本經與《增壹阿含經》四十品第十經及巴利聖典《中部》第18經《Madhupiṇḍikasuttaṃ》的內容完全相同。

   本經選譯自《中阿含經》第115經,世尊在經中給本經取名為《蜜丸喻經》,但同樣在《增壹阿含經》中世尊又給本經取名為《甘露喻經》。其實,遍讀全經後,可知應當以《增壹阿含經》的《甘露喻法經》較為貼切,因為世尊真正的意思是指本經就如同旅人無人的山林荒野中巧遇的甘露(譯著:甘泉)一般珍貴。而「蜜丸」現今通指中醫藥材細粉用蜂蜜為粘合劑製成的丸劑,可分為大蜜丸和小蜜丸,是中醫臨床除湯劑外,應用最為廣泛的一種劑型。由此可知,《蜜丸喻經》與本經的主旨並不相符;所以,為了符合本經的真正意旨,本經的標題便採《增壹阿含經》的《甘露喻經》為名。

    本經就如同《中阿含經》第31經的《分別聖諦經》一樣,世尊僅概略講述了一段法,但因簡略,在場聽法的諸比丘不解其義,故而轉向被佛譽為「議論第一」的摩訶迦旃延尊者求教,請其補充解釋。

    摩訶迦旃延尊者的補充解釋後來也深受佛陀的讚嘆與認可,佛陀也要所有出家修行的佛弟子勤誦本經,並依法奉行。

選譯自《中阿含經》第115經《甘露喻經》

喬正一白話譯於西元2017/4/11農曆三月十五日八關齋戒日

    我是這樣聽聞的: 

    這是佛陀在古印度的釋族遊方行腳、並暫時住在迦維羅衛城中的事。 

    有一次,世尊在某日黎明破曉之際,著衣持鉢,走入迦維羅衛城內托缽乞食。當世尊用過餐後,便收拾衣鉢,清洗手足,以尼師壇置於肩上,前往竹林釋迦寺中;他走入寺中的大樹林裡,在一棵大樹下敷平尼師檀,盤腿坐在上面禪坐。 

    這時,有一名拄著木杖的釋族長老踽踽而行,在中午過後的休息時間於樹林外徘徊不進;最後他似乎下定了決心走入樹林裡去參訪佛陀。

    這名拄著木杖的釋族長老與世尊相互打招呼問候,便拄著木杖站立在佛前,他問世尊:「沙門瞿曇,請問您的教義宗旨為何?您說的法又是什麼?」

    世尊回答:「這位釋族長老!假設世間的一切蒼生,不管是:天神、魔、梵天、沙門、梵志婆羅門,從人類至天神,只要能使大家彼此不鬥諍,修習離欲清淨梵行,捨離諂曲邪妄,除卻掉舉疑悔,不偏於執著『有』、『非有』,亦『無想』,就是我的教義,也是我說的『法』。」 

    這名手執木杖的釋族長老聽了佛陀的話之後,很不滿意,便拄著木杖扭頭轉身離去。 

    就在這名手執木杖的釋族長老離去後不久,差不多是下午三點到五點的時候,世尊便起身走向講堂,在比丘眾的面前敷座而坐,將剛剛的經過告訴了諸比丘。 

    這時,有一名比丘從座位起身,偏袒著衣,走向佛前合掌問佛:「世尊!請問您能否將您對那位手執木杖的釋族長老說過的話,對我們解釋其內容?」 

    而世尊只是很簡略概括地說了如下的內容:「比丘!如果有人因受到顛倒妄想的襲擾,為了斷除煩惱而出家學道,若能修到對於過去、未來、今現在的一切均不貪愛欣樂、不依戀、不執著、不固執、不抓取,這就是煩惱的熄滅與解脫;若能徹底斷除消滅貪欲的心結垢染、瞋恚心結垢染、對生存的渴望心結垢染、驕慢的心結垢染、無明愚痴的心結垢染、邪()見的心結垢染、疑惑的心結垢染等一切煩惱,並徹底斷除消滅鬥諍、憎嫉、諛諂、欺誑、妄言、兩舌及無量惡不善之法,都是煩惱的熄滅與解脫。」 

    當佛陀簡略概括地說完以後,便從座位起身,走入室內繼續禪坐。 

    由於佛陀的解說過於簡略扼要,諸比丘聽後如丈二金剛摸不著頭,於是大家決議去請被佛譽為議論第一的大迦旃延尊者補充解釋。

    於是,諸比丘便前往大迦旃延尊者的修行處所,與尊者相互問訊後,便圍著尊者坐在一起,將世尊說過的話重複一遍並請尊者補充解釋。 

    大迦旃延尊者說:「諸位賢友!你們不直接去問世尊,反過來問我,實在是本末倒置;這就猶如有人想要樹木的心材,便持斧入林,此人見大樹盤根錯節、枝葉繁茂、花果纍纍,卻不去碰觸其根、莖、節、果實,只碰觸樹的枝葉。諸位賢友!世尊是眼、是智、是義、是法、法主、法將,說真諦義,你們應該直接去向世尊請教:『世尊!請問這是什麼意思?有何意義?』然後依照世尊所說的法,好好地受持。」 

