Scripture · Sanskrit Bible with the King James Version · the Pāli Canon
Middle Discourses 138 मज्झिमनिकाय 138
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Uddesavibhaṅgasutta
Pāli in Devanagari; under each word its Roman pronunciation, syllable by syllable (ṃ = nasal hum). Tap a Pāli word for its meaning (PTS Pāli-English Dictionary); tap again to open it in the Pāli dictionary.
Verse: 123456789101112131415161718192021222324252627282930313233343536373839404142434445464748495051525354555657585960616263646566676869707172737475767778798081828384858687888990919293949596979899100101102103104105106107108109110111112113114115116117118119120121122123124125126127128129130131132133134135136137138139140141142143144145146147148149150151152 · Hide pronunciation
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Middle Discourses 138
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एकंe·kaṃ समयंsa·ma·yaṃ भगवाbha·ga·vā सावत्थियंsā·vat·thi·yaṃ विहरतिvi·ha·ra·ti जेतवनेje·ta·va·ne अनाथपिण्डिकस्सa·nā·tha·piṇ·ḍi·kas·sa आरामे।ā·rā·me
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
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“भिक्खवो”ति।bhik·kha·vo
“bhikkhavo”ti.
“Mendicants!”
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“भदन्ते”तिbha·dan·te तेte भिक्खूbhik·khū भगवतोbha·ga·va·to पच्चस्सोसुं।pac·cas·so·suṃ
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
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“उद्देसविभङ्गंud·de·sa·vi·bhaṅ·gaṃ वो,vo भिक्खवे,bhik·kha·ve देसेस्सामि।de·ses·sā·mi
“uddesavibhaṅgaṁ vo, bhikkhave, desessāmi.
“Mendicants, I shall teach you a summary recital and its analysis.
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“तथाta·thā तथा,ta·thā भिक्खवे,bhik·kha·ve भिक्खुbhik·khu उपपरिक्खेय्यu·pa·pa·rik·khey·ya यथाya·thā यथाya·thā उपपरिक्खतोu·pa·pa·rik·kha·to बहिद्धाba·hid·dhā चस्सcas·sa विञ्ञाणंviñ·ñā·ṇaṃ अविक्खित्तंa·vik·khit·taṃ अविसटं,a·vi·sa·ṭaṃ अज्झत्तंaj·jhat·taṃ असण्ठितंa·saṇ·ṭhi·taṃ अनुपादायa·nu·pā·dā·ya नna परितस्सेय्य।pa·ri·tas·sey·ya
“Tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ, ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya.
“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.
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बहिद्धा,ba·hid·dhā भिक्खवे,bhik·kha·ve विञ्ञाणेviñ·ñā·ṇe अविक्खित्तेa·vik·khit·te अविसटेa·vi·sa·ṭe सतिsa·ti अज्झत्तंaj·jhat·taṃ असण्ठितेa·saṇ·ṭhi·te अनुपादायa·nu·pā·dā·ya अपरितस्सतोa·pa·ri·tas·sa·to आयतिंā·ya·tiṃ जातिजरामरणदुक्खसमुदयसम्भवोjā·ti·ja·rā·ma·ra·ṇa·duk·kha·sa·mu·da·ya·sam·bha·vo नna होती”ति।ho·tī
Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī”ti.
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.”
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“इदंi·daṃ खोkho नो,no आवुसो,ā·vu·so भगवाbha·ga·vā सङ्खित्तेनsaṅ·khit·te·na उद्देसंud·de·saṃ उद्दिसित्वाud·di·sit·vā वित्थारेनvit·thā·re·na अत्थंat·thaṃ अविभजित्वाa·vi·bha·jit·vā उट्ठायासनाuṭ·ṭhā·yā·sa·nā विहारंvi·hā·raṃ पविट्ठो:pa·viṭ·ṭho
“idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:
“The Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail.
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‘तथाta·thā तथा,ta·thā भिक्खवे,bhik·kha·ve भिक्खुbhik·khu उपपरिक्खेय्यu·pa·pa·rik·khey·ya यथाya·thā यथाya·thā उपपरिक्खतोu·pa·pa·rik·kha·to बहिद्धाba·hid·dhā चस्सcas·sa विञ्ञाणंviñ·ñā·ṇaṃ अविक्खित्तंa·vik·khit·taṃ अविसटं,a·vi·sa·ṭaṃ अज्झत्तंaj·jhat·taṃ असण्ठितंa·saṇ·ṭhi·taṃ अनुपादायa·nu·pā·dā·ya नna परितस्सेय्य।pa·ri·tas·sey·ya
‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ, ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya.
(Pāli only)
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बहिद्धा,ba·hid·dhā भिक्खवे,bhik·kha·ve विञ्ञाणेviñ·ñā·ṇe अविक्खित्तेa·vik·khit·te अविसटेa·vi·sa·ṭe सतिsa·ti अज्झत्तंaj·jhat·taṃ असण्ठितेa·saṇ·ṭhi·te अनुपादायa·nu·pā·dā·ya अपरितस्सतोa·pa·ri·tas·sa·to आयतिंā·ya·tiṃ जातिजरामरणदुक्खसमुदयसम्भवोjā·ti·ja·rā·ma·ra·ṇa·duk·kha·sa·mu·da·ya·sam·bha·vo नna होती’ति।ho·tī
Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti.
(Pāli only)
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कोko नुnu खोkho इमस्सi·mas·sa भगवताbha·ga·va·tā सङ्खित्तेनsaṅ·khit·te·na उद्देसस्सud·de·sas·sa उद्दिट्ठस्सud·diṭ·ṭhas·sa वित्थारेनvit·thā·re·na अत्थंat·thaṃ अविभत्तस्सa·vi·bhat·tas·sa वित्थारेनvit·thā·re·na अत्थंat·thaṃ विभजेय्या”ति?vi·bha·jey·yā
Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā”ti?
Who can explain in detail the meaning of this brief summary recital given by the Buddha?”
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“अयंa·yaṃ खोkho आयस्माā·yas·mā महाकच्चानोma·hā·kac·cā·no सत्थुsat·thu चेवce·va संवण्णितोsaṃ·vaṇ·ṇi·to सम्भावितोsam·bhā·vi·to चca विञ्ञूनंviñ·ñū·naṃ सब्रह्मचारीनं;sab·rah·ma·cā·rī·naṃ
“ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ;
“This Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions.
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पहोतिpa·ho·ti चायस्माcā·yas·mā महाकच्चानोma·hā·kac·cā·no इमस्सi·mas·sa भगवताbha·ga·va·tā सङ्खित्तेनsaṅ·khit·te·na उद्देसस्सud·de·sas·sa उद्दिट्ठस्सud·diṭ·ṭhas·sa वित्थारेनvit·thā·re·na अत्थंat·thaṃ अविभत्तस्सa·vi·bhat·tas·sa वित्थारेनvit·thā·re·na अत्थंat·thaṃ विभजितुं।vi·bha·ji·tuṃ
pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ.
He is capable of explaining in detail the meaning of this brief summary recital given by the Buddha.
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यन्नूनyan·nū·na मयंma·yaṃ येनायस्माye·nā·yas·mā महाकच्चानोma·hā·kac·cā·no तेनुपसङ्कमेय्याम;te·nu·pa·saṅ·ka·mey·yā·ma उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā आयस्मन्तंā·yas·man·taṃ महाकच्चानंma·hā·kac·cā·naṃ एतमत्थंe·ta·mat·thaṃ पटिपुच्छेय्यामा”ति।pa·ṭi·puc·chey·yā·mā
Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā”ti.
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अथa·tha खोkho तेte भिक्खूbhik·khū येनायस्माye·nā·yas·mā महाकच्चानोma·hā·kac·cā·no तेनुपसङ्कमिंसु;te·nu·pa·saṅ·ka·miṃ·su उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā आयस्मताā·yas·ma·tā महाकच्चानेनma·hā·kac·cā·ne·na सद्धिंsad·dhiṃ सम्मोदिंसु।sam·mo·diṃ·su
Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ sammodiṁsu.
Then those mendicants went to Mahākaccāna, and exchanged greetings with him.
