Uddesavibhaṅgasutta

Majjhima Nikāya 138

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

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and howKathañcāvuso, internallyajjhattaṁ not stuckasaṇṭhitanti is saidvuccati?
here, friendIdhāvuso, a mendicantbhikkhu quite secludedvivicceva from sensual pleasureskāmehi secludedvivicca from unskillfulakusalehi qualitiesdhammehi ……pe… firstpaṭhamaṁ absorptionjhānaṁ having enteredupasampajja remainsviharati.
hisTassa notna does not follow after rapture and bliss born of seclusionvivekajapītisukhānusāri consciousnessviññāṇaṁ ishoti notna not tied to gratification in rapture and bliss born of seclusionvivekajapītisukhassādagadhitaṁ notna not attached to gratification in rapture and bliss born of seclusionvivekajapītisukhassādavinibandhaṁ notna not fettered to gratification in rapture and bliss born of seclusionvivekajapītisukhassādasaṁyojanasaṁyuttaṁ internallyajjhattaṁ mindcittaṁ not stuckasaṇṭhitanti is saidvuccati.

againPuna furthermorecaparaṁ, friendāvuso, a monkbhikkhu of thinking and ponderingvitakkavicārānaṁ from the stillingvūpasamā …pe……pe… seconddutiyaṁ absorptionjhānaṁ having enteredupasampajja they dwellviharati.
of themTassa notna following after rapture and bliss born of immersionsamādhijapītisukhānusāri consciousnessviññāṇaṁ ishoti notna tied to gratification in rapture and bliss born of immersionsamādhijapītisukhassādagadhitaṁ notna attached to gratification in rapture and bliss born of immersionsamādhijapītisukhassādavinibandhaṁ notna fettered to gratification in rapture and bliss born of immersionsamādhijapītisukhassādasaṁyojanasaṁyuttaṁ internallyajjhattaṁ the mindcittaṁ not stuckasaṇṭhitanti is saidvuccati.

againPuna furthermorecaparaṁ, friendāvuso, a monkbhikkhu from joypītiyā andca from fading awayvirāgā …pe……pe… thirdtatiyaṁ absorptionjhānaṁ having enteredupasampajja they dwellviharati.
for themTassa notna following after equanimityupekkhānusāri consciousnessviññāṇaṁ ishoti notna tied to gratification in the bliss with equanimityupekkhāsukhassādagadhitaṁ notna attached to gratification in the bliss with equanimityupekkhāsukhassādavinibandhaṁ notna fettered to gratification in the bliss with equanimityupekkhāsukhassādasaṁyojanasaṁyuttaṁ internallyajjhattaṁ mindcittaṁ not stuckasaṇṭhitanti is saidvuccati.

againPuna and furthercaparaṁ, friendāvuso, a monkbhikkhu of pleasuresukhassa andca from abandoningpahānā of paindukkhassa andca from abandoningpahānā even beforepubbeva of joy and griefsomanassadomanassānaṁ from the disappearanceatthaṅgamā neither painful nor pleasantadukkhamasukhaṁ equanimity-mindfulness-purificationupekkhāsatipārisuddhiṁ fourthcatutthaṁ absorptionjhānaṁ having enteredupasampajja they dwellviharati.
of that oneTassa notna following after the neutral feelingadukkhamasukhānusāri consciousnessviññāṇaṁ ishoti notna tied to gratification in the neutral feelingadukkhamasukhassādagadhitaṁ notna attached to gratification in the neutral feelingadukkhamasukhassādavinibandhaṁ notna fettered through the fetter of gratification in the neutral feelingadukkhamasukhassādasaṁyojanasaṁyuttaṁ internallyajjhattaṁ the mindcittaṁ not stuckasaṇṭhitanti is saidvuccati.
thusEvaṁ indeedkho, friendāvuso, internallyajjhattaṁ not stuckasaṇṭhitanti is saidvuccati.

of the mindCetaso because of graspingpariyādānā frighteneduttāsavā andca becomeshoti worriedvighātavā andca concernedapekkhavā andca because of graspinganupādāya andca becomes anxiousparitassati.
thusEvaṁ indeedkho, friendāvuso, because of graspinganupādā anxietyparitassanā ishoti.

