| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय १।२०
Saṁyutta Nikāya 1.20
The Related Suttas Collection 1.20
२। नन्दनवग्ग
2. Nandanavagga
2. The Garden of Delight
समिद्धिसुत्त
Samiddhisutta
With Samiddhi
एवं मे सुतं—एकं समयं भगवा राजगहे विहरति तपोदारामे।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā rājagahe viharati tapodārāme.
So I have heard. At one time the Buddha was staying near Rājagaha in the Hot Springs Monastery.
अथ खो आयस्मा समिद्धि रत्तिया पच्चूससमयं पच्चुट्ठाय येन तपोदा तेनुपसङ्कमि गत्तानि परिसिञ्चितुं। तपोदे गत्तानि परिसिञ्चित्वा पच्चुत्तरित्वा एकचीवरो अट्ठासि गत्तानि पुब्बापयमानो।
Atha kho āyasmā samiddhi rattiyā paccūsasamayaṁ paccuṭṭhāya yena tapodā tenupasaṅkami gattāni parisiñcituṁ. Tapode gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno.
Then Venerable Samiddhi rose at the crack of dawn and went to the hot springs to bathe. When he had bathed and emerged from the water he stood in one robe drying himself.
अथ खो अञ्ञतरा देवता अभिक्कन्ताय रत्तिया अभिक्कन्तवण्णा केवलकप्पं तपोदं ओभासेत्वा येन आयस्मा समिद्धि तेनुपसङ्कमि; उपसङ्कमित्वा वेहासं ठिता आयस्मन्तं समिद्धिं गाथाय अज्झभासि:
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:
“अभुत्वा भिक्खसि भिक्खु, न हि भुत्वान भिक्खसि; भुत्वान भिक्खु भिक्खस्सु, मा तं कालो उपच्चगा”ति।
“Abhutvā bhikkhasi bhikkhu, na hi bhutvāna bhikkhasi; Bhutvāna bhikkhu bhikkhassu, mā taṁ kālo upaccagā”ti.
“Bhikkhu, you seek alms before you eat; you wouldn’t seek alms after eating. But you should eat first, then seek alms: don’t let the time pass you by.”
“कालं वोहं न जानामि, छन्नो कालो न दिस्सति; तस्मा अभुत्वा भिक्खामि, मा मं कालो उपच्चगा”ति।
“Kālaṁ vohaṁ na jānāmi, channo kālo na dissati; Tasmā abhutvā bhikkhāmi, mā maṁ kālo upaccagā”ti.
“I actually don’t know the time; it’s hidden and unseen. That’s why I seek alms before eating, so that the time may not pass me by!”
अथ खो सा देवता पथवियं पतिट्ठहित्वा आयस्मन्तं समिद्धिं एतदवोच: “दहरो त्वं, भिक्खु, पब्बजितो सुसु काळकेसो, भद्रेन योब्बनेन समन्नागतो, पठमेन वयसा, अनिक्कीळितावी कामेसु। भुञ्ज, भिक्खु, मानुसके कामे; मा सन्दिट्ठिकं हित्वा कालिकं अनुधावी”ति।
Atha kho sā devatā pathaviyaṁ1 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.
Then that deity landed on the ground and said to Samiddhi, “You’ve gone forth while young, bhikkhu. You’re black-haired, blessed with youth, in the prime of life, and you’ve never flirted with sensual pleasures. Enjoy human sensual pleasures! Don’t give up what is visible in the present to chase after what takes effect over time.”
“न ख्वाहं, आवुसो, सन्दिट्ठिकं हित्वा कालिकं अनुधावामि। कालिकञ्च ख्वाहं, आवुसो, हित्वा सन्दिट्ठिकं अनुधावामि। कालिका हि, आवुसो, कामा वुत्ता भगवता बहुदुक्खा बहुपायासा; आदीनवो एत्थ भिय्यो। सन्दिट्ठिको अयं धम्मो अकालिको एहिपस्सिको ओपनेय्यिको पच्चत्तं वेदितब्बो विञ्ञूही”ति।
“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.
“I’m not, good sir; I’m giving up what takes effect over time to chase after what is visible in the present. 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. But this teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”
“कथञ्च, भिक्खु, कालिका कामा वुत्ता भगवता बहुदुक्खा बहुपायासा, आदीनवो एत्थ भिय्यो? कथं सन्दिट्ठिको अयं धम्मो अकालिको एहिपस्सिको ओपनेय्यिको पच्चत्तं वेदितब्बो विञ्ञूही”ति?