    諸比丘說:「是啊!尊者說的一點都沒錯。世尊真的是眼、是智、是義、是法、法主、法將,說真諦義,我們的確應該去向世尊求教。但,您常受到世尊及諸有智的梵行人所稱譽,也能深入分別解釋世尊所概略說的法義,懇請尊者慈悲,為我等深入補充解釋吧。」 

    大迦旃延尊者對諸比丘說:「好吧!諸位賢友就請聽我說。緣內在的眼根(其餘如:耳、鼻、舌、身、意等類同)及外界的色塵(其餘如:聲、香、味、觸、法)而產生眼識(耳識、鼻識….等類同),當這三項條件因緣相遇會合便有了『觸』;緣『觸』而有『覺受』;當有了覺『受』便有『想』(譯註:感知、覺知);有了『想』便有『思』;有了『思』便有『念』;有了『念』便有分別顛倒妄想。

    如果有人因受到顛倒妄想的襲擾,為了斷除煩惱而出家學道,若能修到對於過去、未來、今現在的六根與六塵相遇和合所產生的六識均不貪愛欣樂、不依戀、不執著、不固執、不抓取,這就是煩惱的熄滅與解脫;若能徹底斷除消滅貪欲的心結垢染、瞋恚心結垢染、對生存的渴望心結垢染、驕慢的心結垢染、無明愚痴的心結垢染、邪()見的心結垢染、疑惑的心結垢染等一切煩惱,並徹底斷除消滅鬥諍、憎嫉、諛諂、欺誑、妄言、兩舌及無量惡不善之法,都是煩惱的熄滅與解脫。

     諸位賢友!如果有人主張:在沒有眼根、沒有色塵、沒有眼識的條件因緣情況下而還會有『觸』的產生,這是不可能成立的;假設有人主張在沒有『觸』的因緣情況下『受』仍可存在,這也是不可能成立的;假設有人說在沒有『受』的前提下仍有『念』、出家學道、想修習者,都是不可能成立的。同樣的,其餘如:耳、鼻、舌、身、意等五根五塵所生的五識都可以此類推。

  諸位賢友!正因有眼根、有色塵、有眼識,才會有『觸』;因為有『觸』,才會有『受』;因為有『受』才會有『念』、出家學道、思想修習者。其餘如五根五塵五識也以此類推。

    諸位賢友!以上就是我對世尊說的法的補充解釋。你們可以去佛前重複一遍我說的內容,確認我的解釋是否符合如來的真實義,如果世尊認可,諸位賢友便可放心受持。」 

    於是,諸比丘便從座位起身,繞著尊者大迦旃延三匝而離去。

    諸比丘來到佛前,一起跪地對佛陀稽首頂禮,然後起身坐在一旁,將大迦旃延尊者的補充解釋對佛陀重說了一遍。 

    世尊聽聞後,讚歎說:「善哉!善哉!大迦旃延真是我弟子中有眼、有智、有法、有義的弟子,因為老師僅為弟子略說法義,並未進一步解釋,這個弟子卻能以此句、以此文而詳細補充解說。誠如迦旃延比丘所說的,你們都應當如是受持,因為他說的內容完全符合如來真實義。比丘!猶如有人因走入杳無人煙的山間森林裡,偶得蜜丸甘露而食之,口中品嘗到極為香甜的美味,令人回味無窮。同樣的,若有善男子於我正法律中能聽聞此法,且能隨法如實諦觀,便能得其甘露法味,觀眼得其法味,觀耳、鼻、舌、身、意等亦均得其甘露法味。」 

    這時,阿難尊者手執拂塵站在佛陀的身後侍奉,他合掌問佛:「世尊!請問該給此法取什麼名字?」 

    世尊說:「阿難!就給此法取名為《甘露喻經》,你們大家都要好好地依法受持奉行。」 

    世尊又告訴諸比丘:「你們受持修行此《甘露喻法》,應當勤諷誦讀,因為此甘露喻有法有義,梵行之本,通達解脫,趣向涅槃。只要有善男子剃除鬚髮,穿著袈裟衣,至信、捨家、無家、學道者,都應當善受持此甘露喻法。」 

