Evaṁ me sutaṁ—So I have heard. * [A discussion on this Sutta](https://www.youtube.com/watch?v=MfTM20wVhHg). ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. At one time, the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kapilavatthuṁ piṇḍāya pāvisi. Then the Buddha donned his robes in the morning and, taking his bowl and robe, entered Kapilavatthu for alms. Kapilavatthusmiṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena mahāvanaṁ tenupasaṅkami divāvihārāya. He wandered for alms in Kapilavatthu. After the meal, on his return from almsround, he went to the Great Wood, Mahāvanaṁ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṁ nisīdi. plunged deep into it, and sat at the root of a young wood apple tree for the day’s abiding.

Daṇḍapāṇipi kho sakko jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena mahāvanaṁ tenupasaṅkami. Daṇḍapāṇi the Sakyan, while going for a walk, Mahāvanaṁ ajjhogāhetvā yena beluvalaṭṭhikā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. plunged deep into the Great Wood. He approached the Buddha and exchanged pleasantries with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā daṇḍamolubbha ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho daṇḍapāṇi sakko bhagavantaṁ etadavoca: When the amicable and cordial talk was over, he stood to one side leaning on his staff, and said to the Buddha, “kiṁvādī samaṇo kimakkhāyī”ti? “What is the ascetic’s doctrine? What does he assert?”

“Yathāvādī kho, āvuso, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati, yathā ca pana kāmehi visaṁyuttaṁ viharantaṁ taṁ brāhmaṇaṁ akathaṅkathiṁ chinnakukkuccaṁ bhavābhave vītataṇhaṁ saññā nānusenti—“Venerable, my doctrine is such that one does not contend with anyone in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. And it is such that the brahmin who lives detached from sensuality, without doubting, stripped of worry, and without craving for any kind of being, is not underlain by perceptions. * “Non-contention” does not mean that the Buddha refrained from pointing out the fallacies in the views that were an obstacle to the liberation he realized (e.g., [MN 11](https://suttas.hillsidehermitage.org/?q=mn11), [MN 14](https://suttas.hillsidehermitage.org/?q=mn14), [MN 22](https://suttas.hillsidehermitage.org/?q=mn22)). On being “underlain”, see SN 12.38. This is also what is meant with “harboring [a hindrance] internally, one meditates”, in MN 108, AN 11.8, and it's the aspect that the unskilled monk overlooks in [SN 47.8](https://suttas.hillsidehermitage.org/?q=sn47.8). This is the reason why the traditional approach to meditation is entirely inadequate: subtler intentions infected with hindrances will always be “underlying” the act of concentration, no matter how “one-pointed” it is. One ceases to be “underlain” by developing _yoniso manasikāra_, on which see [MN 2](https://suttas.hillsidehermitage.org/?q=mn2), and [this essay](https://www.hillsidehermitage.org/wp-content/uploads/2023/06/The-Meaning-of-Yoniso-Manasikara-Bhikkhu-Anigha.pdf). evaṁvādī kho ahaṁ, āvuso, evamakkhāyī”ti. That is my doctrine, and that is what I assert.”

Evaṁ vutte, daṇḍapāṇi sakko sīsaṁ okampetvā, jivhaṁ nillāḷetvā, tivisākhaṁ nalāṭikaṁ nalāṭe vuṭṭhāpetvā daṇḍamolubbha pakkāmi. When he had spoken, Daṇḍapāṇi shook his head, fluttered his tongue, raised his eyebrows until his brow puckered in three furrows, and he departed leaning on his staff.

Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena nigrodhārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Then in the late afternoon, the Buddha came out of retreat and went to the Banyan Tree Monastery, sat down on the seat spread out, Nisajja kho bhagavā bhikkhū āmantesi: and told the bhikkhus what had happened. “idhāhaṁ, bhikkhave, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kapilavatthuṁ piṇḍāya pāvisiṁ. Kapilavatthusmiṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena mahāvanaṁ tenupasaṅkamiṁ divāvihārāya. Mahāvanaṁ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṁ nisīdiṁ. Daṇḍapāṇipi kho, bhikkhave, sakko jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena mahāvanaṁ tenupasaṅkami. Mahāvanaṁ ajjhogāhetvā yena beluvalaṭṭhikā yenāhaṁ tenupasaṅkami; upasaṅkamitvā mayā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā daṇḍamolubbha ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, bhikkhave, daṇḍapāṇi sakko maṁ etadavoca: ‘kiṁvādī samaṇo kimakkhāyī’ti?

