MN 18 — Madhupiṇḍika

Pāli

Majjhimanikāyo

Thanissaro Bhikkhu

The Middle-Length Discourses

Pāli

Mūlapaṇṇāsapāḷi

Thanissaro Bhikkhu

Part One: The Root Fifty Discourses

Pāli

B) Sīhanādavaggo

Thanissaro Bhikkhu

B) The Division of the Lion’s Roar

Pāli

18. Madhupiṇḍikasuttaṃ

Thanissaro Bhikkhu

18. The Honeyball

Pāli

1 (199). Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.

Thanissaro Bhikkhu

1 (199). I have heard that on one occasion the Blessed One was living among the Sakyans near Kapilavatthu in the Banyan Park.

Bhikkhu Sujato · CC0

So I have heard.

Pāli

Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kapilavatthuṃ piṇḍāya pāvisi.

Kapilavatthusmiṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena mahāvanaṃ tenupasaṅkami divāvihārāya. Mahāvanaṃ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṃ nisīdi.

Thanissaro Bhikkhu

Then in the early morning, having put on his robes and carrying his bowl & outer robe, he went into Kapilavatthu for alms. Having gone for alms in Kapilavatthu, after the meal, returning from his alms round, he went to the Great Wood for the day's abiding. Plunging into the Great Wood, he sat down at the root of a bilva sapling for the day's abiding.

Bhikkhu Sujato · CC0

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

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

Pāli

Daṇḍapāṇipi kho sakko jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena mahāvanaṃ tenupasaṅkami. Mahāvanaṃ ajjhogāhetvā yena beluvalaṭṭhikā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā daṇḍamolubbha ekamantaṃ aṭṭhāsi.

Thanissaro Bhikkhu

Dandapani ("Stick-in-hand") the Sakyan, out roaming & rambling for exercise, also went to the Great Wood. Plunging into the Great Wood, he went to where the Blessed One was under the bilva sapling. On arrival, he exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he stood to one side.

Bhikkhu Sujato · CC0

Daṇḍapāṇi the Sakyan, while going for a walk,

Pāli

Ekamantaṃ ṭhito kho daṇḍapāṇi sakko bhagavantaṃ etadavoca – ‘‘kiṃvādī samaṇo kimakkhāyī’’ti?

Thanissaro Bhikkhu

As he was standing there, he said to the Blessed One, "What is the contemplative's doctrine? What does he proclaim?"

Bhikkhu Sujato · CC0

“What is the ascetic’s doctrine? What does he assert?”

Pāli

‘‘Yathāvādī kho, āvuso, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati,

Thanissaro Bhikkhu

"The sort of doctrine, friend, where one does not keep quarreling with anyone in the cosmos with its devas, Maras, & Brahmas, with its contemplatives & brahmans, its royalty & commonfolk;

Bhikkhu Sujato · CC0

“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.

Pāli

yathā ca pana kāmehi visaṃyuttaṃ viharantaṃ taṃ brāhmaṇaṃ akathaṃkathiṃ chinnakukkuccaṃ bhavābhave vītataṇhaṃ sannā nānusenti –

Thanissaro Bhikkhu

the sort [of doctrine] where perceptions no longer obsess the brahman who remains dissociated from sensuality, free from perplexity, his uncertainty cut away, devoid of craving for becoming & non-becoming.

Bhikkhu Sujato · CC0

“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.

Pāli

evaṃvādī kho ahaṃ, āvuso, evamakkhāyī’’ti.

Thanissaro Bhikkhu

Such is my doctrine, such is what I proclaim."

Bhikkhu Sujato · CC0

That is my doctrine, and that is what I assert.”

Pāli

‘‘Evaṃ vutte daṇḍapāṇi sakko sīsaṃ okampetvā, jivhaṃ nillāḷetvā, tivisākhaṃ nalāṭikaṃ nalāṭe

vuṭṭhāpetvā daṇḍamolubbha pakkāmi.

Thanissaro Bhikkhu

When this was said, Dandapani the Sakyan — shaking his head, wagging his tongue, raising his eyebrows so that his forehead was wrinkled in three furrows — left, leaning on his stick.

Bhikkhu Sujato · CC0

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.

Pāli

2. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena nigrodhārāmo tenupasaṅkami;

upasaṅkamitvā paññatte āsane nisīdi.

Thanissaro Bhikkhu

2. Then, when it was evening, the Blessed One rose from his seclusion and went to the Banyan Park. On arrival, he sat down on a seat made ready.

Bhikkhu Sujato · CC0

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,

Pāli

Nisajja kho bhagavā bhikkhū āmantesi – ‘‘idhāhaṃ, bhikkhave, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kapilavatthuṃ piṇḍāya pāvisiṃ. Kapilavatthusmiṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena mahāvanaṃ tenupasaṅkamiṃ divāvihārāya. Mahāvanaṃ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṃ nisīdiṃ. Daṇḍapāṇipi kho, bhikkhave, sakko jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena mahāvanaṃ tenupasaṅkami. Mahāvanaṃ ajjhogāhetvā yena beluvalaṭṭhikā yenāhaṃ tenupasaṅkami; upasaṅkamitvā mayā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā daṇḍamolubbha ekamantaṃ aṭṭhāsi.

Ekamantaṃ ṭhito kho, bhikkhave, daṇḍapāṇi sakko maṃ etadavoca – ‘kiṃvādī samaṇo kimakkhāyī’ti?

