5.
The Discourse to Māgaṇḍiya
207. Thus have I heard - On one occasion the Blessed One was dwelling among the Kurus, where there was a market town of the Kurus named Kammāsadhamma, in the fire room of the brahmin of the Bhāradvāja clan, on a grass mat. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered Kammāsadhamma for almsfood. Having walked for almsfood in Kammāsadhamma, after the meal, having returned from his alms round, he approached a certain jungle thicket for the day residence. Having plunged into that jungle thicket, he sat down for the day residence at the foot of a certain tree. Then Māgaṇḍiya the wandering ascetic, walking up and down for leg exercise, wandering about, approached the fire room of the brahmin of the Bhāradvāja clan. Māgaṇḍiya the wandering ascetic saw a grass mat laid out in the fire room of the brahmin of the Bhāradvāja clan. Having seen it, he said this to the brahmin of the Bhāradvāja clan - "For whom is this grass mat laid out in the venerable Bhāradvāja's fire room? It seems suitable as a sleeping place for an ascetic." "There is, friend Māgaṇḍiya, the ascetic Gotama, a Sakyan son who has gone forth from the Sakyan clan. And concerning that Master Gotama, such a good reputation has arisen - 'Thus indeed is the Blessed One: the Worthy One, the One Enlightened by himself, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.' This sleeping place has been laid out for that Master Gotama." "Indeed, friend Bhāradvāja, we have seen an ill sight; indeed, friend Bhāradvāja, we have seen an ill sight! That we have seen the sleeping place of that Master Gotama, the destroyer of growth." "Guard this speech, Māgaṇḍiya; guard this speech, Māgaṇḍiya. For many wise warriors, wise brahmins, wise householders, and wise ascetics have faith in that Master Gotama, disciplined in the noble true method, in the wholesome Teaching." "Even if we, friend Bhāradvāja, were to see that Master Gotama face to face, we would say to him face to face - 'The ascetic Gotama is a destroyer of growth.' What is the reason for this? For thus it is found in our scripture." "If it is not troublesome for the venerable Māgaṇḍiya, I shall report this to the ascetic Gotama." "Let the venerable Bhāradvāja be at ease; you may tell him just as it was said."
208. The Blessed One heard this friendly conversation of the brahmin of the Bhāradvāja clan with Māgaṇḍiya the wandering ascetic with the divine ear element, purified and surpassing the human. Then the Blessed One, in the evening, having emerged from seclusion, went to the fire room of the brahmin of the Bhāradvāja clan; having approached, the Blessed One sat down on the prepared grass mat. Then the brahmin of the Bhāradvāja clan approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. To the brahmin of the Bhāradvāja clan seated to one side, the Blessed One said this - "But did you, Bhāradvāja, have any friendly conversation with Māgaṇḍiya the wandering ascetic referring to this very grass mat?" When this was said, the brahmin of the Bhāradvāja clan, agitated, with hair standing on end, said this to the Blessed One - "This is exactly what we wished to report to Master Gotama. And yet Master Gotama has declared what was not declared." And this discussion of the Blessed One with the brahmin of the Bhāradvāja clan was not finished. Then Māgaṇḍiya the wandering ascetic, walking up and down for leg exercise, wandering about, approached the fire room of the brahmin of the Bhāradvāja clan, approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. To Māgaṇḍiya the wandering ascetic seated to one side, the Blessed One said this -
209. "The eye, Māgaṇḍiya, delights in material forms, is devoted to material forms, rejoices in material forms. That has been tamed, guarded, protected, and restrained by the Truth-finder, and he teaches the Teaching for its restraint. Was it with reference to this, Māgaṇḍiya, that you said: 'The ascetic Gotama is a destroyer of growth'?" "It was indeed with reference to this, Master Gotama, that I said: 'The ascetic Gotama is a destroyer of growth.' What is the reason for this? For thus it is found in our scripture." "The ear, Māgaṇḍiya, delights in sounds, etc. The nose, Māgaṇḍiya, delights in odours, The tongue, Māgaṇḍiya, delights in flavours, is devoted to flavours, rejoices in flavours. That has been tamed, guarded, protected, and restrained by the Truth-finder, and he teaches the Teaching for its restraint. Was it with reference to this, Māgaṇḍiya, that you said: 'The ascetic Gotama is a destroyer of growth'?" "It was indeed with reference to this, Master Gotama, that I said: 'The ascetic Gotama is a destroyer of growth.' What is the reason for this? For thus it is found in our scripture." "The body, Māgaṇḍiya, delights in tangible objects, is devoted to tangible objects, etc. The mind, Māgaṇḍiya, delights in mental objects, is devoted to mental objects, rejoices in mental objects. That has been tamed, guarded, protected, and restrained by the Truth-finder, and he teaches the Teaching for its restraint. Was it with reference to this, Māgaṇḍiya, that you said: 'The ascetic Gotama is a destroyer of growth'?" "It was indeed with reference to this, Master Gotama, that I said: 'The ascetic Gotama is a destroyer of growth.' What is the reason for this? For thus it is found in our scripture."
