Sn 4.9
Magandiya Sutta
To Magandiya
Translated from the Pali by
Thanissaro BhikkhuPTS: Sn 835-847
Source: Transcribed from a file provided by the translator.
Copyright © 1994 Thanissaro Bhikkhu.
Access to Insight edition © 1994
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
[Magandiya offers his daughter to the Buddha, who replies:]
On seeing [the daughters of Mara]
— Discontent, Craving, & Passion —
there wasn't even the desire for sex.
So what would I want with this,
filled with urine & excrement?
I wouldn't want to touch it
even with my foot.
Magandiya:
If you don't want
this gem of a woman, coveted
by many kings,
then for what sort of viewpoint,
precept, practice, life,
attainment of [further] becoming
do you argue?
The Buddha:
'I argue for this'
doesn't occur to one
when considering what's grasped
among doctrines.
Looking for what is ungrasped
with regard to views,
and detecting inner peace,
I saw.
Magandiya:
Sage, you speak
without grasping
at any preconceived judgments.
This 'inner peace':
what does it mean?
How is it,
by an enlightened person,
proclaimed?
The Buddha:
He doesn't speak of purity
in connection with view,
learning,
knowledge,
precept or practice.
Nor is it found by a person
through lack of view,
of learning,
of knowledge,
of precept or practice.1
Letting these go, without grasping,
at peace,
independent,
one wouldn't long for becoming.
Magandiya:
If he doesn't speak of purity
in connection with view,
learning,
knowledge,
precept or practice.
and it isn't found by a person
through lack of view,
of learning,
of knowledge,
of precept or practice,
it seems to me that this teaching's
confused,
for some assume a purity
in terms of
— by means of —
a view.
The Buddha:
Asking questions
dependent on view,
you're confused
by what you have grasped.
And so you don't glimpse
even
the slightest
notion
[of what I am saying].
That's why you think
it's confused.
Whoever construes
'equal,'
'superior,' or
'inferior,'
by that he'd dispute;
whereas to one unaffected
by these three,
'equal,'
'superior,'
do not occur.
Of what would the brahman say 'true'
or 'false,'
disputing with whom:
he in whom 'equal,' 'unequal' are not.
Having abandoned home,
living free from society,
the sage
in villages
creates no intimacies.
Rid of sensual passions, free
from yearning,
he wouldn't engage with people
in quarrelsome debate.2
Those things
aloof from which
he should go about in the world:
the great one
wouldn't take them up
& argue for them.
As the prickly lotus
is unsmeared by water & mud,
so the sage,
an exponent of peace,
without greed,
is unsmeared by sensuality &
the world.
An attainer-of-wisdom isn't measured
made proud3
by views or what's thought,
for he isn't fashioned of them.
He wouldn't be led
by action,4 learning;
doesn't reach a conclusion
in any entrenchments.
For one dispassionate toward perception
there are no ties;
for one released by discernment,
no
delusions.
Those who grasp at perceptions & views
go about butting their heads
in the world.
Notes
1. The Pali of the first sentence puts the words for "view, learning, knowledge,
precept, & practice" in the instrumental case. This case stands for the
relationship "by means of" or "because of" but it also has an idiomatic meaning:
"in terms of." (To keep the translation neutral on this point, I have translated
with the idiom, "in connection with," which can carry both possibilities.) The
second sentence puts the words for lack of view, etc., in the ablative case,
which carries the meaning "because of" or "from."
If we assume that the instrumental case in the first sentence is meant in the
sense of "by means of," then we are dealing — as Magandiya asserts — with plain
nonsense: the first sentence would say that a person cannot achieve purity by
means of views, etc., while the second sentence would be saying that he cannot
achieve purity by means of no view, etc. The fact that the two sentences place
the relevant terms in different grammatical cases, though, suggests that they
are talking about two different kinds of relationships. If we take the
instrumental in the first sentence in the sense of "in terms of," then the
stanza not only makes sense but also fits in with teachings of the rest of the
Pali discourses: a person cannot be said to be pure simply because he/she holds
to a particular view, body of learning, etc. Purity is not defined in those
terms. The second sentence goes on to say that a person doesn't arrive at purity
from a lack of view, etc. Putting the two sentences together with the third, the
message is this: One uses right views, learning, knowledge, precepts, &
practices as a path, a means for arriving at purity. Once one arrives, one lets
go of the path, for the purity of inner peace, in its ultimate sense, is
something transcending the means by which it is reached.
In the stanza immediately following this one, it's obvious that Magandiya has
not caught this distinction.
For further illustrations of the role of Right View in taking one to a dimension
beyond all views, see AN 10.93, AN 10.96, and MN 24. (The analogy of the relay
coaches in MN 24 actually seems more tailored to the issues raised by the
Buddha's remarks in this discourse than it does to the question it addresses in
that discourse.) See also sections III/H and III/H/i in The Wings to Awakening.
2. An explanation of this stanza, attributed to Ven. Maha Kaccana, is contained
in SN 22.3.
3. "Measured... made proud" — two meanings of the Pali word manameti.
4. "Action" here can mean either kamma in its general sense — i.e., the
attainer-of-wisdom has gone beyond creating kamma — or in a more restricted
sense, as ritual action. According to Nd.I, it refers to the factor of
"fabrication" (sankhara) in the analysis of dependent co-arising (see SN 12.2).
See also: SN 1.1; Sn 5.7.
