MN133: Mahākaccānabhaddekarattasutta - Mahākaccāna and One Fine Night
- DG BB TBW © Translated from the Pali by Bhikkhu Ñanamoli and Bhikkhu Bodhi. (More copyright information)
1Thus have I heard. On one occasion the Blessed One was living at Rājagaha in the Park of the Hot Springs. Then, when it was near dawn, the venerable Samiddhi went to the hot springs to bathe his limbs. After bathing he came up out of the water and stood dressed in one robe, drying his limbs. Then, when the night was well advanced, a certain deity of beautiful appearance who illuminated the whole of the Hot Springs, approached the venerable Samiddhi. Standing at one side, the deity said to him:
"Bhikkhu, do you remember the summary and exposition of ‘One Who Has Had a Single Excellent Night’?"
"Friend, I do not remember the summary and exposition of ‘One Who Has Had a Single Excellent Night.’ But, friend, do you remember the summary and exposition of ‘One Who Has Had a Single Excellent Night’?"
"Bhikkhu, I too do not remember the summary and exposition of ‘One Who Has Had a Single Excellent Night.’ But, bhikkhu, do you remember the stanzas of ‘One Who Has Had a Single Excellent Night’?"
"Friend, I do not remember the stanzas of ‘One Who Has Had a Single Excellent Night.’ But, friend, do you remember the stanzas of ‘One Who Has Had a Single Excellent Night’?"
"Bhikkhu, I too do not remember the stanzas of ‘One Who Has Had a Single Excellent Night.’ But, bhikkhu, learn the summary and exposition of ‘One Who Has Had a Single Excellent Night.’ Bhikkhu, master the summary and exposition of ‘One Who Has Had a Single Excellent Night.’ Bhikkhu, remember the summary and exposition of ‘One Who Has Had a Single Excellent Night.’ Bhikkhu, the summary and exposition of ‘One Who Has Had a Single Excellent Night’ is beneficial, it belongs to the fundamentals of the holy life."
That is what was said by the deity, who thereupon vanished at once.
2–4Then, when the night was over, the venerable Samiddhi went to the Blessed One. After paying homage to him, he sat down at one side, told the Blessed One all that had occurred, and said: "It would be good, venerable sir, if the Blessed One would teach me the summary and exposition of ‘One Who Has Had a Single Excellent Night.’"
"Then, bhikkhu, listen and attend closely to what I shall say." — "Yes, venerable sir," the venerable Samiddhi replied. The Blessed One said:
5"Let not a person revive the past
Or on the future build his hopes;
For the past has been left behind
And the future has not been reached.
6Instead with insight let him see
Each presently arisen state;
Let him know that and be sure of it,
Invincibly, unshakeably.
7Today the effort must be made;
Tomorrow Death may come, who knows?
No bargain with Mortality
Can keep him and his hordes away.
8But one who dwells thus ardently,
Relentlessly, by day, by night
It is he, the Peaceful Sage has said,
Who has had a single excellent night."
9That is what the Blessed One said. Having said this, the Sublime One rose from his seat and went into his dwelling.
Then, soon after the Blessed One had gone, the bhikkhus considered: "Now, friends, the Blessed One has risen from his seat and gone into his dwelling after giving a summary in brief without expounding the detailed meaning.
Now who will expound this in detail?"
10"Let not a person revive the past
Or on the future build his hopes;
For the past has been left behind
And the future has not been reached.
11Instead with insight let him see
Each presently arisen state;
Let him know that and be sure of it,
Invincibly, unshakeably.
12Today the effort must be made;
Tomorrow Death may come, who knows?
No bargain with Mortality
Can keep him and his hordes away.
13But one who dwells thus ardently,
Relentlessly, by day, by night
It is he, the Peaceful Sage has said,
Who has had a single excellent night."
14Then they considered: "The venerable Mahā Kaccāna is praised by the Teacher and esteemed by his wise companions in the holy life.[n.1219] Ven. Mahā Kaccāna was declared by the Buddha to be the most eminent disciple in expounding the detailed meaning of a brief saying. MN 12 and MN 138 were also spoken by him under similar circumstances. He is capable of expounding the detailed meaning. Suppose we went to him and asked him the meaning of this."
