Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo, bhāradvājagottassa brāhmaṇassa agyāgāre tiṇasanthārake.
Thus have I heard—At one time, the Blessed One was dwelling in the land of the Kurus, in a town of the Kurus named Kammāsadhamma, on a spread of grass in the fire chamber of a brahmin belonging to the Bhāradvāja clan.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kammāsadhammaṁ piṇḍāya pāvisi. Kammāsadhammaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena aññataro vanasaṇḍo tenupasaṅkami divāvihārāya. Taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.
Then the Blessed One, having dressed early in the morning, taking his alms bowl and outer robe, went into Kammāsadhamma for alms. When he had wandered for alms in Kammāsadhamma and had returned from his alms round, after his meal, he went to a certain forest grove for his day’s abiding. Entering deep into that grove, he sat down at the foot of a tree to abide for the day.
Māgaṇḍiya’s Criticism of the Buddha
Atha kho māgaṇḍiyo paribbājako jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena bhāradvājagottassa brāhmaṇassa agyāgāraṁ tenupasaṅkami. Addasā kho māgaṇḍiyo paribbājako bhāradvājagottassa brāhmaṇassa agyāgāre tiṇasanthārakaṁ paññattaṁ. Disvāna bhāradvājagottaṁ brāhmaṇaṁ etadavoca: “kassa nvayaṁ bhoto bhāradvājassa agyāgāre tiṇasanthārako paññatto, samaṇaseyyānurūpaṁ maññe”ti?
Then the wanderer Māgaṇḍiya, while walking and wandering for exercise, approached the fire chamber of the brahmin of the Bhāradvāja clan. There, Māgaṇḍiya the wanderer saw that a grass mat had been spread in the fire chamber of the Bhāradvāja brahmin. Having seen it, he said this to the Bhāradvāja brahmin: “For whom, sir, has this grass mat been spread in your fire chamber? It looks like the sort of bed suitable for an ascetic, I would say.”
“Atthi, bho māgaṇḍiya, samaṇo gotamo sakyaputto sakyakulā pabbajito. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. Tassesā bhoto gotamassa seyyā paññattā”ti.
“There is, sir Māgaṇḍiya, an ascetic named Gotama, a Sakyan by birth, who has gone forth from the Sakyan clan. Now a good report of venerable Gotama has been spread to this effect: ‘The Blessed One is an Arahant, a perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One.’ This bed has been laid out for that sir Gotama.”
“Duddiṭṭhaṁ vata, bho bhāradvāja, addasāma; duddiṭṭhaṁ vata, bho bhāradvāja, addasāma. Ye mayaṁ tassa bhoto gotamassa bhūnahuno seyyaṁ addasāmā”ti.
“What an |inauspicious sight::bad omen [duddiṭṭha]|, sir Bhāradvāja, we have seen! An inauspicious sight indeed. That we should have seen the bed of that so-called ascetic Gotama, that |destroyer of spiritual growth::Per MA, Māgaṇḍiya held the view that spiritual growth should be accomplished in the six senses by experiencing whatever sense objects one had not yet experienced, without clinging to the familiar. His view seems close to the contemporary attitude that intensity and variety of experience is the ultimate good and should be pursued without inhibitions or restrictions. And due to holding on to this view, he regarded the Buddha as someone who was ‘killing’ the spiritual development of learned Brahmins who trained in his Dhamma, which is based on renunciation of sensual pleasures [bhūnahu]|!”
“Rakkhassetaṁ, māgaṇḍiya, vācaṁ; rakkhassetaṁ, māgaṇḍiya, vācaṁ. Bahū hi tassa bhoto gotamassa khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi abhippasannā vinītā ariye ñāye dhamme kusale”ti.
“Watch your words, Māgaṇḍiya, watch your words! For many learned Nobles, learned Brahmins, learned householders, and learned ascetics have |complete confidence::total faith [abhippasanna]| in sir Gotama, and have trained in the noble way, in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| that is |wholesome::healthy, beneficial, useful [kusala]|.”
“Sammukhā cepi mayaṁ, bho bhāradvāja, taṁ bhavantaṁ gotamaṁ passeyyāma, sammukhāpi naṁ vadeyyāma: ‘bhūnahu samaṇo gotamo’ti. Taṁ kissa hetu? Evañhi no sutte ocaratī”ti.
“Even if we were to see that sir Gotama face to face, sir Bhāradvāja, we would tell him to his face: ‘The ascetic Gotama is a destroyer of spiritual growth.’ Why is that? Because that’s exactly how it’s stated in our tradition.”
“Sace taṁ bhoto māgaṇḍiyassa agaru āroceyyāmi taṁ samaṇassa gotamassā”ti.
“If you don’t mind, sir Māgaṇḍiya, I will inform that ascetic Gotama of what you’ve said.”
“Appossukko bhavaṁ bhāradvājo vuttova naṁ vadeyyā”ti.
“Be at ease, sir Bhāradvāja. Go ahead and tell him exactly what I have said.”
Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya bhāradvājagottassa brāhmaṇassa māgaṇḍiyena paribbājakena saddhiṁ imaṁ kathāsallāpaṁ. Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhāradvājagottassa brāhmaṇassa agyāgāraṁ tenupasaṅkami; upasaṅkamitvā nisīdi bhagavā paññatte tiṇasanthārake. Atha kho bhāradvājagotto brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho bhāradvājagottaṁ brāhmaṇaṁ bhagavā etadavoca: “ahu pana te, bhāradvāja, māgaṇḍiyena paribbājakena saddhiṁ imaṁyeva tiṇasanthārakaṁ ārabbha kocideva kathāsallāpo”ti?
Meanwhile, with the divine ear, which is purified and surpasses the human range, the Blessed One heard this conversation between the brahmin of the Bhāradvāja clan and the wanderer Māgaṇḍiya. Then, when it was evening, the Blessed One emerged from seclusion, went to the fire hall of the Bhāradvāja brahmin. Having arrived, he sat down on the prepared spread of grass. Then the brahmin of the Bhāradvāja clan came to the Blessed One; after exchanging courteous and polite conversation, he sat down to one side. When he was seated, the Blessed One asked him: “Bhāradvāja, was there some sort of conversation between you and the wanderer Māgaṇḍiya just now regarding this very spread of grass?”
