MN 138 The Analysis of a Summary Passage

Medium Discourses Collection 138 – Majjhima Nikāya 138

MN 138 The Analysis of a Summary Passage – Uddesavibhaṅgasutta

[Two important Pāli words bahiddhā and ajjhattaṁ.

“Bahiddhā” means those external (bāhira) object (ārammaṇa) that get established (iddha).

The meaning of “iddha” as “established” is from the “WebLink: suttacentral: Gavesī Sutta (AN 5.180)” and “WebLink: suttacentral: Cetiya Sutta (SN 51.10).”

“Ajjhattā” means (attaching/grasping to) those āyatana (one of those six sensory objects [ārammaṇa] becomes āyatana) that is beneficial/meaningful (attā) for oneself (ajjha). [Ajjhattā = ajjha (oneself) + attā (beneficial/meaningful)]

Four level of attachment rūpa and repeated for vedanā, saññā, saṅkhāra, and viññāṇa: See ““Attato Samanupassati” and Sotāpanna Stage.”

1. “Rūpaṁ attato samanupassati” means “to see [from] rūpa as beneficial or meaningful.”

2. “Rūpavantaṁ vā attānaṁ” means “some (rūpa) can be substituted for those in (1.) in some cases.”

3. “Attani vā rūpaṁ” means “some rūpa that are in a specific category is good enough.”

4. “Rūpasmiṁ vā attānaṁ” means “any rūpa that seems to provide happiness i.e., even with a way on e had not contemplated.”

(i).The “value/benefit” of a given rūpa cannot be expected from another; the perceived value is intrinsically associated with that rūpa or a mental entity based on that rūpa (rūpaṁ attato samanupassati, ..)

(ii).some (external) rūpa can be substituted for those in (i) in some cases (rūpavantaṁ vā attānaṁ, ..),

(iii).some rūpa that are in a specific category (attani vā rūpaṁ, ..) is good enough, and

(iv).any rūpa that seems to provide happiness, i.e., even with a way one had not contemplated before (rūpasmiṁ vā attānaṁ, ..).

As you can see, the emphasis on a specific rūpa decreases from (i) to (iv) above. ”]

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

1.3

There the Buddha addressed the bhikkhū,

Tatra kho bhagavā bhikkhū āmantesi:

1.4

“Bhikkhū!”

“bhikkhavo”ti.

1.5

“Venerable sir,” they replied.

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.

1.6

The Buddha said this:

Bhagavā etadavoca:

2.1

“Bhikkhū, I shall teach you the analysis of a summary.

“uddesavibhaṅgaṁ vo, bhikkhave, desessāmi.

2.2

Listen and pay close attention, I will speak.”

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

2.3

“Yes, sir,” they replied.

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.

2.4

The Buddha said this:

Bhagavā etadavoca:

3.1

[Bahiddhā viññāṇaṁ avikkhittaṁ avisaṭaṁ: refers to maintaining a composed consciousness that is not scattered toward external sensory objects.

Ajjhattaṁ asaṇṭhitaṁ anupādāya: internally, the mind is not established (not clinging to self or internal constructs) and remains free from grasping.

Na paritasseyya: “not distressed”—a mind free from agitation or anxiety caused by attachment or grasping/clinging.]

“Tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ, ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya.

3.2

When bhikkhū have awareness (sati), their consciousness is composed and not scattered by those external object (ārammaṇa) that get established (bahiddhā) and the mind is not established (asaṇṭhita), remains free from grasping (anupādaya) for those āyatana (one of those six sensory objects [ārammaṇa] becomes āyatana) that is beneficial/meaningful for oneself (ajjhatta), and they are no longing after/anxious [aparitassato], there is for them no (na hoti) existence (sambhava) with the arising (due to saŋ) of suffering (dukkhasamudaya) — of rebirth (jāti), old age (jāra), and death (maraṇa) in the future (āyati).”

[paritassati : [pari + tas + ya] is excited or worried; shows a longing after.

āyati [f.] the future.]

Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī”ti.

4.1

That is what the Buddha said.

Idamavoca bhagavā.

4.2

When he had spoken, the Holy One got up from his seat and entered his dwelling.

Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.

5.1

Soon after the Buddha left, those bhikkhū considered,

Atha kho tesaṁ bhikkhūnaṁ, acirapakkantassa bhagavato, etadahosi:

5.2

“The Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail.

“idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:

5.3

‘A bhikkhu should examine in any such a way that their consciousness is composed and not scattered by those external object (ārammaṇa) that get established (bahiddhā) and the mind is not established (asaṇṭhita), remains free from grasping (anupādaya) for those āyatana (one of those six sensory objects [ārammaṇa] becomes āyatana) that is beneficial/meaningful for oneself (ajjhatta), and they are free from agitation or anxiety caused by attachment or grasping.

5.4

Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti.

5.5

Who can explain in detail the meaning of this brief passage for recitation given by the Buddha?”

Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā”ti?

5.6

Then those bhikkhū thought,

Atha kho tesaṁ bhikkhūnaṁ etadahosi:

5.7

“This Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions.

“ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ;

5.8

He is capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha.

pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ.

5.9

Let’s go to him, and ask him about this matter.”

Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā”ti.

6.1

Then those bhikkhū went to Mahākaccāna, and exchanged greetings with him.

Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ sammodiṁsu.

6.2

When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said,

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ mahākaccānaṁ etadavocuṁ:

6.3

“Friend Kaccāna, the Blessed One gave us a concise summary teaching of the following, but without explaining the meaning in detail, he rose from his seat and entered his dwelling:”

“Idaṁ kho no, āvuso kaccāna, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:

6.4

6.5

6.6

“Friend Kaccāna, just after the Blessed One had departed, it occurred to us:

Tesaṁ no, āvuso kaccāna, amhākaṁ, acirapakkantassa bhagavato, etadahosi:

6.7

‘Indeed, the Blessed One has given us a brief summary teaching, but without elaborating on the meaning in detail, he rose from his seat and entered the dwelling.’”

‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:

6.8

6.9

6.10

“Who indeed could elaborate the detailed meaning of this brief summary (uddesa) that the Blessed One has taught but not yet explained in detail?”

Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti.

6.11

“Then it occurred to us, friend Kaccāna:

Tesaṁ no, āvuso kaccāna, amhākaṁ etadahosi:

6.12

‘This Venerable Mahākaccāna is praised by the Teacher and esteemed by wise fellow renunciates.

‘ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ.

6.13

He is capable of explaining in detail the meaning of this brief summary the Blessed One has taught but not expounded.

Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ.

6.14

So let us go to Venerable Mahākaccāna and ask him to clarify this meaning.

Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā’ti—

6.15

“May Venerable Mahākaccāna please explain this.”

vibhajatāyasmā mahākaccāno”ti.

7.1

“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.

“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṁ atikkamma khandhaṁ sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya,

7.2

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.

evaṁ sampadamidaṁ āyasmantānaṁ satthari sammukhībhūte taṁ bhagavantaṁ atisitvā amhe etamatthaṁ paṭipucchitabbaṁ maññatha.

7.3

For he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is supreme. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.

So hāvuso, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato.

7.4

That was the time to approach the Buddha and ask about this matter.

So ceva panetassa kālo ahosi yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyātha;

7.5

You should have remembered it in line with the Buddha’s answer.”

yathā vo bhagavā byākareyya tathā naṁ dhāreyyāthā”ti.

8.1

“Certainly he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is supreme. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.

“Addhāvuso kaccāna, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato.

8.2

That was the time to approach the Buddha and ask about this matter.

So ceva panetassa kālo ahosi yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyāma;

8.3

We should have remembered it in line with the Buddha’s answer.

yathā no bhagavā byākareyya tathā naṁ dhāreyyāma.

8.4

Still, Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions.

Api cāyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ.

8.5

He is capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha.

Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ.

8.6

Please explain this, if it’s no trouble.”

Vibhajatāyasmā mahākaccāno agaruṁ karitvā”ti.

9.1

“Well then, reverends, listen and pay close attention, I will speak.”

“Tena hāvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

9.2

“Yes, reverend,” they replied.

“Evamāvuso”ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṁ.

9.3

Venerable Mahākaccāna said this:

Āyasmā mahākaccāno etadavoca:

9.4

“Reverends, the Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail:

“Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:

9.5

“A bhikkhu should examine in any such a way that their consciousness is composed and not scattered by those external object (ārammaṇa) that get established (bahiddhā) and the mind is not established (asaṇṭhita), remains free from grasping (anupādaya) for those āyatana (one of those six sensory objects [ārammaṇa] becomes āyatana) that is beneficial/meaningful for oneself (ajjhatta), and they are free from agitation or anxiety caused by attachment or grasping. When bhikkhū have awareness (sati), their consciousness is composed and not scattered by those external object (ārammaṇa) that get established (bahiddhā) and the mind is not established (asaṇṭhita), remains free from grasping (anupādaya) for those āyatana (one of those six sensory objects [ārammaṇa] becomes āyatana) that is beneficial/meaningful for oneself (ajjhatta), and they are no longing after/anxious [aparitassato], there is for them no (na hoti) existence (sambhava) with the arising (due to saŋ) of suffering (dukkhasamudaya) — of rebirth (jāti), old age (jāra), and death (maraṇa) in the future (āyati).’

