中部75經/馬更地亞經(遊行者品[8])(莊春江譯)[MA.153]
被我這麼聽聞:
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
婆羅門的火屋草墊上。
那時,世尊午前時穿衣、拿起衣鉢後,
為了托鉢進入葛馬沙達馬。在葛馬沙達馬為了托鉢行走後,
餐後已從施食返回,
為了白天的住處去某個叢林。進入那個叢林後,坐下在某棵樹下為了白天的住處。
那時,徒步狀態散步、漫步的
遊行者馬更地亞去婆羅墮若姓婆羅門的火屋。遊行者馬更地亞看見在婆羅墮若姓婆羅門的火屋中設置的草墊。看見後,對婆羅墮若姓婆羅門說這個:
「在婆羅墮若
先生火屋中這是誰設置的草墊?看起來像是適合
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,對那位喬達摩
尊師,這樣的好名聲已傳播:『像這樣,那位世尊是
阿羅漢、
遍正覺者、
明行具足者、
善逝、
世間知者、
應該被調御人的無上調御者、
天-人們的大師、
佛陀、世尊。』這是那位沙門喬達摩設置的臥床。」
「婆羅墮若尊師!我們確實
看見難看的,婆羅墮若尊師!我們確實看見難看的:凡我們看見
增長的破壞者沙門喬達摩的臥床。」
「馬更地亞!請你守護這個言語,馬更地亞!請你守護這個言語,因為眾多賢智的剎帝利,及賢智的婆羅門,及賢智的
屋主,及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。」
「婆羅墮若尊師!即使我們當面看見那位喬達摩尊師,也當面對他說:『沙門喬達摩是增長的破壞者。』那是什麼原因?因為在我們的經典中這麼記載。」
「如果那個對馬更地亞尊師是不麻煩的,我對沙門喬達摩述說那個。」
「婆羅墮若尊師可以
放心地如[我]所說的說它。」(207)
世尊以清淨、超越常人的天耳界聽見婆羅墮若姓婆羅門與遊行者馬更地亞一起的這個交談。那時,世尊傍晚時從
獨坐出來,去婆羅墮若姓婆羅門的火屋。抵達後,世尊在設置的草墊上坐下。那時,婆羅墮若姓婆羅門去見世尊。抵達後,與世尊一起互相問候。交換應該被互相問候的友好交談後,在一旁坐下。世尊對在一旁坐下的婆羅墮若姓婆羅門說這個:
「婆羅墮若!那麼,你與遊行者馬更地亞一起有關於這個草墊就某種交談?」
在這麼說時,婆羅墮若姓婆羅門驚怖、生起
身毛豎立地對世尊說這個:
「那麼,我們正想要對喬達摩尊師述說這個,然而喬達摩尊師就說未被說的。」
但,這個世尊與婆羅墮若姓婆羅門的一起談論中間被中斷:那時,徒步狀態散步、漫步的遊行者馬更地亞前往婆羅墮若姓婆羅門的火屋去見世尊。抵達後,與世尊一起互相問候。交換應該被互相問候的友好交談後,在一旁坐下。世尊對在一旁坐下的遊行者馬更地亞說這個:(208)
「馬更地亞!眼是樂於色的、好於色的、喜於色的,如來的那個已調御、已守護、已守衛、已防護,並且教導對那個的
自制法,馬更地亞!這是被你說關於這個:『沙門喬達摩是增長的破壞者。』嗎?」
