Source:: [SuttaCentral.net](https://suttacentral.net/mn133/en/sujato?layout=sidebyside&script=latin) # MN133 Mahākaccānabhaddekarattasutta | "One Fine Night" (_Bhaddekaratta_) Tags:: [[Past, Future, and Now]], [[Maranassati]] > [!info] Related sutta: > - MN131 Bhaddekarattasutta ([link](https://suttacentral.net/mn131/en/sujato)) > - Buddha explained using 5 aggregates > - MN132 Ānandabhaddekarattasutta ([link](https://suttacentral.net/mn132/en/sujato)) > - Same explanation as in MN131 by Ananda > - (this sutta) MN133 Mahākaccānabhaddekarattasutta > - Mahākaccāna explained using senses and sense pleasures, and Buddha approved it. > - MN134 Lomasakaṅgiyabhaddekarattasutta ([link](https://suttacentral.net/mn134/en/sujato)) > - Same explanation by Ananda and Buddha as in MN131 ## Notes > [!tip] "One Fine Night" (_Bhaddekaratta_) — Tomorrow may bring Death! — In Mahākaccānabhaddekarattasutta ([MN133](https://suttacentral.net/mn133/en/sujato)) > > > [!info] Recitation by Vilas ([mp3](https://drive.google.com/file/d/1IscA4SsXOMgL8UzFWNR_pakqq3N7QnsS/view?usp=drive_link)) > > **“Don’t run back to the ==past==**, > _“**==Atītaṁ==** nānvāgameyya,_ > > **don’t hope for the ==future==**. > _nappaṭikaṅkhe **==anāgataṁ==**;_ > > **What’s past is left behind**; > _Yadatītaṁ pahīnaṁ taṁ,_ > > **the future has not arrived**; > _appattañca anāgataṁ._ > > --- > and **phenomena in the ==present==** > _**==Paccuppannañca== yo dhammaṁ**,_ > > are **clearly seen in every case**. > _**tattha tattha vipassati**;_ > > Knowing this, foster it— > _Asaṁhīraṁ asaṅkuppaṁ,_ > > unfaltering, unshakable. > _taṁ vidvā manubrūhaye._ > > --- > **==Today’s the day to keenly work==**— > _**==Ajjeva kiccamātappaṁ==**,_ > > **==who knows, tomorrow may bring death!==** > _**==ko jaññā maraṇaṁ suve==**;_ > > For there is no bargain to be struck > _Na hi no saṅgaraṁ tena,_ > > with Death and his mighty hordes. > _mahāsenena maccunā._ > > --- > The peaceful sage explained it’s those > who keenly meditate like this, > tireless **all night and day**, > who truly have that **==one fine night==**. > > _Evaṁvihāriṁ ātāpiṁ,_ > _**ahorattamatanditaṁ**;_ > _Taṁ ve **==bhaddekarattoti==**,_ > _santo ācikkhate muni._ ^one-fine-night > [!tip] Mind gets tied up with Past, Future, and Present — In Mahākaccānabhaddekarattasutta ([MN133](https://suttacentral.net/mn133/en/sujato)) > **(1. Past)** > > And how do you **run back to the ==past==**? > _Kathañca, āvuso, **==atītaṁ== anvāgameti**?_ > > **==Consciousness==** gets **==tied up there with desire and lust==**, thinking: **‘In the past I had such eyes and such sights.’** > So you **==take pleasure==** in that, and that’s when you run back to the past. > > _**Iti me cakkhu ahosi atītamaddhānaṁ iti rūpāti**—_ > _tattha **==chandarāgappaṭibaddhaṁ==** hoti **==viññāṇaṁ==**, chandarāgappaṭibaddhattā viññāṇassa tad**==abhinandati==**, tadabhinandanto atītaṁ anvāgameti._ > > ... **(Same for ears, nose, tongue, body, and mind)** > > --- > **(2. Future)** > > And how do you **hope for the ==future==**? > _Kathañca, āvuso, **==anāgataṁ== paṭikaṅkhati**?_ > > The **==heart==** is **==set on getting what it does not have==**, thinking: **‘May I have such eyes and such sights in the future.’** > So you **==take pleasure==** in that, and that’s when you hope for the future. > > _**Iti me cakkhu siyā anāgatamaddhānaṁ iti rūpāti**—_ > _**==appaṭiladdhassa paṭilābhāya== ==cittaṁ paṇidahati==**, cetaso paṇidhānapaccayā tad**==abhinandati==**, tadabhinandanto anāgataṁ paṭikaṅkhati._ > > ... **(Same for ears, nose, tongue, body, and mind)** > > --- > **(3. Present)** > > And how do you **falter amid ==presently arisen phenomena==**? > _Kathañca, āvuso, **==paccuppannesu dhammesu== saṁhīrati**?