Evaṁ me sutaṁ—
evaṁ me → evamme (th) | evaṁ me → evam-me (pts)I have heard that ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo, bhāradvājagottassa brāhmaṇassa agyāgāre tiṇasanthārake.
tiṇasanthārake → tiṇasantharake (bj, sya-all, km, pts1ed) | kammāsadhammaṁ → kammāssadammaṁ (bj) | kurūsu → kurusu (pts) | tiṇasanthārake → tiṇasantharake (pts) | kammāssadammaṁ → kammāsadhammaṁ (bj: machasaṁ, syā) | tiṇasanthārake → tiṇasanthārake (bj: machasaṁ) | tiṇasanthārake → tiṇasantharake (cck: sī. syā. kaṁ. pī.) | kammāsadhammaṁ nāma → kammāssadhamman-nāma (pts)on one occasion the Blessed One was staying in the Kuru country near a town of the Kurus called Kammāsadhamma, on a spread of grass in the fire hall of a brahman of the Bhāradvāja clan.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kammāsadhammaṁ piṇḍāya pāvisi.
pattacīvaramādāya kammāsadhammaṁ → pattacīvaraṁ ādāya kammāssadammaṁ (bj) | pubbaṇhasamayaṁ → pubbanhasamayaṁ (pts) | kammāssadammaṁ → kammāsadhammaṁ (bj: machasaṁ, syā) | pattacīvaramādāya kammāsadhammaṁ → pattacīvaraṁ ādāya kammāssadhammaṁ (pts)Then early in the morning, the Blessed One adjusted his under robe and—carrying his bowl & robes—went into Kammāsadhamma for alms. Kammāsadhammaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena aññataro vanasaṇḍo tenupasaṅkami divāvihārāya.
kammāsadhammaṁ → kammāssadamme (bj); kammāsadhamme (sya-all, pts) | yena aññataro → yenaññataro (bj) | kammāssadamme → kammāsadhammaṁ (bj: machasaṁ, syā) | kammāsadhammaṁ → kammāssadhamme (pts) | yena → yen (pts) | tenupasaṅkami → ten upasaṅkami (pts)Having gone for alms in Kammāsadhamma, after the meal, returning from his alms round, he went to a certain forest grove for the day’s abiding. Taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.
ajjhogāhetvā → ajjhogahetvā (bj); ajjhogāhitvā (pts)Plunging into the forest grove, he sat at the root of a certain tree for the day’s abiding.

Atha kho māgaṇḍiyo paribbājako jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena bhāradvājagottassa brāhmaṇassa agyāgāraṁ tenupasaṅkami.
māgaṇḍiyo → māgandiyo (bj, pts1ed) | māgaṇḍiyo → māgandiyo (pts) | māgandiyo → māgaṇḍiyo (bj: syā, machasaṁ) | māgaṇḍiyo → māgandiyo (cck: sī. pī.) | māgaṇḍiyo → ba. māgandiyo (sya-all: sī. yu.) | tenupasaṅkami → ten upasaṅkami (pts)Then Māgaṇḍiya the wanderer—walking back & forth & around to exercise his legs—went to the fire hall of the brahman of the Bhāradvāja clan. Addasā kho māgaṇḍiyo paribbājako bhāradvājagottassa brāhmaṇassa agyāgāre tiṇasanthārakaṁ paññattaṁ.
māgaṇḍiyo → māgandiyo (bj, pts) | tiṇasanthārakaṁ → tiṇasantharakaṁ (bj, pts) | tiṇasanthārakaṁ paññattaṁ → tiṇasantharakaṁ (sya-all) | tiṇasantharakaṁ → tiṇasanthārake (bj: machasaṁ)There he saw the spread of grass laid out, Disvāna bhāradvājagottaṁ brāhmaṇaṁ etadavoca:
etadavoca → etad-avoca (pts)and on seeing it, he said to the brahman of the Bhāradvāja clan, “kassa nvayaṁ bhoto bhāradvājassa agyāgāre tiṇasanthārako paññatto, samaṇaseyyānurūpaṁ maññe”ti?
samaṇaseyyānurūpaṁ → samaṇaseyyārūpaṁ (bj) | nvayaṁ → navayaṁ samma (sya-all) | tiṇasanthārako → tiṇasantharako (sya-all, pts) | samaṇaseyyānurūpaṁ maññeti → samaṇaseyyārūpaṁ maññe ti (pts) | samaṇaseyyānurūpaṁ → samaṇaseyyārūpaṁ (cck: sī. pī.) | nvayaṁ → nv-ayaṁ (pts)“Dear Master Bhāradvāja, whose spread of grass is laid out in the fire hall? One would think it fit to be a contemplative’s bed.”

“Atthi, bho māgaṇḍiya, samaṇo gotamo sakyaputto sakyakulā pabbajito.
māgaṇḍiya → māgandiya (bj, pts)“Māgaṇḍiya, there is the Master Gotama, Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:
evaṁ kalyāṇo → evaṁkalyāṇo (th)of whom this admirable reputation has spread: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.
purisadammasārathi → purisadammasārathī (bj) | itipi → iti pi (pts) | bhagavāti → bhagavā ti (pts)‘He is indeed a Blessed One, worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’ Tassesā bhoto gotamassa seyyā paññattā”ti.
tassesā → tass esā (pts) | paññattāti → paññattā ti (pts)This is that Master Gotama’s bed laid out.”

“Duddiṭṭhaṁ vata, bho bhāradvāja, addasāma;
addasāma → dvikkhattumudīraṇaṁ (bj: machasaṁ)“What a bad thing to see that we see, Master Bhāradvāja!— duddiṭṭhaṁ vata, bho bhāradvāja, addasāma.that we see the bed of Master Gotama, Ye mayaṁ tassa bhoto gotamassa bhūnahuno seyyaṁ addasāmā”ti.
bhūnahuno → bhūnahanassa (sya-all, km) | bhūnahu → bhūnahano (sya-all, km) | bhūnahuno → bhūnahanassa (bj: syā) | bhūnahuno → bhūnahanassa (cck: syā. kaṁ.) | bhūnahanassa → ba. bhūnahuno (sya-all: sī. yu.)that destroyer of growth!”

“Rakkhassetaṁ, māgaṇḍiya, vācaṁ;
māgaṇḍiya → māgandiya (bj) | rakkhassetaṁ māgaṇḍiya → rakkhass etaṁ māgandiya (pts)“Be careful of your words, Māgaṇḍiya! rakkhassetaṁ, māgaṇḍiya, vācaṁ.
māgaṇḍiya → māgandiya (bj) | rakkhassetaṁ māgaṇḍiya → rakkhass etaṁ māgandiya (pts)Be careful of your words! Bahū hi tassa bhoto gotamassa khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi abhippasannā vinītā ariye ñāye dhamme kusale”ti.
tassa → tasseva (sya-all) | bahū hi → bahūhi (bjt) | khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi → khattiyapaṇḍitā pi brāhmaṇapaṇḍitā pi gahapatipaṇḍitā pi samaṇapaṇḍitā pi (pts) | kusaleti → kusale ti (pts)Many wise noble warrior, wise brahmans, wise householders, & wise contemplatives have full confidence in that Master Gotama and have been disciplined by him in the noble method, the Dhamma that is skillful.”

“Sammukhā cepi mayaṁ, bho bhāradvāja, taṁ bhavantaṁ gotamaṁ passeyyāma, sammukhāpi naṁ vadeyyāma:
bho → (sya-all) | cepi → ce pi (pts) | sammukhāpi → sammukhā pi (pts)“Master Bhāradvāja, even if we saw Master Gotama face to face, we would say to him face to face: ‘bhūnahu samaṇo gotamo’ti.
bhūnahu → bhūnahano (sya-all) | bhūnahu → bhūnahano (cck: syā. kaṁ.) | bhūnahano → ba. bhūnahu (sya-all: sī. yu.) | gotamoti → gotamo ti (pts)‘Gotama the contemplative is a destroyer of growth.’ Taṁ kissa hetu?Why is that? Evañhi no sutte ocaratī”ti.
evañhi → evaṁ hi (bjt, pts)Because it has come down in our scripture.”

“Sace taṁ bhoto māgaṇḍiyassa agaru āroceyyāmi taṁ samaṇassa gotamassā”ti.
agaru āroceyyāmi taṁ → āroceyyametaṁ (bj, pts1ed); ārocessāmi tassa (sya-all, km) | māgaṇḍiyassa → māgandiyassa (bj, pts) | āroceyyāmi taṁ → āroceyyametaṁ (pts) | āroceyyametaṁ → ārocessāmitaṁ (bj: machasaṁ); ārocessāmi tasaṁ (bj: syā) | taṁ → āroceyyametaṁ (cck: sī. pī.); ārocessāmi tassa (cck: syā. kaṁ.) | āroceyyāmi taṁ → āroceyyam-etaṁ (pts)“If it wouldn’t be burdensome to you, Master Māgaṇḍiya, I will report this to Master Gotama.”

“Appossukko bhavaṁ bhāradvājo vuttova naṁ vadeyyā”ti.
vuttova → vutto ca (sya-all) | vuttova → vutto va (pts)“Go ahead, Master Bhāradvāja. You may tell him what was said.”

Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya bhāradvājagottassa brāhmaṇassa māgaṇḍiyena paribbājakena saddhiṁ imaṁ kathāsallāpaṁ.
māgaṇḍiyena → māgandiyena (bj, pts) | atikkantamānusikāya → atikkantamānusakāya (sya-all) | atikkantamānusikāya → atikkantamānusikāya (bj: sīmu8, machasaṁ)Now, the Blessed One—by means of the divine ear-element, purified & surpassing the human—heard the conversation of the brahman of the Bhāradvāja clan with Māgaṇḍiya the wanderer. Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhāradvājagottassa brāhmaṇassa agyāgāraṁ tenupasaṅkami; upasaṅkamitvā nisīdi bhagavā paññatte tiṇasanthārake.
paṭisallānā → patisallānā (bj); paṭisallāṇā (pts) | bhagavā → (bj, sya-all, pts) | sāyanhasamayaṁ → sāyaṇhasamayaṁ (sya-all) | tiṇasanthārake → va tiṇasantharake (pts) | nisīdi → nisīdibhagavā (bj: machasaṁ) | paññatte → paññatteva (bj: sīmu8) | tenupasaṅkami → ten upasaṅkami (pts)Then, emerging from his seclusion in the late afternoon, he went to the fire hall of the brahman of the Bhāradvāja clan. On arrival, he sat down on the spread of grass laid out. Atha kho bhāradvājagotto brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
tenupasaṅkami → ten upasaṅkami (pts)Then the brahman of the Bhāradvāja clan went to the Blessed One and, on arrival, exchanged courteous greetings with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho bhāradvājagottaṁ brāhmaṇaṁ bhagavā etadavoca:
sāraṇīyaṁ → sārāṇīyaṁ (bj, pts)After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, the Blessed One said to him, “ahu pana te, bhāradvāja, māgaṇḍiyena paribbājakena saddhiṁ imaṁyeva tiṇasanthārakaṁ ārabbha kocideva kathāsallāpo”ti?
māgaṇḍiyena → māgandiyena (bj, pts) | tiṇasanthārakaṁ → tiṇasantharakaṁ (bj) | imaṁyeva tiṇasanthārakaṁ → imaṁ yeva tiṇasantharakaṁ (pts)“Bhāradvāja, did you have a conversation with Māgaṇḍiya the wanderer about this very same spread of grass?”

Evaṁ vutte, bhāradvājagotto brāhmaṇo saṁviggo lomahaṭṭhajāto bhagavantaṁ etadavoca:
bhāradvājagotto → bhāradvājo (pts) | bhāradvājagotto → bhāradvājo (bj: sīmu8) | etadavoca → etad-avoca (pts)Terrified, his hair standing on end, the brahman of the Bhāradvāja clan said to the Blessed One, “etadeva kho pana mayaṁ bhoto gotamassa ārocetukāmā.
etadeva → etad-eva (pts)“We wanted to report this very thing to Master Gotama, Atha ca pana bhavaṁ gotamo anakkhātaṁyeva akkhāsī”ti.
anakkhātaṁyeva akkhāsīti → anakkhānaṁ yeva akāsīti (pts) | akkhāsīti → anakkhānaṁyeva akāsīti (sya-all: sī. yu.)but Master Gotama, without having been told at all, has told us!”

Ayañca hi bhagavato bhāradvājagottena brāhmaṇena saddhiṁ antarākathā vippakatā hoti.
Ayañca hi → ayañca hidaṁ (bj, sya-all, km, pts1ed) | hidaṁ → ayañca hi (bj: machasaṁ) | hi → ayañca hidaṁ (cck: sī. syā. kaṁ. pī.) | antarākathā → antarā kathā (bjt) | ayañca hi → ayañ-ca h idaṁ (pts)But this exchange between the Blessed One and the brahman of the Bhāradvāja clan was interrupted when Māgaṇḍiya the wanderer— Atha kho māgaṇḍiyo paribbājako jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena bhāradvājagottassa brāhmaṇassa agyāgāraṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
kho māgaṇḍiyo → māgandiyo (bj, pts) | tenupasaṅkami → ten upasaṅkami (pts)walking back & forth & around to exercise his legs—went to the fire hall of the brahman of the Bhāradvāja clan and approached the Blessed One. On arrival, he exchanged courteous greetings with the Blessed One and, Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho māgaṇḍiyaṁ paribbājakaṁ bhagavā etadavoca:
sāraṇīyaṁ → sārāṇīyaṁ (bj, sya-all, pts) | māgaṇḍiyaṁ → māgandiyaṁ (bj, pts) | etadavoca → etad-avoca (pts)after an exchange of friendly greetings & courtesies, sat to one side. As he was sitting there, the Blessed One said to him,

“Cakkhuṁ kho, māgaṇḍiya, rūpārāmaṁ rūparataṁ rūpasammuditaṁ.
māgaṇḍiya → māgandiya (bj, pts) | rūpasammuditaṁ → rūpasammudituṁ (pts) | cakkhuṁ → cakkhu (th)“Māgaṇḍiya, the eye that finds pleasure in forms, that delights in forms, that rejoices in forms: Taṁ tathāgatassa dantaṁ guttaṁ rakkhitaṁ saṁvutaṁ, tassa ca saṁvarāya dhammaṁ deseti.That has been tamed, guarded, protected, & restrained by the Tathāgata, and he teaches the Dhamma for its restraint. Idaṁ nu te etaṁ, māgaṇḍiya, sandhāya bhāsitaṁ:
māgaṇḍiya → māgandiya (bj, pts) | idaṁ nu → idannu (th) | idaṁ nu → idan-nu (pts)Was it in reference to that that you said, ‘bhūnahu samaṇo gotamo’”ti?
bhūnahu → bhūnahano (sya-all) | gotamoti → gotamo ti (pts)‘Gotama the contemplative is a destroyer of growth’?”

“Etadeva kho pana me, bho gotama, sandhāya bhāsitaṁ:
kho → (sya-all) | etadeva → etad-eva (pts)“It was precisely in reference to that, Master Gotama, that I said, ‘bhūnahu samaṇo gotamo’ti.
bhūnahu → bhūnahano (sya-all) | gotamoti → gotamo ti (pts)‘Gotama the contemplative is a destroyer of growth.’ Taṁ kissa hetu?Why is that? Evañhi no sutte ocaratī”ti.
evañhi → evaṁ hi (bjt, pts)Because it has come down in our scripture.”

“Sotaṁ kho, māgaṇḍiya, saddārāmaṁ …pe…
māgaṇḍiya → māgandiya (bj, pts)“Māgaṇḍiya, the ear that finds pleasure in sounds… ghānaṁ kho, māgaṇḍiya gandhārāmaṁ …
māgaṇḍiya → māgandiya (bj, pts)“The nose that finds pleasure in aromas… jivhā kho, māgaṇḍiya, rasārāmā rasaratā rasasammuditā.
māgaṇḍiya → māgandiya (bj, pts)“The tongue that finds pleasure in flavors… Sā tathāgatassa dantā guttā rakkhitā saṁvutā, tassā ca saṁvarāya dhammaṁ deseti.
tassā → tassa (sya-all) Idaṁ nu te etaṁ, māgaṇḍiya, sandhāya bhāsitaṁ:
māgaṇḍiya → māgandiya (bj, pts) | idaṁ nu → idannu (th) | + → kho (th) | idaṁ nu → idan-nu (pts) ‘bhūnahu samaṇo gotamo’”ti?
bhūnahu → bhūnahano (sya-all) | gotamoti → gotamo ti (pts) “Etadeva kho pana me, bho gotama, sandhāya bhāsitaṁ: ‘bhūnahu samaṇo gotamo’ti.
bhūnahu → bhūnahano (sya-all) | gotamoti → gotamo ti (pts) Taṁ kissa hetu? Evañhi no sutte ocaratī”ti.
evañhi → evaṁ hi (bjt, pts) “Kāyo kho, māgaṇḍiya, phoṭṭhabbārāmo phoṭṭhabbarato …pe…
māgaṇḍiya → māgandiya (bj, pts) | phoṭṭhabbarato → (bj, sya-all, pts)“The body that finds pleasure in tactile sensations… mano kho, māgaṇḍiya, dhammārāmo dhammarato dhammasammudito.
māgaṇḍiya → māgandiya (bj, pts)“The intellect that finds pleasure in ideas, that delights in ideas, that rejoices in ideas: So tathāgatassa danto gutto rakkhito saṁvuto, tassa ca saṁvarāya dhammaṁ deseti.That has been tamed, guarded, protected, & restrained by the Tathāgata, and he teaches the Dhamma for its restraint. Idaṁ nu te etaṁ, māgaṇḍiya, sandhāya bhāsitaṁ:
māgaṇḍiya → māgandiya (bj, pts) | idaṁ nu → idannu (th) | idaṁ nu → idan-nu (pts)Was it in reference to that that you said, ‘bhūnahu samaṇo gotamo’”ti?
bhūnahu → bhūnahano (sya-all) | gotamoti → gotamo ti (pts)‘Gotama the contemplative is a destroyer of growth’?”

“Etadeva kho pana me, bho gotama, sandhāya bhāsitaṁ:
etadeva → etad-eva (pts)“It was precisely in reference to that, Master Gotama, that I said, ‘bhūnahu samaṇo gotamo’ti.
bhūnahu → bhūnahano (sya-all) | gotamoti → gotamo ti (pts)‘Gotama the contemplative is a destroyer of growth.’ Taṁ kissa hetu?Why is that? Evañhi no sutte ocaratī”ti.
evañhi → evaṁ hi (bjt, pts)Because it has come down in our scripture.”

