Theravadan

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From: Pali, Bhikkhus Nyanamoli & Khantipalo , Bhikkhu Sujato

Majjhima Nikāya 79 Middle Discourses 79

Cūḷasakuludāyisutta The Shorter Discourse With Sakuludāyī

Evaṁ me sutaṁ—Thus I heard:So I have heard.

ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. On one occasion the Blessed One was living at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary.At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.

Tena kho pana samayena sakuludāyī paribbājako moranivāpe paribbājakārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṁ. Now on that occasion Sakuludāyī the Wanderer was staying in the Wanderers’ Park, the Peacocks’ Sanctuary, together with a large assembly of wanderers.Now at that time the wanderer Sakuludāyī was residing together with a large assembly of wanderers in their monastery in the peacocks’ feeding ground.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi. Then when it was morning, the Blessed One dressed, and taking his bowl and outer robe, he went into Rājagaha for alms.Then the Buddha robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms.

Atha kho bhagavato etadahosi: Then the Blessed One thought:Then it occurred to him,

“atippago kho tāva rājagahe piṇḍāya carituṁ. ‘It is still too early to wander for alms in Rājagaha.“It’s too early to wander for alms in Rājagaha.

Yannūnāhaṁ yena moranivāpo paribbājakārāmo yena sakuludāyī paribbājako tenupasaṅkameyyan”ti. Suppose I went to Sakuludāyī the Wanderer in the Wanderers’ Park, the Peacocks’ Sanctuary?’Why don’t I visit the wanderer Sakuludāyī at the monastery for the wanderers in the peacocks’ feeding ground?”

Atha kho bhagavā yena moranivāpo paribbājakārāmo tenupasaṅkami. Then the Blessed One went to the Wanderers’ Park, the Peacocks’ Sanctuary.Then the Buddha went to the monastery for the wanderers.

Tena kho pana samayena sakuludāyī paribbājako mahatiyā paribbājakaparisāya saddhiṁ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṁ tiracchānakathaṁ kathentiyā, seyyathidaṁ—Now on that occasion Sakuludāyī the Wanderer was sitting together with a large assembly of wanderers who were shouting and making a great uproar and noise, talking many kinds of pointless talk, such as:Now at that time, Sakuludāyī was sitting together with a large assembly of wanderers making an uproar, a colossal racket. They engaged in all kinds of low talk, such as

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. talk of kings, talk of robbers, talk of ministers, talk of armies, talk of dangers, talk of battles, talk of food, talk of drink, talk of clothes, talk of beds, talk of garlands, talk of scents, talk of relatives, talk of vehicles, talk of villages, talk of towns, talk of cities, talk of countries, talk of women, talk of heroes, talk of streets, talk of wells, talk of the departed, various idle tales, speculation about the world, speculation about the sea, talk of whether things are or are not, and so on.talk about kings, bandits, and chief 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; talk at the street market and the place for water pots; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that place.

Addasā kho sakuludāyī paribbājako bhagavantaṁ dūratova āgacchantaṁ. Sakuludāyī the Wanderer saw the Blessed One coming in the distance.Sakuludāyī saw the Buddha coming off in the distance,

Disvāna sakaṁ parisaṁ saṇṭhāpesi: Seeing him, he quieted his own assembly:and hushed his own assembly,

“appasaddā bhonto hontu, mā bhonto saddamakattha. “Be quiet, sirs, do not make a noise.“Be quiet, good fellows, don’t make a sound.

Ayaṁ samaṇo gotamo āgacchati; Here comes the ascetic Gotama;Here comes the ascetic Gotama.

appasaddakāmo kho pana so āyasmā appasaddassa vaṇṇavādī. that venerable one likes quiet and speaks in praise of quiet.The venerable likes quiet and praises quiet.

Appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti. Perhaps, finding our assembly quiet, he will think it fit to approach.”Hopefully if he sees that our assembly is quiet he’ll see fit to approach.”

Atha kho te paribbājakā tuṇhī ahesuṁ. Then those wanderers fell silent.Then those wanderers fell silent.

Atha kho bhagavā yena sakuludāyī paribbājako tenupasaṅkami. Then the Blessed One went up to Sakuludāyī the Wanderer.Then the Buddha approached Sakuludāyī,

Atha kho sakuludāyī paribbājako bhagavantaṁ etadavoca: Sakuludāyī the Wanderer said to the Blessed One:who said to him,

“etu kho, bhante, bhagavā. “Let the Blessed One come, venerable sir.“Let the Blessed One come, sir!

Svāgataṁ, bhante, bhagavato. Welcome to the Blessed One, venerable sir.Welcome to the Blessed One, sir!

Cirassaṁ kho, bhante, bhagavā imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya. It is long, venerable sir, since the Blessed One made an occasion to come here.It’s been a long time since you took the opportunity to come here.

Nisīdatu, bhante, bhagavā; Let the Blessed One be seated, venerable sir;Please, sir, sit down, this seat is ready.”

idamāsanaṁ paññattan”ti. this seat is ready.”

Nisīdi bhagavā paññatte āsane. The Blessed One sat down on the seat made ready.The Buddha sat down on the seat spread out,

Sakuludāyīpi kho paribbājako aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. And Sakuludāyī the Wanderer took a certain low seat and sat down at one side.while Sakuludāyī took a low seat and sat to one side.

