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4. The Chapter on Analysis 1. The Discourse on the Auspicious One-Night Dweller 272. Thus have I heard. On one occasion the Blessed One was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park. There the Blessed One addressed the bhikkhus: "Bhikkhus!" "Venerable sir," they replied to the Blessed One. The Blessed One said this: "I will teach you, bhikkhus, the summary and the analysis of the Auspicious One-Night Dweller. Listen to it, attend carefully; I will speak." "Yes, venerable sir," those bhikkhus replied to the Blessed One. The Blessed One said this: One should not pursue the past, Nor anticipate the future; What is past is abandoned, The future is not yet attained. But whoever sees the present dhamma, Here and there, with insight; Unwavering, unshakable, That wise one should cultivate it. Today is the task for effort, Who knows if death comes tomorrow? For there is no bargaining with that, The great army of Death. One who dwells thus, ardent, Untiring, day and night; That one is truly called the Auspicious One-Night Dweller, Say the peaceful sages. 273. "And how, bhikkhus, does one pursue the past? 'I was of such form in the past,' and one delights in it; 'I was of such feeling in the past,' and one delights in it; 'I was of such perception in the past,' and one delights in it; 'I was of such formations in the past,' and one delights in it; 'I was of such consciousness in the past,' and one delights in it – It is in this way, bhikkhus, that one pursues the past. "And how, bhikkhus, does one not pursue the past? 'I was of such form in the past,' and one does not delight in it; 'I was of such feeling in the past,' and one does not delight in it; 'I was of such perception in the past,' and one does not delight in it; 'I was of such formations... I was such a formation in the past— therein he does not pursue delight; I was such a consciousness in the past— therein he does not pursue delight. Thus, monks, he does not follow after the past. 274. And how, monks, does one anticipate the future? "May I be such a form in the future"— therein he pursues delight; "May I be such a feeling... ...May I be such a perception... ...May I be such a formation... ...May I be such a consciousness in the future"— therein he pursues delight. Thus, monks, one anticipates the future. And how, monks, does one not anticipate the future? "May I be such a form in the future"— therein he does not pursue delight; "May I be such a feeling... ...May I be such a perception... ...May I be such a formation... ..."May I be such a consciousness in the future"— therein he does not pursue delight. Thus, monks, one does not anticipate the future. 275. And how, monks, does one become entangled in present phenomena? Here, monks, an uninstructed ordinary person, not seeing noble ones, unskilled in the Dhamma of the noble ones, undisciplined in the Dhamma of the noble ones, not seeing true men, unskilled in the Dhamma of true men, undisciplined in the Dhamma of true men, regards form as self, or self as possessing form, or form as in self, or self as in form; feeling... ...perception... ...formations... ...consciousness he regards as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. Thus, monks, one becomes entangled in present phenomena. And how, monks, does one not become entangled in present phenomena? Here, monks, an instructed noble disciple, seeing noble ones, skilled in the Dhamma of the noble ones, well-disciplined in the Dhamma of the noble ones, seeing true men, skilled in the Dhamma of true men, well-disciplined in the Dhamma of true men, does not regard form as self, nor self as possessing form, nor form as in self, nor self as in form; nor feeling... nor perception... nor formations... nor consciousness... ...nor formations... nor consciousness as self he perceives, nor self as possessing consciousness, nor consciousness in self, nor self in consciousness – Thus, monks, in present phenomena, he is not entangled. The past one should not follow, Nor hope for the future. What is past is abandoned, The future is not yet reached. But whoever sees the present Dhamma, Here and there, with insight, Unshaken, unmoving, That wise one should cultivate. Today is the task to strive, Who knows death tomorrow? For there is no bargain for us With that great army of Death. Living thus, ardent, Day and night untiring, Him indeed, as "one excellent in a single night," The peaceful sages declare. "I will teach you, monks, The summary and the analysis Of 'one excellent in a single night'" – That which was said, It was said with reference to this. This the Blessed One said. Delighted, those monks Rejoiced in the Blessed One's words. The Discourse on One Excellent in a Single Night, The first, is finished. 