MN 18 The Honey-Cake – Madhupiṇḍikasutta

Medium Discourses Collection 18 – Majjhima Nikāya 18

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.

ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme.

2.1

Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kapilavatthu for alms.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kapilavatthuṁ piṇḍāya pāvisi.

2.2

He wandered for alms in Kapilavatthu. After the meal, on his return from almsround, he went to the Great Wood,

Kapilavatthusmiṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena mahāvanaṁ tenupasaṅkami divāvihārāya.

2.3

plunged deep into it, and sat at the root of a young wood apple tree for the day’s meditation.

Mahāvanaṁ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṁ nisīdi.

3.1

Daṇḍapāṇi the Sakyan, while going for a walk,

Daṇḍapāṇipi kho sakko jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena mahāvanaṁ tenupasaṅkami.

3.2

plunged deep into the Great Wood. He approached the Buddha and exchanged greetings with him.

Mahāvanaṁ ajjhogāhetvā yena beluvalaṭṭhikā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.

3.3

When the greetings and polite conversation were over, he stood to one side leaning on his staff, and said to the Buddha,

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā daṇḍamolubbha ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho daṇḍapāṇi sakko bhagavantaṁ etadavoca:

3.4

“What does the ascetic teach? What does he explain?”

“kiṁvādī samaṇo kimakkhāyī”ti?

4.1

“Sir, my teaching is such that one does not conflict with anyone in this world with its gods, Māras, and Brahmās, 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 doubting, stripped of worry, and rid of craving for rebirth in this or that state.

“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—

4.2

That’s what I teach, and that’s what I explain.”

evaṁvādī kho ahaṁ, āvuso, evamakkhāyī”ti.

5.1

When he had spoken, Daṇḍapāṇi shook his head, waggled his tongue, raised his eyebrows until his brow puckered in three furrows, and he departed leaning on his staff.

Evaṁ vutte, daṇḍapāṇi sakko sīsaṁ okampetvā, jivhaṁ nillāḷetvā, tivisākhaṁ nalāṭikaṁ nalāṭe vuṭṭhāpetvā daṇḍamolubbha pakkāmi.

6.1

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,

Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena nigrodhārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.

6.2

and told the bhikkhū what had happened.

Nisajja kho bhagavā bhikkhū āmantesi:

6.3

“idhāhaṁ, bhikkhave, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kapilavatthuṁ piṇḍāya pāvisiṁ.

6.4

Kapilavatthusmiṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena mahāvanaṁ tenupasaṅkamiṁ divāvihārāya.

6.5

Mahāvanaṁ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṁ nisīdiṁ.

6.6

Daṇḍapāṇipi kho, bhikkhave, sakko jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena mahāvanaṁ tenupasaṅkami.

6.7

Mahāvanaṁ ajjhogāhetvā yena beluvalaṭṭhikā yenāhaṁ tenupasaṅkami; upasaṅkamitvā mayā saddhiṁ sammodi.

6.8

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā daṇḍamolubbha ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, bhikkhave, daṇḍapāṇi sakko maṁ etadavoca:

6.9

‘kiṁvādī samaṇo kimakkhāyī’ti?

6.10

Evaṁ vutte, ahaṁ, bhikkhave, daṇḍapāṇiṁ sakkaṁ etadavocaṁ:

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—

6.12

evaṁvādī kho ahaṁ, āvuso, evamakkhāyī’ti.

6.13

Evaṁ vutte, bhikkhave, daṇḍapāṇi sakko sīsaṁ okampetvā, jivhaṁ nillāḷetvā, tivisākhaṁ nalāṭikaṁ nalāṭe vuṭṭhāpetvā daṇḍamolubbha pakkāmī”ti.

6.14

When he had spoken, one of the bhikkhū said to him,

Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca:

7.1

“But sir, what is the teaching such that the Buddha does not conflict with anyone in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans?

“kiṁvādī pana, bhante, bhagavā sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati?

7.2

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?”

Kathañca pana, bhante, bhagavantaṁ kāmehi visaṁyuttaṁ viharantaṁ taṁ brāhmaṇaṁ akathaṅkathiṁ chinnakukkuccaṁ bhavābhave vītataṇhaṁ saññā nānusentī”ti?

8.1

“Bhikkhu, a person is beset by concepts of identity that emerge from the proliferation of perceptions.

“Yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti.

