中部75经/马更地亚经(游行者品[8])

这是我亲身听闻到的。一时，佛陀住在俱卢国名为甘马沙昙马的俱卢人市镇，在婆罗豆婆遮种婆罗门的火祠中的草席上。

那时，佛陀在上午穿好衣服，拿着钵和外衣，进入甘马沙昙马托钵。在甘马沙昙马托钵游行后，饭后返回，为了午休而走向一处林地。进入那片林地后，在一棵树下坐下来午休。

这时，游行者摩犍提在散步闲逛时走近婆罗豆婆遮种婆罗门的火祠。他看到婆罗豆婆遮种婆罗门的火祠中铺设的草席，看到后对婆罗豆婆遮种婆罗门说："这是谁的草席铺在尊者婆罗豆婆遮的火祠中？看起来像是沙门的床铺。"

"摩犍提贤者，有沙门乔达摩，释迦子，从释迦族出家。关于这位乔达摩尊者，有这样的美誉广为流传：'他是阿罗汉、正等正觉、明行足、善逝、世间解、无上士调御丈夫、天人师、佛、世尊（阿罗汉解释：阿罗汉是佛教中的最高修行境界,也是四种圣者(四果)中的最后一个阶段，阿罗汉是指已经完全断除所有烦恼,达到最终解脱的修行者。"阿罗汉"可译为"应供"、"无学"或"杀贼",意味着值得供养、不再需要学习、已杀死内心的烦恼；应供解释：断尽一切烦恼，智德圆满，应受人天供养、尊敬者；等正觉者解释：觉即知也。觉知遍于一切，是遍也。觉知契于理，是正也。谓遍正觉知一切法也。又诸佛之觉知平等，故曰等，离邪妄故曰等。明行足解释：明者，无上正等正觉也，行足者，脚足之义，指戒定慧言。佛依戒定慧之脚足而得无上正等正觉，故名明行足。善逝解释：又作善去、善解、善说无患、好说、好去。意即进入种种甚深三摩提与无量妙智慧中。世间解解释：即佛能了知众生、非众生二种世间之一切，既了知世间之因、世间之灭，亦了知出世间之道。无上士解释：又作无上、无上丈夫。如来之智德，于人中最胜，无有过之者，故称无上士。调御丈夫解释：可化导一切丈夫之调御师。佛以大慈、大悲、大智故，有时软美语，有时苦切语，有时杂语，以此调御令不失道。天人师解释：又作天人教师。谓佛陀为诸天与人类之教师，示导一切应作不应作、是善是不善，若能依教而行，不舍道法，能得解脱烦恼之报，故称天人师。又以佛陀度天、人者众，度余道者寡，故称为天人师。佛解释：即觉者，觉者解释：又作觉、知者。即已舍去迷妄分别，自彻真源，开显真理，具有大慈悲、大智慧、自觉、觉他、觉行圆满之圣者。世尊解释：为世间所尊重者之意，亦指世界中之最尊者）。'这是为他准备的床铺。"

"婆罗豆婆遮贤者，我们看到了不好的景象，我们看到了不好的景象！我们看到了那位乔达摩先生的损坏者的床铺！"

"摩犍提，请小心你的言辞！摩犍提，请小心你的言辞！有许多刹帝利贤者、婆罗门贤者、居士贤者、沙门贤者对那位乔达摩先生有信心（刹帝利解释：意译地主、王种。略作刹利。乃印度四姓阶级中之第二阶级，地位仅次于婆罗门，乃王族、贵族、士族所属之阶级，系从事军事、政治者。释尊即出身此阶级；婆罗门解释：意译净行、梵行、梵志、承习。印度四姓中，最上位之僧侣、学者阶级。为古印度一切知识之垄断者，自认为印度社会之最胜种姓；居士解释：任何宗教没有出家，在家修行的人；沙门解释：任何宗教出家修行的人），他们在圣道上受教导，在善法上训练。"

"婆罗豆婆遮贤者，即使我们当面见到那位乔达摩先生，我们也会当面对他说：'沙门乔达摩是损坏者。'为什么？因为这在我们的经中传下来。"

"如果摩犍提贤者不反对，我可以把这件事告诉沙门乔达摩。"

"请婆罗豆婆遮贤者放心，尽管告诉他我说的话。"

佛陀以清净超人的天耳听到了婆罗豆婆遮种婆罗门与游行者摩犍提的这段对话。傍晚时分，佛陀从禅修中起身，走向婆罗豆婆遮种婆罗门的火祠。到达后，坐在铺设好的草席上。

然后，婆罗豆婆遮种婆罗门走近佛陀。走近后，与佛陀互相问候。互相寒暄友好后，坐在一旁。佛陀对坐在一旁的婆罗豆婆遮种婆罗门说：

"婆罗豆婆遮，你是否与游行者摩犍提有关于这张草席的对话？"

听到这话，婆罗豆婆遮种婆罗门惊恐不安、毛骨悚然，对佛陀说："我们正想把这件事告诉尊者乔达摩。尊者乔达摩竟然自己说出了没有被告知的事！"

佛陀与婆罗豆婆遮种婆罗门的对话还没有结束，这时游行者摩犍提在散步闲逛时走近婆罗豆婆遮种婆罗门的火祠，走近佛陀。走近后，与佛陀互相问候。互相寒暄友好后，坐在一旁。佛陀对坐在一旁的游行者摩犍提说：

"摩犍提，眼睛喜爱色、乐于色、欢喜色（色解释：物质事物，物质身体）。它被如来调伏、守护、保护、约束，他为了约束而说法。摩犍提，你是否是指这个而说：'沙门乔达摩是损坏者'？"

"尊者乔达摩，正是因为这个原因，我们说：'沙门乔达摩是损坏者。'为什么？因为这在我们的经中传下来。"

