With Māgaṇḍiya · Translation: Bhikkhu Sujato, SuttaCentral
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the body“Kāyo
indeedkho,
Māgaṇḍiyamāgaṇḍiya,
delighting in touchesphoṭṭhabbārāmo
loving touchesphoṭṭhabbarato
…pe……pe…
the mindmano
indeedkho,
Māgaṇḍiyamāgaṇḍiya,
delighting in ideasdhammārāmo
loving ideasdhammarato
enjoying ideasdhammasammudito.
thatSo
by the Realized Onetathāgatassa
tameddanto
guardedgutto
protectedrakkhito
restrainedsaṁvuto,
itstassa
andca
for restraintsaṁvarāya
Dhammadhammaṁ
he teachesdeseti.
is thisIdaṁ
thennu
by youte
thisetaṁ,
Māgaṇḍiyamāgaṇḍiya,
referring tosandhāya
spokenbhāsitaṁ:
baby-killer‘bhūnahu
the asceticsamaṇo
Gotamagotamo’”ti?
this very“Etadeva
indeedkho
thenpana
by meme,
sirbho
Gotamagotama,
referring tosandhāya
spokenbhāsitaṁ:
baby-killer‘bhūnahu
the asceticsamaṇo
Gotamagotamo’ti.
thatTaṁ
of whatkissa
is the reasonhetu?
for soEvañhi
to meno
while sleepingsutte
it cameocaratī”ti.
The body likes touches … The mind likes ideas, it loves them and enjoys them. That’s been tamed, guarded, protected and restrained by the Realized One, and he teaches Dhamma for its restraint. Is that what you were referring to when you called me a baby-killer?” “That’s exactly what I was referring to. Why is that? For so it came to me while sleeping.”
that“Taṁ
whatkiṁ
do you thinkmaññasi,
Māgaṇḍiyamāgaṇḍiya:
here someone‘idhekacco
known by the eyecakkhuviññeyyehi
by sightsrūpehi
used to amuse themselvesparicāritapubbo
would beassa
with likableiṭṭhehi
with desirablekantehi
with agreeablemanāpehi
with pleasantpiyarūpehi
with sensualkāmūpasaṁhitehi
with arousingrajanīyehi,
theyso
some time lateraparena
some time latersamayena
of sights themselvesrūpānaṁyeva
and originsamudayañca
and endingatthaṅgamañca
and gratificationassādañca
and drawbackādīnavañca
and escapenissaraṇañca
trulyyathābhūtaṁ
having understoodviditvā
craving for sightsrūpataṇhaṁ
having given uppahāya
passion for sightsrūpapariḷāhaṁ
having dispelledpaṭivinodetvā
rid of thirstvigatapipāso
internallyajjhattaṁ
with settled mindvūpasantacitto
would livevihareyya.
of this oneImassa
thenpana
youte,
Māgaṇḍiyamāgaṇḍiya,
what would there bekimassa
to be saidvacanīyan’”ti?
nothing“Na
anythingkiñci,
worthybho
Gotamagotama”.
that“Taṁ
whatkiṁ
do you thinkmaññasi,
Māgaṇḍiyamāgaṇḍiya:
here someone‘idhekacco
known by the earsotaviññeyyehi
by soundssaddehi
pe…pe…
known by the noseghānaviññeyyehi
by smellsgandhehi
……
known by the tonguejivhāviññeyyehi
by tastesrasehi
……
known by the bodykāyaviññeyyehi
by touchesphoṭṭhabbehi
used to amuse themselvesparicāritapubbo
would beassa
with likableiṭṭhehi
with desirablekantehi
with agreeablemanāpehi
with pleasantpiyarūpehi
with sensualkāmūpasaṁhitehi
with arousingrajanīyehi,
theyso
some time lateraparena
some time latersamayena
of touches themselvesphoṭṭhabbānaṁyeva
and originsamudayañca
and endingatthaṅgamañca
and gratificationassādañca
and drawbackādīnavañca
and escapenissaraṇañca
trulyyathābhūtaṁ
having understoodviditvā
craving for touchesphoṭṭhabbataṇhaṁ
having given uppahāya
passion for touchesphoṭṭhabbapariḷāhaṁ
having dispelledpaṭivinodetvā
rid of thirstvigatapipāso
internallyajjhattaṁ
with settled mindvūpasantacitto
would livevihareyya.
of this oneImassa
thenpana
youte,
Māgaṇḍiyamāgaṇḍiya,
what would there bekimassa
to be saidvacanīyan’”ti?
nothing“Na
anythingkiñci,
worthybho
Gotamagotama”.
