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    Samiddhi Sutta Commentary

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    Raj Narayanan
    Theravada Scriptures

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    Samiddhi Sutta Commentary

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    Raj Narayanan
    108 views2 pages
    Theravada Scriptures

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    Samiddhi Sutta Commentary

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    Theravada Scriptures

    Copyright:

    Attribution Non-Commercial (BY-NC)
    Download as PDF, TXT or read online from Scribd
    Download as pdf or txt
    108 views2 pages

    Samiddhi Sutta Commentary

    Uploaded by

    Raj Narayanan
    Theravada Scriptures

    Copyright:

    Attribution Non-Commercial (BY-NC)
    Download as PDF, TXT or read online from Scribd
    Download as pdf or txt
    of 2

    S 4.1.2.2.

    Say 4, Sayatana Vagga 1, Sayatana Say 2, Dutiya Pasaka 2, Migajla Vagga 6

    11
    Introduction

    Samiddhi Sutta 4
    Catuttha Samiddhi Sutta The Fourth Discourse to Samiddhi | S 35.68/4:39 f [Samiddhi Loka Paha = Samiddhis Question on the World] Theme: Our senses are the world Translated & annotated by Piya Tan 2007

    1 An important theme of the Sayatana Sayutta, the collection discourses on six sense-bases, is that of sense-restraint (indriya,savara), as a support for spiritual cultivation. This Sayutta constantly employs two formulas for sense-restraint. The first formula is a stock passage on sense-restraint so that bad unwholesome states of covetousness and displeasure do not overflow in us [overpower us] (abhijjh domanass ppak akusal dhamm anvsaveyyu). Examples occur in the following suttas: the Sriputta Sutta the Bhra,dvja Sutta the Rathpama Sutta the Kummpama Sutta (S 35.120/4:103-105) (S 35.127/4:110-113) (S 35.239/4:175-177) (S 35.240/4:177-179) not grasping any sign or detail;1 sense-restraint; sense-restraint, moderate eating, wakefulness; sense-restraint.

    This stock passage on sense-restraint is usually embedded in the pericope on the gradual training, common in the Dgha Nikya (eg the Smaa,phala Sutta, D 2.64/1:70) and in the Majjhima Nikya (eg the Ca Hatthipadopama Sutta, M 27.15/1:180 f). 2 The second formula presents a contrast between one who is intent upon a pleasing form and repelled by a displeasing form, etc (piya,rpe rpe adhimuccati, appiya,rpe vypajjati), and one who is not swayed by these pairs of opposites. This latter has set up mindfulness of the body, dwells with a boundless mind, and understands the liberation of mind, liberation by wisdom where the bad states of lust and aversion cease without remainder. Examples occur in the following suttas: the (Savara) Lohicca S the Avassuta Sutta the Dukkha,dhamma S the Cha,p Sutta (S 35.132/4:116-121) (S 35.243/4:182-188) (S 35.244/4:188-191) (S 35.247/4:198-200) guarding the sense-doors; not measuring sense-experiences; understanding ones conduct and dwelling; sense-restraint.

    3 As noted by Bodhi in the Introduction to the Sayatana Sayutta, in his translation of the Sayutta, Though no explicit doctrinal allocations are made for these two formulas, it seems the first is prescribed in general for a bhikkhu in the initial stages of training, while the second describes the sense restraint of the trainee (sekha), one at a minimal level of stream-enterer, perhaps too the natural sense restraint of the arahant. (S:B 1127) 4 In the case of the Samiddhi Sutta 4 here, although not explicitly stated, from the Suttas simple structure, it is clear that it employs the first kind of training in sense-restraint, that is, so that bad unwholesome states of covetousness and displeasure do not invade the mind and remain there. 5 A closely related discourse is the Sabba Sutta (S 35.23) which gives a more succinct statement of the all. There the all is simply defined as the six internal sense-organs and the six external senseobjects. The internal senses are our only tools for knowing the all, and all that we can know are the six external sense-objects.2

    1 2

    See Nimitta and anuvyajana = SD 19.14. S 35.23/4:15 = SD 7.1, see esp the Intro.

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    SD 20.11

    S 35.68/4:39 f Samiddhi Sutta 4

    The Fourth Discourse to Samiddhi


    S 35.68/4:39 f 1 At one time the Blessed One was staying in the squirrels feeding-ground, in the Bamboo Forest [Veu,vana], near Rjagaha.

    Samiddhis question about the world


    2 Then the venerable Samiddhi approached the Blessed One and saluted him. Having saluted him, he sat down at one side. Seated thus at one side, the venerable Samiddhi said this to the Blessed One: 3a The world, the world, bhante, it is said. How, bhante, might there be a world, or the definition of world?

    When there is a world


    4 Samiddhi, where there are the eye, forms, eye-consciousness, and states cognizable by the eyeconsciousnessthere is the world or a definition of the world. [Where the eye exists, forms exist, eyeconsciousness exists, objects cognizable by the eye-consciousness existthere is the world and a designation for the world.]3 5 Samiddhi, where there are the ear, sounds, ear-consciousness, states cognizable by the ear-consciousness; there is the world or a definition of the world. 6 Samiddhi, where there are the nose, smells, nose-consciousness, states cognizable by the noseconsciousness; there is the world or a definition of the world. 7 Samiddhi, where there are the tongue, tastes, tongue-consciousness, states cognizable by the tongue-consciousness; there is the world or a definition of the world. 8 Samiddhi, where there are the body, touches, body-consciousness, states cognizable by the bodyconsciousness; there is the world or a definition of the world. 9 Samiddhi, where [40] there are the mind, mind-objects, mind-consciousness, states cognizable by the mind-consciousness; there is the world or a definition of the world.

    When there is no world


    10 Samiddhi, where there are no eye, no forms, no eye-consciousness, and no states cognizable by the eye-consciousnessthere is neither the world nor a definition of world. [Where the eye exists not, forms exist not, eye-consciousness exists not, objects cognizable by the eye-consciousness exist not, there is neither the world nor a designation for the world.]4 11 Samiddhi, where there are no ear, no sounds, no ear-consciousness, no states cognizable by the ear-consciousness; there is neither the world nor a definition of the world. 12 Samiddhi, where there are no nose, no smells, no nose-consciousness, and no states cognizable by the nose-consciousnessthere is neither the world nor a definition of world. 13 Samiddhi, where there are no tongue, no tastes, no tongue-consciousness, no states cognizable by the tongue-consciousness; there is neither the world nor a definition of the world. 14 Samiddhi, where there are no body, no touches, no body-consciousness, and no states cognizable by the body-consciousnessthere is neither the world nor a definition of world. 15 Samiddhi, where there are no mind, no mind-objects, no mind-consciousness, and no states cognizable by the mind-consciousnessthere is neither the world nor a definition of world. eva 070930; 071001; 081020; 121123

    3 4

    This is a more literal rendition, as such sounds somewhat technical. This is a more literal rendition, as such sounds somewhat technical.

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