MN 18 · 蜜丸经
199如是我闻：一时，世尊住在释迦族的迦毗罗卫城，榕树园中。于清晨时分，世尊着下衣，持钵与上衣，入迦毗罗卫城乞食。于迦毗罗卫城托钵乞食后，食毕，从乞食处返回，便前往大林作日间禅坐。进入大林后，在一棵毕罗瓦棱咖树下敷座而坐，作日间禅坐。那时，释迦族执杖者正漫步游走，也来到了大林。进入大林后，他来到那棵毕罗瓦棱咖树下，世尊所在之处；到后，便与世尊互相问候致意。彼此致以温馨、亲切的问候后，他仍拄着杖，立于一旁。立于一旁的释迦族执杖者对世尊这样说：‘沙门主张什么？宣说什么？’世尊这样说：‘朋友，在此包含天、魔、梵天的世间，包含沙门、婆罗门，以及天与人的群体中，我如此主张、如此宣说：不与世间任何一处相争而住；并且，对于那位离欲而住、无有疑惑、断除焦躁、于诸有中离了渴爱的婆罗门，诸想不再随逐。’
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.
2听了这话，释迦族执杖者摇了摇头，吐了吐舌，皱起眉头，额上现出三道皱纹，便拄杖离去了。
‘‘Evaṃ vutte daṇḍapāṇi sakko sīsaṃ okampetvā , jivhaṃ nillāḷetvā, tivisākhaṃ nalāṭikaṃ nalāṭe vuṭṭhāpetvā daṇḍamolubbha pakkāmi.
200那时，傍晚时分，世尊从禅坐中起身，前往榕树园。到了之后，在铺好的座位上坐下。坐定后，世尊对诸比丘说：“诸比丘，今天上午，我着下衣，持钵与上衣，入迦毗罗卫城乞食。在迦毗罗卫城托钵而行，食毕从乞食处返回，便前往大林作日中禅坐。进入大林后，我坐在一棵毕罗瓦棱咖树下，作日中禅坐。诸比丘，那时，释迦族执杖者正漫步游走，也来到了大林。他进入大林，走到那棵毕罗瓦棱咖树下、来到我面前；彼此亲切友善地问候之后，他依旧拄着杖，站于一旁。诸比丘，站在一旁的释迦族执杖者这样问我：‘沙门主张什么？宣说什么？’
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?
4诸比丘，当他这样问时，我这样回答释迦族执杖者：‘朋友，我如此主张、如此宣说：在这含天、魔、梵天的世界，在这含沙门、婆罗门以及天与人的众生中，不与世间任何一处相争而住；而且，对于那位离欲而住、无有疑惑、断除焦躁、于诸有中离了渴爱的婆罗门，诸想不再随逐。’诸比丘，听我这样说，释迦族执杖者摇了摇头，吐了吐舌头，皱起额头，现出三道皱纹，依旧拄着杖离开了。
‘‘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这样说完，某位比丘问世尊：“世尊，您究竟主张什么，才能在含天、魔、梵天的世界，在含沙门、婆罗门以及天与人的众生中，不与世间任何一处相争而住？世尊，对于您这般离欲而住、无有疑惑、断除焦躁、于诸有中离了渴爱的婆罗门，诸想又是如何不再随逐的呢？”世尊回答：“比丘，由于某种因缘，戏论之想与行便会侵扰人。若在这些地方，没有任何可欢喜、可称赞、可执取之处，那么——这便是贪随眠的尽头，这便是嗔随眠的尽头，这便是见随眠的尽头，这便是疑随眠的尽头，这便是慢随眠的尽头，这便是有的贪随眠的尽头，这便是无明随眠的尽头，这便是执杖、执刀、纷争、争吵、相斗、互相指责、离间语和妄语的尽头。正是在这里，这些种种不善、恶法无余灭尽。”这是世尊所说。说完这番话，善逝从座而起，进入精舍。
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那时，世尊离去后不久，诸比丘心中思惟：‘贤友们，世尊为我们作了这简略的开示，并未详细解说其义理，便从座起身进入精舍了——“比丘，由那个因缘，戏论想行便会侵袭那人。若在这些之处，没有任何可欢喜、可赞叹、可执取的事物，那么——这便是贪随眠的尽头……（等等）……正是在此，这些种种的不善、恶法无余灭尽。”如今，谁能将世尊这作了简略开示而未详细解说其义的法，详细地解明其义呢？’随后，那些比丘们又思惟：‘这位大迦旃延长老，曾为导师所称叹，也为有智慧的梵行同道所推重。大迦旃延长老足能胜任，将世尊这作了简略开示而未详细解说其义的法，详细地解说其义。我们何不往诣大迦旃延长老之处，到已，向大迦旃延长老请问此义理呢？’
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 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 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.
