A Summary Recital and its Analysis · Translation: Bhikkhu Sujato, SuttaCentral
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thusEvaṁ
by meme
heardsutaṁ—
oneekaṁ
timesamayaṁ
the Blessed Onebhagavā
at Sāvatthīsāvatthiyaṁ
was stayingviharati
in Jeta's Grovejetavane
of Anāthapiṇḍikaanāthapiṇḍikassa
monasteryārāme.
thereTatra
indeedkho
the Blessed Onebhagavā
the mendicantsbhikkhū
addressedāmantesi:
“Mendicants!”“bhikkhavo”ti.
“Venerable sir,”“Bhadante”ti
thosete
mendicantsbhikkhū
to the Blessed Onebhagavato
repliedpaccassosuṁ.
the Blessed OneBhagavā
said thisetadavoca:
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:
summary recital and analysis“uddesavibhaṅgaṁ
to youvo,
mendicantsbhikkhave,
I will teachdesessāmi.
thatTaṁ
listensuṇātha,
wellsādhukaṁ
mindmanasi
applykarotha,
I will speakbhāsissāmī”ti.
yes“Evaṁ,
sirbhante”ti
indeedkho
thosete
mendicantsbhikkhū
to the Blessed Onebhagavato
repliedpaccassosuṁ.
the Blessed OneBhagavā
said thisetadavoca:
“Mendicants, I shall teach you a summary recital and its analysis. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this:
in such a way“Tathā
in such a waytathā,
monksbhikkhave,
a mendicantbhikkhu
should examineupaparikkheyya
in whatever wayyathā
in whatever wayyathā
while examiningupaparikkhato
externallybahiddhā
and for himcassa
consciousnessviññāṇaṁ
not scatteredavikkhittaṁ
not diffusedavisaṭaṁ,
internallyajjhattaṁ
not stuckasaṇṭhitaṁ
because of not graspinganupādāya
notna
would be anxiousparitasseyya.
externallyBahiddhā,
monksbhikkhave,
consciousnessviññāṇe
not scatteredavikkhitte
not diffusedavisaṭe
when there issati
internallyajjhattaṁ
not stuckasaṇṭhite
because of not graspinganupādāya
not anxiousaparitassato
in the futureāyatiṁ
coming to be of the origin of suffering—of rebirth, old age, and deathjātijarāmaraṇadukkhasamudayasambhavo
notna
there ishotī”ti.
“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 he saidIdamavoca
the Blessed Onebhagavā.
thisIdaṁ
having spokenvatvāna
the Holy Onesugato
having risen from his seatuṭṭhāyāsanā
dwellingvihāraṁ
he enteredpāvisi.
That is what the Buddha said. When he had spoken, the Holy One rose from his seat and entered his dwelling.
thenAtha
indeedkho
of thosetesaṁ
of the mendicantsbhikkhūnaṁ,
soon after leavingacirapakkantassa
of the Blessed Onebhagavato,
this occurredetadahosi:
this“idaṁ
indeedkho
to usno,
friendsāvuso,
the Blessed Onebhagavā
brieflysaṅkhittena
summary recitaluddesaṁ
having reciteduddisitvā
in detailvitthārena
the meaningatthaṁ
without explainingavibhajitvā
rising from the seatuṭṭhāyāsanā
the dwellingvihāraṁ
enteredpaviṭṭho:
just as‘tathā
sotathā,
monksbhikkhave,
a mendicantbhikkhu
should investigateupaparikkheyya
asyathā
asyathā
for one investigatingupaparikkhato
externallybahiddhā
and for him there would becassa
consciousnessviññāṇaṁ
not scatteredavikkhittaṁ
not diffuseavisaṭaṁ,
internallyajjhattaṁ
not fixedasaṇṭhitaṁ
not clinginganupādāya
notna
would trembleparitasseyya.
externallyBahiddhā,
monksbhikkhave,
in consciousnessviññāṇe
not scatteredavikkhitte
not diffuseavisaṭe
there beingsati
internallyajjhattaṁ
not fixedasaṇṭhite
not clinginganupādāya
for one not tremblingaparitassato
in the futureāyatiṁ
the arising of the origin of suffering of birth, aging, and deathjātijarāmaraṇadukkhasamudayasambhavo
notna
there ishotī’ti.
whoKo
thennu
indeedkho
of thisimassa
by the Blessed Onebhagavatā
brieflysaṅkhittena
of a summary recitaluddesassa
reciteduddiṭṭhassa
in detailvitthārena
the meaningatthaṁ
not explainedavibhattassa
in detailvitthārena
the meaningatthaṁ
could explainvibhajeyyā”ti?
