| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय १३८
Majjhima Nikāya 138
The Middle-Length Suttas Collection 138
उद्देसविभङ्गसुत्त
Uddesavibhaṅgasutta
The Analysis of a Recitation Passage
एवं मे सुतं—एकं समयं भगवा सावत्थियं विहरति जेतवने अनाथपिण्डिकस्स आरामे। तत्र खो भगवा भिक्खू आमन्तेसि: “भिक्खवो”ति।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
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 bhikkhus, “Bhikkhus!”
“भदन्ते”ति ते भिक्खू भगवतो पच्चस्सोसुं। भगवा एतदवोच:
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir,” they replied. The Buddha said this:
“उद्देसविभङ्गं वो, भिक्खवे, देसेस्सामि। तं सुणाथ, साधुकं मनसि करोथ, भासिस्सामी”ति।
“uddesavibhaṅgaṁ vo, bhikkhave, desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Bhikkhus, I shall teach you the analysis of a recitation passage. Listen and apply your mind well, I will speak.”
“एवं, भन्ते”ति खो ते भिक्खू भगवतो पच्चस्सोसुं। भगवा एतदवोच:
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Yes, sir,” they replied. The Buddha said this:
“तथा तथा, भिक्खवे, भिक्खु उपपरिक्खेय्य यथा यथा उपपरिक्खतो बहिद्धा चस्स विञ्ञाणं अविक्खित्तं अविसटं, अज्झत्तं असण्ठितं अनुपादाय न परितस्सेय्य। बहिद्धा, भिक्खवे, विञ्ञाणे अविक्खित्ते अविसटे सति अज्झत्तं असण्ठिते अनुपादाय अपरितस्सतो आयतिं जातिजरामरणदुक्खसमुदयसम्भवो न होती”ति।
“Tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā1 upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ, ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya. Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī”ti.
“A bhikkhu should examine in any such a way that their consciousness is neither scattered and diffused externally nor stuck internally, and they are not anxious because of grasping. When this is the case and they are no longer anxious, there is for them no coming to be of the origin of suffering—of rebirth, old age, and death in the future.”
इदमवोच भगवा। इदं वत्वान सुगतो उट्ठायासना विहारं पाविसि।
Idamavoca bhagavā. Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.
That is what the Buddha said. When he had spoken, the Holy One got up from his seat and entered his dwelling.
अथ खो तेसं भिक्खूनं, अचिरपक्कन्तस्स भगवतो, एतदहोसि: “इदं खो नो, आवुसो, भगवा सङ्खित्तेन उद्देसं उद्दिसित्वा वित्थारेन अत्थं अविभजित्वा उट्ठायासना विहारं पविट्ठो: ‘तथा तथा, भिक्खवे, भिक्खु उपपरिक्खेय्य यथा यथा उपपरिक्खतो बहिद्धा चस्स विञ्ञाणं अविक्खित्तं अविसटं, अज्झत्तं असण्ठितं अनुपादाय न परितस्सेय्य। बहिद्धा, भिक्खवे, विञ्ञाणे अविक्खित्ते अविसटे सति अज्झत्तं असण्ठिते अनुपादाय अपरितस्सतो आयतिं जातिजरामरणदुक्खसमुदयसम्भवो न होतीऽति। को नु खो इमस्स भगवता सङ्खित्तेन उद्देसस्स उद्दिट्ठस्स वित्थारेन अत्थं अविभत्तस्स वित्थारेन अत्थं विभजेय्या”ति?
Atha kho tesaṁ bhikkhūnaṁ, acirapakkantassa bhagavato, etadahosi: “idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ, ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya. Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti. Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā”ti?
Soon after the Buddha left, those bhikkhus considered, “The Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail. Who can explain in detail the meaning of this brief passage for recitation given by the Buddha?”
अथ खो तेसं भिक्खूनं एतदहोसि: “अयं खो आयस्मा महाकच्चानो सत्थु चेव संवण्णितो सम्भावितो च विञ्ञूनं सब्रह्मचारीनं; पहोति चायस्मा महाकच्चानो इमस्स भगवता सङ्खित्तेन उद्देसस्स उद्दिट्ठस्स वित्थारेन अत्थं अविभत्तस्स वित्थारेन अत्थं विभजितुं। यन्नून मयं येनायस्मा महाकच्चानो तेनुपसङ्कमेय्याम; उपसङ्कमित्वा आयस्मन्तं महाकच्चानं एतमत्थं पटिपुच्छेय्यामा”ति।
Atha kho tesaṁ bhikkhūnaṁ etadahosi: “ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ; pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā”ti.
Then those bhikkhus 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 passage for recitation given by the Buddha. Let’s go to him, and ask him about this matter.”