‘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.

9.6

And this is how I understand the detailed meaning of this passage for recitation.

Imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi.

10.1

And how is consciousness scattered and diffused by those external object (ārammaṇa) that get established (bahiddhā)?

Kathañcāvuso, bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati?

10.2 [cakkhunā rūpaṁ disvā]

Take a bhikkhu who sees a sight with their eyes. Their consciousness follows after the features of that sight, tied, attached, and fettered to gratification in its features. So their consciousness is said to be scattered and diffused by those external object (ārammaṇa) that get established (bahiddhā).

Idhāvuso, bhikkhuno cakkhunā rūpaṁ disvā rūpanimittānusāri viññāṇaṁ hoti rūpanimittassādagadhitaṁ rūpanimittassādavinibandhaṁ rūpanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati.

10.3 [Sotena saddaṁ sutvā]

When they hear a sound with their ears …

Sotena saddaṁ sutvā …pe…

10.4 [ghānena gandhaṁ ghāyitvā]

When they smell an odor with their nose …

ghānena gandhaṁ ghāyitvā …

10.5 [jivhāya rasaṁ sāyitvā]

When they taste a flavor with their tongue …

jivhāya rasaṁ sāyitvā …

10.6 [kāyena phoṭṭhabbaṁ phusitvā]

When they feel a touch with their body …

kāyena phoṭṭhabbaṁ phusitvā …

10.7 [manasā dhammaṁ]

When they know a thought with their mind, their consciousness follows after the features of that thought, tied, attached, and fettered to gratification in its features. So their consciousness is said to be scattered and diffused by those external object (ārammaṇa) that get established (bahiddhā).

manasā dhammaṁ viññāya dhammanimittānusāri viññāṇaṁ hoti; dhammanimittassādagadhitaṁ dhammanimittassādavinibandhaṁ dhammanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati.

10.8

That’s how consciousness is scattered and diffused by those external object (ārammaṇa) that get established (bahiddhā).

Evaṁ kho, āvuso, bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati.

11.1

And how is consciousness not scattered and diffused by those external object (ārammaṇa) that get established (bahiddhā)?

Kathañcāvuso, bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati?

11.2

Take a bhikkhu who sees a sight with their eyes. Their consciousness doesn’t follow after the features of that sight, and is not tied, attached, and fettered to gratification in its features. So their consciousness is said to be not scattered and diffused by those external object (ārammaṇa) that get established (bahiddhā).

Idhāvuso, bhikkhuno cakkhunā rūpaṁ disvā na rūpanimittānusāri viññāṇaṁ hoti, na rūpanimittassādagadhitaṁ na rūpanimittassādavinibandhaṁ na rūpanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati.

11.3

When they hear a sound with their ears …

Sotena saddaṁ sutvā …pe…

11.4

When they smell an odor with their nose …

ghānena gandhaṁ ghāyitvā …

11.5

When they taste a flavor with their tongue …

jivhāya rasaṁ sāyitvā …

11.6

When they feel a touch with their body …

kāyena phoṭṭhabbaṁ phusitvā …

11.7

When they know a thought with their mind, their consciousness doesn’t follow after the features of that thought, and is not tied, attached, and fettered to gratification in its features. So their consciousness is said to be not scattered and diffused by those external object (ārammaṇa) that get established (bahiddhā).

manasā dhammaṁ viññāya na dhammanimittānusāri viññāṇaṁ hoti na dhammanimittassādagadhitaṁ na dhammanimittassādavinibandhaṁ na dhammanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati.

11.8

That’s how consciousness is not scattered and diffused by those external object (ārammaṇa) that get established (bahiddhā).

Evaṁ kho, āvuso, bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati.

12.1

And how is their consciousness stuck for those āyatana (one of those six sensory objects [ārammaṇa] becomes āyatana) that is beneficial/meaningful for oneself (ajjhatta)?

