English
9. The Explanation of the Māgaṇḍiya Sutta Now, the explanation of the Māgaṇḍiya Sutta will be given: 70. Having seen Craving, Discontent, and Lust, I had no desire even for sexual intercourse; What is this, full of urine and feces? I would not wish to touch it even with my foot. "Having seen Craving, Discontent, and Lust, I had no desire even for sexual intercourse." Having seen and perceived Craving, Discontent, and Lust, the daughters of Māra, there was no desire, no lust, no affection for sexual relations—thus: having seen Craving, Discontent, and Lust, I had no desire even for sexual intercourse. "What is this, full of urine and feces? I would not wish to touch it even with my foot." What is this body, full of urine, full of feces, full of phlegm, full of blood, a collection of bones bound by sinews, smeared with blood and flesh, covered with skin, concealed by epidermis, full of holes, oozing, flowing, infested by swarms of worms, replete with various impurities? One would not wish to step on it with a foot, how much less to cohabit or associate with it? Thus: what is this, full of urine and feces? I would not wish to touch it even with my foot. It is not surprising that a human desiring divine pleasures would not desire human pleasures, or desiring human pleasures would not desire divine pleasures. But since you desire neither, approve of neither, long for neither, yearn for neither, covet neither, what is your view? With what view are you endowed? So he asks. Therefore, the Blessed One said: "Having seen Craving, Discontent, and Lust, I had no desire even for sexual intercourse; What is this, full of urine and feces? I would not wish to touch it even with my foot." 71. If you do not desire such a jewel, A woman sought by many kings; What kind of view, practice, or life Do you declare, or what kind of rebirth? 72. "This I say," is not for him, Who has firmly grasped doctrines; Seeing, and not clinging to views, He finds inner peace, not seeing. This I v "I say" is not his. "This I say," "This I say," "That I say," "So much I say," "Thus far I say," "This view I say"— "The world is eternal," or... "The Tathāgata neither is nor is not after death." "It is not his" means "it is not mine." "Thus far I say"— "It is not his" means "this I say is not his." "Māgaṇḍiya!" The Blessed One addresses that brahmin by name. "Blessed One" is a term of respect... A true designation, that is, the Blessed One— "Māgaṇḍiya!" says the Blessed One. "Having discerned among doctrines, having firmly grasped." "Among doctrines" means among the sixty-two views. "Having discerned" means having discerned, having distinguished, having selected, having thoroughly selected, having weighed, having judged, having clarified, having made clear, a firm grasp, a deep grasp, a supreme grasp, a partial grasp, an accumulated grasp, a thoroughly accumulated grasp, "This is true, real, actual, existent, as it is, not otherwise"— grasped, clung to, adhered to, resolved upon, determined upon, there is not, they do not exist, they are not found, they are not perceived, abandoned, uprooted, calmed, pacified, incapable of future arising, burnt by the fire of knowledge— "Having discerned among doctrines, having firmly grasped." "And seeing views, not grasping." Seeing danger in views, I do not grasp views, I do not cling to them, I do not adhere to them. Or, they should not be grasped, they should not be clung to, they should not be adhered to. Thus also, "seeing views, not grasping." Or, "The world is eternal, this alone is true, anything else is foolish"— this view is a thicket of views, a wilderness of views, a distortion of views, a vacillation of views, a fetter of views, with suffering, with vexation, with despair, with fever, it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to full enlightenment, to Nibbāna. Seeing danger in views, I do not grasp views, I do not cling to them, I do not adhere to them. Or, they should not be grasped, they should not be clung to. Should not be clung to. And seeing thus, for not clinging to views. Or else, "The world is not eternal, the world is finite, the world is infinite, the soul is the same as the body, the soul is different from the body, the Tathāgata exists after death, the Tathāgata does not exist after death, the Tathāgata both exists and does not exist after death, the Tathāgata neither exists nor does not exist after death, 'This alone is true, anything else is foolishness'" — this is a view, a thicket of views, a wilderness of views, a writhing of views, a vacillation of views, a fetter of views, with suffering, with vexation, with despair, with feverishness, not for disenchantment, not for dispassion, not for cessation, not for tranquility, not for direct knowledge, not for full awakening, not for Nibbāna it leads. Seeing the danger in views, I do not grasp views, I do not cling to them, I do not adhere to them. Or else, they