經號:   
   (中部18經 更新)
中部18經/蜜丸經(師子吼品[2])(莊春江譯)
  我聽到這樣
  有一次世尊住在釋迦族人的迦毘羅衛城尼拘律園。
  那時,世尊在午前時穿好衣服後,取衣鉢,為了托鉢進入迦毘羅衛城。
  在迦毘羅衛城為了托鉢而行後,食畢,從施食處返回,前往大林中作中午的休息。進入大林後,坐在小橡樹下作中午的休息。
  當釋迦族人持杖徒步散步、徘徊時,也前往大林中。進入大林後,前往小橡樹去見世尊。抵達後,與世尊互相歡迎。歡迎與寒暄後,依杖在一旁站立。在一旁站好後,釋迦族人持杖對世尊這麼說:
  「沙門是什麼論者?說什麼者?」
  「朋友![我是]如此之論者:在這包括天、魔、梵的世間;包括沙門、婆羅門、天、人的世代中,他保持不與世間中任何者爭論,又如,他是住於已離欲縛、無疑惑、已切斷後悔、對有、非有已離渴愛、諸想不潛伏的婆羅門,我是這麼論者、這麼說者。」
  當這麼說時,釋迦族人持杖搖頭、吐舌、額頭上蹙出三條溝,起不愉快的神情後,拄著手杖離開。
  那時,世尊在傍晚時,從獨坐中出來,前往尼拘律園。抵達後,在設置的座位坐下。坐好後,世尊召喚比丘們:
  「比丘們!這裡,我在午前時穿好衣服後,取衣鉢,為了托鉢進入迦毘羅衛城。在迦毘羅衛城為了托鉢而行後,食畢,從施食處返回,前往大林中作中午的休息。進入大林後,坐在小橡樹下作中午的休息。比丘們!當釋迦族人持杖徒步散步、徘徊時,也前往大林中。進入大林後,前往小橡樹來見我。抵達後,與我互相歡迎。歡迎與寒暄後,依杖在一旁站立。比丘們!在一旁站好後,釋迦族人持杖對我這麼說:『沙門是什麼論者?說什麼者?』比丘們!當這麼說時,我對釋迦族人持杖這麼說:『朋友![我是]如此之論者:在這包括天、魔、梵的世間;包括沙門、婆羅門、天、人的世代中,他保持不與世間中任何者爭論,又如,他是住於已離欲縛、無疑惑、已切斷後悔、對有、非有已離渴愛、諸想不潛伏的婆羅門,我是這麼論者、這麼說者。』比丘們!當這麼說時,釋迦族人持杖搖頭、吐舌、額頭上蹙出三條溝,起不愉快的神情後,拄著手杖離開。」
  當這麼說時,某位比丘對世尊這麼說:
  「但,大德!世尊是怎樣如此之論者:在這包括天、魔、梵的世間;包括沙門、婆羅門、天、人的世代中,保持不與世間中任何者爭論呢?又,大德!世尊是怎樣住於已離欲縛、無疑惑、已切斷後悔、對有、非有已離渴愛、諸想不潛伏的婆羅門呢?」
  「比丘!由於男子虛妄想之部分轉起之故,在那裡,如果沒有被歡喜的、被歡迎的、被固執的,這就是貪煩惱潛在趨勢的結束;這就是嫌惡煩惱潛在趨勢的結束;這就是見煩惱潛在趨勢的結束;這就是疑煩惱潛在趨勢的結束;這就是慢煩惱潛在趨勢的結束;這就是有貪煩惱潛在趨勢的結束;這就是無明煩惱潛在趨勢的結束;這就是拿杖、拿刀、鬥諍、異執、諍論、指責、離間語妄語的結束,在這裡,這些惡不善法被無餘滅。」
  這就是世尊所說,世尊說了這個後,就起座進入住處。
  那時,當世尊離去不久,那些比丘這麼想:
  「學友們!世尊為我們簡要地誦說這總說,未解析義理後,就起座進入住處:『比丘!由於男子虛妄想之部分轉起之故,在那裡,如果沒有被歡喜的、被歡迎的、被固執的,這就是貪煩惱潛在趨勢的結束;……(中略)在這裡,這些惡不善法被無餘滅。』誰能詳細解說這世尊簡要誦說的總說;未解析的義理呢?」
  那時,那些比丘這麼想:
  「這位尊者大迦旃延為大師所稱讚,同梵行智者所尊重,尊者大迦旃延能詳細解說這世尊簡要誦說的總說;未解析的義理。讓我們去見尊者大迦旃延。抵達後,問尊者大迦旃延這個義理。」
  那時,那些比丘去見尊者大迦旃延。抵達後,與尊者大迦旃延相互歡迎。歡迎與寒暄後,在一旁坐下。在一旁坐好後,那些比丘對尊者大迦旃延這麼說:
  「迦旃延學友!世尊為我們簡要地誦說這總說,未解析義理後,就起座進入住處:『比丘!由於男子虛妄想之部分轉起之故,在那裡,如果沒有被歡喜的、被歡迎的、被固執的,這就是貪煩惱潛在趨勢的結束;……(中略)在這裡,這些惡不善法被無餘滅。』迦旃延學友!當世尊離去不久,我們這麼想:『學友們!世尊為我們簡要地誦說這總說,未解析義理後,就起座進入住處:「比丘!由於男子虛妄想之部分轉起之故,在那裡,如果沒有被歡喜的、被歡迎的、被固執的,這就是貪煩惱潛在趨勢的結束;……(中略)在這裡,這些惡不善法被無餘滅。」誰能詳細解說這世尊簡要誦說的總說;未解析的義理呢?』迦旃延學友!我們這麼想:『這位尊者大迦旃延為大師所稱讚,同梵行智者所尊重,尊者大迦旃延能詳細解說這世尊簡要誦說的總說;未解析的義理。讓我們去見尊者大迦旃延。抵達後,問尊者大迦旃延這個義理。』願尊者大迦旃延解說吧!」
  「學友們!猶如男子欲求心材,找尋心材,遍求心材,就越過根,越過樹幹後,想在枝葉中遍求心材,尊者們就像這樣,在大師面前略過世尊後,你們想應該在我這裡問這個義理。因為,學友們!那位世尊是知者、見者,他知道、看見;是眼已生者智已生者法已生者梵已生者;為解說者、推動者、義理的闡示者、不死的施與者、法主、如來。而那正是你們應該對世尊問這個義理的時機,你們應該依世尊的解說憶持。」
  「迦旃延學友!那位世尊確實是知者、見者,他知道、看見;是眼已生者、智已生者、法已生者、梵已生者;為解說者、推動者、義理的闡示者、不死的施與者、法王、如來,而那正是我們應該對世尊問這個義理的時機,我們應該依世尊的解說憶持。但,尊者迦旃延為大師所稱讚,同梵行智者所尊重,尊者迦旃延能詳細解說這世尊簡要誦說的總說;未解析的義理,願尊者迦旃延不辭麻煩地解說吧!」
  「那樣的話,學友們!請你們聽!請你們好好作意!我要說了。」
  「是的,學友!」那些比丘們回答尊者大迦旃延。
  尊者大迦旃延這麼說:
  「學友們!世尊為你們簡要地誦說這總說,未解析義理後,就起座進入住處:『比丘!由於男子虛妄想之部分轉起之故,在那裡,如果沒有被歡喜的、被歡迎的、被固執的,這就是貪煩惱潛在趨勢的結束;……(中略)在這裡,這些惡不善法被無餘滅。』學友們!我詳細了知這世尊簡要誦說的總說;未解析的義理:
  學友們!眼與色生起眼識,三者的會合而有觸,以觸為緣而有受,感受則認知認知則尋思;尋思則作虛妄;由於作虛妄之故,對過去、未來、現在能被眼識知之色男子虛妄想之部分轉起。緣耳與聲生起耳識,……(中略)緣鼻與氣味生起鼻識,……緣舌與味道生起舌識,……緣身與所觸生起身識,……緣意與法生起意識,三者的會合而有觸,以觸為緣而有受,感受則認知;認知則尋思;尋思則作虛妄;由於作虛妄之故,對過去、未來、現在能被意識知之法男子虛妄想之部分轉起。
  學友們!當有眼、有色、有眼識時,『將使觸的安立安立』,這是可能的。當有觸的安立時,『將使受的安立安立』,這是可能的。當有受的安立時,『將使想的安立安立』,這是可能的。當有想的安立時,『將使尋思的安立安立』,這是可能的。當有尋思的安立時,『將使虛妄想之部分轉起的安立安立』,這是可能的。學友們!當有耳、有聲、有耳識時,……(中略)當有鼻、有氣味、有鼻識時,……(中略)當有舌、有味道、有舌識時,……(中略)當有身、有所觸、有身識時,……(中略)當有意、有法、有意識時,『將使觸的安立安立』,這是可能的。當有觸的安立時,『將使受的安立安立』,這是可能的。當有受的安立時,『將使想的安立安立』,這是可能的。當有想的安立時,『將使尋思的安立安立』,這是可能的。當有尋思的安立時,『將使虛妄想之部分轉起的安立安立』,這是可能的。
  學友們!當沒有眼、沒有色、沒有眼識時,『將使觸的安立安立』,這是不可能的。當沒有觸的安立時,『將使受的安立安立』,這是不可能的。當沒有受的安立時,『將使想的安立安立』,這是不可能的。當沒有想的安立時,『將使尋思的安立安立』,這是不可能的。當沒有尋思的安立時,『將使虛妄想之部分轉起的安立安立』,這是不可能的。學友們!當沒有耳、沒有聲、沒有耳識時,……(中略)當沒有鼻、沒有氣味、沒有鼻識時,……(中略)當沒有舌、沒有味道、沒有舌識時,……(中略)當沒有身、沒有所觸、沒有身識時,……(中略)當沒有意、沒有法、沒有意識時,『將使觸的安立安立』,這是不可能的。當沒有觸的安立時,『將使受的安立安立』,這是不可能的。當沒有受的安立時,『將使想的安立安立』,這是不可能的。當沒有想的安立時,『將使尋思的安立安立』,這是不可能的。當沒有尋思的安立時,『將使虛妄想之部分轉起的安立安立』,這是不可能的。
