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Majjhima Nikāya 138 Middle Discourses 138
Uddesavibhaṅgasutta A Summary Recital and its Analysis The Exposition of a Summary
Evaṁ me sutaṁ—So I have heard. Thus have I heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
Tatra kho bhagavā bhikkhū āmantesi: There the Buddha addressed the mendicants, There the Blessed One addressed the bhikkhus thus:
“bhikkhavo”ti. “Mendicants!” “Bhikkhus.”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. “Venerable sir,” they replied. “Venerable sir,” they replied.
Bhagavā etadavoca: The Buddha said this: The Blessed One said this:
“uddesavibhaṅgaṁ vo, bhikkhave, desessāmi. “Mendicants, I shall teach you a summary recital and its analysis. “Bhikkhus, I shall teach you a summary and an exposition.
Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. Listen and apply your mind well, I will speak.” Listen and attend closely to what I shall say.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. “Yes, sir,” they replied. “Yes, venerable sir,” the bhikkhus replied.
Bhagavā etadavoca: The Buddha said this: The Blessed One said this:
“Tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ, ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya. “A mendicant should examine in whatever way such that, while examining, consciousness would neither be scattered nor diffused externally, nor stuck internally, and they would not be anxious because of grasping. “Bhikkhus, a bhikkhu should examine things in such a way that while he is examining them, his consciousness is not distracted and scattered externally nor stuck internally, and by not clinging he does not become agitated.
Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī”ti. When consciousness is neither scattered nor diffused externally, nor stuck internally, and they are not anxious because of grasping, there is no coming to be of the origin of suffering—of rebirth, old age, and death in the future.” If his consciousness is not distracted and scattered externally nor stuck internally, and if by not clinging he does not become agitated, then for him there is no origination of suffering—of birth, ageing, and death in the future.”
Idamavoca bhagavā. That is what the Buddha said. That is what the Blessed One said.
Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi. When he had spoken, the Holy One rose from his seat and entered his dwelling. Having said this, the Sublime One rose from his seat and went into his dwelling.
Atha kho tesaṁ bhikkhūnaṁ, acirapakkantassa bhagavato, etadahosi: Soon after the Buddha left, those mendicants considered, Then, soon after the Blessed One had gone, the bhikkhus considered:
“idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: “The Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail. “Now, friends, the Blessed One has risen from his seat and gone into his dwelling after giving a summary in brief without expounding the detailed meaning:
‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ, ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya. ‘Bhikkhus, a bhikkhu should examine things in such a way that while he is examining them, his consciousness is not distracted and scattered externally nor stuck internally, and by not clinging he does not become agitated.
Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti. If his consciousness is not distracted and scattered externally nor stuck internally, and if by not clinging he does not become agitated, then for him there is no origination of suffering—of birth, ageing, and death in the future.’
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 summary recital given by the Buddha?” Now who will expound this in detail?”
Atha kho tesaṁ bhikkhūnaṁ etadahosi: Then those mendicants thought, Then they considered:
“ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ; “This Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions. “The venerable Mahā Kaccāna is praised by the Teacher and esteemed by his wise companions in the holy life.
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 summary recital given by the Buddha. He is capable of expounding the detailed meaning.
Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā”ti. Let’s go to him, and ask him about this matter.” Suppose we went to him and asked him the meaning of this.”
Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ sammodiṁsu. Then those mendicants went to Mahākaccāna, and exchanged greetings with him. Then the bhikkhus went to the venerable Mahā Kaccāna and exchanged greetings with him.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ mahākaccānaṁ etadavocuṁ: When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said, When this courteous and amiable talk was finished, they sat down to one side and told the venerable Mahā Kaccāna what had taken place:
“Idaṁ kho no, āvuso kaccāna, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: “Friend Kaccāna, the Blessed One has risen from his seat and gone into his dwelling after giving a summary in brief without expounding the detailed meaning:
‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ, ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya. ‘Bhikkhus, a bhikkhu should examine things in such a way that while he is examining them, his consciousness is not distracted and scattered externally nor stuck internally, and by not clinging he does not become agitated.
Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti. If his consciousness is not distracted and scattered externally nor stuck internally, and if by not clinging he does not become agitated, then for him there is no origination of suffering—of birth, ageing, and death in the future.’
