Mahāsakuludāyisutta

Majjhima Nikāya 77

The Longer Discourse with Sakuludāyī · Translation: Bhikkhu Sujato, SuttaCentral

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with·superiorsauttaraṁ orvā mindcittaṁ ……
not·superioranuttaraṁ orvā mindcittaṁ ……
together·placedsamāhitaṁ orvā mindcittaṁ ……
not·concentratedasamāhitaṁ orvā mindcittaṁ ……
apart·releasedvimuttaṁ orvā mindcittaṁ ……
not·liberatedavimuttaṁ orvā mindcittaṁ 'unliberated‘avimuttaṁ is the mind,'cittan’ti they understandpajānanti.
thereTatra andca indeedpana myme disciplessāvakā manybahū insight·consummation·perfection·attainedabhiññāvosānapāramippattā they meditateviharanti.

And many of my disciples meditate on that having attained perfection and consummation of insight.

furthermorePuna and alsocaparaṁ, Udāyīudāyi, explainedakkhātā by memayā to the disciplessāvakānaṁ toward·pathpaṭipadā, as·toward·goneyathāpaṭipannā myme disciplessāvakā many·kindsanekavihitaṁ previous·livingpubbenivāsaṁ they recollectanussaranti, that is·oneseyyathidaṁ—ekampi birthjātiṁ twodvepi birthsjātiyo threetissopi birthsjātiyo fourcatassopi birthsjātiyo fivepañcapi birthsjātiyo tendasapi birthsjātiyo twentyvīsampi birthsjātiyo thirtytiṁsampi birthsjātiyo fortycattālīsampi birthsjātiyo fiftypaññāsampi birthsjātiyo a hundred birthsjātisatampi a thousand birthsjātisahassampi a hundred thousand birthsjātisatasahassampi, manyanekepi together·contract·eonsaṁvaṭṭakappe manyanekepi apart·expand·eonvivaṭṭakappe manyanekepi together·contract·apart·expand·eonsaṁvaṭṭavivaṭṭakappe: there I was‘amutrāsiṁ thus·nameevaṁnāmo of such clanevaṅgotto thus·appearanceevaṁvaṇṇo thus·foodevamāhāro experiencer of such pleasure and painevaṁsukhadukkhappaṭisaṁvedī thus·life·limitevamāyupariyanto, heso from theretato passed awaycuto thereamutra up·toward·wentudapādiṁ; there too I wastatrāpāsiṁ thus·nameevaṁnāmo of such clanevaṅgotto thus·appearanceevaṁvaṇṇo thus·foodevamāhāro experiencer of such pleasure and painevaṁsukhadukkhappaṭisaṁvedī thus·life·limitevamāyupariyanto, heso from theretato passed awaycuto reborn hereidhūpapanno’ti. thusIti with featuressākāraṁ with·detailsauddesaṁ many·kindsanekavihitaṁ previous·livingpubbenivāsaṁ they recollectanussarati.

Furthermore, I have explained to my disciples a practice that they use to recollect the 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. ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.

just asSeyyathāpi, Udāyīudāyi, a personpuriso from his ownsakamhā villagegāmā anotheraññaṁ villagegāmaṁ would gogaccheyya, from that·tootamhāpi villagegāmā anotheraññaṁ villagegāmaṁ would gogaccheyya; heso from thattamhā villagegāmā own·justsakaṁyeva villagegāmaṁ would returnpaccāgaccheyya; to himtassa it would be like thisevamassa: I‘ahaṁ indeedkho from my ownsakamhā villagegāmā anotheraññaṁ villagegāmaṁ I wentagacchiṁ, theretatra like thisevaṁ I stoodaṭṭhāsiṁ like thisevaṁ I satnisīdiṁ like thisevaṁ I spokeabhāsiṁ like thisevaṁ silenttuṇhī I wasahosiṁ; from that·tootamhāpi villagegāmā thatamuṁ villagegāmaṁ I wentagacchiṁ, there·tootatrāpi like thisevaṁ I stoodaṭṭhāsiṁ like thisevaṁ I satnisīdiṁ like thisevaṁ I spokeabhāsiṁ like thisevaṁ silenttuṇhī I wasahosiṁ, I amsomhi from thattamhā villagegāmā own·justsakaṁyeva villagegāmaṁ returnedpaccāgato’ti.
thus·sameEvameva indeedkho, Udāyīudāyi, explainedakkhātā by memayā for disciplessāvakānaṁ practicepaṭipadā, as·practicingyathāpaṭipannā myme disciplessāvakā many·kindsanekavihitaṁ past·livespubbenivāsaṁ recollectanussaranti, that is, even oneseyyathidaṁ—ekampi birthjātiṁ ……pe… thusiti with detailssākāraṁ with·descriptionssauddesaṁ many·kindsanekavihitaṁ past·livespubbenivāsaṁ recollectanussaranti.
thereTatra andca moreoverpana myme disciplessāvakā manybahū insight·consummation·having attained perfectionabhiññāvosānapāramippattā meditateviharanti.

