhiramāmi. taṃ kissa hetu: yā hayaṃ māgandiya ratī aññatreva kāmehi aññatra akusalehi dhammehi api dibbaṃ sukhaṃ samadhigayha tiṭṭhati, tāya ratiyā ramamāno hīnassa na pihemi. na tattha abhiramāmi. pts page 505

16 seyyathāpi māgandiya gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreyya. cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. sotaviñañeyyehi saddehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi ghānaviññeyyehi gandhehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. jivhāviññeyyehi rasehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. so kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā kāyassa bhedā parammaraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya devānaṃ tāvatiṃsānaṃ sahavyataṃ. so tattha nandane vane accharāsaṅghaparivuto dibbehi pañcahi kāmaguṇehi samappito samaṅgīto paricāreyya. so passeyya gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ. taṃ kiṃ maññasi māgandiya, api nu so devaputto nandane vane accharāsaṅghaparivuto dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno amussa gahapatissa vā gahapatiputtassa vā piheyya mānusakānaṃ vā pañcannaṃ kāmaguṇānaṃ, mānusakehi vā kāmehi āvaṭṭeyyāti. no hidaṃ bho gotama, taṃ kissa hetu: mānusakehi bho gotama kāmehi dibbā kāmā abhikkantatarā paṇītatarā cāti. bjt page 294

17 evameva kho ahaṃ māgandiya pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṃ: cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. sotaviñañeyyehi saddehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. ghānaviññeyyehi gandhehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. jivhāviññeyyehi rasehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. so aparena samayena kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto viharāmi. so aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante. so tesaṃ na pihemi, na tattha abhiramāmi, taṃ kissa hetu: yā ha'yaṃ māgandiya rati aññatreva kāmehi aññatra akusalehi dhammehi api dibbaṃ sukhaṃ samadigayha tiṭṭhati, tāya ratiyā ramamāno hīnassa na pihemi. na tattha abhiramāmi. pts page 506

18 seyyathāpi māgandiya kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeyya, tassa mittāmaccā ñātisāḷohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ, tassa so bhisakko sallakatto bhesajjaṃ kareyya, so taṃ bhesajjaṃ āgamma kuṭṭhehi parimucceyya arogo assa sukhī serī sayaṃvasī yena kāmaṅgamo. so aññaṃ kuṭṭhiṃ purisaṃ passeyya arugattaṃ pakkagattaṃ kimīhi khajjamānaṃ nakhehi vaṇamukhāni vippatacchamānaṃ aṅgārakāsuyā kāyaṃ paritāpentaṃ. taṃ kiṃ maññasi māgandiya, 'api nu so puriso amussa kuṭṭhissa purisassa piheyya, aṅgārakāsuyā vā bhesajjapaṭisevanāya vā'ti. no hidaṃ bho gotama, taṃ kissa hetu: roge hi bho gotama sati bhesajjena karaṇīyaṃ hoti, roge asati bhesajjena karaṇīyaṃ na hotī'ti.

19 evameva kho ahaṃ māgandiya pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṃ. cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. sotaviñañeyyehi saddehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. ghānaviññeyyehi gandhehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. jivhāviññeyyehi rasehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. so aparena samayena kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto viharāmi. so aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante. so tesaṃ na pihemi, na tattha abhiramāmi, taṃ kissa hetu yā ha'yaṃ māgandiya rati aññatreva kāmehi aññatra akusalehi dhammehi api dibbaṃ sukhaṃ samadigayha tiṭṭhati, tāya ratiyā ramamāno hīnassa na pihemi. na tattha abhiramāmi. pts page 507

20 seyyathāpi māgandiya kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeyya. tassa mittāmaccā ñātisāḷohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. tassa so bhisakko sallakatto bhesajjaṃ kareyya. so taṃ bhesajjaṃ āgamma kuṭṭhehi parimucceyya. arogo assa sukhī serī sayaṃvasī yena kāmaṅgamo. tamenaṃ dve balavanto purisā nānābāhāsu gahetvā aṅgārakāsuṃ upakaḍḍheyyuṃ. taṃ kiṃ maññasi māgandiya, api nu so puriso iti cīti ceva kāyaṃ sannāmeyyā'ti. evaṃ bho gotama. taṃ kissa hetu: 'asu hi bho gotama aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāhocā'ti. taṃ kiṃ maññasi māgandiya, idāneva nu kho so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca, udāhu pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho cāti. idāni ceva bho gotama so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca. pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca, asuhi ca bho gotama kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno upahatindriyo dukkhasamphasseyeva aggismiṃ sukhamiti viparītasaññaṃ paccalatthāti.