Evaṁ vutte, bhāradvājagotto brāhmaṇo saṁviggo lomahaṭṭhajāto bhagavantaṁ etadavoca: “etadeva kho pana mayaṁ bhoto gotamassa ārocetukāmā. Atha ca pana bhavaṁ gotamo anakkhātaṁyeva akkhāsī”ti.
When this was said, the brahmin, awestruck and with his hair standing on end, remarked: “We wanted to tell sir Gotama about that very thing, but sir Gotama declared it without being told.”
Ayañca hi bhagavato bhāradvājagottena brāhmaṇena saddhiṁ antarākathā vippakatā hoti. Atha kho māgaṇḍiyo paribbājako jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena bhāradvājagottassa brāhmaṇassa agyāgāraṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho māgaṇḍiyaṁ paribbājakaṁ bhagavā etadavoca:
But this discussion between the Blessed One and the brahmin of the Bhāradvāja clan was left unfinished, for then the wanderer Māgaṇḍiya, while walking and wandering about, approached the fire chamber of the Bhāradvāja brahmin where the Blessed One was. Having drawn near, he exchanged friendly greetings with the Blessed One. After having engaged in courteous and polite conversation, he sat to one side. When he was seated, the Blessed One said to him:
“Cakkhuṁ kho, māgaṇḍiya, rūpārāmaṁ rūparataṁ rūpasammuditaṁ. Taṁ tathāgatassa dantaṁ guttaṁ rakkhitaṁ saṁvutaṁ, tassa ca saṁvarāya dhammaṁ deseti. Idaṁ nu te etaṁ, māgaṇḍiya, sandhāya bhāsitaṁ: ‘bhūnahu samaṇo gotamo’”ti?
“Māgaṇḍiya, the eye delights in |forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]|, takes pleasure in forms, and relishes forms. But in the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, the eye is |tamed::trained, mastered [danta]|, |guarded::kept watch over [gutta]|, |protected::shielded (from harm) [rakkhita]|, and |restrained::controlled, moderated [saṁvuta]|. And he teaches the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| for the sake of that restraint. Was it in reference to this that you said, ‘The ascetic Gotama is a destroyer of spiritual growth?‘”
“Etadeva kho pana me, bho gotama, sandhāya bhāsitaṁ: ‘bhūnahu samaṇo gotamo’ti. Taṁ kissa hetu? Evañhi no sutte ocaratī”ti.
“Indeed, sir Gotama, it is precisely referring to this that I said, ‘The ascetic Gotama is a destroyer of spiritual growth.’ Why? Because this is how it is handed down in our tradition.”
“Sotaṁ kho, māgaṇḍiya, saddārāmaṁ …pe… ghānaṁ kho, māgaṇḍiya gandhārāmaṁ … jivhā kho, māgaṇḍiya, rasārāmā rasaratā rasasammuditā. Sā tathāgatassa dantā guttā rakkhitā saṁvutā, tassā ca saṁvarāya dhammaṁ deseti. Idaṁ nu te etaṁ, māgaṇḍiya, sandhāya bhāsitaṁ: ‘bhūnahu samaṇo gotamo’”ti? “Etadeva kho pana me, bho gotama, sandhāya bhāsitaṁ: ‘bhūnahu samaṇo gotamo’ti. Taṁ kissa hetu? Evañhi no sutte ocaratī”ti. “Kāyo kho, māgaṇḍiya, phoṭṭhabbārāmo phoṭṭhabbarato …pe… mano kho, māgaṇḍiya, dhammārāmo dhammarato dhammasammudito. So tathāgatassa danto gutto rakkhito saṁvuto, tassa ca saṁvarāya dhammaṁ deseti. Idaṁ nu te etaṁ, māgaṇḍiya, sandhāya bhāsitaṁ: ‘bhūnahu samaṇo gotamo’”ti?
“Māgaṇḍiya, the ear delights in |sounds::auditory experiences such as speech, music, praise, blame, ambient noise, verbal expression, or melodic tones—any sound that can stir emotion, craving for praise, aesthetic delight, or attachment to communication and identity [saddā]|… the nose delights in |odors::smells and fragrances experienced through the nose, including perfumes, flowers, food aromas, earth after rain, incense, or even stench—any olfactory experience that may evoke craving, aversion, nostalgia, comfort, or sensual pleasure [gandhā]|… the tongue delights in |tastes::flavors experienced through the tongue such as sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle tastes like umami or astringency—any gustatory experience that can become an object of craving, indulgence, comfort, or sensory delight [rasā]|, takes pleasure in tastes, and relishes tastes. But in the Tathāgata, the tongue is tamed, guarded, protected, and restrained. And he teaches the Dhamma for the sake of that restraint. Was it in reference to this that you said, ‘The ascetic Gotama is a destroyer of spiritual growth?’“ “Indeed, sir Gotama, it is precisely referring to this that I said, ‘The ascetic Gotama is a destroyer of spiritual growth.’ Why? Because this is how it is handed down in our tradition.“ “Māgaṇḍiya, the body delights in |tangible objects::tangible contact such as the feel of skin, warmth, softness, intimacy, physical affection, or sensations like massage, breath, water, air, pressure—anything felt through the body that can become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabba]|, takes pleasure in tangible objects… the mind delights in mind objects, takes pleasure in mind objects, and relishes mind objects. But in the Tathāgata, the mind is tamed, guarded, protected, and restrained. And he teaches the Dhamma for the sake of that restraint. Was it in reference to this that you said, ‘The ascetic Gotama is a destroyer of spiritual growth?'”
“Etadeva kho pana me, bho gotama, sandhāya bhāsitaṁ: ‘bhūnahu samaṇo gotamo’ti. Taṁ kissa hetu? Evañhi no sutte ocaratī”ti.
“Indeed, sir Gotama, it is precisely referring to this that I said, ‘The ascetic Gotama is a destroyer of spiritual growth.’ Why? Because this is how it is handed down in our tradition.”
