| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय १३१
Majjhima Nikāya 131
The Middle-Length Suttas Collection 131
भद्देकरत्तसुत्त
Bhaddekarattasutta
One Fine Night
एवं मे सुतं—एकं समयं भगवा सावत्थियं विहरति जेतवने अनाथपिण्डिकस्स आरामे। तत्र खो भगवा भिक्खू आमन्तेसि: “भिक्खवो”ति।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
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 bhikkhus, “Bhikkhus!”
“भदन्ते”ति ते भिक्खू भगवतो पच्चस्सोसुं। भगवा एतदवोच:
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir,” they replied. The Buddha said this:
“भद्देकरत्तस्स वो, भिक्खवे, उद्देसञ्च विभङ्गञ्च देसेस्सामि। तं सुणाथ, साधुकं मनसि करोथ, भासिस्सामी”ति।
“bhaddekarattassa vo, bhikkhave, uddesañca vibhaṅgañca desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“I shall teach you the passage for recitation and the analysis of One Fine Night. Listen and apply your mind well, I will speak.”
“एवं, भन्ते”ति खो ते भिक्खू भगवतो पच्चस्सोसुं। भगवा एतदवोच:
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Yes, sir,” they replied. The Buddha said this:
“अतीतं नान्वागमेय्य, नप्पटिकङ्खे अनागतं; यदतीतं पहीनं तं, अप्पत्तञ्च अनागतं।
“Atītaṁ nānvāgameyya, nappaṭikaṅkhe anāgataṁ; Yadatītaṁ pahīnaṁ taṁ, appattañca anāgataṁ.
“Don’t run back to the past, don’t hope for the future. What’s past is left behind; the future has not arrived;
पच्चुप्पन्नञ्च यो धम्मं, तत्थ तत्थ विपस्सति; असंहीरं असङ्कुप्पं, तं विद्वा मनुब्रूहये।
Paccuppannañca yo dhammaṁ, Tattha tattha vipassati; Asaṁhīraṁ1 asaṅkuppaṁ, Taṁ vidvā manubrūhaye.
and phenomena in the present are clearly seen in every case. Knowing this, foster it—unfaltering, unshakable.
अज्जेव किच्चमातप्पं, को जञ्ञा मरणं सुवे; न हि नो सङ्गरं तेन, महासेनेन मच्चुना।
Ajjeva kiccamātappaṁ, ko jaññā maraṇaṁ suve; Na hi no saṅgaraṁ tena, mahāsenena maccunā.
Today’s the day to keenly work—who knows, tomorrow may bring death! For there is no bargain to be struck with Death and his mighty hordes.
एवंविहारिं आतापिं, अहोरत्तमतन्दितं; तं वे भद्देकरत्तोति, सन्तो आचिक्खते मुनि।
Evaṁvihāriṁ ātāpiṁ, ahorattamatanditaṁ; Taṁ ve bhaddekarattoti, santo ācikkhate muni.
The peaceful sage explained it’s those who keenly meditate like this, tireless all night and day, who truly have that one fine night.
कथञ्च, भिक्खवे, अतीतं अन्वागमेति? ‘एवंरूपो अहोसिं अतीतमद्धानन्ऽति तत्थ नन्दिं समन्वानेति, ‘एवंवेदनो अहोसिं अतीतमद्धानन्ऽति तत्थ नन्दिं समन्वानेति, ‘एवंसञ्ञो अहोसिं अतीतमद्धानन्ऽति तत्थ नन्दिं समन्वानेति, ‘एवंसङ्खारो अहोसिं अतीतमद्धानन्ऽति तत्थ नन्दिं समन्वानेति, ‘एवंविञ्ञाणो अहोसिं अतीतमद्धानन्ऽति तत्थ नन्दिं समन्वानेति—एवं खो, भिक्खवे, अतीतं अन्वागमेति।
Kathañca, bhikkhave, atītaṁ anvāgameti? ‘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—evaṁ kho, bhikkhave, atītaṁ anvāgameti.
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.