“What do you think, Māgaṇḍiya? Take someone who used to amuse themselves with sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Some time later—having truly understood the origin, ending, gratification, drawback, and escape of sights, and having given up craving and dispelled passion for sights—they would live rid of thirst, their mind settled internally. What would you have to say to them, Māgaṇḍiya?” “Nothing, worthy Gotama.” “What do you think, Māgaṇḍiya? Take someone who used to amuse themselves with sounds known by the ear … smells known by the nose … tastes known by the tongue … touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Some time later—having truly understood the origin, ending, gratification, drawback, and escape of touches, and having given up craving and dispelled passion for touches—they would live rid of thirst, their mind settled internally. What would you have to say to them, Māgaṇḍiya?” “Nothing, worthy Gotama.”
I“Ahaṁ
indeedkho
butpana,
Māgaṇḍiyamāgaṇḍiya,
formerlypubbe
being a laypersonagāriyabhūto
beingsamāno
with fivepañcahi
with strands of sensual pleasurekāmaguṇehi
suppliedsamappito
providedsamaṅgībhūto
I used to amuse myselfparicāresiṁ
known by the eyecakkhuviññeyyehi
with sightsrūpehi
likableiṭṭhehi
desirablekantehi
agreeablemanāpehi
pleasantpiyarūpehi
connected with sensual pleasurekāmūpasaṁhitehi
arousingrajanīyehi,
known by the earsotaviññeyyehi
with soundssaddehi
…pe……pe…
known by the noseghānaviññeyyehi
with smellsgandhehi
……
known by the tonguejivhāviññeyyehi
with tastesrasehi
……
known by the bodykāyaviññeyyehi
with touchesphoṭṭhabbehi
likableiṭṭhehi
desirablekantehi
agreeablemanāpehi
pleasantpiyarūpehi
connected with sensual pleasurekāmūpasaṁhitehi
arousingrajanīyehi.
of meTassa
minemayhaṁ,
Māgaṇḍiyamāgaṇḍiya,
threetayo
stilt longhousespāsādā
there wereahesuṁ—
oneeko
for the rainy seasonvassiko,
oneeko
for the winterhemantiko,
oneeko
for the summergimhiko.
thatSo
indeedkho
Iahaṁ,
Māgaṇḍiyamāgaṇḍiya,
in the rainy-seasonvassike
in the longhousepāsāde
for the rainy seasonvassike
fourcattāro
monthsmāse
with no mennippurisehi
with musicianstūriyehi
being entertainedparicārayamāno
notna
downstairsheṭṭhāpāsādaṁ
I descendorohāmi.
thatSo
lateraparena
with timesamayena
of sensual pleasures themselveskāmānaṁyeva
the originsamudayañca
the endingatthaṅgamañca
the gratificationassādañca
the drawbackādīnavañca
the escapenissaraṇañca
as it really isyathābhūtaṁ
having understoodviditvā
craving for sensual pleasureskāmataṇhaṁ
having given uppahāya
passion for sensual pleasureskāmapariḷāhaṁ
having dispelledpaṭivinodetvā
rid of thirstvigatapipāso
internallyajjhattaṁ
with settled mindvūpasantacitto
I liveviharāmi.
thatSo
otheraññe
sentient beingssatte
I seepassāmi
in sensual pleasureskāmesu
not free from passionavītarāge
by craving for sensual pleasureskāmataṇhāhi
being consumedkhajjamāne
by passion for sensual pleasureskāmapariḷāhena
burningpariḍayhamāne
in sensual pleasureskāme
indulgingpaṭisevante.
“Well, when I was still a layperson I used to amuse myself, supplied and provided with sights known by the eye … sounds known by the ear … smells known by the nose … tastes known by the tongue … touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. I had three stilt longhouses— one for the rainy season, one for the winter, and one for the summer. I stayed in a stilt longhouse without coming downstairs for the four months of the rainy season, where I was entertained by musicians—none of them men. Some time later—having truly understood the origin, ending, gratification, drawback, and escape of sensual pleasures, and having given up craving and dispelled passion for sensual pleasures—I live rid of thirst, my mind settled internally. I see other sentient beings who are not free from sensual pleasures being consumed by craving for sensual pleasures, burning with passion for sensual pleasures, indulging in sensual pleasures.
