MN 75

Then as the wanderer Māgaṇḍiya was going for a walk he approached that fire chamber.

“Worthy Bhāradvāja, who has this grass mat been spread out for? It looks like an ascetic’s bed.”

“There is the ascetic Gotama, a Sakyan, gone forth from a Sakyan family.

“Well, it’s a sad sight, worthy Bhāradvāja,

“Be careful what you say, Māgaṇḍiya,

“Even if I was to see the worthy Gotama face to face, worthy Bhāradvāja, I would say to his face:

‘The ascetic Gotama is a baby-killer.’

“If you don’t mind, I’ll tell the ascetic Gotama about this.”

“Don’t worry, worthy Bhāradvāja. You may tell him exactly what I’ve said.”

Then the brahmin of the Bhāradvāja clan went to the Buddha and exchanged greetings with him.

When he said this, the brahmin, shocked and awestruck, said to the Buddha,

“I wanted to mention this very thing to the worthy Gotama,

but you brought it up before I had a chance.”

“Māgaṇḍiya, the eye likes sights, it loves them and enjoys them.

Is that what you were referring to when you called me

“That’s exactly what I was referring to.

a baby-killer?”

The tongue likes tastes …

Is that what you were referring to when you called me

a baby-killer?”

“What do you think, Māgaṇḍiya?

Take someone who used to amuse themselves with sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Some time later—having truly understood the origin, ending, gratification, drawback, and escape of sights, and having given up craving and dispelled passion for sights—they would live rid of thirst, their mind settled internally.

Take someone who used to amuse themselves with sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Some time later—having truly understood the origin, ending, gratification, drawback, and escape of sights, and having given up craving and dispelled passion for sights—they would live rid of thirst, their mind settled internally.

What would you have to say to them, Māgaṇḍiya?”

smells known by the nose …

tastes known by the tongue …

touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.

Some time later—having truly understood the origin, ending, gratification, drawback, and escape of sensual pleasures, and having given up craving and dispelled passion for sensual pleasures—I live rid of thirst, my mind settled internally.

“No, worthy Gotama.

“In the same way, Māgaṇḍiya, when I was still a layperson I used to amuse myself with sights … sounds …

smells …

tastes …

touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.

Some time later—having truly understood the origin, ending, gratification, drawback, and escape of sensual pleasures, and having given up craving and dispelled passion for sensual pleasures—I live rid of thirst, my mind settled internally.

Why is that?

Because there is a satisfaction that is apart from sensual pleasures and unskillful qualities,

Enjoying that satisfaction, I don’t envy what is inferior, nor do I hope to enjoy it.

What do you think, Māgaṇḍiya? Would that god—amusing themselves in the Garden of Delight, escorted by a band of nymphs, supplied and provided with the five kinds of heavenly sensual stimulation—envy that householder or householder’s child their five kinds of human sensual stimulation, or return to human sensual pleasures?”

Then they’d see a householder or a householder’s child amusing themselves, supplied and provided with the five kinds of sensual stimulation.

What do you think, Māgaṇḍiya? Would that god—amusing themselves in the Garden of Delight, escorted by a band of nymphs, supplied and provided with the five kinds of heavenly sensual stimulation—envy that householder or householder’s child their five kinds of human sensual stimulation, or return to human sensual pleasures?”

“No, worthy Gotama.

“In the same way, Māgaṇḍiya, when I was still a layperson I used to amuse myself with sights … sounds …

smells …

tastes …

touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.

Some time later—having truly understood the origin, ending, gratification, drawback, and escape of sensual pleasures, and having given up craving and dispelled passion for sensual pleasures—I live rid of thirst, my mind settled internally.

I see other sentient beings who are not free from sensual pleasures being consumed by craving for sensual pleasures, burning with passion for sensual pleasures, indulging in sensual pleasures. I don’t envy them, nor do I hope to enjoy that.

Why is that?

which even equals heavenly pleasure.

Suppose there was a person affected by leprosy, with sores and blisters on their limbs. Being devoured by worms, scratching with their nails at the opening of their wounds, they’d cauterize their body over a pit of glowing coals.

Suppose there was a person affected by leprosy, with sores and blisters on their limbs. Being devoured by worms, scratching with their nails at the opening of their wounds, they’d cauterize their body over a pit of glowing coals.

The surgeon would make medicine for them,

Then they’d see another person affected by leprosy, with sores and blisters on their limbs, being devoured by worms, scratching with their nails at the opening of their wounds, cauterizing their body over a pit of glowing coals.

What do you think, Māgaṇḍiya?

Would that person envy that other person affected by leprosy for their pit of glowing coals or for taking medicine?”

“No, worthy Gotama.

“In the same way, Māgaṇḍiya, when I was still a layperson I used to amuse myself with sights … sounds …

“In the same way, Māgaṇḍiya, when I was still a layperson I used to amuse myself with sights … sounds …

smells …

tastes …

touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.

Some time later—having truly understood the origin, ending, gratification, drawback, and escape of sensual pleasures, and having given up craving and dispelled passion for sensual pleasures—I live rid of thirst, my mind settled internally.

Why is that?

Because there is a satisfaction that is apart from sensual pleasures and unskillful qualities,

Suppose there was a person affected by leprosy, with sores and blisters on their limbs. Being devoured by worms, scratching with their nails at the opening of their wounds, they’d cauterize their body over a pit of glowing coals.

The surgeon would make medicine for them,

Two strong men would grab them by the arms and drag them toward the pit of glowing coals.

