Mahākaccānabhaddekarattasutta

Majjhima Nikāya 133

Mahākaccānabhaddekarattasutta

Mahākaccāna and One Fine Night · Translation: Bhikkhu Sujato, SuttaCentral

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and how,Kathañca, friend,āvuso, the pastatītaṁ does not run back to?nānvāgameti?
thinking:Iti myme eyescakkhu wereahosi past·timeatītamaddhānaṁ thinking:iti such sights'—rūpāti—
theretattha notna desire-lust·tiedchandarāgappaṭibaddhaṁ becomeshoti consciousness,viññāṇaṁ, notna desire-lust·tiedchandarāgappaṭibaddhattā of consciousnessviññāṇassa notna that·takes pleasuretadabhinandati, notna that·taking pleasuretadabhinandanto the pastatītaṁ does not run back to.nānvāgameti.
thinking:Iti myme earssotaṁ wereahosi past·timeatītamaddhānaṁ thinking:iti such sounds'saddāti …pe……pe…
thinking:iti myme noseghānaṁ wasahosi past·timeatītamaddhānaṁ thinking:iti such smells'gandhāti ……
thinking:iti myme tonguejivhā wasahosi past·timeatītamaddhānaṁ thinking:iti such tastes'rasāti ……
thinking:iti myme bodykāyo wasahosi past·timeatītamaddhānaṁ thinking:iti such touches'phoṭṭhabbāti ……
thinking:iti myme mindmano wasahosi past·timeatītamaddhānaṁ thinking:iti such ideas'—dhammāti—
theretattha notna desire-lust·tiedchandarāgappaṭibaddhaṁ becomeshoti consciousness,viññāṇaṁ, notna desire-lust·tiedchandarāgappaṭibaddhattā of consciousness,viññāṇassa, notna that·takes pleasuretadabhinandati, notna that·taking pleasuretadabhinandanto the pastatītaṁ does not run back to—nānvāgameti—
thusevaṁ indeed,kho, friend,āvuso, the pastatītaṁ does not run back to.nānvāgameti.

And how do you not run back to the past? Consciousness doesn’t get tied up there with desire and lust, thinking: ‘In the past I had such eyes and such sights.’ So you don’t take pleasure in that, and that’s when you no longer run back to the past. Consciousness doesn’t get tied up there with desire and lust, thinking: ‘In the past I had such ears and such sounds … such a nose and such smells … such a tongue and such tastes … such a body and such touches … such a mind and such ideas.’ So you don’t take pleasure in that, and that’s when you no longer run back to the past. That’s how you don’t run back to the past.

and howKathañca, friendāvuso, the futureanāgataṁ anticipatespaṭikaṅkhati?
thinkingIti myme eyecakkhu may besiyā in the futureanāgatamaddhānaṁ thinkingiti sightsrūpāti—
for one who has not obtainedappaṭiladdhassa for obtainingpaṭilābhāya the heartcittaṁ setspaṇidahati, of the mindcetaso because of the heart's resolvepaṇidhānapaccayā takes pleasure in thattadabhinandati, taking pleasure in thattadabhinandanto the futureanāgataṁ anticipatespaṭikaṅkhati.
thinkingIti myme earsotaṁ may besiyā in the futureanāgatamaddhānaṁ thinkingiti soundssaddāti …pe……pe…
thinkingiti myme noseghānaṁ may besiyā in the futureanāgatamaddhānaṁ thinkingiti smellsgandhāti ……
thinkingiti myme tonguejivhā may besiyā in the futureanāgatamaddhānaṁ thinkingiti tastesrasāti ……
thinkingiti myme bodykāyo may besiyā in the futureanāgatamaddhānaṁ thinkingiti touchesphoṭṭhabbāti ……
thinkingiti myme mindmano may besiyā in the futureanāgatamaddhānaṁ thinkingiti ideasdhammāti—
for one who has not obtainedappaṭiladdhassa for obtainingpaṭilābhāya the heartcittaṁ setspaṇidahati, of the mindcetaso because of the heart's resolvepaṇidhānapaccayā takes pleasure in thattadabhinandati, taking pleasure in thattadabhinandanto the futureanāgataṁ anticipatespaṭikaṅkhati—
thusevaṁ indeedkho, friendāvuso, the futureanāgataṁ anticipatespaṭikaṅkhati.