7那时，那些比丘来至大迦旃延尊者处，至已，与大迦旃延尊者共相问候。互致可喜悦、堪忆念的问候语后，便退坐一面。退坐一面后，那些比丘对大迦旃延尊者这样说：“迦旃延道友，世尊为我们如此简略地开示，未详细解释其义，便从座起身，进入住处：‘比丘，以何为因缘，戏论想行便袭扰一个人。若于此中，无可欢喜、无可称叹、无可执取者，此即是贪随眠的终结……乃至……即于此处，这些恶不善法无余灭尽。’迦旃延道友，世尊离去后不久，我们心中便生此念：‘诸位道友，世尊为我们如此简略地开示，未详细解释其义，便从座起身，进入住处：“比丘，以何为因缘，戏论想行便袭扰一个人。若于此中，无可欢喜、无可称叹、无可执取者，此即是贪随眠的终结……乃至……即于此处，这些恶不善法无余灭尽。”那么，谁能对世尊此简略开示、未详细解释的义理，作详细解说呢？’迦旃延道友，我们后来又这样想：‘此大迦旃延尊者，既为导师所称叹，亦为有智的同梵行者们所敬重，且大迦旃延尊者有能力对世尊此简略开示、未详细解释的义理作详细解说。我们何不前往大迦旃延尊者处，请问此义呢？’便来请大迦旃延尊者”
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朋友们，这就好比一个人，想要树心、寻找树心、四处寻求树心，却越过一棵高大挺拔、具有树心的树，越过它的根，越过它的树干，而以为能在枝叶中找到树心。各位尊者的情况正是如此：导师就在眼前，你们却越过世尊本人，认为应当来向我们询问这件事。朋友们，彼世尊，该知道的他知道，该看见的他看见；他是眼，是智，是法，是梵；是说法者、推动者，是义理的引导者，是不死的赐予者，是法主、如来。那也正是应当向世尊请教此义理的时候。世尊怎样回答你们，你们便怎样持守。” “迦旃延朋友，正是如此。世尊该知道的他知道，该看见的他看见；他是眼，是智，是法，是梵；是说法者、推动者，是义理的引导者，是不死的赐予者，是法主、如来。那时也确实是应当向世尊请教此义理的时候。世尊怎样回答我们，我们便怎样持守。然而，大迦旃延尊者既受到导师的称赞，也被智慧的同梵行者们所敬重，而且大迦旃延尊者有能力对世尊这段简略开示、未曾详细分析的义理，作出详尽的解说。恳请大迦旃延尊者不必感到为难，为我们详细解说吧。” “那么，朋友们，请仔细聆听，善作思惟，我要说了。” “好的，朋友。”那些比丘回答大迦旃延尊者。大迦旃延尊者这样说道：
‘‘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朋友们，世尊对我们简略开示后，未作详细解说，便从座起身，入于住处：‘比丘们，戏论想以何为缘而侵袭于人？若于此中，无所欢喜、无所称叹、无所执取，这便是贪随眠的边际……於此，这些不善诸法无余灭尽。’对于世尊如此简略开示而未详说的法义，我是这样依义理解的。若诸尊者愿意，可亲问世尊此义。世尊如何解说，你们便应如此受持。
‘‘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.
10朋友们，依于眼与诸色，眼识生起。三者合会即是触。触缘受。所感受的，即予以认知；所认知的，即予以寻思；所寻思的，即予以戏论。因所戏论之故，以此为缘，对于过去、未来、现在眼所识的诸色，戏论想类便侵袭此人。朋友们，依于耳与诸声，耳识生起……乃至……依于鼻与诸香，鼻识生起……乃至……依于舌与诸味，舌识生起……乃至……依于身与诸触，身识生起……乃至……朋友们，依于意与诸法，意识生起。三者合会即是触。触缘受。所感受的，即予以认知；所认知的，即予以寻思；所寻思的，即予以戏论。因所戏论之故，以此为缘，对于过去、未来、现在意所识的诸法，戏论想类便侵袭此人。
‘‘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.
