MN · mn18
The Honeyball
0.1Majjhima Nikāya 18
The Middle Length Discourses 18
0.2Madhupiṇḍikasutta
The Honeyball
1.1Evaṁ me sutaṁ—
Thus have I heard—
1.2ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme.
At one time the Bhagavā was dwelling among the Sakyans at Kapilavatthu, in Nigrodha’s Park.
2.1Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kapilavatthuṁ piṇḍāya pāvisi.
Then the Bhagavā, in the morning, having robed up and taken bowl and robe, entered Kapilavatthu for alms.
2.2Kapilavatthusmiṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena mahāvanaṁ tenupasaṅkami divāvihārāya.
After walking for alms in Kapilavatthu, after the meal, on returning from the almsround, he approached the Great Wood for the day’s abiding.
2.3Mahāvanaṁ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṁ nisīdi.
Having plunged into the Great Wood, he sat down for the day’s abiding at the root of a bael sapling.
3.1Daṇḍapāṇipi kho sakko jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena mahāvanaṁ tenupasaṅkami.
And Daṇḍapāṇi the Sakyan, while walking and wandering for exercise, approached the Great Wood.
3.2Mahāvanaṁ ajjhogāhetvā yena beluvalaṭṭhikā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
Having plunged into the Great Wood, he approached the bael sapling, where the Bhagavā was, and on arrival he exchanged greetings with the Bhagavā.
3.3Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā daṇḍamolubbha ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho daṇḍapāṇi sakko bhagavantaṁ etadavoca:
After exchanging courteous and memorable talk, he stood to one side, leaning on his staff. Standing to one side, Daṇḍapāṇi the Sakyan said this to the Bhagavā:
3.4“kiṁvādī samaṇo kimakkhāyī”ti?
“What does the ascetic assert? What does he proclaim?”
4.1“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, I assert it in such a way that one does not stand disputing with anyone in the world with its devas, Māras, and Brahmās, among this population with its ascetics and brahmins, its devas and humans; and in such a way that saññās do not underlie that brahmin dwelling detached from sensual pleasures, free of perplexity, with worry cut off, with taṇhā gone for bhava and non-bhava—
4.2evaṁvādī kho ahaṁ, āvuso, evamakkhāyī”ti.
that is how I assert it, friend; that is what I proclaim.”
5.1Evaṁ vutte, daṇḍapāṇi sakko sīsaṁ okampetvā, jivhaṁ nillāḷetvā, tivisākhaṁ nalāṭikaṁ nalāṭe vuṭṭhāpetvā daṇḍamolubbha pakkāmi.
When this was said, Daṇḍapāṇi the Sakyan shook his head, stuck out his tongue, made three furrows appear on his forehead, and went away leaning on his staff.
6.1Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena nigrodhārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then, in the evening, the Bhagavā, having risen from seclusion, approached Nigrodha’s Park and, on arrival, sat down on the seat laid out.
6.2Nisajja kho bhagavā bhikkhū āmantesi:
Seated, the Bhagavā addressed the bhikkhus:
6.3“idhāhaṁ, bhikkhave, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kapilavatthuṁ piṇḍāya pāvisiṁ.
“Here, bhikkhus, in the morning, having robed up and taken bowl and robe, I entered Kapilavatthu for alms.
6.4Kapilavatthusmiṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena mahāvanaṁ tenupasaṅkamiṁ divāvihārāya.
After walking for alms in Kapilavatthu, after the meal, on returning from the almsround, I approached the Great Wood for the day’s abiding.
6.5Mahāvanaṁ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṁ nisīdiṁ.
Having plunged into the Great Wood, I sat down for the day’s abiding at the root of a bael sapling.
6.6Daṇḍapāṇipi kho, bhikkhave, sakko jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena mahāvanaṁ tenupasaṅkami.
And Daṇḍapāṇi the Sakyan, bhikkhus, while walking and wandering for exercise, approached the Great Wood.
6.7Mahāvanaṁ ajjhogāhetvā yena beluvalaṭṭhikā yenāhaṁ tenupasaṅkami; upasaṅkamitvā mayā saddhiṁ sammodi.
