經號:   
   (中部75經 更新)
中部75經/馬更地亞經(遊行者品[8])(莊春江譯)
  我聽到這樣
  有一次世尊住在俱盧國,名叫葛馬沙達馬的俱盧國城鎮,婆羅墮若姓婆羅門的聖火堂草蓆上。
  那時,世尊在午前時穿好衣服後,取鉢與僧衣,為了托鉢進入葛馬沙達馬。在葛馬沙達馬為了托鉢而行後,食畢,從施食處返回,為了作中午的休息去某叢林。進入那叢林後,坐下在某棵樹下作中午的休息。
  那時,遊行者馬更地亞在徒步散步、徘徊時,來到婆羅墮若姓婆羅門的聖火堂。遊行者馬更地亞看見婆羅墮若姓婆羅門的聖火堂中設置好的草蓆。看見後,對婆羅墮若姓婆羅門這麼說:
  「婆羅墮若先生!那是為誰在聖火堂中設置好的草蓆?我認為是適合沙門的臥床。」
  「馬更地亞先生!有位沙門喬達摩是釋迦人之子、從釋迦族出家,又,那位喬達摩尊師有這樣的好名聲被傳播著:『像這樣,那位世尊是阿羅漢遍正覺者明與行具足者善逝世間知者應該被調御人的無上調御者人天之師佛陀、世尊。』那是為沙門喬達摩設置好的臥床。」
  「婆羅墮若先生!我們確實看見難看的,婆羅墮若先生!我們確實看見難看的,我們看到增長的破壞者沙門喬達摩的臥床。」
  「馬更地亞!守護你的言語,馬更地亞!守護你的言語,因為眾多賢智的剎帝利、賢智的婆羅門、賢智的屋主、賢智的沙門對那位沙門喬達摩是極淨信者在聖真理上、在善法上被[他]教導。」
  「婆羅墮若先生!即使我們當面看見那位沙門喬達摩,也會當面對他說:『沙門喬達摩是增長的破壞者。』那是什麼原因呢?因為在我們的經典中這麼記載。」
  「如果對馬更地亞尊師不妨礙的話,我們會告知沙門喬達摩。」
  「婆羅墮若尊師可以放心如[我]所說的說它。」
  世尊以清淨、超越人的天耳界聽見婆羅墮若姓婆羅門與遊行者馬更地亞的這些對話。那時,世尊在傍晚時,從獨坐中出來,去婆羅墮若姓婆羅門的聖火堂。抵達後,世尊在設置好的草蓆上坐下。那時,婆羅墮若姓婆羅門去見世尊。抵達後,與世尊互相歡迎。歡迎與寒暄後,在一旁坐下。在一旁坐好後,世尊對婆羅墮若姓婆羅門這麼說:
  「婆羅墮若!你與遊行者馬更地亞有任何關於這草蓆的對話嗎?」
  當這麼說時,婆羅墮若姓婆羅門驚慌、身毛豎立,對世尊這麼說:
  「我們正想要通知喬達摩尊師這件事,而喬達摩尊師卻[先]說了這未說的。」
  但,世尊與婆羅墮若姓婆羅門之間的這談論被中斷。那時,遊行者馬更地亞在徒步散步、徘徊時,來到婆羅墮若姓婆羅門的聖火堂去見世尊。抵達後,與世尊互相歡迎。歡迎與寒暄後,在一旁坐下。在一旁坐好後,世尊對遊行者馬更地亞這麼說:
  「馬更地亞!眼在色中歡樂,在色中得歡樂,在色中得喜悅,如來已調御、已守護、已保護、已防護,並且教導對它的自制法,馬更地亞!關於這個,你說:『沙門喬達摩是增長的破壞者。』嗎?」
  「喬達摩先生!關於這個,我說:『沙門喬達摩是增長的破壞者。』那是什麼原因呢?因為在我們的經典中這麼記載。」
  「馬更地亞!耳在聲音中歡樂,……(中略)馬更地亞!鼻在氣味中歡樂,……(中略)馬更地亞!舌在味道中歡樂,在味道中得歡樂,在味道中得喜悅,如來已調御、已守護、已保護、已防護,並且教導對它的自制法,馬更地亞!關於這個,你說:『沙門喬達摩是增長的破壞者。』嗎?」
  「喬達摩先生!關於這個,我說:『沙門喬達摩是增長的破壞者。』那是什麼原因呢?因為在我們的經典中這麼記載。」
