Below is MN18 with MA115 interpolated from the machine translation LDeep. I am quite impressed both with how the machine translation does, and with how close the parallel appears to the Pali version.
If anyone wants to have a stab at the Mahakaccana teaching in detail bit of the machine translation, by all means!!
Summary
So I have heard.
Evaṁ me sutaṁ—
At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme.
我聞如是：一時，佛遊釋羇瘦，在迦維羅衛。
Thus I’ve heard: One time, the Buddha traveled to Śākyamuni and stayed at Kapilavastu.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kapilavatthu for alms.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kapilavatthuṁ piṇḍāya pāvisi.
爾時，世尊過夜平旦，著衣持鉢，為乞食故，入迦維羅衛
After the night passed and the sun rose, the Bhagavān put on his robe and took his bowl into Kapilavastu in order to solicit alms.
He wandered for alms in Kapilavatthu. After the meal, on his return from almsround, he went to the Great Wood,
Kapilavatthusmiṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena mahāvanaṁ tenupasaṅkami divāvihārāya.
plunged deep into it, and sat at the root of a young wood apple tree for the day’s meditation.
Mahāvanaṁ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṁ nisīdi.
食訖，中後收舉衣鉢，澡洗手足，以尼師壇著於肩上，往詣竹林釋迦寺中，入彼大林，至一樹下敷尼師檀，結加趺坐。
After finishing his meal, he put away his robe and bowl in the afternoon, washed his hands and feet, put the sitting mat on his shoulder, went to the Śākyamuni temple in the Bamboo Grove, entered the large forest, spread out his sitting mat under a tree, and sat down cross-legged.
Daṇḍapāṇi the Sakyan, while going for a walk,
Daṇḍapāṇipi kho sakko jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena mahāvanaṁ tenupasaṅkami.
plunged deep into the Great Wood. He approached the Buddha and exchanged greetings with him.
Mahāvanaṁ ajjhogāhetvā yena beluvalaṭṭhikā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
When the greetings and polite conversation were over, he stood to one side leaning on his staff, and said to the Buddha,
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā daṇḍamolubbha ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho daṇḍapāṇi sakko bhagavantaṁ etadavoca:
於是，執杖釋拄杖而行，中後彷徉，往詣佛所，共相問訊，拄杖立佛前，問世尊曰：「沙門瞿曇！
He then took the staff of the Śākyamuni and walked along, wandering about after the noon hour, went to the Buddha, exchanged greetings with him, stood in front of him with the staff, and asked the Bhagavān, “Gautama the ascetic!”
“What does the ascetic teach? What does he explain?”
“kiṁvādī samaṇo kimakkhāyī”ti?
以何為宗本
What is the basis of the school?
說何等法？」
What kind of dharma is being taught?
“Sir, my teaching is such that one does not conflict 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 perceptions do not underlie the brahmin who lives detached from sensual pleasures, without doubting, stripped of worry, and rid of craving for rebirth in this or that state.
“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— That’s what I teach, and that’s what I explain.” evaṁvādī kho ahaṁ, āvuso, evamakkhāyī”ti.
世尊答曰：「釋！
The Bhagavān replied, "Release!"
若一切世間，天及魔、梵、沙門、梵志，從人至天，使不鬪諍，修習離欲清淨梵志，捨離諂曲，除悔，不著有、非有，亦無想，是我宗本；說亦如是。」
If all the world, gods, Māra, Brahmā, ascetics, and priests, from humans up to the gods, would refrain from fighting, cultivate a pure religious intention free of desire, abandon flattery, remove repentance, and not become attached to what is or isn’t existent or without conceptions, this would be the basis of my teaching; it would be likewise.
When he had spoken, Daṇḍapāṇi shook his head, waggled his tongue, raised his eyebrows until his brow puckered in three furrows, and he departed leaning on his staff.
Evaṁ vutte, daṇḍapāṇi sakko sīsaṁ okampetvā, jivhaṁ nillāḷetvā, tivisākhaṁ nalāṭikaṁ nalāṭe vuṭṭhāpetvā daṇḍamolubbha pakkāmi.
於是，執杖釋聞佛所說，不是不非，執杖釋奮頭而去。
Hearing what the Buddha taught, the demon holding the staff replied, "No, it’s not," and the demon holding the staff rushed off.
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,
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena nigrodhārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
and told the mendicants what had happened.
Nisajja kho bhagavā bhikkhū āmantesi: “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.