heSo
of themtesaṁ
notna
I envypihemi,
notna
theretattha
I delightabhiramāmi.
thatTaṁ
of whatkissa
causehetu?
this whichYāhayaṁ,
Māgaṇḍiyamāgaṇḍiya,
satisfactionrati,
quite apartaññatreva
from sensual pleasureskāmehi
apartaññatra
from unskillfulakusalehi
qualitiesdhammehi—
evenapi
heavenlydibbaṁ
pleasuresukhaṁ
having attainedsamadhigayha
one standstiṭṭhati—
with thattāya
satisfactionratiyā
delightingramamāno
in what is inferiorhīnassa
notna
I envypihemi,
notna
theretattha
I delightabhiramāmi.
I don’t envy them, nor do I hope to enjoy that. Why is that? Because there is a satisfaction that is apart from sensual pleasures and unskillful qualities, which even equals heavenly pleasure. Enjoying that satisfaction, I don’t envy what is inferior, nor do I hope to enjoy it.
supposeSeyyathāpi,
Māgaṇḍiyamāgaṇḍiya,
householdergahapati
orvā
householder's childgahapatiputto
orvā
richaḍḍho
affluentmahaddhano
wealthymahābhogo
with the fivepañcahi
kinds of sensual stimulationkāmaguṇehi
suppliedsamappito
provided withsamaṅgībhūto
would amuse themselvesparicāreyya
sights known by the eyecakkhuviññeyyehi
by sightsrūpehi
……
pe…pe…
touchesphoṭṭhabbehi
likableiṭṭhehi
desirablekantehi
agreeablemanāpehi
pleasantpiyarūpehi
sensualkāmūpasaṁhitehi
arousingrajanīyehi.
theySo
by bodykāyena
good conductsucaritaṁ
having practicedcaritvā
by speechvācāya
good conductsucaritaṁ
having practicedcaritvā
by mindmanasā
good conductsucaritaṁ
having practicedcaritvā
of the bodykāyassa
breaking upbhedā
afterparaṁ
after deathmaraṇā
in a good placesugatiṁ
heavenly realmsaggaṁ
worldlokaṁ
would be rebornupapajjeyya
of the godsdevānaṁ
of the thirty-threetāvatiṁsānaṁ
in the company ofsahabyataṁ.
theySo
theretattha
in Nandananandane
gardenvane
escorted by a band of nymphsaccharāsaṅghaparivuto
heavenlydibbehi
with the fivepañcahi
kinds of sensual stimulationkāmaguṇehi
suppliedsamappito
provided withsamaṅgībhūto
would amuse themselvesparicāreyya.
theySo
would seepasseyya
householdergahapatiṁ
orvā
householder's childgahapatiputtaṁ
orvā
with the fivepañcahi
kinds of sensual stimulationkāmaguṇehi
suppliedsamappitaṁ
provided withsamaṅgībhūtaṁ
amusing themselvesparicārayamānaṁ.
thatTaṁ
whatkiṁ
do you thinkmaññasi,
Māgaṇḍiyamāgaṇḍiya,
wouldapi
indeednu
thatso
goddevaputto
in Nandananandane
gardenvane
escorted by a band of nymphsaccharāsaṅghaparivuto
heavenlydibbehi
with the fivepañcahi
kinds of sensual stimulationkāmaguṇehi
suppliedsamappito
provided withsamaṅgībhūto
amusing themselvesparicārayamāno
thatamussa
householdergahapatissa
orvā
householder's childgahapatiputtassa
orvā
envypiheyya,
humanmānusakānaṁ
orvā
of the fivepañcannaṁ
kinds of sensual stimulationkāmaguṇānaṁ
humanmānusakehi
orvā
sensual pleasureskāmehi
returnāvaṭṭeyyā”ti?
