1Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha in the Hot Springs Park. Then the Venerable Samiddhi, having risen at the first flush of dawn, went to the hot springs to bathe. Having bathed in the hot springs and come back out, he stood in one robe drying his limbs.

Then, when the night had advanced, a certain devata of stunning beauty, illuminating the entire hot springs, approached the Venerable Samiddhi. Having approached, she stood in the air and addressed the Venerable Samiddhi in verse: [n.31] The opening portion of this sutta appears, with elaboration, in the prologue to the Samiddhi Jataka (Ja No. 167), which includes the first pair of verses as well. MN No. 133 opens in a similar way, with Samiddhi as the protagonist. The bhikkhu Samiddhi was so named because his body was splendid (samiddha), handsome and lovely. Spk makes it clear that this is a female devata (called a devadhita in the Jataka), an earth-deity (bhummadevata) who resided in the grove. When she saw Samiddhi in the light of the early dawn, she fell in love with him and planned to seduce him. Samiddhi appears below at SN4.22 and 35:65–68.

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2v.42 "Without having enjoyed you seek alms, bhikkhu,
You don’t seek alms after you’ve enjoyed.
First enjoy, bhikkhu, then seek alms:
Don’t let the time pass you by!" sn.i.9

3v.43 "I do not know what the time might be;
The time is hidden and cannot be seen.
Hence, without enjoying, I seek alms:
Don’t let the time pass me by!" [n.32] The verses revolve around a pun on the double meaning of bhuñjati, to eat food and to enjoy sense pleasures. The devata is ostensibly telling Samiddhi to eat before going on alms round (i.e., to get his fill of sensual pleasures before taking to the monk's life), but Samiddhi insists he will not abandon the monk's life for the sake of sensual enjoyment. Spk: The devata had spoken of time with reference to the time of youth, when one is able to enjoy sensual pleasures. In pādas ab of his reply Samiddhi speaks with reference to the time of death (maraṇakala), which is hidden (channa) in that one never knows when it will arrive. In pāda d he refers to the time for practising the duty of an ascetic (samaṇadhammakaraṇakala), as it is difficult for an old person to learn the Dhamma, practise austerities, dwell in the forest, and develop the meditative attainments. The vo in pāda a is a mere indeclinable (nipatamatta).

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4Then that devata lighted on the earth and said to the Venerable Samiddhi:"You have gone forth while young, bhikkhu, a lad with black hair, endowed with the blessing of youth, in the prime of life, without having dallied with sensual pleasures. Enjoy human sensual pleasures, bhikkhu; do not abandon what is directly visible in order to pursue what takes time."

5"I have not abandoned what is directly visible, friend, in order to pursue what takes time. I have abandoned what takes time in order to pursue what is directly visible. For the Blessed One, friend, has stated that sensual pleasures are time-consuming, full of suffering, full of despair, and the danger in them is still greater, while this Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise." [n.33] At SN4.21 Māra offers the same advice to a group of young bhikkhus, who reply in words identical with those of Samiddhi. The Buddha’s exposition of the dangers in sensual pleasures may be found at MN I 85–87, 364–67, 506–8, and elsewhere. Samiddhi's answer reiterates the standard verse of homage to the Dhamma, omitting only the first term ("well expounded"), which is not relevant here. Spk interprets the "immediate" or "timeless" (akalika) character of the Dhamma by way of the Abhidhamma doctrine that the fruit (phala) arises in immediate succession to its respective path (magga), but this idea certainly seems too narrow for the present context, where the contrast is simply between the immediately beneficial Dhamma and "time-consuming" sensual pleasures. For more on akalika, see Vol II, n. 103. A few words are called for in explanation of my translation of opanayika as "applicable," which departs from the prevalent practice of rendering it "leading onward." CPD points out that "the context in which (the word) occurs shows clearly that it cannot have the active sense of ‘leading to’ … but must rather be interpreted in a passive sense (gerundive) in accordance with the commentaries." To be sure, Vism 217,10–12 (Ppn 7:84) does allow for an active sense with its alternative derivation: nibbānaṁ upanetiti ariyamaggo upaneyyo … opanayiko, "it leads on to Nibbāna, thus the noble path is onward-leading … so it is leading onwards"; this derivation, however, is almost surely proposed with "edifying" intent. Earlier in the same passage the word is glossed by the gerundive upanetabba, "to be brought near, to be applied," so I follow the derivation at Vism 217,3–9 (Ppn 7:83), which is probably correct etymologically: bhavanavasena attano citte upanayanaṁ arahati ti opanayiko … asaṅkhato pana attano cittena upanayanaṁ arahati ti opanayiko; sacchikiriyavasena alliyanaṁ arahati ti attho; "The Dhamma (as noble path) is applicable because it deserves application within one's own mind by way of meditative development … .But the unconditioned Dhamma (i.e., Nibbāna) is applicable because it deserves application with one's own mind; that is, it deserves being resorted to by way of realization."While the word opanayika does not occur in any other context that allows us to draw inferences about its meaning, the cognate expressio att’ ūpanayiko (at SN55.7 (V 353,21, 26) and Vin III 91,33–34) clearly means "applicable to oneself." On the other hand, to indicate that the Dhamma conduces to Nibbāna the texts use another expression, niyyanika upasamasaṁvattanika (see, e.g., SN55.25 (V 380,11) and upasamasaṁattanika (see, e.g., SN55.25 (V 380,11)and MN I 67,13), which would not fit the contexts where the above formula appears.)

