Evaṁ me sutaṁ—Thus have I heard. ekaṁ samayaṁ bhagavā rājagahe viharati tapodārāme. At one time, the Auspicious One was staying near Rājagaha in the Hot Springs Monastery.
Atha kho āyasmā samiddhi rattiyā paccūsasamayaṁ paccuṭṭhāya yena tapodā tenupasaṅkami gattāni parisiñcituṁ. Then Venerable Samiddhi rose at daybreak and went to the hot springs to bathe. Tapode gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno. When he had bathed and emerged from the water, he stood in one robe drying himself.
Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ tapodaṁ obhāsetvā yena āyasmā samiddhi tenupasaṅkami; upasaṅkamitvā vehāsaṁ ṭhitā āyasmantaṁ samiddhiṁ gāthāya ajjhabhāsi: Then, late at night, a glorious deity, lighting up the entire hot springs, approached Venerable Samiddhi, and, standing in the air, addressed him in verse:
“Abhutvā bhikkhasi bhikkhu, “Bhikkhu, you seek alms without having eaten na hi bhutvāna bhikkhasi; instead of seeking alms after having eaten. Bhutvāna bhikkhu bhikkhassu, But you should eat first, then seek alms: mā taṁ kālo upaccagā”ti. do not let the time pass you by.”
“Kālaṁ vohaṁ na jānāmi, “I do not know the time; channo kālo na dissati; it is covered up and unseen. Tasmā abhutvā bhikkhāmi, That is why I seek alms without having eaten, mā maṁ kālo upaccagā”ti. so that the time may not pass me by!”
Atha kho sā devatā pathaviyaṁ patiṭṭhahitvā āyasmantaṁ samiddhiṁ etadavoca: Then that deity landed on the ground and said to Venerable Samiddhi, “daharo tvaṁ, bhikkhu, pabbajito susu kāḷakeso, bhadrena yobbanena samannāgato, paṭhamena vayasā, anikkīḷitāvī kāmesu. “You have gone forth while young, bhikkhu. With pristine black hair, you are blessed with youth, in the prime of life, and you have never played with sensuality. Bhuñja, bhikkhu, mānusake kāme; Enjoy human sensuality! mā sandiṭṭhikaṁ hitvā kālikaṁ anudhāvī”ti. Do not forgo what is presently evident to pursue what involves time.”
“Na khvāhaṁ, āvuso, sandiṭṭhikaṁ hitvā kālikaṁ anudhāvāmi. Friend, I am not forgoing what is presently evident to pursue what involves time. Kālikañca khvāhaṁ, āvuso, hitvā sandiṭṭhikaṁ anudhāvāmi. I am giving up what involves time to pursue what is presently evident. Kālikā hi, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā; ādīnavo ettha bhiyyo. For the Auspicious One has said that sensuality involves time, with much suffering and distress, and the peril there is what is greater. Sandiṭṭhiko ayaṁ dhammo akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti. But this Dhamma is presently evident, not involving time, verifiable, and goading-on, to be known by the wise for themselves.”
“Kathañca, bhikkhu, kālikā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo? “But in what way, bhikkhu, has the Auspicious One said that sensuality involves time, with much suffering and distress, and that the peril there is what is greater”? Kathaṁ sandiṭṭhiko ayaṁ dhammo akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti? And how is this Dhamma presently evident, not involving time, verifiable, and goading-on, to be known by the wise for themselves?”
“Ahaṁ kho, āvuso, navo acirapabbajito adhunāgato imaṁ dhammavinayaṁ. Friend, I am junior, recently gone forth, newly come to this teaching-and-discipline. Na tāhaṁ sakkomi vitthārena ācikkhituṁ. I am not able to explain this in detail. Ayaṁ so bhagavā arahaṁ sammāsambuddho rājagahe viharati tapodārāme. But the Auspicious One, the Arahant, the Rightly Self-Awakened One is abiding near Rājagaha in the Hot Springs Monatery. Taṁ bhagavantaṁ upasaṅkamitvā etamatthaṁ puccha. You should approach him and ask about this matter. Yathā te bhagavā byākaroti tathā naṁ dhāreyyāsī”ti. And you should remember it in accordance with the Auspicious One’s answer.”
“Na kho, bhikkhu, sukaro so bhagavā amhehi upasaṅkamituṁ, aññāhi mahesakkhāhi devatāhi parivuto. “It is not easy for us to approach the Auspicious One, as he is surrounded by other illustrious deities. Sace kho tvaṁ, bhikkhu, taṁ bhagavantaṁ upasaṅkamitvā etamatthaṁ puccheyyāsi, mayampi āgaccheyyāma dhammassavanāyā”ti. If you go to the Auspicious One and ask him about this matter, we will join and listen to the Dhamma.”
