世尊及諸阿羅漢都鼓勵佛弟子應「多聞」，但我們從《法句經》中又看到：「雖誦一千言，若無義理者，不如一義語，聞已得寂靜。」這是不是有矛盾呢？

事實上，《法句經》的正確意思應該是：一句有意義且能讓人聽後心靈獲得平靜的法語，勝過千句以上無意義且與解脫無關的廢話。

研讀經典不是為了炫耀自己的佛學知識豐富，畢竟就算獲得佛學博士，如果在修行上沒有任何的進步，還遠不如世間的學位有價值。研讀經典目的是在釐清對佛法的正見，並消除疑惑。修學佛法可以透過信仰或依靠師長的指導而獲得信心，進而在修行上達到成就。然而若能在信仰上基於對經典的了解而產生正見，就不需依賴別人的說法或解釋，而能在教法的地圖上看見自己的位置，讓自己有更多的信心。

佛出世難得、能聞法難得、得人身難得、能出家難得、遇善知識難得。研讀經典是讓自己多聞，讓佛陀的正法被了解並獲得記錄及保存，在每個時代中傳承、延續、並廣為流傳讀誦。

本篇是節錄選譯自南傳巴利英譯《中部》之《摩犍地耶經》的下半部經文，因全文過長，故而英譯者譚尼沙羅尊者僅擷取翻譯下半篇經文。該篇經文的內容與北傳《中阿含經》的第153《梵志品須閑提經》完全相同，讀者可以自行比對參照：http://www.charity.idv.tw/n/n16.htm。

本篇經文的大意是敘述佛陀認為世人想以情慾、性慾、五欲來抒解苦悶的壓力，就如同痲瘋病患以炙止癢的情形一樣。當走向縱慾的毀滅之火時，不過是從壓力、孤寂、與苦悶中暫時得到抒解，但絕無任何療癒的功效，結果不過是在燒殘自己而已。當洩慾過後，接踵而至的渴愛一定會比先前更加地劇烈。佛陀又說，如果這時能出現一位良醫，適時找到了特效藥解除了痲瘋病患的病痛，使病患們康復。那麼這些曾經罹患過痲瘋病的人又會如何看待火呢？他們應該會覺得自己過去的行徑很愚蠢，視焦炙為畏途。從那時起，就算他過去的同伴如何呼喚或引誘他，再也沒有任何理由會讓他想燒烤自己，他甚至會為以前的同伴感到悲憫。

選譯自巴利英譯《中部》之《摩犍地耶經》

美國聖地牙哥慈林寺譚尼沙羅尊者英譯

喬正一中譯於西元2013/10/4八關齋戒日

世尊說：「摩犍地耶，假如一個痲瘋病人，全身潰爛，傷口裡又有寄生蟲。這名病患常用指甲搔癢，結果抓破了傷口。他為了止癢，常在火坑上炙熱傷口。他的親友替他找來一位醫生為他治療，那位醫生給他藥物，他服用藥物以後便治好了痲瘋。之後他不再有病痛，從此逍遙自在，隨心所欲到處行走。

後來，他又看見另一名痲瘋病人，也是全身潰爛，傷口長有寄生蟲，跟他以前一樣常用指甲抓傷口，並倚靠在火坑上炙熱身體。

摩犍地耶，你覺得怎樣？你覺得他還會不會去羨慕那名在火坑上炙熱身體的痲瘋病患呢？又或者還會去服用藥物？」

摩犍地耶回答：「瞿曇，不會的。因為他有病的時候才需要服用藥物，沒有病的時候，便不再需服用藥物。」

「摩犍地耶，同樣的道理，之前我過在家生活的時候，追逐五欲的享樂：在眼識色時，生起悅樂、迷戀、歡喜、鍾愛、貪欲、染著；在耳識聲時，生起悅樂、迷戀、歡喜、鍾愛、貪欲、染著；在鼻識香時，生起悅樂、迷戀、歡喜、鍾愛、貪欲、染著；在舌識味時，生起悅樂、迷戀、歡喜、鍾愛、貪欲、染著；在身識觸時，生起悅樂、迷戀、歡喜、鍾愛、貪欲、染著。

