Māgaṇḍiyasutta

Majjhima Nikāya 75

With Māgaṇḍiya · Translation: Bhikkhu Sujato, SuttaCentral

Parallels & more translations on SuttaCentral

Glosses: Fluent · Literal · Off
Translation: Hide · Show

Tap any word for its dictionary entry.

“I am quite confident that the worthy Gotama is capable of teaching me so that I can know health and see extinguishment.” “Māgaṇḍiya, suppose a person was blind from birth. They couldn’t see sights that are dark or bright, or blue, yellow, red, or magenta. They couldn’t see even and uneven ground, or the stars, or the moon and sun. Their friends and colleagues, relatives and kin would get a surgeon to treat them. The surgeon would make medicine for them, but when they used it their eyes were not cured and they still could not see clearly. What do you think, Māgaṇḍiya? Wouldn’t that doctor just get weary and frustrated?” “Yes, worthy Gotama.” “In the same way, suppose I were to teach you the Dhamma, saying:

'this is that‘idantaṁ health,ārogyaṁ, this is thatidantaṁ extinguishment,'nibbānan’ti, thatso youtvaṁ healthārogyaṁ notna might know,jāneyyāsi, extinguishmentnibbānaṁ notna might see.passeyyāsi.
thatSo for memamassa wearying,kilamatho, thatsā for memamassa troublesome."vihesā”ti.

‘This is that health, this is that extinguishment.’ But you might not know health or see extinguishment, which would be wearying and troublesome for me.”

“I am quite confident that the worthy Gotama is capable of teaching me so that I can know health and see extinguishment.” “Māgaṇḍiya, suppose a person was blind from birth. They couldn’t see sights that are dark or bright, or blue, yellow, red, or magenta. They couldn’t see even and uneven ground, or the stars, or the moon and sun. They might hear a sighted person saying: ‘White cloth is really nice, it’s attractive, stainless, and clean.’ They’d go in search of white cloth. But someone would cheat them with a dirty, soiled garment, saying: ‘My man, here is a white cloth for you, it’s attractive, stainless, and clean.’ They’d take it and put it on. Their friends and colleagues, relatives and kin would get a surgeon to treat them. The surgeon would make medicine for them:

upward purginguddhaṁvirecanaṁ downward purgingadhovirecanaṁ ointmentañjanaṁ counter-ointmentpaccañjanaṁ nasal treatmentnatthukammaṁ.
heSo thattaṁ medicinebhesajjaṁ having resorted toāgamma eyescakkhūni would produceuppādeyya, eyescakkhūni would cleansevisodheyya.
hisTassa together withsaha arising of visioncakkhuppādā whichyo in thatamusmiṁ soiled with oiltelamalikate dirty garmentsāhuḷicīre desire and lustchandarāgo thatso would be abandonedpahīyetha.
and himTañca thatnaṁ personpurisaṁ as no friendamittatopi would regarddaheyya, as an enemypaccatthikatopi would regarddaheyya, evenapi andca of lifejīvitā to be deprivedvoropetabbaṁ would thinkmaññeyya:
for a long time‘dīgharattaṁ trulyvata, sirbho, Iahaṁ by thisiminā personpurisena soiled with oiltelamalikatena dirty garmentsāhuḷicīrena cheatednikato trickedvañcito deceivedpaluddho—
thisidaṁ for youte, my manambho personpurisa, whiteodātaṁ clothvatthaṁ attractiveabhirūpaṁ stainlessnimmalaṁ cleansucī’ti.

emetics, purgatives, ointment, counter-ointment, or nasal treatment. And when they used it their eyes would be cured so that they could see clearly. As soon as their eyes were cured they’d lose all desire for that dirty, soiled garment. Then they would consider that person to be no friend, but an enemy, and might even think of murdering them: ‘For such a long time I’ve been cheated, tricked, and deceived by that person with this dirty, soiled garment when he said, “My man, here is a white cloth for you, it’s attractive, stainless, and clean.”’