A Delight Apart from Sensual Pleasures
“Taṁ kiṁ maññasi, 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. Imassa pana te, māgaṇḍiya, kimassa vacanīyan’”ti?
“What do you think, Māgaṇḍiya? Here, someone may have formerly enjoyed himself with forms cognizable by the eye that are wished for, charming, agreeable, endearing, sensual and |enticing::arousing, tantalizing, provocative of lust [rajanīya]|. On a later occasion, having understood as they actually are in the case of forms—the arising, passing away, the |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]|, and the |escape::way out, remedy [nissaraṇa]|—he might abandon the |craving for forms::desire for beautiful or visually stimulating sights such as faces, appearances, expressions, ornaments, art, scenery, bodies, or anything seen that becomes an object of attachment, pride, longing, or obsession [rūpataṇhā]|, dispel the |fever for forms::burning passion for sights, strong desire for visible objects [rūpapariḷāha]|, and dwell |without thirst::free from longing [vigatapipāsa]|, with a mind inwardly at peace. What would you say about such a person, Māgaṇḍiya?”
“Na kiñci, bho gotama”.
“Nothing, sir Gotama.”
“Taṁ kiṁ maññasi, māgaṇḍiya: ‘idhekacco sotaviññeyyehi saddehi …pe… ghānaviññeyyehi gandhehi … jivhāviññeyyehi rasehi … kāyaviññeyyehi phoṭṭhabbehi paricāritapubbo assa iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi, so aparena samayena phoṭṭhabbānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā phoṭṭhabbataṇhaṁ pahāya phoṭṭhabbapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto vihareyya. Imassa pana te, māgaṇḍiya, kimassa vacanīyan’”ti?
“What do you think, Māgaṇḍiya? Here, someone may have formerly enjoyed himself with sounds cognizable by the ear, odors cognizable by the nose, tastes cognizable by the tongue, and tangible objects cognizable by the body—those that are wished for, charming, agreeable, endearing, sensual and enticing. On a later occasion, having understood as they actually are—the arising, passing away, the gratification, the drawback, and the escape in the case of tangible objects—he might abandon the |craving for touch::tangible contact such as the feel of skin, warmth, breath, bodies, softness, comforting textures, physical intimacy, or sensations like water, wind, clothing, massage, pressure, or stimulating bodily contact—anything felt through the body that becomes an object of desire, arousal, comfort, or attachment [phoṭṭhabbataṇhā]|, dispel the fever for touch, and dwell without thirst, with a mind inwardly at peace. What would you say about such a person, Māgaṇḍiya?”
“Na kiñci, bho gotama”.
“Nothing, sir Gotama.”
“Ahaṁ kho pana, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṁ cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi, sotaviññeyyehi saddehi …pe… ghānaviññeyyehi gandhehi … jivhāviññeyyehi rasehi … kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi. Tassa mayhaṁ, māgaṇḍiya, tayo pāsādā ahesuṁ—eko vassiko, eko hemantiko, eko gimhiko. So kho ahaṁ, māgaṇḍiya, vassike pāsāde vassike cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṁ orohāmi. So aparena samayena kāmānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā kāmataṇhaṁ pahāya kāmapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto viharāmi. So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante. So tesaṁ na pihemi, na tattha abhiramāmi. Taṁ kissa hetu? Yāhayaṁ, māgaṇḍiya, rati, aññatreva kāmehi aññatra akusalehi dhammehi—api dibbaṁ sukhaṁ samadhigayha tiṭṭhati—tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.
“Māgaṇḍiya, formerly, when I was still living the household life, I was fully provided and endowed with the five cords of sensual pleasures—forms cognizable by the eye that are wished for, charming, agreeable, endearing, sensual, and enticing; sounds cognizable by the ear… odors cognizable by the nose… tastes cognizable by the tongue… tangible objects cognizable by the body that are wished for, charming, agreeable, endearing, sensual, and enticing. Māgaṇḍiya, I had three palaces: one for the rainy season, one for the winter, and one for the summer. For the four months of the rainy season, I resided in the rains’ palace, attended only by women musicians, and I did not descend to the lower level of the palace. But later, Māgaṇḍiya, having understood as they truly are the arising, the passing away, the gratification, the drawback, and the escape in the case of sensual pleasures, I abandoned craving for sensual pleasures, dispelled the fever for sensual pleasures, and now dwell without thirst, with a mind inwardly at peace. I see other beings, not free from lust for sensual pleasures, being devoured by craving, |burning with fever for::being tormented by, being afflicted by, being distressed by [pariḍayhamāna]| sensual pleasures, and indulging in sensual pleasures. But I do not envy them, nor do I take pleasure in that regard. Why is that? Because, Māgaṇḍiya, there is a delight apart from sensual pleasures, apart from unwholesome mental states, which surpasses even divine bliss. Delighting in that, I do not long for what is inferior, nor do I take pleasure in that regard.
Seyyathāpi, māgaṇḍiya, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreyya cakkhuviññeyyehi rūpehi … pe… phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi. So kāyena sucaritaṁ caritvā vācāya sucaritaṁ caritvā manasā sucaritaṁ caritvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya devānaṁ tāvatiṁsānaṁ sahabyataṁ. So tattha nandane vane accharāsaṅghaparivuto dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreyya. So passeyya gahapatiṁ vā gahapatiputtaṁ vā pañcahi kāmaguṇehi samappitaṁ samaṅgībhūtaṁ paricārayamānaṁ.
Māgaṇḍiya, suppose there were a householder or a householder’s son, rich, wealthy, and with great possessions, who enjoys himself, endowed and provided with the five cords of sensual pleasures—forms cognizable by the eye… to tangible objects cognizable by the body that are wished for, charming, agreeable, endearing, sensual, and enticing. Having conducted good behavior by body, by speech, and by mind, upon the breakup of the body, after death, he might be reborn in a good destination, in the heavenly world, in the company of the gods of the Thirty-Three. There, in the Nandana Grove, surrounded by a retinue of celestial nymphs, he would enjoy himself, endowed and provided with the five cords of divine sensual pleasures. And he might see a householder or a householder’s son enjoying himself, endowed and provided with the five cords of [human] sensual pleasures.
