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MN 134 
 
Majjhima Nikāya 
The Middle Length Discourses 
 
 
Lomasakaṅgiya Bhaddekaratta Sutta 
“Lomasakaṅgiya & ‘The Ideal Lover of Solitude’” 
 
Translated by Candana Bhikkhu 
 
Copyright © Candana Bhikkhu 2024 
 
I have personally heard this. 
At one time, The Blessed One was living at the monastery offered to Him by the lay supporter 
Anāthapiṇḍika, in Jeta’s Park, in the city of Sāvatthī. 
It was during that time, that the Venerable Lomasakaṅgiya was living at the Nigrodha Monastery 
in the Sākyan Royal City of Kapilavatthu.  
 
Then, in the second watch of the night, the glorious Deva by the name of Candana, appeared as 
he completely illuminated the Nigrodha Monastery, dispersing the entire darkness of the night 
with his brilliance, and began approaching the Venerable Lomasakaṅgiya, as he came and stood 
to one side and addressed the Venerable by saying:  
 
“Bhikkhu, do you recall the verses of ‘The Ideal Lover of Solitude’ and its detailed 
explanation?’” 
 
“No, Friend, I neither recall the verses of ‘The Ideal Lover of Solitude,’ nor its detailed 
explanation.’”  
 
And the Venerable Lomasakaṅgiya in turn asked the radiant Deva:  
 
“But, how about you Friend, do you recall it?” 
 
The Deva replied:  
 
“Bhikkhu, I must say that unfortunately, I also neither recall the verses of ‘The Ideal Lover of 
Solitude,’ nor its detailed explanation.”  
 
The Deva continued by asking further: 
 
“Then, Bhikkhu, how about just the verses of ‘The Ideal Lover of Solitude?’ Don’t you 
remember any part of it?”

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The Venerable Lomasakaṅgiya responded by saying: 
 
“No, Friend, I must say I do not recall any of the verses of ‘The Ideal Lover of Solitude.’ And he 
continued by asking the glorious Deva: 
 
“But, Friend, can’t you recall any of the verses of ‘The Ideal Lover of Solitude?’” 
 
At this, the Deva replied by saying: 
 
“Yes, Bhikkhu, I believe I can recall just the verses of ‘The Ideal Lover of Solitude.’” 
 
“And what do the verses say or declare, Friend?” asked the Venerable Lomasakaṅgiya. 
 
And the radiant Deva said: 
 
“I remember one time, Bhikkhu, while The Blessed One was visiting the Tāvatiṁsā Devas of the 
Thirty-Three, He sat on the Red Marble Stone under the root of the Great Pāricchattaka Tree.  
 
“It was then that The Blessed One began reciting the verses of ‘The Ideal Lover of Solitude,’ 
after which He expounded on them, giving a detailed explanation to those Thirty-Three Devas of 
Tāvatiṁsā, gathered to listen to The Blessed One, as He instructed them by saying:  
 
‘Do not resuscitate the past, nor tie yourself to hopes or be anxious  
About what may lie in the future. 
For, the past is over and done with, while the future has not yet arrived. 
However, those things that keep arising in the present,  
He goes on discerning them all with penetrating insight, while they occur. 
The one who is indeed unagitated, unwavering in his resolve, 
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 untiringly both day and night, 
It is he, whom The Tranquil Sage has called: 
‘The Ideal Lover of Solitude.’ 
 
“This, Bhikkhu, is how I recall the verses of ‘The Ideal Lover of Solitude.’ 
 
“Now, Bhikkhus, you must memorize these verses, and recall them often, as well as learn their 
detailed meaning and explanation. You must closely keep these verses in your heart wherever 
you are, and whatever you may do! This, because ‘The Ideal Lover of Solitude’ is absolutely 
essential to truly living and understanding the very foundation of the Holy Life!” 
 
Now, these were the words uttered by Candana, the glorious Deva, who disappeared after 
speaking these words.

