中阿含經

12. CHAPTER ON BRAHMINS

(Latter Part)

152. THE PARROT DISCOURSE^[1]

Thus have I heard.

At one time the Buddha was journeying in the city of Rajagriha, dwelling in the Bamboo Grove, at Kalandaka's Park^[02].

At that time, the young brahmin Parrot, son of Todeyya^[03], had a small matter to attend to and therefore lodged at the home of a householder in the city of Rajagriha. There, the young brahmin Parrot, son of Todeyya, said to the householder at whose home he was lodging:

"Is there any śramana or brahmin who is the head of a lineage, a teacher of the people, the leader of a large assembly of disciples, and greatly honored by all, whom I might visit and pay homage to at a suitable time, and through paying homage to whom I might perhaps gain joy?"

The householder replied:

"There is. Dear sir^[04], there is the śramana Gautama, a son of the Sakyan clan, who left the Sakyan people, shaved off his hair and beard, donned the kasaya robe, and, with utmost faith, left the household life for homelessness to train in the Way, attaining unsurpassed perfect awakening^[05]. Dear sir, you may visit and pay homage to him at a suitable time, and through paying homage to him you may perhaps gain joy."

The young brahmin Parrot further asked:

"Where is the śramana Gautama presently staying? I wish to go and see him."

The householder replied:

"The śramana Gautama is presently staying in the Bamboo Grove, at Kalandaka's Park, in the city of Rajagriha. You may go there to see him."

The young brahmin Parrot then left the householder's home where he was lodging and went directly to the Bamboo Grove, at Kalandaka's Park. From afar, the young brahmin Parrot saw the Blessed One amid the grove, his features upright and handsome, his beauty extraordinary, like the radiance of the moon shining brightly amid a forest of stars, gleaming like a mountain of gold. He was endowed with the excellent marks, lofty and majestic in bearing, his faculties tranquil, peaceful and composed, without the slightest obstruction, completely self-mastered, his mind serene and still.

Having seen this, the young brahmin approached the Buddha and said:

"Gautama, I have something I wish to ask. I hope you will permit me to present it."

The Blessed One said:

"Young brahmin, ask whatever you wish."

The young brahmin Parrot asked:

"Gautama, as I have heard^[06], ‘If one lives the household life, one gains good understanding and knows in accordance with the Dharma^[07]. One who leaves home to train in the Way does not.’ I ask Gautama: how is this matter?"

The Blessed One replied:

"Young brahmin, that matter is not fixed^[08]."

The young brahmin Parrot said:

"Gautama, please distinguish and explain this matter clearly for me."

The Blessed One said:

"Young brahmin, listen carefully and reflect well. I shall distinguish and explain it fully for you."

The young brahmin Parrot respectfully listened.

The Buddha said:

"Young brahmin, if any householder or one who has left home to train in the Way engages in wrong conduct, I do not praise that person. Why is this? If any householder or one who has left home to train in the Way engages in wrong conduct, that person will not gain good understanding and will not know in accordance with the Dharma. Therefore, young brahmin, if householders or those who have left home to train in the Way engage in wrong conduct, I do not praise them.

"Young brahmin, if any householder or one who has left home to train in the Way practices right conduct, I praise that person. Why is this? If any householder or one who has left home to train in the Way practices right conduct, that person will certainly gain good understanding and know in accordance with the Dharma. Therefore, young brahmin, if householders or those who have left home to train in the Way practice right conduct, I praise them.

"Young brahmin, this is how I speak: I speak of these two principles, distinguish them in this way, and reveal them in this way. Yet if some śramana or brahmin is forceful, firmly entrenched, and clings rigidly to a one-sided view, he will say, ‘This alone is true; everything else is false.’"

The young brahmin Parrot said:

"Gautama, as I have heard, ‘If anyone lives the household life, he gains great benefit and great merit; one who leaves home to train in the Way does not^[09].’ I ask Gautama: how is this matter?"

The Blessed One said:

"Young brahmin, that matter is not fixed^[10]."

The young brahmin Parrot said:

"Gautama, please distinguish and explain that matter clearly for me."

The Blessed One said:

"Young brahmin, listen carefully and reflect well. I shall distinguish and explain it fully for you."

The young brahmin Parrot respectfully listened.

The Buddha said:

"Young brahmin, the household life entails great troubles, great contention, and great enmity. Yet if one engages in wrong conduct, one will not obtain great fruits or great merit^[11]. It is like a farmer who faces great troubles, great contention, and great enmity, yet engages in wrong conduct: he will not obtain great fruits or great merit. Thus, young brahmin, one who lives the household life is also like this.

"Young brahmin, one who leaves home to train in the Way has few troubles, little contention, and little enmity. Yet if one engages in wrong conduct, one will not obtain great fruits or great merit. It is like a merchant who has few troubles, little contention, and little enmity, yet engages in wrong conduct: he will not obtain great fruits or great merit. Thus, young brahmin, one who leaves home to train in the Way is also like this.

"Young brahmin, the household life entails great troubles, great contention, and great enmity. Yet if one practices right conduct, one will obtain great fruits and great merit. It is like a farmer who faces great troubles, great contention, and great enmity, yet practices right conduct: he will obtain great fruits and great merit. Thus, young brahmin, one who lives the household life is also like this.

"Young brahmin, one who leaves home to train in the Way has few troubles, little contention, and little enmity. Yet if one practices right conduct, one will obtain great fruits and great merit. It is like a merchant who has few troubles, little contention, and little enmity, yet practices right conduct: he will obtain great fruits and great merit. Thus, young brahmin, one who leaves home to train in the Way is also like this.

"Young brahmin, this is how I speak: I speak of these two principles, distinguish them in this way, and reveal them in this way. Yet if some śramana or brahmin is forceful, firmly entrenched, and clings rigidly to a one-sided view, he will say, ‘This alone is true; everything else is false.’"

The young brahmin Parrot said:

"Gautama, those brahmins maintain that there are five qualities that yield great fruits and great merit, create blessings, and bring about what is wholesome."

The Blessed One said:

"If those brahmins maintain that there are five qualities that yield great fruits and great merit, create blessings, and bring about what is wholesome, can you now present them before this great assembly?"

The young brahmin Parrot said:

"Gautama, there is nothing to prevent me from doing so. Why is this? Because Gautama is now seated in the midst of this great assembly."

The Blessed One said:

"Then present them."

The young brahmin Parrot said:

"Gautama, please listen carefully. Gautama, the first principle upheld by the brahmins is the quality of truth, which yields great fruits and great merit, creates blessings, and brings about what is wholesome. The second quality is recitation and study; the third is the practice of austerities; the fourth is ascetic practice. Gautama, the fifth quality upheld by the brahmins is the holy life^[12], which yields great fruits and great merit, creates blessings, and brings about what is wholesome."

The Blessed One said:

"If the brahmins maintain that these five qualities bring great fruits and great merit, create blessings, and lead to goodness, is there among those brahmins any brahmin who says: ‘Regarding these five qualities, having known them for myself, awakened to them for myself, and personally realized them here and now in this present life, I declare their results’?"

The young brahmin Anh Vũ said to the Blessed One:

"Venerable Gautama, there is none."

The Blessed One said:

"Is there any revered teacher or ancestral master, going back as far as seven generations of parents, who said: ‘Regarding these five qualities, having known them for myself, awakened to them for myself, and personally realized them here and now in this present life, I declare their results’?"

The young brahmin Anh Vũ said to the Blessed One:

"Venerable Gautama, there is none."

