sutta » sn » sn1 » Saṁyutta Nikāya 1.20

Samiddhisutta

Samiddhi With Samiddhi

Evaṁ me sutaṁ—
Thus have I heard.
So I have heard.

ekaṁ samayaṁ bhagavā rājagahe viharati tapodārāme.
On one occasion the Blessed One was dwelling at Rājagaha in the Hot Springs Park.
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 the Venerable Samiddhi, having risen at the first flush of dawn, went to the hot springs to bathe.
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.
Having bathed in the hot springs and come back out, he stood in one robe drying his limbs.
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, 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:
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:

“Abhutvā bhikkhasi bhikkhu,
“Without having enjoyed you seek alms, bhikkhu,
“Mendicant, you seek alms before you eat;

na hi bhutvāna bhikkhasi;
You don’t seek alms after you’ve enjoyed.
you wouldn’t seek alms after eating.

Bhutvāna bhikkhu bhikkhassu,
First enjoy, bhikkhu, then seek alms:
But you should eat first, then seek alms:

mā taṁ kālo upaccagā”ti.
Don’t let the time pass you by!”
don’t let the time pass you by.”

“Kālaṁ vohaṁ na jānāmi,
“I do not know what the time might be;
“I actually don’t know the time;

channo kālo na dissati;
The time is hidden and cannot be seen.
it’s hidden and unseen.

Tasmā abhutvā bhikkhāmi,
Hence, without enjoying, I seek alms:
That’s why I seek alms before eating,

mā maṁ kālo upaccagā”ti.
Don’t let the time pass me by!”
so that the time may not pass me by!”

Atha kho sā devatā pathaviyaṁ patiṭṭhahitvā āyasmantaṁ samiddhiṁ etadavoca:
Then that devatā alighted on the earth and said to the Venerable Samiddhi:
Then that deity landed on the ground and said to Samiddhi,

“daharo tvaṁ, bhikkhu, pabbajito susu kāḷakeso, bhadrena yobbanena samannāgato, paṭhamena vayasā, anikkīḷitāvī kāmesu.
“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.
“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.

Bhuñja, bhikkhu, mānusake kāme;
Enjoy human sensual pleasures,
Enjoy human sensual pleasures!

mā sandiṭṭhikaṁ hitvā kālikaṁ anudhāvī”ti.
bhikkhu; do not abandon what is directly visible in order to pursue what takes time. ”
Don’t give up what is apparent in the present to chase after what takes effect over time.”

“Na khvāhaṁ, āvuso, sandiṭṭhikaṁ hitvā kālikaṁ anudhāvāmi.
“I have not abandoned what is directly visible, friend,
“I’m not, good sir;

Kālikañca khvāhaṁ, āvuso, hitvā sandiṭṭhikaṁ anudhāvāmi.
I have abandoned what takes time in order to pursue what is directly visible.
I’m giving up what takes effect over time to chase after what is apparent in the present.

Kālikā hi, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā; ādīnavo ettha bhiyyo.
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,
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.

Sandiṭṭhiko ayaṁ dhammo akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti.
while this Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise. ”
But this teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”

“Kathañca, bhikkhu, kālikā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo?
“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?
“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?

Kathaṁ sandiṭṭhiko ayaṁ dhammo akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti?
How is it that this Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise?”
And how is this teaching apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”

“Ahaṁ kho, āvuso, navo acirapabbajito adhunāgato imaṁ dhammavinayaṁ.
“I am newly ordained, friend, not long gone forth, just recently come to this Dhamma and Discipline.
“I’m junior, good sir, recently gone forth, newly come to this teaching and training.

Na tāhaṁ sakkomi vitthārena ācikkhituṁ.
I cannot explain it in detail.
I’m not able to explain this in detail.

Ayaṁ so bhagavā arahaṁ sammāsambuddho rājagahe viharati tapodārāme.
But that Blessed One, the Arahant, the Perfectly Enlightened One, is dwelling at Rajagaha in the Hot Springs Park.
But the Blessed One, the perfected one, the fully awakened Buddha is staying near Rājagaha in the Hot Springs Monatery.

Taṁ bhagavantaṁ upasaṅkamitvā etamatthaṁ puccha.
Approach that Blessed One and ask him about this matter.
You should go to him and ask about this matter.

Yathā te bhagavā byākaroti tathā naṁ dhāreyyāsī”ti.
As he explains it to you, so you should remember it. ”
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 isn’t easy for us to approach that Blessed One, bhikkhu, as he is surrounded by other devatās of great influence.
“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 would approach him and ask him about this matter, we will come along too in order 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.”