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?
What do you think, Māgaṇḍiya, would that young god, surrounded by a retinue of celestial nymphs, enjoying himself, endowed and provided with the five cords of divine sensual pleasures, be envious of that householder or householder’s son, who enjoys himself, endowed and provided with the five cords of human sensual pleasures, or would he be enticed by human sensual pleasures?”
“No hidaṁ, bho gotama. Taṁ kissa hetu? Mānusakehi, bho gotama, kāmehi dibbakāmā abhikkantatarā ca paṇītatarā cā”ti.
“No, sir Gotama. Why is that? Because divine sensual pleasures surpass human sensual pleasures in both refinement and excellence.”
“Evameva kho ahaṁ, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṁ cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi, sotaviññeyyehi saddehi …pe… ghānaviññeyyehi gandhehi … jivhāviññeyyehi rasehi … kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi. So aparena samayena kāmānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā kāmataṇhaṁ pahāya kāmapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto viharāmi. So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante, so tesaṁ na pihemi, na tattha abhiramāmi. Taṁ kissa hetu? Yāhayaṁ, māgaṇḍiya, rati aññatreva kāmehi aññatra akusalehi dhammehi—api dibbaṁ sukhaṁ samadhigayha tiṭṭhati—tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.
“In the same way, Māgaṇḍiya, formerly, when I was still living the household life, I was fully endowed and provided with the five cords of sensual pleasures—forms cognizable by the eye that are wished for, charming, agreeable, endearing, sensual, and enticing; sounds cognizable by the ear… odors cognizable by the nose… tastes cognizable by the tongue… tangible objects cognizable by the body that are wished for, charming, agreeable, endearing, sensual, and enticing. But later, having understood as they truly are the arising, the passing away, the gratification, the drawback, and the escape in the case of sensual pleasures, I abandoned craving for sensual pleasures, dispelled the fever for sensual pleasures, and now dwell without thirst, with a mind inwardly at peace. I see other beings who are not free from lust for sensual pleasures, being consumed by craving for sensuality, burning with fever, indulging in sensual pleasures. But I do not envy them, nor do I take pleasure in that regard. And why is that? Because, Māgaṇḍiya, there is a delight apart from sensual pleasures, apart from unwholesome mental states, which surpasses even divine bliss. Delighting in that, I do not long for what is inferior, nor do I take pleasure in that regard.
Similes of the Leper and the Blind Man
Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṁ paritāpeyya. Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ. Tassa so bhisakko sallakatto bhesajjaṁ kareyya. So taṁ bhesajjaṁ āgamma kuṭṭhehi parimucceyya, arogo assa sukhī serī sayaṁvasī yena kāmaṁ gamo. So aññaṁ kuṭṭhiṁ purisaṁ passeyya arugattaṁ pakkagattaṁ kimīhi khajjamānaṁ nakhehi vaṇamukhāni vippatacchamānaṁ aṅgārakāsuyā kāyaṁ paritāpentaṁ.
Suppose, Māgaṇḍiya, there were a man afflicted |with leprosy::from a skin disease [kuṭṭhī]|, with sores and blisters covering his body, being devoured by worms, scratching the openings of his wounds with his nails, tearing off the scabs. In his pain, he might scorch his body over a pit of burning coals. Then his friends and companions, his kinsmen and blood relatives, would summon a doctor or to treat him. The doctor would prepare medicine for him, and by means of that medicine, he would be cured of his leprosy and become healthy, happy, independent, and |autonomous::self-reliant [sayaṃvasī]|, able to go wherever he wished. Then he might see another man afflicted with leprosy, with sores and blisters covering his body, being devoured by worms, scratching his wounds with his nails, tearing off the scabs, scorching his body over a pit of burning coals.
Taṁ kiṁ maññasi, māgaṇḍiya, api nu so puriso amussa kuṭṭhissa purisassa piheyya aṅgārakāsuyā vā bhesajjaṁ paṭisevanāya vā”ti?
What do you think, Māgaṇḍiya? Would that man envy that other leper for scorching himself over a pit of burning coals, or for his application of medicine?”
“No hidaṁ, bho gotama. Taṁ kissa hetu? Roge hi, bho gotama, sati bhesajjena karaṇīyaṁ hoti, roge asati na bhesajjena karaṇīyaṁ hotī”ti.
“No, sir Gotama. And why is that? Because, sir Gotama, medicine is needed when there is a |disease::illness, sickness [roga]|, but when there is no disease, there is no need 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… ghānaviññeyyehi gandhehi … jivhāviññeyyehi rasehi … kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi. So aparena samayena kāmānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā kāmataṇhaṁ pahāya kāmapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto viharāmi. So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante. So tesaṁ na pihemi, na tattha abhiramāmi. Taṁ kissa hetu? Yāhayaṁ, māgaṇḍiya, rati, aññatreva kāmehi aññatra akusalehi dhammehi—api dibbaṁ sukhaṁ samadhigayha tiṭṭhati—tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.
“In the same way, Māgaṇḍiya, formerly, when I was still living the household life, I indulged in the five cords of sensual pleasures—forms cognizable by the eye that are wished for, charming, agreeable, endearing, sensual, and enticing; sounds cognizable by the ear… odors cognizable by the nose… tastes cognizable by the tongue… and tangible objects cognizable by the body that are wished for, charming, agreeable, endearing, sensual, and enticing. But later, having understood as they truly are the arising, the passing away, the gratification, the drawback, and the escape in the case of sensual pleasures, I abandoned craving for sensual pleasures, dispelled the fever for sensual pleasures, and now dwell without thirst, with a mind inwardly at peace. I see other beings not free from lust for sensual pleasures, being consumed by craving, burning with fever for sensual pleasures, and indulging in sensual pleasures. But I do not envy them, nor do I take delight in that regard. And why is that? Because, Māgaṇḍiya, there is a delight apart from sensual pleasures, apart from unwholesome mental states, which surpasses even divine bliss. Delighting in that, I do not long for what is inferior, nor do I take pleasure in that regard.
Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṁ paritāpeyya. Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ. Tassa so bhisakko sallakatto bhesajjaṁ kareyya. So taṁ bhesajjaṁ āgamma kuṭṭhehi parimucceyya, arogo assa sukhī serī sayaṁvasī yena kāmaṁ gamo. Tamenaṁ dve balavanto purisā nānābāhāsu gahetvā aṅgārakāsuṁ upakaḍḍheyyuṁ.
Suppose, Māgaṇḍiya, there were a man afflicted with leprosy, with sores and blisters covering his body, being devoured by worms, scratching the openings of his wounds with his nails, tearing off the scabs. In his pain, he might scorch his body over a pit of burning coals. Then his friends and companions, his kinsmen and blood relatives, would summon a doctor surgeon to treat him. The doctor would prepare medicine for him, and by means of that medicine, he would be cured of his leprosy and become healthy, happy, independent, and autonomous, able to go wherever he wished. Then two strong men might seize him by both arms and drag him back toward the pit of burning coals.
Taṁ kiṁ maññasi, māgaṇḍiya, api nu so puriso iti citiceva kāyaṁ sannāmeyyā”ti?
What do you think, Māgaṇḍiya? Would that man willingly let his body be dragged back into the pit of burning coals?”
“Evaṁ, bho gotama. Taṁ kissa hetu? Asu hi, bho gotama, aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho cā”ti.
“No, sir Gotama. And why is that? Because, sir Gotama, fire is painful to touch, intensely hot, and fiercely burning.”
“Taṁ kiṁ maññasi, māgaṇḍiya, idāneva nu kho so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca udāhu pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho cā”ti?
“What do you think, Māgaṇḍiya? Was that fire painful to touch, intensely hot, and fiercely burning only just now, or was it also so in the past?”
“Idāni ceva, bho gotama, so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca, pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca. Asu ca, bho gotama, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno upahatindriyo dukkhasamphasseyeva aggismiṁ sukhamiti viparītasaññaṁ paccalatthā”ti.
“Just now also, sir Gotama, that fire is painful to touch, intensely hot, and fiercely burning; and formerly too, that fire was painful to touch, intensely hot, and fiercely burning. But that man, sir Gotama—the leper, with sores and blisters covering his body, being devoured by worms, scratching the openings of his wounds with his nails, tearing off the scabs—his faculties were impaired; and though the fire was in fact painful to touch, he acquired an |inverted perception::mistaken understanding [viparītasaññā]| of it as being 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. Ime ca, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena pariḍayhamānā upahatindriyā dukkhasamphassesuyeva kāmesu sukhamiti viparītasaññaṁ paccalatthuṁ.
“In the same way, Māgaṇḍiya, in the past, sensual pleasures were painful to touch, intensely hot, and fiercely burning. In the future too, sensual pleasures will be painful to touch, intensely hot, and fiercely burning. And even now, at the present time, sensual pleasures are painful to touch, intensely hot, and fiercely burning. Yet, Māgaṇḍiya, these beings, not free from lust for sensual pleasures, being devoured by craving for sensuality, burning with fever for sensual pleasures, with faculties impaired, acquire an inverted perception of sensual pleasures as being pleasant, even though they are painful to touch.
Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṁ paritāpeti. 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; evameva kho, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena ca pariḍayhamānā kāme paṭisevanti. 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.
Just as, Māgaṇḍiya, a man afflicted with leprosy, with sores and blisters covering his body, being devoured by worms, scratching the openings of his wounds with his nails, tearing off the scabs, scorches his body over a pit of burning coals—so too, Māgaṇḍiya, the more that leper, with sores and blisters, being devoured by worms, scratches open the mouths of his wounds and scorches his body over the pit of burning coals, the more foul, more putrid, and more infected those wounds become. Yet there is a certain measure of pleasure, a certain degree of gratification—namely, due to the itching of the wound openings. In the same way, Māgaṇḍiya, beings who are |not free from lust::not free from desire, i.e. not an Arahant [avītarāga]| for sensual pleasures, being devoured by craving for sensuality, burning with fever for sensual pleasures, indulge in sensual pleasures. And the more these beings, not free from lust, indulge in sensual pleasures while being devoured by craving and burning with fever, the more their craving for sensual pleasures increases, and the more they are consumed by the fever for sensual pleasures. Yet there is a certain measure of pleasure, a certain degree of gratification—namely, in dependence upon the five cords of sensual pleasure.
Taṁ kiṁ maññasi, 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?
What do you think, Māgaṇḍiya? Have you ever seen or heard of a king or a king’s chief minister who, while enjoying himself, provided and endowed with the five cords of sensual pleasure, has lived, is living, or will live having not abandoned craving for sensual pleasures, having not dispelled fever for sensual pleasures, without thirst, with a mind inwardly at peace?”
“No hidaṁ, bho gotama”.
“No, sir Gotama.”
“Sādhu, 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. 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.
“Well said, Māgaṇḍiya. I too, Māgaṇḍiya, have neither seen nor heard of a king or a king’s chief minister who, while enjoying himself, provided and endowed with the five cords of sensual pleasure, has lived, is living, or will live without having abandoned craving for sensual pleasures, without having dispelled fever for sensual pleasures, without thirst, with a mind inwardly at peace. On the contrary, Māgaṇḍiya, any ascetics or brahmins who have lived, are living, or will live without thirst, with a mind inwardly at peace—all of them do so after having understood, |as it truly is::as it has come to be, in reality [yathābhūta]|, the arising, the passing away, the gratification, the drawback, and the escape in regard to sensual pleasures. And it is after abandoning craving for sensual pleasures and dispelling the fever for sensual pleasures that they have lived, are living, or will live without thirst, with a mind inwardly at peace.
Atha kho bhagavā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
Then, at that time, the Blessed One expressed this inspired utterance:
“Ārogyaparamā lābhā,
nibbānaṁ paramaṁ sukhaṁ;
Aṭṭhaṅgiko ca maggānaṁ,
khemaṁ amatagāminan”ti.
