sutta » mn » Majjhima Nikāya 79

Cūḷasakuludāyisutta

The Shorter Discourse With Sakuludāyī

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
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 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.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms.

Atha kho bhagavato etadahosi:
Then it occurred to him,

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

Yannūnāhaṁ yena moranivāpo paribbājakārāmo yena sakuludāyī paribbājako tenupasaṅkameyyan”ti.
Why don’t I visit the wanderer Sakuludāyī at the monastery of the wanderers in the peacocks’ feeding ground?”

Atha kho bhagavā yena moranivāpo paribbājakārāmo tenupasaṅkami.
Then the Buddha went to the monastery of the wanderers.

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

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

Disvāna sakaṁ parisaṁ saṇṭhāpesi:
and hushed his own assembly,

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

Ayaṁ samaṇo gotamo āgacchati;
Here comes the ascetic Gotama.

appasaddakāmo kho pana so āyasmā appasaddassa vaṇṇavādī.
The venerable likes quiet and praises quiet.

Appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti.
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.

Atha kho bhagavā yena sakuludāyī paribbājako tenupasaṅkami.
Then the Buddha approached Sakuludāyī,

Atha kho sakuludāyī paribbājako bhagavantaṁ etadavoca:
who said to him,

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

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

Cirassaṁ kho, bhante, bhagavā imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya.
It’s been a long time since you took the opportunity to come here.

Nisīdatu, bhante, bhagavā;
Please, sir, sit down, this seat is ready.”

idamāsanaṁ paññattan”ti.

Nisīdi bhagavā paññatte āsane.
The Buddha sat on the seat spread out,

Sakuludāyīpi kho paribbājako aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.
while Sakuludāyī took a low seat and sat to one side.

Ekamantaṁ nisinnaṁ kho sakuludāyiṁ paribbājakaṁ bhagavā etadavoca:
The Buddha said to him,

“kāya nuttha, udāyi, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?
“Udāyī, what were you sitting talking about just now? What conversation was left unfinished?”

“Tiṭṭhatesā, bhante, kathā yāya mayaṁ etarahi kathāya sannisinnā.
“Sir, leave aside what we were sitting talking about just now.

Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya.
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;
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 the assembly, they sit gazing up at my face alone, thinking,

‘yaṁ no samaṇo udāyī dhammaṁ bhāsissati taṁ sossāmā’ti;
‘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:
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.
‘Whatever the Buddha teaches, we shall listen to it.’”

“Tenahudāyi, taṁyevettha paṭibhātu yathā maṁ paṭibhāseyyā”ti.
“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.
“Mister 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.’

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

Tassa mayhaṁ, bhante, bhagavantaṁyeva ārabbha sati udapādi:
That reminded me of the Buddha:

‘aho nūna bhagavā, aho nūna sugato. Yo imesaṁ dhammānaṁ sukusalo’”ti.
‘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 it that made such a claim and behaved in such a way?”

“Nigaṇṭho, bhante, nāṭaputto”ti.
“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, 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.

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

so vā me aparantaṁ ārabbha pañhassa veyyākaraṇena cittaṁ ārādheyya, tassa vāhaṁ aparantaṁ ārabbha pañhassa veyyākaraṇena cittaṁ ārādheyyaṁ.
And they might satisfy me with their answer, or I might satisfy them with my answer.

Api ca, udāyi, tiṭṭhatu pubbanto, tiṭṭhatu aparanto.
Nevertheless, Udāyī, leave aside the past and the future.

Dhammaṁ te desessāmi—
I shall teach you the Dhamma:

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

imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhatī”ti.
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,
“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?
How should I possibly recollect my many kinds of past lives with features and details, like the Buddha?

Ahañhi, bhante, etarahi paṁsupisācakampi na passāmi,
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?
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 then the Buddha told me,

‘api ca, udāyi, tiṭṭhatu pubbanto, tiṭṭhatu aparanto;
‘Nevertheless, Udāyī, leave aside the past and the future.

dhammaṁ te desessāmi—
I shall teach you the Dhamma:

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

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

Appeva nāmāhaṁ, bhante, sake ācariyake bhagavato cittaṁ ārādheyyaṁ pañhassa veyyākaraṇenā”ti.
Perhaps I might satisfy the Buddha by answering a question about my own tradition.”

“Kinti pana te, udāyi, sake ācariyake hotī”ti?
“But Udāyī, what is your own tradition?”

“Amhākaṁ, bhante, sake ācariyake evaṁ hoti:
“Sir, it’s this:

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

“Yaṁ pana te etaṁ, udāyi, sake ācariyake evaṁ hoti:
“But what is that ultimate splendor?”

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

“Yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo”ti.
“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 what is that ultimate splendor compared to which no other splendor is finer?”

“Yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo”ti.
“Sir, the ultimate splendor is the splendor compared to which no other splendor is finer.”

