---
title: "中部經典 · 第一八　蜜丸經"
description: "中部經典是南傳佛教巴利三藏中的經藏部分，由通妙法师译为中文。它成书于佛陀入灭后的第一次结集，记录了佛陀及其弟子的言行。该经典共收录152部中长篇经文，内容涵盖四圣谛、八正道、缘起法、禅修方法及伦理规范等核心教义。作为原始佛教的重要文献，中部經典系统阐述了佛陀的中道思想，是研究早期佛教教义与实践的权威典籍，在南传上座部佛教中具有崇高地位，为修行者提供了完整的指导。"
url: "https://rushiwowen.co/en/r/cmgn0i4tg1zkrl4043icebfui"
---

### 第十八　蜜丸經

> Chapter 18: The Honey Ball Sutra

如是我聞。——

> This is what I heard.

一時，世尊在釋迦國迦毘羅拔兜城之尼拘律樹園。爾時，世尊早晨著衣，執持衣鉢，為乞食故入迦毘羅拔兜城。於迦毘羅拔兜城行乞，食後，由行乞而歸，為日中安息而行往大林。入大林，於麥魯瓦樹之新枝葉下，為日中安息而結加趺坐。時，釋迦族但陀吧尼（執杖者）徘徊逍遙而往大林。入大林而詣麥魯瓦樹之新枝葉下佛之處。詣已問訊世尊，交談友誼親睦之語後，拄杖而立一面。依杖而立於一面之釋迦族但陀吧尼白世尊言：「沙門為如何等論為如何說者？」〔世尊曰：〕「卿！所立論者，俱天之世界，魔之世界，俱梵天之世界，俱沙門婆羅門之世界，俱天、人之世界，於任何者皆不至諍爭，又離脫欲而住，離猶豫、斷惡作、於生死棄渴愛，彼〔真〕婆羅門，憑種種想而無棲，如是予為論，為說者也。」如是說時，釋迦族之但陀吧尼搖頭作舌、三叉之顰眉作於前額，拄杖立去。

> At one time, the World-Honored One was in the Nigrodha Grove near the city of Kapilavatthu in the Sakyan country. Then, the World-Honored One, having dressed in the morning and taking his bowl and robe, entered Kapilavatthu for alms. After walking for alms in Kapilavatthu and having eaten, he returned from his alms round and went to the Great Wood for his midday rest. Entering the Great Wood, he sat down cross-legged at the foot of a young sal tree for his midday rest. At that time, a Sakyan named Dandapāni (the Staff-Bearer), while wandering and strolling, approached the Great Wood. Entering the Great Wood, he came to the place where the Buddha was seated at the foot of the young sal tree. Having approached, he exchanged greetings with the World-Honored One, and after a friendly and courteous conversation, he stood to one side leaning on his staff. Leaning on his staff, the Sakyan Dandapāni said to the World-Honored One: "What does the ascetic teach? What does he proclaim?" \[The World-Honored One replied:\] "Friend, I teach and proclaim a doctrine that does not lead to conflict with anyone in the world—whether with gods, Māras, Brahmās, ascetics, brahmins, or any beings among gods and humans. It is a teaching that leads to freedom from sensual desires, freedom from doubt, freedom from remorse, and the abandonment of craving for existence. That true brahmin, not clinging to any views, dwells thus. This is what I teach and proclaim." When this was said, the Sakyan Dandapāni shook his head, clicked his tongue, furrowed his brow into three lines, and leaning on his staff, he departed.

如是世尊至傍晚從宴默起而往尼拘律樹園坐於設定之座。世尊就座已，告諸比丘曰：「諸比丘！予今朝著衣執持衣鉢為乞食故入迦毘羅拔兜城。於其城行乞，食後，從行乞而歸，為日中安息往於大林。入大林而於麥魯瓦樹之新枝葉下，為日中安息而坐。諸比丘！釋迦族之但陀吧尼亦徘徊逍遙而來大林。入大林走近麥魯瓦樹新枝葉下予之處。近而交談友誼親睦之語後，拄杖而立一面。諸比丘！於一面立之釋迦族但陀吧尼問予曰：『沙門為如何論，為如何說者？』諸比丘！如是問已，予為彼如次答之：『卿！所立之論者，俱天之世界，俱魔之世界，俱梵天之世界，俱沙門、婆羅門之世界，俱人天之世界，雖於任何者皆至不諍爭，又脫離欲而住，離猶豫、斷惡作、於生死去渴愛，彼〔真〕婆羅門憑種種想而無棲，如是為予之論，為予之說者。』如是說時，諸比丘！釋迦族之但陀吧尼搖頭作舌，三叉顰眉作於前額，拄杖而退去。」

