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680.Tassevaṃ samanupassato yā sā pubbantaṃ ārabbha "ahosiṃ nu kho ahaṃ atītamaddhānaṃ, na nu kho ahosiṃ atītamaddhānaṃ, kiṃ nu kho ahosiṃ atītamaddhānaṃ, kathaṃ nu kho ahosiṃ atītamaddhānaṃ, kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ atītamaddhāna"nti (ma. ni. 1.18; saṃ. ni. 2.20) pañcavidhā vicikicchā vuttā, yāpi aparantaṃ ārabbha "bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ, na nu kho bhavissāmi anāgatamaddhānaṃ, kiṃ nu kho bhavissāmi anāgatamaddhānaṃ, kathaṃ nu kho bhavissāmi anāgatamaddhānaṃ, kiṃ hutvā kiṃ bhavissāmi nu kho ahaṃ anāgatamaddhāna"nti pañcavidhā vicikicchā vuttā, yāpi paccuppannaṃ ārabbha "etarahi vā pana paccuppannaṃ addhānaṃ ajjhattaṃ kathaṃkathī hoti – ahaṃ nu khosmi, no nu khosmi, kiṃ nu khosmi, kathaṃ nu khosmi, ayaṃ nu kho satto kuto āgato, so kuhiṃ gāmī bhavissatī"ti (ma. ni. 1.18) chabbidhā vicikicchā vuttā, sā sabbāpi pahīyati.
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6.When he sees it in this way, all his uncertainty is abandoned, that is to say, the five kinds of uncertainty about the past stated thus: “Was I in the past? Was I not in the past? What was I in the past? How was I in the past? Having been what, what was I in the past? ” (M I 8), and also the five kinds of uncertainty about the future stated thus: “Shall I be in the future? Shall I not be in the future? What shall I be in the future? How shall I be in the future? Having been what, what shall I be in the future? ” (M I 8); and also the six kinds of uncertainty about the present stated thus: “Am I? Am I not? What am I? How am I? Whence will this being have come? Whither will it be bound? ” (M I 8).
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