Māgaṇḍiya Sutta

Thus have I heard. At one time, the Blessed One was dwelling among the Kurus, in a town of the Kurus named Kammāsadhamma, in the fire chamber of a Brahmin of the Bhāradvāja clan, on a spread of grass.

Then, in the morning, the Blessed One dressed, took his bowl and robe, and entered Kammāsadhamma for alms.

Having walked for alms in Kammāsadhamma and after his meal, he went to a certain forest grove for the day's abiding.

Entering that forest grove, he sat down for the day's abiding at the root of a certain tree.

At that time, Māgaṇḍiya, a wanderer, was walking and wandering for exercise and approached the fire chamber of the Brahmin of the Bhāradvāja clan.

Māgaṇḍiya, the wanderer, saw the spread of grass prepared in the fire chamber of the Brahmin of the Bhāradvāja clan.

Seeing it, he said to the Brahmin of the Bhāradvāja clan, For whom is this spread of grass prepared in the fire chamber of the venerable Bhāradvāja? It seems suitable for an ascetic's resting place.

There is, venerable Māgaṇḍiya, the ascetic Gotama, a Sakyan son who went forth from the Sakyan clan.

For that venerable Gotama, such a good reputation has spread: He is indeed the Blessed One, the Worthy One, the Perfectly Enlightened One, endowed with knowing and conduct, the Well-Gone, the Knower of the Worlds, the Incomparable Leader of Persons to be Tamed, the Teacher of Gods and Humans, the Enlightened One, the Blessed One.

This resting place is prepared for the venerable Gotama.

Indeed, it is poorly seen, venerable Bhāradvāja, indeed it is poorly seen.

We have seen the resting place of the venerable Gotama, who is of such great fame.

Guard your words, Māgaṇḍiya, guard your words.

For many of the venerable Gotama's noble disciples, whether they be wise nobles, wise Brahmins, wise householders, or wise ascetics, are deeply devoted, trained in the noble doctrine, and skilled in the Dhamma.

Even if we were to see the venerable Gotama face to face, venerable Bhāradvāja, we would say to him face to face, The ascetic Gotama is of such great fame.

Why is that?

Because thus it is spoken in our tradition.

If it is not burdensome to the venerable Māgaṇḍiya, I will inform the ascetic Gotama of this.

Be at ease, venerable Bhāradvāja, just tell him.

The Blessed One, with his purified divine ear surpassing that of humans, heard the conversation between the Brahmin of the Bhāradvāja clan and Māgaṇḍiya, the wanderer.

Then, in the evening, the Blessed One emerged from seclusion and approached the fire chamber of the Brahmin of the Bhāradvāja clan. Having approached, he sat down on the prepared spread of grass.

Then the Brahmin of the Bhāradvāja clan approached the Blessed One; having approached, he exchanged greetings with the Blessed One.

After exchanging courteous and friendly talk, he sat down to one side.

As he was sitting there, the Blessed One said to the Brahmin of the Bhāradvāja clan, Did you have any conversation with the wanderer Māgaṇḍiya regarding this very mat of grass?

Upon being asked this, the Brahmin of the Bhāradvāja clan, feeling agitated and with hair standing on end, said to the Blessed One, Indeed, we wished to inform the venerable Gotama of this.

However, the venerable Gotama has already spoken of it without being informed.

And thus, the conversation between the Blessed One and the Brahmin of the Bhāradvāja clan was concluded.

Then the wanderer Māgaṇḍiya, while walking and wandering for alms, approached the dwelling of the Brahmin of the Bhāradvāja clan and then approached the Blessed One; having approached, he exchanged greetings with the Blessed One.

After exchanging courteous and friendly talk, he sat down to one side.

As he was sitting there, the Blessed One said to the wanderer Māgaṇḍiya, The eye, Māgaṇḍiya, delights in forms, is attached to forms, and rejoices in forms.

It is disciplined, guarded, protected, and restrained by the Tathāgata, and for its restraint, the Dhamma is taught.

Is this what you meant, Māgaṇḍiya, when you said, The recluse Gotama is accomplished?

Indeed, venerable Gotama, this is what I meant when I said, The recluse Gotama is accomplished.

Why is that?

Because this is how it is stated in the discourse.

The ear, Māgaṇḍiya, delights in sounds...

the nose, Māgaṇḍiya, delights in scents...

the tongue, Māgaṇḍiya, delights in tastes, is attached to tastes, and rejoices in tastes.

It is disciplined, guarded, protected, and restrained by the Tathāgata, and for its restraint, the Dhamma is taught.