Showing posts with label Magandiya Sutta. Show all posts
Showing posts with label Magandiya Sutta. Show all posts
Monday, May 9, 2011
Sunday, April 10, 2011
Majjhima Nikaya - Magandiya Sutta
MN 75
Magandiya Sutta
To Magandiya
I heard thus. At one time the Blessed One lived in the country of the Kurus in a
hamlet named Kammassadhamma. The Blessed One, slept on a spread of dried grass
in the fire hut of a brahmin of the Bharadvaja clan. In the morning, the Blessed
One, putting on robes, taking bowl and robes went the alms round, in the hamlet
Kammassadhamma. Returning from the alms round and after the meal was over the
Blessed One entered a certain forest stretch, and sat at the root of a certain
tree, to spend the day.
The wandering ascetic Màgandiya wandering and walking for exercise entered the
fire hut of the brahmin of the Bharadvaja clan. Seeing the spread of dried grass
in the fire hut he said. `Good Bharadvaja, for whom, is this spread of dried
grass prepared, I think it's the bed of a recluse,' `Good Màgandiya, it is the
recluse Gotama's, the son of the Sakyas. He has gone forth from the clan of the
Sakyas. His fame is such, the Blessed One is perfect, rightly enlightened,
endowed with knowledge and conduct. Well gone, knows the worlds, is the
incomparable tamer of those to be tamed, is Teacher of gods and men, enlightened
and Blessed' `Good Bharadvaja, we saw something we should not have seen, it's
the bed of that good Gotama, the destroyer of humanity,' `Màgandiya, be careful
of what you say, good Gotama has many wise warriors, brahmins, householders and
recluses, pleased and tamed in the noble Teaching and established in merit.
`'Bharadvaja, I will meet that good Gotama, and tell these words myself, that
the recluse Gotama is a destroyer of humanity. What is the reason? It is by
examining his bed, that we do so,' `If it does not matter to good Màgandiya, I
will inform this to the recluse Gotama. `'Be unconcerned, good Bharadvaja, tell
it if he asks. `
The Blessed One heard this conversation between the wandering ascetic Màgandiya
and the brahmin of the Bharadvaja clan, with his purified heavenly ear element
above human. The Blessed One got up from his seclusion in the evening, and
approached the fire hut of the brahmin of the Bharadvaja clan. Entering the fire
hut, he sat on the prepared seat. Then the brahmin of the Bharadvaja clan
approached the Blessed One worshipped, exchanged friendly greetings and sat on a
side. Then the Blessed One said, to the brahmin of the Bharadvaja clan. `Was
there any conversation between Bharadvaja and the wandering ascetic Màgandiya
concerning this spread of grass?' When this was asked the brahmin of the
Bharadvaja clan shivered and his hairs stood on end, and said. `This we wanted
to tell good Gotama, and even before that good Gotama tells it,' Even when this
conversation was taking place the wandering ascetic Màgandiya wandering and
walking for exercise entered the fire hut of the brahmin of the Bharadvaja clan,
and approached the Blessed One. Exchanged friendly greetings with the Blessed
One and sat on a side.
Then the Blessed One addressed the wandering ascetic Màgandiya. `Màgandiya, the
eye is fond of forms, intent on forms and delight in forms, the eye of the Thus
Gone One is tamed and protected. He teaches to protect and to restrain the eye.
Is it on account of this, that Màgandiya saidthe recluse Gotama is a destroyer
of humanity?' `I said the recluse Gotama is a destroyer of humanity, by
examining, his bed,' . `Màgandiya, the ear is fond of sounds, the nose is fond
of smells, the tongue is fond of tastes, intent on tastes, and delight in
tastes. The tongue of the Thus Gone One is tamed and protected. He teaches to
protect and to restrain the tongue. Is it on account of this, that Màgandiya
said the recluse Gotama is a destroyer of humanity?' `I said the recluse Gotama,
is a destroyer of humanity, examining his bedstead,' `Màgandiya, the body, is
fond of touches, ...re ...The mind is fond of ideas, intent on ideas and delight
with ideas. The mind of the Thus Gone One is tamed and protected. He teaches to
protect and to restrain the mind. Is it on account of this, that Màgandiya said,
the recluse Gotama is a destroyer of humanity?''I said the recluse Gotama is a
destroyer of humanity, examining his bedstead. `
ßMàgandiya, one is well provided with pleasing, agreeable, forms cognizable by
eye consciousness, arousing fondness and sensual desires. In the mean time he
knows the arising, fading, the satisfaction, the danger and the escape from
forms, as it really is. He dispels and destroys the burning and thirst for forms
and internally appeases the mind and abides. What has Màgandiya to say to that?'
`Good Gotama, I have nothing to say,' Màgandiya, one is well provided with
pleasing, agreeable sounds cognizable by ear consciousness, re.... smells,
cognizable by nose consciousness, ...re... tastes cognizable by tongue
consciousness, touches, ...re... cognizable by body consciousnessarousing
fondness and sensual desires. In the mean time he knows the arising, fading,
satisfaction, danger and the escape from touches, as it really is He dispels and
destroys the burning and thirst for touches and internally appeases the mind and
abides. What has Màgandiya to say to that?' `Good Gotama, I have nothing to say.
