Te taṁ lābhaṁ labhitvā gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti.  And when they get these things, they use them tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. 
gathitā → gadhitā (sya-all, mr) | ajjhopannā → ajjhosānā (mr) 

Andhasutta  Blind 
Andho, ekacakkhu, dvicakkhu. 
The blind, the one-eyed, and the two-eyed. 
Katamo ca, bhikkhave, puggalo andho? 
Who is the blind person? 
Ayaṁ vuccati, bhikkhave, puggalo andho. 
This is called a blind person. 
andhassa hatacakkhuno. 
those who are blind, with ruined eyes. 
Andhañca ekacakkhuñca, 
The blind and the one-eyed, 

Idha, bhikkhave, mahācoro tiṇagahanaṁ vā nissito hoti, rukkhagahanaṁ vā rodhaṁ vā mahāvanasaṇḍaṁ vā.  It’s when a master thief relies on thick grass, thick trees, a blind spot, or a large forest grove. 
rodhaṁ → gedhaṁ (bj, pts1ed) 

So taṁ piṇḍapātaṁ gathito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjati.  They eat that food tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. 
gathito → gadhito (sya-all, km, mr) | ajjhosanno → ajjhāpanno (bj, mr); ajjhopanno (sya-all, pts1ed ṭīkā) 

Yathā dhammā tathā santā,  are blind, with no eyes to see, 

Idha, bhikkhave, mahācoro tiṇagahanaṁ vā nissito hoti rukkhagahanaṁ vā rodhaṁ vā mahāvanasaṇḍaṁ vā.  It’s when a master thief relies on thick grass, thick trees, a blind spot, or a large forest grove. 
rodhaṁ → gedhaṁ (bj) 

yaṁ kodho sahate naraṁ.  only blind darkness is left. 

Ayaṁ vuccati, bhikkhave, ‘bhikkhu antamakāsi māraṁ, apadaṁ vadhitvā māracakkhuṁ adassanaṁ gato pāpimato tiṇṇo loke visattikan’ti.  This is called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see. 
Ayaṁ vuccati, bhikkhave, ‘bhikkhu antamakāsi māraṁ, apadaṁ vadhitvā māracakkhuṁ adassanaṁ gato pāpimato tiṇṇo loke visattikan’”ti. 
This is called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see. And they’ve crossed over clinging to the world.” 

Te ca bhoge gathito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjati.  But they enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. 
gathito → gadhito (cck, sya2ed, pts1ed, mr) | ajjhosanno → ajjhāpanno (sabbattha) 
Tatra, gahapati yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti, te ca bhoge gathito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjati, ayaṁ, gahapati, kāmabhogī tīhi ṭhānehi pāsaṁso ekena ṭhānena gārayho. 
Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, and shares it and makes merit. But they enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. They may be praised on three grounds and criticized on one. 
‘Te ca bhoge gathito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjatī’ti, iminā ekena ṭhānena gārayho. 
They enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. This is the one ground for criticism. 

“Sabbeva kho ete, poṭṭhapāda, paribbājakā andhā acakkhukā;  “All those wanderers, Poṭṭhapāda, are blind and sightless. 

Seyyathāpi, vāseṭṭha, andhaveṇi paramparasaṁsattā purimopi na passati, majjhimopi na passati, pacchimopi na passati;  Suppose there was a queue of blind men, each holding the one in front: the first one does not see, the middle one does not see, and the last one does not see. 
evameva kho, vāseṭṭha, andhaveṇūpamaṁ maññe tevijjānaṁ brāhmaṇānaṁ bhāsitaṁ, purimopi na passati, majjhimopi na passati, pacchimopi na passati. 
In the same way, it seems to me that the brahmins’ statement turns out to be comparable to a queue of blind men: the first one does not see, the middle one does not see, and the last one does not see. 
Ime kho, vāseṭṭha, pañca kāmaguṇe tevijjā brāhmaṇā gadhitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti. 
The brahmins proficient in the three Vedas enjoy these five kinds of sensual stimulation tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. 

2.5. Jaccandhaupamā  2.5. Blind From Birth 
“Seyyathāpi, rājañña, jaccandho puriso na passeyya kaṇha—sukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṁ, na passeyya tārakāni rūpāni, na passeyya candimasūriye. 
“Chieftain, suppose there was a person 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. 
mañjiṭṭhakāni → mañjeṭṭhikāni (bj); mañjeṭṭhakāni (sya-all, km); mañjiṭṭhikāni (pts1ed) 
“Evameva kho tvaṁ, rājañña, jaccandhūpamo maññe paṭibhāsi yaṁ maṁ tvaṁ evaṁ vadesi. 
“In the same way, chieftain, when you tell me you don’t believe me you seem like the blind man in the simile. 