「喬達摩尊師!這正是被我說關於這個:『沙門喬達摩是增長的破壞者。』那是什麼原因?因為在我們的經典中這麼記載。」
「馬更地亞!耳有聲音的快樂……(中略)馬更地亞!鼻有氣味的快樂……馬更地亞!舌是樂於味道的、好於味道的、喜於味道的,如來的那個已調御、已守護、已守衛、已防護,並且教導對那個的自制法,馬更地亞!這是被你說關於這個:『沙門喬達摩是增長的破壞者。』嗎?」
「喬達摩尊師!又,這正是被我說關於這個:『沙門喬達摩是增長的破壞者。』那是什麼原因?因為在我們的經典中這麼記載。」
「馬更地亞!身是樂於
所觸的、好於所觸的……(中略)馬更地亞!意是樂於法的、好於法的、喜於法的,如來的那個已調御、已守護、已守衛、已防護,並且教導對那個的自制法,馬更地亞!這是被你說關於這個:『沙門喬達摩是增長的破壞者。』嗎?」
「喬達摩尊師!又,這正是被我說關於這個:『沙門喬達摩是增長的破壞者。』那是什麼原因?因為在我們的經典中這麼記載。」(209)
「馬更地亞!你怎麼想它:這裡,某人如果有以前自娛的,能被眼識知的、想要的、喜愛的、合意的、可愛形色的、伴隨欲的、誘人的諸色,他過些時候如實知道就諸色的
集起、滅沒、
樂味、
過患、
出離,捨斷色的渴愛、除去色的焦熱後,住於離渴的、
自身內寂靜心的,馬更地亞!那麼,對這個應該被你怎麼說?」
「
沒話說,喬達摩尊師!」
「馬更地亞!你怎麼想它:這裡,某人如果有以前自娛的,能被耳識知……的諸聲音……(中略)能被鼻識知……的諸氣味……(中略)能被舌識知……的諸味道……能被身識知的、想要的、喜愛的、合意的、可愛形色的、伴隨欲的、誘人的諸所觸,他過些時候如實知道就諸所觸的集起、滅沒、樂味、過患、出離,捨斷所觸的渴愛、除去所觸的焦熱後,住於離渴的、自身內寂靜心的,馬更地亞!那麼,對這個應該被你怎麼說?」
「沒話說,喬達摩尊師!」(210)
「馬更地亞!又,以前是在家人的我賦有、擁有
五種欲自娛:能被眼識知的、想要的、喜愛的、合意的、可愛形色的、伴隨欲的、誘人的諸色,能被耳識知……的諸聲音……(中略)能被鼻識知……的諸氣味……能被舌識知……的諸味道……能被身識知的、想要的、喜愛的、合意的、可愛形色的、伴隨欲的、誘人的諸所觸,馬更地亞!那個我有三棟高樓:一棟是雨季的、一棟是夏季的、一棟是冬季的,馬更地亞!那個我在雨季的高樓中,在雨季四個月裡被無男性的樂器[團]服侍著,不下到高樓下方[AN.3.39]。那個我過些時候如實知道就諸欲的集起、滅沒、樂味、過患、出離,捨斷
欲的渴愛、除去欲的焦熱後,住於離渴的、自身內寂靜心的。那個我看見在諸欲上未離貪的、被欲的渴愛嚼食的、沈迷諸欲的其他眾生,那個我對他們不羨慕,我不在那裡大喜樂,那是什麼原因?馬更地亞!凡有這個喜樂:除了諸欲之外,除了諸惡不善法之外,甚至得到天的樂後住立,當以那個喜樂享受(樂)時,我對下劣者不羨慕,我不在那裡大喜樂。(211)