但之後我已如實知道欲樂的『集』、『滅』、『味』、『患』、『離』，於是捨棄了對欲樂的渴愛，消除了對欲樂的熱惱，內心沒有渴求，持續保持平靜。當我看見其他眾生對欲樂不離貪著，被欲樂的渴愛所吞噬，被欲樂的熱惱所燃燒，沈溺於欲樂之中時，我是不會羨慕他們的，我對欲樂也不會再感到歡喜。因為我所安住的喜悅並不是由欲樂而生，也不是由不善法而生，它勝過天界的歡樂，因此我對低劣的欲樂不會再感到羨慕和歡喜。」

世尊繼續說道：「摩犍地耶，又假如一個痲瘋病人，全身潰爛，傷口長有寄生蟲，他常用指甲抓破傷口，並倚靠在火坑上炙熱身體。他的親友替他找來了一位醫生為他治療，那位醫生給他藥物，他服藥以後治好了痲瘋。後來這名病患痊癒了，他快樂又自在，隨心所欲到處行走。結果，他被兩個強壯的人架著雙臂，把他拖進那個火坑。

摩犍地耶，你認為怎樣？你認為那個人是否會掙扎逃避呢？」

「瞿曇，他當然會掙扎逃避。這是因為劇烈熾燃的火是一種苦觸啊。」

「摩犍地耶，既然沒有痲瘋時，劇烈熾熱的火是一種苦觸，那麼之前有痲瘋時，劇烈熾熱的火是不是一種苦觸呢？」

「當然囉，瞿曇，之前有痲瘋時，劇烈熾熱的火當然是一種苦觸。只不過痲瘋病人因全身潰爛，傷口長有寄生蟲，又因為指甲抓破傷口，根門受傷而致顛倒妄想，才會將火的苦觸視為樂嘛。」

「摩犍地耶，同樣的道理，過去的欲樂是劇烈熾熱的苦觸，未來的欲樂是劇烈熾熱的苦觸，現在的欲樂也是劇烈熾熱的苦觸。但眾生對欲樂卻不離貪著，被欲樂的渴愛所吞噬，被欲樂的熱惱所燃燒，六種根門因灼傷而致顛倒妄想，才會將欲樂的苦觸視為樂。」

世尊說：「摩犍地耶，又假如一個痲瘋病人，全身潰爛，傷口長有寄生蟲，他常用指甲抓破傷口，並倚靠在火坑上炙熱身體，即使他的傷口越來越多不乾淨的膿，越來越臭，越來越多的感染，但他在搔癢時還是會帶來些許的舒緩。

摩犍地耶，同樣的道理，眾生對欲樂不離貪著，被欲樂的渴愛所吞噬，被欲樂的熱惱所燃燒，沈溺於欲樂之中，即使對欲樂的渴愛不斷地增長，對欲樂的燃燒不斷地增加，但處在五欲之中還是會得到暫時的舒緩。

摩犍地耶，你曾否看過或聽過國王或大臣追逐五欲的享樂，不捨棄對欲樂的渴愛，不清除對欲樂的熱惱，他們的內心能一直都沒有渴求並持續保持平靜？」

「瞿曇，沒有。」

「摩犍地耶，非常好。摩犍地耶，我也是一樣，我從未見過或聽過有國王或大臣追逐五欲的享樂，不捨棄對欲樂的渴愛，不清除對欲樂的熱惱，他們的內心能一直都沒有渴求且持續保持平靜。」

「摩犍地耶，任何沙門或婆羅門，如果要內心一直都沒有渴求，持續保持平靜，就應該先要如實地知道欲樂的『集』、『滅』、『味』、『患』、『離』，然後捨棄對欲樂的渴愛，清除對欲樂的熱惱，內心才能一直都沒有渴求，持續保持平靜。」