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सम्मोदनीयंsam·mo·da·nī·yaṃ कथंka·thaṃ सारणीयंsā·ra·ṇī·yaṃ वीतिसारेत्वाvī·ti·sā·ret·vā एकमन्तंe·ka·man·taṃ निसीदिंसु।ni·sī·diṃ·su एकमन्तंe·ka·man·taṃ निसिन्नाni·sin·nā खोkho तेte भिक्खूbhik·khū आयस्मन्तंā·yas·man·taṃ महाकच्चानंma·hā·kac·cā·naṃ एतदवोचुं:e·ta·da·vo·cuṃ
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ mahākaccānaṁ etadavocuṁ:
When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said,
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“इदंi·daṃ खोkho नो,no आवुसोā·vu·so कच्चान,kac·cā·na भगवाbha·ga·vā सङ्खित्तेनsaṅ·khit·te·na उद्देसंud·de·saṃ उद्दिसित्वाud·di·sit·vā वित्थारेनvit·thā·re·na अत्थंat·thaṃ अविभजित्वाa·vi·bha·jit·vā उट्ठायासनाuṭ·ṭhā·yā·sa·nā विहारंvi·hā·raṃ पविट्ठो:pa·viṭ·ṭho
“Idaṁ kho no, āvuso kaccāna, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:
(Pāli only)
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‘तथाta·thā तथा,ta·thā भिक्खवे,bhik·kha·ve भिक्खुbhik·khu उपपरिक्खेय्यu·pa·pa·rik·khey·ya यथाya·thā यथाya·thā उपपरिक्खतोu·pa·pa·rik·kha·to बहिद्धाba·hid·dhā चस्सcas·sa विञ्ञाणंviñ·ñā·ṇaṃ अविक्खित्तंa·vik·khit·taṃ अविसटं,a·vi·sa·ṭaṃ अज्झत्तंaj·jhat·taṃ असण्ठितंa·saṇ·ṭhi·taṃ अनुपादायa·nu·pā·dā·ya नna परितस्सेय्य।pa·ri·tas·sey·ya
‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ, ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya.
(Pāli only)
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बहिद्धा,ba·hid·dhā भिक्खवे,bhik·kha·ve विञ्ञाणेviñ·ñā·ṇe अविक्खित्तेa·vik·khit·te अविसटेa·vi·sa·ṭe सतिsa·ti अज्झत्तंaj·jhat·taṃ असण्ठितेa·saṇ·ṭhi·te अनुपादायa·nu·pā·dā·ya अपरितस्सतोa·pa·ri·tas·sa·to आयतिंā·ya·tiṃ जातिजरामरणदुक्खसमुदयसम्भवोjā·ti·ja·rā·ma·ra·ṇa·duk·kha·sa·mu·da·ya·sam·bha·vo नna होती’ति।ho·tī
Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti.
(Pāli only)
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‘इदंi·daṃ खोkho नो,no आवुसो,ā·vu·so भगवाbha·ga·vā सङ्खित्तेनsaṅ·khit·te·na उद्देसंud·de·saṃ उद्दिसित्वाud·di·sit·vā वित्थारेनvit·thā·re·na अत्थंat·thaṃ अविभजित्वाa·vi·bha·jit·vā उट्ठायासनाuṭ·ṭhā·yā·sa·nā विहारंvi·hā·raṃ पविट्ठो:pa·viṭ·ṭho
‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:
(Pāli only)
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“तथाta·thā तथा,ta·thā भिक्खवे,bhik·kha·ve भिक्खुbhik·khu उपपरिक्खेय्य,u·pa·pa·rik·khey·ya यथाya·thā यथाya·thā उपपरिक्खतोu·pa·pa·rik·kha·to बहिद्धाba·hid·dhā चस्सcas·sa विञ्ञाणंviñ·ñā·ṇaṃ अविक्खित्तंa·vik·khit·taṃ अविसटंa·vi·sa·ṭaṃ अज्झत्तंaj·jhat·taṃ असण्ठितंa·saṇ·ṭhi·taṃ अनुपादायa·nu·pā·dā·ya नna परितस्सेय्य।pa·ri·tas·sey·ya
“tathā tathā, bhikkhave, bhikkhu upaparikkheyya, yathā yathā upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya.
(Pāli only)
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बहिद्धा,ba·hid·dhā भिक्खवे,bhik·kha·ve विञ्ञाणेviñ·ñā·ṇe अविक्खित्तेa·vik·khit·te अविसटेa·vi·sa·ṭe सतिsa·ti अज्झत्तंaj·jhat·taṃ असण्ठितेa·saṇ·ṭhi·te अनुपादायa·nu·pā·dā·ya अपरितस्सतोa·pa·ri·tas·sa·to आयतिंā·ya·tiṃ जातिजरामरणदुक्खसमुदयसम्भवोjā·ti·ja·rā·ma·ra·ṇa·duk·kha·sa·mu·da·ya·sam·bha·vo नna होती”ति।ho·tī
Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī”ti.
(Pāli only)
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कोko नुnu खोkho इमस्सi·mas·sa भगवताbha·ga·va·tā सङ्खित्तेनsaṅ·khit·te·na उद्देसस्सud·de·sas·sa उद्दिट्ठस्सud·diṭ·ṭhas·sa वित्थारेनvit·thā·re·na अत्थंat·thaṃ अविभत्तस्सa·vi·bhat·tas·sa वित्थारेनvit·thā·re·na अत्थंat·thaṃ विभजेय्या’ति।vi·bha·jey·yā
Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti.
(Pāli only)
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‘अयंa·yaṃ खोkho आयस्माā·yas·mā महाकच्चानोma·hā·kac·cā·no सत्थुsat·thu चेवce·va संवण्णितो,saṃ·vaṇ·ṇi·to सम्भावितोsam·bhā·vi·to चca विञ्ञूनंviñ·ñū·naṃ सब्रह्मचारीनं।sab·rah·ma·cā·rī·naṃ
‘ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ.
(Pāli only)
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पहोतिpa·ho·ti चायस्माcā·yas·mā महाकच्चानोma·hā·kac·cā·no इमस्सi·mas·sa भगवताbha·ga·va·tā सङ्खित्तेनsaṅ·khit·te·na उद्देसस्सud·de·sas·sa उद्दिट्ठस्सud·diṭ·ṭhas·sa वित्थारेनvit·thā·re·na अत्थंat·thaṃ अविभत्तस्सa·vi·bhat·tas·sa वित्थारेनvit·thā·re·na अत्थंat·thaṃ विभजितुं।vi·bha·ji·tuṃ
Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ.
(Pāli only)
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यन्नूनyan·nū·na मयंma·yaṃ येनायस्माye·nā·yas·mā महाकच्चानोma·hā·kac·cā·no तेनुपसङ्कमेय्याम;te·nu·pa·saṅ·ka·mey·yā·ma उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā आयस्मन्तंā·yas·man·taṃ महाकच्चानंma·hā·kac·cā·naṃ एतमत्थंe·ta·mat·thaṃ पटिपुच्छेय्यामा’ति—pa·ṭi·puc·chey·yā·mā
Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā’ti—
(Pāli only)
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विभजतायस्माvi·bha·ja·tā·yas·mā महाकच्चानो”ति।ma·hā·kac·cā·no
vibhajatāyasmā mahākaccāno”ti.
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“सेय्यथापि,sey·ya·thā·pi आवुसो,ā·vu·so पुरिसोpu·ri·so सारत्थिकोsā·rat·thi·ko सारगवेसीsā·ra·ga·ve·sī सारपरियेसनंsā·ra·pa·ri·ye·sa·naṃ चरमानोca·ra·mā·no महतोma·ha·to रुक्खस्सruk·khas·sa तिट्ठतोtiṭ·ṭha·to सारवतोsā·ra·va·to अतिक्कम्मेवa·tik·kam·me·va मूलंmū·laṃ अतिक्कम्मa·tik·kam·ma खन्धंkhan·dhaṃ साखापलासेsā·khā·pa·lā·se सारंsā·raṃ परियेसितब्बंpa·ri·ye·si·tab·baṃ मञ्ञेय्य,mañ·ñey·ya
“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṁ atikkamma khandhaṁ sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya,
“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.
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एवंe·vaṃ सम्पदमिदंsam·pa·da·mi·daṃ आयस्मन्तानंā·yas·man·tā·naṃ सत्थरिsat·tha·ri सम्मुखीभूतेsam·mu·khī·bhū·te तंtaṃ भगवन्तंbha·ga·van·taṃ अतिसित्वाa·ti·sit·vā अम्हेam·he एतमत्थंe·ta·mat·thaṃ पटिपुच्छितब्बंpa·ṭi·puc·chi·tab·baṃ मञ्ञथ।mañ·ña·tha
evaṁ sampadamidaṁ āyasmantānaṁ satthari sammukhībhūte taṁ bhagavantaṁ atisitvā amhe etamatthaṁ paṭipucchitabbaṁ maññatha.
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.
