SUTTA 131

[^1209]: This discourse with a lengthy introduction and notes is available separately in a translation by Bhikkhu Nanananda under the title Ideal Solitude.

[^1210]: Ms contains the following note by $\tilde{N} m$ on this expression, which accounts for the title of this and the following three suttas: This term has elsewhere been translated by "true saint" and like phrases, which, however, quite miss the point. The commentary says only this: "Bhaddekarattassa means 'of one who is fortunate (bhadda) in having one (eka) attachment (ratta or ratti)'; this is because of his possessing application to insight." The subcommentary resolves the compound ekaratta (one-attachment) into ekāratti, and says only that "bhaddekaratta means one who has a fortunate single attachment (bhaddo ekaratto etassa); it is a term for a person who is cultivating insight." There appears to be no other mention of this term elsewhere in the Canon and its commentaries. The Pali word ratta (adj.) or ratti (n.) in this instance is from the root raj, "to take pleasure in." So the "bhaddekaratta" appears to be the one who is applying himself invincibly, unshakeably, to know and to study the present state as it occurs (see verse). This application of attachment is auspicious or fortunate because it leads to liberation... It might be supposed that the expression "bhaddekaratta" was a popular phrase taken over by the Buddha and given a special sense by him, as was not infrequently done, but there seems to be no reason to do so and there is no evidence for it in this case. It is more likely to be a term coined by the Buddha himself to describe a certain aspect of development. Ven. Nānananda, in the introduction to his translation, offers an argument for rendering the term "the ideal lover of solitude." Horner renders it simply as "the Auspicious."

[^1211]: More literally the first two lines would be translated: "Let not a person run back to the past or live in expectation of the future." The meaning will be elucidated in the expository passage of the sutta.

[^1212]: MA: He should contemplate each presently arisen state, just where it has arisen, with insight into its impermanence, etc.

[^1213]: Asamhīram asankuppam. MA explains that this is said for the purpose of showing insight and repeated insight; for insight is "invincible, unshakeable" because it is not vanquished or shaken by lust and other defilements. Elsewhere the expression "the invincible, the unshakeable" is used as a description of Nibbāna (e.g., Sn v.1149) or of the liberated mind (e.g., Thag v.649), but here it seems to refer to a stage in the development of insight. The recurrence of the verb form samhīrati in §8 and §9 suggests that the intended meaning is contemplation of the present moment without being misled into the adoption of a personality view.

[^1214]: The "Peaceful Sage" (santo muni) is the Buddha.

[^1215]: MA: One "finds delight" by bringing to bear upon the past either craving or a view associated with craving. It should be noted that it is not the mere recollection of the past through memory that causes bondage, but the reliving of past experiences with thoughts of craving. In this respect the Buddha's teaching differs significantly from that of Krishnamurti, who seems to regard memory itself as the villain behind the scene.

[^1216]: Perhaps this sentence, and all the parallel sentences to follow, should be translated: "One does not find delight there thinking, I had such material form in the past.'" The translation as it stands suggests that such thoughts arise but without the accompaniment of delight, while the alternative proposed here suggests that these thoughts do not arise at all. The same alternative construction can also be applied to thoughts about the future in §7. The Pali can admit either rendering.

[^1217]: Perhaps this phrase should be taken as an exclamation: "May I have such material form in the future!"

[^1218]: The verb here and in the next paragraph, samhīrati, refers back to the line in the verse, "invincibly, unshakeably." MA glosses: "One is dragged in by craving and views because of the lack of insight."