Yo ca anāgataṁ bhāraṁ vahati, yo ca āgataṁ bhāraṁ na vahati. One who takes responsibility for what has not come to pass, and one who doesn’t take responsibility for what has come to pass. Yo ca anāgataṁ bhāraṁ na vahati, yo ca āgataṁ bhāraṁ vahati. One who doesn’t take responsibility for what has not come to pass, and one who does take responsibility for what has come to pass.
Anāgataṁ vā, bhikkhave, addhānaṁ ārabbha kathaṁ katheyya: You might discuss the future: ‘evaṁ bhavissati anāgatamaddhānan’ti. ‘That is how it will be in the future.’
Yepi te, bhikkhave, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, tepi bhagavanto kammavādā ceva bhavissanti kiriyavādā ca vīriyavādā ca. All the perfected ones, the fully awakened Buddhas who will live in the future will teach the efficacy of deeds, action, and energy.
yepi te, bhante, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā tepi bhagavanto dhammaṁyeva sakkatvā garuṁ katvā upanissāya viharissanti; All the perfected ones, the fully awakened Buddhas who will live in the future will honor and respect and rely on this same teaching.
So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
Dutiyaanāgatabhayasutta Future Perils (2nd) “Pañcimāni, bhikkhave, anāgatabhayāni sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. “Mendicants, seeing these five future perils is quite enough for a mendicant to meditate diligently, keenly, and resolutely for attaining the unattained, achieving the unachieved, and realizing the unrealized. Idaṁ, bhikkhave, paṭhamaṁ anāgatabhayaṁ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. This is the first future peril … Idaṁ, bhikkhave, dutiyaṁ anāgatabhayaṁ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. This is the second future peril … Idaṁ, bhikkhave, tatiyaṁ anāgatabhayaṁ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. This is the third future peril … Idaṁ, bhikkhave, catutthaṁ anāgatabhayaṁ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. This is the fourth future peril … Idaṁ, bhikkhave, pañcamaṁ anāgatabhayaṁ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. This is the fifth future peril … Imāni kho, bhikkhave, pañca anāgatabhayāni sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā”ti. These are the five future perils, seeing which is quite enough for a mendicant to meditate diligently, keenly, and resolutely for attaining the unattained, achieving the unachieved, and realizing the unrealized.” "
Tatiyaanāgatabhayasutta Future Perils (3rd) “Pañcimāni, bhikkhave, anāgatabhayāni etarahi asamuppannāni āyatiṁ samuppajjissanti. “Mendicants, these five future perils have not currently arisen, but they will arise in the future. Bhavissanti, bhikkhave, bhikkhū anāgatamaddhānaṁ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. In a future time there will be mendicants who have not developed their physical endurance, ethics, mind, and wisdom. Idaṁ, bhikkhave, paṭhamaṁ anāgatabhayaṁ etarahi asamuppannaṁ āyatiṁ samuppajjissati. This is the first future peril that has not currently arisen, but will arise in the future … Puna caparaṁ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. Furthermore, in a future time there will be mendicants who have not developed their physical endurance, ethics, mind, and wisdom. Idaṁ, bhikkhave, dutiyaṁ anāgatabhayaṁ etarahi asamuppannaṁ āyatiṁ samuppajjissati. This is the second future peril that has not currently arisen, but will arise in the future … Puna caparaṁ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. Furthermore, in a future time there will be mendicants who have not developed their physical endurance, ethics, mind, and wisdom. Idaṁ, bhikkhave, tatiyaṁ anāgatabhayaṁ etarahi asamuppannaṁ āyatiṁ samuppajjissati. This is the third future peril that has not currently arisen, but will arise in the future … Puna caparaṁ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. Furthermore, in a future time there will be mendicants who have not developed their physical endurance, ethics, mind, and wisdom. Idaṁ, bhikkhave, catutthaṁ anāgatabhayaṁ etarahi asamuppannaṁ āyatiṁ samuppajjissati. This is the fourth future peril that has not currently arisen, but will arise in the future … Puna caparaṁ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. Furthermore, in a future time there will be mendicants who have not developed their physical endurance, ethics, mind, and wisdom. Idaṁ, bhikkhave, pañcamaṁ anāgatabhayaṁ etarahi asamuppannaṁ āyatiṁ samuppajjissati. This is the fifth future peril that has not currently arisen, but will arise in the future … Imāni kho, bhikkhave, pañca anāgatabhayāni etarahi asamuppannāni āyatiṁ samuppajjissanti. These are the five future perils that have not currently arisen, but will arise in the future.