馬更地亞!猶如富有的、大富的、大財富的屋主或屋主之子賦有、擁有五種欲自娛:能被眼識知的諸色……(中略)想要的、喜愛的、合意的、可愛形色的、伴隨欲的、誘人的諸所觸。他以身行善行、以語行善行、以意行善行後,以身體的崩解,死後往生
善趣、天界,三十三天們的共住狀態,在那裡,他在
歡喜園中被天女眾圍繞,賦有、擁有天的五種欲自娛。他看見賦有、擁有五種欲自娛的屋主或屋主之子,馬更地亞!你怎麼想它:是否那位在歡喜園中被天女眾圍繞,賦有、擁有天的五種欲自娛的那位天子對那位屋主或屋主之子的人的五種欲羨慕,或以人的五種欲返回[人間]呢?」
「喬達摩尊師!這確實不是,那是什麼原因?喬達摩尊師!天的諸欲比人的諸欲是更優勝的與更勝妙的。」
「同樣的,馬更地亞!以前是在家人的我賦有、擁有五種欲自娛:能被眼識知的、想要的、喜愛的、合意的、可愛形色的、伴隨欲的、誘人的諸色,能被耳識知……的諸聲音……(中略)能被鼻識知……的諸氣味……能被舌識知……的諸味道……能被身識知的、想要的、喜愛的、合意的、可愛形色的、伴隨欲的、誘人的諸所觸。那個我過些時候如實知道就諸欲的集起、滅沒、樂味、過患、出離,捨斷欲的渴愛、除去欲的焦熱後,住於離渴的、自身內寂靜心的。那個我看見在諸欲上未離貪的、被欲的渴愛嚼食的、沈迷諸欲的其他眾生,那個我對他們不羨慕,我不在那裡大喜樂,那是什麼原因?馬更地亞!凡有這個喜樂:除了諸欲之外,除了諸惡不善法之外,甚至得到天的樂後住立,當以那個喜樂享受(樂)時,我對下劣者不羨慕,我不在那裡大喜樂。(212)
馬更地亞!猶如痲瘋病的男子肢體有瘡與水泡,當被蛆蟲咬、以指甲搔破瘡口時,在炭火坑上燒焦身體。朋友、同事、親族、血親們為他雇用箭醫,他的那位外科醫生施加(作)藥物,他經由那個藥物從痲瘋病脫離(被釋放),成為無病的快樂者、自由者、自己能控制者,向想要之處去者。他看見另一位痲瘋病的男子肢體有瘡與水泡,當被蛆蟲咬、以指甲搔破瘡口時,在炭火坑上燒焦身體,馬更地亞!你怎麼想它:是否那位男子對那位痲瘋病男子以炭火坑或以藥物的受用羨慕呢?」
「喬達摩尊師!這確實不是,那是什麼原因?喬達摩尊師!因為在有病時應該被藥物施加,在沒病時不應該被藥物施加。」
「同樣的,馬更地亞!以前是在家人的我賦有、擁有五種欲自娛:能被眼識知的、想要的、喜愛的、合意的、可愛形色的、伴隨欲的、誘人的諸色,能被耳識知……的諸聲音……(中略)能被鼻識知……的諸氣味……能被舌識知……的諸味道……能被身識知的、想要的、喜愛的、合意的、可愛形色的、伴隨欲的、誘人的諸所觸。那個我過些時候如實知道就諸欲的集起、滅沒、樂味、過患、出離,捨斷欲的渴愛、除去欲的焦熱後,住於離渴的、自身內寂靜心的。那個我看見在諸欲上未離貪的、被欲的渴愛嚼食的、沈迷諸欲的其他眾生,那個我對他們不羨慕,我不在那裡大喜樂,那是什麼原因?馬更地亞!凡有這個喜樂:除了諸欲之外,除了諸惡不善法之外,甚至得到天的樂後住立,當以那個喜樂享受(樂)時,我對下劣者不羨慕,我不在那裡大喜樂。(213)