The Blessed One then asked:

"Young brahmin, in former times there were brahmins whose life spans ended and who passed away, who recited and preserved the scriptures, transmitted the scriptures, and mastered the sacred texts: first, Dạ-tra; second, Bà-ma; third, Bà-ma-đề-bà; fourth, Tỳ-xa-mật-đa-la; fifth, Dạ-bà-đà-kiền-ni; sixth, Ứng-nghi-la-bà; seventh, Bà-tư-tra; eighth, Ca-diếp; ninth, Bà-la-bà; and tenth, Bà-hòa^[13]. The brahmins of today recite, preserve, and study those sacred texts. But did those ancient brahmins say: ‘Regarding these five qualities, having known them for myself, awakened to them for myself, and personally realized them here and now in this present life, I declare their results’?"

The young brahmin Anh Vũ said to the Blessed One:

"They did not. But those brahmins accepted and preserved them out of faith."

The Blessed One said:

"Among the brahmins, there is not a single brahmin who says: ‘Regarding these five qualities, having known them for myself, awakened to them for myself, and personally realized them here and now in this present life, I declare their results.’ Nor is there any revered teacher or ancestral master, going back as far as seven generations of parents, who said: ‘Regarding these five qualities, having known them for myself, awakened to them for myself, and personally realized them here and now in this present life, I declare their results.’

"In former times there were brahmins whose life spans ended and who passed away, who recited and preserved the scriptures, transmitted the scriptures, and mastered the sacred texts: first, Dạ-tra; second, Bà-ma; third, Bà-ma-đề-bà; fourth, Tỳ-xa-mật-đa-la; fifth, Dạ-bà-đà-kiền-ni; sixth, Ứng-nghi-la-bà; seventh, Bà-tư-tra; eighth, Ca-diếp; ninth, Bà-la-bà; and tenth, Bà-hòa. The brahmins of today recite, preserve, and study those sacred texts, yet those ancient brahmins did not say: ‘Regarding these five qualities, having known them for myself, awakened to them for myself, and personally realized them here and now in this present life, I declare their results.’ Therefore, young brahmin, does this not show that the faith of those brahmins lacks a foundation?"

The young brahmin Anh Vũ replied:

"Venerable Gautama, it truly has no foundation. But the brahmins heard these teachings and then accepted and preserved them."

The Blessed One said:

"It is like a group of blind men leading one another: the one in front does not see the one behind, nor does he see the one in the middle; the one in the middle does not see the one in front, nor does he see the one behind; and the one behind does not see the one in the middle, nor does he see the one in front. Young brahmin, I say that the brahmins are just like this. Young brahmin, at first you said that it was based on faith; afterward, you said that it was based on hearsay."

The young brahmin Anh Vũ then became angry with the Blessed One. Resentful and displeased, he disparaged the Blessed One, criticized the Blessed One, and reviled the Blessed One, thinking: ‘Gautama must be disparaged, Gautama must be criticized, Gautama must be humiliated.’ He then said to the Blessed One:

"Gautama, there is a brahmin named Phất-ca-sa-sa-la^[14], who is of pure and unbroken lineage^[15]. He says: ‘If any ascetic or brahmin claims to have seen, known, and attained a superhuman state^[16], then upon hearing this I laugh aloud and cannot accept it. It is falsehood, untrue, and contrary to the Dharma. How could a human being, born among humankind, declare himself to have attained a superhuman state? If anyone says, “I know and I see a superhuman state,” that is unreasonable.’"

At that time, the Blessed One thought: "The young brahmin Anh Vũ, son of Đô-đề, is angry with me. Resentful and displeased, he disparages me, criticizes me, and reviles me, thinking: ‘Gautama must be disparaged, Gautama must be criticized, Gautama must be humiliated.’ He then said to the Blessed One: ‘Gautama, there is a brahmin named Phất-ca-sa-sa-la, who is of pure and unbroken lineage. He says: “If any ascetic or brahmin claims to have seen, known, and attained a superhuman state, then upon hearing this I laugh aloud and cannot accept it. It is falsehood, untrue, and contrary to the Dharma. How could a human being, born among humankind, declare himself to have attained a superhuman state? If anyone says, ‘I know and I see a superhuman state,’ that is unreasonable.”’"

Knowing this, the Blessed One said:

"Young brahmin, did that brahmin named Phất-ca-sa-sa-la, who is of pure and unbroken lineage, first know the wishes and thoughts in the minds of all ascetics and brahmins before saying: ‘If any ascetic or brahmin claims to have seen, known, and attained a superhuman state, then upon hearing this I laugh aloud and cannot accept it. It is falsehood, untrue, and contrary to the Dharma. How could a human being, born among humankind, declare himself to have attained a superhuman state? If anyone says, “I know and I see a superhuman state,” that is unreasonable’?"

The young brahmin Anh Vũ replied:

"Venerable Gautama, the brahmin Phất-ca-sa-sa-la, who is of pure and unbroken lineage, has a maidservant named Bất-ni^[17]. Yet he cannot even know what is in the mind of this maidservant, much less know the thoughts of all ascetics and brahmins! It is impossible that he should know them."

The Blessed One said:

"It is like a man blind from birth who says: ‘There are no black and white colors, nor does anyone see black and white colors; there are no beautiful and ugly forms, nor does anyone see beautiful and ugly forms; there are no short and long forms, nor does anyone see short and long forms; there are no near and distant forms, nor does anyone see near and distant forms; there are no coarse and subtle forms, nor does anyone see coarse and subtle forms. Because I have never seen or known them, I say that colors do not exist.’ Would the man blind from birth be speaking truthfully in saying this?"

The young brahmin Anh Vũ said to the Blessed One:

"Venerable Gautama, he would not. Why is that? Because there are black and white colors, and there are people who see black and white colors; there are beautiful and ugly forms, and there are people who see beautiful and ugly forms; there are short and long forms, and there are people who see short and long forms; there are near and distant forms, and there are people who see near and distant forms; there are coarse and subtle forms, and there are people who see coarse and subtle forms. If he says, ‘Because I have never seen or known them, I say that colors do not exist,’ then the man blind from birth is not speaking truthfully."

"Young brahmin, how are the words of the brahmin Phất-ca-sa-sa-la, who is of pure and unbroken lineage, any different from those of that man who was blind from birth and had no sight?"

The young brahmin Yingwu said to the Blessed One:

“Gautama, it is like blindness.”

The Blessed One said:

“Young brahmin, what do you think? In former times there were brahmins whose lifespans ended and whose lives came to an end, who had recited and retained the scriptures, transmitted the scriptures, and recited and studied the canonical texts^[18]. They were the brahmin Shangjia, the brahmin Shengwen, the brahmin Fojiasasaluo, and Duti, your father^[19]. Were the things they said accepted or not accepted? Were they true or untrue? Were they lofty or lowly?”

The young brahmin Yingwu said to the Blessed One:

“In former times there were brahmins whose lifespans ended and whose lives came to an end, who had recited and retained the scriptures, transmitted the scriptures, and recited and studied the canonical texts. They were the brahmin Shangjia, the brahmin Shengwen, the brahmin Fojiasasaluo, and Duti, my father. As for what they said, in my view, they wished it to be accepted and did not wish it to be rejected; they wished it to be true and did not wish it to be untrue; they wished it to be noble and did not wish it to be base.”

The Blessed One then asked:

“Young brahmin, did not the brahmin Fojiasasaluo, who was of pure and unbroken lineage, say what was not accepted and had nothing acceptable in it? Was it not untrue and devoid of truth? Was it not utterly base, with nothing lofty in it?”

