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’ Then, venerable sir, it occurred to us: ‘This Venerable Mahākaccāna is praised by the Teacher and esteemed by discerning fellow practitioners. And Venerable Mahākaccāna is capable of elaborating in detail the meaning of this brief statement, this brief teaching, given by the Blessed One, the meaning of which has not been elaborated in detail. What if we were to approach Venerable Mahākaccāna; having approached, we would question Venerable Mahākaccāna about this matter?’ So then, venerable sir, we approached Venerable Mahākaccāna; having approached, we questioned Venerable Mahākaccāna about this matter. To us, venerable sir, Venerable Mahākaccāna elaborated the meaning with these aspects, with these terms, with these phrases.” “Wise, monks, is Mahākaccāna; greatly discerning, monks, is Mahākaccāna. If you, monks, were to question me about this matter, I too would explain it in exactly the same way as Mahākaccāna explained it. That, indeed, is its meaning. And thus you should remember it.” This is what the Blessed One said. Delighted, those monks rejoiced in the Blessed One’s words. The Discourse on Mahākaccāna, the Bhaddekaratta, is finished, the third. 4. The Discourse on Lomasakaṅgiya, the Bhaddekaratta 286. Thus have I heard: At one time the Blessed One was staying in Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park. Now at that time Venerable Lomasakaṅgiya was staying among the Sakyans in Kapilav In the Nigrodha Park. Then the devaputta Candana, when the night was far advanced, with a surpassing radiance, illuminating the entire Nigrodha Park, approached the venerable Lomasakangiya; having approached, he stood to one side. Standing to one side, the devaputta Candana said to the venerable Lomasakangiya: "Do you remember, bhikkhu, the summary and analysis of 'Auspicious is the Day'?" "No, friend, I do not remember the summary and analysis of 'Auspicious is the Day'. But do you, friend, remember the summary and analysis of 'Auspicious is the Day'?" "I too, bhikkhu, do not remember the summary and analysis of 'Auspicious is the Day'. But do you, bhikkhu, remember the verses of 'Auspicious is the Day'?" "No, friend, I do not remember the verses of 'Auspicious is the Day'. But do you, friend, remember the verses of 'Auspicious is the Day'?" "I do remember, bhikkhu, the verses of 'Auspicious is the Day'." "How then, friend, do you remember the verses of 'Auspicious is the Day'?" "On one occasion, bhikkhu, the Blessed One was dwelling among the Tavatimsa devas, at the root of the Pāricchattaka tree, on the Pandukambala rock. There the Blessed One taught the devas of Tavatimsa the summary and analysis of 'Auspicious is the Day': One should not pursue the past, nor anticipate the future; What is past is abandoned, what is future is not yet attained. But whoever discerns the present dhamma, in each and every instance, unwavering, unshaken, that wise one should cultivate it. Today alone is the task to strive, who knows if death comes tomorrow? For we have no pact with that, the great army of Death. Living thus, ardent, untiring day and night; Him, indeed, the peaceful sages call 'Auspicious is the Day'." "Thus, bhikkhu, I remember the verses of 'Auspicious is the Day'. Learn, bhikkhu, the summary and analysis of 'Auspicious is the Day'; master, bhikkhu, the summary and analysis of 'Auspicious is the Day'; remember Come, monk, the summary and analysis of the Fortunate One. Meaningful, monk, is the summary and analysis of the Fortunate One, foundational to the holy life. This said the deva Canda. Having said this, he vanished right there. 287. Then indeed, venerable Lomasakaṅgiya, after that night, having put his lodging in order, and taking his bowl and robe, set out on a journey towards Sāvatthī. Journeying by stages, he came to Sāvatthī, to Jeta's Grove, Anāthapiṇḍika's monastery, to where the Blessed One was. Having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, venerable Lomasakaṅgiya, said this to the Blessed One: "Once, venerable sir, I was dwelling among the Sakyans, at Kapilavatthu, in the Banyan Grove. Then indeed, venerable sir, a certain deva, when the night was far advanced, with radiant beauty, illuminating the entire Banyan Grove, approached me. Having approached, he stood to one side. Standing to one side, venerable sir, that deva said to me: ‘Do you remember, monk, the summary and analysis of the Fortunate One?’ When this was said, venerable sir, I said to that deva: ‘No, friend, I do not remember the summary and analysis of the Fortunate One. But do you, friend, remember the summary and analysis of the Fortunate One?’ ‘I too, monk, do not remember the summary and analysis of the Fortunate One. But do you, monk, remember the verses of the Fortunate One?’ ‘No, friend, I do not remember the verses of the Fortunate One. But do you, friend, remember the verses of the Fortunate One?’ ‘Indeed, monk, I remember the verses of the Fortunate One.’ ‘How then, friend, do you remember the verses of the Fortunate One?’ ‘Once, monk, the Blessed One was dwelling among the Tāvatiṃsa devas, at the root of the Pāricchattaka tree, on the Paṇḍukambala stone. There indeed, the Blessed One, to the devas..." of the Fortunate One, the exposition and analysis of the Fortunate One, he spoke: “One should not pursue the past… …Indeed, the peaceful sage calls him The Fortunate One.” “Thus, O monk, I remember the verses of the Fortunate One. Learn, O monk, the exposition and analysis of the Fortunate One; master, O monk, the exposition and analysis of the Fortunate One; remember, O monk, the exposition and analysis of the Fortunate One. The exposition and analysis of the Fortunate One, O monk, is connected with the goal, it is fundamental to the holy life. This, venerable sir, that deity said; having said this, he vanished right there. It would be good for me, venerable sir, if the Blessed One would teach the exposition and analysis of the Fortunate One.” 288. “Do you know, O monk, that deity?” “No, venerable sir, I do not know that deity.” “That, O monk, was the deity named Candana. Candana, O monk, makes it his aim, pays attention, applies his whole mind, and listens to the Dhamma with keen ears. Therefore, O monk, listen, pay careful attention; I will speak.” “Yes, venerable sir,” the venerable Lomasakangiya 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, And the future is not yet arrived. “But whoever discerns the present Dhamma, There and there, Unwavering, unshaken, That, the wise one should cultivate. “Today is the task for ardent effort, Who knows death tomorrow? For there is no bargaining with that, The great army of Death. “Thus dwelling, ardent, Day and night, untiring; Indeed, the peaceful sage calls him The Fortunate One.” “And how, O monk, does one pursue the past?… …Thus, O monk, one pursues the past. And how, O monk, does one not pursue the past?” follows after…pe… Thus, bhikkhu, one does not follow after the past. And how, bhikkhu, does one anticipate the future…pe… Thus, bhikkhu, one anticipates the future. And how, bhikkhu, does one not anticipate the future…pe… Thus, bhikkhu, one does not anticipate the future. And how, bhikkhu, is one entangled in present phenomena…pe… Thus, bhikkhu, one is entangled in present phenomena. And how, bhikkhu, is one not entangled in present phenomena…pe… Thus, bhikkhu, one is not entangled in present phenomena. Let one not follow after the past, Nor anticipate the future. That which is past is abandoned, That which is future is not yet attained. But whoever discerns the present phenomenon, There and there, Unentangled, unshaken, That wise one should cultivate it. Today is the task for ardour, Who knows if death comes tomorrow? For we have no pact with that, Great army of Mara. Living thus, ardent, Diligent day and night, Such a one, the peaceful sages Declare to be the best of those who live for a single excellent night. This the Blessed One said. Delighted, Venerable Lomasakaṅgiya rejoiced in the Blessed One’s words. The Lomasakaṅgiya-Bhaddekaratta Sutta, the fourth, is finished. 5. The Cūḷakammavibhaṅga Sutta [also called the Subha Sutta] 289. Thus have I heard – At one time the Blessed One was staying at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the young man Subha, Todeyya’s son, approached the Blessed One; having approached, he exchanged greetings with the Blessed One. Having concluded the courteous and memorable talk, he sat down to one side. Sitting to one side, the young man Subha, Todeyya’s son, said to the Blessed One: “What, good Gotama, is the reason, what is the cause, why among human beings, being human, is there seen inferiority and superiority? For, good Gotama, some humans are seen to be short-lived, some are seen to be long-lived; some are seen to be very sickly, some are seen to be not sickly. Indeed, some are seen short-lived, some are seen long-lived; some are seen sickly, some are seen healthy; some are seen ugly, some are seen beautiful; some are seen of little influence, some are seen of great influence; some are seen of little wealth, some are seen of great wealth; some are seen of low birth, some are seen of high birth; some are seen foolish, some are seen wise. What, good Gotama, is the cause, what is the reason, that among human beings, among those born as humans, such inferiority and superiority are seen? "Beings are owners of their kamma, young man, heirs of their kamma, born of their kamma, related to their kamma, supported by their kamma. Kamma divides beings, that is to say—into inferiority and superiority." "I do not understand the detailed meaning of this brief statement of the good Gotama, the detailed meaning of what has not been explained.