Having plunged into the Great Wood, he approached the bael sapling where I was, and on arrival he exchanged greetings with me.
6.8Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā daṇḍamolubbha ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, bhikkhave, daṇḍapāṇi sakko maṁ etadavoca:
After exchanging courteous and memorable talk, he stood to one side, leaning on his staff. Standing to one side, bhikkhus, Daṇḍapāṇi the Sakyan said this to me:
6.9‘kiṁvādī samaṇo kimakkhāyī’ti?
‘What does the ascetic assert? What does he proclaim?’
6.10Evaṁ vutte, ahaṁ, bhikkhave, daṇḍapāṇiṁ sakkaṁ etadavocaṁ:
When this was said, bhikkhus, I said this to Daṇḍapāṇi the Sakyan:
6.11‘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, I assert it in such a way that one does not stand disputing with anyone in the world with its devas, Māras, and Brahmās, among this population with its ascetics and brahmins, its devas and humans; and in such a way that saññās do not underlie that brahmin dwelling detached from sensual pleasures, free of perplexity, with worry cut off, with taṇhā gone for bhava and non-bhava—
6.12evaṁvādī kho ahaṁ, āvuso, evamakkhāyī’ti.
that is how I assert it, friend; that is what I proclaim.’
6.13Evaṁ vutte, bhikkhave, daṇḍapāṇi sakko sīsaṁ okampetvā, jivhaṁ nillāḷetvā, tivisākhaṁ nalāṭikaṁ nalāṭe vuṭṭhāpetvā daṇḍamolubbha pakkāmī”ti.
When this was said, bhikkhus, Daṇḍapāṇi the Sakyan shook his head, stuck out his tongue, made three furrows appear on his forehead, and went away leaning on his staff.”
6.14Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca:
When this was said, a certain bhikkhu said this to the Bhagavā:
7.1“kiṁvādī pana, bhante, bhagavā sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati?
“But, bhante, how is it that the Bhagavā asserts it in such a way that he does not stand disputing with anyone in the world with its devas, Māras, and Brahmās, among this population with its ascetics and brahmins, its devas and humans?
7.2Kathañca pana, bhante, bhagavantaṁ kāmehi visaṁyuttaṁ viharantaṁ taṁ brāhmaṇaṁ akathaṅkathiṁ chinnakukkuccaṁ bhavābhave vītataṇhaṁ saññā nānusentī”ti?
And how is it that saññās do not underlie the Bhagavā, dwelling detached from sensual pleasures, free of perplexity, with worry cut off, with taṇhā gone for bhava and non-bhava?”
8.1“Yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti.
“From whatever source, bhikkhu, proliferating saññā-constructions arise in a person.
8.2Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ.
If there is nothing there to be delighted in, welcomed, or clung to,
8.3Esevanto rāgānusayānaṁ, esevanto paṭighānusayānaṁ, esevanto diṭṭhānusayānaṁ, esevanto vicikicchānusayānaṁ, esevanto mānānusayānaṁ, esevanto bhavarāgānusayānaṁ, esevanto avijjānusayānaṁ, esevanto daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādānaṁ.
this is the end of the underlying tendency to lust [rāgānusayānaṁ], this is the end of the underlying tendency to aversion [paṭighānusayānaṁ], this is the end of the underlying tendency to views [diṭṭhānusayānaṁ], this is the end of the underlying tendency to doubt [vicikicchānusayānaṁ], this is the end of the underlying tendency to conceit [mānānusayānaṁ], this is the end of the underlying tendency to lust for bhava [bhavarāgānusayānaṁ], this is the end of the underlying tendency to blindness [avijjānusayānaṁ], this is the end of taking up rods and weapons, quarrels, conflicts, disputes, mutual accusations, divisive speech, and false speech.
8.4Etthete pāpakā akusalā dhammā aparisesā nirujjhantī”ti.
It is here that these evil, unwholesome dhammas cease without remainder.”
