Jump to content


Photo

Sutta nipita 4.9


  • Please log in to reply
No replies to this topic

#1 RobertK

RobertK

    Administrator

  • Root Admin
  • 1,304 posts

Posted 21 September 2015 - 03:35 AM

sutta nipāta 4.9
Māgaṇḍiyasutta

Disvāna taṇhaṃ aratiṃ ragañca,
Nāhosi chando api methunasmiṃ;
Kimevidaṃ mutta­karīsa­puṇṇaṃ,
Pādāpi naṃ samphusituṃ na icche.

On seeing [the daughters of Mara]
Discontent, Craving, & Passion
there wasn't even the desire for sex.
So what would I want with this,
filled with urine & excrement?
I wouldn't want to touch it
even with my foot

Etādisañce ratanaṃ na icchasi,
Nāriṃ narindehi bahūhi patthitaṃ;
Diṭṭhigataṃ sīlavataṃ nu jīvitaṃ,
Bha­vū­papat­tiñca vadesi kīdisaṃ.
Magandiya:
If you don't want
this gem of a woman, coveted
by many kings,
then for what sort of viewpoint,
precept, practice, life,
attainment of [further] becoming
do you argue?

Idaṃ vadāmīti na tassa hoti,
(māgaṇḍiyāti
bhagavā):Dhammesu niccheyya samuggahītaṃ;
Passañca diṭṭhīsu anuggahāya,
Ajjhattasantiṃ pacinaṃ adassaṃ.
The Buddha:
'I argue for this'
doesn't occur to one
when considering what's grasped
among doctrines.
Looking for what is ungrasped
with regard to views,
and detecting inner peace,
I saw.

Vinicchayā yāni pakappitāni,
(iti māgaṇḍiyo
):Te ve munī brūsi anuggahāya;
Ajjhat­ta­santīti yametamatthaṃ,
Kathaṃ nu dhīrehi paveditaṃ taṃ.
Magandiya:
Sage, you speak
without grasping
at any preconceived judgments.
This 'inner peace':
what does it mean?
How is it,
by an enlightened person,
proclaimed?

Na diṭṭhiyā na sutiyā na ñāṇena,
(māgaṇḍiyāti bhagavā):
Sīlabbatenāpi na suddhimāha;
Adiṭṭhiyā assutiyā añāṇā,
Asīlatā abbatā nopi tena;
Ete ca nissajja anuggahāya,
Santo anissāya bhavaṃ na jappe.
The Buddha:
He doesn't speak of purity
in connection with view,
learning,
knowledge,
precept or practice.
Nor is it found by a person
through lack of view,
of learning,
of knowledge,
of precept or practice.[1]
Letting these go, without grasping,
at peace,
independent,
one wouldn't long for becoming.

No ce kira diṭṭhiyā na sutiyā na ñāṇena,
(iti māgaṇḍiyo):
Sīlabbatenāpi na suddhimāha;
Adiṭṭhiyā assutiyā añāṇā,
Asīlatā abbatā nopi tena;
Maññāmahaṃ momuhameva dhammaṃ,
Diṭṭhiyā eke paccenti suddhiṃ.
Magandiya:
If he doesn't speak of purity
in connection with view,
learning,
knowledge,
precept or practice.
and it isn't found by a person
through lack of view,
of learning,
of knowledge,
of precept or practice,
it seems to me that this teaching's
confused,
for some assume a purity
in terms of
by means of
a view

Diṭṭhañca nissāya anupucchamāno,
(māgaṇḍiyāti bhagavā):
Samuggahītesu pamohamāgā;
Ito ca nāddakkhi aṇumpi saññaṃ,
Tasmā tuvaṃ momuhato dahāsi.
The Buddha:
Asking questions
dependent on view,
you're confused
by what you have grasped.
And so you don't glimpse
even
the slightest
notion
[of what I am saying].
That's why you think
it's confused.

Samo visesī uda vā nihīno,
Yo maññati so vivadetha tena;
Tīsu vidhāsu avikampamāno,
Samo visesīti na tassa hoti.
Whoever construes
'equal,'
'superior,' or
'inferior,'
by that he'd dispute;
whereas to one unaffected
by these three,
'equal,'
'superior,'
do not occur

Saccanti so brāhmaṇo kiṃ vadeyya,
Musāti vā so vivadetha kena;
Yasmiṃ samaṃ visamaṃ vāpi natthi,
Sa kena vādaṃ paṭisaṃyujeyya.
Of what would the brahman say 'true'
or 'false,'
disputing with whom:
he in whom 'equal,' 'unequal' are not.

