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Medium Discourses Collection 79 – Majjhima Nikāya 79

MN 79 The Shorter Discourse With Sakuludāyī – Cūḷasakuludāyisutta

 

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

1.3

Now at that time the wanderer Sakuludāyī was residing together with a large assembly of wanderers in the monastery of the wanderers in the peacocks’ feeding ground.

Tena kho pana samayena sakuludāyī paribbājako moranivāpe paribbājakārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṁ.

2.1

Then the Buddha robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi.

2.2

Then it occurred to him,

Atha kho bhagavato etadahosi:

2.3

“It’s too early to wander for alms in Rājagaha.

“atippago kho tāva rājagahe piṇḍāya carituṁ.

2.4

Why don’t I visit the wanderer Sakuludāyī at the monastery of the wanderers in the peacocks’ feeding ground?”

Yannūnāhaṁ yena moranivāpo paribbājakārāmo yena sakuludāyī paribbājako tenupasaṅkameyyan”ti.

2.5

Then the Buddha went to the monastery of the wanderers.

Atha kho bhagavā yena moranivāpo paribbājakārāmo tenupasaṅkami.

3.1

Now at that time, Sakuludāyī was sitting together with a large assembly of wanderers making an uproar, a dreadful racket. They engaged in all kinds of unworthy talk, such as

Tena kho pana samayena sakuludāyī paribbājako mahatiyā paribbājakaparisāya saddhiṁ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṁ tiracchānakathaṁ kathentiyā, seyyathidaṁ—

3.2

talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence.

rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ iti vā.

3.3

Sakuludāyī saw the Buddha coming off in the distance,

Addasā kho sakuludāyī paribbājako bhagavantaṁ dūratova āgacchantaṁ.

3.4

and hushed his own assembly,

Disvāna sakaṁ parisaṁ saṇṭhāpesi:

3.5

“Be quiet, good sirs, don’t make a sound.

“appasaddā bhonto hontu, mā bhonto saddamakattha.

3.6

Here comes the ascetic Gotama.

Ayaṁ samaṇo gotamo āgacchati;

3.7

The venerable likes quiet and praises quiet.

appasaddakāmo kho pana so āyasmā appasaddassa vaṇṇavādī.

3.8

Hopefully if he sees that our assembly is quiet he’ll see fit to approach.”

Appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti.

3.9

Then those wanderers fell silent.

Atha kho te paribbājakā tuṇhī ahesuṁ.

4.1

Then the Buddha approached Sakuludāyī,

Atha kho bhagavā yena sakuludāyī paribbājako tenupasaṅkami.

4.2

who said to him,

Atha kho sakuludāyī paribbājako bhagavantaṁ etadavoca:

4.3

“Come, Blessed One!

“etu kho, bhante, bhagavā.

4.4

Welcome, Blessed One!

Svāgataṁ, bhante, bhagavato.

4.5

It’s been a long time since you took the opportunity to come here.

Cirassaṁ kho, bhante, bhagavā imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya.

4.6

Please, sir, sit down, this seat is ready.”

Nisīdatu, bhante, bhagavā;

4.7

 

idamāsanaṁ paññattan”ti.

4.8

The Buddha sat on the seat spread out,

Nisīdi bhagavā paññatte āsane.

4.9

while Sakuludāyī took a low seat and sat to one side.

Sakuludāyīpi kho paribbājako aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.

4.10

The Buddha said to him,

Ekamantaṁ nisinnaṁ kho sakuludāyiṁ paribbājakaṁ bhagavā etadavoca:

4.11

“Udāyī, what were you sitting talking about just now? What conversation was left unfinished?”

“kāya nuttha, udāyi, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?

5.1

“Sir, leave aside what we were sitting talking about just now.

“Tiṭṭhatesā, bhante, kathā yāya mayaṁ etarahi kathāya sannisinnā.

5.2

It won’t be hard for you to hear about that later.

Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya.

5.3

When I don’t come to the assembly, they sit and engage in all kinds of unworthy talk.