Kathañcāvuso, ajjhattaṁ saṇṭhitanti vuccati?

12.2

Take a bhikkhu 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.

Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.

12.3

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 for those āyatana (one of those six sensory objects [ārammaṇa] becomes āyatana) that is beneficial/meaningful for oneself (ajjhatta).

Tassa vivekajapītisukhānusāri viññāṇaṁ hoti vivekajapītisukhassādagadhitaṁ vivekajapītisukhassādavinibandhaṁ vivekajapītisukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ saṇṭhitanti vuccati.

13.1

Furthermore, as the placing of the mind and keeping it connected are stilled, a bhikkhu enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected.

Puna caparaṁ, āvuso, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.

13.2

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 for those āyatana (one of those six sensory objects [ārammaṇa] becomes āyatana) that is beneficial/meaningful for oneself (ajjhatta).

Tassa samādhijapītisukhānusāri viññāṇaṁ hoti samādhijapītisukhassādagadhitaṁ samādhijapītisukhassādavinibandhaṁ samādhijapītisukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ saṇṭhitanti vuccati.

14.1

Furthermore, with the fading away of rapture, a bhikkhu enters and remains in the third absorption, 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.’

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.

14.2

Their consciousness follows after that equanimity, tied, attached, and fettered to gratification in that equanimous bliss. So their mind is said to be stuck for those āyatana (one of those six sensory objects [ārammaṇa] becomes āyatana) that is beneficial/meaningful for oneself (ajjhatta).

Tassa upekkhānusāri viññāṇaṁ hoti upekkhāsukhassādagadhitaṁ upekkhāsukhassādavinibandhaṁ upekkhāsukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ saṇṭhitanti vuccati.

15.1

Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a bhikkhu enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

Puna caparaṁ, āvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.

15.2

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 for those āyatana (one of those six sensory objects [ārammaṇa] becomes āyatana) that is beneficial/meaningful for oneself (ajjhatta).

Tassa adukkhamasukhānusāri viññāṇaṁ hoti adukkhamasukhassādagadhitaṁ adukkhamasukhassādavinibandhaṁ adukkhamasukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati.

15.3

That’s how their consciousness is stuck for those āyatana (one of those six sensory objects [ārammaṇa] becomes āyatana) that is beneficial/meaningful for oneself (ajjhatta).

Evaṁ kho, āvuso, ajjhattaṁ saṇṭhitanti vuccati.

16.1

And how is their consciousness not stuck for those āyatana (one of those six sensory objects [ārammaṇa] becomes āyatana) that is beneficial/meaningful for oneself (ajjhatta)?

Kathañcāvuso, ajjhattaṁ asaṇṭhitanti vuccati?

16.2

It’s when a bhikkhu, 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.

Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.

16.3

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 for those āyatana (one of those six sensory objects [ārammaṇa] becomes āyatana) that is beneficial/meaningful for oneself (ajjhatta).

Tassa na vivekajapītisukhānusāri viññāṇaṁ hoti na vivekajapītisukhassādagadhitaṁ na vivekajapītisukhassādavinibandhaṁ na vivekajapītisukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati.

17.1

Furthermore, they enter the second absorption …

Puna caparaṁ, āvuso, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati.

17.2

Their consciousness doesn’t follow after that rapture and bliss born of immersion …

Tassa na samādhijapītisukhānusāri viññāṇaṁ hoti na samādhijapītisukhassādagadhitaṁ na samādhijapītisukhassādavinibandhaṁ na samādhijapītisukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati.

18.1

Furthermore, they enter and remain in the third absorption …

Puna caparaṁ, āvuso, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati.

18.2

Their consciousness doesn’t follow after that equanimity, and is not tied, attached, and fettered to gratification in that equanimous bliss. So their mind is said to be not stuck for those āyatana (one of those six sensory objects [ārammaṇa] becomes āyatana) that is beneficial/meaningful for oneself (ajjhatta).

Tassa na upekkhānusāri viññāṇaṁ hoti na upekkhāsukhassādagadhitaṁ na upekkhāsukhassādavinibandhaṁ na upekkhāsukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati.

19.1

Furthermore, they enter and remain in the fourth absorption …

19.2

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 for those āyatana (one of those six sensory objects [ārammaṇa] becomes āyatana) that is beneficial/meaningful for oneself (ajjhatta).