Ekamantaṁ nisinnaṁ kho sakuludāyiṁ paribbājakaṁ bhagavā etadavoca: The Blessed One then said to Sakuludāyī the Wanderer, as he sat at one side:The Buddha said to him,

“kāya nuttha, udāyi, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti? “What talk are you gathered here for now, Udāyī? And what was your discussion that was left unfinished?”“Udāyī, what were you sitting talking about just now? What conversation was left unfinished?”

“Tiṭṭhatesā, bhante, kathā yāya mayaṁ etarahi kathāya sannisinnā. “Let that be, venerable sir, this talk for which we are now gathered here.“Sir, leave aside what we were sitting talking about just now.

Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya. It will not be hard for the Blessed One to hear about it later too, venerable sir.It won’t be hard for you to hear about that later.

Yadāhaṁ, bhante, imaṁ parisaṁ anupasaṅkanto homi athāyaṁ parisā anekavihitaṁ tiracchānakathaṁ kathentī nisinnā hoti; Venerable sir, when I have not come to this assembly, it sits talking many kinds of pointless talk;When I don’t come to the assembly, they sit and engage in all kinds of low talk.

yadā ca kho ahaṁ, bhante, imaṁ parisaṁ upasaṅkanto homi athāyaṁ parisā mamaññeva mukhaṁ ullokentī nisinnā hoti: but when I have come to this assembly, it sits looking only at my face, thinking:But when I have come to the assembly, they sit gazing up at my face alone, thinking,

‘yaṁ no samaṇo udāyī dhammaṁ bhāsissati taṁ sossāmā’ti; ‘Let us hear the Dhamma that the ascetic Udāyī will speak’;‘Whatever the ascetic Udāyī teaches, we shall listen to it.’

yadā pana, bhante, bhagavā imaṁ parisaṁ upasaṅkanto hoti athāhañceva ayañca parisā bhagavato mukhaṁ ullokentā nisinnā homa: and when the Blessed One has come to this assembly, then both I and this assembly sit looking at the Blessed One’s face, thinking:But when the Buddha has come to the assembly, both myself and the assembly sit gazing up at your face, thinking,

‘yaṁ no bhagavā dhammaṁ bhāsissati taṁ sossāmā’”ti. ‘Let us hear the Dhamma that the Blessed One will speak.’”‘Whatever the Buddha teaches, we shall listen to it.’”

“Tenahudāyi, taṁyevettha paṭibhātu yathā maṁ paṭibhāseyyā”ti. “Well then, Udāyī, let it occur to you to speak of that, in whatever way it may occur to you.”“Well then, Udāyī, suggest something for me to talk about.”

“Purimāni, bhante, divasāni purimatarāni sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānamāno ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti. “A few days ago, venerable sir—there was one who claimed to be omniscient and all-seeing, professing complete knowledge and vision thus: ‘Whether I am walking or standing, asleep or awake, knowledge and vision are continuously and unceasingly present to me.’“Sir, 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.’

So mayā pubbantaṁ ārabbha pañhaṁ puṭṭho samāno aññenaññaṁ paṭicari, bahiddhā kathaṁ apanāmesi, kopañca dosañca appaccayañca pātvākāsi. When I asked him a question about the past, he evaded it with another question, turned the talk aside to something outside the point, and displayed anger, hatred, and sulkiness.When I asked them a question about the first beginning, they dodged the issue, distracted the discussion with irrelevant points, and displayed annoyance, hate, and bitterness.

Tassa mayhaṁ, bhante, bhagavantaṁyeva ārabbha sati udapādi: Then, venerable sir, I became mindful only of the Blessed One:That reminded me of the Buddha:

‘aho nūna bhagavā, aho nūna sugato. Yo imesaṁ dhammānaṁ sukusalo’”ti. ‘Ah, surely it is the Blessed One, surely it is the Fortunate One, who is thoroughly skilled in these things.’”‘Surely it must be the Blessed One, the Holy One who is so skilled in such matters.’”

“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? “But, Udāyī, who was that who claimed to be omniscient and all-seeing, professing complete knowledge and vision thus: ‘Whether I am walking or standing, asleep or awake, knowledge and vision are continuously and unceasingly present to me’, who, when you asked him a question about the past, evaded it with another question, turned the talk aside to something outside the point, and displayed anger, hatred, and sulkiness?”“But Udāyī, who was it that made such a claim and behaved in such a way?”

“Nigaṇṭho, bhante, nāṭaputto”ti. “The Nigaṇṭha Nātaputta, venerable sir.”“It was the Jain ascetic of the Ñātika clan, sir.”

“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; “Udāyī, if someone were to recollect his manifold past lives, that is, one birth, two births … thus with their aspects and particulars, were to recollect his manifold past lives, then either he might ask me a question about the past, or I might ask him a question about the past;“Udāyī, someone who can recollect their many kinds of past lives, with features and details, might ask me a question about the first beginning, or I might ask them a question about the first beginning.

so vā me pubbantaṁ ārabbha pañhassa veyyākaraṇena cittaṁ ārādheyya, tassa vāhaṁ pubbantaṁ ārabbha pañhassa veyyākaraṇena cittaṁ ārādheyyaṁ. and either he might satisfy my mind with his answer to a question about the past, or I might satisfy his mind with my answer to a question about the past.And they might satisfy me with their answer, or I might satisfy them with my answer.

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; And, Udāyī, if someone, with the divine eye, purified and surpassing the human, were to see beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and understand how beings pass on according to their actions, then either he might ask me a question about the future, or I might ask him a question about the future;Someone who, with clairvoyance that is purified and superhuman, understands how sentient beings pass on according to their deeds might ask me a question about the final end, or I might ask them a question about the final end.

so vā me aparantaṁ ārabbha pañhassa veyyākaraṇena cittaṁ ārādheyya, tassa vāhaṁ aparantaṁ ārabbha pañhassa veyyākaraṇena cittaṁ ārādheyyaṁ. and either he might satisfy my mind with his answer to a question about the future, or I might satisfy his mind with my answer to a question about the future.And they might satisfy me with their answer, or I might satisfy them with my answer.

