Tripiṭaka Mahākaccānabhaddekarattasutta
Mahākaccāna and One Fine Night
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ekaṁ samayaṁ bhagavā rājagahe viharati tapodārāme.
At one time the Buddha was staying near Rājagaha in the Hot Springs Monastery.
Atha kho āyasmā samiddhi rattiyā paccūsasamayaṁ paccuṭṭhāya yena tapodo tenupasaṅkami gattāni parisiñcituṁ.
Then Venerable Samiddhi rose at the crack of dawn and went to the hot springs to bathe.
Tapode gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno.
When he had bathed and emerged from the water he stood in one robe drying his limbs.
Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ tapodaṁ obhāsetvā yenāyasmā samiddhi tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho sā devatā āyasmantaṁ samiddhiṁ etadavoca:
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:
“dhāresi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañcā”ti?
“Mendicant, do you remember the summary recital and the analysis of the one who has one fine night?”
Dhāresi pana tvaṁ, bhikkhu, bhaddekarattiyo gāthā”ti?
But do you remember just the verses on the one who has one fine night?”
Uggaṇhāhi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca;
Learn the summary recital and the analysis of the one who has one fine night, mendicant,
Atthasaṁhito, bhikkhu, bhaddekarattassa uddeso ca vibhaṅgo ca ādibrahmacariyako”ti.
It is beneficial and relevant to the fundamentals of the spiritual life.”
Atha kho āyasmā samiddhi tassā rattiyā accayena yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā samiddhi bhagavantaṁ etadavoca:
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:
“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.
Sādhu me, bhante, bhagavā bhaddekarattassa uddesañca vibhaṅgañca desetū”ti.
“Sir, please teach me the summary recital and the analysis of the one who has one fine night.”
“Tena hi, bhikkhu, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.
“Well then, mendicant, listen and apply your mind well, I will speak.”
idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.
When he had spoken, the Holy One got up from his seat and entered his dwelling.
Atha kho tesaṁ bhikkhūnaṁ, acirapakkantassa bhagavato, etadahosi:
Soon after the Buddha left, those mendicants considered,
“idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:
“The Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail. …
‘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?
Who can explain in detail the meaning of this brief summary given by the Buddha?”
“ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ;
“This Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions.
pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ.
He is capable of explaining in detail the meaning of this brief summary recital given by the Buddha.
Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā”ti.
Let’s go to him, and ask him about this matter.”
Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ sammodiṁsu.
Then those mendicants went to Mahākaccāna, and exchanged greetings with him.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ mahākaccānaṁ etadavocuṁ:
When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said:
“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.
“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṁ atikkamma khandhaṁ sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya;
“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.
evaṁsampadamidaṁ āyasmantānaṁ satthari sammukhībhūte taṁ bhagavantaṁ atisitvā amhe etamatthaṁ paṭipucchitabbaṁ maññatha.
Such is the consequence for the venerables. Though you were face to face with the Buddha, you bypassed him, imagining that you should ask me about this matter.
So hāvuso, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato.
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 ceva panetassa kālo ahosi yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyātha, yathā vo bhagavā byākareyya tathā naṁ dhāreyyāthā”ti.
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.”
“Addhāvuso kaccāna, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato.
“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.
So ceva panetassa kālo ahosi yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyāma;
That was the time to approach the Buddha and ask about this matter.
yathā no bhagavā byākareyya tathā naṁ dhāreyyāma.
We should have remembered it in line with the Buddha’s answer.
Api cāyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ;
Still, Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions.
pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ.
He is capable of explaining in detail the meaning of this brief summary recital given by the Buddha.
“Tena hāvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Well then, reverends, listen and apply your mind well, I will speak.”
“Evamāvuso”ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṁ.
“Yes, reverend,” they replied.
“Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:
“Reverends, the Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail:
…pe…
Imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi—
And this is how I understand the detailed meaning of this summary recital.
Iti me cakkhu ahosi atītamaddhānaṁ iti rūpāti—
Consciousness gets tied up there with desire and lust, thinking: ‘In the past I had such eyes and such sights.’
tattha chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto atītaṁ anvāgameti.
So you take pleasure in that, and that’s when you run back to the past.
Iti me sotaṁ ahosi atītamaddhānaṁ iti saddāti …pe…
Consciousness gets tied up there with desire and lust, thinking: ‘In the past I had such ears and such sounds …
tattha chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto atītaṁ anvāgameti—
So you take pleasure in that, and that’s when you run back to the past.
Iti me cakkhu ahosi atītamaddhānaṁ iti rūpāti—
Consciousness doesn’t get tied up there with desire and lust, thinking: ‘In the past I had such eyes and such sights.’
tattha na chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, na chandarāgappaṭibaddhattā viññāṇassa na tadabhinandati, na tadabhinandanto atītaṁ nānvāgameti.