Evaṁ vutte, ahaṁ, bhikkhave, daṇḍapāṇiṁ sakkaṁ etadavocaṁ: ‘yathāvādī kho, āvuso, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati, yathā ca pana kāmehi visaṁyuttaṁ viharantaṁ taṁ brāhmaṇaṁ akathaṅkathiṁ chinnakukkuccaṁ bhavābhave vītataṇhaṁ saññā nānusenti— evaṁvādī kho ahaṁ, āvuso, evamakkhāyī’ti. Evaṁ vutte, bhikkhave, daṇḍapāṇi sakko sīsaṁ okampetvā, jivhaṁ nillāḷetvā, tivisākhaṁ nalāṭikaṁ nalāṭe vuṭṭhāpetvā daṇḍamolubbha pakkāmī”ti.

Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: When he had spoken, one of the bhikkhus said to him, “kiṁvādī pana, bhante, bhagavā sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati? “Bu. Venerable sir, asserting what does the Buddha not contend with anyone in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans? Kathañca pana, bhante, bhagavantaṁ kāmehi visaṁyuttaṁ viharantaṁ taṁ brāhmaṇaṁ akathaṅkathiṁ chinnakukkuccaṁ bhavābhave vītataṇhaṁ saññā nānusentī”ti? And how is it that the Buddha, the brahmin who lives detached from sensuality, without doubting, stripped of worry, and without craving for any kind of being, is not underlain by perceptions?”

“Yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti. “Bhikkhus, the cause of perceptions and considerations born of proliferation besetting one— * This is the controversial term _papañcasaññāsaṅkhā_, discussed in [this short essay](https://www.hillsidehermitage.org/papanca-sanna-sankha/). “Proliferation” (_papañca_) here means something much more nuanced than simply an overuse of concepts and thinking. Allowing one's mind to overly dwell on the details of something would be a form of proliferation not because of the “amount” of thinking that is taking place, but if and when that thinking is accompanied by delight and craving. See the next comment. Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ. If there is nothing to be delighted in, welcomed, or rested upon there, * In other words, the problem is not that such things arise (thoughts and mental activities of an active and forceful nature), but that the mind is not dispassionate towards them. See AN 6.55, [SN 35.228](https://suttas.hillsidehermitage.org/?q=sn35.228), and the talk [“Becoming Imperturbable”](https://www.youtube.com/watch?v=-039SYi2a94). Esevanto rāgānusayānaṁ, esevanto paṭighānusayānaṁ, esevanto diṭṭhānusayānaṁ, esevanto vicikicchānusayānaṁ, esevanto mānānusayānaṁ, esevanto bhavarāgānusayānaṁ, esevanto avijjānusayānaṁ, esevanto daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādānaṁ. just this is the end of the underlying tendencies to passion, resistance, views, doubt, conceit, passion for being, and ignorance. This is the end of taking up the rod and the sword, the end of quarrels, contention, and disputes, of accusations, slander, and lies. Etthete pāpakā akusalā dhammā aparisesā nirujjhantī”ti. This is where these bad, unbeneficial things cease without remainder.” * It is the categorical end to all these things because one's dispassion and withdrawal no longer depends on any circumstances, including the intensity of the phenomena that arise at the six sense fields. In contrast to this, the natural tendency for the ignorant mind is to strive for freedom through the suppression of the besetting perceptions, such that, to use the simile from AN 6.55, the mind does not tremble because there is no storm, not because it's immovable.

Idamavoca bhagavā. That is what the Buddha said. Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi. When he had spoken, the Excellent One arose from his seat and entered his dwelling.

Atha kho tesaṁ bhikkhūnaṁ acirapakkantassa bhagavato etadahosi: Soon after the Buddha left, those bhikkhus thought, “idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā, vitthārena atthaṁ avibhajitvā, uṭṭhāyāsanā vihāraṁ paviṭṭho: “The Buddha gave this brief explanation, then entered his dwelling without explaining the meaning in detail. ‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ. Esevanto rāgānusayānaṁ …pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti. Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā”ti? Who can explain in detail the meaning of this brief explanation given by the Buddha?”

Atha kho tesaṁ bhikkhūnaṁ etadahosi: Then those bhikkhus thought, “ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. “This Venerable Mahākaccāna is praised by the Buddha and esteemed by his wise fellow renunciates. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. He is capable of explaining in detail the meaning of this brief explanation given by the Buddha. Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā”ti. Let us go to him, and ask him about this matter.”

Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ sammodiṁsu. Then those bhikkhus went to Venerable Mahākaccāna, and exchanged pleasantries with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ mahākaccānaṁ etadavocuṁ: When the amicable and cordial talk was over, they sat down to one side. They told him what had happened, and said: “idaṁ kho no, āvuso kaccāna, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ. Esevanto rāgānusayānaṁ …pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti. Tesaṁ no, āvuso kaccāna, amhākaṁ acirapakkantassa bhagavato etadahosi: ‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: “yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ. Esevanto rāgānusayānaṁ …pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī”’ti. Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyāti? Tesaṁ no, āvuso kaccāna, amhākaṁ etadahosi: ‘ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ, pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā’ti. Vibhajatāyasmā mahākaccāno”ti. “May Venerable Mahākaccāna please explain this.”

“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṁ, atikkamma khandhaṁ, sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya; “Venerables, suppose there was a man in need of heartwood. And while wandering in search of heartwood, he would come across a large tree standing with heartwood. But he would pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves. evaṁsampadamidaṁ āyasmantānaṁ satthari sammukhībhūte, taṁ bhagavantaṁ atisitvā, amhe etamatthaṁ paṭipucchitabbaṁ maññatha. Such is how it has turned out for the venerables. Though you were face to face with the Buddha, you overlooked him, imagining that you should ask me about this matter. So hāvuso, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī tathāgato. For he, the Buddha, knows while knowing and sees while seeing. He is vision, he is knowledge, he is the Dhamma, he is divinity. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of the Dhamma, the Realized One. *_jānaṃ jānāti, passaṃ passati_ > “knows while knowing; sees while seeing”. This is essentially the principle of _yoniso manasikāra_, and it's how the Arahant is not “underlain by perceptions” as said above. The Buddha's knowledge-and-vision does not simply occur at the level of attention and perception (e.g., extraordinary meditative experiences or visions), but at the level of understanding the nature of any and all perception while it takes place, regardless of whether it’s of a mundane or extraordinary kind (SN 22.59: “*all* perception, whether past, present, or future …”). So ceva panetassa kālo ahosi, yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyātha. That was the time to approach the Buddha and ask about this matter. Yathā vo bhagavā byākareyya tathā naṁ dhāreyyāthā”ti. You should have remembered it in line with the Buddha’s answer.”

“Addhāvuso kaccāna, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī tathāgato. “Certainly, the Buddha knows while knowing and sees while seeing. He is vision, he is knowledge, he is the Dhamma, he is the divinity. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of the Dhamma, the Realized One. So ceva panetassa kālo ahosi, yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyāma. That was the time to approach the Buddha and ask about this matter. Yathā no bhagavā byākareyya tathā naṁ dhāreyyāma. We should have remembered it according to the Buddha’s answer. Api cāyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ, Still, the Venerable Mahākaccāna is praised by the Buddha and esteemed by his wise fellow renunciates. pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. He is capable of explaining in detail the meaning of this brief explanation given by the Buddha. Vibhajatāyasmā mahākaccāno agaruṁ katvā”ti. May the Venerable Mahākaccāna explain this, without making it difficult.”

“Tena hāvuso, suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti. “Very well, venerables, listen and apply your mind well, I will speak.”

“Evamāvuso”ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṁ. “Yes, venerable,” they replied. Āyasmā mahākaccāno etadavoca: Venerable Mahākaccāna said this:

“Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: “Venerables, the Buddha gave this brief explanation, then entered his dwelling without explaining the meaning in detail: ‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti. ‘Bhikkhus, the cause for perceptions and considerations born of proliferation besetting one— Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ, esevanto rāgānusayānaṁ …pe… If there is nothing to be delighted in, welcomed, or rested upon there, etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti, imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi—just this is the end of the underlying tendencies to passion, resistance, views, doubt, conceit, passion for being, and ignorance. This is the end of taking up the rod and the sword, the end of quarrels, arguments, and disputes, of accusations, slander, and lies. This is where these bad, unbeneficial things cease without remainder.’ This is how I understand the detailed meaning of this explanation:

Cakkhuñcāvuso, paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā, yaṁ vedeti taṁ sañjānāti, yaṁ sañjānāti taṁ vitakketi, yaṁ vitakketi taṁ papañceti, yaṁ papañceti tatonidānaṁ purisaṁ papañcasaññāsaṅkhā samudācaranti atītānāgatapaccuppannesu cakkhuviññeyyesu rūpesu. Eye-consciousness arises dependent on the eye and forms. The meeting of the three is pressure. With pressure as basis, feeling. What one feels, one perceives. What one perceives, one thinks about. What one proliferates is the cause for perceptions and considerations born of proliferation besetting one with regard to sights cognizable by the eye pertaining to the past, present, and future.

