mn.75 Majjhima Nikāya (Middle Discourses)

Thus have I heard: at one time the Lord was staying among the Kurus, the market town of the Kurus was called Kammāssadhamma, on a spreading of grass in the fire-room of a brahman of the Bhāradvāja clan. Then the Lord, having dressed early in the morning, taking his bowl and robe, entered Kammāssadhamma for almsfood. Having walked in Kammāssadhamma for almsfood, returning from his alms-gathering, after the meal, having plunged into a forest thicket, he sat down at the root of a tree for the day-sojourn.

Then the wanderer Māgandiya, who was constantly pacing up and down and roaming about on foot, approached the fire-room of the brahman of the Bhāradvāja clan. The wanderer Māgandiya saw the spreading of grass made ready in the fire-room of the brahman of the Bhāradvāja clan; seeing it, he spoke thus to the brahman of the Bhāradvāja clan: “For whom is this spreading of grass laid down in the good Bhāradvāja's fire-room? It seems like a recluse's steeping place.” “Māgandiya, there is the recluse Gotama, son of the Sakyans, gone forth from the Sakyan clan, and about this revered Gotama a lovely reputation has gone abroad thus: ‘He is indeed the Lord, perfected one, fully Self-Awakened One, endowed with right knowledge and conduct, knower of the worlds, Well-farer, incomparable trainer of men to be tamed, teacher of devas and men, the Awakened One, the Lord.’ That sleeping place is ready for this good Gotama.”

“Indeed, good Bhāradvāja, we are seeing a poor sight in seeing the sleeping place of the good Gotama, the destroyer of growth.” “Mind what you say, Māgandiya, mind what you say, Māgandiya. For many learned nobles and learned brahmans and learned householders and learned recluses have great faith in this good Gotama and are trained in the ariyan right path, in Dhamma, in what is skilled.” “If we could only see that revered Gotama face to face, Bhāradvāja, face to face would we say to him: ‘The recluse Gotama is a destroyer of growth.’ What is the reason for this? It is handed down thus in a discourse of ours.” “If it is not disagreeable to the good Māgandiya, I will tell this to the recluse Gotama.” “It is of no consequence if the good Bhāradvāja should tell him just what has been said.”

Then the Lord, with purified deva-hearing surpassing that of men, heard this conversation between the brahman of the Bhāradvāja clan and the wanderer Māgandiya. Then the Lord, emerging from solitary meditation towards evening, approached the fire-room of the brahman of the Bhāradvāja clan; having approached, he sat down on the spreading of grass that was ready. Then the brahman of the Bhāradvāja clan approached the Lord; having approached, he exchanged greetings with the Lord; and having conversed in a friendly and courteous way, he sat down at a respectful distance.

As the brahman of the Bhāradvāja clan was sitting down at a respectful distance, the Lord spoke thus to him: “There was some conversation, Bhāradvāja, between you and the wanderer Māgandiya concerning this same grass spreading.” When this had been said the brahman Bhāradvāja, greatly moved and startled, spoke thus to the Lord: “But this was the very thing I wanted to tell the good Gotama, but the revered Gotama anticipated me.

But this conversation between the Lord and the brahman of the Bhāradvāja clan was interrupted when the wanderer Māgandiya, who was constantly pacing up and down and roaming about on foot, approached the Lord in the fire-room of the brahman of the Bhāradvāja clan; having approached, he exchanged greetings with the Lord; having conversed in a friendly and courteous way, he sat down at a respectful distance. As the wanderer Māgandiya was sitting down at a respectful distance, the Lord spoke thus to him: “Māgandiya, the eye delights in material shapes, is delighted by material shapes, rejoices in material shapes; it is tamed, watched, guarded and controlled by a Tathāgata, and he teaches Dhamma for its control. Was it on account of this, Māgandiya, that you said: ‘The recluse Gotama is a destroyer of growth’?” “Just on account of this did I say, good Gotama: ‘The recluse Gotama is a destroyer of growth.’ What is the reason for this? It is handed down thus in a discourse of ours.”

“The ear, Māgandiya, delights in sounds, is delighted by sounds, rejoices in sounds; it is tamed, watched, guarded and controlled by a Tathāgata, and he teaches Dhamma for its control. Was it on account of this, Māgandiya, that you said: ‘The recluse Gotama is a destroyer of growth’?” “Just on account of this did I say, good Gotama: ‘The recluse Gotama is a destroyer of growth.’ What is the reason for this? It is handed down thus in a discourse of ours.”

“The nose, Māgandiya, delights in smells is delighted by smells, rejoices in smells; it is tamed, watched, guarded and controlled by a Tathāgata, and he teaches Dhamma for its control. Was it on account of this, Māgandiya, that you said: ‘The recluse Gotama is a destroyer of growth’?” “Just on account of this did I say, good Gotama: ‘The recluse Gotama is a destroyer of growth.’ What is the reason for this? It is handed down thus in a discourse of ours.”

“The tongue, Māgandiya, delights in tastes is delighted by tastes, rejoices in tastes; it is tamed, watched, guarded and controlled by a Tathāgata, and he teaches Dhamma for its control. Was it on account of this, Māgandiya, that you said: ‘The recluse Gotama is a destroyer of growth’?” “Just on account of this did I say, good Gotama: ‘The recluse Gotama is a destroyer of growth.’ What is the reason for this? It is handed down thus in a discourse of ours.”

“The body, Māgandiya, delights in touches is delighted by touches, rejoices in touches; it is tamed, watched, guarded and controlled by a Tathāgata, and he teaches Dhamma for its control. Was it on account of this, Māgandiya, that you said: ‘The recluse Gotama is a destroyer of growth’?” “Just on account of this did I say, good Gotama: ‘The recluse Gotama is a destroyer of growth.’ What is the reason for this? It is handed down thus in a discourse of ours.”