"摩犍提，耳朵喜爱声...鼻子喜爱香...舌头喜爱味...身体喜爱触...意识喜爱法、乐于法、欢喜法（法解释：某种思想，见解，也可以指世间万物，有形体的事物，没有形体的事物）。它被如来调伏、守护、保护、约束，他为了约束而说法。摩犍提，你是否是指这个而说：'沙门乔达摩是损坏者'？"

"尊者乔达摩，正是因为这个原因，我们说：'沙门乔达摩是损坏者。'为什么？因为这在我们的经中传下来。"

"摩犍提，你怎么认为？这里有人以前沉溺于可意、可爱、可乐、可喜、与欲望相应、令人贪恋的眼识可知的色...耳识可知的声...鼻识可知的香...舌识可知的味...身识可知的触（识解释：识就是眼识、耳识、鼻识、舌识、身识、意识，六识解释，见第一百八十八章）。他后来如实了知色的生起、消失、味、患、离，舍弃对色的渴爱，消除对色的热恼，成为无渴望、内心平静。摩犍提，你对这个人有什么话可说？"

"没什么好说的，尊者乔达摩。"

"摩犍提，你怎么认为？这里有人以前沉溺于可意、可爱、可乐、可喜、与欲望相应、令人贪恋的身识可知的触。他后来如实了知触的生起、消失、味、患、离，舍弃对触的渴爱，消除对触的热恼，成为无渴望、内心平静。摩犍提，你对这个人有什么话可说？"

"没什么好说的，尊者乔达摩。"

"摩犍提，我以前是在家人时，享受着五种欲乐：眼识可知的可意、可爱、可乐、可喜、与欲望相应、令人贪恋的色，耳识可知的声...鼻识可知的香...舌识可知的味...身识可知的可意、可爱、可乐、可喜、与欲望相应、令人贪恋的触。摩犍提，我有三座宫殿：一座是雨季的，一座是冬季的，一座是夏季的。摩犍提，在雨季的四个月里，我在雨季宫殿中享受着无男性的音乐，不下到下面的宫殿。后来我如实了知欲望的生起、消失、味、患、离，舍弃了对欲望的渴爱，消除了对欲望的热恼，成为无渴望、内心平静。我看到其他众生没有离开对欲望的贪恋，被欲望的渴爱所折磨，被欲望的热恼所烧灼，追求欲望。我不羡慕他们，不乐于其中。为什么？因为摩犍提，有一种喜乐，远离欲望，远离不善法，甚至超越天界的快乐。我乐于那种喜乐，不羡慕低劣的，不乐于低劣的。"

"摩犍提，就像有一个富裕、有大财富、有大资产的居士或居士子，享受着五种欲乐：眼识可知的可意、可爱、可乐、可喜、与欲望相应、令人贪恋的色...身识可知的可意、可爱、可乐、可喜、与欲望相应、令人贪恋的触。他以身行善，以语行善，以意行善，身坏命终后，投生到善趣天界，到三十三天中（天界解释，见第八百零五章）。他在那里的难陀园中，被一群天女围绕，享受着天界的五种欲乐。他看到一个居士或居士子享受着人间的五种欲乐。"

"摩犍提，你怎么认为？那个天子在难陀园中被一群天女围绕，享受着天界的五种欲乐，他会羡慕那个居士或居士子享受人间的五种欲乐吗？会希望回到人间的欲乐中来吗？"

"不会的，尊者乔达摩。为什么？因为天界的欲乐比人间的欲乐更殊胜、更微妙。"

"摩犍提，同样地，我以前是在家人时，享受着五种欲乐：眼识可知的可意、可爱、可乐、可喜、与欲望相应、令人贪恋的色...身识可知的可意、可爱、可乐、可喜、与欲望相应、令人贪恋的触。后来我如实了知欲望的生起、消失、味、患、离，舍弃了对欲望的渴爱，消除了对欲望的热恼，成为无渴望、内心平静。我看到其他众生没有离开对欲望的贪恋，被欲望的渴爱所折磨，被欲望的热恼所烧灼，追求欲望。我不羡慕他们，不乐于其中。为什么？因为摩犍提，有一种喜乐，远离欲望，远离不善法，甚至超越天界的快乐。我乐于那种喜乐，不羡慕低劣的，不乐于低劣的。"

"摩犍提，就像有一个麻风病人，身体溃烂、腐烂，被蛆虫咬噬，用指甲抓挠伤口，用火坑烧灼身体。他的朋友、同伴、亲属、血亲为他请来医生外科医生。那医生外科医生为他配制药物。他服用那药物后，麻风病痊愈，无病、快乐、自由、自主、可以随意而行。他看到另一个麻风病人，身体溃烂、腐烂，被蛆虫咬噬，用指甲抓挠伤口，用火坑烧灼身体。"

"摩犍提，你怎么认为？那个人会羡慕那个麻风病人的火坑和药物吗？"

"不会的，尊者乔达摩。为什么？因为有病时才需要药物，没有病时就不需要药物。"

"摩犍提，同样地，我以前是在家人时，享受着五种欲乐：眼识可知的可意、可爱、可乐、可喜、与欲望相应、令人贪恋的色...身识可知的可意、可爱、可乐、可喜、与欲望相应、令人贪恋的触。后来我如实了知欲望的生起、消失、味、患、离，舍弃了对欲望的渴爱，消除了对欲望的热恼，成为无渴望、内心平静。我看到其他众生没有离开对欲望的贪恋，被欲望的渴爱所折磨，被欲望的热恼所烧灼，追求欲望。我不羡慕他们，不乐于其中。为什么？因为摩犍提，有一种喜乐，远离欲望，远离不善法，甚至超越天界的快乐。我乐于那种喜乐，不羡慕低劣的，不乐于低劣的。"

