This version of the text might be out of date. Please click here for more information. This discourse plays a central role in the early Buddhist analysis of conflict. As might be expected, the blame for conflict lies within, in the unskillful habits of the mind, rather than without. In the final analysis, these are the questions that matter — more than the precise definition of terms — so we will deal with them first before proposing a few possible translation equivalents for the word.
Because the Buddhist analysis of causality is generally non-linear, with plenty of room for feedback loops, the maps vary in some of their details. In DN 21 , the map reads like this:. In Sn 4. In this last case, however, the bare outline misses some of the important implications of the way this process is phrased. In the full passage, the analysis starts out in an impersonal tone:. Starting with feeling, the notion of an "agent" — in this case, the feeler — acting on "objects," is introduced:.
When there's the sense of identification with something that experiences, then based on the feelings arising from sensory contact, some feelings will seem appealing — worth getting for the self — and others will seem unappealing — worth pushing away. This is how inner objectifications breed external contention. How can this process be ended? Through a shift in perception, caused by the way one attends to feelings, using the categories of appropriate attention [see MN 2 ].
As the Buddha states in DN 21 , rather than viewing a feeling as an appealing or unappealing thing, one should look at it as part of a causal process: when a particular feeling is pursued, do skillful or unskillful qualities increase in the mind?
If skillful qualities increase, the feeling may be pursued.
The Ball of Honey
If unskillful qualities increase, it shouldn't. When comparing feelings that lead to skillful qualities, notice which are more refined: those accompanied with thinking directed thought and evaluation, or those free of thinking and evaluation, as in the higher stages of mental absorption, or jhana. In following this program, the notion of agent and victim is avoided, as is self-reflexive thinking in general.
There is simply the analysis of cause-effect processes. Ultimately, by following this program to greater and greater levels of refinement through the higher levels of mental absorption, one finds less and less to relish and enjoy in the six senses and the mental processes based on them.
With this sense of disenchantment, the processes of feeling and thought are stilled, and there is a breakthrough to the cessation of the six sense spheres. When these spheres cease, is there anything else left?
The Honeyball Sutta
Sariputta, in AN 4. However, this dimension is not a total annihilation of experience. This is the fruit of the path of arahantship — a path that makes use of dualities but leads to a fruit beyond them. In following this path, one reaps its increasing benefits all along the way. The word itself is derived from a root that means diffuseness, spreading, proliferating.
Ven Thalalle Chandakiththi thero - Madhupindika Sutta June 14, 2014
They also note that it functions to slow the mind down in its escape from samsara. Because its categories begin with the objectifying thought, "I am the thinker," I have chosen to render the word as "objectification," although some of the following alternatives might be acceptable as well: self-reflexive thinking, reification, proliferation, complication, elaboration, distortion.
The word offers some interesting parallels to the postmodern notion of logocentric thinking, but it's important to note that the Buddha's program of deconstructing this process differs sharply from that of postmodern thought. Having gone for alms in Kapilavatthu, after the meal, returning from his alms round, he went to the Great Wood for the day's abiding. Plunging into the Great Wood, he sat down at the root of a bilva sapling for the day's abiding.
Plunging into the Great Wood, he went to where the Blessed One was under the bilva sapling. On arrival, he exchanged courteous greetings with him. As he was standing there, he said to the Blessed One, "What is the contemplative's doctrine?
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What does he proclaim? Such is my doctrine, such is what I proclaim. When this was said, Dandapani the Sakyan — shaking his head, wagging his tongue, raising his eyebrows so that his forehead was wrinkled in three furrows — left, leaning on his stick. Then, when it was evening, the Blessed One rose from his seclusion and went to the Banyan Park.
On arrival, he sat down on a seat made ready. As he was sitting there, he [told the monks what had happened]. That is where these evil, unskillful things cease without remainder. Having said it, the One Well-gone got up from his seat and went into his dwelling.
Then, not long after the Blessed One had left, this thought occurred to the monks: "This brief statement the Blessed One made, after which he went into his dwelling without analyzing the detailed meaning — i.
Maha Kaccana is praised by the Teacher and esteemed by his knowledgeable companions in the holy life. He is capable of analyzing the unanalyzed detailed meaning of this brief statement. Suppose we were to go to him and, on arrival, question him about this matter. So the monks went to Ven. Maha Kaccana and, on arrival exchanged courteous greetings with him. As they were sitting there, they [told him what had happened, and added,] "Analyze the meaning, Ven. Maha Kaccana! So it is with you, who — having bypassed the Blessed One when you were face to face with him, the Teacher — imagine that I should be asked about this matter.
For knowing, the Blessed One knows; seeing, he sees. He is the Eye, he is Knowledge, he is Dhamma, he is Brahma. He is the speaker, the proclaimer, the elucidator of meaning, the giver of the Deathless, the lord of the Dhamma, the Tathagata. That was the time when you should have questioned him about this matter. However he answered, that was how you should have remembered it. That was the time when we should have questioned him about this matter.
However he answered, that was how we should have remembered it.
But you are praised by the Teacher and esteemed by your knowledgeable companions in the holy life. You are capable of analyzing the unanalyzed detailed meaning of this brief statement. Analyze the meaning, Ven. Maha Kaccana without making it difficult! Maha Kaccayana said this: "Friends, concerning the brief statement the Blessed One made, after which he went into his dwelling without analyzing the detailed meaning — i.
That is where these evil, unskillful things cease without remainder'. The meeting of the three is contact. With contact as a requisite condition, there is feeling. What one feels, one perceives labels in the mind.
Buddhist Dhamma Portal
What one perceives, one thinks about. What one thinks about, one objectifies. When there is a delineation of feeling, it is possible that one will delineate a delineation of perception.
When there is a delineation of perception, it is possible that one will delineate a delineation of thinking. When there is a delineation of contact, it is possible that one will delineate a delineation of feeling.
When there is no delineation of contact, it is impossible that one will delineate a delineation of feeling. When there is no delineation of feeling, it is impossible that one will delineate a delineation of perception. When there is no delineation of perception, it is impossible that one will delineate a delineation of thinking.
That is where these evil, unskillful things cease without remainder' — this is how I understand the detailed meaning.
Now, friends, if you wish, having gone to the Blessed One, question him about this matter. However he answers is how you should remember it. Maha Kaccana's words, got up from their seats and went to the Blessed One.
On arrival, having bowed down to him, they sat to one side.
Madhupindika Sutta මධුපිණ්ඩික සූත්රය
As they were sitting there, they [told him what had happened after he had gone into his dwelling, and ended by saying,] "Then Ven. He is a person of great discernment. If you had asked me about this matter, I too would have answered in the same way he did. That is its meaning, and that is how you should remember it.
MADHUPINDIKA SUTTA PDF
When this was said, Ven. Wherever he were to taste it, he would experience a sweet, delectable flavor. In the same way, wherever a monk of capable awareness might investigate the meaning of this Dhamma discourse with his discernment, he would experience gratification, he would experience confidence. What is the name of this Dhamma discourse?
See also: DN 21 ; AN 3. Translator's Introduction This discourse plays a central role in the early Buddhist analysis of conflict. Starting with feeling, the notion of an "agent" — in this case, the feeler — acting on "objects," is introduced: What one feels, one perceives labels in the mind.
I will speak. Gratified, Ven. Ananda delighted in the Blessed One's words. Note 1. The artificiality of this phrase — "delineate a delineation" — seems intentional.