Tesaṁ no, āvuso kaccāna, amhākaṁ, acirapakkantassa bhagavato, etadahosi: Then, friend Kaccāna, soon after the Blessed One had gone, we considered:
‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘Now, friends, the Blessed One has risen from his seat and gone into his dwelling after giving a summary in brief without expounding the detailed meaning:
“tathā tathā, bhikkhave, bhikkhu upaparikkheyya, yathā yathā upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya. “Bhikkhus, a bhikkhu should examine things in such a way that while he is examining them, his consciousness is not distracted and scattered externally nor stuck internally, and by not clinging he does not become agitated.
Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī”ti. If his consciousness is not distracted and scattered externally nor stuck internally, and if by not clinging he does not become agitated, then for him there is no origination of suffering—of birth, ageing, and death in the future.”
Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti. Now who will expound this in detail?’
Tesaṁ no, āvuso kaccāna, amhākaṁ etadahosi: Then, friend Kaccāna, we considered:
‘ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. ‘The venerable Mahā Kaccāna is praised by the Teacher and esteemed by his wise companions in the holy life.
Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. The venerable Mahā Kaccāna is capable of expounding the detailed meaning.
Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā’ti—Suppose we went to him and asked him the meaning of this.’—
vibhajatāyasmā mahākaccāno”ti. “May Venerable Mahākaccāna please explain this.” let the venerable Mahā Kaccāna expound it to us.”
“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṁ atikkamma khandhaṁ sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya, “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. “Friends, it is as though a man needing heartwood, seeking heartwood, wandering in search of heartwood, thought that heartwood should be sought for among the branches and leaves of a great tree standing possessed of heartwood, after he had passed over the root and the trunk.
evaṁ sampadamidaṁ āyasmantānaṁ satthari sammukhībhūte taṁ bhagavantaṁ atisitvā amhe etamatthaṁ paṭipucchitabbaṁ maññatha. Such is the consequence for the venerables. Though you were face to face with the Buddha, you bypassed him, imagining that you should ask me about this matter. And so it is with you, venerable sirs, that you think that I should be asked about the meaning of this, after you passed the Blessed One by when you were face to face with the Teacher.
So hāvuso, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. For he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the preacher, the proclaimer, the elucidator of meaning, the bestower of freedom from death, the lord of truth, the Realized One. For knowing, the Blessed One knows; seeing, he sees; he is vision, he is knowledge, he is the Dhamma, he is the holy one; he is the sayer, the proclaimer, the elucidator of meaning, the giver of the Deathless, the lord of the Dhamma, the Tathāgata.
So ceva panetassa kālo ahosi yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyātha; That was the time to approach the Buddha and ask about this matter. That was the time when you should have asked the Blessed One the meaning;
yathā vo bhagavā byākareyya tathā naṁ dhāreyyāthā”ti. You should have remembered it in line with the Buddha’s answer.” as he told you, so you should have remembered it.”
“Addhāvuso kaccāna, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. “Certainly he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the preacher, the proclaimer, the elucidator of meaning, the bestower of freedom from death, the lord of truth, the Realized One. “Surely, friend Kaccāna, knowing, the Blessed One knows; seeing, he sees; he is vision…the Tathāgata.
So ceva panetassa kālo ahosi yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyāma; That was the time to approach the Buddha and ask about this matter. That was the time when we should have asked the Blessed One the meaning;
yathā no bhagavā byākareyya tathā naṁ dhāreyyāma. We should have remembered it in line with the Buddha’s answer. as he told us, so we should have remembered it.
Api cāyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. Still, Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions. Yet the venerable Mahā Kaccāna is praised by the Teacher and esteemed by his wise companions in the holy life.
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 summary recital given by the Buddha. The venerable Mahā Kaccāna is capable of expounding the detailed meaning of this summary given in brief by the Blessed One without expounding the detailed meaning.
Vibhajatāyasmā mahākaccāno agaruṁ karitvā”ti. Please explain this, if it’s no trouble.” Let the venerable Mahā Kaccāna expound it without finding it troublesome.”
“Tena hāvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. “Well then, reverends, listen and apply your mind well, I will speak.” “Then listen, friends, and attend closely to what I shall say.”
“Evamāvuso”ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṁ. “Yes, reverend,” they replied. “Yes, friend,” the bhikkhus replied.