  學友們!世尊為你們簡要地誦說這總說,未解析義理後,就起座進入住處:『比丘!由於男子虛妄想之部分轉起之故,在那裡,如果沒有被歡喜的、被歡迎的、被固執的,這就是貪煩惱潛在趨勢的結束;……(中略)在這裡,這些惡不善法被無餘滅。』我這樣詳細了知這世尊簡要誦說的總說;未解析的義理。而,尊者們!如果你們希望,請你們去見世尊後,可以問這個義理,你們應該依據世尊的解說憶持。」
  那時,那些比丘歡喜、隨喜大迦旃延所說後,起座去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,那些比丘對世尊這麼說:
  「大德!世尊為我們簡要地誦說這總說,未解析義理後,就起座進入住處:『比丘!由於男子虛妄想之部分轉起之故,在那裡,如果沒有被歡喜的、被歡迎的、被固執的,這就是貪煩惱潛在趨勢的結束;……(中略)在這裡,這些惡不善法被無餘滅。』大德!當世尊離去不久,我們這麼想:『學友們!這裡,世尊為我們簡要地誦說這總說,未解析義理後,就起座進入住處:「比丘!由於男子虛妄想之部分轉起之故,在那裡,如果沒有被歡喜的、被歡迎的、被固執的,這就是貪煩惱潛在趨勢的結束;這就是嫌惡煩惱潛在趨勢的結束;這就是見煩惱潛在趨勢的結束;這就是疑煩惱潛在趨勢的結束;這就是慢煩惱潛在趨勢的結束;這就是有貪煩惱潛在趨勢的結束;這就是無明煩惱潛在趨勢的結束;這就是拿杖、拿刀、鬥諍、異執、諍論、指責、離間語、妄語的結束,在這裡,這些惡不善法被無餘滅。」誰能詳細解說這世尊簡要誦說的總說;未解析的義理呢?』大德!我們這麼想:『這位尊者大迦旃延為大師所稱讚,同梵行智者所尊重,尊者大迦旃延能詳細解說這世尊簡要誦說的總說;未解析的義理。讓我們去見尊者大迦旃延。抵達後,問尊者大迦旃延這個義理。』大德!那時,我們去見尊者大迦旃延。抵達後,問尊者大迦旃延這個義理。大德!尊者大迦旃延以這些理由、這些語詞、這些文句為我們解說這個義理。」
  「比丘們!大迦旃延是賢智者;比丘們!大迦旃延是大智慧者。比丘們!如果你們問我這個義理,我也會如大迦旃延這樣的解說來解說,這是這個義理的含意,你們應該這樣憶持它。」
  當這麼說時,尊者阿難對世尊這麼說:
  「大德!猶如被飢餓無力折磨的男子如果得到蜜丸,無論他嘗哪裡,都只會得到甘美與美味。同樣的,大德!心有能力的比丘,無論以慧觀察這法的教說道理的哪裡,都只會得到悅意的狀態,都只會得到心的淨信。大德!這個法的教說的名字是什麼呢?」
  「阿難!因此,在這裡,請你就以丸法門憶持這個法的教說。」
  這就是世尊所說,悅意的尊者阿難歡喜世尊所說。
  蜜丸經第八終了。
MN.18/(8) Madhupiṇḍikasuttaṃ
   199. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kapilavatthuṃ piṇḍāya pāvisi. Kapilavatthusmiṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena mahāvanaṃ tenupasaṅkami divāvihārāya. Mahāvanaṃ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṃ nisīdi. Daṇḍapāṇipi kho sakko jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena mahāvanaṃ tenupasaṅkami. Mahāvanaṃ ajjhogāhetvā yena beluvalaṭṭhikā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā daṇḍamolubbha ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho daṇḍapāṇi sakko bhagavantaṃ etadavoca– “kiṃvādī samaṇo kimakkhāyī”ti? “Yathāvādī kho, āvuso, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati, yathā ca pana kāmehi visaṃyuttaṃ viharantaṃ taṃ brāhmaṇaṃ akathaṃkathiṃ chinnakukkuccaṃ bhavābhave vītataṇhaṃ saññā nānusenti– evaṃvādī kho ahaṃ, āvuso, evamakkhāyī”ti.
   “Evaṃ vutte daṇḍapāṇi sakko sīsaṃ okampetvā jivhaṃ nillāḷetvā, tivisākhaṃ nalāṭikaṃ nalāṭe vuṭṭhāpetvā daṇḍamolubbha pakkāmi.
   200. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena nigrodhārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi– “idhāhaṃ, bhikkhave, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kapilavatthuṃ piṇḍāya pāvisiṃ. Kapilavatthusmiṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena mahāvanaṃ tenupasaṅkamiṃ divāvihārāya. Mahāvanaṃ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṃ nisīdiṃ. Daṇḍapāṇipi kho, bhikkhave, sakko jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena mahāvanaṃ tenupasaṅkami. Mahāvanaṃ ajjhogāhetvā yena beluvalaṭṭhikā yenāhaṃ tenupasaṅkami; upasaṅkamitvā mayā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā daṇḍamolubbha ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho, bhikkhave, daṇḍapāṇi sakko maṃ etadavoca– ‘kiṃvādī samaṇo kimakkhāyī’ti?
   “Evaṃ vutte ahaṃ, bhikkhave, daṇḍapāṇiṃ sakkaṃ etadavocaṃ– yathāvādī kho, āvuso, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati, yathā ca pana kāmehi visaṃyuttaṃ viharantaṃ taṃ brāhmaṇaṃ akathaṃkathiṃ chinnakukkuccaṃ bhavābhave vītataṇhaṃ saññā nānusenti– evaṃvādī kho ahaṃ, āvuso, evamakkhāyī”ti. “Evaṃ vutte bhikkhave, daṇḍapāṇi sakko sīsaṃ okampetvā, jivhaṃ nillāḷetvā, tivisākhaṃ nalāṭikaṃ nalāṭe vuṭṭhāpetvā daṇḍamolubbha pakkāmī”ti.