於是，世尊執杖釋去後不久，則於晡時，從燕坐起，往詣講堂，比丘眾前敷座而坐，告諸比丘：「我今平旦著衣持鉢，為乞食故，入迦維羅衛。
Shortly after he left, the Bhagavān rose from his quiet repose in the afternoon, went to the discussion hall, spread out his seat in front of the monks, and told the monks, "Now, at sunrise, I put on my robe and took my bowl into Kapilavastu for the purpose of begging for food.
食訖，中後收舉衣鉢，澡洗手足，以尼師檀著於肩上，往詣竹林釋迦寺中，入彼大林，至一樹下敷尼師檀，結跏趺坐。
When he finished eating, he put away his robe and bowl at the end of the day, washed his hands and feet, put his sitting mat over his shoulder, went to the Śākyamuni temple in the Bamboo Grove, entered the large forest there, spread out his sitting mat under a tree, and sat cross-legged there.
於是，執杖釋拄杖而行，中後彷徉，來詣我所，共相問訊，拄杖立我前，問我曰：『沙門瞿曇！
He then took the staff of the Śākyamuni and walked along, wandering about after midday, and came to me to exchange greetings with me, and the staff stood in front of me and asked, 'Gautama the ascetic!",
以何為宗本？
What is the basis of the school?
說何等法？』
What kind of dharma is being taught?’
我答曰：『釋！
I replied, 'Release!
若一切世間，天及魔、梵、沙門、梵志，從人至天，使不鬪諍，修習離欲清淨梵志，捨離諂曲，除悔，不著有、非有，亦無想，是我宗本；說亦如是。』
'If all the world, gods, Māra, Brahmā, ascetics, and priests from humans up to the gods refrain from fighting, cultivate a pure religious intention free of desire, abandon flattery, and
彼執杖釋聞我所說，不是不非，執杖釋奮頭而去。」
When he heard what I said, he said ‘No, it’s not true,’ and he rushed off with his head held high."
When he had spoken, one of the mendicants said to him,
Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca:
“於是，有一比丘即從坐起，偏袒著衣，叉手向佛，白曰：「世尊！
Thereupon, a monk rose from his seat, adjusted his robes to bare one shoulder, saluted the Buddha with his palms together, and said, "Bhagavān!”
“But sir, what is the teaching such that the Buddha does not conflict with anyone in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans?
“kiṁvādī pana, bhante, bhagavā sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati?
And how is it that perceptions do not underlie the Buddha, the brahmin who lives detached from sensual pleasures, without indecision, stripped of worry, and rid of craving for rebirth in this or that state?”
Kathañca pana, bhante, bhagavantaṁ kāmehi visaṁyuttaṁ viharantaṁ taṁ brāhmaṇaṁ akathaṅkathiṁ chinnakukkuccaṁ bhavābhave vītataṇhaṁ saññā nānusentī”ti?
云何一切世間，天及魔、梵、沙門、梵志，從人至天，使不鬪諍？
How do gods, Māra, Brahmā, ascetics, and priests in all the world, from humans to gods, keep from fighting?
云何修習離欲，得清淨梵志？
How does cultivating freedom from desire lead to pure religious aspiration?
云何捨離諂曲，除悔，不著有、非有，亦無想耶？」",
How do you abandon flattery, remove regret, and not become attached to what is or isn’t real, or have no thoughts?"
“Mendicant, a person is beset by concepts of identity that emerge from the proliferation of perceptions.
“Yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti.
If they don’t find anything worth approving, welcoming, or getting attached to in the source from which these arise,
Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ.
just this is the end of the underlying tendencies to desire, repulsion, views, doubt, conceit, the desire to be reborn, and ignorance. This is the end of taking up the rod and the sword, the end of quarrels, arguments, and disputes, of accusations, divisive speech, and lies.
Esevanto rāgānusayānaṁ, esevanto paṭighānusayānaṁ, esevanto diṭṭhānusayānaṁ, esevanto vicikicchānusayānaṁ, esevanto mānānusayānaṁ, esevanto bhavarāgānusayānaṁ, esevanto avijjānusayānaṁ, esevanto daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādānaṁ.
This is where these bad, unskillful qualities cease without anything left over.”
Etthete pāpakā akusalā dhammā aparisesā nirujjhantī”ti.
That is what the Buddha said.
Idamavoca bhagavā.
When he had spoken, the Holy One got up from his seat and entered his dwelling.
Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.
世尊告曰：「比丘！
The Bhagavān told them, "Monks!"