Okaṃ pahāya aniketasārī,
Gāme akubbaṃ muni santhavāni;
Kāmehi ritto apurakkharāno,
Kathaṃ na viggayha janena
Having abandoned home,
living free from society,
the sage
in villages
creates no intimacies.
Rid of sensual passions, free
from yearning,
he wouldn't engage with people
in quarrelsome debate.[2]


Yehi vivitto vicareyya loke,
Na tāni uggayha vadeyya nāgo;
Jalambujaṃ kaṇḍakavārijaṃ yathā,
Jalena paṅkena canūpalittaṃ;
Evaṃ munī santivādo agiddho,
Kāme ca loke ca anūpalitto.

Na vedagū diṭṭhiyāyako na mutiyā,
Sa mānameti na hi tammayo so;
Na kammunā nopi sutena neyyo,
Anūpanīto sa nivesanesu.

Saññā­virat­tassa na santi ganthā,
Paññā­vimuttassa na santi mohā;
Saññañca diṭṭhiñca ye aggahesuṃ,
Te ghaṭṭayantā vicaranti loketi.
For one dispassionate toward perception
there are no ties;
for one released by discernment,
no
delusions.
Those who grasp at perceptions & views
go about butting their heads
in the world.

Māgaṇḍi­ya­suttaṃ navamaṃ.
Sn 4.9 PTS: Sn 835-847
Magandiya Sutta: To Magandiya
translated from the Pali by
Thanissaro Bhikkhu
© 1994

[Magandiya offers his daughter to the Buddha, who replies:]
On seeing [the daughters of Mara]
Discontent, Craving, & Passion
there wasn't even the desire for sex.
So what would I want with this,
filled with urine & excrement?
I wouldn't want to touch it
even with my foot.

Magandiya:
If you don't want
this gem of a woman, coveted
by many kings,
then for what sort of viewpoint,
precept, practice, life,
attainment of [further] becoming
do you argue?

The Buddha:
'I argue for this'
doesn't occur to one
when considering what's grasped
among doctrines.
Looking for what is ungrasped
with regard to views,
and detecting inner peace,
I saw.

Magandiya:
Sage, you speak
without grasping
at any preconceived judgments.
This 'inner peace':
what does it mean?
How is it,
by an enlightened person,
proclaimed?

The Buddha:
He doesn't speak of purity
in connection with view,
learning,
knowledge,
precept or practice.
Nor is it found by a person
through lack of view,
of learning,
of knowledge,
of precept or practice.[1]
Letting these go, without grasping,
at peace,
independent,
one wouldn't long for becoming.

Magandiya:
If he doesn't speak of purity
in connection with view,
learning,
knowledge,
precept or practice.
and it isn't found by a person
through lack of view,
of learning,
of knowledge,
of precept or practice,
it seems to me that this teaching's
confused,
for some assume a purity
in terms of
by means of
a view.

The Buddha:
Asking questions
dependent on view,
you're confused
by what you have grasped.
And so you don't glimpse
even
the slightest
notion
[of what I am saying].
That's why you think
it's confused.

Whoever construes
'equal,'
'superior,' or
'inferior,'
by that he'd dispute;
whereas to one unaffected
by these three,
'equal,'
'superior,'
do not occur.

Of what would the brahman say 'true'
or 'false,'
disputing with whom:
he in whom 'equal,' 'unequal' are not.

Having abandoned home,
living free from society,
the sage
in villages
creates no intimacies.
Rid of sensual passions, free
from yearning,
he wouldn't engage with people
in quarrelsome debate.[2]

Those things
aloof from which
he should go about in the world:
the great one
wouldn't take them up
& argue for them.

As the prickly lotus
is unsmeared by water & mud,
so the sage,
an exponent of peace,
without greed,
is unsmeared by sensuality &
the world.

An attainer-of-wisdom isn't measured
made proud[3]
by views or what's thought,
for he isn't fashioned of them.
He wouldn't be led
by action,[4] learning;
doesn't reach a conclusion
in any entrenchments.

For one dispassionate toward perception
there are no ties;
for one released by discernment,
no
delusions.
Those who grasp at perceptions & views
go about butting their heads
in the world.