“|Health::freedom from disease [ārogya]| is the highest gain,
|Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]| the highest bliss;
The Noble Eightfold Path is the best of paths,
for it leads to |security::safety, sanctuary, peace, rest [khema]|, to the |deathless::deathless state, epithet of Nibbāna [amata]|.”
Evaṁ vutte, māgaṇḍiyo paribbājako bhagavantaṁ etadavoca: “acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. Yāva subhāsitañcidaṁ bhotā gotamena: ‘ārogyaparamā lābhā, nibbānaṁ paramaṁ sukhan’ti. Mayāpi kho etaṁ, bho gotama, sutaṁ pubbakānaṁ paribbājakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: ‘ārogyaparamā lābhā, nibbānaṁ paramaṁ sukhan’ti; tayidaṁ, bho gotama, sametī”ti.
When this was said, the wanderer Māgaṇḍiya said to the Blessed One: “Wonderful, sir Gotama! Marvelous, sir Gotama! How well this was spoken by sir Gotama: ‘Health is the highest gain, Nibbāna the highest bliss.’ We too have heard this being spoken by earlier wanderers who were teachers and teachers of teachers: ‘Health is the highest gain, Nibbāna the highest bliss.’ And what sir Gotama has said accords perfectly with that.”
“Yaṁ pana te etaṁ, māgaṇḍiya, sutaṁ pubbakānaṁ paribbājakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: ‘ārogyaparamā lābhā, nibbānaṁ paramaṁ sukhan’ti, katamaṁ taṁ ārogyaṁ, katamaṁ taṁ nibbānan”ti? Evaṁ vutte, māgaṇḍiyo paribbājako sakāneva sudaṁ gattāni pāṇinā anomajjati:
“But, Māgandiya, when you heard earlier wanderers who were teachers and teachers of teachers saying: ‘Health is the highest gain, Nibbāna the highest bliss’, what did you take to be that health? What did you take to be that Nibbāna?” When this was said, the wanderer Māgaṇḍiya rubbed his limbs with his own hands and said:
“idantaṁ, bho gotama, ārogyaṁ, idantaṁ nibbānaṁ. Ahañhi, bho gotama, etarahi arogo sukhī, na maṁ kiñci ābādhatī”ti.
“This is that health, sir Gotama, this is that Nibbāna; for I am now healthy and happy and nothing afflicts me.”
“Seyyathāpi, māgaṇḍiya, jaccandho puriso; 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. So suṇeyya cakkhumato bhāsamānassa: ‘chekaṁ vata, bho, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti. So odātapariyesanaṁ careyya. Tamenaṁ aññataro puriso telamalikatena sāhuḷicīrena vañceyya: ‘idaṁ te, ambho purisa, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti. So taṁ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṁ nicchāreyya: ‘chekaṁ vata, bho, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti.
Māgandiya, suppose there were a man born blind who could not see dark and light forms, who could not see blue shapes, yellow shapes, red shapes, or crimson shapes, who could not see even and uneven ground, who could not see the stars or the sun and moon. Then he might hear someone with sight saying: ‘Indeed, sirs, this white cloth is beautiful, spotless, and clean.’ Hearing that, he might go in search of a white cloth. Then a certain man might deceive him with a stained and filthy rag, saying, ‘Here, good man, is a white cloth for you, beautiful, spotless, and clean.’ The blind man would accept it, put it on, and having done so, pleased and satisfied, he would utter words of delight: ‘Indeed, sirs, this white cloth is beautiful, spotless, and clean.’
Taṁ kiṁ maññasi, māgaṇḍiya, api nu so jaccandho puriso jānanto passanto amuṁ telamalikataṁ sāhuḷicīraṁ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṁ nicchāreyya: ‘chekaṁ vata, bho, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti udāhu cakkhumato saddhāyā”ti?
What do you think, Māgandiya? When that man born blind accepted that stained and filthy rag, put it on, and being satisfied with it, uttered words of delight thus: ‘Indeed, sirs, this white cloth is beautiful, spotless, and clean!’—did he do so knowing and seeing, 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: ‘chekaṁ vata, bho, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti, cakkhumato saddhāyā”ti.
“Not knowing, sir Gotama, and not seeing, that man born blind would have accepted that stained and filthy rag, put it on, and being satisfied with it, would have uttered words of delight thus: ‘Indeed, sirs, this white cloth is beautiful, spotless, and clean!’—merely out of faith in the one with sight.”
“Evameva kho, māgaṇḍiya, aññatitthiyā paribbājakā andhā acakkhukā ajānantā ārogyaṁ, apassantā nibbānaṁ, atha ca panimaṁ gāthaṁ bhāsanti: ‘ārogyaparamā lābhā, nibbānaṁ paramaṁ sukhan’ti. Pubbakehesā, māgaṇḍiya, arahantehi sammāsambuddhehi gāthā bhāsitā:
“In the same way, Māgaṇḍiya, the wanderers of other sects are blind and without vision. They do not know health, they do not see Nibbāna, yet they still recite this verse: ‘Health is the highest gain, Nibbāna the highest bliss.’ This verse was spoken by the earlier Arahants, perfectly Awakened Ones, thus:
‘Ārogyaparamā lābhā,
nibbānaṁ paramaṁ sukhaṁ;
Aṭṭhaṅgiko ca maggānaṁ,
khemaṁ amatagāminan’ti.
‘Health is the highest gain,
Nibbāna the highest bliss;
The Noble Eightfold Path is the best of paths,
for it leads to safety, to the deathless.’
Sā etarahi anupubbena puthujjanagāthā. Ayaṁ kho pana, māgaṇḍiya, kāyo rogabhūto gaṇḍabhūto sallabhūto aghabhūto ābādhabhūto, so tvaṁ imaṁ kāyaṁ rogabhūtaṁ gaṇḍabhūtaṁ sallabhūtaṁ aghabhūtaṁ ābādhabhūtaṁ: ‘idantaṁ, bho gotama, ārogyaṁ, idantaṁ nibbānan’ti vadesi. Tañhi te, māgaṇḍiya, ariyaṁ cakkhuṁ natthi yena tvaṁ ariyena cakkhunā ārogyaṁ jāneyyāsi, nibbānaṁ passeyyāsī”ti.
