Yepi te, bhikkhave, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, tepi bhagavanto kammavādā ceva ahesuṁ kiriyavādā ca vīriyavādā ca. Now, all the perfected ones, the fully awakened Buddhas who lived in the past taught the efficacy of deeds, action, and energy.
Yepi te, bhante, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā tepi bhagavanto dhammaṁyeva sakkatvā garuṁ katvā upanissāya vihariṁsu; All the perfected ones, the fully awakened Buddhas who lived in the past honored and respected and relied on this same teaching.
Ye hi keci, bhikkhave, atītamaddhānaṁ parihāyiṁsu kusalehi dhammehi, sabbete imeheva chahi dhammehi parihāyiṁsu kusalehi dhammehi. Whether in the past, future, or present, all those who decline in skillful qualities do so because of these six qualities.”
Ye hi keci, bhikkhave, atītamaddhānaṁ na parihāyiṁsu kusalehi dhammehi, sabbete imeheva chahi dhammehi na parihāyiṁsu kusalehi dhammehi. Whether in the past, future, or present, all those who have not declined in skillful qualities do so because of these six qualities.”
“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 …
Ye hi keci, hatthaka, atītamaddhānaṁ mahatiṁ parisaṁ saṅgahesuṁ, sabbe te imeheva catūhi saṅgahavatthūhi mahatiṁ parisaṁ saṅgahesuṁ. Whether in the past, future, or present, all those who have brought together a large congregation have done so by using these four ways of being inclusive.”
Ye hi keci, bhikkhave, atītamaddhānaṁ ariyā ariyāvāse āvasiṁsu, sabbe te imeva dasa ariyāvāse āvasiṁsu; Mendicants, whether in the past, future, or present, all noble ones abide in these same ten abodes of the noble ones.
Kiṁ te, sāriputta, ye te ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā: What about all the perfected ones, the fully awakened Buddhas who lived in the past? Have you comprehended their minds to know that te → kiṁ nu (sya-all, km, pts1ed, mr) ‘ye te, bhante, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacittā sattabojjhaṅge yathābhūtaṁ bhāvetvā anuttaraṁ sammāsambodhiṁ abhisambujjhiṁsu. ‘All the perfected ones, fully awakened Buddhas—whether past, future, or present—give up the five hindrances, corruptions of the heart that weaken wisdom. Their mind is firmly established in the four kinds of mindfulness meditation. They correctly develop the seven awakening factors. And they wake up to the supreme perfect awakening.’” “yepi te, bhikkhave, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, tesampi bhagavantānaṁ etapparamāyeva upaṭṭhākā ahesuṁ, seyyathāpi mayhaṁ ānando. “The Buddhas of the past or the future have attendants who are no better than Ānanda is for me. ‘atītasatthukaṁ pāvacanaṁ, natthi no satthā’ti. ‘The teacher’s dispensation has passed. Now we have no Teacher.’
Ye hi keci bho atītamaddhānaṁ samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhosuṁ, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. All the ascetics and brahmins in the past, “taṁ kiṁ maññati bhavaṁ vessavaṇo mahārājā atītampi addhānaṁ evarūpo uḷāro satthā ahosi, evarūpaṁ uḷāraṁ dhammakkhānaṁ, evarūpā uḷārā visesādhigamā paññāyiṁsu. “What does Great King Vessavaṇa think? In the past, too, there was such a magnificent Teacher, and such a magnificent exposition of the teaching! And such achievements of high distinction were made known!
