Lomasakangiyabhaddekaratta Sutta
Lomasakangiya and One Fortunate Attachment
1. THUS HAVE I HEARD. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Now on that occasion the venerable Lomasakangiya was living in the Sakyan country at Kapilavatthu in Nigrodha’s Park.
2. Then, when the night was well advanced, Candana, a young deity of beautiful appearance who illuminated the whole of Nigrodha’s Park, approached the venerable Lomasakangiya. Standing at one side, Candana the young deity said to him:
“Bhikkhu, do you remember the summary and exposition of ‘One Fortunate Attachment’?”
“Friend, I do not remember the summary and exposition of ‘One Fortunate Attachment.’ But, friend, do you remember the summary and exposition of ‘One Fortunate Attachment’?”
“Bhikkhu, I too do not remember the summary and exposition of ‘One Fortunate Attachment.’ But, bhikkhu, do you remember the stanza of ‘One Fortunate Attachment’?”
“Friend, I do not remember the stanza of ‘One Fortunate Attachment.’ But, friend, do you remember the stanza of ‘One Fortunate Attachment’?”
“Bhikkhu, I remember the stanza of ‘One Fortunate Attachment.’”
“But, friend, in what way do you remember the stanza of ‘One Fortunate Attachment’?”
“Bhikkhu, once the Blessed One was living among the gods of the heaven of the Thirty-three, on the Red Marble Stone at the root of the Pāricchattaka tree. There the Blessed One recited the summary and exposition of ‘One Fortunate Attachment’ to the gods of the heaven of the Thirty-three:
3. ‘Let not a person revive the past
Or on the future build his hopes;
For the past has been left behind
And the future has not been reached.
Instead with insight let him see
Each presently arisen state;
Let him know that and be sure of it,
Invincibly, unshakeably.
Today the effort must be made;
Tomorrow Death may come, who knows?
No bargain with Mortality
Can keep him and his hordes away.
But one who dwells thus ardently,
Relentlessly, by day, by night—
It is he, the Peaceful Sage has said,
One fortunate attachment.’
4. “Bhikkhu, I remember the stanza of ‘One Fortunate Attachment’ thus. Bhikkhu, learn the summary and exposition of ‘One Fortunate Attachment.’ Bhikkhu, master the summary and exposition of ‘One Fortunate Attachment.’ Bhikkhu, remember the summary and exposition of ‘One Fortunate Attachment’. Bhikkhu, the summary and exposition of ‘One Fortunate Attachment’ is beneficial, it belongs to the fundamentals of the holy life.”
That is what was said by Candana the young deity, who thereupon vanished at once.
5. Then, when the night was over, the venerable Lomasakangiya set his resting place in order, and taking his bowl and outer robe, set out to wander by stages to Sāvatthī. He at length arrived at Sāvatthī, and went to the Blessed One in Jeta’s Grove, Anāthapiṇḍika’s Park. After paying homage to him, he sat down at one side, told the Blessed One all that had occurred, and said: “It would be good, venerable sir, if the Blessed One would teach me the summary and exposition of ‘One Fortunate Attachment.’”
6. “Bhikkhu, do you know that young deity?”
“No, venerable sir.”
“Bhikkhu, that young deity is named Candana. He heeds the Dhamma, gives it attention, engages it with all his mind, hears it with eager ears. So, bhikkhu, listen and attend closely to what I shall say.”
“Yes, venerable sir,” the venerable Lomasakangiya replied to the Blessed One. The Blessed One said this:
7–14. “Let not a person revive the past…
(Repeat the whole of Sutta 131, §§3–10 up to:)
One fortunate attachment.”
That is what the Blessed One said. The Venerable Lomasakangiya was satisfied and delighted in the Blessed One’s words.
From MN 131:
4. “How, bhikkhus, does one revive the past? One nurtures delight there thinking, ‘I had such material form in the past.’.One nurtures delight there thinking, ‘I had such feeling in the past,’…‘I had such perception in the past,’…‘I had such determinations in the past,’…‘I had such consciousness in the past.’ That is how one revives the past.
