MN18: Madhupiṇḍika Sutta — The Honey-Cake
- © Translated from the Pali by Bhante Sujato. (More copyright information)
mn18:1.1So I have heard.This is one of the most famous discourses in studies of early Buddhism, largely due to the ground-breaking analysis by Venerable Kaṭukurunde Ñāṇananda in his 1971 monograph Concept and Reality in Early Buddhist Thought, which established the meaning of papañca as “conceptual proliferation”.
It is the first of the “thought trilogy”, a series of discourses that deal with the activity of thinking in meditation (also MN19, MN20). At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.The Banyan Tree Monastery (nigrodhārāma) was the normal residence for the Buddha and his disciples in the Sakyan republic. It was named, according to northern traditions, after the banyan trees that grew there, while the Pali commentaries say it was named after a Sakyan called Nigrodha who donated it. The two stories are not incompatible, as the owner could have been known by his most famous attribute, his banyan grove. It has been identified by stupas located next to the village Kudan, just north of the India-Nepal border.
mn18:2.1Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kapilavatthu for alms.It would have been about thirty minutes walk to Kapilavatthu. 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,The Great Wood (mahāvana) was a favorite meditation place of the Buddha. The commentaries say it was a stretch of wilderness that reached as far as the Himalayas on one side (200 km) and the ocean on the other (1000 km). Later tradition says that a town should have three woods: a “great wood” for wilderness (mahāvana); a “prosperity wood” for resources (sirivana); and an “ascetic wood” for spiritual practice (tapovana). plunged deep into it, and sat at the root of a young wood-apple tree to meditate.
mn18:3.1Daṇḍapāṇi the Sakyan, while going for a walk,Daṇḍapāṇi was said to be the brother of the Buddha’s birth mother Māyā and foster mother Mahāpajāpatī (Mahāvaṁsa 2.19), or else the father of the Buddha’s former wife Yasodharā (or Gopā, Lalitavistara 12.15). Both could be true, making Siddhattha’s wife his cousin. Reading between the lines, it seems Daṇḍapāṇi nursed a grudge against the Buddha. This would be understandable if Siddhattha’s birth resulted in the death of one of Daṇḍapāṇi’s sisters, while the other sister was left distraught when he went forth; and even more so if he abandoned Daṇḍapāṇi’s daughter with their newborn son. plunged deep into the Great Wood. He approached the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he stood to one side leaning on his staff, and said to the Buddha, “What is the ascetic’s doctrine? What does he assert?”There is a minor Vinaya training against teaching anyone with “a staff in their hand” (daṇḍapāṇi, Bhikkhu Sekhiya 58). This was evidently laid down because a staff could be used as a weapon, and hence was associated with royal authority or with policing and the exercise of violence. In a vision interpreted at Śatapatha Brāhmaṇa 11.6.1.13, a man with staff in hand is identified with wrath (krodha).
mn18:4.1“Good sir, my doctrine is such that one does not conflict 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.In the face of Daṇḍapāṇi’s evidently hostile attitude, the Buddha addresses his uncle with the respectful āvuso (“sir”), and emphasizes non-conflict in line with his claim that, “I do not argue with the world; it is the world that argues with me” (SN22.94).
The expression “perceptions do not underlie” (saññā nānusenti) is unique to this context and must pertain to the highly-charged relation between the Buddha and Daṇḍapāṇi. “Perception” is that mode of knowing that interprets the present in terms of the past, and hence it might sometimes be translated as “recognition”. The Buddha, by asserting he is no longer bound by past perceptions, is hinting that this is how Daṇḍapāṇi can get over his grudge. That is my doctrine, and that is what I assert.”
mn18:5.1When 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.While the Buddha succeeding in deescalating possible conflict, clearly the teaching did not have the desired effect, at least right away.
Māra responds in the same way at SN4.21.
mn18:6.1Then in the late afternoon, the Buddha came out of retreat and went to the Banyan Tree Monastery, sat down on the seat spread out, and told the mendicants what had happened.
mn18:6.14When he had spoken, one of the mendicants said to him, “But sir, asserting what doctrine does the Buddha not conflict with anyone in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans?The “Buddha” (bhagavā) is the subject and object respectively of this sentence and the next, a detail not always captured in translations. 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?”The following passage, with its longer explanation below, is one of the most dense and enigmatic statements in the suttas. I shall explain the terms as they occur, and draw out the structure of the argument as it is revealed.
mn18:8.1“Mendicant, judgments driven by proliferating perceptions beset a person.“Judgment” (saṅkhā) is the way we “appraise” or “assess” ourselves, especially in relation to others (cf. MN1:3.3, DN1:1.3.2).