Tassa na adukkhamasukhānusāri viññāṇaṁ hoti na adukkhamasukhassādagadhitaṁ na adukkhamasukhassādavinibandhaṁ na adukkhamasukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati.

19.3

That’s how their consciousness is not stuck for those āyatana (one of those six sensory objects [ārammaṇa] becomes āyatana) that is beneficial/meaningful for oneself (ajjhatta).

Evaṁ kho, āvuso, ajjhattaṁ asaṇṭhitanti vuccati.

20.1

And how are they anxious because of grasping?

Kathañcāvuso, anupādā paritassanā hoti?

20.2

It’s when an uneducated 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.

Idhāvuso, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto

20.3 [Attachment to rūpa.] See ““Attato Samanupassati” and Sotāpanna Stage.”

They regard as [or as attachment (four level) to]

1. “Rūpaṁ attato samanupassati” means “see [from] rūpa as beneficial or meaningful.”

2. “Rūpavantaṁ vā attānaṁ” means “some (rūpa) can be substituted for those in (1.) in some cases.”

3. “Attani vā rūpaṁ” means “some rūpa that are in a specific category is good enough.”

4. “Rūpasmiṁ vā attānaṁ” means “any rūpa that seems to provide happiness i.e., even with a way one had not contemplated.”

rūpaṁ attato samanupassati rūpavantaṁ vā attānaṁ attani vā rūpaṁ rūpasmiṁ vā attānaṁ.

20.4

But that form of theirs decays and perishes,

Tassa taṁ rūpaṁ vipariṇamati, aññathā hoti.

20.5

and consciousness latches on to the perishing of form.

Tassa rūpavipariṇāmaññathābhāvā rūpavipariṇāmānuparivatti viññāṇaṁ hoti.

20.6

Anxieties occupy their mind, born of latching on to the perishing of form, and originating in accordance with natural principles.

Tassa rūpavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti.

20.7

So they become frightened, worried, concerned, and anxious because of grasping.

Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca anupādāya ca paritassati.

20.8 [Attachment to vedanā.] See ““Attato Samanupassati” and Sotāpanna Stage.”

They regard as [or as attachment (four level) to]

1. “Vedanaṁ attato samanupassati” means “see [from] vedanā as beneficial or meaningful.”

2. “Vedavantaṁ vā attānaṁ” means “some (vedanā) can be substituted for those in (1.) in some cases.”

3. “Attani vā vedanaṁ” means “some vedanā that are in a specific category is good enough.”

4. “Vedanasmiṁ vā attānaṁ” means “any vedanā that seems to provide happiness i.e., even with a way one had not contemplated.”

vedanaṁ attato samanupassati vedanāvantaṁ vā attānaṁ attani vā vedanaṁ vedanasmiṁ vā attānaṁ.

But that feeling of theirs decays and perishes,

Tassa taṁ vedanaṁ vipariṇamati, aññathā hoti.

and consciousness latches on to the perishing of form.

Tassa vedanāvipariṇāmaññathābhāvā vedanāvipariṇāmānuparivatti viññāṇaṁ hoti.

Anxieties occupy their mind, born of latching on to the perishing of form, and originating in accordance with natural principles.

Tassa vedanāvipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti.

So they become frightened, worried, concerned, and anxious because of grasping.

Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca anupādāya ca paritassati.

20.9 [Attachment to saññā.] See ““Attato Samanupassati” and Sotāpanna Stage.”

They regard as [or as attachment (four level) to]

1. “Saññaṁ attato samanupassati” means “see [from] saññā as beneficial or meaningful.”

2. “Saññantaṁ vā attānaṁ” means “some (saññā) can be substituted for those in (1.) in some cases.”

3. “Attani vā saññaṁ” means “some saññā that are in a specific category is good enough.”

4. “Saññasmiṁ vā attānaṁ” means “any saññā that seems to provide happiness i.e., even with a way one had not contemplated.”

saññaṁ attato samanupassati saññavantaṁ vā attānaṁ attani vā saññaṁ saññasmiṁ vā attānaṁ.

But that perception of theirs decays and perishes,

Tassa taṁ vedanaṁ vipariṇamati, aññathā hoti.

and consciousness latches on to the perishing of perception.

Tassa saññavipariṇāmaññathābhāvā saññavipariṇāmānuparivatti viññāṇaṁ hoti.

Anxieties occupy their mind, born of latching on to the perishing of perception, and originating in accordance with natural principles.

