Uddesavibhaṅgasutta

Majjhima Nikāya 138

A Summary Recital and its Analysis · Translation: Bhikkhu Sujato, SuttaCentral

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certainly, friend“Addhāvuso Kaccānakaccāna, the Blessed Onebhagavā knowingjānaṁ he knowsjānāti, seeingpassaṁ he seespassati, one with visioncakkhubhūto one with knowledgeñāṇabhūto one with truthdhammabhūto one with divinitybrahmabhūto the preachervattā the proclaimerpavattā of the meaningatthassa elucidatorninnetā of the deathlessamatassa bestowerdātā lord of truthdhammassāmī the Realized Onetathāgato.
thatSo indeedceva but for himpanetassa the timekālo wasahosi whichyaṁ to the Blessed One himselfbhagavantaṁyeva this matteretamatthaṁ we might askpaṭipuccheyyāma;
asyathā for usno the Blessed Onebhagavā might explainbyākareyya sotathā itnaṁ we might rememberdhāreyyāma.
stillApi and venerablecāyasmā Mahākaccānamahākaccāno by the teachersatthu indeedceva praisedsaṁvaṇṇito esteemedsambhāvito andca of the wiseviññūnaṁ of fellow spiritual companionssabrahmacārīnaṁ.
he is capablePahoti and venerablecāyasmā Mahākaccānamahākaccāno of thisimassa by the Blessed Onebhagavatā briefsaṅkhittena of the summaryuddesassa reciteduddiṭṭhassa in detailvitthārena the meaningatthaṁ not analyzedavibhattassa in detailvitthārena the meaningatthaṁ to explainvibhajituṁ.
may venerable explainVibhajatāyasmā Mahākaccānamahākaccāno troubleagaruṁ having madekaritvā”ti.

“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. That was the time to approach the Buddha and ask about this matter. We should have remembered it in line with the Buddha’s answer. Still, Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions. He is capable of explaining in detail the meaning of this brief summary recital given by the Buddha. Please explain this, if it’s no trouble.”

"Well then,“Tena reverends,hāvuso, listen,suṇātha, wellsādhukaṁ mindmanasi apply,karotha, I will speak."bhāsissāmī”ti.
"Yes, reverend,"“Evamāvuso”ti indeedkho thosete monksbhikkhū venerableāyasmato of Mahākaccānamahākaccānassa they replied.paccassosuṁ.
VenerableĀyasmā Mahākaccānamahākaccāno said this:etadavoca:
"That“Yaṁ indeed,kho to us,no, reverends,āvuso, the Blessed Onebhagavā brieflysaṅkhittena a summary recitaluddesaṁ having reciteduddisitvā in detailvitthārena the meaningatthaṁ without explainingavibhajitvā having risen from his seatuṭṭhāyāsanā his dwellingvihāraṁ entered:paviṭṭho:
'in whatever way‘tathā such that,tathā, monks,bhikkhave, a monkbhikkhu should examine,upaparikkheyya, asyathā asyathā while examiningupaparikkhato externally,bahiddhā and for himcassa consciousnessviññāṇaṁ not scatteredavikkhittaṁ not diffused,avisaṭaṁ internallyajjhattaṁ not stuck,asaṇṭhitaṁ without graspinganupādāya notna would be anxious,paritasseyya, externally,bahiddhā, monks,bhikkhave, consciousnessviññāṇe not scatteredavikkhitte not diffused,avisaṭe beingsati internallyajjhattaṁ not stuck,asaṇṭhite without graspinganupādāya not anxiousaparitassato in the futureāyatiṁ coming to be of the origin of suffering: rebirth, old age, and deathjātijarāmaraṇadukkhasamudayasambhavo notna there is.'"hotī’ti.
Of thisImassa indeed,kho I,ahaṁ, reverends,āvuso, by the Blessed Onebhagavatā brieflysaṅkhittena of the summary recitaluddesassa reciteduddiṭṭhassa in detailvitthārena the meaningatthaṁ not explainedavibhattassa thusevaṁ in detailvitthārena the meaningatthaṁ I understand.ājānāmi.

