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Buddhists advise against “me and mine” does that include times?


Will I keep my memories and experience with each passing incarnation?Does any Mahayana school teach that I am atman?Is there a Buddhist 'noninterference' concept?Are Therevada's cosmology and the Mahanaya's sutras physically impossible?Buddhism vs Advaita VedantaDoes Krishnamurti claim of No Path, No Progress, No Goal fit with Buddhist thought?How to view people with metta and karuna?Should I address myself as I/my or you/your to remind myself of non-self?Does anyone read the part 2 of Nagarjuna's karika as an argument about infinite divisibility?Buddhist perspective on uncertainty






.everyoneloves__top-leaderboard:empty,.everyoneloves__mid-leaderboard:empty,.everyoneloves__bot-mid-leaderboard:empty margin-bottom:0;








3















Buddhists advise against "me and mine" does that include times? Do Buddhists really talk about "my" future past and present?



If so, what are the nature of those times? Specifically: will "my" present always be "my" past?




I'm just asking because I'm trying to work out if there's any reason to believe that, if this will be "my" past, will "I" then exist in the future.




It's often said that impermanence is the Buddha self. Could that be one answer: and why believe it?










share|improve this question






























    3















    Buddhists advise against "me and mine" does that include times? Do Buddhists really talk about "my" future past and present?



    If so, what are the nature of those times? Specifically: will "my" present always be "my" past?




    I'm just asking because I'm trying to work out if there's any reason to believe that, if this will be "my" past, will "I" then exist in the future.




    It's often said that impermanence is the Buddha self. Could that be one answer: and why believe it?










    share|improve this question


























      3












      3








      3








      Buddhists advise against "me and mine" does that include times? Do Buddhists really talk about "my" future past and present?



      If so, what are the nature of those times? Specifically: will "my" present always be "my" past?




      I'm just asking because I'm trying to work out if there's any reason to believe that, if this will be "my" past, will "I" then exist in the future.




      It's often said that impermanence is the Buddha self. Could that be one answer: and why believe it?










      share|improve this question
















      Buddhists advise against "me and mine" does that include times? Do Buddhists really talk about "my" future past and present?



      If so, what are the nature of those times? Specifically: will "my" present always be "my" past?




      I'm just asking because I'm trying to work out if there's any reason to believe that, if this will be "my" past, will "I" then exist in the future.




      It's often said that impermanence is the Buddha self. Could that be one answer: and why believe it?







      mahayana self impermanence buddha-nature time






      share|improve this question















      share|improve this question













      share|improve this question




      share|improve this question








      edited Jul 17 at 11:26







      user3293056

















      asked Jul 17 at 5:04









      user3293056user3293056

      1,9785 silver badges17 bronze badges




      1,9785 silver badges17 bronze badges




















          4 Answers
          4






          active

          oldest

          votes


















          3














          These are covered in the:



          • 15 Wrong / Right Views

          • 16 Doubts


          • 108 thought-courses motivated by craving mentioned in this answer

          15 Wrong / Right Views




          Let go of the past



          “How, bhikshus, does one pursue the past?



          (1) One seeks delight there, thinking: ‘I had such form in the past.’



          (2) One seeks delight there, thinking: ‘I had such feeling in the past.’



          (3) One seeks delight there, thinking: ‘I had such perception in the past.’



          (4) One seeks delight there, thinking: ‘I had such formations in the past.’



          (5) One seeks delight there, thinking: ‘I had such consciousness in the past.’



          This is how, bhikshus, one pursue the past.



          And how, bhikshus, does one not pursue the past?



          (1) One does not seek delight there, thinking, ‘I had such form in the past.’



          (2) One does not seek delight there, thinking: ‘I had such feeling in the past.’



          (3) One does not seek delight there, thinking: ‘I had such perception in the past.’



          (4) One does not seek delight there, thinking: ‘I had such formations in the past.’



          (5) One does not seek delight there, thinking: ‘I had such consciousness in the past.’



          This is how, bhikshus, one does not pursue the past.



          Let go of the future



          And how, bhikshus, does one hold fond hope for the future?



          (6) One seeks delight there thinking, ‘May I have such form in the future.’



          (7) One seeks delight there, thinking: ‘May I have such feelings in the future.’



          (8) One seeks delight there, thinking: ‘May I have such perception in the future.’



          (9) One seeks delight there, thinking: ‘May I have such formations in the future’



          (10) One seeks delight there, thinking: ‘May I have such consciousness in the future.’



          This is how, bhikshus, one holds fond hope of the future.



          And how, bhikshus, does one not hold fond hope for the future?



          (6) One does not seek delight there, thinking, ‘May I have such form in the future.’



          (7) One does not seek delight there, thinking: ‘May I have such feelings in the future.’



          (8) One does not seek delight there, thinking: ‘May I have such perception in the future.’



          (9) One does not seek delight there, thinking: ‘May I have such formations in the future’



          (10) One does not seek delight there, thinking: ‘May I have such consciousness in the future.’



          This is how, bhikshus, one does not hold fond hope of the future.



          Let go of the present



          And how, bhikshus, is one dragged along [distracted] by each present state as it arises?



          (11) Here, bhikshus, an untaught ordinary person, who has no regard for the noble ones and is unskilled and undisciplined in their Dharma, who has no regard for true persons and is unskilled and undisciplined in their Dharma,



          regards
          - form as self, or
          - self as possessed of form, or
          - form as in self, or
          - self as in form.



          (12) He regards



          • feeling as self, or

          • self as possessed of feeling, or

          • feeling as in self, or

          • self as in feeling.

          (13) He regards



          • perception as self, or

          • self as possessed of perception, or

          • perception as in self, or

          • self as in perception.

          (14) He regards



          • formations as self, or

          • self as possessed of formations, or

          • formations as in self, or

          • self as in formations.

          (15) He regards



          • consciousness as self, or

          • self as possessed of consciousness, or

          • consciousness as in self, or

          • self as in consciousness.

          This is how, bhikshus, one is dragged along [distracted] by each present state as it arises.



          And how, bhikshus, is one not dragged along [undistracted] by each present state as it arises?



          (11) Here, bhikshus, a well-taught noble disciple, who has regard for the noble ones and is skilled and disciplined in their Dharma, who has regard for true persons and is skilled and disciplined in their Dharma,



          does not regard



          • form as self,

          • nor self as possessed of form,

          • nor form as in self,

          • nor self as in form.

          (12) He does not regard



          • feeling as self,

          • nor self as possessed of feeling,

          • nor feeling as in self,

          • nor self as in feeling.

          (13) He does not regard



          • perception as self,

          • nor self as possessed of perception,

          • nor perception as in self,

          • nor self as in perception.

          (14) He does not regard



          • formations as self,

          • nor self as possessed of formations,

          • nor formations as in self,

          • nor self as in formations.



          Bhadd’eka,ratta Sutta



          16 Doubts




          He unwisely attends in this way:



          (1) ‘Was I in the past?’



          (2) ‘Was I not in the past?’



          (3) ‘What was I in the past?’



          (4) ‘How was I in the past?’



          (5) ‘Having been what, did I become what in the past? [What was I before I became that in the past?]’



          (6) ‘Will I be in the future?’



          (7) ‘Am I not in the future?’



          (8) ‘What will I be in the future?’



          (9) ‘How will I be in the future?’



          (10) ‘Having been what, will I become what in the future? [What now would lead me to that future
          state?]’”



          Or else, right now he inwardly has doubts about the present, thus:



          (11) ‘Am I?’



          (12) ‘Am I not?’



          (13) ‘What am I?’



          (10) ‘Having been what, what will I become in the future? [What now would lead me to that
          future state?]’”



