MN 75 · 马根地亚经

Tipitaka 7.0 静态阅读页 · 26 段 · 打开交互阅读器

207如是我闻：有一次，世尊住在俱卢国一个名叫剑磨瑟昙的俱卢人城镇，在一位婆罗堕阇婆罗门的火祭堂里，那里铺着草席。那时，世尊在午前时分穿好下衣，拿着钵和衣，进入剑磨瑟昙乞食。他在剑磨瑟昙乞食完毕后，吃过了饭，从施食处返回，便前往某片树林作日间休息。走入那片树林后，在其中一棵树下坐着度过白天。这时，游方者马根地亚正徒步漫游，信步而行，来到了那位婆罗堕阇婆罗门的火祭堂。游方者马根地亚看见婆罗堕阇婆罗门的火祭堂里铺着草席，看见后对婆罗堕阇婆罗门这样说：‘这位婆罗堕阇先生，您的火祭堂里铺的这个草席是为谁准备的？我看这像是适合沙门睡觉的铺位。’‘马根地亚先生，有一位释迦族的出家人乔达摩沙门，是从释迦族出家的。而关于那位乔达摩尊者，有如此美好的赞誉名声传扬开来：“那位世尊是阿拉汉、正自觉者、明行足、善逝、世间解、无上调御丈夫、天人师、佛、世尊。”那个铺位就是为那位乔达摩尊者准备的。’‘婆罗堕阇先生，我们真是看见了不该看的！婆罗堕阇先生，我们真是看见了不该看的！我们竟然看见了那位乔达摩尊者——那个毁坏者——的铺位。’‘马根地亚，你要守护好你的话语；马根地亚，你要守护好你的话语。因为有很多刹帝利贤者、婆罗门贤者、在家贤者以及沙门贤者，都深深地信服那位乔达摩尊者，并被调伏在圣道、善法之中。’‘婆罗堕阇先生，即使我们当面见到那位乔达摩尊者，我们也会当面说：“沙门乔达摩是毁坏者。”为什么呢？因为我们的经典上是这样记载的。’‘如果对马根地亚尊者来说不算冒犯的话，我可以把这些话转告给那位沙门乔达摩。’‘婆罗堕阇先生只要不嫌麻烦，就那样对他说好了。’

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世尊以那清净、超越凡人的天耳界，听到了婆罗堕阇婆罗门与游方者马根地亚之间的这番交谈。那时，世尊在傍晚时分，从独处静修中起身，前往婆罗堕阇婆罗门的火祭堂。到了之后，就在铺好的草席上坐下。这时，婆罗堕阇婆罗门走到世尊跟前，与世尊互相问候。进行了合宜、令人铭记的寒暄后，坐在一边。世尊这样对坐在一边的婆罗堕阇婆罗门说：‘婆罗堕阇，你和游方者马根地亚，就是围绕这个草席，有过这样一番交谈吧？’听了这话，婆罗堕阇婆罗门感到震惊，毛发竖立，对世尊这样说：‘我们正想把这些事告诉乔达摩尊者，但是乔达摩尊者却把没说过的事，都说出来了。’可是，世尊与婆罗堕阇婆罗门之间这段中途的谈话还没讲完。这时，游方者马根地亚正徒步漫游，信步而行，来到了婆罗堕阇婆罗门的火祭堂，来到世尊跟前。到了之后，与世尊互相问候。进行了合宜、令人铭记的寒暄后，坐在一边。世尊就这样对坐在一边的游方者马根地亚说：

