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Majjhima Nikāya 18 Middle Discourses 18
Madhupiṇḍikasutta The Honey-Cake
Evaṁ me sutaṁ—Thus I heard:So I have heard.
ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. On one occasion the Blessed One was living in the Sakka country at Kapilavatthu in Nigrodha’s Park.At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kapilavatthuṁ piṇḍāya pāvisi. Then it being morning, the Blessed One dressed, and taking his bowl and (outer) robe, he went into Kapilavatthu for alms.Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kapilavatthu for alms.
Kapilavatthusmiṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena mahāvanaṁ tenupasaṅkami divāvihārāya. When he had wandered for alms in Kapilavatthu and had returned from his almsround after the meal, he went to the Great Wood for the day’s abidingHe wandered for alms in Kapilavatthu. After the meal, on his return from almsround, he went to the Great Wood for the day’s meditation,
Mahāvanaṁ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṁ nisīdi. and went into the Great Wood and sat down at the root of a bilva sapling.plunged deep into it, and sat at the root of a young wood-apple tree to meditate.
Daṇḍapāṇipi kho sakko jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena mahāvanaṁ tenupasaṅkami. ‘Stick-in-hand’ (Daṇḍapāṇi) the Sakyan also went to the Great Wood, walking and wandering for exercise,Daṇḍapāṇi the Sakyan, while going for a walk,
Mahāvanaṁ ajjhogāhetvā yena beluvalaṭṭhikā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. and when he had gone into the Great Wood, he went to the bilva sapling where the Blessed One was and exchanged greetings with him.plunged deep into the Great Wood. He approached the Buddha and exchanged greetings with him.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā daṇḍamolubbha ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho daṇḍapāṇi sakko bhagavantaṁ etadavoca: When the courteous and amiable talk was finished, he stood at one side leaning on his stick. When he had done so, he asked the Blessed One:When the greetings and polite conversation were over, he stood to one side leaning on his staff, and said to the Buddha,
“kiṁvādī samaṇo kimakkhāyī”ti? ‘What does the monk tell, what does he preach?’“What is the ascetic’s doctrine? What does he assert?”
“Yathāvādī kho, āvuso, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati, yathā ca pana kāmehi visaṁyuttaṁ viharantaṁ taṁ brāhmaṇaṁ akathaṅkathiṁ chinnakukkuccaṁ bhavābhave vītataṇhaṁ saññā nānusenti—‘Friend, as one who tells that whereby he quarrels with no one in the world with its gods, its Māras and its Divinities, in this generation with its monks and divines, with its kings and its men, and who tells that whereby perceptions no more underlie that divine one when he abides dissociated from sensual desires, undoubting, shorn of worry, rid of craving for any kind of being—“Respectable sir, my doctrine is such that one does not argue with anyone in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans. And it is such that perceptions do not underlie the brahmin who lives detached from sensual pleasures, without indecision, stripped of worry, and rid of craving for rebirth in this or that state.
evaṁvādī kho ahaṁ, āvuso, evamakkhāyī”ti. so do I tell, friend, so do I preach.’That is my doctrine, and that is what I assert.”
Evaṁ vutte, daṇḍapāṇi sakko sīsaṁ okampetvā, jivhaṁ nillāḷetvā, tivisākhaṁ nalāṭikaṁ nalāṭe vuṭṭhāpetvā daṇḍamolubbha pakkāmi. When this was said, ‘Stick-in-hand’ the Sakyan shook his head, wagged his tongue and raised his eyebrows till his forehead was puckered in three lines. Then he departed, leaning on his stick.When he had spoken, Daṇḍapāṇi shook his head, waggled his tongue, raised his eyebrows until his brow puckered in three furrows, and left leaning on his staff.
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena nigrodhārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Then when it was evening, the Blessed One rose from meditation, and he went to Nigrodha’s Park where he sat down on a seat prepared (for him),Then in the late afternoon, the Buddha came out of retreat and went to the Banyan Tree Monastery, sat down on the seat spread out,
Nisajja kho bhagavā bhikkhū āmantesi: when he had done so, he told the bhikkhus what had taken place.and told the mendicants what had happened.
