Theravadan

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From: Pali, Bhikkhu Bodhi , Bhikkhu Sujato

Majjhima Nikāya 133 Middle Discourses 133

Mahākaccānabhaddekarattasutta Mahākaccāna and One Fine Night Mahā Kaccāna and A Single Excellent Night

Evaṁ me sutaṁ—So I have heard. Thus have I heard.

ekaṁ samayaṁ bhagavā rājagahe viharati tapodārāme. At one time the Buddha was staying near Rājagaha in the Hot Springs Monastery. On one occasion the Blessed One was living at Rājagaha in the Park of the Hot Springs.

Atha kho āyasmā samiddhi rattiyā paccūsasamayaṁ paccuṭṭhāya yena tapodo tenupasaṅkami gattāni parisiñcituṁ. Then Venerable Samiddhi rose at the crack of dawn and went to the hot springs to bathe. Then, when it was near dawn, the venerable Samiddhi went to the hot springs to bathe his limbs.

Tapode gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno. When he had bathed and emerged from the water he stood in one robe drying his limbs. After bathing he came up out of the water and stood dressed in one robe, drying his limbs.

Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ tapodaṁ obhāsetvā yenāyasmā samiddhi tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho sā devatā āyasmantaṁ samiddhiṁ etadavoca: 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: Then, when the night was well advanced, a certain deity of beautiful appearance who illuminated the whole of the Hot Springs, approached the venerable Samiddhi. Standing at one side, the deity said to him:

“dhāresi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañcā”ti? “Mendicant, do you remember the summary recital and the analysis of the one who has one fine night?” “Bhikkhu, do you remember the summary and exposition of ‘One Who Has Had a Single Excellent Night’?”

“Na kho ahaṁ, āvuso, dhāremi bhaddekarattassa uddesañca vibhaṅgañca. “No, reverend, I do not. “Friend, I do not remember the summary and exposition of ‘One Who Has Had a Single Excellent Night’.

Tvaṁ panāvuso, dhāresi bhaddekarattassa uddesañca vibhaṅgañcā”ti? Do you?” But, friend, do you remember the summary and exposition of ‘One Who Has Had a Single Excellent Night’?”

“Ahampi kho, bhikkhu, na dhāremi bhaddekarattassa uddesañca vibhaṅgañca. “I also do not. “Bhikkhu, I too do not remember the summary and exposition of ‘One Who Has Had a Single Excellent Night’.

Dhāresi pana tvaṁ, bhikkhu, bhaddekarattiyo gāthā”ti? But do you remember just the verses on the one who has one fine night?” But, bhikkhu, do you remember the stanzas of ‘One Who Has Had a Single Excellent Night’?”

“Na kho ahaṁ, āvuso, dhāremi bhaddekarattiyo gāthāti. “I do not. “Friend, I do not remember the stanzas of ‘One Who Has Had a Single Excellent Night’.

Tvaṁ panāvuso, dhāresi bhaddekarattiyo gāthā”ti? Do you?” But, friend, do you remember the stanzas of ‘One Who Has Had a Single Excellent Night’?”

“Ahampi kho, bhikkhu na dhāremi bhaddekarattiyo gāthāti. “I also do not. “Bhikkhu, I too do not remember the stanzas of ‘One Who Has Had a Single Excellent Night’.

Uggaṇhāhi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca; Learn the summary recital and the analysis of the one who has one fine night, mendicant, But, bhikkhu, learn the summary and exposition of ‘One Who Has Had a Single Excellent Night’.

pariyāpuṇāhi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca; memorize it, Bhikkhu, master the summary and exposition of ‘One Who Has Had a Single Excellent Night’.

dhārehi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca. and remember it. Bhikkhu, remember the summary and exposition of ‘One Who Has Had a Single Excellent Night’.

Atthasaṁhito, bhikkhu, bhaddekarattassa uddeso ca vibhaṅgo ca ādibrahmacariyako”ti. It is beneficial and relevant to the fundamentals of the spiritual life.” Bhikkhu, the summary and exposition of ‘One Who Has Had a Single Excellent Night’ is beneficial, it belongs to the fundamentals of the holy life.”