अथ खो ते भिक्खू येनायस्मा महाकच्चानो तेनुपसङ्कमिंसु; उपसङ्कमित्वा आयस्मता महाकच्चानेन सद्धिं सम्मोदिंसु। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदिंसु। एकमन्तं निसिन्ना खो ते भिक्खू आयस्मन्तं महाकच्चानं एतदवोचुं: “इदं खो नो, आवुसो कच्चान, भगवा सङ्खित्तेन उद्देसं उद्दिसित्वा वित्थारेन अत्थं अविभजित्वा उट्ठायासना विहारं पविट्ठो: ‘तथा तथा, भिक्खवे, भिक्खु उपपरिक्खेय्य यथा यथा उपपरिक्खतो बहिद्धा चस्स विञ्ञाणं अविक्खित्तं अविसटं, अज्झत्तं असण्ठितं अनुपादाय न परितस्सेय्य। बहिद्धा, भिक्खवे, विञ्ञाणे अविक्खित्ते अविसटे सति अज्झत्तं असण्ठिते अनुपादाय अपरितस्सतो आयतिं जातिजरामरणदुक्खसमुदयसम्भवो न होतीऽति। तेसं नो, आवुसो कच्चान, अम्हाकं, अचिरपक्कन्तस्स भगवतो, एतदहोसि: ‘इदं खो नो, आवुसो, भगवा सङ्खित्तेन उद्देसं उद्दिसित्वा वित्थारेन अत्थं अविभजित्वा उट्ठायासना विहारं पविट्ठो: “तथा तथा, भिक्खवे, भिक्खु उपपरिक्खेय्य, यथा यथा उपपरिक्खतो बहिद्धा चस्स विञ्ञाणं अविक्खित्तं अविसटं अज्झत्तं असण्ठितं अनुपादाय न परितस्सेय्य। बहिद्धा, भिक्खवे, विञ्ञाणे अविक्खित्ते अविसटे सति अज्झत्तं असण्ठिते अनुपादाय अपरितस्सतो आयतिं जातिजरामरणदुक्खसमुदयसम्भवो न होती”ति। को नु खो इमस्स भगवता सङ्खित्तेन उद्देसस्स उद्दिट्ठस्स वित्थारेन अत्थं अविभत्तस्स वित्थारेन अत्थं विभजेय्याऽति। तेसं नो, आवुसो कच्चान, अम्हाकं एतदहोसि: ‘अयं खो आयस्मा महाकच्चानो सत्थु चेव संवण्णितो, सम्भावितो च विञ्ञूनं सब्रह्मचारीनं। पहोति चायस्मा महाकच्चानो इमस्स भगवता सङ्खित्तेन उद्देसस्स उद्दिट्ठस्स वित्थारेन अत्थं अविभत्तस्स वित्थारेन अत्थं विभजितुं। यन्नून मयं येनायस्मा महाकच्चानो तेनुपसङ्कमेय्याम; उपसङ्कमित्वा आयस्मन्तं महाकच्चानं एतमत्थं पटिपुच्छेय्यामाऽति—विभजतायस्मा महाकच्चानो”ति।
Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ sammodiṁsu. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ mahākaccānaṁ etadavocuṁ: “Idaṁ kho no, āvuso kaccāna, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ, ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya. Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti. Tesaṁ no, āvuso kaccāna, amhākaṁ, acirapakkantassa bhagavato, etadahosi: ‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: “tathā tathā, bhikkhave, bhikkhu upaparikkheyya, yathā yathā upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya. Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī”ti. Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti. Tesaṁ no, āvuso kaccāna, amhākaṁ etadahosi: ‘ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā’ti—vibhajatāyasmā mahākaccāno”ti.
Then those bhikkhus 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, “May Venerable Mahākaccāna please explain this.”
“सेय्यथापि, आवुसो, पुरिसो सारत्थिको सारगवेसी सारपरियेसनं चरमानो महतो रुक्खस्स तिट्ठतो सारवतो अतिक्कम्मेव मूलं अतिक्कम्म खन्धं साखापलासे सारं परियेसितब्बं मञ्ञेय्य, एवं सम्पदमिदं आयस्मन्तानं सत्थरि सम्मुखीभूते तं भगवन्तं अतिसित्वा अम्हे एतमत्थं पटिपुच्छितब्बं मञ्ञथ। सो हावुसो, भगवा जानं जानाति, पस्सं पस्सति, चक्खुभूतो ञाणभूतो धम्मभूतो ब्रह्मभूतो वत्ता पवत्ता अत्थस्स निन्नेता अमतस्स दाता धम्मस्सामी तथागतो। सो चेव पनेतस्स कालो अहोसि यं भगवन्तंयेव एतमत्थं पटिपुच्छेय्याथ; यथा वो भगवा ब्याकरेय्य तथा नं धारेय्याथा”ति।
“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṁ atikkamma khandhaṁ sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya, evaṁ sampadamidaṁ āyasmantānaṁ satthari sammukhībhūte taṁ bhagavantaṁ atisitvā amhe etamatthaṁ paṭipucchitabbaṁ maññatha. So hāvuso, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. So ceva panetassa kālo ahosi yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyātha; yathā vo bhagavā byākareyya tathā naṁ dhāreyyāthā”ti.
“Friends, 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 overlooked him, imagining that you should ask me about this matter. For he is the Buddha, 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 teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, 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.”
