<p>The Sutta that I referred to in my earlier comment was:</p>
<p>(S.22.46.) Dutiya-aniccasuttam</p>
<blockquote>
<ol start="46">
<li>Savatthinidanam.  “Rupam, bhikkhave, aniccam.  Yadaniccam tam dukkham; yam dukkham tadanatta; yadanatta tam ‘netam mama, nesohamasmi, na meso atta’ti evametam yathabhutam sammappabbaya datthabbam.  Vedana anicca…sabba anicca…savkhara anicca…vibbanam aniccam.  Yadaniccam tam dukkham; yam dukkham tadanatta; yadanatta tam ‘netam mama, nesohamasmi, na meso atta’ti evametam yathabhutam sammappabbaya datthabbam’.</li>
</ol>
<p>“Evametam (CS:pg.2.38) yathabhutam sammappabbaya passato pubbantanuditthiyo na honti.  Pubbantanuditthinam asati, (S.22.46./III,46.) aparantanuditthiyo na honti.  Aparantanuditthinam asati, thamaso § paramaso na hoti.  Thamase § paramase asati rupasmim…vedanaya sabbaya…savkharesu…vibbanasmim cittam virajjati vimuccati anupadaya asavehi.  Vimuttatta thitam.  Thitatta santusitam.  Santusitatta na paritassati.  Aparitassam paccattabbeva parinibbayati.  ‘Khina jati, vusitam brahmacariyam</p>
</blockquote>
<p>Thus seeing it as it is with correct wisdom, the views
about the prior limit do not become, the views about the
prior limit not being, the views about the posterior limit do
not become, the views about the posterior limit not being,
obstinate misconstruing does not become, obstinate
misconstruing not being, his mind turns away from form,
feeling, notion, volitional compositions, consciousness, and
is liberated from the cankers by not grasping.</p>
<blockquote>
<p>(Evam etam yathabhutam sammappaññaya passato pubbantanuditthiyo na honti,
pubbantanuditthinam asati aparantanuditthiyo na honti,
aparantanuditthinam asati thamaso paramaso na hoti, thamase
paramase asati rupasmim vedanaya saññaya sankharesu
viññanasmim cittam virajjati vimuccati anupadaya asavehi).</p>
</blockquote>
<p>&quot;But, Kaccana, let the past be, let the future be (titthatu
pubbanto titthatu aparanto, literally: let the prior limit be,
let the posterior limit be). Let there come an intelligent
man, guileless, honest, straight, and I instruct him, if he
follows my instruction, he will before long know by himself,
see by himself.&quot; MN, II, 44 (80), MA, 209, 787b-c.</p>
<p>The above Pali &quot;titthatu pubbanto titthatu aparanto&quot;
(literally: let the prior limit be, let the posterior limit
be) can also be understood as: put down the past, put down
the future, drop the past, drop the future, leave them alone,
don't touch them. The Buddhist path is unloading, whereas
all concerns about the past and future are loading. So to
put down all those extraneous concerns and to concentrate
on meditation is how views, frameworks or whatever else can
be set aside temporarily, until they can be set aside
definitively, with no remainder, at arhatship.</p>
<p>The Buddhist ideal is to leave the past and the future to
themselves and live strictly in the present instead. The
Buddha is told of the monk Sthaviraka who dwells alone
(eka-vihari), has him called up and tells him: When the
past is cut, the future is let go of, and lust and
passion (chanda-raga) for present existential states
(atta-bhava-patilabha) are well controlled, then the
dwelling alone is perfect in details. SN, II, 283 (21,
10), SA, 1071, 278.</p>
<p>Whether rebirth is factually true or not, it is not a
matter of concern to the Buddhist cultivator, who would
rather shed past and future and pay attention to what
happens in the present.</p>

CC BY-SA 3.0
2017-06-29T18:16:06.260Z
There's another English translation here: https://suttacentral.net/en/sn22.46
ChrisW
CC BY-SA 3.0
2017-06-29T19:52:52.020Z
@ChrisW, it would be more beneficial if you see things this way... “Bhikkhus, Form, Feeling, Perception, Volitional formations, Consciousness… cannot be maintained to one’s satisfaction in the long run (anicca).  What cannot be maintained to one’s satisfaction in the long run makes us distraught (dukkha). As we are truly helpless in the long run, nothing is with any real substance in the end (anatta). What is Anatta should be seen with correct wisdom thus: “with no refuge” or “without essence”. 60 -80 of us will [contemplate this way](http://www.nirapekshathwayemaga.com/) in the next 30 days.
Saptha Visuddhi
CC BY-SA 3.0
2017-06-29T03:50:08.413Z
2017-06-29T03:50:08.413Z
2020-06-17T09:56:10.877Z
Saptha Visuddhi
<p>What are the Buddhist references which deal with:</p>

<ul>
<li>space and</li>
<li>time</li>
</ul>

<p>Primary sources from the Tripitaka or secondary and tertiary sources with proper citations are also welcome.</p>

CC BY-SA 3.0
2017-06-29T11:48:53.080Z
[Time in Buddhism](https://buddhism.stackexchange.com/q/8053/254)
ChrisW
CC BY-SA 3.0
2017-06-29T12:01:46.310Z
Above question is not a reference request so the answers do not have a list of references. This is more specific to get references. Also I did not know this was there when I asked.
Suminda Sirinath S. Dharmasena
<reference-request><pali-canon>
Buddhist References about Space and Time
# Buddhist References about Space and Time

(Asked by: username_0 on 2017-06-29)

What are the Buddhist references which deal with:

* space and
* time

Primary sources from the Tripitaka or secondary and tertiary sources with proper citations are also welcome.