`
Màgandiya, when I was a householder, I was well provided with the five strands
of sensual pleasures. Such as pleasing agreeable forms cognizable by eye
consciousness arousing fondness and sensual desires. Pleasing agreeable sounds,
--pleasing agreeable smells, --pleasing agreeable tastes, and pleasing agreeable
touches cognizable by body consciousness, arousing fondness and sensual desires.
I was provided with three palaces, for the three seasons, one for the rainy
season, one for the cold season and another for the hot season. Màgandiya, I
spent four months in the palace for the rainy season, without males and provided
with music. Not coming down to the lower storey, for any reason. In the mean
time I knew, the arising, fading, the satisfaction, the danger and the escape
from sensual desires. I dispelled and destroyed the craving, burning and thirst,
for sensual desires and internally appeased the mind and abode. I see other
beings not satiated with sensuality, while partaknig it being eaten by it and
burnt by it. I do not envy them, and do not take pleasure in it. Màgandiya, I
abide in that attachment away from sensuality, away from thoughts of demerit,
and even beyond heavenly pleasantness and do not envy or delight in something
lower than that.
Màgandiya, like a housholder, or a householder's son, quite wealthy and with
many resources, well provided with the five strands of sensual pleasures. Such
as pleasing agreeable forms cognizable by eye consciousness, arousing fondness
and sensual desires. Pleasing agreeable sounds, --pleasing agreeable smells,
--pleasing agreeable tastes, and pleasing agreeable touches cognizable by body
consciousness, arousing fondness and sensual desires. He behaves himself
correctly by body, speech and mind. After death, he goes to increase, is born
with the retinue of the thirtythree gods and partakes of the five strands of
heavenly sensual pleasures attended by nymphs in the Nandana forest. Then he
sees a householder partake the five strands of sensual pleasures provided and
well attended. Màgandiya, do you think, this son of the gods, partaking the five
strands of heavenly bliss, attended by those nymphs would envy that householder
or the son of the householder and would come back for the five strands of
sensual pleasures?' `No, good Gotama. Heavenly sensual pleasures are superior
and more exalted than human sensual pleasures,' `In the same manner, Màgandiya,
when I was a householder I was well provided with the five strands of sensual
pleasures. Such as pleasing agreeable forms cognizable by eye consciousness
arousing fondness and sensual desires. Pleasing agreeable sounds, --pleasing
agreeable smells, --pleasing agreeable tastes, and pleasing agreeable touches
cognizable by body consciousness, arousing fondness and sensual desires. Then in
the mean time I knew, the arising, fading, the satisfaction, the danger and the
escape from sensuality as it really is. Then I dispelled and destroyed the
craving, burning and thirst for senssuality and internally appeased the mind and
abode. I see other beings not satiated with sensuality, while partaking it being
eaten and burnt by it. I do not envy them, and do not take pleasure in it.
Màgandiya, I abide in that attachment away from sensuality, away from thoughts
of demerit, and even beyond heavenly pleasantness and do not envy or delight in
something lower than that.
Màgandiya, a lepor with a diseased, decayed skin, with worms attacking it, would
scratch the skin with his nails and would have open bruises and wounds. Then he
would burn those wounds in a pit of embers and his friends, co-associates and
blood relations would call a doctor to attend on him. After that treatment he
would get over his leprosy, and getting well would be able to go where he
wished. Then he would see another lepor with a diseased, decayed skin, with
worms eating the skin, and he scratching it for relief and burning the wounds
and bruises in a pit of embers. Would he envy that lepor, or the pit of embers,
or the treatment given?' `No, good Gotama, when he was diseased, the treatment
was necessary. When he got over the illness, no more medicine is necessary,' `In
the same manner, Màgandiya, when I was a householder I was well provided with
the five strands of sensual pleasures. Pleasing agreeable forms cognizable by
eye consciousness arousing fondness and sensual desires. Pleasing agreeable
sounds, --pleasing agreeable smells, --pleasing agreeable tastes, and pleasing
agreeable touches cognizable by body consciousness, arousing fondness and
sensual desires. In the mean time I knew the arising, fading, the satisfaction,
the danger and the escape from sensuality as it really is I dispelled and
destroyed the craving, burning and the thirst for sensuality, appeasing the mind
internally abode. I see other beings partaking sensuality not satiated with it,
being eaten by it and burnt by it. I do not envy them, and do not take pleasure
in it. Màgandiya, I abide in that attachment away from sensuality, away from
thoughts of demerit, and even beyond heavenly pleasantness and do not envy or
delight in something lower than that.
Màgandiya, a lepor with a diseased, decayed skin, worms attacking it, would
scratch the skin with his nails and would have open bruises and wounds, would
burn those wounds in a pit of embers. His friends, co-associates and blood
relations would call a doctor to attend on him. Then treated by the doctor would
get over his leprosy, and getting well would be able to go where he wished. Then
two strong men would come along and pull this man along to the burning pit of
embers. Màgandiya, wouldn't his body writhe to get away from it?' `Yes, good
Gotama, his body would writhe to get away from it. What is the reason? Good
Gotama fire is unpleasant to contact, the great heat causes much burning,'
`Màgandiya, fire is unpleasant to contact, produces heat and causes burning to
him, only now, or was it unpleasant to contact, produced heat and caused burning
earlier too?' `Good Gotama, now and earlier too fire is unpleasant to contact,
produced heat and caused burning. The lepor with a diseased, decayed skin, worms
attacking it, scratched the skin with the nails and had open wounds. With a
distorted mental faculty, he experienced pleasantness in fire. It is the result
of a distorted perception,' `Màgandiya, in the same manner, even in the past
sensual contact was unpleasant, produced much heat and burning, in the future
too sensual contact will be unpleasant, will produce much heat and burning, and
sensual contact at present too is unpleasant, produces much heat and burning.
