Majjhima Nikāya 18 Madhupiṇḍikasutta Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme.

Madhupiṇḍikasutta - The Honey-ball Discourse

Thus have I heard:

At one time the Blessed One was staying among the Sakyans at Kapilavatthu in the Banyan Grove.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kapilavatthuṁ piṇḍāya pāvisi.

Then, in the morning, the Blessed One dressed, took his bowl and robe, and entered Kapilavatthu for alms.

After walking for alms in Kapilavatthu and returning from the alms round after the meal, he went to the Great Wood for the day's abiding.

Kapilavatthusmiṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena mahāvanaṁ tenupasaṅkami divāvihārāya.

Having entered the Great Wood, he sat down for the day's abiding at the root of the beluva sapling.

Mahāvanaṁ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṁ nisīdi.

Then Daṇḍapāṇi the Sakyan, while walking and wandering for exercise, went to the Great Wood.

Daṇḍapāṇipi kho sakko jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena mahāvanaṁ tenupasaṅkami.

Having entered the Great Wood, he went to the beluva sapling where the Blessed One was.

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

Having approached, he exchanged greetings with the Blessed One.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā daṇḍamolubbha ekamantaṁ aṭṭhāsi.

After courteous and polite conversation, he stood to one side, leaning on his staff.

Ekamantaṁ ṭhito kho daṇḍapāṇi sakko bhagavantaṁ etadavoca: “kiṁvādī samaṇo kimakkhāyī”ti?

Standing to one side, Daṇḍapāṇi the Sakyan said to the Blessed One:

What does the recluse assert?

What does he proclaim?

Friend, I assert and proclaim such a teaching that one does not quarrel with anyone in the world:with its gods, Māras, Brahmās, its recluses and brahmins, its princes and people:such that perceptions no longer underlie that brahmin who lives detached from sensual pleasures, without perplexity, with doubts cut off, free from craving for being and non-being.

“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.

When this was said, Daṇḍapāṇi the Sakyan shook his head, stuck out his tongue, raised his eyebrows in three furrows on his forehead, and departed leaning on his staff.

Then, in the evening, the Blessed One emerged from seclusion and went to the Banyan Grove.

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

Having arrived, he sat down on the prepared seat. Sitting down, the Blessed One addressed the disciples:

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

Disciples, this morning I dressed, took my bowl and robe, and entered Kapilavatthu for alms.

Nisajja kho bhagavā bhikkhū āmantesi: “idhāhaṁ, bhikkhave, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kapilavatthuṁ piṇḍāya pāvisiṁ.

After walking for alms in Kapilavatthu and returning from the alms round after the meal, I went to the Great Wood for the day's abiding.

Kapilavatthusmiṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena mahāvanaṁ tenupasaṅkamiṁ divāvihārāya.

Having entered the Great Wood, I sat down for the day's abiding at the root of the beluva sapling.

Mahāvanaṁ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṁ nisīdiṁ.

Then Daṇḍapāṇi the Sakyan, while walking and wandering for exercise, came to the Great Wood.

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

Having entered the Great Wood, he came to the beluva sapling where I was.

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

Having approached, he exchanged greetings with me.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā daṇḍamolubbha ekamantaṁ aṭṭhāsi.

After courteous and polite conversation, he stood to one side, leaning on his staff.

Ekamantaṁ ṭhito kho, bhikkhave, daṇḍapāṇi sakko maṁ etadavoca: ‘kiṁvādī samaṇo kimakkhāyī’ti?

Standing to one side, Daṇḍapāṇi the Sakyan said to me:

‘What does the recluse assert?

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

What does he proclaim?

When this was said, I said to Daṇḍapāṇi the Sakyan:

‘Friend, I assert and proclaim such a teaching that one does not quarrel with anyone in the world:with its gods, Māras, Brahmās, its recluses and brahmins, its princes and people:such that perceptions no longer underlie that brahmin who lives detached from sensual pleasures, without perplexity, with doubts cut off, free from craving for being and non-being.

When this was said, disciples, Daṇḍapāṇi the Sakyan shook his head, stuck out his tongue, raised his eyebrows in three furrows on his forehead, and departed leaning on his staff.

