Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, in Anāthapiṇḍika’s park. There the Blessed One addressed the bhikkhus, saying: “Bhikkhus.”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable Sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:
“bhaddekarattassa vo, bhikkhave, uddesañca vibhaṅgañca desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Bhikkhus, I will teach you the summary and analysis of ‘One who has had a single auspicious night.’ Listen to this and pay close attention, I will speak.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Yes, venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:
Verse
“Atītaṁ nānvāgameyya,
nappaṭikaṅkhe anāgataṁ;
Yadatītaṁ pahīnaṁ taṁ,
appattañca anāgataṁ.
“Let not a person revive the past,
|nor place hope upon::does not anticipate, does not personally wish for [nappaṭikaṅkhati]| the future;
For what is past is left behind,
and the future has not arrived.
Paccuppannañca yo dhammaṁ,
Tattha tattha vipassati;
Asaṁhīraṁ asaṅkuppaṁ,
Taṁ vidvā manubrūhaye.
Whatever phenomena are presently arisen,
in each case he |discerns with insight::sees distinctly [vipassati]|;
|That unassailable, steady [vision]::Per MA, this describes insight not overpowered by lust or defilements. Here it refers not to Nibbāna itself, but to a stage of insight practice—contemplation of the present moment without being shaken or misled into a view of self. [asaṁhīra asaṅkuppa]|—
the wise one should cultivate.
Ajjeva kiccamātappaṁ,
ko jaññā maraṇaṁ suve;
Na hi no saṅgaraṁ tena,
mahāsenena maccunā.
Effort should be made today,
for who knows if death will come tomorrow?
There is no negotiating with death,
the great army that spares none.
Evaṁvihāriṁ ātāpiṁ,
ahorattamatanditaṁ;
Taṁ ve bhaddekarattoti,
santo ācikkhate muni.
But one who dwells with |with continuous effort::ardent, zealous, with energy, with application [ātāpī]|,
|energetic::without laziness [atandita]|, both day and night;
It is they, the Peaceful Sage has said,
who has had a single auspicious night.
Past
Kathañca, bhikkhave, atītaṁ anvāgameti? ‘Evaṁrūpo ahosiṁ atītamaddhānan’ti tattha nandiṁ samanvāneti, ‘evaṁvedano ahosiṁ atītamaddhānan’ti tattha nandiṁ samanvāneti, ‘evaṁsañño ahosiṁ atītamaddhānan’ti tattha nandiṁ samanvāneti, ‘evaṁsaṅkhāro ahosiṁ atītamaddhānan’ti tattha nandiṁ samanvāneti, ‘evaṁviññāṇo ahosiṁ atītamaddhānan’ti tattha nandiṁ samanvāneti— evaṁ kho, bhikkhave, atītaṁ anvāgameti.
And how, bhikkhus, does one revive the past? One thinks, ‘I was of such |form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]| in the past,’ and thus finds |delight::pleasure, enjoyment, relish [nandi]| there. One thinks, ‘I had such |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]| in the past,’ and thus finds delight there. One thinks, ‘I had such |perception::The mental process of recognizing and giving meaning to experience. It marks things by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]| in the past,’ and thus finds delight there. One thinks, ‘I had such |intentional constructs::intentions, volitions, and choices expressed as mental, verbal, and bodily activities; thought formations and constructed experiences (including proliferative tendencies); processes that produce kamma [saṅkhāra]| in the past,’ and thus finds delight there. One thinks, ‘I had such |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]| in the past,’ and thus finds delight there. This, bhikkhus, is how one revives the past.
Kathañca, bhikkhave, atītaṁ nānvāgameti? ‘Evaṁrūpo ahosiṁ atītamaddhānan’ti tattha nandiṁ na samanvāneti, ‘evaṁvedano ahosiṁ atītamaddhānan’ti tattha nandiṁ na samanvāneti, ‘evaṁsañño ahosiṁ atītamaddhānan’ti tattha nandiṁ na samanvāneti, ‘evaṁsaṅkhāro ahosiṁ atītamaddhānan’ti tattha nandiṁ na samanvāneti, ‘evaṁviññāṇo ahosiṁ atītamaddhānan’ti tattha nandiṁ na samanvāneti— evaṁ kho, bhikkhave, atītaṁ nānvāgameti.
