mn.18 Majjhima Nikāya (Middle Discourses)

Thus have I heard:

At one time the Lord was staying among the Sakyans in Nigrodha's monastery in Kapilavatthu. Then the Lord, having dressed in the morning, taking his bowl and robe, entered Kapilavatthu for almsfood. Having walked in Kapilavatthu for almsfood, returning from (the quest for) alms after the meal, he approached the Great Wood for the day-sojourn. Having plunged into the Great Wood, he sat down for the day-sojourn at the root of a young vilva tree.

Then the Sakyan, Stick-in-hand, who was always pacing up and down, always roaming about on foot, approached the Great Wood; having plunged into the Great Wood, he approached the young vilva tree and the Lord; having approached, he exchanged greetings with the Lord; having exchanged greetings of friendliness and courtesy, he stood at one side leaning on his stick. As he was standing at one side leaning on his stick, the Sakyan, Stick-in-hand, spoke thus to the Lord: “What is the teaching of the recluse, of what views is he?”

“According to my teaching, sir, in the world with its devas, Māras and Brahmas, with its creation with recluses and brahmans, with devas and men, there is no contending with anyone in the world; for which reason perceptions do not obsess that brahman as he fares along not fettered to sense-pleasures, without questionings, remorse cut off, and who is devoid of craving for becoming and non-becoming. This, sir, is my teaching, this my view.” When this had been said, the Sakyan, Stick-in-hand, shaking his head and wagging his tongue, departed leaning on his stick, his brow furrowed into three wrinkles.

Then the Lord, emerging from solitude towards evening, approached Nigrodha's monastery; having approached, he sat down on the appointed seat. As he was sitting down the Lord addressed the monks, saying: “Now I, monks, having dressed in the morning, taking my bowl and robe, entered Kapilavatthu for almsfood. Having walked in Kapilavatthu for almsfood, returning from the (quest for) alms after the meal, I approached the Great Wood for the day-sojourn. Having plunged into the Great Wood, I sat down for the day-sojourn at the root of a young vilva tree. Then the Sakyan, Stick-in-hand, who was always pacing up and down, always roaming about on foot, approached the Great Wood; having plunged into the Great Wood, he approached the young vilva tree and me; having approached, he exchanged greetings with me; having exchanged greetings of friendliness and courtesy, he stood at one side leaning on his stick. As he was standing at one side leaning on his stick, the Sakyan, Stick-in-hand, spoke thus to me: ‘What is the teaching of the recluse, of what views is he?’ ‘According to my teaching, sir, in the world with its devas, Māras and Brahmas, with its creation with recluses and brahmans, with devas and men, there is no contending with anyone in the world; for which reason perceptions do not obsess that brahman as he fares along not fettered to sense-pleasures, without questionings, remorse cut off, and who is devoid of craving for becoming and non-becoming. This, sir, is my teaching, this my view.’ When this had been said, the Sakyan, Stick-in-hand, shaking his head and wagging his tongue, departed leaning on his stick, his brow furrowed into three wrinkles.”

When he had spoken thus, a certain monk spoke thus to the Lord: “But what is this teaching, Lord, whereby the Lord, in the world with its devas, Māras and Brahmas, with its creation with recluses and brahmans, would not contend with anyone in the world? And how is it, Lord, that perceptions do not obsess the Lord, that brahman, as he is faring along, not fettered to sense-pleasures, without questionings, remorse cut off, and who is devoid of craving for becoming and non-becoming?”

“Whatever is the origin, monk, of the number of obsessions and perceptions which assail a man, if there is nothing to rejoice at, to welcome, to catch hold of, this is itself an end of a propensity to attachment, this is itself an end of a propensity to repugnance, this is itself an end of a propensity to views, this is itself an end of a propensity to perplexity, this is itself an end of a propensity to pride, this is itself an end of a propensity to attachment to becoming, this is itself an end of a propensity to ignorance, this is itself an end of taking the stick, of taking a weapon, of quarrelling, contending, disputing, accusation, slander, lying speech. In these ways, these evil unskilled states are stopped without remainder.” Thus spoke the Lord. Having said this, the Well-farer, rising from his seat, entered a dwelling-place.

Soon after the Lord had gone away it occurred to these monks: “Your reverences, the Lord, having recited this recital to us in brief, but not having explained the meaning in full, rising from his seat, entered a dwelling-place: ‘Whatever is the origin, monk, of the number of obsessions and perceptions which assail a man, if there is nothing to rejoice at, to welcome, to catch hold of, this is itself an end of a propensity to attachment, this is itself an end of a propensity to repugnance, this is itself an end of a propensity to views, this is itself an end of a propensity to perplexity, this is itself an end of a propensity to pride, this is itself an end of a propensity to attachment to becoming, this is itself an end of a propensity to ignorance, this is itself an end of taking the stick, of taking a weapon, of quarrelling, contending, disputing, accusation, slander, lying speech. In these ways, these evil unskilled states are stopped without remainder.’ Now, who can explain the meaning in full of this recital recited in brief by the Lord but whose meaning was not explained in full?”

