About Samiddhi Samiddhi Sutta (SN 1:20)

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This discourse is another entertaining example of the same genre, pointing out the difficulties of teaching more advanced Dhamma to any being—human or divine—who is obsessed with sensual pleasures. On hearing some verses concerning the awakened oneâs state of mind—which is not subject to time and is visible here & now—the devatṅ cannot understand them, and is able to grasp only a few very basic principles of Dhamma practice. Itâs unusual for the Buddha to aim his words so far over the heads of his listeners. Perhaps in this case, as in SN 1:1, he wants to subdue the devatṅâs pride. At any rate, there is hope for her: As the Commentary points out, her understanding covers in a rudimentary fashion all the elements of the noble eightfold path. If she follows through with her understanding, sheâs on the road to the higher attainments. This discourse also contains some word play on the words "time" (kṅla) and "subject to time" (kṅlika). "Time" can mean not only time in the general sense, but also oneâs time of death (a person who has died is said to have "done his/her time"). These two meanings of the word underlie the first exchange between Ven. Samiddhi and the devatṅ. "Subject to time" can mean "obtainable only after a certain time" or "good only for a certain length of time": These meanings underlie their second exchange. There is also word play on the phrase, "visible here & now." The devatṅ, assuming that Ven. Samiddhi is denying himself human sensuality for the sake of a reward after death, uses this phrase to describe human sensuality. Ven. Samiddhi, who has tasted the deathless, uses the same phrase to describe his actual goal: unbinding. The devatṅâs inability to understand the meaning of Ven. Samiddhiâs words shows clearly that, in spite of her fortunate birth, she still has a great deal to learn. * * * I have heard that on one occasion the Blessed One was staying near Rṅjagaha at Tapodṅ monastery. Then Ven. Samiddhi, as night was ending, got up & went to the Tapodṅ Hot Springs to bathe his limbs. Having bathed his limbs and gotten out of the springs, he stood wearing only his lower robe, letting his limbs dry. Then a certain devatṅ, in the far extreme of the night, her extreme radiance lighting up the entire Tapodṅ Hot Springs, went to Ven. Samiddhi. On arrival, while standing in the air, she addressed him with this verse: "Without having enjoyed (sensual pleasures), you go for alms, monk. You donât go for alms after having enjoyed. Having enjoyed, monk, then go for alms. Donât let time pass you by." Ven. Samiddhi: "I donât know my time. My time is hidden. It canât be seen. Thatâs why, not having enjoyed, I go for alms: Donât let my time pass me by." Then the devatṅ, coming down to earth, said to Ven. Samiddhi, "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. Enjoy human sensuality, monk. Donât drop what is visible here & now in pursuit of whatâs subject to time." "My friend, Iâm not dropping whatâs visible here & now in pursuit of whatâs subject to time. Iâm dropping whatâs subject to time in pursuit of whatâs visible here & now. For the Blessed One has said that sensuality is subject to time, of much stress, much despair, & greater drawbacks; 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, monk, in what way has the Blessed One said that sensuality is subject to time, of much stress, much despair, & greater drawbacks? And how is this Dhamma visible here & now, timeless, inviting verification, pertinent, to be experienced by the observant for themselves?" "Iâm new, my friend, not long gone forth, only recently come to this Dhamma & discipline. I canât explain it in detail. But the Blessed One, worthy & rightly self-awakened, is staying here near Rṅjagaha at Tapodṅ monastery. Having gone to him, ask him this matter. As he explains it, thatâs how you should remember it." "Monk, itâs not easy for us to go to the Blessed One, as he is surrounded by other devas of great influence. But if you go to the Blessed One and ask him this matter, I will come along to hear the Dhamma." Responding to the devatṅ, "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 devatṅ]. "Now, lord, if that devatṅ was telling the truth, she is not far from here." When this was said, the devatṅ said to Ven. Samiddhi, "Ask, monk! Ask! Iâve gotten through." Then the Blessed One recited this verse to the devatṅ: "Perceiving in terms of signs, beings take a stand on signs. Not fully comprehending signs, they come into the bonds of death. But fully comprehending signs, one doesnât suppose a signifier.1 Yet nothing exists for him by which one would say, ),

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('â', To him no thought occurs.â If you know this, spirit, then say so." "I donât understand, lord, the detailed meaning of the Blessed Oneâs brief statement. It would be good if the Blessed One would speak in such a way that I would understand the detailed meaning of the Blessed Oneâs brief statement." The Buddha: "Whoever supposes ),

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('â', equal,â ),

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('â', superior,â or ),

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('â', inferior,â by that heâd dispute. Whereas to one unaffected by these three, ),

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('â', equalâ ),

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('â', superiorâ do not occur.2 If you know this, spirit, then say so." "I donât understand, lord, the detailed meaning of the Blessed Oneâs brief statement. It would be good if the Blessed One would speak in such a way that I would understand the detailed meaning of the Blessed Oneâs brief statement." The Buddha: "Having shed classifications, gone beyond conceit, he has here cut through craving for name & form: This one— his bonds cut through, free from trouble, from longing— though they search, they canât find him, human beings & devas, here & beyond, in heaven or any abode.3 If you know this, spirit, then say so." "Lord, hereâs how I understand the detailed meaning of the Blessed Oneâs brief statement: In all the world, every world, you should do no evil with         speech, body, or mind. Having abandoned sensuality —mindful, alert— donât consort with suffering & stress, with what doesnât pertain to the goal."4 Notes 1. This verse is from Iti 63. 2. This verse is from Sn 4:9. 3. This verse is also found in SN 1:40. 4. This verse is also found in SN 1:34. See also: DN 11; MN 54; SN 5:1; SN 5:4; SN 5:7; SN 9:1; SN 9:14; SN 35:127; AN 5:75–76; Iti 63; Sn 4:7; Sn 4:9; Sn 5:6; Thag 7:1 - --> - - - -