Evaṁ bahujanahitāya paṭipannaṁ bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā. I don’t see any Teacher, past or present, who has such compassion for the world, apart from the Buddha. Evaṁ opaneyyikassa dhammassa desetāraṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā. I don’t see any Teacher, past or present, who explains such a relevant teaching, apart from the Buddha. Evaṁ kusalākusalasāvajjānavajjasevitabbāsevitabbahīnapaṇītakaṇhasukkasappaṭibhāgānaṁ dhammānaṁ paññāpetāraṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā. I don’t see any Teacher, past or present, who so clearly describes all these things, apart from the Buddha. Evaṁ nibbānagāminiyā paṭipadāya paññāpetāraṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā. I don’t see any Teacher, past or present, who so clearly describes the practice that leads to extinguishment for his disciples, apart from the Buddha. Evaṁ vigatamadaṁ āhāraṁ āharayamānaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā. I don’t see any Teacher, past or present, who takes their food so free of vanity, apart from the Buddha. Evaṁ ekārāmataṁ anuyuttaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā. I don’t see any Teacher, past or present, so committed to the joy of solitude, apart from the Buddha. Evaṁ dhammānudhammappaṭipannaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā. I don’t see any Teacher, past or present, who so practices in line with the teaching, apart from the Buddha. Evaṁ tiṇṇavicikicchaṁ vigatakathaṅkathaṁ pariyositasaṅkappaṁ ajjhāsayaṁ ādibrahmacariyaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā’ti. I don’t see any Teacher, past or present, who has achieved these things, apart from the Buddha.’ Evaṁ bahujanahitāya paṭipannaṁ bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā. dn19 Evaṁ opaneyyikassa dhammassa desetāraṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā. dn19 Imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā. dn19 Evaṁ nibbānagāminiyā paṭipadāya paññāpetāraṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā. dn19 Evaṁ vigatamadaṁ āhāraṁ āharayamānaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā. dn19 Evaṁ ekārāmataṁ anuyuttaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā. dn19 Evaṁ dhammānudhammappaṭippannaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā. dn19 Imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā’ti. dn19
Yepi te, bhikkhave, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, tesampi bhagavantānaṁ etapparamāyeva devatā sannipatitā ahesuṁ seyyathāpi mayhaṁ etarahi. The Buddhas of the past had, and the Buddhas of the future will have, gatherings of deities that are at most like the gathering for me now. etapparamāyeva → etaparamāyeva (si, sya-all, km, pts1ed)
‘ye te ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, evaṁ su te bhagavanto saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṁ tiracchānakathaṁ anuyuttā viharanti. when the perfected ones, the fully awakened Buddhas of the past came together, they made an uproar, a dreadful racket as they sat and talked about all kinds of low topics, viharanti → vihariṁsu (bj, sya-all, csp1ed) ‘ye te ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, na evaṁ su te bhagavanto saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṁ tiracchānakathaṁ anuyuttā viharanti. when the perfected ones, the fully awakened Buddhas of the past came together, they didn’t make an uproar, na evaṁ su te → na evaṁsute (sya-all); nāssu te (pts1ed)