6"But how is it, bhikkhu, that the Blessed One has stated that sensual pleasures are time-consuming, full of suffering, full of despair, and the danger in them is still greater? How is it that this Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise?"

7"I am newly ordained, friend, not long gone forth, just recently come to this Dhamma and Discipline. I cannot explain it in detail. But that Blessed One, the Arahant, the Perfectly Enlightened One, is dwelling at Rājagaha in the Hot Springs Park. Approach that Blessed One and ask him about this matter. As he explains it to you, so you should remember it."

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8"It isn’t easy for us to approach that Blessed One, bhikkhu, as he is surrounded by other devatas of great influence. [n.34] Spk: "Each of the deva-kings has a retinue of a hundred or a thousand koṭis of devas. Placing themselves in grand positions, they see the Tathāgata. How can powerless female devas like us get a chance to see him?" A koṭi = 10,000,000. If you would approach him and ask him about this matter, we will come along too in order to hear the Dhamma."

"Very well, friend," the Venerable Samiddhi replied. Then he approached the Blessed One, paid homage to him, sat down to one side, sn.i.10

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9–17and reported his entire discussion with that devata, sn.i.11 <22–23> (verses 44–45, included in the report, repeat verses 42–43) adding:

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"If that devata's statement is true, venerable sir, then that devata should be close by."

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18When this was said, that devata said to the Venerable Samiddhi: "Ask, bhikkhu! Ask, bhikkhu! For I have arrived."

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19Then the Blessed One addressed that devata in verse:

20v.46 "Beings who perceive what can be expressed
Become established in what can be expressed.
Not fully understanding what can be expressed,
They come under the yoke of Death. [n.35] Spk: What can be expressed (akkheyya) are the five aggregates, the objective sphere of linguistic reference (not the terms of expression themselves). Beings who perceive what can be expressed (akkheyyasaññino satta): When ordinary beings perceive the five aggregates, their perceptions are affected by the ideas of permanence, pleasure, and self, elsewhere called "distortions" (vipallasa, AN II 52,4–8). These distorted perceptions then provoke the defilements, on account of which beings become established in what can be expressed (akkheyyasmiṁ patiṭṭhita). Beings "become established in" the five aggregates in eight ways: by way of lust, hatred, delusion, views, the underlying tendencies, conceit, doubt, and restlessness (see n. 2).
It-a II 31–32, commenting on the same couplet at It 53, says that "beings who perceive what can be expressed" are those who perceive the five aggregates by way of a percept occurring in the mode of "I," "mine," "deva," "human," "woman," or "man," etc. That is, they perceive the five aggregates as a being or person, etc.
Spk suggests that this verse is stated in order to show how sensual pleasures are "time-consuming." [Spk-pṭ: Kama here denotes all phenomena of the three planes, called sensual pleasures because they are pleasurable (kamaniya).] This suggestion seems confirmed by the last line: those who do not understand the five aggregates correctly "come under the yoke of Death"; they undergo repeated birth and death and hence remain caught in saṁsara, the net of time.