Api ca, udāyi, tiṭṭhatu pubbanto, tiṭṭhatu aparanto. But, Udāyī, let the past be, let the future be.Nevertheless, Udāyī, leave aside the first beginning and the final end.

Dhammaṁ te desessāmi—I shall teach you the Dhamma:I shall teach you the Dhamma:

imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati; when this exists, that comes to be; with the arising of this, that arises;‘When this exists, this comes to be; due to the arising of this, this arises.

imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhatī”ti. when this does not exist, that does not come to be; with the cessation of this, that ceases.”When this doesn’t exist, that is not; due to the cessation of this, that ceases.’”

“Ahañhi, bhante, yāvatakampi me iminā attabhāvena paccanubhūtaṁ tampi nappahomi sākāraṁ sauddesaṁ anussarituṁ, “Venerable sir, I am not even able to recollect with its aspects and particulars all that I have experienced in this very existence,[^1]“Well sir, I can’t even recall with features and details what I’ve undergone in this incarnation.

kuto panāhaṁ anekavihitaṁ pubbenivāsaṁ anussarissāmi, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarissāmi, seyyathāpi bhagavā? so how could I recollect my manifold past lives, that is, one birth, two births … with their aspects and particulars, as the Blessed One does?How should I possibly recollect my many kinds of past lives with features and details, like the Buddha?

Ahañhi, bhante, etarahi paṁsupisācakampi na passāmi, Indeed, venerable sir, I cannot even see a dust-goblin right now,For I can’t even see a mud-goblin right now.

kuto panāhaṁ dibbena cakkhunā visuddhena atikkantamānusakena satte passissāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānissāmi, seyyathāpi bhagavā? so how could I, with the divine eye, purified and surpassing the human, see beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and understand how beings pass on according to their actions, as the Blessed One does?How should I possibly, with clairvoyance that is purified and superhuman, see sentient beings passing away and being reborn, like the Buddha?

Yaṁ pana maṁ, bhante, bhagavā evamāha: But when the Blessed One said to me:But then the Buddha told me,

‘api ca, udāyi, tiṭṭhatu pubbanto, tiṭṭhatu aparanto; ‘But, Udāyī, let the past be, let the future be;‘Nevertheless, Udāyī, leave aside the first beginning and the final end.

dhammaṁ te desessāmi—I shall teach you the Dhamma:I shall teach you the Dhamma:

imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati; when this exists, that comes to be; with the arising of this, that arises;“When this exists, this comes to be; due to the arising of this, this arises.

imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhatī’ti tañca pana me bhiyyoso mattāya na pakkhāyati. when this does not exist, that does not come to be; with the cessation of this, that ceases’—that is even more unclear to me.When this doesn’t exist, this doesn’t come to be; due to the cessation of this, this ceases.”’ But that is even more unclear to me.

Appeva nāmāhaṁ, bhante, sake ācariyake bhagavato cittaṁ ārādheyyaṁ pañhassa veyyākaraṇenā”ti. Perhaps, venerable sir, an answer to a question about our own teacher’s doctrine might satisfy the Blessed One’s mind.”Perhaps I might satisfy the Buddha by answering a question about my own denomination.”

“Kinti pana te, udāyi, sake ācariyake hotī”ti? “Well, Udāyī, what is it in your own teacher’s doctrine?”“But Udāyī, what is your own denomination?”

“Amhākaṁ, bhante, sake ācariyake evaṁ hoti: “Venerable sir, in our own teacher’s doctrine it is thus:“Sir, it’s this:

‘ayaṁ paramo vaṇṇo, ayaṁ paramo vaṇṇo’”ti. ‘This is the highest splendour, this is the highest splendour.’”‘This is the ultimate splendor, this is the ultimate splendor.’”

“Yaṁ pana te etaṁ, udāyi, sake ācariyake evaṁ hoti: “But, Udāyī, since in your own teacher’s doctrine it is thus:“But what is that ultimate splendor?”

‘ayaṁ paramo vaṇṇo, ayaṁ paramo vaṇṇo’ti, katamo so paramo vaṇṇo”ti? ‘This is the highest splendour, this is the highest splendour’—what is that highest splendour?”

“Yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo”ti. “Venerable sir, that splendour than which there is no other splendour higher or more excellent—that is the highest splendour.”“Sir, the ultimate splendor is the splendor compared to which no other splendor is finer.”

“Katamo pana so paramo vaṇṇo yasmā vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthī”ti? “But, Udāyī, what is that highest splendour than which there is no other splendour higher or more excellent?”“But what is that ultimate splendor compared to which no other splendor is finer?”

“Dīghāpi kho te esā, udāyi, phareyya: “Udāyī, you could go on like this for a long time:“Udāyī, you could draw this out for a long time.

‘yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṁ na paññapesi. ‘That splendour, venerable sir, than which there is no other splendour higher or more excellent—that is the highest splendour’, you say, and yet you do not make known what that splendour is.You say, ‘The ultimate splendor is the splendor compared to which no other splendor is finer.’ But you don’t describe that splendor.