Then it occurred to these monks: “Now the venerable Kaccāna the Great is both praised by the Lord and revered by intelligent fellow Brahma-farers. The venerable Kaccāna the Great is able to explain in full the meaning of this recital recited in brief by the Lord, but whose meaning was not explained in full. Suppose we were to approach the venerable Kaccāna the Great and, having approached, were to question him on this meaning?” Then these monks approached the venerable Kaccāna the Great; having approached, they exchanged greetings with the venerable Kaccāna the Great; having exchanged greetings of friendliness and courtesy, they sat down at a respectful distance. As they were sitting down at a respectful distance, these monks spoke thus to the venerable Kaccāna the Great: “Reverend Kaccāna, the Lord having recited this recital to us in brief, but not having explained the meaning in full, rising from his seat, entered a dwelling-place: ‘Whatever is the origin, monk, of the number of obsessions and perceptions which assail a man, if there is nothing to rejoice at, to welcome, to catch hold of, this is itself an end of a propensity to attachment, this is itself an end of a propensity to repugnance, this is itself an end of a propensity to views, this is itself an end of a propensity to perplexity, this is itself an end of a propensity to pride, this is itself an end of a propensity to attachment to becoming, this is itself an end of a propensity to ignorance, this is itself an end of taking the stick, of taking a weapon, of quarrelling, contending, disputing, accusation, slander, lying speech. In these ways, these evil unskilled states are stopped without remainder.’ Soon after the Lord had gone away, it occurred to us: ‘This venerable Kaccāna the Great is both praised by the Lord and revered by intelligent fellow Brahma-farers; the venerable Kaccāna the Great is able to explain in full the meaning of this recital recited in brief by the Lord but whose meaning was not explained in full. Suppose we were to approach the venerable Kaccāna the Great and, having approached, were to question him on this meaning.’ May the venerable Kaccāna the Great explain it.”

“Your reverences, as a man walking about aiming at the pith, searching for the pith, looking about for the pith of a great, stable and pithy tree, passing by the root, passing by the trunk, might think that the pith is to be looked for in the branches and foliage, even so is this performance of the venerable ones, for (although) you had the Teacher face to face, yet having ignored that Lord, you judge that it is I who should be questioned on this meaning. But, your reverences, the Lord knows what should be known, sees what should be seen, he has become vision, become knowledge, become Dhamma, become Brahma, he is the propounder, the expounder, the bringer to the goal, the giver of the Deathless, Dhamma-lord, Tathāgata. That was the time when you should have questioned the Lord on this meaning so that you might have understood what the Lord explained to you.”

“Undoubtedly, Kaccāna, the Lord knows what should be known, sees what should be seen, he has become vision, become knowledge, become Dhamma, become Brahma, he is the propounder, the expounder, the bringer to the goal, the giver of the Deathless, Dhamma-lord, Tathāgata. But the venerable Kaccāna the Great is both praised by the Lord, and revered by intelligent fellow Brahma-farers, and the venerable Kaccāna the Great is able to explain in full the meaning of that recital recited in brief by the Lord but whose meaning was not explained in full. Let the venerable Kaccāna explain, without finding it troublesome.”

“Well then, your reverences, listen, pay careful attention and I will speak.”

“Yes, your reverence,” these monks answered the venerable Kaccāna the Great in assent. The venerable Kaccāna the Great spoke thus:

“In regard to that recital, your reverences, which the Lord recited in brief, but not having explained the meaning in full, rising from his seat, entered a dwelling-place: ‘Whatever is the origin, monk, of the number of obsessions and perceptions which assail a man, if there is nothing to rejoice at, to welcome, to catch hold of, this is itself an end of a propensity to attachment, this is itself an end of a propensity to repugnance, this is itself an end of a propensity to views, this is itself an end of a propensity to perplexity, this is itself an end of a propensity to pride, this is itself an end of a propensity to attachment to becoming, this is itself an end of a propensity to ignorance, this is itself an end of taking the stick, of taking a weapon, of quarrelling, contending, disputing, accusation, slander, lying speech. In these ways, these evil unskilled states are stopped without remainder.’ of that recital recited by the Lord in brief but whose meaning was not explained in full, I understand the meaning in full thus:

Visual consciousness, your reverences, arises because of eye and material shapes; the meeting of the three is sensory impingement; feelings are because of sensory impingement; what one feels one perceives; what one perceives one reasons about; what one reasons about obsesses one; what obsesses one is the origin of the number of perceptions and obsessions which assail a man in regard to material shapes cognisable by the eye, past, future, present.

And, your reverences, auditory consciousness arises because of ear and sounds; the meeting of the three is sensory impingement; feelings are because of sensory impingement; what one feels one perceives; what one perceives one reasons about; what one reasons about obsesses one; what obsesses one is the origin of the number of perceptions and obsessions which assail a man in regard to sounds cognisable by the ear, past, future, present.

And, your reverences, olfactory consciousness arises because of nose and smells; the meeting of the three is sensory impingement; feelings are because of sensory impingement; what one feels one perceives; what one perceives one reasons about; what one reasons about obsesses one; what obsesses one is the origin of the number of perceptions and obsessions which assail a man in regard to smells cognisable by the nose, past, future, present.

And, your reverences, gustatory consciousness arises because of tongue and tastes; the meeting of the three is sensory impingement; feelings are because of sensory impingement; what one feels one perceives; what one perceives one reasons about; what one reasons about obsesses one; what obsesses one is the origin of the number of perceptions and obsessions which assail a man in regard to tastes cognisable by the tongue, past, future, present.

And, your reverences, bodily consciousness arises because of body and touches; the meeting of the three is sensory impingement; feelings are because of sensory impingement; what one feels one perceives; what one perceives one reasons about; what one reasons about obsesses one; what obsesses one is the origin of the number of perceptions and obsessions which assail a man in regard to touches cognisable by the body, past, future, present.

And, your reverences, mental consciousness arises because of mind and mental objects; the meeting of the three is sensory impingement; feelings are because of sensory impingement; what one feels one perceives; what one perceives one reasons about; what one reasons about obsesses one; what obsesses one is the origin of the number of perceptions and obsessions which assail a man in regard to mental objects cognisable by mind, past, future, present.