“Proliferation” (papañca) is the compulsion of the mind to spread out in endless inner commentary that hides reality.
“Beset” (samudācaranti) conveys the sense that the person is overwhelmed and swamped, no longer the agent of their existence.
A “person” (purisa) is the conventional sense of self that arises from desire and identification. If they don’t find anything worth approving, welcoming, or getting attached to in the source from which these arise,Ettha (“regarding that”) refers back to yatonidānaṁ (“the source from which”) in the previous line. This “source” has not yet been identified. 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.Here the Buddha uses “underlying tendencies” (anusaya) for the normal set of seven, implying that these are meant by “perceptions” in the phrase “perceptions do not underlie the brahmin” at MN18:4.1.
He identifies the doctrine that leads to peace as the ending of these tendencies that create proliferation and judgment about the supposed “person”. This is where these bad, unskillful qualities cease without anything left over.”By this the Buddha indicates arahantship.
mn18:9.1That is what the Buddha said. When he had spoken, the Holy One got up from his seat and entered his dwelling.While the Buddha usually took pains to make his teaching explicit, he sometimes left his students with puzzling or enigmatic statements as a way of encouraging them to figure them out for themselves.
mn18:10.1Soon after the Buddha left, those mendicants considered, “The Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail. Who can explain in detail the meaning of this brief summary recital given by the Buddha?”
mn18:10.8Then those mendicants thought, “This Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions.Mahākaccāna was one of the great disciples, whose teachings specially emphasized the incisive analysis of consciousness through the lens of the six senses. He was said to be the most skilled at given detailed explanations of brief teachings (AN1.197), a skill he displayed also at MN133, MN138, and AN10.172. Later he was to settle to the southwest in Avanti, where he established the Dhamma in the region. 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.”
mn18:11.1Then 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: “May Venerable Mahākaccāna please explain this.”
mn18:12.1“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. 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. 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 teacher, the proclaimer, the elucidator of meaning, the bestower of freedom from death, the lord of truth, the Realized One. That was the time to approach the Buddha and ask about this matter. You should have remembered it in line with the Buddha’s answer.”
mn18:13.1“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 teacher, the proclaimer, the elucidator of meaning, the bestower of freedom from death, the lord of truth, the Realized One. That was the time to approach the Buddha and ask about this matter. We should have remembered it in line with the Buddha’s answer.
Still, Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions. You are capable of explaining in detail the meaning of this brief summary recital given by the Buddha. Please explain this, if it’s no trouble.”
mn18:14.1“Well then, reverends, listen and apply your mind well, I will speak.”
mn18:14.2“Yes, reverend,” they replied. Venerable Mahākaccāna said this:
mn18:15.1“Reverends, the Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail:“Passage for recitation” is uddesa, which is used for a short passage to be memorized verbatim, to which is then attached a longer analysis. ‘Judgments driven by proliferating perceptions beset a person. If they don’t find anything worth approving, welcoming, or getting attached to in the source from which these arise, 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. This is where these bad, unskillful qualities cease without anything left over.’ This is how I understand the detailed meaning of this summary recital.
mn18:16.1Eye 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.In this passage, Mahākaccāna deftly unfolds the meaning inside the syntax. For consciousness, contact, and feeling, he repeats the standard analysis of sense experience linked to dependent origination (SN12.43), where each item, expressed as a noun, leads to the next like falling dominoes. Pivoting on feeling (cp. SN12.43 verse 3, DN15:18.5), he switches to verbs; feeling exerts a force that motivates desire, even though desire itself is left unstated here. In the Pali, the subject of the verbs is implicit, assuming an agent who is feeling, perceiving, thinking, and proliferating. But with proliferating, the syntax changes again. The agent is fully manifest as the “person” who, tragically, is no longer the subject in control of the process, but the hapless object of the swarm of judgments that beset them. It is at this point that time is introduced, as the concept of the “person” binds the mind to suffering in the three periods of time. If we relate this to the origin story, Daṇḍapāṇi has become the “person” he is, full of bitterness and resentment, because of his chronic ruminations on perceived injustices of the past.