_ > > Both the eye and sights > _Yañcāvuso, cakkhu ye ca rūpā—_ > > are presently arisen. > _ubhayametaṁ paccuppannaṁ._ > > If **==consciousness==** gets **==tied up==** there in the present **==with desire and lust==**, you **==take pleasure==** in that, and that’s when you falter amid presently arisen phenomena. > > _Tasmiñce paccuppanne **==chandarāgappaṭibaddhaṁ==** hoti **==viññāṇaṁ==**, chandarāgappaṭibaddhattā viññāṇassa tad**==abhinandati==**, tadabhinandanto paccuppannesu dhammesu saṁhīrati._ > > ... **(Same for ears, nose, tongue, body, and mind)** ^mind-travel-past-and-future ### 中文 > [!tip] 《一良夜经》（中文翻译 by ChatGPT) “尊者，请教我《一良夜经》的诵读和解释。” > > “那么，比丘，听着，专心听好，我将为你讲述。” > > “是，尊者，”萨弥陀回答。佛陀这样说： > > “不要追溯过去， > 不要期望未来。 > 过去的已经过去； > 未来尚未到来； > > 当下的现象 > 在每一个情况下都清晰可见。 > 明白这一点，培养它—— > 坚定不移，不动摇。 > > 今天是努力工作的日子—— > 谁知道，明天可能带来死亡！ > 因为没有与死亡及其强大军队讨价还价的余地。 > > 和平的圣者解释说，是那些 > 像这样用心冥想的人， > 日夜不倦， > 才真正拥有那一良夜。” ## Sutta (Translation by Bhikkhu Sujato) Middle Discourses 133 Majjhima Nikāya 133 Mahākaccāna and One Fine Night Mahākaccānabhaddekarattasutta So I have heard. Evaṁ me sutaṁ— At one time the Buddha was staying near Rājagaha in the Hot Springs Monastery. ekaṁ samayaṁ bhagavā rājagahe viharati tapodārāme. Then Venerable Samiddhi rose at the crack of dawn and went to the hot springs to bathe. Atha kho āyasmā samiddhi rattiyā paccūsasamayaṁ paccuṭṭhāya yena tapodo tenupasaṅkami gattāni parisiñcituṁ. Variant: tapodo → tapodā (si) When he had bathed and emerged from the water he stood in one robe drying himself. Tapode gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno. Variant: pubbāpayamāno → sukkhāpayamāno (mr) Then, late at night, a glorious deity, lighting up the entire hot springs, went up to Samiddhi, stood to one side, and said to Samiddhi: Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ tapodaṁ obhāsetvā yenāyasmā samiddhi tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho sā devatā āyasmantaṁ samiddhiṁ etadavoca: “Mendicant, do you remember the recitation passage and analysis of One Fine Night?” “dhāresi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañcā”ti? “No, reverend, I do not. “Na kho ahaṁ, āvuso, dhāremi bhaddekarattassa uddesañca vibhaṅgañca. Do you?” Tvaṁ panāvuso, dhāresi bhaddekarattassa uddesañca vibhaṅgañcā”ti? “I also do not. “Ahampi kho, bhikkhu, na dhāremi bhaddekarattassa uddesañca vibhaṅgañca. But do you remember just the verses on One Fine Night?” Dhāresi pana tvaṁ, bhikkhu, bhaddekarattiyo gāthā”ti? “I do not. “Na kho ahaṁ, āvuso, dhāremi bhaddekarattiyo gāthāti. Do you?” Tvaṁ panāvuso, dhāresi bhaddekarattiyo gāthā”ti? “I also do not. “Ahampi kho, bhikkhu na dhāremi bhaddekarattiyo gāthāti. Learn the recitation passage and analysis of One Fine Night, mendicant, Uggaṇhāhi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca; memorize it, pariyāpuṇāhi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca; and remember it. dhārehi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca. It is beneficial and relates to the fundamentals of the spiritual life.” Atthasaṁhito, bhikkhu, bhaddekarattassa uddeso ca vibhaṅgo ca ādibrahmacariyako”ti. That’s what that deity said, Idamavoca sā devatā. before vanishing right there. Idaṁ vatvā tatthevantaradhāyi. Then, when the night had passed, Samiddhi went to the Buddha, bowed, sat down to one side, and told him what had happened. Then he added: Atha kho āyasmā samiddhi tassā rattiyā accayena yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā samiddhi bhagavantaṁ etadavoca: “Idhāhaṁ, bhante, rattiyā paccūsasamayaṁ paccuṭṭhāya yena tapodo tenupasaṅkamiṁ gattāni parisiñcituṁ. Tapode gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsiṁ gattāni pubbāpayamāno. Atha kho bhante, aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ tapodaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho sā devatā maṁ etadavoca: ‘dhāresi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañcā’ti? Evaṁ vutte, ahaṁ, bhante, taṁ devataṁ etadavocaṁ: ‘na kho ahaṁ, āvuso, dhāremi bhaddekarattassa