So you don’t take pleasure in that, and that’s when you no longer run back to the past.
Iti me sotaṁ ahosi atītamaddhānaṁ iti saddāti …pe…
Consciousness doesn’t get tied up there with desire and lust, thinking: ‘In the past I had such ears and such sounds …
tattha na chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, na chandarāgappaṭibaddhattā viññāṇassa, na tadabhinandati, na tadabhinandanto atītaṁ nānvāgameti—
So you don’t take pleasure in that, and that’s when you no longer run back to the past.
Iti me cakkhu siyā anāgatamaddhānaṁ iti rūpāti—
The heart is set on getting what it does not have, thinking: ‘May I have such eyes and such sights in the future.’
appaṭiladdhassa paṭilābhāya cittaṁ paṇidahati, cetaso paṇidhānapaccayā tadabhinandati, tadabhinandanto anāgataṁ paṭikaṅkhati.
So you take pleasure in that, and that’s when you anticipate the future.
Iti me sotaṁ siyā anāgatamaddhānaṁ iti saddāti …pe…
The heart is set on getting what it does not have, thinking: ‘May I have such ears and such sounds …
appaṭiladdhassa paṭilābhāya cittaṁ paṇidahati, cetaso paṇidhānapaccayā tadabhinandati, tadabhinandanto anāgataṁ paṭikaṅkhati—
So you take pleasure in that, and that’s when you anticipate the future.
Iti me cakkhu siyā anāgatamaddhānaṁ iti rūpāti—
The heart is not set on getting what it does not have, thinking: ‘May I have such eyes and such sights in the future.’
appaṭiladdhassa paṭilābhāya cittaṁ nappaṇidahati, cetaso appaṇidhānapaccayā na tadabhinandati, na tadabhinandanto anāgataṁ nappaṭikaṅkhati.
So you don’t take pleasure in that, and that’s when you no longer anticipate the future.
Iti me sotaṁ siyā anāgatamaddhānaṁ iti saddāti …pe…
The heart is not set on getting what it does not have, thinking: ‘May I have such ears and such sounds …
appaṭiladdhassa paṭilābhāya cittaṁ nappaṇidahati, cetaso appaṇidhānapaccayā na tadabhinandati, na tadabhinandanto anāgataṁ nappaṭikaṅkhati—
So you don’t take pleasure in that, and that’s when you no longer anticipate the future.
Kathañca, āvuso, paccuppannesu dhammesu saṁhīrati?
And how do you falter amid presently arisen phenomena?
Tasmiñce paccuppanne chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto paccuppannesu dhammesu saṁhīrati.
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—
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.
evaṁ kho, āvuso, paccuppannesu dhammesu saṁhīrati.
That’s how you falter amid presently arisen phenomena.
Kathañca, āvuso, paccuppannesu dhammesu na saṁhīrati?
And how do you not falter amid presently arisen phenomena?
Tasmiñce paccuppanne na chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, na chandarāgappaṭibaddhattā viññāṇassa na tadabhinandati, na tadabhinandanto paccuppannesu dhammesu na saṁhīrati.
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—
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.
evaṁ kho, āvuso, paccuppannesu dhammesu na saṁhīrati.
That’s how you don’t falter amid presently arisen phenomena.
Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:
This is how I understand the detailed meaning of that brief summary recital given by the Buddha.
‘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.
Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha,
If you wish, you may go to the Buddha and ask him about this.
yathā vo bhagavā byākaroti tathā naṁ dhāreyyāthā”ti.
You should remember it in line with the Buddha’s answer.”
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:
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:
“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.
Tesaṁ no, bhante, āyasmatā mahākaccānena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto”ti.
“Mahākaccāna clearly explained the meaning to us in this manner, with these words and phrases.”
“Paṇḍito, bhikkhave, mahākaccāno; mahāpañño, bhikkhave mahākaccāno.
“Mahākaccāna is astute, mendicants, he has great wisdom.
Mañcepi tumhe, bhikkhave, etamatthaṁ paṭipuccheyyātha, ahampi taṁ evamevaṁ byākareyyaṁ yathā taṁ mahākaccānena byākataṁ.
If you came to me and asked this question, I would answer it in exactly the same way as Mahākaccāna.
Eso cevetassa attho. Evañca naṁ dhārethā”ti.
That is what it means, and that’s how you should remember it.”
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, the mendicants approved what the Buddha said.
Mahākaccānabhaddekarattasuttaṁ niṭṭhitaṁ tatiyaṁ.