“idhāhaṁ, bhikkhave, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kapilavatthuṁ piṇḍāya pāvisiṁ.
Kapilavatthusmiṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena mahāvanaṁ tenupasaṅkamiṁ divāvihārāya.
Mahāvanaṁ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṁ nisīdiṁ.
Daṇḍapāṇipi kho, bhikkhave, sakko jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena mahāvanaṁ tenupasaṅkami.
Mahāvanaṁ ajjhogāhetvā yena beluvalaṭṭhikā yenāhaṁ tenupasaṅkami; upasaṅkamitvā mayā saddhiṁ sammodi.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā daṇḍamolubbha ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, bhikkhave, daṇḍapāṇi sakko maṁ etadavoca:
‘kiṁvādī samaṇo kimakkhāyī’ti?
Evaṁ vutte, ahaṁ, bhikkhave, daṇḍapāṇiṁ sakkaṁ etadavocaṁ:
‘yathāvādī kho, āvuso, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati, yathā ca pana kāmehi visaṁyuttaṁ viharantaṁ taṁ brāhmaṇaṁ akathaṅkathiṁ chinnakukkuccaṁ bhavābhave vītataṇhaṁ saññā nānusenti—
evaṁvādī kho ahaṁ, āvuso, evamakkhāyī’ti.
Evaṁ vutte, bhikkhave, daṇḍapāṇi sakko sīsaṁ okampetvā, jivhaṁ nillāḷetvā, tivisākhaṁ nalāṭikaṁ nalāṭe vuṭṭhāpetvā daṇḍamolubbha pakkāmī”ti.
Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: When this was said, a certain bhikkhu asked the Blessed One:When he had spoken, one of the mendicants said to him,
“kiṁvādī pana, bhante, bhagavā sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati? ‘But, venerable sir, what is it that the Blessed One tells whereby he has no quarrel with any one in the world with its gods, its Māras and its Divinities, in this generation with its monks and divines, with its kings and its men?“But sir, asserting what doctrine does the Buddha not argue with anyone in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans?
Kathañca pana, bhante, bhagavantaṁ kāmehi visaṁyuttaṁ viharantaṁ taṁ brāhmaṇaṁ akathaṅkathiṁ chinnakukkuccaṁ bhavābhave vītataṇhaṁ saññā nānusentī”ti? And, venerable sir, how is it that perceptions no more underlie that divine one when he abides dissociated from sensual desires, undoubting, shorn of worry, rid of craving for any kind of being?’And how is it that perceptions do not underlie the Buddha, the brahmin who lives detached from sensual pleasures, without indecision, stripped of worry, and rid of craving for rebirth in this or that state?”
“Yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti. ‘Bhikkhus, as to that with which as their source the evaluation of diversifying perceptions besets a man:“Mendicant, judgments driven by proliferating perceptions beset a person.
Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ. if there is (found to be) nothing there to delight in, affirm or to accept,If they don’t find anything worth approving, welcoming, or getting attached to in the source from which these arise,
Esevanto rāgānusayānaṁ, esevanto paṭighānusayānaṁ, esevanto diṭṭhānusayānaṁ, esevanto vicikicchānusayānaṁ, esevanto mānānusayānaṁ, esevanto bhavarāgānusayānaṁ, esevanto avijjānusayānaṁ, esevanto daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādānaṁ. this is the end of underlying tendencies to lust, resistance, views, uncertainty, conceit, lust for being and ignorance; this is the end of resorting to sticks, resorting to weapons, quarrels, brawls, disputes, recrimination, malice and speech;just this is the end of the underlying tendencies to desire, aversion, views, doubt, conceit, the desire for continued existence, and ignorance. This is the end of taking up the rod and the sword, the end of quarrels, arguments, and disputes, of accusations, backbiting, and lies.
Etthete pāpakā akusalā dhammā aparisesā nirujjhantī”ti. here unprofitable dhammas cease without remainder.’This is where these bad, unskillful qualities cease without remainder.”
Idamavoca bhagavā. So the Blessed One said.That is what the Buddha said.
Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi. Having said this, the Sublime One rose from his seat and went to his dwelling.When he had spoken, the Holy One rose from his seat and entered his dwelling.
Atha kho tesaṁ bhikkhūnaṁ acirapakkantassa bhagavato etadahosi: Then soon after the Blessed One had gone, the bhikkhus (considered):Soon after the Buddha left, those mendicants considered,
“idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā, vitthārena atthaṁ avibhajitvā, uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘Now, friends, the Blessed One has risen from his seat and gone into his dwelling after giving a summary in brief without the detailed meaning,“The Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail.
‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti. that is that is to say: “Bhikkhus, as to that with which as their source...
Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ.
Esevanto rāgānusayānaṁ …pe…
etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti. unprofitable dhammas cease without remainder.”
Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā”ti? Now who will expound this in detail?’Who can explain in detail the meaning of this brief summary recital given by the Buddha?”
Atha kho tesaṁ bhikkhūnaṁ etadahosi: Then they (considered):Then those mendicants thought,
“ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. ‘The venerable Mahā-Kaccāna is praised and esteemed by the Blessed One and by companions in the the life divine.“This Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions.
Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. He is capable of doing that.He is capable of explaining in detail the meaning of this brief summary recital given by the Buddha.
Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā”ti. Suppose we went to him and asked him the meaning of this?’Let’s go to him, and ask him about this matter.”
Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ sammodiṁsu. Then they went to the venerable Mahā-Kaccāna and exchanged greetings with him,Then those mendicants went to Mahākaccāna, and exchanged greetings with him.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ mahākaccānaṁ etadavocuṁ: and when the courteous and amiable talk was finished, they sat down at one side. When they had done so, they told him what had taken place, and they added: ‘Let the venerable Mahā-Kaccāna expound it to us.’When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said:
“idaṁ kho no, āvuso kaccāna, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:
‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti.
Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ.
Esevanto rāgānusayānaṁ …pe…
etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti.
Tesaṁ no, āvuso kaccāna, amhākaṁ acirapakkantassa bhagavato etadahosi:
‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:
“yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti.
Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ.
Esevanto rāgānusayānaṁ …pe…
etthete pāpakā akusalā dhammā aparisesā nirujjhantī”’ti.
Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyāti?
Tesaṁ no, āvuso kaccāna, amhākaṁ etadahosi:
‘ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ, pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ.
Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā’ti.
Vibhajatāyasmā mahākaccāno”ti. “May Venerable Mahākaccāna please explain this.”
“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṁ, atikkamma khandhaṁ, sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya; ‘Friends; it is as though a man needing heartwood, seeking heartwood, wandering in search of heartwood, conceived that heartwood should be sought among the branches and leaves of a great tree standing possessed of heartwood, after passing over the root and the trunk.“Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves.
evaṁsampadamidaṁ āyasmantānaṁ satthari sammukhībhūte, taṁ bhagavantaṁ atisitvā, amhe etamatthaṁ paṭipucchitabbaṁ maññatha. And so it is with you, venerable sirs, that you conceive that we should be asked about the meaning of this, after passing the Blessed One by when you were face-to-face with the Master.Such is the consequence for the venerables. Though you were face to face with the Buddha, you bypassed him, imagining that you should ask me about this matter.
So hāvuso, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī tathāgato. For, Knowing, the Blessed One knows; Seeing, he sees; he is the Eye, he is knowledge, he is the Dhamma, he is the Divine; the Tathāgata is the Sayer, the Proclaimer, the Elucidator of Meaning, the Giver of the Deathless.For he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the preacher, the proclaimer, the elucidator of meaning, the bestower of freedom from death, the lord of truth, the Realized One.
So ceva panetassa kālo ahosi, yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyātha. That was the time when you should have asked the Blessed One the meaning.That was the time to approach the Buddha and ask about this matter.
Yathā vo bhagavā byākareyya tathā naṁ dhāreyyāthā”ti. As he told you so you should have remembered it.’You should have remembered it in line with the Buddha’s answer.”
