Wisdom Quarterly: American Buddhist Journal: Lust for sensuality leads to happiness? (sutra)

Sutta Central, Māgandiya Sutra (MN 75), Dhr. Seven, Ananda M. (eds.), Wisdom Quarterly

Pay attention, kids. This is going to be good.

Thus have I heard. On one occasion the Blessed One [the Buddha] was living in the Kuru country in a Kuru town called Kammāsadhamma, on a spread of grass in the fire chamber of a Brahmin belonging to the Bhāradvāja clan.

In the morning the Blessed One dressed and, taking his bowl and outer robe, went into Kammāsadhamma for alms.

When he had wandered for alms and returned, after his meal, he went to a certain grove for the day’s abiding [meditation]. Having entered the grove, he sat down at the root of a tree.

I have lots of lust and no happiness.

Then the wanderer Māgandiya, while walking and wandering for exercise, went to the fire chamber of that Brahmin.

There he saw a spread of grass prepared and asked the Brahmin, “For whom has this spread of grass been prepared in Master Bhāradvāja’s fire chamber? It seems like it might be a recluse’s bed.”

“Master Māgandiya, there is a recluse named Gotama [Sanskrit Gautama, Prince Siddhartha, the Buddha], the son of the Sakyans [the Scythians], who went forth from a Sakyan clan.

Now a good report about Master Gotama has spread to this effect: ‘That Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of devas and humans, enlightened, blessed.’ This bed has been prepared for that Master Gotama.”

“Indeed, Master Bhāradvāja, it is an ill sight we [I] see when we see the bed of that destroyer of growth, Master Gotama.”

“Be careful what you say, Māgandiya, be careful what you say! Many learned nobles (kashtriya caste), learned Brahmins, learned householders, and learned recluses have full confidence in Master Gotama, and have been trained by him in the noble true way, in the Dharma [and Discipline] that is wholesome.”

“Master Bhāradvāja, even if we [I] saw that Master Gotama face to face, we [I] would tell him to his face: ‘The recluse Gotama is a destroyer of growth.’ Why is that? It is because that has come down in our discourse.”

“If Master Māgandiya has no objection, may I tell this to Master Gotama?”

“Let Master Bhāradvāja be at ease. Tell him just what I have said.”

Meanwhile, with the divine ear, which is purified and surpasses the human, the Blessed One heard this conversation between the Brahmin of the Bhāradvāja clan and the wanderer Māgandiya.

Then, when it was evening, the Blessed One rose from meditation, went to the Brahmin’s fire chamber, and sat down on the spread of grass made ready.

Then the Brahmin of the Bhāradvāja clan went to the Blessed One and exchanged courteous greetings with him. When this courteous and amiable talk was finished, he sat down respectfully to one side. The Blessed One then asked him:

“Bhāradvāja, did you have any conversation with the wanderer Māgandiya about this very same spread of grass?”

When this was said the Brahmin, awestruck and with hair standing on end, replied: “We [I] wanted to tell Master Gotama about that very thing, but Master Gotama has anticipated us.”

Hey, baby, you want a piece of me? *Wink*

But this discussion between the Blessed One and the Brahmin of the Bhāradvāja clan was left unfinished, for then the wanderer Māgandiya, while walking and wandering for exercise, came to the Brahmin’s fire chamber and went up to the Blessed One.

Meeting the Buddha face to face

O, yes, Fabio, yes!!

He exchanged greetings with the Blessed One, and when this courteous and amiable talk was finished, Magandiya sat down at one side. Then the Blessed One said to him:

“Māgandiya, the eye delights in [visible] forms, takes delight in forms, rejoices in forms. That [delight] has been tamed by the Tathāgata [the Buddha], guarded, protected, and restrained, and he teaches the Dharma for its restraint.

“Was it with reference to this that you said: ‘The recluse Gotama is a destroyer of growth’?”

“It was with reference to this, Master Gotama, that I said: ‘The recluse Gotama is a destroyer of growth.’ And why is that? It is because that is recorded in our scriptures.”

“The ear delights in sounds…
The nose delights in fragrances…
The tongue delights in flavors…
The body delights in tangible sensations…
The mind delights in mind-objects, takes delight in mind-objects, rejoices in mind-objects.

“That has been tamed by the Tathāgata, guarded, protected, and restrained, and he teaches the Dharma for its restraint.

“Was it with reference to this that you said: ‘The recluse Gotama is a destroyer of growth’?”

“It was with reference to this, Master Gotama, that I said: ‘The recluse Gotama is a destroyer of growth.’ And why is that? It is because that is recorded in our scriptures.”

Where can I practice in Los Angeles?

PasaDharma - Dharma Meditation Initiative L.A. - Dharma Punx - UCLA MARC

“What do you think, Māgandiya? Here someone may have formerly enjoyed oneself with forms cognizable by the eye that are wished for, desired, agreeable, and likeable, connected with sensual desire and provocative of lust.

“On a later occasion, having understood as they actually are the origin, the disappearance, the gratification, the danger, and the escape in the case of [visible] forms, one might abandon craving for forms, remove fever for forms, and abide without thirst (obsession), with a mind/heart inwardly at peace.

“What would you say to him, Māgandiya?”

—“Nothing, Master Gotama.”

“What do you think, Māgandiya? Here someone may have formerly enjoyed oneself

with sounds cognizable by the ear…
with fragrances cognizable by the nose…
with flavors cognizable by the tongue…
with tangibles cognizable by the body that are wished for, desired, agreeable, and likeable, connected with sensual desire and provocative of lust.

“On a later occasion, having understood as they actually are the origin, the disappearance, the gratification, the danger, and the escape in the case of tangibles, one might abandon craving for tangibles, remove fever for tangibles, and abide without thirst, with a heart/mind inwardly at peace.

“What would you say to him, Māgandiya?”

—“Nothing, Master Gotama.”

“Māgandiya, formerly when I lived the home life, I enjoyed myself, provided and endowed with the five strands of sensual pleasure:

with forms cognizable by the eye…
with sounds cognizable by the ear…
with fragrances cognizable by the nose…
with flavors cognizable by the tongue…
with tangibles cognizable by the body that are wished for, desired, agreeable, and likeable, connected with sensual desire and provocative of lust.

Rich Prince Siddhartha had it all.

“I had three seasonal palaces, one for the rainy season, one for the winter, and one for the summer. I lived in the rains’ palace for the four months of the rainy season, enjoying myself with [exclusively female] musicians, none of whom were male, and I did not go down to the lower palace.

“On a later occasion, having understood as they actually are the origin, the disappearance, the gratification, the danger, and the escape in the case of sensual pleasures, I abandoned craving for sensual pleasures, I removed fever for sensual pleasures, and I abide without thirst, with a mind/heart inwardly at peace.

“I see other beings who are not free from lust for sensual pleasures being devoured by craving for sensual pleasures, burning with fever for sensual pleasures, indulging in sensual pleasures, and I do not envy them, nor do I delight therein. And why is that?

Something better than sensual pleasures?

“It is because, Māgandiya, there is a delight apart from sensual pleasures, apart from unwholesome states, which surpasses even divine bliss. Since I take delight in that, I do not envy what is inferior, nor do I delight therein.

“Suppose, Māgandiya, a householder or offspring of a householder were rich, with great wealth and property, and being provided and endowed with the five strands of sensual pleasure, one might enjoy oneself with

forms cognizable by the eye…
with sounds cognizable by the ear…
with fragrances cognizable by the nose…
with flavors cognizable by the tongue…
with tangibles cognizable by the body that are wished for, desired, agreeable, and likeable, connected with sensual desire and provocative of lust.

O, celestial nymphs of the sensual heavens!

“Having conducted oneself well in body, speech, and mind, on the dissolution of the body, after death, one might reappear [be reborn] in a happy destination, in the heavenly world(s) in the retinue of the devas of the Thirty-Three.

“And there, surrounded by a group of nymphs in the Nanda's Pleasure Grove, one would enjoy oneself, provided and endowed with the five strands of divine sensual pleasure.

Can I have "spiritual" sex?

“Suppose one saw a householder or offspring of a householder enjoying oneself, provided and endowed with the five strands of human sensual pleasure.

“What do you think, Māgandiya, would that young deva surrounded by the group of nymphs in Nanda's Pleasure Grove, enjoying himself, provided and endowed with the five strands of divine sensual pleasure, envy the householder or the householder’s son for the five strands of human sensual pleasure, or would he be enticed by human sensual pleasures?”

“No, Master Gotama, because divine sensual pleasures are more excellent and sublime than human sensual pleasures.”

“So, too, Māgandiya, formerly when I lived the home life, I enjoyed myself, provided and endowed with the five strands of sensual pleasure: with forms cognizable by the eye…with tangibles cognizable by the body that are wished for, desired, agreeable, and likeable, connected with sensual desire and provocative of lust.

“On a later occasion, having understood as they actually are the gratification, the danger, and the escape in the case of sensual pleasures, I abandoned craving for sensual pleasures, I removed fever for sensual pleasures, and I abide without thirst (obsession), with a mind/heart inwardly at peace.

“I see other beings who are not free from lust for sensual pleasures being devoured by craving for sensual pleasures, burning with fever for sensual pleasures, indulging in sensual pleasures, and I do not envy them nor do I delight therein.

“And why is that? It is, Māgandiya, because there is a delight apart from sensual pleasures, apart from unwholesome states, which surpasses even divine bliss. Since I take delight in that, I do not envy what is inferior, nor do I delight therein.

The example of the leper

“Suppose, Māgandiya, there were a leper with sores and blisters on his limbs, being devoured by worms, scratching the scabs off the openings of his wounds with his nails, cauterizing his body over a burning charcoal pit.

“Then his friends and companions, his kin and relatives, would bring a physician to treat him. The physician would make medicine for him, and by means of that medicine the man would be cured of his leprosy and would become well and happy, independent, master of himself, able to go where he likes.

This sexual urge itches! Give me the fire!

“Then he might see another leper with sores and blisters on his limbs, being devoured by worms, scratching the scabs off the openings of his wounds with his nails, cauterizing his body over a burning charcoal pit. What do you think, Māgandiya? Would that man envy that leper for his burning charcoal pit or his use of medicine?”

“No, Master Gotama, because when there is sickness, there is need for medicine, but when there is no sickness, there is no need for medicine.”

“So, too, Māgandiya, formerly when I lived the home life…[as in §12]…Since I take delight in that, I do not envy what is inferior, nor do I delight therein.

“Then his friends and companions, his kin and relatives, brought a physician to treat him. The physician would make medicine for him, and by means of that medicine the man would be cured of his leprosy and would become well and happy, independent, master of himself, able to go where he likes.

“Then two strong men would seize him by both arms and drag him towards a burning charcoal pit. What do you think, Māgandiya, would that man [squirm and] twist his body this way and that?”

“Yes, Master Gotama, because that fire is indeed painful to touch, hot, and scorching.”

“What do you think, Māgandiya? Is it only now that that fire is painful to touch, hot, and scorching, or previously also was that fire painful to touch, hot, and scorching?”

“Master Gotama, that fire is now painful to touch, hot, and scorching, and previously also that fire was painful to touch, hot, and scorching. For when that man was a leper with sores and blisters on his limbs, being devoured by worms, scratching the scabs off the openings of his wounds with his nails, his faculties were impaired.

Ah, relief! Burn, baby, burn. It feels so good to scratch my [sexual] itch.

“However, although the fire is actually painful to touch, he acquired a mistaken perception of it as pleasant.”

“So, too, Māgandiya, in the past sensual pleasures were painful to touch, hot, and scorching.

“In the future sensual pleasures will be painful to touch, hot, and scorching. And now at present sensual pleasures are painful to touch, hot, and scorching.

“But these beings who are not free from lust for sensual pleasures, who are devoured by craving for sensual pleasures, who burn with fever for sensual pleasures, have faculties that are impaired. Therefore, although sensual pleasures are actually painful to touch, they acquire a mistaken perception of them as pleasant.

"The more he scratches the scabs and cauterizes his body, the fouler, more evil-smelling, and more infected the openings of his wounds would become. Yet, he would nevertheless find a certain measure of satisfaction and enjoyment in scratching the openings of his wounds.

“So, too, Māgandiya, beings who are not free from lust for sensual pleasures, who are devoured by craving for sensual pleasures, who burn with fever for sensual pleasures, still indulge in sensual pleasures.

“The more such beings indulge in sensual pleasures, the more their craving for sensual pleasures increases and the more they are burned by their fever for sensual pleasures, yet they nevertheless find a certain measure of satisfaction and enjoyment in dependence on the five strands of sensual pleasure.

“What do you think, Māgandiya, have you ever seen or heard of a king or a king’s minister enjoying himself, provided and endowed with the five strands of sensual pleasure who, without abandoning craving for sensual pleasures, without removing fever for sensual pleasures, was able to abide free from thirst (obsession), with a mind/heart inwardly at peace, or who is able or who will be able to so abide?”

—“No, Master Gotama.”

“Good, Māgandiya. I, too, have never seen or heard of a king or a king’s minister enjoying himself, provided and endowed with the five strands of sensual pleasure who, without abandoning craving for sensual pleasures, without removing fever for sensual pleasures, was able to abide free from thirst (obsession), with a mind inwardly at peace, or who is able or who will be able to so abide.

“On the contrary, Māgandiya, those recluses and Brahmins who abided or abide or will abide free from thirst, with a mind inwardly at peace, all do so after having understood as they actually are the origin, the disappearance, the gratification, the danger, and the escape in the case of sensual pleasures.

“And it is after abandoning craving for sensual pleasures and removing fever for sensual pleasures that they abided or abide or will abide free from thirst, with a mind inwardly at peace.”

Then at that point the Blessed One uttered this exclamation:

“The greatest of all gains is health.

Nirvana is the greatest bliss.

The eightfold path is the best of paths,

For it leads safely to the Deathless.”

When this was said, the wanderer Māgandiya said to the Blessed One: “It is wonderful, Master Gotama, it is marvelous how well that has been expressed by Master Gotama:

“‘The greatest of all gains is health,

Nirvana is the greatest bliss.’

“We, too, have heard earlier wanderers who were teachers and teachers of teachers saying this, and it agrees, Master Gotama.”

“But, Māgandiya, when you heard earlier wanderers who were teachers and teachers of teachers saying this, what is that health, what is that nirvana?”

When this was said, the wanderer Māgandiya rubbed his own limbs with his hands and said: “This is that health, Master Gotama, this is that nirvana, for I am now healthy and happy and nothing afflicts me.”

The white cloth

“Māgandiya, suppose there were a man born blind who could not see dark and light forms, who could not see blue, yellow, red, or pink forms, who could not see what was even and uneven, who could not see the stars or the sun and moon. He might hear a man with good eyesight saying:

“‘Good indeed, sirs, is a white cloth, beautiful, spotless, and clean!’

“And he would go in search of a white cloth. Then a man would cheat him with a dirty, soiled garment by saying: ‘Good man, here is a white cloth for you, beautiful, spotless, and clean.’

“And he would accept it and put it on, and being satisfied with it, he would utter words of satisfaction like: ‘Good indeed, sirs, is a white cloth, beautiful, spotless, and clean!’

“What do you think, Māgandiya, when that man born blind accepted that dirty soiled garment, put it on, and being satisfied with it, uttered words of satisfaction like, ‘Good indeed, sirs, is a white cloth, beautiful, spotless, and clean!’ did he do so knowing-and-seeing, or out of faith in the man with good eyesight?”

“Venerable sir, he would have done so unknowing-and-unseeing, out of faith in the man with good eyesight.”

“So, too, Māgandiya, the wanderers of other sects [recluses following other dharmas or doctrines such as Makkhali Ghosala] are blind and visionless. They do not know health, they do not see nirvana, yet they utter this stanza:

“‘The greatest of all gains is health,

Nirvana is the greatest bliss.’

This stanza was uttered by the earlier Accomplished Ones, Fully Enlightened Ones, thus:

“‘The greatest of all gains is health,

Nirvana is the greatest bliss,

The eightfold path is the best of paths

For it leads to safety, to the Deathless.’

“Now it has gradually become current among ordinary people. And although this body, Māgandiya, is a disease, a tumor, a dart, a calamity, and an affliction, referring to this body you say: ‘This is that health, Master Gotama, this is that nirvana.’

“You do not have that noble vision, Māgandiya, by means of which you might know health and see nirvana.”

“I have confidence in Master Gotama thus: ‘Master Gotama is capable of teaching me the Dharma in such a way that I can come to know health and to see nirvana.’”

“Māgandiya, suppose there was a man born blind who could not see dark and light forms…or the sun and moon. Then his friends and companions, his kin and relatives, would bring a physician to treat him. The physician would make a medicine for him, yet by means of that medicine the man’s vision would not arise or be purified.

“What do you think, Māgandiya, would that doctor reap weariness and disappointment?”

—“Yes, Master Gotama.”

—“So, too, Māgandiya, if I were to teach you the Dharma thus: ‘This is that health, this is that nirvana,’ you might not know health or see nirvana, and that would be wearisome and troublesome for me.”

Hearing the Dharma

“I have confidence in Master Gotama: ‘Master Gotama is capable of teaching me the Dharma in such a way that I can come to know health and to see nirvana.’”