    當佛陀說完後,阿難尊者及諸比丘聽聞佛陀所說的法,都心生歡喜,並依法奉行。 

原文/

中阿含115/蜜丸喻經
  我聞如是: 
  一時,佛遊釋羇瘦,在迦維羅衛。 
  爾時,世尊過夜平旦,著衣持鉢,為乞食故,入迦維羅衛。食訖,中後收舉衣鉢,澡洗手足,以尼師壇著於肩上,往詣竹林釋迦寺中,入彼大林,至一樹下敷尼師檀,結加跏趺坐。 
  於是,執杖釋拄杖而行,中後彷徉,往詣佛所,共相問訊,拄杖立佛前,問世尊曰: 
  「沙門瞿曇以何為宗本?說何等法?」 
  世尊答曰: 
  「釋!若一切世間:天及魔、梵、沙門、梵志,從人至天,使不鬥諍,修習離欲清淨梵{}[],捨離諂曲,除悔,不著有、非有,亦無想,是我宗本,說亦如是。」 
  於是,執杖釋聞佛所說不是、不非,執杖釋奮頭而去。 
  於是,世尊執杖釋去後不久,則於晡時,從燕坐起,往詣講堂,比丘眾前敷座而坐,告諸比丘: 
  「我今平旦著衣持鉢,為乞食故,入迦維羅衛。食訖,中後收舉衣鉢,澡洗手足,以尼師檀著於肩上,往詣竹林釋迦寺中,入彼大林,至一樹下敷尼師檀,結跏趺坐。於是,執杖釋拄杖而行,中後彷徉,來詣我所,共相問訊。拄杖立我前,問我曰:『沙門瞿曇以何為宗本?說何等法?』我答曰:『釋!若一切世間:天及魔、梵、沙門、梵志,從人至天,使不鬥諍,修習離欲清淨梵{}[],捨離諂曲,除悔,不著有、非有,亦無想,是我宗本,說亦如是。』彼執杖釋聞我所說不是、不非,執杖釋奮頭而去。」 
  於是,有一比丘即從{}[]起,偏袒著衣,叉手向佛,白曰: 
  「世尊!云何一切世間:天及魔、梵、沙門、梵志,從人至天,使不鬥諍?云何修習離欲,得清淨梵{}[]?云何捨離諂曲,除悔,不著有、非有,亦無想耶?」 
  世尊告曰: 
  「比丘!若人所因念出家學道,思想修習,及過去、未來、今現在法不愛、不樂、不著、不住,是說苦邊;欲使、恚使、有使、慢使、無明使、見使、疑使,鬥諍、憎嫉、諛諂、欺誑、妄言、兩舌及無量惡不善之法,是說苦邊。」 
  佛說如是,即從{}[]起,入室燕坐。 
  於是,諸比丘便作是念: 
  「諸賢當知:世尊略說此義,不廣分別,即從{}[]起,入室燕坐:『若人所因念出家學道,思想修習,及過去、未來、今現在法不愛、不樂、不著、不住,是說苦邊;欲使、恚使、有使、慢使、無明使、見使、疑使,鬥諍、憎嫉、諛諂、欺誑、妄言、兩舌及無量惡不善之法,是說苦邊。』」彼復作是念:「諸賢誰能廣分別世尊向所略說義?」彼復作是念:「尊者大迦旃延常為世尊之所稱譽,及諸智梵行人,尊者大迦旃延能廣分別世尊向所略說義,諸賢共往詣尊者大迦旃延所,請說此義,若尊者大迦旃延為分別者,我等當善受持。」 
  於是,諸比丘往詣尊者大迦旃延所,共相問訊,卻坐一面,白曰: 
  「尊者大迦旃延!當知:世尊略說此義,不廣分別,即從{}[]起,入室燕坐:『比丘!若人所因念出家學道,思想修習,及過去、未來、今現在法不愛、不樂、不著、不住,是說苦邊;欲使、恚使、有使、慢使、無明使、見使、疑使,鬥諍、憎嫉、諛諂、欺誑、妄言、兩舌及無量惡不善之法,是說苦邊。』我等便作是念:『諸賢誰能廣分別世尊向所略說義?』我等復作是念:『尊者大迦旃延常為世尊之所稱譽,及諸智梵行人,尊者大迦旃延能廣分別世尊向所略說義,唯願尊者大迦旃延為慈愍故而廣說之。』」 
  爾時,尊者大迦旃延告曰: 
  「諸賢!聽我說喻,慧者聞喻則解其義。諸賢!猶如有人欲得求實,為求實故,持斧入林,彼見大樹成根、莖、節、枝葉、華實,彼人不觸根、莖、節、實,但觸枝葉。諸賢所說亦復如是,世尊現在捨,來就我而問此義,所以者何?諸賢!當知世尊是眼、是智、是義、是法、法主、法將,說真諦義,現一切義由彼世尊,諸賢應往詣世尊所而問此義:『世尊!此云何?此何義?』如世尊說者,諸賢等當善受持。」 
