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 in the past timeatītamaddhānaṁ thinking:iti such sights'—rūpāti—
theretattha notna tied up with desire and lust,chandarāgappaṭibaddhaṁ becomeshoti consciousness,viññāṇaṁ, notna because of being tied up with desire and lustchandarāgappaṭibaddhattā of consciousnessviññāṇassa notna takes pleasure in that,tadabhinandati, notna taking pleasure in thattadabhinandanto the pastatītaṁ does not run back to.nānvāgameti.
thinking:Iti myme earssotaṁ wereahosi in the past timeatītamaddhānaṁ thinking:iti such sounds'saddāti …pe……pe…
thinking:iti myme noseghānaṁ wasahosi in the past timeatītamaddhānaṁ thinking:iti such smells'gandhāti ……
thinking:iti myme tonguejivhā wasahosi in the past timeatītamaddhānaṁ thinking:iti such tastes'rasāti ……
thinking:iti myme bodykāyo wasahosi in the past timeatītamaddhānaṁ thinking:iti such touches'phoṭṭhabbāti ……
thinking:iti myme mindmano wasahosi in the past timeatītamaddhānaṁ thinking:iti such ideas'—dhammāti—
theretattha notna tied up with desire and lust,chandarāgappaṭibaddhaṁ becomeshoti consciousness,viññāṇaṁ, notna because of being tied up with desire and lustchandarāgappaṭibaddhattā of consciousness,viññāṇassa, notna takes pleasure in that,tadabhinandati, notna taking pleasure in thattadabhinandanto 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.

and howKathañca, friendāvuso, the futureanāgataṁ does not anticipatenappaṭikaṅkhati?
thinkingIti myme eyescakkhu may besiyā in the futureanāgatamaddhānaṁ suchiti sightsrūpāti—
of the not obtainedappaṭiladdhassa for the obtainingpaṭilābhāya heartcittaṁ is not setnappaṇidahati, of mindcetaso because the heart is not setappaṇidhānapaccayā notna takes pleasure in thattadabhinandati, notna not taking pleasure in thattadabhinandanto the futureanāgataṁ does not anticipatenappaṭikaṅkhati.
thinkingIti myme earssotaṁ may besiyā in the futureanāgatamaddhānaṁ suchiti soundssaddāti ……pe…
suchiti myme noseghānaṁ may besiyā in the futureanāgatamaddhānaṁ suchiti smellsgandhāti ……
suchiti myme tonguejivhā may besiyā in the futureanāgatamaddhānaṁ suchiti tastesrasāti ……
suchiti myme bodykāyo may besiyā in the futureanāgatamaddhānaṁ suchiti touchesphoṭṭhabbāti ……
suchiti myme mindmano may besiyā in the futureanāgatamaddhānaṁ suchiti ideasdhammāti—
of the not obtainedappaṭiladdhassa for the obtainingpaṭilābhāya heartcittaṁ is not setnappaṇidahati, of mindcetaso because the heart is not setappaṇidhānapaccayā notna takes pleasure in thattadabhinandati, notna not taking pleasure in thattadabhinandanto the futureanāgataṁ does not anticipatenappaṭikaṅkhati—
thusevaṁ indeedkho, friendāvuso, the futureanāgataṁ does not anticipatenappaṭikaṅkhati.

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?
and which, friendYañcāvuso, eyecakkhu whichye andca sightsrūpā—
both this areubhayametaṁ presently arisenpaccuppannaṁ.
if there inTasmiñce presentpaccuppanne notna tied up with desire and lustchandarāgappaṭibaddhaṁ ishoti consciousnessviññāṇaṁ, notna because of being tied up with desire and lustchandarāgappaṭibaddhattā of consciousnessviññāṇassa notna takes pleasure in thattadabhinandati, notna taking pleasure in thattadabhinandanto presently arisenpaccuppannesu phenomenadhammesu notna you faltersaṁhīrati.
and which, friendYañcāvuso, earsotaṁ whichye andca soundssaddā …pe……pe…
and 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 this areubhayametaṁ presently arisenpaccuppannaṁ.
if there inTasmiñce presentpaccuppanne notna tied up with desire and lustchandarāgappaṭibaddhaṁ ishoti consciousnessviññāṇaṁ, notna because of being tied up with desire and lustchandarāgappaṭibaddhattā of consciousnessviññāṇassa notna takes pleasure in thattadabhinandati, notna taking pleasure in thattadabhinandanto 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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