And how, bhikkhus, does one not revive the past? One thinks, ‘I was of such form in the past,’ and does not find delight there. One thinks, ‘I had such felt experience in the past,’ and does not find delight there. One thinks, ‘I had such perception in the past,’ and does not find delight there. One thinks, ‘I had such intentional constructs in the past,’ and does not find delight there. One thinks, ‘I had such consciousness in the past,’ and does not find delight there. This is how one does not revive the past.
Future
Kathañca, bhikkhave, anāgataṁ paṭikaṅkhati? ‘Evaṁrūpo siyaṁ anāgatamaddhānan’ti tattha nandiṁ samanvāneti, evaṁvedano siyaṁ anāgatamaddhānan’ti tattha nandiṁ samanvāneti, evaṁsañño siyaṁ anāgatamaddhānan’ti tattha nandiṁ samanvāneti, evaṁsaṅkhāro siyaṁ anāgatamaddhānan’ti tattha nandiṁ samanvāneti, evaṁviññāṇo siyaṁ anāgatamaddhānan’ti tattha nandiṁ samanvāneti—evaṁ kho, bhikkhave, anāgataṁ paṭikaṅkhati.
And how, bhikkhus, does one place hope upon the future? One thinks, ‘I may have such form in the future,’ and thus finds delight there. One thinks, ‘I may have such felt experience in the future,’ and thus finds delight there. One thinks, ‘I may have such perception in the future,’ and thus finds delight there. One thinks, ‘I may have such intentional constructs in the future,’ and thus finds delight there. One thinks, ‘I may have such consciousness in the future,’ and thus finds delight there. This is how one places hope upon the future.
Kathañca, bhikkhave, anāgataṁ nappaṭikaṅkhati? ‘Evaṁrūpo siyaṁ anāgatamaddhānan’ti tattha nandiṁ na samanvāneti, evaṁvedano siyaṁ anāgatamaddhānan’ti tattha nandiṁ na samanvāneti, evaṁsañño siyaṁ anāgatamaddhānan’ti tattha nandiṁ na samanvāneti, evaṁsaṅkhāro siyaṁ anāgatamaddhānan’ti tattha nandiṁ na samanvāneti, evaṁviññāṇo siyaṁ anāgatamaddhānan’ti tattha nandiṁ na samanvāneti—evaṁ kho, bhikkhave, anāgataṁ nappaṭikaṅkhati.
And how, bhikkhus, does one not place hope upon the future? One thinks, ‘I may have such form in the future,’ but does not find delight there. One thinks, ‘I may have such felt experience in the future,’ but does not find delight there. One thinks, ‘I may have such perception in the future,’ but does not find delight there. One thinks, ‘I may have such intentional constructs in the future,’ but does not find delight there. One thinks, ‘I may have such consciousness in the future,’ but does not find delight there. This is how one does not place hope upon the future.
Presently Arisen Phenomena
Kathañca, bhikkhave, paccuppannesu dhammesu saṁhīrati? Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ, attani vā rūpaṁ, rūpasmiṁ vā attānaṁ; vedanaṁ attato samanupassati, vedanāvantaṁ vā attānaṁ, attani vā vedanaṁ, vedanāyaṁ vā attānaṁ; saññaṁ attato samanupassati, saññāvantaṁ vā attānaṁ, attani vā saññaṁ, saññāyaṁ vā attānaṁ; saṅkhāre attato samanupassati, saṅkhāravantaṁ vā attānaṁ, attani vā saṅkhāre, saṅkhāresu vā attānaṁ; viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ, attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ—evaṁ kho, bhikkhave, paccuppannesu dhammesu saṁhīrati.