Kiṁ te, sāriputta, ye te ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā: What about all the perfected ones, the fully awakened Buddhas who lived in the past? Have you comprehended their minds to know that Kiṁ te → kiṁ nu kho te (sya-all), kinnu (pts1ed) Ye te, bhante, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta sambojjhaṅge yathābhūtaṁ bhāvetvā anuttaraṁ sammāsambodhiṁ abhisambujjhiṁsu. ‘All the perfected ones, fully awakened Buddhas—whether past, future, or present—give up the five hindrances, corruptions of the heart that weaken wisdom. Their mind is firmly established in the four kinds of mindfulness meditation. They correctly develop the seven awakening factors. And they wake up to the supreme perfect awakening.’ ‘atītampāhaṁ addhānaṁ jānāmi—saṁvaṭṭi vā loko vivaṭṭi vāti. ‘I know that in the past the cosmos expanded or contracted. ‘atītampāhaṁ addhānaṁ jānāmi saṁvaṭṭi vā loko vivaṭṭi vāti. ‘I know that in the past the cosmos expanded or contracted. ‘atītampāhaṁ addhānaṁ jānāmi saṁvaṭṭipi loko vivaṭṭipīti; ‘I know that in the past the cosmos expanded or contracted. ‘kiṁ nu kho, āvuso sāriputta, ahesuṁ atītamaddhānaṁ aññe samaṇā vā brāhmaṇā vā bhagavatā bhiyyobhiññatarā sambodhiyan’ti, evaṁ puṭṭho ahaṁ, bhante, ‘no’ti vadeyyaṁ. ‘Reverend Sāriputta, is there any other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening?’ I would tell them ‘No.’ ‘kiṁ nu kho, āvuso sāriputta, ahesuṁ atītamaddhānaṁ aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiyan’ti, evaṁ puṭṭho ahaṁ, bhante, ‘evan’ti vadeyyaṁ. ‘Reverend Sāriputta, is there any other ascetic or brahmin—whether past or future—whose direct knowledge is equal to the Buddha when it comes to awakening?’ I would tell them ‘Yes.’ “ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā mayā samasamā sambodhiyan”ti. “The perfected ones, fully awakened Buddhas of the past were 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?’ Atītaṁ kho, cunda, addhānaṁ ārabbha tathāgatassa satānusāriñāṇaṁ hoti; Regarding the past, the Realized One has knowledge stemming from memory. Atītañcepi, cunda, hoti abhūtaṁ atacchaṁ anatthasaṁhitaṁ, na taṁ tathāgato byākaroti. If a question about the past is untrue, false, and pointless, the Realized One does not reply. Atītañcepi, cunda, hoti bhūtaṁ tacchaṁ anatthasaṁhitaṁ, tampi tathāgato na byākaroti. If a question about the past is true and correct, but pointless, he does not reply. Atītañcepi, cunda, hoti bhūtaṁ tacchaṁ atthasaṁhitaṁ, tatra kālaññū tathāgato hoti tassa pañhassa veyyākaraṇāya. If a question about the past is true, correct, and beneficial, he knows the right time to reply.
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. atītaṁ vā addhānaṁ ārabbha kathaṁ katheyya: You might discuss the past: ‘evaṁ ahosi atītamaddhānan’ti; ‘That is how it was in the past.’
“Ekadhammaṁ atītassa, bhikkhave, purisapuggalassa nāhaṁ tassa kiñci pāpakammaṁ akaraṇīyanti vadāmi. “Mendicants, for an individual who transgresses in one thing, there is no bad deed they would not do, I say. Ekadhammaṁ → ekaṁ dhammaṁ (bj) “Ekadhammaṁ atītassa, “When a person, spurning the hereafter,
‘ahosiṁ nu kho ahaṁ atītamaddhānaṁ? Na nu kho ahosiṁ atītamaddhānaṁ? Kiṁ nu kho ahosiṁ atītamaddhānaṁ? Kathaṁ nu kho ahosiṁ atītamaddhānaṁ? Kiṁ hutvā kiṁ ahosiṁ nu kho ahaṁ atītamaddhānaṁ? ‘Did I exist in the past? Did I not exist in the past? What was I in the past? How was I in the past? After being what, what did I become in the past?
‘ye kho keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṁsu, etāvaparamaṁ, nayito bhiyyo. ‘Whatever ascetics and brahmins have experienced painful, sharp, severe, acute feelings due to overexertion—whether in the past, future, or present—this is as far as it goes, no-one has done more than this.
‘ahesumha nu kho mayaṁ atītamaddhānaṁ, nanu kho ahesumha atītamaddhānaṁ, kiṁ nu kho ahesumha atītamaddhānaṁ, kathaṁ nu kho ahesumha atītamaddhānaṁ, kiṁ hutvā kiṁ ahesumha nu kho mayaṁ atītamaddhānan’”ti? ‘Did we exist in the past? Did we not exist in the past? What were we in the past? How were we in the past? After being what, what did we become in the past?’?”