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‘马根地亚，眼是喜爱色的，乐于色，沉醉于色。但是，如来已经调伏了它，守护它，保护它，防护了它，并且为了防护它而说法。就因为这个，你马根地亚才说出“沙门乔达摩是毁坏者”这样的话吗？’‘乔达摩先生，我正是因为这个，才说出“沙门乔达摩是毁坏者”这样的话。为什么呢？因为我们的经典上是这样记载的。’‘马根地亚，耳是喜爱声的……（中略）……鼻是喜爱香的……舌是喜爱味的，乐于味，沉醉于味。但是，如来已经调伏了它，守护它，保护它，防护了它，并且为了防护它而说法。就因为这个，你马根地亚才说出“沙门乔达摩是毁坏者”这样的话吗？’‘乔达摩先生，我正是因为这个，才说出“沙门乔达摩是毁坏者”这样的话。为什么呢？因为我们的经典上是这样记载的。’‘马根地亚，身是喜爱触的，乐于触……（中略）……意是喜爱法的，乐于法，沉醉于法。但是，如来已经调伏了它，守护它，保护它，防护了它，并且为了防护它而说法。就因为这个，你马根地亚才说出“沙门乔达摩是毁坏者”这样的话吗？’‘乔达摩先生，我正是因为这个，才说出“沙门乔达摩是毁坏者”这样的话。为什么呢？因为我们的经典上是这样记载的。’

‘‘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‘马根地亚，你认为怎样？这里如果有这么一个人，他先前享受过眼所能识知的色，那些合意的、可爱的、可心的、可悦的、与感官享乐相应的、令人染着的东西。后来某个时候，他如实地了知了这些色的集起、灭去、味、过患和出离，断除了对色的渴爱，灭除了对色的热恼，内心没有渴望，内在平静地安住。那么，马根地亚，对于这样一个人，你还有什么可说的呢？’‘乔达摩先生，我没什么可说了。’‘马根地亚，你认为怎样？这里如果有这么一个人，他先前享受过耳所能识知的声……（中略）……鼻所能识知的香……舌所能识知的味……身所能识知的触，那些合意的、可爱的、可心的、可悦的、与感官享乐相应的、令人染着的东西。后来某个时候，他如实地了知了这些触的集起、灭去、味、过患和出离，断除了对触的渴爱，灭除了对触的热恼，内心没有渴望，内在平静地安住。那么，马根地亚，对于这样一个人，你还有什么可说的呢？’‘乔达摩先生，我没什么可说了。’

‘‘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 vacanīya’’’nti? ‘‘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 vacanīya’’’nti? ‘‘Na kiñci, bho gotama’’.

211‘马根地亚，我过去在居家生活的时候，就拥有和享用着五种感官享乐的资具。我享受着那眼所能识知的色，合意的、可爱的、可心的、可悦的、与感官享乐相应的、令人染着的东西；那耳所能识知的声……（中略）……那鼻所能识知的香……那舌所能识知的味……那身所能识知的触，合意的、可爱的、可心的、可悦的、与感官享乐相应的、令人染着的东西。马根地亚，那时我有三座宫殿，一座用于雨季，一座用于冬季，一座用于夏季。在雨季的宫殿里，我在四个月的雨季中，由非人的乐伎侍奉着享乐，没有下过那座宫殿。后来某个时候，我如实地了知了这些感官享乐的集起、灭去、味、过患和出离，断除了对感官享乐的渴爱，灭除了对感官享乐的热恼，内心没有渴望，内在平静地安住。我见到其他有情，对欲乐还没有离欲，被对感官享乐的渴爱所吞噬，被对感官享乐的热恼所燃烧，还在沉溺于感官享乐。我对于他们既不羡慕，也不觉得那是快乐。为什么呢？因为，马根地亚，有一种喜乐，完全不同于感官享乐，不同于不善法，甚至超越诸天的快乐，得以亲证而安住。我乐于这种喜乐，所以对于低劣的享乐并不羡慕，也不觉得那是快乐。’

‘‘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‘马根地亚，就像有一个富翁或富翁的儿子，富有、拥有巨大的财富和产业，拥有并享用着五种感官享乐的资具。他享受着那眼所能识知的色……（中略）……那身所能识知的触，合意的、可爱的、可心的、可悦的、与感官享乐相应的、令人染着的东西。他通过身体行善行，通过语言行善行，通过心意行善行，在身体坏灭、死后，投生到善趣、天界，与三十三天的天神为伴。他在那里的欢喜园中，被一众天女环绕，拥有并享用着天界的五种感官享乐的资具。这时，他看到一个人间的富翁或富翁的儿子，正拥有并享用着人间的五种感官享乐的资具。’

‘‘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.