‘‘Evaṃ vutte ahaṃ, bhikkhave, daṇḍapāṇiṃ sakkaṃ etadavocaṃ – yathāvādī kho, āvuso, sadevake

Thanissaro Bhikkhu

As he was sitting there, he told the monks, “In the early morning, having put on my robes and carrying bowl & outer robe, I went into Kapilavatthu for alms. Having gone for alms in Kapilavatthu, after the meal, returning from the alms round, I went to the Great Wood for the day's abiding. Plunging into the Great Wood, I sat down at the root of a bilva sapling for the day's abiding. Dandapani ("Stick-in-hand") the Sakyan, out roaming & rambling for exercise, also went to the Great Wood. Plunging into the Great Wood, he went to where the I was under the bilva sapling. On arrival, he exchanged courteous greetings with me. After an exchange of friendly greetings & courtesies, he stood to one side.

Bhikkhu Sujato · CC0

Daṇḍapāṇi the Sakyan, while going for a walk,

“What is the ascetic’s doctrine? What does he assert?”

Pāli

loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha

tiṭṭhati, yathā ca pana kāmehi visaṃyuttaṃ viharantaṃ taṃ brāhmaṇaṃ akathaṃkathiṃ

chinnakukkuccaṃ bhavābhave vītataṇhaṃ sannā nānusenti – evaṃvādī kho ahaṃ, āvuso, evamakkhāyī’’ti.

Thanissaro Bhikkhu

As he was standing there, he said to me, "What is the contemplative's doctrine? What does he proclaim?" I replied, ‘The sort of doctrine, friend, where one does not keep quarreling with anyone in the cosmos with its devas, Maras, & Brahmas, with its contemplatives & brahmans, its royalty & commonfolk; the sort [of doctrine] where perceptions no longer obsess the brahman who remains dissociated from sensuality, free from perplexity, his uncertainty cut away, devoid of craving for becoming & non-becoming. Such is my doctrine, such is what I proclaim.’

Pāli

‘‘Evaṃ vutte bhikkhave, daṇḍapāṇi sakko sīsaṃ okampetvā, jivhaṃ nillāḷetvā, tivisākhaṃ nalāṭikaṃ nalāṭe vuṭṭhāpetvā daṇḍamolubbha pakkāmī’’ti.

Thanissaro Bhikkhu

When this was said, Dandapani the Sakyan — shaking his head, wagging his tongue, raising his eyebrows so that his forehead was wrinkled in three furrows — left, leaning on his stick.

Pāli

3. Evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca – ‘‘kiṃvādī pana, bhante, bhagavā

Thanissaro Bhikkhu

3. When this was said, a certain monk said to the Blessed One, "Lord, what sort of doctrine is it where one does not keep quarreling with anyone in the cosmos with its deities, Maras, & Brahmas, with its contemplatives & brahmans, its royalty & commonfolk; where perceptions no longer obsess the brahman who remains dissociated from sensuality, free from perplexity, his uncertainty cut away, devoid of craving for becoming & non-becoming?"

Bhikkhu Sujato · CC0

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

Pāli

sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati? Kathañca pana, bhante, bhagavantaṃ kāmehi visaṃyuttaṃ viharantaṃ taṃ brāhmaṇaṃ akathaṃkathiṃ chinnakukkuccaṃ bhavābhave vītataṇhaṃ sannā nānusentī’’ti?

Thanissaro Bhikkhu

(no English line)

Bhikkhu Sujato · CC0

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?”

Pāli

‘‘Yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti.

Thanissaro Bhikkhu

"If, monk, with regard to the cause whereby the perceptions & categories of objectification assail a person,

Bhikkhu Sujato · CC0

“Mendicant, judgments driven by proliferating perceptions beset a person.

Pāli

Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ.

Thanissaro Bhikkhu

there is nothing there to relish, welcome, or remain fastened to,

Bhikkhu Sujato · CC0

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

Pāli

Esevanto rāgānusayānaṃ,

esevanto paṭighānusayānaṃ,

Thanissaro Bhikkhu

then that is the end of the obsessions of passion, the end of the obsessions of resistance,

Bhikkhu Sujato · CC0

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.

Pāli

esevanto diṭṭhānusayānaṃ,

Thanissaro Bhikkhu

the end of the obsessions of views,

Bhikkhu Sujato · CC0

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.

Pāli

esevanto vicikicchānusayānaṃ,

Thanissaro Bhikkhu

the end of the obsessions of uncertainty,

Bhikkhu Sujato · CC0

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.

Pāli

esevanto mānānusayānaṃ,

Thanissaro Bhikkhu

the end of the obsessions of conceit,

Bhikkhu Sujato · CC0

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.

Pāli

esevanto bhavarāgānusayānaṃ,

esevanto avijjānusayānaṃ,

Thanissaro Bhikkhu

the end of the obsessions of passion for becoming, & the end of the obsessions of ignorance.

Bhikkhu Sujato · CC0

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.

Pāli

esevanto daṇḍādāna-satthādāna-kalaha-viggahavivāda-tuvaṃtuvaṃ-pesuñña-musāvādānaṃ.

Thanissaro Bhikkhu

That is the end of taking up rods & bladed weapons, of arguments, quarrels, disputes, accusations, divisive tale-bearing, & false speech.

Pāli

Etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti.

Thanissaro Bhikkhu

That is where these evil, unskillful things cease without remainder."

Bhikkhu Sujato · CC0

This is where these bad, unskillful qualities cease without remainder.”

Pāli

Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.

Thanissaro Bhikkhu

That is what the Blessed One said. Having said it, the One Well-gone got up from his seat and went into his dwelling.

Bhikkhu Sujato · CC0

That is what the Buddha said.