          (11) ‘Am I?’



          (12) ‘Am I not?’



          (13) ‘What am I?’



          (14) ‘How am I?’



          (15) ‘Where has this being come from?’



          (16) ‘Where will it [this being] go?’”




          Sabb’āsava Sutta



          I have quoted the Pali Suttas. I would believe the Āgama texts may have a similar parallel.






          share|improve this answer

























          • great answer, thanks, though i'd also like a mahayana one (if it's any different i mean)

            – user3293056
            Jul 17 at 9:28











          • @user3293056 - Mahayana denies the metaphysical reality of time and the 'I' that believes itself to be subject to it. Perhaps check-out 'Divine Instant' or 'Perennial Now'. The answer above seems to cover the Mahayana doctrine. For the sage the only time is now.

            – PeterJ
            Jul 17 at 12:56











          • I am not an expert in Mahayana. Perhaps you might be able to find the Agama parallel of the Suttas I mentioned in my answer from: suttacentral.net

            – Suminda Sirinath S. Dharmasena
            Jul 17 at 13:19











          • E.g. for Sabb’āsava Sutta: suttacentral.net/mn2; for Bhadd’eka,ratta Sutta : suttacentral.net/mn131; I could not fine (Vicarita) Tanha Sutta in SC

            – Suminda Sirinath S. Dharmasena
            Jul 17 at 13:35











          • See if any of these match: suttacentral.net/ea40.6/lzh/taisho, suttacentral.net/t31/lzh/taisho, suttacentral.net/ma10/lzh/taisho,

            – Suminda Sirinath S. Dharmasena
            Jul 17 at 16:03


















          1














          There are the 108 craving verbalization which will answer good householders question.



          It's how ever good to relate ones actions as own and that there will be a fruit of them in the future, so the path is not one of "not mine" or "mine" extremes, but both used at proper time.



          Much urged always: DON'T Waste your short lasting time of a seldom human and blessed existence!



          Selves & Not-self: The Buddhist Teaching on Anatta is sure for good assistance and given for liberation.



          (note that this Gift of Dhamma is not given for trade, stacks, exchange or entertainment, but for ones work trough maccharia to escape the wheel here and liberation)






          share|improve this answer

























          • this is fine, but reads more like advice than an answer!

            – user3293056
            Jul 17 at 9:30











          • What's the different householder and for what reason was it asked? Why does good householder read anything if not just for entertaining and amuse?

            – Samana Johann
            Jul 17 at 9:52












          • just to understand an idea!

            – user3293056
            Jul 17 at 11:01






          • 1





            And to understand, see for one self, is there an advice where and on what to look needed, good householder?

            – Samana Johann
            Jul 17 at 11:10



















          0














          yes to conceive (you in) the past or future or present is the opposite of the result and so opposite of the practice, as it is said in the suttanipata.




          1. “A purified conqueror whose coverings are removed, a master of things, gone beyond, without impulse,
            skilled in the knowledge of the cessation of conditioned things, he
            would properly wander in the world. (14)

          2. “One who has overcome mental constructs about things past and future, having overcome, wise about purity, released from all the
            sense bases, he would properly wander in the world. (15)

          3. “Having known the state, having penetrated the Dhamma, having seen clearly the abandoning of the influxes, with the utter
            destruction of all acquisitions, 116 he would properly wander in the
            world.” (16)



          it is not good to be ''Concerned, too, with the future or the past''




          1. Stuck in the cave, densely covered over, dwelling immersed in bewilderment, [152] a person such as this is far from seclusion, for
            in the world sensual pleasures are not easily abandoned. (1)

          2. Based upon desire, bound to enjoyment of existence, they let go with difficulty, for there is no release through others. Concerned,
            too, with the future or the past, they hanker for these sensual
            pleasures or earlier ones. (2)



          again here




          1. “How does he see, how does he behave, the one who is said to be ‘peaceful’? When asked by me, O Gotama, describe the supreme person.”
            (1)

          2. “Devoid of craving before the breakup,” (said the Blessed One), “not dependent on the past, not to be reckoned in the middle, for him
            there are no preferences. (2) [167]

          3. “He is without anger, unafraid, not boastful, not regretful, of speaking with reflection, not restless: he is truly a muni controlled
            in speech. (3)

          4. “He is without attachment to the future; he does not sorrow over the past. As a seer of seclusion in the midst of contacts, he is not
            led astray among views. (4)






          share|improve this answer






























            0














            For minds able to practise the Noble Path, the Buddha taught when the past is recollected, it is to be recollected as merely 'aggregates' ('khandha'). In other words, the self-becomings or adherences ('nivasa') of the past must be seen as delusions or ignorance from the past. This is the 1st Knowledge for Enlightened. The Buddha taught:




            At Savatthi. “Bhikkhus, those ascetics and brahmins who recollect
            their manifold past abodes all recollect the five aggregates subject
            to clinging or a certain one among them. What five?



            “When recollecting thus, bhikkhus: ‘I had such form in the past,’ it
            is just form that one recollects. When recollecting: ‘I had such a
            feeling in the past,’ it is just feeling that one recollects. When
            recollecting: ‘I had such a perception in the past,’ it is just
            perception that one recollects. When recollecting: ‘I had such
            volitional formations in the past,’ it is just volitional formations
            that one recollects. When recollecting: ‘I had such consciousness in
            the past,’ it is just consciousness that one recollects.



            Therefore, bhikkhus, any kind of form whatsoever … Any kind of feeling
            whatsoever … Any kind of perception whatsoever … Any kind of
            volitional formations whatsoever … Any kind of consciousness
            whatsoever, whether past, future, or present, internal or external,
            gross or subtle, inferior or superior, far or near, all consciousness
            should be seen as it really is with correct wisdom thus: ‘This is not
            mine, this I am not, this is not my self.’



            https://suttacentral.net/sn22.79/en/bodhi







            share|improve this answer

























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              4 Answers
              4






              active

              oldest

              votes








              4 Answers
              4






              active

              oldest

              votes









              active

              oldest

              votes






              active

              oldest

              votes









              3














              These are covered in the:



              • 15 Wrong / Right Views

              • 16 Doubts


              • 108 thought-courses motivated by craving mentioned in this answer

              15 Wrong / Right Views




              Let go of the past



              “How, bhikshus, does one pursue the past?



              (1) One seeks delight there, thinking: ‘I had such form in the past.’



              (2) One seeks delight there, thinking: ‘I had such feeling in the past.’



              (3) One seeks delight there, thinking: ‘I had such perception in the past.’



              (4) One seeks delight there, thinking: ‘I had such formations in the past.’



              (5) One seeks delight there, thinking: ‘I had such consciousness in the past.’



              This is how, bhikshus, one pursue the past.



              And how, bhikshus, does one not pursue the past?



              (1) One does not seek delight there, thinking, ‘I had such form in the past.’



              (2) One does not seek delight there, thinking: ‘I had such feeling in the past.’



              (3) One does not seek delight there, thinking: ‘I had such perception in the past.’



              (4) One does not seek delight there, thinking: ‘I had such formations in the past.’



              (5) One does not seek delight there, thinking: ‘I had such consciousness in the past.’



              This is how, bhikshus, one does not pursue the past.



              Let go of the future



              And how, bhikshus, does one hold fond hope for the future?



              (6) One seeks delight there thinking, ‘May I have such form in the future.’



              (7) One seeks delight there, thinking: ‘May I have such feelings in the future.’



              (8) One seeks delight there, thinking: ‘May I have such perception in the future.’



              (9) One seeks delight there, thinking: ‘May I have such formations in the future’



              (10) One seeks delight there, thinking: ‘May I have such consciousness in the future.’