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Then, immediately after this visitation, the Venerable Lomasakaṅgiya put his dwelling place in 
order, and by the early morning, he left his kuti while taking his alms bowl and outer robe with 
him, as he set off on his journey towards Sāvatthi, to see The Blessed One.  
Travelling by stages, the Venerable Lomasakaṅgiya finally reached Sāvatthi, as he went to The 
Blessed One and worshipped Him by offering his respects, and then sat to one side. Then, he 
reported to The Blessed One his encounter with the glorious Deva, while adding: 
“Bhante, could you please teach me the verses of ‘The Ideal Lover of Solitude,’ as well as its 
detailed meaning by explaining them to me?”   
And The Blessed One said to the Venerable Lomasakaṅgiya: 
“But Bhikkhu, did you recognize or know who that Deva was?” 
“No, Bhante, I did not recognize, nor do I know that Deva.” 
“That Deva’s name, Bhikkhu, is Candana. 
“Remember this, Bhikkhu, Candana the Deva pays wise and careful attention, applying himself 
correctly with diligence, as he wholeheartedly dedicates himself to The Dhamma, by paying full 
attention and then putting all his energy into his practice according to The Dhamma, as he has 
attentively listened to and learned it. 
“Now, Bhikkhu, you must also listen carefully to what I shall say, and pay close attention, for I 
will teach you the verses and give you the detailed explanation of ‘The Ideal Lover of Solitude.’” 
“Yes, Bhante!” replied the Venerable Lomasakaṅgiya. 
And The Blessed One continued speaking: 
‘Do not resuscitate the past, nor tie yourself to hopes or be anxious  
About what may lie in the future. 
For, the past is over and done with, while the future has not yet arrived. 
However, those things that keep arising in the present,  
He goes on discerning them all with penetrating insight, while they occur. 
The one who is indeed unagitated, unwavering in his resolve, 
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 untiringly both day and night, 
It is he, whom The Tranquil Sage has called: 
‘The Ideal Lover of Solitude.’

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1. “And how do you ‘resuscitate the past?’  
 
“By reflecting with delight and passion on how in the past, the eyes made contact with pleasing 
and enjoyable visible objects and sights, and as a result, there arises consciousness that is bound 
up with delight and passion for such sights, which traps one in the nostalgia and longing for the 
reoccurrence of such pleasurable experiences from the past. In this manner, you resuscitate the 
past.  
  
“By reflecting with delight and passion on how in the past, the ears made contact with pleasing 
and enjoyable sounds, and as a result, there arises consciousness that is bound up with delight 
and passion for such sounds, which traps one in the nostalgia and longing for the reoccurrence of 
such pleasurable experiences from the past. In this manner, you resuscitate the past. 
 
“By reflecting with delight and passion on how in the past, the nose made contact with pleasing 
and enjoyable scents and fragrances, and as a result, there arises consciousness that is bound up 
with delight and passion for such smells, which traps one in the nostalgia and longing for the 
reoccurrence of such pleasurable experiences from the past. In this manner, you resuscitate the 
past.  
“By reflecting with delight and passion on how in the past, the tongue made contact with 
pleasing and enjoyable flavors and tastes, and as a result, there arises consciousness that is bound 
up with delight and passion for such flavors, which traps one in the nostalgia and longing for the 
reoccurrence of such pleasurable experiences from the past. In this manner, you resuscitate the 
past. 
“By reflecting with delight and passion on how in the past, the body made contact with pleasing 
and enjoyable touches and tactile experiences, and as a result, there arises consciousness that is 
bound up with delight and passion for such tactile experiences, which traps one in the nostalgia 
and longing for the reoccurrence of such pleasurable experiences from the past. In this manner, 
you resuscitate the past. 
“By reflecting with delight and passion on how in the past, the mind made contact with pleasing 
and enjoyable thoughts, ideas, and other mental states, and as a result, there arises consciousness 
that is bound up with delight and passion for such mental states, which traps one in the nostalgia 
and longing for the reoccurrence of such pleasurable experiences from the past. In this manner, 
you resuscitate the past. 
“Therefore, Bhikkhu, 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 passion on how in the past, the eyes made contact with 
pleasing or enjoyable visible objects and sights, and as a result, consciousness does not arise that 
would otherwise be bound up with delight or passion for such sights, and thus, one does not get 
trapped in the nostalgia or longing for the reoccurrence of such pleasurable experiences from the 
past. In this manner, you do not resuscitate the past.