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सोso हावुसो,hā·vu·so भगवाbha·ga·vā जानंjā·naṃ जानाति,jā·nā·ti पस्संpas·saṃ पस्सति,pas·sa·ti चक्खुभूतोcak·khu·bhū·to ञाणभूतोñā·ṇa·bhū·to धम्मभूतोdham·ma·bhū·to ब्रह्मभूतोbrah·ma·bhū·to वत्ताvat·tā पवत्ताpa·vat·tā अत्थस्सat·thas·sa निन्नेताnin·ne·tā अमतस्सa·ma·tas·sa दाताdā·tā धम्मस्सामीdham·mas·sā·mī तथागतो।ta·thā·ga·to
So hāvuso, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato.
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.
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“अद्धावुसोad·dhā·vu·so कच्चान,kac·cā·na भगवाbha·ga·vā जानंjā·naṃ जानाति,jā·nā·ti पस्संpas·saṃ पस्सति,pas·sa·ti चक्खुभूतोcak·khu·bhū·to ञाणभूतोñā·ṇa·bhū·to धम्मभूतोdham·ma·bhū·to ब्रह्मभूतोbrah·ma·bhū·to वत्ताvat·tā पवत्ताpa·vat·tā अत्थस्सat·thas·sa निन्नेताnin·ne·tā अमतस्सa·ma·tas·sa दाताdā·tā धम्मस्सामीdham·mas·sā·mī तथागतो।ta·thā·ga·to
“Addhāvuso kaccāna, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato.
“Certainly 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.
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अपिa·pi चायस्माcā·yas·mā महाकच्चानोma·hā·kac·cā·no सत्थुsat·thu चेवce·va संवण्णितोsaṃ·vaṇ·ṇi·to सम्भावितोsam·bhā·vi·to चca विञ्ञूनंviñ·ñū·naṃ सब्रह्मचारीनं।sab·rah·ma·cā·rī·naṃ
Api cāyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ.
Still, Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions.
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पहोतिpa·ho·ti चायस्माcā·yas·mā महाकच्चानोma·hā·kac·cā·no इमस्सi·mas·sa भगवताbha·ga·va·tā सङ्खित्तेनsaṅ·khit·te·na उद्देसस्सud·de·sas·sa उद्दिट्ठस्सud·diṭ·ṭhas·sa वित्थारेनvit·thā·re·na अत्थंat·thaṃ अविभत्तस्सa·vi·bhat·tas·sa वित्थारेनvit·thā·re·na अत्थंat·thaṃ विभजितुं।vi·bha·ji·tuṃ
Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ.
He is capable of explaining in detail the meaning of this brief summary recital given by the Buddha.
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विभजतायस्माvi·bha·ja·tā·yas·mā महाकच्चानोma·hā·kac·cā·no अगरुंa·ga·ruṃ करित्वा”ति।ka·rit·vā
Vibhajatāyasmā mahākaccāno agaruṁ karitvā”ti.
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“एवमावुसो”तिe·va·mā·vu·so खोkho तेte भिक्खूbhik·khū आयस्मतोā·yas·ma·to महाकच्चानस्सma·hā·kac·cā·nas·sa पच्चस्सोसुं।pac·cas·so·suṃ
“Evamāvuso”ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṁ.
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आयस्माā·yas·mā महाकच्चानोma·hā·kac·cā·no एतदवोच:e·ta·da·vo·ca
Āyasmā mahākaccāno etadavoca:
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“यंyaṃ खोkho नो,no आवुसो,ā·vu·so भगवाbha·ga·vā सङ्खित्तेनsaṅ·khit·te·na उद्देसंud·de·saṃ उद्दिसित्वाud·di·sit·vā वित्थारेनvit·thā·re·na अत्थंat·thaṃ अविभजित्वाa·vi·bha·jit·vā उट्ठायासनाuṭ·ṭhā·yā·sa·nā विहारंvi·hā·raṃ पविट्ठो:pa·viṭ·ṭho
“Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:
“Reverends, the Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail:
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‘तथाta·thā तथा,ta·thā भिक्खवे,bhik·kha·ve भिक्खुbhik·khu उपपरिक्खेय्य,u·pa·pa·rik·khey·ya यथाya·thā यथाya·thā उपपरिक्खतोu·pa·pa·rik·kha·to बहिद्धाba·hid·dhā चस्सcas·sa विञ्ञाणंviñ·ñā·ṇaṃ अविक्खित्तंa·vik·khit·taṃ अविसटंa·vi·sa·ṭaṃ अज्झत्तंaj·jhat·taṃ असण्ठितंa·saṇ·ṭhi·taṃ अनुपादायa·nu·pā·dā·ya नna परितस्सेय्य,pa·ri·tas·sey·ya बहिद्धा,ba·hid·dhā भिक्खवे,bhik·kha·ve विञ्ञाणेviñ·ñā·ṇe अविक्खित्तेa·vik·khit·te अविसटेa·vi·sa·ṭe सतिsa·ti अज्झत्तंaj·jhat·taṃ असण्ठितेa·saṇ·ṭhi·te अनुपादायa·nu·pā·dā·ya अपरितस्सतोa·pa·ri·tas·sa·to आयतिंā·ya·tiṃ जातिजरामरणदुक्खसमुदयसम्भवोjā·ti·ja·rā·ma·ra·ṇa·duk·kha·sa·mu·da·ya·sam·bha·vo नna होती’ति।ho·tī
‘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.
‘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.’
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इमस्सi·mas·sa खोkho अहं,a·haṃ आवुसो,ā·vu·so भगवताbha·ga·va·tā सङ्खित्तेनsaṅ·khit·te·na उद्देसस्सud·de·sas·sa उद्दिट्ठस्सud·diṭ·ṭhas·sa वित्थारेनvit·thā·re·na अत्थंat·thaṃ अविभत्तस्सa·vi·bhat·tas·sa एवंe·vaṃ वित्थारेनvit·thā·re·na अत्थंat·thaṃ आजानामि।ā·jā·nā·mi
Imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi.
This is how I understand the detailed meaning of this summary recital.
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कथञ्चावुसो,ka·thañ·cā·vu·so बहिद्धाba·hid·dhā विञ्ञाणंviñ·ñā·ṇaṃ विक्खित्तंvik·khit·taṃ विसटन्तिvi·sa·ṭan·ti वुच्चति?vuc·ca·ti
Kathañcāvuso, bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati?
How is consciousness said to be scattered and diffused externally?
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इधावुसो,i·dhā·vu·so भिक्खुनोbhik·khu·no चक्खुनाcak·khu·nā रूपंrū·paṃ दिस्वाdis·vā रूपनिमित्तानुसारिrū·pa·ni·mit·tā·nu·sā·ri विञ्ञाणंviñ·ñā·ṇaṃ होतिho·ti रूपनिमित्तस्सादगधितंrū·pa·ni·mit·tas·sā·da·ga·dhi·taṃ रूपनिमित्तस्सादविनिबन्धंrū·pa·ni·mit·tas·sā·da·vi·ni·ban·dhaṃ रूपनिमित्तस्सादसंयोजनसंयुत्तंrū·pa·ni·mit·tas·sā·da·saṃ·yo·ja·na·saṃ·yut·taṃ बहिद्धाba·hid·dhā विञ्ञाणंviñ·ñā·ṇaṃ विक्खित्तंvik·khit·taṃ विसटन्तिvi·sa·ṭan·ti वुच्चति।vuc·ca·ti
Idhāvuso, bhikkhuno cakkhunā rūpaṁ disvā rūpanimittānusāri viññāṇaṁ hoti rūpanimittassādagadhitaṁ rūpanimittassādavinibandhaṁ rūpanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati.
In this case, when a mendicant sees a sight with their eyes, and consciousness follows after the features of that sight—tied, attached, and fettered to gratification in its features—consciousness is said to be scattered and diffused externally.
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मनसाma·na·sā धम्मंdham·maṃ विञ्ञायviñ·ñā·ya धम्मनिमित्तानुसारिdham·ma·ni·mit·tā·nu·sā·ri विञ्ञाणंviñ·ñā·ṇaṃ होति;ho·ti धम्मनिमित्तस्सादगधितंdham·ma·ni·mit·tas·sā·da·ga·dhi·taṃ धम्मनिमित्तस्सादविनिबन्धंdham·ma·ni·mit·tas·sā·da·vi·ni·ban·dhaṃ धम्मनिमित्तस्सादसंयोजनसंयुत्तंdham·ma·ni·mit·tas·sā·da·saṃ·yo·ja·na·saṃ·yut·taṃ बहिद्धाba·hid·dhā विञ्ञाणंviñ·ñā·ṇaṃ विक्खित्तंvik·khit·taṃ विसटन्तिvi·sa·ṭan·ti वुच्चति।vuc·ca·ti
manasā dhammaṁ viññāya dhammanimittānusāri viññāṇaṁ hoti; dhammanimittassādagadhitaṁ dhammanimittassādavinibandhaṁ dhammanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati.