              This is how, bhikshus, one holds fond hope of the future.



              And how, bhikshus, does one not hold fond hope for the future?



              (6) One does not seek delight there, thinking, ‘May I have such form in the future.’



              (7) One does not seek delight there, thinking: ‘May I have such feelings in the future.’



              (8) One does not seek delight there, thinking: ‘May I have such perception in the future.’



              (9) One does not seek delight there, thinking: ‘May I have such formations in the future’



              (10) One does not seek delight there, thinking: ‘May I have such consciousness in the future.’



              This is how, bhikshus, one does not hold fond hope of the future.



              Let go of the present



              And how, bhikshus, is one dragged along [distracted] by each present state as it arises?



              (11) Here, bhikshus, an untaught ordinary person, who has no regard for the noble ones and is unskilled and undisciplined in their Dharma, who has no regard for true persons and is unskilled and undisciplined in their Dharma,



              regards
              - form as self, or
              - self as possessed of form, or
              - form as in self, or
              - self as in form.



              (12) He regards



              • feeling as self, or

              • self as possessed of feeling, or

              • feeling as in self, or

              • self as in feeling.

              (13) He regards



              • perception as self, or

              • self as possessed of perception, or

              • perception as in self, or

              • self as in perception.

              (14) He regards



              • formations as self, or

              • self as possessed of formations, or

              • formations as in self, or

              • self as in formations.

              (15) He regards



              • consciousness as self, or

              • self as possessed of consciousness, or

              • consciousness as in self, or

              • self as in consciousness.

              This is how, bhikshus, one is dragged along [distracted] by each present state as it arises.



              And how, bhikshus, is one not dragged along [undistracted] by each present state as it arises?



              (11) Here, bhikshus, a well-taught noble disciple, who has regard for the noble ones and is skilled and disciplined in their Dharma, who has regard for true persons and is skilled and disciplined in their Dharma,



              does not regard



              • form as self,

              • nor self as possessed of form,

              • nor form as in self,

              • nor self as in form.

              (12) He does not regard



              • feeling as self,

              • nor self as possessed of feeling,

              • nor feeling as in self,

              • nor self as in feeling.

              (13) He does not regard



              • perception as self,

              • nor self as possessed of perception,

              • nor perception as in self,

              • nor self as in perception.

              (14) He does not regard



              • formations as self,

              • nor self as possessed of formations,

              • nor formations as in self,

              • nor self as in formations.



              Bhadd’eka,ratta Sutta



              16 Doubts




              He unwisely attends in this way:



              (1) ‘Was I in the past?’



              (2) ‘Was I not in the past?’



              (3) ‘What was I in the past?’



              (4) ‘How was I in the past?’



              (5) ‘Having been what, did I become what in the past? [What was I before I became that in the past?]’



              (6) ‘Will I be in the future?’



              (7) ‘Am I not in the future?’



              (8) ‘What will I be in the future?’



              (9) ‘How will I be in the future?’



              (10) ‘Having been what, will I become what in the future? [What now would lead me to that future
              state?]’”



              Or else, right now he inwardly has doubts about the present, thus:



              (11) ‘Am I?’



              (12) ‘Am I not?’



              (13) ‘What am I?’



              (10) ‘Having been what, what will I become in the future? [What now would lead me to that
              future state?]’”



              (11) ‘Am I?’



              (12) ‘Am I not?’



              (13) ‘What am I?’



              (14) ‘How am I?’



              (15) ‘Where has this being come from?’



              (16) ‘Where will it [this being] go?’”




              Sabb’āsava Sutta



              I have quoted the Pali Suttas. I would believe the Āgama texts may have a similar parallel.






              share|improve this answer

























              • great answer, thanks, though i'd also like a mahayana one (if it's any different i mean)

                – user3293056
                Jul 17 at 9:28











              • @user3293056 - Mahayana denies the metaphysical reality of time and the 'I' that believes itself to be subject to it. Perhaps check-out 'Divine Instant' or 'Perennial Now'. The answer above seems to cover the Mahayana doctrine. For the sage the only time is now.

                – PeterJ
                Jul 17 at 12:56











              • I am not an expert in Mahayana. Perhaps you might be able to find the Agama parallel of the Suttas I mentioned in my answer from: suttacentral.net

                – Suminda Sirinath S. Dharmasena
                Jul 17 at 13:19











              • E.g. for Sabb’āsava Sutta: suttacentral.net/mn2; for Bhadd’eka,ratta Sutta : suttacentral.net/mn131; I could not fine (Vicarita) Tanha Sutta in SC

                – Suminda Sirinath S. Dharmasena
                Jul 17 at 13:35











              • See if any of these match: suttacentral.net/ea40.6/lzh/taisho, suttacentral.net/t31/lzh/taisho, suttacentral.net/ma10/lzh/taisho,

                – Suminda Sirinath S. Dharmasena
                Jul 17 at 16:03















              3














              These are covered in the:



              • 15 Wrong / Right Views

              • 16 Doubts


              • 108 thought-courses motivated by craving mentioned in this answer

              15 Wrong / Right Views




              Let go of the past



              “How, bhikshus, does one pursue the past?



              (1) One seeks delight there, thinking: ‘I had such form in the past.’



              (2) One seeks delight there, thinking: ‘I had such feeling in the past.’



              (3) One seeks delight there, thinking: ‘I had such perception in the past.’



              (4) One seeks delight there, thinking: ‘I had such formations in the past.’



              (5) One seeks delight there, thinking: ‘I had such consciousness in the past.’



              This is how, bhikshus, one pursue the past.



              And how, bhikshus, does one not pursue the past?



              (1) One does not seek delight there, thinking, ‘I had such form in the past.’



              (2) One does not seek delight there, thinking: ‘I had such feeling in the past.’



              (3) One does not seek delight there, thinking: ‘I had such perception in the past.’



              (4) One does not seek delight there, thinking: ‘I had such formations in the past.’



              (5) One does not seek delight there, thinking: ‘I had such consciousness in the past.’



              This is how, bhikshus, one does not pursue the past.



              Let go of the future



              And how, bhikshus, does one hold fond hope for the future?



              (6) One seeks delight there thinking, ‘May I have such form in the future.’



              (7) One seeks delight there, thinking: ‘May I have such feelings in the future.’



              (8) One seeks delight there, thinking: ‘May I have such perception in the future.’



              (9) One seeks delight there, thinking: ‘May I have such formations in the future’



              (10) One seeks delight there, thinking: ‘May I have such consciousness in the future.’



              This is how, bhikshus, one holds fond hope of the future.



              And how, bhikshus, does one not hold fond hope for the future?



              (6) One does not seek delight there, thinking, ‘May I have such form in the future.’



              (7) One does not seek delight there, thinking: ‘May I have such feelings in the future.’



              (8) One does not seek delight there, thinking: ‘May I have such perception in the future.’



              (9) One does not seek delight there, thinking: ‘May I have such formations in the future’



              (10) One does not seek delight there, thinking: ‘May I have such consciousness in the future.’



              This is how, bhikshus, one does not hold fond hope of the future.



              Let go of the present



              And how, bhikshus, is one dragged along [distracted] by each present state as it arises?



              (11) Here, bhikshus, an untaught ordinary person, who has no regard for the noble ones and is unskilled and undisciplined in their Dharma, who has no regard for true persons and is unskilled and undisciplined in their Dharma,



              regards
              - form as self, or
              - self as possessed of form, or
              - form as in self, or
              - self as in form.



              (12) He regards



              • feeling as self, or

              • self as possessed of feeling, or

              • feeling as in self, or

              • self as in feeling.

              (13) He regards



              • perception as self, or

              • self as possessed of perception, or

              • perception as in self, or

              • self as in perception.

