---
title: "南傳中部經典 · 蜜丸經第十八"
description: "南傳中部經典是佛教巴利語三藏中《中部》的漢譯本，由芝峯法師翻譯。該經典屬於上座部佛教根本聖典，記錄了佛陀與弟子們的對話，共包含152部經，涵蓋了佛教核心教義如四聖諦、八正道、緣起法等。這些經典形成於公元前1世紀左右，是研究原始佛教思想的重要文獻。南傳中部經典在佛教中佔有重要地位，被視為佛陀教法的直接傳承，為南傳佛教國家如斯里蘭卡、泰國、緬甸等地僧眾修學的基礎經典，也是了解原始佛教教義的關鍵文本。"
url: "https://rushiwowen.co/en/r/cmawdr2lo000ql8046in8qqg2"
---

### 蜜丸經第十八

> Honey Pill Sutra, Chapter 18

如是我聞。一時世尊．在釋迦國迦毗羅拔兜城尼拘律樹園。爾時世尊．於日平旦．著衣執持衣缽．入迦毗羅拔兜城行乞。行乞迦毗羅拔兜城已．飯食訖．行乞歸來．為日中憩息故．行向大林。入大林已．為日中憩息故．坐於䫌盧筏樹之新枝下。時有釋迦族執杖者．徘徊逍遙．行向大林。入大林已．詣䫌盧筏樹新枝下佛所。到已．問訊世尊．相與寒暄以親睦之語．語已．以杖自拄．却立一面。立一面已．釋迦族執杖者．白世尊言．『沙門以何為論．以何為說者耶。』〔世尊答言．〕『卿乎．若夫立論．於天與俱之世界．魔與俱之世界．梵天與俱之世界．沙門婆羅門與俱之世界．人天與俱之世界．皆悉至於無諍。亦如彼（真）婆羅門．離欲而住．捨離猶豫．斷除惡作．於生死而除渴愛．非以種種想而自棲息。我即以是為論．以是為說者也。』如是說時．釋迦族執杖者．奮頭搖舌．而於前額．三叉顰眉．拽杖而去。

> Thus have I heard. At one time the Blessed One was staying in the Sakyan country, in the Nigrodha Grove near the city of Kapilavatthu. Then the Blessed One, having dressed in the morning, took his bowl and outer robe, and entered Kapilavatthu for alms. Having walked for alms in Kapilavatthu and finished his meal, he returned from the alms round and, seeking a place for the day's rest, went toward the Great Wood. Having entered the Great Wood, he sat down at the foot of a young sal tree for the day's rest. Now at that time, a Sakyan clansman who carried a staff was wandering and strolling, heading toward the Great Wood. Having entered the Great Wood, he approached the Blessed One at the foot of the young sal tree. Having approached, he exchanged greetings with the Blessed One, and after an exchange of courteous and friendly words, he stood to one side leaning on his staff. Standing there, the Sakyan clansman with the staff said to the Blessed One: "What does the ascetic teach? What does he proclaim?" The Blessed One replied: "Friend, I teach and proclaim in such a way that one does not quarrel with anyone in the world—with its gods, its Māras, its Brahmās, with its ascetics and brahmins, its devas and humans. And like a true brahmin, one dwells detached from sensual desires, free from uncertainty, having abandoned remorse, removed craving for existence, and not relying on any views. That is what I teach; that is what I proclaim." When this was said, the Sakyan clansman with the staff shook his head, wagged his tongue, furrowed his brow into three lines, and went away leaning on his staff.

於是世尊．遲日薄暮．從宴坐起．行尼拘律樹園．坐所敷座。世尊坐已．告諸比丘曰．『諸比丘．我於今朝．著衣執持衣鉢．入迦毗羅兜拔城行乞。行乞是城已．飯食訖．行乞歸來。為日中憩息故．行向大林。入大林已．為日中憩息故．坐於䫌盧筏樹之新枝下。諸比丘．有釋迦族執杖者．徘徊逍遙．亦來大林。入大林已．行近䫌毗筏樹新枝下我所。行近已．向我問訊．相與寒暄以親睦之語．語已．以杖自拄．却立一面。諸比丘．釋迦族執杖者立一面已．問於我曰．「沙門以何為論．以何為說者耶。」諸比丘．我於斯問．如是答彼．「卿乎．若夫立論．於天與俱之世界．魔與俱之世界．梵天與俱之世界．沙門婆羅門與俱之世界．人天與俱之世界．皆悉至至無諍。亦如彼（真）婆羅門．離欲而住．捨離猶豫．斷除惡作．於生死而去渴愛．非以種種想而自棲息。我即以是為論．以是為說者也。」如是說時．諸比丘．釋迦族執杖者．奮頭搖舌．而於前額．三叉顰眉．拽杖而去。』