15–20Then the bhikkhus went to the venerable Mahā Kaccāna and exchanged greetings with him. When this courteous and amiable talk was finished, they sat down to one side and they told him what had taken place, adding: "Let the venerable Mahā Kaccāna expound it to us."
21The venerable Mahā Kaccāna replied: "Friends, it is as though a man needing heartwood, seeking heartwood, wandering in search of heartwood, thought that heartwood should be sought for among the branches and leaves of a great tree standing possessed of heartwood, after he had passed over the root and the trunk. And so it is with you, venerable sirs, that you think that I should be asked about the meaning of this, after you passed the Blessed One by when you were face to face with the Teacher. For knowing, the Blessed One knows; seeing, he sees; he is vision, he is knowledge, he is the Dhamma, he is the holy one; he is the sayer, the proclaimer, the elucidator of meaning, the giver of the Deathless, the lord of the Dhamma, the Tathāgata. That was the time when you should have asked the Blessed One the meaning. As he told you, so you should have remembered it."
22"Surely, friend Kaccāna, knowing, the Blessed One knows; seeing, he sees; he is vision … the Tathāgata. That was the time when we should have asked the Blessed One the meaning. As he told us, so we should have remembered it. Yet the venerable Mahā Kaccāna is praised by the Teacher and esteemed by his wise companions in the holy life. The venerable Mahā Kaccāna is capable of expounding the detailed meaning of this summary given in brief by the Blessed One without expounding the detailed meaning. Let the venerable Mahā Kaccāna expound it without finding it troublesome."
23"Then listen, friends, and attend closely to what I shall say." — "Yes, friend," the bhikkhus replied. The venerable Mahā Kaccāna said this:
24"Friends, when the Blessed One rose from his seat and went into his dwelling after giving a summary in brief without expounding the detailed meaning, that is:
25‘Let not a person revive the past …
Who has had a single excellent night,’
26I understand the detailed meaning of it to be as follows.
27"How, friends, does one revive the past? One's consciousness becomes bound up with desire and lust there thinking, ‘My eye was thus in the past and forms were thus.’[n.1220] MA: In the two previous suttas and in the one to follow the Buddha set up the outline and analysis by way of the five aggregates, but here he set it up so that it could be analysed by way of the twelve sense bases. Understanding the Buddha’s intention, Ven. Mahā Kaccāna spoke as he did, and because of his skill in grasping the method even when it was not explicitly shown, the Buddha appointed him the foremost disciple in explaining in detail a teaching stated in brief. Because one's consciousness is bound up with desire and lust, one delights in that. When one delights in that, one revives the past.
"One's consciousness becomes bound up with desire and lust there thinking, ‘My ear was thus in the past and sounds were thus … My nose and odours … My tongue and flavours … My body and tangibles … My mind was thus in the past and mind-objects were thus.’ Because one's consciousness is bound up with desire and lust, one delights in that. When one delights in that, one revives the past. That is how one revives the past.
28"How does one not revive the past? One's consciousness does not become bound up with desire and lust there thinking, ‘My eye was thus in the past and forms were thus.’ Because one's consciousness is not bound up with desire and lust, one does not delight in that. When one does not delight in that, one does not revive the past.
"One's consciousness does not become bound up with desire and lust there thinking, ‘My ear was thus in the past and sounds were thus … My nose and odours … My tongue and flavours … My body and tangibles … My mind was thus in the past and mind-objects were thus.’ Because one's consciousness is not bound up with desire and lust, one does not delight in that. When one does not delight in that, one does not revive the past. That is how one does not revive the past.
29"How, friends, does one build up hope upon the future? One sets one's heart on obtaining what has not yet been obtained, thinking, ‘May my eye be thus in the future and forms be thus!’ Because one sets one's heart thus, one delights in that. When one delights in that, one builds up hope upon the future.
"One sets one's heart on obtaining what has not yet been obtained, thinking, ‘May my ear be thus in the future and sounds be thus! … May my nose and odours … May my tongue and flavours … May my body and tangibles … May my mind be thus in the future and mind-objects be thus!’ Because one sets one's heart thus, one delights in that. When one delights in that, one builds up hope upon the future. That is how one builds up hope upon the future.
30"How, friends, does one not build up hope upon the future? One does not set one's heart on obtaining what has not yet been obtained, thinking, ‘May my eye be thus in the future and forms be thus!’ Because one does not set one's heart thus, one does not delight in that. When one does not delight in that, one does not build up hope upon the future.