The mind, Māgandiya, delights in mental states, is delighted by mental states, rejoices in mental states; it is tamed, watched, guarded, controlled by a Tathāgata, and he teaches Dhamma for its control. Was it on account of this, Māgandiya, that you said: ‘The recluse Gotama is a destroyer of growth’?” “Just on account of this, good Gotama, did I say: ‘The recluse Gotama is a destroyer of growth.’ What is the reason for this? It is handed down thus in a discourse of ours.”

“What do you think about this, Māgandiya? Suppose someone who formerly revelled in material shapes cognisable by the eye, agreeable, pleasant, liked, enticing, connected with sensual pleasure, alluring, after a time, having known the coming to be and passing away of material shapes and the satisfaction and the peril of them and the escape (from them) as it really is, getting rid of craving for material shapes, suppressing the fever for material shapes, should dwell devoid of thirst, his mind inwardly calmed. What have you, Māgandiya, to say of him?” “Nothing, good Gotama.”

“What do you think about this, Māgandiya? Suppose someone who formerly revelled in sounds cognisable by the ear, agreeable, pleasant, liked, enticing, connected with sensual pleasure, alluring, after a time, having known the coming to be and passing away of sounds and the satisfaction and the peril of them and the escape (from them) as it really is, getting rid of craving for sounds, suppressing the fever for sounds, should dwell devoid of thirst, his mind inwardly calmed. What have you, Māgandiya, to say of him?” “Nothing, good Gotama.”

“What do you think about this, Māgandiya? Suppose someone who formerly revelled in smells cognisable by the nose, agreeable, pleasant, liked, enticing, connected with sensual pleasure, alluring, after a time, having known the coming to be and passing away of smells and the satisfaction and the peril of them and the escape (from them) as it really is, getting rid of craving for smells, suppressing the fever for smells, should dwell devoid of thirst, his mind inwardly calmed. What have you, Māgandiya, to say of him?” “Nothing, good Gotama.”

“What do you think about this, Māgandiya? Suppose someone who formerly revelled in tastes cognisable by the tongue, agreeable, pleasant, liked, enticing, connected with sensual pleasure, alluring, after a time, having known the coming to be and passing away of tastes and the satisfaction and the peril of them and the escape (from them) as it really is, getting rid of craving for tastes, suppressing the fever for tastes, should dwell devoid of tastes, his mind inwardly calmed. What have you, Māgandiya, to say of him?” “Nothing, good Gotama.”

“What do you think about this, Māgandiya? Suppose someone who formerly revelled touches cognisable by the body, agreeable, pleasant, liked, enticing, connected with sensual pleasure, alluring, after a time, having known the coming to be and passing away of touches and the satisfaction and the peril of them and the escape (from them) as it really is, getting rid of the craving for touches, suppressing the fever for touches, should dwell devoid of thirst, his mind inwardly calmed. What have you, Māgandiya, to say of him?” “Nothing, good Gotama.”

“Now I, Māgandiya, when I was formerly a householder, endowed and provided with the five strands of sense-pleasures, revelled in them, [1] in material shapes cognisable by the eye, agreeable, pleasant agreeable, pleasant, liked, enticing, connected with sensual pleasure, alluring; [2] in sounds cognisable by the ear agreeable, pleasant, liked, enticing, connected with sensual pleasure, alluring; [3] in smells cognisable by the nose agreeable, pleasant, liked, enticing, connected with sensual pleasure, alluring; [4] in tastes cognisable by the tongue, agreeable, pleasant, liked, enticing, connected with sensual pleasure, alluring; [5] in touches cognisable by the body, agreeable, pleasant, liked, enticing, connected with sensual pleasure, alluring.

I had three palaces, Māgandiya, one for the rains, one for the cold weather, one for the hot weather. I, Māgandiya, during the four months of the rains being delighted in the palace for the rains by women musicians, did not come down from that palace. But after a time, having known the coming to be and passing away of sense-pleasures and the satisfaction and the peril of them and the escape as it really is, getting rid of the craving for sense-pleasures, suppressing the fever for sense-pleasures, I dwelt devoid of thirst, my mind inwardly calmed. I saw other beings not yet devoid of attachment to sense-pleasures who were pursuing sense-pleasures (although) they were being consumed by craving for sense-pleasures, burning with the fever for sense-pleasures. I did not envy them: I had no delight therein.

What was the reason for this? It was, Māgandiya, that there is this delight which, apart from pleasures of the senses, apart from unskilled states of mind, stands firm on reaching a deva-like happiness. Delighting in this delight, I do not envy what is low, I have no delight therein.

Māgandiya, it is like a householder or a householder's son, rich, of great wealth, of many possessions who, endowed and provided with the five strands of sense-pleasures, might revel in them, [1] in material shapes cognisable by the eye, agreeable, pleasant agreeable, pleasant, liked, enticing, connected with sensual pleasure, alluring; [2] in sounds cognisable by the ear agreeable, pleasant, liked, enticing, connected with sensual pleasure, alluring; [3] in smells cognisable by the nose agreeable, pleasant, liked, enticing, connected with sensual pleasure, alluring; [4] in tastes cognisable by the tongue, agreeable, pleasant, liked, enticing, connected with sensual pleasure, alluring; [5] in touches cognisable by the body, agreeable, pleasant, liked, enticing, connected with sensual pleasure, alluring.

He, having behaved well in body, having behaved well in speech, having behaved well in thought, at the breaking up of the body after dying, might arise in a good bourn, a heaven world, in companionship with the Devas of the Thirty-Three. Surrounded there in the Nandana Grove by a throng of nymphs, he, endowed and provided with the five deva-like strands of pleasures of the senses, might revel in them. He might see a householder or a householder's son endowed and provided with the five strands of sense-pleasures.

What do you think about this, Māgandiya? Would that young deva, surrounded by a throng of nymphs in the Nandana Grove, endowed and provided with the five deva-like strands of sense-pleasures and revelling in them, would he envy that householder or householder's son or their five strands of human sense-pleasures, and revert to human sense-pleasures?” “No, good Gotama. What is the reason for this? It is that deva-like sense-pleasures are more wonderful and excellent than human sense-pleasures.” “Even so did I, Māgandiya, when I was formerly a householder, endowed and provided with the five strands of sense-pleasures, revel in them, [1] in material shapes cognisable by the eye, agreeable, pleasant, liked, enticing, connected with sensual pleasure, alluring; [2] in sounds cognisable by the ear agreeable, pleasant, liked, enticing, connected with sensual pleasure, alluring; [3] in smells cognisable by the nose agreeable, pleasant, liked, enticing, connected with sensual pleasure, alluring; [4] in tastes cognisable by the tongue, agreeable, pleasant, liked, enticing, connected with sensual pleasure, alluring; [5] in touches cognisable by the body, agreeable, pleasant, liked, enticing, connected with sensual pleasure, alluring. But after a time, having known the coming to be and passing away of sense-pleasures and the satisfaction and peril of them and the escape as it really is, getting rid of the craving for sense-pleasures, suppressing the fever for sense-pleasures, I dwelt devoid of thirst, my mind inwardly calmed.

I saw other beings not yet devoid of attachment to sense-pleasures who were pursuing sense-pleasures (although) they were being consumed by the craving for sense-pleasures, burning with the fever for sense-pleasures. I did not envy them; I had no delight therein. What was the reason for this? It was, Māgandiya, that there is this delight which, apart from pleasures of the senses, apart from unskilled states of mind, stands firm on reaching a deva-like happiness. Delighting in this delight, I do not envy what is low, I have no delight therein.

Māgandiya, it is like a leper, a man with his limbs all ravaged and festering, and who, being eaten by vermin, tearing his open sores with his nails, might scorch his body over a charcoal pit; his friends and acquaintances, his kith and kin might procure a physician and surgeon; that physician and surgeon might make up a medicine; he, taking that medicine, might be freed of that leprosy, he might be well, at ease, independent, his own master, going wherever he liked.

He might see another leper, a man with his limbs all ravaged and festering, and who, being eaten by vermin, tearing his open sores with his nails, might scorch his body over a charcoal pit. What do you think about this, Māgandiya? Would that man envy that other leper man his charcoal pit or his course of medicine?” “No, good Gotama. What is the reason for this? It is, good Gotama, that if there is illness, there is something to be done through medicine; but if there is not illness there is nothing to be done through medicine.”

“Even so did I, Māgandiya, when I was formerly a householder, endowed and provided with the five strands of sense-pleasures, revel in them, [1] in material shapes cognisable by the eye, agreeable, pleasant, liked, enticing, connected with sensual pleasure, alluring; [2] in sounds cognisable by the ear agreeable, pleasant, liked, enticing, connected with sensual pleasure, alluring; [3] in smells cognisable by the nose agreeable, pleasant, liked, enticing, connected with sensual pleasure, alluring; [4] in tastes cognisable by the tongue, agreeable, pleasant, liked, enticing, connected with sensual pleasure, alluring; [5] in touches cognisable by the body, agreeable, pleasant, liked, enticing, connected with sensual pleasure, alluring.

But after a time, having known the coming to be and passing away of sense-pleasures and the satisfaction and peril of them and the escape as it really is, getting rid of the craving for sense-pleasures, suppressing the fever for sense-pleasures, I dwelt devoid of thirst, my mind inwardly calmed.

I saw other beings not yet devoid of attachment to sense-pleasures who were pursuing sense-pleasures (although) they were being consumed by the craving for sense-pleasures, burning with the fever for sense-pleasures. I did not envy them; I had no delight therein. What was the reason for this? It was, Māgandiya, that there is this delight which, apart from pleasures of the senses, apart from unskilled states of mind, stands firm on reaching a deva-like happiness. Delighting in this delight, I do not envy what is low, I have no delight therein.

Māgandiya, it is like a leper a man with his limbs all ravaged and festering, and who, being eaten by vermin, tearing his open sores with his nails, might scorch his body over a charcoal pit; his friends and acquaintances, his kith and kin might procure a physician and surgeon; that physician and surgeon might make up a medicine; he, taking that medicine, might be freed of that leprosy, he might be well, at ease, independent, his own master, going wherever he liked.

Two strong men, taking hold of him by his arms, might drag him towards a charcoal pit. What do you think about this, Māgandiya? Would not that man twist his body this way and that?” “Yes, good Gotama. What is the reason for that? It is, good Gotama, that contact with the fire is painful, for it is both exceedingly hot and afflicting.”

“What do you think about this, Māgandiya? Is it only now that contact with the fire is painful and both exceedingly hot and afflicting, or was contact with that fire also painful before and both exceedingly hot and afflicting?” “It is both now, good Gotama, that contact with the fire is painful, exceedingly hot and afflicting, and also before that contact with that fire was painful, exceedingly hot and afflicting. Yet, good Gotama, this leper, a man with his limbs all ravaged and festering, being eaten by vermin, tearing his open sores with his nails, his sense-organs injured, might, from the painful contact with the fire, receive a change of sensation and think it pleasant.”

“Even so, Māgandiya, far into the past contact of sense-pleasures is painful, exceedingly hot and afflicting, far into the future too contact of sense-pleasures is painful, exceedingly hot and afflicting, and also now in the present contact of sense-pleasures is painful, exceedingly hot and afflicting. But those beings, Māgandiya, not yet devoid of attachment to pleasures of the senses, who are being consumed by the craving for sense-pleasures and burning with the fever for sense-pleasures, their sense-organs injured, may, from painful contact with sense-pleasures themselves, receive a change of sensation and think it pleasant.

Māgandiya, it is like a leper, a man with his limbs all ravaged and festering, and who, being eaten by vermin, tearing his open sores with his nails, scorches his body over a charcoal pit. But the more, Māgandiya, this leper, a man with his limbs all ravaged and festering, and who, being eaten by vermin, tearing his open sores with his nails, scorches his body over a charcoal pit the more those open sores of his become septic and evil-smelling and putrefying and there is only a sorry relief and satisfaction to be had from scratching the open sores.