“Kathañca, bhikkhu, kālikā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo? Kathaṁ sandiṭṭhiko ayaṁ dhammo akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti?
“But in what way, bhikkhu, 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? And how is this teaching apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”
“अहं खो, आवुसो, नवो अचिरपब्बजितो अधुनागतो इमं धम्मविनयं। न ताहं सक्कोमि वित्थारेन आचिक्खितुं। अयं सो भगवा अरहं सम्मासम्बुद्धो राजगहे विहरति तपोदारामे। तं भगवन्तं उपसङ्कमित्वा एतमत्थं पुच्छ। यथा ते भगवा ब्याकरोति तथा नं धारेय्यासी”ति।
“Ahaṁ kho, āvuso, navo acirapabbajito adhunāgato imaṁ dhammavinayaṁ. Na tāhaṁ2 sakkomi vitthārena ācikkhituṁ. Ayaṁ so bhagavā arahaṁ sammāsambuddho rājagahe viharati tapodārāme. Taṁ bhagavantaṁ upasaṅkamitvā etamatthaṁ puccha. Yathā te bhagavā byākaroti tathā naṁ dhāreyyāsī”ti.
“I’m junior, good sir, recently gone forth, newly come to this teaching and training. I’m not able to explain this in detail. But the Blessed One, the perfected one, the fully awakened Buddha is staying near Rājagaha in the Hot Springs Monatery. You should go to him and ask about this matter. And you should remember it in line with the Buddha’s answer.”
“न खो, भिक्खु, सुकरो सो भगवा अम्हेहि उपसङ्कमितुं, अञ्ञाहि महेसक्खाहि देवताहि परिवुतो। सचे खो त्वं, भिक्खु, तं भगवन्तं उपसङ्कमित्वा एतमत्थं पुच्छेय्यासि, मयम्पि आगच्छेय्याम धम्मस्सवनाया”ति।
“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.
“It’s not easy for us to approach the Buddha, as he is surrounded by other illustrious deities. If you go to the Buddha and ask him about this matter, we’ll come along and listen to the teaching.”
“एवमावुसो”ति खो आयस्मा समिद्धि तस्सा देवताय पटिस्सुत्वा येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो आयस्मा समिद्धि भगवन्तं एतदवोच:
“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:
“इधाहं, भन्ते, रत्तिया पच्चूससमयं पच्चुट्ठाय येन तपोदा तेनुपसङ्कमिं गत्तानि परिसिञ्चितुं। तपोदे गत्तानि परिसिञ्चित्वा पच्चुत्तरित्वा एकचीवरो अट्ठासिं गत्तानि पुब्बापयमानो। अथ खो, भन्ते, अञ्ञतरा देवता अभिक्कन्ताय रत्तिया अभिक्कन्तवण्णा केवलकप्पं तपोदं ओभासेत्वा येनाहं तेनुपसङ्कमि; उपसङ्कमित्वा वेहासं ठिता इमाय गाथाय अज्झभासि:
“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:
‘अभुत्वा भिक्खसि भिक्खु, न हि भुत्वान भिक्खसि; भुत्वान भिक्खु भिक्खस्सु, मा तं कालो उपच्चगाऽति।
‘Abhutvā bhikkhasi bhikkhu, na hi bhutvāna bhikkhasi; Bhutvāna bhikkhu bhikkhassu, mā taṁ kālo upaccagā’ti.
एवं वुत्ते, अहं, भन्ते, तं देवतं गाथाय पच्चभासिं:
Evaṁ vutte, ahaṁ, bhante, taṁ devataṁ gāthāya paccabhāsiṁ:
‘कालं वोहं न जानामि, छन्नो कालो न दिस्सति; तस्मा अभुत्वा भिक्खामि, मा मं कालो उपच्चगाऽति।
‘Kālaṁ vohaṁ na jānāmi, channo kālo na dissati; Tasmā abhutvā bhikkhāmi, mā maṁ kālo upaccagā’ti.