8.2

If they don’t find anything worth approving, welcoming, or getting attached to in the source from which these arise,

Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ.

8.3

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, divisive speech, and lies.

Esevanto rāgānusayānaṁ, esevanto paṭighānusayānaṁ, esevanto diṭṭhānusayānaṁ, esevanto vicikicchānusayānaṁ, esevanto mānānusayānaṁ, esevanto bhavarāgānusayānaṁ, esevanto avijjānusayānaṁ, esevanto daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādānaṁ.

8.4

This is where these bad, unskillful qualities cease without anything left over.”

Etthete pāpakā akusalā dhammā aparisesā nirujjhantī”ti.

9.1

That is what the Buddha said.

Idamavoca bhagavā.

9.2

When he had spoken, the Holy One got up from his seat and entered his dwelling.

Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.

10.1

Soon after the Buddha left, those bhikkhū considered,

Atha kho tesaṁ bhikkhūnaṁ acirapakkantassa bhagavato etadahosi:

10.2

“The Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail.

“idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā, vitthārena atthaṁ avibhajitvā, uṭṭhāyāsanā vihāraṁ paviṭṭho:

10.3

‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti.

10.4

Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ.

10.5

Esevanto rāgānusayānaṁ …pe…

10.6

etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti.

10.7

Who can explain in detail the meaning of this brief passage for recitation given by the Buddha?”

Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā”ti?

10.8

Then those bhikkhū thought,

Atha kho tesaṁ bhikkhūnaṁ etadahosi:

10.9

“This Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions.

“ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ.

10.10

He is capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha.

Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ.

10.11

Let’s go to him, and ask him about this matter.”

Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā”ti.

11.1

Then those bhikkhū went to Mahākaccāna, and exchanged greetings with him.

Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ sammodiṁsu.

11.2

When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said:

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ mahākaccānaṁ etadavocuṁ:

11.3

“idaṁ kho no, āvuso kaccāna, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:

11.4

‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti.

11.5

Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ.

11.6

Esevanto rāgānusayānaṁ …pe…

11.7

etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti.

11.8

Tesaṁ no, āvuso kaccāna, amhākaṁ acirapakkantassa bhagavato etadahosi:

11.9

‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:

11.10

“yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti.

11.11

Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ.

11.12

Esevanto rāgānusayānaṁ …pe…

11.13

etthete pāpakā akusalā dhammā aparisesā nirujjhantī”’ti.

11.14

Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyāti?

11.15

Tesaṁ no, āvuso kaccāna, amhākaṁ etadahosi:

11.16

11.17

Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā’ti.

11.18

“May Venerable Mahākaccāna please explain this.”

Vibhajatāyasmā mahākaccāno”ti.

12.1

“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.

“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṁ, atikkamma khandhaṁ, sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya;

12.2

Such is the consequence for the venerables. Though you were face to face with the Buddha, you overlooked him, imagining that you should ask me about this matter.

evaṁsampadamidaṁ āyasmantānaṁ satthari sammukhībhūte, taṁ bhagavantaṁ atisitvā, amhe etamatthaṁ paṭipucchitabbaṁ maññatha.

12.3

For he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is holiness. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.

So hāvuso, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī tathāgato.

12.4

That was the time to approach the Buddha and ask about this matter.

So ceva panetassa kālo ahosi, yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyātha.

12.5

You should have remembered it in line with the Buddha’s answer.”

Yathā vo bhagavā byākareyya tathā naṁ dhāreyyāthā”ti.

13.1

“Certainly he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is holiness. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.

“Addhāvuso kaccāna, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī tathāgato.

13.2

That was the time to approach the Buddha and ask about this matter.

So ceva panetassa kālo ahosi, yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyāma.

13.3

We should have remembered it in line with the Buddha’s answer.

Yathā no bhagavā byākareyya tathā naṁ dhāreyyāma.

13.4

Still, Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions.

Api cāyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ,

13.5

You are capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha.

pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ.

13.6

Please explain this, if it’s no trouble.”

Vibhajatāyasmā mahākaccāno agaruṁ katvā”ti.

14.1

“Well then, reverends, listen and pay close attention, I will speak.”

“Tena hāvuso, suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti.

14.2

“Yes, reverend,” they replied.

“Evamāvuso”ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṁ.