“Evamāvuso”ti kho āyasmā samiddhi tassā devatāya paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā samiddhi bhagavantaṁ etadavoca: “Yes, venerable,” Venerable Samiddhi replied. He went to the Auspicious One, bowed, sat down to one side, and informed him of the matter. Then he added:
“Idhāhaṁ, bhante, rattiyā paccūsasamayaṁ paccuṭṭhāya yena tapodā tenupasaṅkamiṁ gattāni parisiñcituṁ. Tapode gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsiṁ gattāni pubbāpayamāno. Atha kho, bhante, aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ tapodaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā vehāsaṁ ṭhitā imāya gāthāya ajjhabhāsi:
‘Abhutvā bhikkhasi bhikkhu, na hi bhutvāna bhikkhasi; Bhutvāna bhikkhu bhikkhassu, mā taṁ kālo upaccagā’ti.
Evaṁ vutte, ahaṁ, bhante, taṁ devataṁ gāthāya paccabhāsiṁ:
‘Kālaṁ vohaṁ na jānāmi, channo kālo na dissati; Tasmā abhutvā bhikkhāmi, mā maṁ kālo upaccagā’ti.
Atha kho, bhante, sā devatā pathaviyaṁ patiṭṭhahitvā maṁ etadavoca: ‘daharo tvaṁ, bhikkhu, pabbajito susu kāḷakeso, bhadrena yobbanena samannāgato, paṭhamena vayasā, anikkīḷitāvī kāmesu. Bhuñja, bhikkhu, mānusake kāme; mā sandiṭṭhikaṁ hitvā kālikaṁ anudhāvī’ti.
Evaṁ vuttāhaṁ, bhante, taṁ devataṁ etadavocaṁ: ‘na khvāhaṁ, āvuso, sandiṭṭhikaṁ hitvā kālikaṁ anudhāvāmi; kālikañca khvāhaṁ, āvuso, hitvā sandiṭṭhikaṁ anudhāvāmi. Kālikā hi, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā; ādīnavo ettha bhiyyo. Sandiṭṭhiko ayaṁ dhammo akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti.
Evaṁ vutte, bhante, sā devatā maṁ etadavoca: ‘kathañca, bhikkhu, kālikā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā; ādīnavo ettha bhiyyo? Kathaṁ sandiṭṭhiko ayaṁ dhammo akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti?
Evaṁ vuttāhaṁ, bhante, taṁ devataṁ etadavocaṁ: ‘ahaṁ kho, āvuso, navo acirapabbajito adhunāgato imaṁ dhammavinayaṁ, na tāhaṁ sakkomi vitthārena ācikkhituṁ. Ayaṁ so bhagavā arahaṁ sammāsambuddho rājagahe viharati tapodārāme. Taṁ bhagavantaṁ upasaṅkamitvā etamatthaṁ puccha. Yathā te bhagavā byākaroti tathā naṁ dhāreyyāsī’ti.
Evaṁ vutte, bhante, sā devatā maṁ etadavoca: ‘na kho, bhikkhu, sukaro so bhagavā amhehi upasaṅkamituṁ, aññāhi mahesakkhāhi devatāhi parivuto. Sace kho tvaṁ, bhikkhu, taṁ bhagavantaṁ upasaṅkamitvā etamatthaṁ puccheyyāsi, mayampi āgaccheyyāma dhammassavanāyā’ti. Sace, bhante, tassā devatāya saccaṁ vacanaṁ, idheva sā devatā avidūre”ti. “Bhante, if that deity spoke the truth, he will be nearby.”
Evaṁ vutte, sā devatā āyasmantaṁ samiddhiṁ etadavoca: When he had spoken, that deity said to Venerable Samiddhi, “puccha, bhikkhu, puccha, bhikkhu, yamahaṁ anuppattā”ti. “Ask, bhikkhu, ask! For I have arrived.”
Atha kho bhagavā taṁ devataṁ gāthāhi ajjhabhāsi: Then the Auspicious One addressed the deity in verse:
“Akkheyyasaññino sattā, “Beings perceive the describable akkheyyasmiṁ patiṭṭhitā; and are established in the describable. Akkheyyaṁ apariññāya, Not understanding the describable, yogamāyanti maccuno. they fall under the yoke of Death.