> Thus, O Bhikkhus, the Blessed One, having risen from his seclusion in the evening, went to the Nigrodha Grove and sat down on the seat prepared for him. After the Blessed One had taken his seat, he addressed the Bhikkhus thus: "Bhikkhus, this morning I put on my robe, took my bowl, and entered Kapilavatthu for alms. Having walked for alms in that city, after the meal, I returned from the alms-round and went to the Great Forest for the midday rest. Entering the Great Forest, I sat down for the midday rest under a fresh leafy shoot of a Maluva tree. Then, Bhikkhus, Dandapāni of the Sakya clan, wandering and strolling, came to the Great Forest. He approached the fresh leafy shoot of the Maluva tree where I was, and having drawn near, exchanged friendly and courteous words with me, then stood leaning on his staff. Standing to one side, Bhikkhus, Dandapāni of the Sakya clan asked me: 'What is your doctrine, recluse? What do you profess?' Being asked thus, Bhikkhus, I replied to him thus: 'Friend, my doctrine is such that one does not contend with anyone in the world with its gods, Māras, and Brahmās, in this generation with its recluses and brahmins, its princes and people; one who is detached from sensual desires, free from perplexity, rid of remorse, and has abandoned craving for existence—such a brahmin, not clinging to any views, is my doctrine; this is what I profess.' When I had spoken thus, Bhikkhus, Dandapāni of the Sakya clan shook his head, wagged his tongue, knitted his brows into three furrows, and leaning on his staff, departed."

如是說時，有比丘白世尊言：「世尊！世尊如何為論，俱天之世界，俱魔之世界，俱梵天之世界，俱沙門、婆羅門之世界，俱人天之世界，雖與任何者亦不至諍爭耶？又，如何世尊離脫欲而住，離猶豫、斷惡作、於生死去渴愛，彼〔真〕婆羅門憑種種想而得達無棲耶？」〔世尊曰：〕「比丘！由其因緣，人之迷執想分生起，若於其事物而至無可歡喜、歡迎、執著者，此實即貪隨眠之邊、瞋隨眠之邊、見隨眠之邊、疑隨眠、慢隨眠、存在欲隨眠、無明隨眠之邊也；又執其棒、執劍者至鬥爭、諍爭、論爭、抗爭、離間語、妄語之邊。於其處彼惡不善法，滅無餘矣。」

> As these words were spoken, a monk addressed the World-Honored One, saying: "World-Honored One, how is it that you, in your teaching, do not come into conflict with anyone—whether in the world of gods, the world of demons, the world of Brahma, the world of ascetics and brahmins, or the world of humans and gods? And how is it that you, having abandoned desire, dwell free from doubt, having cut off remorse, having quenched the thirst for becoming, attain the state of the true brahmin who, through the cessation of various perceptions, reaches the state of no abode?" \[The World-Honored One replied:\] "Monk, it is due to conditions that a person's clinging perceptions arise. If, regarding any object, there is nothing to delight in, welcome, or cling to, then indeed this is the end of the latent tendency to greed, the latent tendency to aversion, the latent tendency to views, the latent tendency to doubt, the latent tendency to conceit, the latent tendency to craving for existence, and the latent tendency to ignorance. It is also the end of taking up sticks and swords, of quarrels, disputes, arguments, strife, divisive speech, and false speech. There, those evil and unwholesome states cease without remainder."