14.3

Venerable Mahākaccāna said this:

Āyasmā mahākaccāno etadavoca:

15.1

“Reverends, the Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail:

“Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:

15.2

‘A person is beset by concepts of identity that emerge from the proliferation of perceptions.

‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti.

15.3

If they don’t find anything worth approving, welcoming, or getting attached to in the source from which these arise …

Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ, esevanto rāgānusayānaṁ …pe…

15.4

This is where these bad, unskillful qualities cease without anything left over.’ This is how I understand the detailed meaning of this passage for recitation.

etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti, imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi—

16.1

Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling. What you feel, you perceive. What you perceive, you think about. What you think about, you proliferate. What you proliferate about is the source from which a person is beset by concepts of identity that emerge from the proliferation of perceptions. This occurs with respect to sights known by the eye in the past, future, and present.

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.

16.2

Ear consciousness arises dependent on the ear and sounds. …

Sotañcāvuso, paṭicca sadde ca uppajjati sotaviññāṇaṁ …pe…

16.3

Nose consciousness arises dependent on the nose and smells. …

ghānañcāvuso, paṭicca gandhe ca uppajjati ghānaviññāṇaṁ …pe…

16.4

Tongue consciousness arises dependent on the tongue and tastes. …

jivhañcāvuso, paṭicca rase ca uppajjati jivhāviññāṇaṁ …pe…

16.5

Body consciousness arises dependent on the body and touches. …

kāyañcāvuso, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ …pe…

16.6

Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact. Contact is a condition for feeling. What you feel, you perceive. What you perceive, you think about. What you think about, you proliferate. What you proliferate about is the source from which a person is beset by concepts of identity that emerge from the proliferation of perceptions. This occurs with respect to thoughts known by the mind in the past, future, and present.

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.

17.1

When there is the eye, sights, and eye consciousness, it’s possible to point out what’s known as ‘contact’.

So vatāvuso, cakkhusmiṁ sati rūpe sati cakkhuviññāṇe sati phassapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.

17.2

When there is what’s known as contact, it’s possible to point out what’s known as ‘feeling’.

Phassapaññattiyā sati vedanāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.

17.3

When there is what’s known as feeling, it’s possible to point out what’s known as ‘perception’.

Vedanāpaññattiyā sati saññāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.

17.4

When there is what’s known as perception, it’s possible to point out what’s known as ‘thought’.

Saññāpaññattiyā sati vitakkapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.

17.5

When there is what’s known as thought, it’s possible to point out what’s known as ‘being beset by concepts of identity that emerge from the proliferation of perceptions’.

Vitakkapaññattiyā sati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.

17.6

When there is the ear …

So vatāvuso, sotasmiṁ sati sadde sati …pe…

17.7

nose …

ghānasmiṁ sati gandhe sati …pe…

17.8

tongue …

jivhāya sati rase sati …pe…

17.9

body …

kāyasmiṁ sati phoṭṭhabbe sati …pe…

17.10

mind, thoughts, and mind consciousness, it’s possible to point out what’s known as ‘contact’. …

manasmiṁ sati dhamme sati manoviññāṇe sati phassapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.

17.11

Phassapaññattiyā sati vedanāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.

17.12

Vedanāpaññattiyā sati saññāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.

17.13

Saññāpaññattiyā sati vitakkapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.

17.14

When there is what’s known as thought, it’s possible to point out what’s known as ‘being beset by concepts of identity that emerge from the proliferation of perceptions’.

Vitakkapaññattiyā sati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.

18.1

When there is no eye, no sights, and no eye consciousness, it’s not possible to point out what’s known as ‘contact’.

So vatāvuso, cakkhusmiṁ asati rūpe asati cakkhuviññāṇe asati phassapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.

18.2

When there isn’t what’s known as contact, it’s not possible to point out what’s known as ‘feeling’.

Phassapaññattiyā asati vedanāpaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.

18.3

When there isn’t what’s known as feeling, it’s not possible to point out what’s known as ‘perception’.

Vedanāpaññattiyā asati saññāpaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.

18.4

When there isn’t what’s known as perception, it’s not possible to point out what’s known as ‘thought’.

Saññāpaññattiyā asati vitakkapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.

18.5

When there isn’t what’s known as thought, it’s not possible to point out what’s known as ‘being beset by concepts of identity that emerge from the proliferation of perceptions’.

Vitakkapaññattiyā asati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.