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“By not reflecting with delight nor passion on how in the past, the ears made contact with 
pleasing or enjoyable sounds, and as a result, consciousness does not arise that would otherwise 
be bound up with delight or passion for such sounds, and thus, one does not get trapped in the 
nostalgia or longing for the reoccurrence of such pleasurable experiences from the past. In this 
manner, you do not resuscitate the past.  
“By not reflecting with delight nor passion on how in the past, the nose made contact with 
pleasing or enjoyable smells and fragrances, and as a result, consciousness does not arise that 
would otherwise be bound up with delight or passion for such smells, and thus, one does not get 
trapped in the nostalgia or longing for the reoccurrence of such pleasurable experiences from the 
past. In this manner, you do not resuscitate the past.  
“By not reflecting with delight nor passion on how in the past, the tongue made contact with 
pleasing or enjoyable flavors and tastes, and as a result, consciousness does not arise that would 
otherwise be bound up with delight or passion for such flavors, and thus, one does not get 
trapped in the nostalgia or longing for the reoccurrence of such pleasurable experiences from the 
past. In this manner, you do not resuscitate the past.  
“By not reflecting with delight nor passion on how in the past, the body made contact with 
pleasing or enjoyable touches and tactile experiences, and as a result, consciousness does not 
arise that would otherwise be bound up with delight or passion for such tactile experiences, and 
thus, one does not get trapped in the nostalgia or longing for the reoccurrence of such pleasurable 
experiences from the past. In this manner, you do not resuscitate the past.  
“By not reflecting with delight nor passion on how in the past, the mind made contact with 
pleasing or enjoyable thoughts, ideas, and other mental states, and as a result, consciousness does 
not arise that would otherwise be bound up with delight or passion for such mental states, and 
thus, one does not get trapped in the nostalgia or longing for the reoccurrence of such pleasurable 
experiences from the past. In this manner, you do not resuscitate the past.  
“It is in this manner, Bhikkhu, that one does ‘not resuscitate the past.’ 
3. “And how do you ‘tie yourself to hopes or be anxious about what may lie in the future?’ 
 
“By hoping with delight and passion for the eyes to make contact with pleasing or enjoyable 
visible objects and sights in the future, as a result, there arises consciousness that is bound up 
with delight and passion for such sights, which traps one in the nostalgia and longing for 
pleasurable experiences to reoccur in the future. In this manner, you tie yourself to hopes or be 
anxious about what may lie in the future.  
 
“By hoping with delight and passion for the ears to make contact with pleasing or enjoyable 
sounds in the future, as a result, there arises consciousness that is bound up with delight and 
passion for such sounds, which traps one in the nostalgia and longing for pleasurable experiences 
to reoccur in the future. In this manner, you tie yourself to hopes or be anxious about what may 
lie in the future.

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“By hoping with delight and passion for the nose to make contact with pleasing or enjoyable 
smells and fragrances in the future, as a result, there arises consciousness that is bound up with 
delight and passion for such smells, which traps one in the nostalgia and longing for pleasurable 
experiences to reoccur in the future. In this manner, you tie yourself to hopes or be anxious about 
what may lie in the future. 
 
“By hoping with delight and passion for the tongue to make contact with pleasing or enjoyable 
flavors and tastes in the future, as a result, there arises consciousness that is bound up with 
delight and passion for such flavors, which traps one in the nostalgia and longing for pleasurable 
experiences to reoccur in the future. In this manner, you tie yourself to hopes or be anxious about 
what may lie in the future. 
 
“By hoping with delight and passion for the body to make contact with pleasing or enjoyable 
touches and tactile experiences in the future, as a result, there arises consciousness that is bound 
up with delight and passion for such tactile perceptions, which traps one in the nostalgia and 
longing for pleasurable experiences to reoccur in the future. In this manner, you tie yourself to 
hopes or be anxious about what may lie in the future. 
 
“By hoping with delight and passion for the mind to make contact with pleasing or enjoyable 
thoughts, ideas, and other mental states in the future, as a result, there arises consciousness that is 
bound up with delight and passion for such mental states, which traps one in the nostalgia and 
longing for pleasurable experiences to reoccur in the future. In this manner, you tie yourself to 
hopes or be anxious about what may lie in the future. 
 
“Therefore, Bhikkhu, it is in this way that one ‘ties oneself to hopes or becomes anxious about 
what may lie in the future.’ 
 
4. “And how do you ‘not tie yourself to hopes or be anxious about what may lie in the future?’ 
 
