8.
The Discourse on the Analysis of a Summary
313. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this - "I will teach you, monks, the synopsis and analysis. Listen to that, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"In such a way, monks, a monk should investigate so that as he investigates, his consciousness externally would be undistracted, undispersed, internally unsettled, and by non-clinging he would not be agitated. When consciousness is externally undistracted, undispersed, internally unsettled, for one who is not agitated by non-clinging, there is no origination of the arising of birth, ageing, death, and suffering in the future." This is what the Blessed One said. Having said this, the Fortunate One rose from his seat and entered the dwelling.
314. Then, not long after the Blessed One had departed, this occurred to those monks - "Friends, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - 'In such a way, monks, a monk should investigate so that as he investigates, his consciousness externally would be undistracted, undispersed, internally unsettled, and by non-clinging he would not be agitated. When consciousness is externally undistracted, undispersed, internally unsettled, for one who is not agitated by non-clinging, there is no origination of the arising of birth, ageing, death, and suffering in the future.' Who now could explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail?" Then those monks had this thought: "This Venerable Mahākaccāna is praised by the Teacher and esteemed by the wise fellow monks in the holy life. The Venerable Mahākaccāna is able to explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail. What if we were to approach the Venerable Mahākaccāna; having approached, we should ask the Venerable Mahākaccāna about this matter."
Then those monks approached the Venerable Mahākaccāna; having approached, they exchanged friendly greetings with the Venerable Mahākaccāna. Having concluded the pleasant and memorable talk, they sat down to one side. Seated to one side, those monks said this to the Venerable Mahākaccāna -
"Friend Kaccāna, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - 'In such a way, monks, a monk should investigate so that as he investigates, his consciousness externally would be undistracted, undispersed, internally unsettled, and by non-clinging he would not be agitated. When consciousness is externally undistracted, undispersed, internally unsettled, for one who is not agitated by non-clinging, there is no origination of the arising of birth, ageing, death, and suffering in the future.' Then, friend Kaccāna, not long after the Blessed One had departed, this occurred to us - 'Friends, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - In such a way, monks, a monk should investigate so that as he investigates, his consciousness externally would be undistracted, undispersed, internally unsettled, and by non-clinging he would not be agitated. When consciousness is externally undistracted, undispersed, internally unsettled, for one who is not agitated by non-clinging, there is no origination of the arising of birth, ageing, death, and suffering in the future.' Who now could explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail?" "Then, friend Kaccāna, this occurred to us - 'This Venerable Mahākaccāna is praised by the Teacher and esteemed by the wise fellow monks in the holy life. The Venerable Mahākaccāna is able to explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail. What if we were to approach the Venerable Mahākaccāna; having approached, we should ask the Venerable Mahākaccāna about this matter.' - Let the Venerable Mahākaccāna explain."
315. "Just as, friends, a man desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree standing with substance, having passed over the root, having passed over the trunk, might think the substance should be sought in the branches and leaves; thus it is with the venerable ones, when the Teacher is present before you, having passed over that Blessed One, you think this matter should be asked of us. For, friends, the Blessed One is one who knows what is to be known, one who sees what is to be seen, become vision, become knowledge, become the Teaching, become the supreme, the speaker, the proclaimer, the one who leads to the meaning, the giver of the Deathless, the lord of the Teaching, the Truth-finder. And that was the time when you should have asked the Blessed One himself about this matter; as the Blessed One would have answered you, so you should have remembered it." "Certainly, friend Kaccāna, the Blessed One is one who knows what is to be known, one who sees what is to be seen, become vision, become knowledge, become the Teaching, become the supreme, the speaker, the proclaimer, the one who leads to the meaning, the giver of the Deathless, the lord of the Teaching, the Truth-finder. And that was the time when we should have asked the Blessed One himself about this matter; as the Blessed One would have answered us, so we should have remembered it. But the Venerable Mahākaccāna is praised by the Teacher and esteemed by the wise fellow monks in the holy life. The Venerable Mahākaccāna is able to explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail. Let the Venerable Mahākaccāna explain, without finding it troublesome." "If so, friends, listen and pay close attention; I will speak." "Yes, friend," those monks assented to the Venerable Mahākaccāna. The Venerable Mahākaccāna said this -
"Friends, that which the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - 'In such a way, monks, a monk should investigate so that as he investigates, his consciousness externally would be undistracted, undispersed, internally unsettled, and by non-clinging he would not be agitated. When consciousness is externally undistracted, undispersed, internally unsettled, for one who is not agitated by non-clinging, there is no origination of the arising of birth, ageing, death, and suffering in the future.' I, friends, understand in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail, thus -
316. "And how, friends, is consciousness said to be distracted and diffused externally? Here, friends, when a monk, having seen a form with the eye, has consciousness that follows after the sign of form, that is bound to the gratification of the sign of form, that is shackled to the gratification of the sign of form, that is connected with the fetter of the gratification of the sign of form, this is said to be consciousness distracted and diffused externally. Having heard a sound with the ear. Etc. Having smelled an odour with the nose. Having tasted a flavour with the tongue. having touched a tangible object with the body... Having cognised a mental object with the mind, consciousness follows after the sign of mental objects; that is bound to the gratification of the sign of mental objects, that is shackled to the gratification of the sign of mental objects, that is connected with the fetter of the gratification of the sign of mental objects, this is said to be consciousness distracted and diffused externally. Thus, friends, consciousness is said to be distracted and diffused externally.