“Taṁ kiṁ maññasi, māgaṇḍiya:
māgaṇḍiya → māgandiya (bj) | kiṁ maññasi māgaṇḍiya idhekacco → kimmaññasi māgandiya idh ekacco (pts)“What do you think, Māgaṇḍiya? ‘idhekacco cakkhuviññeyyehi rūpehi paricāritapubbo assa iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi, so aparena samayena rūpānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā rūpataṇhaṁ pahāya rūpapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto vihareyya.
atthaṅgamañca → aṭṭhaṅgamañca (sya-all); atthagamañca (pts) | kāmūpasaṁhitehi → kāmūpasañhitehi (th) | idhekacco → idh ekacco (pts) | rūpānaṁyeva samudayañca atthaṅgamañca → rūpānaṁ yeva samudayañ-ca atthagamañ-ca (pts) | ādīnavañca nissaraṇañca → ādīnavañ-ca nissaraṇañ-ca (pts)There is the case where someone may have formerly enjoyed himself with forms cognizable via the eye: agreeable, pleasing, charming, endearing, enticing, linked with sensual desire. But then—having known at a later time, as they have come to be, the origination, the passing away, the allure, the drawbacks, & the escape from those very same forms—he would dwell having abandoned craving for forms, having removed fever for forms, free from thirst, his mind inwardly at peace. Imassa pana te, māgaṇḍiya, kimassa vacanīyan’”ti?
māgaṇḍiya → māgandiya (bj, pts) | māgaṇḍiya kimassa vacanīyanti → māgandiya kim-assa vacanīyan-ti (pts)What criticism would he deserve from you?”

“Na kiñci, bho gotama”.“None, Master Gotama.”

“Taṁ kiṁ maññasi, māgaṇḍiya:
māgaṇḍiya → māgandiya (bj) | kiṁ maññasi māgaṇḍiya idhekacco → kimmaññasi māgandiya idh ekacco (pts)“What do you think, Māgaṇḍiya? ‘idhekacco sotaviññeyyehi saddehi …pe…
idhekacco → idh ekacco (pts)There is the case where someone may have formerly enjoyed himself with sounds cognizable via the ear… ghānaviññeyyehi gandhehi …aromas cognizable via the nose… jivhāviññeyyehi rasehi …flavors cognizable via the tongue… kāyaviññeyyehi phoṭṭhabbehi paricāritapubbo assa iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi,
kāmūpasaṁhitehi → kāmūpasañhitehi (th)tactile sensations cognizable via the body—agreeable, pleasing, charming, endearing, enticing, linked with sensual desire. so aparena samayena phoṭṭhabbānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā phoṭṭhabbataṇhaṁ pahāya phoṭṭhabbapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto vihareyya.
atthaṅgamañca → aṭṭhaṅgamañca (sya-all); atthagamañca (pts) | phoṭṭhabbānaṁyeva → phoṭṭhabbānaṁ yeva (pts) | atthaṅgamañca assādañca ādīnavañca nissaraṇañca → atthagamañ-ca assādañ-ca ādīnavañ-ca nissaraṇañ-ca (pts)But then—having known at a later time, as they have come to be, the origination, the passing away, the allure, the drawbacks, & the escape from those very same tactile sensations—he would dwell having abandoned craving for ideas, having removed fever for ideas, free from thirst, his mind inwardly at peace. Imassa pana te, māgaṇḍiya, kimassa vacanīyan’”ti?
māgaṇḍiya → māgandiya (bj, pts) | māgaṇḍiya kimassa vacanīyanti → māgandiya kim-assa vacanīyan-ti (pts)What criticism would he deserve from you?”

“Na kiñci, bho gotama”.“None, Master Gotama.”

“Ahaṁ kho pana, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṁ cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi, sotaviññeyyehi saddehi …pe…
māgaṇḍiya → māgandiya (bj, pts) | agāriyabhūto → āgāriyabhūto (sya-all) | samaṅgībhūto → samaṅgibhūto (pts) | kāmūpasaṁhitehi → kāmūpasañhitehi (th)“Before, Māgaṇḍiya, when I was a house-dweller, I went about, endowed & provided with the five strings of sensuality: with forms cognizable via the eye—agreeable, pleasing, charming, endearing, enticing, linked with sensual desire; with sounds cognizable via the ear… ghānaviññeyyehi gandhehi …with aromas cognizable via the nose… jivhāviññeyyehi rasehi …with flavors cognizable via the tongue… kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi.
kāmūpasaṁhitehi → kāmūpasañhitehi (th)with tactile sensations cognizable via the body—agreeable, pleasing, charming, endearing, enticing, linked with sensual desire. Tassa mayhaṁ, māgaṇḍiya, tayo pāsādā ahesuṁ—
māgaṇḍiya → māgandiya (bj, pts)“I had three palaces: eko vassiko, eko hemantiko, eko gimhiko.one for the cold season, one for the hot season, one for the rainy season. So kho ahaṁ, māgaṇḍiya, vassike pāsāde vassike cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṁ orohāmi.
paricārayamāno → paricāriyamāno (sya-all, pts1ed) | tūriyehi → turiyehi (bj, sya-all, km, pts1ed) | vassike cattāro → vassike pāsāde cattāro (sya-all, km) | māgaṇḍiya → māgandiya (bj, pts) | vassike → (sya-all) | tūriyehi paricārayamāno → turiyehi paricāriyamāno (sya-all, pts) | cattāro → vassike pāsāde cattāro (cck: syā. kaṁ.) | tūriyehi → turiyehi (cck: sī. syā. kaṁ. pī.) | paricārayamāno → paricāriyamāno (cck: sabbattha)During the four months of the rainy season, I was entertained in the rainy-season palace by minstrels without a single man among them, and I did not once come down from that palace. So aparena samayena kāmānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā kāmataṇhaṁ pahāya kāmapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto viharāmi.
atthaṅgamañca → aṭṭhaṅgamañca (sya-all); atthagamañca (pts) | atthaṅgamañca → atthaṁgamañca (bjt) | kāmānaṁyeva samudayañca atthaṅgamañca assādañca → kāmānaṁ yeva samudayañ-ca atthagamañ-ca assādañ-ca (pts) | nissaraṇañca → nissaraṇañ-ca (pts)“But having known at a later time—as they have come to be—the origination, the passing away, the allure, the drawbacks, & the escape from those very same sensualities, I now dwell having abandoned craving for sensuality, having removed fever for sensuality, free from thirst, my mind inwardly at peace. So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante.“I see other beings who are not devoid of passion for sensualities, who are chewed up by sensual craving, burning with sensual fever, partaking of sensualities, So tesaṁ na pihemi, na tattha abhiramāmi.and I don’t envy them or delight there [in the sensualities]. Taṁ kissa hetu?Why is that? Yāhayaṁ, māgaṇḍiya, rati, aññatreva kāmehi aññatra akusalehi dhammehi—
yāhayaṁ māgaṇḍiya → yā hayaṁ māgandiya (bj) | yāhayaṁ māgaṇḍiya → yā h ayaṁ māgandiya (pts) | aññatreva → aññatr eva (pts)Because there is a delight apart from sensualities, apart from unskillful qualities, api dibbaṁ sukhaṁ samadhigayha tiṭṭhati—
samadhigayha → samadhiggayha (pts)surpassing even heavenly bliss. tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.Finding pleasure in that delight, I don’t envy what is inferior, nor do I delight there.

Seyyathāpi, māgaṇḍiya, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreyya cakkhuviññeyyehi rūpehi …
māgaṇḍiya → māgandiya (bj) | seyyathāpi māgaṇḍiya → seyyathā pi māgandiya (pts) | samaṅgībhūto → samaṅgibhūto (pts) | pe → spelled out in full (bjt, pts)“Māgaṇḍiya, suppose that there was a rich householder or householder’s son of great wealth, great possessions, who went about endowed & provided with the five strings of sensuality: with forms cognizable via the eye—agreeable, pleasing, charming, endearing, enticing, linked with sensual desire; pe…
+ → viññeyyehi gandhehi jivhāviññeyyehi rasehi kāyaviviññeyyehi (bjt)with sounds cognizable via the ear… with aromas cognizable via the nose… with flavors cognizable via the tongue… phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi.
kāmūpasaṁhitehi → kāmūpasañhitehi (th)with tactile sensations cognizable via the body—agreeable, pleasing, charming, endearing, enticing, linked with sensual desire. So kāyena sucaritaṁ caritvā vācāya sucaritaṁ caritvā manasā sucaritaṁ caritvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya devānaṁ tāvatiṁsānaṁ sahabyataṁ.
paraṁ maraṇā → parammaraṇā (bjt, th, pts) | sahabyataṁ → sahavyataṁ (bjt)Having performed good conduct with the body, good conduct with speech, & good conduct with the intellect, he would—with the breakup of the body, after death—reappear in a good destination, a heavenly world, in the company of the devas of the Thirty-three. So tattha nandane vane accharāsaṅghaparivuto dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreyya.
samaṅgībhūto → samaṅgibhūto (pts)There, surrounded by a group of nymphs in the Nandana forest, he would go about, endowed & provided with the five strings of heavenly sensuality. So passeyya gahapatiṁ vā gahapatiputtaṁ vā pañcahi kāmaguṇehi samappitaṁ samaṅgībhūtaṁ paricārayamānaṁ.
paricārayamānaṁ → paricāriyamānaṁ (sya-all) | samaṅgībhūtaṁ → samaṅgibhūtaṁ (pts)He would see a householder or householder’s son going about, endowed & provided with the five strings of sensuality.

Taṁ kiṁ maññasi, māgaṇḍiya, api nu so devaputto nandane vane accharāsaṅghaparivuto dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno amussa gahapatissa vā gahapatiputtassa vā piheyya, mānusakānaṁ vā pañcannaṁ kāmaguṇānaṁ mānusakehi vā kāmehi āvaṭṭeyyā”ti?
māgaṇḍiya → māgandiya (bj) | paricārayamāno → paricāriyamāno (sya-all) | kiṁ maññasi māgaṇḍiya → kimmaññasi māgandiya (pts) | samaṅgībhūto → samaṅgibhūto (pts) | kiṁ maññasi māgaṇḍiya → kim-maññasi māgandiya (pts)What do you think, Māgaṇḍiya? Would that deva-son—surrounded by a group of nymphs in the Nandana forest, going about, endowed & provided with the five strings of heavenly sensuality—envy that householder or householder’s son’s five strings of human sensuality, or would he be seduced by those sensualities?”

