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MN 133 
Mahākaccāna Bhaddekaratta Sutta 
“Mahākaccāna & The Ideal Lover of Solitude” 
Translated by Candana Bhikkhu 
 
Copyright © Candana Bhikkhu 2021 
 
I have personally heard this. 
At one time, the Blessed One was living in the monastery by the hot springs, in the royal city of 
Rājagaha.  
It was during that time when the Venerable Samiddhi, having already risen in the last watch of 
the night, went to wash himself at the hot springs.  
 
After bathing, he came out of the water and stood with his under robe, drying his body. 
Suddenly, a glorious deva appeared while illuminating the whole of the forest, as he approached 
the Venerable Samiddhi, stood to one side, and said: “Bhikkhu, do you remember the summary 
and the detailed explanation of the ‘Ideal Lover of Solitude?’” 
 
“Friend, I do not remember the summary and the detailed explanation of the ‘Ideal Lover of 
Solitude.’” And in turn, Ven. Samiddhi asked the radiant deva: “How about you Friend, do you 
remember it?” 
 
The deva replied: “Bhikkhu, I too do not remember the summary and the detailed explanation of 
the ‘Ideal Lover of Solitude.’ Bhikkhu, you must memorize and learn the summary and the 
detailed explanation of the ‘Ideal Lover of Solitude,’ for it is crucial in understanding the 
fundamentals of the Holy Life.” 
 
Having spoken his words, the deva disappeared. Later in the day, the Venerable Samiddhi 
approached the Blessed One, and after paying homage to Him, sat to one side, and said: 
 
“Bhante, earlier today, having already risen in the last watch of the night, I went to wash at the 
hot springs. After bathing, as I came out of the water and stood with my under robe, drying my 
body, suddenly, a glorious deva appeared while illuminating the whole of the forest, as he 
approached me, stood to one side, and said: “Bhikkhu, do you remember the short summary and 
the detailed explanation of the ‘Ideal Lover of Solitude?’” 
 
And I answered:  
 
“Friend, I do not remember the short summary and the detailed explanation of the ‘Ideal Lover 
of Solitude,’” and in turn, I asked the radiant deva the question: “How about you Friend? Do you 
remember the short summary and the detailed explanation of the ‘Ideal Lover of Solitude?’” 
 
Then, the deva replied:

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“Bhikkhu, I too do not remember the short summary and the detailed explanation of the ‘Ideal 
Lover of Solitude.’ Bhikkhu, you must memorize and learn the short summary and the detailed 
explanation of the ‘Ideal Lover of Solitude,’ for it is crucial in understanding the fundamentals of 
the Holy Life.” 
 
“And having spoken his words, the deva disappeared from there. Bhante, please teach me the 
short summary and the detailed explanation of the ‘Ideal Lover of Solitude.’” 
Then the Blessed One replied:  
“In that case Bhikkhu, listen carefully to what I shall say, and pay close attention, for I will 
teach you the short summary and the detailed explanation of the ‘Ideal Lover of Solitude.’”  
“Do not resuscitate the past, nor expect (or be anxious for) what may lie in the future, 
The past is over with, and the future has not yet come. 
But things arising in the present, he discerns with insight, as they occur. 
The Immovable, unagitated,  
He maintains the course of wisdom, steadfast. 
Today is the time for the Work to be done, 
Tomorrow? It may very well be too late, as Death might already be here. 
For no bargain can be struck with Death and its mighty armies. 
But, for him who lives, working by day and by night, untiringly, 
Him, the Tranquil Sage has called ‘The Ideal Lover of Solitude.’” 
 
Once He finished giving this short summary, the Blessed One arose from his seat and went into 
his kuti. But soon after the Blessed One had left, it occurred to those Bhikkhus: “Friends, the 
Blessed One has now gone back to his kuti, after giving us this short summary but without giving 
us the detailed explanation of what He meant by: 
 
“Do not resuscitate the past, nor expect (or be anxious for) what may lie in the future, 
The past is over with, and the future has not yet come. 
But things arising in the present, he discerns with insight, as they occur. 
The Immovable, unagitated,  
He maintains the course of wisdom, steadfast. 
Today is the time for the Work to be done, 
Tomorrow? It may very well be too late, as Death might already be here. 
For no bargain can be struck with Death and its mighty armies. 
But, for him who lives, working by day and by night, untiringly, 
Him, the Tranquil Sage has called ‘The Ideal Lover of Solitude.’” 
 
And the Bhikkhus reflected: “Now, who could give us the detailed explanation of this short 
summary?” 
 