7“马根地亚，你怎么看？那个天界男子在欢喜园中，被一群天女围绕着，具足并享有天界的五欲功德而享乐，他会羡慕那个屋主或屋主之子，或者系著于人间的五种欲乐吗？”“不会的，乔达摩先生。什么原因呢？乔达摩先生，因为天界的欲乐比起人间欲乐，更加殊胜、更加微妙。”“同样的，马根地亚，我在之前过在家生活时，也曾拥有并享有五种欲功德：眼所识知的色，那些合意的、可爱的、愉悦的、讨喜的、与欲结合、令人染著的；耳所识知的声音…等等…鼻所识知的香、舌所识知的味、身所识知的触，那些合意的、可爱的、愉悦的、讨喜的、与欲结合、令人染著的。后来，我如实地了知了欲乐的集起、灭去、味道、过患和出离，舍断了欲爱，除去了欲的热恼，远离了渴爱，内心得到寂静而住。我看到其他众生对于欲乐未断贪爱，正被欲爱吞噬，被欲热恼烧燃，还在享用欲乐。对于他们，我不羡慕，也不在那里感到欢喜。原因何在？马根地亚，因为我有一种喜乐，它完全不同于欲乐、不同于不善法，甚至比天界的快乐还要安住于其中。我因这种喜乐而快乐，对于低劣的，我不羡慕，也不在那里欢喜。”

‘‘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“马根地亚，就像有一个麻风病人，身体长疮溃烂，被蛆虫啃食，用指甲抓破疮口，在炭火坑上烤自己的身体。他的朋友、同僚、亲族血亲为他找来了内外科医师。那位内外科医师为他配制了药物。他借助那副药，从麻风病中解脱出来，变得健康、安乐、自在、自主，想去哪就去哪。后来，他看到另一个麻风病人，身体长疮溃烂，被蛆虫啃食，用指甲抓破疮口，在炭火坑上烤自己的身体。”

‘‘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.

9“马根地亚，你怎么看？那个人会羡慕那个麻风病人的炭火坑或者用药吗？”“不会的，乔达摩先生。什么原因呢？乔达摩先生，有病时才需要用药，没病时就不需要用药。”“同样的，马根地亚，我在之前过在家生活时，也曾拥有并享有五欲功德：眼所识知的色，那些合意的、可爱的、愉悦的、讨喜的、与欲结合、令人染著的；耳所识知的声音…等等…鼻所识知的香、舌所识知的味、身所识知的触，那些合意的、可爱的、愉悦的、讨喜的、与欲结合、令人染著的。后来，我如实地了知了欲乐的集起、灭去、味道、过患和出离，舍断了欲爱，除去了欲的热恼，远离了渴爱，内心得到寂静而住。我看到其他众生对于欲乐未断贪爱，正被欲爱吞噬，被欲热恼烧燃，还在享用欲乐。对于他们，我不羡慕，也不在那里感到欢喜。原因何在？马根地亚，因为我有一种喜乐，它完全不同于欲乐、不同于不善法，甚至比天界的快乐还要安住于其中。我因这种喜乐而快乐，对于低劣的，我不羡慕，也不在那里欢喜。”

‘‘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“马根地亚，就像有一个麻风病人，身体长疮溃烂，被蛆虫啃食，用指甲抓破疮口，在炭火坑上烤自己的身体。他的朋友、同僚、亲族血亲为他找来了内外科医师。那位内外科医师为他配制了药物。他借助那副药，从麻风病中解脱出来，变得健康、安乐、自在、自主，想去哪就去哪。然后，有两个强壮的男子抓住他的手臂，把他拖向炭火坑。”

‘‘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.

11“马根地亚，你怎么看？那个人会不会拼命地扭动身体躲避？”“会的，乔达摩先生。”“原因是什么呢？”“乔达摩先生，那个火确实带来苦的接触、大热量、大烧灼。”“马根地亚，你怎么看？这火的苦触、大热量、大烧灼是现在才有，还是以前也有？”“乔达摩先生，火的苦触、大热量、大烧灼现在有，以前也有。可是，乔达摩先生，那个麻风病人身体长疮溃烂，被蛆虫啃食，用指甲抓破疮口，感官受损，对原本是苦触的火，反而生起了‘乐’的颠倒想。”“同样的，马根地亚，过去时代的欲乐也是苦触、大热恼、大烧灼；未来时代的欲乐也是苦触、大热恼、大烧灼；现在的欲乐也是苦触、大热恼、大烧灼。而这些众生对于欲乐未断贪爱，正被欲爱吞噬，被欲热恼烧燃，感官受损，对原本是苦触的欲乐，反而生起了‘乐’的颠倒想。”