210. "What do you think, Māgaṇḍiya - 'Here a certain one might have previously amused himself with forms cognizable by the eye that are desirable, pleasant, agreeable, enticing, connected with sensuality, alluring; he, at a later time, having understood as they really are the origin, passing away, gratification, danger, and escape regarding forms, having abandoned craving for forms, having dispelled the fever for forms, with disappearance of thirst, might dwell with a mind internally calmed. But what, Māgaṇḍiya, would you say to this one?" "Nothing, Master Gotama." "What do you think, Māgaṇḍiya - 'Here a certain one with sounds cognizable by the ear... etc. with odours cognizable by the nose... with flavours cognizable by the tongue... might have previously amused himself with tangible objects cognizable by the body that are desirable, pleasant, agreeable, enticing, connected with sensuality, alluring; he, at a later time, having understood as they really are the origin, passing away, gratification, danger, and escape regarding tangible objects, having abandoned craving for tangible objects, having dispelled the fever for tangible objects, with disappearance of thirst, might dwell with a mind internally calmed. But what, Māgaṇḍiya, would you say to this one?" "Nothing, Master Gotama."
211. "Now I, Māgaṇḍiya, formerly when I was a householder, endowed and furnished with the five types of sensual pleasure, indulged myself with forms cognizable by the eye that are desirable, pleasant, agreeable, enticing, connected with sensuality, alluring; with sounds cognizable by the ear... etc. with odours cognizable by the nose... with flavours cognizable by the tongue... with tangible objects cognizable by the body that are desirable, pleasant, agreeable, enticing, connected with sensuality, alluring. I, Māgaṇḍiya, had three mansions - one for the rainy season, one for the winter, one for the summer. I, Māgaṇḍiya, being entertained in the rainy season mansion for the four months of the rainy season with musical instruments played only by women, did not descend to the lower part of the mansion. At a later time, having understood as they really are the origin, passing away, gratification, danger, and escape regarding sensual pleasures, having abandoned sensual craving, having dispelled the fever of sensual passion, with disappearance of thirst, I dwell with a mind internally calmed. I see other beings not free from lust for sensual pleasures, being consumed by sensual craving, being burnt by the fever of sensual passion, indulging in sensual pleasures. I do not envy them, I do not delight in that. What is the reason for this? Because, Māgaṇḍiya, there is this delight, apart from sensual pleasures, apart from unwholesome mental states - which even surpasses divine happiness - delighting in that delight, I do not envy what is inferior, I do not delight in that.
212. "Just as, Māgaṇḍiya, a householder or a householder's son, wealthy, of great riches, of great possessions, endowed and furnished with the five types of sensual pleasure, might indulge himself with forms cognizable by the eye... etc. with tangible objects that are desirable, pleasant, agreeable, enticing, connected with sensuality, alluring. He, having practised good conduct by body, having practised good conduct by speech, having practised good conduct by mind, upon the body's collapse at death, might be reborn in a fortunate realm, in a heavenly world, in the company of the gods of the Thirty-three. There, in the Nandana grove, surrounded by a host of nymphs, endowed and furnished with the five divine types of sensual pleasure, he might indulge himself. He might see a householder or a householder's son, endowed and furnished with the five types of sensual pleasure, indulging himself.