just soEvameva indeedkho, Māgaṇḍiyamāgaṇḍiya, if Iahañce to youte the Dhammadhammaṁ I would teachdeseyyaṁ:
this is that‘idantaṁ healthārogyaṁ, this is thatidantaṁ extinguishmentnibbānan’ti.
youSo youtvaṁ healthārogyaṁ you might knowjāneyyāsi, extinguishmentnibbānaṁ you might seepasseyyāsi.
for youTassa yourte as soon assaha with the arising of visioncakkhuppādā whichyo in the five grasping aggregatespañcasupādānakkhandhesu desire-and-lustchandarāgo thatso you might give uppahīyetha;
andapi evenca for youte it might beevamassa:
for a long time‘dīgharattaṁ surelyvata sirbho Iahaṁ by thisiminā by mindcittena cheatednikato trickedvañcito deceivedpaluddho.
indeed IAhañhi only formrūpaṁyeva graspingupādiyamāno I graspedupādiyiṁ, only feelingvedanaṁyeva graspingupādiyamāno I graspedupādiyiṁ, only perceptionsaññaṁyeva graspingupādiyamāno I graspedupādiyiṁ, only choicessaṅkhāreyeva graspingupādiyamāno I graspedupādiyiṁ, only consciousnessviññāṇaṁyeva graspingupādiyamāno I graspedupādiyiṁ.
for meTassa myme with grasping as requirementupādānapaccayā continued existencebhavo, with continued existence as requirementbhavapaccayā rebirthjāti, with rebirth as requirementjātipaccayā old age and deathjarāmaraṇaṁ sorrow, lamentation, pain, sadness, and distresssokaparidevadukkhadomanassupāyāsā they come to besambhavanti;
of thisevametassa entirekevalassa mass of sufferingdukkhakkhandhassa originsamudayo it ishotī’”ti.

In the same way, Māgaṇḍiya, suppose I were to teach you the Dhamma, saying: ‘This is that health, this is that extinguishment.’ You might know health and see extinguishment. And as soon as your vision arises you might give up desire for the five grasping aggregates. And you might even think: ‘For such a long time I’ve been cheated, tricked, and deceived by this mind. For what I have been grasping is only form, feeling, perception, choices, and consciousness. My grasping is a requirement for continued existence. Continued existence is a requirement for rebirth. Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.’”

thus“Evaṁ confidentpasanno Iahaṁ of the worthybhoto Gotamagotamassa.
is capablePahoti to meme the worthybhavaṁ Gotamagotamo sotathā the teachingdhammaṁ to teachdesetuṁ so that Iyathāhaṁ from thisimamhā seatāsanā cured of blindnessanandho I might risevuṭṭhaheyyan”ti.
then“Tena indeedhi youtvaṁ, Māgaṇḍiyamāgaṇḍiya, true personssappurise you should associate withbhajeyyāsi.
whenYato indeedkho youtvaṁ, Māgaṇḍiyamāgaṇḍiya, true personssappurise you will associate withbhajissasi thentato youtvaṁ, Māgaṇḍiyamāgaṇḍiya, the true teachingsaddhammaṁ you will hearsossasi;
whenyato indeedkho youtvaṁ, Māgaṇḍiyamāgaṇḍiya, the true teachingsaddhammaṁ you will hearsossasi thentato youtvaṁ, Māgaṇḍiyamāgaṇḍiya, in line with the teachingdhammānudhammaṁ you will practicepaṭipajjissasi;
whenyato indeedkho youtvaṁ, Māgaṇḍiyamāgaṇḍiya, in line with the teachingdhammānudhammaṁ you will practicepaṭipajjissasi thentato youtvaṁ, Māgaṇḍiyamāgaṇḍiya, for yourselfsāmaṁyeva you will knowñassasi, for yourselfsāmaṁ you will seedakkhissasi—
theseime diseasesrogā boilsgaṇḍā dartssallā;
hereidha diseasesrogā boilsgaṇḍā dartssallā without remainderaparisesā ceasenirujjhanti.
of thatTassa myme from the cessation of graspingupādānanirodhā cessation of continued existencebhavanirodho, from the cessation of continued existencebhavanirodhā cessation of rebirthjātinirodho, from the cessation of rebirthjātinirodhā old age and deathjarāmaraṇaṁ sorrow, lamentation, pain, sadness, and distresssokaparidevadukkhadomanassupāyāsā ceasenirujjhanti;
thus of thisevametassa entirekevalassa of the mass of sufferingdukkhakkhandhassa cessationnirodho there ishotī”ti.

“I am quite confident that the worthy Gotama is capable of teaching me so that I can rise from this seat cured of blindness.” “Well then, Māgaṇḍiya, you should associate with true persons. When you associate with true persons, you will hear the true teaching. When you hear the true teaching, you’ll practice in line with the teaching. When you practice in line with the teaching, you’ll know and see for yourself: ‘These are diseases, boils, and darts. And here is where diseases, boils, and darts cease without remainder.’ When my grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases.”