Seyyathāpi, udāyi, puriso evaṁ vadeyya: Suppose, Udāyī, a man were to say thus:Suppose a man was to say,

‘ahaṁ yā imasmiṁ janapade janapadakalyāṇī taṁ icchāmi, taṁ kāmemī’ti. ‘I want, I love, the most beautiful girl in this country.’‘Whoever the finest lady in the land is, it is her that I want, her I desire!’

Tamenaṁ evaṁ vadeyyuṁ: They would say to him:They’d say to him,

‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ—khattiyī vā brāhmaṇī vā vessī vā suddī vā’ti? ‘Good man, this most beautiful girl in the country whom you want and love—do you know whether she is a noble lady, or a brahmin lady, or a merchant lady, or a worker’s daughter?’‘My man, that finest lady in the land who you desire—do you know whether she’s an aristocrat, a brahmin, a peasant, or a menial?’

Iti puṭṭho ‘no’ti vadeyya. Being asked thus, he would say “No.”Asked this, he’d say, ‘No.’

Tamenaṁ evaṁ vadeyyuṁ: They would say to him:They’d say to him,

‘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? ‘Good man, this most beautiful girl in the country whom you want and love—do you know her name and clan, or … whether she is tall or short or of middle height, dark or brown or golden-skinned … or what village or town or city she lives in?’‘My friend, 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 dingy? Whether she comes from such-and-such village, town, or city?’

Iti puṭṭho ‘no’ti vadeyya. Being asked thus, he would say “No.”Asked this, he’d say, ‘No.’

Tamenaṁ evaṁ vadeyyuṁ: They would say to him:They’d say to him,

‘ambho purisa, yaṁ tvaṁ na jānāsi na passasi, taṁ tvaṁ icchasi kāmesī’ti? ‘Good man, do you then want and love someone you neither know nor see?’‘My man, do you desire someone who you’ve never even known or seen?’

Iti puṭṭho ‘āmā’ti vadeyya. Being asked thus, he would say “Yes.”Asked this, he’d say, ‘Yes.’

Taṁ kiṁ maññasi, udāyi—What do you think, Udāyī—What do you think, Udāyī?

nanu evaṁ sante, tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti? that being so, would not that man’s statement amount to nonsense?”This being so, doesn’t that man’s statement turn out to have no demonstrable basis?”

“Addhā kho, bhante, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti. “Certainly, venerable sir, that being so, that man’s statement would amount to nonsense.”“Clearly that’s the case, sir.”

“Evameva kho tvaṁ, udāyi, ‘yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṁ na paññapesī”ti. “So too, Udāyī, you say: ‘That splendour, venerable sir, than which there is no other splendour higher or more excellent—that is the highest splendour’, and yet you do not make known what that splendour is.”“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.”

“Seyyathāpi, bhante, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, evaṁ vaṇṇo attā hoti arogo paraṁ maraṇā”ti. “Venerable sir, just as a beautiful beryl gem of pure water, eight-faceted, well cut, laid on a saffron cloth, gleams, shines, and glows—such is the self, possessed of such splendour, when it is sound after death.”“Worthy sir, suppose there was a beryl gem that was naturally lustrous, eight-faceted, well-worked. When placed on a cream rug it would shine and glow and dazzle. Such is the splendor of the self that is free of disease after death.”

“Taṁ kiṁ maññasi, udāyi, “What do you think, Udāyī,“What do you think, Udāyī?

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? which of these two has the more excellent and superior splendour: a beautiful beryl gem of pure water, eight-faceted, well cut, laid on a saffron cloth, that gleams, shines, and glows, or a glow-worm in the dark of night?”Which of these two has a finer splendor: such a beryl gem, or a firefly in the dark of night?”

“Yvāyaṁ, bhante, rattandhakāratimisāya kimi khajjopanako—ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti. “That glow-worm in the dark of night, venerable sir, has the more excellent and superior splendour of these two.”“A firefly in the dark of night, sir.”

“Taṁ kiṁ maññasi, udāyi, “What do you think, Udāyī,“What do you think, Udāyī?

yo vā rattandhakāratimisāya kimi khajjopanako, yo vā rattandhakāratimisāya telappadīpo—imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti? which of these two has the more excellent and superior splendour: a glow-worm in the dark of night, or an oil lamp in the dark of night?”Which of these two has a finer splendor: a firefly in the dark of night, or an oil lamp in the dark of night?”

“Yvāyaṁ, bhante, rattandhakāratimisāya telappadīpo—ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti. “That oil lamp in the dark of night, venerable sir, has the more excellent and superior splendour of these two.”“An oil lamp in the dark of night, sir.”

“Taṁ kiṁ maññasi, udāyi, “What do you think, Udāyī,“What do you think, Udāyī?

yo vā rattandhakāratimisāya telappadīpo, yo vā rattandhakāratimisāya mahāaggikkhandho—imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti? which of these two has the more excellent and superior splendour: an oil lamp in the dark of night, or a great bonfire in the dark of night?”Which of these two has a finer splendor: an oil lamp in the dark of night, or a great mass of fire in the dark of night?”

“Yvāyaṁ, bhante, rattandhakāratimisāya mahāaggikkhandho—ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti. “That great bonfire in the dark of night, venerable sir, has the more excellent and superior splendour of these two.”“A great mass of fire in the dark of night, sir.”

“Taṁ kiṁ maññasi, udāyi, “What do you think, Udāyī,“What do you think, Udāyī?

yo vā rattandhakāratimisāya mahāaggikkhandho, yā vā rattiyā paccūsasamayaṁ viddhe vigatavalāhake deve osadhitārakā—imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti? which of these two has the more excellent and superior splendour: a great bonfire in the dark of night, or the morning star at night towards dawn in a clear, cloudless sky?”Which of these two has a finer splendor: a great mass of fire in the dark of night, or the morning star in the clear and cloudless heavens at the crack of dawn?”