When they know an idea with their mind, and consciousness follows after the features of that idea—tied, attached, and fettered to gratification in its features—consciousness is said to be scattered and diffused externally.
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कथञ्चावुसो,ka·thañ·cā·vu·so बहिद्धाba·hid·dhā विञ्ञाणंviñ·ñā·ṇaṃ अविक्खित्तंa·vik·khit·taṃ अविसटन्तिa·vi·sa·ṭan·ti वुच्चति?vuc·ca·ti
Kathañcāvuso, bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati?
And how is consciousness said to be not scattered and diffused externally?
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इधावुसो,i·dhā·vu·so भिक्खुनोbhik·khu·no चक्खुनाcak·khu·nā रूपंrū·paṃ दिस्वाdis·vā नna रूपनिमित्तानुसारिrū·pa·ni·mit·tā·nu·sā·ri विञ्ञाणंviñ·ñā·ṇaṃ होति,ho·ti नna रूपनिमित्तस्सादगधितंrū·pa·ni·mit·tas·sā·da·ga·dhi·taṃ नna रूपनिमित्तस्सादविनिबन्धंrū·pa·ni·mit·tas·sā·da·vi·ni·ban·dhaṃ नna रूपनिमित्तस्सादसंयोजनसंयुत्तंrū·pa·ni·mit·tas·sā·da·saṃ·yo·ja·na·saṃ·yut·taṃ बहिद्धाba·hid·dhā विञ्ञाणंviñ·ñā·ṇaṃ अविक्खित्तंa·vik·khit·taṃ अविसटन्तिa·vi·sa·ṭan·ti वुच्चति।vuc·ca·ti
Idhāvuso, bhikkhuno cakkhunā rūpaṁ disvā na rūpanimittānusāri viññāṇaṁ hoti, na rūpanimittassādagadhitaṁ na rūpanimittassādavinibandhaṁ na rūpanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati.
In this case, when a mendicant sees a sight with their eyes, but consciousness does not follow after the features of that sight—not tied, attached, and fettered to gratification in its features—consciousness is said to be not scattered and diffused externally.
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मनसाma·na·sā धम्मंdham·maṃ विञ्ञायviñ·ñā·ya नna धम्मनिमित्तानुसारिdham·ma·ni·mit·tā·nu·sā·ri विञ्ञाणंviñ·ñā·ṇaṃ होतिho·ti नna धम्मनिमित्तस्सादगधितंdham·ma·ni·mit·tas·sā·da·ga·dhi·taṃ नna धम्मनिमित्तस्सादविनिबन्धंdham·ma·ni·mit·tas·sā·da·vi·ni·ban·dhaṃ नna धम्मनिमित्तस्सादसंयोजनसंयुत्तंdham·ma·ni·mit·tas·sā·da·saṃ·yo·ja·na·saṃ·yut·taṃ बहिद्धाba·hid·dhā विञ्ञाणंviñ·ñā·ṇaṃ अविक्खित्तंa·vik·khit·taṃ अविसटन्तिa·vi·sa·ṭan·ti वुच्चति।vuc·ca·ti
manasā dhammaṁ viññāya na dhammanimittānusāri viññāṇaṁ hoti na dhammanimittassādagadhitaṁ na dhammanimittassādavinibandhaṁ na dhammanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati.
When they know an idea with their mind, but consciousness does not follow after the features of that idea—not tied, attached, and fettered to gratification in its features—consciousness is said to be not scattered and diffused externally.
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कथञ्चावुसो,ka·thañ·cā·vu·so अज्झत्तंaj·jhat·taṃ सण्ठितन्तिsaṇ·ṭhi·tan·ti वुच्चति?vuc·ca·ti
Kathañcāvuso, ajjhattaṁ saṇṭhitanti vuccati?
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इधावुसो,i·dhā·vu·so भिक्खुbhik·khu विविच्चेवvi·vic·ce·va कामेहिkā·me·hi विविच्चvi·vic·ca अकुसलेहिa·ku·sa·le·hi धम्मेहिdham·me·hi सवितक्कंsa·vi·tak·kaṃ सविचारंsa·vi·cā·raṃ विवेकजंvi·ve·ka·jaṃ पीतिसुखंpī·ti·su·khaṃ पठमंpa·ṭha·maṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti
Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
Take a mendicant 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.
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तस्सtas·sa विवेकजपीतिसुखानुसारिvi·ve·ka·ja·pī·ti·su·khā·nu·sā·ri विञ्ञाणंviñ·ñā·ṇaṃ होतिho·ti विवेकजपीतिसुखस्सादगधितंvi·ve·ka·ja·pī·ti·su·khas·sā·da·ga·dhi·taṃ विवेकजपीतिसुखस्सादविनिबन्धंvi·ve·ka·ja·pī·ti·su·khas·sā·da·vi·ni·ban·dhaṃ विवेकजपीतिसुखस्सादसंयोजनसंयुत्तंvi·ve·ka·ja·pī·ti·su·khas·sā·da·saṃ·yo·ja·na·saṃ·yut·taṃ अज्झत्तंaj·jhat·taṃ चित्तंcit·taṃ सण्ठितन्तिsaṇ·ṭhi·tan·ti वुच्चति।vuc·ca·ti
Tassa vivekajapītisukhānusāri viññāṇaṁ hoti vivekajapītisukhassādagadhitaṁ vivekajapītisukhassādavinibandhaṁ vivekajapītisukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ saṇṭhitanti vuccati.
When consciousness follows after that rapture and bliss born of seclusion—tied, attached, and fettered to gratification in that rapture and bliss born of seclusion—the mind is said to be stuck internally.
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पुनpu·na चपरं,ca·pa·raṃ आवुसो,ā·vu·so भिक्खुbhik·khu वितक्कविचारानंvi·tak·ka·vi·cā·rā·naṃ वूपसमाvū·pa·sa·mā अज्झत्तंaj·jhat·taṃ सम्पसादनंsam·pa·sā·da·naṃ चेतसोce·ta·so एकोदिभावंe·ko·di·bhā·vaṃ अवितक्कंa·vi·tak·kaṃ अविचारंa·vi·cā·raṃ समाधिजंsa·mā·dhi·jaṃ पीतिसुखंpī·ti·su·khaṃ दुतियंdu·ti·yaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti
Puna caparaṁ, āvuso, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.
Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.
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तस्सtas·sa समाधिजपीतिसुखानुसारिsa·mā·dhi·ja·pī·ti·su·khā·nu·sā·ri विञ्ञाणंviñ·ñā·ṇaṃ होतिho·ti समाधिजपीतिसुखस्सादगधितंsa·mā·dhi·ja·pī·ti·su·khas·sā·da·ga·dhi·taṃ समाधिजपीतिसुखस्सादविनिबन्धंsa·mā·dhi·ja·pī·ti·su·khas·sā·da·vi·ni·ban·dhaṃ समाधिजपीतिसुखस्सादसंयोजनसंयुत्तंsa·mā·dhi·ja·pī·ti·su·khas·sā·da·saṃ·yo·ja·na·saṃ·yut·taṃ अज्झत्तंaj·jhat·taṃ चित्तंcit·taṃ सण्ठितन्तिsaṇ·ṭhi·tan·ti वुच्चति।vuc·ca·ti
Tassa samādhijapītisukhānusāri viññāṇaṁ hoti samādhijapītisukhassādagadhitaṁ samādhijapītisukhassādavinibandhaṁ samādhijapītisukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ saṇṭhitanti vuccati.
When consciousness follows after that rapture and bliss born of immersion—tied, attached, and fettered to gratification in that rapture and bliss born of immersion—the mind is said to be stuck internally.
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पुनpu·na चपरं,ca·pa·raṃ आवुसो,ā·vu·so भिक्खुbhik·khu पीतियाpī·ti·yā चca विरागाvi·rā·gā उपेक्खकोu·pek·kha·ko चca विहरतिvi·ha·ra·ti सतोsa·to चca सम्पजानोsam·pa·jā·no सुखञ्चsu·khañ·ca कायेनkā·ye·na पटिसंवेदेति,pa·ṭi·saṃ·ve·de·ti यंyaṃ तंtaṃ अरियाa·ri·yā आचिक्खन्ति:ā·cik·khan·ti ‘उपेक्खकोu·pek·kha·ko सतिमाsa·ti·mā सुखविहारी’तिsu·kha·vi·hā·rī ततियंta·ti·yaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti
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.
Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’
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तस्सtas·sa उपेक्खानुसारिu·pek·khā·nu·sā·ri विञ्ञाणंviñ·ñā·ṇaṃ होतिho·ti उपेक्खासुखस्सादगधितंu·pek·khā·su·khas·sā·da·ga·dhi·taṃ उपेक्खासुखस्सादविनिबन्धंu·pek·khā·su·khas·sā·da·vi·ni·ban·dhaṃ उपेक्खासुखस्सादसंयोजनसंयुत्तंu·pek·khā·su·khas·sā·da·saṃ·yo·ja·na·saṃ·yut·taṃ अज्झत्तंaj·jhat·taṃ चित्तंcit·taṃ सण्ठितन्तिsaṇ·ṭhi·tan·ti वुच्चति।vuc·ca·ti
Tassa upekkhānusāri viññāṇaṁ hoti upekkhāsukhassādagadhitaṁ upekkhāsukhassādavinibandhaṁ upekkhāsukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ saṇṭhitanti vuccati.
When consciousness follows after that equanimity—tied, attached, and fettered to gratification in that bliss with equanimity—the mind is said to be stuck internally.
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पुनpu·na चपरं,ca·pa·raṃ आवुसो,ā·vu·so भिक्खुbhik·khu सुखस्सsu·khas·sa चca पहानाpa·hā·nā दुक्खस्सduk·khas·sa चca पहानाpa·hā·nā पुब्बेवpub·be·va सोमनस्सदोमनस्सानंso·ma·nas·sa·do·ma·nas·sā·naṃ अत्थङ्गमाat·thaṅ·ga·mā अदुक्खमसुखंa·duk·kha·ma·su·khaṃ उपेक्खासतिपारिसुद्धिंu·pek·khā·sa·ti·pā·ri·sud·dhiṃ चतुत्थंca·tut·thaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti
Puna caparaṁ, āvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
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तस्सtas·sa अदुक्खमसुखानुसारिa·duk·kha·ma·su·khā·nu·sā·ri विञ्ञाणंviñ·ñā·ṇaṃ होतिho·ti अदुक्खमसुखस्सादगधितंa·duk·kha·ma·su·khas·sā·da·ga·dhi·taṃ अदुक्खमसुखस्सादविनिबन्धंa·duk·kha·ma·su·khas·sā·da·vi·ni·ban·dhaṃ अदुक्खमसुखस्सादसंयोजनसंयुत्तंa·duk·kha·ma·su·khas·sā·da·saṃ·yo·ja·na·saṃ·yut·taṃ अज्झत्तंaj·jhat·taṃ चित्तंcit·taṃ असण्ठितन्तिa·saṇ·ṭhi·tan·ti वुच्चति।vuc·ca·ti
Tassa adukkhamasukhānusāri viññāṇaṁ hoti adukkhamasukhassādagadhitaṁ adukkhamasukhassādavinibandhaṁ adukkhamasukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati.
When consciousness follows after that neutral feeling—tied, attached, and fettered to gratification in that neutral feeling—the mind is said to be stuck internally.
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कथञ्चावुसो,ka·thañ·cā·vu·so अज्झत्तंaj·jhat·taṃ असण्ठितन्तिa·saṇ·ṭhi·tan·ti वुच्चति?vuc·ca·ti
Kathañcāvuso, ajjhattaṁ asaṇṭhitanti vuccati?
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इधावुसो,i·dhā·vu·so भिक्खुbhik·khu विविच्चेवvi·vic·ce·va कामेहिkā·me·hi विविच्चvi·vic·ca अकुसलेहिa·ku·sa·le·hi धम्मेहिdham·me·hi …पे…pe पठमंpa·ṭha·maṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti
Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.
It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
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तस्सtas·sa नna विवेकजपीतिसुखानुसारिvi·ve·ka·ja·pī·ti·su·khā·nu·sā·ri विञ्ञाणंviñ·ñā·ṇaṃ होतिho·ti नna विवेकजपीतिसुखस्सादगधितंvi·ve·ka·ja·pī·ti·su·khas·sā·da·ga·dhi·taṃ नna विवेकजपीतिसुखस्सादविनिबन्धंvi·ve·ka·ja·pī·ti·su·khas·sā·da·vi·ni·ban·dhaṃ नna विवेकजपीतिसुखस्सादसंयोजनसंयुत्तंvi·ve·ka·ja·pī·ti·su·khas·sā·da·saṃ·yo·ja·na·saṃ·yut·taṃ अज्झत्तंaj·jhat·taṃ चित्तंcit·taṃ असण्ठितन्तिa·saṇ·ṭhi·tan·ti वुच्चति।vuc·ca·ti
Tassa na vivekajapītisukhānusāri viññāṇaṁ hoti na vivekajapītisukhassādagadhitaṁ na vivekajapītisukhassādavinibandhaṁ na vivekajapītisukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati.
When consciousness does not follow after that rapture and bliss born of seclusion—not tied, attached, and fettered to gratification in that rapture and bliss born of seclusion—the mind is said to be not stuck internally.
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तस्सtas·sa नna समाधिजपीतिसुखानुसारिsa·mā·dhi·ja·pī·ti·su·khā·nu·sā·ri विञ्ञाणंviñ·ñā·ṇaṃ होतिho·ti नna समाधिजपीतिसुखस्सादगधितंsa·mā·dhi·ja·pī·ti·su·khas·sā·da·ga·dhi·taṃ नna समाधिजपीतिसुखस्सादविनिबन्धंsa·mā·dhi·ja·pī·ti·su·khas·sā·da·vi·ni·ban·dhaṃ नna समाधिजपीतिसुखस्सादसंयोजनसंयुत्तंsa·mā·dhi·ja·pī·ti·su·khas·sā·da·saṃ·yo·ja·na·saṃ·yut·taṃ अज्झत्तंaj·jhat·taṃ चित्तंcit·taṃ असण्ठितन्तिa·saṇ·ṭhi·tan·ti वुच्चति।vuc·ca·ti
Tassa na samādhijapītisukhānusāri viññāṇaṁ hoti na samādhijapītisukhassādagadhitaṁ na samādhijapītisukhassādavinibandhaṁ na samādhijapītisukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati.
When consciousness does not follow after that rapture and bliss born of immersion—not tied, attached, and fettered to gratification in that rapture and bliss born of immersion—the mind is said to be not stuck internally.
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पुनpu·na चपरं,ca·pa·raṃ आवुसो,ā·vu·so भिक्खुbhik·khu पीतियाpī·ti·yā चca विरागाvi·rā·gā …पे…pe ततियंta·ti·yaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti
Puna caparaṁ, āvuso, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati.
Furthermore, they enter and remain in the third absorption …
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तस्सtas·sa नna उपेक्खानुसारिu·pek·khā·nu·sā·ri विञ्ञाणंviñ·ñā·ṇaṃ होतिho·ti नna उपेक्खासुखस्सादगधितंu·pek·khā·su·khas·sā·da·ga·dhi·taṃ नna उपेक्खासुखस्सादविनिबन्धंu·pek·khā·su·khas·sā·da·vi·ni·ban·dhaṃ नna उपेक्खासुखस्सादसंयोजनसंयुत्तंu·pek·khā·su·khas·sā·da·saṃ·yo·ja·na·saṃ·yut·taṃ अज्झत्तंaj·jhat·taṃ चित्तंcit·taṃ असण्ठितन्तिa·saṇ·ṭhi·tan·ti वुच्चति।vuc·ca·ti
Tassa na upekkhānusāri viññāṇaṁ hoti na upekkhāsukhassādagadhitaṁ na upekkhāsukhassādavinibandhaṁ na upekkhāsukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati.
When consciousness does not follow after that equanimity—not tied, attached, and fettered to gratification in that bliss with equanimity—the mind is said to be not stuck internally.
