So I have heard. Evaṁ me sutaṁ—At one time the Buddha was staying near Rājagaha in the Hot Springs Monastery. ekaṁ samayaṁ bhagavā rājagahe viharati tapodārāme.

Then Venerable Samiddhi rose at the crack of dawn and went to the hot springs to bathe. Atha kho āyasmā samiddhi rattiyā paccūsasamayaṁ paccuṭṭhāya yena tapodo tenupasaṅkami gattāni parisiñcituṁ. When he had bathed and emerged from the water he stood in one robe drying his limbs. Tapode gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno.

Then, late at night, a glorious deity, lighting up the entire hot springs, went up to Samiddhi, stood to one side, and said to Samiddhi: Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ tapodaṁ obhāsetvā yenāyasmā samiddhi tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho sā devatā āyasmantaṁ samiddhiṁ etadavoca:

“Mendicant, do you remember the summary recital and the analysis of the one who has one fine night?” “dhāresi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañcā”ti?

“No, reverend, I do not. “Na kho ahaṁ, āvuso, dhāremi bhaddekarattassa uddesañca vibhaṅgañca. Do you?” Tvaṁ panāvuso, dhāresi bhaddekarattassa uddesañca vibhaṅgañcā”ti?

“I also do not. “Ahampi kho, bhikkhu, na dhāremi bhaddekarattassa uddesañca vibhaṅgañca. But do you remember just the verses on the one who has one fine night?” Dhāresi pana tvaṁ, bhikkhu, bhaddekarattiyo gāthā”ti?

“I do not. “Na kho ahaṁ, āvuso, dhāremi bhaddekarattiyo gāthāti. Do you?” Tvaṁ panāvuso, dhāresi bhaddekarattiyo gāthā”ti?

“I also do not. “Ahampi kho, bhikkhu na dhāremi bhaddekarattiyo gāthāti. Learn the summary recital and the analysis of the one who has one fine night, mendicant, Uggaṇhāhi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca; memorize it, pariyāpuṇāhi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca; and remember it. dhārehi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca. It is beneficial and relevant to the fundamentals of the spiritual life.” Atthasaṁhito, bhikkhu, bhaddekarattassa uddeso ca vibhaṅgo ca ādibrahmacariyako”ti.

That’s what that deity said, Idamavoca sā devatā. before vanishing right there. Idaṁ vatvā tatthevantaradhāyi.

Then, when the night had passed, Samiddhi went to the Buddha, bowed, sat down to one side, and told him what had happened. Then he added: Atha kho āyasmā samiddhi tassā rattiyā accayena yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā samiddhi bhagavantaṁ etadavoca:

“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?

Evaṁ 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. “Sir, please teach me the summary recital and the analysis of the one who has one fine night.” Sādhu me, bhante, bhagavā bhaddekarattassa uddesañca vibhaṅgañca desetū”ti.

“Well then, mendicant, listen and apply your mind well, I will speak.” “Tena hi, bhikkhu, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.

“Yes, sir,” Samiddhi replied. “Evaṁ, bhante”ti kho āyasmā samiddhi bhagavato paccassosi. The Buddha said this: Bhagavā etadavoca:

“Don’t run back to the past, “Atītaṁ nānvāgameyya, don’t anticipate the future. nappaṭikaṅkhe anāgataṁ; What’s past is left behind, Yadatītaṁ pahīnaṁ taṁ, the future has not arrived; appattañca anāgataṁ.

and any present phenomenon Paccuppannañca yo dhammaṁ, you clearly discern in every case. tattha tattha vipassati; The unfaltering, the unshakable: Asaṁhīraṁ asaṅkuppaṁ, having known that, foster it. taṁ vidvā manubrūhaye.

Today’s the day to keenly work—Ajjeva kiccamātappaṁ, who knows, tomorrow may bring death! ko jaññā maraṇaṁ suve; For there is no bargain to be struck Na hi no saṅgaraṁ tena, with Death and his mighty horde. mahāsenena maccunā.

One who keenly meditates like this, Evaṁvihāriṁ ātāpiṁ, tireless all night and day: ahorattamatanditaṁ; that’s who has one fine night—Taṁ ve bhaddekarattoti, so declares the peaceful sage.” santo ācikkhate munī”ti.

That is what the Buddha said. Idamavoca bhagavā; When he had spoken, the Holy One got up from his seat and entered his dwelling. idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.

Soon after the Buddha left, those mendicants considered, Atha kho tesaṁ bhikkhūnaṁ, acirapakkantassa bhagavato, etadahosi: “The Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail. … “idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:

‘Atītaṁ nānvāgameyya, nappaṭikaṅkhe anāgataṁ; Yadatītaṁ pahīnaṁ taṁ, appattañca anāgataṁ.

Paccuppannañca yo dhammaṁ, tattha tattha vipassati; Asaṁhīraṁ asaṅkuppaṁ, taṁ vidvā manubrūhaye.

Ajjeva kiccamātappaṁ, ko jaññā maraṇaṁ suve; Na hi no saṅgaraṁ tena, mahāsenena maccunā.

Evaṁvihāriṁ ātāpiṁ, ahorattamatanditaṁ; Taṁ ve bhaddekarattoti, santo ācikkhate munī’ti.

Who can explain in detail the meaning of this brief summary given by the Buddha?” Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā”ti?

Then those mendicants thought: Atha kho tesaṁ bhikkhūnaṁ etadahosi:

“This Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions. “ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ; He is capable of explaining in detail the meaning of this brief summary recital given by the Buddha. pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Let’s go to him, and ask him about this matter.” Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā”ti.

Then those mendicants went to Mahākaccāna, and exchanged greetings with him. Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ sammodiṁsu. When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said: 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:

‘Atītaṁ nānvāgameyya, …pe… Taṁ ve bhaddekarattoti, santo ācikkhate munī’ti.

Tesaṁ no, āvuso kaccāna, amhākaṁ, acirapakkantassa bhagavato, etadahosi—idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:

‘Atītaṁ nānvāgameyya, …pe… Taṁ ve bhaddekarattoti, santo ācikkhate munī’ti.

Ko 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. “May Venerable Mahākaccāna please explain this.” Vibhajatāyasmā mahākaccāno”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. “Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṁ atikkamma khandhaṁ sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya; Such is the consequence for the venerables. Though you were face to face with the Buddha, you overlooked him, imagining that you should ask me about this matter. evaṁsampadamidaṁ āyasmantānaṁ satthari sammukhībhūte taṁ bhagavantaṁ atisitvā amhe etamatthaṁ paṭipucchitabbaṁ maññatha. 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 teacher, the proclaimer, the elucidator of meaning, the bestower of freedom from death, the lord of truth, the Realized One. So hāvuso, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. 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.” So ceva panetassa kālo ahosi yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyātha, yathā vo bhagavā byākareyya tathā naṁ dhāreyyāthā”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 teacher, the proclaimer, the elucidator of meaning, the bestower of freedom from death, the lord of truth, the Realized One. “Addhāvuso kaccāna, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. That was the time to approach the Buddha and ask about this matter. So ceva panetassa kālo ahosi yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyāma; We should have remembered it in line with the Buddha’s answer. yathā no bhagavā byākareyya tathā naṁ dhāreyyāma. Still, Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions. Api cāyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ; He is capable of explaining in detail the meaning of this brief summary recital given by the Buddha. pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Please explain this, if it’s no trouble.” Vibhajatāyasmā mahākaccāno agaruṁ karitvā”ti.

“Well then, reverends, listen and apply your mind well, I will speak.” “Tena hāvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

“Yes, reverend,” they replied. “Evamāvuso”ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṁ. Venerable Mahākaccāna said this: Āyasmā mahākaccāno etadavoca:

“Reverends, the Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail: “Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:

‘Don’t run back to the past … ‘Atītaṁ nānvāgameyya, …pe… that’s who has one fine night—Taṁ ve bhaddekarattoti, so declares the peaceful sage.’ santo ācikkhate munī’ti.

And this is how I understand the detailed meaning of this summary recital. Imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi—

And how do you run back to the past? Kathañca, āvuso, atītaṁ anvāgameti? Consciousness gets tied up there with desire and lust, thinking: ‘In the past I had such eyes and such sights.’ Iti me cakkhu ahosi atītamaddhānaṁ iti rūpāti—So you take pleasure in that, and that’s when you run back to the past. tattha chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto atītaṁ anvāgameti.

Consciousness gets tied up there with desire and lust, thinking: ‘In the past I had such ears and such sounds … Iti me sotaṁ ahosi atītamaddhānaṁ iti saddāti …pe… such a nose and such smells … iti me ghānaṁ ahosi atītamaddhānaṁ iti gandhāti … such a tongue and such tastes … iti me jivhā ahosi atītamaddhānaṁ iti rasāti … such a body and such touches … iti me kāyo ahosi atītamaddhānaṁ iti phoṭṭhabbāti … such a mind and such ideas.’ iti me mano ahosi atītamaddhānaṁ iti dhammāti—So you take pleasure in that, and that’s when you run back to the past. tattha chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto atītaṁ anvāgameti—That’s how you run back to the past. evaṁ kho, āvuso, atītaṁ anvāgameti.

And how do you not run back to the past? Kathañca, āvuso, atītaṁ nānvāgameti? Consciousness doesn’t get tied up there with desire and lust, thinking: ‘In the past I had such eyes and such sights.’ Iti me cakkhu ahosi atītamaddhānaṁ iti rūpāti—So you don’t take pleasure in that, and that’s when you no longer run back to the past. tattha na chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, na chandarāgappaṭibaddhattā viññāṇassa na tadabhinandati, na tadabhinandanto atītaṁ nānvāgameti.

Consciousness doesn’t get tied up there with desire and lust, thinking: ‘In the past I had such ears and such sounds … Iti me sotaṁ ahosi atītamaddhānaṁ iti saddāti …pe… such a nose and such smells … iti me ghānaṁ ahosi atītamaddhānaṁ iti gandhāti … such a tongue and such tastes … iti me jivhā ahosi atītamaddhānaṁ iti rasāti … such a body and such touches … iti me kāyo ahosi atītamaddhānaṁ iti phoṭṭhabbāti … such a mind and such ideas.’ iti me mano ahosi atītamaddhānaṁ iti dhammāti—So you don’t take pleasure in that, and that’s when you no longer run back to the past. tattha na chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, na chandarāgappaṭibaddhattā viññāṇassa, na tadabhinandati, na tadabhinandanto atītaṁ nānvāgameti—That’s how you don’t run back to the past. evaṁ kho, āvuso, atītaṁ nānvāgameti.

And how do you anticipate the future? Kathañca, āvuso, anāgataṁ paṭikaṅkhati? The heart is set on getting what it does not have, thinking: ‘May I have such eyes and such sights in the future.’ Iti me cakkhu siyā anāgatamaddhānaṁ iti rūpāti—So you take pleasure in that, and that’s when you anticipate the future. appaṭiladdhassa paṭilābhāya cittaṁ paṇidahati, cetaso paṇidhānapaccayā tadabhinandati, tadabhinandanto anāgataṁ paṭikaṅkhati. The heart is set on getting what it does not have, thinking: ‘May I have such ears and such sounds … Iti me sotaṁ siyā anāgatamaddhānaṁ iti saddāti …pe… such a nose and such smells … iti me ghānaṁ siyā anāgatamaddhānaṁ iti gandhāti … such a tongue and such tastes … iti me jivhā siyā anāgatamaddhānaṁ iti rasāti … such a body and such touches … iti me kāyo siyā anāgatamaddhānaṁ iti phoṭṭhabbāti … such a mind and such ideas in the future.’ iti me mano siyā anāgatamaddhānaṁ iti dhammāti—So you take pleasure in that, and that’s when you anticipate the future. appaṭiladdhassa paṭilābhāya cittaṁ paṇidahati, cetaso paṇidhānapaccayā tadabhinandati, tadabhinandanto anāgataṁ paṭikaṅkhati—That’s how you anticipate the future. evaṁ kho, āvuso, anāgataṁ paṭikaṅkhati.

And how do you not anticipate the future? Kathañca, āvuso, anāgataṁ nappaṭikaṅkhati? The heart is not set on getting what it does not have, thinking: ‘May I have such eyes and such sights in the future.’ Iti me cakkhu siyā anāgatamaddhānaṁ iti rūpāti—So you don’t take pleasure in that, and that’s when you no longer anticipate the future. appaṭiladdhassa paṭilābhāya cittaṁ nappaṇidahati, cetaso appaṇidhānapaccayā na tadabhinandati, na tadabhinandanto anāgataṁ nappaṭikaṅkhati. The heart is not set on getting what it does not have, thinking: ‘May I have such ears and such sounds … Iti me sotaṁ siyā anāgatamaddhānaṁ iti saddāti …pe… such a nose and such smells … iti me ghānaṁ siyā anāgatamaddhānaṁ iti gandhāti … such a tongue and such tastes … iti me jivhā siyā anāgatamaddhānaṁ iti rasāti … such a body and such touches … iti me kāyo siyā anāgatamaddhānaṁ iti phoṭṭhabbāti … such a mind and such ideas in the future.’ iti me mano siyā anāgatamaddhānaṁ iti dhammāti—So you don’t take pleasure in that, and that’s when you no longer anticipate the future. appaṭiladdhassa paṭilābhāya cittaṁ nappaṇidahati, cetaso appaṇidhānapaccayā na tadabhinandati, na tadabhinandanto anāgataṁ nappaṭikaṅkhati—That’s how you don’t anticipate the future. evaṁ kho, āvuso, anāgataṁ nappaṭikaṅkhati.

And how do you falter amid presently arisen phenomena? Kathañca, āvuso, paccuppannesu dhammesu saṁhīrati? Both the eye and sights Yañcāvuso, cakkhu ye ca rūpā—are presently arisen. ubhayametaṁ paccuppannaṁ. 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. Tasmiñce paccuppanne chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto paccuppannesu dhammesu saṁhīrati. Both the ear and sounds … Yañcāvuso, sotaṁ ye ca saddā …pe… nose and smells … yañcāvuso, ghānaṁ ye ca gandhā … tongue and tastes … yā cāvuso, jivhā ye ca rasā … body and touches … yo cāvuso, kāyo ye ca phoṭṭhabbā … mind and ideas yo cāvuso, mano ye ca dhammā—are presently arisen. ubhayametaṁ paccuppannaṁ. 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. Tasmiñce paccuppanne chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto paccuppannesu dhammesu saṁhīrati—That’s how you falter amid presently arisen phenomena. evaṁ kho, āvuso, paccuppannesu dhammesu saṁhīrati.

And how do you not falter amid presently arisen phenomena? Kathañca, āvuso, paccuppannesu dhammesu na saṁhīrati? Both the eye and sights Yañcāvuso, cakkhu ye ca rūpā—are presently arisen. ubhayametaṁ paccuppannaṁ. 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. Tasmiñce paccuppanne na chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, na chandarāgappaṭibaddhattā viññāṇassa na tadabhinandati, na tadabhinandanto paccuppannesu dhammesu na saṁhīrati. Both the ear and sounds … Yañcāvuso, sotaṁ ye ca saddā …pe… nose and smells … yañcāvuso, ghānaṁ ye ca gandhā … tongue and tastes … yā cāvuso, jivhā ye ca rasā … body and touches … yo cāvuso, kāyo ye ca phoṭṭhabbā … mind and ideas yo cāvuso, mano ye ca dhammā—are presently arisen. ubhayametaṁ paccuppannaṁ. 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. Tasmiñce paccuppanne na chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, na chandarāgappaṭibaddhattā viññāṇassa na tadabhinandati, na tadabhinandanto paccuppannesu dhammesu na saṁhīrati—That’s how you don’t falter amid presently arisen phenomena. evaṁ kho, āvuso, paccuppannesu dhammesu na saṁhīrati.

This is how I understand the detailed meaning of that brief summary recital given by the Buddha. Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:

‘Atītaṁ nānvāgameyya, …pe… Taṁ ve bhaddekarattoti, santo ācikkhate munī’ti.

Imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi. If you wish, you may go to the Buddha and ask him about this. Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha, You should remember it in line with the Buddha’s answer.” yathā vo bhagavā byākaroti tathā naṁ dhāreyyāthā”ti.

Then those mendicants, approving and agreeing with what Mahākaccāna said, rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened, adding: Atha 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:

‘Atītaṁ nānvāgameyya, …pe… Taṁ ve bhaddekarattoti, santo ācikkhate munī’ti.

Tesaṁ no, bhante, amhākaṁ, acirapakkantassa bhagavato, etadahosi: ‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:

“Atītaṁ nānvāgameyya, nappaṭikaṅkhe anāgataṁ; Yadatītaṁ pahīnaṁ taṁ, appattañca anāgataṁ.

Paccuppannañca yo dhammaṁ, tattha tattha vipassati; Asaṁhīraṁ asaṅkuppaṁ, taṁ vidvā manubrūhaye.

Ajjeva kiccamātappaṁ, ko jaññā maraṇaṁ suve; Na hi no saṅgaraṁ tena, mahāsenena maccunā.

Evaṁvihāriṁ ātāpiṁ, ahorattamatanditaṁ; Taṁ ve bhaddekarattoti, santo ācikkhate munī”ti.

Ko 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. “Mahākaccāna clearly explained the meaning to us in this manner, with these words and phrases.” Tesaṁ no, bhante, āyasmatā mahākaccānena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto”ti.

“Mahākaccāna is astute, mendicants, he has great wisdom. “Paṇḍito, bhikkhave, mahākaccāno; mahāpañño, bhikkhave mahākaccāno. If you came to me and asked this question, I would answer it in exactly the same way as Mahākaccāna. Mañcepi tumhe, bhikkhave, etamatthaṁ paṭipuccheyyātha, ahampi taṁ evamevaṁ byākareyyaṁ yathā taṁ mahākaccānena byākataṁ. That is what it means, and that’s how you should remember it.” Eso cevetassa attho. Evañca naṁ dhārethā”ti.

That is what the Buddha said. Idamavoca bhagavā. Satisfied, the mendicants approved what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

Mahākaccānabhaddekarattasuttaṁ niṭṭhitaṁ tatiyaṁ.