Mahākaccāna identifies the “source” left undefined in the Buddha’s statement with proliferation itself.
This passage also clarifies the grammatical relationship between the main terms: perception leads to proliferation and proliferation results in judgments.
mn18:16.2Ear consciousness arises dependent on the ear and sounds. …
mn18:16.3Nose consciousness arises dependent on the nose and smells. …
mn18:16.4Tongue consciousness arises dependent on the tongue and tastes. …
mn18:16.5Body consciousness arises dependent on the body and touches. …
mn18:16.6Mind 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.Here, rather unsatisfactorily, “ideas” renders dhammā. Dhamma in the sense of “what is known by the mind rather than the senses” doesn’t readily map on to a common concept in English. Attempts include “mind objects”, which introduces the Abhidhammic idea of “object” to the suttas, where it is entirely absent; or “(mental) phenomena”, which doesn’t really fit the common meaning of “phenomena” as being what is perceptible by the senses. Etymologically, the correct word would be “noumena”, but this is used only as a technical term in Kantian philosophy where it has a rather different sense. Ñāṇamoḷi’s “idea” might be the least bad option, in the sense of a thought, concept, sensation, or image present in consciousness.
mn18:17.1Where there is the eye, sights, and eye consciousness, it will be possible to discover evidence of contact.I take this passage as an encouragement to meditators who may be intimidated by the complex analysis that preceded. Mahākaccāna is assuring his audience that if they can see the fundamentals of sense experience, the rest of the process “will make itself known” (paññāpessati).
I render the repetitive phrase phassapaññattiṁ paññāpessati idiomatically as “will discover evidence of contact”, but more literally it might be “the making known of contact will make itself known”. 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. Where there is evidence of perception, it will be possible to discover evidence of thought. Where there is evidence of thought, it will be possible to discover evidence of being beset by judgments driven by proliferating perceptions.
mn18:17.6Where there is the ear … nose … tongue … body … 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 feeling, it will be possible to discover evidence of perception. Where there is evidence of perception, it will be possible to discover evidence of thinking. Where there is evidence of thinking, it will be possible to discover evidence of being beset by judgments driven by proliferating perceptions.
mn18:18.1Where 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 contact, it will not be possible to discover evidence of feeling. Where there is no evidence of feeling, it will not be possible to discover evidence of perception. 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.
mn18:18.6Where there is no ear … no nose … no tongue … no body … no mind, no ideas, and no mind consciousness, it will not be possible to discover evidence of contact. Where there is no evidence of contact, it will not be possible to discover evidence of feeling. Where there is no evidence of feeling, it will not be possible to discover evidence of perception. 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.
mn18:19.1This is how I understand the detailed meaning of that brief summary recital given by the Buddha. If you wish, you may go to the Buddha and ask him about this. You should remember it in line with the Buddha’s answer.”
mn18:20.1Then 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: “Mahākaccāna clearly explained the meaning to us in this manner, with these words and phrases.”
mn18:21.1“Mahākaccāna is astute, mendicants, he has great wisdom. If you came to me and asked this question, I would answer it in exactly the same way as Mahākaccāna. That is what it means, and that’s how you should remember it.”
mn18:22.1When 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.This simile is also used for the Buddha’s teachings at AN5.194:4.1.
mn18:22.3In the same way, wherever a sincere, capable mendicant might examine with wisdom the meaning of this exposition of the teaching they would only gain joy and clarity. Sir, what is the name of this exposition of the teaching?”
mn18:22.5“Well then, Ānanda, you may remember this exposition of the teaching as ‘The Honey-Cake Discourse’.”
mn18:22.6That is what the Buddha said. Satisfied, Venerable Ānanda approved what the Buddha said.
1Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kapilavatthuṁ piṇḍāya pāvisi. Kapilavatthusmiṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena mahāvanaṁ tenupasaṅkami divāvihārāya.Mahāvanaṁ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṁ nisīdi.
Daṇḍapāṇipi kho sakko jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena mahāvanaṁ tenupasaṅkami. Mahāvanaṁ ajjhogāhetvā yena beluvalaṭṭhikā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā daṇḍamolubbha ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho daṇḍapāṇi sakko bhagavantaṁ etadavoca: "kiṁvādī samaṇo kimakkhāyī"ti?