馬更地亞!猶如痲瘋病的男子肢體有瘡與水泡,當被蛆蟲咬、以指甲搔破瘡口時,在炭火坑上燒焦身體。朋友、同事、親族、血親們為他雇用箭醫,那位外科醫生對他施加藥物,他經由那個藥物從痲瘋病脫離,成為無病的快樂者、自由者、自己能控制者,向想要之處去者。兩位有力氣的男子隨即在不同手臂處捉住後,拉他向炭火坑。馬更地亞!你怎麼想它:是否那位男子就像這樣與像那樣地扭曲身體?」
「是的,喬達摩尊師!那是什麼原因?喬達摩尊師!因為那個火有苦的接觸,同時也有大劇熱、大焦熱。」
「馬更地亞!你怎麼想它:僅現在那個火有苦的接觸,同時也有大劇熱、大焦熱,或者之前那個火也有苦的接觸,同時也有大劇熱、大焦熱?」
「喬達摩尊師!現在那個火有苦的接觸,同時也有大劇熱、大焦熱,同時之前那個火也有苦的接觸,同時也有大劇熱、大焦熱。喬達摩尊師!但那位痲瘋病的男子肢體有瘡與水泡,當被蛆蟲咬、以指甲搔破瘡口時,根被破壞,就在諸苦的接觸上;在火上得到『樂』的顛倒想。」
「同樣的,馬更地亞!過去時諸欲有苦的接觸,同時也有大劇熱、大焦熱,
未來時也諸欲有苦的接觸,同時也有大劇熱、大焦熱,目前現在時也諸欲有苦的接觸,同時也有大劇熱、大焦熱,馬更地亞!但,在諸欲上未離貪的、被欲的渴愛嚼食的、被欲焦熱遍燃燒的這些眾生,根被破壞,就在諸苦的接觸上;在諸欲上得到『樂』的顛倒想。(214)
馬更地亞!猶如痲瘋病的男子肢體有瘡與水泡,當被蛆蟲咬、以指甲搔破瘡口時,在炭火坑上燒焦身體,馬更地亞!如是如是痲瘋病的男子肢體有瘡與水泡,當被蛆蟲咬、以指甲搔破瘡口時,在炭火坑上燒焦身體,如此如此他的那些瘡口變成更不淨,同時也更惡臭、更腐爛,但就有某種愉快程度與樂味程度,即:瘡口瘙癢之因。同樣的,馬更地亞!在諸欲上未離貪的、被欲的渴愛嚼食的、與被欲焦熱遍燃燒的眾生們受用諸欲,如是如是在諸欲上未離貪的、被欲的渴愛嚼食的、與被欲焦熱遍燃燒的眾生們受用諸欲,如此如此那些那些眾生的欲的渴愛增長,同時也被欲焦熱遍燃燒,同時也有愉快程度與樂味程度:即
緣於五種欲。
馬更地亞!你怎麼想它:是否被你看見或聽聞:賦有、擁有五種欲被服侍的國王或國王的大臣未捨斷欲的渴愛、未除去欲的熱惱後,曾住於或住於或將住於離渴的、自身內寂靜心的呢?」
「喬達摩尊師!這確實不是。」
「馬更地亞!
好!馬更地亞!這既沒被我看見,也沒被聽聞:賦有、擁有五種欲被服侍的國王或國王的大臣未捨斷欲的渴愛、未除去欲的熱惱後,曾住於或住於或將住於離渴的、自身內寂靜心的。馬更地亞!而凡任何沙門或婆羅門曾住於或住於或將住於離渴的、自身內寂靜心的,他們全部如實知道就諸欲的集起、滅沒、樂味、過患、出離,捨斷欲的渴愛、除去欲的焦熱後,曾住於或住於或將住於離渴的、自身內寂靜心的。」
那時,世尊在那時候吟出這個
優陀那:
「無病是最上的利得,涅槃是最上的樂,
而八支者是,屬於安穩的、導向不死的道路。」(215)
在這麼說時,遊行者馬更地亞對世尊說這個:
「不可思議啊,喬達摩尊師!