Màgandiya, these beings not free of greed for sensuality, destroyed by the greed
for sensuality, worried by sensual worries, have distorted mental faculties and
perceive the unpleasant contact of sensuality is pleasant feeling.
Màgandiya, however much the lepor would scratch the diseased, decayed skin,
eaten by worms and make, openbruises and wounds and would burn the wounds in a
pit of embers. Those wounds would not get better but worse and worse. The decay
and the ill smell would get worse, and worse. Whatever satisfaction he gets, is
through scratching the open wounds and scorching them. In the same manner
Màgandiya, beings not free of greed for sensuality, destroyed with greed for
sensuality, worried by sensual worries, partake of sensuality, and in this and
other way they grow their sensual greed and grow their sensual worries. Whatever
little satisfaction they gain is through the five strands of sense pleasures.
Màgandiya, have you seen or heard of a king or the chief minister of a king,
provided and accomplished with the five strands of sensual pleasures. Have you
seen such a one internally appeased, without giving up that sensual, greed,
burning and thirst. Or do you see such a one, or will you see such a one in the
future?' `No, good Gotama,' `Good! Màgandiya, you have understood it. I too have
not seen or heard of such a one. Nor will hear of such a one. Màgandiya, who
ever recluses or brahmins abode in the past or abide now or will abide in the
future, gave up, give up and will give up the thirst and burning for sensuality
and internally appease themselves. By knowing, sensuality, the arising of
sensuality, fading of sensuality, the satisfaction of sensuality, its dangers,
and the escape from it, as it really is. `
At that time the Blessed One utterred this solemn utterance.
ßHealth is the highest gain, extinction is the highest bliss,
The eightfold path is the path to peace and deathlessness. `
When this was said, the wandering ascetic Màgandiya said to the Blessed One.
`These words of good Gotama are excellent, such as Health is the highest gain,
and extinction, is the highest bliss. I too have heard these words said, by the
teachers of teachers of wandering ascetics. `
ßHealth is the highest gain, extinction is the highest bliss. Màgandiya, what is
that health and what is that extinction?' When this was asked, Màgandiya stroked
his own body and hands, saying, `That health and extinction is here. Good
Gotama, I'm now healthy and without ailments. `
ßMàgandiya, like a man born blind, would not see impure and pure forms, would
not see, blue, yellow, red or brown forms, would not see even and uneven forms,
would not see the constellation, the moon and the sun. He would hear a man with
sight say. Wonderful is a white garment, pure and stainless. Then he goes in
search of white. A certain man cheats him, giving an oil sprayed coarse garment,
saying: Good man this is a white pure stainless garment. He accepts it puts it
on and pleased says delighted words- Wonderful is a white garment, pure and
stainless. Màgandiya, would that blind man, knowing, seeing, accept, wear and
utter words of delight?''Good Gotama that man, born blind would accept, wear and
utter words of delight not knowing and not seeing that oil sprayed coarse
garment. He would utter those words of delight, wonderful is a white garment,
pure and stainless, placing faith in the man who has sight,' `Màgandiya, in the
same manner, wandering ascetics of other sects are blind, not knowing and not
seeing health and extinction, would say this verse.
Health is the highest gain, extinction is the highest bliss.
Màgandiya, this verse was said, by rightfully enlightened perfect ones. of the
past.
Health is the highest gain, extinction is the highest bliss. *1)
The eightfold path is the peaceful path to deathlessness.
Now this has become the ordinary one's verse. Màgandiya, this body is the birth
place of ill health, abscesses, troubles and ailments, and you say it is good
health and extinction. You should have the noble one's eye to know the healthand
see extinction. *1)
I'm pleased with good Gotama's Teaching: Could good Gotama teach me so that I
may know that health and see that extinction. Màgandiya, like a man born blind,
would not see impure and pure forms. Would not see, blue, yellow, red or brown
forms. Would not see even and uneven forms and would not see the constellation,
the moon and the sun. His friends, co-associates and blood relations, would get
a surgeon to attend to his eyes. He being treated and taking that medicine does
not regain his sight. Màgandiya, wouldn't that surgeon reap fatigue only?' `Yes,
good Gotama. `'Màgandiya, in the same manner I taught you showing the healthy
state and showing extinction, yet you do not know it and see it, and it is only
fatigue for me. `
ßI'm pleased with good Gotama's Teaching: Could good Gotama teach me so that I
may know that health and see that extinction,' `Màgandiya, like a man born
blind, would not see impure and pure forms. Would not see, blue, yellow, red or
brown forms, nor even and uneven forms. Would not see the constellation, the
moon and the sun. Would hear a man with sight saying, wonderful is a white
garment, pure and stainless. He goes in search of white. Then a certain man
cheats giving him an oil sprayed coarse garment Saying: good man this is a white
pure stainless garment. He accepts it, puts it on and pleased says delighted
words. Wonderful is a white garment, pure and stainless His friends,
co-associates and blood relations, would get a surgeon to attend to his eyes.