世尊如是說已，如是說之善逝，從座起而入室。世尊入去後未久，彼等比丘生如次之念：「諸賢！世尊對我等略說如次之教，對其義無詳細之解說，從座起而入室，即——比丘，由其因緣，人間生起迷執之想分，於其事物而不至可歡喜、歡迎、執著者，此實至貪隨眠之邊、瞋隨眠之邊、見隨眠之邊、疑隨眠、慢隨眠、存在欲隨眠、無明隨眠之邊；又其執棒、執劍至鬥爭、諍爭、論爭、抗爭、離間語、妄語之邊矣。於其處，彼惡不善之法，滅無餘矣——。從此世尊之略說，對此無詳細解說所教之意義誰能詳細解說者耶？」於此，彼等比丘又生如次之念：「尊者大迦旃延為師所稱譽，被有智之同行所尊敬。尊者大迦旃延適宜從此世尊之略說，無詳細解說所教之意義，與以詳細解說者也。今我等往尊者大迦旃延之處。向尊者大迦旃延問此之義。」

於是彼等比丘往尊者大迦旃延處。往而向尊者大迦旃延問訊，交談友誼親睦之之語後，坐於一面。於一面坐之彼等比丘，對尊者大迦旃延如次言曰：「尊者迦旃延！世尊為我等略說如次之教，其義無詳細之解說，從座起而入室，即——比丘，由其因緣，人間迷執想分之生起，於其事物，而至無可歡喜、歡迎、執著者，此實至貪隨眠之邊、瞋隨眠之邊、見隨眠之邊、疑隨眠、慢隨眠、存在欲隨眠、無明隨眠之邊；又其執棒、執劍至鬥爭、諍爭、論爭、抗爭、離間語、妄語之邊也。於其處，彼惡不善法，滅無餘矣——。於是尊者迦旃延！世尊去後未久，我等生如次之念：『諸兄！世尊為我等略說此教，其義無詳細之說，從座起而入室，即——比丘，由其因緣，人間迷執想分之生起，於其事物不至可歡喜、歡迎、執著者，此實至貪隨眠之邊、瞋隨眠之邊、見隨眠之邊、疑隨眠、慢隨眠、存在欲隨眠、無明隨眠之邊；又其執棒、執劍至鬥爭、諍爭、論爭、抗爭、離間語、妄語之邊也。於其處，彼惡不善之法，滅無餘矣——。從此世尊之略說，無詳細解說所教之意義，誰得以詳細解說者耶？』尊者迦旃延！如是我等生如次之念：『尊者迦旃延為師所稱譽，為有智同行者所尊敬。尊者大迦旃延始適宜詳細解說世尊所略說而未詳細解說所教之意義也。今我等往尊者大迦旃延處。往而問尊者大迦旃延此之義。』尊者大迦旃延！願為解說！」

> Then those monks went to the Venerable Mahakaccana. Having approached, they exchanged greetings and courteous conversation, then sat to one side. Seated there, they said to the Venerable Mahakaccana: "Venerable Kaccana, the Blessed One gave us a brief teaching without explaining its meaning in detail, then rose from his seat and entered his dwelling. He said: 'Monks, when a person clings to perceptions and views regarding the world, if there is nothing there to delight in, welcome, or hold onto, then this is truly the end of the underlying tendency to greed, the underlying tendency to aversion, the underlying tendency to views, the underlying tendency to doubt, the underlying tendency to conceit, the underlying tendency to desire for existence, and the underlying tendency to ignorance. It is the end of taking up sticks and weapons, of conflicts, quarrels, disputes, accusations, divisive speech, and falsehood. There, these evil unwholesome states cease without remainder.' Venerable Kaccana, not long after the Blessed One had left, we thought: 'Friends, the Blessed One gave us this brief teaching without explaining its meaning in detail, then rose and entered his dwelling. Who might explain the meaning of this teaching in detail?' We then considered: 'The Venerable Mahakaccana is praised by the Teacher and respected by his wise companions. He is capable of explaining in detail the meaning of this teaching that the Blessed One gave briefly. Let us go to him and ask about this meaning.' Venerable Mahakaccana, please explain it to us."