Yadāhaṁ, bhante, imaṁ parisaṁ anupasaṅkanto homi athāyaṁ parisā anekavihitaṁ tiracchānakathaṁ kathentī nisinnā hoti;

5.4

But when I have come to the assembly, they sit gazing up at my face alone, thinking,

yadā ca kho ahaṁ, bhante, imaṁ parisaṁ upasaṅkanto homi athāyaṁ parisā mamaññeva mukhaṁ ullokentī nisinnā hoti:

5.5

‘Whatever the ascetic Udāyī teaches, we shall listen to it.’

‘yaṁ no samaṇo udāyī dhammaṁ bhāsissati taṁ sossāmā’ti;

5.6

But when the Buddha has come to the assembly, both myself and the assembly sit gazing up at your face, thinking,

yadā pana, bhante, bhagavā imaṁ parisaṁ upasaṅkanto hoti athāhañceva ayañca parisā bhagavato mukhaṁ ullokentā nisinnā homa:

5.7

‘Whatever the Buddha teaches, we shall listen to it.’”

‘yaṁ no bhagavā dhammaṁ bhāsissati taṁ sossāmā’”ti.

6.1

“Well then, Udāyī, suggest something for me to talk about.”

“Tenahudāyi, taṁyevettha paṭibhātu yathā maṁ paṭibhāseyyā”ti.

6.2

“Master Gotama, a few days ago someone was claiming to be all-knowing and all-seeing, to know and see everything without exception, thus: ‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’

“Purimāni, bhante, divasāni purimatarāni sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānamāno ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti.

6.3

When I asked them a question about the past, they dodged the issue, distracted the discussion with irrelevant points, and displayed annoyance, hate, and bitterness.

So mayā pubbantaṁ ārabbha pañhaṁ puṭṭho samāno aññenaññaṁ paṭicari, bahiddhā kathaṁ apanāmesi, kopañca dosañca appaccayañca pātvākāsi.

6.4

That reminded me of the Buddha:

Tassa mayhaṁ, bhante, bhagavantaṁyeva ārabbha sati udapādi:

6.5

‘Surely it must be the Blessed One, the Holy One who is so skilled in such matters.’”

‘aho nūna bhagavā, aho nūna sugato. Yo imesaṁ dhammānaṁ sukusalo’”ti.

6.6

“But Udāyī, who was it that made such a claim and behaved in such a way?”

“Ko pana so, udāyi, sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānamāno ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti, yo tayā pubbantaṁ ārabbha pañhaṁ puṭṭho samāno aññenaññaṁ paṭicari, bahiddhā kathaṁ apanāmesi kopañca dosañca appaccayañca pātvākāsī”ti?

6.7

“It was Nigaṇṭha Nātaputta, sir.”

“Nigaṇṭho, bhante, nāṭaputto”ti.

7.1

“Udāyī, someone who can recollect their many kinds of past lives, with features and details, might ask me a question about the past, or I might ask them a question about the past.

“Yo kho, udāyi, anekavihitaṁ pubbenivāsaṁ anussareyya, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussareyya, so vā maṁ pubbantaṁ ārabbha pañhaṁ puccheyya, taṁ vāhaṁ pubbantaṁ ārabbha pañhaṁ puccheyyaṁ;

7.2

And they might satisfy me with their answer, or I might satisfy them with my answer.

so vā me pubbantaṁ ārabbha pañhassa veyyākaraṇena cittaṁ ārādheyya, tassa vāhaṁ pubbantaṁ ārabbha pañhassa veyyākaraṇena cittaṁ ārādheyyaṁ.

7.3

Someone who, with clairvoyance that is purified and superhuman, understands how sentient beings are reborn according to their deeds might ask me a question about the future, or I might ask them a question about the future.