Is this what you meant, Māgaṇḍiya, when you said, The recluse Gotama is accomplished?

Indeed, venerable Gotama, this is what I meant when I said, The recluse Gotama is accomplished.

Why is that?

Because this is how it is stated in the discourse.

The body, Māgaṇḍiya, delights in tangibles...

the mind, Māgaṇḍiya, delights in mental objects, is attached to mental objects, and rejoices in mental objects.

It is disciplined, guarded, protected, and restrained by the Tathāgata, and for its restraint, the Dhamma is taught.

Is this what you meant, Māgaṇḍiya, when you said, The recluse Gotama is accomplished?

Indeed, venerable Gotama, this is what I meant when I said, The recluse Gotama is accomplished.

Why is that?

Because it is stated in the discourse.

What do you think, Māgaṇḍiya, if someone had previously indulged in forms cognizable by the eye, which are pleasing, delightful, charming, agreeable, connected with sensual pleasures, and enticing, and later, having known as they truly are the arising and passing away, the gratification, the danger, and the escape from forms, he would abandon craving for forms, dispel the fever of forms, and dwell with a mind inwardly at peace, free from thirst.

What would you say about this, Māgaṇḍiya?

Nothing, Master Gotama.

What do you think, Māgaṇḍiya, if someone had previously indulged in sounds cognizable by the ear, ...

odors cognizable by the nose, ...

flavors cognizable by the tongue, ...

tangibles cognizable by the body, which are pleasing, delightful, charming, agreeable, connected with sensual pleasures, and enticing, and later, having known as they truly are the arising and passing away, the gratification, the danger, and the escape from tangibles, he would abandon craving for tangibles, dispel the fever of tangibles, and dwell with a mind inwardly at peace, free from thirst.

What would you say about this, Māgaṇḍiya?

Nothing, Master Gotama.

However, Māgaṇḍiya, I, before becoming a renunciant, indulged in the five strands of sense satisfaction, being endowed with forms cognizable by the eye, which are pleasing, delightful, charming, agreeable, connected with sensual pleasures, and enticing; sounds cognizable by the ear, ...

odors cognizable by the nose, ...

flavors cognizable by the tongue, ...

tangibles cognizable by the body, which are pleasing, delightful, charming, agreeable, connected with sensual pleasures, and enticing.

I had three palaces: one for the rainy season, one for the cold season, and one for the hot season.

In the rainy season palace, for four months, I was entertained by female musicians without descending to the lower palace.

Later, having known as they truly are the arising and passing away, the gratification, the danger, and the escape from sensual pleasures, I abandoned craving for sensual pleasures, dispelled the fever of sensual pleasures, and dwell with a mind inwardly at peace, free from thirst.

I see other beings who are not free from greed for sensual pleasures, being consumed by craving for sensual pleasures, burning with the fever of sensual pleasures, indulging in sensual pleasures.

I do not envy them, nor do I delight in them.

Why is that?

Because, Māgaṇḍiya, there is a delight apart from sensual pleasures, apart from unwholesome states, even attaining divine happiness.

While delighting in that pleasure, I do not long for the inferior, nor do I take delight in it.

Just as, Māgaṇḍiya, a householder or a householder's son, wealthy, with great riches and possessions, indulges in the five strands of sense satisfaction, being endowed with forms cognizable by the eye...

sounds cognizable by the ear... odors cognizable by the nose... flavors cognizable by the tongue...

tangibles cognizable by the body, which are desirable, lovely, agreeable, pleasing, connected with sensuality, and enticing.

Having conducted himself well in body, speech, and mind, upon the breaking up of the body, after death, he would be reborn in a good destination, in the heavenly world, in the company of the gods of the Thirty-Three.

There, surrounded by a group of celestial nymphs in the Nandana Grove, he would indulge in the five strands of divine sense satisfaction.

He would see a householder or a householder's son indulging in the five strands of sense satisfaction.

What do you think, Māgaṇḍiya, would that celestial being, surrounded by a group of celestial nymphs in the Nandana Grove, indulging in the five strands of divine sense satisfaction, long for or be enticed by the householder or householder's son indulging in the human five strands of sense satisfaction?

No, Master Gotama.

Why is that?

Because, Master Gotama, divine pleasures are more excellent and sublime than human pleasures.

In the same way, Māgaṇḍiya, formerly, when I was a householder, I indulged in the five strands of sense satisfaction, being endowed with forms cognizable by the eye, which are desirable, lovely, agreeable, pleasing, connected with sensuality, and enticing...

sounds... odors... flavors...

tangibles.

