MN 131 PTS: M iii 187
I have heard that at one time the Blessed One was staying in Savatthi, at Jeta’s Grove, Anathapindika’s monastery. There he spoke to the monks: Monks!
Yes, venerable sir, the monks replied.
The Blessed One said: “Monks, I will teach you the short version and the longer version of the Holy Day. Listen well, and pay close attention! I will speak.”
As you say, venerable sir, replied the monks.
The Blessed One said:
Do not go after the past, Nor hope for what is yet to come. Whatever is past is gone forever Un-existing is what is yet to come; And whatever truth presently exists - Is to be clearly seen right here. Unshakeably, resolutely, the wise one develops this understanding. Now, today, is the time for striving - Who knows if tomorrow brings death? For there is no bargain to be made with all Death’s fearsome assassins. The one who works wholeheartedly In this way, both day and night Is the one who lives truly a holy day - So speaks the peaceful sage.
And how, monks, does one un after the past? One gets carried away and falls into emotion with these kinds of thoughts: “In the past I had that kind of body…. In the past I felt like this or like that,” “In the past I had this memory,” “In the past I had this thought or that thought,” “In the past I my mind was like that.” this is called running after the past.
And how does one not run after the past? One does not get carried away or fall into emotion with any of these kinds of thoughts: “In the past I had that kind of body…. In the past I felt like this or like that,” “In the past I had this memory,” “In the past I had this thought or that thought,” “In the past I my mind was like that.” This is called not running after the past.
And how does one look for and make expectations for the future? One gets carried away and falls into emotion with these kinds of thoughts: “In the future I might have this kind of body.” “I might feel like this or that,” “I might have this or that kind of memory,” “I might have this thought or that idea,” “My mind might be like that.” This is called making expectations for the future.
And how does one not look for or make expectations for the future? One does not get carried away or fall into emotion with any of these kinds of thoughts. “In the future I might have this kind of body.” “I might feel like this or that,” “I might have this or that kind of memory,” “I might have this thought or that idea,” “My mind might be like that.” This is called not looking for or making expectations for the future.
And how does one not see clearly the truth that presently exists? The ordinary person, who is no student of the noble ones, who has no respect for their teaching, considers the physical body as his self, or considers that his self possesses the body, or considers that there is self in the body, or that there is the body in the self.
He considers vedana (feelings of agreeable and disagreeable, and the emotions that are born from them) as his self, or considers that the self possesses vedana, or considers that there is selfhood in vedana, or that there is vedana in the self.
He sees sanña (perception, or what we call memory card and memory files) as his self, or considers that the self possesses sanña, or considers that there is self-hood in sanña, or that there is sanña in the self. Sanña is inconstant and changing.
He sees sankhara (thoughts and intentions) as his self, or considers that the self possesses thoughts and intentions, or considers that there is self-hood in thoughts and intentions, or that there are thoughts and intentions in the self.
He sees vinnana (consciousness or awareness at the six sense doors) as his self, or considers that the self possesses consciousness, or considers that there is self-hood in consciousness or that there is consciousness in the self.
This is called not seeing clearly what is present.
And how does one see clearly the truth that presently exists? In this, the good student of the noble ones, who has faith in their teaching and understanding of their teaching: he does not consider the physical body as his self, nor does he consider that his self possesses the body. He does not consider that there is self-hood in the body, nor that there is the body in the self.
He does not consider feelings as his self, nor does he consider that his self possesses feelings. He does not consider that there is self-hood in feelings, nor that there are feelings in the self.
He does not consider sanña as his self, nor does he consider that his self possesses sanña. He does not consider that there is self-hood in sanña, nor that there is sanña in the self. \
He does not consider thoughts and intentions as his self, nor does he consider that his self possesses thoughts and intentions. He does not consider that there is self-hood in thoughts and intentions, nor that there are thoughts and intentions in the self.
He does not consider consciousness/awarenss as his self, nor does he consider that his self possesses the consciousness. He does not consider that there is self-hood in consciousness, nor that there is consciousness in the self.
This is called “seeing clearly what is present”.
Do not go after the past, Nor hope for what is yet to come. Whatever is past is gone forever Un-existing is what is yet to come; And whatever truth presently exists - Is to be clearly seen right here. Unshakeably, resolutely, the wise one develops this understanding. Now, today, is the time for striving - Who knows if tomorrow brings death? For there is no bargain to be made with all Death’s fearsome assassins. The one who works wholeheartedly In this way, both day and night Is the one who lives truly a holy day - So speaks the peaceful sage.
Monks, I will teach you the short version and the long version of the Holy Day. This was said, and it was with regard to this that it was said.
That is what the Blessed One said. Grateful and joyful at heart, the monks delighted at the Blessed One’s Words.