“Evamāvuso”ti kho āyasmā samiddhi tassā devatāya paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā samiddhi bhagavantaṁ etadavoca:
“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:
“Yes, good sir,” 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.
“If that devatā’s statement is true, venerable sir, then that devatā should be close by. ”
“Sir, if that deity spoke the truth, he’ll be close by.”

Evaṁ vutte, sā devatā āyasmantaṁ samiddhiṁ etadavoca:
When this was said, that devatā said to the Venerable Samiddhi:
When he had spoken, that deity said to Samiddhi,

“puccha, bhikkhu, puccha, bhikkhu, yamahaṁ anuppattā”ti.
“Ask, bhikkhu! Ask, bhikkhu! For I have arrived. ”
“Ask, mendicant, ask! For I have arrived.”

Atha kho bhagavā taṁ devataṁ gāthāhi ajjhabhāsi:
Then the Blessed One addressed that devatā in verse:
Then the Buddha addressed the deity in verse:

“Akkheyyasaññino sattā,
“Beings who perceive what can be expressed
“Sentient beings who perceive the communicable,

akkheyyasmiṁ patiṭṭhitā;
Become established in what can be expressed.
become established in the communicable.

Akkheyyaṁ apariññāya,
Not fully understanding what can be expressed,
Not understanding the communicable,

yogamāyanti maccuno.
They come under the yoke of Death.
they fall under the yoke of Death.

Akkheyyañca pariññāya,
“But having fully understood what can be expressed,
But having fully understood the communicable,

Akkhātāraṁ na maññati;
One does not conceive ‘one who expresses. ’
they don’t conceive a communicator,

Tañhi tassa na hotīti,
For that does not exist for him
for they have nothing

Yena naṁ vajjā na tassa atthi;
By which one could describe him.
by which they might be described.

Sace vijānāsi vadehi yakkhā”ti.
“If you understand, spirit, speak up.
Tell me if you understand, spirit.”

“Na khvāhaṁ, bhante, imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāmi.
“I do not understand in detail, venerable sir, the meaning of what was stated in brief by the Blessed One.
“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, 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. ”
Please teach me this matter so I can understand the detailed meaning.”

“Samo visesī uda vā nihīno,
“One who conceives ‘I am equal, better, or worse, ’
“If you think that ‘I’m equal,

Yo maññatī so vivadetha tena;
Might on that account engage in disputes.
special, or worse’, you’ll get into arguments.

Tīsu vidhāsu avikampamāno,
But one not shaken in the three discriminations
Unwavering in the face of the three discriminations,

Samo visesīti na tassa hoti;
Does not think, ‘I am equal or better.
you’ll have no thought ‘I’m equal or special’.

Sace vijānāsi vadehi yakkhā”ti.
“If you understand, spirit, speak up. ”
Tell me if you understand, spirit.”

“Imassapi khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa na vitthārena atthaṁ ājānāmi.
“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. ”
“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 abandoned reckoning, did not assume conceit;
“Assessment is given up, conceit rejected;

Acchecchi taṇhaṁ idha nāmarūpe;
He cut off craving here for name-and-form.
craving for name and form is cut off right here.

Taṁ chinnaganthaṁ anighaṁ nirāsaṁ,
The one whose knots are cut, the one untroubled, free of longing,
They’ve cut the ties, untroubled, <j>with no need for hope.

Pariyesamānā nājjhagamuṁ;
For him, [they] search and do not find,
Though gods and humans search for them

Devā manussā idha vā huraṁ vā,
Those devas and humans [search] here and beyond
in this world and the world beyond, <j>they never find them,

Saggesu vā sabbanivesanesu.
in the heavens and all abodes.
not in heaven nor in any abode.

Sace vijānāsi vadehi yakkhā”ti.
“If you understand, spirit, speak up.
Tell me if you understand, spirit.”

“Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmi—
“I understand in detail, venerable sir, the meaning of what was stated in brief by the Blessed One thus:
“This is how I understand the detailed meaning of the Buddha’s brief statement:

Pāpaṁ na kayirā vacasā manasā,
One should do no evil, by speech, mind
You should never do anything bad

Kāyena vā kiñcana sabbaloke;
or body in all the world;
by speech or mind or body in all the world.

Kāme pahāya satimā sampajāno,
Having abandoned sense pleasures, Mindful and clearly comprehending,
Having given up sensual pleasures, <j>mindful and aware,

Dukkhaṁ na sevetha anatthasaṁhitan”ti.
One should not pursue a course That is painful and harmful.
you shouldn’t keep doing <j>what’s painful and pointless.”

Nandanavaggo dutiyo.

Tassuddānaṁ

Nandanā nandati ceva,

Natthiputtasamena ca;

Khattiyo saṇamāno ca,

Niddātandī ca dukkaraṁ;

Hirī kuṭikā navamo,

Dasamo vutto samiddhināti.