"One does not set one's heart on obtaining what has not yet been obtained, thinking, ‘May my ear be thus in the future and sounds be thus! … May my nose and odours … May my tongue and flavours … May my body and tangibles … May my mind be thus in the future and mind-objects be thus!’ Because one does not set one's heart thus, one does not delight in that. When one does not delight in that, one does not build up hope upon the future. That is how one does not build up hope upon the future.
31"How is one vanquished in regard to presently arisen states? In regard to the eye and forms that are presently arisen, one's consciousness is bound up with desire and lust for that which is presently arisen. Because one's consciousness is bound up with desire and lust, one delights in that. When one delights in that, one is vanquished in regard to presently arisen states.
"In regard to the ear and sounds that are presently arisen … the nose and odours … the tongue and flavours … the body and tangibles … the mind and mind-objects that are presently arisen, one's consciousness is bound up with desire and lust for that which is presently arisen. Because one's consciousness is bound up with desire and lust, one delights in that. When one delights in that, one is vanquished in regard to presently arisen states. That is how one is vanquished in regard to presently arisen states.
32"How is one invincible in regard to presently arisen states? In regard to the eye and forms that are presently arisen, one's consciousness is not bound up with desire and lust for that which is presently arisen. Because one's consciousness is not bound up with desire and lust, one does not delight in that. When one does not delight in that, one is invincible in regard to presently arisen states.
"In regard to the ear and sounds that are presently arisen … the nose and odours … the tongue and flavours … the body and tangibles … the mind and mind-objects that are presently arisen, one's consciousness is not bound up with desire and lust for that which is presently arisen. Because one's consciousness is not bound up with desire and lust, one does not delight in that. When one does not delight in that, one is invincible in regard to presently arisen states. That is how one is invincible in regard to presently arisen states.
33"Friends, when the Blessed One rose from his seat and went into his dwelling after giving a summary in brief without expounding the detailed meaning, that is:
34‘Let not a person revive the past …
Who has had a single excellent night,’
35I understand the detailed meaning of this summary to be thus. Now, friends, if you wish, go to the Blessed One and ask him about the meaning of this. As the Blessed One explains it to you, so you should remember it."
36–43Then the bhikkhus, having delighted and rejoiced in the venerable Mahā Kaccāna's words, rose from their seats and went to the Blessed One. After paying homage to him, they sat down at one side and told the Blessed One all that had taken place after he had left, adding: "Then, venerable sir, we went to the venerable Mahā Kaccāna and asked him about the meaning. The venerable Mahā Kaccāna expounded the meaning to us with these terms, statements, and phrases."
44"Mahā Kaccāna is wise, bhikkhus, Mahā Kaccāna has great wisdom. If you had asked me the meaning of this, I would have explained it to you in the same way that Mahā Kaccāna has explained it. Such is its meaning, and so you should remember it."
45That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One's words.
1Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā rājagahe viharati tapodārāme. Atha kho āyasmā samiddhi rattiyā paccūsasamayaṁ paccuṭṭhāya yena tapodo tenupasaṅkami gattāni parisiñcituṁ. Tapode gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ tapodaṁ obhāsetvā yenāyasmā samiddhi tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho sā devatā āyasmantaṁ samiddhiṁ etadavoca:
"dhāresi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañcā"ti?
"Na kho ahaṁ, āvuso, dhāremi bhaddekarattassa uddesañca vibhaṅgañca. Tvaṁ panāvuso, dhāresi bhaddekarattassa uddesañca vibhaṅgañcā"ti?
"Ahampi kho, bhikkhu, na dhāremi bhaddekarattassa uddesañca vibhaṅgañca. Dhāresi pana tvaṁ, bhikkhu, bhaddekarattiyo gāthā"ti?
"Na kho ahaṁ, āvuso, dhāremi bhaddekarattiyo gāthāti. Tvaṁ panāvuso, dhāresi bhaddekarattiyo gāthā"ti?
"Ahampi kho, bhikkhu na dhāremi bhaddekarattiyo gāthāti. Uggaṇhāhi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca; pariyāpuṇāhi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca; dhārehi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca. Atthasaṁhito, bhikkhu, bhaddekarattassa uddeso ca vibhaṅgo ca ādibrahmacariyako"ti.