Catutthaanāgatabhayasutta Future Perils (4th) “Pañcimāni, bhikkhave, anāgatabhayāni etarahi asamuppannāni āyatiṁ samuppajjissanti. “Mendicants, these five future perils have not currently arisen, but they will arise in the future. Bhavissanti, bhikkhave, bhikkhū anāgatamaddhānaṁ cīvare kalyāṇakāmā. In a future time there will be mendicants who like nice robes. Idaṁ, bhikkhave, paṭhamaṁ anāgatabhayaṁ etarahi asamuppannaṁ āyatiṁ samuppajjissati. This is the first future peril that has not currently arisen, but will arise in the future … Puna caparaṁ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ piṇḍapāte kalyāṇakāmā. Furthermore, in a future time there will be mendicants who like nice almsfood. Idaṁ, bhikkhave, dutiyaṁ anāgatabhayaṁ etarahi asamuppannaṁ āyatiṁ samuppajjissati. This is the second future peril that has not currently arisen, but will arise in the future … Puna caparaṁ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ senāsane kalyāṇakāmā. Furthermore, in a future time there will be mendicants who like nice lodgings. Idaṁ, bhikkhave, tatiyaṁ anāgatabhayaṁ etarahi asamuppannaṁ āyatiṁ samuppajjissati. This is the third future peril that has not currently arisen, but will arise in the future … Puna caparaṁ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ bhikkhunīsikkhamānāsamaṇuddesehi saṁsaṭṭhā viharissanti. Furthermore, in a future time there will be mendicants who mix closely with nuns, trainee nuns, and novice nuns. Idaṁ, bhikkhave, catutthaṁ anāgatabhayaṁ etarahi asamuppannaṁ āyatiṁ samuppajjissati. This is the fourth future peril that has not currently arisen, but will arise in the future … Puna caparaṁ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ ārāmikasamaṇuddesehi saṁsaṭṭhā viharissanti. Furthermore, in a future time there will be mendicants who mix closely with monastery attendants and novices. Idaṁ, bhikkhave, pañcamaṁ anāgatabhayaṁ etarahi asamuppannaṁ āyatiṁ samuppajjissati. This is the fifth future peril that has not currently arisen, but will arise in the future … Imāni kho, bhikkhave, pañca anāgatabhayāni etarahi asamuppannāni āyatiṁ samuppajjissanti. These are the five future perils that have not currently arisen, but will arise in the future.
“atītaṁ kho, āvuso, eko anto, anāgataṁ dutiyo anto, paccuppannaṁ majjhe, taṇhā sibbinī; “The past, reverends, is one end. The future is the second end. The present is the middle. And craving is the seamstress …
So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. an9.36 So yadeva tattha hoti rūpagataṁ vedanāgataṁ …pe… an9.36 So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. So yadeva tattha hoti vedanāgataṁ saññāgataṁ …pe… an9.36 So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
“Kiṁ pana te, sāriputta, ye te bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā: “And what about all the perfected ones, the fully awakened Buddhas who will live in the future? Have you comprehended their minds to know that pana te → kiṁ pana (sya-all, km, pts1ed, mr) Yepi te, bhante, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacittā satta bojjhaṅge yathābhūtaṁ bhāvetvā anuttaraṁ sammāsambodhiṁ abhisambujjhissanti.
Yepi hi keci bho anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhossanti, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. future, Anāgatampi addhānaṁ evarūpo uḷāro satthā bhavissati, evarūpaṁ uḷāraṁ dhammakkhānaṁ, evarūpā uḷārā visesādhigamā paññāyissantī”ti. In the future, too, there will be such a magnificent Teacher, and such a magnificent exposition of the teaching! And such achievements of high distinction will be made known!”
“Kiṁ pana te, sāriputta, ye te bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā: “And what about all the perfected ones, the fully awakened Buddhas who will live in the future? Have you comprehended their minds to know that pana te → kiṁ pana (pts1ed) Yepi te, bhante, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta sambojjhaṅge yathābhūtaṁ bhāvetvā anuttaraṁ sammāsambodhiṁ abhisambujjhissanti. dn28 Anāgataṁpāhaṁ addhānaṁ jānāmi—saṁvaṭṭissati vā loko vivaṭṭissati vāti. I don’t know whether in the future the cosmos will expand or contract. Anāgataṁpāhaṁ addhānaṁ jānāmi saṁvaṭṭissati vā loko vivaṭṭissati vāti. I don’t know whether in the future the cosmos will expand or contract. anāgataṁpāhaṁ addhānaṁ jānāmi saṁvaṭṭissatipi loko vivaṭṭissatipīti. I don’t know whether in the future the cosmos will expand or contract. ‘Kiṁ panāvuso sāriputta, bhavissanti anāgatamaddhānaṁ aññe samaṇā vā brāhmaṇā vā bhagavatā bhiyyobhiññatarā sambodhiyan’ti, evaṁ puṭṭho ahaṁ, bhante, ‘no’ti vadeyyaṁ. dn28 ‘Kiṁ panāvuso sāriputta, bhavissanti anāgatamaddhānaṁ aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiyan’ti, evaṁ puṭṭho ahaṁ, bhante, ‘evan’ti vadeyyaṁ. dn28 “bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā mayā samasamā sambodhiyan”ti. “The perfected ones, fully awakened Buddhas of the future will be equal in awakening to myself.”