"摩犍提，就像有一个麻风病人，身体溃烂、腐烂，被蛆虫咬噬，用指甲抓挠伤口，用火坑烧灼身体。他的朋友、同伴、亲属、血亲为他请来医生外科医生。那医生外科医生为他配制药物。他服用那药物后，麻风病痊愈，无病、快乐、自由、自主、可以随意而行。然后两个强壮的人抓住他的双臂，把他拖向火坑。"

"摩犍提，你怎么认为？那个人会拼命扭转身体吗？"

"是的，尊者乔达摩。为什么？因为那火触碰起来是痛苦的，热度很高，灼热很强。"

"摩犍提，你怎么认为？是现在那火触碰起来才是痛苦的，热度很高，灼热很强，还是以前那火触碰起来就是痛苦的，热度很高，灼热很强？"

"尊者乔达摩，现在那火触碰起来是痛苦的，热度很高，灼热很强，以前那火触碰起来也是痛苦的，热度很高，灼热很强。那个麻风病人，身体溃烂、腐烂，被蛆虫咬噬，用指甲抓挠伤口，感官损坏，对痛苦的火产生了颠倒的乐想。"

"摩犍提，同样地，过去的欲望触碰起来是痛苦的，热度很高，灼热很强；未来的欲望触碰起来是痛苦的，热度很高，灼热很强；现在的欲望触碰起来是痛苦的，热度很高，灼热很强。而这些众生没有离开对欲望的贪恋，被欲望的渴爱所折磨，被欲望的热恼所烧灼，感官损坏，对痛苦的欲望产生了颠倒的乐想。"

"摩犍提，就像有一个麻风病人，身体溃烂、腐烂，被蛆虫咬噬，用指甲抓挠伤口，用火坑烧灼身体。摩犍提，那个麻风病人越是用指甲抓挠伤口，用火坑烧灼身体，他的伤口就变得越不清洁、越臭、越腐烂，但他从抓挠伤口中得到一点满足和愉悦。同样地，摩犍提，众生没有离开对欲望的贪恋，被欲望的渴爱所折磨，被欲望的热恼所烧灼，追求欲望。摩犍提，这些众生越是追求欲望，他们的欲望渴爱就越增长，被欲望热恼所烧灼，但他们从五种欲乐中得到一点满足和愉悦。"

"摩犍提，你怎么认为？你是否见过或听说过国王或大臣享受着五种欲乐，没有舍弃对欲望的渴爱，没有消除对欲望的热恼，成为无渴望、内心平静地生活过、正在生活或将要生活？"

"没有，尊者乔达摩。"

"很好，摩犍提！我也没有见过或听说过国王或大臣享受着五种欲乐，没有舍弃对欲望的渴爱，没有消除对欲望的热恼，成为无渴望、内心平静地生活过、正在生活或将要生活。相反，摩犍提，任何沙门或婆罗门成为无渴望、内心平静地生活过、正在生活或将要生活，他们都是如实了知欲望的生起、消失、味、患、离，舍弃了对欲望的渴爱，消除了对欲望的热恼，成为无渴望、内心平静。"

这时，佛陀说了这个偈颂：

"健康是最高的利得，涅槃是最高的快乐，

八支圣道是诸道中最安稳的，引向不死（八支圣道解释：即是八正道；八正道解释，见第九百三十二章）。"

听到这话，游行者摩犍提对佛陀说："太奇妙了，尊者乔达摩！太不可思议了，尊者乔达摩！尊者乔达摩说得多好啊：'健康是最高的利得，涅槃是最高的快乐。'我也从前辈游行者的师长那里听说过：'健康是最高的利得，涅槃是最高的快乐。'这与你所说的一致，尊者乔达摩。"

"摩犍提，你从前辈游行者的师长那里听说：'健康是最高的利得，涅槃是最高的快乐。'那么，什么是健康？什么是涅槃？"

听到这话，游行者摩犍提用手抚摸自己的身体，说："尊者乔达摩，这就是健康，这就是涅槃。因为我现在健康快乐，没有任何疾病。"

"摩犍提，就像一个生来就瞎的人，他看不见黑白的色彩，看不见蓝色，看不见黄色，看不见红色，看不见粉红色，看不见平坦不平坦，看不见星星，看不见月亮和太阳。他听到一个有眼睛的人说：'啊，朋友，一件白色的、美丽的、无瑕的、洁净的衣服真好啊！'他就去寻找白色的衣服。有人拿一件被油弄脏的粗布骗他说：'喂，朋友，这是白色的、美丽的、无瑕的、洁净的衣服。'他接受了那件衣服，穿上后高兴地说：'啊，一件白色的、美丽的、无瑕的、洁净的衣服真好啊！'"

"摩犍提，你怎么认为？那个生来就瞎的人是知道那件被油弄脏的粗布是白色的、美丽的、无瑕的、洁净的而接受穿上，并高兴地说：'啊，一件白色的、美丽的、无瑕的、洁净的衣服真好啊！'还是因为相信那个有眼睛的人的话？"

"尊者乔达摩，那个生来就瞎的人不知道、看不见，他接受那件被油弄脏的粗布，穿上后高兴地说：'啊，一件白色的、美丽的、无瑕的、洁净的衣服真好啊！'这是因为相信那个有眼睛的人的话。"

"同样地，摩犍提，其他外道游行者是盲目的、没有眼睛的。他们不知道健康，看不见涅槃，却说这个偈颂：'健康是最高的利得，涅槃是最高的快乐。'摩犍提，这个偈颂是由过去的阿罗汉、正等正觉者所说：

'健康是最高的利度，涅槃是最高的快乐，

八支圣道是诸道中最安稳的，引向不死。'

现在它逐渐变成了凡夫的偈颂。摩犍提，这个身体是病患，是肿瘤，是箭，是灾难，是疾病。你说这个病患、肿瘤、箭、灾难、疾病的身体：'尊者乔达摩，这是健康，这是涅槃。'摩犍提，你没有圣者之眼，借此你能知道健康，见到涅槃。"