Then, it occurred to those Bhikkhus:  
“The Venerable Mahākaccāna is praised by the Teacher, as well as considered wise and held in 
such high regard by his fellow companions in the Holy Life. The Venerable Mahākaccāna is

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capable in giving us the detailed explanation for this short summary given by the Blessed One. 
What if we approached the Venerable Mahākaccāna and asked him about this?”  
 
Then, those Bhikkhus went and approached the Venerable Mahākaccāna, and after exchanging 
friendly greetings with him, they sat down to one side and said:  
“Friend, Mahākaccāna, the Blessed One gave us a short summary but without giving the 
detailed explanation for it, and right after uttering His words, He arose from His seat and 
returned to His kuti. This is the summary of the Teaching He gave us: 
 
“Do not resuscitate the past, nor expect (or be anxious for) what may lie in the future, 
The past is over with, and the future has not yet come. 
But things arising in the present, he discerns with insight, as they occur. 
The Immovable, unagitated,  
He maintains the course of wisdom, steadfast. 
Today is the time for the Work to be done, 
Tomorrow? It may very well be too late, as Death might already be here. 
For no bargain can be struck with Death and its mighty armies. 
But, for him who lives, working by day and by night, untiringly, 
Him, the Tranquil Sage has called ‘The Ideal Lover of Solitude.’” 
 
“Now, we have come asking if the Venerable Mahākaccāna could please provide us with the 
detailed explanation for this short summary?” 
 
Then the Venerable Mahākaccāna addressed the Bhikkhus thus:  
 
“Friends, much like a man in need of heartwood going in search of it and coming across a 
standing huge tree that is full of heartwood, he ignores the heartwood, the roots and the trunk, 
and instead considers the branches or leaves to be its heartwood. In the same way, you, 
Venerable ones, while being face to face with the Teacher, have completely ignored Him and 
have come instead asking me for the explanation! For He is the Buddha, the Blessed One, who 
knows and sees. He is vision itself, He is knowledge, He is Truth, He has become the Dhamma, 
and is Brahmā. He is The Teacher, the One who instructs and is the clarifier of meanings; He 
has given us the Deathless. He is the Lord of the Dhamma, the Tathāgata. You must have 
approached the Blessed One and asked the Teacher Himself, for then it was the right time to ask 
for the detailed explanation of this summary. And as the Blessed One explains it, so should you 
remember and bear it in your hearts.” 
“Indeed, friend Mahākaccāna, the Teacher is the Buddha, the Blessed One, who knows and sees. 
He is vision itself, He is knowledge, He is Truth, He has become the Dhamma and is Brahmā. He 
is The Teacher, the One who instructs and is the clarifier of meanings. He has given us the 
Deathless. He is the Lord of the Dhamma, the Tathāgata. We must have approached the Blessed 
One and asked the Teacher Himself, for then it was the right time to ask for the detailed 
explanation of this summary. Nevertheless, the Venerable Mahākaccāna is praised by the 
Blessed One Himself, as well as considered wise and held in such high regard by his fellow 
companions in the Holy Life. The Venerable Mahākaccāna is capable in giving us the detailed 
explanation for this short summary given by the Blessed One.

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“We kindly ask that friend Mahākaccāna may not find our request troublesome, and please 
explain this to us?” 
“In that case, friends, listen carefully to what I shall say, and pay close attention.”  
“Yes, friend,” those Bhikkhus replied. 
 
And the Venerable Mahākaccāna continued:  
 
“In returning back to His kuti, the Blessed One, not having given you the detailed explanation to 
His short summary that instructs:” 
 
“Do not resuscitate the past, nor expect (or be anxious for) what may lie in the future, 
The past is over with, and the future has not yet come. 
But things arising in the present, he discerns with insight, as they occur. 
The Immovable, unagitated,  
He maintains the course of wisdom, steadfast. 
Today is the time for the Work to be done, 
Tomorrow? It may very well be too late, as Death might already be here. 
For no bargain can be struck with Death and its mighty armies. 
But, for him who lives, working by day and by night, untiringly, 
Him, the Tranquil Sage has called ‘The Ideal Lover of Solitude.’” 
 
“Now, the way I understand and explain the Blessed One’s short summary here, is as follows: 
 
1. “And how do you resuscitate the past? By reflecting with delight and lust on how in the past, 
the eyes made contact with pleasing visible objects and sights, and as a result, there arises 
consciousness that is bound up with delight and lust for such sights, which traps one in the 
longing for the pleasurable experiences from the past to reoccur. In this manner, you resuscitate 
the past.  
  