5. “And how, bhikkhus, does one not revive the past? One does not nurture delight there thinking, ‘I had such material form in the past.’ One does not nurture delight there thinking, ‘I had such feeling in the past,’…‘I had such perception in the past,’…‘I had such determinations in the past,’…‘I had such consciousness in the past.’ That is how one does not revive the past.
6. “And how, bhikkhus, does one build up hope upon the future? One nurtures delight there thinking, ‘May I have such material form in the future!’ One nurtures delight there thinking, ‘May I have such feeling in the future!’…‘May I have such perception in the future!’…‘May I have such determinations in the future!’…‘May I have such consciousness in the future!’ That is how one builds up hope upon the future.
7. “And how, bhikkhus, does one not build up hope upon the future? One does not nurture delight there thinking, ‘May I have such material form in the future!’ One does not nurture delight there thinking, ‘May I have such feeling in the future!’…‘May I have such perception in the future!’…‘May I have such determinations in the future!’…‘May I have such consciousness in the future!’ That is how one does not build up hope upon the future.
8. “And how, bhikkhus, is one vanquished in regard to presently arisen states? Here, bhikkhus, an untaught ordinary person, who has no regard for noble ones and is unskilled and undisciplined in their Dhamma, who has no regard for true men and is unskilled and undisciplined in their Dhamma, regards material form as self, or self as possessed of material form, or material form as in self, or self as in material form. He regards feeling as self…perception as self…determinations as self [189]…consciousness as self, or self as possessed of consciousness, or consciousness as in self, or self as in consciousness. That is how one is vanquished in regard to presently arisen states.
9. “And how, bhikkhus, is one invincible in regard to presently arisen states? Here, bhikkhus, a well-taught noble disciple, who has regard for noble ones and is skilled and disciplined in their Dhamma, who has regard for true men and is skilled and disciplined in their Dhamma, does not regard material form as self, or self as possessed of material form, or material form as in self, or self as in material form. He does not regard feeling as self…perception as self…determinations as self…consciousness as self, or self as possessed of consciousness, or consciousness as in self, or self as in consciousness. That is how one is invincible in regard to presently arisen states.
From MN 133
12. “Friends, when the Blessed One rose from his seat and went into his dwelling after giving a summary in brief without expounding the detailed meaning, that is:
‘Let not a person revive the past
Or on the future build his hopes;
For the past has been left behind
And the future has not been reached.
Instead with insight let him see
Each presently arisen state;
Let him know that and be sure of it,
Invincibly, unshakeably.
Today the effort must be made;
Tomorrow Death may come, who knows?
No bargain with Mortality
Can keep him and his hordes away.
But one who dwells thus ardently,
Relentlessly, by day, by night—
It is he, the Peaceful Sage has said,
One fortunate attachment.’
I understand the detailed meaning of it to be as follows.
13. “How, friends, does one revive the past? [196] One’s consciousness becomes bound up with desire and lust there thinking, ‘My eye was thus in the past and forms were thus.’ Because one’s consciousness is bound up with desire and lust, one delights in that. When one delights in that, one revives the past.
“One’s consciousness becomes bound up with desire and lust there thinking, ‘My ear was thus in the past and sounds were thus…My nose and odours…My tongue and flavours…My body and tangibles…My mind was thus in the past and mind-objects were thus.’ Because one’s consciousness is bound up with desire and lust, one delights in that. When one delights in that, one revives the past. That is how one revives the past.
14. “How does one not revive the past? One’s consciousness does not become bound up with desire and lust there thinking, ‘My eye was thus in the past and forms were thus.’ Because one’s consciousness is not bound up with desire and lust, one does not delight in that. When one does not delight in that, one does not revive the past.