"我对尊者乔达摩有这样的信心：尊者乔达摩能为我说法，使我知道健康，见到涅槃。"

"摩犍提，就像一个生来就瞎的人，他看不见黑白的色彩，看不见蓝色，看不见黄色，看不见红色，看不见粉红色，看不见平坦不平坦，看不见星星，看不见月亮和太阳。他的朋友、同伴、亲属、血亲为他请来医生外科医生。那医生外科医生为他配制药物。他服用那药物后，眼睛还是不能生出，眼睛还是不能清净。摩犍提，你怎么认为？那个医生是不是只会疲劳和烦恼？"

"是的，尊者乔达摩。"

"同样地，摩犍提，如果我为你说法：'这是健康，这是涅槃'，你不会知道健康，不会见到涅槃。这只会让我疲劳，让我烦恼。"

"我对尊者乔达摩有这样的信心：尊者乔达摩能为我说法，使我知道健康，见到涅槃。"

"摩犍提，就像一个生来就瞎的人，他看不见黑白的色彩，看不见蓝色，看不见黄色，看不见红色，看不见粉红色，看不见平坦不平坦，看不见星星，看不见月亮和太阳。他听到一个有眼睛的人说：'啊，朋友，一件白色的、美丽的、无瑕的、洁净的衣服真好啊！'他就去寻找白色的衣服。有人拿一件被油弄脏的粗布骗他说：'喂，朋友，这是白色的、美丽的、无瑕的、洁净的衣服。'他接受了那件衣服，穿上。他的朋友、同伴、亲属、血亲为他请来医生外科医生。那医生外科医生为他配制药物，给他上吐下泻，点眼药，涂眼药，吸鼻药。他服用那药物后，眼睛生出了，眼睛清净了。随着眼睛的生出，他对那件被油弄脏的粗布的贪爱消失了。他会把那个人当成敌人和对手，甚至会认为应该杀死他：'朋友，我长期被这个人用被油弄脏的粗布欺骗、愚弄：'喂，朋友，这是白色的、美丽的、无瑕的、洁净的衣服。''同样地，摩犍提，如果我为你说法：'这是健康，这是涅槃'，你会知道健康，会见到涅槃。随着你眼睛的生出，对五取蕴的贪爱会消失（五取蕴解释，见第六百三十六章）。你会这样想：'朋友，我长期被这个心欺骗、愚弄。我执取色，我执取受，我执取想，我执取行，我执取识。由于我的执取，有了存在；由于存在，有了出生；由于出生，有了老死、忧悲苦恼绝望。这就是整个苦蕴的生起（苦蕴解释：苦蕴是佛教中的一个重要概念,指的是构成人生苦难的各种元素或因素的集合。这个词可以分解为两部分来理解:苦：在佛教中,苦不仅指身体上的痛苦,还包括心理上的不满足、焦虑、压力等。它更广泛地指生命中的不完美、不如意和不稳定性。蕴： 意为"堆"或"集合"，指构成个体存在的五种基本要素(五蕴):色、受、想、行、识。结合起来,"苦蕴"可以理解为:全面的苦难: 它涵盖了人生中所有形式的苦难,包括身体的、心理的和存在性的苦难。苦的根源: 它指出苦难不是孤立的现象,而是由多种因素组成的复杂集合。存在的本质: 苦蕴表明苦是我们存在的固有特质,而不仅仅是偶然发生的事件。修行的对象: 在佛教修行中，了解和超越苦蕴是一个核心目标。无常和无我：苦蕴的概念也暗示了生命的无常性和无我性,这是佛教的核心教义。在这篇经文中，当佛陀提到"这整个苦蕴的终结"时,他是在谈论修行的最终目标 - 完全解脱所有形式的苦难。这包括克服生、老、死以及所有形式的心理苦恼）。'"

"我对尊者乔达摩有这样的信心：尊者乔达摩能为我说法，使我从这座位上起来时不再瞎眼。"

"那么，摩犍提，你要亲近善人。当你亲近善人时，摩犍提，你会听闻正法。当你听闻正法时，摩犍提，你会如法修行。当你如法修行时，摩犍提，你会自己了知，自己看见：'这些是病患、肿瘤、箭；在这里，病患、肿瘤、箭完全止息。由于我的执取的止息，存在止息；由于存在的止息，出生止息；由于出生的止息，老死、忧悲苦恼绝望止息。这就是整个苦蕴的止息。'"

听到这话，游行者摩犍提对佛陀说："太奇妙了，尊者乔达摩！太不可思议了，尊者乔达摩！尊者乔达摩说得真好啊！就像扶正倒下的东西，揭开遮蔽的东西，为迷路者指明道路，在黑暗中举起油灯，让有眼睛的人能看见色。同样地，尊者乔达摩以种种方便说法。尊者乔达摩，我皈依世尊、法和比丘僧团。愿我能在世尊面前出家，受具足戒（具足戒解释：音译邬波三钵那。意译近圆，有亲近涅槃之义。又作近圆戒、近具戒、大戒。略称具戒。指比丘、比丘尼所应受持之戒律；因与沙弥、沙弥尼所受十戒相比，戒品具足，故称具足戒。依戒法规定，受持具足戒即正式取得比丘、比丘尼之资格，一般而言，比丘戒有250戒，比丘尼戒有348戒）。"

"摩犍提，曾经属于其他教派的人想在这个法律中出家、受具足戒（律解释：戒律），他需要四个月的观察期。四个月后，如果比丘们满意，就给他出家，授予比丘戒。但我也知道人与人是有差别的。"

"尊者，如果曾经属于其他教派的人想在这个法律中出家、受具足戒需要四个月的观察期，四个月后如果比丘们满意就给他出家，授予比丘戒，那么我愿意接受四年的观察期。四年后，如果比丘们满意，就给我出家，授予比丘戒。"

游行者摩犍提得到了，在佛陀面前出家，受具足戒。受具足戒不久，尊者摩犍提独处、不放逸、热心、专注地生活，不久就亲身证悟并安住于善男子正当出家的目标——无上梵行的圆满（梵行解释：清净的修行，一般指修行八正道）。他了知："生已尽，梵行已立，应作皆作，不受后有。"尊者摩犍提成为阿罗汉之一。

《摩犍提经》完

巴利语原版经文

MN.75/(5) Māgaṇḍiyasuttaṃ

　　 207. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo, bhāradvājagottassa brāhmaṇassa agyāgāre tiṇasanthārake. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kammāsadhammaṃ piṇḍāya pāvisi. Kammāsadhammaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena aññataro vanasaṇḍo tenupasaṅkami divāvihārāya. Taṃ vanasaṇḍaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Atha kho māgaṇḍiyo paribbājako jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena bhāradvājagottassa brāhmaṇassa agyāgāraṃ tenupasaṅkami. Addasā kho māgaṇḍiyo paribbājako bhāradvājagottassa brāhmaṇassa agyāgāre tiṇasanthārakaṃ paññattaṃ. Disvāna bhāradvājagottaṃ brāhmaṇaṃ etadavoca– “kassa nvayaṃ bhoto bhāradvājassa agyāgāre tiṇasanthārako paññatto, samaṇaseyyānurūpaṃ maññe”ti? “Atthi, bho māgaṇḍiya, samaṇo gotamo sakyaputto sakyakulā pabbajito. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato– ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Tassesā bhoto gotamassa seyyā paññattā”ti. “Duddiṭṭhaṃ vata, bho bhāradvāja, addasāma; duddiṭṭhaṃ vata, bho bhāradvāja, addasāma! Ye mayaṃ tassa bhoto gotamassa bhūnahuno seyyaṃ addasāmā”ti. “Rakkhassetaṃ, māgaṇḍiya, vācaṃ; rakkhassetaṃ māgaṇḍiya, vācaṃ. Bahū hi tassa bhoto gotamassa khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi abhippasannā vinītā ariye ñāye dhamme kusale”ti. “Sammukhā cepi mayaṃ, bho bhāradvāja, taṃ bhavantaṃ gotamaṃ passeyyāma, sammukhāpi naṃ vadeyyāma– ‘bhūnahu samaṇo gotamo’ti. Taṃ kissa hetu? Evañhi no sutte ocaratī”ti. “Sace taṃ bhoto māgaṇḍiyassa agaru āroceyyāmi taṃ samaṇassa gotamassā”ti. “Appossukko bhavaṃ bhāradvājo vuttova naṃ vadeyyā”ti.

　　 208. Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya bhāradvājagottassa brāhmaṇassa māgaṇḍiyena paribbājakena saddhiṃ imaṃ kathāsallāpaṃ. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhāradvājagottassa brāhmaṇassa agyāgāraṃ tenupasaṅkami; upasaṅkamitvā nisīdi bhagavā paññatte tiṇasanthārake. Atha kho bhāradvājagotto brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho bhāradvājagottaṃ brāhmaṇaṃ bhagavā etadavoca– “ahu pana te, bhāradvāja, māgaṇḍiyena paribbājakena saddhiṃ imaṃyeva tiṇasanthārakaṃ ārabbha kocideva kathāsallāpo”ti? Evaṃ vutte, bhāradvājagotto brāhmaṇo saṃviggo lomahaṭṭhajāto bhagavantaṃ etadavoca– “etadeva kho pana mayaṃ bhoto gotamassa ārocetukāmā. Atha ca pana bhavaṃ gotamo anakkhātaṃyeva akkhāsī”ti. Ayañca hi bhagavato bhāradvājagottena brāhmaṇena saddhiṃ antarākathā vippakatā hoti. Atha kho māgaṇḍiyo paribbājako jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena bhāradvājagottassa brāhmaṇassa agyāgāraṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho māgaṇḍiyaṃ paribbājakaṃ bhagavā etadavoca–

　　 209. “Cakkhuṃ kho, māgaṇḍiya, rūpārāmaṃ rūparataṃ rūpasammuditaṃ. Taṃ tathāgatassa dantaṃ guttaṃ rakkhitaṃ saṃvutaṃ, tassa ca saṃvarāya dhammaṃ deseti. Idaṃ nu te etaṃ, māgaṇḍiya, sandhāya bhāsitaṃ – ‘bhūnahu samaṇo gotamo’”ti? “Etadeva kho pana me, bho gotama, sandhāya bhāsitaṃ– ‘bhūnahu samaṇo gotamo’ti. Taṃ kissa hetu? Evañhi no sutte ocaratī”ti. “Sotaṃ kho, māgaṇḍiya, saddārāmaṃ …pe… ghānaṃ kho, māgaṇḍiya gandhārāmaṃ… jivhā kho, māgaṇḍiya, rasārāmā rasaratā rasasammuditā. Sā tathāgatassa dantā guttā rakkhitā saṃvutā, tassā ca saṃvarāya dhammaṃ deseti. Idaṃ nu te etaṃ, māgaṇḍiya, sandhāya bhāsitaṃ– ‘bhūnahu samaṇo gotamo’”ti? “Etadeva kho pana me, bho gotama, sandhāya bhāsitaṃ– ‘bhūnahu samaṇo gotamo’ti. Taṃ kissa hetu? Evañhi no sutte ocaratī”ti. “Kāyo kho, māgaṇḍiya, phoṭṭhabbārāmo phoṭṭhabbarato …pe… mano kho, māgaṇḍiya, dhammārāmo dhammarato dhammasammudito. So tathāgatassa danto gutto rakkhito saṃvuto, tassa ca saṃvarāya dhammaṃ deseti. Idaṃ nu te etaṃ, māgaṇḍiya, sandhāya bhāsitaṃ– ‘bhūnahu samaṇo gotamo’”ti? “Etadeva kho pana me, bho gotama, sandhāya bhāsitaṃ – ‘bhūnahu samaṇo gotamo’ti. Taṃ kissa hetu? Evañhi no sutte ocaratī”ti.

　　 210. “Taṃ kiṃ maññasi, māgaṇḍiya– ‘idhekacco cakkhuviññeyyehi rūpehi paricāritapubbo assa iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, so aparena samayena rūpānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā rūpataṇhaṃ pahāya rūpapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihareyya. Imassa pana te, māgaṇḍiya, kimassa vacanīyan’”ti? “Na kiñci, bho gotama”. “Taṃ kiṃ maññasi, māgaṇḍiya– ‘idhekacco sotaviññeyyehi saddehi …pe… ghānaviññeyyehi gandhehi… jivhāviññeyyehi rasehi… kāyaviññeyyehi phoṭṭhabbehi paricāritapubbo assa iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, so aparena samayena phoṭṭhabbānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā phoṭṭhabbataṇhaṃ pahāya phoṭṭhabbapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihareyya. Imassa pana te, māgaṇḍiya, kimassa vacanīyan’”ti? “Na kiñci, bho gotama”.

　　 211. “Ahaṃ kho pana, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṃ cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, sotaviññeyyehi saddehi …pe… ghānaviññeyyehi gandhehi… jivhāviññeyyehi rasehi… kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. Tassa mayhaṃ, māgaṇḍiya, tayo pāsādā ahesuṃ– eko vassiko, eko hemantiko, eko gimhiko. So kho ahaṃ, māgaṇḍiya, vassike pāsāde vassike cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṃ orohāmi. So aparena samayena kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto viharāmi. So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante. So tesaṃ na pihemi, na tattha abhiramāmi Taṃ kissa hetu? Yāhayaṃ, māgaṇḍiya, rati, aññatreva kāmehi aññatra akusalehi dhammehi– api dibbaṃ sukhaṃ samadhigayha tiṭṭhati – tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.

　　 212. “Seyyathāpi, māgaṇḍiya, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreyya cakkhuviññeyyehi rūpehi …pe… phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. So kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya devānaṃ tāvatiṃsānaṃ sahabyataṃ. So tattha nandane vane accharāsaṅghaparivuto dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreyya. So passeyya gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ.

　　 “Taṃ kiṃ maññasi, māgaṇḍiya, api nu so devaputto nandane vane accharāsaṅghaparivuto dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno amussa gahapatissa vā gahapatiputtassa vā piheyya, mānusakānaṃ vā pañcannaṃ kāmaguṇānaṃ mānusakehi vā kāmehi āvaṭṭeyyā”ti? “No hidaṃ, bho gotama”. Taṃ kissa hetu? Mānusakehi, bho gotama, kāmehi dibbakāmā abhikkantatarā ca paṇītatarā cā”ti. “Evameva kho ahaṃ, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṃ cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, sotaviññeyyehi saddehi …pe… ghānaviññeyyehi gandhehi… jivhāviññeyyehi rasehi… kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. So aparena samayena kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto viharāmi. So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante, so tesaṃ na pihemi, na tattha abhiramāmi. Taṃ kissa hetu? Yāhayaṃ, māgaṇḍiya, rati aññatreva kāmehi aññatra akusalehi dhammehi– api dibbaṃ sukhaṃ samadhigayha tiṭṭhati– tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.

　　 213. “Seyyathāpi māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeyya. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto bhesajjaṃ kareyya. So taṃ bhesajjaṃ āgamma kuṭṭhehi parimucceyya, arogo assa sukhī serī sayaṃvasī yena kāmaṃ gamo. So aññaṃ kuṭṭhiṃ purisaṃ passeyya arugattaṃ pakkagattaṃ kimīhi khajjamānaṃ nakhehi vaṇamukhāni vippatacchamānaṃ aṅgārakāsuyā kāyaṃ paritāpentaṃ.

　　 “Taṃ kiṃ maññasi, māgaṇḍiya, api nu so puriso amussa kuṭṭhissa purisassa piheyya aṅgārakāsuyā vā bhesajjaṃ paṭisevanāya vā”ti? “No hidaṃ, bho gotama. Taṃ kissa hetu? Roge hi, bho gotama, sati bhesajjena karaṇīyaṃ hoti, roge asati na bhesajjena karaṇīyaṃ hotī”ti. “Evameva kho ahaṃ, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṃ, cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, sotaviññeyyehi saddehi …pe… ghānaviññeyyehi gandhehi… jivhāviññeyyehi rasehi… kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. So aparena samayena kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto viharāmi. So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante. So tesaṃ na pihemi, na tattha abhiramāmi. Taṃ kissa hetu? Yāhayaṃ, māgaṇḍiya, rati, aññatreva kāmehi aññatra akusalehi dhammehi– api dibbaṃ sukhaṃ samadhigayha tiṭṭhati– tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.

　　 214. “Seyyathāpi māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeyya. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto bhesajjaṃ kareyya. So taṃ bhesajjaṃ āgamma kuṭṭhehi parimucceyya, arogo assa sukhī serī sayaṃvasī yena kāmaṃ gamo. Tamenaṃ dve balavanto purisā nānābāhāsu gahetvā aṅgārakāsuṃ upakaḍḍheyyuṃ.

　　 “Taṃ kiṃ maññasi, māgaṇḍiya, api nu so puriso iti citiceva kāyaṃ sannāmeyyā”ti? “Evaṃ, bho gotama”. “Taṃ kissa hetu”? “Asu hi, bho gotama, aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho cā”ti. “Taṃ kiṃ maññasi, māgaṇḍiya, idāneva nu kho so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca udāhu pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho cā”ti “Idāni ceva, bho gotama, so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca, pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca. Asu ca, bho gotama, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno upahatindriyo dukkhasamphasseyeva aggismiṃ sukhamiti viparītasaññaṃ paccalatthā”ti. “Evameva kho, māgaṇḍiya, atītampi addhānaṃ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca, anāgatampi addhānaṃ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca, etarahipi paccuppannaṃ addhānaṃ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca. Ime ca, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena pariḍayhamānā upahatindriyā dukkhasamphassesuyeva kāmesu sukhamiti viparītasaññaṃ paccalatthuṃ.

　　 215. “Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeti. Yathā yathā kho, māgaṇḍiya, asu kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeti tathā tathā’ssa tāni vaṇamukhāni asucitarāni ceva honti duggandhatarāni ca pūtikatarāni ca hoti ceva kāci sātamattā assādamattā– yadidaṃ vaṇamukhānaṃ kaṇḍūvanahetu; evameva kho, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena ca pariḍayhamānā kāme paṭisevanti. Yathā yathā kho, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena ca pariḍayhamānā kāme paṭisevanti tathā tathā tesaṃ tesaṃ sattānaṃ kāmataṇhā ceva pavaḍḍhati, kāmapariḷāhena ca pariḍayhanti, hoti ceva sātamattā assādamattā– yadidaṃ pañcakāmaguṇe paṭicca.

　　 “Taṃ kiṃ maññasi, māgaṇḍiya, api nu te diṭṭho vā suto vā rājā vā rājamahāmatto vā pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno kāmataṇhaṃ appahāya kāmapariḷāhaṃ appaṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihāsi vā viharati vā viharissati vā”ti “No hidaṃ, bho gotama”. “Sādhu, māgaṇḍiya! Mayāpi kho etaṃ, māgaṇḍiya, neva diṭṭhaṃ na sutaṃ rājā vā rājamahāmatto vā pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno kāmataṇhaṃ appahāya kāmapariḷāhaṃ appaṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihāsi vā viharati vā viharissati vā. Atha kho, māgaṇḍiya, ye hi keci samaṇā vā brāhmaṇā vā vigatapipāsā ajjhattaṃ vūpasantacittā vihāsuṃ vā viharanti vā viharissanti vā sabbe te kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāsā ajjhattaṃ vūpasantacittā vihāsuṃ vā viharanti vā viharissanti vā”ti. Atha kho bhagavā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi–

　　 “Ārogyaparamā lābhā, nibbānaṃ paramaṃ sukhaṃ;

　　 Aṭṭhaṅgiko ca maggānaṃ, khemaṃ amatagāminan”ti.

　　 216. Evaṃ vutte, māgaṇḍiyo paribbājako bhagavantaṃ etadavoca– “acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yāva subhāsitaṃ cidaṃ bhotā gotamena– ‘ārogyaparamā lābhā, nibbānaṃ paramaṃ sukhan’ti. Mayāpi kho etaṃ, bho gotama, sutaṃ pubbakānaṃ paribbājakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ– ‘ārogyaparamā lābhā, nibbānaṃ paramaṃ sukhan’ti; tayidaṃ, bho gotama, sametī”ti. “Yaṃ pana te etaṃ, māgaṇḍiya, sutaṃ pubbakānaṃ paribbājakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ– ‘ārogyaparamā lābhā, nibbānaṃ paramaṃ sukhan’ti, katamaṃ taṃ ārogyaṃ, katamaṃ taṃ nibbānan”ti? Evaṃ vutte, māgaṇḍiyo paribbājako sakāneva sudaṃ gattāni pāṇinā anomajjati– “idantaṃ, bho gotama, ārogyaṃ, idantaṃ nibbānaṃ. Ahañhi, bho gotama, etarahi arogo sukhī, na maṃ kiñci ābādhatī”ti.

　　 217. “Seyyathāpi, māgaṇḍiya, jaccandho puriso; so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṃ, na passeyya tārakarūpāni, na passeyya candimasūriye. So suṇeyya cakkhumato bhāsamānassa– ‘chekaṃ vata, bho odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti! So odātapariyesanaṃ careyya. Tamenaṃ aññataro puriso telamalikatena sāhuḷicīrena vañceyya– ‘idaṃ te, ambho purisa, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti. So taṃ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṃ nicchāreyya– ‘chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti!

　　 “Taṃ kiṃ maññasi, māgaṇḍiya, api nu so jaccandho puriso jānanto passanto amuṃ telamalikataṃ sāhuḷicīraṃ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṃ nicchāreyya– ‘chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti udāhu cakkhumato saddhāyā”ti? “Ajānanto hi, bho gotama, apassanto so jaccandho puriso amuṃ telamalikataṃ sāhuḷicīraṃ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṃ nicchāreyya– ‘chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti, cakkhumato saddhāyā”ti. “Evameva kho, māgaṇḍiya, aññatitthiyā paribbājakā andhā acakkhukā ajānantā ārogyaṃ, apassantā nibbānaṃ atha ca panimaṃ gāthaṃ bhāsanti– ‘ārogyaparamā lābhā, nibbānaṃ paramaṃ sukhan’ti. Pubbakehesā, māgaṇḍiya, arahantehi sammāsambuddhehi gāthā bhāsitā–

　　 ‘Ārogyaparamā lābhā, nibbānaṃ paramaṃ sukhaṃ;

　　 Aṭṭhaṅgiko ca maggānaṃ, khemaṃ amatagāminan’ti.