Yepi te, bho gotama, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā tepi bhagavanto etaparamaṁyeva sammā bhikkhusaṅghaṁ paṭipādesuṁ— All the perfected ones, the fully awakened Buddhas in the past or the future who lead the mendicant Saṅgha to practice properly will at best do so Yepi te, kandaraka, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā tepi bhagavanto etaparamaṁyeva sammā bhikkhusaṅghaṁ paṭipādesuṁ— All the perfected ones, the fully awakened Buddhas in the past or the future who lead the mendicant Saṅgha to practice properly will at best do so
Ye hi keci, rāhula, atītamaddhānaṁ samaṇā vā brāhmaṇā vā kāyakammaṁ parisodhesuṁ, vacīkammaṁ parisodhesuṁ, manokammaṁ parisodhesuṁ, sabbe te evamevaṁ paccavekkhitvā paccavekkhitvā kāyakammaṁ parisodhesuṁ, paccavekkhitvā paccavekkhitvā vacīkammaṁ parisodhesuṁ, paccavekkhitvā paccavekkhitvā manokammaṁ parisodhesuṁ. All the ascetics and brahmins of the past, future, and present who purify their physical, verbal, and mental actions do so after repeatedly checking.
“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.
‘ye kho keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṁsu, etāvaparamaṁ nayito bhiyyo. ‘Whatever ascetics and brahmins have experienced painful, sharp, severe, acute feelings due to overexertion—whether in the past, future, or present—this is as far as it goes, no-one has done more than this. tibbā → tippā (bj, sya-all, pts1ed)
‘ye kho keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṁsu, etāvaparamaṁ, nayito bhiyyo; ‘Whatever ascetics and brahmins have experienced painful, sharp, severe, acute feelings due to overexertion—whether in the past, future, or present—this is as far as it goes, no-one has done more than this.
Tatrāyasmantānaṁ nigaṇṭhānaṁ kā atītaṁse satthari saddhā, kā ruci, ko anussavo, ko ākāraparivitakko, kā diṭṭhinijjhānakkhantī’ti. In this case, what faith in your teacher do you have when it comes to the past? What endorsement, oral tradition, reasoned contemplation, or acceptance of a view after consideration?’
Yepi hi keci, ānanda, atītamaddhānaṁ samaṇā vā brāhmaṇā vā parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja vihariṁsu, sabbe te imaṁyeva parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja vihariṁsu. Whatever ascetics and brahmins enter and remain in the pure, ultimate, supreme emptiness—whether in the past, future, or present—all of them enter and remain in this same pure, ultimate, supreme emptiness.
“Atītaṁ nānvāgameyya, “Don’t run back to the past, Yadatītaṁ pahīnaṁ taṁ, What’s past is left behind; Kathañca, bhikkhave, atītaṁ anvāgameti? And how do you run back to the past? ‘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— You muster delight there, thinking: ‘I had such form in the past.’ … ‘I had such feeling … perception … choice … consciousness in the past.’ evaṁ kho, bhikkhave, atītaṁ anvāgameti. That’s how you run back to the past. Kathañca, bhikkhave, atītaṁ nānvāgameti? And how do you not run back to the past? ‘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— You don’t muster delight there, thinking: ‘I had such form in the past.’ … ‘I had such feeling … perception … choice … consciousness in the past.’ evaṁ kho, bhikkhave, atītaṁ nānvāgameti. That’s how you don’t run back to the past. Atītaṁ nānvāgameyya, Don’t run back to the past, Yadatītaṁ pahīnaṁ taṁ, What’s past is left behind;