Idamavoca sā devatā. Idaṁ vatvā tatthevantaradhāyi.
2Atha kho āyasmā samiddhi tassā rattiyā accayena yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā samiddhi bhagavantaṁ etadavoca:
3"Idhāhaṁ, bhante, rattiyā paccūsasamayaṁ paccuṭṭhāya yena tapodo tenupasaṅkamiṁ gattāni parisiñcituṁ. Tapode gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsiṁ gattāni pubbāpayamāno. Atha kho bhante, aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ tapodaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho sā devatā maṁ etadavoca: ‘dhāresi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañcā’ti?
4Evaṁ vutte, ahaṁ, bhante, taṁ devataṁ etadavocaṁ: ‘Na kho ahaṁ, āvuso, dhāremi bhaddekarattassa uddesañca vibhaṅgañca. Tvaṁ panāvuso, dhāresi bhaddekarattassa uddesañca vibhaṅgañcā’ti? ‘Ahampi kho, bhikkhu, na dhāremi bhaddekarattassa uddesañca vibhaṅgañca. Dhāresi pana tvaṁ, bhikkhu, bhaddekarattiyo gāthā’ti? ‘Na kho ahaṁ, āvuso, dhāremi bhaddekarattiyo gāthāti. Tvaṁ panāvuso, dhāresi bhaddekarattiyo gāthā’ti? ‘Ahampi kho, bhikkhu, na dhāremi bhaddekarattiyo gāthāti. Uggaṇhāhi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca; pariyāpuṇāhi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca; dhārehi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca. Atthasaṁhito, bhikkhu, bhaddekarattassa uddeso ca vibhaṅgo ca ādibrahmacariyako’ti. Idamavoca, bhante, sā devatā. Idaṁ vatvā tatthevantaradhāyi. Sādhu me, bhante, bhagavā bhaddekarattassa uddesañca vibhaṅgañca desetū"ti. "Tena hi, bhikkhu, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī"ti. "Evaṁ, bhante"ti kho āyasmā samiddhi bhagavato paccassosi. Bhagavā etadavoca:
5"Atītaṁ nānvāgameyya,
nappaṭikaṅkhe anāgataṁ;
Yadatītaṁ pahīnaṁ taṁ,
appattañca anāgataṁ.
6Paccuppannañca yo dhammaṁ,
tattha tattha vipassati;
Asaṁhīraṁ asaṅkuppaṁ,
taṁ vidvā manubrūhaye.
7Ajjeva kiccamātappaṁ,
ko jaññā maraṇaṁ suve;
Na hi no saṅgaraṁ tena,
mahāsenena maccunā.
8Evaṁvihāriṁ ātāpiṁ,
ahorattamatanditaṁ;
Taṁ ve bhaddekarattoti,
santo ācikkhate munī"ti.
9Idamavoca bhagavā; idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.
Atha kho tesaṁ bhikkhūnaṁ, acirapakkantassa bhagavato, etadahosi:
"idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:
10‘Atītaṁ nānvāgameyya,
nappaṭikaṅkhe anāgataṁ;
Yadatītaṁ pahīnaṁ taṁ,
appattañca anāgataṁ.
11Paccuppannañca yo dhammaṁ,
tattha tattha vipassati;
Asaṁhīraṁ asaṅkuppaṁ,
taṁ vidvā manubrūhaye.
12Ajjeva kiccamātappaṁ,
ko jaññā maraṇaṁ suve;
Na hi no saṅgaraṁ tena,
mahāsenena maccunā.
13Evaṁvihāriṁ ātāpiṁ,
ahorattamatanditaṁ;
Taṁ ve bhaddekarattoti,
santo ācikkhate munī’ti.
14Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā"ti?
15Atha kho tesaṁ bhikkhūnaṁ etadahosi: "Ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ; pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā"ti.
16Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ sammodiṁsu. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ mahākaccānaṁ etadavocuṁ: "Idaṁ kho no, āvuso kaccāna, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:
17‘Atītaṁ nānvāgameyya,
… pe …
Taṁ ve bhaddekarattoti,
santo ācikkhate munī’ti.