“Yvāyaṁ, bhante, rattiyā paccūsasamayaṁ viddhe vigatavalāhake deve osadhitārakā—ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti. “That morning star at night towards dawn in a clear, cloudless sky, venerable sir, has the more excellent and superior splendour of these two.”“The morning star in the clear and cloudless heavens at the crack of dawn, sir.”

“Taṁ kiṁ maññasi, udāyi, “What do you think, Udāyī,“What do you think, Udāyī?

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? which of these two has the more excellent and superior splendour: the morning star at night towards dawn in a clear, cloudless sky, or the moon at midnight in a clear, cloudless sky on the full-moon Uposatha day of the fifteenth?”Which of these two has a finer splendor: the morning star in the clear and cloudless heavens at the crack of dawn, or the full moon at midnight in the clear and cloudless heavens on the fifteenth day sabbath?”

“Yvāyaṁ, bhante, tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṁ cando—ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti. “That moon at midnight in a clear, cloudless sky on the full-moon Uposatha day of the fifteenth, venerable sir, has the more excellent and superior splendour of these two.”“The full moon at midnight in the clear and cloudless heavens on the fifteenth day sabbath, sir.”

“Taṁ kiṁ maññasi, udāyi, “What do you think, Udāyī,“What do you think, Udāyī?

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? which of these two has the more excellent and superior splendour: the moon at midnight in a clear, cloudless sky on the full-moon Uposatha day of the fifteenth, or the sun at midday in a clear, cloudless sky in the autumn, in the last month of the rains?”Which of these two has a finer splendor: the full moon at midnight in the clear and cloudless heavens on the fifteenth day sabbath, or the sun at midday in the clear and cloudless heavens in the last month of the rainy season, in autumn?”

“Yvāyaṁ, bhante, vassānaṁ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṁ sūriyo—ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti. “That sun at midday in a clear, cloudless sky in the autumn, in the last month of the rains, venerable sir, has the more excellent and superior splendour of these two.”“The sun at midday in the clear and cloudless heavens in the last month of the rainy season, in autumn, sir.”

“Ato kho te, udāyi, bahū hi bahutarā devā ye imesaṁ candimasūriyānaṁ ābhā nānubhonti, tyāhaṁ pajānāmi. “Well, Udāyī, there are far more gods than those who do not partake of the light of the moon and sun—those I know.“Beyond this, Udāyī, I know very many gods on whom the luminosity of the sun and moon makes no impression.

Atha ca panāhaṁ na vadāmi: Yet I do not say:Nevertheless, I do not say:

‘yasmā vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthī’ti. ‘There is no other splendour higher or more excellent than that.’‘The splendor compared to which no other splendor is finer.’

Atha ca pana tvaṁ, udāyi, ‘yvāyaṁ vaṇṇo kiminā khajjopanakena nihīnataro ca patikiṭṭhataro ca so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṁ na paññapesī”ti. But you, Udāyī, say that that splendour which is inferior to and worse than a glow-worm’s is the highest splendour, and yet you do not make known what that splendour is.”But of the splendor inferior to a firefly you say, ‘This is the ultimate splendor.’ And you don’t describe that splendor.”

“Acchidaṁ bhagavā kathaṁ, acchidaṁ sugato kathan”ti. “The Blessed One has cut off the discussion; the Fortunate One has cut off the discussion.”“The Blessed One has cut short the discussion! The Holy One has cut short the discussion!”

“Kiṁ pana tvaṁ, udāyi, evaṁ vadesi: “But, Udāyī, why do you say:“But Udāyī, why do you say this?”

‘acchidaṁ bhagavā kathaṁ, acchidaṁ sugato kathan’”ti? ‘The Blessed One has cut off the discussion, the Fortunate One has cut off the discussion’?”

“Amhākaṁ, bhante, sake ācariyake evaṁ hoti: “Venerable sir, in our own teacher’s doctrine it is thus:“Sir, it says this in our own denomination:

‘ayaṁ paramo vaṇṇo, ayaṁ paramo vaṇṇo’ti. ‘This is the highest splendour, this is the highest splendour.’‘This is the ultimate splendor, this is the ultimate splendor.’

Te mayaṁ, bhante, bhagavatā sake ācariyake samanuyuñjīyamānā samanuggāhīyamānā samanubhāsīyamānā rittā tucchā aparaddhā”ti. But when we are pressed, questioned, and cross-questioned about our own teacher’s doctrine by the Blessed One, we are found to be empty, hollow, and mistaken.”But when pursued, pressed, and grilled on our own denomination, we turned out to be vacuous, hollow, and mistaken.”

“Kiṁ panudāyi, atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti? “But, Udāyī, is there an entirely pleasant world? Is there a definite way to realize that entirely pleasant world?”“But Udāyī, is there a world of absolute happiness? And is there a grounded practice for realizing a world of absolute happiness?”

“Amhākaṁ, bhante, sake ācariyake evaṁ hoti: “Venerable sir, in our own teacher’s doctrine it is thus:“Sir, it says this in our own denomination:

‘atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’”ti. ‘There is an entirely pleasant world; there is a definite way to realize that entirely pleasant world.’”‘There is a world of absolute happiness. And there is a grounded practice for realizing a world of absolute happiness.’”