But now, Māgaṇḍiya, this has gradually become a common saying. And this body, Māgaṇḍiya, is like a disease, like a boil, like a dart, like a misfortune, like an affliction. Yet, you speak of this very body—which is like a disease, like a boil, like a dart, like a misfortune, like an affliction—in this way: ‘This is that health, sir Gotama, this is that Nibbāna.’ You do not have the noble vision, Māgaṇḍiya, by which you might know health and see Nibbāna.”
“Evaṁ pasanno ahaṁ bhoto gotamassa. Pahoti me bhavaṁ gotamo tathā dhammaṁ desetuṁ yathāhaṁ ārogyaṁ jāneyyaṁ, nibbānaṁ passeyyan”ti.
“I have confidence in sir Gotama. May sir Gotama teach me the Dhamma in such a way that I may know health and see Nibbāna.”
“Seyyathāpi, māgaṇḍiya, jaccandho puriso; 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. Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ. Tassa so bhisakko sallakatto bhesajjaṁ kareyya. So taṁ bhesajjaṁ āgamma na cakkhūni uppādeyya, na cakkhūni visodheyya. Taṁ kiṁ maññasi, māgaṇḍiya, nanu so vejjo yāvadeva kilamathassa vighātassa bhāgī assā”ti?
“Māgaṇḍiya, suppose there were a man born blind from birth who could not see dark and light forms, could not see blue shapes, yellow shapes, red shapes, or crimson shapes, could not see even and uneven ground, could not see the starlight, and could not see the moon and the sun. His friends and companions, his kinsmen and blood relatives, would summon a doctor to treat him. The doctor would prepare medicine for him, yet by means of that medicine, the man’s vision would neither arise nor be purified. What do you think, Māgaṇḍiya, wouldn’t that doctor merely be contributing to his own weariness and trouble?”
“Evaṁ, bho gotama”.
“Yes, sir Gotama.”
“Evameva kho, māgaṇḍiya, ahañce te dhammaṁ deseyyaṁ: ‘idantaṁ ārogyaṁ, idantaṁ nibbānan’ti, so tvaṁ ārogyaṁ na jāneyyāsi, nibbānaṁ na passeyyāsi. So mamassa kilamatho, sā mamassa vihesā”ti.
“In just the same way, Māgaṇḍiya, if I were to teach you the Dhamma, saying, ‘This is that health, this is that Nibbāna,’ you would not know health, you would not see Nibbāna. That would simply contribute to my own weariness and trouble.”
“Evaṁ pasanno ahaṁ bhoto gotamassa. Pahoti me bhavaṁ gotamo tathā dhammaṁ desetuṁ yathāhaṁ ārogyaṁ jāneyyaṁ, nibbānaṁ passeyyan”ti.
“I have confidence in sir Gotama. May sir Gotama teach me the Dhamma in such a way that I may know health and see Nibbāna.”
“Seyyathāpi, māgaṇḍiya, jaccandho puriso; 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. So suṇeyya cakkhumato bhāsamānassa: ‘chekaṁ vata, bho, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti.
“Māgaṇḍiya, suppose there were a man born blind from birth who could not see dark and light forms, could not see blue shapes, yellow shapes, red shapes, or crimson shapes, could not see even and uneven ground, could not see the starlight, and could not see the moon and the sun. Then he might hear someone with sight saying, ‘Indeed, sirs, this white cloth is beautiful, spotless, and clean.’
So odātapariyesanaṁ careyya. Tamenaṁ aññataro puriso telamalikatena sāhuḷicīrena vañceyya: ‘idaṁ te, ambho purisa, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti. So taṁ paṭiggaṇheyya, paṭiggahetvā pārupeyya. Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ. Tassa so bhisakko sallakatto bhesajjaṁ kareyya—uddhaṁvirecanaṁ adhovirecanaṁ añjanaṁ paccañjanaṁ natthukammaṁ. So taṁ bhesajjaṁ āgamma cakkhūni uppādeyya, cakkhūni visodheyya. Tassa saha cakkhuppādā yo amusmiṁ telamalikate sāhuḷicīre chandarāgo so pahīyetha. Tañca naṁ purisaṁ amittatopi daheyya, paccatthikatopi daheyya, api ca jīvitā voropetabbaṁ maññeyya: ‘dīgharattaṁ vata, bho, ahaṁ iminā purisena telamalikatena sāhuḷicīrena nikato vañcito paluddho—idaṁ te, ambho purisa, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti.
And the blind man would go searching for a white cloth. Then a certain man might deceive him with a stained and filthy rag, saying, ‘Here, good man, is a white cloth for you, beautiful, spotless, and clean.’ The blind man would accept it, and wear it. Then his friends and companions, his kinsmen and blood relatives, would summon a doctor to treat him. The doctor would prepare a medicine—a purgative, a laxative, an eye ointment, eye drops, and nasal treatment—and by means of that medicine, the man’s vision would arise and be purified. Together with the arising of the vision, his |desire and attachment::desire-passion, sensual craving, intention of sensuality and lust [chandarāga]| for that stained and filthy rag would be abandoned. He might then burn with enmity and |hostility::adversarially [paccatthikatopi]| towards that man and might think that the man ought to be put to death: ‘For such a long time, I have been tricked, deceived, and misled by this man with this stained and filthy rag when he told me, “Here, good man, is a white cloth—beautiful, spotless, and clean.”’