“Atītaṁ nānvāgameyya, “Don’t run back to the past, Yadatītaṁ pahīnaṁ taṁ, What’s past is left behind; ‘Atītaṁ nānvāgameyya, mn133 Yadatītaṁ pahīnaṁ taṁ, mn133 ‘Atītaṁ nānvāgameyya, mn133 ‘Atītaṁ nānvāgameyya, mn133 ‘Atītaṁ nānvāgameyya, ‘Don’t run back to the past … Kathañca, āvuso, atītaṁ anvāgameti? And how do you run back to the past? 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 … iti me ghānaṁ ahosi atītamaddhānaṁ iti gandhāti … such a nose and such smells … iti me jivhā ahosi atītamaddhānaṁ iti rasāti … such a tongue and such tastes … iti me kāyo ahosi atītamaddhānaṁ iti phoṭṭhabbāti … such a body and such touches … iti me mano ahosi atītamaddhānaṁ iti dhammāti— such a mind and such ideas.’ 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. evaṁ kho, āvuso, atītaṁ anvāgameti. That’s how you run back to the past. Kathañca, āvuso, atītaṁ nānvāgameti? And how do you not 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 … iti me ghānaṁ ahosi atītamaddhānaṁ iti gandhāti … such a nose and such smells … iti me jivhā ahosi atītamaddhānaṁ iti rasāti … such a tongue and such tastes … iti me kāyo ahosi atītamaddhānaṁ iti phoṭṭhabbāti … such a body and such touches … iti me mano ahosi atītamaddhānaṁ iti dhammāti— such a mind and such ideas.’ 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. evaṁ kho, āvuso, atītaṁ nānvāgameti. That’s how you don’t run back to the past. ‘Atītaṁ nānvāgameyya, mn133 ‘Atītaṁ nānvāgameyya, mn133 “Atītaṁ nānvāgameyya, mn133 Yadatītaṁ pahīnaṁ taṁ, mn133
‘Atītaṁ nānvāgameyya, ‘Don’t run back to the past, Yadatītaṁ pahīnaṁ taṁ, What’s past is left behind; “Atītaṁ nānvāgameyya,
“Atītaṁ nānvāgameyya, “Don’t run back to the past, Yadatītaṁ pahīnaṁ taṁ, What’s past is left behind; Kathañca, bhikkhu, atītaṁ anvāgameti …pe… And how do you run back to the past? …” evaṁ kho, bhikkhu, atītaṁ anvāgameti.
Cakkhuviññeyyānaṁ rūpānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ manoramānaṁ lokāmisapaṭisaṁyuttānaṁ paṭilābhaṁ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṁ atītaṁ niruddhaṁ vipariṇataṁ samanussarato uppajjati somanassaṁ. There are sights known by the eye that are likable, desirable, agreeable, pleasing, connected with the worldly pleasures of the flesh. Happiness arises when you regard it as a gain to obtain such sights, or when you recollect sights you formerly obtained that have passed, ceased, and perished. manoviññeyyānaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ manoramānaṁ lokāmisapaṭisaṁyuttānaṁ appaṭilābhaṁ vā appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṁ atītaṁ niruddhaṁ vipariṇataṁ samanussarato uppajjati domanassaṁ. There are ideas known by the mind that are likable, desirable, agreeable, pleasing, connected with the worldly pleasures of the flesh. Sadness arises when you regard it as a loss to lose such ideas, or when you recollect ideas you formerly lost that have passed, ceased, and perished.
Ye hi keci, sāriputta, atītamaddhānaṁ samaṇā vā brāhmaṇā vā piṇḍapātaṁ parisodhesuṁ, sabbe te evameva paccavekkhitvā paccavekkhitvā piṇḍapātaṁ parisodhesuṁ. Whether in the past, future, or present, all those who purify their almsfood do so by continually checking in this way.
Yepi te, bhante, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, tepi bhagavanto dhammaññeva sakkatvā garuṁ katvā upanissāya vihariṁsu; All the perfected ones, the fully awakened Buddhas who lived in the past honored and respected and relied on this same teaching.