Āyasmā mahākaccāno etadavoca: Venerable Mahākaccāna said this: The venerable Mahā Kaccāna said this:
“Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: “Reverends, the Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail: “Friends, when the Blessed One rose from his seat and went into his dwelling after giving a summary in brief without expounding the detailed meaning, that is:
‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya, yathā yathā upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya, bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti. ‘A mendicant should examine in whatever way such that, while examining, consciousness would neither be scattered nor diffused externally, nor stuck internally, and they would not be anxious because of grasping. When consciousness is neither scattered nor diffused externally, nor stuck internally, and they are not anxious because of grasping, there is no coming to be of the origin of suffering—of rebirth, old age, and death in the future.’ ‘Bhikkhus, a bhikkhu should examine things in such a way that while he is examining them, his consciousness is not distracted and scattered externally nor stuck internally, and by not clinging he does not become agitated. If his consciousness is not distracted and scattered externally nor stuck internally, and if by not clinging he does not become agitated, then for him there is no origination of suffering—of birth, ageing, and death in the future.’
Imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi. This is how I understand the detailed meaning of this summary recital. I understand the detailed meaning of this summary to be thus.
Kathañcāvuso, bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati? How is consciousness said to be scattered and diffused externally? “How, friends, is consciousness called ‘distracted and scattered externally’?
Idhāvuso, bhikkhuno cakkhunā rūpaṁ disvā rūpanimittānusāri viññāṇaṁ hoti rūpanimittassādagadhitaṁ rūpanimittassādavinibandhaṁ rūpanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati. In this case, when a mendicant sees a sight with their eyes, and consciousness follows after the features of that sight—tied, attached, and fettered to gratification in its features—consciousness is said to be scattered and diffused externally. Here, when a bhikkhu has seen a form with the eye, if his consciousness follows after the sign of form, is tied and shackled by gratification in the sign of form, is fettered by the fetter of gratification in the sign of form, then his consciousness is called ‘distracted and scattered externally.’
Sotena saddaṁ sutvā …pe… When they hear a sound with their ears … “When he has heard a sound with the ear…
ghānena gandhaṁ ghāyitvā … When they smell an odor with their nose … smelt an odour with the nose…
jivhāya rasaṁ sāyitvā … When they taste a flavor with their tongue … tasted a flavour with the tongue…
kāyena phoṭṭhabbaṁ phusitvā … When they feel a touch with their body … touched a tangible with the body…
manasā dhammaṁ viññāya dhammanimittānusāri viññāṇaṁ hoti; dhammanimittassādagadhitaṁ dhammanimittassādavinibandhaṁ dhammanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati. When they know an idea with their mind, and consciousness follows after the features of that idea—tied, attached, and fettered to gratification in its features—consciousness is said to be scattered and diffused externally. cognized a mind-object with the mind, if his consciousness follows after the sign of the mind-object, is tied and shackled by gratification in the sign of the mind-object, is fettered by the fetter of gratification in the sign of the mind-object, then his consciousness is called ‘distracted and scattered externally.’
Evaṁ kho, āvuso, bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati. That’s how consciousness is said to be scattered and diffused externally. That is how, friends, consciousness is called ‘distracted and scattered externally.’
Kathañcāvuso, bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati? And how is consciousness said to be not scattered and diffused externally? “And how, friends, is consciousness called ‘not distracted and scattered externally’?
Idhāvuso, bhikkhuno cakkhunā rūpaṁ disvā na rūpanimittānusāri viññāṇaṁ hoti, na rūpanimittassādagadhitaṁ na rūpanimittassādavinibandhaṁ na rūpanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati. In this case, when a mendicant sees a sight with their eyes, but consciousness does not follow after the features of that sight—not tied, attached, and fettered to gratification in its features—consciousness is said to be not scattered and diffused externally. Here, when a bhikkhu has seen a form with the eye, if his consciousness does not follow after the sign of form, is not tied and shackled by gratification in the sign of form, is not fettered by the fetter of gratification in the sign of form, then his consciousness is called ‘not distracted and scattered externally.’
Sotena saddaṁ sutvā …pe… When they hear a sound with their ears … “When he has heard a sound with the ear…
ghānena gandhaṁ ghāyitvā … When they smell an odor with their nose … smelt an odour with the nose…
jivhāya rasaṁ sāyitvā … When they taste a flavor with their tongue … tasted a flavour with the tongue…
kāyena phoṭṭhabbaṁ phusitvā … When they feel a touch with their body … touched a tangible with the body…
manasā dhammaṁ viññāya na dhammanimittānusāri viññāṇaṁ hoti na dhammanimittassādagadhitaṁ na dhammanimittassādavinibandhaṁ na dhammanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati. When they know an idea with their mind, but consciousness does not follow after the features of that idea—not tied, attached, and fettered to gratification in its features—consciousness is said to be not scattered and diffused externally. cognized a mind-object with the mind, if his consciousness does not follow after the sign of the mind-object, is not tied and shackled by gratification in the sign of the mind-object, is not fettered by the fetter of gratification in the sign of the mind-object, then his consciousness is called ‘not distracted and scattered externally.’