　　 218. “Sā etarahi anupubbena puthujjanagāthā. Ayaṃ kho pana, māgaṇḍiya, kāyo rogabhūto gaṇḍabhūto sallabhūto aghabhūto ābādhabhūto, so tvaṃ imaṃ kāyaṃ rogabhūtaṃ gaṇḍabhūtaṃ sallabhūtaṃ aghabhūtaṃ ābādhabhūtaṃ– ‘idantaṃ, bho gotama, ārogyaṃ, idantaṃ nibbānan’ti vadesi. Tañhi te, māgaṇḍiya, ariyaṃ cakkhuṃ natthi yena tvaṃ ariyena cakkhunā ārogyaṃ jāneyyāsi, nibbānaṃ passeyyāsī”ti. “Evaṃ pasanno ahaṃ bhoto gotamassa! Pahoti me bhavaṃ gotamo tathā dhammaṃ desetuṃ yathāhaṃ ārogyaṃ jāneyyaṃ, nibbānaṃ passeyyan”ti.

　　 219. “Seyyathāpi māgaṇḍiya, jaccandho puriso; so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṃ, na passeyya tārakarūpāni, na passeyya candimasūriye. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto bhesajjaṃ kareyya. So taṃ bhesajjaṃ āgamma na cakkhūni uppādeyya, na cakkhūni visodheyya. Taṃ kiṃ maññasi, māgaṇḍiya, nanu so vejjo yāvadeva kilamathassa vighātassa bhāgī assā”ti? “Evaṃ, bho gotama”. “Evameva kho, māgaṇḍiya, ahañce te dhammaṃ deseyyaṃ– ‘idantaṃ ārogyaṃ, idantaṃ nibbānan’ti, so tvaṃ ārogyaṃ na jāneyyāsi, nibbānaṃ na passeyyāsi. So mamassa kilamatho, sā mamassa vihesā”ti. “Evaṃ pasanno ahaṃ bhoto gotamassa. Pahoti me bhavaṃ gotamo tathā dhammaṃ desetuṃ yathāhaṃ ārogyaṃ jāneyyaṃ, nibbānaṃ passeyyan”ti.

　　 220. “Seyyathāpi, māgaṇḍiya, jaccandho puriso; so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṃ, na passeyya tārakarūpāni, na passeyya candimasūriye. So suṇeyya cakkhumato bhāsamānassa– ‘chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti! So odātapariyesanaṃ careyya. Tamenaṃ aññataro puriso telamalikatena sāhuḷicīrena vañceyya– ‘idaṃ te, ambho purisa, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti. So taṃ paṭiggaṇheyya, paṭiggahetvā pārupeyya. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto bhesajjaṃ kareyya– uddhaṃvirecanaṃ adhovirecanaṃ añjanaṃ paccañjanaṃ natthukammaṃ. So taṃ bhesajjaṃ āgamma cakkhūni uppādeyya, cakkhūni visodheyya. Tassa saha cakkhuppādā yo amusmiṃ telamalikate sāhuḷicīre chandarāgo so pahīyetha. Tañca naṃ purisaṃ amittatopi daheyya, paccatthikatopi daheyya, api ca jīvitā voropetabbaṃ maññeyya – ‘dīgharattaṃ vata, bho, ahaṃ iminā purisena telamalikatena sāhuḷicīrena nikato vañcito paluddho– idaṃ te, ambho purisa, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti. Evameva kho, māgaṇḍiya, ahañce te dhammaṃ deseyyaṃ– ‘idantaṃ ārogyaṃ, idantaṃ nibbānan’ti. So tvaṃ ārogyaṃ jāneyyāsi, nibbānaṃ passeyyāsi. Tassa te saha cakkhuppādā yo pañcasupādānakkhandhesu chandarāgo so pahīyetha; api ca te evamassa– ‘dīgharattaṃ vata, bho, ahaṃ iminā cittena nikato vañcito paluddho. Ahañhi rūpaṃyeva upādiyamāno upādiyiṃ, vedanaṃyeva upādiyamāno upādiyiṃ, saññaṃyeva upādiyamāno upādiyiṃ, saṅkhāreyeva upādiyamāno upādiyiṃ, viññāṇaṃyeva upādiyamāno upādiyiṃ. Tassa me upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti; evametassa kevalassa dukkhakkhandhassa samudayo hotī’”ti. “Evaṃ pasanno ahaṃ bhoto gotamassa! Pahoti me bhavaṃ gotamo tathā dhammaṃ desetuṃ yathāhaṃ imamhā āsanā anandho vuṭṭhaheyyan”ti.

　　 221. “Tena hi tvaṃ, māgaṇḍiya, sappurise bhajeyyāsi. Yato kho tvaṃ, māgaṇḍiya, sappurise bhajissasi tato tvaṃ, māgaṇḍiya, saddhammaṃ sossasi; yato kho tvaṃ, māgaṇḍiya, saddhammaṃ sossasi tato tvaṃ, māgaṇḍiya, dhammānudhammaṃ paṭipajjissasi; yato kho tvaṃ, māgaṇḍiya, dhammānudhammaṃ paṭipajjissasi tato tvaṃ, māgaṇḍiya, sāmaṃyeva ñassasi, sāmaṃ dakkhissasi– ime rogā gaṇḍā sallā; idha rogā gaṇḍā sallā aparisesā nirujjhanti. Tassa me upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti; evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.

　　 222. Evaṃ vutte, māgaṇḍiyo paribbājako bhagavantaṃ etadavoca– “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya– cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca Labheyyāhaṃ bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampadan”ti. “Yo kho, māgaṇḍiya, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, so cattāro māse parivasati; catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. Api ca mettha puggalavemattatā viditā”ti. “Sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhantā pabbajjaṃ, ākaṅkhantā upasampadaṃ cattāro māse parivasanti, catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya; ahaṃ cattāri vassāni parivasissāmi, catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu, upasampādentu bhikkhubhāvāyā”ti Alattha kho māgaṇḍiyo paribbājako bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno kho panāyasmā māgaṇḍiyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva– yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsi. Aññataro kho panāyasmā māgaṇḍiyo arahataṃ ahosīti.

　　 Māgaṇḍiyasuttaṃ niṭṭhitaṃ pañcamaṃ.