should not be grasped, they should not be clung to, they should not be adhered to. And seeing thus, for not clinging to views. Or else, these views, thus grasped, thus clung to, will have such a destiny, such a future state. Seeing the danger in views, I do not grasp views, I do not cling to them, I do not adhere to them. Or else, they should not be grasped, they should not be clung to, they should not be adhered to. And seeing thus, for not clinging to views. Or else, these views lead to hell, lead to the animal realm, lead to the realm of hungry ghosts. Seeing the danger in views, I do not grasp views, I do not cling to them, I do not adhere to them. Or else, they should not be grasped, they should not be clung to, they should not be adhered to. And seeing thus, for not clinging to views. Or else, these views are impermanent, conditioned, dependently arisen, subject to decay, subject to vanishing, subject to dispassion, subject to cessation. Seeing the danger in views, I do not grasp views, I do not cling to them, I do not adhere to them. Or else, they should not be grasped, they should not be clung to, they should not be adhered to. And seeing thus, for not clinging to views. Practicing inner peace. They saw. Inner peace, inner peace from lust, peace from hatred, peace from delusion, from anger, resentment, denigration, dominance, envy, avarice, deceit, craftiness, stubbornness, presumption, conceit, excessive pride, intoxication, heedlessness, from all defilements, all misconduct, all torments, all fevers, all distresses, all unwholesome volitional formations, peace, tranquility, complete tranquility, extinguishment, appeasement, peace. They discern. Discerning, investigating, thoroughly investigating, weighing, crossing over, making clear, making manifest, that "all formations are impermanent," discerning, investigating, thoroughly investigating, weighing, crossing over, making clear, making manifest, that "all formations are suffering," that "all phenomena are non-self," discerning, investigating, thoroughly investigating... that "whatever is of the nature to arise, all that is of the nature to cease," discerning, investigating, thoroughly investigating, weighing, crossing over, making clear, making manifest. They saw, I saw, I perceived, I penetrated. Discerning inner peace, I saw. Therefore the Blessed One said: "This I say" is not for him, [Magandiya, said the Blessed One] Having thoroughly grasped what is discerned in phenomena; And not clinging to views; Discerning inner peace, I saw. "The determinations that are conceived, [thus Magandiya said] Those indeed, Sage, you speak of as not to be clung to; This meaning, 'inner peace,' how then is it proclaimed by the wise?" "The determinations that are conceived." "Determinations" are called the sixty-two views, the determinations of views. "Conceived" means conceived, thoroughly conceived, fabricated, established. Or, "conceived" also means impermanent, conditioned, dependently arisen, subject to decay, subject to vanishing, subject to dispassion, subject to cessation, subject to change – the determinations that are conceived. "Thus Magandiya said." "Thus" is a word... Connection of words, Completeness of words, Combination of letters, Smoothness of consonants, Sequence of words – Thus it is. "Māgaṇḍiya" is the name, The designation, the appellation, The term, the usage of that brahmin – Thus "Māgaṇḍiya". "Those indeed, O sage, you speak for compassion, that which is this meaning of inner peace." "Those indeed" means the sixty-two views. "Sage" means. Silence is called knowledge... ...having overcome the net of attachment, he is a sage. "For compassion" means, Seeing the danger in views, You say: "I do not grasp views, I do not cling to them, I do not adhere to them," And you speak of inner peace. "That which is this meaning" means that which is the ultimate goal – "Those indeed, O sage, you speak for compassion, that which is this meaning of inner peace." "How then is that declared by the wise?" "How then" is a word of Doubt-question, Perplexity-question, Dilemma-question, Uncertainty-question, (Meaning) "Is it thus, Is it not thus, What then, How then" – Thus "how then". "By the wise" means By the wise, by the sagacious, By the discerning, by the intelligent, By the knowing, by the understanding, By the astute. "Declared" means Known, declared, Explained, taught, Made known, established, Opened, analyzed, Made clear, revealed – Thus "how then is that declared by the wise." Therefore, that brahmin said – "The conclusions which are conceived, Those indeed, O sage, you speak for compassion; That which is this meaning of inner peace, How then is that declared by the wise?" Not by view, not by tradition, not by knowledge, Nor by morality and vows does one declare purity; Not by non-view, non-tradition, non-knowledge, Not by non-morality, non-vows, nor by that; And having abandoned these for compassion,