And how do you anticipate the future? 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 anticipate the future. The heart is set on getting what it does not have, thinking: ‘May I have such ears and such sounds … such a nose and such smells … such a tongue and such tastes … such a body and such touches … such a mind and such ideas in the future.’ So you take pleasure in that, and that’s when you anticipate the future. That’s how you anticipate the future.

how + andKathañca, friendāvuso, not·comeanāgataṁ not + anticipatesnappaṭikaṅkhati?
thinkingIti myme eyescakkhu may besiyā not·come + timeanāgatamaddhānaṁ suchiti sightsrūpāti—
not·obtainedappaṭiladdhassa towards·gettingpaṭilābhāya heartcittaṁ not + setnappaṇidahati, of mindcetaso not-setting·becauseappaṇidhānapaccayā notna that·takes-pleasure-intadabhinandati, notna that·taking-pleasure-intadabhinandanto not·comeanāgataṁ not + anticipatesnappaṭikaṅkhati.
thinkingIti myme earssotaṁ may besiyā not·come + timeanāgatamaddhānaṁ suchiti soundssaddāti ……pe…
suchiti myme noseghānaṁ may besiyā not·come + timeanāgatamaddhānaṁ suchiti smellsgandhāti ……
suchiti myme tonguejivhā may besiyā not·come + timeanāgatamaddhānaṁ suchiti tastesrasāti ……
suchiti myme bodykāyo may besiyā not·come + timeanāgatamaddhānaṁ suchiti touchesphoṭṭhabbāti ……
suchiti myme mindmano may besiyā not·come + timeanāgatamaddhānaṁ suchiti ideasdhammāti—
not·obtainedappaṭiladdhassa towards·gettingpaṭilābhāya heartcittaṁ not + setnappaṇidahati, of mindcetaso not-setting·becauseappaṇidhānapaccayā notna that·takes-pleasure-intadabhinandati, notna that·taking-pleasure-intadabhinandanto not·comeanāgataṁ not + anticipatesnappaṭikaṅkhati—
thusevaṁ indeedkho, friendāvuso, not·comeanāgataṁ not + anticipatesnappaṭikaṅkhati.

And how do you not anticipate the future? The heart is not set on getting what it does not have, thinking: ‘May I have such eyes and such sights in the future.’ So you don’t take pleasure in that, and that’s when you no longer anticipate the future. The heart is not set on getting what it does not have, thinking: ‘May I have such ears and such sounds … such a nose and such smells … such a tongue and such tastes … such a body and such touches … such a mind and such ideas in the future.’ So you don’t take pleasure in that, and that’s when you no longer anticipate the future. That’s how you don’t anticipate the future.

And how do you falter amid presently arisen phenomena? Both the eye and sights are presently arisen. 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. Both the ear and sounds … nose and smells … tongue and tastes … body and touches … mind and ideas are presently arisen. 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. That’s how you falter amid presently arisen phenomena.

and howKathañca, friendāvuso, presently arisenpaccuppannesu phenomenadhammesu notna you faltersaṁhīrati?
which + friendYañcāvuso, eyecakkhu whichye andca sightsrūpā—
both + thisubhayametaṁ presently arisenpaccuppannaṁ.
if there inTasmiñce presentpaccuppanne notna desire·lust + tied-upchandarāgappaṭibaddhaṁ ishoti consciousnessviññāṇaṁ, notna desire·lust + tied-up-statechandarāgappaṭibaddhattā of consciousnessviññāṇassa notna that + takes-pleasuretadabhinandati, notna that + taking-pleasuretadabhinandanto presently arisenpaccuppannesu phenomenadhammesu notna you faltersaṁhīrati.
which + friendYañcāvuso, earsotaṁ whichye andca soundssaddā …pe……pe…
which + friendyañcāvuso, noseghānaṁ whichye andca smellsgandhā ……
and whichyā friendcāvuso, tonguejivhā whichye andca tastesrasā ……
and whichyo friendcāvuso, bodykāyo whichye andca touchesphoṭṭhabbā ……
and whichyo friendcāvuso, mindmano whichye andca ideasdhammā—
both + thisubhayametaṁ presently arisenpaccuppannaṁ.
if there inTasmiñce presentpaccuppanne notna desire·lust + tied-upchandarāgappaṭibaddhaṁ ishoti consciousnessviññāṇaṁ, notna desire·lust + tied-up-statechandarāgappaṭibaddhattā of consciousnessviññāṇassa notna that + takes-pleasuretadabhinandati, notna that + taking-pleasuretadabhinandanto presently arisenpaccuppannesu phenomenadhammesu notna you faltersaṁhīrati—
thusevaṁ indeedkho, friendāvuso, presently arisenpaccuppannesu phenomenadhammesu notna you faltersaṁhīrati.

And how do you not falter amid presently arisen phenomena? Both the eye and sights are presently arisen. 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. Both the ear and sounds … nose and smells … tongue and tastes … body and touches … mind and ideas are presently arisen. 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. That’s how you don’t falter amid presently arisen phenomena.

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