Yo kho, udāyi, dibbena cakkhunā visuddhena atikkantamānusakena satte passeyya cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyya, so vā maṁ aparantaṁ ārabbha pañhaṁ puccheyya, taṁ vāhaṁ aparantaṁ ārabbha pañhaṁ puccheyyaṁ;

7.4

And they might satisfy me with their answer, or I might satisfy them with my answer.

so vā me aparantaṁ ārabbha pañhassa veyyākaraṇena cittaṁ ārādheyya, tassa vāhaṁ aparantaṁ ārabbha pañhassa veyyākaraṇena cittaṁ ārādheyyaṁ.

7.5

Nevertheless, Udāyī, leave aside the past and the future.

Api ca, udāyi, tiṭṭhatu pubbanto, tiṭṭhatu aparanto.

7.6

I shall teach you the Dhamma:

Dhammaṁ te desessāmi—

7.7

‘When this exists, that is; due to the arising of this, that arises.

imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati;

7.8

When this doesn’t exist, that is not; due to the cessation of this, that ceases.’”

imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhatī”ti.

8.1

“Well sir, I can’t even recall with features and details what I’ve undergone in this incarnation.

“Ahañhi, bhante, yāvatakampi me iminā attabhāvena paccanubhūtaṁ tampi nappahomi sākāraṁ sauddesaṁ anussarituṁ,

8.2

How should I possibly recollect my many kinds of past lives with features and details, like the Buddha?

kuto panāhaṁ anekavihitaṁ pubbenivāsaṁ anussarissāmi, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarissāmi, seyyathāpi bhagavā?

8.3

For I can’t even see a mud-goblin right now.

Ahañhi, bhante, etarahi paṁsupisācakampi na passāmi,

8.4

How should I possibly, with clairvoyance that is purified and superhuman, see sentient beings passing away and being reborn, like the Buddha?

kuto panāhaṁ dibbena cakkhunā visuddhena atikkantamānusakena satte passissāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānissāmi, seyyathāpi bhagavā?

8.5

But then the Buddha told me,

Yaṁ pana maṁ, bhante, bhagavā evamāha:

8.6

‘Nevertheless, Udāyī, leave aside the past and the future.

‘api ca, udāyi, tiṭṭhatu pubbanto, tiṭṭhatu aparanto;

8.7

I shall teach you the Dhamma:

dhammaṁ te desessāmi—

8.8

“When this exists, that is; due to the arising of this, that arises.

imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati;

8.9

When this doesn’t exist, that is not; due to the cessation of this, that ceases.”’ But that is even more unclear to me.

imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhatī’ti tañca pana me bhiyyoso mattāya na pakkhāyati.

8.10

Perhaps I might satisfy the Buddha by answering a question about my own tradition.”

Appeva nāmāhaṁ, bhante, sake ācariyake bhagavato cittaṁ ārādheyyaṁ pañhassa veyyākaraṇenā”ti.

9.1

“But Udāyī, what is your own tradition?”

“Kinti pana te, udāyi, sake ācariyake hotī”ti?

9.2

“Sir, it’s this:

“Amhākaṁ, bhante, sake ācariyake evaṁ hoti:

9.3

‘This is the ultimate splendor, this is the ultimate splendor.’”

‘ayaṁ paramo vaṇṇo, ayaṁ paramo vaṇṇo’”ti.

9.4

“But what is that ultimate splendor?”

“Yaṁ pana te etaṁ, udāyi, sake ācariyake evaṁ hoti:

9.5

 

‘ayaṁ paramo vaṇṇo, ayaṁ paramo vaṇṇo’ti, katamo so paramo vaṇṇo”ti?

9.6

“Sir, the ultimate splendor is the splendor compared to which no other splendor is finer.”

“Yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo”ti.

9.7

“But what is that ultimate splendor compared to which no other splendor is finer?”

“Katamo pana so paramo vaṇṇo yasmā vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthī”ti?

9.8

“Sir, the ultimate splendor is the splendor compared to which no other splendor is finer.”

“Yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo”ti.

10.1

“Udāyī, you could draw this out for a long time.

“Dīghāpi kho te esā, udāyi, phareyya:

10.2

You say, ‘The ultimate splendor is the splendor compared to which no other splendor is finer.’ But you don’t describe that splendor.