9.1Idamavoca bhagavā.
This is what the Bhagavā said.
9.2Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.
Having said this, the Fortunate One rose from his seat and entered his dwelling.
10.1Atha kho tesaṁ bhikkhūnaṁ acirapakkantassa bhagavato etadahosi:
Then, not long after the Bhagavā had left, this occurred to those bhikkhus:
10.2“idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā, vitthārena atthaṁ avibhajitvā, uṭṭhāyāsanā vihāraṁ paviṭṭho:
“The Bhagavā set out a brief statement for us without analyzing the meaning in detail, and then rose from his seat and entered his dwelling:
10.3‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti.
‘From whatever source, bhikkhu, proliferating saññā-constructions arise in a person.
10.4Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ.
If there is nothing there to be delighted in, welcomed, or clung to.
10.5Esevanto rāgānusayānaṁ …pe…
This is the end of the underlying tendency to lust [rāgānusayānaṁ] …
10.6etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti.
it is here that these evil, unwholesome dhammas cease without remainder.’
10.7Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā”ti?
Now who could analyze in detail the meaning of this brief statement set out by the Bhagavā without the meaning having been analyzed in detail?”
10.8Atha kho tesaṁ bhikkhūnaṁ etadahosi:
Then this occurred to those bhikkhus:
10.9“ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ.
“This venerable Mahākaccāna is praised by the Teacher and esteemed by discerning spiritual companions.
10.10Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ.
Venerable Mahākaccāna is capable of analyzing in detail the meaning of this brief statement set out by the Bhagavā without the meaning having been analyzed in detail.
10.11Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā”ti.
What if we were to approach venerable Mahākaccāna and ask him about this matter?”
11.1Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ sammodiṁsu.
Then those bhikkhus approached venerable Mahākaccāna, and on arrival they exchanged greetings with him.
11.2Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ mahākaccānaṁ etadavocuṁ:
After exchanging courteous and memorable talk, they sat down to one side. Sitting to one side, those bhikkhus said this to venerable Mahākaccāna:
11.3“idaṁ kho no, āvuso kaccāna, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:
“The Bhagavā set out a brief statement for us, friend Kaccāna, without analyzing the meaning in detail, and then rose from his seat and entered his dwelling:
11.4‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti.
‘From whatever source, bhikkhu, proliferating saññā-constructions arise in a person.
11.5Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ.
If there is nothing there to be delighted in, welcomed, or clung to.
11.6Esevanto rāgānusayānaṁ …pe…
This is the end of the underlying tendency to lust [rāgānusayānaṁ] …
11.7etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti.
it is here that these evil, unwholesome dhammas cease without remainder.’
11.8Tesaṁ no, āvuso kaccāna, amhākaṁ acirapakkantassa bhagavato etadahosi:
Then, not long after the Bhagavā had left, this occurred to us:
11.9‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:
‘The Bhagavā set out a brief statement for us without analyzing the meaning in detail, and then rose from his seat and entered his dwelling:
11.10“yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti.
“From whatever source, bhikkhu, proliferating saññā-constructions arise in a person.
11.11Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ.
If there is nothing there to be delighted in, welcomed, or clung to.
11.12Esevanto rāgānusayānaṁ …pe…
This is the end of the underlying tendency to lust [rāgānusayānaṁ] …
11.13etthete pāpakā akusalā dhammā aparisesā nirujjhantī”’ti.
it is here that these evil, unwholesome dhammas cease without remainder.”’
11.14Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyāti?
Now who could analyze in detail the meaning of this brief statement set out by the Bhagavā without the meaning having been analyzed in detail?
11.15Tesaṁ no, āvuso kaccāna, amhākaṁ etadahosi:
Then this occurred to us:
11.16‘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.
‘This venerable Mahākaccāna is praised by the Teacher and esteemed by discerning spiritual companions, and venerable Mahākaccāna is capable of analyzing in detail the meaning of this brief statement set out by the Bhagavā without the meaning having been analyzed in detail.
11.17Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā’ti.
What if we were to approach venerable Mahākaccāna and ask him about this matter?’