“One’s consciousness does not become bound up with desire and lust there thinking, ‘My ear was thus in the past and sounds were thus…My nose and odours…My tongue and flavours…My body and tangibles…My mind was thus in the past and mind-objects were thus.’ Because one’s consciousness is not bound up with desire and lust, one does not delight in that. When one does not delight in that, one does not revive the past. That is how one does not revive the past.
15. “How, friends, does one build up hope upon the future? One sets one’s heart on obtaining what has not yet been obtained, thinking, ‘May my eye be thus in the future and forms be thus!’ Because one sets one’s heart thus, one delights in that. When one delights in that, one builds up hope upon the future.
“One sets one’s heart on obtaining what has not yet been obtained, thinking, ‘May my ear be thus in the future and sounds be thus!…May my nose and odours…May my tongue and flavours…May my body and tangibles…May my mind be thus in the future and mind-objects be thus!’ Because one sets one’s heart thus, one delights in that. When one delights in that, one builds up hope upon the future. That is how one builds up hope upon the future.
16. “How, friends, does one not build up hope upon the future? One does not set one’s heart on obtaining what has not yet been obtained, thinking, ‘May my eye be thus in the future and forms be thus!’ Because one does not set one’s heart thus, one does not delight in that. When one does not delight in that, one does not build up hope upon the future.
“One does not set one’s heart on obtaining what has not yet been obtained, thinking, ‘May my ear be thus in the future and sounds be thus!…May my nose and odours…May my tongue and flavours…May my body and tangibles…May my mind be thus in the future and mind-objects be thus!’ Because one does not set one’s heart thus, one does not delight in that. When one does not delight in that, one does not build up hope upon the future. That is how one does not build up hope upon the future.
17. “How is one vanquished in regard to presently arisen states? In regard to the eye and forms that are presently arisen, one’s consciousness is bound up with desire and lust for that which is presently arisen. Because one’s consciousness is bound up with desire and lust, one delights in that. When one delights in that, one is vanquished in regard to presently arisen states.
“In regard to the ear and sounds that are presently arisen…the nose and odours…the tongue and flavours…the body and tangibles…the mind and mind-objects that are presently arisen, one’s consciousness is bound up with desire and lust for that which is presently arisen. Because one’s consciousness is bound up with desire and lust, one delights in that. When one delights in that, one is vanquished in regard to presently arisen states. That is how one is vanquished in regard to presently arisen states.
18. “How is one invincible in regard to presently arisen states? In regard to the eye and forms that are presently arisen, one’s consciousness is not bound up with desire and lust for that which is presently arisen. Because one’s consciousness is not bound up with desire and lust, one does not delight in that. When one does not delight in that, one is invincible in regard to presently arisen states.
“In regard to the ear and sounds that are presently arisen… the nose and odours…the tongue and flavours…the body and tangibles…the mind and mind-objects that are presently arisen, [198] one’s consciousness is not bound up with desire and lust for that which is presently arisen. Because one’s consciousness is not bound up with desire and lust, one does not delight in that. When one does not delight in that, one is invincible in regard to presently arisen states. That is how one is invincible in regard to presently arisen states.
19. “Friends, when the Blessed One rose from his seat and went into his dwelling after giving a summary in brief without expounding the detailed meaning, that is:
‘Let not a person revive the past
Or on the future build his hopes;
For the past has been left behind
And the future has not been reached.
Instead with insight let him see
Each presently arisen state;
Let him know that and be sure of it,
Invincibly, unshakeably.
Today the effort must be made;
Tomorrow Death may come, who knows?
No bargain with Mortality
Can keep him and his hordes away.
But one who dwells thus ardently,
Relentlessly, by day, by night—
It is he, the Peaceful Sage has said,
One fortunate attachment.’
(...)
***
When the Blessed One was living at Rājagaha, a bhikkhu called Thera lived alone and recommended living alone; he went into the village for alms alone, returned alone, sat in private alone, and walked up and down alone. Then a number of bhikkhus went to the Blessed One and told him about this. The Blessed One sent for him and asked if it was true. He replied that it was. The Blessed One said: “There is that kind of living alone, Thera, I do not say that there is not. Nevertheless, hear how living alone is perfected in detail, and heed well what I shall say.”
