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Majjhima Nikāya 131 Middle Discourses 131
Bhaddekarattasutta One Fine Night
Evaṁ me sutaṁ—Thus I heard:So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. On one occasion the Blessed One was living at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi: There he addressed the bhikkhus thus:There the Buddha addressed the mendicants,
“bhikkhavo”ti. ‘Bhikkhus.’“Mendicants!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. ‘Venerable sir,’ they replied.“Venerable sir,” they replied.
Bhagavā etadavoca: The Blessed One said this:The Buddha said this:
“bhaddekarattassa vo, bhikkhave, uddesañca vibhaṅgañca desessāmi. ‘Bhikkhus, I shall give you a summary and an exposition of one who has a single fortunate attachment.“I shall teach you the summary recital and the analysis of the one who has one fine night.
Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. Listen and heed well what I shall say.’Listen and apply your mind well, I will speak.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. ‘Yes, venerable sir,’ the bhikkhus replied.“Yes, sir,” they replied.
Bhagavā etadavoca: The Blessed One said this:The Buddha said this:
“Atītaṁ nānvāgameyya, ‘Let not a man revive the past“Don’t run back to the past,
nappaṭikaṅkhe anāgataṁ; or on the future build his hopes;don’t anticipate the future.
Yadatītaṁ pahīnaṁ taṁ, the past is left behind,What’s past is left behind,
appattañca anāgataṁ. the future as yet unreached.the future has not arrived;
Paccuppannañca yo dhammaṁ, Rather with insight let him seeand any present phenomenon
Tattha tattha vipassati; each presently arisen dhamma;you clearly discern in every case.
Asaṁhīraṁ asaṅkuppaṁ, invincibly, unshakably,The unfaltering, the unshakable:
Taṁ vidvā manubrūhaye. let him know it and be sure of it.having known that, foster it.
Ajjeva kiccamātappaṁ, Today the effort must be made;Today’s the day to keenly work—
ko jaññā maraṇaṁ suve; tomorrow Death may come, who knows?who knows, tomorrow may bring death!
Na hi no saṅgaraṁ tena, No bargain with MortalityFor there is no bargain to be struck
mahāsenena maccunā. can keep him and his hordes away.with Death and his mighty horde.
Evaṁvihāriṁ ātāpiṁ, But one who dwells thus ardently,One who keenly meditates like this,
ahorattamatanditaṁ; relentlessly, by day, by night—tireless all night and day:
Taṁ ve bhaddekarattoti, it is he, the peaceful sage has said,that’s who has one fine night—
santo ācikkhate muni. who has a single fortunate attachment.so declares the peaceful sage.
Kathañca, bhikkhave, atītaṁ anvāgameti? ‘And how, bhikkhus, does one revive the past?And how do you run back to the past?
‘Evaṁrūpo ahosiṁ atītamaddhānan’ti tattha nandiṁ samanvāneti, ‘evaṁvedano ahosiṁ atītamaddhānan’ti tattha nandiṁ samanvāneti, ‘evaṁsañño ahosiṁ atītamaddhānan’ti tattha nandiṁ samanvāneti, ‘evaṁsaṅkhāro ahosiṁ atītamaddhānan’ti tattha nandiṁ samanvāneti, ‘evaṁviññāṇo ahosiṁ atītamaddhānan’ti tattha nandiṁ samanvāneti—Thinking, “I had such form in the past,” he allows himself to relish that; thinking, “I had such feeling in the past,” he allows himself to relish that; thinking, “I had such perception in the past,” he allows himself to relish that; thinking, “I had such formations in the past,” he allows himself to relish that; thinking, “I had such consciousness in the past,” he allows himself to relish that—You muster delight there, thinking: ‘I had such form in the past.’ … ‘I had such feeling … perception … choice … consciousness in the past.’
evaṁ kho, bhikkhave, atītaṁ anvāgameti. that, bhikkhus, is how one revives the past.That’s how you run back to the past.