Pāli

4. Atha kho tesaṃ bhikkhūnaṃ acirapakkantassa bhagavato etadahosi – ‘‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā, vitthārena atthaṃ avibhajitvā, uṭṭhāyāsanā vihāraṃ paviṭṭho –

Thanissaro Bhikkhu

4. Then, not long after the Blessed One had left, this thought occurred to the monks: "This brief statement the Blessed One made, after which he went into his dwelling without analyzing the detailed meaning — i.e., 'If, with regard to the cause whereby the perceptions & categories of objectification assail a person, there is nothing to relish... that is where these evil, unskillful things cease without remainder': now who might analyze the unanalyzed detailed meaning of this brief statement?"

Bhikkhu Sujato · CC0

Soon after the Buddha left, those mendicants considered,

Pāli

‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthtththi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ. Esevanto rāgānusayānaṃ…pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’’ti?

proposed fillerin this suttaconf highsource r6l5

esevanto paṭighānusayānaṃ, esevanto diṭṭhānusayānaṃ, esevanto vicikicchānusayānaṃ, esevanto mānānusayānaṃ, esevanto bhavarāgānusayānaṃ, esevanto avijjānusayānaṃ, esevanto daṇḍādāna-satthādāna-kalaha-viggahavivāda-tuvaṃtuvaṃ-pesuñña-musāvādānaṃ

anchored on “…abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ Esevanto rāgānusayānaṃ” … “etthete pāpakā akusalā dhammā aparisesā…”

Thanissaro Bhikkhu

(no English line)

Bhikkhu Sujato · CC0

“Mendicant, judgments driven by proliferating perceptions beset a person.

Pāli

Atha kho tesaṃ bhikkhūnaṃ etadahosi – ‘‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ.

Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno

tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā’’ti.

Thanissaro Bhikkhu

Then the thought occurred to them, "Ven. Maha Kaccana is praised by the Teacher and esteemed by his knowledgeable companions in the holy life. He is capable of analyzing the unanalyzed detailed meaning of this brief statement. Suppose we were to go to him and, on arrival, question him about this matter."

Bhikkhu Sujato · CC0

Then those mendicants thought,

He is capable of explaining in detail the meaning of this brief summary recital given by the Buddha.

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

Pāli

Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā

mahākaccānena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu.

Thanissaro Bhikkhu

So the monks went to Ven. Maha Kaccana and, on arrival exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, they sat to one side.

Bhikkhu Sujato · CC0

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

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

Pāli

Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ mahākaccānaṃ etadavocuṃ – ‘‘idaṃ kho no, āvuso kaccāna, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ. Esevanto rāgānusayānaṃ…pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti.

proposed fillerin this suttaconf highsource r6l5

esevanto paṭighānusayānaṃ, esevanto diṭṭhānusayānaṃ, esevanto vicikicchānusayānaṃ, esevanto mānānusayānaṃ, esevanto bhavarāgānusayānaṃ, esevanto avijjānusayānaṃ, esevanto daṇḍādāna-satthādāna-kalaha-viggahavivāda-tuvaṃtuvaṃ-pesuñña-musāvādānaṃ

anchored on “…natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ Esevanto rāgānusayānaṃ” … “etthete pāpakā akusalā dhammā aparisesā nirujjhantī…”

Thanissaro Bhikkhu

As they were sitting there, they told him, “Friend Kaccana, the Blessed One made this brief statement, after which he went into his dwelling without analyzing the detailed meaning — i.e., 'If, with regard to the cause whereby the perceptions & categories of objectification assail a person, there is nothing to relish... that is where these evil, unskillful things cease without remainder'

Pāli

Tesaṃ no, āvuso kaccāna, amhākaṃ acirapakkantassa bhagavato etadahosi – ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ. Esevanto rāgānusayānaṃ…pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī’’ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ

vibhajeyyāti?

proposed fillerin this suttaconf highsource r6l5

esevanto paṭighānusayānaṃ, esevanto diṭṭhānusayānaṃ, esevanto vicikicchānusayānaṃ, esevanto mānānusayānaṃ, esevanto bhavarāgānusayānaṃ, esevanto avijjānusayānaṃ, esevanto daṇḍādāna-satthādāna-kalaha-viggahavivāda-tuvaṃtuvaṃ-pesuñña-musāvādānaṃ. Etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi. 4. Atha kho tesaṃ bhikkhūnaṃ acirapakkantassa bhagavato etadahosi – ‘‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā, vitthārena atthaṃ avibhajitvā, uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthtththi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ. Esevanto rāgānusayānaṃ

anchored on “…Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ Esevanto rāgānusayānaṃ” … “etthete pāpakā akusalā dhammā aparisesā nirujjhantī ti Ko…”

Thanissaro Bhikkhu

Then, not long after the Blessed One had left, this thought occurred to us: ‘This brief statement the Blessed One made, after which he went into his dwelling without analyzing the detailed meaning — i.e., 'If, with regard to the cause whereby the perceptions & categories of objectification assail a person, there is nothing to relish... that is where these evil, unskillful things cease without remainder': now who might analyze the unanalyzed detailed meaning of this brief statement?’

Bhikkhu Sujato · CC0

This is where these bad, unskillful qualities cease without remainder.”

Pāli

Tesaṃ no, āvuso kaccāna, amhākaṃ etadahosi – ‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ, pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā’ti. Vibhajatāyasmā mahākaccāno’’ti.

Thanissaro Bhikkhu

Then the thought occurred to us, ‘Ven. Maha Kaccana is praised by the Teacher and esteemed by his knowledgeable companions in the holy life. He is capable of analyzing the unanalyzed detailed meaning of this brief statement. Suppose we were to go to him and, on arrival, question him about this matter.’ Analyze the meaning, Ven. Maha Kaccana!"

Pāli

5. ‘‘Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṃ, atikkamma khandhaṃ, sākhāpalāse sāraṃ pariyesitabbaṃ maññeyya;

Thanissaro Bhikkhu

5. "Friends, it's as if a man needing heartwood, looking for heartwood, wandering in search of heartwood — passing over the root & trunk of a standing tree possessing heartwood — were to imagine that heartwood should be sought among its branches & leaves.