The young brahmin Yingwu said to the Blessed One:

“Indeed so, Gautama.”

“Furthermore, young brahmin, there are five qualities that obstruct and conceal, causing blindness and leaving one without eyes; they can destroy wisdom, cause fruitless toil, and prevent the attainment of nirvana. What are the five? Young brahmin, the first is sensual desire, which obstructs and conceals, causing blindness and leaving one without eyes; it can destroy wisdom, cause fruitless toil, and prevent the attainment of nirvana. Young brahmin, ill will, identity view, attachment to precepts and observances, and, fifth, doubt, obstruct and conceal, causing blindness and leaving one without eyes; they can destroy wisdom, cause fruitless toil, and prevent the attainment of nirvana^[20].

“Young brahmin, what do you think? If anyone is obstructed, concealed, and tightly bound by these five qualities, it is impossible that, should he wish, he could discern what benefits himself, what benefits others, and what benefits both, or know what all ascetics and brahmins think in their minds.

“Young brahmin, the brahmin Fojiasasaluo, who was of pure and unbroken lineage, was defiled by sensual desire, corrupted by sensual desire, steeped in sensual desire, in contact with sensual desire, infatuated with sensual desire, and immersed in sensual desire without seeing its danger, knowing no escape from it, and living in accordance with sensual desire. He was obstructed, concealed, and tightly bound by these five qualities. It is impossible that, should he wish, he could discern what benefits himself, what benefits others, and what benefits both, or know what all ascetics and brahmins think in their minds.

“Furthermore, young brahmin, there are five strands of sensual pleasure that are lovable, pleasing, agreeable, and delightful, connected with sensual craving and greatly desired. What are the five? They are forms seen by the eye, sounds heard by the ear, odors smelled by the nose, flavors tasted by the tongue, and tangible objects known by the body. Young brahmin, what do you think? Is it not because of these five strands of sensual pleasure that beings experience pleasure and joy, with nothing beyond them?”

The young brahmin Yingwu said to the Blessed One:

“Indeed so, Gautama.”

The Blessed One asked:

“Young brahmin, what do you think? Of a fire kindled from grass and wood and a fire kindled without grass or wood, which has the most excellent, sublime, and supreme flame?”

The young brahmin Yingwu replied:

“Gautama, it is impossible for a fire to be kindled without grass or wood. It could occur only through the power of the bases of spiritual power. Gautama, a fire kindled without grass or wood would have the most excellent, sublime, and supreme flame.”

The Blessed One said:

“Indeed so, indeed so! It is impossible for a fire to be kindled without grass or wood. Only through the power of the bases of spiritual power can a fire be kindled without grass or wood, and such a fire has the most excellent, sublime, and supreme flame.

“Young brahmin, here I offer this analogy: Just as a fire is kindled from grass and wood, so too the pleasure and joy that arise in beings are born of sensual desire and of evil, unwholesome qualities, and do not attain the pleasure born of equanimity and tranquility. Young brahmin, just as a fire is kindled without grass or wood, so too the pleasure of equanimity that arises in beings is born of freedom from sensual desire and of wholesome qualities, and does not attain the pleasure born of equanimity and tranquility.”

The Blessed One further said:

“Young brahmin, suppose a brahmin holds a sacrificial feast and practices giving. A young kshatriya comes from the east and says, ‘Here I shall receive the foremost seat, the foremost water for washing, and the foremost food and drink.’ But because he does not receive the foremost seat or the foremost water for washing there, he becomes resentful and harbors jealousy. Or a young brahmin comes from the south and says, ‘Here I shall receive exquisite, pure food.’ But because he does not receive exquisite, pure food there, he becomes resentful and harbors jealousy.

Or a young householder comes from the west and says, ‘Here I shall receive abundant food.’ But because he does not receive abundant food there, he becomes resentful and harbors jealousy. Or a young artisan comes from the north and says, ‘Here I shall eat my fill.’ But because he does not eat his fill there, he becomes resentful and harbors jealousy. Young brahmin, when those brahmins practice giving in this way, what results would you suppose they receive?”

The young brahmin Yingwu replied:

“Gautama, a brahmin does not practice giving with such an intention as to cause others to become resentful and harbor jealousy. Gautama should know that a brahmin practices giving out of a compassionate heart. By practicing giving out of a compassionate heart, he gains great merit.”

The Blessed One said:

“Young brahmin, do the brahmins not therefore maintain that a sixth quality brings great results and great merit, creates merit, and leads to goodness?”

The young brahmin Yingwu replied:

“Indeed so, Gautama.”

The Blessed One asked:

“Young brahmin, if brahmins maintain that five qualities bring great results and great merit, create merit, and lead to goodness, where do you see those qualities occurring for the most part? Among householders, or among those who have gone forth to train in the Way?”

The young brahmin Yingwu replied:

“Gautama, if brahmins maintain that five qualities bring great results and great merit, create merit, and lead to goodness, I see those qualities occurring for the most part among those who have gone forth to train in the Way, not among householders. Why is this? Householders have many affairs, many duties to perform, many resentments, and much jealousy and contention, so they cannot perfect vigilance and truthfulness. Gautama, those who have gone forth to train in the Way have few affairs, few duties to perform, little resentment, and little jealousy, so they can perfect vigilance and truthfulness.”

“Venerable Gotama, I observe that such truthfulness is found chiefly among those who have gone forth to train in the Way, rather than among householders. Why is this? Householders have many affairs, many duties to perform, many resentments, much jealousy and contention; they are unable to practice generosity, undertake recitation and study, practice austerities, or live the holy life. Venerable Gotama, those who have gone forth to train in the Way have few affairs, few duties to perform, few resentments, little jealousy; they can practice generosity, undertake recitation and study, practice austerities, and live the holy life.

“Venerable Gotama, as for one who lives the holy life, I observe that this Dharma is found chiefly among those who have gone forth to train in the Way, rather than among householders.”

The Blessed One said:

“Young brahmin, if a brahmin maintains that the five qualities yield great fruit and great merit, create blessings, and bring about goodness, I say that these arise from the mind of loving-kindness. What does it mean to arise from the mind of loving-kindness? A mind free of bondage, enmity, anger, and contention comes from cultivating those qualities.

“Young brahmin, what do you think? If a bhikkhu safeguards truthfulness, then because he safeguards truthfulness he gains joy and gladness. Young brahmin, if there are joy and gladness associated with the wholesome, I say that these arise from the mind of loving-kindness. What does it mean to arise from the mind of loving-kindness? A mind free of bondage, enmity, anger, and contention comes from cultivating those qualities. Thus, he is able to practice generosity, undertake recitation and study, practice austerities, and live the holy life. Because he lives the holy life, he gains joy and gladness.

“Young brahmin, if there are joy and gladness associated with the wholesome, I say that these arise from the mind of loving-kindness. What does it mean to arise from the mind of loving-kindness? With a mind free of bondage, enmity, anger, and contention, he pervades one direction with a mind accompanied by loving-kindness and abides therein.

In the same way, he pervades the second, third, and fourth directions, the four intermediate directions, above and below, encompassing everything. With a mind accompanied by loving-kindness—free of bondage, enmity, anger, and contention, vast, exalted, immeasurable, and well cultivated—he pervades the entire world and abides therein. He does likewise with compassion and sympathetic joy.

With a mind accompanied by equanimity—free of bondage, enmity, anger, and contention, vast, exalted, immeasurable, and well cultivated—he pervades the entire world and abides therein.