Tassa saññavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti.

So they become frightened, worried, concerned, and anxious because of grasping.

Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca anupādāya ca paritassati.

20.10 [Attachment to saṅkhāra.] See ““Attato Samanupassati” and Sotāpanna Stage.”

They regard as [or as attachment (four level) to]

1. “Saṅkhāraṁ attato samanupassati” means “see [from] saṅkhāra as beneficial or meaningful.”

2. “Saṅkhārantaṁ vā attānaṁ” means “some (saṅkhāra) can be substituted for those in (1.) in some cases.”

3. “Attani vā saṅkhāraṁ” means “some saṅkhāra that are in a specific category is good enough.”

4. “Saṅkhārasmiṁ vā attānaṁ” means “any saṅkhāra that seems to provide happiness i.e., even with a way one had not contemplated.”

saṅkhāraṁ attato samanupassati saṅkhāravantaṁ vā attānaṁ attani vā saṅkhāraṁ saṅkhārasmiṁ vā attānaṁ.

But that formation of theirs decays and perishes,

Tassa taṁ saṅkhāraṁ vipariṇamati, aññathā hoti.

and consciousness latches on to the perishing of formation.

Tassa saṅkhāravipariṇāmaññathābhāvā saṅkhāravipariṇāmānuparivatti viññāṇaṁ hoti.

Anxieties occupy their mind, born of latching on to the perishing of formation, and originating in accordance with natural principles.

Tassa saṅkhāravipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti.

So they become frightened, worried, concerned, and anxious because of grasping.

Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca anupādāya ca paritassati.

20.11 [Attachment to viññāṇa.] See ““Attato Samanupassati” and Sotāpanna Stage.”

They regard as [or as attachment (four level) to]

1. “Viññāṇaṁ attato samanupassati” means “see [from] viññāṇa as beneficial or meaningful.”

2. “Viññāṇantaṁ vā attānaṁ” means “some (viññāṇa) can be substituted for those in (1.) in some cases.”

3. “Attani vā viññāṇaṁ” means “some viññāṇa that are in a specific category is good enough.”

4. “Viññāṇasmiṁ vā attānaṁ” means “any viññāṇa that seems to provide happiness i.e., even with a way one had not contemplated.”

viññāṇaṁ attato samanupassati viññāṇavantaṁ vā attānaṁ attani vā viññāṇaṁ viññāṇasmiṁ vā attānaṁ.

20.12

But that consciousness of theirs decays and perishes,

Tassa taṁ viññāṇaṁ vipariṇamati, aññathā hoti.

20.13

and consciousness latches on to the perishing of consciousness.

Tassa viññāṇavipariṇāmaññathābhāvā viññāṇavipariṇāmānuparivatti viññāṇaṁ hoti.

20.14

Anxieties occupy their mind, born of latching on to the perishing of consciousness, and originating in accordance with natural principles.

Tassa viññāṇavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti.

20.15

So they become frightened, worried, concerned, and anxious because of grasping.

Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca anupādāya ca paritassati.

20.16

That’s how they are anxious because of grasping.

Evaṁ kho, āvuso, anupādā paritassanā hoti.

21.1

And how are they not anxious because of grasping?

Kathañcāvuso, anupādānā aparitassanā hoti?

21.2

It’s when an educated 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.

Idhāvuso, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto

21.3 [No attachment to rūpa.]

They don’t regard as [or as no attachment (four level) to]

1. “Na rūpaṁ attato samanupassati” means “see [from] rūpa as beneficial or meaningful.”

2. “Na rūpavantaṁ vā attānaṁ” means “some (rūpa) can be substituted for those in (1.) in some cases.”

3. “Na attani vā rūpaṁ” means “some rūpa that are in a specific category is good enough.”

4. “Na rūpasmiṁ vā attānaṁ” means “any rūpa that seems to provide happiness i.e., even with a way one had not contemplated.”

na rūpaṁ attato samanupassati na rūpavantaṁ vā attānaṁ na attani vā rūpaṁ na rūpasmiṁ vā attānaṁ.

21.4

When that form of theirs decays and perishes,

Tassa taṁ rūpaṁ vipariṇamati, aññathā hoti.

21.5

consciousness doesn’t latch on to the perishing of form.

Tassa rūpavipariṇāmaññathābhāvā na ca rūpavipariṇāmānuparivatti viññāṇaṁ hoti.