“अद्धावुसो कच्चान, भगवा जानं जानाति, पस्सं पस्सति, चक्खुभूतो ञाणभूतो धम्मभूतो ब्रह्मभूतो वत्ता पवत्ता अत्थस्स निन्नेता अमतस्स दाता धम्मस्सामी तथागतो। सो चेव पनेतस्स कालो अहोसि यं भगवन्तंयेव एतमत्थं पटिपुच्छेय्याम; यथा नो भगवा ब्याकरेय्य तथा नं धारेय्याम। अपि चायस्मा महाकच्चानो सत्थु चेव संवण्णितो सम्भावितो च विञ्ञूनं सब्रह्मचारीनं। पहोति चायस्मा महाकच्चानो इमस्स भगवता सङ्खित्तेन उद्देसस्स उद्दिट्ठस्स वित्थारेन अत्थं अविभत्तस्स वित्थारेन अत्थं विभजितुं। विभजतायस्मा महाकच्चानो अगरुं करित्वा”ति।
“Addhāvuso kaccāna, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. So ceva panetassa kālo ahosi yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyāma; yathā no bhagavā byākareyya tathā naṁ dhāreyyāma. Api cāyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Vibhajatāyasmā mahākaccāno agaruṁ karitvā”ti.
“Certainly he is the Buddha, 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 teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, 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 passage for recitation given by the Buddha. Please explain this, if it’s no trouble.”
“तेन हावुसो, सुणाथ, साधुकं मनसि करोथ, भासिस्सामी”ति।
“Tena hāvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Well then, friends, listen and apply your mind well, I will speak.”
“एवमावुसो”ति खो ते भिक्खू आयस्मतो महाकच्चानस्स पच्चस्सोसुं। आयस्मा महाकच्चानो एतदवोच:
“Evamāvuso”ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṁ. Āyasmā mahākaccāno etadavoca:
“Yes, friend,” they replied. Venerable Mahākaccāna said this:
“यं खो नो, आवुसो, भगवा सङ्खित्तेन उद्देसं उद्दिसित्वा वित्थारेन अत्थं अविभजित्वा उट्ठायासना विहारं पविट्ठो: ‘तथा तथा, भिक्खवे, भिक्खु उपपरिक्खेय्य, यथा यथा उपपरिक्खतो बहिद्धा चस्स विञ्ञाणं अविक्खित्तं अविसटं अज्झत्तं असण्ठितं अनुपादाय न परितस्सेय्य, बहिद्धा, भिक्खवे, विञ्ञाणे अविक्खित्ते अविसटे सति अज्झत्तं असण्ठिते अनुपादाय अपरितस्सतो आयतिं जातिजरामरणदुक्खसमुदयसम्भवो न होतीऽति। इमस्स खो अहं, आवुसो, भगवता सङ्खित्तेन उद्देसस्स उद्दिट्ठस्स वित्थारेन अत्थं अविभत्तस्स एवं वित्थारेन अत्थं आजानामि।
“Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya, yathā yathā upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya, bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti. Imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi.
“Friends, the Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail: ‘A bhikkhu should examine in any such a way that their consciousness is neither scattered and diffused externally nor stuck internally, and they are not anxious because of grasping. When this is the case and they are no longer anxious, there is for them 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 passage for recitation.
कथञ्चावुसो, बहिद्धा विञ्ञाणं विक्खित्तं विसटन्ति वुच्चति? इधावुसो, भिक्खुनो चक्खुना रूपं दिस्वा रूपनिमित्तानुसारि विञ्ञाणं होति रूपनिमित्तस्सादगधितं रूपनिमित्तस्सादविनिबन्धं रूपनिमित्तस्सादसंयोजनसंयुत्तं बहिद्धा विञ्ञाणं विक्खित्तं विसटन्ति वुच्चति। सोतेन सद्दं सुत्वा …पे… घानेन गन्धं घायित्वा … जिव्हाय रसं सायित्वा … कायेन फोट्ठब्बं फुसित्वा … मनसा धम्मं विञ्ञाय धम्मनिमित्तानुसारि विञ्ञाणं होति; धम्मनिमित्तस्सादगधितं धम्मनिमित्तस्सादविनिबन्धं धम्मनिमित्तस्सादसंयोजनसंयुत्तं बहिद्धा विञ्ञाणं विक्खित्तं विसटन्ति वुच्चति। एवं खो, आवुसो, बहिद्धा विञ्ञाणं विक्खित्तं विसटन्ति वुच्चति।
Kathañcāvuso, bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati? Idhāvuso, bhikkhuno cakkhunā rūpaṁ disvā rūpanimittānusāri viññāṇaṁ hoti rūpanimittassādagadhitaṁ rūpanimittassādavinibandhaṁ rūpanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati. Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya dhammanimittānusāri viññāṇaṁ hoti; dhammanimittassādagadhitaṁ dhammanimittassādavinibandhaṁ dhammanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati. Evaṁ kho, āvuso, bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati.
And how is consciousness scattered and diffused externally? Take a bhikkhu who sees a sight with their eyes. Their consciousness follows after the signs of that sight, tied, attached, and fettered to gratification in its signs. So their 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 a thought with their mind, their consciousness follows after the signs of that thought, tied, attached, and fettered to gratification in its signs. So their consciousness is said to be scattered and diffused externally. That’s how consciousness is scattered and diffused externally.