  「馬更地亞!身在所觸中歡樂,在所觸中得歡樂,……(中略)馬更地亞!意在法中歡樂,在法中得歡樂,在法中得喜悅,如來已調御、已守護、已保護、已防護,並且教導對它的自制法,馬更地亞!關於這個,你說:『沙門喬達摩是增長的破壞者。』嗎?」
  「喬達摩先生!關於這個,我說:『沙門喬達摩是增長的破壞者。』那是什麼原因呢?因為在我們的經典中這麼記載。」
  「馬更地亞!你怎麼想:這裡,某人如果有以前所喜歡,能被眼識知,令人想要的、可愛的、合意的、可愛樣子的、伴隨欲的、貪染的色,過些時候,他如實知色的集起、滅沒、樂味過患出離,捨斷對色的渴愛,去除對色的焦熱後,能住於已離渴、自身內心寂靜,馬更地亞!對此,你應該怎麼說?」
  「沒話說,喬達摩先生!」
  「馬更地亞!你怎麼想:這裡,某人會有以前所喜歡,能被耳識知……的聲音,……(中略)能被鼻識知……的氣味,……(中略)能被舌識知……的味道,……能被身識知,令人想要的、可愛的、合意的、可愛樣子的、伴隨欲的、貪染的所觸,過些時候,他如實知所觸的集起、滅沒、樂味、過患、出離,捨斷對所觸的渴愛,去除對所觸的焦熱後,能住於已離渴、自身內心寂靜,馬更地亞!對此,你應該怎麼說?」
  「沒話說,喬達摩先生!」
  「馬更地亞!以前,當我是在家人時,具備、具有五種欲自娛:能被眼識知,令人想要的、可愛的、合意的、可愛樣子的、伴隨欲的、貪染的色;能被耳識知……的聲音……(中略)能被鼻識知……的氣味,……能被舌識知……的味道,……能被身識知,令人想要的、可愛的、合意的、可愛樣子的、伴隨欲的、貪染的所觸,馬更地亞!我有三棟高樓:一棟是雨季的、一棟是夏天的、一棟是冬天的,馬更地亞!在雨季四個月中,我住在雨季的高樓中,被只有女性的樂團服侍著,不下到高樓下方。過些時候,如實知欲的集起、滅沒、樂味、過患、出離,捨斷對欲的渴愛,去除對欲的熱惱後,我住於已離渴、自身內心寂靜。我看見其他眾生對欲未離貪,被欲的渴愛所食,被欲的熱惱燒盡,沈迷於欲,我不羨慕下劣者,我不在那裡歡樂,那是什麼原因呢?馬更地亞!除了欲之外、除了惡不善法之外,有這甚至超越天樂的喜樂,當樂於那個喜樂時,我不羨慕下劣者,我不在那裡歡樂。
  馬更地亞!猶如富有的、大富的、大財富的屋主或屋主之子具備、具有五種欲自娛:能被眼識知,……(中略)能被身識知,令人想要的、可愛的、合意的、可愛樣子的、伴隨欲的、貪染的所觸,他以身行善行,以語行善行,以意行善行後,以身體的崩解,死後會往生到善趣、天界,與三十三天為同伴,在那裡,在歡喜園中由天女眾圍繞著,能具備、具有天的五種欲自娛。如果他看見屋主或屋主之子具備、具有五種欲自娛,馬更地亞!你怎麼想:那位在歡喜園中由天女眾圍繞著,能具備、具有天的五種欲自娛的天子會羨慕那位具備、具有人的五種欲自娛的屋主或屋主之子嗎?」
  「不,喬達摩先生!那是什麼原因呢?喬達摩先生!因為天欲比人欲更勝、更妙。」
  「同樣的,馬更地亞!以前,當我是在家人時,具備、具有五種欲自娛:能被眼識知,令人想要的、可愛的、合意的、可愛樣子的、伴隨欲的、貪染的色;能被耳識知……的聲音……(中略)能被鼻識知……的氣味,……能被舌識知……的味道,……能被身識知,令人想要的、可愛的、合意的、可愛樣子的、伴隨欲的、貪染的所觸。過些時候,如實知欲的集起、滅沒、樂味、過患、出離,捨斷對欲的渴愛,去除對欲的熱惱後,我住於已離渴、自身內心寂靜。我看見其他眾生對欲未離貪,被欲的渴愛所食,被欲的熱惱燒盡,沈迷於欲,我不羨慕下劣者,我不在那裡歡樂,那是什麼原因呢?馬更地亞!除了欲之外、除了惡不善法之外,有這甚至超越天樂的喜樂,當樂於那個喜樂時,我不羨慕下劣者,我不在那裡歡樂。