“Yes, Lord,” the venerable Thera replied. The Blessed One said: “And how is living alone perfected in detail?
Here, Thera, what is past is left behind, what is future is renounced, and lust and desire for the selfhood acquired in the present is quite put away. That is how living alone is perfected in detail.”
So the Blessed One said. The Sublime One having said this, the Master said further:
A sagely all-transcender, an all-knower,
Unsullied in all things, renouncing all,
By craving’s ceasing freed: him do I call
A man who lives alone and to perfection.
S. 21:10
Ven Nananda translation:
Surmounting all, knowing all,
The wise-one, unsoiled in all,
Is well released renouncing all
When craving is outworn.
That man I would fain make known
As "One -who-dwells-all-alone".
Let one not trace back the past
Or yearn for the future-yet-to-come
That which is past is left behind
The "yet-to-come" is unattained
And that whiiis present he discerns
With insight as and when it comes.
The Immovable-the-non-irritable.
In that state should the wise-one grow
Today itself should one bestir
Tomorrow death may come ... who knows?
For no bargain can we strike
With "Death" who has his mighty hosts.
But one who dwells thus ardently
By day, by night, untiringly
Him the Tranquil Sage has cally–
The Ideal Lover of Solitude.
**
M: Your order is what gives you pleasure and disorder is what gives you pain.
Q: You may put it that way, but do not tell me that the two are one. Talk to me in my own language — the language of an individual in search of happiness. I do not want to be misled by non-dualistic talks.
M: What makes you believe that you are a separate individual?
Q: I behave as an individual. I function on my own. I consider myself primarily, and others only in relation to myself. In short, I am busy with myself.
M: Well, go on being busy with yourself. On what business have you come here?
Q: On my old business of making myself safe and happy. I confess I have not been too successful. I am neither safe nor happy. Therefore, you find me here. This place is new to me, but my reason for coming here is old: the search for safe happiness, happy safety. So far I did not find it. Can you help me?
M: What was never lost can never be found. Your very search for safety and joy keeps you away from them. Stop searching, cease losing. The disease is simple and the remedy equally simple. It is your mind only that makes you insecure and unhappy. Anticipation makes you insecure, memory — unhappy. Stop misusing your mind and all will be well with you. You need not set it right — it will set itself right, as soon as you give up all concern with the past and the future and live entirely in the now.
Q: But the now has no dimension. I shall become a nobody, a nothing!
M: Exactly. As nothing and nobody you are safe and happy. You can have the experience for the asking. Just try.
M - Nisargadatta Maharaj
Since asankhata dhatu stands for nibbana, we can describe the practice as an effort of transforming our experience - of being person (sakkāya) who lives in space and time, into asankhata dhatu. Asankhata dhatu has no past and future, nor change can be observed in it.
We assume that we have duration, but such assumption is dependently arisen on self-identification with things that have duration.
M: Your being a person is due to the illusion of space and time; you imagine yourself to be at a certain point occupying a certain volume; your personality is due to your self-identification with the body. Your thoughts and feelings exist in succession, they have their span in time and make you imagine yourself, because of memory, as having duration. In reality time and space exist in you; you do not exist in them. They are modes of perception, but they are not the only ones. Time and space are like words written on paper; the paper is real, the words merely a convention. How old are you?
Q: Forty-eight!
M: What makes you say forty-eight? What makes you say: I am here? Verbal habits born from assumptions. The mind creates time and space and takes its own creations for reality.
If asankhata dhatu could speak, perhaps we may hear such self-description:
I was the future and shall be the past – I am timeless everlasting Now, so short I have no end, so long I have no duration.
Found in A Thinker's Notebook by Nanamoli Thera.
Unlike other notes (aphorisms) this particular note is without date.
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