"What do you think, Māgaṇḍiya, would that young god in the Nandana grove, surrounded by a host of nymphs, endowed and furnished with the five divine types of sensual pleasure, indulging himself, envy that householder or householder's son, or be enticed by human sensual pleasures or by the five human types of sensual pleasure?" "No indeed, Master Gotama." What is the reason for this? "Divine sensual pleasures, Master Gotama, are more superior and more sublime than human sensual pleasures." "Just so indeed, Māgaṇḍiya, formerly when I was a householder, endowed and furnished with the five types of sensual pleasure, I indulged myself with forms cognizable by the eye that are desirable, pleasant, agreeable, enticing, connected with sensuality, alluring; with sounds cognizable by the ear... etc. with odours cognizable by the nose... with flavours cognizable by the tongue... with tangible objects cognizable by the body that are desirable, pleasant, agreeable, enticing, connected with sensuality, alluring. At a later time, having understood as they really are the origin, passing away, gratification, danger, and escape regarding sensual pleasures, having abandoned sensual craving, having dispelled the fever of sensual passion, with disappearance of thirst, I dwell with a mind internally calmed. I see other beings not free from lust for sensual pleasures, being consumed by sensual craving, being burnt by the fever of sensual passion, indulging in sensual pleasures; I do not envy them, I do not delight in that. What is the reason for this? Because, Māgaṇḍiya, there is this delight, apart from sensual pleasures, apart from unwholesome mental states - which even surpasses divine happiness - delighting in that delight, I do not envy what is inferior, I do not delight in that.
213. "Just as, Māgaṇḍiya, a leper, a man with sores on his body, with a festering body, being eaten by worms, scratching the openings of his wounds with his nails, might warm his body over a charcoal pit. His friends and colleagues, relatives and blood-relations might set up a physician, a surgeon for him. That physician, that surgeon might make medicine for him. He, having come to that medicine, might be freed from leprosy, would be healthy, happy, independent, self-controlled, able to go wherever he wishes. He might see another leper, a man with sores on his body, with a festering body, being eaten by worms, scratching the openings of his wounds with his nails, warming his body over a charcoal pit.
"What do you think, Māgaṇḍiya, would that man envy that leper for the charcoal pit or for the use of medicine?" "No indeed, Master Gotama. What is the reason for this? For indeed, Master Gotama, when there is disease, there is something to be done with medicine; when there is no disease, there is nothing to be done with medicine." "Just so indeed, Māgaṇḍiya, formerly when I was a householder, endowed and furnished with the five types of sensual pleasure, I indulged myself with forms cognizable by the eye that are desirable, pleasant, agreeable, enticing, connected with sensuality, alluring; with sounds cognizable by the ear... etc. with odours cognizable by the nose... with flavours cognizable by the tongue... with tangible objects cognizable by the body that are desirable, pleasant, agreeable, enticing, connected with sensuality, alluring. At a later time, having understood as they really are the origin, passing away, gratification, danger, and escape regarding sensual pleasures, having abandoned sensual craving, having dispelled the fever of sensual passion, with disappearance of thirst, I dwell with a mind internally calmed. I see other beings not free from lust for sensual pleasures, being consumed by sensual craving, being burnt by the fever of sensual passion, indulging in sensual pleasures. I do not envy them, I do not delight in that. What is the reason for this? Because, Māgaṇḍiya, there is this delight, apart from sensual pleasures, apart from unwholesome mental states - which even surpasses divine happiness - delighting in that delight, I do not envy what is inferior, I do not delight in that.
214. "Just as, Māgaṇḍiya, a leper, a man with sores on his body, with a festering body, being eaten by worms, scratching the openings of his wounds with his nails, might warm his body over a charcoal pit. His friends and colleagues, relatives and blood-relations might set up a physician, a surgeon for him. That physician, that surgeon might make medicine for him. He, having come to that medicine, might be freed from leprosy, would be healthy, happy, independent, self-controlled, able to go wherever he wishes. Two strong men, having seized him by both arms, might drag him towards the charcoal pit.