> Then the World-Honored One, in the late afternoon, rose from his meditation, went to the Nigrodha Grove, and sat down on the prepared seat. After being seated, he addressed the monks: "Monks, this morning I put on my robe, took my bowl, and entered Kapilavatthu for alms. Having finished my alms round in the city and eaten my meal, I returned. For the midday rest, I went to the Great Forest. Entering the Great Forest, I sat down for the midday rest at the foot of a young sal tree. Monks, a Sakyan youth carrying a staff, strolling and wandering, also came to the Great Forest. Entering the Great Forest, he approached the spot where I was sitting at the foot of the young sal tree. Having approached, he greeted me, exchanged polite and friendly words, and then, leaning on his staff, stood to one side. Monks, after standing to one side, the Sakyan youth with the staff asked me: 'What does the ascetic teach? What does he proclaim?' Monks, when asked this, I replied to him: 'Friend, I teach and proclaim a doctrine that leads to the complete cessation of conflict—in the world with its gods, Māras, and Brahmās, in this generation with its ascetics and brahmins, its princes and people. It is like this: a true brahmin, living detached, having abandoned uncertainty, cut off remorse, removed craving for existence, does not dwell in various mental proliferations. This is what I teach; this is what I proclaim.' When I said this, monks, the Sakyan youth with the staff shook his head, wagged his tongue, furrowed his brow into three lines, leaned on his staff, and went away."

如是說時．有一比丘．白世尊言．『世尊．世尊以何為論．而於天與俱之世界．魔與俱之世界．梵天與俱之世界．沙門婆羅門與俱之世界．人天與俱之世界．皆悉得至於無諍耶。世尊．云何亦如彼（真）婆羅門．離欲而住．捨離猶豫．斷除惡作．於生死而去渴愛．非以種種想而自棲息耶。』〔世尊說言．〕『比丘．緣是因故．人間迷執．想分生起．是實為貪隨眠邊、瞋隨眠邊、見隨眠邊、疑隨眠邊、慢隨眠、有欲隨眠、無明隨眠邊。復次是實為持杖執劍、為鬬爭、為諍爭、為論爭、為抗爭、為離間語、為妄語邊事。若於是不生歡喜、樂取、執著者．則此等惡不善法．滅盡無餘。』

> When this was said, a monk addressed the World-Honored One: "World-Honored One, what teaching do you expound that enables one to reach a state free from conflict in all realms—the realms of gods, of demons, of Brahma, of ascetics and brahmins, of humans and deities alike? And how does one, like a true brahmin, dwell free from desire, abandoning doubt, cutting off remorse, extinguishing craving for continued existence, and not settling in various notions?" The World-Honored One replied: "Monk, it is because of this that confusion and clinging arise among humans, giving rise to distinctions in perception. This is indeed the breeding ground for the latent tendencies of greed, hatred, views, doubt, conceit, craving for existence, and ignorance. Moreover, this is the very source of wielding sticks and swords, of quarrels, disputes, arguments, strife, slander, and false speech. If one does not delight in these, does not grasp or cling to them, then all these unwholesome states cease without remainder."

世尊如是說．善逝如是說已．起座入室。世尊離座有間．彼等比丘．咸作是念．『諸兄乎．世尊為我等略說如斯教法．實未詳說其義．起座入室。謂「比丘．緣是因故．人間迷執想分生起．是實為貪隨眠邊、瞋隨眠邊、見隨眠邊、疑隨眠、慢隨眠、有欲隨眠、無明隨眠邊。復次是實為持杖執劍、為鬬爭、為諍爭、為論爭、為抗爭、為離間語、為妄語邊事。若於是不生歡喜、樂取、執著．則是等惡不善法．滅盡無餘。」依此世尊之所略說．尚未詳說其教法者．豈無有誰．詳為解說。』於是彼等比丘．復作次念．『斯尊者大迦旃延．師所稱譽．有智同行者之所尊敬。尊者大迦旃延．依於世尊之所略說尚未詳說其教法者．當能堪任．詳為解說。我等今者．當詣尊者大迦旃延所．將以此義．往問尊者大迦旃延。』