“By reflecting with delight and lust on how in the past, the ears made contact with pleasing 
sounds, and as a result, there arises consciousness that is bound up with delight and lust for such 
sounds, which traps one in the longing for the pleasurable experiences from the past to reoccur. 
In this manner, you resuscitate the past.  
 
“By reflecting with delight and lust on how in the past, the nose made contact with pleasing 
scents and fragrances, and as a result, there arises consciousness that is bound up with delight 
and lust for such smells, which traps one in the longing for the pleasurable experiences from the 
past to reoccur. In this manner, you resuscitate the past.  
“By reflecting with delight and lust on how in the past, the tongue made contact with pleasing 
flavors and tastes, and as a result, there arises consciousness that is bound up with delight and 
lust for such flavors, which traps one in the longing for the pleasurable experiences from the 
past to reoccur. In this manner, you resuscitate the past.

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“By reflecting with delight and lust on how in the past, the body made contact with pleasing 
touches and tactile experiences, and as a result, there arises consciousness that is bound up with 
delight and lust for such tactile experiences, which traps one in the longing for the pleasurable 
experiences from the past to reoccur. In this manner, you resuscitate the past. 
“By reflecting with delight and lust on how in the past, the mind made contact with pleasing 
thoughts and mental states, and as a result, there arises consciousness that is bound up with 
delight and lust for such mental states, which traps one in the longing for the pleasurable 
experiences from the past to reoccur. In this manner, you resuscitate the past.  
“Friends, it is in this way that one resuscitates the past. 
2. “And how do you not resuscitate the past? By not reflecting with delight nor lust on how in 
the past, the eyes might have made contact with pleasing visible objects and sights, and as a 
result, consciousness does not arise that would otherwise be bound up with delight or lust for 
such sights, and thus, one does not get trapped in the longing for the pleasurable experiences 
from the past. In this manner, you do not resuscitate the past. 
“By not reflecting with delight nor lust on how in the past, the ears might have made contact 
with pleasing sounds, and as a result, consciousness does not arise that would otherwise be 
bound up with delight or lust for such sounds, and thus, one does not get trapped in the longing 
for the pleasurable experiences from the past. In this manner, you do not resuscitate the past. 
“By not reflecting with delight nor lust on how in the past, the nose might have made contact 
with pleasing scents and fragrances, and as a result, consciousness does not arise that would 
otherwise be bound up with delight or lust for such smells, and thus, one does not get trapped in 
the longing for the pleasurable experiences from the past. In this manner, you do not resuscitate 
the past. 
“By not reflecting with delight nor lust on how in the past, the tongue might have made contact 
with pleasing flavors and tastes, and as a result, consciousness does not arise that would 
otherwise be bound up with delight or lust for such flavors, and thus, one does not get trapped in 
the longing for the pleasurable experiences from the past. In this manner, you do not resuscitate 
the past. 
“By not reflecting with delight nor lust on how in the past, the body might have made contact 
with pleasing touches and tactile experiences, and as a result, consciousness does not arise that 
would otherwise be bound up with delight or lust for such tactile experiences, and thus, one does 
not get trapped in the longing for the pleasurable experiences from the past. In this manner, you 
do not resuscitate the past. 
“By not reflecting with delight nor lust on how in the past, the mind might have made contact 
with pleasing thoughts and mental states, and as a result, consciousness does not arise that 
would otherwise be bound up with delight or lust for such mental states, and thus, one does not 
get trapped in the longing for the pleasurable experiences from the past. In this manner, you do 
not resuscitate the past.

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“Friends, it is in this way that one does not resuscitate the past. 
3. “And how do you expect (or be anxious for) what may lie in the future? By hoping with delight 
and lust for the eyes to make contact with pleasing visible objects and sights in the future, and as 
a result, there arises consciousness that is bound up with delight and lust for such sights, which 
traps one in the longing for pleasurable experiences to occur in the future. In this manner, you 
expect (or be anxious for) what may lie in the future. 
 
“By hoping with delight and lust for the ears to make contact with pleasing sounds in the future, 
and as a result, there arises consciousness that is bound up with delight and lust for such sounds, 
which traps one in the longing for pleasurable experiences to occur in the future. In this manner, 
you expect (or be anxious for) what may lie in the future. 
 
“By hoping with delight and lust for the nose to make contact with pleasing scents and 
fragrances in the future, and as a result, there arises consciousness that is bound up with delight 
and lust for such smells, which traps one in the longing for pleasurable experiences to occur in 
the future. In this manner, you expect (or be anxious for) what may lie in the future. 
 