Idamavoca sā devatā. That is what that deity said, That is what was said by the deity,

Idaṁ vatvā tatthevantaradhāyi. before vanishing right there. who thereupon vanished at once.

Atha kho āyasmā samiddhi tassā rattiyā accayena yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā samiddhi bhagavantaṁ etadavoca: 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: Then, when the night was over, the venerable Samiddhi went to the Blessed One. After paying homage to him, he sat down at one side and told the Blessed One all that had occurred:

“Idhāhaṁ, bhante, rattiyā paccūsasamayaṁ paccuṭṭhāya yena tapodo tenupasaṅkamiṁ gattāni parisiñcituṁ. “Here, venerable sir, when it was near dawn I went to the hot springs to bathe my limbs.

Tapode gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsiṁ gattāni pubbāpayamāno. After bathing I came up out of the water and stood dressed in one robe, drying my limbs.

Atha kho bhante, aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ tapodaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho sā devatā maṁ etadavoca: Then, venerable sir, when the night was well advanced, a certain deity of beautiful appearance who illuminated the whole of the Hot Springs, approached me. Standing at one side, the deity said to me:

‘dhāresi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañcā’ti? ‘Bhikkhu, do you remember the summary and exposition of “One Who Has Had a Single Excellent Night”?’

Evaṁ vutte, ahaṁ, bhante, taṁ devataṁ etadavocaṁ: When this was said, venerable sir, I told that deity:

‘na kho ahaṁ, āvuso, dhāremi bhaddekarattassa uddesañca vibhaṅgañca. ‘Friend, I do not remember the summary and exposition of “One Who Has Had a Single Excellent Night”.

Tvaṁ panāvuso, dhāresi bhaddekarattassa uddesañca vibhaṅgañcā’ti? But, friend, do you remember the summary and exposition of “One Who Has Had a Single Excellent Night”?’

‘Ahampi kho, bhikkhu, na dhāremi bhaddekarattassa uddesañca vibhaṅgañca. ‘Bhikkhu, I too do not remember the summary and exposition of “One Who Has Had a Single Excellent Night”.

Dhāresi pana tvaṁ, bhikkhu, bhaddekarattiyo gāthā’ti? But, bhikkhu, do you remember the stanzas of “One Who Has Had a Single Excellent Night”?’

‘Na kho ahaṁ, āvuso, dhāremi bhaddekarattiyo gāthāti. ‘Friend, I do not remember the stanzas of “One Who Has Had a Single Excellent Night”.

Tvaṁ panāvuso, dhāresi bhaddekarattiyo gāthā’ti? But, friend, do you remember the stanzas of “One Who Has Had a Single Excellent Night”?’

‘Ahampi kho, bhikkhu, na dhāremi bhaddekarattiyo gāthāti. ‘Bhikkhu, I too do not remember the stanzas of “One Who Has Had a Single Excellent Night”.

Uggaṇhāhi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca; But, bhikkhu, learn the summary and exposition of “One Who Has Had a Single Excellent Night”.

pariyāpuṇāhi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca; Bhikkhu, master the summary and exposition of “One Who Has Had a Single Excellent Night”.

dhārehi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca. Bhikkhu, remember the summary and exposition of “One Who Has Had a Single Excellent Night”.

Atthasaṁhito, bhikkhu, bhaddekarattassa uddeso ca vibhaṅgo ca ādibrahmacariyako’ti. Bhikkhu, the summary and exposition of “One Who Has Had a Single Excellent Night” is beneficial, it belongs to the fundamentals of the holy life.’

Idamavoca, bhante, sā devatā. That is what was said by the deity, venerable sir,

Idaṁ vatvā tatthevantaradhāyi. who thereupon vanished at once.

Sādhu me, bhante, bhagavā bhaddekarattassa uddesañca vibhaṅgañca desetū”ti. “Sir, please teach me the summary recital and the analysis of the one who has one fine night.” It would be good, venerable sir, if the Blessed One would teach me the summary and exposition of ‘One Who Has Had a Single Excellent Night’.”

“Tena hi, bhikkhu, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. “Well then, mendicant, listen and apply your mind well, I will speak.” “Then, bhikkhu, listen and attend closely to what I shall say.”