Evameva kho, māgaṇḍiya, ahañce te dhammaṁ deseyyaṁ: ‘idantaṁ ārogyaṁ, idantaṁ nibbānan’ti. So tvaṁ ārogyaṁ jāneyyāsi, nibbānaṁ passeyyāsi. Tassa te saha cakkhuppādā yo pañcasupādānakkhandhesu chandarāgo so pahīyetha; api ca te evamassa: ‘dīgharattaṁ vata bho ahaṁ iminā cittena nikato vañcito paluddho. Ahañhi rūpaṁyeva upādiyamāno upādiyiṁ, vedanaṁyeva upādiyamāno upādiyiṁ, saññaṁyeva upādiyamāno upādiyiṁ, saṅkhāreyeva upādiyamāno upādiyiṁ, viññāṇaṁyeva upādiyamāno upādiyiṁ. Tassa me upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti; evametassa kevalassa dukkhakkhandhassa samudayo hotī’”ti.
In the same way, Māgaṇḍiya, if I were to teach you the Dhamma, saying, ‘This is that health, this is that Nibbāna,’ and you were to truly know that health and see that Nibbāna, then together with the arising of that vision, your desire and attachment for the |five aggregates that are subject to clinging::the physical and mental heaps that are appropriated, grasped at, or taken as self; the fivefold collection of form, feeling, perception, formations, and consciousness bound up with attachment [pañca + upādānakkhandha]| would be abandoned. And you might reflect thus: ‘For such a long time, I have been tricked, deceived, and misled by this mind. For I clung only to |form::a visible object such as a beautiful sight, a face, an expression, art, ornament, possession, status symbol, admired appearance, or enticing scenery—anything seen that can produce desire, attachment, or self-view [rūpa]|, clung only to |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]|, clung only to |perception::The mental process of recognizing and giving meaning to experience. It marks things by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]|, clung only to |intentional constructs::intentions, volitions, and choices expressed as mental, verbal, and bodily activities; thought formations and constructed experiences (including proliferative tendencies); processes that produce kamma [saṅkhāra]|, and clung only to |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]|. Dependent on my |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]|, |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| arose; dependent on existence, birth arose; dependent on birth, aging and death, sorrow, lamentation, pain, distress, and despair came to be. Thus this entire mass of suffering came into being.”
“Evaṁ pasanno ahaṁ bhoto gotamassa. Pahoti me bhavaṁ gotamo tathā dhammaṁ desetuṁ yathāhaṁ imamhā āsanā anandho vuṭṭhaheyyan”ti.
“I have confidence in sir Gotama. May sir Gotama teach me the Dhamma in such a way that I might rise from this very seat no longer blind.”
“Tena hi tvaṁ, māgaṇḍiya, sappurise bhajeyyāsi. Yato kho tvaṁ, māgaṇḍiya, sappurise bhajissasi tato tvaṁ, māgaṇḍiya, saddhammaṁ sossasi; yato kho tvaṁ, māgaṇḍiya, saddhammaṁ sossasi tato tvaṁ, māgaṇḍiya, dhammānudhammaṁ paṭipajjissasi; yato kho tvaṁ, māgaṇḍiya, dhammānudhammaṁ paṭipajjissasi tato tvaṁ, māgaṇḍiya, sāmaṁyeva ñassasi, sāmaṁ dakkhissasi—ime rogā gaṇḍā sallā; idha rogā gaṇḍā sallā aparisesā nirujjhanti. Tassa me upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti; evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
“Well then, Māgaṇḍiya, you should associate with |true persons::good persons, worthy ones, awakened beings [sappurise]|. When you associate with true persons, Māgaṇḍiya, you will hear the true Dhamma. When you hear the true Dhamma, you will practice in accordance with the Dhamma. When you practice in accordance with the Dhamma, you will personally know, you will personally see: ‘These are diseases, boils, darts.’ Here these diseases, boils, and darts are completely brought to an end. With the ending of clinging, [continued conditional] existence ceases. With the ending of existence, birth ceases. With the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus this entire mass of suffering ceases.”
Evaṁ vutte, māgaṇḍiyo paribbājako bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. 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. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṁ bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti.
When this was said, the wanderer Māgaṇḍiya said to the Blessed One: “Excellent, sir Gotama! Excellent, sir Gotama! Just as one might set upright what was overturned, |reveal::uncover [vivarati]| what had been concealed, point out the way to one who was lost, or hold up a lamp in the dark so that those with eyes could see forms—in the same way, the Dhamma has been |explained::illustrated [pakāsita]| in many ways by sir Gotama. I go for refuge to sir Gotama, to the Dhamma, and to the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| of bhikkhus. May I receive the going forth in sir Gotama’s presence, may I receive the full ordination.”
“Yo kho, māgaṇḍiya, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, so cattāro māse parivasati; catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. Api ca mettha puggalavemattatā viditā”ti.
“Māgandiya, one who formerly belonged to another sect and desires the going forth and the full ordination in this Dhamma and |Vinaya::code of monastic discipline rules, training [vinaya]| lives on probation for four months. At the end of four months, if the bhikkhus are satisfied with him, they give him the going forth and the full ordination to the bhikkhus’ state. However, I recognize individual differences 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.
“If, venerable sir, those who formerly belonged to another sect, when they wish to go forth and be fully admitted in this Dhamma and Vinaya, live on probation for four months, and at the end of the four months the bhikkhus, being satisfied, give them the going forth and full ordination into the bhikkhus’ state; then I will live on probation for four years. At the end of the four years, if the bhikkhus are satisfied with me, let them give me the going forth and the full ordination to the bhikkhus’ state.”
Alattha kho māgaṇḍiyo paribbājako bhagavato santike pabbajjaṁ, alattha upasampadaṁ. 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.
Then the wanderer Māgaṇḍiya received the going forth under the Blessed One, and he received the full ordination. Not long after his ordination, the venerable Māgaṇḍiya, dwelling alone, secluded, diligent, resolute, and with continuous effort, soon realized with direct knowledge, in this very life, the unsurpassed culmination of the spiritual life, for the purpose of which sons of good families rightly go forth from the household life to the homeless life, and having personally attained it, he dwelled in it.
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro kho panāyasmā māgaṇḍiyo arahataṁ ahosīti.
He understood: “Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.” And the venerable Māgaṇḍiya became one among the |arahants::fully awakened ones, free from all mental defilements; worthy of offerings and veneration; also an epithet of the Buddha [arahant]|.