Ja 167 Samiddhijātaka
The Story about (the Monk) Samiddhi

In the present one monk is in the peak of his manhood, a Devadhītā tries to tempt him into sensuality, but he rebukes her as he knows not the time of his death. The Buddha tells a story of how he was similarly tempted in a past life.

⏑−−−¦⏑⏑−−¦¦⏑⏑−−¦⏑−⏑− Siloka savipulā
1. Abhutvā bhikkhasi bhikkhu, na hi bhutvāna bhikkhasi,
Without enjoying you seek alms, monk, don’t seek alms without enjoying,

−−⏑−¦⏑−−−¦¦−−−−¦⏑−⏑− Siloka pathyā
Bhutvāna bhikkhu bhikkhassu, mā taṁ kālo upaccagā ti.
Having enjoyed, monk, you must seek alms, do not let time pass you by.

Tattha, {2.57} abhutvā bhikkhasi bhikkhū ti,
In this connection, without enjoying you seek alms, monk,

bhikkhu tvaṁ daharakāle kilesakāmavasena vatthukāme abhutvā va
monk, you are in your youth, without enjoying the objects of sensuality through the defilements of sensuality,

bhikkhāya carasi.
you walk for alms.

Na hi bhutvāna bhikkhasī ti,
Don’t seek alms without enjoying,

na nu nāma pañca kāmaguṇe bhutvā bhikkhāya caritabbaṁ,
without enjoying the five strands of sense pleasure, you should surely not walk for alms,

kāme abhutvā va bhikkhācariyaṁ upagatosi.
without enjoying sensual pleasures, you have come to walk for alms.

Bhutvāna bhikkhu bhikkhassū ti,
Having enjoyed, monk, you must seek alms,

bhikkhu daharakāle tāva kāme bhuñjitvā,
monk, you in your youth, having enjoyed sensual pleasures,

pacchā mahallakakāle bhikkhassu.
later in old age you should seek for alms.

Mā taṁ kālo upaccagā ti
Do not let time pass you by,

ayaṁ kāme bhuñjanakālo daharakālo, taṁ mā atikkamatū ti.
the time of your youth is the time for enjoyment of these sensual pleasures, do not let it go by.

−−−−¦⏑−−−¦¦−−−−¦⏑−⏑− Siloka pathyā
2. Kālaṁ vohaṁ na jānāmi, channo kālo, na dissati,
I do not know the time, the time is hidden, and not visible,

−−⏑−¦−,−−−¦¦−−−−¦⏑−⏑− Siloka mavipulā
Tasmā abhutvā bhikkhāmi, mā maṁ kālo upaccagā ti.
So, without enjoying, I seek alms, and don’t let time pass me by.

Tattha, {2.58} kālaṁ vohaṁ na jānāmī ti vo ti nipātamattaṁ.
In this connection, I do not know the time, vo is merely a particle. As vo is not required by the metre, one would think it is being used in its emphatic sense.

Ahaṁ pana: “Paṭhamavaye vā mayā maritabbaṁ
But I, thinking: “I could die in my first age,

majjhimavaye vā, pacchimavaye vā” ti,
in my middle age, or in my old age,”

evaṁ attano maraṇakālaṁ na jānāmi.
in this way I do not know the time of my own death.

Paṇḍitena hi puggalena:
With the wise person (thinking):

Jīvitaṁ byādhi kālo ca, dehanikkhepanaṁ gati,
Life, illness, and the time, laying down the body, the destiny,

Pañcete jīvalokasmiṁ, animittā na nāyare ti.
These five within the living world, The five are niraya, the downfall; tiracchānayoni, the animal realm; pittivisaya, the world of the departed; manussaloka, the human world; Devā, the gods. have no sign that is known (to us). Quoting this verse in Visuddhimagga, Bhadanta Buddhaghosa says: evaṁ animittato maraṇaṁ anussaritabbaṁ; thus, from it not having a sign, you should remember death.

Channo kālo, na dissatī ti,
The time is hidden, and not visible,

yasmā: “Asukasmiṁ nāma vayakāle,
whence: “Normally during such and such a lifetime,

hemantādi-utukāle vā, mayā maritabban”-ti,
or during the winter season and so on, I could die,”

mayham-pesa channo hutvā kālo, na dissati,
this time for me is also covered over, not visible,

suppaṭicchanno hutvā, ṭhito na paññāyati.
it being well-covered, he continued without knowing.

Tasmā abhutvā bhikkhāmī ti,
So, without enjoying, I seek alms,

tena kāraṇena pañca kāmaguṇe abhutvā, bhikkhāmi.
for that reason, without enjoying the five strands of sense pleasure, I seek alms.

Mā maṁ kālo upaccagā ti,
And don’t let time pass me by,

maṁ samaṇadhammakaraṇakālo mā atikkamatū, ti attho.
do not let the time for practising the ascetic life go by, this is the meaning.

Iminā kāraṇena daharo va samāno, pabbajitvā,
Through this reason, while still a youth, having gone forth,

samaṇadhammaṁ karomī ti.
I perform ascetic practice.