Thus have I heard—At one time, the Blessed One was residing among the Sakyans in |Kapilavatthu::name of the capital city of the Sakyans, the birthplace of the Buddha [kapilavatthu]|, in the Banyan Park.
Then the Blessed One, having dressed early in the morning, taking his alms bowl and outer robe, entered Kapilavatthu for alms. Having wandered through Kapilavatthu for alms and after the meal, having returned from the alms-round, he went to the |Great Forest::name of a forest outside Kapilavatthu; lit. great forest [mahāvana]| for the day’s abiding. Having entered the Great Forest, he sat down at the foot of a young bael tree for the day’s abiding.
|Daṇḍapāṇi::name of a Sakyan layman, lit. with staff in hand [daṇḍapāṇi]| the Sakyan, while walking and wandering about, approached the Great Forest. Entering the Great Forest, he came to the young bael tree where the Blessed One was. Having drawn near, he exchanged friendly greetings with the Blessed One. After having engaged in courteous and polite conversation, he stood to one side, leaning on his staff. Standing there, Daṇḍapāṇi the Sakyan said to the Blessed One: “What does the ascetic teach? What does he proclaim?”
“Friend, I teach and proclaim in such a way that in this world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, its ascetics and brahmins, kings and commoners, one does not |quarrel::argue, contend [viggayha]| with anyone. Moreover, for one who lives |disentangled::disengaged, unfettered [visaṁyutta]| from sensual pleasures, |without doubt::without confusion [akathaṅkathī]|, having cut off |anxiety::remorse, restlessness, uneasiness, worry [kukkucca]|, |free from craving::without wanting, yearning, longing, attachment [vītataṇhā]| for |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| and non-existence—|perceptions::interpretation and recognition of oneself, of things. It can involve concepts, labels, and judgments; third of the five aggregates [saññā]| |do not lead to preoccupation::leave no latent trace, do not lie dormant [nānuseti]| in that brahmin.
When this was said, Daṇḍapāṇi the Sakyan shook his head, stuck out his tongue, and raised his eyebrows until a three-lined furrow formed on his forehead; then, leaning on his staff, he set off.
Then the Blessed One emerged from |seclusion::solitude, privacy [paṭisallāna]| in the late afternoon and went to the Banyan Park. Having arrived, he sat down on the prepared seat. Once he was seated, the Blessed One addressed the bhikkhus: “Bhikkhus, I dressed early this morning, took my alms bowl and outer robe, and entered Kapilavatthu for alms. Having wandered through Kapilavatthu for alms and after the meal, having returned from the alms-round, I went to the Great Forest for the day’s abiding. Entering the Great Forest, I sat down at the foot of a young bael tree for the day’s abiding. Then Daṇḍapāṇi the Sakyan too, bhikkhus, while walking and wandering about, approached the Great Forest. Entering the Great Forest, he came to the young bael tree where I was. Having drawn near, he exchanged friendly greetings with me. After having engaged in courteous and polite conversation, he stood to one side, leaning on his staff. Standing there, Daṇḍapāṇi the Sakyan said this to me: ‘What does the ascetic teach? What does he proclaim?’
When this was said, bhikkhus, I said this to Daṇḍapāṇi the Sakyan: ‘Friend, I teach and proclaim in such a way that in this world with its deities, Māras, Brahmas, its ascetics and brahmins, kings and commoners, one does not quarrel with anyone. Moreover, for one who lives disentangled from sensual pleasures, without doubt, having cut off anxiety, free from craving for existence and non-existence—perceptions do not lead to preoccupation in that brahmin.’ When this was said, Daṇḍapāṇi the Sakyan shook his head, stuck out his tongue, and raised his eyebrows until a three-lined furrow formed on his forehead; then, leaning on his staff, he set off.”
When this was said, a certain bhikkhu asked the Blessed One: “But, venerable sir, how does the Blessed One teach and proclaim in such a way that he does not quarrel with anyone in this world with its deities, Māras, Brahmas, its ascetics and brahmins, kings and commoners? And, venerable sir, how is it that perceptions do not lead to preoccupation in the Blessed One, that brahmin who lives disentangled from sensual pleasures, without doubt, having cut off anxiety, free from craving for existence and non-existence?”
“Bhikkhu, as to the source from which |perceptions and notions [born of] mental proliferation::the proliferation of opinions, concepts and constructs [papañcasaññāsaṅkhā]| |overwhelm::assail, frequent [samudācarati]| a person—if nothing is found there to delight in, welcome, and fixate on—just this is the end of the |underlying tendency to desire::latent disposition towards sensuality [rāgānusaya]|, just this is the end of the |underlying tendency to aversion::inherent inclination towards resistence [paṭighānusaya]|, just this is the end of the |underlying tendency to views::inherent inclination towards opinions [diṭṭhānusaya]|, just this is the end of the |underlying tendency to doubt::inherent inclination towards uncertainty [vicikicchānusaya]|, just this is the end of the |underlying tendency to conceit::inherent inclination towards self-identity [mānanusaya]|, just this is the end of the |underlying tendency to passion for existence::inherent inclination to desire to become [bhavarāgānusaya]|, just this is the end of the |underlying tendency to ignorance::inherent inclination towards not understanding [avijjānusaya]|, just this is the end of taking up sticks and weapons, quarrels, disputes, and arguments, accusations, slander, and lies. It is here that these |harmful::injurious, destructive, bad, or evil [pāpaka]|, |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| |mental qualities::characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark [dhammā]| cease without remainder.”