若人所因念，出家學道，思想修習，及過去、未來、今現在法，不愛、不樂、不著、不住，是說苦邊欲使，恚使、有使、慢使、無明使、見使、疑使、鬪諍、憎嫉、諛諂、欺誑、妄言、兩舌及無量惡不善之法，是說苦邊。」
If a person’s causes of mindfulness are leaving home, training, cultivation of thought, and past, future, and present phenomena that they don’t love, don’t enjoy, don’t cling to, and don’t abide in, this is called the extreme of suffering and the latent tendency for desire, the latent tendency for anger, the latent tendency for existence, the latent tendency for conceit, the latent tendency for views, the latent tendency for doubt, quarrels, hatred, envy, flattery, deceit, false speech, duplicity, and measureless bad and unskillful things, which are called the extreme of suffering."
佛說如是，即從坐起，入室燕坐。
Thus did the Buddha say, and he rose from his seat and retired to sit in his dwelling.
Soon after the Buddha left, those mendicants considered,
Atha kho tesaṁ bhikkhūnaṁ acirapakkantassa bhagavato etadahosi:
“The Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail.
“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. Who can explain in detail the meaning of this brief passage for recitation given by the Buddha?” Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā”ti?
於是，諸比丘便作是念：「諸賢！
The monks then had this thought, "Good men!
當知世尊略說此義，不廣分別，即從坐起，入室燕坐。
You should know that the Bhagavān explained this meaning in brief without making extensive distinctions, and then he rose from his seat and retired to sit in his dwelling.",
『若人所因念，出家學道，思想修習，及過去、未來、今現在法，不愛、不樂、不著、不住，是說苦邊。
'If there are causes for people to think, leave home, train on the path, contemplate and cultivate, and past, future, and presently existing things that they don’t love, don’t enjoy, don’t attach to, and don’t abide, this is called the limit of suffering."
欲使、恚使、有使、慢使、無明使、見使、疑使、鬪諍、憎嫉、諛諂、欺誑、妄言、兩舌及無量惡不善之法，是說苦邊。』」
The provocation of desire, the provocation of anger, the provocation of existence, the provocation of conceit, the provocation of ignorance, the provocation of views, the provocation of doubt, fights, hatred and envy, flattery, deceit, false speech, duplicity, and countless other bad and unskillful things are said to be the limit of suffering.'"
Then those mendicants thought,
Atha kho tesaṁ bhikkhūnaṁ etadahosi:
“This Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions.
“ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ.
He is capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha.
Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ.
Let’s go to him, and ask him about this matter.”
Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā”ti.
彼復作是念：「諸賢！
Again, they think, "Good men!
誰能廣分別世尊向所略說義？」
Who can explain in detail the meaning that the Bhagavān has outlined to us?"
彼復作是念：「尊者大迦旃延常為世尊之所稱譽，及諸智梵行人，尊者大迦旃延能廣分別世尊向所略說義。
Again, they thought, "Venerable Kātyāyana is always praised by the Bhagavān and by wise religious practitioners, and Venerable Kātyāyana can broadly discern the meaning that the Bhagavān has outlined to them.
諸賢！
Good men!
共往詣尊者大迦旃延所，請說此義；若尊者大迦旃延為分別者，我等當善受持。」
Go together to Venerable Kātyāyana and ask him to explain this meaning; if Venerable Kātyāyana will be the one to discern it, we will well accept it."
Then those mendicants went to Mahākaccāna, and exchanged greetings with him.
Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ sammodiṁsu.
When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said:
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ mahākaccānaṁ etadavocuṁ: “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.
“May Venerable Mahākaccāna please explain this.”
Vibhajatāyasmā mahākaccāno”ti.
於是，諸比丘往詣尊者大迦旃延所，共相問訊，却坐一面，白曰：「尊者大迦旃延！
The monks then went to Venerable Kātyāyana, exchanged greetings with each other, withdrew to sit to one side, and said, "Venerable Kātyāyana!
當知世尊略說此義，不廣分別。
You should know that the Bhagavān explained this meaning in brief and didn’t discern it in detail.
即從坐起，入室燕坐。
He then rose from his seat and retired to sit in his dwelling.
『比丘！
Monks!
若人所因念，出家學道，思想修習，及過去、未來、今現在法，不愛、不樂、不著、不住，是說苦邊。
If a person’s causes of mindfulness are leaving home, training, cultivation of thought, and past, future, and present phenomena that they don’t love, don’t enjoy, don’t attach to, and don’t abide, this is called the limit of suffering.
欲使、恚使、有使、慢使、無明使、見使、疑使、鬪諍、憎嫉、諛諂、欺誑、妄言、兩舌及無量惡不善之法，是說苦邊。』
The provocation of desire, the provocation of anger, the provocation of existence, the provocation of conceit, the provocation of ignorance, the provocation of views, the provocation of doubt, fighting, hatred and envy, flattery, deceit, false speech, duplicity, and countless other bad and unskillful things are said to be the limit of suffering.’
我等便作是念：『諸賢！
We then had this thought, 'Good men!
誰能廣分別世尊向所略說義？』
Who can explain in detail the meaning that the Bhagavān has outlined to us?’
我等復作是念：『尊者大迦旃延常為世尊之所稱譽，及諸智梵行人，尊者大迦旃延能廣分別世尊向所略說義。』
Again, we thought, ‘Venerable Kātyāyana is always praised by the Bhagavān and by wise religious practitioners, and Venerable Kātyāyana can explain in detail the meaning that the Bhagavān has outlined to them.’
唯願尊者大迦旃延為慈愍故而廣說之。」
Please let Venerable Kātyāyana explain it in detail for the sake of his compassion."
“Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves.
“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṁ, atikkamma khandhaṁ, sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya;
Such is the consequence for the venerables. Though you were face to face with the Buddha, you overlooked him, imagining that you should ask me about this matter.
evaṁsampadamidaṁ āyasmantānaṁ satthari sammukhībhūte, taṁ bhagavantaṁ atisitvā, amhe etamatthaṁ paṭipucchitabbaṁ maññatha.
For he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is holiness. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.
So hāvuso, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī tathāgato.
That was the time to approach the Buddha and ask about this matter.
So ceva panetassa kālo ahosi, yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyātha.
You should have remembered it in line with the Buddha’s answer.”
Yathā vo bhagavā byākareyya tathā naṁ dhāreyyāthā”ti.
“Certainly he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is holiness. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.
“Addhāvuso kaccāna, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī tathāgato. That was the time to approach the Buddha and ask about this matter. So ceva panetassa kālo ahosi, yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyāma.
We should have remembered it in line with the Buddha’s answer.
Yathā no bhagavā byākareyya tathā naṁ dhāreyyāma.
爾時，尊者大迦旃延告曰：「諸賢！
Venerable Kātyāyana then addressed them, "Good men!
聽我說喻，慧者聞喻則解其義。
Listen to my explanation of the parable, and those of you who are wise will hear it and understand its meaning.
諸賢！
Good men!
猶如有人欲得求實，為求實故，持斧入林，彼見大樹成根、莖、節、枝、葉、華、實，彼人不觸根、莖、節、實，但觸枝、葉。
They’re like a person who wants to get to the truth and carries an ax into a forest in order to get to the truth, and they see a large tree that’s formed with roots, stems, knots, branches, leaves, flowers, and fruit, and they don’t touch the roots, stems, knots, or fruit, but only the branches and leaves.
諸賢所說亦復如是，世尊現在，捨來就我而問此義。
That’s likewise what the good men say, and the Bhagavān is now asking about its meaning in response to my questions.
所以者何？
Why is that?
諸賢！
Bhadrayānīya!
當知世尊是眼、是智、是義、是法、法主、法將，說真諦義，現一切義由彼世尊
You should know that the Bhagavān is the eye, the wisdom, the meaning, the Dharma, the Dharma lord, and the Dharma general who explains the meaning of the true truth and shows all its meanings because of the Bhagavān.
諸賢應往詣世尊所而問此義：『世尊！
Good men should go to the Bhagavān and ask about this meaning, ‘Bhagavān!’
此云何？
What does this mean?
此何義？』
What does this mean?"
如世尊說者，諸賢等當善受持。」
According to the Bhagavān’s teaching, good men, you will well accept it."
時，諸比丘白曰：「唯然。
The monks then said, "Yes.
尊者大迦旃延！
Venerable Kātyāyana!
世尊是眼、是智、是義、是法、法主、法將，說真諦義，現一切義由彼世尊，我等應往詣世尊所而問此義：『世尊！
Since the Bhagavān is the eye, the wisdom, the meaning, the Dharma, the Dharma lord, and the Dharma general who explains the meaning of the true truth and manifests all meanings, we should go to the Bhagavān and ask about this meaning, 'Bhagavān!",
此云何？",
What does this mean?
此何義？』
What does this mean?"
如世尊說者，我等當善受持。
We will well accept those who teach as the Bhagavān teaches.
Still, Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions.
Api cāyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ,
You are capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha.
pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ.
Please explain this, if it’s no trouble.”
Vibhajatāyasmā mahākaccāno agaruṁ katvā”ti.
“Well then, reverends, listen and pay close attention, I will speak.”