   201. Evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca – “kiṃvādī pana, bhante, bhagavā sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati? Kathañca pana, bhante, bhagavantaṃ kāmehi visaṃyuttaṃ viharantaṃ taṃ brāhmaṇaṃ akathaṃkathiṃ chinnakukkuccaṃ bhavābhave vītataṇhaṃ saññā nānusentī”ti? “Yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ. Esevanto rāgānusayānaṃ, esevanto paṭighānusayānaṃ, esevanto diṭṭhānusayānaṃ esevanto vicikicchānusayānaṃ, esevanto mānānusayānaṃ, esevanto bhavarāgānusayānaṃ, esevanto avijjānusayānaṃ, esevanto daṇḍādāna-satthādāna-kalaha-viggaha-vivāda-tuvaṃtuvaṃ-pesuñña-musāvādānaṃ. Etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.
   202. Atha kho tesaṃ bhikkhūnaṃ acirapakkantassa bhagavato etadahosi– “idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā, vitthārena atthaṃ avibhajitvā, uṭṭhāyāsanā vihāraṃ paviṭṭho– ‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthtththi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ. Esevanto rāgānusayānaṃ …pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā”ti? Atha kho tesaṃ bhikkhūnaṃ etadahosi– “ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā”ti.
   Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ mahākaccānaṃ etadavocuṃ – “idaṃ kho no, āvuso kaccāna, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ. Esevanto rāgānusayānaṃ …pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti. Tesaṃ no, āvuso kaccāna, amhākaṃ acirapakkantassa bhagavato etadahosi– ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho– “yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ. Esevanto rāgānusayānaṃ …pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī”ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyāti? Tesaṃ no, āvuso kaccāna, amhākaṃ etadahosi– ‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ, pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā’ti. Vibhajatāyasmā mahākaccāno”ti.
   203. “Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṃ, atikkamma khandhaṃ, sākhāpalāse sāraṃ pariyesitabbaṃ maññeyya; evaṃsampadamidaṃ āyasmantānaṃ satthari sammukhībhūte, taṃ bhagavantaṃ atisitvā amhe etamatthaṃ paṭipucchitabbaṃ maññatha. So hāvuso, bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī tathāgato. So ceva panetassa kālo ahosi, yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyātha. Yathā vo bhagavā byākareyya tathā naṃ dhāreyyāthā”ti. “Addhāvuso kaccāna, bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī tathāgato. So ceva panetassa kālo ahosi, yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyāma. Yathā no bhagavā byākareyya tathā naṃ dhāreyyāma. Api cāyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ, pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Vibhajatāyasmā mahākaccāno agaruṃ katvā”ti. “Tena hāvuso, suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti. “Evamāvuso”ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṃ. Āyasmā mahākaccāno etadavoca–
   204. “Yaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho– ‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ, esevanto rāgānusayānaṃ …pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti, imassa kho ahaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi–
   “Cakkhuñcāvuso, paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā, yaṃ vedeti taṃ sañjānāti yaṃ sañjānāti taṃ vitakketi, yaṃ vitakketi taṃ papañceti, yaṃ papañceti tatonidānaṃ purisaṃ papañcasaññāsaṅkhā samudācaranti atītānāgatapaccuppannesu cakkhuviññeyyesu rūpesu. Sotañcāvuso, paṭicca sadde ca uppajjati sotaviññāṇaṃ …pe… ghānañcāvuso, paṭicca gandhe ca uppajjati ghānaviññāṇaṃ …pe… jivhañcāvuso, paṭicca rase ca uppajjati jivhāviññāṇaṃ …pe… kāyañcāvuso, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṃ …pe… manañcāvuso, paṭicca dhamme ca uppajjati manoviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā, yaṃ vedeti taṃ sañjānāti, yaṃ sañjānāti taṃ vitakketi, yaṃ vitakketi taṃ papañceti, yaṃ papañceti tatonidānaṃ purisaṃ papañcasaññāsaṅkhā samudācaranti atītānāgatapaccuppannesu manoviññeyyesu dhammesu.