Even so, Māgandiya, do beings who are not yet devoid of attachment to sense-pleasures, while being consumed by the craving for sense-pleasures and burning with the fever for sense-pleasures, pursue sense-pleasures; and the more these beings who are not yet devoid of attachment to sense-pleasures while being consumed by the craving for sense-pleasures and burning with the fever for sense-pleasures, pursue them, the more their craving for sense-pleasures increases, the more they burn with the fever for sense-pleasures, and moreover there is only a sorry relief and satisfaction to be had from the five strands of sense-pleasures.

What do you think about this, Māgandiya? Have you ever seen or heard of a king or a king's chief minister who, endowed and provided with the five strands of sense-pleasure, revelling in them, and who had neither got rid of the craving for sense-pleasures nor suppressed the fever for sense-pleasures, dwelt or is dwelling or will dwell devoid of thirst, his mind inwardly calmed?” “No, good Gotama.” “It is good, Māgandiya. Neither have I seen or heard of this, that a king or a king's chief minister who, endowed and provided with the five strands of sense-pleasure, revelling in them, and who had neither got rid of the craving for sense-pleasures nor suppressed the fever for sense-pleasures, dwelt or is dwelling or will dwell devoid of thirst, his mind inwardly calmed.

But, Māgandiya, whatever recluses and brahmans, dwelt, or are dwelling, or will dwell, devoid of thirst, with a mind inwardly calmed, all these, having known the coming to be and passing away of these same sense-pleasures, their satisfaction and peril and the escape as it really is, on getting rid of the craving for sense-pleasures, suppressing the fever for sense-pleasures, dwelt, or are dwelling, or will dwell devoid of thirst, with a mind inwardly calmed.”

Then the Lord at that time uttered this solemn utterance:

Health is the highest gain, nibbāna the highest bliss;
And of Ways, the Eightfold leads to deathlessness, to security.

When this had been said, the wanderer Māgandiya spoke thus to the Lord: “It is marvellous, good Gotama, it is wonderful, good Gotama, how well this is spoken by the good Gotama:

Health is the highest gain, nibbāna the highest bliss.

For I too, good Gotama, have heard of this as having been spoken by earlier teachers of teachers of the wanderers:

Health is the highest gain, nibbāna the highest bliss.

So that this agrees, good Gotama.”

“But as to what you heard, Māgandiya, as having been spoken by earlier teachers of teachers of the wanderers:

Health is the highest gain, nibbāna the highest bliss.

What is that health, what is that nibbāna?” When this had been said, the wanderer Māgandiya stroked his own limbs with his hands and said: “This is that health, good Gotama, this is that nibbāna. For I, good Gotama, am at present in good health, I have no disease at all.” “Māgandiya, it is like a man blind from birth who could not see dark or bright shapes, nor green, yellow, red or crimson shapes, who could not see what is even or uneven, who could not see the stars, who could not see the moons and suns. If he should hear a man with vision saying: ‘Indeed it is pleasing to have a lovely, unstained, pure white cloth,’ he would walk about searching for a white (cloth). But some man might deceive him with a greasy grimy coarse robe, saying: “My good man, this is a lovely, unstained, pure white cloth,’ and he might take it; having taken it, he might put it on; having put it on, he might, in his pride, utter a cry of pride: ‘Indeed it is pleasing to have a lovely, unstained, pure white cloth.’

What do you think about this, Māgandiya? If that man, blind from birth, had known and seen, would he have taken that greasy grimy coarse robe; having taken it, would he have put it on; having put it on, would he, in his pride, have uttered the cry of pride: ‘Indeed it is pleasing to have a lovely, unstained, pure white cloth’? Or was it from faith in the man with vision?” “Not knowing, good Gotama, not seeing, that man, blind from birth, might take a greasy grimy coarse robe; having taken it he might put it on; having put it on, he might, in his pride, utter a cry of pride: ‘Indeed it is pleasing to have a lovely, unstained, pure white doth.’ It was from faith in the man with vision.”

“Even so, Māgandiya, wanderers belonging to other sects are blind, they are without vision; not knowing health, not seeing nibbāna, they yet speak this verse:

Health is the highest gain, nibbāna the highest bliss.

But, Māgandiya, this verse was uttered in days gone by perfected ones, fully Self-awakened Ones:

Health is the highest gain, nibbāna the highest bliss;
And of Ways, the Eightfold leads to deathlessness, to security.

This has now come down gradually to the ordinary people. And although, Māgandiya, this body has become an ill, an imposthume, a barb, a misery and a disease, yet of this body that has become an ill, an imposthume, a barb, a misery and a disease, you say: ‘This is that health, this is that nibbāna.’ So you have not that ariyan vision, Māgandiya, by which you might know health, might see nibbāna.” “I have reliance thus in the good Gotama that he could so teach me Dhamma that I might know health, might see nibbāna.”

“Māgandiya, it is like a man blind from birth who could not see dark or bright shapes, nor green, yellow, red or crimson shapes, who could not see what is even or uneven, who could not see the stars, who could not see the moons and suns. His friends and acquaintances, kith and kin, might procure a physician and surgeon; that physician and surgeon might make up a medicine, but fail to provide him with eyes with it or clarify his eyes. What do you think about this, Māgandiya? Would that doctor feel much trouble and anxiety?” “Yes, good Gotama,” “Even so, Māgandiya, if I were to teach you Dhamma: This is that health, this is that nibbāna, you would not know that health, would not see that nibbāna. It would be a trouble to me, it would be a vexation to me.” “I have reliance thus in the good Gotama that he could so teach me Dhamma that I might know health, might see nibbāna.”