“Young brahmin, it is just as if there were someone skilled in blowing a conch. If there were any direction in which its sound had not yet been heard, then at midnight that person would climb a high mountain and, exerting all his strength, blow the conch, producing a wondrous sound that pervaded all four directions. So too, a bhikkhu pervades one direction with a mind accompanied by loving-kindness and abides therein.

In the same way, he pervades the second, third, and fourth directions, the four intermediate directions, above and below, encompassing everything. With a mind accompanied by loving-kindness—free of bondage, enmity, anger, and contention, vast, exalted, immeasurable, and well cultivated—he pervades the entire world and abides therein. He does likewise with compassion and sympathetic joy.

With a mind accompanied by equanimity—free of bondage, enmity, anger, and contention, vast, exalted, immeasurable, and well cultivated—he pervades the entire world and abides therein.

“Young brahmin, what do you think? Suppose there is a person who seeks to become a deva. In order to be reborn in heaven, he cultivates a mind associated with greed and thinks, ‘May I become this deva or that deva.’ Again, suppose there is another person who seeks to become a deva. In order to be reborn in heaven, he cultivates a mind free of bondage, enmity, anger, and contention, vast, exalted, immeasurable, and well cultivated; his mind is concentrated, his intention resolute, all-pervading, and established in abiding, and he thinks, ‘May I become this deva or that deva.’ Of these people, who do you think will become this deva or that deva?”

The young brahmin Anh Vũ replied:

“Venerable Gotama, if a person seeks to become a deva and, in order to be reborn in heaven, cultivates a mind free of bondage, enmity, anger, and contention, vast, exalted, immeasurable, and well cultivated; his mind concentrated, his intention resolute, all-pervading, and established in abiding, then I believe that person will certainly become this deva or that deva.”

The Blessed One asked:

“Young brahmin, what do you think? Suppose there is a person who seeks to become a Brahmā deity. In order to be reborn in the Brahmā realm, he cultivates a mind associated with greed and thinks, ‘May I become this Brahmā deity or that Brahmā deity.’ Again, suppose there is another person who seeks to become a Brahmā deity. In order to be reborn in the Brahmā realm, he cultivates a mind free of bondage, enmity, anger, and contention, vast, exalted, immeasurable, and well cultivated; his mind is concentrated, his intention resolute, all-pervading, and established in abiding, and he thinks, ‘May I become this Brahmā deity or that Brahmā deity.’ Of these people, who do you think will become this Brahmā deity or that Brahmā deity?”

The young brahmin Anh Vũ replied:

“Venerable Gotama, if this person seeks to become a Brahmā deity and, in order to be reborn in the Brahmā realm, cultivates a mind free of bondage, enmity, anger, and contention, vast, exalted, immeasurable, and well cultivated; his mind concentrated and his intention resolute, then I believe this person will certainly become this Brahmā deity or that Brahmā deity.”

The young brahmin Anh Vũ again asked:

“Does Gotama know the path leading to the Brahmā realm^[21]?”

The Blessed One said:

“Young brahmin, I shall now ask you a question. Answer according to your understanding. Young brahmin, what do you think? Is the village of Na-la-ca-la^[22] not far from this assembly?”

The young brahmin Anh Vũ replied:

“It is not far.”

The Blessed One said:

“Young brahmin, what do you think? Suppose you told someone in this assembly, ‘Go to that village of Na-la-ca-la. After arriving there, return.’ That person would obey you, quickly go to the village of Na-la-ca-la, and, after arriving there, return. Once that person had gone there and returned, if you asked him about the road, about the journey there and back, and about entering and leaving the village of Na-la-ca-la, would he simply stand silent, unable to answer?”

The young brahmin Anh Vũ replied to the Blessed One:

“No, Venerable Gotama.”

The Blessed One said:

“Young brahmin, that person who had gone to the village of Na-la-ca-la and returned might, when questioned about the road, stand silent and not know how to answer. But if the Tathagata, the Worthy One, the Fully and Perfectly Awakened One, were asked about the path leading to the Brahmā realm, there would be no occasion when he remained silent even for a moment, not knowing how to answer.”

The young brahmin Anh Vũ said to the Blessed One:

“The ascetic Gotama is unattached to sacrifices offered to the devas; this is fully evident, for when asked about the path leading to the Brahmā realm, he can answer swiftly.

“Blessed One, I have understood. Well-Gone One, I have comprehended. I now take refuge in the Buddha, the Dharma, and the Bhikkhu Sangha. May the Blessed One accept me as a lay disciple who, from this day forth until the end of my life, takes refuge.”

Thus spoke the Buddha. Having heard the Buddha’s teaching, the young brahmin Anh Vũ rejoiced and respectfully put it into practice.

Notes:

^[01] Chinese version, fascicle 11. Pāli, M. 99 Subhasuttaṃ.

^[02] In the Pāli version, the Buddha was staying at Sāvatthī: Sāvatthiyaṃ viharati.

^[03] The young brahmin Anh Vũ, son of Đô-đề 鸚 鸇 摩 納 都 題 子. Pāli: Subho māṇavo todeyyaputto, the young man Subha, son of Todeyya.

^[04] Thiên ái 天 愛. Pāli: Devānampiya, one beloved by the devas; commonly used to address a foolish person. Pāli version: bhante: my good friend.

^[05] In the Chinese version: Unsurpassed, Right, and Complete Awakening 無 上 正 盡 覺.

^[06] Pāli version: Brāhmaīa bho Gotama evam āhaṃsu, “The brahmins said thus...”

^[07] Chinese: “Then one attains good understanding and thereby knows the Dharma as it truly is” 便 得 善 解 則 知 如 法. Pāli: ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ, one who is ardently devoted to the wholesome Dharma in accordance with right principle.

^[08] Pāli text: vibhajjavādo kho aham ettha māṇava nāham ekaṃsavādo, “Here, young man, I teach analytically; I do not teach one-sidedly.”

^[09] Pāli: mahaṭṭham idaṃ mahākiccaṃ mahādhikaraṇam mahāsamārambhaṃ gharācāsakammaṭṭhānaṃ mahapphalaṃ hoti, the livelihood of a householder requires much business, many duties to perform, many undertakings, and great effort; therefore, it yields great results.

^[10] See note 5 above.

^[11] Pāli: atthi māṇana kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇam mahāsamārambhaṃ vipajjamānaṃ appaphalaṃ hoti, there is an undertaking that requires much business, many duties to perform, many undertakings, and great effort, but when it is not carried out successfully, it yields little result. Perhaps the Pāli text has mahākicca (many duties), while the Chinese text reads mahācicha (many hardships, great calamities). Pāli: mahādhikaraṇa means an affair or undertaking, and also a dispute; the Chinese text understands it in the latter sense (great contention). Pāli: samārambha has two meanings: effort (from the verbal root rabh), or causing harm (from the verbal root radh); the Chinese text understands it in the latter sense (great increase of enmity).

^[12] The five qualities according to the Pāli: saccam (truth), tapam (ascetic practice), brahmacariyam (celibacy or the holy life), ajjhenam (recitation), and cāga (generosity and relinquishment). The Chinese text replaces cāga (generosity and relinquishment) with ardent practice.

^[13] The list of ten ancient seers: Dạ-tra 夜 吒, Bà-ma 婆 摩, Bà-ma-đề-bà 婆 摩 提 婆, Tỳ-xa-mật-đa-la 毗 奢 蜜 哆 羅, Dạ-bà-đà-kiền-ni 夜 婆 陀 犍 尼, Ứng-nghi-la-bà 應 疑 羅 婆, Bà-tư-tra 婆 私 吒, Ca-diếp 迦 葉, Bà-la-bà 婆 羅 婆, and Bà-hòa 婆 惒. The Pāli list: Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Vāseṭṭha, Kassapa, Bhāradvājā.