“By not hoping with delight or passion for the eyes to make contact with pleasing or enjoyable 
visible objects and sights in the future, as a result, the consciousness does not arise that would 
otherwise be bound up with delight or passion for such sights, and thus, one does not get trapped 
in the nostalgia or longing for the pleasurable experiences to reoccur in the future. In this 
manner, you do not tie yourself to hopes or be anxious about what may lie in the future. 
 
“By not hoping with delight or passion for the ears to make contact with pleasing or enjoyable 
sounds in the future, as a result, the consciousness does not arise that would otherwise be bound 
up with delight or passion for such sounds, and thus, one does not get trapped in the nostalgia or 
longing for the pleasurable experiences to reoccur in the future. In this manner, you do not tie 
yourself to hopes or be anxious about what may lie in the future.  
 
“By not hoping with delight or passion for the nose to make contact with pleasing or enjoyable 
scents and fragrances in the future, as a result, the consciousness does not arise that would 
otherwise be bound up with delight or passion for such smells, and thus, one does not get trapped 
in the nostalgia or longing for the pleasurable experiences to reoccur in the future. In this 
manner, you do not tie yourself to hopes or be anxious about what may lie in the future.

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“By not hoping with delight or passion for the tongue to make contact with pleasing or enjoyable 
flavors and tastes in the future, as a result, the consciousness does not arise that would otherwise 
be bound up with delight or passion for such flavors, and thus, one does not get trapped in the 
nostalgia or longing for the pleasurable experiences to reoccur in the future. In this manner, you 
do not tie yourself to hopes or be anxious about what may lie in the future. 
 
“By not hoping with delight or passion for the body to make contact with pleasing or enjoyable 
touches and tactile experiences in the future, as a result, the consciousness does not arise that 
would otherwise be bound up with delight or passion for such tactile experiences, and thus, one 
does not get trapped in the nostalgia or longing for the pleasurable experiences to reoccur in the 
future. In this manner, you do not tie yourself to hopes or be anxious about what may lie in the 
future. 
 
“By not hoping with delight or passion for the mind to make contact with pleasing or enjoyable 
thoughts, ideas, and other mental states in the future, as a result, the consciousness does not arise 
that would otherwise be bound up with delight or passion for such mental states, and thus, one 
does not get trapped in the nostalgia or longing for the pleasurable experiences to reoccur in the 
future. In this manner, you do not tie yourself to hopes or be anxious about what may lie in the 
future. 
 
“Therefore, Bhikkhu, it is in this way that one does not tie oneself to hopes or become anxious 
about what may lie in the future. 
 
5. “And how, Bhikkhu, do you falter and get pulled into whatever arises in the present? 
 
“Bhikkhu, when the eyes and visible objects arise together in the present, if there is delight and 
passion for pleasing or enjoyable visible objects and sights, then the consciousness that follows, 
becomes bound up by delight and passion, taking pleasure in what is being seen, becoming 
engrossed in it. In this manner, you falter and get pulled into whatever arises in the present.    
  
“And when the ears and sounds arise together in the present, if there is delight and passion for 
pleasing or enjoyable sounds, then the consciousness that follows, becomes bound up by delight 
and passion, taking pleasure in what is being heard, becoming engrossed in it. In this manner, 
you falter and get pulled into whatever arises in the present.  
 
“And when the nose and fragrances arise together in the present, if there is delight and passion 
for pleasing or enjoyable smells, then the consciousness that follows, becomes bound up by 
delight and passion, taking pleasure in what is being smelled, becoming engrossed in it. In this 
manner, you falter and get pulled into whatever arises in the present. 
 
“And when the tongue and flavors arise together in the present, if there is delight and passion for 
pleasing flavors, then the consciousness that follows, becomes bound up by delight and passion, 
taking pleasure in what is being tasted, becoming engrossed in it. In this manner, you falter and 
get pulled into whatever arises in the present. 
 
“And when the body and touches arise together in the present, if there is delight and passion for 
pleasing or enjoyable tactile experiences, then the consciousness that follows, becomes bound up

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by delight and passion, taking pleasure in what is being touched, becoming engrossed in it. In 
this manner, you falter and get pulled into whatever arises in the present. 
 
