The Honey-Cake · Translation: Bhikkhu Sujato, SuttaCentral
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thusEvaṁ
by meme
heardsutaṁ—
oneekaṁ
timesamayaṁ
the Blessed Onebhagavā
among the Sakyanssakkesu
was stayingviharati
in Kapilavatthukapilavatthusmiṁ
in the Banyan Tree Monasterynigrodhārāme.
thenAtha
indeedkho
the Blessed Onebhagavā
in the morningpubbaṇhasamayaṁ
having robed upnivāsetvā
taking bowl and robepattacīvaramādāya
Kapilavatthukapilavatthuṁ
for almspiṇḍāya
enteredpāvisi.
in KapilavatthuKapilavatthusmiṁ
for almspiṇḍāya
having wanderedcaritvā
after the mealpacchābhattaṁ
on return from almsroundpiṇḍapātapaṭikkanto
whereyena
the Great Woodmahāvanaṁ
there he wenttenupasaṅkami
for the day's meditationdivāvihārāya.
the Great WoodMahāvanaṁ
having plunged deep intoajjhogāhetvā
of a young wood-apple treebeluvalaṭṭhikāya
at the rootmūle
for the day's meditationdivāvihāraṁ
satnisīdi.
Daṇḍapāṇi tooDaṇḍapāṇipi
indeedkho
the Sakyansakko
a walking tourjaṅghāvihāraṁ
walking up and downanucaṅkamamāno
wandering aboutanuvicaramāno
whereyena
the Great Woodmahāvanaṁ
he approached ittenupasaṅkami.
the Great WoodMahāvanaṁ
having plunged intoajjhogāhetvā
whereyena
the beluvalaṭṭhikābeluvalaṭṭhikā
whereyena
the Blessed Onebhagavā
he approached himtenupasaṅkami;
having approachedupasaṅkamitvā
with the Blessed Onebhagavatā
together withsaddhiṁ
he exchanged greetingssammodi.
greetingSammodanīyaṁ
conversationkathaṁ
politesāraṇīyaṁ
having exchangedvītisāretvā
leaning on his staffdaṇḍamolubbha
to one sideekamantaṁ
he stoodaṭṭhāsi.
to one sideEkamantaṁ
standingṭhito
indeedkho
Daṇḍapāṇidaṇḍapāṇi
the Sakyansakko
the Blessed Onebhagavantaṁ
he said thisetadavoca:
what is his doctrine?“kiṁvādī
the asceticsamaṇo
what does he assert?kimakkhāyī”ti?
speaking accordingly“Yathāvādī
indeedkho,
friendāvuso,
with its godssadevake
in the worldloke
with its Mārassamārake
with its Brahmāssabrahmake
with its ascetics and brahminssassamaṇabrāhmaṇiyā
populationpajāya
with its gods and humanssadevamanussāya
notna
with anyonekenaci
in the worldloke
having quarreledviggayha
standstiṭṭhati,
asyathā
andca
furthermorepana
from sensual pleasureskāmehi
detachedvisaṁyuttaṁ
livingviharantaṁ
himtaṁ
brahminbrāhmaṇaṁ
without indecisionakathaṅkathiṁ
stripped of worrychinnakukkuccaṁ
for rebirth in this or that statebhavābhave
rid of cravingvītataṇhaṁ
perceptionssaññā
do not underlienānusenti—
speaking thusevaṁvādī
indeedkho
Iahaṁ,
friendāvuso,
asserting thusevamakkhāyī”ti.
thusEvaṁ when spokenvutte, Daṇḍapāṇidaṇḍapāṇi the Sakyansakko his headsīsaṁ having shakenokampetvā, his tonguejivhaṁ having wagglednillāḷetvā, three-furrowedtivisākhaṁ his brownalāṭikaṁ on the foreheadnalāṭe having raisedvuṭṭhāpetvā leaning on his staffdaṇḍamolubbha he departedpakkāmi.
thenAtha
indeedkho
the Blessed Onebhagavā
in the late afternoonsāyanhasamayaṁ
from retreatpaṭisallānā
emergedvuṭṭhito
whereyena
the Banyan Tree Monasterynigrodhārāmo
went theretenupasaṅkami;
having approachedupasaṅkamitvā
spread outpaññatte
on the seatāsane
sat downnisīdi.
having satNisajja
indeedkho
the Blessed Onebhagavā
the mendicantsbhikkhū
addressedāmantesi:
here I“idhāhaṁ,
mendicantsbhikkhave,
in the morningpubbaṇhasamayaṁ
having dressednivāsetvā
taking bowl and robepattacīvaramādāya
Kapilavatthukapilavatthuṁ
for almspiṇḍāya
enteredpāvisiṁ.