But later, having known as they really are the origin, cessation, gratification, danger, and escape from sensual pleasures, I abandoned craving for sensual pleasures, dispelled the fever of sensual pleasures, and dwell with a mind inwardly at peace.

I see other beings not free from greed for sensual pleasures, consumed by craving for sensual pleasures, burning with the fever of sensual pleasures, indulging in sensual pleasures, but I do not long for them, nor do I take delight in them.

Why is that?

Because, Māgaṇḍiya, there is a delight apart from sensual pleasures, apart from unwholesome states, which surpasses even divine bliss.

While delighting in that pleasure, I do not long for the inferior, nor do I take delight in it. Just as, Māgaṇḍiya, a leper, with sores and scabs, being eaten by worms, would burn his body over a charcoal pit.

His friends, companions, relatives, and blood relations would summon a physician and a surgeon for him.

That physician and surgeon would prepare medicine for him.

By taking that medicine, he would be freed from leprosy, become healthy, happy, and independent, able to go wherever he wished.

He would see another man afflicted with leprosy, with limbs decayed, being eaten by worms, with wounds festering and peeling, burning his body over a charcoal pit.

What do you think, Māgaṇḍiya, would that man envy the leper or desire to use the charcoal pit or the medicine?

No, Master Gotama.

Why is that?

Because, Master Gotama, when there is a disease, medicine is needed; when there is no disease, medicine is not needed.

In the same way, Māgaṇḍiya, formerly, when I was a householder, I indulged in the five strands of sense satisfaction, enjoying forms cognizable by the eye that are wished for, desired, agreeable, and endearing, connected with sense satisfaction and enticing; sounds cognizable by the ear...odors cognizable by the nose...flavors cognizable by the tongue...tangibles cognizable by the body that are wished for, desired, agreeable, and endearing, connected with sense satisfaction and enticing.

Then, at a later time, having known as they really are the origin, cessation, gratification, danger, and escape from sensual pleasures, I abandoned craving for sensual pleasures, dispelled the fever of sensual pleasures, and dwell with a mind inwardly at peace.

I see other beings who are not free from greed for sensual pleasures, being consumed by craving for sensual pleasures, burning with the fever of sensual pleasures, indulging in sensual pleasures.

I do not envy them, nor do I delight in them.

Why is that?

Because, Māgaṇḍiya, there is a delight apart from sensual pleasures, apart from unwholesome states, even surpassing divine bliss, and delighting in that, I do not envy the inferior, nor do I delight in it.

Just as, Māgaṇḍiya, a leper, with limbs decayed, being eaten by worms, with wounds festering and peeling, would burn his body over a charcoal pit.

His friends, companions, relatives, and blood relations would summon a physician and a surgeon for him.

That physician and surgeon would prepare medicine for him.

By taking that medicine, he would be freed from leprosy, become healthy, happy, and independent, able to go wherever he wished.

If two strong men were to seize him by the arms and drag him towards the charcoal pit, what do you think, Māgaṇḍiya, would that man willingly approach the charcoal pit?

Indeed, venerable Gotama.

And why is that?

Because, venerable Gotama, fire is both a painful contact, a great burning, and a great scorching.

What do you think, Māgaṇḍiya, is it only now that fire is a painful contact, a great burning, and a great scorching, or was it so in the past as well?

Both now, venerable Gotama, and in the past, fire is a painful contact, a great burning, and a great scorching.

And, venerable Gotama, a leper, covered with sores, being eaten by worms, scratching his wounds with his nails, with his senses impaired, perceives pleasure in the fire, which is actually a painful contact.

In the same way, Māgaṇḍiya, in the past, sensual pleasures were painful contacts, great burnings, and great scorchings; in the future, sensual pleasures will be painful contacts, great burnings, and great scorchings; and even now, in the present, sensual pleasures are painful contacts, great burnings, and great scorchings.

And these beings, Māgaṇḍiya, who are not free from passion for sensual pleasures, being consumed by sensual craving, being burned by the fever of sensuality, with their senses impaired, perceive pleasure in sensual pleasures, which are actually painful contacts.

Just as, Māgaṇḍiya, a leper, covered with sores, being eaten by worms, scratching his wounds with his nails, heats his body over a charcoal pit.

The more, Māgaṇḍiya, the leper, covered with sores, being eaten by worms, scratching his wounds with his nails, heats his body over a charcoal pit, the more his wounds become more impure, more foul-smelling, and more putrid, yet there is some slight satisfaction and enjoyment: namely, the cause of scratching the wounds; in the same way, Māgaṇḍiya, beings who are not free from passion for sensual pleasures, being consumed by sensual craving, being burned by the fever of sensuality, indulge in sensual pleasures.