              (14) He regards



              • formations as self, or

              • self as possessed of formations, or

              • formations as in self, or

              • self as in formations.

              (15) He regards



              • consciousness as self, or

              • self as possessed of consciousness, or

              • consciousness as in self, or

              • self as in consciousness.

              This is how, bhikshus, one is dragged along [distracted] by each present state as it arises.



              And how, bhikshus, is one not dragged along [undistracted] by each present state as it arises?



              (11) Here, bhikshus, a well-taught noble disciple, who has regard for the noble ones and is skilled and disciplined in their Dharma, who has regard for true persons and is skilled and disciplined in their Dharma,



              does not regard



              • form as self,

              • nor self as possessed of form,

              • nor form as in self,

              • nor self as in form.

              (12) He does not regard



              • feeling as self,

              • nor self as possessed of feeling,

              • nor feeling as in self,

              • nor self as in feeling.

              (13) He does not regard



              • perception as self,

              • nor self as possessed of perception,

              • nor perception as in self,

              • nor self as in perception.

              (14) He does not regard



              • formations as self,

              • nor self as possessed of formations,

              • nor formations as in self,

              • nor self as in formations.



              Bhadd’eka,ratta Sutta



              16 Doubts




              He unwisely attends in this way:



              (1) ‘Was I in the past?’



              (2) ‘Was I not in the past?’



              (3) ‘What was I in the past?’



              (4) ‘How was I in the past?’



              (5) ‘Having been what, did I become what in the past? [What was I before I became that in the past?]’



              (6) ‘Will I be in the future?’



              (7) ‘Am I not in the future?’



              (8) ‘What will I be in the future?’



              (9) ‘How will I be in the future?’



              (10) ‘Having been what, will I become what in the future? [What now would lead me to that future
              state?]’”



              Or else, right now he inwardly has doubts about the present, thus:



              (11) ‘Am I?’



              (12) ‘Am I not?’



              (13) ‘What am I?’



              (10) ‘Having been what, what will I become in the future? [What now would lead me to that
              future state?]’”



              (11) ‘Am I?’



              (12) ‘Am I not?’



              (13) ‘What am I?’



              (14) ‘How am I?’



              (15) ‘Where has this being come from?’



              (16) ‘Where will it [this being] go?’”




              Sabb’āsava Sutta



              I have quoted the Pali Suttas. I would believe the Āgama texts may have a similar parallel.






              share|improve this answer

























              • great answer, thanks, though i'd also like a mahayana one (if it's any different i mean)

                – user3293056
                Jul 17 at 9:28











              • @user3293056 - Mahayana denies the metaphysical reality of time and the 'I' that believes itself to be subject to it. Perhaps check-out 'Divine Instant' or 'Perennial Now'. The answer above seems to cover the Mahayana doctrine. For the sage the only time is now.

                – PeterJ
                Jul 17 at 12:56











              • I am not an expert in Mahayana. Perhaps you might be able to find the Agama parallel of the Suttas I mentioned in my answer from: suttacentral.net

                – Suminda Sirinath S. Dharmasena
                Jul 17 at 13:19











              • E.g. for Sabb’āsava Sutta: suttacentral.net/mn2; for Bhadd’eka,ratta Sutta : suttacentral.net/mn131; I could not fine (Vicarita) Tanha Sutta in SC

                – Suminda Sirinath S. Dharmasena
                Jul 17 at 13:35











              • See if any of these match: suttacentral.net/ea40.6/lzh/taisho, suttacentral.net/t31/lzh/taisho, suttacentral.net/ma10/lzh/taisho,

                – Suminda Sirinath S. Dharmasena
                Jul 17 at 16:03













              3












              3








              3







              These are covered in the:



              • 15 Wrong / Right Views

              • 16 Doubts


              • 108 thought-courses motivated by craving mentioned in this answer

              15 Wrong / Right Views




              Let go of the past



              “How, bhikshus, does one pursue the past?



              (1) One seeks delight there, thinking: ‘I had such form in the past.’



              (2) One seeks delight there, thinking: ‘I had such feeling in the past.’



              (3) One seeks delight there, thinking: ‘I had such perception in the past.’



              (4) One seeks delight there, thinking: ‘I had such formations in the past.’



              (5) One seeks delight there, thinking: ‘I had such consciousness in the past.’



              This is how, bhikshus, one pursue the past.



              And how, bhikshus, does one not pursue the past?



              (1) One does not seek delight there, thinking, ‘I had such form in the past.’



              (2) One does not seek delight there, thinking: ‘I had such feeling in the past.’



              (3) One does not seek delight there, thinking: ‘I had such perception in the past.’



              (4) One does not seek delight there, thinking: ‘I had such formations in the past.’



              (5) One does not seek delight there, thinking: ‘I had such consciousness in the past.’



              This is how, bhikshus, one does not pursue the past.



              Let go of the future



              And how, bhikshus, does one hold fond hope for the future?



              (6) One seeks delight there thinking, ‘May I have such form in the future.’



              (7) One seeks delight there, thinking: ‘May I have such feelings in the future.’



              (8) One seeks delight there, thinking: ‘May I have such perception in the future.’



              (9) One seeks delight there, thinking: ‘May I have such formations in the future’



              (10) One seeks delight there, thinking: ‘May I have such consciousness in the future.’



              This is how, bhikshus, one holds fond hope of the future.



              And how, bhikshus, does one not hold fond hope for the future?



              (6) One does not seek delight there, thinking, ‘May I have such form in the future.’



              (7) One does not seek delight there, thinking: ‘May I have such feelings in the future.’



              (8) One does not seek delight there, thinking: ‘May I have such perception in the future.’



              (9) One does not seek delight there, thinking: ‘May I have such formations in the future’



              (10) One does not seek delight there, thinking: ‘May I have such consciousness in the future.’



              This is how, bhikshus, one does not hold fond hope of the future.



              Let go of the present



              And how, bhikshus, is one dragged along [distracted] by each present state as it arises?



              (11) Here, bhikshus, an untaught ordinary person, who has no regard for the noble ones and is unskilled and undisciplined in their Dharma, who has no regard for true persons and is unskilled and undisciplined in their Dharma,



              regards
              - form as self, or
              - self as possessed of form, or
              - form as in self, or
              - self as in form.



              (12) He regards



              • feeling as self, or

              • self as possessed of feeling, or

              • feeling as in self, or

              • self as in feeling.

              (13) He regards



              • perception as self, or

              • self as possessed of perception, or

              • perception as in self, or

              • self as in perception.

              (14) He regards



              • formations as self, or

              • self as possessed of formations, or

              • formations as in self, or

              • self as in formations.

              (15) He regards



              • consciousness as self, or

              • self as possessed of consciousness, or

              • consciousness as in self, or

              • self as in consciousness.

              This is how, bhikshus, one is dragged along [distracted] by each present state as it arises.



              And how, bhikshus, is one not dragged along [undistracted] by each present state as it arises?



              (11) Here, bhikshus, a well-taught noble disciple, who has regard for the noble ones and is skilled and disciplined in their Dharma, who has regard for true persons and is skilled and disciplined in their Dharma,



              does not regard



              • form as self,

              • nor self as possessed of form,

              • nor form as in self,

              • nor self as in form.

              (12) He does not regard



              • feeling as self,

              • nor self as possessed of feeling,

              • nor feeling as in self,

              • nor self as in feeling.

              (13) He does not regard



              • perception as self,

              • nor self as possessed of perception,

              • nor perception as in self,

              • nor self as in perception.

              (14) He does not regard



              • formations as self,

              • nor self as possessed of formations,

              • nor formations as in self,

              • nor self as in formations.