“Māgandiya, it is like a man blind from birth who could not see dark or bright shapes, nor green, yellow, red or crimson shapes, who could not see what is even or uneven, who could not see the stars, who could not see the moons and suns. If he should hear a man with vision saying: ‘Indeed it is pleasing to have a lovely, unstained, pure white cloth,’ he would walk about searching for a white (cloth). But some man might deceive him with a greasy grimy coarse robe, saying: ‘My good man, this is a lovely, unstained, pure white cloth,’ and he might take it; having taken it, he might put it on. His friends and acquaintances, his kith and kin might procure a physician and surgeon; that physician and surgeon might make up a medicine for him, emetics, purgatives, collyrium (for the eyes), ointments, the nose-treatment. Because of that medicine he might regain his vision, might clarify his eyes. But with the regaining of his vision he might get rid of that desire and attachment to that greasy grimy coarse robe, and he might regard that man as no friend, might even regard him as an enemy and consider depriving him of life, thinking: ‘For a long time indeed I have been defrauded, deceived, and cheated by this man with a greasy grimy coarse robe who said: “My good man, this is a lovely, unstained, pure white cloth.”’

Even so, Māgandiya, if I were to teach you Dhamma, saying: ‘This is that health, this is that nibbāna’ you might know health, might see nibbāna. With the arising of your vision, you might get rid of that desire and attachment to the five groups of grasping, and this might even occur to you: ‘For a long time indeed I have been defrauded, deceived and cheated by this mind for, grasping, I grasped after material shape itself for, grasping, I grasped after feeling itself for, grasping, I grasped after perception itself for, grasping, I grasped after the habitual tendencies themselves; grasping, I grasped after consciousness itself. Conditioned by grasping after this, there was becoming for me; conditioned by becoming, birth; conditioned by birth, old age and dying, grief, sorrow, suffering, lamentation and despair came into being. Thus is the origin of this whole mass of anguish.’” “I have reliance thus in the good Gotama that he could so teach me Dhamma that I could rise from this seat, not blind.”

“Well then, Māgandiya, do you consort with true men; if you, Māgandiya, consort with true men, then will you, Māgandiya, hear true Dhamma; if you, Māgandiya, hear true Dhamma then will you, Māgandiya, fare along in accordance with Dhamma; if you, Māgandiya, fare along in accordance with Dhamma, then will you, Māgandiya, know for yourself, then will you see for yourself that: ‘These ills are imposthumes, barbs, but ills, imposthumes, barbs can be stopped here without remainder; from the stopping of grasping after this, there is the stopping of becoming for me; from the stopping of becoming, the stopping of birth; from the stopping of birth, old age and dying, grief, sorrow, suffering, lamentation and despair are stopped. Thus is the stopping of this whole mass of anguish.’”

When this had been said, Māgandiya the wanderer spoke thus to the Lord: “It is excellent, good Gotama, excellent, good Gotama. It is, good Gotama, as if one might set upright what had been upset, or might disclose what had been covered, or point out the way to one who had gone astray, or might bring an oil-lamp into the darkness so that those with vision might see material shapes, even so in many a figure has Dhamma been made clear by the good Gotama. I am going to the revered Gotama for refuge and to Dhamma and to the Order of monks. May I receive the going forth in the revered Gotama's presence, may I receive ordination.”

“Māgandiya, if a former member of another sect wishes for the going forth in this Dhamma and discipline, wishes for ordination, he undertakes probation for four months. At the end of the four months the monks, if they so decide, may let him go forth, may ordain him into the status of a monk; but even here differences among individuals are known to me.” “If, revered sir, former members of other sects, wishing for the going forth in this Dhamma and discipline, wishing for ordination, undertake probation for four months, and if at the end of the four months the monks, if they so decide, let them go forth, ordain them into the status of a monk, then will I undertake probation for four years; at the end of the four years the monks, if they so decide, may let me go forth, may ordain me into the status of a monk.”

But the wanderer Māgandiya received the going forth in the Lord's presence, he received ordination. Soon after he was ordained the venerable Māgandiya, dwelling alone, aloof, diligent, ardent, self-resolute, in no long time having realised here and now by his own super-knowledge that matchless goal of the Brahma-faring for the sake of which young men of family rightly go forth from home into homelessness, entering on it, abided in it. And he knew: “Destroyed is birth, brought to a close the Brahma-faring done is what was to be done, there is no more of being such or so.” So was the venerable Māgandiya one of the perfected ones.

Discourse to Māgandiya: The Fifth

Thus have I heard. On one occasion the Blessed One was living in the Kuru country where there was a town of the Kurus named Kammāsadhamma, on a spread of grass in the fire chamber of a brahmin belonging to the Bhāradvāja clan.

Then, when it was morning, the Blessed One dressed, and taking his bowl and outer robe, went into Kammāsadhamma for alms. When he had wandered for alms in Kammāsadhamma and had returned from his almsround, after his meal he went to a certain grove for the day’s abiding. Having entered the grove, he sat down at the root of a tree for the day’s abiding.

Then the wanderer Māgandiya, while walking and wandering for exercise, went to the fire chamber of the brahmin belonging to the Bhāradvāja clan. There he saw a spread of grass prepared and asked the brahmin: “For whom has this spread of grass been prepared in Master Bhāradvāja’s fire chamber? It seems like it might be a recluse’s bed.”

“Master Māgandiya, there is the recluse Gotama, the son of the Sakyans, who went forth from a Sakyan clan. Now a good report of Master Gotama has been spread to this effect: ‘That Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed.’ This bed has been prepared for that Master Gotama.”

“Indeed, Master Bhāradvāja, it is an ill sight we see when we see the bed of that destroyer of growth, Master Gotama.”

“Be careful what you say, Māgandiya, be careful what you say! Many learned nobles, learned brahmins, learned householders, and learned recluses have full confidence in Master Gotama, and have been disciplined by him in the noble true way, in the Dhamma that is wholesome.”

“Master Bhāradvāja, even if we saw that Master Gotama face to face, we would tell him to his face: ‘The recluse Gotama is a destroyer of growth.’ Why is that? Because that has come down in our discourse.”

“If Master Māgandiya has no objection, may I tell this to Master Gotama?”

“Let Master Bhāradvāja be at ease. Tell him just what I have said.”