अथ खो, भन्ते, सा देवता पथवियं पतिट्ठहित्वा मं एतदवोच: ‘दहरो त्वं, भिक्खु, पब्बजितो सुसु काळकेसो, भद्रेन योब्बनेन समन्नागतो, पठमेन वयसा, अनिक्कीळितावी कामेसु। भुञ्ज, भिक्खु, मानुसके कामे; मा सन्दिट्ठिकं हित्वा कालिकं अनुधावीऽति।
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.
एवं वुत्ताहं, भन्ते, तं देवतं एतदवोचं: ‘न ख्वाहं, आवुसो, सन्दिट्ठिकं हित्वा कालिकं अनुधावामि; कालिकञ्च ख्वाहं, आवुसो, हित्वा सन्दिट्ठिकं अनुधावामि। कालिका हि, आवुसो, कामा वुत्ता भगवता बहुदुक्खा बहुपायासा; आदीनवो एत्थ भिय्यो। सन्दिट्ठिको अयं धम्मो अकालिको एहिपस्सिको ओपनेय्यिको पच्चत्तं वेदितब्बो विञ्ञूहीऽति।
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.
एवं वुत्ते, भन्ते, सा देवता मं एतदवोच: ‘कथञ्च, भिक्खु, कालिका कामा वुत्ता भगवता बहुदुक्खा बहुपायासा; आदीनवो एत्थ भिय्यो? कथं सन्दिट्ठिको अयं धम्मो अकालिको एहिपस्सिको ओपनेय्यिको पच्चत्तं वेदितब्बो विञ्ञूहीऽति?
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?
एवं वुत्ताहं, भन्ते, तं देवतं एतदवोचं: ‘अहं खो, आवुसो, नवो अचिरपब्बजितो अधुनागतो इमं धम्मविनयं, न ताहं सक्कोमि वित्थारेन आचिक्खितुं। अयं सो भगवा अरहं सम्मासम्बुद्धो राजगहे विहरति तपोदारामे। तं भगवन्तं उपसङ्कमित्वा एतमत्थं पुच्छ। यथा ते भगवा ब्याकरोति तथा नं धारेय्यासीऽति।
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.
एवं वुत्ते, भन्ते, सा देवता मं एतदवोच: ‘न खो, भिक्खु, सुकरो सो भगवा अम्हेहि उपसङ्कमितुं, अञ्ञाहि महेसक्खाहि देवताहि परिवुतो। सचे खो त्वं, भिक्खु, तं भगवन्तं उपसङ्कमित्वा एतमत्थं पुच्छेय्यासि, मयम्पि आगच्छेय्याम धम्मस्सवनायाऽति। सचे, भन्ते, तस्सा देवताय सच्चं वचनं, इधेव सा देवता अविदूरे”ति।
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.”
एवं वुत्ते, सा देवता आयस्मन्तं समिद्धिं एतदवोच: “पुच्छ, भिक्खु, पुच्छ, भिक्खु, यमहं अनुप्पत्ता”ति।
Evaṁ vutte, sā devatā āyasmantaṁ samiddhiṁ etadavoca: “puccha, bhikkhu, puccha, bhikkhu, yamahaṁ anuppattā”ti.
When he had spoken, that deity said to Samiddhi, “Ask, bhikkhu, ask! For I have arrived.”
अथ खो भगवा तं देवतं गाथाहि अज्झभासि:
Atha kho bhagavā taṁ devataṁ gāthāhi ajjhabhāsi:
Then the Buddha addressed the deity in verse:
“अक्खेय्यसञ्ञिनो सत्ता, अक्खेय्यस्मिं पतिट्ठिता; अक्खेय्यं अपरिञ्ञाय, योगमायन्ति मच्चुनो।
“Akkheyyasaññino sattā, akkheyyasmiṁ patiṭṭhitā; Akkheyyaṁ apariññāya, yogamāyanti maccuno.
“Sentient beings who perceive the communicable, become established in the communicable. Not understanding the communicable, they fall under the yoke of Death.
अक्खेय्यञ्च परिञ्ञाय, अक्खातारं न मञ्ञति; तञ्हि तस्स न होतीति, येन नं वज्जा न तस्स अत्थि; सचे विजानासि वदेहि यक्खा”ति।
Akkheyyañca pariññāya, Akkhātāraṁ na maññati; Tañhi tassa na hotīti, Yena naṁ vajjā na tassa atthi; Sace vijānāsi vadehi yakkhā”ti.