^[14] Phất-ca-sa-sa-la 弗 架 娑 娑 羅; Pāli: Pokkarasāti Opamañño Subhagavaniko, (the brahmin named) Pokkharasāti Opamañño, who lived in the Subha forest.

^[15] Chinese: “of a pure and unblemished lineage” 姓 直 清 淨 化; it indicates belonging to a pure-blooded brahmin lineage, unmixed through many successive generations.

^[16] The Dharma surpassing the human state 人 上 法. Pāli: uttarimanussadhamma, a state transcending ordinary humanity.

^[17] Bất-ni 不 尼. Pāli: ?

^[18] Pāli: Kosalakā brahmaṇa-mahāsārā, the wealthy brahmins of Kosala.

^[19] The brahmins Thương-già 商 伽, Sanh Văn 生 聞, Phất-ca-sa-sa-la 弗 袈 娑 娑 羅, and Đô-đề 都 提; Pāli: Caṅki, Jānussoṇi, Pokkharasāti, Todeyya.

^[20] The five obstructive qualities in the Chinese text are sensual desire, ill will, personality view, attachment to precepts and observances, and doubt. In the Pāli text, pañca nīvaraṇā (the five hindrances) are kāmacchanda (sensual desire), vyāpāda (ill will), thīnamiddha (sloth and torpor), uddhaccakukkucca (restlessness and remorse), and vicikicchā (doubt).

^[21] Chinese: the path to Brahmā 梵 道 跡. Pāli: brahmānaṃ sahavyatāya maggaṃ, the path leading to companionship with Brahmā.

^[22] Na-la-ca-la village 那 羅 迦 邏 村. Pāli: Naḷakāra, a village near Śrāvastī.

153. THE DISCOURSE TO MĀGAṆḌIYA^[1]

Thus have I heard:

At one time the Buddha was journeying among the Kurus and was staying in the foremost sanctuary^[02] of Bà-la-bà^[03], upon a grass mat.

Then, early in the morning, the Blessed One donned his robe, took up his bowl, entered Kiếm-ma-sắt-đàm, and went on almsround from house to house. After the midday meal, he put away his robe and bowl, washed his hands and feet, slung his sitting mat over his shoulder, and went to a forest for his daytime rest. Having entered the forest, the Blessed One approached the foot of a tree, spread out his sitting mat, and sat down cross-legged.

Then, late in the afternoon, the wanderer Māgaṇḍiya^[04], while strolling leisurely, came to the foremost sanctuary of Bà-la-bà. From afar, the wanderer Māgaṇḍiya saw upon the grass-covered platform in that sanctuary the impression left by someone lying on one side, like the resting place of a lion, a śramaṇa, or one who lives the holy life. Seeing this, the wanderer Māgaṇḍiya asked Bà-la-bà:

“Whose impression is this, left by one lying on his side upon the grass-covered platform in this foremost sanctuary? It resembles the resting place of a lion, a śramaṇa, or one who lives the holy life.”

The brahmin Bà-la-bà replied:

“Māgaṇḍiya, there is the śramaṇa Gautama, a son of the Śākya clan, who renounced the Śākyas, shaved off his hair and beard, donned the saffron robe, and, with resolute faith, left the household life for homelessness, went forth to train in the Way, and attained unsurpassed complete and perfect awakening. That impression upon the grass-covered platform in this sanctuary, left by one lying on his side like the resting place of a lion, a śramaṇa, or one who lives the holy life, belongs to the śramaṇa Gautama.”

The wanderer Māgaṇḍiya said:

“Bà-la-bà, today I have had to see what ought not to be seen and hear what ought not to be heard; namely, I have had to see the resting place of the śramaṇa Gautama. Why is this? Because that śramaṇa Gautama is a destroyer.^[05] A destroyer is a useless man.”

Bà-la-bà said:

“Māgaṇḍiya, you should not slander the śramaṇa Gautama in this way. Why is this? Because the śramaṇa Gautama possesses great wisdom—the wisdom of kṣatriyas, the wisdom of brahmins, the wisdom of householders, and the wisdom of śramaṇas. All who receive his teachings on wisdom attain noble wisdom.^[06] Māgaṇḍiya, may I tell the śramaṇa Gautama what you have said?”

Māgaṇḍiya replied:

“Bà-la-bà, do as you please. I see no obstacle to it. Bà-la-bà, if I meet the śramaṇa Gautama, I shall say the same thing to him. Why is this? Because the śramaṇa Gautama is a destroyer. A destroyer is a useless man.”

At that time, while at his place of midday rest, the Blessed One, with the purified divine ear surpassing that of ordinary humans, heard the brahmin Bà-la-bà and the wanderer Māgaṇḍiya discussing this matter. Having heard them, late in the afternoon the Blessed One rose from his meditation, went to the foremost sanctuary of Bà-la-bà, spread his sitting mat upon the grass mat, and sat down cross-legged. From afar, the brahmin Bà-la-bà saw the Blessed One amid the grove, majestic and beautiful like the moon among the host of stars, brilliant and radiant, shining like a mountain of gold, endowed with the excellent marks, awe-inspiring in spiritual majesty, his faculties tranquil and unobstructed, perfectly disciplined, inwardly calm, serene, and silent.

Having seen him, the brahmin approached the Blessed One, exchanged courteous greetings with him, and sat down to one side.

The Blessed One asked:

“Bà-la-bà, were you and Māgaṇḍiya discussing this grass mat?”

The brahmin Bà-la-bà replied:

“That is so, Gautama. I too intended to tell Gautama about the matter, but before I had time to speak, Gautama already knew. Why is this? Because the Tathagata is the Unattached One, the Perfectly Awakened One.”

The Blessed One and the brahmin Bà-la-bà discussed this matter together. Afterward, the wanderer Māgaṇḍiya, while strolling, came to that foremost sanctuary. From afar, the Blessed One saw the wanderer Māgaṇḍiya approaching and said:

“Māgaṇḍiya, when the faculty of the eye is not restrained, not carefully guarded, and not cultivated, it will certainly bring painful results. Gautama has well restrained, carefully guarded, and well cultivated that faculty of the eye, and therefore will certainly obtain pleasant results. Māgaṇḍiya, was it for this reason that you said, ‘The śramaṇa Gautama is a destroyer. A destroyer is a useless man’?”

Māgaṇḍiya replied:

“That is so, Gautama.”

“Māgaṇḍiya, so too with the faculties of the ear, nose, tongue, body, and mind: if the mind faculty is not restrained, not closely guarded, and not properly cultivated, it will certainly bring painful results. Gotama has properly restrained, closely guarded, and properly cultivated that mind faculty, and therefore will certainly obtain pleasant results. Māgaṇḍiya, was it for this reason that you said, ‘The ascetic Gotama is a destroyer. A destroyer is a useless man’?”

Māgaṇḍiya replied:

“Indeed it was, Gotama.”

The Blessed One asked:

“Māgaṇḍiya, what do you think? Before going forth to train in the Way, a person knows through the eye forms that are lovely, pleasing, agreeable, delightful, and connected with sensual desire. Sometime later, he relinquishes forms known through the eye, shaves off his hair and beard, dons the ochre robe, and, out of sincere faith, leaves the household life for homelessness and goes forth to train in the Way.