Meanwhile, with the divine ear, which is purified and surpasses the human, the Blessed One heard this conversation between the brahmin of the Bhāradvāja clan and the wanderer Māgandiya. Then, when it was evening, the Blessed One rose from meditation, went to the brahmin’s fire chamber, and sat down on the spread of grass made ready. Then the brahmin of the Bhāradvāja clan went to the Blessed One and exchanged greetings with him. When this courteous and amiable talk was finished, he sat down at one side. The Blessed One asked him: “Bhāradvāja, did you have any conversation with the wanderer Māgandiya about this very same spread of grass?”

When this was said, the brahmin, awestruck and with his hair standing on end, replied: “We wanted to tell Master Gotama about that very thing, but Master Gotama has anticipated us.”

But this discussion between the Blessed One and the brahmin of the Bhāradvāja clan was left unfinished, for then the wanderer Māgandiya, while walking and wandering for exercise, came to the brahmin’s fire chamber and went up to the Blessed One. He exchanged greetings with the Blessed One, and when this courteous and amiable talk was finished, he sat down at one side. The Blessed One said to him:

“Māgandiya, the eye delights in forms, takes delight in forms, rejoices in forms; that has been tamed by the Tathāgata, guarded, protected, and restrained, and he teaches the Dhamma for its restraint. Was it with reference to this that you said: ‘The recluse Gotama is a destroyer of growth’?”

“It was with reference to this, Master Gotama, that I said: ‘The recluse Gotama is a destroyer of growth.’ Why is that? Because that is recorded in our scriptures.”

“The ear delights in sounds…The nose delights in odours…The tongue delights in flavours…The body delights in tangibles… The mind delights in mind-objects, takes delight in mind-objects, rejoices in mind-objects; that has been tamed by the Tathāgata, guarded, protected, and restrained, and he teaches the Dhamma for its restraint. Was it with reference to this that you said: ‘The recluse Gotama is a destroyer of growth’?”

“It was with reference to this, Master Gotama, that I said: ‘The recluse Gotama is a destroyer of growth.’ Why is that? Because that is recorded in our scriptures.”

“What do you think, Māgandiya? Here someone may have formerly enjoyed himself with forms cognizable by the eye that are wished for, desired, agreeable, and likeable, connected with sensual desire and provocative of lust. On a later occasion, having understood as they actually are the origin, the disappearance, the gratification, the danger, and the escape in the case of forms, he might abandon craving for forms, remove fever for forms, and abide without thirst, with a mind inwardly at peace. What would you say to him, Māgandiya?”—“Nothing, Master Gotama.”

“What do you think, Māgandiya? Here someone may have formerly enjoyed himself with sounds cognizable by the ear…with odours cognizable by the nose…with flavours cognizable by the tongue…with tangibles cognizable by the body that are wished for, desired, agreeable, and likeable, connected with sensual desire and provocative of lust. On a later occasion, having understood as they actually are the origin, the disappearance, the gratification, the danger, and the escape in the case of tangibles, he might abandon craving for tangibles, remove fever for tangibles, and abide without thirst, with a mind inwardly at peace. What would you say to him, Māgandiya?”—“Nothing, Master Gotama.”

“Māgandiya, formerly when I lived the home life, I enjoyed myself, provided and endowed with the five cords of sensual pleasure: with forms cognizable by the eye…with sounds cognizable by the ear…with odours cognizable by the nose…with flavours cognizable by the tongue…with tangibles cognizable by the body that are wished for, desired, agreeable, and likeable, connected with sensual desire and provocative of lust. I had three palaces, one for the rainy season, one for the winter, and one for the summer. I lived in the rains’ palace for the four months of the rainy season, enjoying myself with musicians, none of whom were men, and I did not go down to the lower palace.

“On a later occasion, having understood as they actually are the origin, the disappearance, the gratification, the danger, and the escape in the case of sensual pleasures, I abandoned craving for sensual pleasures, I removed fever for sensual pleasures, and I abide without thirst, with a mind inwardly at peace. I see other beings who are not free from lust for sensual pleasures being devoured by craving for sensual pleasures, burning with fever for sensual pleasures, indulging in sensual pleasures, and I do not envy them, nor do I delight therein. Why is that? Because there is, Māgandiya, a delight apart from sensual pleasures, apart from unwholesome states, which surpasses even divine bliss. Since I take delight in that, I do not envy what is inferior, nor do I delight therein.

“Suppose, Māgandiya, a householder or a householder’s son was rich, with great wealth and property, and being provided and endowed with the five cords of sensual pleasure, he might enjoy himself with forms cognizable by the eye…with sounds cognizable by the ear…with odours cognizable by the nose…with flavours cognizable by the tongue…with tangibles cognizable by the body that are wished for, desired, agreeable, and likeable, connected with sensual desire and provocative of lust. Having conducted himself well in body, speech, and mind, on the dissolution of the body, after death, he might reappear in a happy destination, in the heavenly world in the retinue of the gods of the Thirty-three; and there, surrounded by a group of nymphs in the Nandana Grove, he would enjoy himself, provided and endowed with the five cords of divine sensual pleasure. Suppose he saw a householder or a householder’s son enjoying himself, provided and endowed with the five cords of human sensual pleasure. What do you think, Māgandiya? Would that young god surrounded by the group of nymphs in the Nandana Grove, enjoying himself, provided and endowed with the five cords of divine sensual pleasure, envy the householder or the householder’s son for the five cords of human sensual pleasure or would he be enticed by human sensual pleasures?”

“No, Master Gotama. Why not? Because divine sensual pleasures are more excellent and sublime than human sensual pleasures.”