That surgeon attends to him, giving him purgatives for the head and stomach, and
nasal treatment. Then he regains his sight. Soon after, he regains his sight, he
dispels the interest and greed for the oil sprayed coarse garment, and considers
the man who gave it as an enemy and even thinks to kill him: Indeed since long I
have been cheated by this man, with this oil sprayed coarse garment. Saying good
man this is a wonderful white garment pure and stainess. Màgandiya, in the same
manner manner I taught you showing the healthy state and showing extinction
Youknow it and see it, andtogether with the arising of that sight, you dispel
that interest and greed for the five holding masses. Indeed, since a long time I
have been cheated by this mind. I have been upholding matter. I have been
upholding feelings. I have been upholding perceptions. I have been upholding
determinations and I have been upholding consciousness. On account of that
holding there is being, on account of being, there is birth. On account of
birth, decay, death, grief, wailing, unpleasantness, and distress-Thus is the
arising of the whole mass of unpleasantness.
I'm pleased with good Gotama's Teaching, could I be taught so that I get up
delighted from this seat Then Màgandiya associate good friends, when you
associate good friends, you hear the good Teaching. When you hear the good
Teaching, you fall to the method of living according to the teaching. When you
fall to the method of living according to the Teaching, you yourself realize the
ill health, the absces, the arrow and the dart. It is here itself that the ill
health, the abscess, the arrow and the dart should be completely removed. With
the cessation of holding, there comes the cessation of being, with the cessation
of being comes the cessation of birth. With the cessation of birth, cease decay,
death, grief, wailing, unpleasantness and distress. Thus, ceases the complete
mass of unpleasàntness. `
Then the wandering ascetic Màgandiya, said to the Blessed One. `Now I understand
venerable sir, it is as though something over turned was reinstalled. As
something covered, is made manifest. As though the path was told to one who had
lost his way. As though an oil lamp was lighted for the dark for those with
sight to see forms The Blessed One has explained the Teaching in various ways.
Now I take refuge in the Blessed One in the Teaching and the Community of
bhikkhus. May I gain the going forth and the higher ordination in the
dispensation of the Blessed One,' `Màgandiya, whoever is of another sect seeking
the going forth and the higher ordination in this dispensation should be on
probation for four months, after the four months, if the bhikkhus are satisfied,
they would give the going forth and the higher ordination. It is to see the
improvement in the person. Venerable sir if one of another sect, would have to
be on probation for four months, I would be on probation for four years. May the
bhikkhus, when satisfied give me the going forth and the higher ordination
Màgandiya gained the going forth and the higher ordination and soon after the
higher ordination, venerable Màgandiya abode withdrawn from the crowd diligent
for dispelling. He here and now, realized and attained that highest end of the
yoke, for which sons of clansmen rightfully leave the household and become
homeless. He knew, birth is destroyed, the holy life is lived, what should be
done is done, there is nothing more to wish. Venerable Màgandiya became a
perfect one.
Magandiya Sutta
To Magandiya
I heard thus. At one time the Blessed One lived in the country of the Kurus in a
hamlet named Kammassadhamma. The Blessed One, slept on a spread of dried grass
in the fire hut of a brahmin of the Bharadvaja clan. In the morning, the Blessed
One, putting on robes, taking bowl and robes went the alms round, in the hamlet
Kammassadhamma. Returning from the alms round and after the meal was over the
Blessed One entered a certain forest stretch, and sat at the root of a certain
tree, to spend the day.
The wandering ascetic Màgandiya wandering and walking for exercise entered the
fire hut of the brahmin of the Bharadvaja clan. Seeing the spread of dried grass
in the fire hut he said. `Good Bharadvaja, for whom, is this spread of dried
grass prepared, I think it's the bed of a recluse,' `Good Màgandiya, it is the
recluse Gotama's, the son of the Sakyas. He has gone forth from the clan of the
Sakyas. His fame is such, the Blessed One is perfect, rightly enlightened,
endowed with knowledge and conduct. Well gone, knows the worlds, is the
incomparable tamer of those to be tamed, is Teacher of gods and men, enlightened
and Blessed' `Good Bharadvaja, we saw something we should not have seen, it's
the bed of that good Gotama, the destroyer of humanity,' `Màgandiya, be careful
of what you say, good Gotama has many wise warriors, brahmins, householders and
recluses, pleased and tamed in the noble Teaching and established in merit.
`'Bharadvaja, I will meet that good Gotama, and tell these words myself, that
the recluse Gotama is a destroyer of humanity. What is the reason? It is by
examining his bed, that we do so,' `If it does not matter to good Màgandiya, I
will inform this to the recluse Gotama. `'Be unconcerned, good Bharadvaja, tell
it if he asks. `
The Blessed One heard this conversation between the wandering ascetic Màgandiya
and the brahmin of the Bharadvaja clan, with his purified heavenly ear element
above human. The Blessed One got up from his seclusion in the evening, and
approached the fire hut of the brahmin of the Bharadvaja clan. Entering the fire
hut, he sat on the prepared seat. Then the brahmin of the Bharadvaja clan
approached the Blessed One worshipped, exchanged friendly greetings and sat on a
side. Then the Blessed One said, to the brahmin of the Bharadvaja clan. `Was
there any conversation between Bharadvaja and the wandering ascetic Màgandiya
concerning this spread of grass?' When this was asked the brahmin of the
Bharadvaja clan shivered and his hairs stood on end, and said. `This we wanted
to tell good Gotama, and even before that good Gotama tells it,' Even when this
conversation was taking place the wandering ascetic Màgandiya wandering and
walking for exercise entered the fire hut of the brahmin of the Bharadvaja clan,
and approached the Blessed One. Exchanged friendly greetings with the Blessed
One and sat on a side.