uddesañca vibhaṅgañca. Tvaṁ panāvuso, dhāresi bhaddekarattassa uddesañca vibhaṅgañcā’ti? ‘Ahampi kho, bhikkhu, na dhāremi bhaddekarattassa uddesañca vibhaṅgañca. Dhāresi pana tvaṁ, bhikkhu, bhaddekarattiyo gāthā’ti? ‘Na kho ahaṁ, āvuso, dhāremi bhaddekarattiyo gāthāti. Tvaṁ panāvuso, dhāresi bhaddekarattiyo gāthā’ti? ‘Ahampi kho, bhikkhu, na dhāremi bhaddekarattiyo gāthāti. Uggaṇhāhi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca; pariyāpuṇāhi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca; dhārehi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca. Atthasaṁhito, bhikkhu, bhaddekarattassa uddeso ca vibhaṅgo ca ādibrahmacariyako’ti. Idamavoca, bhante, sā devatā. Idaṁ vatvā tatthevantaradhāyi. “Sir, please teach me the recitation passage and analysis of One Fine night.” Sādhu me, bhante, bhagavā bhaddekarattassa uddesañca vibhaṅgañca desetū”ti. “Well then, mendicant, listen and apply your mind well, I will speak.” “Tena hi, bhikkhu, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. “Yes, sir,” Samiddhi replied. “Evaṁ, bhante”ti kho āyasmā samiddhi bhagavato paccassosi. The Buddha said this: Bhagavā etadavoca: “Don’t run back to the past, “Atītaṁ nānvāgameyya, don’t hope for the future. nappaṭikaṅkhe anāgataṁ; What’s past is left behind; Yadatītaṁ pahīnaṁ taṁ, the future has not arrived; appattañca anāgataṁ. and phenomena in the present Paccuppannañca yo dhammaṁ, are clearly seen in every case. tattha tattha vipassati; Knowing this, foster it— Asaṁhīraṁ asaṅkuppaṁ, unfaltering, unshakable. taṁ vidvā manubrūhaye. Today’s the day to keenly work— Ajjeva kiccamātappaṁ, who knows, tomorrow may bring death! ko jaññā maraṇaṁ suve; For there is no bargain to be struck Na hi no saṅgaraṁ tena, with Death and his mighty hordes. mahāsenena maccunā. The peaceful sage explained it’s those Evaṁvihāriṁ ātāpiṁ, who keenly meditate like this, ahorattamatanditaṁ; tireless all night and day, Taṁ ve bhaddekarattoti, who truly have that one fine night.” santo ācikkhate munī”ti. That is what the Buddha said. Idamavoca bhagavā; When he had spoken, the Holy One got up from his seat and entered his dwelling. idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi. Soon after the Buddha left, those mendicants considered, Atha kho tesaṁ bhikkhūnaṁ, acirapakkantassa bhagavato, etadahosi: “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: ‘Atītaṁ nānvāgameyya, nappaṭikaṅkhe anāgataṁ; Yadatītaṁ pahīnaṁ taṁ, appattañca anāgataṁ. Paccuppannañca yo dhammaṁ, tattha tattha vipassati; Asaṁhīraṁ asaṅkuppaṁ, taṁ vidvā manubrūhaye. Ajjeva kiccamātappaṁ, ko jaññā maraṇaṁ suve; Na hi no saṅgaraṁ tena, mahāsenena maccunā. Evaṁvihāriṁ ātāpiṁ, ahorattamatanditaṁ; Taṁ ve bhaddekarattoti, santo ācikkhate munī’ti. Who can explain in detail the meaning of this brief summary given by the Buddha?” Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā”ti? Then those mendicants thought: Atha kho tesaṁ bhikkhūnaṁ etadahosi: “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; 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. Let’s go to him, and ask him about this matter.” Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā”ti. Then those mendicants went to Mahākaccāna, and exchanged greetings with him. Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ sammodiṁsu. 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: “idaṁ kho no, āvuso kaccāna, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘Atītaṁ nānvāgameyya, …pe… Taṁ ve bhaddekarattoti, santo ācikkhate munī’ti. Tesaṁ no, āvuso kaccāna, amhākaṁ, acirapakkantassa bhagavato, etadahosi— idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘Atītaṁ nānvāgameyya, …pe… Taṁ ve bhaddekarattoti, santo ācikkhate munī’ti. Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyāti? Tesaṁ no, āvuso kaccāna, amhākaṁ etadahosi: ‘ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā’ti. “May Venerable Mahākaccāna please explain this.” Vibhajatāyasmā mahākaccāno”ti. “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; 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. evaṁsampadamidaṁ āyasmantānaṁ satthari sammukhībhūte taṁ bhagavantaṁ atisitvā amhe etamatthaṁ paṭipucchitabbaṁ maññatha. 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 teacher, the proclaimer, the elucidator of meaning, the bestower of freedom from death, 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. That was the time to approach the Buddha and ask about this matter. You should have remembered it in line with the Buddha’s answer.” So ceva panetassa kālo ahosi yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyātha, yathā vo bhagavā byākareyya tathā naṁ dhāreyyāthā”ti. “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 teacher, the proclaimer, the elucidator of meaning, the bestower of freedom from death, 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. That was the time to approach the Buddha and ask about this matter. So ceva panetassa kālo ahosi yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyāma; We should have remembered it in line with the Buddha’s answer. yathā no bhagavā byākareyya tathā naṁ dhāreyyāma. 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; 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. Please explain this, if it’s no trouble.” Vibhajatāyasmā mahākaccāno agaruṁ karitvā”ti. Variant: agaruṁ karitvā”ti → agarukaritvāti (sya-all, km, pts1ed) “Well then, reverends, listen and apply your mind well, I will speak.” “Tena hāvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. “Yes, reverend,” they replied. “Evamāvuso”ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṁ. Venerable Mahākaccāna said this: Āyasmā mahākaccāno etadavoca: “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: ‘Don’t run back to the past … ‘Atītaṁ nānvāgameyya, …pe… tireless all night and day, Taṁ ve bhaddekarattoti, who truly have that one fine night.’ santo ācikkhate munī’ti. 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— And how do you run back to the past? Kathañca, āvuso, atītaṁ anvāgameti? Consciousness gets tied up there with desire and lust, thinking: ‘In the past I had such eyes and such sights.’ Iti me cakkhu ahosi atītamaddhānaṁ iti rūpāti— So you take pleasure in that, and that’s when you run back to the past. tattha chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto atītaṁ anvāgameti. Consciousness gets tied up there with desire and lust, thinking: ‘In the past I had such ears and such sounds … Iti me sotaṁ ahosi atītamaddhānaṁ iti saddāti …pe… such a nose and such smells … iti me ghānaṁ ahosi atītamaddhānaṁ iti gandhāti … such a tongue and such tastes … iti me jivhā ahosi atītamaddhānaṁ iti rasāti … such a body and such touches … iti me kāyo ahosi atītamaddhānaṁ iti phoṭṭhabbāti … such a mind and such ideas.’ iti me mano ahosi atītamaddhānaṁ iti dhammāti— So you take pleasure in that, and that’s when you run back to the past. tattha chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto atītaṁ anvāgameti— That’s how you run back to the past. evaṁ kho, āvuso, atītaṁ anvāgameti. And how do you not run back to the past? Kathañca, āvuso, atītaṁ nānvāgameti? Consciousness doesn’t get tied up there with desire and lust, thinking: ‘In the past I had such eyes and such sights.’ Iti me cakkhu ahosi atītamaddhānaṁ iti rūpāti— So you don’t take pleasure in that, and that’s when you no longer run back to the past. tattha na chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, na chandarāgappaṭibaddhattā viññāṇassa na tadabhinandati, na tadabhinandanto atītaṁ nānvāgameti. Consciousness doesn’t get tied up there with desire and lust, thinking: ‘In the past I had such ears and such sounds … Iti me sotaṁ ahosi atītamaddhānaṁ iti saddāti …pe… such a nose and such smells … iti me ghānaṁ ahosi atītamaddhānaṁ iti gandhāti … such a tongue and such tastes … iti me jivhā ahosi atītamaddhānaṁ iti rasāti … such a body and such touches … iti me kāyo ahosi atītamaddhānaṁ iti phoṭṭhabbāti … such a mind and such ideas.’ iti me mano ahosi atītamaddhānaṁ iti dhammāti— So you don’t take pleasure in that, and that’s when you no longer run back to the past. tattha na chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, na chandarāgappaṭibaddhattā viññāṇassa, na tadabhinandati, na tadabhinandanto atītaṁ nānvāgameti— That’s how you don’t run back to the past. evaṁ kho, āvuso, atītaṁ nānvāgameti. And how do you hope for the future? Kathañca, āvuso, anāgataṁ paṭikaṅkhati? The heart is set on getting what it does not have, thinking: ‘May I have such eyes and such sights in the future.’ Iti me cakkhu siyā anāgatamaddhānaṁ iti rūpāti— So you take pleasure in that, and that’s when you hope for the future. appaṭiladdhassa paṭilābhāya cittaṁ paṇidahati, cetaso paṇidhānapaccayā tadabhinandati, tadabhinandanto anāgataṁ paṭikaṅkhati. The heart is set on getting what it does not have, thinking: ‘May I have such ears and such sounds … Iti me sotaṁ siyā anāgatamaddhānaṁ iti saddāti …pe… such a nose and such smells … iti me ghānaṁ siyā anāgatamaddhānaṁ iti gandhāti … such a tongue and such tastes … iti me jivhā siyā anāgatamaddhānaṁ iti rasāti … such a body and such touches … iti me kāyo siyā anāgatamaddhānaṁ iti phoṭṭhabbāti … such a mind and such ideas in the future.’ iti me mano siyā anāgatamaddhānaṁ iti dhammāti— So you take pleasure in that, and that’s when you hope for the future. appaṭiladdhassa paṭilābhāya cittaṁ paṇidahati, cetaso paṇidhānapaccayā tadabhinandati, tadabhinandanto anāgataṁ paṭikaṅkhati— That’s how you hope for the future. evaṁ kho, āvuso, anāgataṁ paṭikaṅkhati. And how do you not hope for the future? Kathañca, āvuso, anāgataṁ nappaṭikaṅkhati? The heart is not set on getting what it does not have, thinking: ‘May I have such eyes and such sights in the future.’ Iti me cakkhu siyā anāgatamaddhānaṁ iti rūpāti— So you don’t take pleasure in that, and that’s when you no longer hope for the future. appaṭiladdhassa paṭilābhāya cittaṁ nappaṇidahati, cetaso appaṇidhānapaccayā na tadabhinandati, na tadabhinandanto anāgataṁ nappaṭikaṅkhati. The heart is not set on getting what it does not have, thinking: ‘May I have such ears and such sounds … Iti me sotaṁ siyā anāgatamaddhānaṁ iti saddāti …pe… such a nose and such smells … iti me ghānaṁ siyā anāgatamaddhānaṁ iti gandhāti … such a tongue and such tastes … iti me jivhā siyā anāgatamaddhānaṁ iti rasāti … such a body and such touches … iti me kāyo siyā anāgatamaddhānaṁ iti phoṭṭhabbāti … such a mind and such ideas in the future.’ iti me mano siyā anāgatamaddhānaṁ iti dhammāti— So you don’t take pleasure in that, and that’s when you no longer hope for the future. appaṭiladdhassa paṭilābhāya cittaṁ nappaṇidahati, cetaso appaṇidhānapaccayā na tadabhinandati, na tadabhinandanto anāgataṁ nappaṭikaṅkhati— That’s how you don’t hope for the future. evaṁ kho, āvuso, anāgataṁ nappaṭikaṅkhati. And how do you falter amid presently arisen phenomena? Kathañca, āvuso, paccuppannesu dhammesu saṁhīrati? Both the eye and sights Yañcāvuso, cakkhu ye ca rūpā— are presently arisen. ubhayametaṁ paccuppannaṁ. If consciousness gets tied up there in the present with desire and lust, you take pleasure in that, and that’s when you falter amid presently arisen phenomena. Tasmiñce paccuppanne chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto paccuppannesu dhammesu saṁhīrati. Both the ear and sounds … Yañcāvuso, sotaṁ ye ca saddā …pe… nose and smells … yañcāvuso, ghānaṁ ye ca gandhā … tongue and tastes … yā cāvuso, jivhā ye ca rasā … body and touches … yo cāvuso, kāyo ye ca phoṭṭhabbā … mind and ideas yo cāvuso, mano ye ca dhammā— are presently arisen. ubhayametaṁ paccuppannaṁ. If consciousness gets tied up there in the present with desire and lust, you take pleasure in that, and that’s when you falter amid presently arisen phenomena. Tasmiñce paccuppanne chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto paccuppannesu dhammesu saṁhīrati— That’s how you falter amid presently arisen phenomena. evaṁ kho, āvuso, paccuppannesu dhammesu saṁhīrati. And how do you not falter amid presently arisen phenomena? Kathañca, āvuso, paccuppannesu dhammesu na saṁhīrati? Both the eye and sights Yañcāvuso, cakkhu ye ca rūpā— are presently arisen. ubhayametaṁ paccuppannaṁ. If consciousness doesn’t get tied up there in the present with desire and lust, you don’t take pleasure in that, and that’s when you no longer falter amid presently arisen phenomena. Tasmiñce paccuppanne na chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, na chandarāgappaṭibaddhattā viññāṇassa na tadabhinandati, na tadabhinandanto paccuppannesu dhammesu na saṁhīrati. Both the ear and sounds … Yañcāvuso, sotaṁ ye ca saddā …pe… nose and smells … yañcāvuso, ghānaṁ ye ca gandhā … tongue and tastes … yā cāvuso, jivhā ye ca rasā … body and touches … yo cāvuso, kāyo ye ca phoṭṭhabbā … mind and ideas yo cāvuso, mano ye ca dhammā— are presently arisen. ubhayametaṁ paccuppannaṁ. If consciousness doesn’t get tied up there in the present with desire and lust, you don’t take pleasure in that, and that’s when you no longer falter amid presently arisen phenomena. Tasmiñce paccuppanne na chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, na chandarāgappaṭibaddhattā viññāṇassa na tadabhinandati, na tadabhinandanto paccuppannesu dhammesu na saṁhīrati— That’s how you don’t falter amid presently arisen phenomena. evaṁ kho, āvuso, paccuppannesu dhammesu na saṁhīrati. This is how I understand the detailed meaning of that brief passage for recitation given by the Buddha. Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘Atītaṁ nānvāgameyya, …pe… Taṁ ve bhaddekarattoti, santo ācikkhate munī’ti. Imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi. If you wish, you may go to the Buddha and ask him about this. Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha, You should remember it in line with the Buddha’s answer.” yathā vo bhagavā byākaroti tathā naṁ dhāreyyāthā”ti. 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: 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: “yaṁ kho no, bhante, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘Atītaṁ nānvāgameyya, …pe… Taṁ ve bhaddekarattoti, santo ācikkhate munī’ti. Tesaṁ no, bhante, amhākaṁ, acirapakkantassa bhagavato, etadahosi: ‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: “Atītaṁ nānvāgameyya, nappaṭikaṅkhe anāgataṁ; Yadatītaṁ pahīnaṁ taṁ, appattañca anāgataṁ. Paccuppannañca yo dhammaṁ, tattha tattha vipassati; Asaṁhīraṁ asaṅkuppaṁ, taṁ vidvā manubrūhaye. Ajjeva kiccamātappaṁ, ko jaññā maraṇaṁ suve; Na hi no saṅgaraṁ tena, mahāsenena maccunā. Evaṁvihāriṁ ātāpiṁ, ahorattamatanditaṁ; Taṁ ve bhaddekarattoti, santo ācikkhate munī”ti. Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti? Tesaṁ no, bhante, amhākaṁ etadahosi: ‘ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā’ti. Atha kho mayaṁ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimha; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipucchimha. “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. “Mahākaccāna is astute, mendicants, he has great wisdom. “Paṇḍito, bhikkhave, mahākaccāno; mahāpañño, bhikkhave mahākaccāno. 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 taṁ evamevaṁ byākareyyaṁ yathā taṁ mahākaccānena byākataṁ. That is what it means, and that’s how you should remember it.” Eso cevetassa attho. Evañca naṁ dhārethā”ti. That is what the Buddha said. Idamavoca bhagavā. Satisfied, the mendicants approved what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.