Kathañca pana, bhante, bhagavantaṁ kāmehi visaṁyuttaṁ viharantaṁ taṁ brāhmaṇaṁ akathaṅkathiṁ chinnakukkuccaṁ bhavābhave vītataṇhaṁ saññā nānusentī”ti? “Yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ.

Then a certain disciple said to the Blessed One:

But in what way does the Blessed One not quarrel with anyone in the world:with its gods, Māras, Brahmās, its recluses and brahmins, its princes and people?

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

And how is it that perceptions no longer underlie that brahmin who lives detached from sensual pleasures, without perplexity, with doubts cut off, free from craving for being and non-being?

Etthete pāpakā akusalā dhammā aparisesā nirujjhantī”ti. Idamavoca bhagavā. Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.

Disciple, it is because of the source from which concepts and perceptions of proliferation arise in a person.

Atha kho tesaṁ bhikkhūnaṁ acirapakkantassa bhagavato etadahosi: “idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā, vitthārena atthaṁ avibhajitvā, uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti.

If there is nothing to delight in, welcome, or hold to, then this is the end of the underlying tendencies of greed, aversion, views, doubt, conceit, craving for being, and ignorance.

Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ. Esevanto rāgānusayānaṁ …pe…

This is the end of taking up rods and weapons, of quarrels, disputes, arguments, and false speech.

etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti.

These unskillful unwholesome states are all completely destroyed.

Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā”ti? Atha kho tesaṁ bhikkhūnaṁ etadahosi: “ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ.

The Blessed One said this. Having said this, the Well-Gone One rose from his seat and entered the dwelling.

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

Soon after the Blessed One had departed, the disciples considered:

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

The Blessed One has given a brief summary without expounding the detailed meaning and has entered the dwelling.

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

‘It is because of the source from which concepts and perceptions of proliferation arise in a person.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu.

If there is nothing to delight in, welcome, or hold to...

Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ mahākaccānaṁ etadavocuṁ: “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.

Who might expound the detailed meaning of this brief summary?

Esevanto rāgānusayānaṁ …pe…

Then the disciples thought:

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…

Venerable Mahākaccāna is praised by the Teacher and esteemed by his fellow disciples. He is capable of expounding the detailed meaning of this brief summary. Let us go to him and ask him about this matter.

So the disciples went to Venerable Mahākaccāna, exchanged greetings, and after polite conversation, sat to one side.

etthete pāpakā akusalā dhammā aparisesā nirujjhantī”’ti.

Sitting to one side, they said:

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.

Venerable Kaccāna, the Blessed One gave a brief summary without expounding the detailed meaning and entered the dwelling. ‘It is because of the source from which concepts and perceptions of proliferation arise in a person. If there is nothing to delight in, welcome, or hold to... Who might expound the detailed meaning of this brief summary?

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

They continued:

Venerable Kaccāna, the Blessed One is praised and esteemed by his fellow disciples.

Vibhajatāyasmā mahākaccāno”ti. “Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṁ, atikkamma khandhaṁ, sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya; evaṁsampadamidaṁ āyasmantānaṁ satthari sammukhībhūte, taṁ bhagavantaṁ atisitvā, amhe etamatthaṁ paṭipucchitabbaṁ maññatha.

You are capable of expounding the detailed meaning of this brief summary. Please explain it.

Venerable Mahākaccāna replied:

Friends, it is as if a man seeking heartwood, wandering in search of heartwood, passed over the root and trunk of a great tree and searched for heartwood in the branches and leaves.

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

So too, when the Blessed One is present, you think to ask me about this matter, passing over the Blessed One.

So ceva panetassa kālo ahosi, yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyātha. Yathā vo bhagavā byākareyya tathā naṁ dhāreyyāthā”ti. “Addhāvuso kaccāna, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī tathāgato.

The Blessed One knows and sees; he is vision, knowing, the Dhamma, the Brahmā, the speaker, the proclaimer, the revealer of meaning, the giver of the Deathless, the Lord of the Dhamma, the Tathāgata.

So ceva panetassa kālo ahosi, yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyāma.

That was the time to ask the Blessed One about this matter.

Yathā no bhagavā byākareyya tathā naṁ dhāreyyāma.

As he would explain it, so should you remember it.

Api cāyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ, pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ.