“Katamā pana sā, udāyi, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti? “But, Udāyī, what is that definite way to realize the entirely pleasant world?”“Well, what is that grounded practice for realizing a world of absolute happiness?”

“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. “Here, venerable sir, someone abandons the killing of living beings and abstains from killing living beings; he abandons taking what is not given and abstains from taking what is not given; he abandons misconduct in sensual desires and abstains from misconduct in sensual desires; he abandons false speech and abstains from false speech; or else he undertakes some form of austerity.“Sir, it’s when someone gives up killing living creatures, stealing, sexual misconduct, and lying. And they proceed having undertaken some kind of mortification.

Ayaṁ kho sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti. This, venerable sir, is that definite way to realize the entirely pleasant world.”This is the grounded practice for realizing a world of absolute happiness.”

“Taṁ kiṁ maññasi, udāyi, “What do you think, Udāyī,“What do you think, Udāyī?

yasmiṁ samaye pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, ekantasukhī vā tasmiṁ samaye attā hoti sukhadukkhī vā”ti? on the occasion when one abandons the killing of living beings and abstains from killing living beings, is the self on that occasion entirely happy, or both happy and unhappy?”On an occasion when someone refrains from killing living creatures, is their self absolutely happy at that time, or does it have both pleasure and pain?”

“Sukhadukkhī, bhante”. “Both happy and unhappy, venerable sir.”“It has both pleasure and pain.”

“Taṁ kiṁ maññasi, udāyi, “What do you think, Udāyī,“What do you think, Udāyī?

yasmiṁ samaye adinnādānaṁ pahāya adinnādānā paṭivirato hoti, ekantasukhī vā tasmiṁ samaye attā hoti sukhadukkhī vā”ti? on the occasion when one abandons taking what is not given and abstains from taking what is not given, is the self on that occasion entirely happy, or both happy and unhappy?”On an occasion when someone refrains from stealing …

“Sukhadukkhī, bhante”. “Both happy and unhappy, venerable sir.”

“Taṁ kiṁ maññasi, udāyi, yasmiṁ samaye kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭivirato hoti, ekantasukhī vā tasmiṁ samaye attā hoti sukhadukkhī vā”ti? “What do you think, Udāyī, on the occasion when one abandons misconduct in sensual desires and abstains from misconduct in sensual desires, is the self on that occasion entirely happy, or both happy and unhappy?”sexual misconduct …

“Sukhadukkhī, bhante”. “Both happy and unhappy, venerable sir.”

“Taṁ kiṁ maññasi, udāyi, yasmiṁ samaye musāvādaṁ pahāya musāvādā paṭivirato hoti, ekantasukhī vā tasmiṁ samaye attā hoti sukhadukkhī vā”ti? “What do you think, Udāyī, on the occasion when one abandons false speech and abstains from false speech, is the self on that occasion entirely happy, or both happy and unhappy?”lying, is their self absolutely happy at that time, or does it have both pleasure and pain?”

“Sukhadukkhī, bhante”. “Both happy and unhappy, venerable sir.”“It has both pleasure and pain.”

“Taṁ kiṁ maññasi, udāyi, “What do you think, Udāyī,“What do you think, Udāyī?

yasmiṁ samaye aññataraṁ tapoguṇaṁ samādāya vattati, ekantasukhī vā tasmiṁ samaye attā hoti sukhadukkhī vā”ti? on the occasion when one undertakes some form of austerity, is the self on that occasion entirely happy, or both happy and unhappy?”On an occasion when someone proceeds having undertaken some kind of mortification, is their self absolutely happy at that time, or does it have both pleasure and pain?”

“Sukhadukkhī, bhante”. “Both happy and unhappy, venerable sir.”“It has both pleasure and pain.”

“Taṁ kiṁ maññasi, udāyi, “What do you think, Udāyī,“What do you think, Udāyī?

api nu kho vokiṇṇasukhadukkhaṁ paṭipadaṁ āgamma ekantasukhassa lokassa sacchikiriyā hotī”ti? is the entirely pleasant world realized by following a way mixed with happiness and unhappiness?”Is an absolutely happy world realized by relying on a practice of mixed pleasure and pain?”

“Kiṁ pana tvaṁ, udāyi, vadesi: “But, Udāyī, why do you say:“But Udāyī, why do you say this?”

‘acchidaṁ bhagavā kathaṁ, acchidaṁ sugato kathan’”ti? ‘The Blessed One has cut off the discussion, the Fortunate One has cut off the discussion’?”

“Amhākaṁ, bhante, sake ācariyake evaṁ hoti: “Venerable sir, in our own teacher’s doctrine it is thus:“Sir, it says this in our own denomination:

‘atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’ti. ‘There is an entirely pleasant world; there is a definite way to realize that entirely pleasant world.’‘There is a world of absolute happiness. And there is a grounded practice for realizing a world of absolute happiness.’

Te mayaṁ, bhante, bhagavatā sake ācariyake samanuyuñjiyamānā samanuggāhiyamānā samanubhāsiyamānā rittā tucchā aparaddhā”ti. But when we are pressed, questioned, and cross-questioned about our own teacher’s doctrine by the Blessed One, we are found to be empty, hollow, and mistaken.But when pursued, pressed, and grilled on our own denomination, we turned out to be vacuous, hollow, and mistaken.

“Kiṁ pana, bhante, atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti? But, venerable sir, is there an entirely pleasant world? Is there a definite way to realize that entirely pleasant world?”But sir, is there a world of absolute happiness? And is there a grounded practice for realizing a world of absolute happiness?”