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पुनpu·na चपरं,ca·pa·raṃ आवुसो,ā·vu·so भिक्खुbhik·khu सुखस्सsu·khas·sa चca पहानाpa·hā·nā दुक्खस्सduk·khas·sa चca पहानाpa·hā·nā पुब्बेवpub·be·va सोमनस्सदोमनस्सानंso·ma·nas·sa·do·ma·nas·sā·naṃ अत्थङ्गमाat·thaṅ·ga·mā अदुक्खमसुखंa·duk·kha·ma·su·khaṃ उपेक्खासतिपारिसुद्धिंu·pek·khā·sa·ti·pā·ri·sud·dhiṃ चतुत्थंca·tut·thaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti
Puna caparaṁ, āvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
Furthermore, they enter and remain in the fourth absorption …
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तस्सtas·sa नna अदुक्खमसुखानुसारिa·duk·kha·ma·su·khā·nu·sā·ri विञ्ञाणंviñ·ñā·ṇaṃ होतिho·ti नna अदुक्खमसुखस्सादगधितंa·duk·kha·ma·su·khas·sā·da·ga·dhi·taṃ नna अदुक्खमसुखस्सादविनिबन्धंa·duk·kha·ma·su·khas·sā·da·vi·ni·ban·dhaṃ नna अदुक्खमसुखस्सादसंयोजनसंयुत्तंa·duk·kha·ma·su·khas·sā·da·saṃ·yo·ja·na·saṃ·yut·taṃ अज्झत्तंaj·jhat·taṃ चित्तंcit·taṃ असण्ठितन्तिa·saṇ·ṭhi·tan·ti वुच्चति।vuc·ca·ti
Tassa na adukkhamasukhānusāri viññāṇaṁ hoti na adukkhamasukhassādagadhitaṁ na adukkhamasukhassādavinibandhaṁ na adukkhamasukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati.
When consciousness does not follow after that neutral feeling—not tied, attached, and fettered to gratification in that neutral feeling—the mind is said to be not stuck internally.
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इधावुसो,i·dhā·vu·so अस्सुतवाas·su·ta·vā पुथुज्जनोpu·thuj·ja·no अरियानंa·ri·yā·naṃ अदस्सावीa·das·sā·vī अरियधम्मस्सa·ri·ya·dham·mas·sa अकोविदोa·ko·vi·do अरियधम्मेa·ri·ya·dham·me अविनीतोa·vi·nī·to सप्पुरिसानंsap·pu·ri·sā·naṃ अदस्सावीa·das·sā·vī सप्पुरिसधम्मस्सsap·pu·ri·sa·dham·mas·sa अकोविदोa·ko·vi·do सप्पुरिसधम्मेsap·pu·ri·sa·dham·me अविनीतोa·vi·nī·to
Idhāvuso, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto
It’s when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons.
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रूपंrū·paṃ अत्ततोat·ta·to समनुपस्सतिsa·ma·nu·pas·sa·ti रूपवन्तंrū·pa·van·taṃ वाvā अत्तानंat·tā·naṃ अत्तनिat·ta·ni वाvā रूपंrū·paṃ रूपस्मिंrū·pas·miṃ वाvā अत्तानं।at·tā·naṃ
rūpaṁ attato samanupassati rūpavantaṁ vā attānaṁ attani vā rūpaṁ rūpasmiṁ vā attānaṁ.
They regard form as self, self as having form, form in self, or self in form.
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तस्सtas·sa रूपविपरिणामञ्ञथाभावाrū·pa·vi·pa·ri·ṇā·mañ·ña·thā·bhā·vā रूपविपरिणामानुपरिवत्तिrū·pa·vi·pa·ri·ṇā·mā·nu·pa·ri·vat·ti विञ्ञाणंviñ·ñā·ṇaṃ होति।ho·ti
Tassa rūpavipariṇāmaññathābhāvā rūpavipariṇāmānuparivatti viññāṇaṁ hoti.
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तस्सtas·sa रूपविपरिणामानुपरिवत्तजाrū·pa·vi·pa·ri·ṇā·mā·nu·pa·ri·vat·ta·jā परितस्सनाpa·ri·tas·sa·nā धम्मसमुप्पादाdham·ma·sa·mup·pā·dā चित्तंcit·taṃ परियादायpa·ri·yā·dā·ya तिट्ठन्ति।tiṭ·ṭhan·ti
Tassa rūpavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti.
Anxieties occupy the mind, born of latching on to the perishing of form, and originating in accordance with natural principles.
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चेतसोce·ta·so परियादानाpa·ri·yā·dā·nā उत्तासवाut·tā·sa·vā चca होतिho·ti विघातवाvi·ghā·ta·vā चca अपेक्खवाa·pek·kha·vā चca अनुपादायa·nu·pā·dā·ya चca परितस्सति।pa·ri·tas·sa·ti
Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca anupādāya ca paritassati.
So it becomes frightened, worried, concerned, and anxious because of grasping.
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सञ्ञंsañ·ñaṃ …
saññaṁ …
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विञ्ञाणंviñ·ñā·ṇaṃ अत्ततोat·ta·to समनुपस्सतिsa·ma·nu·pas·sa·ti विञ्ञाणवन्तंviñ·ñā·ṇa·van·taṃ वाvā अत्तानंat·tā·naṃ अत्तनिat·ta·ni वाvā विञ्ञाणंviñ·ñā·ṇaṃ विञ्ञाणस्मिंviñ·ñā·ṇas·miṃ वाvā अत्तानं।at·tā·naṃ
viññāṇaṁ attato samanupassati viññāṇavantaṁ vā attānaṁ attani vā viññāṇaṁ viññāṇasmiṁ vā attānaṁ.
consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
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तस्सtas·sa विञ्ञाणविपरिणामञ्ञथाभावाviñ·ñā·ṇa·vi·pa·ri·ṇā·mañ·ña·thā·bhā·vā विञ्ञाणविपरिणामानुपरिवत्तिviñ·ñā·ṇa·vi·pa·ri·ṇā·mā·nu·pa·ri·vat·ti विञ्ञाणंviñ·ñā·ṇaṃ होति।ho·ti
Tassa viññāṇavipariṇāmaññathābhāvā viññāṇavipariṇāmānuparivatti viññāṇaṁ hoti.
and consciousness latches on to the perishing of consciousness.
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तस्सtas·sa विञ्ञाणविपरिणामानुपरिवत्तजाviñ·ñā·ṇa·vi·pa·ri·ṇā·mā·nu·pa·ri·vat·ta·jā परितस्सनाpa·ri·tas·sa·nā धम्मसमुप्पादाdham·ma·sa·mup·pā·dā चित्तंcit·taṃ परियादायpa·ri·yā·dā·ya तिट्ठन्ति।tiṭ·ṭhan·ti
Tassa viññāṇavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti.
Anxieties occupy the mind, born of latching on to the perishing of consciousness, and originating in accordance with natural principles.
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चेतसोce·ta·so परियादानाpa·ri·yā·dā·nā उत्तासवाut·tā·sa·vā चca होतिho·ti विघातवाvi·ghā·ta·vā चca अपेक्खवाa·pek·kha·vā चca अनुपादायa·nu·pā·dā·ya चca परितस्सति।pa·ri·tas·sa·ti
Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca anupādāya ca paritassati.
So it becomes frightened, worried, concerned, and anxious because of grasping.
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इधावुसो,i·dhā·vu·so सुतवाsu·ta·vā अरियसावकोa·ri·ya·sā·va·ko अरियानंa·ri·yā·naṃ दस्सावीdas·sā·vī अरियधम्मस्सa·ri·ya·dham·mas·sa कोविदोko·vi·do अरियधम्मेa·ri·ya·dham·me सुविनीतोsu·vi·nī·to सप्पुरिसानंsap·pu·ri·sā·naṃ दस्सावीdas·sā·vī सप्पुरिसधम्मस्सsap·pu·ri·sa·dham·mas·sa कोविदोko·vi·do सप्पुरिसधम्मेsap·pu·ri·sa·dham·me सुविनीतोsu·vi·nī·to
Idhāvuso, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto
It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons.
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नna रूपंrū·paṃ अत्ततोat·ta·to समनुपस्सतिsa·ma·nu·pas·sa·ti नna रूपवन्तंrū·pa·van·taṃ वाvā अत्तानंat·tā·naṃ नna अत्तनिat·ta·ni वाvā रूपंrū·paṃ नna रूपस्मिंrū·pas·miṃ वाvā अत्तानं।at·tā·naṃ
na rūpaṁ attato samanupassati na rūpavantaṁ vā attānaṁ na attani vā rūpaṁ na rūpasmiṁ vā attānaṁ.
They don’t regard form as self, self as having form, form in self, or self in form.
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तस्सtas·sa नna रूपविपरिणामानुपरिवत्तजाrū·pa·vi·pa·ri·ṇā·mā·nu·pa·ri·vat·ta·jā परितस्सनाpa·ri·tas·sa·nā धम्मसमुप्पादाdham·ma·sa·mup·pā·dā चित्तंcit·taṃ परियादायpa·ri·yā·dā·ya तिट्ठन्ति।tiṭ·ṭhan·ti
Tassa na rūpavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti.
Anxieties—born of latching on to the perishing of form and originating in accordance with natural principles—don’t occupy the mind.