              Bhadd’eka,ratta Sutta



              16 Doubts




              He unwisely attends in this way:



              (1) ‘Was I in the past?’



              (2) ‘Was I not in the past?’



              (3) ‘What was I in the past?’



              (4) ‘How was I in the past?’



              (5) ‘Having been what, did I become what in the past? [What was I before I became that in the past?]’



              (6) ‘Will I be in the future?’



              (7) ‘Am I not in the future?’



              (8) ‘What will I be in the future?’



              (9) ‘How will I be in the future?’



              (10) ‘Having been what, will I become what in the future? [What now would lead me to that future
              state?]’”



              Or else, right now he inwardly has doubts about the present, thus:



              (11) ‘Am I?’



              (12) ‘Am I not?’



              (13) ‘What am I?’



              (10) ‘Having been what, what will I become in the future? [What now would lead me to that
              future state?]’”



              (11) ‘Am I?’



              (12) ‘Am I not?’



              (13) ‘What am I?’



              (14) ‘How am I?’



              (15) ‘Where has this being come from?’



              (16) ‘Where will it [this being] go?’”




              Sabb’āsava Sutta



              I have quoted the Pali Suttas. I would believe the Āgama texts may have a similar parallel.






              share|improve this answer















              These are covered in the:



              • 15 Wrong / Right Views

              • 16 Doubts


              • 108 thought-courses motivated by craving mentioned in this answer

              15 Wrong / Right Views




              Let go of the past



              “How, bhikshus, does one pursue the past?



              (1) One seeks delight there, thinking: ‘I had such form in the past.’



              (2) One seeks delight there, thinking: ‘I had such feeling in the past.’



              (3) One seeks delight there, thinking: ‘I had such perception in the past.’



              (4) One seeks delight there, thinking: ‘I had such formations in the past.’



              (5) One seeks delight there, thinking: ‘I had such consciousness in the past.’



              This is how, bhikshus, one pursue the past.



              And how, bhikshus, does one not pursue the past?



              (1) One does not seek delight there, thinking, ‘I had such form in the past.’



              (2) One does not seek delight there, thinking: ‘I had such feeling in the past.’



              (3) One does not seek delight there, thinking: ‘I had such perception in the past.’



              (4) One does not seek delight there, thinking: ‘I had such formations in the past.’



              (5) One does not seek delight there, thinking: ‘I had such consciousness in the past.’



              This is how, bhikshus, one does not pursue the past.



              Let go of the future



              And how, bhikshus, does one hold fond hope for the future?



              (6) One seeks delight there thinking, ‘May I have such form in the future.’



              (7) One seeks delight there, thinking: ‘May I have such feelings in the future.’



              (8) One seeks delight there, thinking: ‘May I have such perception in the future.’



              (9) One seeks delight there, thinking: ‘May I have such formations in the future’



              (10) One seeks delight there, thinking: ‘May I have such consciousness in the future.’



              This is how, bhikshus, one holds fond hope of the future.



              And how, bhikshus, does one not hold fond hope for the future?



              (6) One does not seek delight there, thinking, ‘May I have such form in the future.’



              (7) One does not seek delight there, thinking: ‘May I have such feelings in the future.’



              (8) One does not seek delight there, thinking: ‘May I have such perception in the future.’



              (9) One does not seek delight there, thinking: ‘May I have such formations in the future’



              (10) One does not seek delight there, thinking: ‘May I have such consciousness in the future.’



              This is how, bhikshus, one does not hold fond hope of the future.



              Let go of the present



              And how, bhikshus, is one dragged along [distracted] by each present state as it arises?



              (11) Here, bhikshus, an untaught ordinary person, who has no regard for the noble ones and is unskilled and undisciplined in their Dharma, who has no regard for true persons and is unskilled and undisciplined in their Dharma,



              regards
              - form as self, or
              - self as possessed of form, or
              - form as in self, or
              - self as in form.



              (12) He regards



              • feeling as self, or

              • self as possessed of feeling, or

              • feeling as in self, or

              • self as in feeling.

              (13) He regards



              • perception as self, or

              • self as possessed of perception, or

              • perception as in self, or

              • self as in perception.

              (14) He regards



              • formations as self, or

              • self as possessed of formations, or

              • formations as in self, or

              • self as in formations.

              (15) He regards



              • consciousness as self, or

              • self as possessed of consciousness, or

              • consciousness as in self, or

              • self as in consciousness.

              This is how, bhikshus, one is dragged along [distracted] by each present state as it arises.



              And how, bhikshus, is one not dragged along [undistracted] by each present state as it arises?



              (11) Here, bhikshus, a well-taught noble disciple, who has regard for the noble ones and is skilled and disciplined in their Dharma, who has regard for true persons and is skilled and disciplined in their Dharma,



              does not regard



              • form as self,

              • nor self as possessed of form,

              • nor form as in self,

              • nor self as in form.

              (12) He does not regard



              • feeling as self,

              • nor self as possessed of feeling,

              • nor feeling as in self,

              • nor self as in feeling.

              (13) He does not regard



              • perception as self,

              • nor self as possessed of perception,

              • nor perception as in self,

              • nor self as in perception.

              (14) He does not regard



              • formations as self,

              • nor self as possessed of formations,

              • nor formations as in self,

              • nor self as in formations.



              Bhadd’eka,ratta Sutta



              16 Doubts




              He unwisely attends in this way:



              (1) ‘Was I in the past?’



              (2) ‘Was I not in the past?’



              (3) ‘What was I in the past?’



              (4) ‘How was I in the past?’



              (5) ‘Having been what, did I become what in the past? [What was I before I became that in the past?]’



              (6) ‘Will I be in the future?’



              (7) ‘Am I not in the future?’



              (8) ‘What will I be in the future?’



              (9) ‘How will I be in the future?’



              (10) ‘Having been what, will I become what in the future? [What now would lead me to that future
              state?]’”



              Or else, right now he inwardly has doubts about the present, thus:



              (11) ‘Am I?’



              (12) ‘Am I not?’



              (13) ‘What am I?’



              (10) ‘Having been what, what will I become in the future? [What now would lead me to that
              future state?]’”



              (11) ‘Am I?’



              (12) ‘Am I not?’



              (13) ‘What am I?’



              (14) ‘How am I?’



              (15) ‘Where has this being come from?’



              (16) ‘Where will it [this being] go?’”




              Sabb’āsava Sutta



              I have quoted the Pali Suttas. I would believe the Āgama texts may have a similar parallel.







              share|improve this answer














              share|improve this answer



              share|improve this answer








              edited Jul 17 at 13:15

























              answered Jul 17 at 6:49









              Suminda Sirinath S. DharmasenaSuminda Sirinath S. Dharmasena

              30k3 gold badges18 silver badges61 bronze badges




              30k3 gold badges18 silver badges61 bronze badges












              • great answer, thanks, though i'd also like a mahayana one (if it's any different i mean)

                – user3293056
                Jul 17 at 9:28











              • @user3293056 - Mahayana denies the metaphysical reality of time and the 'I' that believes itself to be subject to it. Perhaps check-out 'Divine Instant' or 'Perennial Now'. The answer above seems to cover the Mahayana doctrine. For the sage the only time is now.

