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Majjhima Nikāya 133

Mahākaccānabhaddekarattasutta

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

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Kathañca, āvuso, atītaṁ nānvāgameti?
Iti me cakkhu ahosi atītamaddhānaṁ iti rūpāti—
tattha na chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, na chandarāgappaṭibaddhattā viññāṇassa na tadabhinandati, na tadabhinandanto atītaṁ nānvāgameti.
Iti me sotaṁ ahosi atītamaddhānaṁ iti saddāti …pe…
iti me ghānaṁ ahosi atītamaddhānaṁ iti gandhāti …
iti me jivhā ahosi atītamaddhānaṁ iti rasāti …
iti me kāyo ahosi atītamaddhānaṁ iti phoṭṭhabbāti …
iti me mano ahosi atītamaddhānaṁ iti dhammāti—
tattha na chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, na chandarāgappaṭibaddhattā viññāṇassa, na tadabhinandati, na tadabhinandanto atītaṁ nānvāgameti—
evaṁ kho, āvuso, atītaṁ 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.

Kathañca, āvuso, anāgataṁ paṭikaṅkhati?
Iti me cakkhu siyā anāgatamaddhānaṁ iti rūpāti—
appaṭiladdhassa paṭilābhāya cittaṁ paṇidahati, cetaso paṇidhānapaccayā tadabhinandati, tadabhinandanto anāgataṁ paṭikaṅkhati.
Iti me sotaṁ siyā anāgatamaddhānaṁ iti saddāti …pe…
iti me ghānaṁ siyā anāgatamaddhānaṁ iti gandhāti …
iti me jivhā siyā anāgatamaddhānaṁ iti rasāti …
iti me kāyo siyā anāgatamaddhānaṁ iti phoṭṭhabbāti …
iti me mano siyā anāgatamaddhānaṁ iti dhammāti—
appaṭiladdhassa paṭilābhāya cittaṁ paṇidahati, cetaso paṇidhānapaccayā tadabhinandati, tadabhinandanto anāgataṁ paṭikaṅkhati—
evaṁ kho, āvuso, anāgataṁ paṭikaṅkhati.

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.

Kathañca, āvuso, anāgataṁ nappaṭikaṅkhati?
Iti me cakkhu siyā anāgatamaddhānaṁ iti rūpāti—
appaṭiladdhassa paṭilābhāya cittaṁ nappaṇidahati, cetaso appaṇidhānapaccayā na tadabhinandati, na tadabhinandanto anāgataṁ nappaṭikaṅkhati.
Iti me sotaṁ siyā anāgatamaddhānaṁ iti saddāti …pe…
iti me ghānaṁ siyā anāgatamaddhānaṁ iti gandhāti …
iti me jivhā siyā anāgatamaddhānaṁ iti rasāti …
iti me kāyo siyā anāgatamaddhānaṁ iti phoṭṭhabbāti …
iti me mano siyā anāgatamaddhānaṁ iti dhammāti—
appaṭiladdhassa paṭilābhāya cittaṁ nappaṇidahati, cetaso appaṇidhānapaccayā na tadabhinandati, na tadabhinandanto anāgataṁ nappaṭikaṅkhati—
evaṁ kho, āvuso, anāgataṁ nappaṭikaṅkhati.

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.

Kathañca, āvuso, paccuppannesu dhammesu saṁhīrati?
Yañcāvuso, cakkhu ye ca rūpā—
ubhayametaṁ paccuppannaṁ.
Tasmiñce paccuppanne chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto paccuppannesu dhammesu saṁhīrati.
Yañcāvuso, sotaṁ ye ca saddā …pe…
yañcāvuso, ghānaṁ ye ca gandhā …
yā cāvuso, jivhā ye ca rasā …
yo cāvuso, kāyo ye ca phoṭṭhabbā …
yo cāvuso, mano ye ca dhammā—
ubhayametaṁ paccuppannaṁ.
Tasmiñce paccuppanne chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto paccuppannesu dhammesu saṁhīrati—
evaṁ kho, āvuso, paccuppannesu dhammesu saṁhīrati.

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.

Kathañca, āvuso, paccuppannesu dhammesu na saṁhīrati?
Yañcāvuso, cakkhu ye ca rūpā—
ubhayametaṁ paccuppannaṁ.
Tasmiñce paccuppanne na chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, na chandarāgappaṭibaddhattā viññāṇassa na tadabhinandati, na tadabhinandanto paccuppannesu dhammesu na saṁhīrati.
Yañcāvuso, sotaṁ ye ca saddā …pe…
yañcāvuso, ghānaṁ ye ca gandhā …
yā cāvuso, jivhā ye ca rasā …
yo cāvuso, kāyo ye ca phoṭṭhabbā …
yo cāvuso, mano ye ca dhammā—
ubhayametaṁ paccuppannaṁ.
Tasmiñce paccuppanne na chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, na chandarāgappaṭibaddhattā viññāṇassa na tadabhinandati, na tadabhinandanto paccuppannesu dhammesu na saṁhīrati—
evaṁ kho, āvuso, paccuppannesu dhammesu na saṁhīrati.

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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