11.18Vibhajatāyasmā mahākaccāno”ti.
May venerable Mahākaccāna analyze it.”
12.1“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṁ, atikkamma khandhaṁ, sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya;
“Friends, suppose a man in need of heartwood, seeking heartwood, wandering in search of heartwood, might pass right by the root and pass right by the trunk of a great standing tree possessed of heartwood, and think that heartwood should be sought among its branches and leaves.
12.2evaṁsampadamidaṁ āyasmantānaṁ satthari sammukhībhūte, taṁ bhagavantaṁ atisitvā, amhe etamatthaṁ paṭipucchitabbaṁ maññatha.
So too, with the Teacher present face to face, you think this matter should be asked of us, passing over that Bhagavā.
12.3So hāvuso, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī tathāgato.
For, friends, the Bhagavā knows by knowing, sees by seeing; he is one become vision, become knowledge, become dhamma, become Brahmā; he is the speaker, the proclaimer, the one who draws out the meaning, the giver of the deathless, the master of dhamma, the Tathāgata.
12.4So ceva panetassa kālo ahosi, yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyātha.
And that was the time when you should have asked this matter of the Bhagavā himself.
12.5Yathā vo bhagavā byākareyya tathā naṁ dhāreyyāthā”ti.
As the Bhagavā explained it to you, so should you remember it.”
13.1“Addhāvuso kaccāna, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī tathāgato.
“Certainly, friend Kaccāna, the Bhagavā knows by knowing, sees by seeing; he is one become vision, become knowledge, become dhamma, become Brahmā; he is the speaker, the proclaimer, the one who draws out the meaning, the giver of the deathless, the master of dhamma, the Tathāgata.
13.2So ceva panetassa kālo ahosi, yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyāma.
And that was the time when we should have asked this matter of the Bhagavā himself.
13.3Yathā no bhagavā byākareyya tathā naṁ dhāreyyāma.
As the Bhagavā explained it to us, so would we remember it.
13.4Api cāyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ,
But venerable Mahākaccāna is praised by the Teacher and esteemed by discerning spiritual companions,
13.5pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ.
and venerable Mahākaccāna is capable of analyzing in detail the meaning of this brief statement set out by the Bhagavā without the meaning having been analyzed in detail.
13.6Vibhajatāyasmā mahākaccāno agaruṁ katvā”ti.
May venerable Mahākaccāna analyze it without making it burdensome.”
14.1“Tena hāvuso, suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti.
“Then, friends, listen and attend carefully. I will speak.”
14.2“Evamāvuso”ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṁ.
“Yes, friend,” those bhikkhus replied to venerable Mahākaccāna.
14.3Āyasmā mahākaccāno etadavoca:
Venerable Mahākaccāna said this:
15.1“Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:
“What the Bhagavā set out for us in a brief statement, friends, without analyzing the meaning in detail, and then rose from his seat and entered his dwelling:
15.2‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti.
‘From whatever source, bhikkhu, proliferating saññā-constructions arise in a person.
15.3Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ, esevanto rāgānusayānaṁ …pe…
If there is nothing there to be delighted in, welcomed, or clung to, this is the end of the underlying tendency to lust [rāgānusayānaṁ] …
15.4etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti, imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi—
it is here that these evil, unwholesome dhammas cease without remainder’—this is how I understand in detail the meaning of that brief statement set out by the Bhagavā without the meaning having been analyzed in detail:
16.1Cakkhuñcāvuso, 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 the eye, friends, and forms, eye-consciousness [cakkhuviññāṇaṁ] arises. The meeting of the three is contact. With contact as condition, vedanā. What one feels, that one perceives. What one perceives, that one thinks about [vitakketi]. What one thinks about [vitakketi], that one proliferates. What one proliferates, from that source proliferating saññā-constructions arise in a person with regard to forms cognizable by the eye — past, future, and present.
