Thus have I heard—At one time, the Blessed One was dwelling at Rājagaha, in the hot spring park.
Then the venerable Samiddhi, having risen at the break of dawn, went to the hot spring to bathe. After bathing there and emerging from the water, he stood wearing a single robe, drying his limbs.
Then, when the night was ending, a certain deity of surpassing beauty, illuminating the entire hot spring, approached the venerable Samiddhi. Having drawn near, she stood in the air and addressed the venerable Samiddhi in verse:
“Without having enjoyed, you seek alms, bhikkhu,
you don‘t seek alms after having enjoyed;
First enjoy, bhikkhu, then go seek alms,
don’t let time pass you by.”
“I do not know what the time might be,
time is concealed, it cannot be seen;
So, without enjoying, I seek alms,
may time not pass me by.”
Then that deity, having landed on the ground, said to the venerable Samiddhi: “You have gone forth while young, bhikkhu, with soft black hair, endowed with the blessing of youth, in the |first stage of life::the early, formative phase of life, before engagement in worldly or sensual pursuits [paṭhama + vayas]|, who has not yet dabbled in sensual pleasures. Enjoy the human pleasures, bhikkhu; do not abandon the directly visible to chase what is |time-consuming::involving time, lit. related to time [kālika]|.”
“I have not abandoned what is directly visible, friend, in order to chase what is time-consuming. I have abandoned what is time-consuming, in order to pursue what is directly visible. For sensual pleasures, friend, have been declared by the Blessed One to be time-consuming, with much |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |troublesome::lit. many problems [bahupāyāsa]|; and the |disadvantage::drawback, unsatisfactoriness, inadequacy, danger [ādīnava]| in them is still greater. This |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| is directly visible, |immediate::not limited to a particular time [akālika]|, inviting verification, |onward leading::applicable, relevant, practical [opaneyyika]|, and to be personally experienced by the wise.”
“But how, bhikkhu, are sensual pleasures said by the Blessed One to be time-consuming, with much suffering, troublesome, and with a still greater disadvantage in them? And how is this Dhamma directly visible, immediate, inviting verification, |onward leading::applicable, relevant, practical [opaneyyika]|, and to be personally experienced by the wise?”
“Friend, I am new, recently ordained, and recently come to this Dhamma and |Vinaya::code of monastic discipline rules, training [vinaya]|. I am not able to explain it in detail. But that Blessed One, the |Arahant::a worthy one, an epithet of a fully awakened being [arahant]|, the perfectly Awakened One, is dwelling at Rājagaha in the hot spring park. Approach that Blessed One and ask him about this matter. As he explains it to you, so you should remember it.”
“It is not easy for us to approach that Blessed One, bhikkhu, he is surrounded by other deities of great influence. But if you, bhikkhu, were to approach that Blessed One and ask him about this matter, then we will come along too in order to hear the Dhamma.”
“Very well, friend,” replied the venerable Samiddhi to that deity. Then he approached the Blessed One, and having drawn near, paid homage to the Blessed One and sat down to one side. As he was sitting there, the venerable Samiddhi said to the Blessed One:
“Here, venerable sir, having risen at the break of dawn, I went to the hot spring to bathe my limbs. After bathing there and emerging from the water, I stood wearing a single robe, drying my limbs. Then, venerable sir, when the night was ending, a certain deity of surpassing beauty, illuminating the entire hot spring, approached me. Having drawn near, she stood in the air, and addressed me in verse:
‘Without having enjoyed, you seek alms, bhikkhu,
you don‘t seek alms after having enjoyed;
First enjoy, bhikkhu, then go seek alms,
don’t let time pass you by.’
When this was said, I replied to that deity with this verse:
‘I do not know what the time might be,
time is concealed, it cannot be seen;
So, without enjoying, I seek alms,
may time not pass me by.’
Then, venerable sir, that deity landed on the earth and said to me: ‘You are young, bhikkhu, gone forth with soft black hair, endowed with the blessing of youth, in the first stage of life, and you have not yet engaged in sensual pleasures. Enjoy human pleasures, bhikkhu; do not abandon the directly visible to chase what is time-consuming.’