2. The Discourse on Ānanda and One Excellent in a Single Night Thus have I heard: At one time the Blessed One was staying At Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. Now at that time, Venerable Ānanda Was instructing, Urging, Inspiring, And gladdening the monks With a Dhamma talk In the service hall, And was speaking The summary and analysis Of "one excellent in a single night." Then the Blessed One, Having emerged from seclusion In the late afternoon, Went to the service hall. Having gone there, He sat down on the seat prepared. Having sat down, The Blessed One addressed the monks: "Who now, monks, In the service hall, Was instructing, Urging, Inspiring, And gladdening the monks With a Dhamma talk, And was speaking The summary and analysis Of 'one excellent in a single night'?" "Venerable Ānanda, sir, In the service hall, Was instructing, Urging, Inspiring, And gladdening the monks With a Dhamma talk, And was speaking The summary and analysis Of 'one excellent in a single night'." he spoke." Then the Blessed One addressed Venerable Ānanda: "How then, Ānanda, did you instruct, rouse, incite, and gladden the bhikkhus with a Dhamma talk, and speak the summary and analysis of the Fortunate One?" "Thus, indeed, Bhante, I instructed, roused, incited, and gladdened the bhikkhus with a Dhamma talk, and spoke the summary and analysis of the Fortunate One – "Let one not follow after the past, nor long for the future. What is past is abandoned, the future is not yet attained. "But whoever discerns the present Dhamma, there, there, unwavering, unshakeable, that wise one should cultivate it. "Today is the task to be done with ardour, who knows if death comes tomorrow? For there is no bargaining with that, the great army of Death. "One who dwells thus, ardent, tireless day and night; that one, indeed, is called 'Fortunate One' by the peaceful sage." 277. "And how, friends, does one follow after the past? 'Such was my form in the past,' and one delights in that; 'Such was my feeling in the past,' and one delights in that; 'Such was my perception in the past,' and one delights in that; 'Such were my formations in the past,' and one delights in that; 'Such was my consciousness in the past,' and one delights in that – thus, friends, one follows after the past. "And how, friends, does one not follow after the past? 'Such was my form in the past,' and one does not delight in that; 'Such was my feeling in the past,' and one does not delight in that; 'Such was my perception in the past,' and one does not delight in that; 'Such were my formations in the past,' and one does not delight in that; 'Such was my consciousness in the past,' and one does not delight in that – thus, friends, one does not follow after the past. "And how, friends, does one long for the future? 'Such form May I be of such form in the future, he seeks delight there. May I have such feeling... such perception... such formations... such consciousness in the future, he seeks delight there. Thus, friends, one anticipates the future. And how, friends, does one not anticipate the future? May I be of such form in the future, he does not seek delight there. May I have such feeling... such perception... such formations... such consciousness in the future, he does not seek delight there. Thus, friends, one does not anticipate the future. And how, friends, does one become entangled in present phenomena? Here, friends, an uninstructed ordinary person, not seeing noble ones, unskilled in the noble Dhamma, undisciplined in the noble Dhamma, not seeing true persons, unskilled in the Dhamma of true persons, undisciplined in the Dhamma of true persons, regards form as self, or self as possessing form, or form as in self, or self as in form; regards feeling as self, or self as possessing feeling, or feeling as in self, or self as in feeling; regards perception as self, or self as possessing perception, or perception as in self, or self as in perception; regards formations as self, or self as possessing formations, or formations as in self, or self as in formations; regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. Thus, friends, one becomes entangled in present phenomena. And how, friends, does one not become entangled in present phenomena? Here, friends, an instructed noble disciple, seeing noble ones, skilled in the noble Dhamma, well-disciplined in the noble Dhamma, seeing true persons, skilled in the Dhamma of true persons, well-disciplined in the Dhamma of true persons, does not regard form as self, nor self as possessing form, nor form as in self, nor self as in form; does not regard feeling as self, nor self as possessing feeling, nor feeling as in self, nor self as in feeling; does not regard perception as self, nor self as possessing perception, nor perception as in self, nor self as in perception; does not regard formations as self, nor self as possessing formations, nor formations as in self, nor self as in formations; does not regard consciousness as self, nor self as possessing consciousness, nor consciousness as in self,