21.6

Anxieties—born of latching on to the perishing of form and originating in accordance with natural principles—don’t occupy their mind.

Tassa na rūpavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti.

21.7

So they don’t become frightened, worried, concerned, or anxious because of grasping.

Cetaso pariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā anupādāya ca na paritassati.

21.8 [No attachment to vedanā.]

They don’t regard as [or as no attachment (four level) to]

1. “Na vedanaṁ attato samanupassati” means “see [from] vedanā as beneficial or meaningful.”

2. “Na vedavnavantaṁ vā attānaṁ” means “some (vedanā) can be substituted for those in (1.) in some cases.”

3. “Na attani vā vedanaṁ” means “some vedanā that are in a specific category is good enough.”

4. “Na vedanasmiṁ vā attānaṁ” means “any vedanā that seems to provide happiness i.e., even with a way one had not contemplated.”

na vedanaṁ attato samanupassati na vedanāvantaṁ vā attānaṁ na attani vā vedanaṁ na vedanasmiṁ vā attānaṁ.

When that feeling of theirs decays and perishes,

Tassa taṁ saññaṁ vipariṇamati, aññathā hoti.

consciousness doesn’t latch on to the perishing of feeling.

Tassa vedanāvipariṇāmaññathābhāvā vedanāvipariṇāmānuparivatti viññāṇaṁ hoti.

Anxieties—born of latching on to the perishing of feeling and originating in accordance with natural principles—don’t occupy their mind.

Tassa na vedanāvipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti.

So they don’t become frightened, worried, concerned, or anxious because of grasping.

Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca anupādāya ca paritassati.

21.9 [No attachment to saññā.]

They don’t regard as [or as no attachment (four level) to]

1. “Na saññaṁ attato samanupassati” means “see [from] saññā as beneficial or meaningful.”

2. “Na saññavantaṁ vā attānaṁ” means “some (saññā) can be substituted for those in (1.) in some cases.”

3. “Na attani vā saññaṁ” means “some saññā that are in a specific category is good enough.”

4. “Na saññasmiṁ vā attānaṁ” means “any saññā that seems to provide happiness i.e., even with a way one had not contemplated.”

na saññaṁ attato samanupassati na saññavantaṁ vā attānaṁ na attani vā saññaṁ na saññasmiṁ vā attānaṁ.

When that perception of theirs decays and perishes,

Tassa taṁ saññaṁ vipariṇamati, aññathā hoti.

consciousness doesn’t latch on to the perishing of perception.

Tassa saññavipariṇāmaññathābhāvā saññavipariṇāmānuparivatti viññāṇaṁ hoti.

Anxieties—born of latching on to the perishing of perception and originating in accordance with natural principles—don’t occupy their mind.

Tassa na saññavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti.

So they don’t become frightened, worried, concerned, or anxious because of grasping.

Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca anupādāya ca paritassati.

21.10 [No attachment to saṅkhāra.]

They don’t regard as [or as no attachment (four level) to]

1. “Na saṅkhāraṁ attato samanupassati” means “see [from] saṅkhāra as beneficial or meaningful.”

2. “Na saṅkhāravantaṁ vā attānaṁ” means “some (saṅkhāra) can be substituted for those in (1.) in some cases.”

3. “Na attani vā saṅkhāraṁ” means “some saṅkhāra that are in a specific category is good enough.”

4. “Na saṅkhārasmiṁ vā attānaṁ” means “any saṅkhāra that seems to provide happiness i.e., even with a way one had not contemplated.”

na saṅkhāraṁ attato samanupassati na saṅkhāravantaṁ vā attānaṁ na attani vā saṅkhāraṁ na saṅkhārasmiṁ vā attānaṁ.

When that formation of theirs decays and perishes,

Tassa taṁ saññaṁ vipariṇamati, aññathā hoti.

consciousness doesn’t latch on to the perishing of formation.

Tassa saṅkhāravipariṇāmaññathābhāvā saṅkhāravipariṇāmānuparivatti viññāṇaṁ hoti.

Anxieties—born of latching on to the perishing of formation and originating in accordance with natural principles—don’t occupy their mind.

Tassa na saṅkhāravipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti.

So they don’t become frightened, worried, concerned, or anxious because of grasping.

Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca anupādāya ca paritassati.

21.11 [No attachment to viññāṇa.]

They don’t regard as [or as no attachment (four level) to]

1. “Na viññāṇaṁ attato samanupassati” means “see [from] viññāṇa as beneficial or meaningful.”

