Mahṅ Kaccṅna & the Auspicious Day MahṅKaccṅna Bhaddekaratta Sutta (MN 133)

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today, for—who knows?— tomorrow death. There is no bargaining with Mortality & his mighty horde. Whoever lives thus ardently, relentlessly both day & night, has truly had an auspicious day: So says the Peaceful Sage." That is what the Blessed One said. Having said it, the One Well-Gone got up from his seat and went into his dwelling. Then, not long after the Blessed One had left, this thought occurred to the monks: "This brief statement the Blessed One made, after which he went into his dwelling without analyzing the detailed meaning— ),

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('â', You shouldnât chase after the past or place expectations on the future. What is past is left behind. The future is as yet unreached. Whatever quality is present you clearly see right there, right there. Not taken in, unshaken, thatâs how you develop the heart. Ardently doing what should be done

today, for—who knows?— tomorrow death. There is no bargaining with Mortality & his mighty horde. Whoever lives thus ardently, relentlessly both day & night, has truly had an auspicious day: So says the Peaceful Sageâ: "Now who might analyze the unanalyzed detailed meaning of this brief statement?" Then the thought occurred to them, "Ven. Mahṅ Kaccṅna is praised by the Teacher and esteemed by his observant companions in the holy life. He is capable of analyzing the unanalyzed detailed meaning of this brief statement. Suppose we were to go to him and, on arrival, cross-question him about this matter." So the monks went to Ven. Mahṅ Kaccṅna and, on arrival exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, they sat to one side. As they were sitting there, they [told him what had happened, and added,] "Analyze the meaning, Ven. Mahṅ Kaccṅna!" [He replied:] "Friends, itâs as if a man needing heartwood, looking for heartwood, wandering in search of heartwood—passing over the root & trunk of a standing tree possessing heartwood—were to imagine that heartwood should be sought among its branches & leaves. So it is with you, who—having bypassed the Blessed One when you were face to face with him, the Teacher—imagine that I should be asked about this matter. For knowing, the Blessed One knows; seeing, he sees. He is the Eye, he is Knowledge, he is Dhamma, he is Brahmṅ. He is the speaker, the proclaimer, the elucidator of meaning, the giver of the Deathless, the lord of the Dhamma, the Tathṅgata. That was the time when you should have questioned him about this matter. However he answered, that was how you should have remembered it." "Yes, friend Kaccṅna: Knowing, the Blessed One knows; seeing, he sees. He is the Eye, he is Knowledge, he is Dhamma, he is Brahmṅ. He is the speaker, the proclaimer, the elucidator of meaning, the giver of the Deathless, the lord of the Dhamma, the Tathṅgata. That was the time when we should have questioned him about this matter. However he answered, that was how we should have remembered it. But you are praised by the Teacher and esteemed by your observant companions in the holy life. You are capable of analyzing the unanalyzed detailed meaning of this brief statement. Analyze the meaning, Ven. Mahṅ Kaccṅna, without making it difficult!" "In that case, my friends, listen & pay close attention. I will speak." "As you say, friend," the monks responded to him. Ven. Mahṅ Kaccṅna said this: "Concerning the brief statement the Blessed One made, after which he entered his dwelling without analyzing the detailed meaning— ),

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today, for—who knows?— tomorrow death. There is no bargaining with Mortality & his mighty horde. Whoever lives thus ardently, relentlessly both day & night, has truly had an auspicious day: So says the Peaceful Sageâ: "I understand the detailed meaning to be this: "And how, friends, does one chase after the past? Consciousness gets carried away with the desire & passion of ),

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('â', In the past I had such an eye & such forms.â When consciousness gets carried away with desire & passion, one delights there. Delighting there, one chases after the past. "Consciousness gets carried away with the desire & passion of ),

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('â', In the past I had such an ear & such soundsâ â¦ ),

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('â', In the past I had such a nose & such aromasâ â¦ ),

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('â', In the past I had such a tongue & such flavorsâ â¦ ),

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('â', In the past I had such a body & such tactile sensationsâ â¦ ),

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('â', In the past I had such an intellect & such ideas.â When consciousness gets carried away with desire & passion, one delights there. Delighting there, one chases after the past. This is how one chases after the past. "And how does one not chase after the past? Consciousness does not get carried away with the desire & passion of ),

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('â', In the past I had such an eye & such forms.â When consciousness does not get carried away with desire & passion, one doesnât delight there. Not delighting there, one doesnât chase after the past. Consciousness does not get carried away with the desire & passion of ),

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('â', In the past I had such an ear & such soundsâ â¦ ),

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('â', In the past I had such a nose & such aromasâ â¦ ),

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('â', In the past I had such a tongue & such flavorsâ â¦ ),

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('â', In the past I had such a body & such tactile sensationsâ â¦ ),