16.2Sotañcāvuso, paṭicca sadde ca uppajjati sotaviññāṇaṁ …pe…
Dependent on the ear, friends, and sounds, ear-consciousness [sotaviññāṇaṁ] arises …
16.3ghānañcāvuso, paṭicca gandhe ca uppajjati ghānaviññāṇaṁ …pe…
dependent on the nose, friends, and smells, nose-consciousness [ghānaviññāṇaṁ] arises …
16.4jivhañcāvuso, paṭicca rase ca uppajjati jivhāviññāṇaṁ …pe…
dependent on the tongue, friends, and tastes, tongue-consciousness [jivhāviññāṇaṁ] arises …
16.5kāyañcāvuso, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ …pe…
dependent on the body, friends, and tangible things, body-consciousness [kāyaviññāṇaṁ] arises …
16.6manañcāvuso, 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 the mind, friends, and dhammas, mind-consciousness [manoviññāṇaṁ] arises. The meeting of the three is contact. With contact as condition, vedanā. What one feels, that one perceives. What one perceives, that one thinks about [vitakketi]. What one thinks about [vitakketi], that one proliferates. What one proliferates, from that source proliferating saññā-constructions arise in a person with regard to dhammas cognizable by the mind — past, future, and present.
17.1So vatāvuso, cakkhusmiṁ sati rūpe sati cakkhuviññāṇe sati phassapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.
Now, friends, when eye is present, forms are present, and eye-consciousness [cakkhuviññāṇe] is present, then there could be a designation of contact — this possibility exists.
17.2Phassapaññattiyā sati vedanāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.
When a designation of contact is present, then there could be a designation of vedanā — this possibility exists.
17.3Vedanāpaññattiyā sati saññāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.
When a designation of vedanā is present, then there could be a designation of saññā — this possibility exists.
17.4Saññāpaññattiyā sati vitakkapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.
When a designation of saññā is present, then there could be a designation of thought [vitakka] — this possibility exists.
17.5Vitakkapaññattiyā sati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.
When a designation of thought [vitakka] is present, then there could be a designation of the arising of proliferating saññā-constructions — this possibility exists.
17.6So vatāvuso, sotasmiṁ sati sadde sati …pe…
Now, friends, when ear is present and sounds are present …
17.7ghānasmiṁ sati gandhe sati …pe…
when nose is present and smells are present …
17.8jivhāya sati rase sati …pe…
when tongue is present and tastes are present …
17.9kāyasmiṁ sati phoṭṭhabbe sati …pe…
when body is present and tangible things are present …
17.10manasmiṁ sati dhamme sati manoviññāṇe sati phassapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.
when mind is present, dhammas are present, and mind-consciousness [manoviññāṇe] is present, then there could be a designation of contact — this possibility exists.
17.11Phassapaññattiyā sati vedanāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.
When a designation of contact is present, then there could be a designation of vedanā — this possibility exists.
17.12Vedanāpaññattiyā sati saññāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.
When a designation of vedanā is present, then there could be a designation of saññā — this possibility exists.
17.13Saññāpaññattiyā sati vitakkapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.
When a designation of saññā is present, then there could be a designation of thought [vitakka] — this possibility exists.
17.14Vitakkapaññattiyā sati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.
When a designation of thought [vitakka] is present, then there could be a designation of the arising of proliferating saññā-constructions — this possibility exists.
18.1So vatāvuso, cakkhusmiṁ asati rūpe asati cakkhuviññāṇe asati phassapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.
Now, friends, when eye is absent, forms are absent, and eye-consciousness [cakkhuviññāṇe] is absent, then there could be a designation of contact — this possibility does not exist.
18.2Phassapaññattiyā asati vedanāpaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.
When a designation of contact is absent, then there could be a designation of vedanā — this possibility does not exist.
18.3Vedanāpaññattiyā asati saññāpaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.
When a designation of vedanā is absent, then there could be a designation of saññā — this possibility does not exist.
18.4Saññāpaññattiyā asati vitakkapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.
When a designation of saññā is absent, then there could be a designation of thought [vitakka] — this possibility does not exist.
18.5Vitakkapaññattiyā asati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.