कथञ्चावुसो, बहिद्धा विञ्ञाणं अविक्खित्तं अविसटन्ति वुच्चति? इधावुसो, भिक्खुनो चक्खुना रूपं दिस्वा न रूपनिमित्तानुसारि विञ्ञाणं होति, न रूपनिमित्तस्सादगधितं न रूपनिमित्तस्सादविनिबन्धं न रूपनिमित्तस्सादसंयोजनसंयुत्तं बहिद्धा विञ्ञाणं अविक्खित्तं अविसटन्ति वुच्चति। सोतेन सद्दं सुत्वा …पे… घानेन गन्धं घायित्वा … जिव्हाय रसं सायित्वा … कायेन फोट्ठब्बं फुसित्वा … मनसा धम्मं विञ्ञाय न धम्मनिमित्तानुसारि विञ्ञाणं होति न धम्मनिमित्तस्सादगधितं न धम्मनिमित्तस्सादविनिबन्धं न धम्मनिमित्तस्सादसंयोजनसंयुत्तं बहिद्धा विञ्ञाणं अविक्खित्तं अविसटन्ति वुच्चति। एवं खो, आवुसो, बहिद्धा विञ्ञाणं अविक्खित्तं अविसटन्ति वुच्चति।
Kathañcāvuso, bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati? Idhāvuso, bhikkhuno cakkhunā rūpaṁ disvā na rūpanimittānusāri viññāṇaṁ hoti, na rūpanimittassādagadhitaṁ na rūpanimittassādavinibandhaṁ na rūpanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati. Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya na dhammanimittānusāri viññāṇaṁ hoti na dhammanimittassādagadhitaṁ na dhammanimittassādavinibandhaṁ na dhammanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati. Evaṁ kho, āvuso, bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati.
And how is consciousness not scattered and diffused externally? Take a bhikkhu who sees a sight with their eyes. Their consciousness doesn’t follow after the signs of that sight, and is not tied, attached, and fettered to gratification in its signs. So their 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 a thought with their mind, their consciousness doesn’t follow after the signs of that thought, and is not tied, attached, and fettered to gratification in its signs. So their consciousness is said to be not scattered and diffused externally. That’s how consciousness is not scattered and diffused externally.
कथञ्चावुसो, अज्झत्तं सण्ठितन्ति वुच्चति? इधावुसो, भिक्खु विविच्चेव कामेहि विविच्च अकुसलेहि धम्मेहि सवितक्कं सविचारं विवेकजं पीतिसुखं पठमं झानं उपसम्पज्ज विहरति। तस्स विवेकजपीतिसुखानुसारि विञ्ञाणं होति विवेकजपीतिसुखस्सादगधितं विवेकजपीतिसुखस्सादविनिबन्धं विवेकजपीतिसुखस्सादसंयोजनसंयुत्तं अज्झत्तं चित्तं सण्ठितन्ति वुच्चति।
Kathañcāvuso, ajjhattaṁ2 saṇṭhitanti vuccati? Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Tassa vivekajapītisukhānusāri viññāṇaṁ hoti vivekajapītisukhassādagadhitaṁ vivekajapītisukhassādavinibandhaṁ vivekajapītisukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ saṇṭhitanti vuccati.
And how is their consciousness stuck internally? Take a bhikkhu who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Their consciousness follows after that rapture and bliss born of seclusion, tied, attached, and fettered to gratification in that rapture and bliss born of seclusion. So their mind is said to be stuck internally.
पुन चपरं, आवुसो, भिक्खु वितक्कविचारानं वूपसमा अज्झत्तं सम्पसादनं चेतसो एकोदिभावं अवितक्कं अविचारं समाधिजं पीतिसुखं दुतियं झानं उपसम्पज्ज विहरति। तस्स समाधिजपीतिसुखानुसारि विञ्ञाणं होति समाधिजपीतिसुखस्सादगधितं समाधिजपीतिसुखस्सादविनिबन्धं समाधिजपीतिसुखस्सादसंयोजनसंयुत्तं अज्झत्तं चित्तं सण्ठितन्ति वुच्चति।
Puna caparaṁ, āvuso, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Tassa samādhijapītisukhānusāri viññāṇaṁ hoti samādhijapītisukhassādagadhitaṁ samādhijapītisukhassādavinibandhaṁ samādhijapītisukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ saṇṭhitanti vuccati.
Furthermore, as the placing of the mind and keeping it connected are stilled, a bhikkhu enters and remains in the second jhāna, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. Their consciousness follows after that rapture and bliss born of immersion, tied, attached, and fettered to gratification in that rapture and bliss born of immersion. So their mind is said to be stuck internally.
पुन चपरं, आवुसो, भिक्खु पीतिया च विरागा उपेक्खको च विहरति सतो च सम्पजानो सुखञ्च कायेन पटिसंवेदेति, यं तं अरिया आचिक्खन्ति: ‘उपेक्खको सतिमा सुखविहारीऽति ततियं झानं उपसम्पज्ज विहरति। तस्स उपेक्खानुसारि विञ्ञाणं होति उपेक्खासुखस्सादगधितं उपेक्खासुखस्सादविनिबन्धं उपेक्खासुखस्सादसंयोजनसंयुत्तं अज्झत्तं चित्तं सण्ठितन्ति वुच्चति।
Puna caparaṁ, āvuso, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. Tassa upekkhānusāri viññāṇaṁ hoti upekkhāsukhassādagadhitaṁ upekkhāsukhassādavinibandhaṁ upekkhāsukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ saṇṭhitanti vuccati.
