8.
The Discourse on the Honey Ball
199. Thus have I heard - On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Nigrodha Monastery. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered Kapilavatthu for almsfood. Having walked for almsfood in Kapilavatthu, after the meal, having returned from his alms round, he approached the Great Wood for the day residence. Having plunged into the Great Wood, he sat down for the day residence at the root of a young marmelos tree. Now Daṇḍapāṇi the Sakyan, walking up and down for leg exercise, wandering about, approached the Great Wood. Having plunged into the Great Wood, he approached the young marmelos tree, he approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, leaning on his staff, he stood to one side. Standing to one side, Daṇḍapāṇi the Sakyan said this to the Blessed One - "What does the ascetic assert, what does he proclaim?" "Friend, in such a way that one asserting would not be in conflict with anyone in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, and in such a way that perceptions do not underlie that brahmin who dwells detached from sensual pleasures, free from doubt, with remorse cut off, devoid of craving for any kind of existence - thus do I assert, friend, thus do I proclaim."
When this was said, Daṇḍapāṇi the Sakyan, having shaken his head, having wagged his tongue, having raised three-lined wrinkles on his forehead, leaning on his staff, departed.
200. Then the Blessed One, in the evening, having emerged from seclusion, approached the Nigrodha park; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the monks: "Here, monks, having dressed in the earlier period of the day, taking my bowl and robe, I entered Kapilavatthu for almsfood. Having walked for almsfood in Kapilavatthu, after the meal, having returned from my alms round, I approached the Great Wood for the day residence. Having plunged into the Great Wood, I sat down for the day residence at the root of a young marmelos tree. Now Daṇḍapāṇi the Sakyan too, monks, walking up and down for leg exercise, wandering about, approached the Great Wood. Having plunged into the Great Wood, he approached the young marmelos tree, he approached me; having approached, he exchanged friendly greetings with me. Having concluded the pleasant and memorable talk, leaning on his staff, he stood to one side. Standing to one side, monks, Daṇḍapāṇi the Sakyan said this to me: 'What does the ascetic assert, what does he proclaim?'
"When this was said, monks, I said this to Daṇḍapāṇi the Sakyan: 'Friend, in such a way that one asserting would not be in conflict with anyone in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, and in such a way that perceptions do not underlie that brahmin who dwells detached from sensual pleasures, free from doubt, with remorse cut off, devoid of craving for any kind of existence - thus do I assert, friend, thus do I proclaim." "When this was said, monks, Daṇḍapāṇi the Sakyan, having shaken his head, having wagged his tongue, having raised three-lined wrinkles on his forehead, leaning on his staff, departed."
201. When this was said, a certain monk said this to the Blessed One - "But what does the Blessed One assert, venerable sir, that he does not stand in conflict with anyone in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans? And how, venerable sir, do perceptions not underlie that brahmin who dwells detached from sensual pleasures, free from doubt, with remorse cut off, devoid of craving for any kind of existence?" "Monk, from whatever source the terms of obsessive perceptions occur to a person. If here there is nothing to be delighted in, nothing to be asserted, nothing to be clung to. This itself is the end of the underlying tendencies to lust, this itself is the end of the underlying tendencies to aversion, this itself is the end of the underlying tendencies to wrong view, this itself is the end of the underlying tendencies to sceptical doubt, this itself is the end of the underlying tendencies to conceit, this itself is the end of the underlying tendencies to lust for existence, this itself is the end of the underlying tendencies to ignorance, this itself is the end of taking up sticks, taking up weapons, disputes, strife, contention, accusations, divisive speech, and lying. Here these evil unwholesome mental states cease without remainder." This is what the Blessed One said. Having said this, the Fortunate One rose from his seat and entered the dwelling.
202. Then, not long after the Blessed One had departed, this occurred to those monks - "Friends, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - 'Monk, from whatever source the terms of obsessive perceptions occur to a person. If here there is nothing to be delighted in, nothing to be asserted, nothing to be clung to. This itself is the end of the underlying tendencies to lust, etc. Here these evil unwholesome mental states cease without remainder.' Who now could explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail?" Then those monks had this thought: "This Venerable Mahākaccāna is praised by the Teacher and esteemed by the wise fellow monks in the holy life. The Venerable Mahākaccāna is able to explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail. What if we were to approach the Venerable Mahākaccāna; having approached, we should ask the Venerable Mahākaccāna about this matter."
