So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”
PL
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
EN
“Venerable sir,” they replied. The Buddha said this: “I shall teach you the summary recital and the analysis of the one who has one fine night. Listen and apply your mind well, I will speak.”
For there is no bargain to be struck with Death and his mighty horde. One who keenly meditates like this, tireless all night and day:
PL
Na hi no saṅgaraṁ tena, mahāsenena maccunā. Evaṁvihāriṁ ātāpiṁ, ahorattamatanditaṁ;
EN
that’s who has one fine night— so declares the peaceful sage. And how do you run back to the past? You muster delight there, thinking: ‘I had such form in the past.’ … ‘I had such feeling … perception … choice … consciousness in the past.’
That’s how you run back to the past. And how do you not run back to the past? You don’t muster delight there, thinking: ‘I had such form in the past.’ … ‘I had such feeling … perception … choice … consciousness in the past.’
PL
evaṁ kho, bhikkhave, atītaṁ anvāgameti. 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—
EN
That’s how you don’t run back to the past. And how do you anticipate the future? You muster delight there, thinking: ‘May I have such form in the future.’ … ‘May I have such feeling … perception … choice … consciousness in the future.’ That’s how you anticipate the future.
And how do you not anticipate the future? You don’t muster delight there, thinking: ‘May I have such form in the future.’ … ‘May I have such feeling … perception … choice … consciousness in the future.’ That’s how you don’t anticipate the future.
And how do you falter amid presently arisen phenomena? It’s when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons. They regard form as self, self as having form, form in self, or self in form.
That’s how you falter amid presently arisen phenomena. And how do you not falter amid presently arisen phenomena? It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons.
They don’t regard form as self, self as having form, form in self, or self in form. They don’t regard feeling … perception … choices …
PL
na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ; na vedanaṁ … na saññaṁ … na saṅkhāre …
EN
consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That’s how you don’t falter amid presently arisen phenomena. ‘Don’t run back to the past, don’t anticipate the future.
PL
na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ, na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ— evaṁ kho, bhikkhave, paccuppannesu dhammesu na saṁhīrati. Atītaṁ nānvāgameyya, nappaṭikaṅkhe anāgataṁ;
EN
What’s past is left behind, the future has not arrived; and any present phenomenon you clearly discern in every case.
For there is no bargain to be struck with Death and his mighty horde. One who keenly meditates like this, tireless all night and day:
PL
Na hi no saṅgaraṁ tena, mahāsenena maccunā. Evaṁvihāriṁ ātāpiṁ, ahorattamatanditaṁ;
EN
that’s who has one fine night— so declares the peaceful sage.’ And that’s what I meant when I said: ‘I shall teach you the summary recital and the analysis of the one who has one fine night.’”
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”
PL
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
EN
“Venerable sir,” they replied. The Buddha said this: “I shall teach you the summary recital and the analysis of the one who has one fine night. Listen and apply your mind well, I will speak.”
For there is no bargain to be struck with Death and his mighty horde. One who keenly meditates like this, tireless all night and day:
PL
Na hi no saṅgaraṁ tena, mahāsenena maccunā. Evaṁvihāriṁ ātāpiṁ, ahorattamatanditaṁ;
EN
that’s who has one fine night— so declares the peaceful sage. And how do you run back to the past? You muster delight there, thinking: ‘I had such form in the past.’ … ‘I had such feeling … perception … choice … consciousness in the past.’
That’s how you run back to the past. And how do you not run back to the past? You don’t muster delight there, thinking: ‘I had such form in the past.’ … ‘I had such feeling … perception … choice … consciousness in the past.’
PL
evaṁ kho, bhikkhave, atītaṁ anvāgameti. 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—
EN
That’s how you don’t run back to the past. And how do you anticipate the future? You muster delight there, thinking: ‘May I have such form in the future.’ … ‘May I have such feeling … perception … choice … consciousness in the future.’ That’s how you anticipate the future.
And how do you not anticipate the future? You don’t muster delight there, thinking: ‘May I have such form in the future.’ … ‘May I have such feeling … perception … choice … consciousness in the future.’ That’s how you don’t anticipate the future.
And how do you falter amid presently arisen phenomena? It’s when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons. They regard form as self, self as having form, form in self, or self in form.
That’s how you falter amid presently arisen phenomena. And how do you not falter amid presently arisen phenomena? It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons.
They don’t regard form as self, self as having form, form in self, or self in form. They don’t regard feeling … perception … choices …
PL
na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ; na vedanaṁ … na saññaṁ … na saṅkhāre …
EN
consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That’s how you don’t falter amid presently arisen phenomena. ‘Don’t run back to the past, don’t anticipate the future.
PL
na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ, na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ— evaṁ kho, bhikkhave, paccuppannesu dhammesu na saṁhīrati. Atītaṁ nānvāgameyya, nappaṭikaṅkhe anāgataṁ;
EN
What’s past is left behind, the future has not arrived; and any present phenomenon you clearly discern in every case.
For there is no bargain to be struck with Death and his mighty horde. One who keenly meditates like this, tireless all night and day:
PL
Na hi no saṅgaraṁ tena, mahāsenena maccunā. Evaṁvihāriṁ ātāpiṁ, ahorattamatanditaṁ;
EN
that’s who has one fine night— so declares the peaceful sage.’ And that’s what I meant when I said: ‘I shall teach you the summary recital and the analysis of the one who has one fine night.’”
Sutraya