317. "And how, friends, is consciousness said to be undistracted and undiffused externally? Here, friends, when a monk, having seen a form with the eye, has consciousness that does not follow after the sign of form, that is not bound to the gratification of the sign of form, that is not shackled to the gratification of the sign of form, that is not connected with the fetter of the gratification of the sign of form, this is said to be consciousness undistracted and undiffused externally. Having heard a sound with the ear. Etc. Having smelled an odour with the nose. Having tasted a flavour with the tongue. having touched a tangible object with the body... Having cognised a mental object with the mind, consciousness does not follow after the sign of mental objects, is not bound to the gratification of the sign of mental objects, is not shackled to the gratification of the sign of mental objects, is not connected with the fetter of the gratification of the sign of mental objects, this is said to be consciousness undistracted and undiffused externally. Thus, friends, consciousness is said to be undistracted and undiffused externally.
318. "And how, friends, is one said to be internally settled? Here, friends, a monk, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. His consciousness follows after the rapture and happiness born of seclusion, is bound to the gratification of the rapture and happiness born of seclusion, is shackled to the gratification of the rapture and happiness born of seclusion, is connected with the fetter of the gratification of the rapture and happiness born of seclusion - this is said to be the mind internally settled.
"Furthermore, friends, with the subsiding of applied and sustained thought, a monk enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration. His consciousness follows after the rapture and happiness born of concentration, is bound to the gratification of the rapture and happiness born of concentration, is shackled to the gratification of the rapture and happiness born of concentration, is connected with the fetter of the gratification of the rapture and happiness born of concentration - this is said to be the mind internally settled.
"Furthermore, friends, with the fading away of rapture, a monk dwells equanimous, mindful and fully aware, and experiences happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - he enters and dwells in the third meditative absorption. His consciousness follows after equanimity, is bound to the gratification of equanimity and happiness, is shackled to the gratification of equanimity and happiness, is connected with the fetter of the gratification of equanimity and happiness - this is said to be the mind internally settled.
"Furthermore, friends, with the abandoning of pleasure and with the abandoning of pain, and with the previous disappearance of joy and displeasure, a monk enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity. His consciousness follows after neither-unpleasant-nor-pleasant, is bound to the gratification of neither-unpleasant-nor-pleasant, is shackled to the gratification of neither-unpleasant-nor-pleasant, is connected with the fetter of the gratification of neither-unpleasant-nor-pleasant - this is said to be the mind internally settled. Thus, friends, one is said to be internally settled.
319. "And how, friends, is one said to be internally unsettled? Here, friends, a monk, quite secluded from sensual pleasures, secluded from unwholesome mental states... etc. he enters and dwells in the first meditative absorption. His consciousness does not follow after the rapture and happiness born of seclusion, is not bound to the gratification of the rapture and happiness born of seclusion, is not shackled to the gratification of the rapture and happiness born of seclusion, is not connected with the fetter of the gratification of the rapture and happiness born of seclusion - this is said to be the mind internally unsettled.
"Furthermore, friends, with the subsiding of applied and sustained thought, a monk... etc. he enters and dwells in the second meditative absorption. His consciousness does not follow after the rapture and happiness born of concentration, is not bound to the gratification of the rapture and happiness born of concentration, is not shackled to the gratification of the rapture and happiness born of concentration, is not connected with the fetter of the gratification of the rapture and happiness born of concentration - this is said to be the mind internally unsettled.
"Furthermore, friends, with the fading away of rapture, a monk... etc. he enters and dwells in the third meditative absorption. His consciousness does not follow after equanimity, is not bound to the gratification of equanimity and happiness, is not shackled to the gratification of equanimity and happiness, is not connected with the fetter of the gratification of equanimity and happiness - this is said to be the mind internally unsettled.
"Furthermore, friends, with the abandoning of pleasure and with the abandoning of pain, and with the previous disappearance of joy and displeasure, a monk enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity. His consciousness does not follow after neither-unpleasant-nor-pleasant, is not bound to the gratification of neither-unpleasant-nor-pleasant, is not shackled to the gratification of neither-unpleasant-nor-pleasant, is not connected with the fetter of the gratification of neither-unpleasant-nor-pleasant - this is said to be the mind internally unsettled. Thus, friends, one is said to be internally unsettled.
