MN 18 Mahdu-pindika-sutta (part)

The "Lump of Honey" Teaching

This I have heard:

Narrative framework: An encounter with Daṇḍa-pānī

At one time the Buddha was living among the Sākiyans in the Banyan Tree Park at Kapila-vatthu. One morning when the Buddha had dressed he took his bowl and robe and went into Kapila-vatthu for alms. Having gone about Kapila-vatthu for alms, after his midday meal he returned from his almsround and went to the great forest for the daytime meditation. Having gone into the great forest he sat at the foot of a young bael tree for the daytime meditation.

Then Danda-pāni ['Staff-in-hand'] the Sākiyan out walking, going along and wandering about, came to the great forest. Having gone into the great forest he came to the young bael tree where the Buddha was. Having approached the Buddha they greeted each other. Having finished the greetings with pleasant words, he stood to one side leaning on his staff. Standing to one side, Danda-pāni the Sākiyan said to the Buddha, "What view, recluse, what teaching?"

"Such a view, friend, as does not quarrel with anyone in this world, with its devas, its māras and its brahmas, its recluses and brahmins, its princes and common people; and also such that misperceptions do not obsess the brahman who lives detached from desires, free from doubt, free from remorse, without craving for any kind of a life. Such a view, friend, I proclaim."

When this was said [Daṇḍa-pāṇi] shook his head, blew a raspberry, frowned, got up and went away leaning on his staff.

Narrative framework: Relating the encounter with Daṇḍa-pānī

Then in the evening the Buddha got up from his meditation, returned to the Banyan Tree Park and sat down on the appointed seat. Once seated, the Buddha addressed the meditators.

"This morning, having dressed and taken my bowl and robe I went into Kapila-vatthu for alms. Having gone about Kapila-vatthu for alms, and having returned from the almsround, after the midday meal I went into the great forest for the daytime meditation. Having gone into the great forest I sat down at the foot of a young bael tree for the daytime meditation.

"Then Danda-pani the Sākiyan out walking, going up and down and wandering about, came to the great forest. Having gone into the great forest he approached the young bael tree where I was; he came up to me and greeted me politely. Having exchanged courteous and friendly greetings he stood on one side leaning on his staff. Having stood to one side, meditators, Danda-pani the Sākiyan said this to me, 'What view, recluse, what teaching?'

"After this I said to Danda-pani the Sākiyan, 'Such a view, friend, as does not quarrel with anyone in this world, with its devas, its māras and its brahmas, its recluses and brahmins, its princes and common people; and also such that misperceptions do not obsess the brahmin who lives detached from desires, free from doubt, free from remorse, without craving for any kind of a life. Such a view, friend, I proclaim.'

After this, Danda-pani the Sākiyan shook his head, blew a raspberry, frowned, got up and went away leaning on his staff."

When this had been said, one of the bhikkhus said to the Buddha, "Sir, what sort of view is it, which does not quarrel with anyone in this world, with its devas, its māras and its brahmas, its recluses and brahmans, its princes and common people? And how, sir, do misperceptions not obsess the brahman who lives detached from desires, free from doubt, free from remorse, without craving for any kind of a life?"

The teaching in brief: the end of misperceptions, and the end of quarrels

"Bhikkhu, the reason why proliferating and misperceived concepts beset a person is this: if there nothing here to be enjoyed, welcomed and grasped, this is the end of the tendency towards excitement, the tendency towards aversion, the tendency towards (fixed) views, the tendency towards doubt, the tendency towards comparing, the tendency towards passion for existence, the tendency towards delusion. This is the end of taking up sticks, of taking up weapons, of quarrels, disputes, contention, strife, slander and lies. In these circumstances bad and unskilful mental qualities cease completely."

The Buddha spoke this. Having said this the Well-faring One rose from his seat and went into a hut.

Narrative framework: the mendicants seek an interpretation in detail of this teaching in brief

…

Kaccana gives the practical and detailed interpretation of the Buddha's teaching in brief

The venerable Kaccāna said this: "Friends, the Buddha declared this teaching in brief, but had not interpreted its meaning in detail, when he rose from his seat and entered his hut:

"'Bhikkhu, the reason why proliferating and misperceived concepts beset a person: if there nothing here to be enjoyed, welcomed and grasped, this is the end of the tendency towards excitement, the tendency towards aversion, the tendency towards (fixed) views, the tendency towards doubt, the tendency towards comparing, the tendency towards passion for existence, the tendency towards delusion. This is the end of taking up sticks, of taking up weapons, of quarrels, disputes, contention, strife, slander and lies. In these circumstances bad and unskilful mental qualities cease completely.'

"So friends, I understand the meaning of this teaching which was declared in brief by the Buddha but was not interpreted in detail [to be]:

Physical and mental processes which lead to proliferating and misperceived concepts

"Dependent on both an eye, and on visible forms, friends, visual awareness arises. Contact is the combination of these three. Feeling is conditional upon contact. What one feels, one perceives. What one perceives, one thinks about. What one thinks about, one proliferates. What one proliferates, that is the reason why 'proliferating and misperceived concepts beset a person' in regard to visual sentience of past, present and future visible forms.

"Dependent both on an ear, and on sounds, auditory awareness arises …

"Dependent both on a nose, and on odours, olfactory awareness arises …

"Dependent both on a tongue, and on tastes, gustatory awareness arises …

"Dependent both on a body, and on touch sensations, somatosensory awareness arises …

"Dependent both on a mind, and on thoughts, mental sentience arises …

A positive argument from experience

"Indeed, friends, when there is an eye, a visible form and visual sentience, it is found to be the case that 'contact will occur.'

"When contact occurs, it is found to be the case that 'feeling will occur.'

"When feeling occurs, it is found to be the case that 'perception will occur.'

"When perception occurs, it is found to be the case that 'thinking will occur.'

"When thinking occurs, it is found to be the case that 'proliferating and misperceived concepts which beset a person’ will occur.'

"Indeed, friends, when there is an ear … when there is a nose … when there is a tongue … when there is a body … when there is a mind …

A negative argument from experience

"Indeed, friends, when there is not an eye, a visible form or visual sentience, it is not found to be the case that 'contact will occur.'

"When contact doesn’t occur, it is not found to be the case that 'feeling will occur.'

"When feeling doesn’t occur, it is not found to be the case that 'perception will occur.'

"When perception doesn’t occur, it is not found to be the case that 'thinking will occur.'

"When thinking doesn’t occur, it is not found to be the case that 'proliferating and misperceived concepts which beset a person will occur.'

"Indeed, friends, when there not is an ear … when there is not a nose … when there is not a tongue … when there is not a body … when there is not a mind …

Kaccāna’s conclusion

"So friends, in this way I understand the meaning in detail of this teaching which was declared in brief by the Buddha but was not interpreted in detail (by him).”

Narrative framework: the mendicants return to the Buddha and report Kaccāna's words

…

"Kaccāna is wise; Kaccāna has much insight. If you had asked me about the meaning of this, I too would have answered just like that. As Kaccāna has explained it, that is the practical application of it, and you should remember it so."