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Majjhima Nikāya 138 Uddesavibhaṅgasutta Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

Uddesavibhaṅgasutta

Thus have I heard: At one time, the Blessed One was staying at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.

Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

There, the Blessed One addressed the disciples:

Disciples.

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.

Venerable Sir, those disciples replied to the Blessed One.

Bhagavā etadavoca: “uddesavibhaṅgaṁ vo, bhikkhave, desessāmi.

The Blessed One said this: Disciples, I will teach you the analysis of the summary.

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

Listen to it, pay close attention, and I will speak.

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.

Yes, Venerable Sir, those disciples replied to the Blessed One.

Bhagavā etadavoca: “Tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ, ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya.

The Blessed One said this: Disciples, a disciple should examine in such a way that, as he examines, his consciousness is not distracted and scattered externally, and internally it is not settled and clinging, so that he would not be anxious.

Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī”ti.

When his consciousness is not distracted and scattered externally, and internally it is not settled and clinging, he is not anxious, and in the future, there is no arising of birth, aging, death, sorrow, lamentation, pain, grief, and despair.

Idamavoca bhagavā.

The Blessed One said this.

Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.

Having said this, the Fortunate One rose from his seat and entered his dwelling.

Atha kho tesaṁ bhikkhūnaṁ, acirapakkantassa bhagavato, etadahosi: “idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘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.

Then, after the Blessed One had departed, those disciples thought: Friends, the Blessed One has given us a summary in brief and, without explaining the detailed meaning, has entered his dwelling.

Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā”ti?

Who will explain in detail the meaning of this brief summary given by the Blessed One?

Atha kho tesaṁ bhikkhūnaṁ 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.

Those disciples then thought: Friends, the Venerable Mahākaccāna is praised and highly regarded by the Teacher and esteemed by his fellow disciples.

Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ sammodiṁsu.

He is capable of explaining in detail the meaning of this brief summary given by the Blessed One. Let us go to the Venerable Mahākaccāna and ask him about this matter.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu.

Then those disciples went to the Venerable Mahākaccāna.

Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ mahākaccānaṁ etadavocuṁ: “Idaṁ kho no, āvuso kaccāna, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ, ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya.

Having approached, they exchanged greetings with the Venerable Mahākaccāna. After exchanging greetings and cordial talk, they sat down to one side.

Seated to one side, those disciples said to the Venerable Mahākaccāna: Friend Kaccāna, the Blessed One has given us a summary in brief and, without explaining the detailed meaning, has entered his dwelling. He said: Disciples, a disciple should examine in such a way that, as he examines, his consciousness is not distracted and scattered externally, and internally it is not settled and clinging, so that he would not be anxious.

Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti.

Tesaṁ no, āvuso kaccāna, amhākaṁ, acirapakkantassa bhagavato, etadahosi: ‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: “tathā tathā, bhikkhave, bhikkhu upaparikkheyya, yathā yathā upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya.

Who will explain in detail the meaning of this brief summary given by the Blessed One?

The Venerable Mahākaccāna's response was identical to what those disciples had previously said about him: Friends, the Venerable Mahākaccāna is praised and highly regarded by the Teacher and esteemed by his fellow disciples. He is capable of explaining in detail the meaning of this brief summary given by the Blessed One. Let us go to the Venerable Mahākaccāna and ask him about this matter.

Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī”ti.

Then those disciples went to the Venerable Mahākaccāna again, repeating their previous actions: Having approached, they exchanged greetings with the Venerable Mahākaccāna.

After exchanging greetings and cordial talk, they sat down to one side.

Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti.

Tesaṁ no, āvuso kaccāna, amhākaṁ etadahosi: ‘ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ.

He said: Disciples, a disciple should examine in such a way that, as he examines, his consciousness is not distracted and scattered externally, and internally it is not settled and clinging, so that he would not be anxious.

Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ.

Who will explain in detail the meaning of this brief summary given by the Blessed One?

Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā’ti— vibhajatāyasmā mahākaccāno”ti.

Friends, the Venerable Mahākaccāna is praised and highly regarded by the Teacher and esteemed by his fellow disciples. He is capable of explaining in detail the meaning of this brief summary given by the Blessed One.