Then those monks approached the Venerable Mahākaccāna; having approached, they exchanged friendly greetings with the Venerable Mahākaccāna. Having concluded the pleasant and memorable talk, they sat down to one side. Seated to one side, those monks said this to the Venerable Mahākaccāna - "Friend Kaccāna, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - 'Monk, from whatever source the terms of obsessive perceptions occur to a person. If here there is nothing to be delighted in, nothing to be asserted, nothing to be clung to. This itself is the end of the underlying tendencies to lust, etc. Here these evil unwholesome mental states cease without remainder.' Then, friend Kaccāna, not long after the Blessed One had departed, this occurred to us - 'Friends, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - "Monk, from whatever source the terms of obsessive perceptions occur to a person. If here there is nothing to be delighted in, nothing to be asserted, nothing to be clung to. This itself is the end of the underlying tendencies to lust, etc. Here these evil unwholesome mental states cease without remainder." Who now could explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail?' Then, friend Kaccāna, this occurred to us - 'This Venerable Mahākaccāna is praised by the Teacher and esteemed by the wise fellow monks in the holy life; the Venerable Mahākaccāna is able to explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail. What if we were to approach the Venerable Mahākaccāna; having approached, we should ask the Venerable Mahākaccāna about this matter.' Let the Venerable Mahākaccāna explain."
203. "Just as, friends, a man desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree standing with substance, having passed over the root, having passed over the trunk, might think the substance should be sought in the branches and leaves; thus it is with the venerable ones, when the Teacher is present before you, having passed over that Blessed One, you think this matter should be asked of us. For, friends, the Blessed One is one who knows what is to be known, one who sees what is to be seen, become vision, become knowledge, become the Teaching, become the supreme, the speaker, the proclaimer, the one who leads to the meaning, the giver of the Deathless, the lord of the Teaching, the Truth-finder. And that was the time when you should have asked the Blessed One himself about this matter. As the Blessed One would have answered you, so you should have remembered it." "Certainly, friend Kaccāna, the Blessed One is one who knows what is to be known, one who sees what is to be seen, become vision, become knowledge, become the Teaching, become the supreme, the speaker, the proclaimer, the one who leads to the meaning, the giver of the Deathless, the lord of the Teaching, the Truth-finder. And that was the time when we should have asked the Blessed One himself about this matter. As the Blessed One would have answered us, so we should have remembered it. But the Venerable Mahākaccāna is praised by the Teacher and esteemed by the wise fellow monks in the holy life; the Venerable Mahākaccāna is able to explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail. Let the Venerable Mahākaccāna explain, without finding it troublesome." "If so, friends, listen and pay close attention, I will speak." "Yes, friend," those monks assented to the Venerable Mahākaccāna. The Venerable Mahākaccāna said this -
204. "Friends, that which the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - 'Monk, from whatever source the terms of obsessive perceptions occur to a person. If here there is nothing to be delighted in, nothing to be asserted, nothing to be clung to, this itself is the end of the underlying tendencies to lust... etc. Here these evil unwholesome mental states cease without remainder' - I, friends, understand in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail, thus -
"Friends, dependent on the eye and forms, eye-consciousness arises; the meeting of the three is contact; with contact as condition, feeling; what one feels, that one perceives; what one perceives, that one thinks about; what one thinks about, that one obsesses about; what one obsesses about, on that account the terms of obsessive perceptions occur to a person regarding forms cognizable by the eye in the past, future, and present. Friends, dependent on the ear and sounds, ear-consciousness arises... etc. Friends, dependent on the nose and odours, nose-consciousness arises... etc. Friends, dependent on the tongue and flavours, tongue-consciousness arises... etc. Friends, dependent on the body and tangible objects, body-consciousness arises... etc. Friends, dependent on the mind and mental phenomena, mind-consciousness arises; the meeting of the three is contact; with contact as condition, feeling; what one feels, that one perceives; what one perceives, that one thinks about; what one thinks about, that one obsesses about; what one obsesses about, on that account the terms of obsessive perceptions occur to a person regarding mental phenomena cognizable by the mind in the past, future, and present.
"Friends, that indeed when there is the eye, when there is form, when there is eye-consciousness, one will describe the description of contact - this is possible. When there is the description of contact, one will describe the description of feeling - this is possible. When there is the description of feeling, one will describe the description of perception - this is possible. When there is the description of perception, one will describe the description of applied thought - this is possible. When there is the description of applied thought, one will describe the description of the occurrence of the terms of obsessive perceptions - this is possible. Friends, that indeed when there is the ear, when there is sound... etc. when there is the nose, when there is odour... etc. when there is the tongue, when there is flavour... etc. when there is the body, when there is tangible object... etc. when there is the mind, when there is mental phenomenon, when there is mind-consciousness, one will describe the description of contact - this is possible. When there is the description of contact, one will describe the description of feeling - this is possible. When there is the description of feeling, one will describe the description of perception - this is possible. When there is the description of perception, one will describe the description of applied thought - this is possible. When there is the description of applied thought, one will describe the description of the occurrence of the terms of obsessive perceptions - this is possible.
