The Buddha instructs that one should examine experience in such a way that consciousness does not become scattered among external sense objects, fixated internally, or entangled through grasping.
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
This was said by the Blessed One, said by the Arahant, as I have heard:
“Tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathāssa 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.
“Bhikkhus, a bhikkhu should |examine::investigate, inquire into [upaparikkhati]| in such a way that, however it is examined by him, his |consciousness::quality of awareness — distinctive knowing that arises in dependence on eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]| is |unscattered::not confused, not distracted, lit. not thrown apart [avikkhitta]| and |undispersed::lit. not flowed apart [avisaṭa]| externally, |not fixated in::not stuck in [asaṇṭhita]| oneself, and by |not grasping at::not holding onto [anupādāya]| anything, |unperturbed::without agitation, without worry, untroubled, undisturbed, unshaken [aparitassa]|, then there is no possibility of the arising of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|—of birth, aging, and death—in the future.”
Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
The Blessed One spoke on this matter. In this regard, it is said:
“Sattasaṅgappahīnassa,
netticchinnassa bhikkhuno;
Vikkhīṇo jātisaṁsāro,
natthi tassa punabbhavo”ti.
“For a bhikkhu who has abandoned the |seven bonds::seven ties; this is likely a reference to the seven underlying tendencies as presented in [AN 7.11](/an7.11) discourse. [sattasaṅga]|,
who has severed |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|;
who has exhausted birth in |cyclic existence::wandering on, moving on continuously, passing from one state of existence to another, stream of existence [saṃsāra]|,
For him, there is no more renewed |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|.”
Ayampi attho vutto bhagavatā, iti me sutanti.
This matter too was spoken by the Blessed One, as I have heard.
This was said by the Blessed One, said by the Arahant, as I have heard:
“Bhikkhus, a bhikkhu should |examine::investigate, inquire into [upaparikkhati]| in such a way that, however it is examined by him, his |consciousness::quality of awareness — distinctive knowing that arises in dependence on eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]| is |unscattered::not confused, not distracted, lit. not thrown apart [avikkhitta]| and |undispersed::lit. not flowed apart [avisaṭa]| externally, |not fixated in::not stuck in [asaṇṭhita]| oneself, and by |not grasping at::not holding onto [anupādāya]| anything, |unperturbed::without agitation, without worry, untroubled, undisturbed, unshaken [aparitassa]|, then there is no possibility of the arising of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|—of birth, aging, and death—in the future.”
The Blessed One spoke on this matter. In this regard, it is said:
“For a bhikkhu who has abandoned the |seven bonds::seven ties; this is likely a reference to the seven underlying tendencies as presented in [AN 7.11](/an7.11) discourse. [sattasaṅga]|,
who has severed |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|;
who has exhausted birth in |cyclic existence::wandering on, moving on continuously, passing from one state of existence to another, stream of existence [saṃsāra]|,
For him, there is no more renewed |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|.”
This matter too was spoken by the Blessed One, as I have heard.
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
“Tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathāssa 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.
Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
“Sattasaṅgappahīnassa,
netticchinnassa bhikkhuno;
Vikkhīṇo jātisaṁsāro,
natthi tassa punabbhavo”ti.
Ayampi attho vutto bhagavatā, iti me sutanti.