                – PeterJ
                Jul 17 at 12:56











              • I am not an expert in Mahayana. Perhaps you might be able to find the Agama parallel of the Suttas I mentioned in my answer from: suttacentral.net

                – Suminda Sirinath S. Dharmasena
                Jul 17 at 13:19











              • E.g. for Sabb’āsava Sutta: suttacentral.net/mn2; for Bhadd’eka,ratta Sutta : suttacentral.net/mn131; I could not fine (Vicarita) Tanha Sutta in SC

                – Suminda Sirinath S. Dharmasena
                Jul 17 at 13:35











              • See if any of these match: suttacentral.net/ea40.6/lzh/taisho, suttacentral.net/t31/lzh/taisho, suttacentral.net/ma10/lzh/taisho,

                – Suminda Sirinath S. Dharmasena
                Jul 17 at 16:03

















              • great answer, thanks, though i'd also like a mahayana one (if it's any different i mean)

                – user3293056
                Jul 17 at 9:28











              • @user3293056 - Mahayana denies the metaphysical reality of time and the 'I' that believes itself to be subject to it. Perhaps check-out 'Divine Instant' or 'Perennial Now'. The answer above seems to cover the Mahayana doctrine. For the sage the only time is now.

                – PeterJ
                Jul 17 at 12:56











              • I am not an expert in Mahayana. Perhaps you might be able to find the Agama parallel of the Suttas I mentioned in my answer from: suttacentral.net

                – Suminda Sirinath S. Dharmasena
                Jul 17 at 13:19











              • E.g. for Sabb’āsava Sutta: suttacentral.net/mn2; for Bhadd’eka,ratta Sutta : suttacentral.net/mn131; I could not fine (Vicarita) Tanha Sutta in SC

                – Suminda Sirinath S. Dharmasena
                Jul 17 at 13:35











              • See if any of these match: suttacentral.net/ea40.6/lzh/taisho, suttacentral.net/t31/lzh/taisho, suttacentral.net/ma10/lzh/taisho,

                – Suminda Sirinath S. Dharmasena
                Jul 17 at 16:03
















              great answer, thanks, though i'd also like a mahayana one (if it's any different i mean)

              – user3293056
              Jul 17 at 9:28





              great answer, thanks, though i'd also like a mahayana one (if it's any different i mean)

              – user3293056
              Jul 17 at 9:28













              @user3293056 - Mahayana denies the metaphysical reality of time and the 'I' that believes itself to be subject to it. Perhaps check-out 'Divine Instant' or 'Perennial Now'. The answer above seems to cover the Mahayana doctrine. For the sage the only time is now.

              – PeterJ
              Jul 17 at 12:56





              @user3293056 - Mahayana denies the metaphysical reality of time and the 'I' that believes itself to be subject to it. Perhaps check-out 'Divine Instant' or 'Perennial Now'. The answer above seems to cover the Mahayana doctrine. For the sage the only time is now.

              – PeterJ
              Jul 17 at 12:56













              I am not an expert in Mahayana. Perhaps you might be able to find the Agama parallel of the Suttas I mentioned in my answer from: suttacentral.net

              – Suminda Sirinath S. Dharmasena
              Jul 17 at 13:19





              I am not an expert in Mahayana. Perhaps you might be able to find the Agama parallel of the Suttas I mentioned in my answer from: suttacentral.net

              – Suminda Sirinath S. Dharmasena
              Jul 17 at 13:19













              E.g. for Sabb’āsava Sutta: suttacentral.net/mn2; for Bhadd’eka,ratta Sutta : suttacentral.net/mn131; I could not fine (Vicarita) Tanha Sutta in SC

              – Suminda Sirinath S. Dharmasena
              Jul 17 at 13:35





              E.g. for Sabb’āsava Sutta: suttacentral.net/mn2; for Bhadd’eka,ratta Sutta : suttacentral.net/mn131; I could not fine (Vicarita) Tanha Sutta in SC

              – Suminda Sirinath S. Dharmasena
              Jul 17 at 13:35













              See if any of these match: suttacentral.net/ea40.6/lzh/taisho, suttacentral.net/t31/lzh/taisho, suttacentral.net/ma10/lzh/taisho,

              – Suminda Sirinath S. Dharmasena
              Jul 17 at 16:03





              See if any of these match: suttacentral.net/ea40.6/lzh/taisho, suttacentral.net/t31/lzh/taisho, suttacentral.net/ma10/lzh/taisho,

              – Suminda Sirinath S. Dharmasena
              Jul 17 at 16:03













              1














              There are the 108 craving verbalization which will answer good householders question.



              It's how ever good to relate ones actions as own and that there will be a fruit of them in the future, so the path is not one of "not mine" or "mine" extremes, but both used at proper time.



              Much urged always: DON'T Waste your short lasting time of a seldom human and blessed existence!



              Selves & Not-self: The Buddhist Teaching on Anatta is sure for good assistance and given for liberation.



              (note that this Gift of Dhamma is not given for trade, stacks, exchange or entertainment, but for ones work trough maccharia to escape the wheel here and liberation)






              share|improve this answer

























              • this is fine, but reads more like advice than an answer!

                – user3293056
                Jul 17 at 9:30











              • What's the different householder and for what reason was it asked? Why does good householder read anything if not just for entertaining and amuse?

                – Samana Johann
                Jul 17 at 9:52












              • just to understand an idea!

                – user3293056
                Jul 17 at 11:01






              • 1





                And to understand, see for one self, is there an advice where and on what to look needed, good householder?

                – Samana Johann
                Jul 17 at 11:10
















              1














              There are the 108 craving verbalization which will answer good householders question.



              It's how ever good to relate ones actions as own and that there will be a fruit of them in the future, so the path is not one of "not mine" or "mine" extremes, but both used at proper time.



              Much urged always: DON'T Waste your short lasting time of a seldom human and blessed existence!



              Selves & Not-self: The Buddhist Teaching on Anatta is sure for good assistance and given for liberation.



              (note that this Gift of Dhamma is not given for trade, stacks, exchange or entertainment, but for ones work trough maccharia to escape the wheel here and liberation)






              share|improve this answer

























              • this is fine, but reads more like advice than an answer!

                – user3293056
                Jul 17 at 9:30











              • What's the different householder and for what reason was it asked? Why does good householder read anything if not just for entertaining and amuse?

                – Samana Johann
                Jul 17 at 9:52












              • just to understand an idea!

                – user3293056
                Jul 17 at 11:01






              • 1





                And to understand, see for one self, is there an advice where and on what to look needed, good householder?

                – Samana Johann
                Jul 17 at 11:10














              1












              1








              1







              There are the 108 craving verbalization which will answer good householders question.



              It's how ever good to relate ones actions as own and that there will be a fruit of them in the future, so the path is not one of "not mine" or "mine" extremes, but both used at proper time.



              Much urged always: DON'T Waste your short lasting time of a seldom human and blessed existence!



              Selves & Not-self: The Buddhist Teaching on Anatta is sure for good assistance and given for liberation.



              (note that this Gift of Dhamma is not given for trade, stacks, exchange or entertainment, but for ones work trough maccharia to escape the wheel here and liberation)






              share|improve this answer















              There are the 108 craving verbalization which will answer good householders question.



              It's how ever good to relate ones actions as own and that there will be a fruit of them in the future, so the path is not one of "not mine" or "mine" extremes, but both used at proper time.



              Much urged always: DON'T Waste your short lasting time of a seldom human and blessed existence!



              Selves & Not-self: The Buddhist Teaching on Anatta is sure for good assistance and given for liberation.



              (note that this Gift of Dhamma is not given for trade, stacks, exchange or entertainment, but for ones work trough maccharia to escape the wheel here and liberation)







              share|improve this answer














              share|improve this answer



              share|improve this answer








              edited Jul 17 at 7:07

























              answered Jul 17 at 6:47









              Samana JohannSamana Johann

              1




              1












              • this is fine, but reads more like advice than an answer!

                – user3293056
                Jul 17 at 9:30











              • What's the different householder and for what reason was it asked? Why does good householder read anything if not just for entertaining and amuse?