‘atītaṁ kho addhānaṁ ārabbha samaṇo gotamo atīrakaṁ ñāṇadassanaṁ paññapeti, no ca kho anāgataṁ addhānaṁ ārabbha atīrakaṁ ñāṇadassanaṁ paññapeti, tayidaṁ kiṁsu tayidaṁ kathaṁsū’ti? ‘The ascetic Gotama demonstrates boundless knowledge and vision of the past, but not of the future. What’s up with that?’ Anāgatañca kho addhānaṁ ārabbha tathāgatassa bodhijaṁ ñāṇaṁ uppajjati: Regarding the future, the Realized One has the knowledge born of awakening: Anāgatañcepi, cunda, hoti abhūtaṁ atacchaṁ anatthasaṁhitaṁ, na taṁ tathāgato byākaroti …pe… tassa pañhassa veyyākaraṇāya. And the Realized One replies to questions about the future or the present in the same way.
atītaṁ vā addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati, anāgataṁ vā addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati, etarahi vā paccuppannaṁ addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati. one is doubtful, uncertain, undecided, and lacking confidence about the past, future, and present. anāgataṁ vā addhānaṁ ārabbha kathaṁ katheyya: You might discuss the future: ‘evaṁ bhavissati anāgatamaddhānan’ti; ‘That is how it will be in the future.’
Bhavissāmi nu kho ahaṁ anāgatamaddhānaṁ? Na nu kho bhavissāmi anāgatamaddhānaṁ? Kiṁ nu kho bhavissāmi anāgatamaddhānaṁ? Kathaṁ nu kho bhavissāmi anāgatamaddhānaṁ? Kiṁ hutvā kiṁ bhavissāmi nu kho ahaṁ anāgatamaddhānan’ti? Will I exist in the future? Will I not exist in the future? What will I be in the future? How will I be in the future? After being what, what will I become in the future?’
bhavissāma nu kho mayaṁ anāgatamaddhānaṁ, nanu kho bhavissāma anāgatamaddhānaṁ, kiṁ nu kho bhavissāma anāgatamaddhānaṁ, kathaṁ nu kho bhavissāma anāgatamaddhānaṁ, kiṁ hutvā kiṁ bhavissāma nu kho mayaṁ anāgatamaddhānan”ti? ‘Will we exist in the future? Will we not exist in the future? What will we be in the future? How will we be in the future? After being what, what will we become in the future?’?”
‘kiṁsu nāma te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṁ sampassamānā kāmānaṁ pahānamāhaṁsu, kāmānaṁ pariññaṁ paññapenti? ‘What future danger do those ascetics and brahmins see in sensual pleasures that they speak of giving up sensual pleasures, and advocate the complete understanding of sensual pleasures? ‘idaṁ kho te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṁ sampassamānā kāmānaṁ pahānamāhaṁsu, kāmānaṁ pariññaṁ paññapenti, ime hi mayaṁ kāmahetu kāmanidānaṁ dukkhā tibbā kharā kaṭukā vedanā vedayāmā’ti. ‘This is that future danger that those ascetics and brahmins saw. For it is because of sensual pleasures that I’m feeling painful, sharp, severe, acute feelings.’ ‘kiṁsu nāma te bhonto mittāmaccā ñātisālohitā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā māluvābīje anāgatabhayaṁ sampassamānā saṅgamma samāgamma evaṁ samassāsesuṁ: ‘What future danger did my friends see when they said: samassāsesuṁ → samassāseyyuṁ (mr) ‘idaṁ kho te bhonto mittāmaccā ñātisālohitā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā māluvābīje anāgatabhayaṁ sampassamānā saṅgamma samāgamma evaṁ samassāsesuṁ: ‘This is the future danger that my friends saw! ‘kiṁsu nāma te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṁ sampassamānā kāmānaṁ pahānamāhaṁsu, kāmānaṁ pariññaṁ paññapenti? mn45 ‘idaṁ kho te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṁ sampassamānā kāmānaṁ pahānamāhaṁsu, kāmānaṁ pariññaṁ paññapenti. mn45
So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ … They contemplate the phenomena there as impermanent … So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ … They contemplate the phenomena there as impermanent … So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ … They contemplate the phenomena there as impermanent … So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ … They contemplate the phenomena there as impermanent …
“Evameva kho, māgaṇḍiya, atītampi addhānaṁ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca, anāgatampi addhānaṁ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca, etarahipi paccuppannaṁ addhānaṁ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca. “In the same way, sensual pleasures of the past, future, and present are painful to touch, fiercely burning and scorching.