Bhikkhu Sujato · CC0

“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.

Pāli

evaṃsampadamidaṃ āyasmantānaṃ satthari sammukhībhūte, taṃ bhagavantaṃ atisitvā, amhe etamatthaṃ paṭipucchitabbaṃ maññatha.

Thanissaro Bhikkhu

So it is with you, who — having bypassed the Blessed One when you were face to face with him, the Teacher — imagine that I should be asked about this matter.

Bhikkhu Sujato · CC0

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.

Pāli

So hāvuso, bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā, atthassa ninnetā,

amatassa dātā, dhammassāmī tathāgato.

Thanissaro Bhikkhu

For knowing, the Blessed One knows; seeing, he sees. He is the Eye, he is Knowledge, he is Dhamma, he is Brahma. He is the speaker, the proclaimer, the elucidator of meaning, the giver of the Deathless, the lord of the Dhamma, the Tathagata.

Bhikkhu Sujato · CC0

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.

Pāli

So ceva panetassa kālo ahosi, yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyātha. Yathā vo bhagavā byākareyya tathā naṃ dhāreyyāthā’’ti.

Thanissaro Bhikkhu

That was the time when you should have questioned him about this matter. However he answered, that was how you should have remembered it."

Bhikkhu Sujato · CC0

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

Pāli

‘‘Addhāvuso kaccāna, bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī tathāgato. So ceva panetassa kālo ahosi, yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyāma.

Yathā no bhagavā byākareyya tathā naṃ

dhāreyyāma.

Thanissaro Bhikkhu

"Yes, friend Kaccana: knowing, the Blessed One knows; seeing, he sees. He is the Eye, he is Knowledge, he is Dhamma, he is Brahma. He is the speaker, the proclaimer, the elucidator of meaning, the giver of the Deathless, the lord of the Dhamma, the Tathagata. That was the time when we should have questioned him about this matter. However he answered, that was how we should have remembered it.

Bhikkhu Sujato · CC0

“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.

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

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

Pāli

Api cāyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ, pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Vibhajatāyasmā mahākaccāno agaruṃ katvā’’ti.

Thanissaro Bhikkhu

But you are praised by the Teacher and esteemed by your knowledgeable companions in the holy life. You are capable of analyzing the unanalyzed detailed meaning of this brief statement. Analyze the meaning, Ven. Maha Kaccana without making it difficult!"

Bhikkhu Sujato · CC0

“May Venerable Mahākaccāna please explain this.”

Pāli

‘‘Tena hāvuso, suṇātha, sādhukaṃ manasikarotha,

bhāsissāmī’’ti.

Thanissaro Bhikkhu

"In that case, my friends, listen & pay close attention. I will speak."

Bhikkhu Sujato · CC0

“Well then, reverends, listen and apply your mind well, I will speak.”

Pāli

‘‘Evamāvuso’’ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṃ. Āyasmā

Thanissaro Bhikkhu

"As you say, friend," the monks responded.

Bhikkhu Sujato · CC0

“Yes, reverend,” they replied.

Pāli

mahākaccāno etadavoca –

Thanissaro Bhikkhu

Ven. Maha Kaccayana said this:

Bhikkhu Sujato · CC0

Venerable Mahākaccāna said this:

Pāli

6. ‘‘Yaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā

uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ, esevanto rāgānusayānaṃ…pe… etthete

pāpakā akusalā dhammā aparisesā nirujjhantī’ti, imassa kho ahaṃ, āvuso, bhagavatā saṃkhittena

proposed fillerin this suttaconf highsource r6l5

esevanto paṭighānusayānaṃ, esevanto diṭṭhānusayānaṃ, esevanto vicikicchānusayānaṃ, esevanto mānānusayānaṃ, esevanto bhavarāgānusayānaṃ, esevanto avijjānusayānaṃ, esevanto daṇḍādāna-satthādāna-kalaha-viggahavivāda-tuvaṃtuvaṃ-pesuñña-musāvādānaṃ

anchored on “…natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ esevanto rāgānusayānaṃ” … “etthete pāpakā akusalā dhammā aparisesā nirujjhantī…”

Thanissaro Bhikkhu

"Friends, concerning the brief statement the Blessed One made, after which he went into his dwelling without analyzing the detailed meaning — i.e., 'If, with regard to the cause whereby the perceptions & categories of objectification assail a person, there is nothing there to relish, welcome, or remain fastened to, then that is the end of the obsessions of passion, the obsessions of resistance, the obsessions of views, the obsessions of uncertainty, the obsessions of conceit, the obsessions of passion for becoming, & the obsessions of ignorance. That is the end of taking up rods & bladed weapons, of arguments, quarrels, disputes, accusations, divisive tale-bearing, & false speech. That is where these evil, unskillful things cease without remainder'

Bhikkhu Sujato · CC0

“Reverends, the Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail:

‘Judgments driven by proliferating perceptions beset a person.

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.

Pāli

uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi –

‘‘Cakkhuncāvuso, paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ,

Thanissaro Bhikkhu

"Dependent on eye & forms, eye-consciousness arises.

Bhikkhu Sujato · CC0

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.

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.

Pāli

tiṇṇaṃ saṅgati phasso,

Thanissaro Bhikkhu

The meeting of the three is contact.

Bhikkhu Sujato · CC0

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.

Pāli

phassapaccayā vedanā,

Thanissaro Bhikkhu

With contact as a requisite condition, there is feeling.

Bhikkhu Sujato · CC0

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.

Pāli

yaṃ vedeti taṃ sañjānāti,

yaṃ sañjānāti taṃ vitakketi,

Thanissaro Bhikkhu

What one feels, one perceives (labels in the mind). What one perceives, one thinks about.