‘yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṁ na paññapesi.

10.3

Suppose a man was to say,

Seyyathāpi, udāyi, puriso evaṁ vadeyya:

10.4

‘Whoever the finest lady in the land is, it is her that I want, her I desire!’

‘ahaṁ yā imasmiṁ janapade janapadakalyāṇī taṁ icchāmi, taṁ kāmemī’ti.

10.5

They’d say to him,

Tamenaṁ evaṁ vadeyyuṁ:

10.6

‘Mister, that finest lady in the land who you desire—do you know whether she’s an aristocrat, a brahmin, a merchant, or a worker?’

‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ—khattiyī vā brāhmaṇī vā vessī vā suddī vā’ti?

10.7

Asked this, he’d say, ‘No.’

Iti puṭṭho ‘no’ti vadeyya.

10.8

They’d say to him,

Tamenaṁ evaṁ vadeyyuṁ:

10.9

‘Mister, that finest lady in the land who you desire—do you know her name or clan? Whether she’s tall or short or medium? Whether her skin is black, brown, or tawny? What village, town, or city she comes from?’

‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ—evaṁnāmā evaṅgottāti vāti …pe… dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti … amukasmiṁ gāme vā nigame vā nagare vā’ti?

10.10

Asked this, he’d say, ‘No.’

Iti puṭṭho ‘no’ti vadeyya.

10.11

They’d say to him,

Tamenaṁ evaṁ vadeyyuṁ:

10.12

‘Mister, do you desire someone who you’ve never even known or seen?’

‘ambho purisa, yaṁ tvaṁ na jānāsi na passasi, taṁ tvaṁ icchasi kāmesī’ti?

10.13

Asked this, he’d say, ‘Yes.’

Iti puṭṭho ‘āmā’ti vadeyya.

10.14

What do you think, Udāyī?

Taṁ kiṁ maññasi, udāyi—

10.15

This being so, doesn’t that man’s statement turn out to have no demonstrable basis?”

nanu evaṁ sante, tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?

10.16

“Clearly that’s the case, sir.”

“Addhā kho, bhante, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.

10.17

“In the same way, you say, ‘The ultimate splendor is the splendor compared to which no other splendor is finer.’ But you don’t describe that splendor.”

“Evameva kho tvaṁ, udāyi, ‘yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṁ na paññapesī”ti.

11.1

“Sir, suppose there was a beryl gem that was naturally beautiful, eight-faceted, well-worked. When placed on a cream rug it would shine and glow and radiate. Such is the splendor of the self that is well after death.”

“Seyyathāpi, bhante, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, evaṁ vaṇṇo attā hoti arogo paraṁ maraṇā”ti.

12.1

“What do you think, Udāyī?

“Taṁ kiṁ maññasi, udāyi,

12.2

Which of these two has a finer splendor: such a beryl gem, or a firefly in the dark of night?”

yo vā maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, yo vā rattandhakāratimisāya kimi khajjopanako—imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?

12.3

“A firefly in the dark of night, sir.”

“Yvāyaṁ, bhante, rattandhakāratimisāya kimi khajjopanako—ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti.

13.1

“What do you think, Udāyī?

“Taṁ kiṁ maññasi, udāyi,

13.2

Which of these two has a finer splendor: a firefly in the dark of night, or an oil lamp in the dark of night?”

yo vā rattandhakāratimisāya kimi khajjopanako, yo vā rattandhakāratimisāya telappadīpo—imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?

13.3

“An oil lamp in the dark of night, sir.”

“Yvāyaṁ, bhante, rattandhakāratimisāya telappadīpo—ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti.

14.1

“What do you think, Udāyī?

“Taṁ kiṁ maññasi, udāyi,

14.2

Which of these two has a finer splendor: an oil lamp in the dark of night, or a bonfire in the dark of night?”

yo vā rattandhakāratimisāya telappadīpo, yo vā rattandhakāratimisāya mahāaggikkhandho—imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?

14.3

“A bonfire in the dark of night, sir.”