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चेतसोce·ta·so परियादानाpa·ri·yā·dā·nā नna चेवुत्तासवाce·vut·tā·sa·vā होतिho·ti नna चca विघातवाvi·ghā·ta·vā नna चca अपेक्खवाa·pek·kha·vā अनुपादायa·nu·pā·dā·ya चca नna परितस्सति।pa·ri·tas·sa·ti
Cetaso pariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā anupādāya ca na paritassati.
So it does not become frightened, worried, concerned, or anxious because of grasping.
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नna विञ्ञाणंviñ·ñā·ṇaṃ अत्ततोat·ta·to समनुपस्सतिsa·ma·nu·pas·sa·ti नna विञ्ञाणवन्तंviñ·ñā·ṇa·van·taṃ वाvā अत्तानंat·tā·naṃ नna अत्तनिat·ta·ni वाvā विञ्ञाणंviñ·ñā·ṇaṃ नna विञ्ञाणस्मिंviñ·ñā·ṇas·miṃ वाvā अत्तानं।at·tā·naṃ
na viññāṇaṁ attato samanupassati na viññāṇavantaṁ vā attānaṁ na attani vā viññāṇaṁ na viññāṇasmiṁ vā attānaṁ.
consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
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तस्सtas·sa विञ्ञाणविपरिणामञ्ञथाभावाviñ·ñā·ṇa·vi·pa·ri·ṇā·mañ·ña·thā·bhā·vā नna चca विञ्ञाणविपरिणामानुपरिवत्तिviñ·ñā·ṇa·vi·pa·ri·ṇā·mā·nu·pa·ri·vat·ti विञ्ञाणंviñ·ñā·ṇaṃ होति।ho·ti
Tassa viññāṇavipariṇāmaññathābhāvā na ca viññāṇavipariṇāmānuparivatti viññāṇaṁ hoti.
consciousness doesn’t latch on to the perishing of consciousness.
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तस्सtas·sa नna विञ्ञाणविपरिणामानुपरिवत्तजाviñ·ñā·ṇa·vi·pa·ri·ṇā·mā·nu·pa·ri·vat·ta·jā परितस्सनाpa·ri·tas·sa·nā धम्मसमुप्पादाdham·ma·sa·mup·pā·dā चित्तंcit·taṃ परियादायpa·ri·yā·dā·ya तिट्ठन्ति।tiṭ·ṭhan·ti
Tassa na viññāṇavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti.
Anxieties—born of latching on to the perishing of consciousness and originating in accordance with natural principles—don’t occupy the mind.
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चेतसोce·ta·so परियादानाpa·ri·yā·dā·nā नna चेवुत्तासवाce·vut·tā·sa·vā होतिho·ti नna चca विघातवाvi·ghā·ta·vā नna चca अपेक्खवा,a·pek·kha·vā अनुपादायa·nu·pā·dā·ya चca नna परितस्सति।pa·ri·tas·sa·ti
Cetaso pariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.
So it does not become frightened, worried, concerned, or anxious because of grasping.
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यंyaṃ खोkho नो,no आवुसो,ā·vu·so भगवाbha·ga·vā सङ्खित्तेनsaṅ·khit·te·na उद्देसंud·de·saṃ उद्दिसित्वाud·di·sit·vā वित्थारेनvit·thā·re·na अत्थंat·thaṃ अविभजित्वाa·vi·bha·jit·vā उट्ठायासनाuṭ·ṭhā·yā·sa·nā विहारंvi·hā·raṃ पविट्ठो:pa·viṭ·ṭho
Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:
The Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail:
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‘तथाta·thā तथा,ta·thā भिक्खवे,bhik·kha·ve भिक्खुbhik·khu उपपरिक्खेय्यu·pa·pa·rik·khey·ya यथाya·thā यथाya·thā उपपरिक्खतोu·pa·pa·rik·kha·to बहिद्धाba·hid·dhā चस्सcas·sa विञ्ञाणंviñ·ñā·ṇaṃ अविक्खित्तंa·vik·khit·taṃ अविसटं,a·vi·sa·ṭaṃ अज्झत्तंaj·jhat·taṃ असण्ठितंa·saṇ·ṭhi·taṃ अनुपादायa·nu·pā·dā·ya नna परितस्सेय्य।pa·ri·tas·sey·ya
‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ, ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya.
‘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.
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बहिद्धा,ba·hid·dhā भिक्खवे,bhik·kha·ve विञ्ञाणेviñ·ñā·ṇe अविक्खित्तेa·vik·khit·te अविसटेa·vi·sa·ṭe सतिsa·ti अज्झत्तंaj·jhat·taṃ असण्ठितेa·saṇ·ṭhi·te अनुपादायa·nu·pā·dā·ya अपरितस्सतोa·pa·ri·tas·sa·to आयतिंā·ya·tiṃ जातिजरामरणदुक्खसमुदयसम्भवोjā·ti·ja·rā·ma·ra·ṇa·duk·kha·sa·mu·da·ya·sam·bha·vo नna होती’ति।ho·tī
Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti.
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.’
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इमस्सi·mas·sa खोkho अहं,a·haṃ आवुसो,ā·vu·so भगवताbha·ga·va·tā सङ्खित्तेनsaṅ·khit·te·na उद्देसस्सud·de·sas·sa उद्दिट्ठस्सud·diṭ·ṭhas·sa वित्थारेनvit·thā·re·na अत्थंat·thaṃ अविभत्तस्सa·vi·bhat·tas·sa एवंe·vaṃ वित्थारेनvit·thā·re·na अत्थंat·thaṃ आजानामि।ā·jā·nā·mi
Imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi.
And this is how I understand the detailed meaning of this summary recital.
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आकङ्खमानाā·kaṅ·kha·mā·nā चca पनpa·na तुम्हेtum·he आयस्मन्तोā·yas·man·to भगवन्तंयेवbha·ga·van·taṃ·ye·va उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā एतमत्थंe·ta·mat·thaṃ पटिपुच्छेय्याथ;pa·ṭi·puc·chey·yā·tha
Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha;
If you wish, you may go to the Buddha and ask him about this.
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अथa·tha खोkho तेte भिक्खूbhik·khū आयस्मतोā·yas·ma·to महाकच्चानस्सma·hā·kac·cā·nas·sa भासितंbhā·si·taṃ अभिनन्दित्वाa·bhi·nan·dit·vā अनुमोदित्वाa·nu·mo·dit·vā उट्ठायासनाuṭ·ṭhā·yā·sa·nā येनye·na भगवाbha·ga·vā तेनुपसङ्कमिंसु;te·nu·pa·saṅ·ka·miṃ·su उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā भगवन्तंbha·ga·van·taṃ अभिवादेत्वाa·bhi·vā·det·vā एकमन्तंe·ka·man·taṃ निसीदिंसु।ni·sī·diṃ·su एकमन्तंe·ka·man·taṃ निसिन्नाni·sin·nā खोkho तेte भिक्खूbhik·khū भगवन्तंbha·ga·van·taṃ एतदवोचुं:e·ta·da·vo·cuṃ
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:
Then those mendicants, approving and agreeing with what Mahākaccāna said, rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened, adding:
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“यंyaṃ खोkho नो,no भन्ते,bhan·te भगवाbha·ga·vā सङ्खित्तेनsaṅ·khit·te·na उद्देसंud·de·saṃ उद्दिसित्वाud·di·sit·vā वित्थारेनvit·thā·re·na अत्थंat·thaṃ अविभजित्वाa·vi·bha·jit·vā उट्ठायासनाuṭ·ṭhā·yā·sa·nā विहारंvi·hā·raṃ पविट्ठो:pa·viṭ·ṭho
“Yaṁ kho no, bhante, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:
(Pāli only)
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‘तथाta·thā तथा,ta·thā भिक्खवे,bhik·kha·ve भिक्खुbhik·khu उपपरिक्खेय्यu·pa·pa·rik·khey·ya यथाya·thā यथाya·thā उपपरिक्खतोu·pa·pa·rik·kha·to बहिद्धाba·hid·dhā चस्सcas·sa विञ्ञाणंviñ·ñā·ṇaṃ अविक्खित्तंa·vik·khit·taṃ अविसटं,a·vi·sa·ṭaṃ अज्झत्तंaj·jhat·taṃ असण्ठितंa·saṇ·ṭhi·taṃ अनुपादायa·nu·pā·dā·ya नna परितस्सेय्य।pa·ri·tas·sey·ya
‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ, ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya.