The Blessed One said this. Having spoken thus, the Accomplished One rose from his seat and entered his dwelling.
Then, not long after the Blessed One had departed, this thought occurred to the bhikkhus: “Now, friends, the Blessed One has arisen from his seat and entered his dwelling after giving a summary in brief without explaining the meaning in detail, that is: ‘As to the source, bhikkhu, from which perceptions and notions [born of] mental proliferation overwhelm a person—if nothing is found there to delight in, welcome, and fixate on—just this is the end of the underlying tendency to desire,
Then it occurred to those bhikkhus: “Indeed, the Venerable |Mahākaccāna::foremost disciple of the Buddha in explaining a brief instruction in detail; lit. great descendant of Kati [mahākaccāna]| is praised by the Blessed One and esteemed by his wise companions in the spiritual life. Venerable Mahākaccāna is capable of explaining in detail the meaning of this brief summary declared by the Blessed One. Let us go to the Venerable Mahākaccāna and ask him about this matter.”
Then those bhikkhus went to the Venerable Mahākaccāna. Having approached, they exchanged friendly greetings with the Venerable Mahākaccāna. After the exchange of courteous and polite conversation, they sat down to one side. Seated to one side, those bhikkhus said to the Venerable Mahākaccāna: “Friend Kaccāna, the Blessed One just presented a summary in brief, and without explaining the meaning in detail, he rose from his seat and entered his dwelling: ‘As to the source, bhikkhu, from which perceptions and notions [born of] mental proliferation overwhelm a person—if nothing is found there to delight in, welcome, and fixate on—just this is the end of the underlying tendency to desire,
“Friends, it is as though a man desiring heartwood, seeking heartwood, wandering in search of heartwood, were to come upon a great tree, standing possessed of heartwood. Yet having passed over the root, passed over the trunk, he would think to seek heartwood among the branches and leaves. And so it is with you, sirs, when the teacher is present before you, face to face, you think to ask us about this matter, having bypassed the Blessed One. For knowing, the Blessed One knows, seeing, the Blessed One sees—he is vision personified, wisdom personified, |Dhamma::the ultimate truth that the Buddha’s teachings point to [dhamma]| personified, |divine::God [brahma]| personified. He is the speaker, the proclaimer, the revealer of the meaning, the giver of the |deathless::deathless state, epithet of Nibbāna [amata]|, the master of reality, the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|. That was the time when you should have asked the Blessed One the meaning. As he told you, so you should have remembered it.”
“Surely, friend Kaccāna, knowing, the Blessed One knows, seeing, the Blessed One sees—he is vision personified, wisdom personified, Dhamma personified, divine personified. He is the speaker, the proclaimer, the revealer of the meaning, the giver of the deathless, the master of reality, the Tathāgata. And that was the time when we should have asked the Blessed One the meaning. As he told us, so we should have remembered it. Yet, the venerable Mahākaccāna is praised by the teacher and esteemed by his wise companions in the spiritual life. Venerable Mahākaccāna is capable of explaining in detail the meaning of this brief summary declared by the Blessed One, which was not explained in full. May the venerable Mahākaccāna explain it in detail without finding it troublesome.”
“Then, friends, listen to this and pay close attention, I will speak.”
“Yes, friend,” those bhikkhus replied to the Venerable Mahākaccāna. The Venerable Mahākaccāna said this:
“Friends, when the Blessed One rose from his seat and entered his dwelling after giving a summary in brief without explaining the meaning in detail, that is: ‘As to the source, bhikkhu, from which perceptions and notions [born of] mental proliferation overwhelm a person—if nothing is found there to delight in, welcome, and fixate on—just this is the end of the underlying tendency to desire,
Dependent on the eye and |forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]|, friends, |eye-consciousness::awareness of visible forms; it does not interpret or recognize meaning—only cognizes and distinguishes [cakkhuviññāṇa]| arises; the meeting of the three is |contact::sense impingement, raw experience, touch [phassa]|. Dependent on contact, there arises |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]|. What one feels, that one |perceives::conceives, recognizes [sañjānāti]|; what one perceives, that one thinks about; what one thinks about, that one |mentally proliferates::forms various opinions about [papañceti]|. With what one has mentally proliferated as the source, perceptions and notions [born of] mental proliferation overwhelm a person with regard to past, future, and present forms cognizable through the eye.