The more, Māgaṇḍiya, beings who are not free from passion for sensual pleasures, being consumed by sensual craving, being burned by the fever of sensuality, indulge in sensual pleasures, the more their sensual craving increases, and they are burned by the fever of sensuality, yet there is some slight satisfaction and enjoyment: namely, dependent on the five strands of sense satisfaction.

What do you think, Māgaṇḍiya, have you ever seen or heard of a king or a royal minister, indulging in the five strands of sense satisfaction, without abandoning sensual craving, without dispelling the fever of sensuality, living with a mind free from thirst, inwardly at peace?

No, Master Gotama.

Well, Māgaṇḍiya.

I too, Māgaṇḍiya, have neither seen nor heard of a king or a royal minister who, indulging in and enjoying the five strands of sense satisfaction, lives without abandoning sensual craving, without dispelling the fever of sensuality, and without being free from thirst, with an inner mind at peace.

However, Māgaṇḍiya, any ascetics or brahmins who are free from thirst, with an inner mind at peace, have all realized the arising and cessation, the gratification, the danger, and the escape from sensual pleasures as they truly are. Having abandoned sensual craving, dispelled the fever of sensuality, and being free from thirst, they live with an inner mind at peace.

Then the Blessed One, at that time, uttered this inspired utterance:

Health is the highest gain,

Nibbāna is the highest bliss;

The Eightfold Path is the safest way,

Leading to the deathless state.

Having said this, the wanderer Māgaṇḍiya spoke to the Blessed One:

Wonderful, Master Gotama, marvelous, Master Gotama.

How well-spoken this is by Master Gotama: Health is the highest gain, Nibbāna is the highest bliss.

I too, Master Gotama, have heard this from the teachers and preceptors of former wanderers, saying, Health is the highest gain, Nibbāna is the highest bliss; and this, Master Gotama, agrees with that.

But what is that health, Māgaṇḍiya, and what is that Nibbāna that you have heard from the teachers and preceptors of former wanderers?

When this was said, the wanderer Māgaṇḍiya rubbed his limbs with his hands and said, This, Master Gotama, is health, this is Nibbāna.

For I am now healthy and happy, nothing afflicts me.

Just as, Māgaṇḍiya, a man born blind would not see dark or light forms, would not see blue forms, would not see yellow forms, would not see red forms, would not see crimson forms, would not see even or uneven forms, would not see the stars, would not see the moon and the sun.

He would hear a sighted person speaking, How beautiful is a spotless, pure, and clean white cloth.

He would seek out such a white cloth.

Then someone might deceive him with a greasy, dirty rag, saying, This, good man, is a spotless, pure, and clean white cloth.

He would accept it, having accepted it, he would wear it, and having worn it, he would express his satisfaction, saying, What a fine, white, beautiful, spotless, clean cloth this is!

What do you think, Māgaṇḍiya, would a man born blind, knowing and seeing, accept that oil-stained, filthy rag, wear it, and express his satisfaction, saying, What a fine, white, beautiful, spotless, clean cloth this is, or would he rely on the faith of the sighted?

Indeed, Master Gotama, not knowing, not seeing, that man born blind would accept that oil-stained, filthy rag, wear it, and express his satisfaction, saying, What a fine, white, beautiful, spotless, clean cloth this is, relying on the faith of the sighted.

In the same way, Māgaṇḍiya, other sectarian wanderers are blind, without vision, not knowing health, not seeing Nibbāna, yet they speak this verse: Health is the highest gain, Nibbāna is the highest bliss.

This verse, Māgaṇḍiya, was spoken by the Arahants, the perfectly enlightened Tathāgatas of the past: Health is the highest gain, Nibbāna is the highest bliss; the Noble Eightfold Path is the path leading to security, to the deathless.

But now, gradually, it has become a verse of ordinary people. This body, Māgaṇḍiya, is a disease, a tumor, a dart, a calamity, an affliction, and you say of this body, This, Master Gotama, is health, this is Nibbāna.

But you do not have the noble eye by which you might know health, see Nibbāna.

I am so convinced by Master Gotama.

May Master Gotama teach me the Dhamma in such a way that I may know health, see Nibbāna.

Just as, Māgaṇḍiya, a man born blind does not see black and white forms, does not see blue forms, does not see yellow forms, does not see red forms, does not see crimson forms, does not see even and uneven forms, does not see the stars, does not see the moon and the sun.

His friends, companions, relatives, and kinsmen would bring a physician, a surgeon to him.

That physician, that surgeon would prepare medicine for him.

But by taking that medicine, he would not produce vision, he would not purify his eyes.