“Tena hāvuso, suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti.
“Yes, reverend,” they replied.
“Evamāvuso”ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṁ.
Venerable Mahākaccāna said this:
Āyasmā mahākaccāno etadavoca:
然，尊者大迦旃延常為世尊之所稱譽，及諸智梵行人，尊者大迦旃延能廣分別世尊向所略說義，唯願尊者大迦旃延為慈愍故而廣說之。」
Still, Venerable Kātyāyana is always praised by the Bhagavān and by wise religious practitioners, and Venerable Kātyāyana can explain in detail the meaning of what the Bhagavān has taught in brief, so let Venerable Kātyāyana explain it in detail for compassionate reasons."
尊者大迦旃延告諸比丘：「諸賢等共聽我所說。
Venerable Kātyāyana addressed the monks, "Good men, listen to what I’ve told you.
諸賢！
Good men!
“Reverends, the Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail:
“Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:
‘A person is beset by concepts of identity that emerge from the proliferation of perceptions.
‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti.
If they don’t find anything worth approving, welcoming, or getting attached to in the source from which these arise …
Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ, esevanto rāgānusayānaṁ …pe…
This is where these bad, unskillful qualities cease without anything left over.’ This is how I understand the detailed meaning of this passage for recitation.
etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti, imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi—
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling. What you feel, you perceive. What you perceive, you think about. What you think about, you proliferate. What you proliferate about is the source from which a person is beset by concepts of identity that emerge from the proliferation of perceptions. This occurs with respect to sights known by the eye in the past, future, and present.
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.
Ear consciousness arises dependent on the ear and sounds. …
Sotañcāvuso, paṭicca sadde ca uppajjati sotaviññāṇaṁ …pe…
Nose consciousness arises dependent on the nose and smells. …
ghānañcāvuso, paṭicca gandhe ca uppajjati ghānaviññāṇaṁ …pe…
Tongue consciousness arises dependent on the tongue and tastes. …
jivhañcāvuso, paṭicca rase ca uppajjati jivhāviññāṇaṁ …pe…
Body consciousness arises dependent on the body and touches. …
kāyañcāvuso, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ …pe…
Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact. Contact is a condition for feeling. What you feel, you perceive. What you perceive, you think about. What you think about, you proliferate. What you proliferate about is the source from which a person is beset by concepts of identity that emerge from the proliferation of perceptions. This occurs with respect to thoughts known by the mind in the past, future, and present.
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.
When there is the eye, sights, and eye consciousness, it’s possible to point out what’s known as ‘contact’.
So vatāvuso, cakkhusmiṁ sati rūpe sati cakkhuviññāṇe sati phassapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.
When there is what’s known as contact, it’s possible to point out what’s known as ‘feeling’.
Phassapaññattiyā sati vedanāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.
When there is what’s known as feeling, it’s possible to point out what’s known as ‘perception’.
Vedanāpaññattiyā sati saññāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.
When there is what’s known as perception, it’s possible to point out what’s known as ‘thought’.
Saññāpaññattiyā sati vitakkapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.
When there is what’s known as thought, it’s possible to point out what’s known as ‘being beset by concepts of identity that emerge from the proliferation of perceptions’.
Vitakkapaññattiyā sati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.
When there is the ear …
So vatāvuso, sotasmiṁ sati sadde sati …pe…
nose …
ghānasmiṁ sati gandhe sati …pe…
tongue …
jivhāya sati rase sati …pe…
body …
kāyasmiṁ sati phoṭṭhabbe sati …pe…
mind, thoughts, and mind consciousness, it’s possible to point out what’s known as ‘contact’. …
manasmiṁ sati dhamme sati manoviññāṇe sati phassapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. Phassapaññattiyā sati vedanāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. Vedanāpaññattiyā sati saññāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. Saññāpaññattiyā sati vitakkapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.
When there is what’s known as thought, it’s possible to point out what’s known as ‘being beset by concepts of identity that emerge from the proliferation of perceptions’.
Vitakkapaññattiyā sati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.
When there is no eye, no sights, and no eye consciousness, it’s not possible to point out what’s known as ‘contact’.
So vatāvuso, cakkhusmiṁ asati rūpe asati cakkhuviññāṇe asati phassapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.
When there isn’t what’s known as contact, it’s not possible to point out what’s known as ‘feeling’.
Phassapaññattiyā asati vedanāpaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.
When there isn’t what’s known as feeling, it’s not possible to point out what’s known as ‘perception’.
Vedanāpaññattiyā asati saññāpaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.
