2. Nandanavagga

Saṁyutta Nikāya 1.20

Linked Discourses 1.20

2. Nandanavagga

2. The Garden of Delight

Samiddhisutta

With Samiddhi

Evaṁ me sutaṁ—

So I have heard.

ekaṁ samayaṁ bhagavā rājagahe viharati tapodārāme.

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 Venerable Samiddhi rose at the crack of dawn and 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.

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:

“Abhutvā bhikkhasi bhikkhu,

“Mendicant, you seek alms before you eat;

na hi bhutvāna bhikkhasi;

you don’t seek alms after eating.

Bhutvāna bhikkhu bhikkhassu,

But you should eat first, then seek alms:

mā taṁ kālo upaccagā”ti.

don’t let the time pass you by.”

“Kālaṁ vohaṁ na jānāmi,

“I actually don’t know the time;

channo kālo na dissati;

it’s hidden and unseen.

Tasmā abhutvā bhikkhāmi,

That’s why I seek alms before eating,

mā maṁ kālo upaccagā”ti.

so that the time may not pass me by!”

Atha kho sā devatā pathaviyaṁ patiṭṭhahitvā āyasmantaṁ samiddhiṁ etadavoca:

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’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!

mā sandiṭṭhikaṁ hitvā kālikaṁ anudhāvī”ti.

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’m not, reverend.

Kālikañca khvāhaṁ, āvuso, hitvā sandiṭṭhikaṁ anudhāvāmi.

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 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.

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 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?

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’m junior, respectable sir, recently gone forth, newly come to this teaching and training.

Na tāhaṁ sakkomi vitthārena ācikkhituṁ.

I’m not able to explain this in detail.

Ayaṁ so bhagavā arahaṁ sammāsambuddho rājagahe viharati tapodārāme.

But he, that Blessed One, the perfected one, the fully awakened Buddha, is staying near Rājagaha in the Hot Springs Monastery.

Taṁ bhagavantaṁ upasaṅkamitvā etamatthaṁ puccha.

You should approach him and ask about this matter.

Yathā te bhagavā byākaroti tathā naṁ dhāreyyāsī”ti.

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’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 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:

“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:

“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.”

Evaṁ vutte, sā devatā āyasmantaṁ samiddhiṁ etadavoca:

When he had spoken, that deity said to Samiddhi,

“puccha, bhikkhu, puccha, bhikkhu, yamahaṁ anuppattā”ti.

“Ask, mendicant, ask! For I have arrived.”

Atha kho bhagavā taṁ devataṁ gāthāhi ajjhabhāsi:

Then the Buddha addressed the deity in verse:

“Akkheyyasaññino sattā,

“Sentient beings who perceive the communicable,

akkheyyasmiṁ patiṭṭhitā;

become established in the communicable.

Akkheyyaṁ apariññāya,

Not understanding the communicable,

yogamāyanti maccuno.

they fall under the yoke of Death.

Akkheyyañca pariññāya,

But having fully understood the communicable,

Akkhātāraṁ na maññati;

they don’t conceive a communicator,

Tañhi tassa na hotīti,

for they have nothing

Yena naṁ vajjā na tassa atthi;

by which they might be described.

Sace vijānāsi vadehi yakkhā”ti.

Tell me if you understand, spirit.”

“Na khvāhaṁ, bhante, imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāmi.

“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.”

“Samo visesī uda vā nihīno,

“If you think that ‘I’m equal,

Yo maññatī so vivadetha tena;

special, or worse’, you’ll dispute about that.

Tīsu vidhāsu avikampamāno,

Unwavering in the face of the three discriminations,

Samo visesīti na tassa hoti;

you’ll have no thought ‘I’m equal or special’.

Sace vijānāsi vadehi yakkhā”ti.

Tell me if you understand, spirit.”

“Imassapi khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa na vitthārena atthaṁ ājānāmi.

“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,

“They gave up judgement without falling into conceit;

Acchecchi taṇhaṁ idha nāmarūpe;

craving for name and form was cut off right here.

Taṁ chinnaganthaṁ anighaṁ nirāsaṁ,

They cut the ties, untroubled, <j>with no need for hope.

Pariyesamānā nājjhagamuṁ;

Though gods and humans search for them

Devā manussā idha vā huraṁ vā,

in this life or the next, they never find them,

Saggesu vā sabbanivesanesu.

not in heaven nor in any abode.

Sace vijānāsi vadehi yakkhā”ti.

Tell me if you understand, spirit.”

“Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmi—

“This is how I understand the detailed meaning of the Buddha’s brief statement:

Pāpaṁ na kayirā vacasā manasā,

You should never do anything bad

Kāyena vā kiñcana sabbaloke;

by speech or mind or body in all the world.

Kāme pahāya satimā sampajāno,

Having given up sensual pleasures, <j>mindful and aware,

Dukkhaṁ na sevetha anatthasaṁhitan”ti.

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.