Yaṁ panassa khamati, taṁ gadhito mucchito ajjhāpanno anādīnavadassāvī anissaraṇapañño paribhuñjati …pe…  But what is acceptable they eat tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. 
gadhito → gathito (bj, pts1ed) 

Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ, apadaṁ vadhitvā māracakkhuṁ adassanaṁ gato pāpimato.  This is called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see. 
Ayaṁ vuccati, bhikkhave …pe… pāpimato. 
This is called a mendicant who has blinded Māra … 
Ayaṁ vuccati, bhikkhave …pe… pāpimato. 
This is called a mendicant who has blinded Māra … 
Ayaṁ vuccati, bhikkhave …pe… pāpimato. 
This is called a mendicant who has blinded Māra … 
Ayaṁ vuccati, bhikkhave …pe… pāpimato. 
This is called a mendicant who has blinded Māra … 
Ayaṁ vuccati, bhikkhave …pe… pāpimato. 
This is called a mendicant who has blinded Māra … 
Ayaṁ vuccati, bhikkhave …pe… pāpimato. 
This is called a mendicant who has blinded Māra … 
Ayaṁ vuccati, bhikkhave …pe… pāpimato. 
This is called a mendicant who has blinded Māra … 
Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ, apadaṁ vadhitvā māracakkhuṁ adassanaṁ gato pāpimato tiṇṇo loke visattikan”ti. 
This is called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see. And they’ve crossed over clinging to the world.” 

Andhībhūtasmiṁ lokasmiṁ,  In this world that is so blind, 
Andhībhūtasmiṁ → andhabhūtasmi (bj, cck, pts1ed); andhabhūtasmi (sya1ed, sya2ed) 
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā: 
There are ascetics and brahmins who enjoy these five kinds of sensual stimulation tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. You should understand that they 
Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā: 
In the same way, there are ascetics and brahmins who enjoy these five kinds of sensual stimulation tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. You should understand that they 
Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ apadaṁ, vadhitvā māracakkhuṁ adassanaṁ gato pāpimato. 
This is called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see. 
Ayaṁ vuccati, bhikkhave …pe… pāpimato. 
This is called a mendicant who has blinded Māra … 
Ayaṁ vuccati, bhikkhave …pe… pāpimato. 
This is called a mendicant who has blinded Māra … 
Ayaṁ vuccati, bhikkhave …pe… pāpimato. 
This is called a mendicant who has blinded Māra … 
Ayaṁ vuccati, bhikkhave …pe… pāpimato. 
This is called a mendicant who has blinded Māra … 
Ayaṁ vuccati, bhikkhave …pe… pāpimato. 
This is called a mendicant who has blinded Māra … 
Ayaṁ vuccati, bhikkhave …pe… pāpimato. 
This is called a mendicant who has blinded Māra … 
Ayaṁ vuccati, bhikkhave …pe… pāpimato. 
This is called a mendicant who has blinded Māra … 
Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ apadaṁ, vadhitvā māracakkhuṁ adassanaṁ gato pāpimato. 
This is called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see. 

Seyyathāpi, gahapati, puriso aṇḍahārako gantvā ubbhatehi aṇḍehi āgaccheyya, seyyathā vā pana gahapati puriso akkhikahārako gantvā ubbhatehi akkhīhi āgaccheyya;  Suppose a man went to deliver a pair of testicles, but came back castrated. Or they went to deliver eyes, but came back blinded. 

“Seyyathāpi, māgaṇḍiya, jaccandho puriso;  “Māgaṇḍiya, suppose a person was blind from birth. 
api nu so jaccandho puriso jānanto passanto amuṁ telamalikataṁ sāhuḷicīraṁ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṁ nicchāreyya: 
Did that person blind from birth do this knowing and seeing, 
“Evameva kho, māgaṇḍiya, aññatitthiyā paribbājakā andhā acakkhukā ajānantā ārogyaṁ, apassantā nibbānaṁ, atha ca panimaṁ gāthaṁ bhāsanti: 
“In the same way, the wanderers of other religions are blind and sightless. Not knowing freedom from disease and not seeing extinguishment, they still recite this verse: 
“Seyyathāpi, māgaṇḍiya, jaccandho puriso; 
“Māgaṇḍiya, suppose a person was blind from birth. 
“Seyyathāpi, māgaṇḍiya, jaccandho puriso; 
“Māgaṇḍiya, suppose a person was blind from birth. 
Pahoti me bhavaṁ gotamo tathā dhammaṁ desetuṁ yathāhaṁ imamhā āsanā anandho vuṭṭhaheyyan”ti. 
is capable of teaching me so that I can rise from this seat cured of blindness.” 

‘Nanu maṁ, samma jotipāla, jānāsi, andhe jiṇṇe mātāpitaro posemī’ti?  ‘Don’t you know, dear Jotipāla, that I provide for my blind old parents?’ 
Ghaṭikāro kho, mahārāja, kumbhakāro andhe jiṇṇe mātāpitaro poseti. 
He provided for his blind old parents. 