18.6

When there is no ear …

So vatāvuso, sotasmiṁ asati sadde asati …pe…

18.7

nose …

ghānasmiṁ asati gandhe asati …pe…

18.8

tongue …

jivhāya asati rase asati …pe…

18.9

body …

kāyasmiṁ asati phoṭṭhabbe asati …pe…

18.10

mind, no thoughts, and no mind consciousness, it’s not possible to point out what’s known as ‘contact’. …

manasmiṁ asati dhamme asati manoviññāṇe asati phassapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.

18.11

Phassapaññattiyā asati vedanāpaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.

18.12

Vedanāpaññattiyā asati saññāpaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.

18.13

Saññāpaññattiyā asati vitakkapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.

18.14

When there isn’t what’s known as thought, it’s not possible to point out what’s known as ‘being beset by concepts of identity that emerge from the proliferation of perceptions’.

Vitakkapaññattiyā asati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.

19.1

This is how I understand the detailed meaning of that brief passage for recitation given by the Buddha.

Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:

19.2

‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ esevanto rāgānusayānaṁ …pe…

19.3

19.4

If you wish, you may go to the Buddha and ask him about this.

Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha.

19.5

You should remember it in line with the Buddha’s answer.”

Yathā vo bhagavā byākaroti tathā naṁ dhāreyyāthā”ti.

20.1

“Yes, reverend,” said those bhikkhū, approving and agreeing with what Mahākaccāna said. Then they rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened. Then they said:

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:

20.2

“yaṁ kho no, bhante, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:

20.3

‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti.

20.4

Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ.

20.5

Esevanto rāgānusayānaṁ …pe…

20.6

etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti.

20.7

Tesaṁ no, bhante, amhākaṁ acirapakkantassa bhagavato etadahosi:

20.8

‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:

20.9

“yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti.

20.10

Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ.

20.11

20.12

Etthete pāpakā akusalā dhammā aparisesā nirujjhantī”ti.

20.13

Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti?

20.14

Tesaṁ no, bhante, amhākaṁ etadahosi:

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.

20.16

Atha kho mayaṁ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimha; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipucchimha.

20.17

“Mahākaccāna clearly explained the meaning to us in this manner, with these words and phrases.”

Tesaṁ no, bhante, āyasmatā mahākaccānena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto”ti.

21.1

“Mahākaccāna is astute, bhikkhū, he has great wisdom.

“Paṇḍito, bhikkhave, mahākaccāno; mahāpañño, bhikkhave, mahākaccāno.

21.2

If you came to me and asked this question, I would answer it in exactly the same way as Mahākaccāna.

Mañcepi tumhe, bhikkhave, etamatthaṁ paṭipuccheyyātha, ahampi taṁ evamevaṁ byākareyyaṁ yathā taṁ mahākaccānena byākataṁ.

21.3

That is what it means, and that’s how you should remember it.”

Eso cevetassa attho. Evañca naṁ dhārethā”ti.

22.1

When he said this, Venerable Ānanda said to the Buddha,

Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca:

22.2

“Sir, suppose a person who was weak with hunger was to obtain a honey-cake. Wherever they taste it, they would enjoy a sweet, delicious flavor.

“seyyathāpi, bhante, puriso jighacchādubbalyapareto madhupiṇḍikaṁ adhigaccheyya, so yato yato sāyeyya, labhetheva sādurasaṁ asecanakaṁ.

22.3

In the same way, wherever a sincere, capable bhikkhu might examine with wisdom the meaning of this exposition of the teaching they would only gain joy and clarity.

Evameva kho, bhante, cetaso bhikkhu dabbajātiko, yato yato imassa dhammapariyāyassa paññāya atthaṁ upaparikkheyya, labhetheva attamanataṁ, labhetheva cetaso pasādaṁ.

22.4

Sir, what is the name of this exposition of the teaching?”

Ko nāmo ayaṁ, bhante, dhammapariyāyo”ti?

22.5

“Well, Ānanda, you may remember this exposition of the teaching as ‘The Honey-Cake Discourse’.”

“Tasmātiha tvaṁ, ānanda, imaṁ dhammapariyāyaṁ madhupiṇḍikapariyāyotveva naṁ dhārehī”ti.

22.6

That is what the Buddha said.

Idamavoca bhagavā.

22.7

Satisfied, Venerable Ānanda was happy with what the Buddha said.

Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.

22.8

Madhupiṇḍikasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.