“Addhāvuso kaccāna, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī tathāgato. ‘Surely, friend Kaccāna, Knowing, the Blessed One knows; Seeing, he sees; (surely) he is the Eye, he is knowledge, he is the Dhamma, he is the Divine; (surely) the Tathāgata is the Sayer, the Proclaimer, the Elucidator of Meaning, the Giver of the Deathless.“Certainly he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the preacher, the proclaimer, the elucidator of meaning, the bestower of freedom from death, the lord of truth, the Realized One.
So ceva panetassa kālo ahosi, yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyāma. (Surely) that was the time when we should have asked the Blessed One the meaning;That was the time to approach the Buddha and ask about this matter.
Yathā no bhagavā byākareyya tathā naṁ dhāreyyāma. and as he told us so we should have remembered it.We should have remembered it in line with the Buddha’s answer.
Api cāyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ, Yet the venerable Mahā-Kaccāna is praised and esteemed by the Blessed One and by companions in the life divine.Still, Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions.
pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. The venerable Mahā-Kaccāna is capable of expounding the detailed meaning of this summary given in brief by the Blessed One without expounding the detailed meaning.You are capable of explaining in detail the meaning of this brief summary recital given by the Buddha.
Vibhajatāyasmā mahākaccāno agaruṁ katvā”ti. Let the venerable Mahā-Kaccāna expound (it) without finding it troublesome.’Please explain this, if it’s no trouble.”
“Tena hāvuso, suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti. ‘Then listen, friends, and heed well what I shall say.’“Well then, reverends, listen and apply your mind well, I will speak.”
“Evamāvuso”ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṁ. ‘Even so, friend,’ the bhikkhus replied.“Yes, reverend,” they replied.
Āyasmā mahākaccāno etadavoca: The venerable Mahā-Kaccāna said this:Venerable Mahākaccāna said this:
“Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘Friends, when the Blessed One rose from his seat and went into his dwelling after giving a summary in brief without expounding the detailed meaning, that is to say:“Reverends, the Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail:
‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti. “Bhikkhus, as to that with which as their source the evaluation of diversifying perceptions besets a man:‘Judgments driven by proliferating perceptions beset a person.
Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ, esevanto rāgānusayānaṁ …pe… if there is (found to be) nothing there to delight in, to affirm or to accept, this is the end of underlying tendencies to lust, resistance, views, uncertainty, conceit, lust for being, and ignorance;If they don’t find anything worth approving, welcoming, or getting attached to in the source from which these arise,
etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti, imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi—this is the end of the use of sticks, the use of weapons, quarrels, brawls, disputes, recrimination, malice and false speech; here evil, unprofitable dhammas cease without remainder”, I understand the detailed meaning of it to be as follows:just this is the end of the underlying tendencies to desire, repulsion, views, doubt, conceit, the desire to be reborn, and ignorance. This is the end of taking up the rod and the sword, the end of quarrels, arguments, and disputes, of accusations, backbiting, and lies. This is where these bad, unskillful qualities cease without remainder.’ This is how I understand the detailed meaning of this summary recital.
Cakkhuñcāvuso, paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā, yaṁ vedeti taṁ sañjānāti, yaṁ sañjānāti taṁ vitakketi, yaṁ vitakketi taṁ papañceti, yaṁ papañceti tatonidānaṁ purisaṁ papañcasaññāsaṅkhā samudācaranti atītānāgatapaccuppannesu cakkhuviññeyyesu rūpesu. ‘Dependent on eye and forms, eye consciousness arises. The coincidence of these three is contact. With contact as condition there is feeling. What a man feels that he perceives. What he perceives that he thinks about. What he thinks about that he diversifies. With what he has diversified as the source the evaluation of diversifying perceptions beset a man with respect to past, future and present forms cognizable by the eye.Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a requirement for feeling. What you feel, you perceive. What you perceive, you think about. What you think about, you proliferate. What you proliferate is the source from which judgments driven by proliferating perceptions beset a person. This occurs with respect to sights known by the eye in the past, future, and present.