> The Blessed One spoke thus. Having spoken thus, the Well-Gone One rose from his seat and entered his dwelling. Not long after the Blessed One had left, those monks thought to themselves: "Friends, the Blessed One has given us this teaching in brief, without explaining its meaning in detail, and then rose from his seat and entered his dwelling. He said: 'Monks, conditioned by this cause, the proliferation of perceptions arises in a person. This is indeed the boundary of the latent tendency to greed, the boundary of the latent tendency to aversion, the boundary of the latent tendency to views, the latent tendency to doubt, the latent tendency to conceit, the latent tendency to desire for existence, and the boundary of the latent tendency to ignorance. Furthermore, this is indeed the boundary of taking up sticks and swords, of quarrels, disputes, arguments, strife, slander, and false speech. If one does not delight in it, welcome it, or cling to it, then these evil unwholesome states cease without remainder.' Based on this teaching given in brief by the Blessed One, which he did not explain in detail, is there not someone who could explain it in full?" Then those monks thought further: "This Venerable Mahā Kaccāna is praised by the Teacher and esteemed by his wise companions in the holy life. Venerable Mahā Kaccāna would be capable of explaining in detail the teaching given in brief by the Blessed One, which he did not explain in full. Let us now go to Venerable Mahā Kaccāna and ask him about this meaning."

於是彼等比丘．俱詣尊者大迦旃延所．到已．問訊尊者大迦旃延．相與寒暄以友誼親睦之語．語已．却坐一面。坐一面已．彼等比丘．向尊者大迦旃延．作如是言．『尊者迦旃延．世尊為我等略說如次教法．實未詳說其義．起座入室。謂「比丘．緣是因故．人間迷執想分生起．是實為貪隨眠邊、瞋隨眠邊、見隨眠邊、疑隨眠、慢隨眠、有欲隨眠、無明隨眠邊。復次是實為持棒執劍、為鬬爭、為諍爭、為論爭、為抗爭、為離間語、為妄語邊事。若於是不生歡喜、樂取、執著．則此等惡不善法．滅盡無餘。」尊者迦旃延．世尊離座有間．我等咸作是念．「諸兄乎．世尊為我等略說如斯教法．實未詳說其義．起座入室。謂「比丘．緣是因故．人間迷執想分生起．是實為貪隨眠邊、瞋隨眠邊、見隨眠邊、疑隨眠、慢隨眠、有欲隨眠、無明隨眠邊。復次是實為持杖執劍、為鬬爭、為諍爭、為論爭、為抗爭、為離間語、為妄語邊事。若於是不生歡喜、樂取、執著．則是等惡不善法．滅盡無餘。」依於世尊之所略說．尚未詳說其教法者．豈無有誰．詳為解說。」尊者迦旃延．以是我等作如次念．「尊者大迦旃延．師所稱譽．有智同行者之所尊敬。唯尊者大迦旃延．依於世尊之所略說．尚未詳說其教法者．當能堪任詳為解說。我等今者．當詣尊者大迦旃延所．將以此義．詣問尊者大迦旃延。」願尊者大迦旃延．詳為我等解說。』

> Then those monks went together to the Venerable Mahākaccāna. Upon arriving, they greeted the Venerable Mahākaccāna and exchanged friendly, cordial words. After speaking, they sat down to one side. Having sat down, those monks said this to the Venerable Mahākaccāna: "Venerable Kaccāna, the Blessed One gave us a brief teaching like this, but did not explain its meaning in detail. He then rose from his seat and entered his dwelling. He said: 'Monks, because of this cause, the manifold perceptions and views that arise in the world—these are indeed the near shore of the latent tendency to greed, the near shore of the latent tendency to aversion, the near shore of the latent tendency to views, the latent tendency to doubt, the latent tendency to conceit, the latent tendency to desire for existence, the near shore of the latent tendency to ignorance. Furthermore, these are indeed the near shore of taking up clubs and swords, of quarrels, disputes, arguments, contention, slander, and false speech. If one does not delight in this, does not welcome it, does not cling to it, then these evil, unwholesome states cease without remainder.' Venerable Kaccāna, not long after the Blessed One had left, we all thought this: 'Friends, the Blessed One gave us a brief teaching like this, but did not explain its meaning in detail. He then rose from his seat and entered his dwelling. He said: "Monks, because of this cause, the manifold perceptions and views that arise in the world—these are indeed the near shore of the latent tendency to greed, the near shore of the latent tendency to aversion, the near shore of the latent tendency to views, the latent tendency to doubt, the latent tendency to conceit, the latent tendency to desire for existence, the near shore of the latent tendency to ignorance. Furthermore, these are indeed the near shore of taking up clubs and swords, of quarrels, disputes, arguments, contention, slander, and false speech. If one does not delight in this, does not welcome it, does not cling to it, then these evil, unwholesome states cease without remainder." Regarding this teaching that the Blessed One gave briefly without explaining in detail, is there no one who can explain it fully?' Venerable Kaccāna, having thought this, we then considered: 'The Venerable Mahākaccāna is praised by the Teacher and respected by his wise companions in the holy life. Surely the Venerable Mahākaccāna is capable of explaining in detail this teaching that the Blessed One gave briefly without full explanation. Let us now go to the Venerable Mahākaccāna and ask him about this meaning.' May the Venerable Mahākaccāna please explain it fully for us."

