[38] **"Longing for what is after or for what is before"** (pacchā pure vāpi apekkhamānā): "after" is said of the future; "before" is said of the past. Moreover, taking the past as the point of reference, both the future and the present are "after"; taking the future as the point of reference, both the past and the present are "before."
How does one create longing for what is before? Thinking, "I had such form (rūpa) in the past," one brings delight to bear upon that; thinking, "I had such feeling (vedanā), I had such perception, I had such volitional formations, I had such consciousness in the past," one brings delight to bear upon that. Thus too one creates longing for what is before. Or else, thinking, "Thus was my eye in the past, thus were forms," consciousness becomes bound there by desire and lust; because consciousness is bound by desire and lust, one delights in that; delighting in that, thus too one creates longing for what is before. "Thus was my ear in the past, thus were sounds." "Thus was my nose in the past, thus were odours." "Thus was my tongue in the past, thus were tastes." "Thus was my body in the past, thus were tangibles." Thinking, "Thus was my mind in the past, thus were mental phenomena (dhammā)," consciousness becomes bound there by desire and lust; because consciousness is bound by desire and lust, one delights in that; delighting in that, thus too one creates longing for what is before. Or else, whatever laughing, chatting, and playing one formerly had together with womenfolk — one relishes that, desires it, and attains gratification through it. Thus too one creates longing for what is before.
How does one create longing for what is after? Thinking, "May I have such form in the future," one brings delight to bear upon that; thinking, "May I have such feeling, may I have such perception, may I have such volitional formations, may I have such consciousness in the future," one brings delight to bear upon that. Thus too one creates longing for what is after. Or else, thinking, "Thus may my eye be in the future, thus forms," one sets the mind (citta) on obtaining what has not been obtained; on account of that setting of the mind, one delights in that; delighting in that, thus too one creates longing for what is after. "Thus may my ear be in the future, thus sounds." "Thus may my nose be in the future, thus odours." "Thus may my tongue be in the future, thus tastes." "Thus may my body be in the future, thus tangibles." Thinking, "Thus may my mind be in the future, thus mental phenomena," one sets the mind on obtaining what has not been obtained; on account of that setting of the mind, one delights in that; delighting in that, thus too one creates longing for what is after. Or else, thinking, "By this virtue, or vow, or austerity, or holy life, I shall become a deva or one among the devas," one sets the mind on obtaining what has not been obtained; on account of that setting of the mind, one delights in that; delighting in that, thus too one creates longing for what is after. Hence, "longing for what is after or for what is before."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.