“Well then, reverends, listen and apply your mind well, I will speak.” “Yes, reverend,” they replied. Venerable Mahākaccāna said this: “Reverends, the Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail: ‘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.’ This is how I understand the detailed meaning of this summary recital.

and how, friend,Kathañcāvuso, externallybahiddhā consciousnessviññāṇaṁ scatteredvikkhittaṁ diffusedvisaṭanti is saidvuccati?
here, friend,Idhāvuso, for a monkbhikkhuno with the eyecakkhunā a sightrūpaṁ having seendisvā following after the features of the sightrūpanimittānusāri consciousnessviññāṇaṁ ishoti tied to gratification in the features of the sightrūpanimittassādagadhitaṁ attached to gratification in the features of the sightrūpanimittassādavinibandhaṁ fettered to gratification in the features of the sightrūpanimittassādasaṁyojanasaṁyuttaṁ externallybahiddhā consciousnessviññāṇaṁ scatteredvikkhittaṁ diffusedvisaṭanti is saidvuccati.
with the earSotena a soundsaddaṁ having heardsutvā …pe……pe…
with the noseghānena an odorgandhaṁ having smelledghāyitvā ……
with the tonguejivhāya a flavorrasaṁ having tastedsāyitvā ……
with the bodykāyena a touchphoṭṭhabbaṁ having feltphusitvā ……
with the mindmanasā an ideadhammaṁ having knownviññāya following after the features of the ideadhammanimittānusāri consciousnessviññāṇaṁ is;hoti; tied to gratification in the features of the ideadhammanimittassādagadhitaṁ attached to gratification in the features of the ideadhammanimittassādavinibandhaṁ fettered to gratification in the features of the ideadhammanimittassādasaṁyojanasaṁyuttaṁ externallybahiddhā consciousnessviññāṇaṁ scatteredvikkhittaṁ diffusedvisaṭanti is saidvuccati.
thusEvaṁ indeed,kho, friend,āvuso, externallybahiddhā consciousnessviññāṇaṁ scatteredvikkhittaṁ diffusedvisaṭanti is saidvuccati.

How is consciousness said to be scattered and diffused externally? 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. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … 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. That’s how consciousness is said to be scattered and diffused externally.

and how, friend,Kathañcāvuso, externallybahiddhā consciousnessviññāṇaṁ not scatteredavikkhittaṁ not diffusedavisaṭanti is saidvuccati?
here, friend,Idhāvuso, to a mendicantbhikkhuno with the eyescakkhunā sightrūpaṁ having seendisvā notna following after the features of the sightrūpanimittānusāri consciousnessviññāṇaṁ ishoti, notna tied to gratification in the features of the sightrūpanimittassādagadhitaṁ notna attached to gratification in the features of the sightrūpanimittassādavinibandhaṁ notna fettered to gratification in the features of the sightrūpanimittassādasaṁyojanasaṁyuttaṁ externallybahiddhā consciousnessviññāṇaṁ not scatteredavikkhittaṁ not diffusedavisaṭanti is saidvuccati.
with the earsSotena soundsaddaṁ having heardsutvā …pe……pe…
with the noseghānena odorgandhaṁ having smelledghāyitvā ……
with the tonguejivhāya flavorrasaṁ having tastedsāyitvā ……
with the bodykāyena touchphoṭṭhabbaṁ having feltphusitvā ……
with the mindmanasā ideadhammaṁ having knownviññāya notna following after the features of the ideadhammanimittānusāri consciousnessviññāṇaṁ ishoti notna tied to gratification in the features of the ideadhammanimittassādagadhitaṁ notna attached to gratification in the features of the ideadhammanimittassādavinibandhaṁ notna fettered to gratification in the features of the ideadhammanimittassādasaṁyojanasaṁyuttaṁ externallybahiddhā consciousnessviññāṇaṁ not scatteredavikkhittaṁ not diffusedavisaṭanti is saidvuccati.
thusEvaṁ indeed,kho, friend,āvuso, externallybahiddhā consciousnessviññāṇaṁ not scatteredavikkhittaṁ not diffusedavisaṭanti is saidvuccati.