〔大迦旃延曰：〕「諸賢！猶如有人欲心材、求心材者，探索具有心材之大樹心材〔而持斧入林〕，經過有心材之大樹根，以過其幹，想於枝葉索取心材，諸賢亦如是，我師當面〔請教〕以越其世尊，我等想得問其義，是不適宜。諸賢！彼世尊實知所知、以觀所觀。世尊為眼、為智、為法、為梵。是教說者、宣布者、利益之將來者、不死之施與者、法主、如來也。於是，實應向世尊間其義之時也，而且從世尊所解說，應如實受持之。」〔諸比丘曰：〕「尊者迦旃延！世尊實知所知、以觀所觀、為眼、為智、為法、為梵。是教說者、宣布者、利益之將來者、不死之施與者、法主、如來也。故此時實應向世尊問其義之時也。而且從世尊所解說，應如實受持之。然，尊者大迦旃延為我師之所稱譽，為有智之同行所尊敬。尊者大迦旃延實適宜從此世尊之略說，而無詳細解說所教之意義，以詳細解說者也。尊者大迦旃延！願不為所困難，請解說之！」〔大迦旃延曰：〕「若然！諸賢！諦聽！善思念之！我今將說之。」彼等比丘：「願樂欲聞。」而應尊者大迦旃延。如是，尊者大迦旃延曰：

> Mahakatyayana said: "Venerable ones, it is as if a person who desires the heartwood and seeks the heartwood were to take an axe into the forest, searching for the heartwood of a great tree that possesses heartwood. Passing by the roots of that great tree, which indeed contain the heartwood, and passing by its trunk, he would foolishly think to obtain the heartwood from its branches and leaves. Venerable ones, we are just like that. Having our Teacher right before us, we bypass the Blessed One and think to ask the meaning from others. This is not fitting. Venerable ones, the Blessed One truly knows what is to be known and sees what is to be seen. The Blessed One is the eye, the wisdom, the Dhamma, and the holy life. He is the teacher, the proclaimer, the one who brings benefit for the future, the giver of the Deathless, the lord of the Dhamma, the Tathagata. Therefore, now is truly the time to ask the Blessed One about the meaning. And having heard it explained by the Blessed One, we should bear it in mind just as it is." The bhikkhus replied: "Venerable Katyayana, the Blessed One truly knows what is to be known and sees what is to be seen. He is the eye, the wisdom, the Dhamma, and the holy life. He is the teacher, the proclaimer, the one who brings benefit for the future, the giver of the Deathless, the lord of the Dhamma, the Tathagata. Therefore, now is truly the time to ask the Blessed One about the meaning. And having heard it explained by the Blessed One, we should bear it in mind just as it is. However, Venerable Mahakatyayana, you are praised by our Teacher and respected by your wise fellow practitioners. Venerable Mahakatyayana, you are indeed capable of explaining in detail the meaning of what the Blessed One has stated in brief without detailed explanation. Venerable Mahakatyayana, please do not find it difficult. We request you to explain it." Mahakatyayana said: "If so, venerable ones, listen carefully and pay close attention. I will now explain it." Those bhikkhus responded to Venerable Mahakatyayana, saying, "We are eager to hear." And so, Venerable Mahakatyayana said:

「諸賢！實世尊如次略說，其義不詳解說，從座起而入室，即——比丘，其因緣，於人間所生起迷執之想分，於其事物不至可歡喜、歡迎、執著之物者，其實即貪隨眠之邊、瞋隨眠之邊、見隨眠之邊、疑隨眠、慢隨眠、存在欲隨眠、無明隨眠之邊也；又其乃執棒、執劍鬥爭、諍爭、論爭、抗爭、離間語、妄語之邊也。於其處，彼惡不善之法，滅無餘矣——，此教意義予如次解說，即：諸賢，緣眼於色而眼識生。三事和合而有觸。緣觸而有受，以想所受者，即覺知所想者，即迷執所覺知者。所迷執者，由其因緣，人於過去、未來、現在，依眼而識於色，即生起迷執之想分。諸賢！緣耳於聲而耳識生，三事和合而有觸，緣觸而有受，以想所受者，即覺知所想者，即迷執所覺知者。所迷執者，由其因緣，人於過去、未來、現在，依耳識於聲即生起迷執之想分。諸賢！緣鼻於香而鼻識生……依鼻識於香即生起迷執之想分。諸賢！緣舌於味而舌識生……依舌識於味即生起迷執之想分。諸賢！緣身於觸而身識生……依身而識於觸即生起迷執之想分。諸賢！緣意於法而意識生，三事和合而有觸，緣觸而有受，以想所受者，即覺知所想者，即迷執所覺知者。所迷執者由其因緣，人於過去、未來、現在，依意識於法即生起迷執之想分。諸賢！若眼有、色有、眼識有之時，知實有觸之施設。有觸之施設時，知實有受之施設。有受之施設時，知實有想之施設。有想之施設時，知實有覺知之施設。有覺知之施設時，知實有生起迷執想分之施設。諸賢！若又耳有、聲有、耳識有之時，知實有觸之施設……知實有生起迷執想分之施設。諸賢！若又鼻有、香有、鼻識有之時，知實有觸之施設……知實有生起迷執想分之施設。諸賢！若又舌有、味有、舌識有之時，知實有觸之施設……知實有生起迷執想分之施設。諸賢！若又身有、所觸有、身識有之時，知實有觸之施設……知實有生起迷執想分之施設。諸賢！若又意有、法有、意識有之時，知實有觸之施設。觸之施設有之時，知實有受之施設。受之施設有之時，知實有想之施設。想之施設有之時，知實有覺知之施設。覺知之施設有之時，知實有生起迷執想分之施設。諸賢！若眼非有、色非有、眼識非有之時，知非實有觸之施設。觸之施設非有之時，知非實有受之施設。受之施設非有之時，知非實有想之施設。想之施設非有之時，知非實有覺知之施設。覺知之施設非有之時，知非實有生起迷執想分之施設。諸賢！若又耳非有、聲非有、耳識非有之時，知非實有觸之施設……知非實有生起迷執想分之施設。諸賢！若又鼻非有、香非有鼻識非有之時，知非實有觸之施設……知非實有生起迷執想分之施設。諸賢！若又舌非有、味非有、舌識非有之時，知非實有觸之施設……知非實有生起迷執想分之施設。諸賢！若又身非有、所觸非有、身識非有時，知非實有觸之施設……知非實有生起迷執想分之施設。諸賢！若又意非有、法非有、意識非有時，知非實有觸之施設。觸之施設非有之時，知非實有受之施設。受之施設非有之時，知非實有想之施設。想之施設非有之時，知非實有覺知之施設。覺知之施設非有之時，知非實有生起迷執想分之施設。諸賢！實世尊如次略說，其義不詳解說，從座起而入室。——比丘，由其因緣，人所生起迷執想分，於其事物，至無有歡喜、歡迎、執著之物者，其實即貪隨眠之邊、瞋恚隨眠之邊、見隨眠之邊、疑隨眠、慢隨眠、存在欲隨眠、無明隨眠之邊也；又即其執棒、執劍至鬥爭、諍爭、論爭、抗爭、離間語、妄語之邊也。於其處，彼惡不善之法，滅無餘矣。此世尊之略說，不詳解說所教之意義，以予如是解說之。若諸賢喜歡者，諸賢詣世尊處，以間其義。而且如世尊之所解說，即應如是受持之。」

於是彼等比丘歡喜尊者大迦旃延之說法，隨喜從座起而詣世尊之處。詣而稽首世尊，坐於一面。於一面坐之彼等比丘白世尊言：「世尊！實世尊為我等略說此教，其義不詳解說，從座起而入室。——比丘，由其因緣，人所生起迷執之想分，於其事物至無可歡喜、歡迎、執著之物者，其實即貪隨眠之邊、瞋隨眠之邊、見隨眠之邊、疑隨眠、慢隨眠、存在欲隨眠、無明隨眠之邊，又即其執棒、執劍至鬥爭、諍爭、論爭、抗爭、離間語、妄語之邊也。於其處，彼惡不善法，滅無餘矣——。世尊！若然我等於世尊去後未久，生如次之念：『諸兄！實世尊略說此教，不詳細解說其義而入室，即——比丘，由其因緣，人所生起迷執之想分，於其事物至無可歡喜、歡迎、執著之物者，其實即貪隨眠之邊……〔乃至〕……無明隨眠之邊也，又即其執棒、執劍至鬥爭、諍爭、論爭、抗爭、離間語、妄語之邊也。於其處，彼惡不善法，滅盡餘矣——。有誰能從此世尊之略說，不詳解說所教之意義，以詳解說者耶？』世尊！如是我等實生如次之念：『彼尊者大迦旃延為世尊所稱譽，為有智之同行者所尊敬。尊者大迦旃延適宜從此世尊之略說、不詳解說所教之意義，以詳解說者。今我等往尊者大迦旃延之處，為問其義而往尊者大迦旃延之處。』世尊，如是，我等往尊者大迦旃延之處。往而以其義問尊者大迦旃延。世尊！如是我等從尊者大迦旃延，依此等方法，以此等句、以此等語解說其義。」〔世尊曰：〕「諸比丘！大迦旃延是賢者。諸比丘！大迦旃延是大慧者。諸比丘！若汝等向予問其意義，予亦唯如從大迦旃延所解說，其義完全唯如其解說也。應如是受持之。」