“No hidaṁ, bho gotama.
hidaṁ → hetaṁ (sya-all) | hidaṁ → h idaṁ (pts)“No, Master Gotama. Taṁ kissa hetu?Why is that? Mānusakehi, bho gotama, kāmehi dibbakāmā abhikkantatarā ca paṇītatarā cā”ti.
dibbakāmā → dibbā kāmā (bj, pts) | ca → (bj)Because heavenly sensualities are more excellent than human sensualities, and more sublime.”

“Evameva kho ahaṁ, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṁ cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi, sotaviññeyyehi saddehi …pe…
māgaṇḍiya → māgandiya (bj, pts) | agāriyabhūto → āgāriyabhūto (sya-all) | kāmūpasaṁhitehi → kāmūpasañhitehi (th) | evameva → evam-eva (pts) | samaṅgībhūto → samaṅgibhūto (pts)“In the same way, Māgaṇḍiya, before—when I was a house-dweller, I went about, endowed & provided with the five strings of sensuality… ghānaviññeyyehi gandhehi … jivhāviññeyyehi rasehi … kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi.
kāmūpasaṁhitehi → kāmūpasañhitehi (th) | kantehi → kanehi (pts) So aparena samayena kāmānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā kāmataṇhaṁ pahāya kāmapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto viharāmi.
atthaṅgamañca → atthagamañca (pts) | atthaṅgamañca → aṭṭhaṅgamañca (th) | kāmānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca → kāmānaṁ yeva samudayañ-ca atthagamañ-ca assādañ-ca ādīnavañ-ca nissaraṇañ-ca (pts)“But having known at a later time—as they have come to be—the origination, the passing away, the allure, the drawbacks, & the escape from those very same sensualities, I now dwell having abandoned craving for sensuality, having removed fever for sensuality, free from thirst, my mind inwardly at peace. So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante, so tesaṁ na pihemi, na tattha abhiramāmi.
+ → ahaṁ (th)“I see other beings who are not devoid of passion for sensualities, who are chewed up by sensual craving, burning with sensual fever, partaking of sensualities, and I don’t envy them or delight there. Taṁ kissa hetu?Why is that? Yāhayaṁ, māgaṇḍiya, rati aññatreva kāmehi aññatra akusalehi dhammehi—
māgaṇḍiya → māgandiya (bj) | yāhayaṁ māgaṇḍiya → yā hayaṁ māgandiya (bjt) | yāhayaṁ → yā hayaṁ (th) | yāhayaṁ māgaṇḍiya → yā h ayaṁ māgandiya (pts) | aññatreva → aññatr eva (pts)Because there is a delight apart from sensualities, apart from unskillful qualities, api dibbaṁ sukhaṁ samadhigayha tiṭṭhati—
samadhigayha → samadhiggayha (th, pts)surpassing even heavenly bliss. tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.Finding pleasure in that delight, I don’t envy what is inferior, nor do I delight there.

Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṁ paritāpeyya.
māgaṇḍiya → māgandiya (bj) | vaṇamukhāni → vaṇamukhānipi (sya-all) | kāyaṁ → (sya-all) | seyyathāpi māgaṇḍiya → seyyathā pi māgandiya (pts)“Māgaṇḍiya, suppose that there was a leper covered with sores & infections, chewed up by worms, picking the scabs off the openings of his wounds with his nails, cauterizing his body over a pit of glowing embers. Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ.
upaṭṭhāpeyyuṁ → upaṭṭhapeyyuṁ (bj, sya-all, pts)His friends, companions, & relatives would take him to a doctor. Tassa so bhisakko sallakatto bhesajjaṁ kareyya.The doctor would concoct medicine for him, So taṁ bhesajjaṁ āgamma kuṭṭhehi parimucceyya, arogo assa sukhī serī sayaṁvasī yena kāmaṁ gamo.
taṁ → (sya-all) | kāmaṁ gamo → kāmaṅgamo (bjt) | yena kāmaṁ gamo → yenakāmaṅgamo (th, pts)and thanks to the medicine he would be cured of his leprosy: well & happy, free, master of himself, going wherever he liked. So aññaṁ kuṭṭhiṁ purisaṁ passeyya arugattaṁ pakkagattaṁ kimīhi khajjamānaṁ nakhehi vaṇamukhāni vippatacchamānaṁ aṅgārakāsuyā kāyaṁ paritāpentaṁ.He would see another leper covered with sores & infections, chewed up by worms, picking the scabs off the openings of his wounds with his nails, cauterizing his body over a pit of glowing embers.

Taṁ kiṁ maññasi, māgaṇḍiya,
māgaṇḍiya → māgandiya (bjt)What do you think, Māgaṇḍiya? api nu so puriso amussa kuṭṭhissa purisassa piheyya aṅgārakāsuyā vā bhesajjaṁ paṭisevanāya vā”ti?
bhesajjaṁ paṭisevanāya vāti → bhesajjapaṭisevanāya vā ti (pts)Would that man envy that leper’s pit of glowing embers or his partaking of medicine?”

“No hidaṁ, bho gotama.
hidaṁ → hetaṁ (th) | hidaṁ → h idaṁ (pts)“No, Master Gotama. Taṁ kissa hetu?Why is that? Roge hi, bho gotama, sati bhesajjena karaṇīyaṁ hoti, roge asati na bhesajjena karaṇīyaṁ hotī”ti.
+ → na (bjt, th, pts)Because when there is disease, there is a use for medicine. But when there is no disease, there is no use for medicine.”

“Evameva kho ahaṁ, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṁ, cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi, sotaviññeyyehi saddehi …pe…
māgaṇḍiya → māgandiya (bjt, pts) | agāriyabhūto → āgāriyabhūto (th) | kāmūpasaṁhitehi → kāmūpasañhitehi (th) | samaṅgībhūto → samaṅgibhūto (pts)“In the same way, Māgaṇḍiya, before—when I was a house-dweller, I went about, endowed & provided with the five strings of sensuality… ghānaviññeyyehi gandhehi … jivhāviññeyyehi rasehi … kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi.
kāmūpasaṁhitehi → kāmūpasañhitehi (th) So aparena samayena kāmānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā kāmataṇhaṁ pahāya kāmapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto viharāmi.
atthaṅgamañca → aṭṭhaṅgamañca (th) | kāmānaṁyeva samudayañca atthaṅgamañca → kāmānaṁ yeva samudayañ-ca atthagamañ-ca (pts) | ādīnavañca nissaraṇañca → ādīnavañ-ca nissaraṇañ-ca (pts)“But having known at a later time—as they have come to be—the origination, the passing away, the allure, the drawbacks, & the escape from those very same sensualities, I now dwell having abandoned craving for sensuality, having removed fever for sensuality, free from thirst, my mind inwardly at peace. So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante.“I see other beings who are not devoid of passion for sensualities, who are chewed up by sensual craving, burning with sensual fever, partaking of sensualities, So tesaṁ na pihemi, na tattha abhiramāmi.and I don’t envy them or delight there. Taṁ kissa hetu?Why is that? Yāhayaṁ, māgaṇḍiya, rati, aññatreva kāmehi aññatra akusalehi dhammehi—
māgaṇḍiya → māgandiya (bjt) | yāhayaṁ → yā hayaṁ (th) | yāhayaṁ māgaṇḍiya → yā h ayaṁ māgandiya (pts) | aññatreva → aññatr eva (pts)Because there is a delight apart from sensualities, apart from unskillful qualities, api dibbaṁ sukhaṁ samadhigayha tiṭṭhati—
samadhigayha → samadhiggayha (th, pts)surpassing even heavenly bliss. tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.Finding pleasure in that delight, I don’t envy what is inferior, nor do I delight there.

Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṁ paritāpeyya.
māgaṇḍiya → māgandiya (bjt) | vaṇamukhāni → vaṇamukhānipi (th) | seyyathāpi māgaṇḍiya → seyyathā pi māgandiya (pts)“Māgaṇḍiya, suppose that there was a leper covered with sores & infections, chewed up by worms, picking the scabs off the openings of his wounds with his nails, cauterizing his body over a pit of glowing embers. Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ.
upaṭṭhāpeyyuṁ → upaṭṭhapeyyuṁ (bjt, th, pts)His friends, companions, & relatives would take him to a doctor. Tassa so bhisakko sallakatto bhesajjaṁ kareyya.The doctor would concoct medicine for him, So taṁ bhesajjaṁ āgamma kuṭṭhehi parimucceyya, arogo assa sukhī serī sayaṁvasī yena kāmaṁ gamo.
kāmaṁ gamo → kāmaṅgamo (bjt) | yena kāmaṁ gamo → yenakāmaṅgamo (th, pts)and thanks to the medicine he would be cured of his leprosy: well & happy, free, master of himself, going wherever he liked. Tamenaṁ dve balavanto purisā nānābāhāsu gahetvā aṅgārakāsuṁ upakaḍḍheyyuṁ.
aṅgārakāsuṁ → aṅgārakāsuyā (sya-all) | tamenaṁ → tam-enaṁ (pts)Then suppose two strong men, having seized hold of him by both arms, were to drag him to a pit of glowing embers.

Taṁ kiṁ maññasi, māgaṇḍiya,
māgaṇḍiya → māgandiya (bj) | kiṁ maññasi māgaṇḍiya → kimmaññasi māgandiya (pts)What do you think? api nu so puriso iti citiceva kāyaṁ sannāmeyyā”ti?
citiceva → cīti ceva (sya-all) | citiceva → citi ceva (bjt) | citiceva → iti eva (pts)Wouldn’t he twist his body this way & that?”

“Evaṁ, bho gotama.“Yes, Master Gotama. Taṁ kissa hetu?Why is that? Asu hi, bho gotama, aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho cā”ti.
ceva → eva (pts)Because the fire is painful to the touch, very hot & scorching.”