Indeed, Venerable Kaccāna, the Blessed One knows and sees; he is vision, knowing, the Dhamma, the Brahmā, the speaker, the proclaimer, the revealer of meaning, the giver of the Deathless, the Lord of the Dhamma, the Tathāgata.

Vibhajatāyasmā mahākaccāno agaruṁ katvā”ti.

That was the time to ask the Blessed One about this matter.

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

As he would explain it, so should we remember it.

“Evamāvuso”ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṁ.

But you too, Venerable Kaccāna, are praised and esteemed by your fellow disciples.

Āyasmā mahākaccāno etadavoca: “Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti.

You are capable of expounding the detailed meaning of this brief summary.

Venerable Mahākaccāna said, Then, friends, listen carefully and pay attention, I will speak.

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

Yes, friend, the disciples replied to Venerable Mahākaccāna.

Venerable Mahākaccāna said:

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

Friends, regarding the brief statement the Blessed One gave without explaining the detailed meaning before rising from his seat and entering the dwelling:

‘Disciples, it is because of the source from which concepts and perceptions of proliferation arise in a person. If there is nothing to delight in, welcome, or hold to, then this is the end of the underlying tendencies of greed… etc.…

Sotañcāvuso, paṭicca sadde ca uppajjati sotaviññāṇaṁ …pe…

these unskillful, unwholesome states are completely destroyed.

ghānañcāvuso, paṭicca gandhe ca uppajjati ghānaviññāṇaṁ …pe…

This is how I know the detailed meaning of that brief statement:

jivhañcāvuso, paṭicca rase ca uppajjati jivhāviññāṇaṁ …pe…

Dependent on the eye and forms, eye-consciousness arises.

kāyañcāvuso, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ …pe…

The meeting of the three is contact. With contact as condition, feeling arises.

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.

What one feels, one perceives. What one perceives, one thinks about. What one thinks about, one mentally proliferates. From mental proliferation, concepts and perceptions of proliferation beset a person with regard to past, future, and present forms cognizable through the eye.

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

Dependent on the ear and sounds, ear-consciousness arises…

Phassapaññattiyā sati vedanāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.

Dependent on the nose and smells, nose-consciousness arises…

Vedanāpaññattiyā sati saññāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.

Dependent on the tongue and tastes, tongue-consciousness arises…

Saññāpaññattiyā sati vitakkapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.

Dependent on the body and tangibles, body-consciousness arises…

Vitakkapaññattiyā sati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.

Dependent on the mind and mental phenomena, mind-consciousness arises.

So vatāvuso, sotasmiṁ sati sadde sati …pe…

The meeting of the three is contact.

ghānasmiṁ sati gandhe sati …pe… jivhāya sati rase sati …pe…

With contact as condition, feeling arises.

kāyasmiṁ sati phoṭṭhabbe sati …pe…

What one feels, one perceives.

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

What one perceives, one thinks about.

Phassapaññattiyā sati vedanāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.

What one thinks about, one mentally proliferates.

Vedanāpaññattiyā sati saññāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. Saññāpaññattiyā sati vitakkapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. Vitakkapaññattiyā sati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.

From mental proliferation, concepts and perceptions of proliferation beset a person with regard to past, future, and present mental phenomena cognizable through the mind.

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

So, friends, when there is the eye, forms, and eye-consciousness, it is possible to point out the manifestation of contact.

Phassapaññattiyā asati vedanāpaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.

With contact, it is possible to point out the manifestation of feeling.

Vedanāpaññattiyā asati saññāpaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.

With feeling, it is possible to point out the manifestation of perception.

Saññāpaññattiyā asati vitakkapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.

With perception, it is possible to point out the manifestation of thinking.

Vitakkapaññattiyā asati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.

With thinking, it is possible to point out the manifestation of concepts and perceptions of mental proliferation.

So vatāvuso, sotasmiṁ asati sadde asati …pe…

So too with the ear and sounds…

ghānasmiṁ asati gandhe asati …pe…

nose and smells…

jivhāya asati rase asati …pe…

tongue and tastes…

kāyasmiṁ asati phoṭṭhabbe asati …pe…

body and tangibles…

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

mind and mental phenomena.

But, friends, when there is no eye, no forms, and no eye-consciousness, it is not possible to point out the manifestation of contact.

Vedanāpaññattiyā asati saññāpaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.

Without contact, it is not possible to point out the manifestation of feeling.