Sotañcāvuso, paṭicca sadde ca uppajjati sotaviññāṇaṁ …pe… ‘Dependent on ear and sounds... with respect to past, future and present sounds cognizable by the ear.Ear consciousness arises dependent on the ear and sounds. …
ghānañcāvuso, paṭicca gandhe ca uppajjati ghānaviññāṇaṁ …pe… ‘Dependent on nose and odours... with respect to past, future and present odours cognizable by the nose.Nose consciousness arises dependent on the nose and smells. …
jivhañcāvuso, paṭicca rase ca uppajjati jivhāviññāṇaṁ …pe… ‘Dependent on tongue and flavours... with respect to past, future and present flavours cognizable by the tongue.Tongue consciousness arises dependent on the tongue and tastes. …
kāyañcāvuso, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ …pe… ‘Dependent on body and tangibles... with respect to past, future and present tangibles cognizable by the body.Body consciousness arises dependent on the body and touches. …
manañcāvuso, paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā, yaṁ vedeti taṁ sañjānāti, yaṁ sañjānāti taṁ vitakketi, yaṁ vitakketi taṁ papañceti, yaṁ papañceti tatonidānaṁ purisaṁ papañcasaññāsaṅkhā samudācaranti atītānāgatapaccuppannesu manoviññeyyesu dhammesu. ‘Dependent on mind and dhammas, mind consciousness arises. The coincidence of these three is contact. With contact as condition there is feeling. What a man feels that he perceives. What he perceives that he thinks about. What he thinks about that he diversifies. With what he has diversified as the source the evaluation of diversifying perceptions beset a man with respect to past, future and present dhammas cognizable by the mind.Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a requirement for feeling. What you feel, you perceive. What you perceive, you think about. What you think about, you proliferate. What you proliferate is the source from which judgments driven by proliferating perceptions beset a person. This occurs with respect to ideas known by the mind in the past, future, and present.
So vatāvuso, cakkhusmiṁ sati rūpe sati cakkhuviññāṇe sati phassapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. ‘When there is eye and there is form and there is eye consciousness, it is possible that one will recognize that manifestation of contact.Where there is the eye, sights, and eye consciousness, it will be possible to discover evidence of contact.
Phassapaññattiyā sati vedanāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. When there is the manifestation of contact, it is possible the one will recognize the manifestation of feeling. Where there is evidence of contact, it will be possible to discover evidence of feeling.
Vedanāpaññattiyā sati saññāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. When there is the manifestation of feeling, it is possible that one will recognize the manifestation of perception. Where there is evidence of feeling, it will be possible to discover evidence of perception.
Saññāpaññattiyā sati vitakkapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. When there is the manifestation of perception, it is possible that one will recognize the manifestation of thinking. Where there is evidence of perception, it will be possible to discover evidence of thought.
Vitakkapaññattiyā sati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. When there is the manifestation of thinking, it is possible that one will recognize the manifestation of being beset by evaluation of diversifying perceptions.Where there is evidence of thought, it will be possible to discover evidence of being beset by judgments driven by proliferating perceptions.
So vatāvuso, sotasmiṁ sati sadde sati …pe… ‘When there is ear and there is sound and there is ear consciousness …Where there is the ear …
ghānasmiṁ sati gandhe sati …pe… ‘When there is nose and there is odour and there is nose consciousness …nose …
jivhāya sati rase sati …pe… ‘When there is tongue and there is flavour and there is tongue consciousness …tongue …
kāyasmiṁ sati phoṭṭhabbe sati …pe… ‘When there is body and there is tangible and there is body consciousness …body …
manasmiṁ sati dhamme sati manoviññāṇe sati phassapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. ‘When there is mind and there is dhamma and there is mind consciousness … mind, ideas, and mind consciousness, it will be possible to discover evidence of contact.
Phassapaññattiyā sati vedanāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. Where there is evidence of contact, it will be possible to discover evidence of feeling.
Vedanāpaññattiyā sati saññāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. Where there is evidence of feeling, it will be possible to discover evidence of perception.
Saññāpaññattiyā sati vitakkapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. Where there is evidence of perception, it will be possible to discover evidence of thinking.