Furthermore, with the fading away of rapture, a bhikkhu enters and remains in the third jhāna, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ Their consciousness follows after that equanimity, tied, attached, and fettered to gratification in that bliss with equanimity. So their mind is said to be stuck internally.
पुन चपरं, आवुसो, भिक्खु सुखस्स च पहाना दुक्खस्स च पहाना पुब्बेव सोमनस्सदोमनस्सानं अत्थङ्गमा अदुक्खमसुखं उपेक्खासतिपारिसुद्धिं चतुत्थं झानं उपसम्पज्ज विहरति। तस्स अदुक्खमसुखानुसारि विञ्ञाणं होति अदुक्खमसुखस्सादगधितं अदुक्खमसुखस्सादविनिबन्धं अदुक्खमसुखस्सादसंयोजनसंयुत्तं अज्झत्तं चित्तं असण्ठितन्ति वुच्चति। एवं खो, आवुसो, अज्झत्तं सण्ठितन्ति वुच्चति।
Puna caparaṁ, āvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Tassa adukkhamasukhānusāri viññāṇaṁ hoti adukkhamasukhassādagadhitaṁ adukkhamasukhassādavinibandhaṁ adukkhamasukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ3 cittaṁ asaṇṭhitanti vuccati. Evaṁ kho, āvuso, ajjhattaṁ saṇṭhitanti vuccati.
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a bhikkhu enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimity and mindfulness. Their consciousness follows after that neutral feeling, tied, attached, and fettered to gratification in that neutral feeling. So their mind is said to be stuck internally. That’s how their consciousness is stuck internally.
कथञ्चावुसो, अज्झत्तं असण्ठितन्ति वुच्चति? इधावुसो, भिक्खु विविच्चेव कामेहि विविच्च अकुसलेहि धम्मेहि …पे… पठमं झानं उपसम्पज्ज विहरति। तस्स न विवेकजपीतिसुखानुसारि विञ्ञाणं होति न विवेकजपीतिसुखस्सादगधितं न विवेकजपीतिसुखस्सादविनिबन्धं न विवेकजपीतिसुखस्सादसंयोजनसंयुत्तं अज्झत्तं चित्तं असण्ठितन्ति वुच्चति।
Kathañcāvuso, ajjhattaṁ4 asaṇṭhitanti vuccati? Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati. Tassa na vivekajapītisukhānusāri viññāṇaṁ hoti na vivekajapītisukhassādagadhitaṁ na vivekajapītisukhassādavinibandhaṁ na vivekajapītisukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati.
And how is their consciousness not stuck internally? It’s when a bhikkhu, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Their consciousness doesn’t follow after that rapture and bliss born of seclusion, and is not tied, attached, and fettered to gratification in that rapture and bliss born of seclusion. So their mind is said to be not stuck internally.
पुन चपरं, आवुसो, भिक्खु वितक्कविचारानं वूपसमा …पे… दुतियं झानं उपसम्पज्ज विहरति। तस्स न समाधिजपीतिसुखानुसारि विञ्ञाणं होति न समाधिजपीतिसुखस्सादगधितं न समाधिजपीतिसुखस्सादविनिबन्धं न समाधिजपीतिसुखस्सादसंयोजनसंयुत्तं अज्झत्तं चित्तं असण्ठितन्ति वुच्चति।
Puna caparaṁ, āvuso, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. Tassa na samādhijapītisukhānusāri viññāṇaṁ hoti na samādhijapītisukhassādagadhitaṁ na samādhijapītisukhassādavinibandhaṁ na samādhijapītisukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati.
Furthermore, they enter the second jhāna … Their consciousness doesn’t follow after that rapture and bliss born of immersion …
पुन चपरं, आवुसो, भिक्खु पीतिया च विरागा …पे… ततियं झानं उपसम्पज्ज विहरति। तस्स न उपेक्खानुसारि विञ्ञाणं होति न उपेक्खासुखस्सादगधितं न उपेक्खासुखस्सादविनिबन्धं न उपेक्खासुखस्सादसंयोजनसंयुत्तं अज्झत्तं चित्तं असण्ठितन्ति वुच्चति।
Puna caparaṁ, āvuso, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. Tassa na upekkhānusāri viññāṇaṁ hoti na upekkhāsukhassādagadhitaṁ na upekkhāsukhassādavinibandhaṁ na upekkhāsukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati.
Furthermore, they enter and remain in the third jhāna … Their consciousness doesn’t follow after that equanimity, and is not tied, attached, and fettered to gratification in that bliss with equanimity. So their mind is said to be not stuck internally.