“Yvāyaṁ, bhante, rattandhakāratimisāya mahāaggikkhandho—ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti.

15.1

“What do you think, Udāyī?

“Taṁ kiṁ maññasi, udāyi,

15.2

Which of these two has a finer splendor: a bonfire in the dark of night, or the Morning Star in a clear and cloudless sky at the crack of dawn?”

yo vā rattandhakāratimisāya mahāaggikkhandho, yā vā rattiyā paccūsasamayaṁ viddhe vigatavalāhake deve osadhitārakā—imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?

15.3

“The Morning Star in a clear and cloudless sky at the crack of dawn, sir.”

“Yvāyaṁ, bhante, rattiyā paccūsasamayaṁ viddhe vigatavalāhake deve osadhitārakā—ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti.

16.1

“What do you think, Udāyī?

“Taṁ kiṁ maññasi, udāyi,

16.2

Which of these two has a finer splendor: the Morning Star in a clear and cloudless sky at the crack of dawn, or the full moon at midnight in a clear and cloudless sky on the fifteenth day sabbath?”

yā vā rattiyā paccūsasamayaṁ viddhe vigatavalāhake deve osadhitārakā, yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṁ cando—imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?

16.3

“The full moon at midnight in a clear and cloudless sky on the fifteenth day sabbath, sir.”

“Yvāyaṁ, bhante, tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṁ cando—ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti.

17.1

“What do you think, Udāyī?

“Taṁ kiṁ maññasi, udāyi,

17.2

Which of these two has a finer splendor: the full moon at midnight in a clear and cloudless sky on the fifteenth day sabbath, or the sun at midday in a clear and cloudless sky in the last month of the rainy season?”

yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṁ cando, yo vā vassānaṁ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṁ sūriyo—imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?

17.3

“The sun at midday in a clear and cloudless sky in the last month of the rainy season, sir.”

“Yvāyaṁ, bhante, vassānaṁ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṁ sūriyo—ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti.

18.1

“Beyond this, Udāyī, I know very many gods on whom the light of the sun and moon make no impression.

“Ato kho te, udāyi, bahū hi bahutarā devā ye imesaṁ candimasūriyānaṁ ābhā nānubhonti, tyāhaṁ pajānāmi.

18.2

Nevertheless, I do not say:

Atha ca panāhaṁ na vadāmi:

18.3

‘The splendor compared to which no other splendor is finer.’

‘yasmā vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthī’ti.

18.4

But of the splendor inferior to a firefly you say, ‘This is the ultimate splendor.’ And you don’t describe that splendor.”

Atha ca pana tvaṁ, udāyi, ‘yvāyaṁ vaṇṇo kiminā khajjopanakena nihīnataro ca patikiṭṭhataro ca so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṁ na paññapesī”ti.

19.1

“The Blessed One has cut short the discussion! The Holy One has cut short the discussion!”

“Acchidaṁ bhagavā kathaṁ, acchidaṁ sugato kathan”ti.

19.2

“But Udāyī, why do you say this?”

“Kiṁ pana tvaṁ, udāyi, evaṁ vadesi:

19.3

 

‘acchidaṁ bhagavā kathaṁ, acchidaṁ sugato kathan’”ti?

19.4

“Sir, it says this in our own tradition:

“Amhākaṁ, bhante, sake ācariyake evaṁ hoti:

19.5

‘This is the ultimate splendor, this is the ultimate splendor.’

‘ayaṁ paramo vaṇṇo, ayaṁ paramo vaṇṇo’ti.

19.6

But when pursued, pressed, and grilled on our own tradition, we turned out to be void, hollow, and mistaken.”

Te mayaṁ, bhante, bhagavatā sake ācariyake samanuyuñjīyamānā samanuggāhīyamānā samanubhāsīyamānā rittā tucchā aparaddhā”ti.

20.1

“But Udāyī, is there a world of perfect happiness? And is there a grounded path for realizing a world of perfect happiness?”

“Kiṁ panudāyi, atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti?

20.2

“Sir, it says this in our own tradition:

“Amhākaṁ, bhante, sake ācariyake evaṁ hoti:

20.3

‘There is a world of perfect happiness. And there is a grounded path for realizing a world of perfect happiness.’”

‘atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’”ti.

21.1

“Well, what is that grounded path for realizing a world of perfect happiness?”

“Katamā pana sā, udāyi, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti?

21.2

“Sir, it’s when someone gives up killing living creatures, stealing, sexual misconduct, and lying. And they proceed having undertaken some kind of mortification.

“Idha, bhante, ekacco pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, adinnādānaṁ pahāya adinnādānā paṭivirato hoti, kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭivirato hoti, musāvādaṁ pahāya musāvādā paṭivirato hoti, aññataraṁ vā pana tapoguṇaṁ samādāya vattati.

21.3

This is the grounded path for realizing a world of perfect happiness.”

Ayaṁ kho sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti.

22.1

“What do you think, Udāyī?

“Taṁ kiṁ maññasi, udāyi,

22.2

On an occasion when someone refrains from killing living creatures, is their self perfectly happy at that time, or does it have both pleasure and pain?”

yasmiṁ samaye pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, ekantasukhī vā tasmiṁ samaye attā hoti sukhadukkhī vā”ti?

22.3

“It has both pleasure and pain.”

“Sukhadukkhī, bhante”.

22.4

“What do you think, Udāyī?

“Taṁ kiṁ maññasi, udāyi,

22.5

On an occasion when someone refrains from stealing …

yasmiṁ samaye adinnādānaṁ pahāya adinnādānā paṭivirato hoti, ekantasukhī vā tasmiṁ samaye attā hoti sukhadukkhī vā”ti?

22.6

 

“Sukhadukkhī, bhante”.

22.7

sexual misconduct …

“Taṁ kiṁ maññasi, udāyi, yasmiṁ samaye kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭivirato hoti, ekantasukhī vā tasmiṁ samaye attā hoti sukhadukkhī vā”ti?

22.8

 

“Sukhadukkhī, bhante”.

22.9

lying, is their self perfectly happy at that time, or does it have both pleasure and pain?”

“Taṁ kiṁ maññasi, udāyi, yasmiṁ samaye musāvādaṁ pahāya musāvādā paṭivirato hoti, ekantasukhī vā tasmiṁ samaye attā hoti sukhadukkhī vā”ti?

22.10

“It has both pleasure and pain.”

“Sukhadukkhī, bhante”.

22.11

“What do you think, Udāyī?

“Taṁ kiṁ maññasi, udāyi,

22.12

On an occasion when someone undertakes and follows some kind of mortification, is their self perfectly happy at that time, or does it have both pleasure and pain?”

yasmiṁ samaye aññataraṁ tapoguṇaṁ samādāya vattati, ekantasukhī vā tasmiṁ samaye attā hoti sukhadukkhī vā”ti?

22.13

“It has both pleasure and pain.”

“Sukhadukkhī, bhante”.

22.14

“What do you think, Udāyī?

“Taṁ kiṁ maññasi, udāyi,

22.15

Is a perfectly happy world realized by relying on a practice of mixed pleasure and pain?”

api nu kho vokiṇṇasukhadukkhaṁ paṭipadaṁ āgamma ekantasukhassa lokassa sacchikiriyā hotī”ti?

23.1

“The Blessed One has cut short the discussion! The Holy One has cut short the discussion!”

“Acchidaṁ bhagavā kathaṁ, acchidaṁ sugato kathan”ti.

23.2

“But Udāyī, why do you say this?”

“Kiṁ pana tvaṁ, udāyi, vadesi:

23.3

 

‘acchidaṁ bhagavā kathaṁ, acchidaṁ sugato kathan’”ti?

23.4

“Sir, it says this in our own tradition:

“Amhākaṁ, bhante, sake ācariyake evaṁ hoti:

23.5

‘There is a world of perfect happiness. And there is a grounded path for realizing a world of perfect happiness.’