320. "And how, friends, is there agitation by non-clinging? Here, friends, an ignorant worldling, who does not see the noble ones, who is not skilled in the noble teaching, who is undisciplined in the noble teaching, who does not see good persons, who is not skilled in the teaching of good persons, who is undisciplined in the teaching of good persons, regards matter as self, or self as possessing matter, or matter as in self, or self as in matter. That matter of his changes, becomes otherwise. Due to the change and alteration of matter, his consciousness follows the change of matter. Agitation and arising of mental states born from following the change of matter remain obsessing his mind. Through the exhaustion of mind, he is with fright and with vexation and with expectation, and is agitated by non-clinging. Feeling etc. perception... activities... he regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. That consciousness of his changes, becomes otherwise. Due to the change and alteration of consciousness, his consciousness follows the change of consciousness. Agitation and arising of mental states born from following the change of consciousness remain obsessing his mind. Through the exhaustion of mind, he is with fright and with vexation and with expectation, and is agitated by non-clinging. Thus, friends, there is agitation by non-clinging.
321. "And how, friends, is there non-agitation by non-clinging? Here, friends, a learned noble disciple, who sees the noble ones, who is skilled in the noble teaching, who is well disciplined in the noble teaching, who sees good persons, who is skilled in the teaching of good persons, who is well disciplined in the teaching of good persons, does not regard matter as self, nor self as possessing matter, nor matter as in self, nor self as in matter. That matter of his changes, becomes otherwise. Due to the change and alteration of matter, his consciousness does not follow the change of matter. For him, agitation and arising of mental states born from following the change of matter do not remain obsessing his mind. Through the exhaustion of mind, he is neither with fright nor with vexation nor with expectation, and is not agitated by non-clinging. Not feeling... not perception... not activities... he does not regard consciousness as self, nor self as possessing consciousness, nor consciousness as in self, nor self as in consciousness. That consciousness of his changes, becomes otherwise. Due to the change and alteration of consciousness, his consciousness does not follow the change of consciousness. For him, agitation and arising of mental states born from following the change of consciousness do not remain obsessing his mind. Through the exhaustion of mind, he is neither with fright nor with vexation nor with expectation, and is not agitated by non-clinging. Thus, friends, there is non-agitation by non-clinging.
"Friends, that which the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - 'In such a way, monks, a monk should investigate so that as he investigates, his consciousness externally would be undistracted, undispersed, internally unsettled, and by non-clinging he would not be agitated. When consciousness is externally undistracted, undispersed, internally unsettled, for one who is not agitated by non-clinging, there is no origination of the arising of birth, ageing, death, and suffering in the future.' I, friends, understand in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail, thus - But if you wish, venerable ones, you may approach the Blessed One himself and ask about this matter; as the Blessed One answers you, so you should remember it."
322. Then those monks, having delighted in and given thanks for the Venerable Mahākaccāna's saying, rose from their seats and approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One -
"Venerable sir, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - 'In such a way, monks, a monk should investigate so that as he investigates, his consciousness externally would be undistracted, undispersed, internally unsettled, and by non-clinging he would not be agitated. When consciousness is externally undistracted, undispersed, internally unsettled, for one who is not agitated by non-clinging, there is no origination of the arising of birth, ageing, death, and suffering in the future.'
Then, venerable sir, not long after the Blessed One had departed, this occurred to us - 'Friends, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - In such a way, monks, a monk should investigate so that as he investigates, his consciousness externally would be undistracted, undispersed, internally unsettled, and by non-clinging he would not be agitated. When consciousness is externally undistracted, undispersed, internally unsettled, for one who is not agitated by non-clinging, there is no origination of the arising of birth, ageing, death, and suffering in the future. Who now could explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail?' Then this occurred to us, venerable sir - 'This Venerable Mahākaccāna is praised by the Teacher and esteemed by the wise fellow monks in the holy life. The Venerable Mahākaccāna is able to explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail. What if we were to approach the Venerable Mahākaccāna; having approached, we should ask the Venerable Mahākaccāna about this matter.'
Then we, venerable sir, approached the Venerable Mahākaccāna; having approached, we asked the Venerable Mahākaccāna about this matter. For us, venerable sir, the Venerable Mahākaccāna explained the meaning with these characteristics, with these terms, with these phrases."
"Monks, Mahākaccāna is wise; monks, Mahākaccāna is of great wisdom. Monks, if you had asked me about this matter, I too would have answered it in exactly the same way as it was answered by Mahākaccāna. This indeed is its meaning. And thus you should remember it."
This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said.
The Discourse on the Synopsis and Analysis is concluded as eighth.