"What do you think, Māgaṇḍiya, would that man twist his body this way and that?" "Yes, Master Gotama." "What is the reason for this?" "Because, Master Gotama, that fire is of unpleasant contact, of great heat, and of great burning." "What do you think, Māgaṇḍiya, is it only now that fire is of unpleasant contact, of great heat, and of great burning, or was that fire formerly also of unpleasant contact, of great heat, and of great burning?" "Both now, Master Gotama, that fire is of unpleasant contact, of great heat, and of great burning, and formerly too that fire was of unpleasant contact, of great heat, and of great burning. But, Master Gotama, that leper, a man with sores on his body, with a festering body, being eaten by worms, scratching the openings of his wounds with his nails, with impaired faculties, obtained a distorted perception of happiness regarding the fire which is of unpleasant contact." "Just so, Māgaṇḍiya, in the past too sensual pleasures were of unpleasant contact, of great heat, and of great burning; in the future too sensual pleasures will be of unpleasant contact, of great heat, and of great burning; at present too sensual pleasures are of unpleasant contact, of great heat, and of great burning. And these beings, Māgaṇḍiya, not free from lust for sensual pleasures, being consumed by sensual craving, being burnt by the fever of sensual passion, with impaired faculties, have obtained a distorted perception of happiness regarding sensual pleasures which are of unpleasant contact.
215. "Just as, Māgaṇḍiya, a leper, a man with sores on his body, with a festering body, being eaten by worms, scratching the openings of his wounds with his nails, warms his body over a charcoal pit. In whatever way, Māgaṇḍiya, that leper, a man with sores on his body, with a festering body, being eaten by worms, scratching the openings of his wounds with his nails, warms his body over a charcoal pit, in that way those openings of his wounds become even more impure, even more foul-smelling, and even more putrid, and there is a certain measure of comfort, a measure of gratification - that is to say, because of the scratching of the openings of the wounds; just so, Māgaṇḍiya, beings not free from lust for sensual pleasures, being consumed by sensual craving, being burnt by the fever of sensual passion, indulge in sensual pleasures. In whatever way, Māgaṇḍiya, beings not free from lust for sensual pleasures, being consumed by sensual craving, being burnt by the fever of sensual passion, indulge in sensual pleasures, in that way the sensual craving of those beings increases, and they are burnt by the fever of sensual passion, and there is a certain measure of comfort, a measure of gratification - that is to say, dependent on the five types of sensual pleasure.
"What do you think, Māgaṇḍiya, have you ever seen or heard of a king or a king's minister, endowed and furnished with the five types of sensual pleasure, indulging himself, without abandoning sensual craving, without dispelling the fever of sensual passion, with disappearance of thirst, dwelling with a mind internally calmed, has dwelt, dwells, or will dwell?" "No indeed, Master Gotama." "Good, Māgaṇḍiya! I too, Māgaṇḍiya, have neither seen nor heard of a king or a king's minister, endowed and furnished with the five types of sensual pleasure, indulging himself, without abandoning sensual craving, without dispelling the fever of sensual passion, with disappearance of thirst, dwelling with a mind internally calmed, has dwelt, dwells, or will dwell. But, Māgaṇḍiya, whatever ascetics or brahmins, with disappearance of thirst, with minds internally calmed, have dwelt, dwell, or will dwell, all of them, having understood as they really are the origin, passing away, gratification, danger, and escape regarding sensual pleasures, having abandoned sensual craving, having dispelled the fever of sensual passion, with disappearance of thirst, with minds internally calmed, have dwelt, dwell, or will dwell." Then the Blessed One at that time uttered this inspired utterance -
And of paths, the Eightfold is secure, leading to the Deathless."