thusEvaṁ when saidvutte, Māgaṇḍiyamāgaṇḍiyo wandererparibbājako the Blessed Onebhagavantaṁ said thisetadavoca:
excellent“abhikkantaṁ, worthybho Gotamagotama, excellentabhikkantaṁ, worthybho Gotamagotama.
just asSeyyathāpi, worthybho Gotamagotama, overturnednikkujjitaṁ orvā would rightukkujjeyya, hiddenpaṭicchannaṁ orvā would revealvivareyya, to one lostmūḷhassa orvā the pathmaggaṁ would point outācikkheyya, in the darkandhakāre orvā an oil lamptelapajjotaṁ would holddhāreyya: those with eyes‘cakkhumanto formsrūpāni will seedakkhantī’ti; just soevamevaṁ by worthybhotā Gotamagotamena in many waysanekapariyāyena the Dhammadhammo has been made clearpakāsito.
this same IEsāhaṁ the worthybhavantaṁ Gotamagotamaṁ as refugesaraṇaṁ I gogacchāmi and the Dhammadhammañca and the bhikkhu Saṅghabhikkhusaṅghañca.
may I receiveLabheyyāhaṁ of worthybhoto Gotamagotamassa in the presencesantike the going forthpabbajjaṁ, may I receivelabheyyaṁ the ordinationupasampadan”ti.

When he said this, Māgaṇḍiya said to him, “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. May I receive the going forth, the ordination in the worthy Gotama’s presence?”

"who“Yo indeed,kho, Māgaṇḍiya,māgaṇḍiya, formerly of another sectaññatitthiyapubbo in thisimasmiṁ teaching and trainingdhammavinaye wishesākaṅkhati the going forth,pabbajjaṁ, wishesākaṅkhati the ordination,upasampadaṁ, heso fourcattāro monthsmāse lives on probation;parivasati; of fourcatunnaṁ of monthsmāsānaṁ after the passingaccayena with satisfied mindsāraddhacittā mendicantsbhikkhū they give the going forth,pabbājenti, they give the ordinationupasampādenti into monkhood.bhikkhubhāvāya.
HoweverApi butca heremettha individual differencespuggalavemattatā are known."viditā”ti.
"If,“Sace, sir,bhante, formerly of another sectaññatitthiyapubbā in thisimasmiṁ teaching and trainingdhammavinaye wishingākaṅkhantā the going forth,pabbajjaṁ, wishingākaṅkhantā the ordinationupasampadaṁ fourcattāro monthsmāse live on probation,parivasanti, of fourcatunnaṁ of monthsmāsānaṁ after the passingaccayena with satisfied mindsāraddhacittā mendicantsbhikkhū they give the going forthpabbājenti they give the ordinationupasampādenti into monkhood;bhikkhubhāvāya; Iahaṁ fourcattāri yearsvassāni will live on probation,parivasissāmi, of fourcatunnaṁ of yearsvassānaṁ after the passingaccayena with satisfied mindsāraddhacittā mendicantsbhikkhū let them give the going forth,pabbājentu, let them give the ordinationupasampādentu into monkhood."bhikkhubhāvāyā”ti.

“Māgaṇḍiya, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this teaching and training, they must spend four months on probation. When four months have passed, if the mendicants are satisfied, they’ll give the going forth, the ordination into monkhood. However, I recognize individual differences in this matter.” “Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the mendicants are satisfied, let them give me the going forth, the ordination into monkhood.”

receivedAlattha indeedkho Māgaṇḍiyamāgaṇḍiyo wandererparibbājako of the Blessed Onebhagavato in the presencesantike the going forth,pabbajjaṁ, receivedalattha the ordination.upasampadaṁ.
not long after his ordinationAcirūpasampanno indeedkho then venerablepanāyasmā Māgaṇḍiyamāgaṇḍiyo aloneeko withdrawnvūpakaṭṭho diligentappamatto keenātāpī resolutepahitatto livingviharanto before long—the purpose for whichnacirasseva—yassatthāya gentlemenkulaputtā rightlysammadeva from the lay lifeagārasmā to homelessnessanagāriyaṁ go forth,pabbajanti, that unsurpassed—the culmination of the spiritual pathtadanuttaraṁ—brahmacariyapariyosānaṁ in this very lifediṭṭheva in the dhammadhamme himselfsayaṁ with insightabhiññā having achievedsacchikatvā having attainedupasampajja he lived.vihāsi.
“Ended“Khīṇā is rebirth,jāti, completedvusitaṁ is the spiritual journey,brahmacariyaṁ, donekataṁ is what had to be done,karaṇīyaṁ, there is nothing furthernāparaṁ for this place.”itthattāyā”ti he understood.abbhaññāsi.
OneAññataro indeedkho then venerablepanāyasmā Māgaṇḍiyamāgaṇḍiyo of the perfectedarahataṁ became.ahosīti.
The Māgaṇḍiya SuttaMāgaṇḍiyasuttaṁ is finishedniṭṭhitaṁ the fifth.pañcamaṁ.

And the wanderer Māgaṇḍiya received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, Venerable Māgaṇḍiya, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Māgaṇḍiya became one of the perfected.

Lite mode — plain HTML for e-readers and old browsers. Full version