And how is consciousness said to be not scattered and diffused externally? 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. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … 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. That’s how consciousness is said to be not scattered and diffused externally.

and how, friend,Kathañcāvuso, internallyajjhattaṁ stucksaṇṭhitanti is said?vuccati?
here, friend,Idhāvuso, a mendicantbhikkhu quite secludedvivicceva from sensual pleasureskāmehi secludedvivicca from unskillfulakusalehi qualitiesdhammehi with placing the mindsavitakkaṁ keeping it connectedsavicāraṁ born of seclusionvivekajaṁ rapture and blisspītisukhaṁ firstpaṭhamaṁ absorptionjhānaṁ entersupasampajja remains.viharati.
of that oneTassa following after rapture and bliss born of seclusionvivekajapītisukhānusāri consciousnessviññāṇaṁ ishoti tied to gratification in that rapture and bliss born of seclusionvivekajapītisukhassādagadhitaṁ attached to gratification in that rapture and bliss born of seclusionvivekajapītisukhassādavinibandhaṁ fettered to gratification in that rapture and bliss born of seclusionvivekajapītisukhassādasaṁyojanasaṁyuttaṁ internallyajjhattaṁ mindcittaṁ stucksaṇṭhitanti is said.vuccati.

And how is it said to be stuck internally? 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. 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.

furthermorePuna and alsocaparaṁ, friendāvuso, a mendicantbhikkhu of placing the mind and keeping it connectedvitakkavicārānaṁ by the stillingvūpasamā internalajjhattaṁ claritysampasādanaṁ of mindcetaso at oneekodibhāvaṁ without placing the mindavitakkaṁ without keeping it connectedavicāraṁ born of immersionsamādhijaṁ rapture and blisspītisukhaṁ seconddutiyaṁ absorptionjhānaṁ having enteredupasampajja remainsviharati.
for that oneTassa following after that rapture and bliss born of immersionsamādhijapītisukhānusāri consciousnessviññāṇaṁ ishoti tied to gratification in that rapture and bliss born of immersionsamādhijapītisukhassādagadhitaṁ attached to gratification in that rapture and bliss born of immersionsamādhijapītisukhassādavinibandhaṁ fettered to gratification in that rapture and bliss born of immersionsamādhijapītisukhassādasaṁyojanasaṁyuttaṁ internallyajjhattaṁ mindcittaṁ stucksaṇṭhitanti is saidvuccati.

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. 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.

furthermorePuna and moreovercaparaṁ, friendāvuso, a mendicantbhikkhu of rapturepītiyā andca from fading awayvirāgā equanimousupekkhako andca meditatesviharati mindfulsato andca awaresampajāno and blisssukhañca with the bodykāyena experiencespaṭisaṁvedeti, whichyaṁ thattaṁ the noble onesariyā declareācikkhanti: equanimous‘upekkhako mindfulsatimā one meditates in blisssukhavihārī’ti thirdtatiyaṁ absorptionjhānaṁ having enteredupasampajja remainsviharati.
of thatTassa following after equanimityupekkhānusāri consciousnessviññāṇaṁ ishoti tied to gratification in equanimity-blissupekkhāsukhassādagadhitaṁ bound to gratification in equanimity-blissupekkhāsukhassādavinibandhaṁ fettered by the fetter of gratification in equanimity-blissupekkhāsukhassādasaṁyojanasaṁyuttaṁ internallyajjhattaṁ mindcittaṁ is stucksaṇṭhitanti is saidvuccati.

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.’ 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.

furthermorePuna furthermorecaparaṁ, friendāvuso, a mendicantbhikkhu of pleasuresukhassa andca from giving uppahānā of paindukkhassa andca from giving uppahānā previouslypubbeva of happiness and sadnesssomanassadomanassānaṁ from the disappearanceatthaṅgamā neither painful nor pleasantadukkhamasukhaṁ with purity of mindfulness and equanimityupekkhāsatipārisuddhiṁ fourthcatutthaṁ absorptionjhānaṁ having enteredupasampajja he remainsviharati.
hisTassa following after that neutral feelingadukkhamasukhānusāri consciousnessviññāṇaṁ ishoti tied to gratification in that neutral feelingadukkhamasukhassādagadhitaṁ attached to gratification in that neutral feelingadukkhamasukhassādavinibandhaṁ fettered to gratification in that neutral feelingadukkhamasukhassādasaṁyojanasaṁyuttaṁ internallyajjhattaṁ mindcittaṁ stuckasaṇṭhitanti it is saidvuccati.
thusEvaṁ indeedkho, friendāvuso, internallyajjhattaṁ stucksaṇṭhitanti it is saidvuccati.

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. 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. That’s how it is said to be stuck internally.

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