Suppose a person was to leave their home village and go to another village. From that village they’d go to yet another village. And from that village they’d return to their home village. They’d think: ‘I went from my home village to another village. There I stood like this, sat like that, spoke like this, or kept silent like that. From that village I went to yet another village. There too I stood like this, sat like that, spoke like this, or kept silent like that. And from that village I returned to my home village.’ In the same way, I have explained to my disciples a practice that they use to recollect the many kinds of past lives. And many of my disciples meditate on that having attained perfection and consummation of insight.

againPuna and furthercaparaṁ, Udāyīudāyi, explainedakkhātā by memayā to the disciplessāvakānaṁ a practicepaṭipadā, as·path·wentyathāpaṭipannā myme disciplessāvakā with divinedibbena eyecakkhunā apart·purevisuddhena superhumanatikkantamānusakena beingssatte they seepassanti passing awaycavamāne up·being bornupapajjamāne inferiorhīne superiorpaṇīte beautifulsuvaṇṇe bad·colordubbaṇṇe good·gonesugate bad·goneduggate according to·kamma·reachingyathākammūpage beingssatte they understandpajānanti: these‘ime indeedvata dearbhonto beingssattā with bad bodily conductkāyaduccaritena endowedsamannāgatā with bad verbal conductvacīduccaritena endowedsamannāgatā with bad mental conductmanoduccaritena endowedsamannāgatā of the noble onesariyānaṁ against·speakupavādakā wrong·viewmicchādiṭṭhikā choosing to act out of wrong viewmicchādiṭṭhikammasamādānā, theyte of the bodykāyassa after breaking upbhedā afterparaṁ deathmaraṇā to a place of lossapāyaṁ bad·destinationduggatiṁ down·fallvinipātaṁ to hellnirayaṁ rebornupapannā; theseime howevervā butpana dearbhonto beingssattā body·good·conductkāyasucaritena endowedsamannāgatā speech·good·conductvacīsucaritena endowedsamannāgatā mind·good·conductmanosucaritena endowedsamannāgatā of the noble onesariyānaṁ not·against·speakanupavādakā right·viewsammādiṭṭhikā choosing to act out of right viewsammādiṭṭhikammasamādānā, theyte of the bodykāyassa after breaking upbhedā afterparaṁ deathmaraṇā good·destinationsugatiṁ to heavensaggaṁ worldlokaṁ rebornupapannā’ti. soIti with divinedibbena eyecakkhunā apart·purevisuddhena superhumanatikkantamānusakena beingssatte they seepassanti passing awaycavamāne up·being bornupapajjamāne inferiorhīne superiorpaṇīte beautifulsuvaṇṇe bad·colordubbaṇṇe good·gonesugate bad·goneduggate according to·kamma·reachingyathākammūpage beingssatte they understandpajānanti.

Furthermore, I have explained to my disciples a practice that they use so that, 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: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were reborn in a good place, a heavenly realm.’ And so, 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.

just asSeyyathāpi, Udāyīudāyi, twodve housesagārā with doorssadvārā. thereTatra one with eyescakkhumā a personpuriso in the middlemajjhe standingṭhito would seepasseyya humansmanusse a housegehaṁ enteringpavisantepi leavingnikkhamantepi walking back and forthanucaṅkamantepi wandering aboutanuvicarantepi;
just soevameva indeedkho, Udāyīudāyi, explainedakkhātā by memayā to the disciplessāvakānaṁ a practicepaṭipadā, practicing accordinglyyathāpaṭipannā myme disciplessāvakā with the divine eyedibbena with the eyecakkhunā purifiedvisuddhena superhumanatikkantamānusakena beingssatte they seepassanti passing awaycavamāne being rebornupapajjamāne inferiorhīne superiorpaṇīte beautifulsuvaṇṇe uglydubbaṇṇe in a good destinationsugate in a bad destinationduggate according to their deedsyathākammūpage beingssatte they understandpajānanti …pe……pe…
theretatra andca moreoverpana myme disciplessāvakā manybahū having attained perfection and consummation of insightabhiññāvosānapāramippattā they dwellviharanti.