Dependent on the ear and |sounds::auditory experiences such as speech, music, praise, blame, ambient noise, verbal expression, or melodic tones—any sound that can stir emotion, craving for praise, aesthetic delight, or attachment to communication and identity [saddā]|, friends, |ear-consciousness::auditory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [sotaviññāṇa]| arises;
Dependent on the nose and |odors::smells and fragrances experienced through the nose, including perfumes, flowers, food aromas, earth after rain, incense, or even stench—any olfactory experience that may evoke craving, aversion, nostalgia, comfort, or sensual pleasure [gandhā]|, |nose-consciousness::olfactory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [ghānaviññāṇa]| arises;
Dependent on the tongue and |tastes::flavors experienced through the tongue such as sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle tastes like umami or astringency—any gustatory experience that can become an object of craving, indulgence, comfort, or sensory delight [rasā]|, |tongue-consciousness::gustatory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [jivhāviññāṇa]| arises;
Dependent on the body and |tangible objects::tangible contact such as the feel of skin, warmth, softness, intimacy, physical affection, or sensations like massage, breath, water, air, pressure—anything felt through the body that can become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabba]|, |body-consciousness::tactile awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [kāyaviññāṇa]| arises;
Dependent on the mind and |mental objects::thoughts, ideas, memories, emotions, intentions, perceptions, concepts, beliefs, mental images, or constructions—any mental phenomena that arises internally and can become an object of clinging, identity, projection, craving, or aversion [dhammā]|, |mind-consciousness::mental awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [manoviññāṇa]| arises; the meeting of the three is contact. Dependent on contact, there arises felt experience. What one feels, that one perceives; what one perceives, that one thinks about; what one thinks about, that one mentally proliferates. With what one has mentally proliferated as the source, perceptions and notions [born of] mental proliferation overwhelm a person with regard to past, future, and present mental objects cognizable through the mind.
When there is the eye, a form, and eye-consciousness, it is possible to point out |what is called::description of, concept of, designation of [paññatti]| contact. When there exists what is called contact, it is possible to point out what is called felt experience. When there exists what is called felt experience, it is possible to point out what is called perception. When there exists what is called perception, it is possible to point out what is called thought. When there exists what is called thought, it is possible to point out what is called being overwhelmed by perceptions and notions [born of] mental proliferation.
When there is the ear, a sound
When there is no eye, no form, and no eye-consciousness, it is not possible to point out what is called contact. When there does not exist what is called contact, it is not possible to point out what is called felt experience. When there does not exist what is called felt experience, it is not possible to point out what is called perception. When there does not exist what is called perception, it is not possible to point out what is called thought. When there does not exist what is called thought, it is not possible to point out what is called being overwhelmed by perceptions and notions [born of] mental proliferation.
When there is no ear, no sound
Friends, when the Blessed One rose from his seat and entered his dwelling after giving a summary in brief without explaining the meaning in detail, that is: ‘As to the source, bhikkhu, from which perceptions and notions [born of] mental proliferation overwhelm a person—if nothing is found there to delight in, welcome, and fixate on—just this is the end of the underlying tendency to desire,
Then those bhikkhus, having delighted and rejoiced in the Venerable Mahākaccāna’s words, rose from their seats and went to the Blessed One. Having drawn near, they paid homage to the Blessed One and sat down to one side. Seated to one side, the bhikkhus said to the Blessed One: “Venerable sir, when the Blessed One rose from his seat and entered his dwelling after giving a summary in brief without explaining the meaning in detail, that is: ‘As to the source, bhikkhu, from which perceptions and notions [born of] mental proliferation overwhelm a person—if nothing is found there to delight in, welcome, and fixate on—just this is the end of the underlying tendency to desire,
“The venerable Mahākaccāna is wise, bhikkhus; the venerable Mahākaccāna has great wisdom. If you had asked me about this matter, I too would have explained it in exactly the same way as it was explained by Mahākaccāna. Such is the meaning of that, and so you should remember it.”
When this was said, the venerable Ānanda said to the Blessed One: “Venerable sir, just as if a person exhausted by hunger and weakness came upon a |honey ball::sweet ball made of flour and honey [madhupiṇḍikā]|, wherever he would taste it, he would find a delicious unadulterated flavor.
So too, venerable sir, any capable bhikkhu, wherever he might investigate with wisdom the meaning of this Dhamma discourse, would find |joyful satisfaction::delight, fulfillment [attamanatā]|, would gain |confidence::inspiration, faith, trust [pasāda]| of mind. Venerable sir, what is the name of this Dhamma discourse?”
“As to that, Ānanda, you may remember this Dhamma discourse as ‘The honey ball discourse.’”
The Blessed One said this. The venerable Ānanda was delighted and rejoiced in the Blessed One’s words.