thenAtha
indeedkho
of thosetesaṁ
of the mendicantsbhikkhūnaṁ
this occurredetadahosi:
this“ayaṁ
indeedkho
venerableāyasmā
Mahākaccānamahākaccāno
by the teachersatthu
andceva
praisedsaṁvaṇṇito
esteemedsambhāvito
andca
by the wiseviññūnaṁ
spiritual companionssabrahmacārīnaṁ;
is capablepahoti
and venerablecāyasmā
Mahākaccānamahākaccāno
of thisimassa
by the Blessed Onebhagavatā
brieflysaṅkhittena
of a summary recitaluddesassa
reciteduddiṭṭhassa
in detailvitthārena
the meaningatthaṁ
not explainedavibhattassa
in detailvitthārena
the meaningatthaṁ
to explainvibhajituṁ.
Soon after the Buddha left, those mendicants considered, “The Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail. Who can explain in detail the meaning of this brief summary recital given by the Buddha?” Then those mendicants thought, “This 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.
well nowYannūna wemayaṁ to venerableyenāyasmā Mahākaccānamahākaccāno we should approachtenupasaṅkameyyāma; having approachedupasaṅkamitvā venerableāyasmantaṁ Mahākaccānamahākaccānaṁ this matteretamatthaṁ we should askpaṭipuccheyyāmā”ti.
Let’s go to him, and ask him about this matter.”
thenAtha
indeedkho
thosete
mendicantsbhikkhū
to venerableyenāyasmā
Mahākaccānamahākaccāno
approached theretenupasaṅkamiṁsu;
having approachedupasaṅkamitvā
with venerableāyasmatā
with Mahākaccānamahākaccānena
togethersaddhiṁ
exchanged greetingssammodiṁsu.
greetingSammodanīyaṁ
conversationkathaṁ
politesāraṇīyaṁ
having exchangedvītisāretvā
to one sideekamantaṁ
sat downnisīdiṁsu.
to one sideEkamantaṁ
seatednisinnā
indeedkho
thosete
mendicantsbhikkhū
venerableāyasmantaṁ
Mahākaccānamahākaccānaṁ
said thisetadavocuṁ:
this“Idaṁ
indeedkho
to usno,
friendāvuso
Kaccānakaccāna,
the Blessed Onebhagavā
in briefsaṅkhittena
summaryuddesaṁ
having givenuddisitvā
in detailvitthārena
the meaningatthaṁ
not having explainedavibhajitvā
having risen from his seatuṭṭhāyāsanā
dwellingvihāraṁ
enteredpaviṭṭho:
in such a way‘tathā
in such a waytathā,
mendicantsbhikkhave,
a mendicantbhikkhu
should investigateupaparikkheyya
asyathā
asyathā
of one investigatingupaparikkhato
externallybahiddhā
and hiscassa
consciousnessviññāṇaṁ
not scatteredavikkhittaṁ
not diffusedavisaṭaṁ,
internallyajjhattaṁ
not fixedasaṇṭhitaṁ
without clinginganupādāya
notna
would be agitatedparitasseyya.
externallyBahiddhā,
mendicantsbhikkhave,
consciousnessviññāṇe
not scatteredavikkhitte
not diffusedavisaṭe
beingsati
internallyajjhattaṁ
not fixedasaṇṭhite
without clinginganupādāya
of one unagitatedaparitassato
in the futureāyatiṁ
birth aging death suffering arising coming to bejātijarāmaraṇadukkhasamudayasambhavo
notna
there ishotī’ti.
of thoseTesaṁ
to usno,
friendāvuso
Kaccānakaccāna,
of usamhākaṁ,
of one recently departedacirapakkantassa
Blessed Onebhagavato,
this occurredetadahosi:
this‘idaṁ
indeedkho
to usno,
friendāvuso,
the Blessed Onebhagavā
in briefsaṅkhittena
summaryuddesaṁ
having givenuddisitvā
in detailvitthārena
the meaningatthaṁ
not having explainedavibhajitvā
having risen from his seatuṭṭhāyāsanā
dwellingvihāraṁ
enteredpaviṭṭho:
Then those mendicants went to Mahākaccāna, and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said,
in just that way“tathā
in just that waytathā,
monksbhikkhave,
a monkbhikkhu
should investigateupaparikkheyya,
asyathā
asyathā
for one investigatingupaparikkhato
externallybahiddhā
and if hiscassa
consciousnessviññāṇaṁ
not scatteredavikkhittaṁ
not diffusedavisaṭaṁ
internallyajjhattaṁ
not fixedasaṇṭhitaṁ
not clinginganupādāya
notna
should be agitatedparitasseyya.