未曾有啊,喬達摩尊師!而這被喬達摩尊師多麼善說:『無病是最上的利得,涅槃是最上的樂。』喬達摩尊師!這也被我聽聞:屬於以前遊行者的老師、老師的老師說的:『無病是最上的利得,涅槃是最上的樂。』喬達摩尊師!那個、這個相合(集合)。」
「馬更地亞!但,凡這個被你聽聞:屬於以前遊行者的老師、老師的老師說的:『無病是最上的利得,涅槃是最上的樂。』什麼是那個無病?什麼是那個涅槃?」
在這麼說時,遊行者馬更地亞就以手逐一按摩肢體:「喬達摩尊師!這是那個無病,這是那個涅槃,喬達摩尊師!因為,現在我是無病的快樂者,沒有任何事物折磨我。」(216)
「馬更地亞!猶如有天生失明的男子,他沒看見諸黑的白的形色,沒看見諸藍的形色,沒看見諸黃的形色,沒看見諸赤紅的形色,沒看見諸深紅的形色,沒看見平的不平的,沒看見諸星星形色,沒看見日月,他聽聞屬於有眼者說的:『先生!確實,白衣服是純粹的、美麗的、無垢的、乾淨的。』他行白的[衣服]之遍求。某位男子以沾油污的粗樹皮衣欺騙他:『喂!男子!這是你的美麗的、無垢的、乾淨的白衣服。』他接受它;接受它後穿上;穿上後成為悅意者,發出悅意的言語:『先生!確實,白衣服是純粹的、美麗的、無垢的、乾淨的。』馬更地亞!你怎麼想它:是否那位天生失明的男子是知道者、看見者,接受那件沾油污的粗樹皮衣;接受它後穿上;穿上後成為悅意者,發出悅意的言語:『先生!確實,白衣服是純粹的、美麗的、無垢的、乾淨的。』或者,以對有眼者的信呢?」
「喬達摩尊師!那位天生失明的男子是不知道者、沒看見者,以對有眼者的信接受那件沾油污的粗樹皮衣;接受它後穿上;穿上後成為悅意者,發出悅意的言語:『先生!確實,白衣服是純粹的、美麗的、無垢的、乾淨的。』」
「同樣的,馬更地亞!
其他外道遊行者是盲目者、無眼者、不知道無病者、沒看見涅槃者,卻說這個
偈頌:『無病是最上的利得,涅槃是最上的樂。』馬更地亞!這個偈頌被以前的阿羅漢、遍正覺者所說:
『無病是最上的利得,涅槃是最上的樂,
而八支者是,屬於安穩的、導向不死的道路。』(217)
現在,它逐漸地成為一般人的偈頌。馬更地亞!然而,這個身體是病之類的、腫瘤之類的、箭之類的、禍之類的、疾病之類的,那個你對這個病之類的、腫瘤之類的、箭之類的、禍之類的、疾病之類的身體說:『喬達摩尊師!這是那個無病,這是那個涅槃。』馬更地亞!你沒有聖眼:以那個,你以聖眼知道無病、看見涅槃。」
「我對喬達摩尊師已這麼
淨信:喬達摩尊師能夠為我教導像這樣法,如是,我會知道無病,我會看見涅槃。」(218)
「馬更地亞!猶如有天生失明的男子,他沒看見諸黑的白的形色,沒看見諸藍的形色,沒看見諸黃的形色,沒看見諸赤紅的形色,沒看見諸深紅的形色,沒看見平的不平的,沒看見諸星星形色,沒看見日月,朋友、同事、親族、血親們為他雇用箭醫,那位外科醫生對他施加藥物,他經由那個藥物不生起眼、不淨化眼,馬更地亞!你怎麼想它:那位醫師最終只會是疲勞的、苦惱的
有分者,不是嗎?」
「是的,喬達摩尊師!」
「同樣的,馬更地亞!如果我為你教導你:『這是那個無病,這是那個涅槃。』那個你不知道無病,你不看見涅槃,那對我是疲勞,
那對我是傷害。」
「我對喬達摩尊師已這麼淨信:喬達摩尊師能夠為我教導像這樣法,如是,我會知道無病,我會看見涅槃。」(219)
