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Saṁyutta Nikāya 1.20 Linked Discourses 1.20
2. Nandanavagga 2. The Garden of Delight
Samiddhisutta About Samiddhi With Samiddhi Samiddhi
Evaṁ me sutaṁ—I have heard that So I have heard. Thus have I heard.
ekaṁ samayaṁ bhagavā rājagahe viharati tapodārāme. on one occasion the Blessed One was staying near Rājagaha at Tapodā monastery. At one time the Buddha was staying near Rājagaha in the Hot Springs Monastery. On one occasion the Blessed One was dwelling at Rājagaha in the Hot Springs Park.
Atha kho āyasmā samiddhi rattiyā paccūsasamayaṁ paccuṭṭhāya yena tapodā tenupasaṅkami gattāni parisiñcituṁ. Then Ven. Samiddhi, as night was ending, got up & went to the Tapodā Hot Springs to bathe his limbs. Then Venerable Samiddhi rose at the crack of dawn and went to the hot springs to bathe. Then the Venerable Samiddhi, having risen at the first flush of dawn, went to the hot springs to bathe.
Tapode gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno. Having bathed his limbs and gotten out of the springs, he stood wearing only his lower robe, letting his limbs dry. When he had bathed and emerged from the water he stood in one robe drying his limbs. Having bathed in the hot springs and come back out, he stood in one robe drying his limbs.
Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ tapodaṁ obhāsetvā yena āyasmā samiddhi tenupasaṅkami; upasaṅkamitvā vehāsaṁ ṭhitā āyasmantaṁ samiddhiṁ gāthāya ajjhabhāsi: Then a certain devatā, in the far extreme of the night, her extreme radiance lighting up the entire Tapodā Hot Springs, went to Ven. Samiddhi. On arrival, while standing in the air, she addressed him with this verse: Then, late at night, a glorious deity, lighting up the entire hot springs, went up to Samiddhi, and, standing in the air, addressed him in verse: Then, when the night had advanced, a certain devatā 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:
“Abhutvā bhikkhasi bhikkhu, “Without having enjoyed (sensual pleasures), you go for alms, monk. “Mendicant, you seek alms before you eat; “Without having enjoyed you seek alms, bhikkhu,
na hi bhutvāna bhikkhasi; You don’t go for alms after having enjoyed. you don’t seek alms after eating. You don’t seek alms after you’ve enjoyed.
Bhutvāna bhikkhu bhikkhassu, Having enjoyed, monk, then go for alms. But you should eat first, then seek alms: First enjoy, bhikkhu, then seek alms:
mā taṁ kālo upaccagā”ti. Don’t let time pass you by.” don’t let the time pass you by.” Don’t let the time pass you by!”
“Kālaṁ vohaṁ na jānāmi, “I don’t know my time. “I actually don’t know the time; “I do not know what the time might be;
channo kālo na dissati; My time is hidden. It can’t be seen. it’s hidden and unseen. The time is hidden and cannot be seen.
Tasmā abhutvā bhikkhāmi, That’s why, not having enjoyed, I go for alms: That’s why I seek alms before eating, Hence, without enjoying, I seek alms:
mā maṁ kālo upaccagā”ti. Don’t let my time pass me by.” so that the time may not pass me by!” Don’t let the time pass me by!”
Atha kho sā devatā pathaviyaṁ patiṭṭhahitvā āyasmantaṁ samiddhiṁ etadavoca: Then the devatā, coming down to earth, said to Ven. Samiddhi, Then that deity landed on the ground and said to Samiddhi, Then that devatā alighted on the earth and said to the Venerable Samiddhi:
“daharo tvaṁ, bhikkhu, pabbajito susu kāḷakeso, bhadrena yobbanena samannāgato, paṭhamena vayasā, anikkīḷitāvī kāmesu. “You have gone forth while young, monk—black-haired, endowed with the blessings of youth in the first stage of life—without having played with sensuality. “You’ve gone forth while young, mendicant. With pristine black hair, you’re blessed with youth, in the prime of life, and you’ve never flirted with sensual pleasures. “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.