“Dīghāpi kho te esā, udāyi, phareyya:
“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.
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 a man was to say,

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

Tamenaṁ evaṁ vadeyyuṁ:
They’d say to him,

‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ—khattiyī vā brāhmaṇī vā vessī vā suddī vā’ti?
‘Mister, 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.
Asked this, he’d say, ‘No.’

Tamenaṁ evaṁ vadeyyuṁ:
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?
‘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?’

Iti puṭṭho ‘no’ti vadeyya.
Asked this, he’d say, ‘No.’

Tamenaṁ evaṁ vadeyyuṁ:
They’d say to him,

‘ambho purisa, yaṁ tvaṁ na jānāsi na passasi, taṁ tvaṁ icchasi kāmesī’ti?
‘Mister, do you desire someone who you’ve never even known or seen?’

Iti puṭṭho ‘āmā’ti vadeyya.
Asked this, he’d say, ‘Yes.’

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

nanu evaṁ sante, tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
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.
“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.
“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.
“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 free of disease after death.”

“Taṁ kiṁ maññasi, udāyi,
“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 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.
“A firefly in the dark of night, sir.”

“Taṁ kiṁ maññasi, udāyi,
“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 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.
“An oil lamp in the dark of night, sir.”

“Taṁ kiṁ maññasi, udāyi,
“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 a finer splendor: an oil lamp in the dark of night, or a bonfire in the dark of night?”

“Yvāyaṁ, bhante, rattandhakāratimisāya mahāaggikkhandho—ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti.
“A bonfire in the dark of night, sir.”

“Taṁ kiṁ maññasi, udāyi,
“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 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?”

“Yvāyaṁ, bhante, rattiyā paccūsasamayaṁ viddhe vigatavalāhake deve osadhitārakā—ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti.
“The Morning Star in a clear and cloudless sky at the crack of dawn, sir.”

“Taṁ kiṁ maññasi, udāyi,
“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 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?”

“Yvāyaṁ, bhante, tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṁ cando—ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti.
“The full moon at midnight in a clear and cloudless sky on the fifteenth day sabbath, sir.”

“Taṁ kiṁ maññasi, udāyi,
“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 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?”

“Yvāyaṁ, bhante, vassānaṁ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṁ sūriyo—ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti.
“The sun at midday in a clear and cloudless sky in the last month of the rainy season, sir.”

“Ato kho te, udāyi, bahū hi bahutarā devā ye imesaṁ candimasūriyānaṁ ābhā nānubhonti, tyāhaṁ pajānāmi.
“Beyond this, Udāyī, I know very many gods on whom the light of the sun and moon make no impression.

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

‘yasmā vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthī’ti.
‘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 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 short the discussion! The Holy One has cut short the discussion!”

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

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

“Amhākaṁ, bhante, sake ācariyake evaṁ hoti:
“Sir, it says this in our own tradition:

‘ayaṁ paramo vaṇṇo, ayaṁ paramo vaṇṇo’ti.
‘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 pursued, pressed, and grilled on our own tradition, we turned out to be void, hollow, and mistaken.”

“Kiṁ panudāyi, atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti?
“But Udāyī, is there a world of perfect happiness? And is there a grounded path for realizing a world of perfect happiness?”

“Amhākaṁ, bhante, sake ācariyake evaṁ hoti:
“Sir, it says this in our own tradition:

‘atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’”ti.
‘There is a world of perfect happiness. And there is a grounded path for realizing a world of perfect happiness.’”

“Katamā pana sā, udāyi, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti?
“Well, what is that grounded path for realizing a world of perfect 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.
“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 is the grounded path for realizing a world of perfect happiness.”

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

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

“Sukhadukkhī, bhante”.
“It has both pleasure and pain.”

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

yasmiṁ samaye adinnādānaṁ pahāya adinnādānā paṭivirato hoti, ekantasukhī vā tasmiṁ samaye attā hoti sukhadukkhī vā”ti?
On an occasion when someone refrains from stealing …

“Sukhadukkhī, bhante”.

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

“Sukhadukkhī, bhante”.

“Taṁ kiṁ maññasi, udāyi, yasmiṁ samaye musāvādaṁ pahāya musāvādā paṭivirato hoti, ekantasukhī vā tasmiṁ samaye attā hoti sukhadukkhī vā”ti?
lying, is their self perfectly happy at that time, or does it have both pleasure and pain?”

“Sukhadukkhī, bhante”.
“It has both pleasure and pain.”

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

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

“Sukhadukkhī, bhante”.
“It has both pleasure and pain.”

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

api nu kho vokiṇṇasukhadukkhaṁ paṭipadaṁ āgamma ekantasukhassa lokassa sacchikiriyā hotī”ti?
Is a perfectly happy world realized by relying on a practice of mixed pleasure and pain?”

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

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

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

“Amhākaṁ, bhante, sake ācariyake evaṁ hoti:
“Sir, it says this in our own tradition:

‘atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’ti.
‘There is a world of perfect happiness. And there is a grounded path for realizing a world of perfect happiness.’