“So too, Māgandiya, formerly when I lived the home life, I enjoyed myself, provided and endowed with the five cords of sensual pleasure: with forms cognizable by the eye…with tangibles cognizable by the body that are wished for, desired, agreeable, and likeable, connected with sensual desire and provocative of lust. On a later occasion, having understood as they actually are the gratification, the danger, and the escape in the case of sensual pleasures, I abandoned craving for sensual pleasures, I removed fever for sensual pleasures, and I abide without thirst, with a mind inwardly at peace. I see other beings who are not free from lust for sensual pleasures being devoured by craving for sensual pleasures, burning with fever for sensual pleasures, indulging in sensual pleasures, and I do not envy them nor do I delight therein. Why is that? Because there is, Māgandiya, a delight apart from sensual pleasures, apart from unwholesome states, which surpasses even divine bliss. Since I take delight in that, I do not envy what is inferior, nor do I delight therein.

“Suppose, Māgandiya, there was a leper with sores and blisters on his limbs, being devoured by worms, scratching the scabs off the openings of his wounds with his nails, cauterising his body over a burning charcoal pit. Then his friends and companions, his kinsmen and relatives, would bring a physician to treat him. The physician would make medicine for him, and by means of that medicine the man would be cured of his leprosy and would become well and happy, independent, master of himself, able to go where he likes. Then he might see another leper with sores and blisters on his limbs, being devoured by worms, scratching the scabs off the openings of his wounds with his nails, cauterising his body over a burning charcoal pit. What do you think, Māgandiya? Would that man envy that leper for his burning charcoal pit or his use of medicine?”

“No, Master Gotama. Why is that? Because when there is sickness, there is need for medicine, and when there is no sickness there is no need for medicine.”

“So too, Māgandiya, formerly when I lived the home life…as in §12…Since I take delight in that, I do not envy what is inferior, nor do I delight therein.

“Suppose, Māgandiya, there was a leper with sores and blisters on his limbs, being devoured by worms, scratching the scabs off the openings of his wounds with his nails, cauterising his body over a burning charcoal pit. Then his friends and companions, his kinsmen and relatives, brought a physician to treat him. The physician would make medicine for him, and by means of that medicine the man would be cured of his leprosy and would become well and happy, independent, master of himself, able to go where he likes. Then two strong men would seize him by both arms and drag him towards a burning charcoal pit. What do you think, Māgandiya? Would that man twist his body this way and that?”

“Yes, Master Gotama. Why is that? Because that fire is indeed painful to touch, hot, and scorching.”

“What do you think, Māgandiya? Is it only now that that fire is painful to touch, hot, and scorching, or previously too was that fire painful to touch, hot, and scorching?”

“Master Gotama, that fire is now painful to touch, hot, and scorching, and previously too that fire was painful to touch, hot, and scorching. For when that man was a leper with sores and blisters on his limbs, being devoured by worms, scratching the scabs off the openings of his wounds with his nails, his faculties were impaired; thus, though the fire was actually painful to touch, he acquired a mistaken perception of it as pleasant.”

“So too, Māgandiya, in the past sensual pleasures were painful to touch, hot, and scorching; in the future sensual pleasures will be painful to touch, hot, and scorching; and now at present sensual pleasures are painful to touch, hot, and scorching. But these beings who are not free from lust for sensual pleasures, who are devoured by craving for sensual pleasures, who burn with fever for sensual pleasures, have faculties that are impaired; thus, though sensual pleasures are actually painful to touch, they acquire a mistaken perception of them as pleasant.

“Suppose, Māgandiya, there was a leper with sores and blisters on his limbs, being devoured by worms, scratching the scabs off the openings of his wounds with his nails, cauterising his body over a burning charcoal pit; the more he scratches the scabs and cauterises his body, the fouler, more evil-smelling and more infected the openings of his wounds would become, yet he would find a certain measure of satisfaction and enjoyment in scratching the openings of his wounds. So too, Māgandiya, beings who are not free from lust for sensual pleasures, who are devoured by craving for sensual pleasures, who burn with fever for sensual pleasures, still indulge in sensual pleasures; the more such beings indulge in sensual pleasures, the more their craving for sensual pleasures increases and the more they are burned by their fever for sensual pleasures, yet they find a certain measure of satisfaction and enjoyment in dependence on the five cords of sensual pleasure.

“What do you think, Māgandiya? Have you ever seen or heard of a king or a king’s minister enjoying himself, provided and endowed with the five cords of sensual pleasure who, without abandoning craving for sensual pleasures, without removing fever for sensual pleasures, was able to abide free from thirst, with a mind inwardly at peace, or who is able or who will be able to so abide?”—“No, Master Gotama.”

“Good, Māgandiya. I too have never seen or heard of a king or a king’s minister enjoying himself, provided and endowed with the five cords of sensual pleasure who, without abandoning craving for sensual pleasures, without removing fever for sensual pleasures, was able to abide free from thirst, with a mind inwardly at peace, or who is able or who will be able to so abide. On the contrary, Māgandiya, those recluses or brahmins who abided or abide or will abide free from thirst, with a mind inwardly at peace, all do so after having understood as they actually are the origin, the disappearance, the gratification, the danger, and the escape in the case of sensual pleasures, and it is after abandoning craving for sensual pleasures and removing fever for sensual pleasures that they abided or abide or will abide free from thirst, with a mind inwardly at peace.”

Then at that point the Blessed One uttered this exclamation:

“The greatest of all gains is health,
Nibbāna is the greatest bliss,
The eightfold path is the best of paths
For it leads safely to the Deathless.”

When this was said, the wanderer Māgandiya said to the Blessed One: “It is wonderful, Master Gotama, it is marvellous how well that has been expressed by Master Gotama:

‘The greatest of all gains is health,
Nibbāna is the greatest bliss.’

“But, Māgandiya, when you heard earlier wanderers who were teachers and teachers of teachers saying this, what is that health, what is that Nibbāna?”

When this was said, the wanderer Māgandiya rubbed his own limbs with his hands and said: “This is that health, Master Gotama, this is that Nibbāna; for I am now healthy and happy and nothing afflicts me.”