21 evameva kho māgandiya atītampi addhānaṃ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca. anāgatampi addhānaṃ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca, etarahipi paccuppannaṃ addhānaṃ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca. ime ca māgandiya sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena pariḍayhamānā upahatindriyā dukkhasamphassesveva\footnote{dukkhasamphassesu yeva (machasaṃ, syā)} kāmesu sukhamiti viparītasaññaṃ paccalatthuṃ.

22 seyyathāpi māgandiya kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeti. yathā yathā kho māgandiya asu kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeti, tathā tathāssa tāni vaṇamukhāni asucitarāni ceva honti duggandhatarāni ca pūtikatarāni ca. hoti ceva kāci sātamattā assādamattā yadidaṃ vaṇamukhānaṃ kaṇḍūvanahetu.

23 evameva kho māgandiya sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena pariḍayhamānā kāme paṭisevanti. yathā yathā kho māgandiya sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena pariḍayhamānā kāme paṭisevanti, tathā tathā tesaṃ sattānaṃ kāmataṇhā ceva pavaḍḍhati, kāmapariḷāhena ca pariḍayhanti. hoti ceva kāci sātamattā assādamattā yadidaṃ pañca kāmaguṇe paṭicca. pts page 508

24 taṃ kiṃ maññasi māgandiya: api nu te diṭṭho vā suto vā rājā vā rājamahāmatto vā pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno kāmataṇhaṃ appahāya kāmapariḷāhaṃ appaṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihāsi vā, viharati vā, viharissati vāti. no hidaṃ bho gotama. sādhu māgandiya, mayāpi kho etaṃ māgandiya neva diṭṭhaṃ na sutaṃ rājā vā rājamahāmatto vā pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno kāmataṇhaṃ appahāya kāmapariḷāhaṃ appaṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihāsi vā, viharati vā, viharissati vā. atha kho māgandiya ye hi keci samaṇā vā brāhmaṇā vā vigatapipāsā ajjhattaṃ vūpasantacittā vihaṃsu\footnote{vihariṃsu (sīmu); vihāsuṃ (machasaṃ)} vā, viharanti vā, viharissanti vā. sabbe te kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāsā ajjhattaṃ vūpasantacittā vihaṃsu vā, viharanti vā, viharissanti vāti. bjt page 298

25 atha kho bhagavā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi:

ārogyaparamā lābhā,
nibbānaṃ paramaṃ sukhaṃ; aṭṭhaṅgiko ca maggānaṃ,
khemaṃ amatagāminanti.

26 evaṃ vutte māgandiyo paribbājako bhagavantaṃ etadavoca : 'acchariyaṃ bho gotama, abbhutaṃ bho gotama, yāva subhāsitañcidaṃ bhotā gotamena: pts page 509

ārogyaparamā lābhā,
nibbānaṃ paramaṃ sukha'nti.

27 mayāpi kho etaṃ bho gotama sutaṃ pubbakānaṃ paribbājakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ:

ārogyaparamā lābhā,
nibbānaṃ paramaṃ sukha'nti.

28 tayidaṃ bho gotama sametīti.

29 yampana te etaṃ māgandiya sutaṃ pubbakānaṃ paribbājakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ:

ārogyaparamā lābhā,
nibbānaṃ paramaṃ sukha'nti.

30 'katamantaṃ ārogyaṃ, katamantaṃ nibbāna'nti. evaṃ vutte māgandiyo paribbājako sakāneva sudaṃ gattāni pāṇinā anomajjati. idantaṃ bho gotama ārogyaṃ, idantaṃ nibbānaṃ. ahaṃ hi bho gotama etarahi arogo sukhī, na maṃ kiñci ābādhayatī'ti.