於是，世尊說出以下這首偈語：

健康最上得，
湼槃最上樂；
八正道能達，
安穩不死處。

世尊說完了以後，摩犍地耶遊方者讚道：「瞿曇，真是稀奇！真是難得！您剛剛說的那段偈語，我曾經聽過我教派的祖師輩說過相同的話喔。」

世尊問：「哦？摩犍地耶，那麼什麼是健康？什麼是湼槃呢？」

摩犍地耶遊方者用手按摩肢體，說道：「瞿曇，這就是健康，這就是湼槃了。我現在有健康所帶來的快樂，我現在沒有任何的困苦。」【譯按：這可能類似外道的一種打手印或祭祀祈福的動作。】

世尊說道：「摩犍地耶，就好比一個天生瞎眼的盲胞，從未見過外面世界的光和暗，沒見過藍色、黃色、紅色、粉紅色，沒見過平坦和不平坦，沒見過星星、月亮、太陽。

有一天，他偶然聽見一個視力正常的人跟他說：『朋友，擁有一件漂亮、無垢、潔淨的白衣真好啊！』

於是，他開始尋找那樣的一件白衣。後來有人拿了一件有油污髒垢的粗衣來戲弄他說：『喂，這件漂亮、無垢、潔淨的白衣就送給你吧。』

那名視障的盲人拿了那件粗衣，很開心地穿在身上。他邊走邊開心地對別人炫耀說：『擁有一件漂亮、無垢、潔淨的白衣真是好啊！』」

世尊問：「摩犍地耶，你覺得那個盲人是很清楚狀況才穿上那件粗衣並到處開心地跟別人炫耀呢？還是他因相信了那個騙他的人才穿上那件粗衣並到處開心地跟別人炫耀呢？」

摩犍地耶回答：「瞿曇，那個盲人是因為搞不清楚狀況才相信了那個騙他的人。」

世尊說：「摩犍地耶，你的情形也是一樣，外道遊方者是盲目、沒有眼睛的，他們根本就不知道什麼是健康，也看不見什麼是湼槃，隨口說出這首偈頌的」

世尊解釋道：「摩犍地耶，過往的阿羅漢．等正覺都曾說過這首偈頌：

健康最上得，
湼槃最上樂；
八正道能達，
安穩不死處。

摩犍地耶，現在這首偈頌逐漸流傳到凡夫的世界裡去了。摩犍地耶，這個身體易脆、有如膿腫、中箭傷、不幸、有病，但你稱這個一無是處的身體為健康、為湼槃。摩犍地耶，你完全沒有法眼，所以才不知道什麼是健康，看不見什麼是湼槃。」

摩犍地耶說：「我對瞿曇有淨信，知道瞿曇有智慧及能力為我說法，拜託請讓我知道什麼是健康、看見什麼是湼槃吧！」

世尊又說：「摩犍地耶，就如同一個與生俱來全盲的盲人，從沒見過外面世界的光和暗，沒見過藍色、黃色、紅色、粉紅色，沒見過平坦和不平坦，沒見過星星、月亮、太陽。後來，他的親友為他找來了一位醫生治眼疾，而那位醫生雖然給他藥物，但他服藥後視力依然不能復明。摩犍地耶，你覺得那位醫生是否只會為自己帶來壓力和苦惱呢？」

「瞿曇，是的。」

「摩犍地耶，同樣的道理，如果我為你說法，你卻不知道什麼是健康，看不見什麼是湼槃，這樣的結果也只會為我自己帶來疲勞而已。」

但摩犍地耶仍堅持懇求世尊為他說法。

世尊說：「就好比一個天生瞎眼的盲胞，從未見過外面世界的光和暗，沒見過藍色、黃色、紅色、粉紅色，沒見過平坦和不平坦，沒見過星星、月亮、太陽。

有一天，他偶然聽見一個視力正常的人跟他說：『唉呀！擁有一件漂亮、無垢、潔淨的白衣真好啊！』

於是，他開始尋找那樣的一件白衣。後來有人拿了一件有油污髒垢的粗衣來戲弄他說：『喂，這件漂亮、無垢、潔淨的白衣就送給你吧。』

那名視障的盲人拿了那件粗衣，很開心地穿在身上。

之後，他的親友為他找來了一位醫生替他治眼疾，那位醫生給他藥物，使他嘔吐、下瀉，又替他塗油、灌鼻。當他接受治療後視力得到恢復，終於復明。

他因為重見光明後，發現了真相，於是捨棄對那件有油污髒垢的粗衣的貪戀執著，更視那個騙他的人為損友、敵人，甚至氣得想去殺了那個騙他的人的性命，他會懊惱地抱怨：『唉！我竟然長期蒙受那個人的矇騙、欺瞞，那個人竟然給我這件有油污髒垢的粗衣，騙我說這是一件漂亮、無垢、潔淨的白衣！』