When a designation of thought [vitakka] is absent, then there could be a designation of the arising of proliferating saññā-constructions — this possibility does not exist.
18.6So vatāvuso, sotasmiṁ asati sadde asati …pe…
Now, friends, when ear is absent and sounds are absent …
18.7ghānasmiṁ asati gandhe asati …pe…
when nose is absent and smells are absent …
18.8jivhāya asati rase asati …pe…
when tongue is absent and tastes are absent …
18.9kāyasmiṁ asati phoṭṭhabbe asati …pe…
when body is absent and tangible things are absent …
18.10manasmiṁ asati dhamme asati manoviññāṇe asati phassapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.
when mind is absent, dhammas are absent, and mind-consciousness [manoviññāṇe] is absent, then there could be a designation of contact — this possibility does not exist.
18.11Phassapaññattiyā asati vedanāpaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.
When a designation of contact is absent, then there could be a designation of vedanā — this possibility does not exist.
18.12Vedanāpaññattiyā asati saññāpaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.
When a designation of vedanā is absent, then there could be a designation of saññā — this possibility does not exist.
18.13Saññāpaññattiyā asati vitakkapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.
When a designation of saññā is absent, then there could be a designation of thought [vitakka] — this possibility does not exist.
18.14Vitakkapaññattiyā asati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.
When a designation of thought [vitakka] is absent, then there could be a designation of the arising of proliferating saññā-constructions — this possibility does not exist.
19.1Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:
What the Bhagavā set out for us in a brief statement, friends, without analyzing the meaning in detail, and then rose from his seat and entered his dwelling:
19.2‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ esevanto rāgānusayānaṁ …pe…
‘From whatever source, bhikkhu, proliferating saññā-constructions arise in a person, if there is nothing there to be delighted in, welcomed, or clung to, this is the end of the underlying tendency to lust [rāgānusayānaṁ] …
19.3etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti, imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi.
it is here that these evil, unwholesome dhammas cease without remainder’—this is how I understand in detail the meaning of that brief statement set out by the Bhagavā without the meaning having been analyzed in detail.
19.4Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha.
But if you wish, venerable ones, you should approach the Bhagavā himself and ask him about this matter.
19.5Yathā vo bhagavā byākaroti tathā naṁ dhāreyyāthā”ti.
As the Bhagavā explains it to you, so should you remember it.”
20.1Atha 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 those bhikkhus, having delighted in and approved of what venerable Mahākaccāna said, rose from their seats and approached the Bhagavā. On arrival, having bowed to the Bhagavā, they sat down to one side. Sitting to one side, those bhikkhus said this to the Bhagavā:
20.2“yaṁ kho no, bhante, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:
“What the Bhagavā set out for us in a brief statement, bhante, without analyzing the meaning in detail, and then rose from his seat and entered his dwelling:
20.3‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti.
‘From whatever source, bhikkhu, proliferating saññā-constructions arise in a person.
20.4Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ.
If there is nothing there to be delighted in, welcomed, or clung to.
20.5Esevanto rāgānusayānaṁ …pe…
This is the end of the underlying tendency to lust [rāgānusayānaṁ] …
20.6etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti.
it is here that these evil, unwholesome dhammas cease without remainder.’
20.7Tesaṁ no, bhante, amhākaṁ acirapakkantassa bhagavato etadahosi:
Then, bhante, not long after the Bhagavā had left, this occurred to us:
20.8‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:
‘The Bhagavā set out a brief statement for us without analyzing the meaning in detail, and then rose from his seat and entered his dwelling:
20.9“yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti.
“From whatever source, bhikkhu, proliferating saññā-constructions arise in a person.
20.10Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ.
If there is nothing there to be delighted in, welcomed, or clung to.
20.11Esevanto rāgānusayānaṁ, esevanto paṭighānusayānaṁ, esevanto diṭṭhānusayānaṁ, esevanto vicikicchānusayānaṁ, esevanto mānānusayānaṁ, esevanto bhavarāgānusayānaṁ, esevanto avijjānusayānaṁ, esevanto daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādānaṁ.