“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṁ atikkamma khandhaṁ sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya, evaṁ sampadamidaṁ āyasmantānaṁ satthari sammukhībhūte taṁ bhagavantaṁ atisitvā amhe etamatthaṁ paṭipucchitabbaṁ maññatha.

Let us go to the Venerable Mahākaccāna and ask him about this matter.

The Venerable Mahākaccāna said: Friends, it is as if a man in search of heartwood, wandering in search of heartwood, passing over the root and the trunk, would think that heartwood should be sought among the branches and leaves. So too, friends, you think that you should ask me about this matter, having passed over the Blessed One who is present. The Blessed One knows, sees, and is the eye of the world.

So hāvuso, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato.

He who is endowed with knowing, endowed with the Dhamma, endowed with the Brahma, the declarer, the proclaimer, the bringer of meaning, the giver of the deathless, the master of the Dhamma, the Tathāgata.

So ceva panetassa kālo ahosi yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyātha; yathā vo bhagavā byākareyya tathā naṁ dhāreyyāthā”ti.

And it was indeed the time for you to ask the Blessed One about this matter; as the Blessed One would explain it to you, so you should remember it.

“Addhāvuso kaccāna, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato.

Indeed, friend Kaccāna, the Blessed One knows, sees, is endowed with the eye, endowed with knowing, endowed with the Dhamma, endowed with the Brahma, the declarer, the proclaimer, the bringer of meaning, the giver of the deathless, the master of the Dhamma, the Tathāgata.

So ceva panetassa kālo ahosi yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyāma; yathā no bhagavā byākareyya tathā naṁ dhāreyyāma.

And it was indeed the time for us to ask the Blessed One about this matter; as the Blessed One would explain it to us, so we should remember it.

Api cāyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ.

Moreover, the Venerable Mahākaccāna is praised and esteemed by the Teacher and by wise fellow disciples.

Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ.

The Venerable Mahākaccāna is capable of explaining in detail the meaning of this brief statement made by the Blessed One.

Vibhajatāyasmā mahākaccāno agaruṁ karitvā”ti.

When the Venerable Mahākaccāna explains it, he does so without holding back.

“Tena hāvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

Therefore, friends, listen well, pay close attention, I will speak.

“Evamāvuso”ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṁ.

Yes, friend, those disciples replied to the Venerable Mahākaccāna.

Āyasmā mahākaccāno etadavoca: “Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘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. Imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi.

The Venerable Mahākaccāna said this: Friends, when the Blessed One made a brief statement and then entered the dwelling without explaining the meaning in detail: In such and such a way a disciple should examine, so that when he examines in such and such a way, his consciousness is not scattered and diffused externally, and internally it is not settled, and without clinging, he would not be agitated. When consciousness is not scattered and diffused externally, and internally it is not settled, and without clinging, he would not be agitated, then in the future there is no arising of birth, aging, death, sorrow, lamentation, pain, grief, and despair. I know the meaning of this brief statement made by the Blessed One in this way.

Kathañcāvuso, bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati?

And how, friends, is consciousness said to be scattered and diffused externally?

Idhāvuso, bhikkhuno cakkhunā rūpaṁ disvā rūpanimittānusāri viññāṇaṁ hoti rūpanimittassādagadhitaṁ rūpanimittassādavinibandhaṁ rūpanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati.

Here, friends, a disciple, having seen a form with the eye, consciousness follows the sign of the form, is attached to the sign of the form, is bound by the sign of the form, is fettered by the sign of the form, this is called consciousness scattered and diffused externally.

Sotena saddaṁ sutvā …pe…

Having heard a sound with the ear...

ghānena gandhaṁ ghāyitvā …

Having smelled an odor with the nose...

jivhāya rasaṁ sāyitvā …

Having tasted a flavor with the tongue...

kāyena phoṭṭhabbaṁ phusitvā …

Having felt a tangible object with the body...

manasā dhammaṁ viññāya dhammanimittānusāri viññāṇaṁ hoti; dhammanimittassādagadhitaṁ dhammanimittassādavinibandhaṁ dhammanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati.

Having cognized a mental object with the mind, consciousness follows the sign of the mental object, is attached to the sign of the mental object, is bound by the sign of the mental object, is fettered by the sign of the mental object, this is called consciousness scattered and diffused externally.

Evaṁ kho, āvuso, bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati.

Thus, friends, consciousness is said to be scattered and diffused externally.