〔大迦旃延曰．〕『諸賢．是如有人．樂欲心材．求覓心材．為探搜心材故．而為行行。遇具有心材挺立大樹．踐過其根．側過其幹．却於枝葉．以為心材．而行索取。諸賢亦復如是．我師現住在世．不於世尊所．却於我所．以為可得問知是義．是實非宜。諸賢．彼世尊者．實知所應知．觀所應觀．為眼、為智、為法、為梵。是教說者、宣揚者、利益將來者、不死施與者、是法主、是如來。實應隨時．問義世尊。應依世尊之所解說．如說受持。』〔諸比丘曰．〕『尊者迦旃延．世尊實是知所應知．觀所應觀．為眼、為智、為法、為梵。是教說者、宣揚者、利益將來者、不死施與者、是法主、是如來。實應隨時．問義世尊．應依世尊之所解說．如說受持。然尊者大迦旃延．是我師之所稱譽．有智同行者之所尊敬。尊者大迦旃延．依世尊之所略說．尚未詳說其教義者．實能堪任．詳為解說．尊者大迦旃延．實於是事．非不堪能．願為解說．』〔大迦旃延曰．〕『然則諸賢．應宜善聽．應善思念．我今欲說。』彼等比丘．即於尊者大迦旃延．『唯然』欣諾。

於是尊者大迦旃延．乃說言曰．『諸賢．世尊作如次略說．實未詳說其義．起座入室．謂「比丘．緣是因故．人間迷執想分生起．是實為貪隨眠邊、瞋隨眠邊、見隨眠邊、疑隨眠、慢隨眠、有欲隨眠、無明隨眠邊。復次是實為持杖執劍、為鬬爭、為諍爭、為論爭、為抗爭、為離間語、為妄語邊事。若於是不生歡喜、樂取、執著．則是等惡不善法．滅盡無餘。」我將如次．解說斯義。諸賢．以眼為緣．於色而生眼識．三事和合有觸．緣觸有受．而想所受．覺知所想．迷執所覺知。以是迷執因緣．人間於過去、未來、現在．依眼可識色．迷執想分生起。諸賢．以耳為緣．於聲而生耳識．三事和合有觸．緣觸有受．而想所受．覺知所受．迷執所覺知。以是迷執因緣．人間於過去、未來、現在．依耳可識聲．迷執想分生起。諸賢．以鼻為緣．於香而生鼻識．如是乃至．依鼻可識香．迷執想分生起。諸賢．以舌為緣．於味而生舌識．如是乃至．依舌可識味．迷執想分生起。諸賢．以身為緣．於所觸而生身識．如是乃至．依身可識所觸．迷執想分生起。諸賢．以意為緣．於法而生意識．三事和合有觸．緣觸有受．而想所受．覺知所想．迷執所覺知。緣是迷執因故．人間於過去、未來、現在．依意可識法．迷執想分生起。諸賢．若有眼、有色、有眼識時．知觸施設是為實有。有觸施設時．知受施設是為實有。有受施設時．知想施設是為實有。有想施設時．知覺知施設是為實有。有覺知施設時．知迷執想分生起施設．是為實有。諸賢．復次若有耳、有聲、有耳識時．知觸施設是為實有．如是如是．知迷執想分生起施設．是為實有。諸賢．復次若有鼻、有香、有鼻識時．知觸施設是為實有．如是如是．知迷執想分生起施設．是為實有。諸賢．復次有舌、有味、有舌識時．知觸施設是為實有．如是如是．知迷執想分生起施設．是為實有。諸賢．復次若有身、有所觸、有身識時．知觸施設是為實有．如是如是．知迷執想分生起施設．是為實有。諸賢．復次若有意、有法、有意識時．知觸施設是為實有。有觸施設時．知受施設是為實有。有受施設時．知想施設是為實有。有想施設時．知覺知施設是為實有。有覺知施設時．知迷執想分生起施設是為實有。諸賢．若無眼、無色、無眼識時．知觸施設則非實有。無觸施設時．知受施設則非實有。無受施設時．知想施設則非實有。無想施設時．知覺知施設則非實有。無覺知施設時．知迷執想分生起施設則非實有。諸賢．復次若無耳、無聲、無耳識時．知觸施設則非實有．如是乃至．知迷執想分生起施設則非實有。諸賢．復次若無鼻、無香、無鼻識時．知觸施設則非實有．如是乃至．知迷執想分生起施設則非實有。諸賢．復次若無舌、無味、無舌識時．知觸施設則非實有．如是乃至．知迷執想分生起施設則非實有。諸賢．復次若無身、無所觸、無身識時．知觸施設則非實有．如是乃至．知迷執想分生起施設則非實有。諸賢．復次若無意、無法、無意識時．知觸施設則非實有。無觸施設時．知受施設則非實有。無受施設時．知想施設則非實有。無想施設時．知覺知施設則非實有。無覺知施設時．知迷執想分生起施設．則非實有諸賢．世尊為如次略說．實未詳說其義．起座入室．謂「比丘．緣是因故．人間迷執想分生起．是實為貪隨眠邊、瞋隨眠邊、見隨眠邊、疑隨眠、慢隨眠、有欲隨眠．無明隨眠邊。復次是實為持杖執劍、為鬬爭、為諍爭、為論爭、為抗爭、為離間語、為妄語邊事。若於是不生歡喜、樂取、執著．則是等惡不善法．滅盡無餘。」是世尊略說．未詳說其義．今我解說如是。諸賢若樂欲者．當共詣世尊所．而問其義。如世尊解說．如說受持。』