“Evaṁ, bhante”ti kho āyasmā samiddhi bhagavato paccassosi. “Yes, sir,” Samiddhi replied. “Yes, venerable sir,” the venerable Samiddhi replied.

Bhagavā etadavoca: The Buddha said this: The Blessed One said:

“Atītaṁ nānvāgameyya, “Don’t run back to the past, “Let not a person revive the past

nappaṭikaṅkhe anāgataṁ; don’t anticipate the future. Or on the future build his hopes;

Yadatītaṁ pahīnaṁ taṁ, What’s past is left behind, For the past has been left behind

appattañca anāgataṁ. the future has not arrived; And the future has not been reached.

Paccuppannañca yo dhammaṁ, and any present phenomenon Instead with insight let him see

tattha tattha vipassati; you clearly discern in every case. Each presently arisen state;

Asaṁhīraṁ asaṅkuppaṁ, The unfaltering, the unshakable: Let him know that and be sure of it,

taṁ vidvā manubrūhaye. having known that, foster it. Invincibly, unshakeably.

Ajjeva kiccamātappaṁ, Today’s the day to keenly work—Today the effort must be made;

ko jaññā maraṇaṁ suve; who knows, tomorrow may bring death! Tomorrow Death may come, who knows?

Na hi no saṅgaraṁ tena, For there is no bargain to be struck No bargain with Mortality

mahāsenena maccunā. with Death and his mighty horde. Can keep him and his hordes away.

Evaṁvihāriṁ ātāpiṁ, One who keenly meditates like this, But one who dwells thus ardently,

ahorattamatanditaṁ; tireless all night and day: Relentlessly, by day, by night—

Taṁ ve bhaddekarattoti, that’s who has one fine night—It is he, the Peaceful Sage has said,

santo ācikkhate munī”ti. so declares the peaceful sage.” Who has had a single excellent night.”

Idamavoca bhagavā; That is what the Buddha said. That is what the Blessed One said.

idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi. When he had spoken, the Holy One rose from his seat and entered his dwelling. Having said this, the Sublime One rose from his seat and went into his dwelling.

Atha kho tesaṁ bhikkhūnaṁ, acirapakkantassa bhagavato, etadahosi: Soon after the Buddha left, those mendicants considered, Then, soon after the Blessed One had gone, the bhikkhus considered:

“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. … “Now, friends, the Blessed One has risen from his seat and gone into his dwelling after giving a summary in brief without expounding the detailed meaning:

‘Atītaṁ nānvāgameyya, ‘Let not a person revive the past

nappaṭikaṅkhe anāgataṁ; Or on the future build his hopes;

Yadatītaṁ pahīnaṁ taṁ, For the past has been left behind

appattañca anāgataṁ. And the future has not been reached.

Paccuppannañca yo dhammaṁ, Instead with insight let him see

tattha tattha vipassati; Each presently arisen state;

Asaṁhīraṁ asaṅkuppaṁ, Let him know that and be sure of it,

taṁ vidvā manubrūhaye. Invincibly, unshakeably.

Ajjeva kiccamātappaṁ, Today the effort must be made;

ko jaññā maraṇaṁ suve; Tomorrow Death may come, who knows?

Na hi no saṅgaraṁ tena, No bargain with Mortality

mahāsenena maccunā. Can keep him and his hordes away.

Evaṁvihāriṁ ātāpiṁ, But one who dwells thus ardently,

ahorattamatanditaṁ; Relentlessly, by day, by night—

Taṁ ve bhaddekarattoti, It is he, the Peaceful Sage has said,

santo ācikkhate munī’ti. Who has had a single excellent night.’

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 given by the Buddha?” Now who will expound this in detail?”

Atha kho tesaṁ bhikkhūnaṁ etadahosi: Then those mendicants thought: Then they considered:

“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. “The venerable Mahā Kaccāna is praised by the Teacher and esteemed by his wise companions in the holy life.

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. The venerable Mahā Kaccāna is capable of expounding the detailed meaning.

Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā”ti. Let’s go to him, and ask him about this matter.” Suppose we went to him and asked him the meaning of this.”

Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ sammodiṁsu. Then those mendicants went to Mahākaccāna, and exchanged greetings with him. Then the bhikkhus went to the venerable Mahā Kaccāna and exchanged greetings with him.

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: When this courteous and amiable talk was finished, they sat down to one side and told the venerable Mahā Kaccāna what had taken place:

“idaṁ kho no, āvuso kaccāna, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: “Friend Kaccāna, the Blessed One has risen from his seat and gone into his dwelling after giving a summary in brief without expounding the detailed meaning:

‘Atītaṁ nānvāgameyya, ‘Let not a person revive the past…

…pe… …

Taṁ ve bhaddekarattoti, It is he, the Peaceful Sage has said,

santo ācikkhate munī’ti. Who has had a single excellent night.’

Tesaṁ no, āvuso kaccāna, amhākaṁ, acirapakkantassa bhagavato, etadahosi—Then, friend Kaccāna, soon after the Blessed One had gone, we considered:

idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘Now, friends, the Blessed One has risen from his seat and gone into his dwelling after giving a summary in brief without expounding the detailed meaning:

‘Atītaṁ nānvāgameyya, “Let not a person revive the past…

…pe… …

Taṁ ve bhaddekarattoti, It is he, the Peaceful Sage has said,

santo ācikkhate munī’ti. Who has had a single excellent night.”

Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyāti? Now who will expound this in detail?’

Tesaṁ no, āvuso kaccāna, amhākaṁ etadahosi: Then, friend Kaccāna, we considered:

‘ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. ‘The venerable Mahā Kaccāna is praised by the Teacher and esteemed by his wise companions in the holy life.

Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. The venerable Mahā Kaccāna is capable of expounding the detailed meaning.

Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā’ti. Suppose we went to him and asked him the meaning of this.’

Vibhajatāyasmā mahākaccāno”ti. “May Venerable Mahākaccāna please explain this.” Let the venerable Mahā Kaccāna expound it to us.”

“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. [The venerable Mahā Kaccāna replied:] “Friends, it is as though a man needing heartwood, seeking heartwood, wandering in search of heartwood, thought that heartwood should be sought for among the branches and leaves of a great tree standing possessed of heartwood, after he had passed over the root and the trunk.

evaṁsampadamidaṁ 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. And so it is with you, venerable sirs, that you think that I should be asked about the meaning of this, after you passed the Blessed One by when you were face to face with the Teacher.

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. For knowing, the Blessed One knows; seeing, he sees; he is vision, he is knowledge, he is the Dhamma, he is the holy one; he is the sayer, the proclaimer, the elucidator of meaning, the giver of the Deathless, the lord of the Dhamma, the Tathāgata.

So ceva panetassa kālo ahosi yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyātha, yathā vo bhagavā byākareyya tathā naṁ dhāreyyāthā”ti. 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.” That was the time when you should have asked the Blessed One the meaning. As he told you, so you should have remembered it.”

“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. “Surely, friend Kaccāna, knowing, the Blessed One knows; seeing, he sees; he is vision…the Tathāgata.

So ceva panetassa kālo ahosi yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyāma; That was the time to approach the Buddha and ask about this matter. That was the time when we should have asked the Blessed One the meaning.

yathā no bhagavā byākareyya tathā naṁ dhāreyyāma. We should have remembered it in line with the Buddha’s answer. As he told us, so we should have remembered it.

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. Yet the venerable Mahā Kaccāna is praised by the Teacher and esteemed by his wise companions in the holy life.

Vibhajatāyasmā mahākaccāno agaruṁ karitvā”ti. Please explain this, if it’s no trouble.” Let the venerable Mahā Kaccāna expound it without finding it troublesome.”

“Tena hāvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. “Well then, reverends, listen and apply your mind well, I will speak.” “Then listen, friends, and attend closely to what I shall say.”

“Evamāvuso”ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṁ. “Yes, reverend,” they replied. “Yes, friend,” the bhikkhus replied.