When there isn’t what’s known as perception, it’s not possible to point out what’s known as ‘thought’.
Saññāpaññattiyā asati vitakkapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.
When there isn’t what’s known as thought, it’s not possible to point out what’s known as ‘being beset by concepts of identity that emerge from the proliferation of perceptions’.
Vitakkapaññattiyā asati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.
When there is no ear …
So vatāvuso, sotasmiṁ asati sadde asati …pe…
nose …
ghānasmiṁ asati gandhe asati …pe…
tongue …
jivhāya asati rase asati …pe…
body …
kāyasmiṁ asati phoṭṭhabbe asati …pe…
mind, no thoughts, and no mind consciousness, it’s not possible to point out what’s known as ‘contact’. …
manasmiṁ asati dhamme asati manoviññāṇe asati phassapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. Phassapaññattiyā asati vedanāpaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. Vedanāpaññattiyā asati saññāpaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. Saññāpaññattiyā asati vitakkapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.
When there isn’t what’s known as thought, it’s not possible to point out what’s known as ‘being beset by concepts of identity that emerge from the proliferation of perceptions’.
Vitakkapaññattiyā asati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.
This is how I understand the detailed meaning of that brief passage for recitation given by the Buddha.
Yaṁ 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, imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi.
緣眼及色，生眼識，三事共會，便有更觸，緣更觸便有所覺，若所覺便想，若所想便思，若所思便念，若所念便分別。
Conditioned by the eye and form, the eye consciousness arises, and when these three things come together, there’s further contact, and conditioned by further contact there’s perception, and if there’s perception, then there’s conception, and if there’s conception, then there’s thought, and if there’s thought, then there’s mindfulness, and if there’s mindfulness, then there’s discrimination.",
比丘者因是念出家學道，思想修習，此中過去、未來、今現在法，不愛、不樂、不著、不住，是說苦邊。
That monk leaves home to train on the path because of this mindfulness, and he cultivates his thoughts, which are past, future, and present dharmas that he doesn’t love, doesn’t enjoy, doesn’t cling to, and doesn’t abide, which is called the limit of suffering.
欲使、恚使、有使、慢使、無明使、見使、疑使、鬪諍、憎嫉、諛諂、欺誑、妄言、兩舌及無量惡不善之法，是說苦邊。
The latent tendencies of desire, anger, existence, conceit, ignorance, views, doubt, strife, hatred, flattery, deceit, false speech, duplicity, and countless bad and unskillful qualities are said to be the limit of suffering.",
如是耳、鼻、舌、身緣意及法，生意識，三事共會，便有更觸，緣更觸便有所覺，若所覺便想，若所想便思，若所思便念，若所念便分別。
Thus, when the ear, nose, tongue, body, mind, and dharmas and the operating consciousness come together in three ways, there’s further contact, and depending on further contact, there’s perception, and if there’s perception, then conception, if there’s perception, then thought, if there’s thought, then mindfulness, and if there’s mindfulness, then discrimination.",
比丘者因是念出家學道，思想修習，此中過去、未來、今現在法，不愛、不樂、不著、不住，是說苦邊。
That monk leaves home to train on the path because of this mindfulness, and he cultivates his thoughts, which are past, future, and present dharmas that he doesn’t love, doesn’t enjoy, doesn’t cling to, and doesn’t abide, which is called the limit of suffering.
欲使、恚使、有使、慢使、無明使、見使、疑使、鬪諍、憎嫉、諛諂、欺誑、妄言、兩舌及無量惡不善之法，是說苦邊。
The provocation of desire, the provocation of anger, the provocation of existence, the provocation of conceit, the provocation of ignorance, the provocation of views, the provocation of doubt, strife, hatred, resentment, flattery, deceit, false speech, duplicity, and countless other bad and unskillful things are said to be the limit of suffering.
諸賢！
Good men!
比丘者，除眼、除色、除眼識，有更觸施設更觸者，是處不然。
Monks, this is not the position of someone who excludes the eye, excludes form, and excludes the visual consciousness and has contact and imagines contact.
若不施設更觸，有覺施設覺者，是處不然
If he doesn’t define further contact and has perception and defines perception, this is not the position.
若不施設覺，有施設念、出家學道、思想修習者，是處不然。
If there’s a mindfulness of setting up, training as a renunciant, or cultivation of thought that doesn’t set up feelings, this is not the case.
如是耳、鼻、舌、身，除意、除法、除意識，有更觸施設更觸者，是處不然
Thus, if the ear, nose, tongue, and body, except for mind, except for dharmas, and except for consciousness, have further contact and define further contact, this is not the position.