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('â', In the past I had such an intellect & such ideas.â When consciousness does not get carried away with desire & passion, one doesnât delight there. Not delighting there, one doesnât chase after the past. This is how one doesnât chase after the past. "And how does one place expectations on the future? One directs oneâs heart to the attainment of what hasnât been attained: ),

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('â', In the future may I have such an eye & such forms.â With the directing of awareness as a condition, there is delight there. Delighting there, one places expectations on the future. "One directs oneâs heart to the attainment of what hasnât been attained: ),

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('â', In the future may I have such an ear & such soundsâ â¦ ),

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('â', In the future may I have such a nose & such aromasâ â¦ ),

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('â', In the future may I have such a tongue & such flavorsâ â¦ ),

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('â', In the future may I have such a body & such tactile sensationsâ â¦ ),

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('â', In the future may I have such an intellect & such ideas.â With the directing of awareness as a condition, there is delight there. Delighting there, one places expectations on the future. This is how one places expectations on the future. "And how does one not place expectations on the future? One doesnât direct oneâs heart to the attainment of what hasnât been attained: ),

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('â', In the future may I have such an eye & such forms.â With the non-directing of awareness as a condition, there is no delight there. Not delighting there, one doesnât place expectations on the future. "One doesnât direct oneâs heart to the attainment of what hasnât been attained: ),

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('â', In the future may I have such an ear & such soundsâ â¦ ),

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('â', In the future may I have such a nose & such aromasâ â¦ ),

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('â', In the future may I have such a tongue & such flavorsâ â¦ ),

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('â', In the future may I have such a body & such tactile sensationsâ â¦ ),

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('â', In the future may I have such an intellect & such ideas.â With the non-directing of awareness as a condition, there is no delight there. Not delighting there, one does not place expectations on the future. This is how one doesnât place expectations on the future. "And how is one taken in with regard to present qualities? "With regard to the eye & forms that are both present, consciousness gets carried away with the desire & passion for what is present. When consciousness gets carried away with desire & passion, one delights there. Delighting there, one is taken in with regard to present qualities. "With regard to the ear & sounds that are both present â¦ the nose & aromas that are both present â¦ the tongue & flavors that are both presentÂ â¦ the body & tactile sensations that are both present â¦ "With regard to the intellect & ideas that are both present, consciousness gets carried away with the desire & passion for what is present. When consciousness gets carried away with desire & passion, one delights there. Delighting there, one is taken in with regard to present qualities. This is how one is taken in with regard to present qualities. "And how is one not taken in with regard to present qualities? "With regard to the eye & forms that are both present, consciousness doesnât get carried away with the desire & passion for what is present. When consciousness doesnât get carried away with desire & passion, one doesnât delight there. Not delighting there, one isnât taken in with regard to present qualities. "With regard to the ear & sounds that are both present â¦ the nose & aromas that are both present â¦ the tongue & flavors that are both presentÂ â¦ the body & tactile sensations that are both present â¦ "With regard to the intellect & ideas that are both present, consciousness doesnât get carried away with the desire & passion for what is present. When consciousness doesnât get carried away with desire & passion, one doesnât delight there. Not delighting there, one isnât taken in with regard to present qualities. This is how one isnât taken in with regard to present qualities. "So, concerning the brief statement the Blessed One made, after which he entered his dwelling without analyzing the detailed meaning— ),

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today, for—who knows?— tomorrow death. There is no bargaining with Mortality & his mighty horde. Whoever lives thus ardently, relentlessly both day & night, has truly had an auspicious day: So says the Peaceful Sageâ— this is how I understand the detailed meaning. Now, friends, if you wish, having gone to the Blessed One, question him about this matter. However he answers is how you should remember it." Then the monks, delighting in & approving of Ven. Mahṅ Kaccṅnaâs words, rose from their seats and went to the Blessed One. On arrival, having bowed down to him, they sat to one side. As they were sitting there, they [told him what had happened after he had gone into his dwelling, and ended by saying,] "Then Ven. Mahṅ Kaccṅna analyzed the meaning using these words, these statements, these phrases." "Mahṅ Kaccṅna is wise, monks. He is a person of great discernment. If you had asked me about this matter, I too would have answered in the same way he did. That is its meaning, and that is how you should remember it." That is what the Blessed One said. Gratified, the monks delighted in the Blessed Oneâs words. Note 1. Pubbṅpayamṅno. In the parallel passage in SN 1:20, the verb is sukkhṅpayamṅno, "letting his limbs dry out." The commentary here states that pubbṅpayamṅno also means "letting x dry," but given that Ven. Samiddhi has just stepped out of the hot spring, he may also be allowing his limbs to cool down. See also: MN 18; MN 138; SN 22:3; SN 35:191; AN 6:61 - --> - - - -

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Mahṅ Kaccṅna & the Auspicious Day MahṅKaccṅna Bhaddekaratta Sutta (MN 133)

Mahṅ Kaccṅna & the Auspicious Day MahṅKaccṅna Bhaddekaratta Sutta (MN 133)