BhaddekarattasuttaAn Auspicious Day
Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Tatra kho bhagavā bhikkhū āmantesi:There he addressed the monks: “bhikkhavo”ti.“Monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.“Yes, lord,” the monks responded to him. Bhagavā etadavoca:The Blessed One said:
“bhaddekarattassa vo, bhikkhave, uddesañca vibhaṅgañca desessāmi.“Monks, I will teach you the summary & exposition of one who has had an auspicious day. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.Listen & pay close attention. I will speak.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.“As you say, lord,” the monks responded to him. Bhagavā etadavoca:The Blessed One said:
“Atītaṁ nānvāgameyya, nappaṭikaṅkhe anāgataṁ;You shouldn’t chase after the past or place expectations on the future. Yadatītaṁ pahīnaṁ taṁ, appattañca anāgataṁ.What is past is left behind.
Paccuppannañca yo dhammaṁ, tattha tattha vipassati;The future is as yet unreached. Asaṁhīraṁ asaṅkuppaṁ, taṁ vidvā manubrūhaye.
Asaṁhīraṁ → asaṁhiraṁ (sya-all, km, mr)Whatever quality is present you clearly see right there, right there.Ajjeva kiccamātappaṁ, ko jaññā maraṇaṁ suve;
kiccamātappaṁ → kiccaṁ ātappaṁ (bj, mr)Not taken in, unshaken, that’s how you develop the heart. Na hi no saṅgaraṁ tena, mahāsenena maccunā.Ardently doing what should be done today, for—who knows?— tomorrow death.Evaṁvihāriṁ ātāpiṁ, ahorattamatanditaṁ;There is no bargaining with Mortality & his mighty horde. whoever lives thus ardently, relentlessly both day & night, Taṁ ve bhaddekarattoti, santo ācikkhate muni.
muni → munīti (bj, sya-all, km, pts1ed)has truly had an auspicious day: so says the Peaceful Sage.
Kathañca, bhikkhave, atītaṁ anvāgameti?“And how, monks, does one chase after the past? ‘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—One gets carried away with the delight of ‘In the past I had such a form [body]’ … ‘In the past I had such a feeling’ … ‘In the past I had such a perception’ … ‘In the past I had such a fabrication’ … ‘In the past I had such a consciousness.’ evaṁ kho, bhikkhave, atītaṁ anvāgameti.This is called chasing after the past.
Kathañca, bhikkhave, atītaṁ nānvāgameti?“And how does one not chase after the past? ‘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—One does not get carried away with the delight of ‘In the past I had such a form’ … ‘In the past I had such a feeling’ … ‘In the past I had such a perception’ … ‘In the past I had such a fabrication’ … ‘In the past I had such a consciousness.’ evaṁ kho, bhikkhave, atītaṁ nānvāgameti.This is called not chasing after the past.
Kathañca, bhikkhave, anāgataṁ paṭikaṅkhati?“And how does one place expectations on the future? ‘Evaṁrūpo siyaṁ anāgatamaddhānan’ti tattha nandiṁ samanvāneti, evaṁvedano siyaṁ …pe… evaṁsañño siyaṁ … evaṁsaṅkhāro siyaṁ … evaṁviññāṇo siyaṁ anāgatamaddhānanti tattha nandiṁ samanvāneti—One gets carried away with the delight of ‘In the future I might have such a form’ … ‘In the future I might have such a feeling’ … ‘In the future I might have such a perception’ … ‘In the future I might have such a fabrication’ … ‘In the future I might have such a consciousness.’ evaṁ kho, bhikkhave, anāgataṁ paṭikaṅkhati.This is called placing expectations on the future.