taṁ vata anāgataṁ vādapathaṁ na dakkhati, uppannaṁ vā parappavādaṁ na sahadhammena suniggahitaṁ niggaṇhissatīti—netaṁ ṭhānaṁ vijjati’. It’s not possible that he would fail to foresee grounds for future criticism, or to legitimately and completely refute the doctrines of others that come up.’ taṁ vata anāgataṁ vādapathaṁ na dakkhati, uppannaṁ vā parappavādaṁ na sahadhammena niggahitaṁ niggaṇhissatīti— mn77
‘evaṁrūpo siyaṁ anāgatamaddhānaṁ, evaṁvedano siyaṁ anāgatamaddhānaṁ, evaṁsañño siyaṁ anāgatamaddhānaṁ, evaṁsaṅkhāro siyaṁ anāgatamaddhānaṁ, evaṁviññāṇo siyaṁ anāgatamaddhānan’ti. ‘In the future, may I be of such form, such feeling, such perception, such choices, and such consciousness!’
nappaṭikaṅkhe anāgataṁ; don’t hope for the future. appattañca anāgataṁ. the future has not arrived; Kathañca, bhikkhave, anāgataṁ paṭikaṅkhati? And how do you hope for the future? ‘Evaṁrūpo siyaṁ anāgatamaddhānan’ti tattha nandiṁ samanvāneti, evaṁvedano siyaṁ …pe… evaṁsañño siyaṁ … evaṁsaṅkhāro siyaṁ … evaṁviññāṇo siyaṁ anāgatamaddhānanti tattha nandiṁ samanvāneti— You muster delight there, thinking: ‘May I have such form in the future.’ … ‘May I have such feeling … perception … choice … consciousness in the future.’ evaṁ kho, bhikkhave, anāgataṁ paṭikaṅkhati. That’s how you hope for the future. Kathañca, bhikkhave, anāgataṁ nappaṭikaṅkhati? And how do you not hope for the future? ‘Evaṁrūpo siyaṁ anāgatamaddhānan’ti tattha nandiṁ na samanvāneti, evaṁvedano siyaṁ … evaṁsañño siyaṁ … evaṁsaṅkhāro siyaṁ … ‘evaṁviññāṇo siyaṁ anāgatamaddhānan’ti tattha nandiṁ na samanvāneti— 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.’ evaṁ kho, bhikkhave, anāgataṁ nappaṭikaṅkhati. That’s how you don’t hope for the future. nappaṭikaṅkhe anāgataṁ; don’t hope for the future. appattañca anāgataṁ. the future has not arrived;
nappaṭikaṅkhe anāgataṁ; don’t hope for the future. appattañca anāgataṁ. the future has not arrived; nappaṭikaṅkhe anāgataṁ; mn133 appattañca anāgataṁ. mn133 Kathañca, āvuso, anāgataṁ paṭikaṅkhati? And how do you hope for the future? 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 hope for 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 … iti me ghānaṁ siyā anāgatamaddhānaṁ iti gandhāti … such a nose and such smells … iti me jivhā siyā anāgatamaddhānaṁ iti rasāti … such a tongue and such tastes … iti me kāyo siyā anāgatamaddhānaṁ iti phoṭṭhabbāti … such a body and such touches … iti me mano siyā anāgatamaddhānaṁ iti dhammāti— such a mind and such ideas in the future.’ appaṭiladdhassa paṭilābhāya cittaṁ paṇidahati, cetaso paṇidhānapaccayā tadabhinandati, tadabhinandanto anāgataṁ paṭikaṅkhati— So you take pleasure in that, and that’s when you hope for the future. evaṁ kho, āvuso, anāgataṁ paṭikaṅkhati. That’s how you hope for the future. Kathañca, āvuso, anāgataṁ nappaṭikaṅkhati? And how do you not hope for 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 hope for 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 … iti me ghānaṁ siyā anāgatamaddhānaṁ iti gandhāti … such a nose and such smells … iti me jivhā siyā anāgatamaddhānaṁ iti rasāti … such a tongue and such tastes … iti me kāyo siyā anāgatamaddhānaṁ iti phoṭṭhabbāti … such a body and such touches … iti me mano siyā anāgatamaddhānaṁ iti dhammāti— such a mind and such ideas 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 hope for the future. evaṁ kho, āvuso, anāgataṁ nappaṭikaṅkhati. That’s how you don’t hope for the future. nappaṭikaṅkhe anāgataṁ; mn133 appattañca anāgataṁ. mn133
nappaṭikaṅkhe anāgataṁ; don’t hope for the future. appattañca anāgataṁ. the future has not arrived; nappaṭikaṅkhe anāgataṁ; don’t hope for the future. appattañca anāgataṁ. the future has not arrived; Kathañca, bhikkhu, anāgataṁ paṭikaṅkhati …pe…
Bhavissanti kho panānanda, anāgatamaddhānaṁ gotrabhuno kāsāvakaṇṭhā dussīlā pāpadhammā. In times to come there will be members of the spiritual family merely by virtue of wearing ocher cloth around their necks; but they are unethical and of bad character.