“Māgandiya, suppose there were a man born blind who could not see dark and light forms…or the sun and moon. He might hear a man with good eyesight saying:

“‘Good indeed, sirs, is a white cloth, beautiful, spotless, and clean!’ and he would go in search of a white cloth. Then a man would cheat him with a dirty soiled garment thus: ‘Good man, here is a white cloth for you, beautiful, spotless, and clean.’

“And he would accept it and put it on. Then his friends and companions, his kin and relatives, would bring a physician to treat him. The physician would make medicine -- emetics and purgatives, salves and ointments, and nasal treatment -- and by means of that medicine the man’s vision would arise and be purified.

Samsara (rebirth cycle) represented in Buddhist art

“Together with the arising of his vision, his desire and liking for that dirty soiled garment would be abandoned. Then he might burn with indignation and enmity towards that man and might think that he ought to be killed:

“‘Indeed, I have long been tricked, cheated, and defrauded by this man with this dirty soiled garment when he told me: “Good man, here is a white cloth for you, beautiful, spotless, and clean.”’

“So, too, Māgandiya, if I were to teach you the Dharma: ‘This is that health, this is that nirvana,’ you might know health and glimpse nirvana. Together with the arising of your vision, your desire and lust for the Five Aggregates of Clinging might be abandoned.

“Then perhaps you might think: ‘Indeed, I have long been tricked, cheated, and defrauded by this mind. For when clinging,

I have been clinging just to material form,
I have been clinging just to feeling,
I have been clinging just to perception,
I have been clinging just to mental formations,
I have been clinging just to consciousness.

12 causal links embedded in Buddhist art

“With this clinging as condition [see the causal links in the Buddha's formula of Dependent Origination], becoming [i.e., the factors for rebirth] comes to be; with becoming as condition, rebirth comes to be; with rebirth as condition, aging and death, sorrow, lamentation, pain, grief, and despair come to be. Such is the origin of this entire mass of suffering.’”

“I have confidence in Master Gotama: ‘Master Gotama is capable of teaching me the Dharma in such a way that I might rise up from this seat cured of my blindness.’”

“Then, Māgandiya, associate with noble friends [kalyana mittas, beings who are enlightened to any of the stages of enlightenment or who are training in the Requisites of Enlightenment/the path-of-practice that leads to enlightenment].

“When you associate with noble friends, you will hear the noble [noble = ennobling = leading to enlightenment] Dharma. When you hear the noble Dharma, you will practice in accordance with the noble Dharma.

“When you practice in accordance with the noble Dharma, you will know-and-see for yourself: ‘These are diseases, tumors, and darts, but here [within this Dharma/Teaching] these diseases, tumors, and darts cease without remainder.

“With the cessation of my clinging comes cessation of becoming; with the cessation of becoming, cessation of rebirth; with the cessation of rebirth, aging and death, sorrow, lamentation, pain, grief, and despair cease. Such is the cessation of this entire mass of suffering.’”

Yes, now I see! I see! This is magnificent!

When this was said, the wanderer Māgandiya said: “Magnificent, Master Gotama! Magnificent, Master Gotama!

“Master Gotama has made the Dharma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms.

“I go to Master Gotama for guidance and to the Dharma and to the Sangha of monastics. I would receive the going forth [become a novice] under Master Gotama. I would receive the full ordination [become a monk].”

“Māgandiya, one who formerly belonged to another school and desires the going forth and the full ordination in this Dharma and Discipline lives on probation for four months. At the end of four months, if the monastics are satisfied with him, they give him the going forth and the full ordination to the monastic state. But I recognize individual differences in this matter.”

“Venerable sir, if those who formerly belonged to another school and desire the going forth and the full ordination in this Dharma and Discipline live on probation for four months, and if at the end of the four months the monastics being satisfied with them give them the going forth and the full ordination to the monastic state, then I will live on probation for four years. At the end of the four years if the monastics are satisfied with me, let them give me the going forth and the full ordination to the monastic state.”

To be happy in the long term...

Then the wanderer Māgandiya received the going forth under the Blessed One, and he received the full ordination. And soon, not long after his full ordination, dwelling secluded, withdrawn, diligent, ardent, and resolute, Venerable Māgandiya, by realizing for himself with direct knowledge, here and now, entered upon and abided in that supreme goal of the monastic life [enlightenment leading to nirvana] for the sake of which one rightly goes forth from the home life into the left-home life. He directly knew:

“Rebirth is destroyed, the monastic life has been lived, what had to be done has been done, there is no more coming to any state of being.” And Ven. Māgandiya became one of the fully enlightened.