2. “Na viññāṇavantaṁ vā attānaṁ” means “some (viññāṇa) can be substituted for those in (1.) in some cases.”

3. “Na attani vā viññāṇaṁ” means “some viññāṇa that are in a specific category is good enough.”

4. “Na viññāṇasmiṁ vā attānaṁ” means “any viññāṇa that seems to provide happiness i.e., even with a way one had not contemplated.”

na viññāṇaṁ attato samanupassati na viññāṇavantaṁ vā attānaṁ na attani vā viññāṇaṁ na viññāṇasmiṁ vā attānaṁ.

21.12

When that consciousness of theirs decays and perishes,

Tassa taṁ viññāṇaṁ vipariṇamati, aññathā hoti.

21.13

consciousness doesn’t latch on to the perishing of consciousness.

Tassa viññāṇavipariṇāmaññathābhāvā na ca viññāṇavipariṇāmānuparivatti viññāṇaṁ hoti.

21.14

Anxieties—born of latching on to the perishing of consciousness and originating in accordance with natural principles—don’t occupy their mind.

Tassa na viññāṇavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti.

21.15

So they don’t become frightened, worried, concerned, or anxious because of grasping.

Cetaso pariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.

21.16

That’s how they are not anxious because of grasping.

Evaṁ kho, āvuso, anupādā aparitassanā hoti.

22.1

The Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail:

Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:

22.2

22.3

22.4

And this is how I understand the detailed meaning of this passage for recitation.

Imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi.

22.5

If you wish, you may go to the Buddha and ask him about this.

Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha;

22.6

You should remember it in line with the Buddha’s answer.”

yathā vo bhagavā byākaroti tathā naṁ dhāreyyāthā”ti.

23.1

“Yes, reverend,” said those bhikkhū, 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:

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:

23.2

“Bhante, you gave us a brief Dhamma summary without explaining the detailed meaning and entered your dwelling. [You said]:

“Yaṁ kho no, bhante, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:

23.3

23.4

23.5

The monks explain to the Buddha that after he left, they wondered:

Tesaṁ no, bhante, amhākaṁ, acirapakkantassa bhagavato, etadahosi:

23.6

“Who could explain the detailed meaning of this brief summary (saṅkhitta uddesa) given by the Blessed One?”

‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho—

23.7

23.8

23.9

“Who then, venerable sir, could elaborate the detailed meaning of this brief teaching the Blessed One has given but not explained in detail?”

Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti?

23.10

“Then, venerable sir, it occurred to us:

Tesaṁ no, bhante, amhākaṁ etadahosi:

23.11

‘This Venerable Mahākaccāna is praised by the Blessed One and esteemed by wise fellow practitioners.

‘ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ.

23.12

He is capable of explaining in detail the meaning of this brief summary the Blessed One taught but did not expand upon.

Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ.

23.13

Let us approach Venerable Mahākaccāna and ask him to explain this meaning.’

Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā’ti.

23.14

So, venerable sir, we went to Venerable Mahākaccāna and asked him about this matter.

Atha kho mayaṁ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimha; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipucchimha.

23.15

“Mahākaccāna clearly explained the meaning to us in this manner, with these words and phrases.”

Tesaṁ no, bhante, āyasmatā mahākaccānena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto”ti.

24.1

“Mahākaccāna is astute, bhikkhū, he has great wisdom.

“Paṇḍito, bhikkhave, mahākaccāno; mahāpañño, bhikkhave, mahākaccāno.

24.2

If you came to me and asked this question, I would answer it in exactly the same way as Mahākaccāna.

Mañcepi tumhe, bhikkhave, etamatthaṁ paṭipuccheyyātha, ahampi evamevaṁ byākareyyaṁ yathā taṁ mahākaccānena byākataṁ.

24.3

That is what it means, and that’s how you should remember it.”

Eso cevetassa attho. Evañca naṁ dhāreyyāthā”ti.

24.4

That is what the Buddha said.

Idamavoca bhagavā.

24.5

Satisfied, the bhikkhū were happy with what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

24.6

Thus ends the eighth discourse called “Uddesavibhaṅgasutta” — The Analysis of the Summary.

Uddesavibhaṅgasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.

MN 138 The Analysis of a Summary Passage – Uddesavibhaṅgasutta

MN 138 The Analysis of a Summary Passage – Uddesavibhaṅgasutta