Sutta Nipata Chapter 4: The Chapter of Octads - Aṭṭhakavagga
4:9 Māgaṇḍiya
4:9 Māgaṇḍiya
835“Having seen Taṇhā, Aratī, and Ragā,
I did not have any desire for sexual intercourse,
so why [should I desire] this, full of urine and feces?
I would not wish to touch her even with my foot.” (1) [164]
836“If you do not wish a gem such as this,
a woman desired by many rulers of men,
what kind of view, behavior, observances, lifestyle,
existence, and rebirth do you assert?” (2)
(“Māgandiya,” said the Blessed One)
837“Having decided among teachings,
it does not occur to one, ‘I assert this,’
[about a view] tightly grasped.
But seeing into views, not grasping any of them,
investigating, I saw the peace within.” (3)
(Said Māgandiya)
838“Indeed, muni, you speak without grasping
those judgments that have been formulated.
As to that matter called ‘the peace within,’
how is it proclaimed by the wise?” (4)
(“Māgandiya,” said the Blessed One)
839“Not by view, nor by learning, nor by knowledge,
nor do I speak of purity through good behavior and observances;
but neither without view, without learning, without knowledge,
without good behavior, without observances — not in that way.
But having relinquished these, not grasping any of them,
peaceful, not dependent, one should not hanker for existence.” (5)
(Said Māgandiya)
840“If indeed it is not by view, by learning, nor by knowledge,
nor by good behavior and observances, that one speaks of purity; [165]
nor without view, without learning, without knowledge,
without good behavior and observances — not in that way,
I think this is an utterly confused teaching;
some fall back on purity by means of view.” (6)
(Māgandiya,” said the Blessed One)
841“Asking repeatedly while dependent on a view,
you have become baffled over things tightly grasped.
But from this you have not gained even an inkling;
hence you consider it utterly confused. (7)
842“One who thinks himself equal, superior, or inferior
might engage in disputes because of this.
Not shaking among these three discriminations,
he does not think ‘equal, superior.’ (8)
843“Why would that brahmin assert, ‘It’s true,’
or with whom would he dispute, ‘It’s false’?
When for him there is no ‘equal’ and ‘unequal,’
with whom would he engage in debate? (9)
844“Having left home to roam without abode,
in the village the muni is intimate with none.
Void of sensual pleasures, without preferences,
he would not engage in contentious talk with people. (10)
845“When he wanders detached from things in the world,
the nāga would not grasp and assert them. [166]
As a thorny-stalked lotus, born in the water,Reading with Ce and Ee elambujaṃ kaṇṭakaṃ vārijaṃ yathā. Be has jalambujaṃ.
is untainted by water and mud,
just so the muni, a proponent of peace, free of greed,
is untainted by sensual pleasures and the world. (11)
846“Because of a viewReading with Ce and Ee diṭṭhiyā as against Be diṭṭhiyāyako. or an opinion
a Veda-master does not become conceited,
for he does not identify with them.
Not led by kamma or by what is heard,
he is not drawn to any abodes. (12)
847“For one detached from perception there are no knots;
for one liberated by wisdom there are no delusions.
But those who have grasped perceptions and views
wander in the world creating friction.” (13)
Māgaṇḍiyasutta
835"Disvāna taṇhaṁ aratiṁ ragañca,
Nāhosi chando api methunasmiṁ;
Kimevidaṁ muttakarīsapuṇṇaṁ,
Pādāpi naṁ samphusituṁ na icche".
836
"Etādisañce ratanaṁ na icchasi,
Nāriṁ narindehi bahūhi patthitaṁ;
Diṭṭhigataṁ sīlavataṁ nu jīvitaṁ,
Bhavūpapattiñca vadesi kīdisaṁ".
(māgaṇḍiyāti bhagavā):
837 "Idaṁ vadāmīti na tassa hoti,
Dhammesu niccheyya samuggahītaṁ;
Passañca diṭṭhīsu anuggahāya,
Ajjhattasantiṁ pacinaṁ adassaṁ".
(iti māgaṇḍiyo):
838 "Vinicchayā yāni pakappitāni,
Te ve munī brūsi anuggahāya;
Ajjhattasantīti yametamatthaṁ,
Kathaṁ nu dhīrehi paveditaṁ taṁ".
(māgaṇḍiyāti bhagavā):
839 "Na diṭṭhiyā na sutiyā na ñāṇena,
Sīlabbatenāpi na suddhimāha;
Adiṭṭhiyā assutiyā añāṇā,
Asīlatā abbatā nopi tena;
Ete ca nissajja anuggahāya,
Santo anissāya bhavaṁ na jappe".
(iti māgaṇḍiyo):
840 "No ce kira diṭṭhiyā na sutiyā na ñāṇena,
Sīlabbatenāpi na suddhimāha;
Adiṭṭhiyā assutiyā añāṇā,
Asīlatā abbatā nopi tena;
Maññāmahaṁ momuhameva dhammaṁ,
Diṭṭhiyā eke paccenti suddhiṁ".
(māgaṇḍiyāti bhagavā):
841 "Diṭṭhañca nissāya anupucchamāno,
Samuggahītesu pamohamāgā;
Ito ca nāddakkhi aṇumpi saññaṁ,
Tasmā tuvaṁ momuhato dahāsi.
842
Samo visesī uda vā nihīno,
Yo maññati so vivadetha tena;
Tīsu vidhāsu avikampamāno,
Samo visesīti na tassa hoti.
843
Saccanti so brāhmaṇo kiṁ vadeyya,
Musāti vā so vivadetha kena;
Yasmiṁ samaṁ visamaṁ vāpi natthi,
Sa kena vādaṁ paṭisaṁyujeyya.
844
Okaṁ pahāya aniketasārī,
Gāme akubbaṁ muni santhavāni;
Kāmehi ritto apurakkharāno,
Kathaṁ na viggayha janena kayirā.
845
Yehi vivitto vicareyya loke,
Na tāni uggayha vadeyya nāgo;
Jalambujaṁ kaṇḍakavārijaṁ yathā,
Jalena paṅkena canūpalittaṁ;
Evaṁ munī santivādo agiddho,
Kāme ca loke ca anūpalitto.
846
Na vedagū diṭṭhiyāyako na mutiyā,
Sa mānameti na hi tammayo so;
Na kammunā nopi sutena neyyo,
Anūpanīto sa nivesanesu.
847
Saññāvirattassa na santi ganthā,
Paññāvimuttassa na santi mohā;
Saññañca diṭṭhiñca ye aggahesuṁ,
Te ghaṭṭayantā vicaranti loke"ti.
Māgaṇḍiyasuttaṁ navamaṁ.