216. When this was said, Māgaṇḍiya the wandering ascetic said this to the Blessed One - "It is wonderful, Master Gotama, it is marvellous, Master Gotama! How well spoken is this by Master Gotama - 'Health is the highest gain, Nibbāna is the highest bliss.' I too, Master Gotama, have heard this from wandering ascetics of former times, teachers and teachers' teachers, when they speak - 'Health is the highest gain, Nibbāna is the highest bliss'; this, Master Gotama, agrees." "But that which you, Māgaṇḍiya, have heard from wandering ascetics of former times, teachers and teachers' teachers, when they speak - 'Health is the highest gain, Nibbāna is the highest bliss', what is that health, what is that Nibbāna?" When this was said, Māgaṇḍiya the wandering ascetic stroked his own limbs with his hand - "This, Master Gotama, is that health, this is that Nibbāna. For I, Master Gotama, am now healthy, happy, nothing afflicts me."
217. "Just as, Māgaṇḍiya, a man blind from birth; he would not see black and white forms, would not see blue forms, would not see yellow forms, would not see red forms, would not see crimson forms, would not see what is even and uneven, would not see the stars, would not see the moon and sun. He might hear one with eyes speaking - 'Excellent indeed, friend, is a white cloth, lovely, without stain, pure!' He would go about searching for something white. A certain man might deceive him with an oil-smeared coarse hempen cloth - 'This, hey man, is a white cloth for you, lovely, without stain, pure.' He would accept it, having accepted it he would put it on, having put it on, delighted, he would utter words of delight - 'Excellent indeed, friend, is a white cloth, lovely, without stain, pure!'
"What do you think, Māgaṇḍiya, would that man blind from birth, knowing and seeing, accept that oil-smeared coarse hempen cloth, having accepted it put it on, having put it on, delighted, utter words of delight - 'Excellent indeed, friend, is a white cloth, lovely, without stain, pure!' - or out of faith in one with eyes?" "Indeed, Master Gotama, not knowing, not seeing, that man blind from birth would accept that oil-smeared coarse hempen cloth, having accepted it put it on, having put it on, delighted, utter words of delight - 'Excellent indeed, friend, is a white cloth, lovely, without stain, pure!' - out of faith in one with eyes." "Just so, Māgaṇḍiya, heterodox wandering ascetics are blind, without eyes, not knowing health, not seeing Nibbāna, and yet they speak this verse - 'Health is the highest gain, Nibbāna is the highest bliss.' This verse, Māgaṇḍiya, was spoken by the Worthy Ones, the Fully Enlightened by themselves of the past -
And of paths, the Eightfold is secure, leading to the Deathless.'
218. "That is now gradually a worldling's verse. But this body, Māgaṇḍiya, has become a disease, has become a boil, has become a dart, has become misery, has become an affliction, and you, regarding this body that has become a disease, has become a boil, has become a dart, has become misery, has become an affliction - say 'This, Master Gotama, is that health, this is that Nibbāna.' For you, Māgaṇḍiya, do not have the noble eye by which you might know health, might see Nibbāna." "Thus confident am I in Master Gotama! Master Gotama is able to teach me the Teaching in such a way that I might know health, might see Nibbāna."
219. "Just as, Māgaṇḍiya, a man blind from birth; he would not see black and white forms, would not see blue forms, would not see yellow forms, would not see red forms, would not see crimson forms, would not see what is even and uneven, would not see the stars, would not see the moon and sun. His friends and colleagues, relatives and blood-relations might set up a physician, a surgeon for him. That physician, that surgeon might make medicine for him. He, having come to that medicine, would not produce eyes, would not purify eyes. What do you think, Māgaṇḍiya, would not that physician only become a partaker of weariness and vexation?" "Yes, Master Gotama." "Just so, Māgaṇḍiya, if I were to teach you the Teaching - 'This is that health, this is that Nibbāna', you would not know health, would not see Nibbāna. That would be weariness for me, that would be harming for me." "Thus confident am I in Master Gotama. Master Gotama is able to teach me the Teaching in such a way that I might know health, might see Nibbāna."
