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Majjhima Nikaya

# MN 134 Lomasakaṅgiya Bhaddekaratta Sutta (Lomasakaṅgiya & ‘The Ideal Lover of Solitude’) MN 134

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    [page 1]
    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?”

    [page 2]
    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.

    [page 3]
    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.’

    [page 4]
    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.

    [page 5]
    “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.

    [page 6]
    “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.

    [page 7]
    “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

    [page 8]
    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,

    [page 9]
    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

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