"Friends, that indeed when there is no eye, when there is no form, when there is no eye-consciousness, one will describe the description of contact - this is impossible. When there is no description of contact, one will describe the description of feeling - this is impossible. When there is no description of feeling, one will describe the description of perception - this is impossible. When there is no description of perception, one will describe the description of applied thought - this is impossible. When there is no description of applied thought, one will describe the description of the occurrence of the terms of obsessive perceptions - this is impossible. Friends, that indeed when there is no ear, when there is no sound... etc. when there is no nose, when there is no odour... etc. when there is no tongue, when there is no flavour... etc. when there is no body, when there is no tangible object... etc. when there is no mind, when there is no mental phenomenon, when there is no mind-consciousness, one will describe the description of contact - this is impossible. When there is no description of contact, one will describe the description of feeling - this is impossible. When there is no description of feeling, one will describe the description of perception - this is impossible. When there is no description of perception, one will describe the description of applied thought - this is impossible. When there is no description of applied thought, one will describe the description of the occurrence of the terms of obsessive perceptions - this is impossible.
"Friends, that which the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - 'Monk, from whatever source the terms of obsessive perceptions occur to a person, if here there is nothing to be delighted in, nothing to be asserted, nothing to be clung to, this itself is the end of the underlying tendencies to lust... etc. Here these evil unwholesome mental states cease without remainder' - I, friends, understand in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail, thus. But if you wish, venerable ones, you may approach the Blessed One himself and ask about this matter. As the Blessed One answers us, so you should remember it."
205. Then those monks, having delighted in and given thanks for the Venerable Mahākaccāna's saying, rose from their seats and approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "Venerable sir, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - 'Monk, from whatever source the terms of obsessive perceptions occur to a person. If here there is nothing to be delighted in, nothing to be asserted, nothing to be clung to. This itself is the end of the underlying tendencies to lust, etc. Here these evil unwholesome mental states cease without remainder.' Then, venerable sir, not long after the Blessed One had departed, this occurred to us - 'Friends, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - "Monk, from whatever source the terms of obsessive perceptions occur to a person. If here there is nothing to be delighted in, nothing to be asserted, nothing to be clung to. This itself is the end of the underlying tendencies to lust, this itself is the end of the underlying tendencies to aversion, this itself is the end of the underlying tendencies to wrong view, this itself is the end of the underlying tendencies to sceptical doubt, this itself is the end of the underlying tendencies to conceit, this itself is the end of the underlying tendencies to lust for existence, this itself is the end of the underlying tendencies to ignorance, this itself is the end of taking up sticks, taking up weapons, disputes, strife, contention, accusations, divisive speech, and lying. Here these evil unwholesome mental states cease without remainder." Who now could explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail?' Then this occurred to us, venerable sir - 'This Venerable Mahākaccāna is praised by the Teacher and esteemed by the wise fellow monks in the holy life; the Venerable Mahākaccāna is able to explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail. What if we were to approach the Venerable Mahākaccāna; having approached, we should ask the Venerable Mahākaccāna about this matter.' Then we, venerable sir, approached the Venerable Mahākaccāna; having approached, we asked the Venerable Mahākaccāna about this matter. For us, venerable sir, the Venerable Mahākaccāna explained the meaning with these characteristics, with these terms, with these phrases." "Monks, Mahākaccāna is wise; monks, Mahākaccāna is of great wisdom. Monks, if you had asked me about this matter, I too would have answered it in exactly the same way as it was answered by Mahākaccāna. This indeed is its meaning. And thus you should remember it."
When this was said, the Venerable Ānanda said this to the Blessed One - "Just as, venerable sir, a man overcome by hunger and weakness might come upon a honey-ball, and from wherever he might taste it, he would obtain a sweet, delicious flavour. Just so, venerable sir, a monk of intelligent nature, from wherever he might investigate the meaning of this exposition of the Teaching with wisdom, he would obtain satisfaction, he would obtain confidence of mind. What, venerable sir, is the name of this exposition of the Teaching?" "Therefore, Ānanda, remember this exposition of the Teaching as 'The Honey-ball Exposition'."
This is what the Blessed One said. Delighted, the Venerable Ānanda rejoiced in what the Blessed One had said.
The Discourse on the Honey Ball is concluded as eighth.