This situation occurs: that when there is eye, your reverences, when there is material shape, when there is visual consciousness, one will recognise the manifestation of sensory impingement.

This situation occurs: that when there is the manifestation of sensory impingement, one will recognise the manifestation of feeling.

This situation occurs: that when there is the manifestation of feeling, one will recognise the manifestation of perception.

This situation occurs: that when there is the manifestation of perception, one will recognise the manifestation of reasoning.

This situation occurs: that when there is the manifestation of reasoning, one will recognise the manifestation of the assault of a number of obsessions and perceptions.

This situation occurs: that when there is ear, your reverences, when there is sound, when there is auditory consciousness, one will recognise the manifestation of sensory impingement.

This situation occurs: that when there is the manifestation of sensory impingement, one will recognise the manifestation of feeling.

This situation occurs: that when there is the manifestation of feeling, one will recognise the manifestation of perception.

This situation occurs: that when there is the manifestation of perception, one will recognise the manifestation of reasoning.

This situation occurs: that when there is the manifestation of reasoning, one will recognise the manifestation of the assault of a number of obsessions and perceptions.

This situation occurs: that when there is nose, your reverences, when there is smell, when there is olfactory consciousness, one will recognise the manifestation of sensory impingement.

This situation occurs: that when there is the manifestation of sensory impingement, one will recognise the manifestation of feeling.

This situation occurs: that when there is the manifestation of feeling, one will recognise the manifestation of perception.

This situation occurs: that when there is the manifestation of perception, one will recognise the manifestation of reasoning.

This situation occurs: that when there is the manifestation of reasoning, one will recognise the manifestation of the assault of a number of obsessions and perceptions.

This situation occurs: that when there is tongue, your reverences, when there is taste, when there is gustatory consciousness, one will recognise the manifestation of sensory impingement.

This situation occurs: that when there is the manifestation of sensory impingement, one will recognise the manifestation of feeling.

This situation occurs: that when there is the manifestation of feeling, one will recognise the manifestation of perception.

This situation occurs: that when there is the manifestation of perception, one will recognise the manifestation of reasoning.

This situation occurs: that when there is the manifestation of reasoning, one will recognise the manifestation of the assault of a number of obsessions and perceptions.

This situation occurs: that when there is body, your reverences, when there is touch, when there is bodily consciousness, one will recognise the manifestation of sensory impingement.

This situation occurs: that when there is the manifestation of sensory impingement, one will recognise the manifestation of feeling.

This situation occurs: that when there is the manifestation of feeling, one will recognise the manifestation of perception.

This situation occurs: that when there is the manifestation of perception, one will recognise the manifestation of reasoning.

This situation occurs: that when there is the manifestation of reasoning, one will recognise the manifestation of the assault of a number of obsessions and perceptions.

This situation occurs: that when there is mind, your reverences, when there is a mental object, when there is mental consciousness, one will recognise the manifestation of sensory impingement.

This situation occurs: that when there is the manifestation of sensory impingement, one will recognise the manifestation of feeling.

This situation occurs: that when there is the manifestation of feeling, one will recognise the manifestation of perception.

This situation occurs: that when there is the manifestation of perception, one will recognise the manifestation of reasoning.

This situation occurs: that when there is the manifestation of reasoning, one will recognise the manifestation of the assault of a number of obsessions and perceptions.

This situation does not occur: that when there is not eye, your reverences, when there is not material shape, when there is not visual consciousness, one will recognise a manifestation of sensory impingement.

This situation does not occur: that when there is not a manifestation of sensory impingement, one will recognise a manifestation of feeling.

This situation does not occur: that when there is not a manifestation of feeling one will recognise a manifestation of perception.

This situation does not occur: that when there is not a manifestation of perception one will recognise a manifestation of reasoning.

This situation does not occur: that when there is not a manifestation of reasoning one will recognise a manifestation of the assault of a number of obsessions and perceptions.

This situation does not occur: that when there is not ear, your reverences, when there is not sound, when there is not auditory consciousness, one will recognise a manifestation of sensory impingement.

This situation does not occur: that when there is not a manifestation of sensory impingement, one will recognise a manifestation of feeling.

This situation does not occur: that when there is not a manifestation of feeling one will recognise a manifestation of perception.

This situation does not occur: that when there is not a manifestation of perception one will recognise a manifestation of reasoning.

This situation does not occur: that when there is not a manifestation of reasoning one will recognise a manifestation of the assault of a number of obsessions and perceptions.

This situation does not occur: that when there is not nose, your reverences, when there is not smell, when there is not olfactory consciousness, one will recognise a manifestation of sensory impingement.

This situation does not occur: that when there is not a manifestation of sensory impingement, one will recognise a manifestation of feeling.

This situation does not occur: that when there is not a manifestation of feeling one will recognise a manifestation of perception.

This situation does not occur: that when there is not a manifestation of perception one will recognise a manifestation of reasoning.

This situation does not occur: that when there is not a manifestation of reasoning one will recognise a manifestation of the assault of a number of obsessions and perceptions.

This situation does not occur: that when there is not tongue, your reverences, when there is not taste, when there is not gustatory consciousness, one will recognise a manifestation of sensory impingement.

This situation does not occur: that when there is not a manifestation of sensory impingement, one will recognise a manifestation of feeling.

This situation does not occur: that when there is not a manifestation of feeling one will recognise a manifestation of perception.

This situation does not occur: that when there is not a manifestation of perception one will recognise a manifestation of reasoning.

This situation does not occur: that when there is not a manifestation of reasoning one will recognise a manifestation of the assault of a number of obsessions and perceptions.