                – Samana Johann
                Jul 17 at 9:52












              • just to understand an idea!

                – user3293056
                Jul 17 at 11:01






              • 1





                And to understand, see for one self, is there an advice where and on what to look needed, good householder?

                – Samana Johann
                Jul 17 at 11:10


















              • this is fine, but reads more like advice than an answer!

                – user3293056
                Jul 17 at 9:30











              • What's the different householder and for what reason was it asked? Why does good householder read anything if not just for entertaining and amuse?

                – Samana Johann
                Jul 17 at 9:52












              • just to understand an idea!

                – user3293056
                Jul 17 at 11:01






              • 1





                And to understand, see for one self, is there an advice where and on what to look needed, good householder?

                – Samana Johann
                Jul 17 at 11:10

















              this is fine, but reads more like advice than an answer!

              – user3293056
              Jul 17 at 9:30





              this is fine, but reads more like advice than an answer!

              – user3293056
              Jul 17 at 9:30













              What's the different householder and for what reason was it asked? Why does good householder read anything if not just for entertaining and amuse?

              – Samana Johann
              Jul 17 at 9:52






              What's the different householder and for what reason was it asked? Why does good householder read anything if not just for entertaining and amuse?

              – Samana Johann
              Jul 17 at 9:52














              just to understand an idea!

              – user3293056
              Jul 17 at 11:01





              just to understand an idea!

              – user3293056
              Jul 17 at 11:01




              1




              1





              And to understand, see for one self, is there an advice where and on what to look needed, good householder?

              – Samana Johann
              Jul 17 at 11:10






              And to understand, see for one self, is there an advice where and on what to look needed, good householder?

              – Samana Johann
              Jul 17 at 11:10












              0














              yes to conceive (you in) the past or future or present is the opposite of the result and so opposite of the practice, as it is said in the suttanipata.




              1. “A purified conqueror whose coverings are removed, a master of things, gone beyond, without impulse,
                skilled in the knowledge of the cessation of conditioned things, he
                would properly wander in the world. (14)

              2. “One who has overcome mental constructs about things past and future, having overcome, wise about purity, released from all the
                sense bases, he would properly wander in the world. (15)

              3. “Having known the state, having penetrated the Dhamma, having seen clearly the abandoning of the influxes, with the utter
                destruction of all acquisitions, 116 he would properly wander in the
                world.” (16)



              it is not good to be ''Concerned, too, with the future or the past''




              1. Stuck in the cave, densely covered over, dwelling immersed in bewilderment, [152] a person such as this is far from seclusion, for
                in the world sensual pleasures are not easily abandoned. (1)

              2. Based upon desire, bound to enjoyment of existence, they let go with difficulty, for there is no release through others. Concerned,
                too, with the future or the past, they hanker for these sensual
                pleasures or earlier ones. (2)



              again here




              1. “How does he see, how does he behave, the one who is said to be ‘peaceful’? When asked by me, O Gotama, describe the supreme person.”
                (1)

              2. “Devoid of craving before the breakup,” (said the Blessed One), “not dependent on the past, not to be reckoned in the middle, for him
                there are no preferences. (2) [167]

              3. “He is without anger, unafraid, not boastful, not regretful, of speaking with reflection, not restless: he is truly a muni controlled
                in speech. (3)

              4. “He is without attachment to the future; he does not sorrow over the past. As a seer of seclusion in the midst of contacts, he is not
                led astray among views. (4)






              share|improve this answer



























                0














                yes to conceive (you in) the past or future or present is the opposite of the result and so opposite of the practice, as it is said in the suttanipata.




                1. “A purified conqueror whose coverings are removed, a master of things, gone beyond, without impulse,
                  skilled in the knowledge of the cessation of conditioned things, he
                  would properly wander in the world. (14)

                2. “One who has overcome mental constructs about things past and future, having overcome, wise about purity, released from all the
                  sense bases, he would properly wander in the world. (15)

                3. “Having known the state, having penetrated the Dhamma, having seen clearly the abandoning of the influxes, with the utter
                  destruction of all acquisitions, 116 he would properly wander in the
                  world.” (16)



                it is not good to be ''Concerned, too, with the future or the past''




                1. Stuck in the cave, densely covered over, dwelling immersed in bewilderment, [152] a person such as this is far from seclusion, for
                  in the world sensual pleasures are not easily abandoned. (1)

                2. Based upon desire, bound to enjoyment of existence, they let go with difficulty, for there is no release through others. Concerned,
                  too, with the future or the past, they hanker for these sensual
                  pleasures or earlier ones. (2)



                again here




                1. “How does he see, how does he behave, the one who is said to be ‘peaceful’? When asked by me, O Gotama, describe the supreme person.”
                  (1)

                2. “Devoid of craving before the breakup,” (said the Blessed One), “not dependent on the past, not to be reckoned in the middle, for him
                  there are no preferences. (2) [167]

                3. “He is without anger, unafraid, not boastful, not regretful, of speaking with reflection, not restless: he is truly a muni controlled
                  in speech. (3)

                4. “He is without attachment to the future; he does not sorrow over the past. As a seer of seclusion in the midst of contacts, he is not
                  led astray among views. (4)






                share|improve this answer

























                  0












                  0








                  0







                  yes to conceive (you in) the past or future or present is the opposite of the result and so opposite of the practice, as it is said in the suttanipata.




                  1. “A purified conqueror whose coverings are removed, a master of things, gone beyond, without impulse,
                    skilled in the knowledge of the cessation of conditioned things, he
                    would properly wander in the world. (14)

                  2. “One who has overcome mental constructs about things past and future, having overcome, wise about purity, released from all the
                    sense bases, he would properly wander in the world. (15)

                  3. “Having known the state, having penetrated the Dhamma, having seen clearly the abandoning of the influxes, with the utter
                    destruction of all acquisitions, 116 he would properly wander in the
                    world.” (16)



                  it is not good to be ''Concerned, too, with the future or the past''




                  1. Stuck in the cave, densely covered over, dwelling immersed in bewilderment, [152] a person such as this is far from seclusion, for
                    in the world sensual pleasures are not easily abandoned. (1)

                  2. Based upon desire, bound to enjoyment of existence, they let go with difficulty, for there is no release through others. Concerned,
                    too, with the future or the past, they hanker for these sensual
                    pleasures or earlier ones. (2)



                  again here




                  1. “How does he see, how does he behave, the one who is said to be ‘peaceful’? When asked by me, O Gotama, describe the supreme person.”
                    (1)

                  2. “Devoid of craving before the breakup,” (said the Blessed One), “not dependent on the past, not to be reckoned in the middle, for him
                    there are no preferences. (2) [167]

                  3. “He is without anger, unafraid, not boastful, not regretful, of speaking with reflection, not restless: he is truly a muni controlled
                    in speech. (3)

                  4. “He is without attachment to the future; he does not sorrow over the past. As a seer of seclusion in the midst of contacts, he is not
                    led astray among views. (4)






                  share|improve this answer













                  yes to conceive (you in) the past or future or present is the opposite of the result and so opposite of the practice, as it is said in the suttanipata.