Bhuñja, bhikkhu, mānusake kāme; Enjoy human sensuality, monk. Enjoy human sensual pleasures! Enjoy human sensual pleasures,
mā sandiṭṭhikaṁ hitvā kālikaṁ anudhāvī”ti. Don’t drop what is visible here & now in pursuit of what’s subject to time.” Don’t give up what is apparent in the present to chase after what takes effect over time.” bhikkhu; do not abandon what is directly visible in order to pursue what takes time. ”
“Na khvāhaṁ, āvuso, sandiṭṭhikaṁ hitvā kālikaṁ anudhāvāmi. “My friend, I’m not dropping what’s visible here & now in pursuit of what’s subject to time. “I’m not, respectable sir. “I have not abandoned what is directly visible, friend,
Kālikañca khvāhaṁ, āvuso, hitvā sandiṭṭhikaṁ anudhāvāmi. I’m dropping what’s subject to time in pursuit of what’s visible here & now. I’m giving up what takes effect over time to chase after what is apparent in the present. I have abandoned what takes time in order to pursue what is directly visible.
Kālikā hi, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā; ādīnavo ettha bhiyyo. For the Blessed One has said that sensuality is subject to time, of much stress, much despair, & greater drawbacks; For the Buddha has said that sensual pleasures take effect over time, with much suffering and distress, and they’re all the more full of drawbacks. 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,
Sandiṭṭhiko ayaṁ dhammo akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti. whereas this Dhamma is well taught by the Blessed One, visible here & now, timeless, inviting verification, pertinent, to be experienced by the observant for themselves.” But this teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.” while this Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise. ”
“Kathañca, bhikkhu, kālikā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo? “But, monk, in what way has the Blessed One said that sensuality is subject to time, of much stress, much despair, & greater drawbacks? “But in what way, mendicant, has the Buddha said that sensual pleasures take effect over time, with much suffering and distress, and they’re all the more full of drawbacks? “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?
Kathaṁ sandiṭṭhiko ayaṁ dhammo akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti? And how is this Dhamma visible here & now, timeless, inviting verification, pertinent, to be experienced by the observant for themselves?” And how is this teaching apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?” How is it that this Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise?”
“Ahaṁ kho, āvuso, navo acirapabbajito adhunāgato imaṁ dhammavinayaṁ. “I’m new, my friend, not long gone forth, only recently come to this Dhamma & discipline. “I’m junior, respectable sir, recently gone forth, newly come to this teaching and training. “I am newly ordained, friend, not long gone forth, just recently come to this Dhamma and Discipline.
Na tāhaṁ sakkomi vitthārena ācikkhituṁ. I can’t explain it in detail. I’m not able to explain this in detail. I cannot explain it in detail.
Ayaṁ so bhagavā arahaṁ sammāsambuddho rājagahe viharati tapodārāme. But the Blessed One, worthy & rightly self-awakened, is staying here near Rājagaha at Tapodā monastery. But he, that Blessed One, the perfected one, the fully awakened Buddha, is staying near Rājagaha in the Hot Springs Monastery. But that Blessed One, the Arahant, the Perfectly Enlightened One, is dwelling at Rajagaha in the Hot Springs Park.
Taṁ bhagavantaṁ upasaṅkamitvā etamatthaṁ puccha. Having gone to him, ask him this matter. You should approach him and ask about this matter. Approach that Blessed One and ask him about this matter.
Yathā te bhagavā byākaroti tathā naṁ dhāreyyāsī”ti. As he explains it, that’s how you should remember it.” And you should remember it in line with the Buddha’s answer.” As he explains it to you, so you should remember it. ”
“Na kho, bhikkhu, sukaro so bhagavā amhehi upasaṅkamituṁ, aññāhi mahesakkhāhi devatāhi parivuto. “Monk, it’s not easy for us to go to the Blessed One, as he is surrounded by other devas of great influence. “It’s not easy for us to approach the Buddha, as he is surrounded by other illustrious deities. “It isn’t easy for us to approach that Blessed One, bhikkhu, as he is surrounded by other devatās of great influence.