"Yathāvādī kho, āvuso, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati, yathā ca pana kāmehi visaṁyuttaṁ viharantaṁ taṁ brāhmaṇaṁ akathaṁkathiṁ chinnakukkuccaṁ bhavābhave vītataṇhaṁ saññā nānusenti — evaṁvādī kho ahaṁ, āvuso, evamakkhāyī"ti.
2Evaṁ vutte, daṇḍapāṇi sakko sīsaṁ okampetvā, jivhaṁ nillāḷetvā, tivisākhaṁ nalāṭikaṁ nalāṭe vuṭṭhāpetvā daṇḍamolubbha pakkāmi.
3Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena nigrodhārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. isajja kho bhagavā bhikkhū āmantesi: "Idhāhaṁ, bhikkhave, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kapilavatthuṁ piṇḍāya pāvisiṁ. Kapilavatthusmiṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena mahāvanaṁ tenupasaṅkamiṁ divāvihārāya. Mahāvanaṁ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṁ nisīdiṁ. Daṇḍapāṇipi kho, bhikkhave, sakko jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena mahāvanaṁ tenupasaṅkami. Mahāvanaṁ ajjhogāhetvā yena beluvalaṭṭhikā yenāhaṁ tenupasaṅkami; upasaṅkamitvā mayā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā daṇḍamolubbha ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, bhikkhave, daṇḍapāṇi sakko maṁ etadavoca: ‘kiṁvādī samaṇo kimakkhāyī’ti?
4Evaṁ 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.
5Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: "kiṁvādī pana, bhante, bhagavā sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati? 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. Esevanto rāgānusayānaṁ, esevanto paṭighānusayānaṁ, esevanto diṭṭhānusayānaṁ, esevanto vicikicchānusayānaṁ, esevanto mānānusayānaṁ, esevanto bhavarāgānusayānaṁ, esevanto avijjānusayānaṁ, esevanto daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādānaṁ. Etthete pāpakā akusalā dhammā aparisesā nirujjhantī"ti.
Idamavoca bhagavā. Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.
6Atha 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. Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ. Esevanto rāgānusayānaṁ … pe … etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti. Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā"ti?
Atha kho tesaṁ bhikkhūnaṁ 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.
7Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ sammodiṁsu. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. 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. Esevanto rāgānusayānaṁ … pe … etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti. Tesaṁ no, āvuso kaccāna, amhākaṁ acirapakkantassa bhagavato etadahosi: ‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: "yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ. Esevanto rāgānusayānaṁ … pe … etthete pāpakā akusalā dhammā aparisesā nirujjhantī"’ti. Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyāti? Tesaṁ no, āvuso kaccāna, amhākaṁ etadahosi: ‘Ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ, pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā’ti. Vibhajatāyasmā mahākaccāno"ti.
8"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. So hāvuso, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī tathāgato. 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. So ceva panetassa kālo ahosi, yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyāma. Yathā no bhagavā byākareyya tathā naṁ dhāreyyāma.
Api cāyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ, pahoti cāyasmā mahākaccāno imassa bhagavatā saṁkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Vibhajatāyasmā mahākaccāno agaruṁ katvā"ti.
"Tena hāvuso, suṇātha, sādhukaṁ manasikarotha, bhāsissāmī"ti.
"Evamāvuso"ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṁ. Āyasmā mahākaccāno etadavoca:
9"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 –
10Cakkhuñcāvuso, 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.
Sotañcāvuso, paṭicca sadde ca uppajjati sotaviññāṇaṁ … pe … ghānañcāvuso, paṭicca gandhe ca uppajjati ghānaviññāṇaṁ … pe … jivhañcāvuso, paṭicca rase ca uppajjati jivhāviññāṇaṁ … pe … kāyañcāvuso, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ … pe … 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.
11So vatāvuso, cakkhusmiṁ sati rūpe sati cakkhuviññāṇe sati phassapaññattiṁ paññāpessatīti — ṭhānametaṁ vijjati. Phassapaññattiyā sati vedanāpaññattiṁ paññāpessatīti — ṭhānametaṁ vijjati. Vedanāpaññattiyā sati saññāpaññattiṁ paññāpessatīti — ṭhānametaṁ vijjati. Saññāpaññattiyā sati vitakkapaññattiṁ paññāpessatīti — ṭhānametaṁ vijjati. Vitakkapaññattiyā sati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti — ṭhānametaṁ vijjati.