Then the Blessed One addressed the wandering ascetic Màgandiya. `Màgandiya, the
eye is fond of forms, intent on forms and delight in forms, the eye of the Thus
Gone One is tamed and protected. He teaches to protect and to restrain the eye.
Is it on account of this, that Màgandiya saidthe recluse Gotama is a destroyer
of humanity?' `I said the recluse Gotama is a destroyer of humanity, by
examining, his bed,' . `Màgandiya, the ear is fond of sounds, the nose is fond
of smells, the tongue is fond of tastes, intent on tastes, and delight in
tastes. The tongue of the Thus Gone One is tamed and protected. He teaches to
protect and to restrain the tongue. Is it on account of this, that Màgandiya
said the recluse Gotama is a destroyer of humanity?' `I said the recluse Gotama,
is a destroyer of humanity, examining his bedstead,' `Màgandiya, the body, is
fond of touches, ...re ...The mind is fond of ideas, intent on ideas and delight
with ideas. The mind of the Thus Gone One is tamed and protected. He teaches to
protect and to restrain the mind. Is it on account of this, that Màgandiya said,
the recluse Gotama is a destroyer of humanity?''I said the recluse Gotama is a
destroyer of humanity, examining his bedstead. `
ßMàgandiya, one is well provided with pleasing, agreeable, forms cognizable by
eye consciousness, arousing fondness and sensual desires. In the mean time he
knows the arising, fading, the satisfaction, the danger and the escape from
forms, as it really is. He dispels and destroys the burning and thirst for forms
and internally appeases the mind and abides. What has Màgandiya to say to that?'
`Good Gotama, I have nothing to say,' Màgandiya, one is well provided with
pleasing, agreeable sounds cognizable by ear consciousness, re.... smells,
cognizable by nose consciousness, ...re... tastes cognizable by tongue
consciousness, touches, ...re... cognizable by body consciousnessarousing
fondness and sensual desires. In the mean time he knows the arising, fading,
satisfaction, danger and the escape from touches, as it really is He dispels and
destroys the burning and thirst for touches and internally appeases the mind and
abides. What has Màgandiya to say to that?' `Good Gotama, I have nothing to say.
`
Màgandiya, when I was a householder, I was well provided with the five strands
of sensual pleasures. Such as pleasing agreeable forms cognizable by eye
consciousness arousing fondness and sensual desires. Pleasing agreeable sounds,
--pleasing agreeable smells, --pleasing agreeable tastes, and pleasing agreeable
touches cognizable by body consciousness, arousing fondness and sensual desires.
I was provided with three palaces, for the three seasons, one for the rainy
season, one for the cold season and another for the hot season. Màgandiya, I
spent four months in the palace for the rainy season, without males and provided
with music. Not coming down to the lower storey, for any reason. In the mean
time I knew, the arising, fading, the satisfaction, the danger and the escape
from sensual desires. I dispelled and destroyed the craving, burning and thirst,
for sensual desires and internally appeased the mind and abode. I see other
beings not satiated with sensuality, while partaknig it being eaten by it and
burnt by it. I do not envy them, and do not take pleasure in it. Màgandiya, I
abide in that attachment away from sensuality, away from thoughts of demerit,
and even beyond heavenly pleasantness and do not envy or delight in something
lower than that.
Màgandiya, like a housholder, or a householder's son, quite wealthy and with
many resources, well provided with the five strands of sensual pleasures. Such
as pleasing agreeable forms cognizable by eye consciousness, arousing fondness
and sensual desires. Pleasing agreeable sounds, --pleasing agreeable smells,
--pleasing agreeable tastes, and pleasing agreeable touches cognizable by body
consciousness, arousing fondness and sensual desires. He behaves himself
correctly by body, speech and mind. After death, he goes to increase, is born
with the retinue of the thirtythree gods and partakes of the five strands of
heavenly sensual pleasures attended by nymphs in the Nandana forest. Then he
sees a householder partake the five strands of sensual pleasures provided and
well attended. Màgandiya, do you think, this son of the gods, partaking the five
strands of heavenly bliss, attended by those nymphs would envy that householder
or the son of the householder and would come back for the five strands of
sensual pleasures?' `No, good Gotama. Heavenly sensual pleasures are superior
and more exalted than human sensual pleasures,' `In the same manner, Màgandiya,
when I was a householder I was well provided with the five strands of sensual
pleasures. Such as pleasing agreeable forms cognizable by eye consciousness
arousing fondness and sensual desires. Pleasing agreeable sounds, --pleasing
agreeable smells, --pleasing agreeable tastes, and pleasing agreeable touches
cognizable by body consciousness, arousing fondness and sensual desires. Then in
the mean time I knew, the arising, fading, the satisfaction, the danger and the
escape from sensuality as it really is. Then I dispelled and destroyed the
craving, burning and thirst for senssuality and internally appeased the mind and
abode. I see other beings not satiated with sensuality, while partaking it being
eaten and burnt by it. I do not envy them, and do not take pleasure in it.
Màgandiya, I abide in that attachment away from sensuality, away from thoughts
of demerit, and even beyond heavenly pleasantness and do not envy or delight in
something lower than that.