yamidaṁ cakkhusamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ tampi niccaṁ vā aniccaṁ vā”ti? Anything included in feeling, perception, choices, and consciousness that arises conditioned by eye contact: is that permanent or impermanent?” yamidaṁ → yampidaṁ (bj, mr) yamidaṁ manosamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, tampi niccaṁ vā aniccaṁ vā”ti? Anything included in feeling, perception, choices, and consciousness that arises conditioned by mind contact: is that permanent or impermanent?” “Evaṁ passaṁ, rāhula, sutavā ariyasāvako cakkhusmiṁ nibbindati, rūpesu nibbindati, cakkhuviññāṇe nibbindati, cakkhusamphasse nibbindati, yamidaṁ cakkhusamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ tasmimpi nibbindati. “Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with anything included in feeling, perception, choices, and consciousness that arises conditioned by eye contact. cakkhusmiṁ → cakkhusmiṁpi (sya-all, km) " manasmiṁ nibbindati, dhammesu nibbindati, manoviññāṇe nibbindati, manosamphasse nibbindati, yamidaṁ manosamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ tasmimpi nibbindati. mind, ideas, mind consciousness, and mind contact. And they grow disillusioned with anything included in feeling, perception, choices, and consciousness that arises conditioned by mind contact.
yepi te, bhante, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā tepi bhagavanto dhammaññeva sakkatvā garuṁ katvā upanissāya viharissanti. All the perfected ones, the fully awakened Buddhas who will live in the future will honor and respect and rely on this same teaching.
‘bhavissāmi nu kho ahaṁ anāgatamaddhānaṁ, nanu kho bhavissāmi anāgatamaddhānaṁ, kiṁ nu kho bhavissāmi anāgatamaddhānaṁ, kathaṁ nu kho bhavissāmi anāgatamaddhānaṁ, kiṁ hutvā kiṁ bhavissāmi nu kho ahaṁ anāgatamaddhānan’ti; ‘Will I exist in the future? Will I not exist in the future? What will I be in the future? How will I be in the future? After being what, what will I become in the future?’
Yepi hi keci anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā jarāmaraṇaṁ abhijānissanti, jarāmaraṇasamudayaṁ abhijānissanti, jarāmaraṇanirodhaṁ abhijānissanti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ abhijānissanti, sabbete evameva abhijānissanti, seyyathāpāhaṁ etarahīti. Whatever ascetics and brahmins in the future will directly know old age and death, their origin, their cessation, and the practice that leads to their cessation, all of them will directly know these things in exactly the same way that I do now. Ye hipi keci anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā saṅkhāre abhijānissanti, saṅkhārasamudayaṁ abhijānissanti, saṅkhāranirodhaṁ abhijānissanti, saṅkhāranirodhagāminiṁ paṭipadaṁ abhijānissanti, sabbete evameva abhijānissanti, seyyathāpāhaṁ etarahi. Whatever ascetics and brahmins in the future will directly know choices, their origin, their cessation, and the practice that leads to their cessation, all of them will directly know these things in exactly the same way that I do now.
anāgatampi addhānaṁ jātipaccayā jarāmaraṇanti ñāṇaṁ, asati jātiyā natthi jarāmaraṇanti ñāṇaṁ; Also regarding the future: the knowledge that rebirth is a condition for old age and death, and the knowledge that when rebirth doesn’t exist, there is no old age and death. anāgatampi addhānaṁ avijjāpaccayā saṅkhārāti ñāṇaṁ, asati avijjāya natthi saṅkhārāti ñāṇaṁ; Also regarding the future: the knowledge that ignorance is a condition for choices, and the knowledge that when ignorance doesn’t exist, there are no choices.