若不施設更觸，有覺施設覺者，是處不然
If someone doesn’t define further contact and has feelings that define feelings, this is not the case.
若不施設覺，有施設念、出家學道、思想修習者，是處不然。
If there’s a mindfulness of setting up, training as a renunciant, or cultivation of thought that doesn’t set up feelings, this is not the case.
諸賢！
Good men!
比丘者，因眼、因色、因眼識，有更觸施設更觸者，必有此處。
Monks, this is certainly the place for someone who has contact and imagines contact because of the eye, because of form, and because of the visual consciousness.
因施設更觸，有覺施設覺者，必有此處。
When there’s perception and imagined perception because of imagined further contact, this is surely the place.
因施設覺，有施設念、出家學道、思想修習者，必有此處
Because of the sensation of designation, those who have the mindfulness of designation, leave home, train on the path, and cultivate thought will surely have this place.
如是耳、鼻、舌、身，因意、因法、因意識，有更觸施設更觸者，必有此處。
Thus, the ear, nose, tongue, and body must have this place when there’s a designation of further contact because of the mind, because of the Dharma, and because of consciousness.
因施設更觸，有覺施設覺者，必有此處。
When there’s sensation that imputes sensation because of the imputation of further sensation, this is surely the place.
因施設覺，有施設念、出家學道、思想修習者，必有此處。
Because of the perception of designations, this is surely the place for someone who has the mindfulness of designations, leaves home, trains on the path, and cultivates thought.
諸賢！
Good men!",
謂世尊略說此義，不廣分別，即從坐起，入室燕坐。
After speaking briefly about this meaning and not discerning it in detail, the Bhagavān rose from his seat and retired to sit in his dwelling.
『比丘！
'Monks!",
若人所因念，出家學道，思想修習，及過去、未來、今現在法，不愛、不樂、不著、不住，是說苦邊。
If a person’s causes of mindfulness are leaving home, training, cultivation of thought, and past, future, and present phenomena that they don’t love, don’t enjoy, don’t attach to, and don’t abide, this is called the limit of suffering.",
欲使、恚使、有使、慢使、無明使、見使、疑使、鬪諍、憎嫉、諛諂、欺誑、妄言、兩舌及無量惡不善之法，是說苦邊。』
The provocation of desire, the provocation of anger, the provocation of existence, the provocation of conceit, the provocation of ignorance, the provocation of views, the provocation of doubt, fighting, hatred and envy, flattery, deceit, false speech, duplicity, and countless other bad and unskillful things are said to be the limit of suffering.’
此世尊略說不廣分別義，我以此句、以此文廣說如是。
The Bhagavān explained it briefly without making broad distinctions, and I’ve explained it in detail in these words and in these words.
If you wish, you may go to the Buddha and ask him about this.
Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha.
You should remember it in line with the Buddha’s answer.”
Yathā vo bhagavā byākaroti tathā naṁ dhāreyyāthā”ti.
諸賢！
Good men!
可往向佛具陳，若如世尊所說義者，諸賢等便可受持。」
You may go to the Buddha and explain to him that if it’s according to the Bhagavān’s teaching, then you, good men, may accept it.
“Yes, reverend,” said those mendicants, approving and agreeing with what Mahākaccāna said. Then they rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened. Then they said:
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: “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. “Mahākaccāna clearly explained the meaning to us in this manner, with these words and phrases.” Tesaṁ no, bhante, āyasmatā mahākaccānena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto”ti.
於是，諸比丘聞尊者大迦旃延所說，善受持誦，即從坐起，遶尊者大迦旃延三匝而去，往詣佛所，稽首作禮，却坐一面，白曰：「世尊！
After hearing what Venerable Kātyāyana had taught, the monks well accepted it and recited it, rose from their seats, circled Venerable Kātyāyana three times, departed, went to the Buddha, paid homage by prostrating themselves, withdrew to sit to one side, and said, "Bhagavān!
向世尊略說此義，不廣分別，即從坐起，入室宴坐；尊者大迦旃延以此句、以此文而廣說之。」
He explained this meaning briefly to the Bhagavān without making extensive distinctions, and then he got up from his seat, went into his dwelling, and sat down; Venerable Kātyāyana explained it in detail in these words and these words."
“Mahākaccāna is astute, mendicants, he has great wisdom.
“Paṇḍito, bhikkhave, mahākaccāno; mahāpañño, bhikkhave, mahākaccāno.
If you came to me and asked this question, I would answer it in exactly the same way as Mahākaccāna.
