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.

And how is it said to be not stuck internally? 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. 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.

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.

Furthermore, they enter the second absorption … 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.

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.

Furthermore, they enter and remain in the third absorption … 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.

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.

Furthermore, they enter and remain in the fourth absorption … 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. That’s how it is said to be not stuck internally.

And how is it anxious because of grasping? 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. They regard form as self, self as having form, form in self, or self in form. But that form decays and perishes, and consciousness latches on to the perishing of form. Anxieties occupy the mind, born of latching on to the perishing of form, and originating in accordance with natural principles. So it becomes frightened, worried, concerned, and anxious because of grasping. They regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. But that consciousness decays and perishes, and consciousness latches on to the perishing of consciousness. Anxieties occupy the mind, born of latching on to the perishing of consciousness, and originating in accordance with natural principles.

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.

So it becomes frightened, worried, concerned, and anxious because of grasping. That’s how it is anxious because of grasping.

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.

And how is it not anxious because of grasping? 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. They don’t regard form as self, self as having form, form in self, or self in form. When that form decays and perishes, consciousness doesn’t latch on to the perishing of form. Anxieties—born of latching on to the perishing of form and originating in accordance with natural principles—don’t occupy the mind. So it does not become frightened, worried, concerned, or anxious because of grasping. They don’t regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

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.

When that consciousness decays and perishes, consciousness doesn’t latch on to the perishing of consciousness. Anxieties—born of latching on to the perishing of consciousness and originating in accordance with natural principles—don’t occupy the mind. So it does not become frightened, worried, concerned, or anxious because of grasping. That’s how it is not anxious because of grasping.

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.

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.’ And this is how I understand the detailed meaning of this summary recital. If you wish, you may go to the Buddha and ask him about this. You should remember it in line with the Buddha’s answer.”

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