Bhikkhu Sujato · CC0

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.

Pāli

yaṃ vitakketi taṃ papañceti,

Thanissaro Bhikkhu

What one thinks about, one objectifies.

Bhikkhu Sujato · CC0

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.

Pāli

yaṃ papañceti tatonidānaṃ purisaṃ papañcasaññāsaṅkhā samudācaranti

atītānāgatapaccuppannesu cakkhuviññeyyesu rūpesu.

Thanissaro Bhikkhu

Based on what a person objectifies, the perceptions & categories of objectification assail him/her with regard to past, present, & future forms cognizable via the eye.

Bhikkhu Sujato · CC0

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.

Pāli

Sotancāvuso, paṭicca sadde ca uppajjati

sotaviññāṇaṃ…pe…

proposed fillerGENERATED from the paradigm hereconf high

tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā, yaṃ vedeti taṃ sañjānāti, yaṃ sañjānāti taṃ vitakketi, yaṃ vitakketi taṃ papañceti, yaṃ papañceti tatonidānaṃ purisaṃ papañcasaññāsaṅkhā samudācaranti atītānāgatapaccuppannesu sotaviññeyyesu saddesu

substituted: cakkhu → sota, rūp → sadd · modelled on r9l4

carried over unchanged — check none of these should have changed too: atītānāgatapaccuppannesu, papañcasaññāsaṅkhā, papañceti, phassapaccayā, samudācaranti, sañjānāti, tatonidānaṃ, vitakketi

Thanissaro Bhikkhu

"Dependent on ear & sounds, ear-consciousness arises...

Bhikkhu Sujato · CC0

Ear consciousness arises dependent on the ear and sounds. …

Pāli

ghānancāvuso, paṭicca gandhe ca uppajjati ghānaviññāṇaṃ…pe…

proposed fillerGENERATED from the paradigm hereconf high

tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā, yaṃ vedeti taṃ sañjānāti, yaṃ sañjānāti taṃ vitakketi, yaṃ vitakketi taṃ papañceti, yaṃ papañceti tatonidānaṃ purisaṃ papañcasaññāsaṅkhā samudācaranti atītānāgatapaccuppannesu ghānaviññeyyesu gandhesu

substituted: cakkhu → ghāna, rūp → gandh · modelled on r9l4

carried over unchanged — check none of these should have changed too: atītānāgatapaccuppannesu, papañcasaññāsaṅkhā, papañceti, phassapaccayā, samudācaranti, sañjānāti, tatonidānaṃ, vitakketi

Thanissaro Bhikkhu

"Dependent on nose & aromas, nose-consciousness arises...

Bhikkhu Sujato · CC0

Nose consciousness arises dependent on the nose and smells. …

Pāli

jivhancāvuso, paṭicca rase ca uppajjati jivhāviññāṇaṃ…pe…

proposed fillerNO ATTESTED SOURCE

the filler exists nowhere — it would have to be generated from the parallel passage

Thanissaro Bhikkhu

"Dependent on tongue & flavors, tongue-consciousness arises...

Bhikkhu Sujato · CC0

Tongue consciousness arises dependent on the tongue and tastes. …

Pāli

kāyancāvuso, paṭicca phoṭṭhabbe ca uppajjati

kāyaviññāṇaṃ…pe…

proposed fillerNO ATTESTED SOURCE

the filler exists nowhere — it would have to be generated from the parallel passage

Thanissaro Bhikkhu

"Dependent on body & tactile sensations, body-consciousness arises...

Bhikkhu Sujato · CC0

Body consciousness arises dependent on the body and touches. …

Pāli

manancāvuso, paṭicca dhamme ca uppajjati manoviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā, yaṃ vedeti taṃ sañjānāti, yaṃ sañjānāti taṃ vitakketi, yaṃ vitakketi taṃ

papañceti, yaṃ papañceti tatonidānaṃ purisaṃ papañcasaññāsaṅkhā samudācaranti

atītānāgatapaccuppannesu manoviññeyyesu dhammesu.

Thanissaro Bhikkhu

"Dependent on intellect & ideas, intellect-consciousness arises. The meeting of the three is contact. With contact as a requisite condition, there is feeling. What one feels, one perceives (labels in the mind). What one perceives, one thinks about. What one thinks about, one objectifies. Based on what a person objectifies, the perceptions & categories of objectification assail him/her with regard to past, present, & future ideas cognizable via the intellect.

Bhikkhu Sujato · CC0

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.

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.

Pāli

‘‘So vatāvuso, cakkhusmiṃ sati rūpe sati cakkhuviññāṇe sati phassapaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati.

Thanissaro Bhikkhu

"Now, when there is the eye, when there are forms, when there is eye-consciousness, it is possible that one will delineate a delineation of contact.

Bhikkhu Sujato · CC0

Where there is the eye, sights, and eye consciousness, it will be possible to discover evidence of contact.

Pāli

Phassapaññattiyā sati vedanāpaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati.

Vedanāpaññattiyā sati saññāpaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati. Saññāpaññattiyā sati vitakkapaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati.

Thanissaro Bhikkhu

When there is a delineation of contact, it is possible that one will delineate a delineation of feeling. When there is a delineation of feeling, it is possible that one will delineate a delineation of perception. When there is a delineation of perception, it is possible that one will delineate a delineation of thinking.

Bhikkhu Sujato · CC0

Where there is evidence of contact, it will be possible to discover evidence of feeling.

Where there is evidence of feeling, it will be possible to discover evidence of perception.

Pāli

Vitakkapaññattiyā sati papañcasaññāsaṅkhāsamudācaraṇapaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati.