‘ahosiṁ nu kho ahaṁ atītamaddhānaṁ, nanu kho ahosiṁ atītamaddhānaṁ, kiṁ nu kho ahosiṁ atītamaddhānaṁ, kathaṁ nu kho ahosiṁ atītamaddhānaṁ, kiṁ hutvā kiṁ ahosiṁ nu kho ahaṁ atītamaddhānan’ti; ‘Did I exist in the past? Did I not exist in the past? What was I in the past? How was I in the past? After being what, what did I become in the past?’ ahosiṁ nu kho ahaṁ → nu khvāhaṁ (sya-all, km, pts1ed, pts2ed, mr)
Ye kho keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā jarāmaraṇaṁ abbhaññaṁsu, jarāmaraṇasamudayaṁ abbhaññaṁsu, jarāmaraṇanirodhaṁ abbhaññaṁsu, jarāmaraṇanirodhagāminiṁ paṭipadaṁ abbhaññaṁsu, sabbete evameva abbhaññaṁsu, seyyathāpāhaṁ etarahi. Whatever ascetics and brahmins in the past directly knew old age and death, their origin, their cessation, and the practice that leads to their cessation, all of them directly knew these things in exactly the same way that I do now. Ye kho keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā saṅkhāre abbhaññaṁsu, saṅkhārasamudayaṁ abbhaññaṁsu, saṅkhāranirodhaṁ abbhaññaṁsu, saṅkhāranirodhagāminiṁ paṭipadaṁ abbhaññaṁsu, sabbete evameva abbhaññaṁsu, seyyathāpāhaṁ etarahi. Whatever ascetics and brahmins in the past directly knew choices, their origin, their cessation, and the practice that leads to their cessation, all of them directly knew these things in exactly the same way that I do now.
atītampi addhānaṁ jātipaccayā jarāmaraṇanti ñāṇaṁ, asati jātiyā natthi jarāmaraṇanti ñāṇaṁ; Also regarding the past: 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. atītampi addhānaṁ avijjāpaccayā saṅkhārāti ñāṇaṁ, asati avijjāya natthi saṅkhārāti ñāṇaṁ; Also regarding the past: the knowledge that ignorance is a condition for choices, and the knowledge that when ignorance doesn’t exist, there are no choices.
Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ niccato addakkhuṁ sukhato addakkhuṁ attato addakkhuṁ ārogyato addakkhuṁ khemato addakkhuṁ. There were ascetics and brahmins of the past who saw the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe. Evameva kho, bhikkhave, ye hi keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ …pe… In the same way, there are ascetics and brahmins of the past … Ye ca kho keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato addakkhuṁ dukkhato addakkhuṁ anattato addakkhuṁ rogato addakkhuṁ bhayato addakkhuṁ, There were ascetics and brahmins of the past who saw the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous. Evameva kho, bhikkhave, ye hi keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato addakkhuṁ dukkhato addakkhuṁ anattato addakkhuṁ rogato addakkhuṁ bhayato addakkhuṁ, In the same way, there were ascetics and brahmins of the past who saw the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous.
Atītampi kho, bhikkhave, addhānaṁ dhātusova sattā saṁsandiṁsu samiṁsu. In the past, too, sentient beings came together and converged because of an element. … kho → khosaddo bj, sya-all, km, pts1ed, pts2ed potthakesu
Atītampi kho, bhikkhave, addhānaṁ dhātusova sattā saṁsandiṁsu samiṁsu. In the past … Atītampi kho addhānaṁ …pe… In the past … Atītampi kho, bhikkhave, addhānaṁ dhātusova sattā saṁsandiṁsu samiṁsu. In the past … Atītampi kho addhānaṁ … In the past …
Atītampi kho, bhikkhave, addhānaṁ dhātusova sattā saṁsandiṁsu samiṁsu. In the past, too, sentient beings came together and converged because of an element. … Atītampi kho, bhikkhave, addhānaṁ …pe… In the past …
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.
‘yaṁ kho, āvuso, rūpaṁ atītaṁ niruddhaṁ vipariṇataṁ; ‘Whatever form has passed, ceased, and perished, Yaṁ viññāṇaṁ atītaṁ niruddhaṁ vipariṇataṁ; consciousness has passed, ceased, and perished, Yaṁ kho, ānanda, rūpaṁ atītaṁ niruddhaṁ vipariṇataṁ; Whatever form has passed, ceased, and perished, yaṁ viññāṇaṁ atītaṁ niruddhaṁ vipariṇataṁ; consciousness has passed, ceased, and perished,
Yaṁ, bhikkhave, rūpaṁ atītaṁ niruddhaṁ vipariṇataṁ ‘ahosī’ti tassa saṅkhā, ‘ahosī’ti tassa samaññā, ‘ahosī’ti tassa paññatti; When form has passed, ceased, and perished, its designation, label, and description is ‘was’. Yaṁ viññāṇaṁ atītaṁ niruddhaṁ vipariṇataṁ, ‘ahosī’ti tassa saṅkhā, ‘ahosī’ti tassa samaññā, ‘ahosī’ti tassa paññatti; consciousness has passed, ceased, and perished, its designation, label, and description is ‘was’.