Evaṁ kho, āvuso, bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati. That’s how consciousness is said to be not scattered and diffused externally. That is how, friends, consciousness is called ‘not distracted and scattered externally.’
Kathañcāvuso, ajjhattaṁ saṇṭhitanti vuccati? And how is it said to be stuck internally? “And how, friends, is the mind called ‘stuck internally’?
Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Here, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion.
Tassa vivekajapītisukhānusāri viññāṇaṁ hoti vivekajapītisukhassādagadhitaṁ vivekajapītisukhassādavinibandhaṁ vivekajapītisukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ saṇṭhitanti vuccati. When consciousness follows after that rapture and bliss born of seclusion—tied, attached, and fettered to gratification in that rapture and bliss born of seclusion—the mind is said to be stuck internally. If his consciousness follows after the rapture and pleasure born of seclusion, is tied and shackled by gratification in the rapture and pleasure born of seclusion, then his mind is called ‘stuck internally.’
Puna caparaṁ, āvuso, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. “Again, with the stilling of applied and sustained thought, a bhikkhu enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration.
Tassa samādhijapītisukhānusāri viññāṇaṁ hoti samādhijapītisukhassādagadhitaṁ samādhijapītisukhassādavinibandhaṁ samādhijapītisukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ saṇṭhitanti vuccati. When consciousness follows after that rapture and bliss born of immersion—tied, attached, and fettered to gratification in that rapture and bliss born of immersion—the mind is said to be stuck internally. If his consciousness follows after the rapture and pleasure born of concentration…then his mind is called ‘stuck internally.’
Puna caparaṁ, āvuso, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ “Again, with the fading away as well of rapture, a bhikkhu abides in equanimity, and mindful and fully aware, still feeling pleasure with the body, he enters upon and abides in the third jhāna, on account of which noble ones announce: ‘He has a pleasant abiding who has equanimity and is mindful.’
Tassa upekkhānusāri viññāṇaṁ hoti upekkhāsukhassādagadhitaṁ upekkhāsukhassādavinibandhaṁ upekkhāsukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ saṇṭhitanti vuccati. When consciousness follows after that equanimity—tied, attached, and fettered to gratification in that bliss with equanimity—the mind is said to be stuck internally. If his consciousness follows after the equanimity…then his mind is called ‘stuck internally.’
Puna caparaṁ, āvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. “Again, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.
Tassa adukkhamasukhānusāri viññāṇaṁ hoti adukkhamasukhassādagadhitaṁ adukkhamasukhassādavinibandhaṁ adukkhamasukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati. When consciousness follows after that neutral feeling—tied, attached, and fettered to gratification in that neutral feeling—the mind is said to be stuck internally. If his consciousness follows after the neither-pain-nor-pleasure, is tied and shackled by gratification in the neither-pain-nor-pleasure, is fettered by the fetter of gratification in the neither-pain-nor-pleasure, then his mind is called ‘stuck internally.’
Evaṁ kho, āvuso, ajjhattaṁ saṇṭhitanti vuccati. That’s how it is said to be stuck internally. That is how the mind is called ‘stuck internally.’
Kathañcāvuso, ajjhattaṁ asaṇṭhitanti vuccati? And how is it said to be not stuck internally? “And how, friends, is the mind called ‘not stuck internally’?
Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati. It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Here, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna…
Tassa na vivekajapītisukhānusāri viññāṇaṁ hoti na vivekajapītisukhassādagadhitaṁ na vivekajapītisukhassādavinibandhaṁ na vivekajapītisukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati. When consciousness does not follow after that rapture and bliss born of seclusion—not tied, attached, and fettered to gratification in that rapture and bliss born of seclusion—the mind is said to be not stuck internally. If his consciousness does not follow after the rapture and pleasure born of seclusion, is not tied and shackled by gratification in the rapture and pleasure born of seclusion, is not fettered by the fetter of gratification in the rapture and pleasure born of seclusion, then his mind is called ‘not stuck internally.’