   “So vatāvuso, cakkhusmiṃ sati rūpe sati cakkhuviññāṇe sati phassapaññattiṃ paññāpessatīti– ṭhānametaṃ vijjati. Phassapaññattiyā sati vedanāpaññattiṃ paññāpessatīti– ṭhānametaṃ vijjati. Vedanāpaññattiyā sati saññāpaññattiṃ paññāpessatīti– ṭhānametaṃ vijjati. Saññāpaññattiyā sati vitakkapaññattiṃ paññāpessatīti– ṭhānametaṃ vijjati. Vitakkapaññattiyā sati papañcasaññāsaṅkhāsamudācaraṇapaññattiṃ paññāpessatīti– ṭhānametaṃ vijjati. So vatāvuso, sotasmiṃ sati sadde sati …pe… ghānasmiṃ sati gandhe sati …pe… jivhāya sati rase sati …pe… kāyasmiṃ sati phoṭṭhabbe sati …pe… manasmiṃ sati dhamme sati manoviññāṇe sati phassapaññattiṃ paññāpessatīti– ṭhānametaṃ vijjati. Phassapaññattiyā sati vedanāpaññattiṃ paññāpessatīti– ṭhānametaṃ vijjati. Vedanāpaññattiyā sati saññāpaññattiṃ paññāpessatīti– ṭhānametaṃ vijjati. Saññāpaññattiyā sati vitakkapaññattiṃ paññāpessatīti– ṭhānametaṃ vijjati. Vitakkapaññattiyā sati papañcasaññāsaṅkhāsamudācaraṇapaññattiṃ paññāpessatīti– ṭhānametaṃ vijjati.
   “So vatāvuso, cakkhusmiṃ asati rūpe asati cakkhuviññāṇe asati phassapaññattiṃ paññāpessatīti– netaṃ ṭhānaṃ vijjati. Phassapaññattiyā asati vedanāpaññattiṃ paññāpessatīti– netaṃ ṭhānaṃ vijjati. Vedanāpaññattiyā asati saññāpaññattiṃ paññāpessatīti– netaṃ ṭhānaṃ vijjati. Saññāpaññattiyā asati vitakkapaññattiṃ paññāpessatīti– netaṃ ṭhānaṃ vijjati. Vitakkapaññattiyā asati papañcasaññāsaṅkhāsamudācaraṇapaññattiṃ paññāpessatīti– netaṃ ṭhānaṃ vijjati. So vatāvuso, sotasmiṃ asati sadde asati …pe… ghānasmiṃ asati gandhe asati …pe… jivhāya asati rase asati …pe… kāyasmiṃ asati phoṭṭhabbe asati …pe… manasmiṃ asati dhamme asati manoviññāṇe asati phassapaññattiṃ paññāpessatīti– netaṃ ṭhānaṃ vijjati. Phassapaññattiyā asati vedanāpaññattiṃ paññāpessatīti– netaṃ ṭhānaṃ vijjati. Vedanāpaññattiyā asati saññāpaññattiṃ paññāpessatīti– netaṃ ṭhānaṃ vijjati. Saññāpaññattiyā asati vitakkapaññattiṃ paññāpessatīti– netaṃ ṭhānaṃ vijjati. Vitakkapaññattiyā asati papañcasaññāsaṅkhāsamudācaraṇapaññattiṃ paññāpessatīti– netaṃ ṭhānaṃ vijjati.
   “Yaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho– ‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ esevanto rāgānusayānaṃ …pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti, imassa kho ahaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi. Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha. Yathā no bhagavā byākaroti tathā naṃ dhāreyyāthā”ti.
   205. Atha kho te bhikkhū āyasmato mahākaccānassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – “yaṃ kho no, bhante, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho– ‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ. Esevanto rāgānusayānaṃ …pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti. Tesaṃ no, bhante, amhākaṃ acirapakkantassa bhagavato etadahosi– ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho– “yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ. Esevanto rāgānusayānaṃ, esevanto paṭighānusayānaṃ, esevanto diṭṭhānusayānaṃ, esevanto vicikicchānusayānaṃ, esevanto mānānusayānaṃ, esevanto bhavarāgānusayānaṃ esevanto avijjānusayānaṃ, esevanto daṇḍādāna-satthādāna-kalaha-viggaha-vivādatuvaṃtuvaṃ-pesuñña-musāvādānaṃ. Etthete pāpakā akusalā dhammā aparisesā nirujjhantī”ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti? Tesaṃ no, bhante, amhākaṃ etadahosi– ‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ, pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ, yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā’ti. Atha kho mayaṃ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimha; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipucchimha. Tesaṃ no, bhante, āyasmatā mahākaccānena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto”ti. “Paṇḍito, bhikkhave, mahākaccāno; mahāpañño, bhikkhave, mahākaccāno. Maṃ cepi tumhe, bhikkhave, etamatthaṃ paṭipuccheyyātha, ahampi taṃ evamevaṃ byākareyyaṃ yathā taṃ mahākaccānena byākataṃ. Eso cevetassa attho. Evañca naṃ dhārethā”ti.
   Evaṃ vutte āyasmā ānando bhagavantaṃ etadavoca– “seyyathāpi, bhante, puriso jighacchādubbalyapareto madhupiṇḍikaṃ adhigaccheyya, so yato yato sāyeyya, labhetheva sādurasaṃ asecanakaṃ. Evameva kho, bhante, cetaso bhikkhu dabbajātiko, yato yato imassa dhammapariyāyassa paññāya atthaṃ upaparikkheyya, labhetheva attamanataṃ, labhetheva cetaso pasādaṃ. Ko nāmo ayaṃ, bhante, dhammapariyāyo”ti? “Tasmātiha tvaṃ, ānanda, imaṃ dhammapariyāyaṃ madhupiṇḍikapariyāyo tveva naṃ dhārehī”ti.
   Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.
   Madhupiṇḍikasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.
漢巴經文比對(莊春江作):
  「有、非有(MA.115);世(AA)」,南傳作「有、非有」(bhavābhave,另譯為「種種有」),菩提比丘長老英譯為「任何種類的存在」(any kind of being)。按:《破斥猶豫》以「再一次有,或勝劣之有,因為勝妙之有到達增長者為非有」(punappunabbhave, hīnapaṇīte vā bhave, paṇīto hi bhavo vuddhippatto abhavoti, MN.18)解說,《勝義光明》則以「常恆或斷滅,或者有的非有為有、非有,再生的生起」(sassatāya vā ucchedāya vā. Atha vā bhavassa abhavāya bhavābhavāya, punabbhavābhinibbattiyāti, Sn.3.5)解說。
  「若所覺便想(MA.115);以有痛便有所覺(AA)」,南傳作「感受則認知」(yaṃ vedeti taṃ sañjānāti),菩提比丘長老英譯為「一個人所感受的,則他感知」(What one feels, that one perceives)。按:「認知」(sañjānāti,動詞),另譯為「解了;認出;知覺;想念;意識到」。
  「若所想便思(MA.115);以有覺便有想(AA)」,南傳作「認知則尋思」(yaṃ sañjānāti taṃ vitakketi),菩提比丘長老英譯為「一個人所認知的,則他想」(What one perceives, that one thinks about)。
  「若所念便分別(MA.115);起若干種想著之念(AA)」,南傳作「虛妄想之部分轉起」(papañcasaññāsaṅkhā samudācarantii),菩提比丘長老英譯為「認知與心理增殖[所生]的觀念糾纏」(perceptions and notions [born of] mental proliferation beset)。按:「部分」(saṅkhā,原意為「計數,名稱,思念),《破斥猶豫》以「部分」(koṭṭhāso)解說,今準此譯。「轉起」(samudācaranti,原意為「被執行」),《破斥猶豫》以「轉起」(pavattanti)解說,今準此譯。
  「有更觸施設更觸(MA.115);而有更樂(AA)」,南傳作「將使觸的安立安立」(phassapaññattiṃ paññāpessatīti),菩提比丘長老英譯為「指出接觸的表現形式」(to point out the manifestation of contact)。按:「安立安立」,第一個「安立」(paññattiṃ)為名詞,第二個「安立」(paññāpessati)為動詞(將來式),「安立」,另譯為「施設」。