“Atthi kho, udāyi, ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti. “There is, Udāyī, an entirely pleasant world; there is a definite way to realize that entirely pleasant world.”“There is a world of absolute happiness, Udāyī. And there is a grounded practice for realizing a world of absolute happiness.”

“Katamā pana sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti? “But, venerable sir, what is that definite way to realize the entirely pleasant world?”“Well sir, what is that grounded practice for realizing a world of absolute happiness?”

“Idhudāyi, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati; “Here, Udāyī, quite secluded from sensual desires … a bhikkhu enters upon and abides in the first jhāna …“It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption.

vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati; with the stilling of initial and sustained application … he enters upon and abides in the second jhāna …As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption.

pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati—with the fading away of joy as well … he enters upon and abides in the third jhāna—With the fading away of rapture, they enter and remain in the third absorption.

ayaṁ kho sā, udāyi, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti. this, Udāyī, is that definite way to realize the entirely pleasant world.”This is the grounded practice for realizing a world of absolute happiness.”

“Na kho sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāya, sacchikato hissa, bhante, ettāvatā ekantasukho loko hotī”ti. “That, venerable sir, is not the way to realize the entirely pleasant world; rather, the entirely pleasant world has already been realized by that point.”“Sir, that’s not the grounded practice for realizing a world of absolute happiness. At that point an absolutely happy world has already been realized.”

“Na khvāssa, udāyi, ettāvatā ekantasukho loko sacchikato hoti; “The entirely pleasant world is not yet realized by that point, Udāyī;“No, Udāyī, at that point an absolutely happy world has not been realized.

ākāravatī tveva sā paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti. that is only the definite way to realize the entirely pleasant world.”This is the grounded practice for realizing a world of absolute happiness.”

Evaṁ vutte, sakuludāyissa paribbājakassa parisā unnādinī uccāsaddamahāsaddā ahosi: When this was said, Sakuludāyī the Wanderer’s assembly became loud, noisy, and clamorous:When he said this, Sakuludāyī’s assembly made an uproar, a colossal racket,

“ettha mayaṁ anassāma sācariyakā, ettha mayaṁ anassāma sācariyakā. “Here we have lost, along with our teacher’s doctrine! Here we have lost, along with our teacher’s doctrine!“In that case, we are lost, together with our denomination! We are lost, together with our denomination!

Na mayaṁ ito bhiyyo uttaritaraṁ pajānāmā”ti. We know nothing higher than this.”We know nothing higher than this!”

Atha kho sakuludāyī paribbājako te paribbājake appasadde katvā bhagavantaṁ etadavoca: Then Sakuludāyī the Wanderer, having quieted those wanderers, said to the Blessed One:Then Sakuludāyī, having quieted those wanderers, said to the Buddha,

“kittāvatā panāssa, bhante, ekantasukho loko sacchikato hotī”ti? “But, venerable sir, at what point is the entirely pleasant world realized?”“Well sir, at what point is an absolutely happy world realized?”

“Idhudāyi, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ … upasampajja viharati. “Here, Udāyī, with the abandoning of pleasure … a bhikkhu enters upon and abides in the fourth jhāna …“It’s when, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption.

Yā tā devatā ekantasukhaṁ lokaṁ upapannā tāhi devatāhi saddhiṁ santiṭṭhati sallapati sākacchaṁ samāpajjati. He consorts, converses, and engages in discussion with those deities who have been reborn in the entirely pleasant world.There are deities who have been reborn in a absolutely happy world. That mendicant associates with them, converses, and engages in discussion.

Ettāvatā khvāssa, udāyi, ekantasukho loko sacchikato hotī”ti. It is by this point, Udāyī, that the entirely pleasant world is realized.”It’s at this point that a absolutely happy world has been realized.”

“Etassa nūna, bhante, ekantasukhassa lokassa sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṁ carantī”ti? “Then surely, venerable sir, it is for the sake of realizing this entirely pleasant world that the bhikkhus live the life divine under the Blessed One?”“Surely the mendicants must lead the spiritual life under the Buddha for the sake of realizing this absolutely happy world?”

“Na kho, udāyi, ekantasukhassa lokassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti. “It is not, Udāyī, for the sake of realizing the entirely pleasant world that the bhikkhus live the life divine under me.“No, Udāyī, the mendicants don’t lead the spiritual life under me for the sake of realizing this absolutely happy world.

Atthi kho, udāyi, aññeva dhammā uttaritarā ca paṇītatarā ca, yesaṁ sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ carantī”ti. There are, Udāyī, other things higher and more sublime, for the sake of realizing which the bhikkhus live the life divine under me.”There are other things that are finer, for the sake of which the mendicants lead the spiritual life under me.”

“Katame pana te, bhante, dhammā uttaritarā ca paṇītatarā ca yesaṁ sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṁ carantī”ti? “But what, venerable sir, are those things higher and more sublime, for the sake of realizing which the bhikkhus live the life divine under the Blessed One?”“But what are those finer things?”

“Idhudāyi, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā …pe… “Here, Udāyī, a Tathāgata arises in the world, an Arahant, fully enlightened, accomplished in true knowledge and conduct, sublime, knower of the world, unsurpassed leader of persons to be tamed, teacher of gods and humans, enlightened, blessed …“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 fit for training, teacher of gods and humans, awakened, blessed. …

so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe … having abandoned these five hindrances, defilements of mind that weaken wisdom,They give up these five hindrances, corruptions of the heart that weaken wisdom.

vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati. quite secluded from sensual desires … he enters upon and abides in the first jhāna …Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption.

Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti. This too, Udāyī, is a thing higher and more sublime, for the sake of realizing which the bhikkhus live the life divine under me.This is one of the finer things for the sake of which the mendicants lead the spiritual life under me.

Puna caparaṁ, udāyi, bhikkhu vitakkavicārānaṁ vūpasamā … dutiyaṁ jhānaṁ … Again, Udāyī, with the stilling of initial and sustained application … the second jhāna …Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption …

tatiyaṁ jhānaṁ … the third jhāna …third absorption …

catutthaṁ jhānaṁ upasampajja viharati. he enters upon and abides in the fourth jhāna.fourth absorption.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti. When his mind is thus concentrated, purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs it, inclines it, to the knowledge of recollection of past lives.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 anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. He recollects his manifold past lives, that is, one birth, two births … thus with their aspects and particulars he recollects his manifold past lives.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 evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. When his mind is thus concentrated … he directs it, inclines it, to the knowledge of the passing away and reappearance of beings.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 dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate …pe… yathākammūpage satte pajānāti. With the divine eye, purified and surpassing the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate … he understands how beings pass on according to their actions.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 pass on according to their deeds.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. When his mind is thus concentrated … he directs it, inclines it, to the knowledge of the exhaustion of the taints.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 defilements.

So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti …pe… ‘ayaṁ dukkhanirodho’ti … ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti, He understands as it actually is: ‘This is suffering’ … ‘this is the origin of suffering’ … ‘this is the cessation of suffering’ … he understands as it actually is: ‘this is the way leading to the cessation of suffering’,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’.

‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti … ‘ayaṁ āsavanirodho’ti … ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. he understands as it actually is: ‘these are the taints’ … ‘this is the origin of the taints’ … ‘this is the cessation of the taints’ … he understands as it actually is: ‘this is the way leading to the cessation of the taints.’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’.

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. Knowing and seeing thus, his mind is liberated from the taint of sensual desire, liberated from the taint of being, liberated from the taint of ignorance.Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.

Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. When it is liberated, there comes the knowledge: ‘It is liberated.’When they’re freed, they know they’re freed.

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. He understands: ‘Birth is exhausted, the life divine has been lived, what was to be done is done, there is no more of this to come.’They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’

Ime kho, udāyi, dhammā uttaritarā ca paṇītatarā ca yesaṁ sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ carantī”ti. These, Udāyī, are the things higher and more sublime, for the sake of realizing which the bhikkhus live the life divine under me.”These are the finer things for the sake of which the mendicants lead the spiritual life under me.”

Evaṁ vutte, sakuludāyī paribbājako bhagavantaṁ etadavoca: When this was said, Sakuludāyī the Wanderer said to the Blessed One:When he had spoken, Sakuludāyī said to the Buddha,

“abhikkantaṁ, bhante, abhikkantaṁ, bhante. “Magnificent, venerable sir! Magnificent, venerable sir!“Excellent, sir! Excellent!

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. As though he were righting the overthrown, revealing the hidden, showing the way to one who was lost, or holding up a lamp in the dark so that those with eyes could see forms—so too the Dhamma has been made clear in many ways by the Blessed One.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 clear eyes can see what’s there, the Buddha has made the teaching clear in many ways.

Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. I go to the Blessed One for refuge, venerable sir, and to the Dhamma, and to the Sangha of bhikkhus.I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.

Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti. I would receive the Going-forth in the Blessed One’s presence, venerable sir, I would receive the Full Admission.”Sir, may I receive the going forth, the ordination in the Buddha’s presence?”

Evaṁ vutte, sakuludāyissa paribbājakassa parisā sakuludāyiṁ paribbājakaṁ etadavocuṁ: When this was said, Sakuludāyī the Wanderer’s assembly said to Sakuludāyī the Wanderer:When he said this, Sakuludāyī’s assembly said to him,

“mā bhavaṁ, udāyi, samaṇe gotame brahmacariyaṁ cari; “Let not Master Udāyī live the life divine under the ascetic Gotama;“Worthy Udāyī, don’t lead the spiritual life under the ascetic Gotama.

mā bhavaṁ, udāyi, ācariyo hutvā antevāsīvāsaṁ vasi. let not Master Udāyī, who has been a teacher, live the life of a pupil.You have been a tutor; don’t live as a pupil.

Seyyathāpi nāma udakamaṇiko hutvā udañcaniko assa, evaṁ sampadamidaṁ bhoto udāyissa bhavissati. Just as a water-jar might become a mere dipper, so it will be for Master Udāyī.[^3]You’ll end up like a water jar that turns into a water ladle.

Mā bhavaṁ, udāyi, samaṇe gotame brahmacariyaṁ cari; Let not Master Udāyī live the life divine under the ascetic Gotama;Worthy Udāyī, don’t lead the spiritual life under the ascetic Gotama.

mā bhavaṁ, udāyi, ācariyo hutvā antevāsīvāsaṁ vasī”ti. let not Master Udāyī, who has been a teacher, live the life of a pupil.”You have been a tutor; don’t live as a pupil.”

Iti hidaṁ sakuludāyissa paribbājakassa parisā sakuludāyiṁ paribbājakaṁ antarāyamakāsi bhagavati brahmacariyeti. So it was that Sakuludāyī the Wanderer’s assembly obstructed him in living the life divine under the Blessed One.And that’s how the wanderer Sakuludāyī’s own assembly prevented him from leading the spiritual life under the Buddha.

Cūḷasakuludāyisuttaṁ niṭṭhitaṁ navamaṁ.

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