कथञ्च, भिक्खवे, अतीतं नान्वागमेति? ‘एवंरूपो अहोसिं अतीतमद्धानन्ऽति तत्थ नन्दिं न समन्वानेति, ‘एवंवेदनो अहोसिं अतीतमद्धानन्ऽति तत्थ नन्दिं न समन्वानेति, ‘एवंसञ्ञो अहोसिं अतीतमद्धानन्ऽति तत्थ नन्दिं न समन्वानेति, ‘एवंसङ्खारो अहोसिं अतीतमद्धानन्ऽति तत्थ नन्दिं न समन्वानेति, ‘एवंविञ्ञाणो अहोसिं अतीतमद्धानन्ऽति तत्थ नन्दिं न समन्वानेति—एवं खो, भिक्खवे, अतीतं नान्वागमेति।
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—evaṁ kho, bhikkhave, atītaṁ nānvāgameti.
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.’ That’s how you don’t run back to the past.
कथञ्च, भिक्खवे, अनागतं पटिकङ्खति? ‘एवंरूपो सियं अनागतमद्धानन्ऽति तत्थ नन्दिं समन्वानेति, एवंवेदनो सियं …पे… एवंसञ्ञो सियं … एवंसङ्खारो सियं … एवंविञ्ञाणो सियं अनागतमद्धानन्ति तत्थ नन्दिं समन्वानेति—एवं खो, भिक्खवे, अनागतं पटिकङ्खति।
Kathañca, bhikkhave, anāgataṁ paṭikaṅkhati? ‘Evaṁrūpo siyaṁ anāgatamaddhānan’ti tattha nandiṁ samanvāneti, evaṁvedano siyaṁ …pe… evaṁsañño siyaṁ … evaṁsaṅkhāro siyaṁ … evaṁviññāṇo siyaṁ anāgatamaddhānanti tattha nandiṁ samanvāneti—evaṁ kho, bhikkhave, anāgataṁ paṭikaṅkhati.
And how do you hope for 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 hope for the future.
कथञ्च, भिक्खवे, अनागतं नप्पटिकङ्खति? ‘एवंरूपो सियं अनागतमद्धानन्ऽति तत्थ नन्दिं न समन्वानेति, एवंवेदनो सियं … एवंसञ्ञो सियं … एवंसङ्खारो सियं … ‘एवंविञ्ञाणो सियं अनागतमद्धानन्ऽति तत्थ नन्दिं न समन्वानेति—एवं खो, भिक्खवे, अनागतं नप्पटिकङ्खति।
Kathañca, bhikkhave, anāgataṁ nappaṭikaṅkhati? ‘Evaṁrūpo siyaṁ anāgatamaddhānan’ti tattha nandiṁ na samanvāneti, evaṁvedano siyaṁ … evaṁsañño siyaṁ … evaṁsaṅkhāro siyaṁ … ‘evaṁviññāṇo siyaṁ anāgatamaddhānan’ti tattha nandiṁ na samanvāneti—evaṁ kho, bhikkhave, anāgataṁ nappaṭikaṅkhati.
And how do you not hope for 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 hope for the future.
कथञ्च, भिक्खवे, पच्चुप्पन्नेसु धम्मेसु संहीरति? इध, भिक्खवे, अस्सुतवा पुथुज्जनो अरियानं अदस्सावी अरियधम्मस्स अकोविदो अरियधम्मे अविनीतो सप्पुरिसानं अदस्सावी सप्पुरिसधम्मस्स अकोविदो सप्पुरिसधम्मे अविनीतो रूपं अत्ततो समनुपस्सति, रूपवन्तं वा अत्तानं, अत्तनि वा रूपं, रूपस्मिं वा अत्तानं; वेदनं …पे… सञ्ञं … सङ्खारे … विञ्ञाणं अत्ततो समनुपस्सति, विञ्ञाणवन्तं वा अत्तानं अत्तनि वा विञ्ञाणं, विञ्ञाणस्मिं वा अत्तानं—एवं खो, भिक्खवे, पच्चुप्पन्नेसु धम्मेसु संहीरति।
Kathañca, bhikkhave, paccuppannesu dhammesu saṁhīrati? Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ, attani vā rūpaṁ, rūpasmiṁ vā attānaṁ; vedanaṁ …pe… saññaṁ … saṅkhāre … viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ—evaṁ kho, bhikkhave, paccuppannesu dhammesu saṁhīrati.