Suppose there were two houses with doors. A person with clear eyes standing in between them would see humans entering and leaving a house and wandering to and fro. In the same way, I have explained to my disciples a practice that they use so that, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn … And many of my disciples meditate on that having attained perfection and consummation of insight.

furthermorePuna and alsocaparaṁ, Udāyīudāyi, explainedakkhātā by memayā to disciplessāvakānaṁ practicepaṭipadā, as·practicingyathāpaṭipannā myme disciplessāvakā of defilementsāsavānaṁ due to endingkhayā not·defiledanāsavaṁ heart·freedomcetovimuttiṁ wisdom·freedompaññāvimuttiṁ in this very lifediṭṭheva in the dhammadhamme themselvessayaṁ by direct knowledgeabhiññā with one's own eyes·madesacchikatvā up·reachingupasampajja they liveviharanti.
suppose thatSeyyathāpi, Udāyīudāyi, mountain·glenpabbatasaṅkhepe water·lakeudakarahado transparentaccho clearvippasanno uncloudedanāvilo, theretattha with clear eyescakkhumā a personpuriso on the banktīre standingṭhito would seepasseyya clam·musselsippisambukampi pebble·gravelsakkharakaṭhalampi fish·schoolmacchagumbampi swimming aboutcarantampi staying stilltiṭṭhantampi. to themTassa it would be thusevamassa: this‘ayaṁ indeedkho water·lakeudakarahado transparentaccho clearvippasanno uncloudedanāvilo, there + thesetatrime clam·musselsippisambukāpi pebble·gravelsakkharakaṭhalāpi fish·schoolmacchagumbāpi swimming aboutcarantipi staying stilltiṭṭhantipī’ti.
in the same wayEvameva indeedkho, Udāyīudāyi, explainedakkhātā by memayā to disciplessāvakānaṁ practicepaṭipadā, as·practicingyathāpaṭipannā myme disciplessāvakā of defilementsāsavānaṁ due to endingkhayā not·defiledanāsavaṁ heart·freedomcetovimuttiṁ wisdom·freedompaññāvimuttiṁ in this very lifediṭṭheva in the dhammadhamme themselvessayaṁ by direct knowledgeabhiññā with one's own eyes·madesacchikatvā up·reachingupasampajja they liveviharanti.
and thereTatra andca moreoverpana myme disciplessāvakā manybahū insight·consummation·perfection·attainedabhiññāvosānapāramippattā they liveviharanti.

Furthermore, I have explained to my disciples a practice that they use to realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. Suppose that in a mountain glen there was a lake that was transparent, clear, and unclouded. A person with clear eyes standing on the bank would see the clams and mussels, pebbles and gravel, and schools of fish swimming about or staying still. They’d think: ‘This lake is transparent, clear, and unclouded. And here are the clams and mussels, pebbles and gravel, and schools of fish swimming about or staying still.’ In the same way, I have explained to my disciples a practice that they use to realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. And many of my disciples meditate on that having attained perfection and consummation of insight.

thisAyaṁ indeedkho, Udāyīudāyi, fifthpañcamo qualitydhammo because of whichyena mymama disciplessāvakā honoursakkaronti respectgaruṁ they makekaronti esteemmānenti reverepūjenti, having honouredsakkatvā respectgaruṁ having madekatvā depending onupanissāya they dwellviharanti.

This is the fifth quality because of which my disciples are loyal to me.

theseIme indeedkho, Udāyīudāyi, fivepañca qualitiesdhammā because of whichyehi memamaṁ disciplessāvakā honorsakkaronti respectgaruṁ they makekaronti reveremānenti veneratepūjenti, having honoredsakkatvā respectgaruṁ having madekatvā relying onupanissāya they dwellviharantī”ti.
this he saidIdamavoca the Blessed Onebhagavā.
satisfiedAttamano Sakuludāyīsakuludāyī wandererparibbājako of the Blessed Onebhagavato speechbhāsitaṁ approvedabhinandīti.
The Longer Discourse with SakuludāyīMahāsakuludāyisuttaṁ finishedniṭṭhitaṁ seventhsattamaṁ.

These are the five qualities because of which my disciples honor, respect, revere, and venerate me; and honoring and respecting me, they remain loyal to me.” That is what the Buddha said. Satisfied, the wanderer Sakuludāyī approved what the Buddha said.

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