Màgandiya, a lepor with a diseased, decayed skin, with worms attacking it, would
scratch the skin with his nails and would have open bruises and wounds. Then he
would burn those wounds in a pit of embers and his friends, co-associates and
blood relations would call a doctor to attend on him. After that treatment he
would get over his leprosy, and getting well would be able to go where he
wished. Then he would see another lepor with a diseased, decayed skin, with
worms eating the skin, and he scratching it for relief and burning the wounds
and bruises in a pit of embers. Would he envy that lepor, or the pit of embers,
or the treatment given?' `No, good Gotama, when he was diseased, the treatment
was necessary. When he got over the illness, no more medicine is necessary,' `In
the same manner, Màgandiya, when I was a householder I was well provided with
the five strands of sensual pleasures. Pleasing agreeable forms cognizable by
eye consciousness arousing fondness and sensual desires. Pleasing agreeable
sounds, --pleasing agreeable smells, --pleasing agreeable tastes, and pleasing
agreeable touches cognizable by body consciousness, arousing fondness and
sensual desires. In the mean time I knew the arising, fading, the satisfaction,
the danger and the escape from sensuality as it really is I dispelled and
destroyed the craving, burning and the thirst for sensuality, appeasing the mind
internally abode. I see other beings partaking sensuality not satiated with it,
being eaten by it and burnt by it. I do not envy them, and do not take pleasure
in it. Màgandiya, I abide in that attachment away from sensuality, away from
thoughts of demerit, and even beyond heavenly pleasantness and do not envy or
delight in something lower than that.
Màgandiya, a lepor with a diseased, decayed skin, worms attacking it, would
scratch the skin with his nails and would have open bruises and wounds, would
burn those wounds in a pit of embers. His friends, co-associates and blood
relations would call a doctor to attend on him. Then treated by the doctor would
get over his leprosy, and getting well would be able to go where he wished. Then
two strong men would come along and pull this man along to the burning pit of
embers. Màgandiya, wouldn't his body writhe to get away from it?' `Yes, good
Gotama, his body would writhe to get away from it. What is the reason? Good
Gotama fire is unpleasant to contact, the great heat causes much burning,'
`Màgandiya, fire is unpleasant to contact, produces heat and causes burning to
him, only now, or was it unpleasant to contact, produced heat and caused burning
earlier too?' `Good Gotama, now and earlier too fire is unpleasant to contact,
produced heat and caused burning. The lepor with a diseased, decayed skin, worms
attacking it, scratched the skin with the nails and had open wounds. With a
distorted mental faculty, he experienced pleasantness in fire. It is the result
of a distorted perception,' `Màgandiya, in the same manner, even in the past
sensual contact was unpleasant, produced much heat and burning, in the future
too sensual contact will be unpleasant, will produce much heat and burning, and
sensual contact at present too is unpleasant, produces much heat and burning.
Màgandiya, these beings not free of greed for sensuality, destroyed by the greed
for sensuality, worried by sensual worries, have distorted mental faculties and
perceive the unpleasant contact of sensuality is pleasant feeling.
Màgandiya, however much the lepor would scratch the diseased, decayed skin,
eaten by worms and make, openbruises and wounds and would burn the wounds in a
pit of embers. Those wounds would not get better but worse and worse. The decay
and the ill smell would get worse, and worse. Whatever satisfaction he gets, is
through scratching the open wounds and scorching them. In the same manner
Màgandiya, beings not free of greed for sensuality, destroyed with greed for
sensuality, worried by sensual worries, partake of sensuality, and in this and
other way they grow their sensual greed and grow their sensual worries. Whatever
little satisfaction they gain is through the five strands of sense pleasures.
Màgandiya, have you seen or heard of a king or the chief minister of a king,
provided and accomplished with the five strands of sensual pleasures. Have you
seen such a one internally appeased, without giving up that sensual, greed,
burning and thirst. Or do you see such a one, or will you see such a one in the
future?' `No, good Gotama,' `Good! Màgandiya, you have understood it. I too have
not seen or heard of such a one. Nor will hear of such a one. Màgandiya, who
ever recluses or brahmins abode in the past or abide now or will abide in the
future, gave up, give up and will give up the thirst and burning for sensuality
and internally appease themselves. By knowing, sensuality, the arising of
sensuality, fading of sensuality, the satisfaction of sensuality, its dangers,
and the escape from it, as it really is. `
At that time the Blessed One utterred this solemn utterance.
ßHealth is the highest gain, extinction is the highest bliss,
The eightfold path is the path to peace and deathlessness. `
When this was said, the wandering ascetic Màgandiya said to the Blessed One.
`These words of good Gotama are excellent, such as Health is the highest gain,
and extinction, is the highest bliss. I too have heard these words said, by the
teachers of teachers of wandering ascetics. `
ßHealth is the highest gain, extinction is the highest bliss. Màgandiya, what is
that health and what is that extinction?' When this was asked, Màgandiya stroked
his own body and hands, saying, `That health and extinction is here. Good
Gotama, I'm now healthy and without ailments. `
ßMàgandiya, like a man born blind, would not see impure and pure forms, would
not see, blue, yellow, red or brown forms, would not see even and uneven forms,
would not see the constellation, the moon and the sun. He would hear a man with
sight say. Wonderful is a white garment, pure and stainless. Then he goes in
search of white. A certain man cheats him, giving an oil sprayed coarse garment,
saying: Good man this is a white pure stainless garment. He accepts it puts it
on and pleased says delighted words- Wonderful is a white garment, pure and
stainless. Màgandiya, would that blind man, knowing, seeing, accept, wear and
utter words of delight?''Good Gotama that man, born blind would accept, wear and
utter words of delight not knowing and not seeing that oil sprayed coarse
garment. He would utter those words of delight, wonderful is a white garment,
pure and stainless, placing faith in the man who has sight,' `Màgandiya, in the
same manner, wandering ascetics of other sects are blind, not knowing and not
seeing health and extinction, would say this verse.