Akkheyyañca pariññāya, But having fully understood the describable, Akkhātāraṁ na maññati; he does not conceive of one who describes, Tañhi tassa na hotīti, for he has nothing Yena naṁ vajjā na tassa atthi; by which one could designate him. Sace vijānāsi vadehi yakkhā”ti. Tell me if you understand, spirit.” *Notice that these lines do not affirm a hidden reality that lies beyond the domain of the describable. What’s being expressed is that suffering arises due to the mistaken [_conceiving_ of an entity existing outside](https://suttas.hillsidehermitage.org/?q=mn1) the describable (i.e., the experience as a whole) and who wields mastery over it. But if instead of outright denying that there is a sense of self and leaning onto the empty theoretical statement that “the self is an illusion” or similar, one comes to fully understand—within that same present experience—that the sense of self that factually manifests _also_ falls squarely within the domain of the describable, it will cease to be misconceived as an outside master. And therefore it cannot rightly be called a self anymore—while the domain of the describable (the five aggregates) continues to be all that there is. In this way one ceases to be “established in the describable” without going somewhere else (which would only lead to becoming equally established in another describable phenomenon: a transcendent reality that supposedly lies “beyond all experience” is describable to that extent, is being experienced, and thus lies within the five aggregates).
“Na khvāhaṁ, bhante, imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāmi. “I do not understand the detailed meaning of the Auspicious One’s brief statement. Sādhu me, bhante, bhagavā tathā bhāsatu yathāhaṁ imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ jāneyyan”ti. Please teach me this matter so I can understand the detailed meaning.”
“Samo visesī uda vā nihīno, “‘Equal, superior, or worse’ Yo maññatī so vivadetha tena; conceiving like this, one falls into conflict. Tīsu vidhāsu avikampamāno, Unwavering in the face of the three discriminations, *These three judgments cannot be totally eliminated, for even if such an attempt succeeded, there would always be the implication that not having them is “better” and having them is “worse”. But by seeing them as phenomena, enduring within the experience but on a subtler level, one ceases to take them for granted, and there will no longer be the implicit discrepancy/conflict felt when there is a sense of “lack”, nor any actions that come out of that. If one sees, as a phenomenon in its own right, the suggestion of this or that experience as “better” and the associated sense of “lack“—even if it is an accurate idea of Nibbāna—then one can get to see how Nibbāna actually lies in the subduing of delight towards any and all phenomena as such, [*including that one*](https://suttas.hillsidehermitage.org/?q=mn1#mn1:49.1-mn1:50.4). Samo visesīti na tassa hoti; ‘equal or superior’ do not occur to him. Sace vijānāsi vadehi yakkhā”ti. Tell me if you understand, spirit.”
“Imassapi khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa na vitthārena atthaṁ ājānāmi. “I do not understand the detailed meaning of the Auspicious One’s brief statement. Sādhu me, bhante, bhagavā tathā bhāsatu yathāhaṁ imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ jāneyyan”ti. Please teach me this matter, so I can understand the detailed meaning.”
“Pahāsi saṅkhaṁ na vimānamajjhagā, He has given up designation; he does not come into measurement. Acchecchi taṇhaṁ idha nāmarūpe; He has severed craving here—in relation to name-and-form. Taṁ chinnaganthaṁ anighaṁ nirāsaṁ, He has severed all ties, untroubled, free from hope. *From the previous comment it should be clear that hope is entirely redundant to the task of developing Nibbāna (of giving up craving). Passion with regard to phenomena is always a present affair, and whenever it is either further maintained and acted out of, or abandoned, it is always *presently*. In this sense the Dhamma does not involve time, which is what the deity is asking the Buddha to explain. Pariyesamānā nājjhagamuṁ; Though gods and humans search for him, Devā manussā idha vā huraṁ vā, in this world and the world beyond, they never find him, *That which would’ve been called “him” has been clearly understood as another describable aspect within the five aggregates, and that’s why “he”, *qua* independent self, [cannot be found anywhere within the experience](https://suttas.hillsidehermitage.org/?q=mn22#mn22:36.4), not because he *destroyed* that which would’ve ordinarily been designated as “him” if he were not an Arahant. The latter is annihilationism and involves time, thus it’s not the Dhamma. [Undermining the Sense of Self](https://www.youtube.com/watch?v=HIDVvlTYxIc) Saggesu vā sabbanivesanesu. not in heaven nor in any abode.
Sace vijānāsi vadehi yakkhā”ti. Tell me if you understand, spirit.”
“Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmi—“This is how I understand the detailed meaning of the Auspicious One’s brief statement:
Pāpaṁ na kayirā vacasā manasā, One should never do anything bad Kāyena vā kiñcana sabbaloke; by speech or mind or body in all the world. Kāme pahāya satimā sampajāno, Having given up sensuality, recollected and aware, Dukkhaṁ na sevetha anatthasaṁhitan”ti. one should not engage in what is painful and unbeneficial.”
Nandanavaggo dutiyo.
Tassuddānaṁ
Nandanā nandati ceva, Natthiputtasamena ca; Khattiyo saṇamāno ca, Niddātandī ca dukkaraṁ; Hirī kuṭikā navamo, Dasamo vutto samiddhināti.
Origin URL: https://suttas.hillsidehermitage.org/?q=sn1.20