220. "Just as, Māgaṇḍiya, a man blind from birth; he would not see black and white forms, would not see blue forms, would not see yellow forms, would not see red forms, would not see crimson forms, would not see what is even and uneven, would not see the stars, would not see the moon and sun. He might hear one with eyes speaking - 'Excellent indeed, friend, is a white cloth, lovely, without stain, pure!' He would go about searching for something white. A certain man might deceive him with an oil-smeared coarse hempen cloth - 'This, hey man, is a white cloth for you, lovely, without stain, pure.' He would accept it, having accepted it he would put it on. His friends and colleagues, relatives and blood-relations might set up a physician, a surgeon for him. That physician, that surgeon might make medicine for him - an emetic, a purgative, eye ointment, counter-ointment, nasal treatment. He, having come to that medicine, would produce eyes, would purify eyes. Together with the arising of his eyes, whatever desire and lust he had for that oil-smeared coarse hempen cloth would be abandoned. And he would regard that man as an enemy, would regard him as an adversary, and moreover would think he should be deprived of life - 'For a long time indeed, friend, I was cheated, deceived, deluded by this man with an oil-smeared coarse hempen cloth - "This, hey man, is a white cloth for you, lovely, without stain, pure."' Just so, Māgaṇḍiya, if I were to teach you the Teaching - 'This is that health, this is that Nibbāna.' You would know health, would see Nibbāna. Together with the arising of your eyes, whatever desire and lust you had for the five aggregates of clinging would be abandoned; and moreover it would occur to you thus - 'For a long time indeed, friend, I was cheated, deceived, deluded by this mind. For I, clinging, clung just to matter; clinging, clung just to feeling; clinging, clung just to perception; clinging, clung just to activities; clinging, clung just to consciousness. For me, with clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death, sorrow, lamentation, pain, displeasure, and anguish come to be; thus is the origin of this whole mass of suffering.'" "Thus confident am I in Master Gotama! Master Gotama is able to teach me the Teaching in such a way that I might rise from this seat no longer blind."
221. "If so, Māgaṇḍiya, you should associate with good persons. Since you, Māgaṇḍiya, will associate with good persons, therefore you, Māgaṇḍiya, will hear the Good Teaching; since you, Māgaṇḍiya, will hear the Good Teaching, therefore you, Māgaṇḍiya, will proceed in accordance with the Teaching; since you, Māgaṇḍiya, will proceed in accordance with the Teaching, therefore you, Māgaṇḍiya, will know for yourself, will see for yourself - these are diseases, boils, darts; here diseases, boils, darts cease without remainder. For me, from the cessation of clinging comes the cessation of existence; from the cessation of existence comes the cessation of birth; from the cessation of birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish cease; thus is the cessation of this whole mass of suffering."
222. When this was said, Māgaṇḍiya the wandering ascetic said this to the Blessed One - "Excellent, Master Gotama, excellent, Master Gotama! Just as, Master Gotama, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness - so that those with eyes might see forms; just so, the Teaching has been made clear by Master Gotama in many ways. I go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May I receive the going forth in the presence of Master Gotama, may I receive the full ordination." "Whoever, Māgaṇḍiya, was formerly of another sect and wishes for the going forth in this Teaching and discipline, wishes for full ordination, he undergoes probation for four months. After the elapse of four months, monks having won the favour give the going forth and give full ordination for monkhood. But here the difference among individuals is known to me." "If, venerable sir, those formerly of other sects wishing for the going forth in this Teaching and discipline, wishing for full ordination, undergo probation for four months, and after the elapse of four months monks having won the favour give the going forth and give full ordination for monkhood, I will undergo probation for four years. After the elapse of four years, let monks having won the favour give the going forth and give full ordination for monkhood." Māgaṇḍiya the wandering ascetic received the going forth in the presence of the Blessed One, he received full ordination. Not long after being fully ordained, the Venerable Māgaṇḍiya, dwelling alone, withdrawn, diligent, ardent, and resolute, before long - that unsurpassed final goal of the holy life, for the sake of which sons of good family rightly go forth from home into homelessness - the final goal of the holy life, in this very life, having realised by direct knowledge himself, having attained, he dwelt. He directly knew: "Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being." And the Venerable Māgaṇḍiya became one of the Worthy Ones.
The Discourse on Māgaṇḍiya is concluded as fifth.