Andhībhūtasmiṁ lokasmiṁ,  In this world that is so blind, 
Andhībhūtasmiṁ → andhabhūtasmiṁ (bj, cck, pts1ed); andhabhūtasmi (sya1ed, sya2ed) 

Seyyathāpi, bhāradvāja, andhaveṇi paramparāsaṁsattā purimopi na passati majjhimopi na passati pacchimopi na passati;  Suppose there was a queue of blind men, each holding the one in front: the first one does not see, the middle one does not see, and the last one does not see. 
evameva kho, bhāradvāja, andhaveṇūpamaṁ maññe brāhmaṇānaṁ bhāsitaṁ sampajjati—purimopi na passati majjhimopi na passati pacchimopi na passati. 
In the same way, it seems to me that the brahmins’ statement turns out to be like a queue of blind men: the first one does not see, the middle one does not see, and the last one does not see. 

Seyyathāpi, māṇava, andhaveṇi paramparāsaṁsattā purimopi na passati majjhimopi na passati pacchimopi na passati;  Suppose there was a queue of blind men, each holding the one in front: the first one does not see, the middle one does not see, and the last one does not see. 
evameva kho, māṇava, andhaveṇūpamaṁ maññe brāhmaṇānaṁ bhāsitaṁ sampajjati—purimopi na passati majjhimopi na passati pacchimopi na passatī”ti. 
In the same way, it seems to me that the brahmins’ statement turns out to be comparable to a queue of blind men: the first one does not see, the middle one does not see, and the last one does not see.” 
Evaṁ vutte, subho māṇavo todeyyaputto bhagavatā andhaveṇūpamena vuccamāno kupito anattamano bhagavantaṁyeva khuṁsento bhagavantaṁyeva vambhento bhagavantaṁyeva vadamāno: 
When he said this, Subha became angry and upset with the Buddha because of the simile of the queue of blind men. He even attacked and badmouthed the Buddha himself, saying, 
“Seyyathāpi, māṇava, jaccandho puriso na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṁ, na passeyya tārakarūpāni, na passeyya candimasūriye. 
“Suppose there was a person 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. 
“Evameva kho, māṇava, brāhmaṇo pokkharasāti opamañño subhagavaniko andho acakkhuko. 
“In the same way, Pokkharasāti is blind and sightless. 
Imehi kho, māṇava, pañcahi kāmaguṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko gathito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati. 
Pokkharasāti enjoys himself with these five kinds of sensual stimulation, tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. 

Cakkhunā rūpaṁ disvā uppajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa.  When seeing a sight with the eye, equanimity arises for the unlearned ordinary person—a foolish ordinary person who has not overcome their limitations and the results of deeds, and is blind to the drawbacks. 
bālassa mūḷhassa → mūḷhassa mandassa (mr) | sā → sāyaṁ (mr) 
manasā dhammaṁ viññāya uppajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa. 
When knowing an idea with the mind, equanimity arises for the unlearned ordinary person—a foolish ordinary person who has not overcome their limitations and the results of deeds, and is blind to the drawbacks. 

“Evaṁ sante kho, uttara, andho bhāvitindriyo bhavissati, badhiro bhāvitindriyo bhavissati;  “In that case, Uttara, a blind person and a deaf person will have developed faculties 
Andho hi, uttara, cakkhunā rūpaṁ na passati, badhiro sotena saddaṁ na suṇātī”ti. 
For a blind person sees no sight with the eye and a deaf person hears no sound with the ear.” 

Te taṁ lābhaṁ gadhitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti.  But when they get things, they use them tied, infatuated, attached, blind to the drawbacks, not understanding the escape. 

Yo, bhikkhave, tathāgatena evaṁ ācikkhiyamāne desiyamāne paññapiyamāne paṭṭhapiyamāne vivariyamāne vibhajiyamāne uttānīkariyamāne na jānāti na passati tamahaṁ, bhikkhave, bālaṁ puthujjanaṁ andhaṁ acakkhukaṁ ajānantaṁ apassantaṁ kinti karomi.  This being so, what can I do about a foolish ordinary person, blind and sightless, who does not know or see? 
Yo, bhikkhave, tathāgatena evaṁ ācikkhiyamāne desiyamāne paññapiyamāne paṭṭhapiyamāne vivariyamāne vibhajiyamāne uttānīkariyamāne na jānāti na passati tamahaṁ, bhikkhave, bālaṁ puthujjanaṁ andhaṁ acakkhukaṁ ajānantaṁ apassantaṁ kinti karomi. 
This being so, what can I do about a foolish ordinary person, blind and sightless, who does not know or see? 

Te ca bhoge gadhito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati.  They enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. 
gadhito → gathito (bj) 
Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti, te ca bhoge gadhito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati. 
Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, and shares it and makes merit. But they enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. 
Te ca bhoge gadhito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjatīti, iminā ekena ṭhānena gārayho. 
They enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. This is the one ground for criticism.