Wouldn’t that person writhe and struggle to and fro?”

“Yes, worthy Gotama.

Is it only now that the fire is really painful to touch, fiercely burning and scorching, or was it painful previously as well?”

Because that fire is really painful to touch, fiercely burning and scorching.”

“That fire is painful now and it was also painful previously.

That person was affected by leprosy, with sores and blisters on their limbs. Being devoured by worms, scratching with their nails at the opening of their wounds, their sense faculties were impaired. So even though the fire was actually painful to touch, they had a distorted perception that it was pleasant.”

“In the same way, sensual pleasures of the past, future, and present are painful to touch, fiercely burning and scorching.

“In the same way, sensual pleasures of the past, future, and present are painful to touch, fiercely burning and scorching.

“In the same way, sensual pleasures of the past, future, and present are painful to touch, fiercely burning and scorching.

“In the same way, sensual pleasures of the past, future, and present are painful to touch, fiercely burning and scorching.

These sentient beings who are not free from sensual pleasures—being consumed by craving for sensual pleasures, burning with passion for sensual pleasures—have impaired sense faculties. So even though sensual pleasures are actually painful to touch, they have a distorted perception that they are pleasant.

These sentient beings who are not free from sensual pleasures—being consumed by craving for sensual pleasures, burning with passion for sensual pleasures—have impaired sense faculties. So even though sensual pleasures are actually painful to touch, they have a distorted perception that they are pleasant.

Suppose there was a person affected by leprosy, with sores and blisters on their limbs. Being devoured by worms, scratching with their nails at the opening of their wounds, they’re cauterizing their body over a pit of glowing coals.

The more they scratch their wounds and cauterize their body, the more their wounds become foul, stinking, and infected. But still, they derive a degree of pleasure and gratification from the itchiness of their wounds.

The more they scratch their wounds and cauterize their body, the more their wounds become foul, stinking, and infected. But still, they derive a degree of pleasure and gratification from the itchiness of their wounds.

In the same way, I see other sentient beings who are not free from sensual pleasures being consumed by craving for sensual pleasures, burning with passion for sensual pleasures, indulging in sensual pleasures.

The more they indulge in sensual pleasures, the more their craving for sensual pleasures grows, and the more they burn with passion for sensual pleasures. But still, they derive a degree of pleasure and gratification from the five kinds of sensual stimulation.

Have you seen or heard of a king or a royal minister of the past, future, or present, amusing themselves supplied and provided with the five kinds of sensual stimulation, who—without giving up craving for sensual pleasures and dispelling passion for sensual pleasures—lives rid of thirst, their mind settled internally?”

“No, worthy Gotama.”

“Good, Māgaṇḍiya.

On the contrary, all the ascetics or brahmins of the past, future, or present who live rid of thirst, their minds settled internally, do so after truly understanding the origin, ending, gratification, drawback, and escape of sensual pleasures, and after giving up craving and dispelling passion for sensual pleasures.”

On the contrary, all the ascetics or brahmins of the past, future, or present who live rid of thirst, their minds settled internally, do so after truly understanding the origin, ending, gratification, drawback, and escape of sensual pleasures, and after giving up craving and dispelling passion for sensual pleasures.”

“Health is the ultimate blessing;

extinguishment, the ultimate happiness.

Of paths, the ultimate is eightfold—

it’s safe, and leads to freedom from death.”

When he said this, Māgaṇḍiya said to him,

“Health is the ultimate blessing;

extinguishment, the ultimate happiness.

I’ve also heard that wanderers of the past, the tutors of tutors, said:

“Health is the ultimate blessing;

extinguishment, the ultimate happiness.

And it agrees, worthy Gotama.”

“But Māgaṇḍiya, when you heard that wanderers of the past said this,

what is that health? And what is that extinguishment?”

“This is that health, worthy Gotama, this is that 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 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 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 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 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 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 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 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:

They’d go in search of white cloth.

‘My man, here is a white cloth for you, it’s attractive, stainless, and clean.’

‘White cloth is really nice, it’s attractive, stainless, and clean.’

“Māgaṇḍiya, suppose a person was blind from birth.

Did that person blind from birth do this knowing and seeing,

‘White cloth is really nice, it’s attractive, stainless, and clean.’

“They did so not knowing or seeing,

or out of faith in the sighted person?”

‘Health is the ultimate blessing;

For this verse was recited by the perfected ones, fully awakened Buddhas of the past:

‘Health is the ultimate blessing; extinguishment, the ultimate happiness.’

extinguishment, the ultimate happiness.

Of paths, the ultimate is eightfold—

it’s safe, and leads to freedom from death.’

These days it has gradually become a verse used by ordinary people.

Māgaṇḍiya, you don’t have the noble vision by which you might know health and see extinguishment.”

“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.

What do you think, Māgaṇḍiya?

“In the same way, suppose I were to teach you the Dhamma, saying:

“I am quite confident that the worthy Gotama

“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:

Their friends and colleagues, relatives and kin would get a surgeon to treat them.

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.

‘My man, here is a white cloth for you, it’s attractive, stainless, and clean.’

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 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.

For what I have been grasping is only form, feeling, perception, choices, and consciousness.

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.

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.

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.’”

“I am quite confident that the worthy Gotama

“Well then, Māgaṇḍiya, you should associate with true persons.

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.

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.

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.

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.”

When he said this, Māgaṇḍiya said to him,

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?”

“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.

“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.

“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.”

“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.”