MN138 — Uddesavibhaṅgasutta

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

There, the Blessed One addressed the disciples:

Disciples.

Venerable Sir, those disciples replied to the Blessed One.

The Blessed One said this:

Disciples, I will teach you the analysis of the summary. Listen to it, pay close attention, and I will speak.

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

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. 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.

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

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

Then those disciples thought:

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.

Then those disciples went to the Venerable Mahākaccāna. 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. 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. Who will explain in detail the meaning of this brief summary given by the Blessed One?

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.

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. 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. 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. 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.

Moreover, the 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 statement made by the Blessed One. When the Venerable Mahākaccāna explains it, he does so without holding back. Therefore, friends, listen well, pay close attention, I will speak. Yes, friend, those disciples replied to the Venerable Mahākaccāna. 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 understand the meaning of this brief statement made by the Blessed One in this way. And how, friends, is consciousness said to be scattered and diffused externally?

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. Having heard a sound with the ear... Having smelled an odor with the nose... Having tasted a flavor with the tongue... Having felt a tangible object with the body... 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.

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

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. Having heard a sound with the ear... Having smelled an odor with the nose... Having tasted a flavor with the tongue... Having felt a tangible object with the body... 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.

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

And how, friends, is it said to be settled internally? 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 thought, with rapture and pleasure born of seclusion. His consciousness follows the rapture and pleasure born of seclusion, is attached to the rapture and pleasure born of seclusion, is bound by the rapture and pleasure born of seclusion, is fettered by the rapture and pleasure born of seclusion, this is called consciousness settled internally. Again, friends, with the subsiding of applied and sustained thought, a disciple enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without applied and sustained thought, and has rapture and pleasure born of concentration.

His consciousness follows the rapture and pleasure born of concentration, is attached to the rapture and pleasure born of concentration, is bound by the rapture and pleasure born of concentration, is fettered by the rapture and pleasure born of concentration, this is called consciousness settled internally. Again, friends, with the fading away of rapture, 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. 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.

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

And how, friend, is the mind unestablished internally? 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 thought, with rapture and pleasure born of seclusion. His consciousness does not follow the rapture and pleasure born of seclusion, is not attached to the rapture and pleasure born of seclusion, is not fettered by the rapture and pleasure born of seclusion, and is not bound by the fetter of the rapture and pleasure born of seclusion. This is called the mind being unestablished internally.

Again, friend, with the subsiding of applied and sustained thought, a disciple enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without applied and sustained thought, and has rapture and pleasure born of concentration. His consciousness does not follow the rapture and pleasure born of concentration, is not attached to the rapture and pleasure born of concentration, is not fettered by the rapture and pleasure born of concentration, and is not bound by the fetter of the rapture and pleasure born of concentration. This is called the mind being unestablished internally.

Again, friend, with the fading away of rapture, 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. This is called the mind being unestablished internally.

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.

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. 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. That feeling of his changes and becomes otherwise. Due to the change and alteration of feeling, his consciousness follows the change and alteration of feeling. Due to the change and alteration of feeling, agitation and mental distress arise, and he is overcome by mental distress.

He regards perception as self, or self as possessing perception, or perception as in self, or self as in perception. 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. 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. Those formations of his change and become otherwise. Due to the change and alteration of formations, his consciousness follows the change and alteration of formations. Due to the change and alteration of formations, agitation and mental distress arise, and he is overcome by mental distress.

He regards 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. Due to the change and alteration of consciousness, his consciousness follows the change and alteration of consciousness. 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. That form of his changes and becomes otherwise. Due to the change and alteration of form, his consciousness does not follow the change and alteration of form. Due to the change and alteration of form, no agitation and mental distress arise, and he is not overcome by mental distress.

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. 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. That perception of his changes and becomes otherwise. Due to the change and alteration of perception, his consciousness does not follow the change and alteration of perception. Due to the change and alteration of perception, no agitation and mental distress arise, and he is not overcome by mental distress.

He does not regard formations as self, or self as possessing formations, or formations as in self, or self as in formations. Those formations of his change and become otherwise. 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. 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.

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.

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.

Indeed, friend, I understand 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.

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:

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.

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

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.

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

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

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.

This indeed is the meaning. Thus you should remember it.

The Blessed One said this.

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

The Discourse on the Analysis of the Summary is finished.