                  1. “A purified conqueror whose coverings are removed, a master of things, gone beyond, without impulse,
                    skilled in the knowledge of the cessation of conditioned things, he
                    would properly wander in the world. (14)

                  2. “One who has overcome mental constructs about things past and future, having overcome, wise about purity, released from all the
                    sense bases, he would properly wander in the world. (15)

                  3. “Having known the state, having penetrated the Dhamma, having seen clearly the abandoning of the influxes, with the utter
                    destruction of all acquisitions, 116 he would properly wander in the
                    world.” (16)



                  it is not good to be ''Concerned, too, with the future or the past''




                  1. Stuck in the cave, densely covered over, dwelling immersed in bewilderment, [152] a person such as this is far from seclusion, for
                    in the world sensual pleasures are not easily abandoned. (1)

                  2. Based upon desire, bound to enjoyment of existence, they let go with difficulty, for there is no release through others. Concerned,
                    too, with the future or the past, they hanker for these sensual
                    pleasures or earlier ones. (2)



                  again here




                  1. “How does he see, how does he behave, the one who is said to be ‘peaceful’? When asked by me, O Gotama, describe the supreme person.”
                    (1)

                  2. “Devoid of craving before the breakup,” (said the Blessed One), “not dependent on the past, not to be reckoned in the middle, for him
                    there are no preferences. (2) [167]

                  3. “He is without anger, unafraid, not boastful, not regretful, of speaking with reflection, not restless: he is truly a muni controlled
                    in speech. (3)

                  4. “He is without attachment to the future; he does not sorrow over the past. As a seer of seclusion in the midst of contacts, he is not
                    led astray among views. (4)







                  share|improve this answer












                  share|improve this answer



                  share|improve this answer










                  answered Jul 17 at 9:36









                  user12901user12901

                  6932 bronze badges




                  6932 bronze badges





















                      0














                      For minds able to practise the Noble Path, the Buddha taught when the past is recollected, it is to be recollected as merely 'aggregates' ('khandha'). In other words, the self-becomings or adherences ('nivasa') of the past must be seen as delusions or ignorance from the past. This is the 1st Knowledge for Enlightened. The Buddha taught:




                      At Savatthi. “Bhikkhus, those ascetics and brahmins who recollect
                      their manifold past abodes all recollect the five aggregates subject
                      to clinging or a certain one among them. What five?



                      “When recollecting thus, bhikkhus: ‘I had such form in the past,’ it
                      is just form that one recollects. When recollecting: ‘I had such a
                      feeling in the past,’ it is just feeling that one recollects. When
                      recollecting: ‘I had such a perception in the past,’ it is just
                      perception that one recollects. When recollecting: ‘I had such
                      volitional formations in the past,’ it is just volitional formations
                      that one recollects. When recollecting: ‘I had such consciousness in
                      the past,’ it is just consciousness that one recollects.



                      Therefore, bhikkhus, any kind of form whatsoever … Any kind of feeling
                      whatsoever … Any kind of perception whatsoever … Any kind of
                      volitional formations whatsoever … Any kind of consciousness
                      whatsoever, whether past, future, or present, internal or external,
                      gross or subtle, inferior or superior, far or near, all consciousness
                      should be seen as it really is with correct wisdom thus: ‘This is not
                      mine, this I am not, this is not my self.’



                      https://suttacentral.net/sn22.79/en/bodhi







                      share|improve this answer



























                        0














                        For minds able to practise the Noble Path, the Buddha taught when the past is recollected, it is to be recollected as merely 'aggregates' ('khandha'). In other words, the self-becomings or adherences ('nivasa') of the past must be seen as delusions or ignorance from the past. This is the 1st Knowledge for Enlightened. The Buddha taught:




                        At Savatthi. “Bhikkhus, those ascetics and brahmins who recollect
                        their manifold past abodes all recollect the five aggregates subject
                        to clinging or a certain one among them. What five?



                        “When recollecting thus, bhikkhus: ‘I had such form in the past,’ it
                        is just form that one recollects. When recollecting: ‘I had such a
                        feeling in the past,’ it is just feeling that one recollects. When
                        recollecting: ‘I had such a perception in the past,’ it is just
                        perception that one recollects. When recollecting: ‘I had such
                        volitional formations in the past,’ it is just volitional formations
                        that one recollects. When recollecting: ‘I had such consciousness in
                        the past,’ it is just consciousness that one recollects.



                        Therefore, bhikkhus, any kind of form whatsoever … Any kind of feeling
                        whatsoever … Any kind of perception whatsoever … Any kind of
                        volitional formations whatsoever … Any kind of consciousness
                        whatsoever, whether past, future, or present, internal or external,
                        gross or subtle, inferior or superior, far or near, all consciousness
                        should be seen as it really is with correct wisdom thus: ‘This is not
                        mine, this I am not, this is not my self.’



                        https://suttacentral.net/sn22.79/en/bodhi







                        share|improve this answer

























                          0












                          0








                          0







                          For minds able to practise the Noble Path, the Buddha taught when the past is recollected, it is to be recollected as merely 'aggregates' ('khandha'). In other words, the self-becomings or adherences ('nivasa') of the past must be seen as delusions or ignorance from the past. This is the 1st Knowledge for Enlightened. The Buddha taught:




                          At Savatthi. “Bhikkhus, those ascetics and brahmins who recollect
                          their manifold past abodes all recollect the five aggregates subject
                          to clinging or a certain one among them. What five?



                          “When recollecting thus, bhikkhus: ‘I had such form in the past,’ it
                          is just form that one recollects. When recollecting: ‘I had such a
                          feeling in the past,’ it is just feeling that one recollects. When
                          recollecting: ‘I had such a perception in the past,’ it is just
                          perception that one recollects. When recollecting: ‘I had such
                          volitional formations in the past,’ it is just volitional formations
                          that one recollects. When recollecting: ‘I had such consciousness in
                          the past,’ it is just consciousness that one recollects.



                          Therefore, bhikkhus, any kind of form whatsoever … Any kind of feeling
                          whatsoever … Any kind of perception whatsoever … Any kind of
                          volitional formations whatsoever … Any kind of consciousness
                          whatsoever, whether past, future, or present, internal or external,
                          gross or subtle, inferior or superior, far or near, all consciousness
                          should be seen as it really is with correct wisdom thus: ‘This is not
                          mine, this I am not, this is not my self.’



                          https://suttacentral.net/sn22.79/en/bodhi







                          share|improve this answer













                          For minds able to practise the Noble Path, the Buddha taught when the past is recollected, it is to be recollected as merely 'aggregates' ('khandha'). In other words, the self-becomings or adherences ('nivasa') of the past must be seen as delusions or ignorance from the past. This is the 1st Knowledge for Enlightened. The Buddha taught:




                          At Savatthi. “Bhikkhus, those ascetics and brahmins who recollect
                          their manifold past abodes all recollect the five aggregates subject
                          to clinging or a certain one among them. What five?



                          “When recollecting thus, bhikkhus: ‘I had such form in the past,’ it
                          is just form that one recollects. When recollecting: ‘I had such a
                          feeling in the past,’ it is just feeling that one recollects. When
                          recollecting: ‘I had such a perception in the past,’ it is just
                          perception that one recollects. When recollecting: ‘I had such
                          volitional formations in the past,’ it is just volitional formations
                          that one recollects. When recollecting: ‘I had such consciousness in
                          the past,’ it is just consciousness that one recollects.



                          Therefore, bhikkhus, any kind of form whatsoever … Any kind of feeling
                          whatsoever … Any kind of perception whatsoever … Any kind of
                          volitional formations whatsoever … Any kind of consciousness
                          whatsoever, whether past, future, or present, internal or external,
                          gross or subtle, inferior or superior, far or near, all consciousness
                          should be seen as it really is with correct wisdom thus: ‘This is not
                          mine, this I am not, this is not my self.’



                          https://suttacentral.net/sn22.79/en/bodhi








                          share|improve this answer












                          share|improve this answer



                          share|improve this answer










                          answered Jul 17 at 14:01









                          DhammadhatuDhammadhatu

                          27.4k1 gold badge12 silver badges46 bronze badges




                          27.4k1 gold badge12 silver badges46 bronze badges



























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