Suppose there was a householder or a householder’s child who was rich, affluent, and wealthy. And they would amuse themselves, supplied and provided with the five kinds of sensual stimulation. That is, sights known by the eye … sounds … smells … tastes … touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Having practiced good conduct by way of body, speech, and mind, when their body breaks up, after death, they’d be reborn in a good place, a heavenly realm, in the company of the gods of the thirty-three. There they’d amuse themselves in the Garden of Delight, escorted by a band of nymphs, supplied and provided with the five kinds of heavenly sensual stimulation. Then they’d see a householder or a householder’s child amusing themselves, supplied and provided with the five kinds of sensual stimulation. What do you think, Māgaṇḍiya? Would that god—amusing themselves in the Garden of Delight, escorted by a band of nymphs, supplied and provided with the five kinds of heavenly sensual stimulation—envy that householder or householder’s child their five kinds of human sensual stimulation, or return to human sensual pleasures?”
no“No
indeed thishidaṁ,
worthybho
Gotamagotama.
thatTaṁ
of whatkissa
causehetu?
humanMānusakehi,
worthybho
Gotamagotama,
sensual pleasureskāmehi
heavenly sensual pleasuresdibbakāmā
betterabhikkantatarā
andca
more excellentpaṇītatarā
andcā”ti.
“No, worthy Gotama. Why is that? Because heavenly sensual pleasures are better than human sensual pleasures.”
just so“Evameva
indeedkho
Iahaṁ,
Māgaṇḍiyamāgaṇḍiya,
formerlypubbe
being a laypersonagāriyabhūto
beingsamāno
with fivepañcahi
with strings of sensual pleasurekāmaguṇehi
endowedsamappito
possessedsamaṅgībhūto
I amused myselfparicāresiṁ
with cognizable by the eyecakkhuviññeyyehi
with formsrūpehi
with likableiṭṭhehi
with desirablekantehi
with agreeablemanāpehi
with pleasantpiyarūpehi
with connected with sensual pleasurekāmūpasaṁhitehi
with arousingrajanīyehi,
with cognizable by the earsotaviññeyyehi
with soundssaddehi
…pe……pe…
with cognizable by the noseghānaviññeyyehi
with smellsgandhehi
……
with cognizable by the tonguejivhāviññeyyehi
with tastesrasehi
……
with cognizable by the bodykāyaviññeyyehi
with touchesphoṭṭhabbehi
with likableiṭṭhehi
with desirablekantehi
with agreeablemanāpehi
with pleasantpiyarūpehi
with connected with sensual pleasurekāmūpasaṁhitehi
with arousingrajanīyehi.
thatSo
with lateraparena
with timesamayena
of sensual pleasures justkāmānaṁyeva
and the originsamudayañca
and the endingatthaṅgamañca
and the gratificationassādañca
and the drawbackādīnavañca
and the escapenissaraṇañca
as it truly isyathābhūtaṁ
having understoodviditvā
craving for sensual pleasureskāmataṇhaṁ
having given uppahāya
passion for sensual pleasureskāmapariḷāhaṁ
having dispelledpaṭivinodetvā
rid of thirstvigatapipāso
internallyajjhattaṁ
with mind settledvūpasantacitto
I liveviharāmi.
ISo
otheraññe
beingssatte
I seepassāmi
in sensual pleasureskāmesu
not free from passionavītarāge
by cravings for sensual pleasureskāmataṇhāhi
being consumedkhajjamāne
with passion for sensual pleasureskāmapariḷāhena
being burnedpariḍayhamāne
sensual pleasureskāme
indulging inpaṭisevante,
Iso
themtesaṁ
notna
I envypihemi,
notna
theretattha
I delightabhiramāmi.
thatTaṁ
of whatkissa
reason?hetu?
that whichYāhayaṁ,
Māgaṇḍiyamāgaṇḍiya,
satisfactionrati
apart justaññatreva
from sensual pleasureskāmehi
apartaññatra
from unskillfulakusalehi
qualities—dhammehi—
evenapi
heavenlydibbaṁ
pleasuresukhaṁ
having attainedsamadhigayha
it stands—tiṭṭhati—
with thattāya
with satisfactionratiyā
delightingramamāno
of the inferiorhīnassa
notna
I envypihemi,
notna
theretattha
I delightabhiramāmi.
“In the same way, Māgaṇḍiya, when I was still a layperson I used to amuse myself with sights … sounds … smells … tastes … touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Some time later—having truly understood the origin, ending, gratification, drawback, and escape of sensual pleasures, and having given up craving and dispelled passion for sensual pleasures—I live rid of thirst, my mind settled internally. I see other sentient beings who are not free from sensual pleasures being consumed by craving for sensual pleasures, burning with passion for sensual pleasures, indulging in sensual pleasures. I don’t envy them, nor do I hope to enjoy that. Why is that? Because there is a satisfaction that is apart from sensual pleasures and unskillful qualities, which even equals heavenly pleasure. Enjoying that satisfaction, I don’t envy what is inferior, nor do I hope to enjoy it.
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