「馬更地亞!猶如有天生失明的男子,他沒看見諸黑的白的形色,沒看見諸藍的形色,沒看見諸黃的形色,沒看見諸赤紅的形色,沒看見諸深紅的形色,沒看見平的不平的,沒看見諸星星形色,沒看見日月,他聽聞屬於有眼者說的:『先生!確實,白衣服是純粹的、美麗的、無垢的、乾淨的。』他行白的之遍求。某位男子以沾油污的粗樹皮衣欺騙他:『喂!男子!這是你的美麗的、無垢的、乾淨的白衣服。』他接受它;接受它後穿上。朋友、同事、親族、血親們為他雇用箭醫,那位外科醫生對他施加藥物:上吐藥、下瀉藥、眼藥水、膏藥、灌鼻醫療,他經由那個藥物生起眼、淨化眼,與他的眼的生起同時(俱),凡在那個沾油污粗樹皮衣上意欲貪,那個被斷捨,而且,他對那位男子置(視)為非朋友,也置為敵人,進一步想生命應該被奪取:『先生!確實,我被那位男子長久地以沾油污的粗樹皮衣欺騙、欺瞞、誘惑:「喂!男子!這是你的純粹的、美麗的、無垢的、乾淨的白衣服。」』同樣的,馬更地亞!我為你教導法:『這是那個無病,這是那個涅槃。』那個你知道無病,看見涅槃,與那個你的眼的生起同時,凡在五取蘊上意欲貪,那個被斷捨,進一步你這麼想:『先生!確實,我長久地被這個心欺騙、欺瞞、誘惑,因為,當執取時,我只執取色;當執取時,我只執取受;當執取時,我只執取想;當執取時,我只執取諸行;當執取時,
我只執取識,以那個我的取
為緣有有(有存在);以有為緣有生;以生為緣老、死、愁、悲、苦、憂、
絕望生成,這樣是這整個
苦蘊的集。』」
「我對喬達摩尊師已這麼淨信:喬達摩尊師能夠為我教導像這樣法,如是,我會知道無病,我會看見涅槃。」(220)
「馬更地亞!那樣的話,你應該親近
善人;馬更地亞!當你親近善人,馬更地亞!從那裡,你將聽聞正法;馬更地亞!當你聽聞正法,馬更地亞!從那裡,你將
法、隨法行;馬更地亞!當你法、隨法行,馬更地亞!從那裡,你就將自己知道,你將自己看見:『這些是病、腫瘤、箭,這裡,病、腫瘤、箭將無殘餘地被滅:以那個我的執取滅有有滅;以有滅有生滅;以生滅有老、死、愁、悲、苦、憂、絕望被滅,這樣是這整個苦蘊的滅。』」(221)
在這麼說時,遊行者馬更地亞對世尊說這個:
「太偉大了,喬達摩尊師!太偉大了,喬達摩尊師!喬達摩尊師!猶如扶正顛倒的,或揭開隱藏的,或告知迷路者的道路,或在黑暗中持燈火:『有眼者們看見諸色。』同樣的,法被喬達摩尊師以種種法門說明。這個我
歸依喬達摩尊師、法、
比丘僧團,願我得到在喬達摩尊師的面前出家,願我
得到具足戒。」
「馬更地亞!凡先前為其他外道希望在這法律中出家;希望受具足戒,他
別住四個月。經四個月後,發心的比丘們使出家;使受具足戒為比丘狀態,但個人差異由我發現。」
「
大德!如果先前為其他外道希望在這法律中出家者;希望受具足戒者別住四個月。經四個月後,發心的比丘們使之出家;使之受具足戒為比丘狀態,我將別住四年。經四年後,請發心的比丘們使出家;使受具足戒為比丘狀態。」
那時,遊行者馬更地亞得到在世尊的面前出家、受具足戒。
還有,已受具足戒不久,住於單獨的、隱離的、不放逸的、熱心的、自我努力的
尊者馬更地亞不久就以證智自作證後,在當生中
進入後住於凡
善男子們為了利益正確地
從在家出家成為無家者的那個無上梵行結尾,他證知:「
出生已盡,
梵行已完成,
應該被作的已作,
不再有此處[輪迴]的狀態。」然後尊者馬更地亞成為眾阿羅漢之一。(222)
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.