31 seyyathāpi māgandiya jaccandho puriso, so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjeṭṭhakāni\footnote{mañjiṭṭhakāni (machasaṃ)} rūpāni, na passeyya samavisamaṃ, na passeyya tārakarūpāni, na passeyya candimasuriye, so suṇeyya cakkhumato bhāsamānassa: 'chekaṃ vata bho odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucinti\footnote{sucīti (machasaṃ)}. so odātapariyesanaṃ careyya. tamenaṃ aññataro\footnote{tamenaññataro (sīmu)} puriso telamasikatena\footnote{telamalikatena (macasaṃ)} sāhuḷacīvarena\footnote{sāhuḷīcīrena (machasaṃ)}\footnote{sāhuḷīcīrena (machasaṃ)} vañceyya: idante amho purisa odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucinti. so taṃ paṭigaṇheyya, paṭiggahetvā pārupeyya, pārupitvā attamano attamanavācaṃ nicchāreyya: 'chekaṃ vata bho odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ suci'nti. taṃ kiṃ maññasi māgandiya, api nu so jaccandho puriso jānanto passanto amuṃ telamasikataṃ sāhuḷacīvaraṃ paṭigaṇheyya, paṭiggahetvā pārupeyya, pārupitvā attamano attamanavācaṃ nicchāreyya: 'chekaṃ vata bho odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ suci'nti, udāhu cakkhumato saddāyāti. ajānanto hi bho gotama apassanto so jaccandho puriso amuṃ telamasikataṃ sāhuḷacīvaraṃ paṭigaṇheyya, paṭiggahetvā pārupeyya, pārupitvā attamano attamanavācaṃ nicchāreyya: chekaṃ vata bho odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucinti, cakkhumate saddhāyāti. evameva kho māgandiya aññatitthiyā paribbājakā andhā acakkhukā, ajānantā ārogyaṃ, apassantā nibbānaṃ. atha ca pani'maṃ gāthaṃ bhāsanti. pts page 510

ārogyaparamā lābhā,
nibbānaṃ paramaṃ sukha'nti.

32 pubbakehesā māgandiya arahantehi sammāsambuddhehī gāthā bhāsitā.

ārogyaparamā lābhā,
nibbānaṃ paramaṃ sukhaṃ; aṭṭhaṅgiko ca maggānaṃ,
khemaṃ amatagāminanti.

33 sā etarahi anupubbena puthujjanagatā. ayaṃ kho pana māgandiya kāyo rogabhūto gaṇḍabhūto sallabhūto aghabhūto ābādhabhūto. so tvaṃ imaṃ kāyaṃ rogabhūtaṃ gaṇḍabhūtaṃ sallabhūtaṃ aghabhūtaṃ ābādhabhūtaṃ 'idaṃ taṃ bho gotama ārogyaṃ idaṃ taṃ nibbāna'nti vadesi. taṃ hi te māgandiya ariyaṃ cakkhuṃ natthi yena tvaṃ ariyena cakkhunā ārogyaṃ jāneyyāsi, nibbānaṃ passeyyāsīti.

34 evaṃ pasanno ahaṃ bhoto gotamassa, pahoti me bhavaṃ gotamo tathā dhammaṃ desetuṃ, yathāhaṃ ārogyaṃ jāneyyaṃ, nibbānaṃ passeyya'nti. bjt page 302

35 seyyathāpi māgandiya jaccandho puriso, so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjeṭṭhakāni rūpāni, na passeyya samavisamaṃ, na passeyya tārakarūpāni, na passeyya candimasuriye, tassa mittāmaccā ñātisāḷohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. tassa so bhisakko sallakatto bhesajjaṃ kareyya. so taṃ bhesajjaṃ āgamma na cakkhūni uppādeyya, na cakkhūni visodheyya. taṃ kiṃ maññasi māgandiya, nanu so vejjo yāvadeva kilamathassa vighātassa bhāgī assā'ti. evaṃ bho gotama.

36 evameva kho māgandiya ahañceva\footnote{ahañce (machasaṃ)} te dhammaṃ deseyyaṃ idantaṃ ārogyaṃ, idantaṃ nibbānanti. so tvaṃ ārogyaṃ na jāneyyāsi, nibbānaṃ na passeyyāsi. so mamassa kilamatho, sā mamassa vihesā'ti. pts page 511

37 evaṃ pasanno ahaṃ bhoto gotamassa, pahoti me bhavaṃ gotamo tathā dhammaṃ desetuṃ, yathāhaṃ ārogya jāneyyaṃ nibbānaṃ passeyyanti.

38 seyyathāpi māgandiya jaccandho puriso so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjeṭṭhakāni rūpāni, na passeyya samavisamaṃ, na passeyya tārakarūpāni, na passeyya candimasuriye. so suṇeyya cakkhumato bhāsamānassa 'chekaṃ vata bho odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ suci'nti. so odātapariyesanaṃ careyya. tamenaññataro puriso telamasikatena sāhuḷacīvarena\footnote{sāhuḷacīrena (machasaṃ)} vañceyya, idante ambho purisa odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucinti. so taṃ paṭigaṇheyya, paṭiggahetvā pārupeyya. tassa mittāmaccā ñātisāḷohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. tassa so bhisakko sallakatto bhesajjaṃ kareyya: uddhavirecanaṃ\footnote{uddhaṃ virecanaṃ (machasaṃ)} adhovirecanaṃ añjanaṃ paccañjanaṃ natthukammaṃ. so taṃ bhesajjaṃ āgamma cakkhūni uppādeyya, cakkhūni visodheyya. tassa saha cakkhuppādā yo amusmiṃ telamasikate sāhuḷacīvare chandarāgo, so pahīyetha. tañca naṃ purisaṃ amittatopi daheyya. paccatthikatopi daheyya. api ca jīvitā voropetabbaṃ maññeyya, 'dīgharattaṃ vata bho ahaṃ iminā purisena telamasikatena sāhuḷacīvarena nikato vañcito paluddho. 'idante ambho purisa odātaṃ vatthaṃ chekaṃ abhirūpaṃ\footnote{vatthaṃ abhirūpaṃ (machasaṃ, pts)} nimmalaṃ sucinti.

39 evameva kho māgandiya ahañceva te dhammaṃ deseyyaṃ: 'idantaṃ ārogyaṃ, idantaṃ nibbāna'nti. so tvaṃ ārogyaṃ jāneyyāsi, nibbānaṃ passeyyāsi. tassa te saha cakkhuppādā yo pañcasupādānakkhandhesu chandarāgo, so pahīyetha, api ca te evamassa dīgharattaṃ vata bho ahaṃ iminā cittena nikato vañcito paluddho,ahaṃ hi rūpaṃyeva upādiyamāno upādiyiṃ, vedanaṃyeva upādiyamāno upādiyiṃ, saññaṃyeva upādiyamāno upādiyiṃ, saṅkhāreyeva upādiyamāno upādiyiṃ, viññāṇaṃyeva upādiyamāno upādiyiṃ. tassa me upādānapaccayā bhavo, bhava paccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. evametassa kevalassa dukkhakkhandhassa samudayo hotī'ti. bjt page 304

40 evaṃ pasanno ahaṃ bhoto gotamassa: pahoti me bhavaṃ gotamo tathā dhammaṃ desetuṃ, yathāhaṃ imamhā āsanā anandho vuṭṭhaheyya'nti. pts page 512

41 tena hi tvaṃ māgandiya sappurise bhajeyyāsi, yato kho tvaṃ māgandiya sappurise bhajissasi, tato tvaṃ māgandiya saddhammaṃ sossasi. yato kho tvaṃ māgandiya saddhammaṃ sossasi, tato tvaṃ māgandiya dhammānudhammaṃ paṭipajjissasi. yato kho tvaṃ māgandiya dhammānudhammaṃ paṭipajjissasi, tato tvaṃ māgandiya sāmaṃyeva ñassasi, sāmaṃ dakkhisi\footnote{dakkhissasi (machasaṃ, sīmu)}. ime rogā gaṇḍā sallā, idha rogā gaṇḍā sallā aparisesā nirujjhanti, tassa me upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti, evametassa kevalassa dukkhakkhandhassa nirodho hotī'ti.

42 evaṃ vutte māgandiyo paribbājako bhagavantaṃ etadavoca: abhikkantaṃ bho gotama abhikkantaṃ bho gotama, seyyathāpi bho gotama nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya' andhakāre vā telapajjotaṃ dhāreyya, 'cakkhumanto rūpāni dakkhintī'ti, evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. labheyyāhaṃ bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampada'nti.

43 yo kho māgandiya aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, so cattāro māse parivasati, catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. api ca mettha puggalacemattatā viditāti. pts page 513

44 sace bhante aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhantā pabbajjaṃ ākaṅkhantā upasampadaṃ, cattāro māse parivasanti, catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti. upasampādenti bhikkhubhāvāya. ahaṃ cattāri vassāni parivasissāmi. catunnaṃ maṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu, upasampādentu bhikkhubhāvāyāti. bjt page 306

45 alattha kho māgandiyo paribbājako bhagavato santike pabbajjaṃ, alattha upasampadaṃ. acirūpasampanno kho panāyasmā māgandiyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto na cirasseva yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti abbhaññāsi. aññataro ca kho panāyasmā māgandiyo arahataṃ ahosīti. bjt page 308