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 good persons, and are neither skilled nor trained in the teaching of the good persons. They regard form as self, self as having form, form in self, or self in form. They regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That’s how you falter amid presently arisen phenomena.
कथञ्च, भिक्खवे, पच्चुप्पन्नेसु धम्मेसु न संहीरति? इध, भिक्खवे, सुतवा अरियसावको अरियानं दस्सावी अरियधम्मस्स कोविदो अरियधम्मे सुविनीतो सप्पुरिसानं दस्सावी सप्पुरिसधम्मस्स कोविदो सप्पुरिसधम्मे सुविनीतो न रूपं अत्ततो समनुपस्सति, न रूपवन्तं वा अत्तानं, न अत्तनि वा रूपं, न रूपस्मिं वा अत्तानं; न वेदनं … न सञ्ञं … न सङ्खारे … न विञ्ञाणं अत्ततो समनुपस्सति, न विञ्ञाणवन्तं वा अत्तानं, न अत्तनि वा विञ्ञाणं, न विञ्ञाणस्मिं वा अत्तानं—एवं खो, भिक्खवे, पच्चुप्पन्नेसु धम्मेसु न संहीरति।
Kathañca, bhikkhave, paccuppannesu dhammesu na saṁhīrati? Idha, bhikkhave, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ; na vedanaṁ … na saññaṁ … na saṅkhāre … na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ, na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ—evaṁ kho, bhikkhave, paccuppannesu dhammesu na saṁhīrati.
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 good persons, and are skilled and trained in the teaching of the good 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 … 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.
अतीतं नान्वागमेय्य, नप्पटिकङ्खे अनागतं; यदतीतं पहीनं तं, अप्पत्तञ्च अनागतं।
Atītaṁ nānvāgameyya, nappaṭikaṅkhe anāgataṁ; Yadatītaṁ pahīnaṁ taṁ, appattañca anāgataṁ.
Don’t run back to the past, don’t hope for the future. What’s past is left behind; the future has not arrived;
पच्चुप्पन्नञ्च यो धम्मं, तत्थ तत्थ विपस्सति; असंहीरं असङ्कुप्पं, तं विद्वा मनुब्रूहये।
Paccuppannañca yo dhammaṁ, tattha tattha vipassati; Asaṁhīraṁ asaṅkuppaṁ, taṁ vidvā manubrūhaye.
and phenomena in the present are clearly seen in every case. Knowing this, foster it—unfaltering, unshakable.
अज्जेव किच्चमातप्पं, को जञ्ञा मरणं सुवे; न हि नो सङ्गरं तेन, महासेनेन मच्चुना।
Ajjeva kiccamātappaṁ, ko jaññā maraṇaṁ suve; Na hi no saṅgaraṁ tena, mahāsenena maccunā.
Today’s the day to keenly work—who knows, tomorrow may bring death! For there is no bargain to be struck with Death and his mighty hordes.
एवंविहारिं आतापिं, अहोरत्तमतन्दितं; तं वे भद्देकरत्तोति, सन्तो आचिक्खते मुनीति।
Evaṁvihāriṁ ātāpiṁ, ahorattamatanditaṁ; Taṁ ve bhaddekarattoti, santo ācikkhate munīti.
The peaceful sage explained it’s those who keenly meditate like this, tireless all night and day, who truly have that one fine night.
‘भद्देकरत्तस्स वो, भिक्खवे, उद्देसञ्च विभङ्गञ्च देसेस्सामीऽति—इति यं तं वुत्तं इदमेतं पटिच्च वुत्तन्”ति।
‘Bhaddekarattassa vo, bhikkhave, uddesañca vibhaṅgañca desessāmī’ti—iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttan”ti.
And that’s what I meant when I said: ‘I shall teach you the passage for recitation and the analysis of One Fine Night.’”
इदमवोच भगवा। अत्तमना ते भिक्खू भगवतो भासितं अभिनन्दुन्ति।
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
That is what the Buddha said. Satisfied, the bhikkhus approved what the Buddha said.
भद्देकरत्तसुत्तं निट्ठितं पठमं।
Bhaddekarattasuttaṁ niṭṭhitaṁ paṭhamaṁ.
The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
Footnotes:
