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Majjhima Nikāya 133

Mahākaccānabhaddekarattasutta

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

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is ablepahoti and the venerablecāyasmā Mahākaccānamahākaccāno of thisimassa by the Buddhabhagavatā in briefsaṅkhittena of the summaryuddesassa reciteduddiṭṭhassa in detailvitthārena the meaningatthaṁ not analyzedavibhattassa in detailvitthārena the meaningatthaṁ to explainvibhajituṁ.
if onlyYannūna wemayaṁ where the venerableyenāyasmā Mahākaccānamahākaccāno to him we might approachtenupasaṅkameyyāma; having approachedupasaṅkamitvā the venerableāyasmantaṁ Mahākaccānamahākaccānaṁ this matteretamatthaṁ we might ask aboutpaṭipuccheyyāmā”ti.
thenAtha indeedkho thosete mendicantsbhikkhū where the venerableyenāyasmā Mahākaccānamahākaccāno to him they approachedtenupasaṅkamiṁsu; having approachedupasaṅkamitvā with the venerableāyasmatā with Mahākaccānamahākaccānena togethersaddhiṁ they exchanged greetingssammodiṁsu.
politeSammodanīyaṁ conversationkathaṁ cordialsāraṇīyaṁ having exchangedvītisāretvā to one sideekamantaṁ they sat downnisīdiṁsu. to one sideEkamantaṁ sittingnisinnā indeedkho thosete mendicantsbhikkhū the venerableāyasmantaṁ Mahākaccānamahākaccānaṁ this they saidetadavocuṁ:
this“idaṁ indeedkho to usno, friendāvuso Kaccānakaccāna, the Buddhabhagavā in briefsaṅkhittena a summaryuddesaṁ having reciteduddisitvā in detailvitthārena the meaningatthaṁ without analyzingavibhajitvā having risen from his seatuṭṭhāyāsanā into the dwellingvihāraṁ enteredpaviṭṭho:
the past‘Atītaṁ should not pursuenānvāgameyya,
…pe……pe…
thatTaṁ indeedve a fine nightbhaddekarattoti,
the peacefulsanto declaresācikkhate the sagemunī’ti.
of usTesaṁ to usno, friendāvuso Kaccānakaccāna, of usamhākaṁ, when the Buddha had left not long beforeacirapakkantassa of the Buddhabhagavato, this occurredetadahosi—
thisidaṁ indeedkho to usno, friendāvuso, the Buddhabhagavā in briefsaṅkhittena a summaryuddesaṁ having reciteduddisitvā in detailvitthārena the meaningatthaṁ without analyzingavibhajitvā having risen from his seatuṭṭhāyāsanā into the dwellingvihāraṁ enteredpaviṭṭho:
the past‘Atītaṁ should not pursuenānvāgameyya,
…pe……pe…

He is capable of explaining in detail the meaning of this brief summary recital given by the Buddha. Let’s go to him, and ask him about this matter.” Then those mendicants went to Mahākaccāna, and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said:

thatTaṁ indeedve one fine nightbhaddekarattoti,
the peaceful onesanto callsācikkhate the sagemunī’ti.

That indeed the peaceful one calls one fine night, the sage.

whoKo indeednu indeedkho of thisimassa by the Blessed Onebhagavatā in briefsaṅkhittena of the summaryuddesassa stateduddiṭṭhassa in detailvitthārena the meaningatthaṁ of the unanalysedavibhattassa in detailvitthārena the meaningatthaṁ would explainvibhajeyyāti?
to themTesaṁ indeedno, friendāvuso Kaccānakaccāna, to usamhākaṁ this occurredetadahosi:
this‘ayaṁ indeedkho venerableāyasmā Mahākaccānamahākaccāno by the Teachersatthu andceva praisedsaṁvaṇṇito esteemedsambhāvito andca by the wiseviññūnaṁ fellow monkssabrahmacārīnaṁ.
is ablePahoti the venerablecāyasmā Mahākaccānamahākaccāno of thisimassa by the Blessed Onebhagavatā in briefsaṅkhittena of the summaryuddesassa stateduddiṭṭhassa in detailvitthārena the meaningatthaṁ of the unanalysedavibhattassa in detailvitthārena the meaningatthaṁ to explainvibhajituṁ.
what ifYannūna wemayaṁ to the venerableyenāyasmā Mahākaccānamahākaccāno would approachtenupasaṅkameyyāma; having approachedupasaṅkamitvā the venerableāyasmantaṁ Mahākaccānamahākaccānaṁ this matteretamatthaṁ would ask aboutpaṭipuccheyyāmā’ti.
may he explainVibhajatāyasmā Mahākaccānamahākaccāno”ti.

“May Venerable Mahākaccāna please explain this.”

suppose“Seyyathāpi, reverendsāvuso, a personpuriso needing heartwoodsāratthiko searching for heartwoodsāragavesī search for heartwoodsārapariyesanaṁ while wanderingcaramāno largemahato of a treerukkhassa standingtiṭṭhato with heartwoodsāravato passing overatikkammeva rootmūlaṁ passing overatikkamma trunkkhandhaṁ in branches and leavessākhāpalāse heartwoodsāraṁ should be soughtpariyesitabbaṁ might imaginemaññeyya;
such is the consequenceevaṁsampadamidaṁ of the venerablesāyasmantānaṁ in the teachersatthari face to facesammukhībhūte himtaṁ the Buddhabhagavantaṁ having bypassedatisitvā usamhe this matteretamatthaṁ should be askedpaṭipucchitabbaṁ you imaginemaññatha.
heSo reverendshāvuso, the Buddhabhagavā knowingjānaṁ knowsjānāti, seeingpassaṁ seespassati, become visioncakkhubhūto become knowledgeñāṇabhūto become truthdhammabhūto become divinitybrahmabhūto preachervattā proclaimerpavattā of the meaningatthassa elucidatorninnetā of the deathlessamatassa giverdātā lord of truthdhammassāmī the Realized Onetathāgato.
thatSo indeedceva for himpanetassa timekālo wasahosi thatyaṁ the Buddha himselfbhagavantaṁyeva this matteretamatthaṁ you might askpaṭipuccheyyātha, asyathā to youvo the Buddhabhagavā might answerbyākareyya sotathā itnaṁ you should have remembereddhāreyyāthā”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. 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. 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. 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.”

certainly, friend“Addhāvuso Kaccānakaccāna, the Blessed Onebhagavā knowingjānaṁ knowsjānāti, seeingpassaṁ seespassati, become visioncakkhubhūto become knowledgeñāṇabhūto become dhammadhammabhūto become brahmabrahmabhūto the preachervattā the proclaimerpavattā of the meaningatthassa the elucidatorninnetā of the deathlessamatassa the bestowerdātā lord of dhammadhammassāmī the Realized Onetathāgato.
thatSo indeedceva but for himpanetassa timekālo wasahosi thatyaṁ the Blessed One himselfbhagavantaṁyeva this matteretamatthaṁ we might askpaṭipuccheyyāma;
asyathā to usno the Blessed Onebhagavā would explainbyākareyya sotathā itnaṁ we would rememberdhāreyyāma.
butApi and the venerablecāyasmā Mahākaccānamahākaccāno by the Teachersatthu indeedceva praisedsaṁvaṇṇito esteemedsambhāvito andca by the wiseviññūnaṁ fellow celibatessabrahmacārīnaṁ;
is ablepahoti and the venerablecāyasmā Mahākaccānamahākaccāno of thisimassa by the Blessed Onebhagavatā brieflysaṅkhittena of the summaryuddesassa reciteduddiṭṭhassa in detailvitthārena the meaningatthaṁ unanalyzedavibhattassa in detailvitthārena the meaningatthaṁ to explainvibhajituṁ.
let the venerable explainVibhajatāyasmā Mahākaccānamahākaccāno troubleagaruṁ having madekaritvā”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 preacher, the proclaimer, the elucidator of meaning, the bestower of freedom from death, the lord of truth, the Realized One. That was the time to approach the Buddha and ask about this matter. We should have remembered it in line with the Buddha’s answer. Still, Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions. He is capable of explaining in detail the meaning of this brief summary recital given by the Buddha. Please explain this, if it’s no trouble.”