This situation does not occur: that when there is not body, your reverences, when there is not touch, when there is not bodily consciousness, one will recognise a manifestation of sensory impingement.

This situation does not occur: that when there is not a manifestation of sensory impingement, one will recognise a manifestation of feeling.

This situation does not occur: that when there is not a manifestation of feeling one will recognise a manifestation of perception.

This situation does not occur: that when there is not a manifestation of perception one will recognise a manifestation of reasoning.

This situation does not occur: that when there is not a manifestation of reasoning one will recognise a manifestation of the assault of a number of obsessions and perceptions.

This situation does not occur: that when there is not mind, your reverences, when there is not a mental object, when there is not mental consciousness, one will recognise a manifestation of sensory impingement.

This situation does not occur: that when there is not a manifestation of sensory impingement, one will recognise a manifestation of feeling.

This situation does not occur: that when there is not a manifestation of feeling one will recognise a manifestation of perception.

This situation does not occur: that when there is not a manifestation of perception one will recognise a manifestation of reasoning.

This situation does not occur: that when there is not a manifestation of reasoning one will recognise a manifestation of the assault of a number of obsessions and perceptions.

“In regard to that recital, your reverences, which the Lord recited in brief, but not having explained the meaning in full, rising from his seat, entered a dwelling-place: ‘Whatever is the origin, monk, of the number of obsessions and perceptions which assail a man, if there is nothing to rejoice at, to welcome, to catch hold of, this is itself an end of a propensity to attachment, this is itself an end of a propensity to repugnance, this is itself an end of a propensity to views, this is itself an end of a propensity to perplexity, this is itself an end of a propensity to pride, this is itself an end of a propensity to attachment to becoming, this is itself an end of a propensity to ignorance, this is itself an end of taking the stick, of taking a weapon, of quarrelling, contending, disputing, accusation, slander, lying speech.’ of that recital recited by the Lord in brief but whose meaning was not explained in full, I understand the meaning in full thus. But if you, venerable ones, so desire, having approached the Lord, you can question him as to this meaning so that as the Lord explains it to you so may you understand it.”

Then these monks, delighting and rejoicing in what the venerable Kaccāna the Great had said, rising from their seats, approached the Lord; having approached, having greeted the Lord, they sat down at a respectful distance. As they were sitting down at a respectful distance, these monks spoke thus to the Lord: “Lord, the Lord having recited this recital to us in brief, rising from his seat, entered a dwelling-place: ‘Whatever is the origin, monk, of the number of obsessions and perceptions which assail a man, if there is nothing to rejoice at, to welcome, to catch hold of, this is itself an end of a propensity to attachment, this is itself an end of a propensity to repugnance, this is itself an end of a propensity to views, this is itself an end of a propensity to perplexity, this is itself an end of a propensity to pride, this is itself an end of a propensity to attachment to becoming, this is itself an end of a propensity to ignorance, this is itself an end of taking the stick, of taking a weapon, of quarrelling, contending, disputing, accusation, slander, lying speech. In these ways, these evil unskilled states are stopped without remainder.’ Now, Lord, soon after the Lord had gone away, it occurred to us: ‘The Lord, having recited this recital to us in brief, but without explaining its meaning in full, rising from his seat, entered a dwelling-place: “Whatever is the origin, monk, of the number of obsessions and perceptions which assail a man, if there is nothing to rejoice at, to welcome, to catch hold of, this is itself an end of a propensity to attachment, this is itself an end of a propensity to repugnance, this is itself an end of a propensity to views, this is itself an end of a propensity to perplexity, this is itself an end of a propensity to pride, this is itself an end of a propensity to attachment to becoming, this is itself an end of a propensity to ignorance, this is itself an end of taking the stick, of taking a weapon, of quarrelling, contending, disputing, accusation, slander, lying speech. In these ways, these evil unskilled states are stopped without remainder.” Now, who can explain in full the meaning of this recital recited in brief by the Lord but whose meaning was not explained in full?’ Then, Lord, it occurred to us: ‘Now the venerable Kaccāna the Great is both praised by the Lord and revered by intelligent fellow Brahma-farers. The venerable Kaccāna the Great is able to explain in full the meaning of this recital recited in brief by the Lord, but whose meaning was not explained in full. Suppose we were to approach the venerable Kaccāna the Great; and having approached were to question the venerable Kaccāna the Great on this meaning?’ Then we, Lord, approached the venerable Kaccāna the Great; having approached, we questioned the venerable Kaccāna the Great on this meaning. The meaning of those (words) was explained to us, Lord, by the venerable Kaccāna the Great by these methods, by these sentences, by these words.”

“Your reverences, as a man walking about aiming at the pith, searching for the pith, looking about for the pith of a great, stable and pithy tree, passing by the root, passing by the trunk, might think that the pith is to be looked for in the branches and foliage, even so is this performance of the venerable ones, for (although) you had the Teacher face to face, yet having ignored that Lord, you judge that it is I who should be questioned on this meaning. But, your reverences, the Lord knows what should be known, sees what should be seen, he has become vision, become knowledge, become Dhamma, become Brahma, he is the propounder, the expounder, the bringer to the goal, the giver of the Deathless, Dhamma-lord, Tathāgata. That was the time when you should have questioned the Lord on this meaning so that you might have understood what the Lord explained to you.” “Undoubtedly, Kaccāna, the Lord knows what should be known, sees what should be seen, he has become vision, become knowledge, become Dhamma, become Brahma, he is the propounder, the expounder, the bringer to the goal, the giver of the Deathless, Dhamma-lord, Tathāgata. But the venerable Kaccāna the Great is both praised by the Lord, and revered by intelligent fellow Brahma-farers, and the venerable Kaccāna the Great is able to explain in full the meaning of that recital recited in brief by the Lord but whose meaning was not explained in full. Let the venerable Kaccāna explain, without finding it troublesome.”