And how, bhikkhus, |is one swept away by::is carried away by, is drawn along by [saṁhīrati]| presently arisen |phenomena::characteristics, thoughts, mental states, mental qualities [dhammā]|? Here, bhikkhus, an uninstructed ordinary person who has no regard for the Noble Ones, and is unskilled and untrained in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| of the Noble Ones, who has no regard for the persons of integrity, and is unskilled and untrained in the Dhamma of the persons of integrity, perceives form as self, or self as possessing form, or form as in self, or self as in form; perceives felt experience as self, or self as possessing felt experience, or felt experience as in self, or self as in felt experience; perceives perception as self, or self as possessing perception, or perception as in self, or self as in perception; perceives intentional constructs as self, or self as possessing intentional constructs, or intentional constructs as in self, or self as in intentional constructs; perceives consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. In this way, bhikkhus, one is swept away by presently arisen phenomena.
Kathañca, bhikkhave, paccuppannesu dhammesu na saṁhīrati? Idha, bhikkhave, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ; na vedanaṁ attato samanupassati, na vedanāvantaṁ vā attānaṁ, na attani vā vedanaṁ, na vedanāyaṁ vā attānaṁ; na saññaṁ attato samanupassati, na saññāvantaṁ vā attānaṁ, na attani vā saññaṁ, na saññāyaṁ vā attānaṁ; na saṅkhāre attato samanupassati, na saṅkhāravantaṁ vā attānaṁ, na attani vā saṅkhāre, na saṅkhāresu vā attānaṁ; na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ, na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ—evaṁ kho, bhikkhave, paccuppannesu dhammesu na saṁhīrati.
And how, bhikkhus, |is one not swept away by::is not carried away by, is not drawn along by [na + saṁhīrati]| presently arisen phenomena? Here, bhikkhus, a learned disciple of the Noble Ones who has seen the Noble Ones, is skilled in the noble Dhamma, well-disciplined in the noble Dhamma, who has seen the true persons, is skilled in the true Dhamma, well-disciplined in the true Dhamma, does not perceive form as self, nor self as possessing form, nor form as in self, nor self as in form; does not perceive felt experience as self, nor self as possessing felt experience, nor felt experience as in self, nor self as in felt experience; does not perceive perception as self, nor self as possessing perception, nor perception as in self, nor self as in perception; does not perceive intentional constructs as self, nor self as possessing intentional constructs, nor intentional constructs as in self, nor self as in intentional constructs; does not perceive consciousness as self, nor self as possessing consciousness, nor consciousness as in self, nor self as in consciousness. In this way, bhikkhus, one is not swept away by presently arisen phenomena.”
Atītaṁ nānvāgameyya,
nappaṭikaṅkhe anāgataṁ;
Yadatītaṁ pahīnaṁ taṁ,
appattañca anāgataṁ.
“Let not a person revive the past,
nor place hope upon the future;
For what is past is left behind,
and the future has not arrived.
Paccuppannañca yo dhammaṁ,
tattha tattha vipassati;
Asaṁhīraṁ asaṅkuppaṁ,
taṁ vidvā manubrūhaye.
Whatever phenomena are presently arisen,
in each case he discerns with insight;
That unassailable, steady [vision]—
the wise one should cultivate.
Ajjeva kiccamātappaṁ,
ko jaññā maraṇaṁ suve;
Na hi no saṅgaraṁ tena,
mahāsenena maccunā.
Effort should be made today,
for who knows if death will come tomorrow?
There is no negotiating with death,
the great army that spares none.
Evaṁvihāriṁ ātāpiṁ,
ahorattamatanditaṁ;
Taṁ ve bhaddekarattoti,
santo ācikkhate munīti.
But one who dwells with continuous effort,
energetic, both day and night;
It is they, the Peaceful Sage has said,
who has had a single auspicious night. [Repeated]
‘Bhaddekarattassa vo, bhikkhave, uddesañca vibhaṅgañca desessāmī’ti— iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttan”ti.
So it was with reference to this that it was said: ‘Bhikkhus, I will teach you the summary and analysis of ‘One who has had a single auspicious night.’”
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
The Blessed One said this. The bhikkhus were delighted and rejoiced in the Blessed One’s words.