He sees and knows, as it truly is, the arising of forms known through the eye, their cessation, their gratification, their danger, and the escape from them, and he abides with his mind inwardly at peace. He sees those who have not departed from desire for forms being devoured by craving for forms and scorched by the fever of forms. Having thus seen and attained this abiding, he finds no satisfaction or delight in forms known through the eye that are lovely, pleasing, agreeable, delightful, and connected with sensual desire.

Māgaṇḍiya, what do you think? Whatever pleasure there may be through forms and through craving, when he takes delight in this pleasure, he finds no satisfaction in it because it is inferior, and he does not delight in it because it is inferior. Māgaṇḍiya, would you say anything against such a person?”

“No, Gotama.”

“Māgaṇḍiya, what do you think? The same applies to a person who, before going forth, experiences sounds known through the ear, odors known through the nose, flavors known through the tongue, and contacts known through the body that are lovely, pleasing, agreeable, delightful, and connected with sensual desire. Sometime later, he relinquishes contacts known through the body, shaves off his hair and beard, dons the ochre robe, and, out of sincere faith, leaves the household life for homelessness and goes forth to train in the Way.

He knows and sees, as it truly is, the arising of contact, its cessation, its gratification, its danger, and the escape from it, and he abides with his mind inwardly at peace. He sees those who have not departed from desire for contact being devoured by craving for contact and scorched by the fever of contact. Having thus seen and attained this abiding, he finds no satisfaction or delight in contacts known through the body that are lovely, pleasing, agreeable, delightful, and connected with sensual desire.

Māgaṇḍiya, what do you think? Whatever pleasure there may be through this craving and this contact, when he takes delight in this pleasure, he does not delight in it because it is inferior. Māgaṇḍiya, would you say anything against such a person?”

“No, Gotama.”

The Blessed One said:

“Māgaṇḍiya, what do you think? Before going forth to train in the Way, a person experiences the five cords of sensual pleasure, which are lovely, pleasing, agreeable, delightful, and connected with sensual desire. Sometime later, he relinquishes the five cords of sensual pleasure, shaves off his hair and beard, dons the ochre robe, and, out of sincere faith, leaves the household life for homelessness and goes forth to train in the Way.

He sees, as it truly is, the arising of the five cords of sensual pleasure, their cessation, their gratification, their danger, and the escape from them, and he abides with his mind inwardly at peace. He sees those who have not departed from sensual desire being devoured by craving for sensual pleasure and scorched by the fever of sensual desire. Having thus seen and attained this abiding, he finds no satisfaction or delight in the five cords of sensual pleasure, which are lovely, pleasing, agreeable, delightful, and connected with sensual desire.

Māgaṇḍiya, what do you think? Whatever pleasure there may be through sensual desire and through this craving for sensual pleasure, when he takes delight in this pleasure, he finds no satisfaction in it because it is inferior, and he does not delight in it because it is inferior. Māgaṇḍiya, would you say anything against such a person?”

“No, Gotama.”

“Māgaṇḍiya, before I went forth to train in the Way, I enjoyed the five cords of sensual pleasure, which were readily obtainable, not difficult to obtain, lovely, pleasing, agreeable, delightful, and connected with sensual desire. Later, I relinquished the five cords of sensual pleasure, shaved off My hair and beard, donned the ochre robe, and, out of sincere faith, left the household life for homelessness and went forth to train in the Way.

I saw, as it truly is, the arising of the five cords of sensual pleasure, their cessation, their gratification, their danger, and the escape from them, and I abided with My mind inwardly at peace. I saw those who had not departed from sensual desire being devoured by craving for sensual pleasure and scorched by the fever of sensual desire. Having thus seen and attained this abiding, I found no satisfaction or delight in the five cords of sensual pleasure, which are lovely, pleasing, agreeable, delightful, and connected with sensual desire.

Māgaṇḍiya, what do you think? Whatever pleasure there may be through sensual desire and through this craving for sensual pleasure, when I took delight in this pleasure, I found no satisfaction in it because it was inferior, and I did not delight in it because it was inferior. Māgaṇḍiya, would you say anything against Me?”

“No, Gotama.”

The Blessed One said:

“Māgaṇḍiya, suppose a householder or a householder’s son were exceedingly wealthy, possessed immeasurable riches, raised many livestock, and had abundant estates and fiefs fully supplied with all the necessities of life. He enjoyed the five cords of sensual pleasure, which were readily obtainable and not difficult to obtain, and he also accomplished good bodily conduct, good verbal conduct, and good mental conduct. At death, although unwilling to relinquish the five cords of sensual pleasure, after the breakup of the body and the end of life, he went to a good destination and was reborn in a heavenly realm, where he fully enjoyed the five cords of sensual pleasure.

Māgaṇḍiya, could that heavenly king or divine son relinquish the five cords of sensual pleasure in the heavenly realm and joyfully incline toward sensual pleasures in the human world?”

Māgaṇḍiya replied:

“No, Gotama. Why is that? Sensual pleasures in the human world are foul, impure, utterly repulsive, unthinkable, inherently afflictive, and exceedingly painful. Gotama, compared with sensual pleasures in the human world, the sensual pleasures of heaven are supremely exquisite and unsurpassed. That a heavenly king or divine son would relinquish the five cords of sensual pleasure in the heavenly realm and joyfully think of sensual pleasures in the human world—this could never happen.”

“Even so, Māgaṇḍiya, I severed sensual pleasures in the human world and transcended the sensual pleasures of heaven. I shaved off My hair and beard, donned the ochre robe, and, out of sincere faith, left the household life for homelessness and went forth to train in the Way. I saw, as it truly is, the arising of those five cords of sensual pleasure, their cessation, their gratification, their danger, and the escape from them, and I abided with My mind inwardly at peace.

I saw those who had not departed from sensual desire being devoured by craving for sensual pleasure and scorched by the fever of sensual desire. Having thus seen and attained this abiding, I found no satisfaction or delight in the five cords of sensual pleasure, which are lovely, pleasing, agreeable, delightful, and connected with sensual desire. Māgaṇḍiya, what do you think?

Whatever pleasure there may be through sensual desire and through this craving for sensual pleasure, while taking delight in this pleasure, I found no satisfaction in it because it was inferior; because it was inferior, I did not delight in it. Māgaṇḍiya, would you say anything against Me?”

“No, Gotama.”

“Man-nhàn-đề, suppose a man afflicted with leprosy had a body covered with sores and eaten by worms. He would scratch and tear open the sores and then hold them over a fire. Man-nhàn-đề, what do you think? If that man afflicted with leprosy, his body covered with sores and eaten by worms, were to scratch the sores with his hands, tear them open, and then hold them over a fire, could such a treatment successfully cure his illness without harming his faculties, free him from leprosy, restore his bodily health, and return him completely to his former condition?”

Man-nhàn-đề replied:

“No, Gotama. Why is that? Because when a man afflicted with leprosy, his body covered with sores and eaten by worms, scratches and tears open the sores with his hands and holds them over a fire, this only makes the sores more ulcerated than before; yet the patient takes pleasure in his leprous sores.”

“Man-nhàn-đề, just as when a man afflicted with leprosy, his body covered with sores and eaten by worms, scratches and tears open the sores with his hands and then holds them over a fire, this only makes the sores more ulcerated than before, yet the patient takes pleasure in his leprous sores; so too, Man-nhàn-đề, sentient beings who have not become free from sensual desire, who are devoured by craving for sensual pleasures and scorched by the fever of sensual pleasures, continue to pursue sensual pleasures.