‘atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’ti.

23.6

But when pursued, pressed, and grilled on our own tradition, we turned out to be void, hollow, and mistaken.

Te mayaṁ, bhante, bhagavatā sake ācariyake samanuyuñjiyamānā samanuggāhiyamānā samanubhāsiyamānā rittā tucchā aparaddhā”ti.

23.7

But sir, is there a world of perfect happiness? And is there a grounded path for realizing a world of perfect happiness?”

“Kiṁ pana, bhante, atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti?

24.1

“There is a world of perfect happiness, Udāyī. And there is a grounded path for realizing a world of perfect happiness.”

“Atthi kho, udāyi, ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti.

24.2

“Well sir, what is that grounded path for realizing a world of perfect happiness?”

“Katamā pana sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti?

25.1

“It’s when a bhikkhu, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption.

“Idhudāyi, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati;

25.2

As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption.

vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati;

25.3

With the fading away of rapture, they enter and remain in the third absorption.

pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati—

25.4

This is the grounded path for realizing a world of perfect happiness.”

ayaṁ kho sā, udāyi, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti.

25.5

“Sir, that’s not the grounded path for realizing a world of perfect happiness. At that point a perfectly happy world has already been realized.”

“Na kho sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāya, sacchikato hissa, bhante, ettāvatā ekantasukho loko hotī”ti.

25.6

“No, Udāyī, at that point a perfectly happy world has not been realized.

“Na khvāssa, udāyi, ettāvatā ekantasukho loko sacchikato hoti;

25.7

This is the grounded path for realizing a world of perfect happiness.”

ākāravatī tveva sā paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti.

26.1

When he said this, Sakuludāyī’s assembly made an uproar, a dreadful racket,

Evaṁ vutte, sakuludāyissa paribbājakassa parisā unnādinī uccāsaddamahāsaddā ahosi:

26.2

“In that case, we’re lost, and so are our traditional teachings! We’re lost, and so are our traditional teachings!

“ettha mayaṁ anassāma sācariyakā, ettha mayaṁ anassāma sācariyakā.

26.3

We know nothing higher than this!”

Na mayaṁ ito bhiyyo uttaritaraṁ pajānāmā”ti.

26.4

Then Sakuludāyī, having quieted those wanderers, said to the Buddha,

Atha kho sakuludāyī paribbājako te paribbājake appasadde katvā bhagavantaṁ etadavoca:

27.1

“Well sir, at what point is a perfectly happy world realized?”

“kittāvatā panāssa, bhante, ekantasukho loko sacchikato hotī”ti?

27.2

“It’s when, giving up pleasure and pain, and ending former happiness and sadness, a bhikkhu enters and remains in the fourth absorption.

“Idhudāyi, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ … upasampajja viharati.

27.3

There are deities who have been reborn in a perfectly happy world. That bhikkhu associates with them, converses, and engages in discussion.

Yā tā devatā ekantasukhaṁ lokaṁ upapannā tāhi devatāhi saddhiṁ santiṭṭhati sallapati sākacchaṁ samāpajjati.

27.4

It’s at this point that a perfectly happy world has been realized.”

Ettāvatā khvāssa, udāyi, ekantasukho loko sacchikato hotī”ti.

28.1

“Surely the bhikkhū must lead the spiritual life under the Buddha for the sake of realizing this perfectly happy world?”

“Etassa nūna, bhante, ekantasukhassa lokassa sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṁ carantī”ti?

28.2

“No, Udāyī, the bhikkhū don’t lead the spiritual life under me for the sake of realizing this perfectly happy world.

“Na kho, udāyi, ekantasukhassa lokassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti.

28.3

There are other things that are finer, for the sake of which the bhikkhū lead the spiritual life under me.”

Atthi kho, udāyi, aññeva dhammā uttaritarā ca paṇītatarā ca, yesaṁ sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ carantī”ti.

28.4

“But what are those finer things?”