21v.47 "But having fully understood what can be expressed,
One does not conceive ‘one who expresses.’
For that does not exist for him
By which one could describe him. [n.36] Spk: One "fully understands what can be expressed" by way of the three kinds of full understanding: (i) by full understanding of the known (ñātapariññā) one understands the five aggregates in terms of their individual characteristics, etc.; (ii) by full understanding by scrutinization (tiraṇapariññā) one scrutinizes them in forty-two modes as impermanent, suffering, etc.; (iii) by full understanding as abandonment (pahānapariññā) one abandons desire and lust for the aggregates by means of the supreme path. For a fuller discussion, see Vism 606–7 (Ppn 20:3–4) and Vism 611–13 (Ppn 20:18–19), based on Paṭis II 238–42, where, however, only forty modes are enumerated under (ii). The forty-two modes are at Vism 655,15–30 (Ppn 21:59), in connection with "discerning formations as void."
One does not conceive "one who expresses" (akkhataraṁ na maññati). Spk: The arahant does not conceive the speaker as an individual (puggala); that is, he no longer takes the five aggregates to be "mine," "I," and "my self."
That does not exist for him (taṁ hi tassa na hoti ti): In this couplet I follow SS in omitting, as an interpolation, the words na tassa atthi, included in all the printed eds. The Skt version too, cited at Ybhūś 2:2 (Enomoto, CSCS, p. 23), does not include such a phrase, but reads: tad vai na vidyate tasya, vadeyur yena tam pare, "That does not exist for him by which others might speak of him."
Spk explains that there exist no grounds for speaking of the arahant as lustful, or as hating, or as deluded. It would be more fitting, perhaps, to see this second couplet as referring to the arahant after his parinibbāna, when by casting off the five aggregates ("what can be expressed") he goes beyond the range of verbal expression (see Snp 1076). It should be noted that thematically these two verses closely correspond to the Mūlapariyaya Sutta (MN No. 1). Spk states that this verse discusses the "directly visible" ninefold supramundane Dhamma, i.e., the four paths, their fruits, and Nibbāna.

"If you understand, spirit, speak up."

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22"I do not understand in detail, venerable sir, the meaning of what was stated in brief by the Blessed One. Please, venerable sir, let the Blessed One explain it to me in such a way that I might understand in detail the meaning of what he stated in brief." sn.i.12

The Blessed One:

23v.48 "One who conceives ‘I am equal, better, or worse,’
Might on that account engage in disputes.
But one not shaken in the three discriminations
Does not think, ‘I am equal or better.’ [n.37] The "three discriminations" (tayo vidha) are the three modes of conceit: the conceit "I am better" (seyyo ’ham asmimana), the conceit "I am equal" (sadiso ’ham asmimana), and the conceit "I am worse" (hino ’ham asmimana). See SN22.49 (III 48–49), SN45.162, 46:41. At Vibh 389–90 it is shown that these three become ninefold in so far as each triad may be entertained by one who is truly better, truly equal, or truly worse. One "not shaken in the three discriminations" is the arahant, who alone has completely eradicated the fetter of conceit. Spk points out that the first couplet shows how sensual pleasures are time-consuming, while the second couplet discusses the supramundane Dhamma.

"If you understand, spirit, speak up."

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24"In this case too, venerable sir, I do not understand in detail … let the Blessed One explain it to me in such a way that I might understand in detail the meaning of what he stated in brief."

The Blessed One:

25v.49 "He abandoned reckoning, did not assume conceit; [n.38] The most common reading of this pāda is pahasi saṅkhaṁ na vimanam ajjhaga, found in Be, Se, and Ee1 of v. 49, in Be and Ee1 of the parallel v. 105, and in the lemma in Spk (Be, Se) to v. 49. From his comments it is clear the commentator had a text with vimana, which he explains as equivalent to vividhamana: "He does not assume the threefold conceit with its nine divisions" (navabhedaṁ tividhamanaṁ na upagato). Spk's alternative explanation, which takes vimanaṁ to be the mother's womb, the destination of the rebirth process, seems too fanciful to be taken seriously. Vimanadassi occurs at Sn 887b in the sense of "contemptuous," but this meaning of vimana may be too narrow for the present context. The verse may have originally read na ca manam and this reading may have already been corrupted before the age of the commentaries, c/v confusion being not uncommon in Sinhala-script texts. The corruption would then have been preserved and perpetuated by the commentators. Despite the dominance of na vimanam, the reading na ca manam is found in v. 105 of Se, in the lemma to v. 49 in four Sinhala mss of Spk (referred to in the notes to Spk (Se)), and in Thai eds. of SN and Spk. The Skt counterpart (quoted at Ybhūś 2:4; Enomoto, CSCS, p. 23) has prahaya manaṁ ca na saṅgam eti, which corresponds more closely to the alternative reading of the Pali. The original finite verb may have been the rare reduplicative perfect aja (as in SS) or aga (as in Ee2 and Thai eds.). See von Hinüber, "On the Perfect in Pali," Selected Papers, pp. 174–76.
Spk understands pahasi saṅkhaṁ to mean that the arahant can no longer be described by such concepts as lustful, hating, or deluded, but the point is more likely to be that he has stopped forming papañcasaññasaṅkha, "ideas and notions arisen from mental proliferation" (see MN I 112,2–3). The Skt reading saṅgam may actually make better sense in this context. It seems that this phrase refers back to v. 47 and na vimanam ajjhaga back to v. = 48. It is possible, too, that the lines describe the arahant after his parinibbāna, when he can no longer be reckoned by way of the five aggregates (see SN44.1). Pādas cf seem to be describing the arahant after his parinibbāna, though elsewhere he is also said to be unfindable here and now (e.g., at SN22.86; III 118,35–36).
He cut off craving here for name-and-form.
Though devas and humans search for him
Here and beyond, in the heavens and all abodes,
They do not find the one whose knots are cut,
The one untroubled, free of longing.

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26"If you understand, spirit, speak up."

27"I understand in detail, venerable sir, the meaning of what was stated in brief by the Blessed One thus:

28v.50 "One should do no evil in all the world,
Not by speech, mind, or body.
Having abandoned sense pleasures,
Mindful and clearly comprehending,
One should not pursue a course
That is painful and harmful." [n.39] Spk explains the avoidance of evil in body, speech, and mind by way of the ten courses of wholesome kamma (see MN I 47,12–17, 287–288, etc.). The phrase having abandoned sense pleasures rejects the extreme of indulgence in sensual pleasures; one should not pursue a course that is painful and harmful rejects the extreme of self-mortification. Thus, Spk says, the verse points to the middle way that avoids the two extremes. The whole verse can also be construed positively in terms of the Noble Eightfold Path: doing no evil by body and speech implies right speech, right action, and right livelihood; "mindful" implies right effort, right mindfulness, and right concentration; "clearly comprehending" implies right view and right intention. Spk says that at the end of the Buddha’s discourse the devata was established in the fruit of stream-entry and spoke this verse, "a great Dhamma teaching," in order to show the eightfold path by which she had attained the fruit. sn.i.13

1Evaṁ me sutaṁ—​ ekaṁ samayaṁ bhagavā rājagahe vihārati tapodārāme. Atha kho āyasmā samiddhi rattiyā paccūsasamayaṁ paccuṭṭhāya yena tapodā tenupasaṅkami gattāni parisiñcituṁ. Tapode gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno.

Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ tapodaṁ obhāsetvā yena āyasmā samiddhi tenupasaṅkami; upasaṅkamitvā vehāsaṁ ṭhitā āyasmantaṁ samiddhiṁ gāthāya ajjhabhāsi:

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2"Abhutvā bhikkhasi bhikkhu,
na hi bhutvāna bhikkhasi;
Bhutvāna bhikkhu bhikkhassu,
mā taṁ kālo upaccagā"ti.

3"Kālaṁ vohaṁ na jānāmi,
channo kālo na dissati;
Tasmā abhutvā bhikkhāmi,
mā maṁ kālo upaccagā"ti.

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4Atha kho sā devatā pathaviyaṁ patiṭṭhahitvā āyasmantaṁ samiddhiṁ etadavoca: "daharo tvaṁ, bhikkhu, pabbajito susu kāḷakeso, bhadrena yobbanena samannāgato, paṭhamena vayasā, anikkīḷitāvī kāmesu. Bhuñja, bhikkhu, mānusake kāme; mā sandiṭṭhikaṁ hitvā kālikaṁ anudhāvī"ti.

5"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.

