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Majjhima Nikāya 77

Mahāsakuludāyisutta

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

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there isAtthi indeedkho, Udāyīudāyi, otheraññe andca fivepañca qualitiesdhammā because of whichyehi fivepañcahi qualitiesdhammehi memamaṁ disciplessāvakā honorsakkaronti respectgaruṁ they dokaronti reveremānenti veneratepūjenti, having honoredsakkatvā respectgaruṁ having donekatvā relying onupanissāya they dwellviharanti.
whichKatame five?pañca?
here, Udāyī,Idhudāyi, memamaṁ disciplessāvakā in higher virtueadhisīle esteemsambhāventi:
virtuous‘sīlavā asceticsamaṇo Gotamagotamo with the highestparamena with the aggregate of virtuesīlakkhandhena endowedsamannāgato’ti.

There are five other qualities because of which my disciples honor, respect, revere, and venerate me; and honoring and respecting me, they remain loyal to me. What five? Firstly, my disciples esteem me for the higher ethics: ‘The ascetic Gotama is ethical. He possesses the entire spectrum of ethical conduct to the highest degree.’

now, UdāyiYampudāyi, memamaṁ disciplessāvakā in higher virtueadhisīle they esteemsambhāventi:
‘virtuous‘sīlavā the asceticsamaṇo Gotamagotamo with the highestparamena with the aggregate of virtuesīlakkhandhena endowed’samannāgato’ti, thisayaṁ indeedkho, Udāyiudāyi, the firstpaṭhamo qualitydhammo because of whichyena memamaṁ disciplessāvakā they honorsakkaronti respectgaruṁ they dokaronti they reveremānenti they veneratepūjenti, having honoredsakkatvā respectgaruṁ having donekatvā depending onupanissāya they liveviharanti.

Since this is so, this is the first quality because of which my disciples are loyal to me.

againPuna and furthercaparaṁ, Udāyīudāyi, memamaṁ disciplessāvakā excellentabhikkante in knowledge and visionñāṇadassane esteemsambhāventi:
only claims to know‘jānaṁyevāha asceticsamaṇo Gotama; I knowgotamo—jānāmīti,
only claims to seepassaṁyevāha asceticsamaṇo Gotama; I seegotamo—passāmīti;
having directly knownabhiññāya asceticsamaṇo Gotamagotamo the teachingdhammaṁ teachesdeseti notno without direct knowledgeanabhiññāya;
with a reasonsanidānaṁ asceticsamaṇo Gotamagotamo the teachingdhammaṁ teachesdeseti notno without a reasonanidānaṁ;
with a demonstrable basissappāṭihāriyaṁ asceticsamaṇo Gotamagotamo the teachingdhammaṁ teachesdeseti notno without a demonstrable basisappāṭihāriyan’ti.
And since this is so, UdāyīYampudāyi, memamaṁ disciplessāvakā excellentabhikkante in knowledge and visionñāṇadassane esteemsambhāventi:
only claims to know‘jānaṁyevāha asceticsamaṇo Gotama; I knowgotamo—jānāmīti,
only claims to seepassaṁyevāha asceticsamaṇo Gotama; I seegotamo—passāmīti;
having directly knownabhiññāya asceticsamaṇo Gotamagotamo the teachingdhammaṁ teachesdeseti notno without direct knowledgeanabhiññāya;
with a reasonsanidānaṁ asceticsamaṇo Gotamagotamo the teachingdhammaṁ teachesdeseti notno without a reasonanidānaṁ;
with a demonstrable basissappāṭihāriyaṁ asceticsamaṇo Gotamagotamo the teachingdhammaṁ teachesdeseti notno without a demonstrable basisappāṭihāriyan’ti, thisayaṁ indeedkho, Udāyīudāyi, seconddutiyo qualitydhammo because of whichyena memamaṁ disciplessāvakā honorsakkaronti respectgaruṁ they showkaronti reveremānenti veneratepūjenti, having honoredsakkatvā respectgaruṁ having shownkatvā relying uponupanissāya they dwellviharanti.

Furthermore, my disciples esteem me for my excellent knowledge and vision: ‘The ascetic Gotama only claims to know when he does in fact know. He only claims to see when he really does see. He teaches based on direct knowledge, not without direct knowledge. He teaches based on reason, not without reason. He teaches with a demonstrable basis, not without it.’ Since this is so, this is the second quality because of which my disciples are loyal to me.