Kathañca, bhikkhave, anāgataṁ nappaṭikaṅkhati?“And how does one not place expectations on the future? ‘Evaṁrūpo siyaṁ anāgatamaddhānan’ti tattha nandiṁ na samanvāneti, evaṁvedano siyaṁ … evaṁsañño siyaṁ … evaṁsaṅkhāro siyaṁ … ‘evaṁviññāṇo siyaṁ anāgatamaddhānan’ti tattha nandiṁ na samanvāneti—One does not get carried away with the delight of ‘In the future I might have such a form’ … ‘In the future I might have such a feeling’ … ‘In the future I might have such a perception’ … ‘In the future I might have such a fabrication’ … ‘In the future I might have such a consciousness.’ evaṁ kho, bhikkhave, anāgataṁ nappaṭikaṅkhati.This is called not placing expectations on the future.
Kathañca, bhikkhave, paccuppannesu dhammesu saṁhīrati?“And how is one taken in with regard to present qualities? Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinītoThere is the case where an uninstructed run-of-the-mill person who has not seen the noble ones, is not versed in the teachings of the noble ones, is not trained in the teachings of the noble ones, rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ, attani vā rūpaṁ, rūpasmiṁ vā attānaṁ;sees form as self, or self as possessing form, or form as in self, or self as in form. vedanaṁ …pe…“He/she sees feeling as self, or self as possessing feeling, or feeling as in self, or self as in feeling. saññaṁ …“He/she sees perception as self, or self as possessing perception, or perception as in self, or self as in perception. saṅkhāre …“He/she sees fabrications as self, or self as possessing fabrications, or fabrications as in self, or self as in fabrications. viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ—“He/she sees consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. evaṁ kho, bhikkhave, paccuppannesu dhammesu saṁhīrati.This is called being taken in with regard to present qualities.
Kathañca, bhikkhave, paccuppannesu dhammesu na saṁhīrati?“And how is one not taken in with regard to present qualities? Idha, bhikkhave, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinītoThere is the case where a disciple of the noble ones who has seen the noble ones, is versed in the teachings of the noble ones, is well-trained in the teachings of the noble ones, na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ;does not see form as self, or self as possessing form, or form as in self, or self as in form. na vedanaṁ …“He/she does not see feeling as self, or self as possessing feeling, or feeling as in self, or self as in feeling. na saññaṁ …“He/she does not see perception as self, or self as possessing perception, or perception as in self, or self as in perception. na saṅkhāre …“He/she does not see fabrications as self, or self as possessing fabrications, or fabrications as in self, or self as in fabrications. na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ, na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ—“He/she does not see consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. evaṁ kho, bhikkhave, paccuppannesu dhammesu na saṁhīrati.This is called not being taken in with regard to present qualities.
Atītaṁ nānvāgameyya, nappaṭikaṅkhe anāgataṁ;You shouldn’t chase after the past or place expectations on the future. Yadatītaṁ pahīnaṁ taṁ, appattañca anāgataṁ.What is past is left behind.
Paccuppannañca yo dhammaṁ, tattha tattha vipassati;The future is as yet unreached. Asaṁhīraṁ asaṅkuppaṁ, taṁ vidvā manubrūhaye.Whatever quality is present you clearly see right there, right there.
Ajjeva kiccamātappaṁ, ko jaññā maraṇaṁ suve;Not taken in, unshaken, that’s how you develop the heart. Na hi no saṅgaraṁ tena, mahāsenena maccunā.Ardently doing what should be done today, for—who knows?— tomorrow death.
Evaṁvihāriṁ ātāpiṁ, ahorattamatanditaṁ;There is no bargaining with Mortality & his mighty horde. whoever lives thus ardently, relentlessly both day & night, Taṁ ve bhaddekarattoti, santo ācikkhate munīti.has truly had an auspicious day: so says the Peaceful Sage.
‘Bhaddekarattassa vo, bhikkhave, uddesañca vibhaṅgañca desessāmī’ti—“‘Monks, I will teach you the summary & exposition of one who has had an auspicious day’: iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttan”ti.Thus it was said, and in reference to this was it said.”
Idamavoca bhagavā.That is what the Blessed One said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.Gratified, the monks delighted in the Blessed One’s words.
