Evaṁ me sutaṁ—So I have heard. ekaṁ samayaṁ bhagavā rājagahe viharati tapodārāme. At one time the Buddha 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 the crack of dawn 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, went up to 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. don’t let the time pass you by.”
“Kālaṁ vohaṁ na jānāmi, “I actually don’t know the time; channo kālo na dissati; it’s covered up and unseen. Tasmā abhutvā bhikkhāmi, That’s 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’ve gone forth while young, bhikkhu. With pristine black hair, you’re blessed with youth, in the prime of life, and you’ve never flirted with sensuality. Bhuñja, bhikkhu, mānusake kāme; Enjoy human sensuality! mā sandiṭṭhikaṁ hitvā kālikaṁ anudhāvī”ti. Don’t give up what is presently evident to chase after what involves time.”
“Na khvāhaṁ, āvuso, sandiṭṭhikaṁ hitvā kālikaṁ anudhāvāmi. “Friend, I’m not giving up presently evident to chase after what involves time. Kālikañca khvāhaṁ, āvuso, hitvā sandiṭṭhikaṁ anudhāvāmi. I’m giving up what involves time to chase after what is presently evident. Kālikā hi, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā; ādīnavo ettha bhiyyo. For the Buddha has said that sensuality involves time, with much suffering and distress, and the woe in it is what’s 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 experienced by sensible people for themselves.”
“Kathañca, bhikkhu, kālikā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo? “But in what way, bhikkhu, has the Buddha said that sensuality involves time, with much suffering and distress, and that the woe in it is what’s 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 experienced by sensible people for themselves?”
“Ahaṁ kho, āvuso, navo acirapabbajito adhunāgato imaṁ dhammavinayaṁ. “Friend, I’m junior, recently gone forth, newly come to this teaching-and-discipline. Na tāhaṁ sakkomi vitthārena ācikkhituṁ. I’m not able to explain this in detail. Ayaṁ so bhagavā arahaṁ sammāsambuddho rājagahe viharati tapodārāme. But the Blessed One, the Arahant, the fully awakened Buddha is staying near Rājagaha in the Hot Springs Monatery. Taṁ bhagavantaṁ upasaṅkamitvā etamatthaṁ puccha. You should go to him and ask about this matter. Yathā te bhagavā byākaroti tathā naṁ dhāreyyāsī”ti. And you should remember it in line with the Buddha’s answer.”
“Na kho, bhikkhu, sukaro so bhagavā amhehi upasaṅkamituṁ, aññāhi mahesakkhāhi devatāhi parivuto. “It’s not easy for us to approach the Buddha, 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 Buddha and ask him about this matter, we’ll come along 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, friend,” Venerable Samiddhi replied. He went to the Buddha, bowed, sat down to one side, and told him what had happened. 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’ll be close by.”
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 Buddha 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 ‘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 don’t understand the detailed meaning of the Buddha’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 don’t understand the detailed meaning of the Buddha’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 cut off craving here—in relation to name-and-form. Taṁ chinnaganthaṁ anighaṁ nirāsaṁ, He’s cut 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 in 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 Buddha’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 shouldn’t engage in what’s 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