Health is the highest gain, extinction is the highest bliss.
Màgandiya, this verse was said, by rightfully enlightened perfect ones. of the
past.
Health is the highest gain, extinction is the highest bliss. *1)
The eightfold path is the peaceful path to deathlessness.
Now this has become the ordinary one's verse. Màgandiya, this body is the birth
place of ill health, abscesses, troubles and ailments, and you say it is good
health and extinction. You should have the noble one's eye to know the healthand
see extinction. *1)
I'm pleased with good Gotama's Teaching: Could good Gotama teach me so that I
may know that health and see that extinction. Màgandiya, like a man born blind,
would not see impure and pure forms. Would not see, blue, yellow, red or brown
forms. Would not see even and uneven forms and would not see the constellation,
the moon and the sun. His friends, co-associates and blood relations, would get
a surgeon to attend to his eyes. He being treated and taking that medicine does
not regain his sight. Màgandiya, wouldn't that surgeon reap fatigue only?' `Yes,
good Gotama. `'Màgandiya, in the same manner I taught you showing the healthy
state and showing extinction, yet you do not know it and see it, and it is only
fatigue for me. `
ßI'm pleased with good Gotama's Teaching: Could good Gotama teach me so that I
may know that health and see that extinction,' `Màgandiya, like a man born
blind, would not see impure and pure forms. Would not see, blue, yellow, red or
brown forms, nor even and uneven forms. Would not see the constellation, the
moon and the sun. Would hear a man with sight saying, wonderful is a white
garment, pure and stainless. He goes in search of white. Then a certain man
cheats giving him an oil sprayed coarse garment Saying: good man this is a white
pure stainless garment. He accepts it, puts it on and pleased says delighted
words. Wonderful is a white garment, pure and stainless His friends,
co-associates and blood relations, would get a surgeon to attend to his eyes.
That surgeon attends to him, giving him purgatives for the head and stomach, and
nasal treatment. Then he regains his sight. Soon after, he regains his sight, he
dispels the interest and greed for the oil sprayed coarse garment, and considers
the man who gave it as an enemy and even thinks to kill him: Indeed since long I
have been cheated by this man, with this oil sprayed coarse garment. Saying good
man this is a wonderful white garment pure and stainess. Màgandiya, in the same
manner manner I taught you showing the healthy state and showing extinction
Youknow it and see it, andtogether with the arising of that sight, you dispel
that interest and greed for the five holding masses. Indeed, since a long time I
have been cheated by this mind. I have been upholding matter. I have been
upholding feelings. I have been upholding perceptions. I have been upholding
determinations and I have been upholding consciousness. On account of that
holding there is being, on account of being, there is birth. On account of
birth, decay, death, grief, wailing, unpleasantness, and distress-Thus is the
arising of the whole mass of unpleasantness.
I'm pleased with good Gotama's Teaching, could I be taught so that I get up
delighted from this seat Then Màgandiya associate good friends, when you
associate good friends, you hear the good Teaching. When you hear the good
Teaching, you fall to the method of living according to the teaching. When you
fall to the method of living according to the Teaching, you yourself realize the
ill health, the absces, the arrow and the dart. It is here itself that the ill
health, the abscess, the arrow and the dart should be completely removed. With
the cessation of holding, there comes the cessation of being, with the cessation
of being comes the cessation of birth. With the cessation of birth, cease decay,
death, grief, wailing, unpleasantness and distress. Thus, ceases the complete
mass of unpleasàntness. `
Then the wandering ascetic Màgandiya, said to the Blessed One. `Now I understand
venerable sir, it is as though something over turned was reinstalled. As
something covered, is made manifest. As though the path was told to one who had
lost his way. As though an oil lamp was lighted for the dark for those with
sight to see forms The Blessed One has explained the Teaching in various ways.
Now I take refuge in the Blessed One in the Teaching and the Community of
bhikkhus. May I gain the going forth and the higher ordination in the
dispensation of the Blessed One,' `Màgandiya, whoever is of another sect seeking
the going forth and the higher ordination in this dispensation should be on
probation for four months, after the four months, if the bhikkhus are satisfied,
they would give the going forth and the higher ordination. It is to see the
improvement in the person. Venerable sir if one of another sect, would have to
be on probation for four months, I would be on probation for four years. May the
bhikkhus, when satisfied give me the going forth and the higher ordination
Màgandiya gained the going forth and the higher ordination and soon after the
higher ordination, venerable Màgandiya abode withdrawn from the crowd diligent
for dispelling. He here and now, realized and attained that highest end of the
yoke, for which sons of clansmen rightfully leave the household and become
homeless. He knew, birth is destroyed, the holy life is lived, what should be
done is done, there is nothing more to wish. Venerable Màgandiya became a
perfect one.
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