Sotañcāvuso, paṭicca sadde ca uppajjati sotaviññāṇaṁ …pe… Ear-consciousness arises dependent on the ear and sounds. …

ghānañcāvuso, paṭicca gandhe ca uppajjati ghānaviññāṇaṁ …pe… Nose-consciousness arises dependent on the nose and smells. …

jivhañcāvuso, paṭicca rase ca uppajjati jivhāviññāṇaṁ …pe… Tongue-consciousness arises dependent on the tongue and tastes. …

kāyañcāvuso, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ …pe… Body-consciousness arises dependent on the body and touches. …

manañcāvuso, paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā, yaṁ vedeti taṁ sañjānāti, yaṁ sañjānāti taṁ vitakketi, yaṁ vitakketi taṁ papañceti, yaṁ papañceti tatonidānaṁ purisaṁ papañcasaññāsaṅkhā samudācaranti atītānāgatapaccuppannesu manoviññeyyesu dhammesu. Mental-faculty-consciousness arises dependent on the mental faculty and phenomena. The meeting of the three is pressure. With pressure as basis, feeling. What one feels, one perceives. What one perceives, one thinks about. What one proliferates is the cause for perceptions and considerations born of proliferation besetting one with regard to sights cognizable by the eye pertaining to the past, present, and future.

So vatāvuso, cakkhusmiṁ sati rūpe sati cakkhuviññāṇe sati phassapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. Venerables, there being the eye, forms, and eye-consciousness, pressure is conceivable. * The point of Ven. Mahākaccāna's explanation here is that, instead of trying to prevent the besetting perceptions from manifesting, one attends to it [“in light of the origin”](https://suttas.hillsidehermitage.org/?q=mn%202), which means simultaneously keeping in mind the basis on which its entire manifestation depends, i.e. that the manifestation is inconceivable without that basis. This eventually results in the mind being unable to find anything to delight in within that experience, as the entire array of besetting perceptions is now seen as impermanent, conditioned by the eye, a lump of flesh that is fully liable to destruction. This is the right kind of equanimity, born of renunciation instead of circumstantial management of feelings (MN 137). This is how _paṭiccasamuppāda_ is concretely reflected on, how the [_satipaṭṭhānas_ ](https://suttas.hillsidehermitage.org/?q=mn10) are practiced, and how the two extremes of indulgence and denial (of the besetting perceptions) are both avoided ([SN 1.1](https://suttas.hillsidehermitage.org/?q=sn1.1), SN 12.15): the Middle Way. Phassapaññattiyā sati vedanāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. Pressure being conceivable, feeling is conceivable. Vedanāpaññattiyā sati saññāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. Feeling being conceivable, perception is conceivable. Saññāpaññattiyā sati vitakkapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. Perception being conceivable, thought is conceivable. Vitakkapaññattiyā sati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. Thought being conceivable, the besetting of perceptions and considerations born of proliferation is conceivable.

So vatāvuso, sotasmiṁ sati sadde sati …pe… There being the ear … ghānasmiṁ sati gandhe sati …pe… nose … jivhāya sati rase sati …pe… tongue … kāyasmiṁ sati phoṭṭhabbe sati …pe… body … manasmiṁ sati dhamme sati manoviññāṇe sati phassapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. Friends, there being the mental faculty, phenomena, and mental faculty consciousness, pressure is conceivable. … Phassapaññattiyā sati vedanāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. Pressure being conceivable, feeling is conceivable. Vedanāpaññattiyā sati saññāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. Feeling being conceivable, perception is conceivable. Saññāpaññattiyā sati vitakkapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. Perception being conceivable, thought is conceivable. Vitakkapaññattiyā sati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. Thought being conceivable, the besetting of perceptions and considerations born of proliferation is conceivable.

So vatāvuso, cakkhusmiṁ asati rūpe asati cakkhuviññāṇe asati phassapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. Venerables, there being no eye, no forms, and no eye-consciousness, pressure is inconceivable. Phassapaññattiyā asati vedanāpaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. Pressure being conceivable, feeling is conceivable. Vedanāpaññattiyā asati saññāpaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. Feeling being conceivable, perception is conceivable. Saññāpaññattiyā asati vitakkapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. Perception being conceivable, thought is conceivable. Vitakkapaññattiyā asati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. Thought being conceivable, the besetting of perceptions and considerations born of proliferation is conceivable.