“Taṁ kiṁ maññasi, māgaṇḍiya,
māgaṇḍiya → māgandiya (bj) | kiṁ maññasi māgaṇḍiya idāneva → kimmaññasi māgandiya idān eva (pts)“But what do you think, Māgaṇḍiya? idāneva nu kho so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca udāhu pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho cā”ti?
ca → asu hi ca (bj, pts1ed) | idāneva → idāni ceva (sya-all) | idāneva → idān eva (pts) | ceva → eva (pts) | pubbepi → pubbe pi (pts)Is the fire painful to the touch, very hot & scorching, only now, or was it also that way before?”

“Idāni ceva, bho gotama, so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca, pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca.
ceva → eva (pts) | pubbepi → pubbe pi (pts)“Both now & before is it painful to the touch, very hot & scorching, Master Gotama. Asu ca, bho gotama, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno upahatindriyo dukkhasamphasseyeva aggismiṁ sukhamiti viparītasaññaṁ paccalatthā”ti.
asu → asuhi (bj, pts) | ca → asu hi ca (cck: sī. pī.) | ca → asu hi (sya-all: sī. yu.) | dukkhasamphasseyeva → dukkhasamphasse yeva (pts) | sukhamiti → sukham-iti (pts)It’s just that when the man was a leper covered with sores & infections, chewed up by worms, picking the scabs off the openings of his wounds with his nails, his faculties were impaired, which was why, even though the fire was actually painful to the touch, he had the skewed perception of ‘pleasant.’”

“Evameva kho, māgaṇḍiya, atītampi addhānaṁ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca, anāgatampi addhānaṁ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca, etarahipi paccuppannaṁ addhānaṁ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca.
māgaṇḍiya → māgandiya (bj, pts) | evameva → evam-eva (pts) | ceva → eva (pts) | anāgatampi → anāgatam-pi (pts) | etarahipi → etarahi pi (pts)“In the same way, Māgaṇḍiya, sensualities in the past were painful to the touch, very hot & scorching; sensualities in the future will be painful to the touch, very hot & scorching; sensualities at present are painful to the touch, very hot & scorching; Ime ca, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena pariḍayhamānā upahatindriyā dukkhasamphassesuyeva kāmesu sukhamiti viparītasaññaṁ paccalatthuṁ.
māgaṇḍiya → māgandiya (bj, pts) | dukkhasamphassesuyeva → dukkhasamphassesveva (bj); dukkhasamphasses eva (pts) | dukkhasamphassesveva → dukkhasamphassesu yeva (bj: machasaṁ, syā) | sukhamiti → sukham-iti (pts)but when beings are not free from passion for sensualities—chewed up by sensual craving, burning with sensual fever—their faculties are impaired, which is why, even though sensualities are actually painful to the touch, they have the skewed perception of ‘pleasant.’

Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṁ paritāpeti.
māgaṇḍiya → māgandiya (bj) | seyyathāpi māgaṇḍiya → seyyathā pi māgandiya (pts)“Now, suppose that there was a leper covered with sores & infections, chewed up by worms, picking the scabs off the openings of his wounds with his nails, cauterizing his body over a pit of glowing embers. Yathā yathā kho, māgaṇḍiya, asu kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṁ paritāpeti tathā tathāssa tāni vaṇamukhāni asucitarāni ceva honti duggandhatarāni ca pūtikatarāni ca, hoti ceva kāci sātamattā assādamattā—yadidaṁ vaṇamukhānaṁ kaṇḍūvanahetu;
tathā tathāssa → tathā tathā tasseva (sya-all, km, mr) | māgaṇḍiya → māgandiya (bj, pts) | kho → hi (sya-all) | vaṇamukhānaṁ kaṇḍūvanahetu → vaṇamukhāni kaṇḍuvaṇahetu (sya-all) | tathā’ssa → tathā tathā tasseva (cck: syā. kaṁ. ka.) | tathāssa → tathā ssa (pts) | ceva → eva (pts)The more he cauterized his body over the pit of glowing embers, the more unclean, foul-smelling, & putrid the openings of his wounds would become, and yet he would feel a modicum of enjoyment & satisfaction because of the itchiness of his wounds. evameva kho, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena ca pariḍayhamānā kāme paṭisevanti.
māgaṇḍiya → māgandiya (bj, pts) | ca → (bj, sya-all, pts) | evameva → evam-eva (pts)In the same way, beings not free from passion for sensualities—chewed up by sensual craving, burning with sensual fever—partake of sensualities. Yathā yathā kho, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena ca pariḍayhamānā kāme paṭisevanti tathā tathā tesaṁ tesaṁ sattānaṁ kāmataṇhā ceva pavaḍḍhati, kāmapariḷāhena ca pariḍayhanti, hoti ceva sātamattā assādamattā—yadidaṁ pañcakāmaguṇe paṭicca.
māgaṇḍiya → māgandiya (bj, pts) | tesaṁ → (bj, sya-all, pts) | ceva → ceva kāci (bj, sya-all) | kho → (sya-all) | ca → (sya-all, pts) | pariḍayhanti → pariḍayhanti ceva (sya-all) | pañcakāmaguṇe → pañca kāmaguṇe (bjt, th, pts) | ceva → eva (pts) | ceva → eva kāci (pts)The more they partake of sensualities, the more their sensual craving increases and the more they burn with sensual fever, and yet they feel a modicum of enjoyment & satisfaction dependent on the five strings of sensuality.

Taṁ kiṁ maññasi, māgaṇḍiya,
māgaṇḍiya → māgandiya (bj) | kiṁ maññasi māgaṇḍiya → kimmaññasi māgandiya (pts)“Now what do you think, Māgaṇḍiya? api nu te diṭṭho vā suto vā rājā vā rājamahāmatto vā pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno kāmataṇhaṁ appahāya kāmapariḷāhaṁ appaṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto vihāsi vā viharati vā viharissati vā”ti?
paricārayamāno → paricāriyamāno (sya-all) | samaṅgībhūto → samaṅgibhūto (pts) | vāti → vā ti (pts)Have you ever seen or heard of a king or king’s minister—enjoying himself, provided & endowed with the five strings of sensuality, without abandoning sensual craving, without removing sensual fever—who has dwelt or will dwell or is dwelling free from thirst, his mind inwardly at peace?”

“No hidaṁ, bho gotama”.
hidaṁ → h idaṁ (pts)“No, Master Gotama.”

“Sādhu, māgaṇḍiya.
māgaṇḍiya → māgandiya (bj) | māgaṇḍiya mayāpi → māgandiya mayā pi (pts)“Very good, Māgaṇḍiya. Mayāpi kho etaṁ, māgaṇḍiya, neva diṭṭhaṁ na sutaṁ rājā vā rājamahāmatto vā pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno kāmataṇhaṁ appahāya kāmapariḷāhaṁ appaṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto vihāsi vā viharati vā viharissati vā.
māgaṇḍiya → māgandiya (bj) | paricārayamāno → paricāriyamāno (sya-all) | samaṅgībhūto → samaṅgibhūto (pts) | mayāpi → mayā pi (pts) | māgaṇḍiya neva → māgandiya n eva (pts)Neither have I ever seen or heard of a king or king’s minister—enjoying himself, provided & endowed with the five strings of sensuality, without abandoning sensual craving, without removing sensual fever—who has dwelt or will dwell or is dwelling free from thirst, his mind inwardly at peace. Atha kho, māgaṇḍiya, ye hi keci samaṇā vā brāhmaṇā vā vigatapipāsā ajjhattaṁ vūpasantacittā vihāsuṁ vā viharanti vā viharissanti vā sabbe te kāmānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā kāmataṇhaṁ pahāya kāmapariḷāhaṁ paṭivinodetvā vigatapipāsā ajjhattaṁ vūpasantacittā vihāsuṁ vā viharanti vā viharissanti vā”ti.
māgaṇḍiya → māgandiya (bj, pts) | vihāsuṁ → vihaṁsu (bj, sya-all, pts) | atthaṅgamañca → aṭṭhaṅgamañca (sya-all); atthagamañca (pts) | vihaṁsu → vihariṁsu (bj: sīmu8); vihāsuṁ (bj: machasaṁ) | vihaṁsu → vihariṁsu (bj: sīmu8); vihāsuṁ (bj: machasaṁ) | kāmānaṁyeva samudayañca atthaṅgamañca assādañca → kāmānaṁ yeva samudayañ-ca atthagamañ-ca assādañ-ca (pts) | nissaraṇañca → nissaraṇañ-ca (pts) | vāti → vā ti (pts)But whatever contemplatives or brahmans who have dwelt or will dwell or are dwelling free from thirst, their minds inwardly at peace, all have done so having realized—as it has come to be—the origination, the disappearance, the allure, the drawbacks, & the escape from sensuality, having abandoned sensual craving and removed sensual fever.”

Atha kho bhagavā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:Then at that moment the Blessed One exclaimed,

“Ārogyaparamā lābhā, nibbānaṁ paramaṁ sukhaṁ;“Freedom from disease:   the foremost good fortune. unbinding: the foremost ease. Aṭṭhaṅgiko ca maggānaṁ, khemaṁ amatagāminan”ti.
amatagāminanti → amatagāminan-ti (pts)The eightfold: the foremost of paths going to the deathless, secure.”