  馬更地亞!猶如痲瘋病的男子肢體有瘡與水泡,被蛆蟲所食而以指甲搔破瘡口,他會以炭火坑烤身體,如果他的朋友、同僚、親族、親屬雇用外科醫生,他的那位外科醫生會使用藥物,他由於那藥物而會脫離痲瘋病,會成為無病的快樂者、自由者、自己能控制者,想去哪裡就去哪裡。如果他看見另一位痲瘋病的男子肢體有瘡與水泡,被蛆蟲所食而以指甲搔破瘡口,以炭火坑烤身體,馬更地亞!你怎麼想:那位男子會羨慕那位痲瘋病男子的炭火坑或使用的藥物嗎?」
  「不,喬達摩先生!那是什麼原因呢?喬達摩先生!因為有病才有藥物的使用,沒病就沒有藥物的使用。」
  「同樣的,馬更地亞!以前,當我是在家人時,具備、具有五種欲自娛:能被眼識知,令人想要的、可愛的、合意的、可愛樣子的、伴隨欲的、貪染的色;能被耳識知……的聲音……(中略)能被鼻識知……的氣味,……能被舌識知……的味道,……能被身識知,令人想要的、可愛的、合意的、可愛樣子的、伴隨欲的、貪染的所觸。過些時候,如實知欲的集起、滅沒、樂味、過患、出離,捨斷對欲的渴愛,去除對欲的熱惱後,我住於已離渴、自身內心寂靜。我看見其他眾生對欲未離貪,被欲的渴愛所食,被欲的熱惱燒盡,沈迷於欲,我不羨慕下劣者,我不在那裡歡樂,那是什麼原因呢?馬更地亞!除了欲之外、除了惡不善法之外,有這甚至超越天樂的喜樂,當樂於那個喜樂時,我不羨慕下劣者,我不在那裡歡樂。
  馬更地亞!猶如痲瘋病的男子肢體有瘡與水泡,被蛆蟲所食而以指甲搔破瘡口,他會以炭火坑烤身體,如果他的朋友、同僚、親族、親屬雇用外科醫生,他的那位外科醫生會使用藥物,他由於那藥物而會脫離痲瘋病,會成為無病的快樂者、自由者、自己能控制者,想去哪裡就去哪裡。如果兩位有力氣的男子各捉住其一邊的手臂後,將他拉向火坑,馬更地亞!你怎麼想:那個人會這樣那樣地扭曲身體嗎?」
  「是的,喬達摩先生!那是什麼原因呢?喬達摩先生!因為火的接觸會是苦的、極熱的、大焦熱的。」
  「馬更地亞!你怎麼想:現在那火的接觸才是苦的、極熱的、大焦熱的,或者以前那火的接觸就是苦的、極熱的、大焦熱的呢?」
  「喬達摩先生!現在那火的接觸是苦的、極熱的、大焦熱的,以前那火的接觸也是苦的、極熱的、大焦熱的。而,喬達摩先生!那位痲瘋病的男子肢體有瘡與水泡,被蛆蟲所食而以指甲搔破瘡口,[他的]根被破壞,雖然火的接觸是苦的,卻得到是樂的之顛倒想。」
  「同樣的,馬更地亞!過去時,欲的接觸是苦的、極熱的、大焦熱的,未來時,欲的接觸也是苦的、極熱的、大焦熱的,目前、現在時,欲的接觸也是苦的、極熱的、大焦熱的,馬更地亞!但,這些眾生對欲未離貪,被欲的渴愛所食,被欲的熱惱燒盡,[他們的]根被破壞,雖然欲的接觸是苦的,卻得到是樂的之顛倒想。
  馬更地亞!猶如痲瘋病的男子肢體有瘡與水泡,被蛆蟲所食而以指甲搔破瘡口,以炭火坑烤身體,馬更地亞!那位痲瘋病的男子肢體有瘡與水泡,被蛆蟲所食而越以指甲搔破瘡口,以炭火坑烤身體,他的那些瘡口變得更不淨、更惡臭、更腐爛,但,因為搔抓瘡口,他有某種愉快程度與樂味程度。同樣的,馬更地亞!眾生對欲未離貪,被欲的渴愛所食,被欲的熱惱燒盡,沈迷於欲,馬更地亞!眾生越對欲未離貪,被欲的渴愛所食,被欲的熱惱燒盡,沈迷於欲,那些眾生欲的渴愛越增大,越被欲的熱惱燒盡,但,緣於五種欲,他有某種愉快程度與樂味程度。
  馬更地亞!你怎麼想:你是否看過、聽過:國王或國王的大臣具備、具有五種欲自娛,未捨斷欲的渴愛,未去除對欲的熱惱後,已住於或住於或將住於已離渴、自身內心寂靜嗎?」