So vatāvuso, sotasmiṁ asati sadde asati …pe… Venerables, there being no ear … ghānasmiṁ asati gandhe asati …pe… no nose … jivhāya asati rase asati …pe… no tongue … kāyasmiṁ asati phoṭṭhabbe asati …pe… no body … manasmiṁ asati dhamme asati manoviññāṇe asati phassapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. no mental faculty, no ideas, and no mental faculty consciousness, pressure is inconceivable. Phassapaññattiyā asati vedanāpaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. Pressure being inconceivable, feeling is inconceivable. Vedanāpaññattiyā asati saññāpaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. Feeling being inconceivable, perception is inconceivable. Saññāpaññattiyā asati vitakkapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. Perception being inconceivable, thought is inconceivable. Vitakkapaññattiyā asati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. Thought being inconceivable, the besetting of perceptions and considerations born of proliferation is inconceivable.

Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: This is how I understand the detailed meaning of that brief explanation given by the Buddha. ‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ esevanto rāgānusayānaṁ …pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti, imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi. Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha. If you wish, you may go to the Buddha and ask him about this. Yathā vo bhagavā byākaroti tathā naṁ dhāreyyāthā”ti. You should remember it in line with the Buddha’s answer.”

Atha kho te bhikkhū āyasmato mahākaccānassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: Then those bhikkhus, delighting in and appreciating what Venerable Mahākaccāna said, rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened, adding: “yaṁ kho no, bhante, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ. Esevanto rāgānusayānaṁ …pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti. Tesaṁ no, bhante, amhākaṁ acirapakkantassa bhagavato etadahosi: ‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: “yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ. Esevanto rāgānusayānaṁ, esevanto paṭighānusayānaṁ, esevanto diṭṭhānusayānaṁ, esevanto vicikicchānusayānaṁ, esevanto mānānusayānaṁ, esevanto bhavarāgānusayānaṁ, esevanto avijjānusayānaṁ, esevanto daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādānaṁ. Etthete pāpakā akusalā dhammā aparisesā nirujjhantī”ti. Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti? Tesaṁ no, bhante, amhākaṁ etadahosi: ‘ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ, pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ, yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā’ti. Atha kho mayaṁ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimha; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipucchimha. Tesaṁ no, bhante, āyasmatā mahākaccānena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto”ti. “Venerable Mahākaccāna clearly explained the meaning to us in this manner, with these words and phrases.”

“Paṇḍito, bhikkhave, mahākaccāno; mahāpañño, bhikkhave, mahākaccāno. “Mahākaccāna is wise, bhikkhus, he is of great understanding. Mañcepi tumhe, bhikkhave, etamatthaṁ paṭipuccheyyātha, ahampi taṁ evamevaṁ byākareyyaṁ yathā taṁ mahākaccānena byākataṁ. If you came to me and asked this question, I would answer it in exactly the same way as Mahākaccāna. Eso cevetassa attho. Evañca naṁ dhārethā”ti. That is what it means, and that is how you should remember it.”

Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: When he said this, Venerable Ānanda said to the Buddha, “seyyathāpi, bhante, puriso jighacchādubbalyapareto madhupiṇḍikaṁ adhigaccheyya, so yato yato sāyeyya, labhetheva sādurasaṁ asecanakaṁ. “Venerable sir, suppose a man who was weak with hunger was to obtain a lump of honey. Wherever he tastes it, he would enjoy a sweet, refined flavor.

Evameva kho, bhante, cetaso bhikkhu dabbajātiko, yato yato imassa dhammapariyāyassa paññāya atthaṁ upaparikkheyya, labhetheva attamanataṁ, labhetheva cetaso pasādaṁ. In the same way, whenever a sagacious and competent bhikkhu might examine with understanding the meaning of this exposition of the teaching, he would only gain gladness and confidence. *i.e., a _bhikkhu_ with the Right View who is able to see _paṭiccasamuppāda_. The exposition would remind him that the work of overcoming the defilements is entirely doable, because it does not depend on something outside his control—whether the besetting perceptions arise or not. They inevitably will (SN 35.28, SN 35.240, SN 4.19). It depends solely on whether he sustains the right perspective in face of them, and that is fully in his control. Ko nāmo ayaṁ, bhante, dhammapariyāyo”ti? Venerable sir, what is the name of this exposition of the teaching?”

“Tasmātiha tvaṁ, ānanda, imaṁ dhammapariyāyaṁ madhupiṇḍikapariyāyotveva naṁ dhārehī”ti. “Well then, Ānanda, you may remember this exposition of the teaching as ‘The Lump of Honey Discourse’.”

Idamavoca bhagavā. That is what the Buddha said. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti. Pleased, Venerable Ānanda delighted in what the Buddha said.

Madhupiṇḍikasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.

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