“Well then, your reverences, listen, pay careful attention and I will speak.”

“Yes, your reverence,” these monks answered the venerable Kaccāna the Great in assent. The venerable Kaccāna the Great spoke thus:

“In regard to that recital, your reverences, which the Lord recited in brief, but not having explained the meaning in full, rising from his seat, entered a dwelling-place: ‘Whatever is the origin, monk, of the number of obsessions and perceptions which assail a man, if there is nothing to rejoice at, to welcome, to catch hold of, this is itself an end of a propensity to attachment, this is itself an end of a propensity to repugnance, this is itself an end of a propensity to views, this is itself an end of a propensity to perplexity, this is itself an end of a propensity to pride, this is itself an end of a propensity to attachment to becoming, this is itself an end of a propensity to ignorance, this is itself an end of taking the stick, of taking a weapon, of quarrelling, contending, disputing, accusation, slander, lying speech. In these ways, these evil unskilled states are stopped without remainder.’ of that recital recited by the Lord in brief but whose meaning was not explained in full, I understand the meaning in full thus:

Visual consciousness, your reverences, arises because of eye and material shapes; the meeting of the three is sensory impingement; feelings are because of sensory impingement; what one feels one perceives; what one perceives one reasons about; what one reasons about obsesses one; what obsesses one is the origin of the number of perceptions and obsessions which assail a man in regard to material shapes cognisable by the eye, past, future, present.

And, your reverences, auditory consciousness arises because of ear and sounds; the meeting of the three is sensory impingement; feelings are because of sensory impingement; what one feels one perceives; what one perceives one reasons about; what one reasons about obsesses one; what obsesses one is the origin of the number of perceptions and obsessions which assail a man in regard to sounds cognisable by the ear, past, future, present.

And, your reverences, olfactory consciousness arises because of nose and smells; the meeting of the three is sensory impingement; feelings are because of sensory impingement; what one feels one perceives; what one perceives one reasons about; what one reasons about obsesses one; what obsesses one is the origin of the number of perceptions and obsessions which assail a man in regard to smells cognisable by the nose, past, future, present.

And, your reverences, gustatory consciousness arises because of tongue and tastes; the meeting of the three is sensory impingement; feelings are because of sensory impingement; what one feels one perceives; what one perceives one reasons about; what one reasons about obsesses one; what obsesses one is the origin of the number of perceptions and obsessions which assail a man in regard to tastes cognisable by the tongue, past, future, present.

And, your reverences, bodily consciousness arises because of body and touches; the meeting of the three is sensory impingement; feelings are because of sensory impingement; what one feels one perceives; what one perceives one reasons about; what one reasons about obsesses one; what obsesses one is the origin of the number of perceptions and obsessions which assail a man in regard to touches cognisable by the body, past, future, present.

And, your reverences, mental consciousness arises because of mind and mental objects; the meeting of the three is sensory impingement; feelings are because of sensory impingement; what one feels one perceives; what one perceives one reasons about; what one reasons about obsesses one; what obsesses one is the origin of the number of perceptions and obsessions which assail a man in regard to mental objects cognisable by mind, past, future, present.

This situation occurs: that when there is eye, your reverences, when there is material shape, when there is visual consciousness, one will recognise the manifestation of sensory impingement.

This situation occurs: that when there is the manifestation of sensory impingement, one will recognise the manifestation of feeling.

This situation occurs: that when there is the manifestation of feeling, one will recognise the manifestation of perception.

This situation occurs: that when there is the manifestation of perception, one will recognise the manifestation of reasoning.

This situation occurs: that when there is the manifestation of reasoning, one will recognise the manifestation of the assault of a number of obsessions and perceptions.

This situation occurs: that when there is ear, your reverences, when there is sound, when there is auditory consciousness, one will recognise the manifestation of sensory impingement.

This situation occurs: that when there is the manifestation of sensory impingement, one will recognise the manifestation of feeling.

This situation occurs: that when there is the manifestation of feeling, one will recognise the manifestation of perception.

This situation occurs: that when there is the manifestation of perception, one will recognise the manifestation of reasoning.

This situation occurs: that when there is the manifestation of reasoning, one will recognise the manifestation of the assault of a number of obsessions and perceptions.

This situation occurs: that when there is nose, your reverences, when there is smell, when there is olfactory consciousness, one will recognise the manifestation of sensory impingement.

This situation occurs: that when there is the manifestation of sensory impingement, one will recognise the manifestation of feeling.

This situation occurs: that when there is the manifestation of feeling, one will recognise the manifestation of perception.

This situation occurs: that when there is the manifestation of perception, one will recognise the manifestation of reasoning.

This situation occurs: that when there is the manifestation of reasoning, one will recognise the manifestation of the assault of a number of obsessions and perceptions.

This situation occurs: that when there is tongue, your reverences, when there is taste, when there is gustatory consciousness, one will recognise the manifestation of sensory impingement.

This situation occurs: that when there is the manifestation of sensory impingement, one will recognise the manifestation of feeling.

This situation occurs: that when there is the manifestation of feeling, one will recognise the manifestation of perception.

This situation occurs: that when there is the manifestation of perception, one will recognise the manifestation of reasoning.

This situation occurs: that when there is the manifestation of reasoning, one will recognise the manifestation of the assault of a number of obsessions and perceptions.

This situation occurs: that when there is body, your reverences, when there is touch, when there is bodily consciousness, one will recognise the manifestation of sensory impingement.

This situation occurs: that when there is the manifestation of sensory impingement, one will recognise the manifestation of feeling.