and how, friend,Kathañcāvuso, because of not graspinganupādānā not anxiousaparitassanā is there?hoti?
here, friend,Idhāvuso, learnedsutavā noble discipleariyasāvako the noble onesariyānaṁ has seendassāvī in the teaching of the noble onesariyadhammassa is skilledkovido in the teaching of the noble onesariyadhamme is trainedsuvinīto true personssappurisānaṁ has seendassāvī in the teaching of the true personssappurisadhammassa is skilledkovido in the teaching of the true personssappurisadhamme is trainedsuvinīto
notna formrūpaṁ as selfattato regardssamanupassati notna as having formrūpavantaṁ orvā selfattānaṁ notna in selfattani orvā formrūpaṁ notna in formrūpasmiṁ orvā self.attānaṁ.
for himTassa thattaṁ formrūpaṁ decaysvipariṇamati, otherwiseaññathā becomes.hoti.
for himTassa because of the perishing of formrūpavipariṇāmaññathābhāvā notna andca latching on to the perishing of formrūpavipariṇāmānuparivatti consciousnessviññāṇaṁ is.hoti.
for himTassa notna born of latching on to the perishing of formrūpavipariṇāmānuparivattajā anxietiesparitassanā originating in accordance with natural principlesdhammasamuppādā mindcittaṁ having occupiedpariyādāya do not stand.tiṭṭhanti.
of the mindCetaso because of being occupiedpariyādānā notna indeed frightenedcevuttāsavā does it becomehoti notna andca worriedvighātavā notna andca concernedapekkhavā not graspinganupādāya andca notna does it become anxious.paritassati.
They do not regardNa feelingvedanaṁ ……
notna perceptionsaññaṁ ……
notna choicessaṅkhāre ……
notna consciousnessviññāṇaṁ as selfattato regardssamanupassati notna as having consciousnessviññāṇavantaṁ orvā selfattānaṁ notna in selfattani orvā consciousnessviññāṇaṁ notna in consciousnessviññāṇasmiṁ orvā self.attānaṁ.

for himTassa thattaṁ consciousnessviññāṇaṁ perishesvipariṇamati, otherwiseaññathā ishoti.
for himTassa because of the perishing and alteration of consciousnessviññāṇavipariṇāmaññathābhāvā notna andca latching on to the perishing of consciousnessviññāṇavipariṇāmānuparivatti consciousnessviññāṇaṁ ishoti.
for himTassa notna born of latching on to the perishing of consciousnessviññāṇavipariṇāmānuparivattajā anxietiesparitassanā originating in accordance with natural principlesdhammasamuppādā mindcittaṁ having occupiedpariyādāya they remaintiṭṭhanti.
of mindCetaso because of the occupyingpariyādānā notna indeed frightenedcevuttāsavā ishoti notna andca worriedvighātavā notna andca concerned,apekkhavā, because of not graspinganupādāya andca notna is anxiousparitassati.
thusEvaṁ indeed,kho, friend,āvuso, because of not graspinganupādā non-anxietyaparitassanā ishoti.

whichYaṁ indeedkho to usno, friendsāvuso, the Blessed Onebhagavā in briefsaṅkhittena summary recitaluddesaṁ having reciteduddisitvā in detailvitthārena the meaningatthaṁ without explainingavibhajitvā having risen from the seatuṭṭhāyāsanā into the dwellingvihāraṁ enteredpaviṭṭho:
in such a way‘tathā in such a waytathā, monksbhikkhave, a monkbhikkhu should examineupaparikkheyya in whatever wayyathā such thatyathā while examiningupaparikkhato externallybahiddhā and for himcassa consciousnessviññāṇaṁ not scatteredavikkhittaṁ not diffusedavisaṭaṁ, internallyajjhattaṁ not stuckasaṇṭhitaṁ without graspinganupādāya notna would be anxiousparitasseyya.
externallyBahiddhā, monksbhikkhave, in consciousnessviññāṇe not scatteredavikkhitte not diffusedavisaṭe there beingsati internallyajjhattaṁ not stuckasaṇṭhite without graspinganupādāya for one not anxiousaparitassato in the futureāyatiṁ coming to be of the origin of the suffering of rebirth, old age, and deathjātijarāmaraṇadukkhasamudayasambhavo notna there ishotī’ti.
of thisImassa indeedkho Iahaṁ, friendsāvuso, by the Blessed Onebhagavatā in briefsaṅkhittena of the summary recitaluddesassa reciteduddiṭṭhassa in detailvitthārena the meaningatthaṁ not explainedavibhattassa thusevaṁ in detailvitthārena the meaningatthaṁ I understandājānāmi.
wishingĀkaṅkhamānā andca thenpana youtumhe venerablesāyasmanto to the Blessed One himselfbhagavantaṁyeva having approachedupasaṅkamitvā this matteretamatthaṁ you should ask aboutpaṭipuccheyyātha;
asyathā to youvo the Blessed Onebhagavā answersbyākaroti sotathā itnaṁ you should rememberdhāreyyāthā”ti.

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