Yepi hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ niccato dakkhissanti sukhato dakkhissanti attato dakkhissanti ārogyato dakkhissanti khemato dakkhissanti. There will be ascetics and brahmins in the future who will see the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe. dakkhissanti → dakkhinti (bj, pts1ed, pts2ed) anāgatamaddhānaṁ …pe… future … Yepi hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato dakkhissanti dukkhato dakkhissanti anattato dakkhissanti rogato dakkhissanti bhayato dakkhissanti, There will be ascetics and brahmins in the future who will see the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous. Yepi hi keci, bhikkhave, anāgatamaddhānaṁ …pe… There will be ascetics and brahmins in the future …
Anāgatampi kho, bhikkhave, addhānaṁ dhātusova sattā saṁsandissanti samessanti. In the future, too, sentient beings will come together and converge because of an element. … kho → khosaddo bj, sya-all, km, pts1ed, pts2ed potthakesu
Anāgatampi kho, bhikkhave, addhānaṁ dhātusova sattā saṁsandissanti samessanti. In the future … anāgatampi kho addhānaṁ …pe… In the future … Anāgatampi kho, bhikkhave, addhānaṁ …pe… In the future … anāgatampi kho addhānaṁ … In the future …
Anāgatampi kho, bhikkhave, addhānaṁ dhātusova sattā saṁsandissanti samessanti. In the future, too, sentient beings will come together and converge because of an element. … anāgatampi kho, bhikkhave …pe… In the future …
Evameva kho, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ, ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatappaṭisaṁyuttā, tesu bhaññamānesu na sussūsissanti na sotaṁ odahissanti na aññā cittaṁ upaṭṭhāpessanti na ca te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññissanti. In the same way, in a future time there will be mendicants who won’t want to listen when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited. They won’t actively listen or try to understand, nor will they think those teachings are worth learning and memorizing.
Bhavissanti, bhikkhave, anāgatamaddhānaṁ licchavī sukhumālā mudutalunahatthapādā But in the future the Licchavis will become delicate, with soft and tender hands and feet. sukhumālā → sukhumā (mr) | mudutalunahatthapādā → mudutalāhatthapādā (sya-all, km); mudutaluṇahatthapādā (pts1ed, pts2ed) Bhavissanti, bhikkhave, anāgatamaddhānaṁ bhikkhū sukhumā mudutalunahatthapādā. But in the future the mendicants will become delicate, with soft and tender hands and feet.
Idha, thera, yaṁ atītaṁ taṁ pahīnaṁ, yaṁ anāgataṁ taṁ paṭinissaṭṭhaṁ, paccuppannesu ca attabhāvapaṭilābhesu chandarāgo suppaṭivinīto. It’s when what’s in the past is given up, what’s in the future is relinquished, and desire and greed for present incarnations is eliminated.
‘evaṁrūpo siyaṁ anāgatamaddhānaṁ, evaṁvedano siyaṁ anāgatamaddhānaṁ, evaṁsañño siyaṁ anāgatamaddhānaṁ, evaṁsaṅkhāro siyaṁ anāgatamaddhānaṁ, evaṁviññāṇo siyaṁ anāgatamaddhānan’ti. ‘In the future, may I be of such form, such feeling, such perception, such choices, and such consciousness!’ ‘evaṁrūpo siyaṁ anāgatamaddhānaṁ, evaṁvedano siyaṁ anāgatamaddhānaṁ, evaṁsañño siyaṁ anāgatamaddhānaṁ, evaṁsaṅkhāro siyaṁ anāgatamaddhānaṁ, evaṁviññāṇo siyaṁ anāgatamaddhānan’ti. ‘In the future, may I be of such form, such feeling, such perception, such choices, and such consciousness!’