Evaṁ vutte, māgaṇḍiyo paribbājako bhagavantaṁ etadavoca:
māgaṇḍiyo → māgandiyo (bj, pts)When this was said, Māgaṇḍiya the wanderer said to the Blessed One, “acchariyaṁ, bho gotama, abbhutaṁ, bho gotama.
abbhutaṁ → abbhūtaṁ (sya-all)“It’s amazing, Master Gotama. It’s astounding, Yāva subhāsitañcidaṁ bhotā gotamena:
subhāsitañcidaṁ → subhāsitaṁ cidaṁ (my) | subhāsitañcidaṁ → subhāsitañ-c idaṁ (pts)how this, too, is well-stated by Master Gotama: ‘ārogyaparamā lābhā, nibbānaṁ paramaṁ sukhan’ti.
sukhanti → sukhan-ti (pts)‘Freedom from disease: the foremost good fortune. Unbinding: the foremost ease.’ Mayāpi kho etaṁ, bho gotama, sutaṁ pubbakānaṁ paribbājakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:
mayāpi → mayā pi (pts)We have also heard this said by earlier wanderers in the lineage of our teachers: ‘ārogyaparamā lābhā, nibbānaṁ paramaṁ sukhan’ti;
sukhanti → sukhan-ti (pts)‘Freedom from disease: the foremost good fortune. Unbinding: the foremost ease.’ tayidaṁ, bho gotama, sametī”ti.
tayidaṁ → ta-y-idaṁ (pts)This agrees with that.”

“Yaṁ pana te etaṁ, māgaṇḍiya, sutaṁ pubbakānaṁ paribbājakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:
māgaṇḍiya → māgandiya (bj, pts) | etaṁ → (sya-all) | yaṁ pana → yampana (bjt)“But as for what you have heard said by earlier wanderers in the lineage of your teachers, Māgaṇḍiya— ‘ārogyaparamā lābhā, nibbānaṁ paramaṁ sukhan’ti, katamaṁ taṁ ārogyaṁ, katamaṁ taṁ nibbānan”ti?
katamaṁ taṁ → katamantaṁ (bjt, th) | sukhanti katamaṁ taṁ → sukhan-ti kataman-taṁ (pts) | katamaṁ taṁ nibbānanti → kataman-taṁ nibbānan-ti (pts)‘Freedom from disease: the foremost good fortune. Unbinding: the foremost ease’—which freedom from disease is that, which unbinding?” Evaṁ vutte, māgaṇḍiyo paribbājako sakāneva sudaṁ gattāni pāṇinā anomajjati:
māgaṇḍiyo → māgandiyo (bj, pts) | sakāneva → sakān eva (pts)When this was said, Māgaṇḍiya the wanderer rubbed his own limbs with his hand.

“idantaṁ, bho gotama, ārogyaṁ, idantaṁ nibbānaṁ.
idantaṁ → idan-taṁ (pts)“This is that freedom from disease, Master Gotama,” he said. “This is that unbinding. Ahañhi, bho gotama, etarahi arogo sukhī, na maṁ kiñci ābādhatī”ti.
ābādhatīti → ābādhayatīti (bj) | ahañhi → ahaṁ (sya-all) | ahañhi → ahaṁ hi (bjt, pts)For I am now free from disease, happy, and nothing afflicts me.”

“Seyyathāpi, māgaṇḍiya, jaccandho puriso;
māgaṇḍiya → māgandiya (bj) | seyyathāpi māgaṇḍiya → seyyathā pi māgandiya (pts)“Māgaṇḍiya, it’s just as if there were a man blind from birth so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṁ, na passeyya tārakarūpāni, na passeyya candimasūriye.
mañjiṭṭhakāni → mañjeṭṭhakāni (bj, mr); mañjeṭṭhikāni (sya-all, km, pts1ed) | candimasūriye → candimasuriye (bj, sya-all, pts) | mañjiṭṭhakāni → mañjeṭṭhikāni (pts) | tārakarūpāni → tārakārūpāni (pts) | mañjeṭṭhakāni → mañjiṭṭhakāni (bj: machasaṁ) | mañjiṭṭhakāni → mañjeṭṭhikāni (cck: sī. syā. kaṁ. pī.); mañjeṭṭhakāni (cck: ka.) | kaṇhasukkāni → kaṇha sukkāni (th)who couldn’t see black objects… white… blue… yellow… red… or pink objects; who couldn’t see even or uneven places, the stars, the sun, or the moon. So suṇeyya cakkhumato bhāsamānassa:He would hear a man with good eyesight saying, ‘chekaṁ vata, bho, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti.
sucīti → sucīnti (bj); sucinti (sya-all, pts) | sucīnti → sucīti (bj: machasaṁ) | sucīti → sucin-ti (pts)‘How wonderful, good sirs, is a white cloth—beautiful, spotless, & clean.’ So odātapariyesanaṁ careyya.He would go in search of something white. Tamenaṁ aññataro puriso telamalikatena sāhuḷicīrena vañceyya:
telamalikatena sāhuḷicīrena → telamasikatena sāhuḷacīvarena (bj, sya-all, km, pts1ed) | telamalikatena sāhuḷicīrena → telamasikatena sāhuḷacīvarena (pts) | aññataro → tamenaññataro (bj: sīmu8) | telamasikatena → telamalikatena (bj: machasaṁ) | sāhuḷacīvarena → sāhuḷīcīrena (bj: machasaṁ) | sāhuḷicīrena → telamasikatena sāhuḷacīvarena (cck: sī. syā. kaṁ. pī.) | tamenaṁ → tam-en (pts)Then another man would fool him with a grimy, oil-stained rag: ‘idaṁ te, ambho purisa, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti.
sucīti → sucīnti (bj); sucinti (sya-all, pts) | sucīnti → sucīti (bj: machasaṁ) | idaṁ te → idante (bjt, th) | idaṁ te → idan-te (pts) | sucīti → sucin-ti (pts)‘Here, my good man, is a white cloth—beautiful, spotless, & clean.’ So taṁ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṁ nicchāreyya:
pārupetvā → pārupitvā (bj, pts) | paṭiggaṇheyya → patigaṇheyya (pts) | paṭiggaṇheyya → paṭigaṇheyya (bjt)The blind man would take it and put it on. Having put it on, gratified, he would exclaim words of gratification, ‘chekaṁ vata, bho, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti.
sucīti → sucinti (bj, sya-all, pts) | sucīti → sucin-ti (pts)‘How wonderful, good sirs, is a white cloth—beautiful, spotless, & clean.’

Taṁ kiṁ maññasi, māgaṇḍiya,
māgaṇḍiya → māgandiya (bj) | kiṁ maññasi māgaṇḍiya → kimmaññasi māgandiya (pts)Now, what do you think, Māgaṇḍiya? api nu so jaccandho puriso jānanto passanto amuṁ telamalikataṁ sāhuḷicīraṁ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṁ nicchāreyya:
telamalikataṁ sāhuḷicīraṁ paṭiggaṇheyya → telamasikataṁ sāhuḷacīvaraṁ paṭigaṇheyya (bj); telamasikataṁ sāhuḷacīvaraṁ patigaṇheyya (pts) | pārupetvā → pārupitvā (bj, pts) | telamalikataṁ sāhuḷicīraṁ → telamasikataṁ sāhuḷacīvaraṁ (sya-all)When that man blind from birth took the grimy, oil-stained rag and put it on; and, having put it on, gratified, exclaimed words of gratification, ‘How wonderful, good sirs, is a white cloth—beautiful, spotless, & clean’: Did he do so knowing & seeing, ‘chekaṁ vata, bho, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti udāhu cakkhumato saddhāyā”ti?
sucīti → sucinti (bj, sya-all, pts) | sucīti → sucin-ti (pts)or out of faith in the man with good eyesight?”

“Ajānanto hi, bho gotama, apassanto so jaccandho puriso amuṁ telamalikataṁ sāhuḷicīraṁ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṁ nicchāreyya:
telamalikataṁ sāhuḷicīraṁ paṭiggaṇheyya → telamasikataṁ sāhuḷacīvaraṁ paṭigaṇheyya (bj); telamasikataṁ sāhuḷacīvaraṁ patigaṇheyya (pts) | pārupetvā → pārupitvā (bj, pts) | telamalikataṁ sāhuḷicīraṁ → telamasikataṁ sāhuḷacīvaraṁ (sya-all) | so → asu (pts)“Of course, he did it not knowing & not seeing, Master Gotama, ‘chekaṁ vata, bho, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti, cakkhumato saddhāyā”ti.
sucīti → sucinti (bj, pts); sucinti udāhu (sya-all) | sucīti → sucin-ti (pts)but out of faith in the man with good eyesight.”

“Evameva kho, māgaṇḍiya, aññatitthiyā paribbājakā andhā acakkhukā ajānantā ārogyaṁ, apassantā nibbānaṁ, atha ca panimaṁ gāthaṁ bhāsanti:
māgaṇḍiya → māgandiya (bj, pts) | evameva → evam-eva (pts) | panimaṁ → pan imaṁ (pts)“In the same way, Māgaṇḍiya, the wanderers of other sects are blind & eyeless. Without knowing freedom from disease, without seeing unbinding, they still speak this verse: ‘ārogyaparamā lābhā, nibbānaṁ paramaṁ sukhan’ti.
ārogyaparamā → arogyaparamā (pts) | sukhanti → sukhan-ti (pts)“Freedom from disease:   the foremost good fortune. Unbinding:            the foremost ease. Pubbakehesā, māgaṇḍiya, arahantehi sammāsambuddhehi gāthā bhāsitā:
māgaṇḍiya → māgandiya (bj) | pubbakehesā māgaṇḍiya → pubbakeh esā māgandiya (pts)This verse was stated by earlier worthy ones, rightly self-awakened:

‘Ārogyaparamā lābhā, nibbānaṁ paramaṁ sukhaṁ;“Freedom from disease:   the foremost good fortune. unbinding:            the foremost ease. Aṭṭhaṅgiko ca maggānaṁ, khemaṁ amatagāminan’ti.
amatagāminanti → amatagāminan-ti (pts)The eightfold:        the foremost of paths going to the deathless, secure.’