well then“Tena reverendshāvuso, listensuṇātha, wellsādhukaṁ mindmanasi applykarotha, I will speakbhāsissāmī”ti.
yes, reverend“Evamāvuso”ti indeedkho thete monksbhikkhū of venerableāyasmato to Mahākaccānamahākaccānassa repliedpaccassosuṁ.
venerableĀyasmā Mahākaccānamahākaccāno said thisetadavoca:

“Well then, reverends, listen and apply your mind well, I will speak.” “Yes, reverend,” they replied. Venerable Mahākaccāna said this:

which“Yaṁ indeedkho to usno, reverendsāvuso, the Blessed Onebhagavā in briefsaṅkhittena summary recitaluddesaṁ having reciteduddisitvā in detailvitthārena the meaningatthaṁ without explainingavibhajitvā having risen from the seatuṭṭhāyāsanā dwellingvihāraṁ enteredpaviṭṭho:
the past‘Atītaṁ one should not run back tonānvāgameyya,
…pe……pe…
that oneTaṁ surelyve one fine nightbhaddekarattoti,
peacefulsanto declaresācikkhate the sagemunī’ti.
of thisImassa indeedkho Iahaṁ, reverendsāvuso, by the Blessed Onebhagavatā in briefsaṅkhittena of the summary recitaluddesassa reciteduddiṭṭhassa in detailvitthārena the meaningatthaṁ unexplainedavibhattassa thusevaṁ in detailvitthārena the meaningatthaṁ I understandājānāmi—

“Reverends, the Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail: ‘Don’t run back to the past … that’s who has one fine night— so declares the peaceful sage.’ And this is how I understand the detailed meaning of this summary recital.

and howKathañca, friendāvuso, the pastatītaṁ runs back toanvāgameti?
thusIti myme eyecakkhu wasahosi in the past timeatītamaddhānaṁ thusiti sightsrūpāti—
theretattha tied up with desire and lustchandarāgappaṭibaddhaṁ ishoti consciousnessviññāṇaṁ, because of being tied up with desire and lustchandarāgappaṭibaddhattā of consciousnessviññāṇassa takes pleasure in thattadabhinandati, taking pleasure in thattadabhinandanto the pastatītaṁ runs back toanvāgameti.
thusIti myme earsotaṁ wasahosi in the past timeatītamaddhānaṁ thusiti soundssaddāti …pe……pe…
thusiti myme noseghānaṁ wasahosi in the past timeatītamaddhānaṁ thusiti smellsgandhāti ……
thusiti myme tonguejivhā wasahosi in the past timeatītamaddhānaṁ thusiti tastesrasāti ……
thusiti myme bodykāyo wasahosi in the past timeatītamaddhānaṁ thusiti touchesphoṭṭhabbāti ……
thusiti myme mindmano wasahosi in the past timeatītamaddhānaṁ thusiti ideasdhammāti—
theretattha tied up with desire and lustchandarāgappaṭibaddhaṁ ishoti consciousnessviññāṇaṁ, because of being tied up with desire and lustchandarāgappaṭibaddhattā of consciousnessviññāṇassa takes pleasure in thattadabhinandati, taking pleasure in thattadabhinandanto the pastatītaṁ runs back toanvāgameti—
thusevaṁ indeedkho, friendāvuso, the pastatītaṁ runs back toanvāgameti.

And how do you run back to the past? 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. Consciousness gets 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 take pleasure in that, and that’s when you run back to the past. That’s how you run back to the past.

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