Ahañceva kho pana anāgataṁ rūpaṁ abhinandeyyaṁ, anāgatampāhaṁ addhānaṁ evameva rūpena khajjeyyaṁ, seyyathāpi etarahi paccuppannena rūpena khajjāmī’ti. If I were to look forward to enjoying form in the future, I’d be itched by form in the future just as I am today.’ anāgataṁ rūpaṁ nābhinandati; they don’t look forward to enjoying future form, Ahañceva kho pana anāgataṁ vedanaṁ abhinandeyyaṁ; sn22.79 anāgatampāhaṁ addhānaṁ evameva vedanāya khajjeyyaṁ, seyyathāpi etarahi paccuppannāya vedanāya khajjāmī’ti. sn22.79 anāgataṁ vedanaṁ nābhinandati; sn22.79 anāgatampāhaṁ addhānaṁ evameva saṅkhārehi khajjeyyaṁ, seyyathāpi etarahi paccuppannehi saṅkhārehi khajjāmī’ti. sn22.79 Ahañceva kho pana anāgataṁ viññāṇaṁ abhinandeyyaṁ; If I were to look forward to enjoying consciousness in the future, I’d be itched by consciousness in the future just as I am today.’ anāgatampāhaṁ addhānaṁ evameva viññāṇena khajjeyyaṁ, seyyathāpi etarahi paccuppannena viññāṇena khajjāmī’ti. sn22.79 anāgataṁ viññāṇaṁ nābhinandati; they don’t look forward to enjoying future consciousness,
‘evaṁrūpo siyaṁ anāgatamaddhānaṁ, evaṁvedano siyaṁ anāgatamaddhānaṁ, evaṁsañño siyaṁ anāgatamaddhānaṁ, evaṁsaṅkhāro siyaṁ anāgatamaddhānaṁ, evaṁviññāṇo siyaṁ anāgatamaddhānan’ti. ‘In the future, may I be of such form, such feeling, such perception, such choices, or such consciousness!’
anāgataṁ cakkhuṁ nābhinandati; they don’t look forward to enjoying the eye in the future, anāgataṁ jivhaṁ nābhinandati; sn35.7 anāgataṁ manaṁ nābhinandati; they don’t look forward to enjoying the mind in the future,
anāgataṁ cakkhuṁ nābhinandati; they don’t look forward to enjoying the eye in the future, anāgataṁ jivhaṁ nābhinandati; sn35.8 anāgataṁ manaṁ nābhinandati; sn35.8
anāgataṁ cakkhuṁ nābhinandati; they don’t look forward to enjoying the eye in the future, anāgataṁ jivhaṁ nābhinandati; sn35.9 anāgataṁ manaṁ nābhinandati; sn35.9
“Yampidaṁ cakkhusamphassapaccayā uppajjati vedanāgataṁ, saññāgataṁ, saṅkhāragataṁ, viññāṇagataṁ, tampi niccaṁ vā aniccaṁ vā”ti? “Anything included in feeling, perception, choices, and consciousness that arises conditioned by eye contact: is that permanent or impermanent?” “Yampidaṁ jivhāsamphassapaccayā uppajjati vedanāgataṁ, saññāgataṁ, saṅkhāragataṁ, viññāṇagataṁ, tampi niccaṁ vā aniccaṁ vā”ti? sn35.121 “Yampidaṁ manosamphassapaccayā uppajjati vedanāgataṁ, saññāgataṁ, saṅkhāragataṁ, viññāṇagataṁ, tampi niccaṁ vā aniccaṁ vā”ti? “Anything included in feeling, perception, choices, and consciousness that arises conditioned by mind contact: is that permanent or impermanent?” “Evaṁ passaṁ, rāhula, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, yampidaṁ cakkhusamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ tasmimpi nibbindati …pe… “Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they become disillusioned with anything included in feeling, perception, choices, and consciousness that arises conditioned by eye contact. jivhāyapi nibbindati, rasesupi nibbindati, jivhāviññāṇepi nibbindati, jivhāsamphassepi nibbindati, yampidaṁ jivhāsamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ tasmimpi nibbindati …pe…. They grow disillusioned with the ear … nose … tongue … body … Manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati, yampidaṁ manosamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ tasmimpi nibbindati. They grow disillusioned with the mind, ideas, mind consciousness, and mind contact. And they grow disillusioned with anything included in feeling, perception, choices, and consciousness that arises conditioned by mind contact.
“Cakkhu, bhikkhave, aniccaṁ anāgataṁ …pe… jivhā aniccā anāgatā …pe… mano anicco anāgato. “Mendicants, in the future the eye, ear, nose, tongue, body, and mind will be impermanent …”
“Cakkhu, bhikkhave, dukkhaṁ atītaṁ anāgataṁ paccuppannaṁ …pe… jivhā dukkhā atītā anāgatā paccuppannā …pe… mano dukkho atīto anāgato paccuppanno. “Mendicants, in the past … future … present the eye, ear, nose, tongue, body, and mind are suffering …”
“Cakkhu, bhikkhave, anattā atītaṁ anāgataṁ paccuppannaṁ …pe… jivhā anattā …pe… mano anattā atīto anāgato paccuppanno. “Mendicants, in the past … future … present the eye, ear, nose, tongue, body, and mind are not-self …”
“Cakkhu, bhikkhave, dukkhaṁ atītaṁ anāgataṁ paccuppannaṁ. “Mendicants, in the past … future … present the eye, ear, nose, tongue, body, and mind are suffering.