पुन चपरं, आवुसो, भिक्खु सुखस्स च पहाना दुक्खस्स च पहाना पुब्बेव सोमनस्सदोमनस्सानं अत्थङ्गमा अदुक्खमसुखं उपेक्खासतिपारिसुद्धिं चतुत्थं झानं उपसम्पज्ज विहरति। तस्स न अदुक्खमसुखानुसारि विञ्ञाणं होति न अदुक्खमसुखस्सादगधितं न अदुक्खमसुखस्सादविनिबन्धं न अदुक्खमसुखस्सादसंयोजनसंयुत्तं अज्झत्तं चित्तं असण्ठितन्ति वुच्चति। एवं खो, आवुसो, अज्झत्तं असण्ठितन्ति वुच्चति।
Puna caparaṁ, āvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Tassa na adukkhamasukhānusāri viññāṇaṁ hoti na adukkhamasukhassādagadhitaṁ na adukkhamasukhassādavinibandhaṁ na adukkhamasukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ5 cittaṁ asaṇṭhitanti vuccati. Evaṁ kho, āvuso, ajjhattaṁ asaṇṭhitanti vuccati.
Furthermore, they enter and remain in the fourth jhāna … Their consciousness doesn’t follow after that neutral feeling, and is not tied, attached, and fettered to gratification in that neutral feeling. So their mind is said to be not stuck internally. That’s how their consciousness is not stuck internally.
कथञ्चावुसो, अनुपादा परितस्सना होति? इधावुसो, अस्सुतवा पुथुज्जनो अरियानं अदस्सावी अरियधम्मस्स अकोविदो अरियधम्मे अविनीतो सप्पुरिसानं अदस्सावी सप्पुरिसधम्मस्स अकोविदो सप्पुरिसधम्मे अविनीतो रूपं अत्ततो समनुपस्सति रूपवन्तं वा अत्तानं अत्तनि वा रूपं रूपस्मिं वा अत्तानं। तस्स तं रूपं विपरिणमति, अञ्ञथा होति। तस्स रूपविपरिणामञ्ञथाभावा रूपविपरिणामानुपरिवत्ति विञ्ञाणं होति। तस्स रूपविपरिणामानुपरिवत्तजा परितस्सना धम्मसमुप्पादा चित्तं परियादाय तिट्ठन्ति। चेतसो परियादाना उत्तासवा च होति विघातवा च अपेक्खवा च अनुपादाय च परितस्सति। वेदनं …पे… सञ्ञं … सङ्खारे … विञ्ञाणं अत्ततो समनुपस्सति विञ्ञाणवन्तं वा अत्तानं अत्तनि वा विञ्ञाणं विञ्ञाणस्मिं वा अत्तानं। तस्स तं विञ्ञाणं विपरिणमति, अञ्ञथा होति। तस्स विञ्ञाणविपरिणामञ्ञथाभावा विञ्ञाणविपरिणामानुपरिवत्ति विञ्ञाणं होति। तस्स विञ्ञाणविपरिणामानुपरिवत्तजा परितस्सना धम्मसमुप्पादा चित्तं परियादाय तिट्ठन्ति। चेतसो परियादाना उत्तासवा च होति विघातवा च अपेक्खवा च अनुपादाय च परितस्सति। एवं खो, आवुसो, अनुपादा परितस्सना होति।
Kathañcāvuso, anupādā paritassanā hoti? Idhāvuso, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṁ attato samanupassati rūpavantaṁ vā attānaṁ attani vā rūpaṁ rūpasmiṁ vā attānaṁ. Tassa taṁ rūpaṁ vipariṇamati, aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā rūpavipariṇāmānuparivatti viññāṇaṁ hoti. Tassa rūpavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca anupādāya ca paritassati. Vedanaṁ …pe… saññaṁ … saṅkhāre … viññāṇaṁ attato samanupassati viññāṇavantaṁ vā attānaṁ attani vā viññāṇaṁ viññāṇasmiṁ vā attānaṁ. Tassa taṁ viññāṇaṁ vipariṇamati, aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā viññāṇavipariṇāmānuparivatti viññāṇaṁ hoti. Tassa viññāṇavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca anupādāya ca paritassati. Evaṁ kho, āvuso, anupādā paritassanā hoti.
And how are they 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 good persons, and are neither skilled nor trained in the teaching of the good persons. They regard form as self, self as having form, form in self, or self in form. But that form of theirs decays and perishes, and consciousness latches on to the perishing of form. Anxieties occupy their mind, born of latching on to the perishing of form, and originating in accordance with natural principles. So they become 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 of theirs decays and perishes, and consciousness latches on to the perishing of consciousness. Anxieties occupy their mind, born of latching on to the perishing of consciousness, and originating in accordance with natural principles. So they become frightened, worried, concerned, and anxious because of grasping. That’s how they are anxious because of grasping.