When she had said that, venerable sir, I replied to her: ‘Friend, I have not abandoned what is directly visible to chase what is time-consuming. Rather, I have abandoned what is time-consuming to pursue what is directly visible. For sensual pleasures, friend, have been declared by the Blessed One to be time-consuming, with much suffering, troublesome; and the disadvantage in them is still greater. This Dhamma is directly visible, immediate, inviting verification, |onward leading::applicable, relevant, practical [opaneyyika]|, and to be personally experienced by the wise.’
When this was said, venerable sir, that deity asked me: ‘But how, bhikkhu, are sensual pleasures said by the Blessed One to be time-consuming, with much suffering, troublesome, and with a still greater disadvantage in them? And how is this Dhamma directly visible, immediate, inviting verification, onward leading, and to be personally experienced by the wise?’
When she had said that, venerable sir, I replied: ‘Friend, I am new, recently ordained, and recently come to this Dhamma and Vinaya. I am not yet able to explain it in detail. But that Blessed One, the Arahant, the perfectly Awakened One, is dwelling at Rājagaha in the Tapodā Park. Go to that Blessed One and ask him about this matter. Whatever the Blessed One explains to you, remember it accordingly.’
When this was said, venerable sir, that deity replied: ‘It is not easy for us to approach that Blessed One, bhikkhu, he is surrounded by other deities of great influence. But if you, bhikkhu, were to approach that Blessed One and ask him about this matter, then we will come along too in order to hear the Dhamma. If, venerable sir, the words of that deity are true, then she should be here nearby.
When this was said, that deity said to the venerable Samiddhi: “Ask, bhikkhu, ask, bhikkhu! For I have arrived.”
Then the Blessed One addressed that deity in verse:
“Beings who perceive what can be |expressed::said, explained, illustrated [akkheyya]|,
become |established in::fixed in, settled in [patiṭṭhita]| what can be expressed;
|Not fully understanding::not completely comprehending [apariññāya]| what can be expressed,
they come under the power of death.
But having fully understood what can be expressed,
one does not conceive ‘one who expresses’;
For that does not exist for him,
by which he might be described.
If you understand, speak, spirit.”
“Venerable sir, I do not understand in detail the meaning of this brief statement made by the Blessed One. It would be good, venerable sir, if the Blessed One would speak in such a way that I might understand in detail the meaning of this brief statement.”
“Who thinks in terms of equal, superior, or inferior,
might |dispute::argue, disagree [vivadati]| on the basis of these perceptions;
But one |unshaken in::unaffected by, unstirred by [avikampamāna]| the three |discriminations::categorizations, distinctions [vidhā]|,
‘equal’ or ‘superior’ does not apply to him.
If you understand, speak, spirit.”
“In this case too, venerable sir, I do not understand in detail the meaning of this brief statement made by the Blessed One. It would be good, venerable sir, if the Blessed One would speak in such a way that I might understand in detail the meaning of this brief statement.”
“Having abandoned |measuring::calculation, enumeration; mental constructs that form the basis for self-identity [saṅkhā]|, and then not attaining to |conceit::self-measurement, rebirth [vimāna]|,
he cuts off |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| here for |name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]|;
Having cut the tie, |untroubled::undisturbed [anigha]|, |fulfilled::free from hope, desire-less [nirāsa]|,
he is not found by those who search for him;
Whether gods or humans, of this world or the next,
in the heavens and all abodes [of existence].
If you understand, speak, spirit.”
“Venerable sir, I understand the detailed meaning of this brief statement made by the Blessed One as follows—
One should not do any evil in all the world,
Not by speech, mind, or body;
Having abandoned sense pleasures, |mindful::who has recollection, is aware, present [satimant]| and |fully aware::with attentiveness, with clear and full comprehension, intentional, purposeful [sampajāna]|,
one should not pursue what is unsatisfactory and |unbeneficial::lit. not connected with benefit [anatthasaṃhita]|.”