Saṁyutta Nikāya 1.20

Translators: sujato and bodhi

Linked Discourses 1.20

2. Nandanavagga
2. The Garden of Delight

Samiddhisutta

With Samiddhi Samiddhi

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

ekaṁ samayaṁ bhagavā rājagahe viharati tapodārāme.
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 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.
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, 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,
“Mendicant, you seek alms before you eat;
“Without having enjoyed you seek alms, bhikkhu,

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

Bhutvāna bhikkhu bhikkhassu,
But you should eat first, then seek alms:
First enjoy, bhikkhu, 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 actually don’t know the time;
“I do not know what the time might be;

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

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

mā maṁ kālo upaccagā”ti.
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 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’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 sensual pleasures!
Enjoy human sensual pleasures,

mā sandiṭṭhikaṁ hitvā kālikaṁ anudhāvī”ti.
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.
“I’m not, good sir;
“I have not abandoned what is directly visible, friend,

Kālikañca khvāhaṁ, āvuso, hitvā sandiṭṭhikaṁ anudhāvāmi.
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 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.
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 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 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 junior, good 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’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, the perfected one, the fully awakened Buddha is staying near Rājagaha in the Hot Springs Monatery.
But that Blessed One, the Arahant, the Perfectly Enlightened One, is dwelling at Rajagaha in the Hot Springs Park.

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

Yathā te bhagavā byākaroti tathā naṁ dhāreyyāsī”ti.
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.
“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.
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:
“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:
“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.
“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 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, mendicant, ask! For I have arrived.”
“Ask, bhikkhu! Ask, bhikkhu! For I have arrived. ”

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

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

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

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

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

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

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

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

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

Sace vijānāsi vadehi yakkhā”ti.
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 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.
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,
“If you think that ‘I’m equal,
“One who conceives ‘I am equal, better, or worse, ’

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

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

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

Sace vijānāsi vadehi yakkhā”ti.
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 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. ”

“Pahāsi saṅkhaṁ na vimānamajjhagā,
“Assessment was given up, conceit rejected;
“He abandoned reckoning, did not assume conceit;

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

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

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

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

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

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

“Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmi—
“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,
You should never do anything bad
One should do no evil, by speech, mind

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

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

Dukkhaṁ na sevetha anatthasaṁhitan”ti.
you shouldn’t keep doing <j>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.