Sā etarahi anupubbena puthujjanagāthā.
puthujjanagāthā → puthujjanagatā (bj, pts) | sā → esā (sya-all) | puthujjanagāthā → puthujjanagatā (cck: sī. pī.)“But now it has gradually become a verse of run-of-the-mill people. Ayaṁ kho pana, māgaṇḍiya, kāyo rogabhūto gaṇḍabhūto sallabhūto aghabhūto ābādhabhūto, so tvaṁ imaṁ kāyaṁ rogabhūtaṁ gaṇḍabhūtaṁ sallabhūtaṁ aghabhūtaṁ ābādhabhūtaṁ:
māgaṇḍiya → māgandiya (bj, pts) | pana → (sya-all)“This body, Māgaṇḍiya, is a disease, a cancer, an arrow, painful, an affliction. And yet you say, with reference to this body which is a disease, a cancer, an arrow, painful, an affliction: ‘idantaṁ, bho gotama, ārogyaṁ, idantaṁ nibbānan’ti vadesi.
idantaṁ → idaṁ taṁ (bjt) | idantaṁ → idan-taṁ (pts) | idantaṁ nibbānanti → idan-taṁ nibbānan-ti (pts)‘This is that freedom from disease, Master Gotama. This is that unbinding,’ Tañhi te, māgaṇḍiya, ariyaṁ cakkhuṁ natthi yena tvaṁ ariyena cakkhunā ārogyaṁ jāneyyāsi, nibbānaṁ passeyyāsī”ti.
māgaṇḍiya → māgandiya (bj, pts) | tañhi → taṁ hi (bjt, th, pts) | natthi → na-tthi (pts)for you don’t have the noble vision with which you would know freedom from disease and see unbinding.”

“Evaṁ pasanno ahaṁ bhoto gotamassa.“I’m convinced, Master Gotama, Pahoti me bhavaṁ gotamo tathā dhammaṁ desetuṁ yathāhaṁ ārogyaṁ jāneyyaṁ, nibbānaṁ passeyyan”ti.
yathāhaṁ → yathā haṁ (pts) | passeyyanti → passeyyan-ti (pts)that you can teach me the Dhamma in such a way that I would know freedom from disease, that I would see unbinding.”

“Seyyathāpi, māgaṇḍiya, jaccandho puriso;
māgaṇḍiya → māgandiya (bj) | seyyathāpi māgaṇḍiya → seyyathā pi māgandiya (pts)“Māgaṇḍiya, it’s just as if there were a man blind from birth so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṁ, na passeyya tārakarūpāni, na passeyya candimasūriye.
mañjiṭṭhakāni → mañjeṭṭhakāni (bj); mañjeṭṭhikāni (sya-all, pts) | candimasūriye → candimasuriye (bj, sya-all, pts) | so → (sya-all) | tārakarūpāni → tārakārūpāni (pts) | kaṇhasukkāni → kaṇha sukkāni (th)who couldn’t see black objects… white… blue… yellow… red… or pink objects; who couldn’t see even or uneven places, the stars, the sun, or the moon. Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ.
upaṭṭhāpeyyuṁ → upaṭṭhapeyyuṁ (sya-all, pts)His friends, companions, & relatives would take him to a doctor. Tassa so bhisakko sallakatto bhesajjaṁ kareyya.The doctor would concoct medicine for him, So taṁ bhesajjaṁ āgamma na cakkhūni uppādeyya, na cakkhūni visodheyya.
na → (pts)but in spite of the medicine his eyesight would not appear or grow clear. Taṁ kiṁ maññasi, māgaṇḍiya,
māgaṇḍiya → māgandiya (bj) | kiṁ maññasi māgaṇḍiya → kimmaññasi māgandiya (pts)What do you think, Māgaṇḍiya? nanu so vejjo yāvadeva kilamathassa vighātassa bhāgī assā”ti?
yāvadeva → yāvad-eva (pts)Would that doctor have nothing but his share of weariness & trouble?”

“Evaṁ, bho gotama”.“Yes, Master Gotama.”

“Evameva kho, māgaṇḍiya, ahañce te dhammaṁ deseyyaṁ:
māgaṇḍiya ahañce → māgandiya ahañceva (bj, pts) | ahañce → ahañceva (sya-all) | ahañceva → ahañce (bj: machasaṁ) | evameva → evam-eva (pts) | māgaṇḍiya ahañce → māgandiya ahañ-c eva (pts)“In the same way, Māgaṇḍiya, if I were to teach you the Dhamma— ‘idantaṁ ārogyaṁ, idantaṁ nibbānan’ti, so tvaṁ ārogyaṁ na jāneyyāsi, nibbānaṁ na passeyyāsi.
idantaṁ → idan-taṁ (pts) | idantaṁ nibbānanti → idan-taṁ nibbānan-ti (pts)‘This is that freedom from disease; this is that unbinding’—and you on your part did not know freedom from disease or see unbinding, So mamassa kilamatho, sā mamassa vihesā”ti.
mamassa → mam assa (pts) | mamassa vihesāti → mam assa vihesā ti (pts)that would be wearisome for me; that would be troublesome for me.”

“Evaṁ pasanno ahaṁ bhoto gotamassa.“I’m convinced, Master Gotama, Pahoti me bhavaṁ gotamo tathā dhammaṁ desetuṁ yathāhaṁ ārogyaṁ jāneyyaṁ, nibbānaṁ passeyyan”ti.
jāneyyaṁ → (sya-all) | yathāhaṁ → yathā haṁ (pts) | passeyyanti → passeyyan-ti (pts)that you can teach me the Dhamma in such a way that I would know freedom from disease, that I would see unbinding.”

“Seyyathāpi, māgaṇḍiya, jaccandho puriso;
māgaṇḍiya → māgandiya (bj) | seyyathāpi māgaṇḍiya → seyyathā pi māgandiya (pts)“Māgaṇḍiya, it’s just as if there were a man blind from birth so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṁ, na passeyya tārakarūpāni, na passeyya candimasūriye.
mañjiṭṭhakāni → mañjeṭṭhakāni (bj); mañjeṭṭhikāni (sya-all, pts) | candimasūriye → candimasuriye (bj, sya-all, pts) | tārakarūpāni → tārakārūpāni (pts) | kaṇhasukkāni → kaṇha sukkāni (th)who couldn’t see black objects… white… blue… yellow… red… or pink objects; who couldn’t see even or uneven places, the stars, the sun, or the moon. So suṇeyya cakkhumato bhāsamānassa:Now, suppose that a certain man were to take a grimy, oil-stained rag and fool him, saying, ‘chekaṁ vata, bho, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti.
sucīti → sucinti (bj, sya-all, pts) | sucīti → sucin-ti (pts)‘Here, my good man, is a white cloth—beautiful, spotless, & clean.’

So odātapariyesanaṁ careyya.The blind man would take it Tamenaṁ aññataro puriso telamalikatena sāhuḷicīrena vañceyya:
tamenaṁ aññataro → tamenaññataro (bj) | telamalikatena sāhuḷicīrena → telamasikatena sāhuḷacīvarena (bj, sya-all, pts) | sāhuḷacīvarena → sāhuḷacīrena (bj: machasaṁ) | tamenaṁ → tam-en (pts)and put it on. ‘idaṁ te, ambho purisa, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti.
sucīti → sucinti (bj, sya-all, pts) | idaṁ te → idante (bjt, th) | idaṁ te → idan-te (pts) | sucīti → sucin-ti (pts) So taṁ paṭiggaṇheyya, paṭiggahetvā pārupeyya.
paṭiggaṇheyya → patiganheyya (pts) | paṭiggaṇheyya → paṭigaṇheyya (bjt) Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ.
upaṭṭhāpeyyuṁ → upaṭṭhapeyyuṁ (sya-all, pts)“Then his friends, companions, & relatives would take him to a doctor. Tassa so bhisakko sallakatto bhesajjaṁ kareyya—The doctor would concoct medicine for him: uddhaṁvirecanaṁ adhovirecanaṁ añjanaṁ paccañjanaṁ natthukammaṁ.
uddhaṁvirecanaṁ → uddhavirecanaṁ (bj, pts) | uddhavirecanaṁ → uddhaṁ virecanaṁ (bj: machasaṁ)purges from above & purges from below, ointments & counter-ointments and treatments through the nose. So taṁ bhesajjaṁ āgamma cakkhūni uppādeyya, cakkhūni visodheyya.And thanks to the medicine, his eyesight would appear & grow clear. Tassa saha cakkhuppādā yo amusmiṁ telamalikate sāhuḷicīre chandarāgo so pahīyetha.
telamalikate sāhuḷicīre → telamasikate sāhuḷacīvare (bj, pts) | amusmiṁ telamalikate sāhuḷicīre → asukasmiṁ telamasikate sāhuḷacīvare (sya-all)Then together with the arising of his eyesight, he would abandon whatever passion & delight he felt for that grimy, oil-stained rag. Tañca naṁ purisaṁ amittatopi daheyya, paccatthikatopi daheyya, api ca jīvitā voropetabbaṁ maññeyya:
tañca naṁ → tañcenaṁ (sya-all) | api ca → apica (th) | tañca → tañ-ca (pts) | amittatopi → amittato pi (pts) | paccatthikatopi → paccatthikato pi (pts)And he would regard that man as an enemy & no friend at all, and think that he deserved to be killed. ‘dīgharattaṁ vata, bho, ahaṁ iminā purisena telamalikatena sāhuḷicīrena nikato vañcito paluddho—
telamalikatena sāhuḷicīrena → telamasikatena sāhuḷacīvarena (bj, sya-all, pts) | paluddho idaṁ te → paladdho idante (pts)‘My gosh, how long have I been fooled, cheated, & deceived by that man & his grimy, oil-stained rag!— idaṁ te, ambho purisa, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti.
vatthaṁ → vatthaṁ chekaṁ (bj) | sucīti → sucinti (bj, sya-all, pts) | abhirūpaṁ → vatthaṁ abhirūpaṁ (bj: machasaṁ, PTS) | idaṁ te → idante (bjt, th) | idaṁ te → idan-te (pts) | sucīti → sucin-ti (pts)“Here, my good man, is a white cloth—beautiful, spotless, & clean.”’