This is the end of the underlying tendency to lust [rāgānusayānaṁ], this is the end of the underlying tendency to aversion [paṭighānusayānaṁ], this is the end of the underlying tendency to views [diṭṭhānusayānaṁ], this is the end of the underlying tendency to doubt [vicikicchānusayānaṁ], this is the end of the underlying tendency to conceit [mānānusayānaṁ], this is the end of the underlying tendency to lust for bhava [bhavarāgānusayānaṁ], this is the end of the underlying tendency to blindness [avijjānusayānaṁ], this is the end of taking up rods and weapons, quarrels, conflicts, disputes, mutual accusations, divisive speech, and false speech.
20.12Etthete pāpakā akusalā dhammā aparisesā nirujjhantī”ti.
It is here that these evil, unwholesome dhammas cease without remainder.”
20.13Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti?
Now who could analyze in detail the meaning of this brief statement set out by the Bhagavā without the meaning having been analyzed in detail?’
20.14Tesaṁ no, bhante, amhākaṁ etadahosi:
Then this occurred to us, bhante:
20.15‘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.
‘This venerable Mahākaccāna is praised by the Teacher and esteemed by discerning spiritual companions; venerable Mahākaccāna is capable of analyzing in detail the meaning of this brief statement set out by the Bhagavā without the meaning having been analyzed in detail. What if we were to approach venerable Mahākaccāna and ask him about this matter?’
20.16Atha kho mayaṁ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimha; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipucchimha.
Then, bhante, we approached venerable Mahākaccāna, and on arrival we asked him about this matter.
20.17Tesaṁ no, bhante, āyasmatā mahākaccānena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto”ti.
And for us, bhante, the meaning was analyzed by venerable Mahākaccāna through these modes, these words, and these expressions.”
21.1“Paṇḍito, bhikkhave, mahākaccāno; mahāpañño, bhikkhave, mahākaccāno.
“Mahākaccāna is wise, bhikkhus; Mahākaccāna is greatly discerning [mahāpañño], bhikkhus.
21.2Mañcepi tumhe, bhikkhave, etamatthaṁ paṭipuccheyyātha, ahampi taṁ evamevaṁ byākareyyaṁ yathā taṁ mahākaccānena byākataṁ.
If you had asked me about this matter too, bhikkhus, I would have explained it in just the same way as it was explained by Mahākaccāna.
21.3Eso cevetassa attho. Evañca naṁ dhārethā”ti.
This is the meaning of it. And that is how you should remember it.”
22.1Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca:
When this was said, venerable Ānanda said this to the Bhagavā:
22.2“seyyathāpi, bhante, puriso jighacchādubbalyapareto madhupiṇḍikaṁ adhigaccheyya, so yato yato sāyeyya, labhetheva sādurasaṁ asecanakaṁ.
“Just as, bhante, a man overcome by hunger and weakness might obtain a honeyball, and wherever he would taste it, he would indeed find sweet flavor needing no seasoning.
22.3Evameva kho, bhante, cetaso bhikkhu dabbajātiko, yato yato imassa dhammapariyāyassa paññāya atthaṁ upaparikkheyya, labhetheva attamanataṁ, labhetheva cetaso pasādaṁ.
So too, bhante, wherever a bhikkhu of capable mind might examine the meaning of this exposition of dhamma with discernment [paññāya], he would indeed gain gladness, he would indeed gain serenity of mind.
22.4Ko nāmo ayaṁ, bhante, dhammapariyāyo”ti?
What is the name of this exposition of dhamma, bhante?”
22.5“Tasmātiha tvaṁ, ānanda, imaṁ dhammapariyāyaṁ madhupiṇḍikapariyāyotveva naṁ dhārehī”ti.
“Therefore, Ānanda, you should remember this exposition of dhamma simply as ‘The Honeyball Exposition.’”
22.6Idamavoca bhagavā.
This is what the Bhagavā said.
22.7Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.
Venerable Ānanda was glad and approved of what the Bhagavā said.
22.8Madhupiṇḍikasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.
The Honeyball is finished, the eighth.