Kathañca, bhikkhave, atītaṁ nānvāgameti? ‘And how, bhikkhus, does one not revive the past?And how do you not run back to the past?
‘Evaṁrūpo ahosiṁ atītamaddhānan’ti tattha nandiṁ na samanvāneti, ‘evaṁvedano ahosiṁ atītamaddhānan’ti tattha nandiṁ na samanvāneti, ‘evaṁsañño ahosiṁ atītamaddhānan’ti tattha nandiṁ na samanvāneti, ‘evaṁsaṅkhāro ahosiṁ atītamaddhānan’ti tattha nandiṁ na samanvāneti, ‘evaṁviññāṇo ahosiṁ atītamaddhānan’ti tattha nandiṁ na samanvāneti—Thinking, “I had such form in the past,” he does not allow himself to relish that; thinking, “I had such feeling in the past,” he does not allow himself to relish that; thinking, “I had such perception in the past,” he does not allow himself to relish that; thinking, “I had such formations in the past,” he does not allow himself to relish that; thinking, “I had such consciousness in the past,” he does not allow himself to relish that—You don’t muster delight there, thinking: ‘I had such form in the past.’ … ‘I had such feeling … perception … choice … consciousness in the past.’
evaṁ kho, bhikkhave, atītaṁ nānvāgameti. that, bhikkhus, is how one does not revive the past.That’s how you don’t run back to the past.
Kathañca, bhikkhave, anāgataṁ paṭikaṅkhati? ‘And how, bhikkhus, does one build up hope upon the future?And how do you anticipate the future?
‘Evaṁrūpo siyaṁ anāgatamaddhānan’ti tattha nandiṁ samanvāneti, evaṁvedano siyaṁ …pe… evaṁsañño siyaṁ … evaṁsaṅkhāro siyaṁ … evaṁviññāṇo siyaṁ anāgatamaddhānanti tattha nandiṁ samanvāneti—Thinking, “May my form be such in the future,” he allows himself to relish that; may my feeling be such … may my perception be such … may my formations be such … thinking, “May my consciousness be such in the future,” he allows himself to relish that—You muster delight there, thinking: ‘May I have such form in the future.’ … ‘May I have such feeling … perception … choice … consciousness in the future.’
evaṁ kho, bhikkhave, anāgataṁ paṭikaṅkhati. that, bhikkhus, is how one builds up hope upon the future.That’s how you anticipate the future.
Kathañca, bhikkhave, anāgataṁ nappaṭikaṅkhati? ‘And how, bhikkhus, does one not build up hope upon the future?And how do you not anticipate the future?
‘Evaṁrūpo siyaṁ anāgatamaddhānan’ti tattha nandiṁ na samanvāneti, evaṁvedano siyaṁ … evaṁsañño siyaṁ … evaṁsaṅkhāro siyaṁ … ‘evaṁviññāṇo siyaṁ anāgatamaddhānan’ti tattha nandiṁ na samanvāneti—Thinking, “May my form be such in the future,” he does not allow himself to relish that; may my feeling be such … may my perception be such … may my formations be such … thinking, “May my consciousness be such in the future,” he does not allow himself to relish that—You don’t muster delight there, thinking: ‘May I have such form in the future.’ … ‘May I have such feeling … perception … choice … consciousness in the future.’
evaṁ kho, bhikkhave, anāgataṁ nappaṭikaṅkhati. that, bhikkhus, is how one does not build up hope upon the future.That’s how you don’t anticipate the future.
Kathañca, bhikkhave, paccuppannesu dhammesu saṁhīrati? ‘And how, bhikkhus, is one vanquished in regard to presently arisen dhammas?And how do you falter amid presently arisen phenomena?
Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto Here, bhikkhus, the untaught ordinary man, who has no regard for the Noble Ones and is unconversant with their Dhamma and undisciplined in it, who has no regard for True Men and is unconversant with their Dhamma and undisciplined in it,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.
rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ, attani vā rūpaṁ, rūpasmiṁ vā attānaṁ; sees form as self, or self as possessed of form, or form in self, or self in form;They regard form as self, self as having form, form in self, or self in form.
vedanaṁ …pe… he sees feeling …They regard feeling …
saññaṁ … perception …perception …
saṅkhāre … formations …choices …
viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ—he sees consciousness as self, or self as possessed of consciousness, or consciousness in self, or self in consciousness—consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
evaṁ kho, bhikkhave, paccuppannesu dhammesu saṁhīrati. that, bhikkhus, is how one is vanquished in regard to presently arisen dhammas.That’s how you falter amid presently arisen phenomena.
Kathañca, bhikkhave, paccuppannesu dhammesu na saṁhīrati? ‘And how, bhikkhus, is one not vanquished in regard to presently arisen dhammas?And how do you not falter amid presently arisen phenomena?
Idha, bhikkhave, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto Here, bhikkhus, the well-taught disciple of the Noble Ones, who has regard for the Noble Ones and is conversant with their Dhamma and disciplined in it, who has regard for True Men and is conversant with their Dhamma and disciplined in it,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.
na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ; does not see form as self, or self as possessed of form, or form in self, or self in form;They don’t regard form as self, self as having form, form in self, or self in form.
na vedanaṁ … he does not see feeling …They don’t regard feeling …
na saññaṁ … perception …perception …
na saṅkhāre … formations …choices …
na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ, na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ—he does not see consciousness as self, or self as possessed of consciousness, or consciousness in self, or self in consciousness—consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
evaṁ kho, bhikkhave, paccuppannesu dhammesu na saṁhīrati. that, bhikkhus, is how one is not vanquished in regard to presently arisen dhammas.That’s how you don’t falter amid presently arisen phenomena.
Atītaṁ nānvāgameyya, ‘Let not a man revive the past‘Don’t run back to the past,
nappaṭikaṅkhe anāgataṁ; or on the future build his hopes;don’t anticipate the future.
Yadatītaṁ pahīnaṁ taṁ, the past is left behind,What’s past is left behind,
appattañca anāgataṁ. the future as yet unreached.the future has not arrived;
Paccuppannañca yo dhammaṁ, Rather with insight let him seeand any present phenomenon
tattha tattha vipassati; each presently arisen dhamma;you clearly discern in every case.
Asaṁhīraṁ asaṅkuppaṁ, invincibly, unshakably,The unfaltering, the unshakable:
taṁ vidvā manubrūhaye. let him know it and be sure of it.having known that, foster it.
Ajjeva kiccamātappaṁ, Today the effort must be made;Today’s the day to keenly work—
ko jaññā maraṇaṁ suve; tomorrow Death may come, who knows?who knows, tomorrow may bring death!
Na hi no saṅgaraṁ tena, No bargain with MortalityFor there is no bargain to be struck
mahāsenena maccunā. can keep him and his hordes away.with Death and his mighty horde.
Evaṁvihāriṁ ātāpiṁ, But one who dwells thus ardently,One who keenly meditates like this,
ahorattamatanditaṁ; relentlessly, by day, by night—tireless all night and day:
Taṁ ve bhaddekarattoti, it is he, the peaceful sage has said,that’s who has one fine night—
santo ācikkhate munīti. who has a single fortunate attachment.so declares the peaceful sage.’
‘Bhaddekarattassa vo, bhikkhave, uddesañca vibhaṅgañca desessāmī’ti—‘“Bhikkhus, I shall give you a summary and an exposition of one who has a single fortunate attachment”—And that’s what I meant when I said: ‘I shall teach you the summary recital and the analysis of the one who has one fine night.’”
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttan”ti. so it was said, and it was with reference to this that it was said.’
Idamavoca bhagavā. This is what the Blessed One said.That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. The bhikkhus were satisfied and delighted in the Blessed One’s words.Satisfied, the mendicants approved what the Buddha said.
Bhaddekarattasuttaṁ niṭṭhitaṁ paṭhamaṁ.