Thanissaro Bhikkhu

When there is a delineation of thinking, it is possible that one will delineate a delineation of being assailed by the perceptions & categories of objectification.

Bhikkhu Sujato · CC0

Where there is evidence of thought, it will be possible to discover evidence of being beset by judgments driven by proliferating perceptions.

Pāli

So vatāvuso, sotasmiṃ sati sadde sati…pe… ghānasmiṃ sati gandhe sati…pe…

proposed fillerGENERATED from the paradigm hereconf medium

sotaviññāṇe sati phassapaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati. Phassapaññattiyā sati vedanāpaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati. Vedanāpaññattiyā sati saññāpaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati. Saññāpaññattiyā sati vitakkapaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati. Vitakkapaññattiyā sati papañcasaññāsaṅkhāsamudācaraṇapaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati

substituted: cakkhu → sota, rūp → sadd · modelled on r9l21

carried over unchanged — check none of these should have changed too: Phassapaññattiyā, Saññāpaññattiyā, Vedanāpaññattiyā, Vitakkapaññattiyā, papañcasaññāsaṅkhāsamudācaraṇapaññattiṃ, paññāpessatīti, phassapaññattiṃ, saññāpaññattiṃ, vedanāpaññattiṃ, vitakkapaññattiṃ, ṭhānametaṃ

proposed fillerNO ATTESTED SOURCE

the filler exists nowhere — it would have to be generated from the parallel passage

Thanissaro Bhikkhu

"When there is the ear...

"When there is the nose...

Bhikkhu Sujato · CC0

Where there is the ear …

Pāli

jivhāya sati rase sati…pe…

proposed fillerNO ATTESTED SOURCE

the filler exists nowhere — it would have to be generated from the parallel passage

Thanissaro Bhikkhu

"When there is the tongue...

Bhikkhu Sujato · CC0

tongue …

Pāli

kāyasmiṃ sati phoṭṭhabbe sati…pe…

proposed fillerNO ATTESTED SOURCE

the filler exists nowhere — it would have to be generated from the parallel passage

Thanissaro Bhikkhu

"When there is the body...

Bhikkhu Sujato · CC0

body …

Pāli

manasmiṃ sati dhamme sati manoviññāṇe sati phassapaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati.

Phassapaññattiyā sati vedanāpaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati. Vedanāpaññattiyā sati saññāpaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati.

Saññāpaññattiyā sati vitakkapaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati.

Thanissaro Bhikkhu

"When there is the intellect, when there are ideas, when there is intellect-consciousness, it is possible that one will delineate a delineation of contact. When there is a delineation of contact, it is possible that one will delineate a delineation of feeling. When there is a delineation of feeling, it is possible that one will delineate a delineation of perception. When there is a delineation of perception, it is possible that one will delineate a delineation of thinking.

Bhikkhu Sujato · CC0

mind, ideas, and mind consciousness, it will be possible to discover evidence of contact.

Where there is evidence of contact, it will be possible to discover evidence of feeling.

Where there is evidence of perception, it will be possible to discover evidence of thought.

Pāli

Vitakkapaññattiyā sati

papañcasaññāsaṅkhāsamudācaraṇapaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati.

Thanissaro Bhikkhu

When there is a delineation of thinking, it is possible that one will delineate a delineation of being assailed by the perceptions & categories of objectification.

Bhikkhu Sujato · CC0

Where there is evidence of thought, it will be possible to discover evidence of being beset by judgments driven by proliferating perceptions.

Pāli

‘‘So vatāvuso, cakkhusmiṃ asati rūpe asati cakkhuviññāṇe asati phassapaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati.

Thanissaro Bhikkhu

"Now, when there is no eye, when there are no forms, when there is no eye-consciousness, it is impossible that one will delineate a delineation of contact.

Bhikkhu Sujato · CC0

Where there is no eye, no sights, and no eye consciousness, it will not be possible to discover evidence of contact.

Pāli

Phassapaññattiyā asati vedanāpaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati.

Thanissaro Bhikkhu

When there is no delineation of contact, it is impossible that one will delineate a delineation of feeling.

Bhikkhu Sujato · CC0

Where there is no evidence of contact, it will not be possible to discover evidence of feeling.

Pāli

Vedanāpaññattiyā asati saññāpaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati.

Thanissaro Bhikkhu

When there is no delineation of feeling, it is impossible that one will delineate a delineation of perception.

Bhikkhu Sujato · CC0

Where there is no evidence of feeling, it will not be possible to discover evidence of perception.

Pāli

Saññāpaññattiyā asati vitakkapaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati.

Vitakkapaññattiyā asati

Thanissaro Bhikkhu

When there is no delineation of perception, it is impossible that one will delineate a delineation of thinking.

Bhikkhu Sujato · CC0

Where there is no evidence of perception, it will not be possible to discover evidence of thinking.

Where there is no evidence of thinking, it will not be possible to discover evidence of being beset by judgments driven by proliferating perceptions.

Pāli

papañcasaññāsaṅkhāsamudācaraṇapaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati.

Thanissaro Bhikkhu

When there is no delineation of thinking, it is impossible that one will delineate a delineation of being assailed by the perceptions & categories of objectification.

Bhikkhu Sujato · CC0

Where there is no evidence of thinking, it will not be possible to discover evidence of being beset by judgments driven by proliferating perceptions.