What do you think, Māgaṇḍiya?

Is it not true that a doctor is only a part of the relief from suffering and distress?

Indeed, Venerable Gotama.

In the same way, Māgaṇḍiya, if I were to teach you the Dhamma, saying This is health, this is Nibbāna, you would not know health, nor would you see Nibbāna.

That would be my weariness, that would be my vexation.

I am convinced, Venerable Gotama.

May the Venerable Gotama teach me the Dhamma in such a way that I may know health and see Nibbāna.

Just as, Māgaṇḍiya, a man born blind does not see dark and light forms, does not see blue forms, does not see yellow forms, does not see red forms, does not see crimson forms, does not see even and uneven forms, does not see the stars, does not see the moon and the sun.

He hears a sighted person speaking, Indeed, good sir, a white cloth is beautiful, spotless, and pure.

He would seek out a white cloth.

Someone might deceive him with a greasy, dirty rag, saying, Here, good sir, is a white cloth, beautiful, spotless, and pure.

He would accept it, and having accepted it, he would wear it.

His friends, companions, relatives, and kin would bring a doctor to treat him.

The doctor would administer medicine: purgatives, emetics, ointments, and treatments.

Through that medicine, he would produce sight, he would purify his eyes.

With the arising of sight, the desire and attachment he had for that greasy, dirty rag would be abandoned.

He would even be angry with the person who deceived him, thinking, For a long time, I have been deceived, cheated, and defrauded by this person with a greasy, dirty rag, saying, Here, good sir, is a white cloth, beautiful, spotless, and pure.

In the same way, Māgaṇḍiya, if I were to teach you the Dhamma, saying This is health, this is Nibbāna, you would know health, you would see Nibbāna.

With the arising of sight, the desire and attachment you have for the five aggregates of clinging would be abandoned.

You would even think, For a long time, I have been deceived, cheated, and defrauded by this mind. For I was clinging to form, clinging to feeling, clinging to perception, clinging to formations, clinging to consciousness.

Due to my clinging, there is becoming; due to becoming, birth; due to birth, aging and death, sorrow, lamentation, pain, grief, and despair arise. Thus is the arising of this entire mass of suffering.

I am thus convinced by the teachings of the venerable Gotama.

May the venerable Gotama teach me the Dhamma in such a way that I may rise from this seat without blindness.

Then, Māgaṇḍiya, you should associate with good people.

When you associate with good people, Māgaṇḍiya, you will hear the true Dhamma. When you hear the true Dhamma, Māgaṇḍiya, you will practice in accordance with the Dhamma. When you practice in accordance with the Dhamma, Māgaṇḍiya, you will know for yourself, you will see for yourself: these diseases, tumors, and darts; here, these diseases, tumors, and darts are completely extinguished.

With the cessation of clinging, there is the cessation of becoming; with the cessation of becoming, there is the cessation of birth; with the cessation of birth, aging and death, sorrow, lamentation, pain, grief, and despair cease.

Thus is the cessation of this entire mass of suffering.

Having said this, the wanderer Māgaṇḍiya said to the Blessed One, Excellent, venerable Gotama, excellent!

Just as one might set upright what was overturned, reveal what was hidden, show the way to one who was lost, or hold up a lamp in the dark so that those with eyes could see forms, in the same way, the Dhamma has been explained by the venerable Gotama in various ways.

I go to the venerable Gotama for refuge, to the Dhamma, and to the community of disciples.

May I receive the going forth in the presence of the venerable Gotama, may I receive the full ordination.

Māgaṇḍiya, if someone from another sect desires the going forth and full ordination in this Dhamma and discipline, they must wait for four months. At the end of four months, disciples with a ready mind give them the going forth and full ordination.

However, I have recognized individual differences in this matter.

If, venerable sir, those from another sect who desire the going forth and full ordination in this Dhamma and discipline wait for four months, and at the end of four months, disciples with a ready mind give them the going forth and full ordination, I will wait for four years. At the end of four years, let disciples with a ready mind give me the going forth and full ordination.

The wanderer Māgaṇḍiya received the going forth in the presence of the Blessed One, and he received the full ordination.

Not long after his full ordination, dwelling alone, withdrawn, diligent, ardent, and resolute, the venerable Māgaṇḍiya, by realizing it for himself with direct knowing, in this very life entered and dwelled in the unsurpassed culmination of the holy life, for the sake of which sons of good families rightly go forth from the home life into homelessness.

Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more of this state of being.

Thus, he known.

The venerable Māgaṇḍiya was indeed one of the arahants.

The Māgaṇḍiya Sutta is concluded.