“Māgandiya, suppose there was a man born blind who could not see dark and light forms, who could not see blue, yellow, red, or pink forms, who could not see what was even and uneven, who could not see the stars or the sun and moon. He might hear a man with good eyesight saying: ‘Good indeed, sirs, is a white cloth, beautiful, spotless, and clean!’ and he would go in search of a white cloth. Then a man would cheat him with a dirty soiled garment thus: ‘Good man, here is a white cloth for you, beautiful, spotless, and clean.’ And he would accept it and put it on, and being satisfied with it, he would utter words of satisfaction thus: ‘Good indeed, sirs, is a white cloth, beautiful, spotless, and clean!’ What do you think, Māgandiya? When that man born blind accepted that dirty soiled garment, put it on, and being satisfied with it, uttered words of satisfaction thus: ‘Good indeed, sirs, is a white cloth, beautiful, spotless, and clean!’—did he do so knowing and seeing, or out of faith in the man with good eyesight?”

“Venerable sir, he would have done so unknowing and unseeing, out of faith in the man with good eyesight.”

“So too, Māgandiya, the wanderers of other sects are blind and visionless. They do not know health, they do not see Nibbāna, yet they utter this stanza thus:

‘The greatest of all gains is health,
Nibbāna is the greatest bliss.’

This stanza was uttered by the earlier Accomplished Ones, Fully Enlightened Ones, thus:

‘The greatest of all gains is health,
Nibbāna is the greatest bliss,
The eightfold path is the best of paths
For it leads to safety, to the Deathless.’

Now it has gradually become current among ordinary people. And although this body, Māgandiya, is a disease, a tumour, a dart, a calamity, and an affliction, referring to this body you say: ‘This is that health, Master Gotama, this is that Nibbāna.’ You do not have that noble vision, Māgandiya, by means of which you might know health and see Nibbāna.”

“I have confidence in Master Gotama thus: ‘Master Gotama is capable of teaching me the Dhamma in such a way that I can come to know health and to see Nibbāna.’”

“Māgandiya, suppose there was a man born blind who could not see dark and light forms…or the sun and moon. Then his friends and companions, his kinsmen and relatives, would bring a physician to treat him. The physician would make a medicine for him, yet by means of that medicine the man’s vision would not arise or be purified. What do you think, Māgandiya, would that doctor reap weariness and disappointment?”—“Yes, Master Gotama.”—“So too, Māgandiya, if I were to teach you the Dhamma thus: ‘This is that health, this is that Nibbāna,’ you might not know health or see Nibbāna, and that would be wearisome and troublesome for me.”

“I have confidence in Master Gotama thus: ‘Master Gotama is capable of teaching me the Dhamma in such a way that I can come to know health and to see Nibbāna.’”

“Māgandiya, suppose there was a man born blind who could not see dark and light forms…or the sun and moon. He might hear a man with good eyesight saying: ‘Good indeed, sirs, is a white cloth, beautiful, spotless, and clean!’ and he would go in search of a white cloth. Then a man would cheat him with a dirty soiled garment thus: ‘Good man, here is a white cloth for you, beautiful, spotless, and clean.’ And he would accept it and put it on. Then his friends and companions, his kinsmen and relatives, would bring a physician to treat him. The physician would make medicine—emetics and purgatives, ointments and counter-ointments and nasal treatment—and by means of that medicine the man’s vision would arise and be purified. Together with the arising of his vision, his desire and liking for that dirty soiled garment would be abandoned; then he might burn with indignation and enmity towards that man and might think that he ought to be killed thus: ‘Indeed, I have long been tricked, cheated, and defrauded by this man with this dirty soiled garment when he told me: “Good man, here is a white cloth for you, beautiful, spotless, and clean.”’

“So too, Māgandiya, if I were to teach you the Dhamma thus: ‘This is that health, this is that Nibbāna,’ you might know health and see Nibbāna. Together with the arising of your vision, your desire and lust for the five aggregates affected by clinging might be abandoned. Then perhaps you might think: ‘Indeed, I have long been tricked, cheated, and defrauded by this mind. For when clinging, I have been clinging just to material form, I have been clinging just to feeling, I have been clinging just to perception, I have been clinging just to formations, I have been clinging just to consciousness. With my clinging as condition, being comes to be; with being as condition, birth; with birth as condition, ageing and death, sorrow, lamentation, pain, grief, and despair come to be. Such is the origin of this whole mass of suffering.’”

“I have confidence in Master Gotama thus: ‘Master Gotama is capable of teaching me the Dhamma in such a way that I might rise up from this seat cured of my blindness.’”

“Then, Māgandiya, associate with true men. When you associate with true men, you will hear the true Dhamma. When you hear the true Dhamma, you will practise in accordance with the true Dhamma. When you practise in accordance with the true Dhamma, you will know and see for yourself thus: ‘These are diseases, tumours, and darts; but here these diseases, tumours, and darts cease without remainder. With the cessation of my clinging comes cessation of being; with the cessation of being, cessation of birth; with the cessation of birth, ageing and death, sorrow, lamentation, pain, grief, and despair cease. Such is the cessation of this whole mass of suffering.’”

When this was said, the wanderer Māgandiya said: “Magnificent, Master Gotama! Magnificent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. I go to Master Gotama for refuge and to the Dhamma and to the Sangha of bhikkhus. I would receive the going forth under Master Gotama. I would receive the full admission.”

“Māgandiya, one who formerly belonged to another sect and desires the going forth and the full admission in this Dhamma and Discipline 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 admission to the bhikkhus’ state. But I recognise individual differences in this matter.”

“Venerable sir, if those who formerly belonged to another sect and desire the going forth and the full admission in this Dhamma and Discipline live on probation for four months, and if at the end of the four months the bhikkhus being satisfied with them give them the going forth and the full admission to 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 admission to the bhikkhus’ state.”

Then the wanderer Māgandiya received the going forth under the Blessed One, and he received the full admission. And soon, not long after his full admission, dwelling alone, withdrawn, diligent, ardent, and resolute, the venerable Māgandiya, by realising for himself with direct knowledge, here and now entered upon and abided in that supreme goal of the holy life for the sake of which clansmen rightly go forth from the home life into homelessness. He directly knew: “Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.” And the venerable Māgandiya became one of the arahants.