Evameva kho, māgaṇḍiya, ahañce te dhammaṁ deseyyaṁ:
māgaṇḍiya ahañce → māgandiya ahañceva (bj, pts) | ahañce → ahañceva (sya-all) | evameva → evam-eva (pts) | māgaṇḍiya ahañce → māgandiya ahañ-c eva (pts)“In the same way, Māgaṇḍiya, if I were to teach you the Dhamma— ‘idantaṁ ārogyaṁ, idantaṁ nibbānan’ti.
idantaṁ → idan-taṁ (pts) | idantaṁ nibbānanti → idan-taṁ nibbānan-ti (pts)‘This is that freedom from disease; this is that unbinding’— So tvaṁ ārogyaṁ jāneyyāsi, nibbānaṁ passeyyāsi.and you on your part were to know that freedom from disease and see that unbinding, Tassa te saha cakkhuppādā yo pañcasupādānakkhandhesu chandarāgo so pahīyetha;
pañcasupādānakkhandhesu → pañcasūpādānakkhandhesu (sya-all) | pañcasupādānakkhandhesu → pañcas upādānakkhandhesu (pts)then together with the arising of your eyesight you would abandon whatever passion & delight you felt with regard for the five clinging-aggregates. api ca te evamassa:
api ca → apica (th) | evamassa → evam-assa (pts)And it would occur to you, ‘dīgharattaṁ vata bho ahaṁ iminā cittena nikato vañcito paluddho.
paluddho → paladdho (cck: sī. pī.) | paluddho → paladdho ahaṁ (pts)‘My gosh, how long have I been fooled, cheated, & deceived by this mind! Ahañhi rūpaṁyeva upādiyamāno upādiyiṁ, vedanaṁyeva upādiyamāno upādiyiṁ, saññaṁyeva upādiyamāno upādiyiṁ, saṅkhāreyeva upādiyamāno upādiyiṁ, viññāṇaṁyeva upādiyamāno upādiyiṁ.
ahañhi → ahañca (sya-all) | saṅkhāreyeva → saṅkhāraṁyeva (sya-all) | ahañhi → ahaṁ hi (bjt) | ahañhi rūpaṁyeva → hi rūpaṁ yeva (pts) | vedanaṁyeva → vedanaṁ yeva (pts) | saññaṁyeva → saññaṁ yeva (pts) | saṅkhāreyeva → saṅkhāre yeva (pts) | viññāṇaṁyeva → viññāṇaṁ yeva (pts)For in clinging, it was just form that I was clinging to… it was just feeling… just perception… just fabrications… just consciousness that I was clinging to. Tassa me upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti;
sokaparidevadukkhadomanassupāyāsā → soka parideva dukkha domanassu pāyāsā (th)From my clinging as a requisite condition comes becoming. From becoming as a requisite condition, birth. From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. evametassa kevalassa dukkhakkhandhassa samudayo hotī’”ti.Such is the origination of this entire mass of suffering & stress.’”

“Evaṁ pasanno ahaṁ bhoto gotamassa.“I’m convinced, Master Gotama, Pahoti me bhavaṁ gotamo tathā dhammaṁ desetuṁ yathāhaṁ imamhā āsanā anandho vuṭṭhaheyyan”ti.
yathāhaṁ → yathā haṁ (pts) | vuṭṭhaheyyanti → vuṭṭhaheyyan-ti (pts)that you can teach me the Dhamma in such a way that I might rise up from this seat cured of my blindness.”

“Tena hi tvaṁ, māgaṇḍiya, sappurise bhajeyyāsi.
māgaṇḍiya → māgandiya (bj, pts) | tena hi → tenahi (th)“In that case, Māgaṇḍiya, associate with people of integrity. Yato kho tvaṁ, māgaṇḍiya, sappurise bhajissasi tato tvaṁ, māgaṇḍiya, saddhammaṁ sossasi;
māgaṇḍiya → māgandiya (bj, pts) | bhajissasi → bhajessasi (sya-all)When you associate with people of integrity, you will hear the true Dhamma. yato kho tvaṁ, māgaṇḍiya, saddhammaṁ sossasi tato tvaṁ, māgaṇḍiya, dhammānudhammaṁ paṭipajjissasi;
māgaṇḍiya → māgandiya (bj, pts)When you hear the true Dhamma, you will practice the Dhamma in accordance with the Dhamma. yato kho tvaṁ, māgaṇḍiya, dhammānudhammaṁ paṭipajjissasi tato tvaṁ, māgaṇḍiya, sāmaṁyeva ñassasi, sāmaṁ dakkhissasi—
māgaṇḍiya → māgandiya (bj, pts) | dakkhissasi → dakkhisi (bj, pts) | māgaṇḍiya sāmaṁyeva → māgandiya sāmaṁ yeva (pts) | dakkhisi → dakkhissasi (bj: machasaṁ, sīmu8) | dakkhissasi → dakkhisi (sya-all: sī. yu.)When you practice the Dhamma in accordance with the Dhamma, you will know & see for yourself: ime rogā gaṇḍā sallā;‘These things are diseases, cancers, arrows. idha rogā gaṇḍā sallā aparisesā nirujjhanti.And here is where diseases, cancers, & arrows cease without trace. Tassa me upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti;
sokaparidevadukkhadomanassupāyāsā → soka parideva dukkha domanassu pāyāsā (th)From the cessation of my clinging comes the cessation of becoming. From the cessation of becoming, the cessation of birth. From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease. evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
evametassa → evam-etassa (pts)Such is the cessation of this entire mass of suffering & stress.”

Evaṁ vutte, māgaṇḍiyo paribbājako bhagavantaṁ etadavoca:
māgaṇḍiyo → māgandiyo (bj, pts)When this was said, Māgaṇḍiya the wanderer said, “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.“Magnificent, Master Gotama! Magnificent! Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito.
dakkhantīti → dakkhintīti (bj, pts) | evamevaṁ → evameva (th) | seyyathāpi → seyyathā pi (pts) | nikkujjitaṁ → nikujjitaṁ (pts) | dakkhantīti evamevaṁ → dakkhintīti evam-evaṁ (pts)Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
bhikkhusaṅghañca → bhikkhusaṁghañca (ms2005) | dhammañca bhikkhusaṅghañca → dhammañ-ca bhikkhusaṅghañ-ca (pts)I go to Master Gotama for refuge, to the Dhamma, and to the Saṅgha of monks. Labheyyāhaṁ bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti.
upasampadanti → upasampadan-ti (pts)Let me obtain the going forth in Master Gotama’s presence! Let me obtain the acceptance!”

“Yo kho, māgaṇḍiya, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, so cattāro māse parivasati; catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya.
māgaṇḍiya → māgandiya (bj, pts) | imasmiṁ → imasmim (pts)“Anyone, Māgaṇḍiya, who has previously belonged to another sect and who desires the going forth & acceptance in this Dhamma & Vinaya, must first undergo probation for four months. If, at the end of four months, the monks feel so moved, they give him the going forth & accept him into the monk’s state. Api ca mettha puggalavemattatā viditā”ti.
api ca → apica (th) | mettha → m ettha (pts) | viditāti → viditā ti (pts)But I know distinctions among individuals in this matter.”

“Sace, bhante, aññatitthiyapubbā imasmiṁ dhammavinaye ākaṅkhantā pabbajjaṁ, ākaṅkhantā upasampadaṁ cattāro māse parivasanti, catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya; ahaṁ cattāri vassāni parivasissāmi, catunnaṁ vassānaṁ accayena āraddhacittā bhikkhū pabbājentu, upasampādentu bhikkhubhāvāyā”ti.
bhikkhubhāvāya → (sya-all) | + → maṁ (bjt, pts)“Master Gotama, if anyone who has previously belonged to another sect and desires the going forth & acceptance in this Dhamma & Vinaya must first undergo probation for four months; and if, at the end of four months, the monks feeling so moved, give him the going forth & accept him into the monk’s state; then I am willing to undergo probation for four years. If, at the end of four years, the monks feel so moved, let them give me the going forth & accept me into the monk’s state.”

Alattha kho māgaṇḍiyo paribbājako bhagavato santike pabbajjaṁ, alattha upasampadaṁ.
māgaṇḍiyo → māgandiyo (bj, pts)Then Māgaṇḍiya the wanderer received the going forth & the acceptance in the Blessed One’s presence. Acirūpasampanno kho panāyasmā māgaṇḍiyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.
māgaṇḍiyo → māgandiyo (bj) | panāyasmā māgaṇḍiyo → pan āyasmā māgandiyo (pts) | nacirasseva → na cirasseva (bjt) | nacirasseva yassatthāya → na cirass eva yass atthāya (pts) | sammadeva → samma-d-eva (pts) | tadanuttaraṁ → tad-anuttaraṁ (pts) | diṭṭheva → diṭṭhe va (pts)And not long after his acceptance—dwelling alone, secluded, heedful, ardent, & resolute—he in no long time reached & remained in the supreme goal of the holy life, for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now.

“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi.He knew: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.” Aññataro kho panāyasmā māgaṇḍiyo arahataṁ ahosīti.
aññataro → aññataro ca (bj) | māgaṇḍiyo → māgandiyo (bj) | panāyasmā māgaṇḍiyo → pan āyasmā māgandiyo (pts)And thus Ven. Māgaṇḍiya became another one of the arahants.

Māgaṇḍiyasuttaṁ niṭṭhitaṁ pañcamaṁ.
pañcamaṁ → māgandiya suttaṁ niṭṭhitaṁ (bj: machasaṁ) | māgaṇḍiyasuttaṁ niṭṭhitaṁ → māgandiyasuttaṁ (bjt)