Vitakkapaññattiyā sati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. it is possible that one will recognize the manifestation of being beset by evaluation of diversifying perceptions.’Where there is evidence of thinking, it will be possible to discover evidence of being beset by judgments driven by proliferating perceptions.
So vatāvuso, cakkhusmiṁ asati rūpe asati cakkhuviññāṇe asati phassapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. ‘When there is no eye and there is no form and there is no eye consciousness, it is impossible that one will recognize the manifestation of contact. Where there is no eye, no sights, and no eye consciousness, it will not be possible to discover evidence of contact.
Phassapaññattiyā asati vedanāpaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. When there is no manifestation of contact, it is impossible that one will recognize the manifestation of feeling. Where there is no evidence of contact, it will not be possible to discover evidence of feeling.
Vedanāpaññattiyā asati saññāpaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. When there is no manifestation of feeling, it is impossible that one will recognize the manifestation of perception. Where there is no evidence of feeling, it will not be possible to discover evidence of perception.
Saññāpaññattiyā asati vitakkapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. When there is no manifestation of perception, it is impossible that one will recognize the manifestation of thinking. Where there is no evidence of perception, it will not be possible to discover evidence of thinking.
Vitakkapaññattiyā asati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. When there is no manifestation of thinking, it is impossible that one will recognize the manifestation of being beset by evaluation of diversifying perceptions.Where there is no evidence of thinking, it will not be possible to discover evidence of being beset by judgments driven by proliferating perceptions.
So vatāvuso, sotasmiṁ asati sadde asati …pe… ‘When there is no ear … Where there is no ear …
ghānasmiṁ asati gandhe asati …pe… nose … no nose …
jivhāya asati rase asati …pe… tongue … no tongue …
kāyasmiṁ asati phoṭṭhabbe asati …pe… body …no body …
manasmiṁ asati dhamme asati manoviññāṇe asati phassapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. ‘When there is no mind and there is no dhamma and there is no mind consciousness, it is impossible that one will recognize the manifestation of contact. no mind, no ideas, and no mind consciousness, it will not be possible to discover evidence of contact.
Phassapaññattiyā asati vedanāpaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. When there is no manifestation of contact, it is impossible that one will recognize the manifestation of feeling. Where there is no evidence of contact, it will not be possible to discover evidence of feeling.
Vedanāpaññattiyā asati saññāpaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. When there is no manifestation of feeling, it is impossible that one will recognize the manifestation of perception. Where there is no evidence of feeling, it will not be possible to discover evidence of perception.
Saññāpaññattiyā asati vitakkapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. When there is no manifestation of perception, it is impossible that one will recognize the manifestation of thinking. Where there is no evidence of perception, it will not be possible to discover evidence of thinking.
Vitakkapaññattiyā asati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. When there is no manifestation of thinking, it is impossible that one will recognize the manifestation of being beset by evaluation of diversifying perceptions.Where there is no evidence of thinking, it will not be possible to discover evidence of being beset by judgments driven by proliferating perceptions.
Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘Friends, when the Blessed One rose from his seat and went into his dwelling after giving a summary in brief without expounding the detailed meaning, that is to say: This is how I understand the detailed meaning of that brief summary recital given by the Buddha.
‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ esevanto rāgānusayānaṁ …pe… “Bhikkhus, as to that with which as their source … (para. 8) … cease without remainder”,
etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti, imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi. I understand the detailed meaning of it to be thus.
Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha. Now, friends, if you wish, go to the Blessed One and ask him about the meaning of this. If you wish, you may go to the Buddha and ask him about this.
Yathā vo bhagavā byākaroti tathā naṁ dhāreyyāthā”ti. As the Blessed One tells you so should you remember it.’You should remember it in line with the Buddha’s answer.”
Atha kho te bhikkhū āyasmato mahākaccānassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: Then the bhikkhus were satisfied, and delighting in the venerable Mahā-Kaccāna’s words, they rose from their seats and went to the Blessed One, and after paying homage to him, they sat down at one side. When they had done so, they told him all that had taken place after the Blessed One had left, and they added: Then those mendicants, approving and agreeing with what Mahākaccāna said, rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened, adding:
“yaṁ kho no, bhante, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:
‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti.
Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ.
Esevanto rāgānusayānaṁ …pe…
etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti.
Tesaṁ no, bhante, amhākaṁ acirapakkantassa bhagavato etadahosi:
‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:
“yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti.
Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ.
Esevanto rāgānusayānaṁ, esevanto paṭighānusayānaṁ, esevanto diṭṭhānusayānaṁ, esevanto vicikicchānusayānaṁ, esevanto mānānusayānaṁ, esevanto bhavarāgānusayānaṁ, esevanto avijjānusayānaṁ, esevanto daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādānaṁ.
Etthete pāpakā akusalā dhammā aparisesā nirujjhantī”ti.
Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti?
Tesaṁ no, bhante, amhākaṁ etadahosi:
‘ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ, pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ, yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā’ti.
Atha kho mayaṁ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimha; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipucchimha. ‘Then, venerable sir, we went to the venerable Mahā-Kaccāna and asked him about the meaning.
Tesaṁ no, bhante, āyasmatā mahākaccānena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto”ti. Venerable sir, the meaning has been expounded to us with these reasons, these phrases and these syllables.’“Mahākaccāna clearly explained the meaning to us in this manner, with these words and phrases.”
“Paṇḍito, bhikkhave, mahākaccāno; mahāpañño, bhikkhave, mahākaccāno. ‘Mahā-Kaccāna is wise, bhikkhus, Mahā-Kaccāna has great understanding. “Mahākaccāna is astute, mendicants, he has great wisdom.
Mañcepi tumhe, bhikkhave, etamatthaṁ paṭipuccheyyātha, ahampi taṁ evamevaṁ byākareyyaṁ yathā taṁ mahākaccānena byākataṁ. Had you asked me the meaning of this, I should have given you the same answer as Mahā-Kaccāna has given you. If you came to me and asked this question, I would answer it in exactly the same way as Mahākaccāna.
Eso cevetassa attho. Evañca naṁ dhārethā”ti. Such is the meaning and so should you remember it.’That is what it means, and that’s how you should remember it.”
Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: When this was said, the venerable Ānanda said to the Blessed One: When he said this, Venerable Ānanda said to the Buddha,
“seyyathāpi, bhante, puriso jighacchādubbalyapareto madhupiṇḍikaṁ adhigaccheyya, so yato yato sāyeyya, labhetheva sādurasaṁ asecanakaṁ. ‘Venerable sir, just as if a man exhausted by hunger and weakness came by a sweet morsel, he would, in the course of eating it, find a sweet, unadulterated flavour, “Sir, suppose a person who was weak with hunger was to obtain a honey-cake. Wherever they taste it, they would enjoy a sweet, delectable flavor.
Evameva kho, bhante, cetaso bhikkhu dabbajātiko, yato yato imassa dhammapariyāyassa paññāya atthaṁ upaparikkheyya, labhetheva attamanataṁ, labhetheva cetaso pasādaṁ. so too, venerable sir, any able-minded bhikkhu would, in the course of scrutinizing with understanding the meaning of this discourse on the Dhamma, find satisfaction and confidence of heart. In the same way, wherever a sincere, proficient mendicant might examine with wisdom the meaning of this exposition of the teaching they would only gain joy and clarity.
Ko nāmo ayaṁ, bhante, dhammapariyāyo”ti? Venerable sir, what is the name of this discourse on the Dhamma?’Sir, what is the name of this exposition of the teaching?”
“Tasmātiha tvaṁ, ānanda, imaṁ dhammapariyāyaṁ madhupiṇḍikapariyāyotveva naṁ dhārehī”ti. ‘As to that, Ānanda, you may remember this discourse on the Dhamma as “The Sweet-Morsel Discourse”.’“Well then, Ānanda, you may remember this exposition of the teaching as ‘The Honey-Cake Discourse’.”
Idamavoca bhagavā. That is what the Blessed One said. That is what the Buddha said.
Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti. The venerable Ānanda was satisfied, and he delighted in the Blessed One’s words.Satisfied, Venerable Ānanda approved what the Buddha said.
Madhupiṇḍikasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.