Sace kho tvaṁ, bhikkhu, taṁ bhagavantaṁ upasaṅkamitvā etamatthaṁ puccheyyāsi, mayampi āgaccheyyāma dhammassavanāyā”ti. But if you go to the Blessed One and ask him this matter, I will come along to hear the Dhamma.” If you go to the Buddha and ask him about this matter, we’ll come along and listen to the teaching.” If you would approach him and ask him about this matter, we will come along too in order to hear 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: Responding to the devatā, “As you say, my friend,” Ven. Samiddhi went to the Blessed One. On arrival, having bowed down to the Blessed One, he sat to one side. As he was sitting there [he told the Blessed One his entire conversation with the devatā]. “Yes, reverend,” Venerable Samiddhi replied. He went to the Buddha, bowed, sat down to one side, and told him what had happened. Then he added: “Very well, friend, ” the Venerable Samiddhi replied. Then he approached the Blessed One, paid homage to him, sat down to one side, and reported his entire discussion with that devatā, verses 44–45, included in the report, repeat verses 42–43 adding:
“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. “Now, lord, if that devatā was telling the truth, she is not far from here.” “Sir, if that deity spoke the truth, he’ll be close by.” “If that devatā’s statement is true, venerable sir, then that devatā should be close by. ”
Evaṁ vutte, sā devatā āyasmantaṁ samiddhiṁ etadavoca: When this was said, the devatā said to Ven. Samiddhi, When he had spoken, that deity said to Samiddhi, When this was said, that devatā said to the Venerable Samiddhi:
“puccha, bhikkhu, puccha, bhikkhu, yamahaṁ anuppattā”ti. “Ask, monk! Ask! I’ve gotten through.” “Ask, mendicant, ask! For I have arrived.” “Ask, bhikkhu! Ask, bhikkhu! For I have arrived. ”
Atha kho bhagavā taṁ devataṁ gāthāhi ajjhabhāsi: Then the Blessed One recited this verse to the devatā: Then the Buddha addressed the deity in verse: Then the Blessed One addressed that devatā in verse:
“Akkheyyasaññino sattā, “Perceiving in terms of signs, beings “Sentient beings who perceive the communicable, “Beings who perceive what can be expressed
akkheyyasmiṁ patiṭṭhitā; take a stand on signs. become established in the communicable. Become established in what can be expressed.
Akkheyyaṁ apariññāya, Not fully comprehending signs, Not understanding the communicable, Not fully understanding what can be expressed,
yogamāyanti maccuno. they come into the bonds of death. they fall under the yoke of Death. They come under the yoke of Death.
Akkheyyañca pariññāya, But fully comprehending signs, But having fully understood the communicable, “But having fully understood what can be expressed,
Akkhātāraṁ na maññati; one doesn’t suppose a signifier. they don’t conceive a communicator, One does not conceive ‘one who expresses. ’
Tañhi tassa na hotīti, Yet nothing exists for him by which one would say,for they have nothing For that does not exist for him
Yena naṁ vajjā na tassa atthi; ‘To him no thought occurs.’ by which they might be described. By which one could describe him.
Sace vijānāsi vadehi yakkhā”ti. If you know this, spirit, then say so.” Tell me if you understand, spirit.” “If you understand, spirit, speak up.
“Na khvāhaṁ, bhante, imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāmi. “I don’t understand, lord, the detailed meaning of the Blessed One’s brief statement. “I don’t understand the detailed meaning of the Buddha’s brief statement. “I do not understand in detail, venerable sir, the meaning of what was stated in brief by the Blessed One.