18Tesaṁ no, āvuso kaccāna, amhākaṁ, acirapakkantassa bhagavato, etadahosi — idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:
19‘Atītaṁ nānvāgameyya,
… pe …
Taṁ ve bhaddekarattoti,
santo ācikkhate munī’ti.
20Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyāti? Tesaṁ no, āvuso kaccāna, amhākaṁ etadahosi: ‘Ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā’ti. Vibhajatāyasmā mahākaccāno"ti.
21"Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṁ atikkamma khandhaṁ sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya; evaṁsampadamidaṁ āyasmantānaṁ satthari sammukhībhūte taṁ bhagavantaṁ atisitvā amhe etamatthaṁ paṭipucchitabbaṁ maññatha. So hāvuso, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. So ceva panetassa kālo ahosi yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyātha, yathā vo bhagavā byākareyya tathā naṁ dhāreyyāthā"ti.
22"Addhāvuso kaccāna, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. So ceva panetassa kālo ahosi yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyāma; yathā no bhagavā byākareyya tathā naṁ dhāreyyāma. Api cāyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ; pahoti cāyasmā mahākaccāno imassa bhagavatā saṁkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Vibhajatāyasmā mahākaccāno agaruṁ karitvā"ti.
23"Tena hāvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī"ti. "Evamāvuso"ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṁ. Āyasmā mahākaccāno etadavoca:
24"Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:
25‘Atītaṁ nānvāgameyya,
… pe …
Taṁ ve bhaddekarattoti,
santo ācikkhate munī’ti.
26Imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi –
27Kathañca, āvuso, atītaṁ anvāgameti? Iti me cakkhu ahosi atītamaddhānaṁ iti rūpāti — tattha chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto atītaṁ anvāgameti.
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 chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto atītaṁ anvāgameti — evaṁ kho, āvuso, atītaṁ anvāgameti.
28Kathañca, 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.
29Kathañca, 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.
30Kathañca, 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.
31Kathañca, āvuso, paccuppannesu dhammesu saṁhīrati? Yañcāvuso, cakkhu ye ca rūpā — ubhayametaṁ paccuppannaṁ. Tasmiñce paccuppanne chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto paccuppannesu dhammesu saṁhīrati.[[%ask:ParaNo:]]
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.
32Kathañca, 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.
33Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:
34‘Atītaṁ nānvāgameyya,
… pe …
Taṁ ve bhaddekarattoti,
santo ācikkhate munī’ti.
35Imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi. Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha, yathā vo bhagavā byākaroti tathā naṁ dhāreyyāthā"ti.
36Atha kho te bhikkhū āyasmato mahākaccānassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: "yaṁ kho no, bhante, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:
37‘Atītaṁ nānvāgameyya,
… pe …
Taṁ ve bhaddekarattoti,
santo ācikkhate munī’ti.
38Tesaṁ no, bhante, amhākaṁ, acirapakkantassa bhagavato, etadahosi: ‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:
39"Atītaṁ nānvāgameyya,
nappaṭikaṅkhe anāgataṁ;
Yadatītaṁ pahīnaṁ taṁ,
appattañca anāgataṁ.
40Paccuppannañca yo dhammaṁ,
tattha tattha vipassati;
Asaṁhīraṁ asaṅkuppaṁ,
taṁ vidvā manubrūhaye.
41Ajjeva kiccamātappaṁ,
ko jaññā maraṇaṁ suve;
Na hi no saṅgaraṁ tena,
mahāsenena maccunā.
42Evaṁvihāriṁ ātāpiṁ,
ahorattamatanditaṁ;
Taṁ ve bhaddekarattoti,
santo ācikkhate munī"ti.
43Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti? Tesaṁ no, bhante, amhākaṁ etadahosi: ‘Ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā’ti. Atha kho mayaṁ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimha; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipucchimha. Tesaṁ no, bhante, āyasmatā mahākaccānena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto"ti.
44"Paṇḍito, bhikkhave, mahākaccāno; mahāpañño, bhikkhave mahākaccāno. Mañcepi tumhe, bhikkhave, etamatthaṁ paṭipuccheyyātha, ahampi taṁ evamevaṁ byākareyyaṁ yathā taṁ mahākaccānena byākataṁ. Eso cevetassa attho. Evañca naṁ dhārethā"ti.
45Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Mahākaccānabhaddekarattasuttaṁ niṭṭhitaṁ tatiyaṁ.