Puna caparaṁ, āvuso, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. Furthermore, they enter the second absorption … “Again, with the stilling of applied and sustained thought, a bhikkhu enters upon and abides in the second jhāna…
Tassa na samādhijapītisukhānusāri viññāṇaṁ hoti na samādhijapītisukhassādagadhitaṁ na samādhijapītisukhassādavinibandhaṁ na samādhijapītisukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati. When consciousness does not follow after that rapture and bliss born of immersion—not tied, attached, and fettered to gratification in that rapture and bliss born of immersion—the mind is said to be not stuck internally. If his consciousness does not follow after the rapture and pleasure born of concentration…then his mind is called ‘not stuck internally.’
Puna caparaṁ, āvuso, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. Furthermore, they enter and remain in the third absorption … “Again, with the fading away as well of rapture, a bhikkhu…enters upon and abides in the third jhāna…
Tassa na upekkhānusāri viññāṇaṁ hoti na upekkhāsukhassādagadhitaṁ na upekkhāsukhassādavinibandhaṁ na upekkhāsukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati. When consciousness does not follow after that equanimity—not tied, attached, and fettered to gratification in that bliss with equanimity—the mind is said to be not stuck internally. If his consciousness does not follow after the equanimity…then his mind is called ‘not stuck internally.’
Puna caparaṁ, āvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Furthermore, they enter and remain in the fourth absorption … “Again, with the abandoning of pleasure and pain…a bhikkhu enters upon and abides in the fourth jhāna…
Tassa na adukkhamasukhānusāri viññāṇaṁ hoti na adukkhamasukhassādagadhitaṁ na adukkhamasukhassādavinibandhaṁ na adukkhamasukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati. When consciousness does not follow after that neutral feeling—not tied, attached, and fettered to gratification in that neutral feeling—the mind is said to be not stuck internally. If his consciousness does not follow after the neither-pain-nor-pleasure, is not tied and shackled by gratification in the neither-pain-nor-pleasure, is not fettered by the fetter of gratification in the neither-pain-nor-pleasure, then his mind is called ‘not stuck internally.’
Evaṁ kho, āvuso, ajjhattaṁ asaṇṭhitanti vuccati. That’s how it is said to be not stuck internally. That is how the mind is called ‘not stuck internally.’
Kathañcāvuso, anupādā paritassanā hoti? And how is it anxious because of grasping? “How, friends, is there agitation due to clinging?
Idhāvuso, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto It’s when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons. Here an untaught ordinary person who has no regard for noble ones and is unskilled and undisciplined in their Dhamma, who has no regard for true men and is unskilled and undisciplined in their Dhamma,
rūpaṁ attato samanupassati rūpavantaṁ vā attānaṁ attani vā rūpaṁ rūpasmiṁ vā attānaṁ. They regard form as self, self as having form, form in self, or self in form. regards material form as self, or self as possessed of material form, or material form as in self, or self as in material form.
Tassa taṁ rūpaṁ vipariṇamati, aññathā hoti. But that form decays and perishes, That material form of his changes and becomes otherwise.
Tassa rūpavipariṇāmaññathābhāvā rūpavipariṇāmānuparivatti viññāṇaṁ hoti. and consciousness latches on to the perishing of form. With the change and becoming otherwise of that material form, his consciousness is preoccupied with the change of material form.
Tassa rūpavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. Anxieties occupy the mind, born of latching on to the perishing of form, and originating in accordance with natural principles. Agitated mental states born of preoccupation with the change of material form arise together and remain obsessing his mind.
Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca anupādāya ca paritassati. So it becomes frightened, worried, concerned, and anxious because of grasping. Because his mind is obsessed, he is anxious, distressed, and concerned, and due to clinging he becomes agitated.
Vedanaṁ …pe… They regard feeling … “He regards feeling as self…
saññaṁ … perception … He regards perception as self…
saṅkhāre … choices … He regards formations as self…
viññāṇaṁ attato samanupassati viññāṇavantaṁ vā attānaṁ attani vā viññāṇaṁ viññāṇasmiṁ vā attānaṁ. consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. He regards consciousness as self, or self as possessed of consciousness, or consciousness as in self, or self as in consciousness.