摩犍地耶，同理，如果我為你說法，你將會知道什麼是健康，將會看見什麼是湼槃。你將會重見光明，得到『法眼』，因而捨棄對五取蘊的貪著。你將會這麼想：『唉！我竟長期受內心所矇騙，使我不斷執取色、不斷執取受、不斷執取想、不斷執取行、不斷執取識。我以『取』為因緣條件而有『有』，以『有』為因緣條件而有『生』，以『生』為因緣條件而有『老死』，及有『憂』、『悲』、『苦』、『惱』、『哀』的產生，這就是一個大苦蘊的集起。』」

摩犍地耶懇求說：「我對瞿曇有淨信，我知道瞿曇有智慧與能力為我說法，請使我在座位上恢復視力、獲證法眼吧。」

世尊說：「摩犍地耶，既然這樣，你要先親近善知識，因為親近善知識，你便能夠聆聽到正法；聆聽正法以後，你便能夠依法奉行；依法奉行以後，你便能夠親身體悟、親眼看見：『我這五蘊實在有害，有如膿腫，有如中箭傷；我要把這有如害的、有如膿腫、有如中箭傷的五蘊給滅盡，沒有剩餘。貪愛執取的息滅會帶來『有』的息滅，『有』的息滅帶來『生』的息滅，『生』的息滅帶來『老死』的息滅，及帶來『憂』、『悲』、『苦』、『惱』、『哀』的息滅，這就是一個大苦蘊的息滅。』」

世尊說完以後，摩犍地耶遊方者對世尊讚道：「瞿曇，太棒了！瞿曇，妙極了！瞿曇能以各種不同的技巧來為我演說法義，就像把顛倒的東西給扶正；像把受到覆蓋的東西給揭開來；像為迷路者指示正道；像在黑暗中拿著油燈的人，使其他有眼睛的人可以看得見東西。我今皈依佛、皈依法、皈依比丘僧。願我能在佛陀的座下出家，願我能受具足戒。」

世尊說：「摩犍地耶，你以前曾是外道，想在僧團裡的法和律之中出家並受具足戒，是需要接受四個月的觀察期；過了四個月，若其他比丘都滿意的話，便會接受你出家，授與你具足戒，讓你成為一位比丘。當然，這不是絕對，不是適用在每個人的身上，有些人是可以豁免四個月的觀察期。」

摩犍地耶聽後並不以為意，仍堅持道：「世尊，如果外道需要接受四個月的觀察期，我可以接受，不要說是四個月，就算是四年也沒關係，只要過了四年，其他比丘若滿意的話，便可接受我出家，授與我具足戒，讓我成為一位比丘。」

摩犍地耶得到世尊的允許後，即刻在世尊的座下出家，受具足戒。摩犍地耶尊者獨自一人遠離群眾，不放逸，精進，專心一意，不久便親身以無上智體證了「法」，然後安住在證悟之中。俗人捨棄家業出家，就是為了在現生之中成就圓滿的梵行，達成無上的菩提。

如今，摩犍地耶已經知道他自己此生已是歷劫生死的最後一站，他已成就圓滿的梵行，他已是「無學」，應該要修的已修成，他已沒有來生了。

因為，摩犍地耶尊者已成為眾阿羅漢中的一員了。

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英譯原文/

MN 75

PTS: M i 501

Magandiya Sutta: To Magandiya

(excerpt)

translated from the Pali by

Thanissaro Bhikkhu

© 2008–2013

"Magandiya, suppose that there was a leper covered with sores and infections, devoured by worms, picking the scabs off the openings of his wounds with his nails, cauterizing his body over a pit of glowing embers. His friends, companions, & relatives would take him to a doctor. The doctor would concoct medicine for him, and thanks to the medicine he would be cured of his leprosy: well & happy, free, master of himself, going wherever he liked. Then suppose two strong men, having grabbed him with their arms, were to drag him to a pit of glowing embers. What do you think? Wouldn't he twist his body this way & that?"