externallyBahiddhā,
monksbhikkhave,
in consciousnessviññāṇe
not scatteredavikkhitte
not diffusedavisaṭe
when there issati
internallyajjhattaṁ
not fixedasaṇṭhite
not clinginganupādāya
for one not agitatedaparitassato
in the futureāyatiṁ
arising of the origin of the suffering of birth, aging, and deathjātijarāmaraṇadukkhasamudayasambhavo
notna
there ishotī”ti.
whoKo
indeednu
indeedkho
of thisimassa
by the Blessed Onebhagavatā
in briefsaṅkhittena
of the summaryuddesassa
reciteduddiṭṭhassa
in detailvitthārena
the meaningatthaṁ
unexplainedavibhattassa
in detailvitthārena
the meaningatthaṁ
would explainvibhajeyyā’ti.
of thoseTesaṁ
usno,
friendāvuso
Kaccānakaccāna,
of usamhākaṁ
this occurredetadahosi:
this‘ayaṁ
indeedkho
venerableāyasmā
Mahākaccānamahākaccāno
by the Teachersatthu
andceva
praisedsaṁvaṇṇito,
esteemedsambhāvito
andca
by the wiseviññūnaṁ
fellow celibatessabrahmacārīnaṁ.
he is ablePahoti
and the venerablecāyasmā
Mahākaccānamahākaccāno
of thisimassa
by the Blessed Onebhagavatā
in briefsaṅkhittena
of the summaryuddesassa
reciteduddiṭṭhassa
in detailvitthārena
the meaningatthaṁ
unexplainedavibhattassa
in detailvitthārena
the meaningatthaṁ
to explainvibhajituṁ.
what ifYannūna
wemayaṁ
to the venerableyenāyasmā
Mahākaccānamahākaccāno
we should approachtenupasaṅkameyyāma;
having approachedupasaṅkamitvā
the venerableāyasmantaṁ
Mahākaccānamahākaccānaṁ
this matteretamatthaṁ
we should ask aboutpaṭipuccheyyāmā’ti—
may the venerable explainvibhajatāyasmā
Mahākaccānamahākaccāno”ti.
“May Venerable Mahākaccāna please explain this.”
just as“Seyyathāpi,
reverendsāvuso,
a personpuriso
needing heartwoodsāratthiko
seeking heartwoodsāragavesī
search for heartwoodsārapariyesanaṁ
wanderingcaramāno
largemahato
of a treerukkhassa
standingtiṭṭhato
with heartwoodsāravato
passing overatikkammeva
rootmūlaṁ
passing overatikkamma
trunkkhandhaṁ
in branches and leavessākhāpalāse
heartwoodsāraṁ
should be soughtpariyesitabbaṁ
might imaginemaññeyya,
thusevaṁ
such is the consequencesampadamidaṁ
of the venerablesāyasmantānaṁ
in the Teachersatthari
face to facesammukhībhūte
himtaṁ
the Buddhabhagavantaṁ
having bypassedatisitvā
meamhe
this matteretamatthaṁ
should be askedpaṭipucchitabbaṁ
you imaginemaññatha.
heSo
reverendshāvuso,
the Buddhabhagavā
one who knowsjānaṁ
knowsjānāti,
one who seespassaṁ
seespassati,
visioncakkhubhūto
knowledgeñāṇabhūto
manifestation of principledhammabhūto
manifestation of divinitybrahmabhūto
preachervattā
proclaimerpavattā
of meaningatthassa
elucidatorninnetā
of freedom from deathamatassa
bestowerdātā
lord of truthdhammassāmī
the Realized Onetathāgato.
thatSo
indeedceva
this waspanetassa
the timekālo
wasahosi
whenyaṁ
the Buddha himselfbhagavantaṁyeva
this matteretamatthaṁ
you should have askedpaṭipuccheyyātha;
asyathā
to youvo
the Buddhabhagavā
might answerbyākareyya
sotathā
itnaṁ
you should have remembereddhāreyyāthā”ti.
“Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves. Such is the consequence for the venerables. Though you were face to face with the Buddha, you bypassed him, imagining that you should ask me about this matter. For 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. You should have remembered it in line with the Buddha’s answer.”
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