Pāli

So vatāvuso, sotasmiṃ asati sadde asati…pe… ghānasmiṃ asati gandhe asati…pe…

proposed fillerGENERATED from the paradigm hereconf medium

sotaviññāṇe asati phassapaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati. Phassapaññattiyā asati vedanāpaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati. Vedanāpaññattiyā asati saññāpaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati. Saññāpaññattiyā asati vitakkapaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati. Vitakkapaññattiyā asati papañcasaññāsaṅkhāsamudācaraṇapaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati

substituted: cakkhu → sota, rūp → sadd · modelled on r9l33

carried over unchanged — check none of these should have changed too: Phassapaññattiyā, Saññāpaññattiyā, Vedanāpaññattiyā, Vitakkapaññattiyā, papañcasaññāsaṅkhāsamudācaraṇapaññattiṃ, paññāpessatīti, phassapaññattiṃ, saññāpaññattiṃ, vedanāpaññattiṃ, vitakkapaññattiṃ

proposed fillerNO ATTESTED SOURCE

the filler exists nowhere — it would have to be generated from the parallel passage

Thanissaro Bhikkhu

"When there is no ear...

"When there is no nose...

Bhikkhu Sujato · CC0

Where there is no ear …

Pāli

jivhāya asati rase asati…pe…

proposed fillerNO ATTESTED SOURCE

the filler exists nowhere — it would have to be generated from the parallel passage

Thanissaro Bhikkhu

"When there is no tongue...

Bhikkhu Sujato · CC0

no tongue …

Pāli

kāyasmiṃ asati phoṭṭhabbe asati…pe…

proposed fillerNO ATTESTED SOURCE

the filler exists nowhere — it would have to be generated from the parallel passage

Thanissaro Bhikkhu

"When there is no body...

Bhikkhu Sujato · CC0

no body …

Pāli

manasmiṃ asati dhamme asati manoviññāṇe asati

phassapaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati.

Thanissaro Bhikkhu

"When there is no intellect, when there are no ideas, when there is no intellect-consciousness, it is impossible that one will delineate a delineation of contact.

Bhikkhu Sujato · CC0

no mind, no ideas, and no mind consciousness, it will not be possible to discover evidence of contact.

Pāli

Phassapaññattiyā asati vedanāpaññattiṃ

Thanissaro Bhikkhu

When there is no delineation of contact, it is impossible that one will delineate a delineation of feeling.

Bhikkhu Sujato · CC0

Where there is no evidence of contact, it will not be possible to discover evidence of feeling.

Pāli

paññāpessatīti – netaṃ ṭhānaṃ vijjati.

Vedanāpaññattiyā asati saññāpaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati.

Thanissaro Bhikkhu

When there is no delineation of feeling, it is impossible that one will delineate a delineation of perception.

Bhikkhu Sujato · CC0

Where there is no eye, no sights, and no eye consciousness, it will not be possible to discover evidence of contact.

Where there is no evidence of feeling, it will not be possible to discover evidence of perception.

Pāli

Saññāpaññattiyā asati vitakkapaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati.

Thanissaro Bhikkhu

When there is no delineation of perception, it is impossible that one will delineate a delineation of thinking.

Bhikkhu Sujato · CC0

Where there is no evidence of perception, it will not be possible to discover evidence of thinking.

Pāli

Vitakkapaññattiyā asati papañcasaññāsaṅkhāsamudācaraṇapaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati.

‘‘Yaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā

uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ esevanto rāgānusayānaṃ…pe… etthete

proposed fillerin this suttaconf highsource r7l8

etthete pāpakā akusalā dhammā aparisesā nirujjhantī’’ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyāti? Tesaṃ no, āvuso kaccāna, amhākaṃ etadahosi – ‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ, pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā’ti. Vibhajatāyasmā mahākaccāno’’ti. 5. ‘‘Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṃ, atikkamma khandhaṃ, sākhāpalāse sāraṃ pariyesitabbaṃ maññeyya; evaṃsampadamidaṃ āyasmantānaṃ satthari sammukhībhūte, taṃ bhagavantaṃ atisitvā, amhe etamatthaṃ paṭipucchitabbaṃ maññatha. So hāvuso, bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī tathāgato. So ceva panetassa kālo ahosi, yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyātha. Yathā vo bhagavā byākareyya tathā naṃ dhāreyyāthā’’ti. ‘‘Addhāvuso kaccāna, bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī tathāgato. So ceva panetassa kālo ahosi, yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyāma. Yathā no bhagavā byākareyya tathā naṃ dhāreyyāma. Api cāyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ, pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Vibhajatāyasmā mahākaccāno agaruṃ katvā’’ti. ‘‘Tena hāvuso, suṇātha, sādhukaṃ manasikarotha, bhāsissāmī’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṃ. Āyasmā mahākaccāno etadavoca – 6. ‘‘Yaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ, esevanto rāgānusayānaṃ

anchored on “…ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ esevanto rāgānusayānaṃ” … “etthete pāpakā akusalā dhammā aparisesā nirujjhantī ti imassa…”

Thanissaro Bhikkhu

When there is no delineation of thinking, it is impossible that one will delineate a delineation of being assailed by the perceptions & categories of objectification.

Bhikkhu Sujato · CC0

Where there is no evidence of thinking, it will not be possible to discover evidence of being beset by judgments driven by proliferating perceptions.

This is how I understand the detailed meaning of that brief summary recital given by the Buddha.

Pāli

pāpakā akusalā dhammā aparisesā nirujjhantī’ti, imassa kho ahaṃ, āvuso, bhagavatā saṃkhittena

uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi.

Thanissaro Bhikkhu

"So, concerning the brief statement the Blessed One made, after which he entered his dwelling without analyzing the detailed meaning — i.e., 'If, with regard to the cause whereby the perceptions & categories of objectification assail a person, there is nothing there to relish, welcome, or remain fastened to, then that is the end of the obsessions of passion, the obsessions of resistance, the obsessions of views, the obsessions of uncertainty, the obsessions of conceit, the obsessions of passion for becoming, & the obsessions of ignorance. That is the end of taking up rods & bladed weapons, of arguments, quarrels, disputes, accusations, divisive tale-bearing, & false speech. That is where these evil, unskillful things cease without remainder' — this is how I understand the detailed meaning.