Saññāpaññattiyā asati vitakkapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.

Without feeling, it is not possible to point out the manifestation of perception.

Vitakkapaññattiyā asati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.

Without perception, it is not possible to point out the manifestation of thinking.

Yaṁ 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, imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi.

Without thinking, it is not possible to point out the manifestation of concepts and perceptions of mental proliferation.

Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha.

So too with the ear and sounds…

nose and smells…

tongue and tastes…

body and tangibles…

Yathā vo bhagavā byākaroti tathā naṁ dhāreyyāthā”ti.

mind and mental phenomena.

Atha kho te bhikkhū āyasmato mahākaccānassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.

Friends, regarding the brief statement the Blessed One gave without explaining the detailed meaning before rising from his seat and entering the dwelling:

Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “yaṁ kho no, bhante, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti.

‘Disciples, it is because of the source from which concepts and perceptions of proliferation arise in a person. If there is nothing to delight in, welcome, or hold to, then this is the end of the underlying tendencies of greed… etc.…

Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ.

these unskillful, unwholesome states are completely destroyed.

Esevanto rāgānusayānaṁ …pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti.

This is how I know the detailed meaning of that brief statement.

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.

But if you wish, friends, you may go to the Blessed One and ask him about this matter. As he explains it to you, so you should remember it.

Then the disciples, delighted and satisfied with Venerable Mahākaccāna’s words, rose from their seats and went to the Blessed One.

Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ.

Having arrived, they bowed to him and sat down to one side.

Esevanto rāgānusayānaṁ, esevanto paṭighānusayānaṁ, esevanto diṭṭhānusayānaṁ, esevanto vicikicchānusayānaṁ, esevanto mānānusayānaṁ, esevanto bhavarāgānusayānaṁ, esevanto avijjānusayānaṁ, esevanto daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādānaṁ. Etthete pāpakā akusalā dhammā aparisesā nirujjhantī”ti.

Sitting to one side, the disciples said to the Blessed One:

Venerable sir, the Blessed One gave a brief statement without explaining the detailed meaning before rising from his seat and entering the dwelling:

‘Disciples, it is because of the source from which concepts and perceptions of proliferation arise in a person.

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

If there is nothing to delight in, welcome, or hold to, then this is the end of the underlying tendencies of greed…

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.

etc.… these unskillful, unwholesome states are completely destroyed.

Soon after the Blessed One departed, we thought: ‘Who might explain the detailed meaning of this brief statement? Then we thought: ‘Venerable Mahākaccāna is praised by the Teacher and esteemed by his fellow disciples.

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

He is capable of explaining the detailed meaning of this brief statement. So we went to him and asked him about this matter.

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

He explained it to us with these words, phrases, and expressions.

The Blessed One said:

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

Disciples, Mahākaccāna is wise, Mahākaccāna has great wisdom.

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

If you had asked me about this matter, I would have explained it in the same way that Mahākaccāna has explained it.

Eso cevetassa attho.

That is the meaning.

Evañca naṁ dhārethā”ti.

So you should remember it.

Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: “seyyathāpi, bhante, puriso jighacchādubbalyapareto madhupiṇḍikaṁ adhigaccheyya, so yato yato sāyeyya, labhetheva sādurasaṁ asecanakaṁ. Evameva kho, bhante, cetaso bhikkhu dabbajātiko, yato yato imassa dhammapariyāyassa paññāya atthaṁ upaparikkheyya, labhetheva attamanataṁ, labhetheva cetaso pasādaṁ.

Then Venerable Ānanda said to the Blessed One:

Venerable sir, just as a man overcome by hunger and weakness might come upon a honey-ball, and wherever he tastes it, he would find a sweet flavor, so too a disciple of sharp faculties, wherever he examines this exposition of the Dhamma with wisdom, he finds satisfaction and confidence in the mind.

Ko nāmo ayaṁ, bhante, dhammapariyāyo”ti?

What is the name of this exposition of the Dhamma, Venerable sir?

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

Then, Ānanda, you should remember this exposition of the Dhamma as the ‘Honey-ball Discourse.

Idamavoca bhagavā.

This is what the Blessed One said.

Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.

Venerable Ānanda was satisfied and delighted in the Blessed One’s words.

Madhupiṇḍikasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.

The Honey-ball Discourse is finished.