‘‘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“马根地亚，就像那个麻风病人，身体长疮溃烂，被蛆虫啃食，用指甲抓破疮口，在炭火坑上烤自己的身体。马根地亚，那麻风病人越是这样做，他的那些疮口就变得越是不干净、越是恶臭、越是腐烂，但他还是从中得到了某种满足、某种乐味，这就是因为抓痒带来的舒解。同样的，马根地亚，那些对于欲乐未断贪爱的众生，被欲爱吞噬，被欲的热恼烧燃，他们享受欲乐。马根地亚，那些众生越是如此享受欲乐，他们的欲爱就越增长，被欲的热恼烧燃得也越厉害，但他们还是从中得到了某种满足、某种乐味，这就是依赖于五欲功德。”

‘‘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.

13“马根地亚，你怎么看？你可曾见过或听说过，有哪位国王或国王的大臣，在完全具备并享用着五种欲乐时，未曾断除对欲的渴爱，未曾去除欲的燥热，却能内心平息、毫无饥渴地安住过、或正在安住、或将会安住吗？” “乔达摩尊者，我从未见过也未曾听过。” “很好，马根地亚。我同样也从未见过、未曾听过，有哪位国王或大臣在具备五种欲乐、尽情受用时，未曾断除欲爱，未曾遣除欲的燥热，却能毫无饥渴、内心平息地安住过、安住着或将安住。然而，马根地亚，那些不论过去、现在或未来，内心平息、毫无饥渴地安住的沙门或婆罗门，他们全都是因为如实了知了诸欲的集起、灭去、味著、过患和出离，断除了欲爱，遣除了欲的燥热，才得以毫无饥渴、内心平息地安住着的。” 那时，世尊说了这首感兴偈：

‘‘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 –

14‘无病是最上的利得，涅槃是至高的安乐；八支圣道是诸道中最安稳，通向不死之门。’

‘Ārogyaparamā lābhā, nibbānaṃ paramaṃ sukhaṃ;

15“马根地亚，这首偈颂后来才逐渐成了凡夫的通俗偈颂。然而，马根地亚，这个身体实在是病态之物、脓肿之物、箭刺之物、灾祸之物、苦患之物。你竟然对这个病态、脓肿、箭刺、灾祸、苦患的身体说：‘乔达摩先生，这是无病，这是涅槃。’你啊，马根地亚，并没有那种圣者之眼，能凭它知道无病，看见涅槃。” “‘既然如此，我对乔达摩尊者充满信心！乔达摩尊者能否为我说法，让我得以知道无病，看见涅槃？’”

Aṭṭhaṅgiko ca maggānaṃ, khemaṃ amatagāmina’nti.

216听了这话，游方者马根地亚对世尊这样说：“太精彩了，乔达摩大师！太精彩了，乔达摩大师！就像有人把倒下的东西扶正，把隐藏的东西揭开，给迷路的人指明道路，在黑暗中举起油灯——让有眼睛的人能看见事物一样；乔达摩大师以种种方式阐明了法。我从此归依乔达摩大师、归依法、归依比丘僧团。愿我能在乔达摩大师座下得以出家，得以受具足戒。”“马根地亚，如果一个人之前是外道修行者，想在这个法、律中出家，想受具足戒，他需要住别住四个月。四个月期满后，心悦诚服的那些比丘会为他授出家，授具足戒成为比丘。不过，我了解在这里人与人的根性是有差别的。”“尊者，如果之前是外道修行者，想在这个法、律中出家，想受具足戒，需要住别住四个月，四个月期满后，心悦诚服的比丘们为他授出家，授具足戒成为比丘；那我愿意住别住四年，四年期满后，再让心悦诚服的比丘们为我授出家，为我授具足戒成为比丘。”随后，游方者马根地亚便在世尊座下得以出家，得以受具足戒。受具足戒后不久，马根地亚尊者便独自隐居，不放逸、精勤努力、心意坚定地修行，很快地，就为了那个目标——也就是善男子们为什么正确地离开家庭过无家生活的原因——在当下亲见、亲证并安住于那无上的梵行终极目标。他彻底了知：“生已尽，梵行已立，应做已做，不再有后来的有。”马根地亚尊者成为了另一位阿拉汉。

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 upasampada’’nti. ‘‘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.

217“那么，马根地亚，你应当亲近善士。当你亲近善士时，马根地亚，你就会听闻正法；当你听闻正法时，马根地亚，你就会法随法行；当你法随法行时，马根地亚，你就能自己知道，自己看见：‘这些就是病、疮、箭；而在这里，这些病、疮、箭能无余灭尽。对我而言，因为执取灭尽，所以‘有’灭尽；‘有’灭尽，生就灭尽；生灭尽，老、死、忧、悲、苦、恼、绝望就灭尽。这整个苦蕴的灭尽就这么发生了。’”

‘‘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 nibbāna’nti. 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 vuṭṭhaheyya’’nti.

18“马根地亚，你怎么看？那个生来盲眼的人，是出于自己的知晓和看见，才去接受那件涂满油污的粗布衣服，穿上后满心欢喜地说出‘真是太好了，这件白色衣服真漂亮、洁净、无垢啊’呢？还是因为相信那个有眼力的人呢？” “乔达摩尊者，那个生来盲眼的人，既不知也看不见，只是出于对那个有眼力的人的信任，才接受了那件涂满油污的粗布衣服，穿上后满心欢喜地说出那样的话。” “马根地亚，正是这样，那些其他教派的游方者就像盲人一样，没有眼睛。他们不知道健康，看不见涅槃，却还在念着这个偈颂：‘健康是最大的利得，涅槃是最大的快乐。’马根地亚，这首偈颂其实是过去那些阿拉汉、正自觉者们所说的：”

‘‘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 sukha’nti. Pubbakehesā, māgaṇḍiya, arahantehi sammāsambuddhehi gāthā bhāsitā –

19“健康是最大的利得，涅槃是最大的快乐；

‘‘Ārogyaparamā lābhā, nibbānaṃ paramaṃ sukhaṃ;

20而在所有的道路中，将安稳导向不死的是八正道。”

Aṭṭhaṅgiko ca maggānaṃ, khemaṃ amatagāmina’’nti.

218“马根地亚，譬如一个天生的盲人，他看不见黑色、白色的形色，看不见蓝色、黄色的形色，看不见红色、赤色的形色，看不见平坦与不平坦，看不见星星，也看不见太阳和月亮。他的朋友、同伴、亲戚、族人给他找来一位治眼的大夫。那大夫给他配了药。但他用了那药，眼睛既没有复明，也没有变清亮。马根地亚，你怎么想呢？那医生岂不是只落得个疲劳和苦恼的份儿吗？” “是的，乔达摩先生。” “正是这样，马根地亚，如果我为你说法，告诉你：‘这就是无病，这就是涅槃。’你是不会知道无病、也不会看见涅槃的。这只会给我带来疲劳，给我带来烦扰。” “即使如此，我对乔达摩尊者充满信心。乔达摩尊者能否为我说法，让我得以知道无病，看见涅槃？”

‘‘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 nibbāna’nti 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 passeyya’’nti.

219“马根地亚，譬如一个天生的盲人，他看不见黑色、白色的形色，看不见蓝色、黄色的形色，看不见红色、赤色的形色，看不见平坦与不平坦，看不见星星，也看不见太阳和月亮。他听见有眼的人说：‘先生，真有一件洁净的白衣，漂亮、无垢、干净！’于是他就四处寻找白衣。这时，有人拿一件沾满油污的粗劣布衣骗他说：‘喂，朋友，这就是那件洁净的白衣，漂亮、无垢、干净。’他接过来，接过来后就穿上了。他的朋友、同伴、亲戚、族人给他找来一位治眼的大夫。那大夫给他配了药——催吐、下泻、涂眼药、擦鼻药。他用了那药，眼睛复明了，变得清亮了。随着眼睛的复明，他对那件沾满油污的粗劣布衣的贪爱就断除了。他不仅会认为那个骗他的人不是朋友，甚至视为仇敌，更会想到要杀了他：‘我长久以来，朋友，竟被这个人用沾满油污的粗劣布衣欺骗、引诱、迷惑——说这就是那件洁净的白衣，漂亮、无垢、干净。’正是这样，马根地亚，如果我为你说法：‘这就是无病，这就是涅槃。’你将会知道无病，看见涅槃。随着你眼睛的复明，你对那五取蕴的贪爱就会断除；你甚至会这样想：‘我长久以来，朋友，竟被这颗心欺骗、引诱、迷惑。我过去执取，执取的无非是色；执取的无非是受；执取的无非是想；执取的无非是行；执取的无非是识。对我而言，因为执取，所以有‘有’；因为‘有’，所以有生；因为生，所以有老、死、忧、悲、苦、恼、绝望。这整个苦蕴的集起就这么形成了。’” “我对乔达摩尊者充满信心！乔达摩尊者能否为我说法，好让我能从这个座位上，不再是盲人地站起？”

220“马根地亚，假设有个生来就盲眼的人。他没见过黑色或白色的东西，没见过蓝色的东西，没见过黄色的东西，没见过红色的东西，没见过深红色的东西；他看不见平坦与不平坦，看不见星星、月亮和太阳。他听一个有眼力的人说：‘真是太好了，那件白色衣服真漂亮、洁净、无垢啊！’于是他就到处去寻白色的衣服。这时有个人拿了件涂满油污的粗布衣服来骗他：‘喏，好伙计，这就是那件白色衣服，漂亮、洁净、无垢啊！’他接了过来，接过后就穿上了；穿上后满心欢喜，欢喜地说出这样的话：‘真是太好了，这件白色衣服真漂亮、洁净、无垢啊！’

221「玛甘地亚，那么你应该亲近善士。玛甘地亚，当你亲近善士时，玛甘地亚，那时你将听闻正法；玛甘地亚，当你听闻正法时，玛甘地亚，那时你将随法而行；玛甘地亚，当你随法而行时，玛甘地亚，那时你将自己知道，自己看见——这些是病、疮、箭；在此，病、疮、箭无余灭尽。以我的取灭故有灭，以有灭故生灭，以生灭故老死、愁、悲、苦、忧、恼灭；如此，这整个苦蕴灭。」

‘‘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听了这话，游方者马根地亚对世尊这样说：“太稀有了，乔达摩尊者！太不可思议了，乔达摩尊者！乔达摩尊者说的这句话说得太好了：‘健康是最大的利得，涅槃是最大的快乐。’乔达摩尊者，我过去也从前辈游方者的师长们口中听过这样的话：‘健康是最大的利得，涅槃是最大的快乐。’现在您说的与这完全吻合。” “马根地亚，你从前辈游方者的师长们口中听过的‘健康是最大的利得，涅槃是最大的快乐’，那个健康是什么？那个涅槃又是什么呢？” 这么一问，游方者马根地亚就用手来回抚摸着自己的身体，说：“乔达摩尊者，这个就是健康，这个就是涅槃啊！因为我现在没病没痛，快乐得很，没有任何不适。”

Evaṃ vutte, māgaṇḍiyo paribbājako bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yāva subhāsitaṃ cidaṃ bhotā gotamena – ‘ārogyaparamā lābhā, nibbānaṃ paramaṃ sukha’nti. Mayāpi kho etaṃ, bho gotama, sutaṃ pubbakānaṃ paribbājakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – ‘ārogyaparamā lābhā, nibbānaṃ paramaṃ sukha’nti; tayidaṃ, bho gotama, sametī’’ti. ‘‘Yaṃ pana te etaṃ, māgaṇḍiya, sutaṃ pubbakānaṃ paribbājakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – ‘ārogyaparamā lābhā, nibbānaṃ paramaṃ sukha’nti, katamaṃ taṃ ārogyaṃ, katamaṃ taṃ nibbāna’’nti? 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.

26马更地亚经完第五

Māgaṇḍiyasuttaṃ niṭṭhitaṃ pañcamaṃ.