Pāli

Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha. Yathā no bhagavā byākaroti tathā naṃ dhāreyyāthā’’ti.

Thanissaro Bhikkhu

Now, friends, if you wish, having gone to the Blessed One, question him about this matter. However he answers is how you should remember it."

Bhikkhu Sujato · CC0

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

Pāli

7. Atha kho te bhikkhū āyasmato mahākaccānassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘yaṃ kho no, bhante, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho –

‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ. Esevanto rāgānusayānaṃ…pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti.

Tesaṃ no, bhante, amhākaṃ acirapakkantassa bhagavato etadahosi – ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ. Esevanto rāgānusayānaṃ, esevanto paṭighānusayānaṃ, esevanto diṭṭhānusayānaṃ, esevanto vicikicchānusayānaṃ, esevanto mānānusayānaṃ, esevanto bhavarāgānusayānaṃ, esevanto avijjānusayānaṃ, esevanto daṇḍādāna-satthādāna-kalaha-viggahavivādatuvaṃtuvaṃ-

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esevanto paṭighānusayānaṃ, esevanto diṭṭhānusayānaṃ, esevanto vicikicchānusayānaṃ, esevanto mānānusayānaṃ, esevanto bhavarāgānusayānaṃ, esevanto avijjānusayānaṃ, esevanto daṇḍādāna-satthādāna-kalaha-viggahavivāda-tuvaṃtuvaṃ-pesuñña-musāvādānaṃ. Etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi. 4. Atha kho tesaṃ bhikkhūnaṃ acirapakkantassa bhagavato etadahosi – ‘‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā, vitthārena atthaṃ avibhajitvā, uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthtththi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ. Esevanto rāgānusayānaṃ etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’’ti? Atha kho tesaṃ bhikkhūnaṃ etadahosi – ‘‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā’’ti. Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ mahākaccānaṃ etadavocuṃ – ‘‘idaṃ kho no, āvuso kaccāna, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ. Esevanto rāgānusayānaṃ

anchored on “…Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ Esevanto rāgānusayānaṃ” … “etthete pāpakā akusalā dhammā aparisesā nirujjhantī ti Tesaṃ…”

Thanissaro Bhikkhu

7. Then the monks, delighting in & approving of Ven. Maha Kaccana's words, got up from their seats and went to the Blessed One. On arrival, having bowed down to him, they sat to one side. As they were sitting there, they [told him what had happened after he had gone into his dwelling, and ended by saying,]

Bhikkhu Sujato · CC0

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:

Pāli

pesuñña-musāvādānaṃ. Etthete pāpakā akusalā dhammā aparisesā nirujjhantī’’ti.

Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti? Tesaṃ no, bhante, amhākaṃ etadahosi – ‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ, pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ, yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā’ti.

Atha kho mayaṃ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimha; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipucchimha. Tesaṃ no, bhante, āyasmatā mahākaccānena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto’’ti.

Thanissaro Bhikkhu

"Then Ven. Maha Kaccana analyzed the meaning using these words, statements, & phrases."

Pāli

‘‘Paṇḍito, bhikkhave, mahākaccāno; mahāpañño, bhikkhave, mahākaccāno. Maṃ cepi tumhe, bhikkhave, etamatthaṃ paṭipuccheyyātha, ahampi taṃ evamevaṃ byākareyyaṃ yathā taṃ mahākaccānena byākataṃ. Eso cevetassa attho. Evañca naṃ dhārethā’’ti.

Thanissaro Bhikkhu

"Maha Kaccana is wise, monks. He is a person of great discernment. If you had asked me about this matter, I too would have answered in the same way he did. That is its meaning, and that is how you should remember it."

Bhikkhu Sujato · CC0

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

Pāli

Evaṃ vutte āyasmā ānando bhagavantaṃ etadavoca – ‘‘seyyathāpi, bhante, puriso

jighacchādubbalyapareto madhupiṇḍikaṃ adhigaccheyya, so yato yato sāyeyya, labhetheva sādurasaṃ asecanakaṃ.

Thanissaro Bhikkhu

When this was said, Ven. Ananda said to the Blessed One, "Lord, it's as if a man — overcome with hunger, weakness, & thirst — were to come across a ball of honey. Wherever he were to taste it, he would experience a sweet, delectable flavor.

Bhikkhu Sujato · CC0

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

“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.

Pāli

Evameva kho, bhante, cetaso bhikkhu dabbajātiko, yato yato imassa dhammapariyāyassa paññāya atthaṃ upaparikkheyya, labhetheva attamanataṃ, labhetheva cetaso pasādaṃ. Ko nāmo ayaṃ, bhante, dhammapariyāyo’’ti?

Thanissaro Bhikkhu

In the same way, wherever a monk of capable awareness might investigate the meaning of this Dhamma discourse with his discernment, he would experience gratification, he would experience confidence. What is the name of this Dhamma discourse?"

Bhikkhu Sujato · CC0

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.

Pāli

‘‘Tasmātiha tvaṃ, ānanda, imaṃ dhammapariyāyaṃ

madhupiṇḍikapariyāyo tveva naṃ dhārehī’’ti.

Thanissaro Bhikkhu

"Then, Ananda, you can remember this Dhamma discourse as the 'Ball of Honey Discourse.'"

Bhikkhu Sujato · CC0

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

Pāli

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

Thanissaro Bhikkhu

That is what the Blessed One said. Gratified, Ven. Ananda delighted in the Blessed One's words.

Bhikkhu Sujato · CC0

That is what the Buddha said.