Tassa taṁ viññāṇaṁ vipariṇamati, aññathā hoti. But that consciousness decays and perishes, That consciousness of his changes and becomes otherwise.
Tassa viññāṇavipariṇāmaññathābhāvā viññāṇavipariṇāmānuparivatti viññāṇaṁ hoti. and consciousness latches on to the perishing of consciousness. With the change and becoming otherwise of that consciousness, his consciousness is preoccupied with the change of consciousness.
Tassa viññāṇavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. Anxieties occupy the mind, born of latching on to the perishing of consciousness, and originating in accordance with natural principles. Agitated states of mind born of preoccupation with the change of consciousness arise together and remain obsessing his mind.
Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca anupādāya ca paritassati. So it becomes frightened, worried, concerned, and anxious because of grasping. Because his mind is obsessed, he is anxious, distressed, and concerned, and due to clinging he becomes agitated.
Evaṁ kho, āvuso, anupādā paritassanā hoti. That’s how it is anxious because of grasping. That is how there is agitation due to clinging.
Kathañcāvuso, anupādānā aparitassanā hoti? And how is it not anxious because of grasping? “And how, friends, is there non-agitation due to non-clinging?
Idhāvuso, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons. Here a well-taught noble disciple who has regard for noble ones and is skilled and disciplined in their Dhamma, who has regard for true men and is skilled and disciplined in their Dhamma,
na rūpaṁ attato samanupassati na rūpavantaṁ vā attānaṁ na attani vā rūpaṁ na rūpasmiṁ vā attānaṁ. They don’t regard form as self, self as having form, form in self, or self in form. does not regard material form as self, or self as possessed of material form, or material form as in self, or self as in material form.
Tassa taṁ rūpaṁ vipariṇamati, aññathā hoti. When that form decays and perishes, That material form of his changes and becomes otherwise.
Tassa rūpavipariṇāmaññathābhāvā na ca rūpavipariṇāmānuparivatti viññāṇaṁ hoti. consciousness doesn’t latch on to the perishing of form. With the change and becoming otherwise of that material form, his consciousness is not preoccupied with the change of material form.
Tassa na rūpavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. Anxieties—born of latching on to the perishing of form and originating in accordance with natural principles—don’t occupy the mind. Agitated mental states born of preoccupation with the change of material form do not arise together and remain obsessing his mind.
Cetaso pariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā anupādāya ca na paritassati. So it does not become frightened, worried, concerned, or anxious because of grasping. Because his mind is not obsessed, he is not anxious, distressed, and concerned, and due to non-clinging he does not become agitated.
Na vedanaṁ … They don’t regard feeling … “He does not regard feeling as self…
na saññaṁ … perception … He does not regard perception as self…
na saṅkhāre … choices … He does not regard formations as self…
na viññāṇaṁ attato samanupassati na viññāṇavantaṁ vā attānaṁ na attani vā viññāṇaṁ na viññāṇasmiṁ vā attānaṁ. consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. He does not regard consciousness as self, or self as possessed of consciousness, or consciousness as in self, or self as in consciousness.
Tassa taṁ viññāṇaṁ vipariṇamati, aññathā hoti. When that consciousness decays and perishes, That consciousness of his changes and becomes otherwise.
Tassa viññāṇavipariṇāmaññathābhāvā na ca viññāṇavipariṇāmānuparivatti viññāṇaṁ hoti. consciousness doesn’t latch on to the perishing of consciousness. With the change and becoming otherwise of that consciousness, his consciousness is not preoccupied with the change of consciousness.
Tassa na viññāṇavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. Anxieties—born of latching on to the perishing of consciousness and originating in accordance with natural principles—don’t occupy the mind. Agitated mental states born of preoccupation with the change of consciousness do not arise together and remain obsessing his mind.
Cetaso pariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati. So it does not become frightened, worried, concerned, or anxious because of grasping. Because his mind is not obsessed, he is not anxious, distressed, and concerned, and due to non-clinging he does not become agitated.
Evaṁ kho, āvuso, anupādā aparitassanā hoti. That’s how it is not anxious because of grasping. That is how there is non-agitation due to non-clinging.
Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: The Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail: “Friends, when the Blessed One rose from his seat and went into his dwelling after giving a summary in brief without expounding the detailed meaning, that is:
‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ, ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya. ‘A mendicant should examine in whatever way such that, while examining, consciousness would neither be scattered nor diffused externally, nor stuck internally, and they would not be anxious because of grasping. ‘Bhikkhus, a bhikkhu should examine things in such a way that while he is examining them, his consciousness is not distracted and scattered externally nor stuck internally, and by not clinging he does not become agitated.
Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti. When consciousness is neither scattered nor diffused externally, nor stuck internally, and they are not anxious because of grasping, there is no coming to be of the origin of suffering—of rebirth, old age, and death in the future.’ If his consciousness is not distracted and scattered externally nor stuck internally, and if by not clinging he does not become agitated, then for him there is no origination of suffering—of birth, ageing, and death in the future,’
Imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi. And this is how I understand the detailed meaning of this summary recital. I understand the detailed meaning of this summary to be thus.
Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha; If you wish, you may go to the Buddha and ask him about this. Now, friends, if you wish, go to the Blessed One and ask him about the meaning of this.
yathā vo bhagavā byākaroti tathā naṁ dhāreyyāthā”ti. You should remember it in line with the Buddha’s answer.” As the Blessed One explains it to you, so you should remember it.”
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 mendicants, approving and agreeing with what Mahākaccāna said, rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened, adding: Then the bhikkhus, having delighted and rejoiced in the venerable Mahā Kaccāna’s words, rose from their seats and went to the Blessed One. After paying homage to him, they sat down at one side and told the Blessed One all that had taken place after he had left:
“Yaṁ kho no, bhante, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: “Venerable sir, the Blessed One has risen from his seat and gone into his dwelling after giving a summary in brief without expounding the detailed meaning:
‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ, ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya. ‘Bhikkhus, a bhikkhu should examine things in such a way that while he is examining them, his consciousness is not distracted and scattered externally nor stuck internally, and by not clinging he does not become agitated.
Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti. If his consciousness is not distracted and scattered externally nor stuck internally, and if by not clinging he does not become agitated, then for him there is no origination of suffering—of birth, ageing, and death in the future.’
Tesaṁ no, bhante, amhākaṁ, acirapakkantassa bhagavato, etadahosi: Then, venerable sir, soon after the Blessed One had gone, we considered:
‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho—‘Now, friends, the Blessed One has risen from his seat and gone into his dwelling after giving a summary in brief without expounding the detailed meaning:
tathā tathā, bhikkhave, bhikkhu upaparikkheyya, yathā yathā upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ, ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya. Bhikkhus, a bhikkhu should examine things in such a way that while he is examining them, his consciousness is not distracted and scattered externally nor stuck internally, and by not clinging he does not become agitated.
Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotīti. If his consciousness is not distracted and scattered externally nor stuck internally, and if by not clinging he does not become agitated, then for him there is no origination of suffering—of birth, ageing, and death in the future.
Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti? Now who will expound this in detail?’
Tesaṁ no, bhante, amhākaṁ etadahosi: Then, venerable sir, we considered:
‘ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. ‘The venerable Mahā Kaccāna is praised by the Teacher and esteemed by his wise companions in the holy life.
Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. The venerable Mahā Kaccāna is capable of expounding the detailed meaning.
Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā’ti. Suppose we went to him and asked him the meaning of this.’
Atha kho mayaṁ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimha; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipucchimha. Then, venerable sir, we went to the venerable Mahā Kaccāna and asked him about the meaning.
Tesaṁ no, bhante, āyasmatā mahākaccānena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto”ti. “Mahākaccāna clearly explained the meaning to us in this manner, with these words and phrases.” The venerable Mahā Kaccāna expounded the meaning to us with these terms, statements, and phrases.”
“Paṇḍito, bhikkhave, mahākaccāno; mahāpañño, bhikkhave, mahākaccāno. “Mahākaccāna is astute, mendicants, he has great wisdom. “Mahā Kaccāna is wise, bhikkhus, Mahā Kaccāna has great wisdom.
Mañcepi tumhe, bhikkhave, etamatthaṁ paṭipuccheyyātha, ahampi 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. If you had asked me the meaning of this, I would have explained it to you in the same way that Mahā Kaccāna has explained it.
Eso cevetassa attho. Evañca naṁ dhāreyyāthā”ti. That is what it means, and that’s how you should remember it.” Such is its meaning, and so you should remember it.”
Idamavoca bhagavā. That is what the Buddha said. That is what the Blessed One said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Satisfied, the mendicants approved what the Buddha said. The bhikkhus were satisfied and delighted in the Blessed One’s words.
Uddesavibhaṅgasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.