Kathañcāvuso, bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati?

And how, friends, is consciousness said to be not scattered and not diffused externally?

Idhāvuso, bhikkhuno cakkhunā rūpaṁ disvā na rūpanimittānusāri viññāṇaṁ hoti, na rūpanimittassādagadhitaṁ na rūpanimittassādavinibandhaṁ na rūpanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati.

Here, friends, a disciple, having seen a form with the eye, consciousness does not follow the sign of the form, is not attached to the sign of the form, is not bound by the sign of the form, is not fettered by the sign of the form, this is called consciousness not scattered and not diffused externally.

Sotena saddaṁ sutvā …pe…

Having heard a sound with the ear...

ghānena gandhaṁ ghāyitvā …

Having smelled an odor with the nose...

jivhāya rasaṁ sāyitvā …

Having tasted a flavor with the tongue...

kāyena phoṭṭhabbaṁ phusitvā …

Having felt a tangible object with the body...

manasā dhammaṁ viññāya na dhammanimittānusāri viññāṇaṁ hoti na dhammanimittassādagadhitaṁ na dhammanimittassādavinibandhaṁ na dhammanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati.

Having cognized a mental object with the mind, consciousness does not follow the sign of the mental object, is not attached to the sign of the mental object, is not bound by the sign of the mental object, is not fettered by the sign of the mental object, this is called consciousness not scattered and not diffused externally.

Evaṁ kho, āvuso, bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati.

Thus, friends, consciousness is said to be not scattered and not diffused externally.

Kathañcāvuso, ajjhattaṁ saṇṭhitanti vuccati?

And how, friends, is it said to be settled internally?

Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.

Here, friends, a disciple, secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by applied and sustained attention, with pīti and pleasure born of seclusion.

Tassa vivekajapītisukhānusāri viññāṇaṁ hoti vivekajapītisukhassādagadhitaṁ vivekajapītisukhassādavinibandhaṁ vivekajapītisukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ saṇṭhitanti vuccati.

His consciousness follows the pīti and pleasure born of seclusion, is attached to the pīti and pleasure born of seclusion, is bound by the pīti and pleasure born of seclusion, is fettered by the pīti and pleasure born of seclusion, this is called consciousness settled internally.

Puna caparaṁ, āvuso, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.

Again, friends, with the subsiding of applied and sustained attention, a disciple enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without applied and sustained attention, and has pīti and pleasure born of concentration.

Tassa samādhijapītisukhānusāri viññāṇaṁ hoti samādhijapītisukhassādagadhitaṁ samādhijapītisukhassādavinibandhaṁ samādhijapītisukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ saṇṭhitanti vuccati.

His consciousness follows the pīti and pleasure born of concentration, is attached to the pīti and pleasure born of concentration, is bound by the pīti and pleasure born of concentration, is fettered by the pīti and pleasure born of concentration, this is called consciousness settled 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.

Again, friends, with the fading away of pīti, a disciple dwells in equanimity, mindful and fully aware, and experiences pleasure with the body; he enters and dwells in the third jhāna, of which the noble ones declare: He dwells in equanimity, mindful, and with pleasure.

Tassa upekkhānusāri viññāṇaṁ hoti upekkhāsukhassādagadhitaṁ upekkhāsukhassādavinibandhaṁ upekkhāsukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ saṇṭhitanti vuccati.

His consciousness follows the equanimity and pleasure, is attached to the equanimity and pleasure, is bound by the equanimity and pleasure, is fettered by the equanimity and pleasure, this is called consciousness settled internally.

Puna caparaṁ, āvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.

Friend, again, a disciple, having abandoned pleasure and pain, and with the previous disappearance of joy and grief, enters and dwells 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.

His consciousness follows neither-pain-nor-pleasure, is not attached to neither-pain-nor-pleasure, is not fettered by neither-pain-nor-pleasure, and is not bound by the fetter of neither-pain-nor-pleasure. This is called the mind being unestablished internally.

Evaṁ kho, āvuso, ajjhattaṁ saṇṭhitanti vuccati.

Thus, friend, it is said to be unestablished internally.

Kathañcāvuso, ajjhattaṁ asaṇṭhitanti vuccati?

And how, friend, is the mind unestablished internally?

Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati. Tassa na vivekajapītisukhānusāri viññāṇaṁ hoti na vivekajapītisukhassādagadhitaṁ na vivekajapītisukhassādavinibandhaṁ na vivekajapītisukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati. Puna caparaṁ, āvuso, bhikkhu vitakkavicārānaṁ vūpasamā …pe…

Here, friend, a disciple, secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by applied and sustained attention, with pīti and pleasure born of seclusion. His consciousness does not follow the pīti and pleasure born of seclusion, is not attached to the pīti and pleasure born of seclusion, is not fettered by the pīti and pleasure born of seclusion, and is not bound by the fetter of the pīti and pleasure born of seclusion.

Again, friend, with the subsiding of applied and sustained attention, a disciple enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without applied and sustained attention, and has pīti and pleasure born of concentration.

His consciousness does not follow the pīti and pleasure born of concentration, is not attached to the pīti and pleasure born of concentration, is not fettered by the pīti and pleasure born of concentration, and is not bound by the fetter of the pīti and pleasure born of concentration.

dutiyaṁ jhānaṁ upasampajja viharati.

This is called the mind being unestablished internally.

Tassa na samādhijapītisukhānusāri viññāṇaṁ hoti na samādhijapītisukhassādagadhitaṁ na samādhijapītisukhassādavinibandhaṁ na samādhijapītisukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati. Puna caparaṁ, āvuso, bhikkhu pītiyā ca virāgā …pe…

Again, friend, with the fading away of pīti, a disciple dwells in equanimity, mindful and fully aware, still feeling pleasure with the body, he enters and dwells in the third jhāna, of which the noble ones declare: He dwells in equanimity, mindful and fully aware. His consciousness does not follow equanimity, is not attached to equanimity, is not fettered by equanimity, and is not bound by the fetter of equanimity.

tatiyaṁ jhānaṁ upasampajja viharati.

This is called the mind being unestablished internally.

Tassa na upekkhānusāri viññāṇaṁ hoti na upekkhāsukhassādagadhitaṁ na upekkhāsukhassādavinibandhaṁ na upekkhāsukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati.

Again, friend, a disciple, having abandoned pleasure and pain, and with the previous disappearance of joy and grief, enters and dwells in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.

His consciousness does not follow neither-pain-nor-pleasure, is not attached to neither-pain-nor-pleasure, is not fettered by neither-pain-nor-pleasure, and is not bound by the fetter of neither-pain-nor-pleasure. This is called the mind being unestablished internally.

Tassa na adukkhamasukhānusāri viññāṇaṁ hoti na adukkhamasukhassādagadhitaṁ na adukkhamasukhassādavinibandhaṁ na adukkhamasukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati. Evaṁ kho, āvuso, ajjhattaṁ asaṇṭhitanti vuccati. Kathañcāvuso, anupādā paritassanā hoti?

Thus, friend, it is said to be unestablished internally. And how, friend, is there agitation without clinging? Here, friend, an unlearned ordinary person, who has not seen the noble ones, is unskilled and undisciplined in their Dhamma, who has not seen the true men, is unskilled and undisciplined in their Dhamma, regards form as self, or self as possessing form, or form as in self, or self as in form.

Idhāvuso, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṁ attato samanupassati rūpavantaṁ vā attānaṁ attani vā rūpaṁ rūpasmiṁ vā attānaṁ.

That form of his changes and becomes otherwise. Due to the change and alteration of form, his consciousness follows the change and alteration of form. Due to the change and alteration of form, agitation and mental distress arise, and he is overcome by mental distress. He regards feeling as self, or self as possessing feeling, or feeling as in self, or self as in feeling.

Tassa taṁ rūpaṁ vipariṇamati, aññathā hoti.

That feeling of his changes and becomes otherwise.

Tassa rūpavipariṇāmaññathābhāvā rūpavipariṇāmānuparivatti viññāṇaṁ hoti.

Due to the change and alteration of feeling, his consciousness follows the change and alteration of feeling.

Tassa rūpavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti.

Due to the change and alteration of feeling, agitation and mental distress arise, and he is overcome by mental distress.

Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca anupādāya ca paritassati.

He regards perception as self, or self as possessing perception, or perception as in self, or self as in perception.