“By hoping with delight and lust for the tongue to make contact with pleasing flavors and tastes 
 in the future, and as a result, there arises consciousness that is bound up with delight and lust 
for such flavors, which traps one in the longing for pleasurable experiences to occur in the 
future. In this manner, you expect (or be anxious for) what may lie in the future. 
 
“By hoping with delight and lust for the body to make contact with pleasing touches and tactile 
experiences in the future, and as a result, there arises consciousness that is bound up with 
delight and lust for such tactile perceptions, which traps one in the longing for pleasurable 
experiences to occur in the future. In this manner, you expect (or be anxious for) what may lie in 
the future. 
 
“By hoping with delight and lust for the mind to make contact with pleasing thoughts and mental 
states in the future, and as a result, there arises consciousness that is bound up with delight and 
lust for such mental states, which traps one in the longing for pleasurable experiences to occur 
in the future. In this manner, you expect (or be anxious for) what may lie in the future. 
“Friends, it is in this way that one expects (or becomes anxious for) what may lie in the future. 
4. “And how do you not expect (or be anxious for) what may lie in the future? By not hoping 
with delight and lust for the eyes to make contact with pleasing visible objects and sights in the 
future, and as a result, the consciousness does not arise that would otherwise be bound up with 
delight or lust for such sights, and thus, one does not get trapped in the longing for the 
pleasurable experiences to occur in the future. In this manner, you do not expect (nor be anxious 
for) what may lie in the future. 
 
By not hoping with delight and lust for the ears to make contact with pleasing sounds in the 
future, and as a result, the consciousness does not arise that would otherwise be bound up with 
delight or lust for such sounds, and thus, one does not get trapped in the longing for the

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pleasurable experiences to occur in the future. In this manner, you do not expect (nor be anxious 
for) what may lie in the future. 
  
By not hoping with delight and lust for the nose to make contact with pleasing scents and 
fragrances in the future, and as a result, the consciousness does not arise that would otherwise 
be bound up with delight or lust for such smells, and thus, one does not get trapped in the 
longing for the pleasurable experiences to occur in the future. In this manner, you do not expect 
(nor be anxious for) what may lie in the future. 
 
By not hoping with delight and lust for the tongue to make contact with pleasing flavors and 
tastes in the future, and as a result, the consciousness does not arise that would otherwise be 
bound up with delight or lust for such flavors, and thus, one does not get trapped in the longing 
for the pleasurable experiences to occur in the future. In this manner, you do not expect (nor be 
anxious for) what may lie in the future. 
 
By not hoping with delight and lust for the body to make contact with pleasing touches and 
tactile experiences in the future, and as a result, the consciousness does not arise that would 
otherwise be bound up with delight or lust for such tactile experiences, and thus, one does not 
get trapped in the longing for the pleasurable experiences to occur in the future. In this manner, 
you do not expect (nor be anxious for) what may lie in the future. 
 
By not hoping with delight and lust for the mind to make contact with thoughts and mental states 
in the future, and as a result, the consciousness does not arise that would otherwise be bound up 
with delight or lust for such mental states, and thus, one does not get trapped in the longing for 
the pleasurable experiences to occur in the future. In this manner, you do not expect (nor be 
anxious for) what may lie in the future. 
 
“Friends, it is in this way that one does not expect (nor be anxious for) what may lie in the 
future. 
 
5. “And how friends, do you falter, getting lost in whatever arises in the present? Friends, when 
the eyes and visible objects arise together in the present, if there is delight and lust for pleasing 
visible objects and sights, then the consciousness that follows, becomes bound up by delight and 
lust, taking pleasure in what is being seen. In this manner, you falter, getting lost in whatever 
arises in the present.    
  
“And when the ears and sounds arise together in the present, if there is delight and lust for 
pleasing sounds, then the consciousness that follows, becomes bound up by delight and lust, 
taking pleasure in what is being heard. In this manner, you falter, getting lost in whatever arises 
in the present.   
  
“And when the nose and fragrances arise together in the present, if there is delight and lust for 
pleasing smells, then the consciousness that follows, becomes bound up by delight and lust, 
taking pleasure in what is being smelled. In this manner, you falter, getting lost in whatever 
arises in the present.

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“And when the tongue and flavors arise together in the present, if there is delight and lust for 
pleasing flavors, then the consciousness that follows, becomes bound up by delight and lust, 
taking pleasure in what is being tasted. In this manner, you falter, getting lost in whatever arises 
in the present.    
 