"Yes, master Gotama. Why is that? The fire is painful to the touch, very hot & scorching."

"Now what do you think, Magandiya? Is the fire painful to the touch, very hot & scorching, only now, or was it also that way before?"

"Both now & before is it painful to the touch, very hot & scorching, master Gotama. It's just that when the man was a leper covered with sores and infections, devoured 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.'"

"In the same way, Magandiya, sensual pleasures in the past were painful to the touch, very hot & scorching; sensual pleasures in the future will be painful to the touch, very hot & scorching; sensual pleasures at present are painful to the touch, very hot & scorching; but when beings are not free from passion for sensual pleasures — devoured by sensual craving, burning with sensual fever — their faculties are impaired, which is why, even though sensual pleasures are actually painful to the touch, they have the skewed perception of 'pleasant.'

"Now suppose that there was a leper covered with sores & infections, devoured by worms, picking the scabs off the openings of his wounds with his nails, cauterizing his body over a pit of glowing embers. The more he cauterized his body over the pit of glowing embers, the more disgusting, 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. In the same way, beings not free from passion for sensual pleasures — devoured by sensual craving, burning with sensual fever — indulge in sensual pleasures. The more they indulge in sensual pleasures, 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.

"Now what do you think, Magandiya? 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, master Gotama."

"Very good, Magandiya. 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. But whatever brahmans or contemplatives 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 actually is present — the origination & disappearance, the allure, the danger, & the escape from sensual pleasures, having abandoned sensual craving and removed sensual fever."

Then at that moment the Blessed One exclaimed,

Freedom from disease: the foremost good fortune.

Unbinding: the foremost ease.

The eightfold: the foremost of paths

going to the

Deathless,

Secure.

When this was said, Magandiya the wanderer said to the Blessed One, "It's amazing, master Gotama. It's astounding, how this, too, is well-stated by master Gotama: 'Freedom from disease: the foremost good fortune. Unbinding: the foremost ease.' We have also heard this said by earlier wanderers in the lineage of our teachers: 'Freedom from disease: the foremost good fortune. Unbinding: the foremost ease.' This agrees with that."

"But as for what you have heard said by earlier wanderers in the lineage of your teachers, Magandiya — 'Freedom from disease: the foremost good fortune. Unbinding: the foremost ease' — which freedom from disease is that, which Unbinding?"

When this was said, Magandiya the wanderer rubbed his own limbs with his hand. "This is that freedom from disease, master Gotama," he said. "This is that Unbinding. For I am now free from disease, happy, and nothing afflicts me."

"Magandiya, it's just as if there were a man blind from birth 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. He would hear a man with good eyesight saying, 'How wonderful, good sirs, is a white cloth — beautiful, spotless, & clean.' He would go in search of something white. Then another man would fool him with a grimy, oil-stained rag: 'Here, my good man, is a white cloth — beautiful, spotless, & clean.' The blind man would take it and put it on. Having put it on, gratified, he would exclaim words of gratification, 'How wonderful, good sirs, is a white cloth — beautiful, spotless, & clean.' Now what do you think, Magandiya? 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, or out of faith in the man with good eyesight?"

"Of course he did it not knowing & not seeing, master Gotama, but out of faith in the man with good eyesight."

"In the same way, Magandiya, the wanderers of other sects are blind & eyeless. Without knowing freedom from disease, without seeing Unbinding, they still speak this verse:

Freedom from disease: the foremost good fortune.

Unbinding: the foremost ease.

"This verse was stated by earlier worthy ones, fully self-awakened:

Freedom from disease: the foremost good fortune.

Unbinding: the foremost ease.

The eightfold: the foremost of paths

going to the

Deathless,

Secure.