Mañcepi tumhe, bhikkhave, etamatthaṁ paṭipuccheyyātha, ahampi taṁ evamevaṁ byākareyyaṁ yathā taṁ mahākaccānena byākataṁ.
That is what it means, and that’s how you should remember it.”
Eso cevetassa attho. Evañca naṁ dhārethā”ti.
世尊聞已，歎曰：「善哉！
After hearing this, the Bhagavān praised him, "Good!
善哉！
Bravo!
我弟子中有眼、有智、有法、有義。
Among my disciples, there’s vision, knowledge, the Dharma, and meaning.
所以者何？
Why is that?
謂師為弟子略說此義，不廣分別，彼弟子以此句、以此文而廣說之。
A master explains this meaning in brief for a disciple without discussing it in detail, and that disciple explains it in detail in these words and in these words.
如迦旃延比丘所說，汝等應當如是受持。",
As the monk Kātyāyana explained, you should thus maintain it.
所以者何？
Why is that?
以說觀義，應如是也。“,
In order to explain the meaning of contemplation, it should be likewise.”,
When he said this, Venerable Ānanda said to the Buddha,
Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca:
“Sir, suppose a person who was weak with hunger was to obtain a honey-cake. Wherever they taste it, they would enjoy a sweet, delicious flavor.
“seyyathāpi, bhante, puriso jighacchādubbalyapareto madhupiṇḍikaṁ adhigaccheyya, so yato yato sāyeyya, labhetheva sādurasaṁ asecanakaṁ.
In the same way, wherever a sincere, capable mendicant might examine with wisdom the meaning of this exposition of the teaching they would only gain joy and clarity.
Evameva kho, bhante, cetaso bhikkhu dabbajātiko, yato yato imassa dhammapariyāyassa paññāya atthaṁ upaparikkheyya, labhetheva attamanataṁ, labhetheva cetaso pasādaṁ.
Sir, what is the name of this exposition of the teaching?”
Ko nāmo ayaṁ, bhante, dhammapariyāyo”ti?
“Well, Ānanda, you may remember this exposition of the teaching as ‘The Honey-Cake Discourse’.”
“Tasmātiha tvaṁ, ānanda, imaṁ dhammapariyāyaṁ madhupiṇḍikapariyāyotveva naṁ dhārehī”ti.
That is what the Buddha said.
Idamavoca bhagavā.
Satisfied, Venerable Ānanda was happy with what the Buddha said.
Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.
比丘！
Monks!
猶如有人因行無事處、山林樹間，忽得蜜丸，隨彼所食而得其味，如是族姓子於我此正法、律，隨彼所觀而得其味，觀眼得味，觀耳、鼻、舌、身，觀意得味。」
Just as a person suddenly obtains a honey ball while walking aimlessly through a mountain forest or among trees, and then obtains its taste after eating it, so thus does a clansman obtain the taste of this right teaching or precept of mine after observing it, observing the taste of the eye, observing the ear, nose, tongue, and body, and observing the taste of the mind.
爾時，尊者阿難執拂侍佛。
Venerable Ānanda then put his whisk in the Buddha’s hand and waited on him.
於是，尊者阿難叉手向佛，白曰：「世尊！
Venerable Ānanda then saluted the Buddha with his palms together and said, "Bhagavān!
“source”: “T01n0026_028:0604c26_12”,
此法名何等？
What is the name of this dharma?",
我當云何奉持？」
How will I uphold it?"
世尊告曰：「阿難！
The Bhagavān told him, "Ānanda!
此法名為蜜丸喻，汝當受持。」
This teaching is called the honey-ball metaphor, so you must memorize it."
於是，世尊告諸比丘：「汝等受此蜜丸喻法，當諷誦讀。“,
The Bhagavān then addressed the monks, "You must recite and chant this teaching of the honey-ball parable when you accept it.”,
所以者何？
Why is that?
比丘！
Bhikṣu!
此蜜丸喻有法有義，梵行之本，趣通趣覺，趣於涅槃
This honey-ball metaphor has dharmas and meanings, is the root of the religious practice, and leads to penetration, awakening, and nirvāṇa.
若族姓子剃除鬚髮，著袈裟衣，至信、捨家、無家、學道者，當善受持此蜜丸喻。」
If a clansman shaves off his hair, puts on the reddish-brown robes, and attains faith, leaves home, goes homeless, and trains on the path, he will well accept this honey-ball metaphor.
佛說如是。
Thus did the Buddha speak.
尊者阿難及諸比丘聞佛所說，歡喜奉行。
Venerable Ānanda and the monks who heard what the Buddha taught rejoiced and handed it down.