於是彼等比丘．歡喜隨喜尊者大迦旃延說法．即從座起．詣世尊所。到已．稽首世尊．却坐一面。坐一面已．彼等比丘．白世尊曰．『世尊．世尊為我等略說是法．未詳說其義．起座入室．謂「比丘．緣是因故．人間迷執想分生起．是實為貪隨眠邊、瞋隨眠邊、見隨眠邊、疑隨眠、有欲隨眠、無明隨眠邊。復次是實為持杖執劍、為鬬爭、為諍爭、為論爭、為抗爭、為離間語、為妄語邊事。若於是不生歡喜、樂取、執著．則是等惡不善法．滅盡無餘。」世尊．如是我等．於世尊離座未久．作如是念．「諸兄乎．世尊略說如斯教法．實未詳說其義．起座入室．謂「比丘．緣是因故．人間迷執想分生起．是實為貪隨眠邊、乃至無明隨眠邊。復次是實為持杖執劍、為鬬爭、為諍爭、為論爭、為抗爭、為離間語、為妄語邊事。若於是不生歡喜、樂取、執著．則是等惡不善法．滅盡無餘。」依此世尊之所略說．尚未詳說其教法者．豈無有誰．詳為解說。」世尊．於是我等．復作次念．「斯尊者大迦旃延．為世尊之所稱譽．有智同行者之所尊敬。尊者大迦旃延．依於世尊之所略說．尚未詳說其教法者．當能堪任．詳為解說。我等今者．當詣尊者大迦旃延所．將以此義．往問尊者大迦旃延。」世尊．於是我等．詣尊者大迦旃延所．到已．向尊者大迦旃延．而問其義。世尊．從尊者大迦旃延．依此等方法．以此等句．以此等語．為我等解說如是義趣。』〔世尊說言．〕『諸比丘。大迦旃延．是賢哲者．大迦旃延．是大慧者。諸比丘．若汝等問義於我．而我亦唯如從大迦旃延之所解說．全無有異。是義如是．當如是受持。』

如是說時．尊者阿難．白世尊言．『世尊．猶如因飢力衰之人．若得蜜丸．彼漸食故．得味純甘。如是世尊．若精神力殊勝比丘．於此法門了知其意．則愈明了而得歡喜．心得清安。世尊．今者當何名此法門。』〔世尊說言．〕『阿難．以如是故．而此法門．當名蜜丸法門．汝當受持。』

世尊如是說。尊者阿難．聞世尊所說．歡喜信受。