‘Evaṁrūpo ahosiṁ atītamaddhānan’ti— ‘I had such form in the past.’ ‘Evaṁvedano ahosiṁ atītamaddhānan’ti— ‘I had such feeling … ‘Evaṁsañño ahosiṁ atītamaddhānan’ti … perception … ‘evaṁsaṅkhāro ahosiṁ atītamaddhānan’ti … choices … ‘evaṁviññāṇo ahosiṁ atītamaddhānan’ti— consciousness in the past.’ Atītampāhaṁ addhānaṁ evameva rūpena khajjiṁ, seyyathāpi etarahi paccuppannena rūpena khajjāmi. In the past I was also itched by form just like now. So iti paṭisaṅkhāya atītasmiṁ rūpasmiṁ anapekkho hoti; Reflecting like this they don’t worry about past form, Atītampāhaṁ addhānaṁ evameva vedanāya khajjiṁ, seyyathāpi etarahi paccuppannāya vedanāya khajjāmi. sn22.79 Atītampāhaṁ addhānaṁ evameva saṅkhārehi khajjiṁ, seyyathāpi etarahi paccuppannehi saṅkhārehi khajjāmīti. sn22.79 Atītampi addhānaṁ evameva viññāṇena khajjiṁ, seyyathāpi etarahi paccuppannena viññāṇena khajjāmi. In the past I was also itched by consciousness just like now. So iti paṭisaṅkhāya atītasmiṁ viññāṇasmiṁ anapekkho hoti; Reflecting like this they don’t worry about past consciousness,
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ cakkhusmiṁ anapekkho hoti; Seeing this, a learned noble disciple doesn’t worry about the eye of the past, Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ manasmiṁ anapekkho hoti; Seeing this, a learned noble disciple doesn’t worry about the mind of the past,
“Cakkhu, bhikkhave, aniccaṁ atītaṁ …pe… jivhā aniccā atītā …pe… mano anicco atīto. “Mendicants, in the past the eye, ear, nose, tongue, body, and mind were 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.
“Ahañce te, gāmaṇi, atītamaddhānaṁ ārabbha dukkhassa samudayañca atthaṅgamañca deseyyaṁ: “Chief, if I were to teach you about the origin and ending of suffering in the past, saying Ahañce → ahaṁ ca (bj, cck, sya1ed, km, pts1ed, mr) ‘evaṁ ahosi atītamaddhānan’ti, tatra te siyā kaṅkhā, siyā vimati. ‘this is how it was in the past,’ you might have doubts or uncertainties about that. ‘yaṁ kho kiñci atītamaddhānaṁ dukkhaṁ uppajjamānaṁ uppajji sabbaṁ taṁ chandamūlakaṁ chandanidānaṁ. ‘All the suffering that arose in the past was rooted and sourced in desire. uppajji → uppajjati (sabbattha)
Sopi sāvakaṁ abbhatītaṁ kālaṅkataṁ upapattīsu byākaroti: When a disciple passes away, he declares that Yopissa sāvako uttamapuriso paramapuriso paramapattipatto tampi sāvakaṁ abbhatītaṁ kālaṅkataṁ upapattīsu byākaroti: And as for a disciple who is a supreme person, highest of people, having reached the highest point, when they pass away he also declares that Sopi sāvakaṁ abbhatītaṁ kālaṅkataṁ upapattīsu byākaroti: When a disciple passes away, he declares that Yopissa sāvako uttamapuriso paramapuriso paramapattipatto tampi sāvakaṁ abbhatītaṁ kālaṅkataṁ upapattīsu byākaroti: And as for a disciple who is a supreme person, highest of people, having reached the highest point, when they pass away he also declares that Sopi sāvakaṁ abbhatītaṁ kālaṅkataṁ upapattīsu byākaroti: When a disciple passes away, he declares that Yopissa sāvako uttamapuriso paramapuriso paramapattipatto tañca sāvakaṁ abbhatītaṁ kālaṅkataṁ upapattīsu na byākaroti: But as for a disciple who is a supreme person, highest of people, having reached the highest point, when they pass away he doesn’t declare that Yopissa → yo ca khvassa (pts1ed)
“Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā tisso vidhā pajahiṁsu, sabbe te sattannaṁ bojjhaṅgānaṁ bhāvitattā bahulīkatattā. “Mendicants, all the ascetics and brahmins in the past who have given up the three discriminations have done so by developing and cultivating the seven awakening factors. Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā tisso vidhā pajahiṁsu …pe… All the ascetics and brahmins in the past …