“Cakkhu, bhikkhave, anattā atītaṁ anāgataṁ paccuppannaṁ. “Mendicants, in the past … future … present the eye, ear, nose, tongue, body, and mind are not-self.
“paṇidhehi, gahapati, anāgatamaddhānaṁ rājā assaṁ cakkavattī”ti. “Householder, make a wish to become a wheel-turning monarch in the future!” ‘paṇidhehi, gahapati, anāgatamaddhānaṁ rājā assaṁ cakkavattī’ti. ‘Householder, make a wish to become a wheel-turning monarch in the future!’ ‘paṇidhehi, gahapati, anāgatamaddhānaṁ rājā assaṁ cakkavattī’”ti? sn41.10 anāgatamaddhānaṁ rājā assaṁ cakkavattī’ti, ‘tassa kho ayaṁ ijjhissati, sīlavato cetopaṇidhi visuddhattā dhammiko dhammikaṁ phalaṁ anupassatī’ti. become a wheel-turning monarch in the future, his heart’s wish will succeed because of the purity of his ethics. And then as a proper, principled king he will provide proper spirit-offerings.’ ‘paṇidhehi, gahapati, anāgatamaddhānaṁ rājā assaṁ cakkavattī’ti. ‘Householder, make a wish to become a wheel-turning monarch in the future!’
Ahañce te, gāmaṇi, anāgatamaddhānaṁ ārabbha dukkhassa samudayañca atthaṅgamañca deseyyaṁ: If I were to teach you about the origin and ending of suffering in the future, saying Ahañce → ahaṁ ca (bj, cck, sya1ed, km, pts1ed, mr) ‘evaṁ bhavissati anāgatamaddhānan’ti, tatrāpi te siyā kaṅkhā, siyā vimati. ‘this is how it will be in the future,’ you might have doubts or uncertainties about that. Yampi hi kiñci anāgatamaddhānaṁ dukkhaṁ uppajjamānaṁ uppajjissati, sabbaṁ taṁ chandamūlakaṁ chandanidānaṁ. All the suffering that will arise in the future will be rooted and sourced in desire.
Hoti tathāgato paraṁ maraṇāti kho, āvuso, vedanāgatametaṁ. ‘Does a Realized One exist after death?’ is included in feeling … Na hoti tathāgato paraṁ maraṇāti, vedanāgatametaṁ. sn44.3 Hoti ca na ca hoti tathāgato paraṁ maraṇāti, vedanāgatametaṁ. sn44.3 Neva hoti na na hoti tathāgato paraṁ maraṇāti, vedanāgatametaṁ. sn44.3
Ye hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā tisso vidhā pajahissanti, sabbe te sattannaṁ bojjhaṅgānaṁ bhāvitattā bahulīkatattā. All the ascetics and brahmins in the future who will give up the three discriminations will do so by developing and cultivating the seven awakening factors.
“Kiṁ pana te, sāriputta, ye te bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā: “And what about all the perfected ones, the fully awakened Buddhas who will live in the future? Have you comprehended their minds to know that Yepi te, bhante, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya, cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta bojjhaṅge yathābhūtaṁ bhāvetvā, anuttaraṁ sammāsambodhiṁ abhisambujjhissanti. sn47.12
Ye hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā iddhipadesaṁ abhinipphādessanti sabbe te catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. All the ascetics and brahmins in the future who will partly manifest psychic powers will do so by developing and cultivating the four bases of psychic power. Ye hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā iddhipadesaṁ abhinipphādessanti, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. All the ascetics and brahmins in the future who will partly manifest psychic powers will do so by developing and cultivating these four bases of psychic power.
Ye hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā samattaṁ iddhiṁ abhinipphādessanti, sabbe te catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. All the ascetics and brahmins in the future who will completely manifest psychic powers will do so by developing and cultivating the four bases of psychic power. Ye hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā samattaṁ iddhiṁ abhinipphādessanti, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. All the ascetics and brahmins in the future who will completely manifest psychic powers will do so by developing and cultivating these four bases of psychic power.
Ye hi keci, bhikkhave, anāgatamaddhānaṁ arahanto sammāsambuddhā yathābhūtaṁ abhisambujjhissanti, sabbe te cattāri ariyasaccāni yathābhūtaṁ abhisambujjhissanti. future, hi → yepi hi (sya-all, km, pts1ed) "