  「不,喬達摩先生!」
  「馬更地亞!!馬更地亞!這既沒被我看過,也沒被我聽過:國王或國王的大臣具備、具有五種欲自娛,未捨斷欲的渴愛,未去除對欲的熱惱後,已住於或住於或將住於已離渴、自身內心寂靜。而,馬更地亞!凡任何沙門、婆羅門已住於或住於或將住於已離渴、自身內心寂靜者,全都如實知欲的集起、滅沒、樂味、過患、出離,捨斷對欲的渴愛,去除對欲的熱惱後,已住於或住於或將住於已離渴、自身內心寂靜。」
  那時,世尊自說這優陀那
  「最上的利得是無病,最上的安樂是涅槃,
   而八支道,安穩地導向不死。」
  當這麼說時,遊行者馬更地亞對世尊這麼說:
  「不可思議啊,喬達摩先生!未曾有啊,喬達摩先生!這被喬達摩尊師多麼善說:『最上的利得是無病,最上的安樂是涅槃。』喬達摩先生!這也被我聽過:以前遊行者的老師與老師的老師說:『最上的利得是無病,最上的安樂是涅槃。』喬達摩先生!這相合。」
  「但,馬更地亞!這被你聽過:以前遊行者的老師與老師的老師說:『最上的利得是無病,最上的安樂是涅槃。』什麼是那個無病?什麼是那個涅槃嗎?」
  當這麼說時,遊行者馬更地亞以手順序地摩擦自己的肢體[而說]:
  「喬達摩先生!這是無病,這是涅槃,喬達摩先生!因為,現在,我是無病的快樂者,沒有任何事物折磨我。」
  「馬更地亞!猶如天生失明的男子不能看見黑白色、藍色、黃色、赤紅色、深紅色的東西,不能看見平與不平,不能看見星光,不能看見日月,如果他聽聞有眼者說:『確實好,先生!白衣服是美麗的、無垢的、清淨的。』他會去遍尋白[衣服]。如果某位男子以沾了油污的粗衣欺騙他:『喂!男子!這是你的美麗、無垢、清淨的白衣服。』他會接受它;接受它後會穿上;穿上後心滿意足,他會發出心滿意足之語:『確實好,先生!白衣服是美麗的、無垢的、清淨的。』馬更地亞!你怎麼想:是否那位天生失明的男子知道、看見,或者,由於信有眼者而接受那沾了油污的粗衣;接受它後穿上;穿上後心滿意足,發出心滿意足之語:『確實好,先生!白衣服是美麗的、無垢的、清淨的。』呢?」
  「喬達摩先生!那位天生失明的男子不知道、沒看見,由於信有眼者而接受那沾了油污的粗衣;接受它後穿上;穿上後心滿意足,發出心滿意足之語:『確實好,先生!白衣服是美麗的、無垢的、清淨的。』」
  「同樣的,馬更地亞!其他外道遊行者是盲目者、無眼者,他們不知道無病,沒看見涅槃而說這偈頌:『最上的利得是無病,最上的安樂是涅槃。』馬更地亞!這偈頌被以前的阿羅漢、遍正覺者所說:
  『最上的利得是無病,最上的安樂是涅槃,
   而八支道,安穩地導向不死。』
  現在,逐漸地成為一般人的偈頌,馬更地亞!但,這身體是病、是腫瘤、是箭、是禍、是疾,你[卻]說這是病、是腫瘤、是箭、是禍、是疾的身體為:『喬達摩先生!這是無病,這是涅槃。』馬更地亞!你沒有那依之而能知道無病、能看見涅槃的聖眼。」
  「我對喬達摩先生那麼有淨信:喬達摩尊師能教導我法,使我能知道無病、能看見涅槃。」
  「馬更地亞!猶如天生失明的男子不能看見黑白色、藍色、黃色、赤紅色、深紅色的東西,不能看見平與不平,不能看見星光,不能看見日月,如果他的朋友、同僚、親族、親屬雇用外科醫生,他的那位外科醫生會使用藥物,他由於那藥物而眼[仍]不會生起、不會淨化,馬更地亞!你怎麼想:那位醫師只會有疲勞與惱害的嗎?」
  「是的,喬達摩先生!」
  「同樣的,馬更地亞!如果我教導你法:『這是那個無病,這是那個涅槃。』你不會知道無病,你不會看見涅槃,那對我是疲勞,那對我是傷害。」
