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“One sets one’s heart on obtaining what has not yet been obtained, thinking, ‘May my ear be thus in the future and sounds be thus!…May my nose and odours…May my tongue and flavours…May my body and tangibles…May my mind be thus in the future and [197] mind-objects be thus!’ Because one sets one’s heart thus, one delights in that. When one delights in that, one builds up hope upon the future. That is how one builds up hope upon the future.

16. “How, friends, does one not build up hope upon the future? One does not set one’s heart on obtaining what has not yet been obtained, thinking, ‘May my eye be thus in the future and forms be thus!’ Because one does not set one’s heart thus, one does not delight in that. When one does not delight in that, one does not build up hope upon the future.

“One does not set one’s heart on obtaining what has not yet been obtained, thinking, ‘May my ear be thus in the future and sounds be thus!…May my nose and odours…May my tongue and flavours…May my body and tangibles…May my mind be thus in the future and mind-objects be thus!’ Because one does not set one’s heart thus, one does not delight in that. When one does not delight in that, one does not build up hope upon the future. That is how one does not build up hope upon the future.

17. “How is one vanquished in regard to presently arisen states? In regard to the eye and forms that are presently arisen, one’s consciousness is bound up with desire and lust for that which is presently arisen. Because one’s consciousness is bound up with desire and lust, one delights in that. When one delights in that, one is vanquished in regard to presently arisen states.

“In regard to the ear and sounds that are presently arisen…the nose and odours…the tongue and flavours…the body and tangibles…the mind and mind-objects that are presently arisen, one’s consciousness is bound up with desire and lust for that which is presently arisen. Because one’s consciousness is bound up with desire and lust, one delights in that. When one delights in that, one is vanquished in regard to presently arisen states. That is how one is vanquished in regard to presently arisen states.

18. “How is one invincible in regard to presently arisen states? In regard to the eye and forms that are presently arisen, one’s consciousness is not bound up with desire and lust for that which is presently arisen. Because one’s consciousness is not bound up with desire and lust, one does not delight in that. When one does not delight in that, one is invincible in regard to presently arisen states.

“In regard to the ear and sounds that are presently arisen… the nose and odours…the tongue and flavours…the body and tangibles…the mind and mind-objects that are presently arisen, [198] one’s consciousness is not bound up with desire and lust for that which is presently arisen. Because one’s consciousness is not bound up with desire and lust, one does not delight in that. When one does not delight in that, one is invincible in regard to presently arisen states. That is how one is invincible in regard to presently arisen states.

19. “Friends, when the Blessed One rose from his seat and went into his dwelling after giving a summary in brief without expounding the detailed meaning, that is:

‘Let not a person revive the past…

Who has had a single excellent night,’

I understand the detailed meaning of this summary to be thus. Now, friends, if you wish, go to the Blessed One and ask him about the meaning of this. As the Blessed One explains it to you, so you should remember it.”

20. Then the bhikkhus, having delighted and rejoiced in the venerable Mahā Kaccāna’s words, rose from their seats and went to the Blessed One. After paying homage to him, they sat down at one side and told the Blessed One all that had taken place after he had left, adding: [199] “Then, venerable sir, we went to the venerable Mahā Kaccāna and asked him about the meaning. The venerable Mahā Kaccāna expounded the meaning to us with these terms, statements, and phrases.”

21.