"But now it has gradually become a verse of run-of-the-mill people.

"This body, Magandiya, 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: 'This is that freedom from disease, master Gotama. This is that Unbinding,' for you don't have the noble vision with which you would know freedom from disease and see Unbinding."

"I'm convinced, master Gotama, that you can teach me the Dhamma in such a way that I would know freedom from disease, that I would see Unbinding."

"Magandiya, it's just as if there were a man blind from birth who couldn't see black objects... white... blue... yellow... red... the sun or the moon. His friends, companions, & relatives would take him to a doctor. The doctor would concoct medicine for him, but in spite of the medicine his eyesight would not appear or grow clear. What do you think, Magandiya? Would that doctor have nothing but his share of weariness & disappointment?"

"Yes, master Gotama."

"In the same way, Magandiya, if I were to teach you the Dhamma — 'This is that freedom from disease; this is that Unbinding' — and you on your part did not know freedom from disease or see Unbinding, that would be wearisome for me; that would be troublesome for me."

"I'm convinced, master Gotama, that you can teach me the Dhamma in such a way that I would know freedom from disease, that I would see Unbinding."

"Magandiya, it's just as if there were a man blind from birth who couldn't see black objects... white... blue... yellow... red... the sun or the moon. Now suppose that a certain man were to take a grimy, oil-stained rag and fool him, saying, 'Here, my good man, is a white cloth — beautiful, spotless, & clean.' The blind man would take it and put it on.

"Then his friends, companions, & relatives would take him to a doctor. The doctor would concoct medicine for him: purges from above & purges from below, ointments & counter-ointments and treatments through the nose. And thanks to the medicine his eyesight would appear & grow clear. Then together with the arising of his eyesight, he would abandon whatever passion & delight he felt for that grimy, oil-stained rag. And he would regard that man as an enemy & no friend at all, and think that he deserved to be killed. 'My gosh, how long have I been fooled, cheated, & deceived by that man & his grimy, oil-stained rag! — "Here, my good man, is a white cloth — beautiful, spotless, & clean."'

"In the same way, Magandiya, if I were to teach you the Dhamma — 'This is that freedom from Disease; this is that Unbinding' — and you on your part were to know that freedom from Disease and see that Unbinding, then together with the arising of your eyesight you would abandon whatever passion & delight you felt with regard for the five clinging-aggregates. And it would occur to you, 'My gosh, how long have I been fooled, cheated, & deceived by this mind! 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. With my clinging as a requisite condition, there arises becoming... birth... aging & death... sorrow, lamentation, pains, distresses, & despairs. And thus is the origin of this entire mass of stress.'"

"I'm convinced, master Gotama, that you can teach me the Dhamma in such a way that I might rise up from this seat cured of my blindness."

"In that case, Magandiya, associate with men of integrity. When you associate with men of integrity, you will hear the true Dhamma. When you hear the true Dhamma, you will practice the Dhamma in accordance with the Dhamma. When you practice the Dhamma in accordance with the Dhamma, you will know & see for yourself: 'These things are diseases, cancers, arrows. And here is where diseases, cancers, & arrows cease without trace. With the cessation of my clinging comes the cessation of becoming. With the cessation of becoming comes the cessation of birth. With the cessation of birth then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of suffering & stress."

When this was said, Magandiya the wanderer said, "Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to point out 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. I go to Master Gotama for refuge, to the Dhamma, & to the community of monks. Let me obtain the going forth in Master Gotama's presence, let me obtain admission."

"Anyone, Magandiya, who has previously belonged to another sect and who desires the going forth & admission in this doctrine & discipline, 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 & admit him to the monk's state. But I know distinctions among individuals in this matter."

"Master Gotama, if anyone who has previously belonged to another sect and desires the going forth & admission in this doctrine & discipline must first undergo probation for four months; and if, at the end of four months, the monks feel so moved, they give him the going forth & admit him to 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 & admit me to the monk's state."

Then Magandiya the wanderer received the going forth & the admission in the Blessed One's presence. And not long after his admission — 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. He knew: "Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world." And thus Ven. Magandiya became another one of the arahants.