  「我對喬達摩先生那麼有淨信:喬達摩尊師能教導我法,使我能知道無病、能看見涅槃。」
  「馬更地亞!猶如天生失明的男子不能看見黑白色、藍色、黃色、赤紅色、深紅色的東西,不能看見平與不平,不能看見星光,不能看見日月,如果他聽聞有眼者說:『確實好,先生!白衣服是美麗的、無垢的、清淨的。』他會去遍尋白[衣服]。某位男子會以沾了油污的粗衣欺騙他:『喂!男子!這是你的美麗、無垢、清淨的白衣服。』他會接受它;接受它後會穿上。如果他的朋友、同僚、親族、親屬雇用外科醫生,他的那位外科醫生會使用藥物:上吐、下瀉藥、眼藥、膏藥、鼻藥,他由於那藥物而眼會生起、會淨化,與眼的生起一起,他對那沾了油污粗衣的欲貪會被斷捨,他會對那位男子不友善地發火、敵對地發火,或許會想他應該奪取[他的]生命:『先生!確實,長久以來,我被那位男子以沾了油污的粗衣欺騙、欺瞞、誘拐:「喂!男子!這是你的美麗、無垢、清淨的白衣服。」』同樣的,馬更地亞!如果我教導你法:『這是那個無病,這是那個涅槃。』你會知道無病,你會看見涅槃,與眼的生起一起,你對五取蘊的欲貪會被斷捨,或許你會這麼想:『先生!確實,長久以來,我被這個心欺騙、欺瞞、誘拐,因為,當執取時,我只執取了色;當執取時,我只執取了受;當執取時,我只執取了想;當執取時,我只執取了行;當執取時,我只執取了識,以我的那個取為緣而有有;以有為緣而有生;以生為緣而有老、死、愁、悲、苦、憂、絕望生起,這樣是這整個苦蘊的集。』」
  「我對喬達摩先生那麼有淨信:喬達摩尊師能教導我法,使我能知道無病、能看見涅槃。」
  「那樣的話,馬更地亞!你應該親近善人;馬更地亞!當你親近善人時,馬更地亞!因此你將聽聞正法;馬更地亞!當你聽聞正法時,馬更地亞!因此你將法、隨法行;馬更地亞!當你法、隨法行時,馬更地亞!因此你將自己知道、將自己看見:『這些是病、腫瘤、箭,這裡,[這些]病、腫瘤、箭將無餘滅;以我的那執取滅而有有滅;以有滅而有生滅;以生滅而有老、死、愁、悲、苦、憂、絕望滅,這樣是這整個苦蘊的滅。』」
  當這麼說時,遊行者馬更地亞對世尊這麼說:
  「太偉大了,喬達摩先生!太偉大了,喬達摩先生!喬達摩先生!猶如能扶正顛倒的,能顯現被隱藏的,能告知迷途者的路,能在黑暗中持燈火:『有眼者看得見諸色』。同樣的,法被喬達摩尊師以種種法門說明。我歸依喬達摩尊師、法、比丘僧團,願我得在喬達摩尊師面前出家,願我得受具足戒。」
  「馬更地亞!凡先前為其他外道者,希望在這法、律中出家;希望受具足戒,他要四個月別住。經四個月後,獲得比丘們同意,令他出家受具足戒成為比丘,但個別例外由我確認。」
  「大德!如果先前為其他外道者,希望在這法、律中出家;希望受具足戒,要滿四個月別住。經四個月後獲得比丘們同意,令他出家受具足戒成為比丘,我將四年別住,經四年後,獲得比丘們同意,使我出家受具足戒成為比丘。」
  遊行者馬更地亞得到在世尊的面前出家、受具足戒。
  受具足戒後不久,當尊者馬更地亞住於獨處、隱退、不放逸、熱心、自我努力時,不久,以證智自作證後,在當生中進入後住於善男子之所以從在家而正確地出家,成為非家生活梵行無上目標,他證知:「出生已盡梵行已完成應該作的已作不再有這樣[輪迴]的狀態了。」
  尊者馬更地亞成為眾阿羅漢之一。
  馬更地亞經第五終了。
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.