Te mayaṁ, bhante, bhagavatā sake ācariyake samanuyuñjiyamānā samanuggāhiyamānā samanubhāsiyamānā rittā tucchā aparaddhā”ti.
But when pursued, pressed, and grilled on our own tradition, we turned out to be void, hollow, and mistaken.

“Kiṁ pana, bhante, atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti?
But sir, is there a world of perfect happiness? And is there a grounded path for realizing a world of perfect happiness?”

“Atthi kho, udāyi, ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti.
“There is a world of perfect happiness, Udāyī. And there is a grounded path for realizing a world of perfect happiness.”

“Katamā pana sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti?
“Well sir, what is that grounded path for realizing a world of perfect happiness?”

“Idhudāyi, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati;
“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;
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 rapture, they enter and remain in the third absorption.

ayaṁ kho sā, udāyi, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti.
This is the grounded path for realizing a world of perfect happiness.”

“Na kho sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāya, sacchikato hissa, bhante, ettāvatā ekantasukho loko hotī”ti.
“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 khvāssa, udāyi, ettāvatā ekantasukho loko sacchikato hoti;
“No, Udāyī, at that point a perfectly happy world has not been realized.

ākāravatī tveva sā paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti.
This is the grounded path for realizing a world of perfect happiness.”

Evaṁ vutte, sakuludāyissa paribbājakassa parisā unnādinī uccāsaddamahāsaddā ahosi:
When he said this, Sakuludāyī’s assembly made an uproar, a dreadful racket,

“ettha mayaṁ anassāma sācariyakā, ettha mayaṁ anassāma sācariyakā.
“In that case, we’re lost, and so are our traditional teachings! We’re lost, and so are our traditional teachings!

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

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

“kittāvatā panāssa, bhante, ekantasukho loko sacchikato hotī”ti?
“Well sir, at what point is a perfectly happy world realized?”

“Idhudāyi, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ … upasampajja viharati.
“It’s when, giving up pleasure and pain, and ending 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.
There are deities who have been reborn in a perfectly happy world. That mendicant associates with them, converses, and engages in discussion.

Ettāvatā khvāssa, udāyi, ekantasukho loko sacchikato hotī”ti.
It’s at this point that a perfectly happy world has been realized.”

“Etassa nūna, bhante, ekantasukhassa lokassa sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṁ carantī”ti?
“Surely the mendicants must lead the spiritual life under the Buddha for the sake of realizing this perfectly happy world?”

“Na kho, udāyi, ekantasukhassa lokassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti.
“No, Udāyī, the mendicants don’t lead the spiritual life under me for the sake of realizing this perfectly happy world.

Atthi kho, udāyi, aññeva dhammā uttaritarā ca paṇītatarā ca, yesaṁ sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ carantī”ti.
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 are those finer things?”

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

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

vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.
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 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 …
Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption …

tatiyaṁ jhānaṁ …
third absorption …

catutthaṁ jhānaṁ upasampajja viharati.
fourth absorption.

Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti.
This too is one of the finer things.

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

Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti.
This too is one of the finer things.

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

Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti.
This too is one of the finer things.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.
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,
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.
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 like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.

Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
When they’re freed, they know they’re freed.

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

Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti.
This too is one of the finer things.

Ime kho, udāyi, dhammā uttaritarā ca paṇītatarā ca yesaṁ sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ carantī”ti.
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 he had spoken, Sakuludāyī said to the Buddha,

“abhikkantaṁ, bhante, abhikkantaṁ, bhante.
“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 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 for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.

Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti.
Sir, may I receive the going forth, the ordination in the Buddha’s presence?”

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

“mā bhavaṁ, udāyi, samaṇe gotame brahmacariyaṁ cari;
“Mister Udāyī, don’t lead the spiritual life under the ascetic Gotama.

mā bhavaṁ, udāyi, ācariyo hutvā antevāsīvāsaṁ vasi.
You have been a teacher; don’t live as a student.

Seyyathāpi nāma udakamaṇiko hutvā udañcaniko assa, evaṁ sampadamidaṁ bhoto udāyissa bhavissati.
You’ll end up like a water jar that turns into a water ladle.

Mā bhavaṁ, udāyi, samaṇe gotame brahmacariyaṁ cari;
Mister Udāyī, don’t lead the spiritual life under the ascetic Gotama.

mā bhavaṁ, udāyi, ācariyo hutvā antevāsīvāsaṁ vasī”ti.
You have been a teacher; don’t live as a student.”

Iti hidaṁ sakuludāyissa paribbājakassa parisā sakuludāyiṁ paribbājakaṁ antarāyamakāsi bhagavati brahmacariyeti.
And that’s how the wanderer Sakuludāyī’s own assembly prevented him from leading the spiritual life under the Buddha.

Cūḷasakuludāyisuttaṁ niṭṭhitaṁ navamaṁ.