Man-nhàn-đề, because those sentient beings have not become free from sensual desire, are devoured by craving for sensual pleasures and scorched by the fever of sensual pleasures, yet continue to pursue sensual pleasures, they only cause sensual desire to increase and craving to expand; nevertheless, those sentient beings take sensual craving to be pleasure. If such sentient beings, without abandoning sensual desire and without becoming free from sensual craving, had abided, would abide, or were abiding with inward peace, that would be impossible.

Why? Because pursuing sensual pleasures is not the way to abandon sensual desire or become free from sensual craving.

“Man-nhàn-đề, it is just as a king and his great ministers easily and effortlessly enjoy the five qualities of sensual pleasure. If, without abandoning sensual desire and without becoming free from sensual craving, they had abided or were abiding with inward peace, that would be impossible. Why?

Because pursuing sensual pleasures is not the way to abandon sensual desire or become free from sensual craving. So too, Man-nhàn-đề, sentient beings who have not become free from sensual desire, who are devoured by craving for sensual pleasures and scorched by the fever of sensual pleasures, yet pursue sensual pleasures, only cause sensual desire to increase and sensual craving to expand; nevertheless, those sentient beings take sensual craving to be joy.

If sentient beings, without abandoning sensual desire and without becoming free from sensual craving, had abided, were abiding, or would abide with inward peace, that would be impossible. Why? Because pursuing sensual pleasures is not the way to abandon sensual desire or become free from sensual craving.

“Man-nhàn-đề, suppose a man afflicted with leprosy, his body covered with sores and eaten by worms, scratched and tore open the sores with his hands and held them over a fire. Someone, moved by compassion and seeking his welfare and benefit, security and happiness, might give him some effective medicine^[07]ù. Having received that medicine, his illness would be successfully cured without damage to his faculties; he would be freed from leprosy, his body would become strong, and he would be restored to his former condition. After being cured, if he saw someone afflicted with leprosy, his body covered with sores and eaten by worms, scratching and tearing open the sores with his hands and holding them over a fire—Man-nhàn-đề, on seeing this, would he rejoice and praise it?”

Man-nhàn-đề replied:

“No, Gotama. Why is that? Because medicine is needed only when there is illness; when there is no illness, it is not needed.”

“Man-nhàn-đề, what do you think? That man afflicted with leprosy has been successfully cured without damage to his faculties, has been freed from leprosy, has regained complete bodily health, and has been restored to his former condition. If two strong men were to seize him and hold him over a fire, he would be terrified and recoil because he found it unbearably hot. Man-nhàn-đề, what do you think? Has the fire now become hotter, more painfully oppressive, and far more dangerous than it was before?”

“No, Gotama. Formerly, while he was still afflicted with leprosy, his body covered with sores and eaten by worms, the patient scratched and tore open the sores with his hands and held them over a fire. Although tormented by the heat of the fire, the patient experienced pleasure; this was because his mind was confused and his perception inverted. But now, Gotama, after his illness has been successfully cured without damage to his faculties, he has been freed from leprosy, has regained complete bodily health, and has been restored to his former condition. He now experiences the torment of the fire as suffering; this is because his mind is clear and his perception is no longer inverted.”

“Man-nhàn-đề, likewise, when a man afflicted with leprosy, his body covered with sores and eaten by worms, scratches and tears open the sores with his hands and holds them over a fire, he experiences the torment of the fire as pleasure; this is because his mind is confused and his perception inverted. So too, Man-nhàn-đề, sentient beings who have not become free from sensual desire, who are devoured by craving for sensual pleasures and scorched by the fever of sensual pleasures, yet pursue sensual pleasures, perceive the suffering inherent in sensual pleasures as the pleasure of sensuality; this is because their minds are confused and their perceptions inverted.

“Man-nhàn-đề, when a man has been successfully cured without damage to his faculties, has been freed from leprosy, has regained bodily health, and has been completely restored to his former condition, he experiences the torment of the fire as suffering; this is because his mind is secure and his perception is not inverted. So too, Man-nhàn-đề, regarding the suffering inherent in sensual pleasures, I perceive it as suffering exactly as it truly is, without inverted perception.

Why? Man-nhàn-đề, because past sensual pleasures were impure, base, utterly repulsive, not worth pursuing, afflictive, and productive of suffering; future and present sensual pleasures are likewise impure, base, utterly repulsive, not worth pursuing, afflictive, and productive of painful feeling. Therefore, Man-nhàn-đề, the Tathagata, the Unattached One, the Perfectly Enlightened One, says: ‘Freedom from illness is the foremost benefit; nirvana is the supreme bliss.’”

The heterodox practitioner Man-nhàn-đề said:

“Gotama, I too have heard venerable elders of long standing, who have long cultivated the holy life, say: ‘Freedom from illness is the foremost benefit; nirvana is the supreme bliss.’”

The Blessed One asked:

“If you have heard venerable elders of long standing, who have long cultivated the holy life, say: ‘Freedom from illness is the foremost benefit; nirvana is the supreme bliss,’ then, Man-nhàn-đề, what is freedom from illness, and what is nirvana?”

At that time, the heterodox practitioner Man-nhàn-đề regarded the body—which is illness, a tumor, an arrow, a poisonous snake, impermanent, suffering, empty, and not-self—and, rubbing it with both hands, said:

“Gotama, this is freedom from illness; this is nirvana.”

The Blessed One said:

“Man-nhàn-đề, suppose a man blind from birth heard a sighted person say, ‘Pure white, unstained! Pure white, unstained!’ Upon hearing this, the blind man would go in search of what was pure white. Someone seeking to deceive him, with no desire for his welfare, benefit, security, or happiness, might bring him a filthy, begrimed garment and say, ‘You should know that this is a pure white, unstained garment. Reverently extend both hands, receive it, and put it on.’ The blind man would then joyfully extend both hands, reverently receive it, put it on, and say, ‘Pure white, unstained! Pure white, unstained!’ Man-nhàn-đề, would that blind man speak thus from his own knowledge, or without knowing for himself? Would he speak thus from his own seeing, or without seeing for himself?”

The wanderer Man-nhàn-đề replied:

“Gautama, though that man spoke thus, in truth he neither knew nor saw anything at all.”

The Blessed One said:

“Even so, Man-nhàn-đề, you are like a blind man without eyes. The body is itself a disease, a boil, an arrow, a venomous snake; it is impermanent, suffering, empty, and not-self. Yet you stroke and caress it with both hands and say, ‘Gautama, this is free from disease; this is nirvana.’ Man-nhàn-đề, when you do not even know what freedom from disease is, how could you see and know nirvana or attain nirvana? It is truly impossible for you to claim that you see nirvana. Man-nhàn-đề, the Tathagata, the Unsurpassed Perfectly Enlightened One, has said:

Freedom from disease is the foremost gain;

Nirvana is the highest bliss;

The Noble Eightfold Path alone

Leads to the secure, the deathless^[08].

“Many among that assembly heard this verse. After the multitude of heterodox practitioners heard it, they passed it on to one another, but did not clearly understand its meaning. Having heard it, they wished to seek its doctrine, yet they were all foolish and only returned to deceiving one another.

Their present bodies, composed of the four great elements, were born of father and mother, sustained and nourished by food and drink, covered with clothing, and cared for through bathing. These bodies are subject to destruction and dissolution, yet they regard them as self and grasp them as self. Conditioned by grasping, there is existence; conditioned by existence, there is birth; conditioned by birth, there are aging and death; conditioned by aging and death, there are sorrow, lamentation, anxiety, suffering, and distress.