漢巴經文比對(莊春江作):
  「壞敗地者(MA.153)」,南傳作「增長的破壞者(的)」(bhūnahuno,逐字譯為「生類+破壞」),智髻比丘長老英譯為「屬於生長的破壞者」(of that destroyer of growth censured),菩提比丘長說明,這是照Homer依論師之解說的翻譯:「增長的破壞者(的)、限界的作者(的)」(hatavaḍḍhino mariyādakārakassa)。按:《破斥猶豫》說,他(遊行者馬更地亞)主張(laddhikattā):在六門(六根)上有慧的增加(vaḍḍhipaññā),應該使眼增大、增加:未見的應該看見,已見的應該超越,耳鼻舌身意亦然。
  「剎利慧(MA.153)」,南傳作「賢智的剎帝利」(khattiyapaṇḍitāpi),智髻比丘長老英譯為「有學問的高貴者們」(learned nobles)。
  「聖智(MA.153)」,南傳作「在聖真理上」(ariye ñāye),智髻比丘長老英譯為「在聖潔的真理路上」(in the noble true way)。
  「內息心(MA.153)」,南傳作「自身內心寂靜」(ajjhattaṃ vūpasantacitto),智髻比丘長老英譯為「有一顆內在平和的心」(with a mind inwardly at peace)。
  「不也(MA.153)」,南傳作「沒話說」(Na kiñci,原意為「沒有任何事物」),智髻比丘長老英譯為「什麼也沒有」(Nothing)。按:《破斥猶豫》以「沒有任何應該說的」(kiñci vattabbaṃ natthi)解說,今準此譯。
  「見神受神(MA.153)」,南傳作「我只執取了識」(viññāṇaṃyeva…upādiyiṃ),智髻比丘長老英譯為「我只執著識」(I have been clinging just to consciousness),菩提比丘長老解說,強調詞「只」(yeva),意味著他只執取了識而誤為「我、我的、我的自我(my self)」。而以見解的生起,隱喻入初果之道的身見被根除,他理解到「諸蘊」只是無自我狀態,空的現象。
  「難看的」(duddiṭṭhaṃ),智髻比丘長老英譯為「惡劣的情景」(an ill sight)。
  「在色中歡樂,在色中得歡樂,在色中得喜悅」(rūpārāmaṃ rūparataṃ rūpasammuditaṃ),智髻比丘長老英譯為「樂於色、以色為樂、享受色」(delights in forms, takes delight in forms, rejoices in forms)。按:此句與對「阿賴耶」的形容模式相同:「在阿賴耶中歡樂,在阿賴耶中得歡樂,在阿賴耶中得喜悅」(Ālayarāmā…ālayaratā ālayasammuditā, SN.6.1)。
  「折磨」(ābādhatī”ti, ābādhayatī'ti),智髻比丘長老英譯為「折磨」(afflicts)。按:此字應為名詞「疾病」(ābādha)的動詞化(名動詞),其使役動詞ābādheti譯為「使苦惱;使痛苦; 折磨」,今準此譯。
  「他會發火」(daheyya,直譯為「他會燒」),智髻比丘長老英譯為「他會發怒(燃燒)」(he might burn)。按:《破斥猶豫》以「這樣會對敵人發怒」(evaṃ amittato ṭhapeyya)解說。