“And when the mind and thoughts, or mental states arise together in the present, if there is 
delight and passion for pleasing or enjoyable mental states, then the consciousness that follows, 
becomes bound up by delight and passion, taking pleasure in what is being mentally experienced, 
becoming engrossed in it. In this manner, you falter and get pulled into whatever arises in the 
present.    
 
“It is in this manner, Bhikkhu, that one falters and gets pulled into whatever arises in the present.    
 
6. “And how, Bhikkhu, do you not falter, as you remain immovable, steadfast, and discerning 
with insight; maintaining the course of wisdom with whatever arises in the present?  
 
“Bhikkhu, when the eyes and visible objects arise together in the present, if there is neither 
delight nor passion for pleasing or enjoyable visible objects and sights, then the consciousness 
that follows, is free, neither bound up by delight nor by passion, therefore not taking pleasure in 
what is being seen, nor becoming engrossed by it or pulled into it. In this manner, you do not 
falter; instead, you remain immovable, steadfast, and discerning with insight; maintaining the 
course of wisdom with whatever arises in the present.    
  
“And when the ears and sounds arise together in the present, if there is neither delight nor 
passion for pleasing or enjoyable sounds, then the consciousness that follows, is free; neither 
bound up by delight nor by passion, therefore not taking pleasure in what is being heard, nor 
becoming engrossed by it or pulled into it. In this manner, you do not falter; instead, you remain 
immovable, steadfast, and discerning with insight; maintaining the course of wisdom with 
whatever arises in the present.    
 
“And when the nose and fragrances arise together in the present, if there is neither delight nor 
passion for pleasing or enjoyable smells, then the consciousness that follows, is free; neither 
bound up by delight nor by passion, therefore not taking pleasure in what is being smelled, nor 
becoming engrossed by it or pulled into it. In this manner, you do not falter; instead, you remain 
immovable, steadfast, and discerning with insight; maintaining the course of wisdom with 
whatever arises in the present.    
 
“And when the tongue and flavors arise together in the present, if there is neither delight nor 
passion for pleasing or enjoyable flavors, then the consciousness that follows, is free; neither 
bound up by delight nor by passion, therefore not taking pleasure in what is being tasted, nor 
becoming engrossed by it or pulled into it. In this manner, you do not falter; instead, you remain 
immovable, steadfast, and discerning with insight; maintaining the course of wisdom with 
whatever arises in the present.    
 
“And when the body and touches arise together in the present, if there is neither delight nor 
passion for pleasing or enjoyable tactile experiences, then the consciousness that follows, is free; 
neither bound up by delight nor by passion, therefore not taking pleasure in what is being 
touched, nor becoming engrossed by it or pulled into it. In this manner, you do not falter; instead,

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you remain immovable, steadfast, and discerning with insight; maintaining the course of wisdom 
with whatever arises in the present.    
 
“And when the mind and thoughts, or mental states arise together in the present, if there is 
neither delight nor passion for pleasing or enjoyable mental states, then the consciousness that 
follows, is free; neither bound up by delight nor by passion, therefore not taking pleasure in what 
is being mentally experienced or cognized, nor becoming engrossed by it or pulled into it. In this 
manner, you do not falter; instead, you remain immovable, steadfast, and discerning with insight; 
maintaining the course of wisdom with whatever arises in the present.    
 
“It is in this manner, Bhikkhu, that one does not falter, as one remains immovable, steadfast, and 
discerning with insight; maintaining the course of wisdom with whatever arises in the present.    
 
“Therefore, Bhikkhu: 
 
‘Do not resuscitate the past, nor tie yourself to hopes or be anxious  
About what may lie in the future. 
For, the past is over and done with, while the future has not yet arrived. 
However, those things that keep arising in the present,  
He goes on discerning them all with penetrating insight, while they occur. 
The one who is indeed unagitated, unwavering in his resolve, 
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 untiringly both day and night, 
It is he, whom The Tranquil Sage has called: 
‘The Ideal Lover of Solitude.’ 
 
 
This is what The Blessed One said.  
 
The Venerable Lomasakaṅgiya’s heart was utterly gladdened and filled with much joy and 
delight, as he carefully listened to the instruction given to him by The Great Teacher Himself. 
 
 
 
 
Sādhu      
Sādhu      
Sādhu 
 
 
Copyright © Candana Bhikkhu 2024