Sādhu me, bhante, bhagavā tathā bhāsatu yathāhaṁ imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ jāneyyan”ti. It would be good if the Blessed One would speak in such a way that I would understand the detailed meaning of the Blessed One’s brief statement.” Please teach me this matter so I can understand the detailed meaning.” 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. ”
“Samo visesī uda vā nihīno, “Whoever supposes ‘equal,’ “If you think that ‘I’m equal, “One who conceives ‘I am equal, better, or worse, ’
Yo maññatī so vivadetha tena; ‘superior,’ or ‘inferior,’by that he’d dispute. special, or worse’, you’ll dispute about that. Might on that account engage in disputes.
Tīsu vidhāsu avikampamāno, Whereas to one unaffected by these three, Unwavering in the face of the three discriminations, But one not shaken in the three discriminations
Samo visesīti na tassa hoti; ‘equal’ ‘superior’ do not occur. they have no thought, ‘I’m equal or special’. Does not think, ‘I am equal or better.
Sace vijānāsi vadehi yakkhā”ti. If you know this, spirit, then say so.” Tell me if you understand, spirit.” “If you understand, spirit, speak up. ”
“Imassapi khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa na vitthārena atthaṁ ājānāmi. “I don’t understand, lord, the detailed meaning of the Blessed One’s brief statement. “I don’t understand the detailed meaning of the Buddha’s brief statement. “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. ”
Sādhu me, bhante, bhagavā tathā bhāsatu yathāhaṁ imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ jāneyyan”ti. It would be good if the Blessed One would speak in such a way that I would understand the detailed meaning of the Blessed One’s brief statement.” Please teach me this matter so I can understand the detailed meaning.”
“Pahāsi saṅkhaṁ na vimānamajjhagā, “Having shed classifications, gone beyond conceit, “They gave up judgment without falling into conceit; “He abandoned reckoning, did not assume conceit;
Acchecchi taṇhaṁ idha nāmarūpe; he has here cut through craving for name and form: craving for name and form was cut off right here. He cut off craving here for name-and-form.
Taṁ chinnaganthaṁ anighaṁ nirāsaṁ, This one— his bonds cut through, free from trouble, from longing They cut the ties, untroubled, with no need for hope. The one whose knots are cut, the one untroubled, free of longing,
Pariyesamānā nājjhagamuṁ; though they search, they can’t find him, Though gods and humans search for them For him, [they] search and do not find,
Devā manussā idha vā huraṁ vā, human beings & devas, here & beyond, in this life or the next, they never find them, Those devas and humans [search] here and beyond
Saggesu vā sabbanivesanesu. in heaven or any abode. not in heaven nor in any abode. in the heavens and all abodes.
Sace vijānāsi vadehi yakkhā”ti. If you know this, spirit, then say so.” Tell me if you understand, spirit.” “If you understand, spirit, speak up.
“Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmi—“Lord, here’s how I understand the detailed meaning of the Blessed One’s brief statement: “This is how I understand the detailed meaning of the Buddha’s brief statement: “I understand in detail, venerable sir, the meaning of what was stated in brief by the Blessed One thus:
Pāpaṁ na kayirā vacasā manasā, In all the world, every world, you should do no evil You should never do anything bad One should do no evil, by speech, mind
Kāyena vā kiñcana sabbaloke; with speech, body, or mind. by speech or mind or body in all the world. or body in all the world;
Kāme pahāya satimā sampajāno, Having abandoned sensuality —mindful, alert— Having given up sensual pleasures, mindful and aware, Having abandoned sense pleasures, Mindful and clearly comprehending,
Dukkhaṁ na sevetha anatthasaṁhitan”ti. don’t consort with suffering & stress, with what doesn’t pertain to the goal.” you shouldn’t keep doing what’s painful and pointless.” One should not pursue a course That is painful and harmful.
Nandanavaggo dutiyo.
Tassuddānaṁ
Nandanā nandati ceva,
Natthiputtasamena ca;
Khattiyo saṇamāno ca,
Niddātandī ca dukkaraṁ;
Hirī kuṭikā navamo,
Dasamo vutto samiddhināti.