This situation occurs: that when there is the manifestation of feeling, one will recognise the manifestation of perception.

This situation occurs: that when there is the manifestation of perception, one will recognise the manifestation of reasoning.

This situation occurs: that when there is the manifestation of reasoning, one will recognise the manifestation of the assault of a number of obsessions and perceptions.

This situation occurs: that when there is mind, your reverences, when there is a mental object, when there is mental consciousness, one will recognise the manifestation of sensory impingement.

This situation occurs: that when there is the manifestation of sensory impingement, one will recognise the manifestation of feeling.

This situation occurs: that when there is the manifestation of feeling, one will recognise the manifestation of perception.

This situation occurs: that when there is the manifestation of perception, one will recognise the manifestation of reasoning.

This situation occurs: that when there is the manifestation of reasoning, one will recognise the manifestation of the assault of a number of obsessions and perceptions.

This situation does not occur: that when there is not eye, your reverences, when there is not material shape, when there is not visual consciousness, one will recognise a manifestation of sensory impingement.

This situation does not occur: that when there is not a manifestation of sensory impingement, one will recognise a manifestation of feeling.

This situation does not occur: that when there is not a manifestation of feeling one will recognise a manifestation of perception.

This situation does not occur: that when there is not a manifestation of perception one will recognise a manifestation of reasoning.

This situation does not occur: that when there is not a manifestation of reasoning one will recognise a manifestation of the assault of a number of obsessions and perceptions.

This situation does not occur: that when there is not ear, your reverences, when there is not sound, when there is not auditory consciousness, one will recognise a manifestation of sensory impingement.

This situation does not occur: that when there is not a manifestation of sensory impingement, one will recognise a manifestation of feeling.

This situation does not occur: that when there is not a manifestation of feeling one will recognise a manifestation of perception.

This situation does not occur: that when there is not a manifestation of perception one will recognise a manifestation of reasoning.

This situation does not occur: that when there is not a manifestation of reasoning one will recognise a manifestation of the assault of a number of obsessions and perceptions.

This situation does not occur: that when there is not nose, your reverences, when there is not smell, when there is not olfactory consciousness, one will recognise a manifestation of sensory impingement.

This situation does not occur: that when there is not a manifestation of sensory impingement, one will recognise a manifestation of feeling.

This situation does not occur: that when there is not a manifestation of feeling one will recognise a manifestation of perception.

This situation does not occur: that when there is not a manifestation of perception one will recognise a manifestation of reasoning.

This situation does not occur: that when there is not a manifestation of reasoning one will recognise a manifestation of the assault of a number of obsessions and perceptions.

This situation does not occur: that when there is not tongue, your reverences, when there is not taste, when there is not gustatory consciousness, one will recognise a manifestation of sensory impingement.

This situation does not occur: that when there is not a manifestation of sensory impingement, one will recognise a manifestation of feeling.

This situation does not occur: that when there is not a manifestation of feeling one will recognise a manifestation of perception.

This situation does not occur: that when there is not a manifestation of perception one will recognise a manifestation of reasoning.

This situation does not occur: that when there is not a manifestation of reasoning one will recognise a manifestation of the assault of a number of obsessions and perceptions.

This situation does not occur: that when there is not body, your reverences, when there is not touch, when there is not bodily consciousness, one will recognise a manifestation of sensory impingement.

This situation does not occur: that when there is not a manifestation of sensory impingement, one will recognise a manifestation of feeling.

This situation does not occur: that when there is not a manifestation of feeling one will recognise a manifestation of perception.

This situation does not occur: that when there is not a manifestation of perception one will recognise a manifestation of reasoning.

This situation does not occur: that when there is not a manifestation of reasoning one will recognise a manifestation of the assault of a number of obsessions and perceptions.

This situation does not occur: that when there is not mind, your reverences, when there is not a mental object, when there is not mental consciousness, one will recognise a manifestation of sensory impingement.

This situation does not occur: that when there is not a manifestation of sensory impingement, one will recognise a manifestation of feeling.

This situation does not occur: that when there is not a manifestation of feeling one will recognise a manifestation of perception.

This situation does not occur: that when there is not a manifestation of perception one will recognise a manifestation of reasoning.

This situation does not occur: that when there is not a manifestation of reasoning one will recognise a manifestation of the assault of a number of obsessions and perceptions.

“In regard to that recital, your reverences, which the Lord recited in brief, but not having explained the meaning in full, rising from his seat, entered a dwelling-place: ‘Whatever is the origin, monk, of the number of obsessions and perceptions which assail a man, if there is nothing to rejoice at, to welcome, to catch hold of, this is itself an end of a propensity to attachment, this is itself an end of a propensity to repugnance, this is itself an end of a propensity to views, this is itself an end of a propensity to perplexity, this is itself an end of a propensity to pride, this is itself an end of a propensity to attachment to becoming, this is itself an end of a propensity to ignorance, this is itself an end of taking the stick, of taking a weapon, of quarrelling, contending, disputing, accusation, slander, lying speech.’ of that recital recited by the Lord in brief but whose meaning was not explained in full, I understand the meaning in full thus. But if you, venerable ones, so desire, having approached the Lord, you can question him as to this meaning so that as the Lord explains it to you so may you understand it.”

“Learned, monks, is Kaccāna the Great, of great wisdom is Kaccāna the Great. For if you, monks, had questioned me as to this meaning, I too would have explained it precisely as it was explained by Kaccāna the Great. Indeed, this is the exact meaning of that, and thus should you understand it.”