(Pāli only)
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बहिद्धा,ba·hid·dhā भिक्खवे,bhik·kha·ve विञ्ञाणेviñ·ñā·ṇe अविक्खित्तेa·vik·khit·te अविसटेa·vi·sa·ṭe सतिsa·ti अज्झत्तंaj·jhat·taṃ असण्ठितेa·saṇ·ṭhi·te अनुपादायa·nu·pā·dā·ya अपरितस्सतोa·pa·ri·tas·sa·to आयतिंā·ya·tiṃ जातिजरामरणदुक्खसमुदयसम्भवोjā·ti·ja·rā·ma·ra·ṇa·duk·kha·sa·mu·da·ya·sam·bha·vo नna होती’ति।ho·tī
Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti.
(Pāli only)
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‘इदंi·daṃ खोkho नो,no आवुसो,ā·vu·so भगवाbha·ga·vā सङ्खित्तेनsaṅ·khit·te·na उद्देसंud·de·saṃ उद्दिसित्वाud·di·sit·vā वित्थारेनvit·thā·re·na अत्थंat·thaṃ अविभजित्वाa·vi·bha·jit·vā उट्ठायासनाuṭ·ṭhā·yā·sa·nā विहारंvi·hā·raṃ पविट्ठो—pa·viṭ·ṭho
‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho—
(Pāli only)
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तथाta·thā तथा,ta·thā भिक्खवे,bhik·kha·ve भिक्खुbhik·khu उपपरिक्खेय्य,u·pa·pa·rik·khey·ya यथाya·thā यथाya·thā उपपरिक्खतोu·pa·pa·rik·kha·to बहिद्धाba·hid·dhā चस्सcas·sa विञ्ञाणंviñ·ñā·ṇaṃ अविक्खित्तंa·vik·khit·taṃ अविसटं,a·vi·sa·ṭaṃ अज्झत्तंaj·jhat·taṃ असण्ठितंa·saṇ·ṭhi·taṃ अनुपादायa·nu·pā·dā·ya नna परितस्सेय्य।pa·ri·tas·sey·ya
tathā tathā, bhikkhave, bhikkhu upaparikkheyya, yathā yathā upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ, ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya.
(Pāli only)
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बहिद्धा,ba·hid·dhā भिक्खवे,bhik·kha·ve विञ्ञाणेviñ·ñā·ṇe अविक्खित्तेa·vik·khit·te अविसटेa·vi·sa·ṭe सतिsa·ti अज्झत्तंaj·jhat·taṃ असण्ठितेa·saṇ·ṭhi·te अनुपादायa·nu·pā·dā·ya अपरितस्सतोa·pa·ri·tas·sa·to आयतिंā·ya·tiṃ जातिजरामरणदुक्खसमुदयसम्भवोjā·ti·ja·rā·ma·ra·ṇa·duk·kha·sa·mu·da·ya·sam·bha·vo नna होतीति।ho·tī·ti
Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotīti.
(Pāli only)
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140
कोko नुnu खोkho इमस्सi·mas·sa भगवताbha·ga·va·tā सङ्खित्तेनsaṅ·khit·te·na उद्देसस्सud·de·sas·sa उद्दिट्ठस्सud·diṭ·ṭhas·sa वित्थारेनvit·thā·re·na अत्थंat·thaṃ अविभत्तस्सa·vi·bhat·tas·sa वित्थारेनvit·thā·re·na अत्थंat·thaṃ विभजेय्या’ति?vi·bha·jey·yā
Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti?
(Pāli only)
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143
पहोतिpa·ho·ti चायस्माcā·yas·mā महाकच्चानोma·hā·kac·cā·no इमस्सi·mas·sa भगवताbha·ga·va·tā सङ्खित्तेनsaṅ·khit·te·na उद्देसस्सud·de·sas·sa उद्दिट्ठस्सud·diṭ·ṭhas·sa वित्थारेनvit·thā·re·na अत्थंat·thaṃ अविभत्तस्सa·vi·bhat·tas·sa वित्थारेनvit·thā·re·na अत्थंat·thaṃ विभजितुं।vi·bha·ji·tuṃ
Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ.
(Pāli only)
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144
यन्नूनyan·nū·na मयंma·yaṃ येनायस्माye·nā·yas·mā महाकच्चानोma·hā·kac·cā·no तेनुपसङ्कमेय्याम;te·nu·pa·saṅ·ka·mey·yā·ma उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā आयस्मन्तंā·yas·man·taṃ महाकच्चानंma·hā·kac·cā·naṃ एतमत्थंe·ta·mat·thaṃ पटिपुच्छेय्यामा’ति।pa·ṭi·puc·chey·yā·mā
Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā’ti.
(Pāli only)
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145
अथa·tha खोkho मयं,ma·yaṃ भन्ते,bhan·te येनायस्माye·nā·yas·mā महाकच्चानोma·hā·kac·cā·no तेनुपसङ्कमिम्ह;te·nu·pa·saṅ·ka·mim·ha उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā आयस्मन्तंā·yas·man·taṃ महाकच्चानंma·hā·kac·cā·naṃ एतमत्थंe·ta·mat·thaṃ पटिपुच्छिम्ह।pa·ṭi·puc·chim·ha
Atha kho mayaṁ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimha; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipucchimha.
(Pāli only)
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146
तेसंte·saṃ नो,no भन्ते,bhan·te आयस्मताā·yas·ma·tā महाकच्चानेनma·hā·kac·cā·ne·na इमेहिi·me·hi आकारेहिā·kā·re·hi इमेहिi·me·hi पदेहिpa·de·hi इमेहिi·me·hi ब्यञ्जनेहिbyañ·ja·ne·hi अत्थोat·tho विभत्तो”ति।vi·bhat·to
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.”
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147
“पण्डितो,paṇ·ḍi·to भिक्खवे,bhik·kha·ve महाकच्चानो;ma·hā·kac·cā·no महापञ्ञो,ma·hā·pañ·ño भिक्खवे,bhik·kha·ve महाकच्चानो।ma·hā·kac·cā·no
“Paṇḍito, bhikkhave, mahākaccāno; mahāpañño, bhikkhave, mahākaccāno.
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148
मञ्चेपिmañ·ce·pi तुम्हे,tum·he भिक्खवे,bhik·kha·ve एतमत्थंe·ta·mat·thaṃ पटिपुच्छेय्याथ,pa·ṭi·puc·chey·yā·tha अहम्पिa·ham·pi एवमेवंe·va·me·vaṃ ब्याकरेय्यंbyā·ka·rey·yaṃ यथाya·thā तंtaṃ महाकच्चानेनma·hā·kac·cā·ne·na ब्याकतं।byā·ka·taṃ
Mañcepi tumhe, bhikkhave, etamatthaṁ paṭipuccheyyātha, ahampi evamevaṁ byākareyyaṁ yathā taṁ mahākaccānena byākataṁ.
If you came to me and asked this question, I would answer it in exactly the same way as Mahākaccāna.
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152
उद्देसविभङ्गसुत्तंud·de·sa·vi·bhaṅ·ga·sut·taṃ निट्ठितंniṭ·ṭhi·taṃ अट्ठमं।aṭ·ṭha·maṃ
Uddesavibhaṅgasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.
(Pāli only)
Sources. Sanskrit: Satyavedaḥ, the New Testament in Sanskrit (Calcutta Baptist Missionaries, 1851; J. Wenger’s revision of W. Carey’s version). Digital text © 2018 SanskritBible.in, via eBible.org, licensed CC BY-SA 4.0; changed here: arranged by verse and every word linked to the dictionary (links made automatically). Old Testament Sanskrit: the Old Testament in Sanskrit, Calcutta Baptist Mission Press, 1848–1852 (public domain), read by OCR from the Internet Archive scans of the Boston University School of Theology copy; unproofread, with machine clean-up only. Pāli Canon: Mahāsaṅgīti Tipiṭaka Buddhavasse 2500 (based on the Vipassana Research Institute’s Chaṭṭha Saṅgāyana edition), from SuttaCentral bilara-data, CC0; Devanagari and pronunciation made automatically from the Roman text. Pāli English: Bhikkhu Sujato (suttas) and Bhikkhu Brahmali (Vinaya), SuttaCentral, CC0. Pāli word meanings: the Pali Text Society’s Pali-English Dictionary (Rhys Davids & Stede), corrected reprint © The Pali Text Society, CC BY-NC 3.0, digital text from BuddhaDust; word matching automatic. English: King James Version (1769), public domain; words the translators added are in italics. Word meanings and pronunciations: Monier-Williams, Sanskrit–English Dictionary (1872), via this site’s Sanskrit dictionary (CC BY-SA 4.0); English↔Sanskrit word matches made automatically and may need checking.