  時,諸比丘白曰: 
  「唯然,尊者大迦旃延!世尊是眼、是智、是義、是法、法主、法將,說真諦義,現一切義由彼世尊,我等應往詣世尊所而問此義:『世尊!此云何?此何義?』如世尊說者,我等當善受持,然,尊者大迦旃延常為世尊之所稱譽,及諸智梵行人,尊者大迦旃延能廣分別世尊向所略說義,唯願尊者大迦旃延為慈愍故而廣說之。」 
  尊者大迦旃延告諸比丘: 
  「諸賢等共聽我所說。諸賢!緣眼及色,生眼識,三事共會便有更觸,緣更觸便有所覺;若所覺便想;若所想便思;若所思便念;若所念便分別。比丘者,因是念出家學道,思想修習,此中過去、未來、今現在法不愛、不樂、不著、不住,是說苦邊;欲使、恚使、有使、慢使、無明使、見使、疑使,鬥諍、憎嫉、諛諂、欺誑、妄言、兩舌及無量惡不善之法,是說苦邊。如是,耳、鼻、舌、身,緣意及法,生意識,三事共會便有更觸,緣更觸便有所覺;若所覺便想;若所想便{}[];若所思便{}[];若所念便分別。比丘者,因是念出家學道,思想修習,此中過去、未來、今現在法不愛、不樂、不著、不住,是說苦邊;欲使、恚使、有使、慢使、無明使、見使、疑使、鬥諍、憎嫉、諛諂、欺誑、妄言、兩舌及無量惡不善之法,是說苦邊。 
  諸賢!比丘者,除眼、除色、除眼識,有更觸施設更觸者,是處不然。若不施設更觸,有覺施設覺者,是處不然。若不施設覺,有施設念、出家學道、思想修習者,是處不然。如是,耳……………………除意、除法、除意識,有更觸施設更觸者,是處不然。若不施設更觸,有覺施設覺者,是處不然。若不施設覺,有施設念、出家學道、思想修習者,是處不然。 
  諸賢!比丘者,因眼、因色、因眼識,有更觸施設更觸者,必有此處。因施設更觸,有覺施設覺者,必有此處。因施設覺,有施設念、出家學道、思想修習者,必有此處。如是,耳……………………因意、因法、因意識,有更觸施設更觸者,必有此處。因施設更觸,有覺施設覺者,必有此處。因施設覺,有施設念、出家學道、思想修習者,必有此處。諸賢!謂:世尊略說此義,不廣分別,即從{}[]起,入室燕坐。比丘!若人所因念出家學道,思想修習,及過去、未來、今現在法不愛、不樂、不著、不住,是說苦邊;欲使、恚使、有使、慢使、無明使、見使、疑使,鬥諍、憎嫉、諛諂、欺誑、妄言、兩舌及無量惡不善之法,是說苦邊。此世尊略說不廣分別義,我以此句、以此文廣說如是。諸賢!可往向佛具陳,若如世尊所說義者,諸賢等便可受持。」 
  於是,諸比丘聞尊者大迦旃延所說,善受持誦,即從{}[]起,遶尊者大迦旃延三匝而去。往詣佛所,稽首作禮,卻坐一面,白曰: 
  「世尊!向世尊略說此義,不廣分別,即從{}[]起,入室宴坐,尊者大迦旃延以此句、以此文而廣說之。」 
  世尊聞已,歎曰: 
  「善哉!善哉!我弟子中有眼、有智、有法、有義,所以者何?謂:師為弟子略說此義,不廣分別,彼弟子以此句、以此文而廣說之,如迦旃延比丘所說,汝等應當如是受持,所以者何?以說觀義應如是也。比丘!猶如有人因行無事處、山林樹間,忽得蜜丸,隨彼所食而得其味,如是,族姓子於我此正法律,隨彼所觀而得其味,觀眼得味,觀耳、鼻、舌、身,觀意得味。」 
  爾時,尊者阿難執拂侍佛,於是,尊者阿難叉手向佛,白曰: 
  「世尊!此法名何等?我當云何奉持?」 
  世尊告曰: 
  「阿難!此法名為蜜丸喻,汝當受持。」 
  於是,世尊告諸比丘: 
  「汝等受此蜜丸喻法,當諷誦讀,所以者何?[?]比丘!此蜜丸喻有法有義,梵行之本,趣{}[]趣覺,趣於涅槃,若族姓子剃除鬚髮,著袈裟衣,至信捨家無家學道者,當善受持此蜜丸喻。」 
  佛說如是,尊者阿難及諸比丘聞佛所說,歡喜奉行。  

巴利語經文
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.