When this had been said, the venerable Ānanda spoke thus to the Lord: “Lord, even as a man overcome by hunger and exhaustion might come upon a honey-ball; from each bit that he would taste he would get a sweet delicious flavour, even so, Lord, is a monk who is naturally able in mind; from each bit that he would examine with intuitive wisdom as to the meaning of this disquisition on Dhamma, he would get delight, he would get satisfaction for the mind. What is this disquisition on Dhamma called, Lord?”

“Wherefore you, Ānanda, may understand this disquisition on Dhamma as ‘The Disquisition of the Honey-ball’.”

Thus spoke the Lord. Delighted, the venerable Ānanda rejoiced in what the Lord had said.

Discourse of the Honey-Ball: The Eighth

Thus have I heard. On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Banyan Park. Then, after dressing in the morning and taking his bowl and robe, the Blessed One entered Kapilavatthu for alms. After going for alms in Kapilavatthu and returning from almsround after his meal, he approached the Great Grove for the day‘s abiding. After plunging into the Great Grove, he sat at the root of a young Beluva tree for the day‘s abiding. Daṇḍapāṇi¹ the Sakyan, while walking and wandering about for exercise, approached the Great Grove. After plunging into the Great Grove, he approached the young Beluva tree where the Blessed One was seated; after approaching, he exchanged greetings with the Blessed One. After engaging in the customary polite speech, he stood to one side, leaning on his staff. While he was standing to one side, Daṇḍapāṇi the Sakyan said to the Blessed One, “What is the Contemplative‘s doctrine? What is his declaration?” “Venerable, my doctrine is such that no one in the world with its angels, demons, gods, contemplatives, and priests, in this generation with its celestial and human beings, can argue with me; such that identifications do not persist in the subconscious of a holy man dwelling unbound by sensualities, free of doubt, with restlessness cut off, and without craving for existence or non-existence. This is my doctrine, Venerable, this is my declaration.”

When this was said, Daṇḍapāṇi the Sakyan shook his head, wagged his tongue, and raised his eyebrows, wrinkling his forehead into three lines. Then he left, leaning on his staff.

Then when the Blessed One emerged from retreat in the evening, he approached the Banyan Park; after approaching, he sat on the designated seat. After sitting, the Blessed One addressed the monks: “Here, monks, after I dressed in the morning and took my bowl and robe, I entered Kapilavatthu for alms… When this was said, monks, Daṇḍapāṇi the Sakyan shook his head, wagged his tongue, and raised his eyebrows, wrinkling his forehead into three lines. Then he left, leaning on his staff.”

When this was said, a certain monk said to the Blessed One, “Bhante, what is the Blessed One‘s doctrine, such that no one in the world with its angels, demons, gods, contemplatives, and priests, in this generation with its celestial and human beings, can argue with him? And, Bhante, how do identifications not persist in the subconscious of a holy man dwelling unbound by sensualities, free of doubt, with restlessness cut off, and without craving for existence or non-existence?”

“Monk, from whatever source identification and conceptualization based on proliferation beset a man, if there is nothing there to be delighted in, welcomed, and attached to, then just this is the end of the subconscious tendency towards passion, just this is the end of the subconscious tendency towards aversion, just this is the end of the subconscious tendency towards false perspectives, just this is the end of the subconscious tendency towards doubt, just this is the end of the subconscious tendency towards conceit, just this is the end of the subconscious tendency towards the lust for existence, just this is the end of the subconscious tendency towards ignorance, just this is the end of the raising of cudgels, the raising of swords, dispute, conflict, contention, blame, malice, and lies. Here these harmful, unwholesome phenomena cease without remainder.” This is what the Blessed One said. After saying this, the Sublime One rose from his seat and entered his dwelling.

Then, not long after the Blessed One left, it occurred to those monks: “Venerables, after giving this brief statement, the Blessed One rose from his seat and entered his dwelling without explaining its meaning in detail: ‘Monk, from whatever source… these harmful, unwholesome phenomena cease without remainder.’ Who might explain in detail the meaning of this brief statement that the Blessed One gave without explaining its meaning in detail?” Then it occurred to those monks: “Venerable Mahā-Kaccāna is praised and esteemed by the Teacher and by wise companions in the Holy Life. Venerable Mahā-Kaccāna is able to explain in detail the meaning of this brief statement that the Blessed One gave without explaining its meaning in detail. Perhaps we could approach Venerable Mahā-Kaccāna; after approaching him, we could ask him about the meaning of this.”

Then those monks approached Venerable Mahā-Kaccāna and exchanged greetings with him. After engaging in the customary polite speech, they sat to one side. When they were seated to one side, those monks said to Venerable Mahā-Kaccāna, “Venerable Kaccāna, after giving this brief statement to us, the Blessed One rose from his seat and entered his dwelling without explaining its meaning in detail: ‘Monk, from whatever source… these harmful, unwholesome phenomena cease without remainder.’ Venerable Kaccāna, not long after the Blessed One left, it occurred to us: ‘Venerables, after giving this brief statement… we could ask him about the meaning of this.’ Let Venerable Mahā-Kaccāna explain it to us.”