6"Kathañca, bhikkhu, kālikā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo? Kathaṁ sandiṭṭhiko ayaṁ dhammo akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī"ti?

7"Ahaṁ kho, āvuso, navo acirapabbajito adhunāgato imaṁ dhammavinayaṁ. Na tāhaṁ sakkomi vitthārena ācikkhituṁ. Ayaṁ so bhagavā arahaṁ sammāsambuddho rājagahe vihārati tapodārāme. Taṁ bhagavantaṁ upasaṅkamitvā etamatthaṁ puccha. Yathā te bhagavā byākaroti tathā naṁ dhāreyyāsī"ti.

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8"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.

"Evamāvuso"ti kho āyasmā samiddhi tassā devatāya paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā samiddhi bhagavantaṁ etadavoca:

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9"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:

10‘Abhutvā bhikkhasi bhikkhu,
na hi bhutvāna bhikkhasi;
Bhutvāna bhikkhu bhikkhassu,
mā taṁ kālo upaccagā’ti.

11Evaṁ vutte, ahaṁ, bhante, taṁ devataṁ gāthāya paccabhāsiṁ:

12‘Kālaṁ vohaṁ na jānāmi,
channo kālo na dissati;
Tasmā abhutvā bhikkhāmi,
mā maṁ kālo upaccagā’ti.

13Atha 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.

14Evaṁ 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.

15Evaṁ 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?

16Evaṁ vuttāhaṁ, bhante, taṁ devataṁ etadavocaṁ: ‘Ahaṁ kho, āvuso, navo acirapabbajito adhunāgato imaṁ dhammavinayaṁ, na tāhaṁ sakkomi vitthārena ācikkhituṁ. Ayaṁ so bhagavā arahaṁ sammāsambuddho rājagahe vihārati tapodārāme. Taṁ bhagavantaṁ upasaṅkamitvā etamatthaṁ puccha. Yathā te bhagavā byākaroti tathā naṁ dhāreyyāsī’ti.

17Evaṁ 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.

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Sace, bhante, tassā devatāya saccaṁ vacanaṁ, idheva sā devatā avidūre"ti.

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18Evaṁ vutte, sā devatā āyasmantaṁ samiddhiṁ etadavoca: "puccha, bhikkhu, puccha, bhikkhu, yamahaṁ anuppattā"ti.

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19Atha kho bhagavā taṁ devataṁ gāthāhi ajjhabhāsi:

20"Akkheyyasaññino sattā,
akkheyyasmiṁ patiṭṭhitā;
Akkheyyaṁ apariññāya,
yogamāyanti maccuno.

21Akkheyyañca pariññāya,
Akkhātāraṁ na maññati;
Tañhi tassa na hotīti,
Yena naṁ vajjā na tassa atthi;

Sace vijānāsi vadehi yakkhā"ti.

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22"Na khvāhaṁ, bhante, imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāmi. Sādhu me, bhante, bhagavā tathā bhāsatu yathāhaṁ imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ jāneyyan"ti.

23"Samo visesī uda vā nihīno,
Yo maññatī so vivadetha tena;
Tīsu vidhāsu avikampamāno,
Samo visesīti na tassa hoti;

Sace vijānāsi vadehi yakkhā"ti.

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24"Imassapi khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa na vitthārena atthaṁ ājānāmi. Sādhu me, bhante, bhagavā tathā bhāsatu yathāhaṁ imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ jāneyyan"ti.

25"Pahāsi saṅkhaṁ na vimānamajjhagā,
Acchecchi taṇhāṁ idha nāmarūpe;
Taṁ chinnaganthaṁ anighaṁ nirāsaṁ,
Pariyesamānā nājjhagamuṁ;
Devā manussā idha vā huraṁ vā,
Saggesu vā sabbanivesanesu.

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26Sace vijānāsi vadehi yakkhā"ti.

27"Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmi –

28Pāpaṁ na kayirā vacasā manasā,
Kāyena vā kiñcana sabbaloke;
Kāme pahāya satimā sampajāno,
Dukkhaṁ na sevetha anatthasaṁhitan"ti.

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Nandanavaggo dutiyo.

.Nandanā nandati ceva,
Natthiputtasamena ca;
Khattiyo saṇamāno ca,
Niddātandī ca dukkaraṁ;
Hirī kuṭikā navamo,
Dasamo vutto samiddhināti.