Āyasmā mahākaccāno etadavoca: Venerable Mahākaccāna said this: The venerable Mahā Kaccāna said this:

“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: “Friends, when the Blessed One rose from his seat and went into his dwelling after giving a summary in brief without expounding the detailed meaning, that is:

‘Atītaṁ nānvāgameyya, ‘Don’t run back to the past … ‘Let not a person revive the past…

…pe… …

Taṁ ve bhaddekarattoti, that’s who has one fine night—It is he, the Peaceful Sage has said,

santo ācikkhate munī’ti. so declares the peaceful sage.’ Who has had a single excellent night,’

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.

Kathañca, āvuso, atītaṁ anvāgameti? And how do you run back to the past? “How, friends, does one revive the past?

Iti me cakkhu ahosi atītamaddhānaṁ iti rūpāti—Consciousness gets tied up there with desire and lust, thinking: ‘In the past I had such eyes and such sights.’ One’s consciousness becomes bound up with desire and lust there thinking, ‘My eye was thus in the past and forms were thus.’

tattha chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto atītaṁ anvāgameti. So you take pleasure in that, and that’s when you run back to the past. Because one’s consciousness is bound up with desire and lust, one delights in that. When one delights in that, one revives the past.

Iti me sotaṁ ahosi atītamaddhānaṁ iti saddāti …pe… Consciousness gets tied up there with desire and lust, thinking: ‘In the past I had such ears and such sounds … “One’s consciousness becomes bound up with desire and lust there thinking, ‘My ear was thus in the past and sounds were thus…

iti me ghānaṁ ahosi atītamaddhānaṁ iti gandhāti … such a nose and such smells … My nose and odours…

iti me jivhā ahosi atītamaddhānaṁ iti rasāti … such a tongue and such tastes … My tongue and flavours…

iti me kāyo ahosi atītamaddhānaṁ iti phoṭṭhabbāti … such a body and such touches … My body and tangibles…

iti me mano ahosi atītamaddhānaṁ iti dhammāti—such a mind and such ideas.’ My mind was thus in the past and mind-objects were thus.’

tattha chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto atītaṁ anvāgameti—So you take pleasure in that, and that’s when you run back to the past. Because one’s consciousness is bound up with desire and lust, one delights in that. When one delights in that, one revives the past.

evaṁ kho, āvuso, atītaṁ anvāgameti. That’s how you run back to the past. That is how one revives the past.

Kathañca, āvuso, atītaṁ nānvāgameti? And how do you not run back to the past? “How does one not revive the past?

Iti me cakkhu ahosi atītamaddhānaṁ iti rūpāti—Consciousness doesn’t get tied up there with desire and lust, thinking: ‘In the past I had such eyes and such sights.’ One’s consciousness does not become bound up with desire and lust there thinking, ‘My eye was thus in the past and forms were thus.’

tattha na chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, na chandarāgappaṭibaddhattā viññāṇassa na tadabhinandati, na tadabhinandanto atītaṁ nānvāgameti. So you don’t take pleasure in that, and that’s when you no longer run back to the past. Because one’s consciousness is not bound up with desire and lust, one does not delight in that. When one does not delight in that, one does not revive the past.

Iti me sotaṁ ahosi atītamaddhānaṁ iti saddāti …pe… Consciousness doesn’t get tied up there with desire and lust, thinking: ‘In the past I had such ears and such sounds … “One’s consciousness does not become bound up with desire and lust there thinking, ‘My ear was thus in the past and sounds were thus…

iti me ghānaṁ ahosi atītamaddhānaṁ iti gandhāti … such a nose and such smells … My nose and odours…

iti me jivhā ahosi atītamaddhānaṁ iti rasāti … such a tongue and such tastes … My tongue and flavours…

iti me kāyo ahosi atītamaddhānaṁ iti phoṭṭhabbāti … such a body and such touches … My body and tangibles…

iti me mano ahosi atītamaddhānaṁ iti dhammāti—such a mind and such ideas.’ My mind was thus in the past and mind-objects were thus.’

tattha na chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, na chandarāgappaṭibaddhattā viññāṇassa, na tadabhinandati, na tadabhinandanto atītaṁ nānvāgameti—So you don’t take pleasure in that, and that’s when you no longer run back to the past. Because one’s consciousness is not bound up with desire and lust, one does not delight in that. When one does not delight in that, one does not revive the past.

evaṁ kho, āvuso, atītaṁ nānvāgameti. That’s how you don’t run back to the past. That is how one does not revive the past.

Kathañca, āvuso, anāgataṁ paṭikaṅkhati? And how do you anticipate the future? “How, friends, does one build up hope upon the future?

Iti me cakkhu siyā anāgatamaddhānaṁ iti rūpāti—The heart is set on getting what it does not have, thinking: ‘May I have such eyes and such sights in the future.’ One sets one’s heart on obtaining what has not yet been obtained, thinking, ‘May my eye be thus in the future and forms be thus!’

appaṭiladdhassa paṭilābhāya cittaṁ paṇidahati, cetaso paṇidhānapaccayā tadabhinandati, tadabhinandanto anāgataṁ paṭikaṅkhati. So you take pleasure in that, and that’s when you anticipate the future. Because one sets one’s heart thus, one delights in that. When one delights in that, one builds up hope upon the future.

Iti me sotaṁ siyā anāgatamaddhānaṁ iti saddāti …pe… The heart is set on getting what it does not have, thinking: ‘May I have such ears and such sounds … “One sets one’s heart on obtaining what has not yet been obtained, thinking, ‘May my ear be thus in the future and sounds be thus!…

iti me ghānaṁ siyā anāgatamaddhānaṁ iti gandhāti … such a nose and such smells … May my nose and odours…

iti me jivhā siyā anāgatamaddhānaṁ iti rasāti … such a tongue and such tastes … May my tongue and flavours…

iti me kāyo siyā anāgatamaddhānaṁ iti phoṭṭhabbāti … such a body and such touches … May my body and tangibles…

iti me mano siyā anāgatamaddhānaṁ iti dhammāti—such a mind and such ideas in the future.’ May my mind be thus in the future and mind-objects be thus!’

appaṭiladdhassa paṭilābhāya cittaṁ paṇidahati, cetaso paṇidhānapaccayā tadabhinandati, tadabhinandanto anāgataṁ paṭikaṅkhati—So you take pleasure in that, and that’s when you anticipate the future. Because one sets one’s heart thus, one delights in that. When one delights in that, one builds up hope upon the future.

evaṁ kho, āvuso, anāgataṁ paṭikaṅkhati. That’s how you anticipate the future. That is how one builds up hope upon the future.

Kathañca, āvuso, anāgataṁ nappaṭikaṅkhati? And how do you not anticipate the future? “How, friends, does one not build up hope upon the future?

Iti me cakkhu siyā anāgatamaddhānaṁ iti rūpāti—The heart is not set on getting what it does not have, thinking: ‘May I have such eyes and such sights in the future.’ One does not set one’s heart on obtaining what has not yet been obtained, thinking, ‘May my eye be thus in the future and forms be thus!’

appaṭiladdhassa paṭilābhāya cittaṁ nappaṇidahati, cetaso appaṇidhānapaccayā na tadabhinandati, na tadabhinandanto anāgataṁ nappaṭikaṅkhati. So you don’t take pleasure in that, and that’s when you no longer anticipate the future. Because one does not set one’s heart thus, one does not delight in that. When one does not delight in that, one does not build up hope upon the future.

Iti me sotaṁ siyā anāgatamaddhānaṁ iti saddāti …pe… The heart is not set on getting what it does not have, thinking: ‘May I have such ears and such sounds … “One does not set one’s heart on obtaining what has not yet been obtained, thinking, ‘May my ear be thus in the future and sounds be thus!…

iti me ghānaṁ siyā anāgatamaddhānaṁ iti gandhāti … such a nose and such smells … May my nose and odours…

iti me jivhā siyā anāgatamaddhānaṁ iti rasāti … such a tongue and such tastes … May my tongue and flavours…

iti me kāyo siyā anāgatamaddhānaṁ iti phoṭṭhabbāti … such a body and such touches … May my body and tangibles…

iti me mano siyā anāgatamaddhānaṁ iti dhammāti—such a mind and such ideas in the future.’ May my mind be thus in the future and mind-objects be thus!’

appaṭiladdhassa paṭilābhāya cittaṁ nappaṇidahati, cetaso appaṇidhānapaccayā na tadabhinandati, na tadabhinandanto anāgataṁ nappaṭikaṅkhati—So you don’t take pleasure in that, and that’s when you no longer anticipate the future. Because one does not set one’s heart thus, one does not delight in that. When one does not delight in that, one does not build up hope upon the future.

evaṁ kho, āvuso, anāgataṁ nappaṭikaṅkhati. That’s how you don’t anticipate the future. That is how one does not build up hope upon the future.

Kathañca, āvuso, paccuppannesu dhammesu saṁhīrati? And how do you falter amid presently arisen phenomena? “How is one vanquished in regard to presently arisen states?

Yañcāvuso, cakkhu ye ca rūpā—Both the eye and sights In regard to the eye and forms—

ubhayametaṁ paccuppannaṁ. are presently arisen. both of which are presently arisen—

Tasmiñce paccuppanne chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto paccuppannesu dhammesu saṁhīrati. 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. one’s consciousness is bound up with desire and lust for that which is presently arisen. Because one’s consciousness is bound up with desire and lust, one delights in that. When one delights in that, one is vanquished in regard to presently arisen states.

Yañcāvuso, sotaṁ ye ca saddā …pe… Both the ear and sounds … “In regard to the ear and sounds…

yañcāvuso, ghānaṁ ye ca gandhā … nose and smells … the nose and odours…

yā cāvuso, jivhā ye ca rasā … tongue and tastes … the tongue and flavours…

yo cāvuso, kāyo ye ca phoṭṭhabbā … body and touches … the body and tangibles…

yo cāvuso, mano ye ca dhammā—mind and ideas the mind and mind-objects—

ubhayametaṁ paccuppannaṁ. are presently arisen. both of which are presently arisen—

Tasmiñce paccuppanne chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto paccuppannesu dhammesu saṁhīrati—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. one’s consciousness is bound up with desire and lust for that which is presently arisen. Because one’s consciousness is bound up with desire and lust, one delights in that. When one delights in that, one is vanquished in regard to presently arisen states.

evaṁ kho, āvuso, paccuppannesu dhammesu saṁhīrati. That’s how you falter amid presently arisen phenomena. That is how one is vanquished in regard to presently arisen states.

Kathañca, āvuso, paccuppannesu dhammesu na saṁhīrati? And how do you not falter amid presently arisen phenomena? “How is one invincible in regard to presently arisen states?

Yañcāvuso, cakkhu ye ca rūpā—Both the eye and sights In regard to the eye and forms—

ubhayametaṁ paccuppannaṁ. are presently arisen. both of which are presently arisen—

Tasmiñce paccuppanne na chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, na chandarāgappaṭibaddhattā viññāṇassa na tadabhinandati, na tadabhinandanto paccuppannesu dhammesu na saṁhīrati. 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. one’s consciousness is not bound up with desire and lust for that which is presently arisen. Because one’s consciousness is not bound up with desire and lust, one does not delight in that. When one does not delight in that, one is invincible in regard to presently arisen states.

Yañcāvuso, sotaṁ ye ca saddā …pe… Both the ear and sounds … “In regard to the ear and sounds…

yañcāvuso, ghānaṁ ye ca gandhā … nose and smells … the nose and odours…

yā cāvuso, jivhā ye ca rasā … tongue and tastes … the tongue and flavours…

yo cāvuso, kāyo ye ca phoṭṭhabbā … body and touches … the body and tangibles…

yo cāvuso, mano ye ca dhammā—mind and ideas the mind and mind-objects—

ubhayametaṁ paccuppannaṁ. are presently arisen. both of which are presently arisen—

Tasmiñce paccuppanne na chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, na chandarāgappaṭibaddhattā viññāṇassa na tadabhinandati, na tadabhinandanto paccuppannesu dhammesu na saṁhīrati—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. one’s consciousness is not bound up with desire and lust for that which is presently arisen. Because one’s consciousness is not bound up with desire and lust, one does not delight in that. When one does not delight in that, one is invincible in regard to presently arisen states.

evaṁ kho, āvuso, paccuppannesu dhammesu na saṁhīrati. That’s how you don’t falter amid presently arisen phenomena. That is how one is invincible in regard to presently arisen states.

Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: This is how I understand the detailed meaning of that brief summary recital given by the Buddha. “Friends, when the Blessed One rose from his seat and went into his dwelling after giving a summary in brief without expounding the detailed meaning, that is:

‘Atītaṁ nānvāgameyya, ‘Let not a person revive the past…

…pe… …

Taṁ ve bhaddekarattoti, It is he, the Peaceful Sage has said,

santo ācikkhate munī’ti. Who has had a single excellent night,’

Imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi.

Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha, If you wish, you may go to the Buddha and ask him about this.

yathā vo bhagavā byākaroti tathā naṁ dhāreyyāthā”ti. You should remember it in line with the Buddha’s answer.”

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: Then the bhikkhus, having delighted and rejoiced in the venerable Mahā Kaccāna’s words, rose from their seats and went to the Blessed One. After paying homage to him, they sat down at one side and told the Blessed One all that had taken place after he had left:

“yaṁ kho no, bhante, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: “Venerable sir, the Blessed One has risen from his seat and gone into his dwelling after giving a summary in brief without expounding the detailed meaning:

‘Atītaṁ nānvāgameyya, ‘Let not a person revive the past…

…pe… …

Taṁ ve bhaddekarattoti, It is he, the Peaceful Sage has said,

santo ācikkhate munī’ti. Who has had a single excellent night.’

Tesaṁ no, bhante, amhākaṁ, acirapakkantassa bhagavato, etadahosi: Then, venerable sir, soon after the Blessed One had gone, we considered:

‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘Now, friends, the Blessed One has risen from his seat and gone into his dwelling after giving a summary in brief without expounding the detailed meaning:

“Atītaṁ nānvāgameyya, “Let not a person revive the past

nappaṭikaṅkhe anāgataṁ; Or on the future build his hopes;

Yadatītaṁ pahīnaṁ taṁ, For the past has been left behind

appattañca anāgataṁ. And the future has not been reached.

Paccuppannañca yo dhammaṁ, Instead with insight let him see

tattha tattha vipassati; Each presently arisen state;

Asaṁhīraṁ asaṅkuppaṁ, Let him know that and be sure of it,

taṁ vidvā manubrūhaye. Invincibly, unshakeably.

Ajjeva kiccamātappaṁ, Today the effort must be made;

ko jaññā maraṇaṁ suve; Tomorrow Death may come, who knows?

Na hi no saṅgaraṁ tena, No bargain with Mortality

mahāsenena maccunā. Can keep him and his hordes away.

Evaṁvihāriṁ ātāpiṁ, But one who dwells thus ardently,

ahorattamatanditaṁ; Relentlessly, by day, by night—

Taṁ ve bhaddekarattoti, It is he, the Peaceful Sage has said,

santo ācikkhate munī”ti. Who has had a single excellent night.”

Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti? Now who will expound this in detail?’

Tesaṁ no, bhante, amhākaṁ etadahosi: Then, venerable sir, we considered:

Atha kho mayaṁ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimha; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipucchimha. Then, venerable sir, we went to the venerable Mahā Kaccāna and asked him about the meaning.

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.” The venerable Mahā Kaccāna expounded the meaning to us with these terms, statements, and phrases.”

“Paṇḍito, bhikkhave, mahākaccāno; mahāpañño, bhikkhave mahākaccāno. “Mahākaccāna is astute, mendicants, he has great wisdom. “Mahā Kaccāna is wise, bhikkhus, Mahā Kaccāna has great wisdom.

Mañcepi tumhe, bhikkhave, etamatthaṁ paṭipuccheyyātha, ahampi taṁ 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. If you had asked me the meaning of this, I would have explained it to you in the same way that Mahā Kaccāna has explained it.

Eso cevetassa attho. Evañca naṁ dhārethā”ti. That is what it means, and that’s how you should remember it.” Such is its meaning, and so you should remember it.”

Idamavoca bhagavā. That is what the Buddha said. That is what the Blessed One said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Satisfied, the mendicants approved what the Buddha said. The bhikkhus were satisfied and delighted in the Blessed One’s words.

Mahākaccānabhaddekarattasuttaṁ niṭṭhitaṁ tatiyaṁ.

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