“Venerables, just like a man who needed heartwood, who was seeking heartwood, who was going in search of heartwood, was by a large tree which had heartwood, and he neglected the root and trunk, and instead thought that heartwood was to be sought for in the branches and leaves; in this way, when the Venerables were in front of the Teacher, they neglected the Blessed One, and thought that I was to be asked about the meaning of this. For, Venerables, knowing, the Blessed One knows; seeing, he sees; he has become vision, he has become knowledge, he has become Dhamma, he has become divine; he is the initiator and the continuer; he is the guide to the meaning; he is the giver of the deathless; he is the Dhamma-master; he is the Truth-finder. And that was the time for this; you could have asked the Blessed One about the meaning of this. You could have remembered it according to the way that the Blessed One would have explained it to you.” “Certainly, Venerable Kaccāna, knowing, the Blessed One knows… he is the Truth-finder. And that was the time for this; we could have asked the Blessed One about the meaning of this. As the Blessed One would have explained it to us, we could have remembered it. However, Venerable Mahā-Kaccāna is praised and esteemed by the Teacher and by wise companions in the Holy Life. Venerable Mahā-Kaccāna is able to explain in detail the meaning of this brief statement that the Blessed One gave without explaining its meaning in detail. Let Venerable Mahā-Kaccāna explain it to us, if it is not burdensome.” “Therefore, Venerables, listen and carefully pay attention. I will speak.” “Yes, Venerable,” those monks replied to Venerable Mahā-Kaccāna. Venerable Mahā-Kaccāna said this:

“Venerables, dependent on the existence of an eye and a visible object, eye-consciousness arises. The combination of the three is sense-contact. Because of sense-contact, there is feeling. What one feels, one identifies;² what one identifies, one thinks about; what one thinks about, one proliferates about; what one proliferates about, with that as its source, identification and conceptualization based on proliferation beset a man in regard to visible objects cognizable by the eye in the past, present, and future. Venerables, when there is an ear and a sound… a nose and a fragrance… a tongue and a taste… a body and a tangible object… a mind and a mental object, mind-consciousness arises. The combination of the three is contact. Because of contact, there is feeling. What one feels, one identifies; what one identifies, one thinks about; what one thinks about, one proliferates about; what one proliferates about, with that as its source, identification and conceptualization based on proliferation beset a man in regard to mental objects cognizable by the mind in the past, present, and future.

“Venerables, when there is an eye, a visible object, and eye-consciousness, it is possible that one could point out a manifestation of sense-contact. When there is a manifestation of sense-contact, it is possible that one could point out feeling. When there is a manifestation of feeling, it is possible that one could point out identification.  When there is a manifestation of identification, it is possible that one could point out thought. When there is a manifestation of thought, it is possible that one could point out the onset of identification and conceptualization based on proliferation. Venerables, when there is an ear… a nose… a tongue… a body… a mind, a mental object, and mind-consciousness, it is possible that one could point out a manifestation of sense-contact. When there is a manifestation of sense-contact, it is possible that one could point out feeling. When there is a manifestation of feeling, it is possible that one could point out identification.  When there is a manifestation of identification, it is possible that one could point out thought. When there is a manifestation of thought, it is possible that one could point out the onset of identification and conceptualization based on proliferation.

“Venerables, when there is no eye, no visible object, and no eye-consciousness, it is impossible that one could point out a manifestation of sense-contact. When there is no manifestation of sense-contact, it is impossible that one could point out feeling. When there is no manifestation of feeling, it is impossible that one could point out identification.  When there is no manifestation of identification, it is impossible that one could point out thought. When there is no manifestation of thought, it is impossible that one could point out the onset of identification and conceptualization based on proliferation. Venerables, when there is no ear… nose… tongue… body… mind, no mental object, and no mind-consciousness, it is impossible that one could point out a manifestation of sense-contact. When there is no manifestation of sense-contact, it is impossible that one could point out feeling. When there is no manifestation of feeling, it is impossible that one could point out identification.  When there is no manifestation of identification, it is impossible that one could point out thought. When there is no manifestation of thought, it is impossible that one could point out the onset of identification and conceptualization based on proliferation.

“Venerables, regarding the brief statement which the Blessed One gave to you, after which he rose from his seat and entered his dwelling without explaining its meaning in detail: ‘Monk, from whatever source… these harmful, unwholesome phenomena cease without remainder,’ Venerables, as I understand it, this is the detailed meaning of the brief statement which the Blessed One gave. If the Venerables wish, they may approach the Blessed One and ask him about the meaning. You may remember it according to the way that the Blessed One explains it to you.”

Then those monks, after delighting and rejoicing in Venerable Mahā-Kaccāna‘s speech, rose from their seats and approached the Blessed One; after approaching and paying respects to the Blessed One, they sat to one side. When they were seated to one side, those monks said to the Blessed One, “Bhante, there was this brief statement which the Blessed One gave to us, after which he rose from his seat and entered his dwelling without explaining its meaning in detail: ‘Monk, from whatever source… these harmful, unwholesome phenomena cease without remainder.’ Bhante, not long after the Blessed One left, it occurred to us: ‘Venerables, after giving this brief statement… we could ask him about the meaning of this.’ Then, Bhante, we approached Venerable Mahā-Kaccāna; after approaching, we asked him about the meaning of this. Bhante, the meaning was explained to us by Venerable Mahā-Kaccāna using these methods, words, and phrases.” “Monks, Mahā-Kaccāna is wise; Monks, Mahā-Kaccāna has great wisdom. Monks, if you had asked me about the meaning of this, I would have explained it in the same way that Mahā-Kaccāna explained it. That is the meaning of this. Remember it in this way.”

When this was said, Venerable Ānanda said to the Blessed One, “Bhante, just as a person who was afflicted with hunger and weakness came upon a lump of honey, wherever he tasted it, he would get a pleasant and pure taste; in the same way, Bhante, wherever a competent monk investigates with wisdom the meaning of this Dhamma-discourse, he would get satisfaction, he would gain confidence of mind. Bhante, what is the name of this Dhamma-discourse?” “Therefore, Ānanda, remember this Dhamma-discourse as the ‘Lump of Honey Discourse.’”

This is what the Blessed One said. Satisfied, Venerable Ānanda delighted in the Blessed One‘s speech.