Kiṁ nu te, sāriputta, ye te ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā: What about all the perfected ones, the fully awakened Buddhas who lived in the past? Have you comprehended their minds to know that ‘yepi te, bhante, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya, cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta bojjhaṅge yathābhūtaṁ bhāvetvā, anuttaraṁ sammāsambodhiṁ abhisambujjhiṁsu. ‘All the perfected ones, fully awakened Buddhas—whether past, future, or present—give up the five hindrances, corruptions of the heart that weaken wisdom. Their mind is firmly established in the four kinds of mindfulness meditation. They correctly develop the seven awakening factors. And they wake up to the supreme perfect awakening.’” suppatiṭṭhitacittā → supaṭṭhitacittā (bj); supatiṭṭhitacittā (sya-all) "
Ye hi te, bhikkhave, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, tesampi bhagavantānaṁ etapparamaṁyeva sāvakayugaṁ ahosi— The Buddhas of the past or the future have pairs of chief disciples who are no better than hi → ye’pi (bj, sya-all) | etapparamaṁyeva → etaparamaṁyeva (bj, sya-all, km, pts1ed) "
“Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā iddhipadesaṁ abhinipphādesuṁ sabbe te catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. “Mendicants, all the ascetics and brahmins in the past who have partly manifested psychic powers have done so by developing and cultivating the four bases of psychic power. Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā iddhipadesaṁ abhinipphādesuṁ, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. All the ascetics and brahmins in the past who have partly manifested psychic powers have done so by developing and cultivating these four bases of psychic power.
“Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā samattaṁ iddhiṁ abhinipphādesuṁ, sabbe te catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. “Mendicants, all the ascetics and brahmins in the past who have completely manifested psychic powers have done so by developing and cultivating the four bases of psychic power. Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā samattaṁ iddhiṁ abhinipphādesuṁ, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. All the ascetics and brahmins in the past who have completely manifested psychic powers have done so by developing and cultivating these four bases of psychic power.
“Ye hi keci, bhikkhave, atītamaddhānaṁ bhikkhū āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihariṁsu, sabbe te catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. “Mendicants, all the mendicants in the past … Ye hi keci, bhikkhave, atītamaddhānaṁ bhikkhū āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihariṁsu sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. All the mendicants in the past …
“Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā mahiddhikā ahesuṁ mahānubhāvā, sabbe te catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. “Mendicants, all the ascetics and brahmins in the past, Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā mahiddhikā ahesuṁ mahānubhāvā, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. All the ascetics and brahmins in the past,
“Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā yathābhūtaṁ abhisambojjhiṁsu, sabbe te cattāri ariyasaccāni yathābhūtaṁ abhisambojjhiṁsu. “Mendicants, whatever ascetics and brahmins truly wake up—in the past, Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā yathābhūtaṁ abhisambojjhiṁsu …pe… sn56.5