11朋友们，当眼确实存在，诸色确实存在，眼识确实存在时，便有可能施设‘触’这个名称。当‘触’这个名称存在时，便有可能施设‘受’这个名称。当‘受’这个名称存在时，便有可能施设‘想’这个名称。当‘想’这个名称存在时，便有可能施设‘寻’这个名称。当‘寻’这个名称存在时，便有可能施设‘戏论想类袭击’这个名称。朋友们，当耳确实存在，诸声确实存在时……乃至……当鼻确实存在，诸香确实存在时……乃至……当舌确实存在，诸味确实存在时……乃至……当身确实存在，诸触确实存在时……乃至……当意确实存在，诸法确实存在，意识确实存在时，便有可能施设‘触’这个名称。当‘触’这个名称存在时，便有可能施设‘受’这个名称。当‘受’这个名称存在时，便有可能施设‘想’这个名称。当‘想’这个名称存在时，便有可能施设‘寻’这个名称。当‘寻’这个名称存在时，便有可能施设‘戏论想类袭击’这个名称。
‘‘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.
12朋友们，当没有眼、没有色、没有眼识时，就不可能安立‘触’的名称。当‘触’的名称不可得时，就不可能安立‘受’的名称。当‘受’的名称不可得时，就不可能安立‘想’的名称。当‘想’的名称不可得时，就不可能安立‘寻’的名称。当‘寻’的名称不可得时，就不可能安立‘戏论想类袭击’的名称。朋友们，当没有耳、没有声时……乃至……当没有鼻、没有香时……乃至……当没有舌、没有味时……乃至……当没有身、没有触时……乃至……当没有意、没有法、没有意识时，就不可能安立‘触’的名称。当‘触’的名称不可得时，就不可能安立‘受’的名称。当‘受’的名称不可得时，就不可能安立‘想’的名称。当‘想’的名称不可得时，就不可能安立‘寻’的名称。当‘寻’的名称不可得时，就不可能安立‘戏论想类袭击’的名称。
‘‘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.
13朋友们，世尊为我们作此简略开示——‘比丘，以何为因缘，戏论想行便袭击一个人？若于此诸处，无可欢喜、无可称叹、无可执著者，此即是贪随眠的终结……乃至……正是在这里，这些恶不善法无余灭尽。’——未广解其义，便从座起身，入于住处。朋友们，我正是如此详细理解世尊这略说而未广解的义理：
‘‘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 –
205于是，那些比丘对尊者大迦旃延所说法，心生欢喜、予以随喜，从座而起，前往世尊处。到已，顶礼世尊，退坐一面。退坐一面已，诸比丘白世尊言：“世尊！您曾为我们简略开示，未详细解释其义，便从座起身，回住处去：‘比丘，以何为因缘，戏论想行便袭击于人？若于此中，无可欢喜、无可称叹、无可执著之处，这便是贪随眠的终结……乃至……正是在此，这些恶不善法无余灭尽。’世尊！您离去后不久，我们便想：‘世尊为我们简略开示此法，未详细解释其义，便回住处去：“比丘，以何为因缘，戏论想行便袭击于人？若于此中，无可欢喜、无可称叹、无可执著之处，这便是贪随眠的终结，这便是嗔随眠的终结，这便是见随眠的终结，这便是疑随眠的终结，这便是慢随眠的终结，这便是贪有随眠的终结，这便是无明随眠的终结，这便是执杖、执刀、争吵、斗诤、舌战、离间语、妄语的终结。正是在此，这些恶不善法无余灭尽。”谁能详细解说世尊如此简略开示而未详释之法呢？’我们便想：‘这位尊者大迦旃延为导师所称赞，亦为有智的同梵行者们所敬重，尊者大迦旃延能详细解说世尊如此简略开示而未详释之法。我们何不前往尊者大迦旃延处，向他请教此义呢？’”
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.
15听了这话，尊者阿难对世尊说：“世尊，好比一个被饥饿与虚弱所折磨的人，得到一颗蜜丸，不论从哪一边品尝，都能尝到甜美可口的滋味。同样地，世尊，一位心智成熟的比丘，无论以智慧从哪个角度审察这个法门的义理，都会获得内心的喜悦，得到心的清净。世尊，这个法门叫什么名字呢？”“阿难，你应记住这个法门，名为‘蜜丸法门’。”
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.
16这是世尊所说。尊者阿难心生欢喜，对世尊所说随喜赞叹。
Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.
17《蜜丸经》第八 终
Madhupiṇḍikasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.