in KapilavatthuKapilavatthusmiṁ
for almspiṇḍāya
having wanderedcaritvā
after the mealpacchābhattaṁ
returned from alms-gatheringpiṇḍapātapaṭikkanto
whereyena
the Great Woodmahāvanaṁ
went theretenupasaṅkamiṁ
for the day's abidingdivāvihārāya.
the Great WoodMahāvanaṁ
having plunged intoajjhogāhetvā
of a young bamboobeluvalaṭṭhikāya
at the rootmūle
for the day's abidingdivāvihāraṁ
sat downnisīdiṁ.
Daṇḍapāṇi tooDaṇḍapāṇipi
indeedkho,
mendicantsbhikkhave,
the Sakyansakko
walking for exercisejaṅghāvihāraṁ
walking back and forthanucaṅkamamāno
roaming aboutanuvicaramāno
whereyena
the Great Woodmahāvanaṁ
went theretenupasaṅkami.
the Great WoodMahāvanaṁ
having plunged intoajjhogāhetvā
whereyena
the young bamboobeluvalaṭṭhikā
where I wasyenāhaṁ
approached theretenupasaṅkami;
having approachedupasaṅkamitvā
with memayā
togethersaddhiṁ
exchanged greetingssammodi.
cordialSammodanīyaṁ
conversationkathaṁ
courteoussāraṇīyaṁ
having exchangedvītisāretvā
leaning on his staffdaṇḍamolubbha
on one sideekamantaṁ
stoodaṭṭhāsi.
on one sideEkamantaṁ
standingṭhito
indeedkho,
mendicantsbhikkhave,
Daṇḍapāṇidaṇḍapāṇi
the Sakyansakko
to memaṁ
said thisetadavoca:
what does the ascetic assert‘kiṁvādī
the asceticsamaṇo
what does he proclaimkimakkhāyī’ti?
thusEvaṁ
when this was saidvutte,
Iahaṁ,
mendicantsbhikkhave,
to Daṇḍapāṇidaṇḍapāṇiṁ
the Sakyansakkaṁ
said thisetadavocaṁ:
speaking thus‘yathāvādī
indeedkho,
friendāvuso,
with its godssadevake
in the worldloke
with its Mārassamārake
with its Brahmāssabrahmake
with its ascetics and brahminssassamaṇabrāhmaṇiyā
for the peoplepajāya
with its gods and humanssadevamanussāya
notna
with anyonekenaci
in the worldloke
having disputedviggayha
standstiṭṭhati,
asyathā
andca
furtherpana
from sensual pleasureskāmehi
disjoinedvisaṁyuttaṁ
dwellingviharantaṁ
thattaṁ
brahminbrāhmaṇaṁ
free from doubtakathaṅkathiṁ
with remorse cut offchinnakukkuccaṁ
in existence after existencebhavābhave
free from cravingvītataṇhaṁ
perceptionssaññā
do not lie latentnānusenti—
speaking thusevaṁvādī
indeedkho
Iahaṁ,
friendāvuso,
thus I declareevamakkhāyī’ti.
thusEvaṁ
when spokenvutte,
monksbhikkhave,
Daṇḍapāṇidaṇḍapāṇi
the Sakyansakko
his headsīsaṁ
having shakenokampetvā,
his tonguejivhaṁ
having wagglednillāḷetvā,
three-forkedtivisākhaṁ
forehead-furrownalāṭikaṁ
on his foreheadnalāṭe
having raisedvuṭṭhāpetvā
leaning on his stickdaṇḍamolubbha
he departedpakkāmī”ti.
thusEvaṁ
when spokenvutte,
a certainaññataro
monkbhikkhu
to the Blessed Onebhagavantaṁ
said thisetadavoca:
asserting what doctrine“kiṁvādī
butpana,
sirbhante,
the Buddhabhagavā
with its godssadevake
worldloke
with its Mārassamārake
with its divinitiessabrahmake
with its ascetics and brahminssassamaṇabrāhmaṇiyā
populationpajāya
with its gods and humanssadevamanussāya
notna
with anyonekenaci
worldloke
argueviggayha
does he standtiṭṭhati?
and howKathañca
butpana,
sirbhante,
the Buddhabhagavantaṁ
from sensual pleasureskāmehi
detachedvisaṁyuttaṁ
livingviharantaṁ
thattaṁ
brahminbrāhmaṇaṁ
without indecisionakathaṅkathiṁ
stripped of worrychinnakukkuccaṁ
in this or that statebhavābhave
rid of cravingvītataṇhaṁ
perceptionssaññā
do not underlienānusentī”ti?
from whatever source“Yatonidānaṁ,
mendicantbhikkhu,
personpurisaṁ
proliferating perceptionspapañcasaññāsaṅkhā
besetsamudācaranti.
hereEttha
ifce
there is notnatthi
worth approvingabhinanditabbaṁ
worth welcomingabhivaditabbaṁ
worth getting attached toajjhositabbaṁ.
just this is the endEsevanto
of the underlying tendency to desirerāgānusayānaṁ,
just this is the endesevanto
of the underlying tendency to aversionpaṭighānusayānaṁ,
just this is the endesevanto
of the underlying tendency to viewsdiṭṭhānusayānaṁ,
just this is the endesevanto
of the underlying tendency to doubtvicikicchānusayānaṁ,
just this is the endesevanto
of the underlying tendency to conceitmānānusayānaṁ,
just this is the endesevanto
of the underlying tendency to the desire for continued existencebhavarāgānusayānaṁ,
just this is the endesevanto
of the underlying tendency to ignoranceavijjānusayānaṁ,
just this is the endesevanto
of taking up the rod and the sword, of quarrels, arguments, disputes, accusations, backbiting, and liesdaṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādānaṁ.
these hereEtthete
badpāpakā
unskillfulakusalā
qualitiesdhammā
without remainderaparisesā
ceasenirujjhantī”ti.
this he spokeIdamavoca
the Blessed Onebhagavā.
thisIdaṁ
having spokenvatvāna
the Holy Onesugato
rising from his seatuṭṭhāyāsanā
dwellingvihāraṁ
he enteredpāvisi.
thenAtha
indeedkho
of thosetesaṁ
of the mendicantsbhikkhūnaṁ
who had recently leftacirapakkantassa
of the Buddhabhagavato
this occurredetadahosi:
"this“idaṁ
indeedkho
to us,no,
friends,āvuso,
the Buddhabhagavā
in briefsaṅkhittena
recitaluddesaṁ
having givenuddisitvā,
in detailvitthārena
meaningatthaṁ
without explainingavibhajitvā,
rising from his seatuṭṭhāyāsanā
dwellingvihāraṁ
enteredpaviṭṭho:
'depending on what‘yatonidānaṁ,
monk,bhikkhu,
a personpurisaṁ
perceptions and reckonings of proliferationpapañcasaññāsaṅkhā
assailsamudācaranti.
HereEttha
ifce
there is notnatthi
to be relishedabhinanditabbaṁ
to be affirmedabhivaditabbaṁ
to be clung toajjhositabbaṁ.
this is the endEsevanto
of the underlying tendencies to greedrāgānusayānaṁ
…pe……pe…
here theseetthete
badpāpakā
unskillfulakusalā
dhammasdhammā
without remainderaparisesā
cease'nirujjhantī’ti.
WhoKo
nownu
indeedkho
of thisimassa
by the Buddhabhagavatā
in briefsaṅkhittena
of the recitaluddesassa
givenuddiṭṭhassa
in detailvitthārena
meaningatthaṁ
unexplainedavibhattassa
in detailvitthārena
meaningatthaṁ
would explain?"vibhajeyyā”ti?
ThenAtha
indeedkho
of thosetesaṁ
of the mendicantsbhikkhūnaṁ
this occurredetadahosi:
"this“ayaṁ
indeedkho
venerableāyasmā
Mahākaccānamahākaccāno
by the Teachersatthu
andceva
praisedsaṁvaṇṇito
esteemedsambhāvito
andca
by the wiseviññūnaṁ
fellow celibatessabrahmacārīnaṁ.
He is capablePahoti
venerablecāyasmā
Mahākaccānamahākaccāno
of thisimassa
by the Buddhabhagavatā
in briefsaṅkhittena
of the recitaluddesassa
givenuddiṭṭhassa
in detailvitthārena
meaningatthaṁ
unexplainedavibhattassa
in detailvitthārena
meaningatthaṁ
to explainvibhajituṁ.
PerhapsYannūna
wemayaṁ
to the venerableyenāyasmā
Mahākaccānamahākaccāno
to him would approachtenupasaṅkameyyāma;
having approachedupasaṅkamitvā
venerableāyasmantaṁ
Mahākaccānamahākaccānaṁ
this matteretamatthaṁ
would ask about"paṭipuccheyyāmā”ti.
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