“Katame pana te, bhante, dhammā uttaritarā ca paṇītatarā ca yesaṁ sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṁ carantī”ti?

29-36.1

“It’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. …

“Idhudāyi, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā …pe…

37.1

They give up these five hindrances, corruptions of the heart that weaken wisdom.

so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe

37.2

Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption.

vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.

37.3

This is one of the finer things for the sake of which the bhikkhū lead the spiritual life under me.

Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti.

38-40.1

Furthermore, as the placing of the mind and keeping it connected are stilled, a bhikkhu enters and remains in the second absorption …

Puna caparaṁ, udāyi, bhikkhu vitakkavicārānaṁ vūpasamā … dutiyaṁ jhānaṁ …

38-40.2

third absorption …

tatiyaṁ jhānaṁ …

38-40.3

fourth absorption.

catutthaṁ jhānaṁ upasampajja viharati.

38-40.4

This too is one of the finer things.

Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti.

41.1

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti.

41.2

They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They recollect their many kinds of past lives, with features and details.

So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.

41.3

This too is one of the finer things.

Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti.

42.1

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti.

42.2

With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.

So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate …pe… yathākammūpage satte pajānāti.

42.3

This too is one of the finer things.

Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti.

43.1

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of cravings.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.

43.2

They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti …pe… ‘ayaṁ dukkhanirodho’ti … ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti,

43.3

They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.

‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti … ‘ayaṁ āsavanirodho’ti … ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.

44.1

Knowing and seeing like this, their mind is freed from the cravings of sensuality, desire to be reborn, and ignorance.

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.

44.2

When they’re freed, they know they’re freed.

Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

44.3

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.

44.4

This too is one of the finer things.

Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti.

44.5

These are the finer things for the sake of which the bhikkhū lead the spiritual life under me.”

Ime kho, udāyi, dhammā uttaritarā ca paṇītatarā ca yesaṁ sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ carantī”ti.

45.1

When he had spoken, Sakuludāyī said to the Buddha,

Evaṁ vutte, sakuludāyī paribbājako bhagavantaṁ etadavoca:

45.2

“Excellent, sir! Excellent!

“abhikkantaṁ, bhante, abhikkantaṁ, bhante.

45.3

As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, the Buddha has made the teaching clear in many ways.

Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito.

45.4

I go for refuge to the Buddha, to the teaching, and to the bhikkhu Saṅgha.

Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.

45.5

Sir, may I receive the going forth, the ordination in the Buddha’s presence?”

Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti.

46.1

When he said this, Sakuludāyī’s assembly said to him,

Evaṁ vutte, sakuludāyissa paribbājakassa parisā sakuludāyiṁ paribbājakaṁ etadavocuṁ:

46.2

“Master Udāyī, don’t lead the spiritual life under the ascetic Gotama.

“mā bhavaṁ, udāyi, samaṇe gotame brahmacariyaṁ cari;

46.3

You have been a teacher; don’t live as a student.

mā bhavaṁ, udāyi, ācariyo hutvā antevāsīvāsaṁ vasi.

46.4

The consequence for you will be as if a water jar were to become a water jug.

Seyyathāpi nāma udakamaṇiko hutvā udañcaniko assa, evaṁ sampadamidaṁ bhoto udāyissa bhavissati.

46.5

Master Udāyī, don’t lead the spiritual life under the ascetic Gotama.

Mā bhavaṁ, udāyi, samaṇe gotame brahmacariyaṁ cari;

46.6

You have been a teacher; don’t live as a student.”

mā bhavaṁ, udāyi, ācariyo hutvā antevāsīvāsaṁ vasī”ti.

46.7

And that’s how the wanderer Sakuludāyī’s own assembly prevented him from leading the spiritual life under the Buddha.

Iti hidaṁ sakuludāyissa paribbājakassa parisā sakuludāyiṁ paribbājakaṁ antarāyamakāsi bhagavati brahmacariyeti.

46.8

 

Cūḷasakuludāyisuttaṁ niṭṭhitaṁ navamaṁ.