But having fully understood the communicable, they don’t conceive a communicator, for they have nothing by which they might be described. Tell me if you understand, spirit.”
“न ख्वाहं, भन्ते, इमस्स भगवता सङ्खित्तेन भासितस्स वित्थारेन अत्थं आजानामि। साधु मे, भन्ते, भगवा तथा भासतु यथाहं इमस्स भगवता सङ्खित्तेन भासितस्स वित्थारेन अत्थं जानेय्यन्”ति।
“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.
“I don’t understand the detailed meaning of the Buddha’s brief statement. Please teach me this matter so I can understand the detailed meaning.”
“समो विसेसी उद वा निहीनो, यो मञ्ञती सो विवदेथ तेन; तीसु विधासु अविकम्पमानो, समो विसेसीति न तस्स होति; सचे विजानासि वदेहि यक्खा”ति।
“Samo visesī uda vā3 nihīno, Yo maññatī so vivadetha4 tena; Tīsu vidhāsu avikampamāno, Samo visesīti na tassa hoti; Sace vijānāsi vadehi yakkhā”ti.
“If you think that ‘I’m equal, special, or worse’, you’ll get into arguments. Unwavering in the face of the three discriminations, you’ll have no thought ‘I’m equal or special’. Tell me if you understand, spirit.”
“इमस्सपि ख्वाहं, भन्ते, भगवता सङ्खित्तेन भासितस्स न वित्थारेन अत्थं आजानामि। साधु मे, भन्ते, भगवा तथा भासतु यथाहं इमस्स भगवता सङ्खित्तेन भासितस्स वित्थारेन अत्थं जानेय्यन्”ति।
“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.
“I don’t understand the detailed meaning of the Buddha’s brief statement. Please teach me this matter so I can understand the detailed meaning.”
“पहासि सङ्खं न विमानमज्झगा, अच्छेच्छि तण्हं इध नामरूपे; तं छिन्नगन्थं अनिघं निरासं, परियेसमाना नाज्झगमुं; देवा मनुस्सा इध वा हुरं वा, सग्गेसु वा सब्बनिवेसनेसु।
“Pahāsi saṅkhaṁ na vimānamajjhagā, Acchecchi5 taṇhaṁ idha nāmarūpe; Taṁ chinnaganthaṁ anighaṁ nirāsaṁ, Pariyesamānā nājjhagamuṁ; Devā manussā idha vā huraṁ vā, Saggesu vā sabbanivesanesu.
“Judging is given up, conceit rejected; craving for name and form is cut off right here. They’ve cut the ties, untroubled,
with no need for hope. Though gods and humans search for them in this world and the world beyond,they never find them, not in heaven nor in any abode.
सचे विजानासि वदेहि यक्खा”ति।
Sace vijānāsi vadehi yakkhā”ti.
Tell me if you understand, spirit.”
“इमस्स ख्वाहं, भन्ते, भगवता सङ्खित्तेन भासितस्स एवं वित्थारेन अत्थं आजानामि—
“Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmi—
“This is how I understand the detailed meaning of the Buddha’s brief statement:
पापं न कयिरा वचसा मनसा, कायेन वा किञ्चन सब्बलोके; कामे पहाय सतिमा सम्पजानो, दुक्खं न सेवेथ अनत्थसंहितन्”ति।
Pāpaṁ na kayirā vacasā manasā, Kāyena vā kiñcana sabbaloke; Kāme pahāya satimā sampajāno, Dukkhaṁ na sevetha anatthasaṁhitan”ti.
You should never do anything bad by speech or mind or body in all the world. Having given up sensual pleasures,
mindful and aware, you shouldn’t keep doingwhat’s painful and pointless.”
नन्दनवग्गो दुतियो।
Nandanavaggo dutiyo.
तस्सुद्दानं
Tassuddānaṁ
नन्दना नन्दति चेव, नत्थिपुत्तसमेन च; खत्तियो सणमानो च, निद्दातन्दी च दुक्करं; हिरी कुटिका नवमो, दसमो वुत्तो समिद्धिनाति।
Nandanā nandati ceva, Natthiputtasamena ca; Khattiyo saṇamāno ca, Niddātandī ca dukkaraṁ; Hirī kuṭikā navamo, Dasamo vutto samiddhināti.
The authoritative text of the Saṁyutta Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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