**Tags:** reference-request, pali-canon

> **Comments:**
> **username_1**: [Time in Buddhism](https://buddhism.stackexchange.com/q/8053/254)  
> **username_0**: Above question is not a reference request so the answers do not have a list of references. This is more specific to get references. Also I did not know this was there when I asked.  

---

## 1 answers

### Answer by username_2 on 2017-06-29. Score: 3

The Sutta that I referred to in my earlier comment was:

(S.22.46.) Dutiya-aniccasuttam

> 46. Savatthinidanam. “Rupam, bhikkhave, aniccam. Yadaniccam tam dukkham; yam dukkham tadanatta; yadanatta tam ‘netam mama, nesohamasmi, na meso atta’ti evametam yathabhutam sammappabbaya datthabbam. Vedana anicca…sabba anicca…savkhara anicca…vibbanam aniccam. Yadaniccam tam dukkham; yam dukkham tadanatta; yadanatta tam ‘netam mama, nesohamasmi, na meso atta’ti evametam yathabhutam sammappabbaya datthabbam’.
>
> “Evametam (CS:pg.2.38) yathabhutam sammappabbaya passato pubbantanuditthiyo na honti. Pubbantanuditthinam asati, (S.22.46./III,46.) aparantanuditthiyo na honti. Aparantanuditthinam asati, thamaso § paramaso na hoti. Thamase § paramase asati rupasmim…vedanaya sabbaya…savkharesu…vibbanasmim cittam virajjati vimuccati anupadaya asavehi. Vimuttatta thitam. Thitatta santusitam. Santusitatta na paritassati. Aparitassam paccattabbeva parinibbayati. ‘Khina jati, vusitam brahmacariyam

Thus seeing it as it is with correct wisdom, the views
about the prior limit do not become, the views about the
prior limit not being, the views about the posterior limit do
not become, the views about the posterior limit not being,
obstinate misconstruing does not become, obstinate
misconstruing not being, his mind turns away from form,
feeling, notion, volitional compositions, consciousness, and
is liberated from the cankers by not grasping.

> (Evam etam yathabhutam sammappaññaya passato pubbantanuditthiyo na honti,
> pubbantanuditthinam asati aparantanuditthiyo na honti,
> aparantanuditthinam asati thamaso paramaso na hoti, thamase
> paramase asati rupasmim vedanaya saññaya sankharesu
> viññanasmim cittam virajjati vimuccati anupadaya asavehi).

"But, Kaccana, let the past be, let the future be (titthatu
pubbanto titthatu aparanto, literally: let the prior limit be,
let the posterior limit be). Let there come an intelligent
man, guileless, honest, straight, and I instruct him, if he
follows my instruction, he will before long know by himself,
see by himself." MN, II, 44 (80), MA, 209, 787b-c.

The above Pali "titthatu pubbanto titthatu aparanto"
(literally: let the prior limit be, let the posterior limit
be) can also be understood as: put down the past, put down
the future, drop the past, drop the future, leave them alone,
don't touch them. The Buddhist path is unloading, whereas
all concerns about the past and future are loading. So to
put down all those extraneous concerns and to concentrate
on meditation is how views, frameworks or whatever else can
be set aside temporarily, until they can be set aside
definitively, with no remainder, at arhatship.

The Buddhist ideal is to leave the past and the future to
themselves and live strictly in the present instead. The
Buddha is told of the monk Sthaviraka who dwells alone
(eka-vihari), has him called up and tells him: When the
past is cut, the future is let go of, and lust and
passion (chanda-raga) for present existential states
(atta-bhava-patilabha) are well controlled, then the
dwelling alone is perfect in details. SN, II, 283 (21,
10), SA, 1071, 278.

Whether rebirth is factually true or not, it is not a
matter of concern to the Buddhist cultivator, who would
rather shed past and future and pay attention to what
happens in the present.

> **Comments:**
> **username_1**: There's another English translation here: https://suttacentral.net/en/sn22.46  
> **username_2**: @username_1, it would be more beneficial if you see things this way... “Bhikkhus, Form, Feeling, Perception, Volitional formations, Consciousness… cannot be maintained to one’s satisfaction in the long run (anicca).  What cannot be maintained to one’s satisfaction in the long run makes us distraught (dukkha). As we are truly helpless in the long run, nothing is with any real substance in the end (anatta). What is Anatta should be seen with correct wisdom thus: “with no refuge” or “without essence”. 60 -80 of us will [contemplate this way](http://www.nirapekshathwayemaga.com/) in the next 30 days.  

---