So vatāvuso, sotasmiṁ sati sadde sati … pe … ghānasmiṁ sati gandhe sati … pe … jivhāya sati rase sati … pe … kāyasmiṁ sati phoṭṭhabbe sati … pe … manasmiṁ sati dhamme sati manoviññāṇe sati phassapaññattiṁ paññāpessatīti — ṭhānametaṁ vijjati. Phassapaññattiyā sati vedanāpaññattiṁ paññāpessatīti — ṭhānametaṁ vijjati. Vedanāpaññattiyā sati saññāpaññattiṁ paññāpessatīti — ṭhānametaṁ vijjati. Saññāpaññattiyā sati vitakkapaññattiṁ paññāpessatīti — ṭhānametaṁ vijjati. Vitakkapaññattiyā sati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti — ṭhānametaṁ vijjati.
12So vatāvuso, cakkhusmiṁ asati rūpe asati cakkhuviññāṇe asati phassapaññattiṁ paññāpessatīti — netaṁ ṭhānaṁ vijjati. Phassapaññattiyā asati vedanāpaññattiṁ paññāpessatīti — netaṁ ṭhānaṁ vijjati. Vedanāpaññattiyā asati saññāpaññattiṁ paññāpessatīti — netaṁ ṭhānaṁ vijjati. Saññāpaññattiyā asati vitakkapaññattiṁ paññāpessatīti — netaṁ ṭhānaṁ vijjati. Vitakkapaññattiyā asati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti — netaṁ ṭhānaṁ vijjati.
So vatāvuso, sotasmiṁ asati sadde asati … pe … ghānasmiṁ asati gandhe asati … pe … jivhāya asati rase asati … pe … kāyasmiṁ asati phoṭṭhabbe asati … pe … manasmiṁ asati dhamme asati manoviññāṇe asati phassapaññattiṁ paññāpessatīti — netaṁ ṭhānaṁ vijjati. Phassapaññattiyā asati vedanāpaññattiṁ paññāpessatīti — netaṁ ṭhānaṁ vijjati. Vedanāpaññattiyā asati saññāpaññattiṁ paññāpessatīti — netaṁ ṭhānaṁ vijjati. Saññāpaññattiyā asati vitakkapaññattiṁ paññāpessatīti — netaṁ ṭhānaṁ vijjati. Vitakkapaññattiyā asati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti — netaṁ ṭhānaṁ vijjati.
13Yaṁ 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. Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha. Yathā vo bhagavā byākaroti tathā naṁ dhāreyyāthā"ti.
14Atha kho te bhikkhū āyasmato mahākaccānassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: "yaṁ kho no, bhante, bhagavā saṁkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ. Esevanto rāgānusayānaṁ … pe … etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti. Tesaṁ no, bhante, amhākaṁ acirapakkantassa bhagavato etadahosi: ‘idaṁ kho no, āvuso, bhagavā saṁkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: "yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ. Esevanto rāgānusayānaṁ, esevanto paṭighānusayānaṁ, esevanto diṭṭhānusayānaṁ, esevanto vicikicchānusayānaṁ, esevanto mānānusayānaṁ, esevanto bhavarāgānusayānaṁ, esevanto avijjānusayānaṁ, esevanto daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādānaṁ. Etthete pāpakā akusalā dhammā aparisesā nirujjhantī"ti. Ko nu kho imassa bhagavatā saṁkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti? Tesaṁ no, bhante, amhākaṁ etadahosi: ‘Ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ, pahoti cāyasmā mahākaccāno imassa bhagavatā saṁkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ, yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā’ti. Atha kho mayaṁ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimha; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipucchimha. Tesaṁ no, bhante, āyasmatā mahākaccānena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto"ti.
"Paṇḍito, bhikkhave, mahākaccāno; mahāpañño, bhikkhave, mahākaccāno. Mañcepi tumhe, bhikkhave, etamatthaṁ paṭipuccheyyātha, ahampi taṁ evamevaṁ byākareyyaṁ yathā taṁ mahākaccānena byākataṁ. Eso cevetassa attho. Evañca naṁ dhārethā"ti.
15Evaṁ 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. Ko nāmo ayaṁ, bhante, dhammapariyāyo"ti?
"Tasmātiha tvaṁ, ānanda, imaṁ dhammapariyāyaṁ madhupiṇḍikapariyāyotveva naṁ dhārehī"ti.
16Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.
Madhupiṇḍikasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.