कथञ्चावुसो, अनुपादाना अपरितस्सना होति? इधावुसो, सुतवा अरियसावको अरियानं दस्सावी अरियधम्मस्स कोविदो अरियधम्मे सुविनीतो सप्पुरिसानं दस्सावी सप्पुरिसधम्मस्स कोविदो सप्पुरिसधम्मे सुविनीतो न रूपं अत्ततो समनुपस्सति न रूपवन्तं वा अत्तानं न अत्तनि वा रूपं न रूपस्मिं वा अत्तानं। तस्स तं रूपं विपरिणमति, अञ्ञथा होति। तस्स रूपविपरिणामञ्ञथाभावा न च रूपविपरिणामानुपरिवत्ति विञ्ञाणं होति। तस्स न रूपविपरिणामानुपरिवत्तजा परितस्सना धम्मसमुप्पादा चित्तं परियादाय तिट्ठन्ति। चेतसो परियादाना न चेवुत्तासवा होति न च विघातवा न च अपेक्खवा अनुपादाय च न परितस्सति। न वेदनं … न सञ्ञं … न सङ्खारे … न विञ्ञाणं अत्ततो समनुपस्सति न विञ्ञाणवन्तं वा अत्तानं न अत्तनि वा विञ्ञाणं न विञ्ञाणस्मिं वा अत्तानं। तस्स तं विञ्ञाणं विपरिणमति, अञ्ञथा होति। तस्स विञ्ञाणविपरिणामञ्ञथाभावा न च विञ्ञाणविपरिणामानुपरिवत्ति विञ्ञाणं होति। तस्स न विञ्ञाणविपरिणामानुपरिवत्तजा परितस्सना धम्मसमुप्पादा चित्तं परियादाय तिट्ठन्ति। चेतसो परियादाना न चेवुत्तासवा होति न च विघातवा न च अपेक्खवा, अनुपादाय च न परितस्सति। एवं खो, आवुसो, अनुपादा अपरितस्सना होति।
Kathañcāvuso, anupādānā aparitassanā hoti? Idhāvuso, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṁ attato samanupassati na rūpavantaṁ vā attānaṁ na attani vā rūpaṁ na rūpasmiṁ vā attānaṁ. Tassa taṁ rūpaṁ vipariṇamati, aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā na ca rūpavipariṇāmānuparivatti viññāṇaṁ hoti. Tassa na rūpavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. Cetaso pariyādānā na cevuttāsavā6 hoti na ca vighātavā na ca apekkhavā anupādāya ca na paritassati. Na vedanaṁ … na saññaṁ … na saṅkhāre … na viññāṇaṁ attato samanupassati na viññāṇavantaṁ vā attānaṁ na attani vā viññāṇaṁ na viññāṇasmiṁ vā attānaṁ. Tassa taṁ viññāṇaṁ vipariṇamati, aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā na ca viññāṇavipariṇāmānuparivatti viññāṇaṁ hoti. Tassa na viññāṇavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. Cetaso pariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati. Evaṁ kho, āvuso, anupādā aparitassanā hoti.
And how are they 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 good persons, and are skilled and trained in the teaching of the good persons. They don’t regard form as self, self as having form, form in self, or self in form. When that form of theirs 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 their mind. So they don’t 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. When that consciousness of theirs 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 their mind. So they don’t become frightened, worried, concerned, or anxious because of grasping. That’s how they are not anxious because of grasping.
यं खो नो, आवुसो, भगवा सङ्खित्तेन उद्देसं उद्दिसित्वा वित्थारेन अत्थं अविभजित्वा उट्ठायासना विहारं पविट्ठो: ‘तथा तथा, भिक्खवे, भिक्खु उपपरिक्खेय्य यथा यथा उपपरिक्खतो बहिद्धा चस्स विञ्ञाणं अविक्खित्तं अविसटं, अज्झत्तं असण्ठितं अनुपादाय न परितस्सेय्य। बहिद्धा, भिक्खवे, विञ्ञाणे अविक्खित्ते अविसटे सति अज्झत्तं असण्ठिते अनुपादाय अपरितस्सतो आयतिं जातिजरामरणदुक्खसमुदयसम्भवो न होतीऽति। इमस्स खो अहं, आवुसो, भगवता सङ्खित्तेन उद्देसस्स उद्दिट्ठस्स वित्थारेन अत्थं अविभत्तस्स एवं वित्थारेन अत्थं आजानामि। आकङ्खमाना च पन तुम्हे आयस्मन्तो भगवन्तंयेव उपसङ्कमित्वा एतमत्थं पटिपुच्छेय्याथ; यथा वो भगवा ब्याकरोति तथा नं धारेय्याथा”ति।
Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ, ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya. Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti. Imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi. Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha; yathā vo bhagavā byākaroti tathā naṁ dhāreyyāthā”ti.
The Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail: ‘A bhikkhu should examine in any such a way that their consciousness is neither scattered and diffused externally nor stuck internally, and they are not anxious because of grasping. When this is the case and they are no longer anxious, there is for them 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 passage for recitation. 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.”