Vedanaṁ …pe… saññaṁ … saṅkhāre …

That perception of his changes and becomes otherwise.

Due to the change and alteration of perception, his consciousness follows the change and alteration of perception.

viññāṇaṁ attato samanupassati viññāṇavantaṁ vā attānaṁ attani vā viññāṇaṁ viññāṇasmiṁ vā attānaṁ.

Due to the change and alteration of perception, agitation and mental distress arise, and he is overcome by mental distress.

He regards formations as self, or self as possessing formations, or formations as in self, or self as in formations.

Tassa taṁ viññāṇaṁ vipariṇamati, aññathā hoti.

Those formations of his change and become otherwise.

Tassa viññāṇavipariṇāmaññathābhāvā viññāṇavipariṇāmānuparivatti viññāṇaṁ hoti.

Due to the change and alteration of formations, his consciousness follows the change and alteration of formations.

Tassa viññāṇavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti.

Due to the change and alteration of formations, agitation and mental distress arise, and he is overcome by mental distress.

Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca anupādāya ca paritassati.

He regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness.

Evaṁ kho, āvuso, anupādā paritassanā hoti.

That consciousness of his changes and becomes otherwise.

Due to the change and alteration of consciousness, his consciousness follows the change and alteration of consciousness.

Kathañcāvuso, anupādānā aparitassanā hoti? Idhāvuso, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṁ attato samanupassati na rūpavantaṁ vā attānaṁ na attani vā rūpaṁ na rūpasmiṁ vā attānaṁ.

Due to the change and alteration of consciousness, agitation and mental distress arise, and he is overcome by mental distress.

Thus, friend, there is agitation without clinging. And how, friend, is there no agitation without clinging? Here, friend, a learned noble disciple, who has seen the noble ones, is skilled and disciplined in their Dhamma, who has seen the true men, is skilled and disciplined in their Dhamma, does not regard form as self, or self as possessing form, or form as in self, or self as in form.

Tassa taṁ rūpaṁ vipariṇamati, aññathā hoti.

That form of his changes and becomes otherwise.

Tassa rūpavipariṇāmaññathābhāvā na ca rūpavipariṇāmānuparivatti viññāṇaṁ hoti.

Due to the change and alteration of form, his consciousness does not follow the change and alteration of form.

Tassa na rūpavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti.

Due to the change and alteration of form, no agitation and mental distress arise, and he is not overcome by mental distress.

Cetaso pariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā anupādāya ca na paritassati.

He does not regard feeling as self, or self as possessing feeling, or feeling as in self, or self as in feeling. That feeling of his changes and becomes otherwise.

Na vedanaṁ … na saññaṁ … na saṅkhāre … na viññāṇaṁ attato samanupassati na viññāṇavantaṁ vā attānaṁ na attani vā viññāṇaṁ na viññāṇasmiṁ vā attānaṁ.

Due to the change and alteration of feeling, his consciousness does not follow the change and alteration of feeling. Due to the change and alteration of feeling, no agitation and mental distress arise, and he is not overcome by mental distress.

He does not regard perception as self, or self as possessing perception, or perception as in self, or self as in perception.

Tassa taṁ viññāṇaṁ vipariṇamati, aññathā hoti.

That perception of his changes and becomes otherwise.

Tassa viññāṇavipariṇāmaññathābhāvā na ca viññāṇavipariṇāmānuparivatti viññāṇaṁ hoti.

Due to the change and alteration of perception, his consciousness does not follow the change and alteration of perception.

Tassa na viññāṇavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti.

Due to the change and alteration of perception, no agitation and mental distress arise, and he is not overcome by mental distress.

Cetaso pariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.

He does not regard formations as self, or self as possessing formations, or formations as in self, or self as in formations.

Evaṁ kho, āvuso, anupādā aparitassanā hoti.

Those formations of his change and become otherwise.

Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ, ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya.

Due to the change and alteration of formations, his consciousness does not follow the change and alteration of formations. Due to the change and alteration of formations, no agitation and mental distress arise, and he is not overcome by mental distress.

He does not regard consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. That consciousness of his changes and becomes otherwise.

Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti.

Due to the change and alteration of consciousness, his consciousness does not follow the change and alteration of consciousness.

Due to the change and alteration of consciousness, no agitation and mental distress arise, and he is not overcome by mental distress.

Imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi. Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha; yathā vo bhagavā byākaroti tathā naṁ dhāreyyāthā”ti.

Thus, friend, there is no agitation without clinging.

Indeed, friend, the Blessed One, after giving a brief summary, without explaining the meaning in detail, rose from his seat and entered the monastery: Disciples, a disciple should examine in such a way that, when examined, his consciousness is not distracted and scattered externally, and internally it is not settled, and without clinging, he would not be agitated.

Atha kho te bhikkhū āyasmato mahākaccānassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.

Disciples, when consciousness is not distracted and scattered externally, and internally it is not settled, and without clinging, he is not agitated, then in the future, the arising of birth, aging, death, sorrow, lamentation, pain, grief, and despair does not occur.

Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “Yaṁ kho no, bhante, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ, ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya.

Indeed, friend, I know the meaning of this brief summary given by the Blessed One, which was not explained in detail, in this way. But if you wish, venerable sirs, you may approach the Blessed One and ask him about this matter; as the Blessed One explains it to you, so you should remember it.

Then those disciples, delighted and rejoicing in the words of the Venerable Mahākaccāna, rose from their seats and approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side.

Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti. Tesaṁ no, bhante, amhākaṁ, acirapakkantassa bhagavato, etadahosi: ‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho— tathā tathā, bhikkhave, bhikkhu upaparikkheyya, yathā yathā upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ, ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya.

Sitting to one side, those disciples said to the Blessed One: Indeed, venerable sir, the Blessed One, after giving a brief summary, without explaining the meaning in detail, rose from his seat and entered the monastery: Disciples, a disciple should examine in such a way that, when examined, his consciousness is not distracted and scattered externally, and internally it is not settled, and without clinging, he would not be agitated. Disciples, when consciousness is not distracted and scattered externally, and internally it is not settled, and without clinging, he is not agitated, then in the future, the arising of birth, aging, death, sorrow, lamentation, pain, grief, and despair does not occur.

Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotīti. 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.

Venerable sir, after the Blessed One had recently departed, it occurred to us: Indeed, friend, the Blessed One, after giving a brief summary, without explaining the meaning in detail, rose from his seat and entered the monastery: Disciples, a disciple should examine in such a way that, when examined, his consciousness is not distracted and scattered externally, and internally it is not settled, and without clinging, he would not be agitated. Disciples, when consciousness is not distracted and scattered externally, and internally it is not settled, and without clinging, he is not agitated, then in the future, the arising of birth, aging, death, sorrow, lamentation, pain, grief, and despair does not occur.

Who indeed could explain in detail the meaning of this brief summary given by the Blessed One, which was not explained in detail?

Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā’ti. Atha kho mayaṁ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimha; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipucchimha.

Venerable sir, it occurred to us: This Venerable Mahākaccāna is praised and esteemed by the Teacher and by wise fellow disciples.

The Venerable Mahākaccāna is capable of explaining in detail the meaning of this brief summary given by the Blessed One, which was not explained in detail. Let us approach the Venerable Mahākaccāna; having approached, let us ask the Venerable Mahākaccāna about this matter.

Tesaṁ no, bhante, āyasmatā mahākaccānena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto”ti.

Then, venerable sir, we approached the Venerable Mahākaccāna; having approached, we asked the Venerable Mahākaccāna about this matter.

“Paṇḍito, bhikkhave, mahākaccāno; mahāpañño, bhikkhave, mahākaccāno.

Venerable sir, the Venerable Mahākaccāna explained the meaning to us in these ways, with these words, with these phrases.

Mañcepi tumhe, bhikkhave, etamatthaṁ paṭipuccheyyātha, ahampi evamevaṁ byākareyyaṁ yathā taṁ mahākaccānena byākataṁ.

Disciples, Mahākaccāna is wise; Mahākaccāna is of great wisdom. Even if you were to ask me about this matter, I would explain it in the same way as it was explained by Mahākaccāna.

Eso cevetassa attho.

This indeed is the meaning.

Evañca naṁ dhāreyyāthā”ti.

Thus you should remember it.

Idamavoca bhagavā.

The Blessed One said this.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

Delighted, those disciples rejoiced in the words of the Blessed One.

Uddesavibhaṅgasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.

The Discourse on the Analysis of the Summary is finished.