Thus arises this entire great mass of suffering.”

Then the wanderer Man-nhàn-đề rose from his seat, bared one shoulder, joined his palms toward the Blessed One, and said:

“Gautama, I now have complete faith in the ascetic Gautama. May Gautama teach me the Dharma so that I may know: ‘This is freedom from disease; this is nirvana.’”

The Blessed One said:

“Man-nhàn-đề, if your noble eye of wisdom has not yet been purified, then even if I taught you about freedom from disease and nirvana, you would be unable to understand, and I would only weary myself. Man-nhàn-đề, suppose a man blind from birth heard another person come and say, ‘You should know that this is blue, this is yellow, this is red, and this is white.’ Man-nhàn-đề, merely by hearing another person speak, would that blind man know what is blue, yellow, red, and white?”

Man-nhàn-đề replied:

“No, Gautama.”

“Even so, Man-nhàn-đề, if your noble eye of wisdom has not yet been purified, then even if I taught you about freedom from disease and nirvana, you would be unable to understand, and I would only weary myself. Man-nhàn-đề, I shall teach you the appropriate wondrous medicine by which the noble eye of wisdom that has not yet been purified may become purified. Man-nhàn-đề, when your noble eye of wisdom has been purified, you will know for yourself: ‘This is freedom from disease; this is nirvana.’ Man-nhàn-đề, suppose a man blind from birth had relatives who desired his security and happiness and therefore sought an eye physician for him.

The eye physician would treat him in every possible way: inducing him to vomit upward, purging him downward, administering medicine through his nostrils, washing him from below, piercing a vein^[09], or causing tears to flow. Man-nhàn-đề, if the medicine proved effective, both his eyes would become clear. Man-nhàn-đề, once his eyes had become clear, he would see for himself what is blue, yellow, red, and white.

Upon seeing the filthy, begrimed garment, he would think, ‘That man is my enemy! For a long time he deceived me with this filthy garment.’ He would then give rise to resentment. Man-nhàn-đề, that man might even kill the other person.

Even so, Man-nhàn-đề, I shall teach you the appropriate wondrous medicine by which the noble eye of wisdom that has not yet been purified may become purified. Man-nhàn-đề, when your noble eye of wisdom has been purified, you will know for yourself: ‘This is freedom from disease; this is nirvana.’

“Man-nhàn-đề, there are four things by which the noble eye of wisdom that has not yet been purified may become purified. What are the four? They are associating with good spiritual friends and respectfully attending upon them, hearing the wholesome Dharma, wisely reflecting upon it, and practicing the Dharma in accordance with the Dharma^[10]. Man-nhàn-đề, you should train in this way: associate with good spiritual friends and respectfully attend upon them, hear the wholesome Dharma, wisely reflect upon it, and practice the Dharma in accordance with the Dharma. Man-nhàn-đề, you should train in this way.

“Man-nhàn-đề, after you have associated with good spiritual friends and respectfully attended upon them, you will hear the wholesome Dharma. Having heard the wholesome Dharma, you will wisely reflect upon it and practice the Dharma in accordance with the Dharma. Having practiced the Dharma in accordance with the Dharma, you will know as it truly is: ‘This is suffering; this is the arising of suffering; this is the cessation of suffering’; and you will know as it truly is: ‘This is the path leading to the cessation of suffering.’

“What is it to know suffering as it truly is? It is to know the suffering of birth, the suffering of aging, the suffering of illness, the suffering of death, the suffering of association with those one hates, the suffering of separation from those one loves, and the suffering of not obtaining what one seeks. In brief, the five clinging skandhas are suffering. This is called knowing suffering as it truly is.

“What is it to know the arising of suffering as it truly is? It is to know that this craving leads to renewed existence in the future, is accompanied by delight and lust, and seeks enjoyment now here, now there. This is called knowing the arising of suffering as it truly is.

“What is it to know the cessation of suffering as it truly is? It is to know that this craving, which leads to renewed existence in the future, is accompanied by delight and lust, and seeks enjoyment now here, now there, has been completely extinguished without remainder, cut off, relinquished, entirely cast out, freed from desire, purified, eradicated, and brought to stillness. This is called knowing the cessation of suffering as it truly is.

“What is it to know the path leading to the cessation of suffering as it truly is? It is to know the Noble Eightfold Path, from right view through right concentration. This is called knowing the path leading to the cessation of suffering as it truly is.”

Upon hearing this Dharma teaching, the wanderer Man-nhàn-đề became free from dust and defilement, and the Dharma eye concerning all phenomena arose in him. At that time, the wanderer Man-nhàn-đề saw the Dharma, attained the Dharma, awakened to and realized the immaculate Dharma, severed doubt, removed delusion, no longer relied upon anyone else, was no longer dependent upon another, was free from hesitation, and had become established in the fruit of realization. Having attained fearlessness in the Blessed One’s Dharma, he rose from his seat, bowed his head at the Buddha’s feet, and said:

“Blessed One, may the Blessed One permit me to go forth and train in the Way, receive full ordination, and become a bhikkhu.”

The Blessed One said:

“Excellent! Come, bhikkhu! Practice the holy life!”

The heterodox ascetic Māgandiya then went forth to train in the Way, received the full ordination, and became a bhikkhu. After the former heterodox ascetic Māgandiya had gone forth to train in the Way, received the full ordination, and become a bhikkhu, he soon attained the fruit of arhatship.

Thus spoke the Buddha. After the Venerable Māgandiya heard the Buddha's teaching, he rejoiced and respectfully put it into practice.
Notes:

^[01] All Chinese editions print Tu-nhàn-đề 鬚 閑 提. This is a confusion between the graph tu 鬚 and man 鬘. Pāli: M.75. Māgandiyasuttaṃ.

^[02] The foremost pure chamber. Pāli: agyāgāra, a fire-worship house. The Chinese version reads agra, “foremost,” instead of agya (aggi-agāra), “fire.”

^[03] Bà-la-bà 婆 羅 婆; Pāli: Bhāradvāja.

^[04] The heterodox ascetic Māgandiya 鬘 閑 提 異 學. Pāli: Māgandiya-paribbājaka, the wandering ascetic Māgandiya.

^[05] Chinese: “one who ruins and destroys the earth” 敗 壞 地. Pāli: bhūnahuno: one who destroys the seed of life; Commentary: bhūnahuno ti hatavaḍḍhino mariyādakārakassa, “bhūnahuno (one who destroys the seed of life) is one who destroys the prosperity (of the world) and establishes stringent rules.”

^[06] Pāli: bahū hi tassa bhoto gotamassa khattiyapaṇḍitāpi brāhamanapaṇḍitāpi... abhippassannā vinītā ariye ñāye dhamme kusale ti, “That ascetic Gotama is highly esteemed by many wise kshatriyas, brahmins...; they are guided into the Noble Path, into the wholesome Dharma.”

^[07] Chinese: “medicine as excellent as its appearance” 如 其 像 好 藥.

^[08] Chinese: “sweet dew” (ambrosia) 甘 露. Pāli: amata: the deathless realm.

^[09] Mạch 脈, “pulse”; the basic text records nhãn 眼, “eye.”

^[10] Compare the Dharmaskandha-pāda Śāstra, fascicle 2, on the four factors of stream-entry: association with good persons, hearing the true Dharma, wise attention, and practicing the Dharma in accordance with the Dharma. Pāli, D.333 Saṅgīti: cattāri sotāpattiyaṅgāni, suppurisa-samsevo saddhamma-savanaṃ yonisomanasikāro dhammānudhammapaṭipatti.