“And when the body and touches arise together in the present, if there is delight and lust for 
pleasing tactile experiences, then the consciousness that follows, becomes bound up by delight 
and lust, taking pleasure in what is being touched. In this manner, you falter, getting lost in 
whatever arises in the present.    
 
“And when the mind and thoughts arise together in the present, if there is delight and lust for 
pleasing mental states, then the consciousness that follows, becomes bound up by delight and 
lust, taking pleasure in what is being mentally experienced. In this manner, you falter, getting 
lost in whatever arises in the present.    
 
“Friends, it is in this way that one falters, getting lost in whatever arises in the present.    
 
6. “And how, friends, do you not falter, as you remain immovable, discerning with insight 
whatever arises in the present? Friends, when the eyes and visible objects arise together in the 
present, if there is neither delight nor lust for pleasing visible objects and sights, then the 
consciousness that follows, is not bound up by delight nor lust, therefore, not taking pleasure in 
what is being seen. In this manner, you do not falter, as you discern with insight whatever arises 
in the present.    
  
“And when the ears and sounds arise together in the present, if there is neither delight nor lust 
for pleasing sounds, then the consciousness that follows, is not bound up by delight nor lust, 
therefore, not taking pleasure in what is being heard. In this manner, you do not falter, as you 
discern with insight whatever arises in the present. 
 
“And when the nose and fragrances arise together in the present, if there is neither delight nor 
lust for pleasing smells, then the consciousness that follows, is not bound up by delight nor lust, 
therefore, not taking pleasure in what is being smelled. In this manner, you do not falter, as you 
discern with insight whatever arises in the present. 
 
“And when the tongue and flavors arise together in the present, if there is neither delight nor 
lust for pleasing flavors, then the consciousness that follows, is not bound up by delight nor lust, 
therefore, not taking pleasure in what is being tasted. In this manner, you do not falter, as you 
discern with insight whatever arises in the present. 
 
“And when the body and touches arise together in the present, if there is neither delight nor lust 
for pleasing tactile experiences, then the consciousness that follows, is not bound up by delight 
nor lust, therefore, not taking pleasure in what is being touched. In this manner, you do not 
falter, as you discern with insight whatever arises in the present. 
 
“And when the mind and thoughts arise together in the present, if there is neither delight nor 
lust for pleasing mental states, then the consciousness that follows, is not bound up by delight

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nor lust, therefore, not taking pleasure in what is being mentally experienced. In this manner, 
you do not falter, as you discern with insight whatever arises in the present.    
 
“Friends, it is in this way that one does not falter, as one remains immovable, discerning with 
insight whatever arises in the present.    
 
“Friends, this is how I understand and explain the Blessed One’s short summary, which states: 
 
“Do not resuscitate the past, nor expect (or be anxious for) what may lie in the future, 
The past is over with, and the future has not yet come. 
But things arising in the present, he discerns with insight, as they occur. 
The Immovable, unagitated,  
He maintains the course of wisdom, steadfast. 
Today is the time for the Work to be done, 
Tomorrow? It may very well be too late, as Death might already be here. 
For no bargain can be struck with Death and its mighty armies. 
But, for him who lives, working by day and by night, untiringly, 
Him, the Tranquil Sage has called ‘The Ideal Lover of Solitude.’” 
 
“Now friends, if you wish, please go and approach the Blessed One and ask Him about it. And as 
the Blessed Lord explains it to you, you should listen carefully, remembering and bearing it in 
your hearts. 
 
“Yes, friend,” replied those Bhikkhus, delighted and grateful for the words of the Venerable 
Mahākaccāna, as they arose from their seats, and went to the Blessed One. And after paying 
homage to the Teacher, they sat down to one side and then recounted all that had taken place, 
while adding:  
 
“Bhante, having requested from him, the Venerable Mahākaccāna explained in detail the short 
summary You had given us, which he did in this manner, while using these words and phrases.” 
 
In hearing their words, the Blessed One replied: 
 
“Mahākaccāna is wise, Bhikkhus. Mahākaccāna possesses penetrating insight. If you had 
approached me asking for the detailed explanation to this summary, I would have explained it in 
the exact same manner, as did Mahākaccāna. For, that indeed is its meaning, and that is how 
you should remember and bear it in your hearts.” 
 
This is what the Blessed One said. And those Bhikkhus were even more delighted in hearing the 
Teacher’s words. 
 
Sadhu    Sadhu    Sadhu