> Then those monks, delighted by the Venerable Mahākaccāna’s teaching, rejoiced and rose from their seats. They went to where the Blessed One was, bowed to him, and sat to one side. Seated there, they said to the Blessed One: “Venerable sir, the Blessed One gave us a brief teaching without explaining its meaning in detail, then rose from his seat and entered his dwelling: ‘Monks, regarding that aspect of perception through which a person becomes attached and confused—if there is nothing there to delight in, welcome, or cling to, then that is the end of the underlying tendency to greed, the underlying tendency to aversion, the underlying tendency to views, the underlying tendency to doubt, the underlying tendency to conceit, the underlying tendency to desire for existence, the underlying tendency to ignorance. It is also the end of taking up sticks and weapons, of quarrels, disputes, arguments, strife, malicious speech, and false speech. There, these unwholesome states cease without remainder.’ Venerable sir, soon after the Blessed One had left, we thought: ‘Friends, the Blessed One gave us this teaching in brief without explaining its meaning in detail, then entered his dwelling. He said: “Monks, regarding that aspect of perception through which a person becomes attached and confused—if there is nothing there to delight in, welcome, or cling to, then that is the end of the underlying tendency to greed… the underlying tendency to ignorance. It is also the end of taking up sticks and weapons, of quarrels, disputes, arguments, strife, malicious speech, and false speech. There, these unwholesome states cease without remainder.” Who might explain in detail the meaning of this teaching that the Blessed One gave in brief without detailed explanation?’ Venerable sir, we then thought: ‘The Venerable Mahākaccāna is praised by the Blessed One and esteemed by his wise companions. He is capable of explaining in detail the meaning of this teaching that the Blessed One gave in brief without detailed explanation. Let us go to the Venerable Mahākaccāna and ask him about this meaning.’ So, venerable sir, we went to the Venerable Mahākaccāna and asked him about this meaning. And the Venerable Mahākaccāna explained the meaning to us in just this way, with these words and phrases.” \[The Blessed One said:\] “Monks, Mahākaccāna is wise. Monks, Mahākaccāna has great wisdom. Monks, if you had asked me the meaning, I would have explained it exactly as Mahākaccāna has done. You should remember it in this way.”

如是說時。尊者阿難白世尊言：「世尊！譬喻因飢力衰之人，以得蜜丸者，彼從次第而食，如得純甘味，如是，世尊！精神力之優勝比丘，對知此法門以愈確認其意義，以得歡喜，得心之清安。世尊！今此法門應以何名之耶？」〔世尊曰：〕「阿難！如是之故，於此，汝以此法門名為蜜丸法門而受持之。」

> When this was said, Venerable Ananda addressed the Blessed One: "Blessed One, just as a person weak from hunger, upon receiving a honey pill, eats it gradually and experiences pure sweetness, so too, a monk with strong mental faculties, upon understanding this teaching, gains deeper insight, finds joy, and attains peace of mind. Blessed One, by what name should this teaching be known?" \[The Blessed One replied:\] "Ananda, therefore, you may remember this teaching as the Honey Pill Teaching."

如是，世尊說已，尊者阿難歡喜信受世尊之所說。

> Thus, when the World-Honored One had finished speaking, the Venerable Ananda rejoiced and faithfully accepted the teaching of the World-Honored One.