अथ खो ते भिक्खू आयस्मतो महाकच्चानस्स भासितं अभिनन्दित्वा अनुमोदित्वा उट्ठायासना येन भगवा तेनुपसङ्कमिंसु; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदिंसु। एकमन्तं निसिन्ना खो ते भिक्खू भगवन्तं एतदवोचुं:
Atha kho te bhikkhū āyasmato mahākaccānassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:
“Yes, friend,” said those bhikkhus, approving and agreeing with what Mahākaccāna said. Then they rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened, saying:
“यं खो नो, भन्ते, भगवा सङ्खित्तेन उद्देसं उद्दिसित्वा वित्थारेन अत्थं अविभजित्वा उट्ठायासना विहारं पविट्ठो: ‘तथा तथा, भिक्खवे, भिक्खु उपपरिक्खेय्य यथा यथा उपपरिक्खतो बहिद्धा चस्स विञ्ञाणं अविक्खित्तं अविसटं, अज्झत्तं असण्ठितं अनुपादाय न परितस्सेय्य। बहिद्धा, भिक्खवे, विञ्ञाणे अविक्खित्ते अविसटे सति अज्झत्तं असण्ठिते अनुपादाय अपरितस्सतो आयतिं जातिजरामरणदुक्खसमुदयसम्भवो न होतीऽति।
“Yaṁ kho no, bhante, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ, ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya. Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti.
तेसं नो, भन्ते, अम्हाकं, अचिरपक्कन्तस्स भगवतो, एतदहोसि: ‘इदं खो नो, आवुसो, भगवा सङ्खित्तेन उद्देसं उद्दिसित्वा वित्थारेन अत्थं अविभजित्वा उट्ठायासना विहारं पविट्ठो—तथा तथा, भिक्खवे, भिक्खु उपपरिक्खेय्य, यथा यथा उपपरिक्खतो बहिद्धा चस्स विञ्ञाणं अविक्खित्तं अविसटं, अज्झत्तं असण्ठितं अनुपादाय न परितस्सेय्य। बहिद्धा, भिक्खवे, विञ्ञाणे अविक्खित्ते अविसटे सति अज्झत्तं असण्ठिते अनुपादाय अपरितस्सतो आयतिं जातिजरामरणदुक्खसमुदयसम्भवो न होतीति। को नु खो इमस्स भगवता सङ्खित्तेन उद्देसस्स उद्दिट्ठस्स वित्थारेन अत्थं अविभत्तस्स वित्थारेन अत्थं विभजेय्याऽति? तेसं नो, भन्ते, अम्हाकं एतदहोसि: ‘अयं खो आयस्मा महाकच्चानो सत्थु चेव संवण्णितो सम्भावितो च विञ्ञूनं सब्रह्मचारीनं। पहोति चायस्मा महाकच्चानो इमस्स भगवता सङ्खित्तेन उद्देसस्स उद्दिट्ठस्स वित्थारेन अत्थं अविभत्तस्स वित्थारेन अत्थं विभजितुं। यन्नून मयं येनायस्मा महाकच्चानो तेनुपसङ्कमेय्याम; उपसङ्कमित्वा आयस्मन्तं महाकच्चानं एतमत्थं पटिपुच्छेय्यामाऽति।
Tesaṁ no, bhante, amhākaṁ, acirapakkantassa bhagavato, etadahosi: ‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho—tathā tathā, bhikkhave, bhikkhu upaparikkheyya, yathā yathā upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ, ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya. Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotīti. Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti? Tesaṁ no, bhante, amhākaṁ etadahosi: ‘ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā’ti.
अथ खो मयं, भन्ते, येनायस्मा महाकच्चानो तेनुपसङ्कमिम्ह; उपसङ्कमित्वा आयस्मन्तं महाकच्चानं एतमत्थं पटिपुच्छिम्ह। तेसं नो, भन्ते, आयस्मता महाकच्चानेन इमेहि आकारेहि इमेहि पदेहि इमेहि ब्यञ्जनेहि अत्थो विभत्तो”ति।
Atha kho mayaṁ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimha; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipucchimha. Tesaṁ no, bhante, āyasmatā mahākaccānena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto”ti.
“Mahākaccāna clearly explained the meaning to us in this manner, with these words and phrases.”
“पण्डितो, भिक्खवे, महाकच्चानो; महापञ्ञो, भिक्खवे, महाकच्चानो। मञ्चेपि तुम्हे, भिक्खवे, एतमत्थं पटिपुच्छेय्याथ, अहम्पि एवमेवं ब्याकरेय्यं यथा तं महाकच्चानेन ब्याकतं। एसो चेवेतस्स अत्थो। एवञ्च नं धारेय्याथा”ति।
“Paṇḍito, bhikkhave, mahākaccāno; mahāpañño, bhikkhave, mahākaccāno. Mañcepi tumhe, bhikkhave, etamatthaṁ paṭipuccheyyātha, ahampi evamevaṁ byākareyyaṁ yathā taṁ mahākaccānena byākataṁ. Eso cevetassa7 attho. Evañca naṁ dhāreyyāthā”ti.
“Mahākaccāna is astute, bhikkhus, he has great wisdom. If you came to me and asked this question, I would answer it in exactly the same way as Mahākaccāna. That is what it means, and that’s how you should remember it.”
इदमवोच भगवा। अत्तमना ते भिक्खू भगवतो भासितं अभिनन्दुन्ति।
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
That is what the Buddha said. Satisfied, the bhikkhus approved what the Buddha said.
उद्देसविभङ्गसुत्तं निट्ठितं अट्ठमं।
Uddesavibhaṅgasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.
The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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