The Longer Discourse with Sakuludāyī · Translation: Bhikkhu Sujato, SuttaCentral
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with superiorsauttaraṁ
orvā
mindcittaṁ
……
unsurpassedanuttaraṁ
orvā
mindcittaṁ
……
concentratedsamāhitaṁ
orvā
mindcittaṁ
……
unconcentratedasamāhitaṁ
orvā
mindcittaṁ
……
liberatedvimuttaṁ
orvā
mindcittaṁ
……
unliberatedavimuttaṁ
orvā
mindcittaṁ
'unliberated‘avimuttaṁ
is the mind,'cittan’ti
they understandpajānanti.
thereTatra
andca
indeedpana
myme
disciplessāvakā
manybahū
having attained perfection and consummation of insightabhiññāvosānapāramippattā
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 a practicepaṭipadā, practicing accordinglyyathāpaṭipannā myme disciplessāvakā many kinds ofanekavihitaṁ past livespubbenivāsaṁ 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 eons of contractionsaṁvaṭṭakappe manyanekepi eons of expansionvivaṭṭakappe manyanekepi eons of contraction and expansionsaṁvaṭṭavivaṭṭakappe: there I was‘amutrāsiṁ named thusevaṁnāmo of such clanevaṅgotto of such appearanceevaṁvaṇṇo of such foodevamāhāro experiencer of such pleasure and painevaṁsukhadukkhappaṭisaṁvedī of such life spanevamāyupariyanto, heso from theretato passed awaycuto thereamutra I was rebornudapādiṁ; there too I wastatrāpāsiṁ named thusevaṁnāmo of such clanevaṅgotto of such appearanceevaṁvaṇṇo of such foodevamāhāro experiencer of such pleasure and painevaṁsukhadukkhappaṭisaṁvedī of such life spanevamāyupariyanto, heso from theretato passed awaycuto reborn hereidhūpapanno’ti. thusIti with featuressākāraṁ with detailssauddesaṁ many kinds ofanekavihitaṁ past livespubbenivāsaṁ 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
to his ownsakaṁyeva
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
to my ownsakaṁyeva
villagegāmaṁ
returnedpaccāgato’ti.
in the same wayEvameva
indeedkho,
Udāyīudāyi,
explainedakkhātā
by memayā
for disciplessāvakānaṁ
practicepaṭipadā,
following whichyathāpaṭipannā
myme
disciplessāvakā
many kinds ofanekavihitaṁ
past livespubbenivāsaṁ
recollectanussaranti,
that is, even oneseyyathidaṁ—ekampi
birthjātiṁ
……pe…
thusiti
with detailssākāraṁ
with descriptionssauddesaṁ
many kinds ofanekavihitaṁ
past livespubbenivāsaṁ
recollectanussaranti.
thereTatra
andca
moreoverpana
myme
disciplessāvakā
manybahū
having attained perfection and consummation of insightabhiññāvosānapāramippattā
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, practicing accordinglyyathāpaṭipannā myme disciplessāvakā with divinedibbena eyecakkhunā purifiedvisuddhena superhumanatikkantamānusakena beingssatte they seepassanti passing awaycavamāne being rebornupapajjamāne inferiorhīne superiorpaṇīte beautifulsuvaṇṇe uglydubbaṇṇe in a good placesugate in a bad placeduggate according to their deedsyathākammūpage 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 denouncersupavādakā of wrong viewmicchādiṭṭhikā choosing to act out of wrong viewmicchādiṭṭhikammasamādānā, theyte of the bodykāyassa after breaking upbhedā afterparaṁ deathmaraṇā to a place of lossapāyaṁ to a bad placeduggatiṁ to the underworldvinipātaṁ to hellnirayaṁ rebornupapannā; theseime howevervā butpana dearbhonto beingssattā with good bodily conductkāyasucaritena endowedsamannāgatā with good verbal conductvacīsucaritena endowedsamannāgatā with good mental conductmanosucaritena endowedsamannāgatā of the noble onesariyānaṁ not denouncersanupavādakā of right viewsammādiṭṭhikā choosing to act out of right viewsammādiṭṭhikammasamādānā, theyte of the bodykāyassa after breaking upbhedā afterparaṁ deathmaraṇā to a good placesugatiṁ to heavensaggaṁ worldlokaṁ rebornupapannā’ti. soIti with divinedibbena eyecakkhunā purifiedvisuddhena superhumanatikkantamānusakena beingssatte they seepassanti passing awaycavamāne being rebornupapajjamāne inferiorhīne superiorpaṇīte beautifulsuvaṇṇe uglydubbaṇṇe in a good placesugate in a bad placeduggate according to their deedsyathākammūpage 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,
following whichyathāpaṭipannā
myme
disciplessāvakā
of defilementsāsavānaṁ
due to endingkhayā
undefiledanāsavaṁ
freedom of heartcetovimuttiṁ
freedom by wisdompaññāvimuttiṁ
in this very lifediṭṭheva
in the dhammadhamme
themselvessayaṁ
by direct knowledgeabhiññā
having realizedsacchikatvā
having attainedupasampajja
they liveviharanti.
suppose thatSeyyathāpi,
Udāyīudāyi,
in a mountain glenpabbatasaṅkhepe
a lakeudakarahado
transparentaccho
clearvippasanno
uncloudedanāvilo,
theretattha
with clear eyescakkhumā
a personpuriso
on the banktīre
standingṭhito
would seepasseyya
clams and musselssippisambukampi
pebbles and gravelsakkharakaṭhalampi
schools of fishmacchagumbampi
swimming aboutcarantampi
staying stilltiṭṭhantampi.
to themTassa
it would be thusevamassa:
this‘ayaṁ
indeedkho
lakeudakarahado
transparentaccho
clearvippasanno
uncloudedanāvilo,
heretatrime
clams and musselssippisambukāpi
pebbles and gravelsakkharakaṭhalāpi
schools of fishmacchagumbāpi
swimming aboutcarantipi
staying stilltiṭṭhantipī’ti.
in the same wayEvameva
indeedkho,
Udāyīudāyi,
explainedakkhātā
by memayā
to disciplessāvakānaṁ
practicepaṭipadā,
following whichyathāpaṭipannā
myme
disciplessāvakā
of defilementsāsavānaṁ
due to endingkhayā
undefiledanāsavaṁ
freedom of heartcetovimuttiṁ
freedom by wisdompaññāvimuttiṁ
in this very lifediṭṭheva
in the dhammadhamme
themselvessayaṁ
by direct knowledgeabhiññā
having realizedsacchikatvā
having attainedupasampajja
they liveviharanti.
and thereTatra
andca
moreoverpana
myme
disciplessāvakā
manybahū
having attained perfection and consummation of insightabhiññāvosānapāramippattā
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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