againPuna furthermorecaparaṁ, Udāyīudāyi, memamaṁ disciplessāvakā for higher wisdomadhipaññāya esteemsambhāventi:
wise‘paññavā asceticsamaṇo Gotamagotamo highestparamena with the spectrum of wisdompaññākkhandhena possessedsamannāgato;
thattaṁ indeedvata futureanāgataṁ grounds for criticismvādapathaṁ notna would foreseedakkhati, arisenuppannaṁ orvā doctrine of othersparappavādaṁ notna legitimatelysahadhammena completely refutedsuniggahitaṁ would refute—this is notniggaṇhissatīti—netaṁ possibleṭhānaṁ it existsvijjati’.
thatTaṁ whatkiṁ do you thinkmaññasi, Udāyīudāyi,
apiapi nunu myme disciplessāvakā thusevaṁ knowingjānantā thusevaṁ seeingpassantā in betweenantarantarā interruptionkathaṁ would break inopāteyyun”ti?
no“No indeed thishetaṁ, sirbhante”.
not“Na indeedkho and Ipanāhaṁ, Udāyīudāyi, from disciplessāvakesu instructionanusāsaniṁ I expectpaccāsīsāmi;
invariablyaññadatthu from me alonemamayeva disciplessāvakā instructionanusāsaniṁ expectpaccāsīsanti.
and UdāyīYampudāyi, memamaṁ disciplessāvakā for higher wisdomadhipaññāya esteemsambhāventi:
wise‘paññavā asceticsamaṇo Gotamagotamo highestparamena with the spectrum of wisdompaññākkhandhena possessedsamannāgato;
thattaṁ indeedvata futureanāgataṁ grounds for criticismvādapathaṁ notna would foreseedakkhati, arisenuppannaṁ orvā doctrine of othersparappavādaṁ notna legitimatelysahadhammena refutedniggahitaṁ would refute—niggaṇhissatīti—
this is notnetaṁ possibleṭhānaṁ it existsvijjati’.

Furthermore, my disciples esteem me for my higher wisdom: ‘The ascetic Gotama is wise. He possesses the entire spectrum of wisdom to the highest degree. It’s not possible that he would fail to foresee grounds for future criticism, or to legitimately and completely refute the doctrines of others that come up.’ What do you think, Udāyī? Would my disciples, knowing and seeing this, break in and interrupt me?” “No, sir.” “That’s because I don’t expect to be instructed by my disciples. Invariably, my disciples expect instruction from me. Since this is so,

thisAyaṁ indeedkho, Udāyīudāyi, thirdtatiyo qualitydhammo because of whichyena memamaṁ disciplessāvakā honorsakkaronti respectgaruṁ makekaronti esteemmānenti reverepūjenti, having honoredsakkatvā respectgaruṁ having madekatvā followingupanissāya they dwellviharanti.

this is the third quality because of which my disciples are loyal to me.

againPuna and furthercaparaṁ, Udāyīudāyi, mymama disciplessāvakā by whichyena by sufferingdukkhena swamped by sufferingdukkhotiṇṇā mired in sufferingdukkhaparetā theyte memaṁ having approachedupasaṅkamitvā sufferingdukkhaṁ noble truthariyasaccaṁ they askpucchanti, I to themtesāhaṁ sufferingdukkhaṁ noble truthariyasaccaṁ askedpuṭṭho I explainbyākaromi, I to themtesāhaṁ mindcittaṁ I satisfyārādhemi of the questionpañhassa with an explanationveyyākaraṇena;
theyte memaṁ origin of sufferingdukkhasamudayaṁ ……
cessation of sufferingdukkhanirodhaṁ ……
practice leading to the cessation of sufferingdukkhanirodhagāminiṁ practicepaṭipadaṁ noble truthariyasaccaṁ they askpucchanti, I to themtesāhaṁ practice leading to the cessation of sufferingdukkhanirodhagāminiṁ practicepaṭipadaṁ noble truthariyasaccaṁ askedpuṭṭho I explainbyākaromi, I to themtesāhaṁ mindcittaṁ I satisfyārādhemi of the questionpañhassa with an explanationveyyākaraṇena.
since this is so, UdāyīYampudāyi, mymama disciplessāvakā by whichyena by sufferingdukkhena swamped by sufferingdukkhotiṇṇā mired in sufferingdukkhaparetā theyte memaṁ having approachedupasaṅkamitvā sufferingdukkhaṁ noble truthariyasaccaṁ they askpucchanti, I to themtesāhaṁ sufferingdukkhaṁ noble truthariyasaccaṁ askedpuṭṭho I explainbyākaromi, I to themtesāhaṁ mindcittaṁ I satisfyārādhemi of the questionpañhassa with an explanationveyyākaraṇena.
theyTe memaṁ origin of sufferingdukkhasamudayaṁ ……
cessation of sufferingdukkhanirodhaṁ ……
practice leading to the cessation of sufferingdukkhanirodhagāminiṁ practicepaṭipadaṁ noble truthariyasaccaṁ they askpucchanti.
I to themTesāhaṁ practice leading to the cessation of sufferingdukkhanirodhagāminiṁ practicepaṭipadaṁ noble truthariyasaccaṁ askedpuṭṭho I explainbyākaromi.
I to themTesāhaṁ mindcittaṁ I satisfyārādhemi of the questionpañhassa with an explanationveyyākaraṇena.

Furthermore, my disciples come to me and ask how the noble truth of suffering applies to the suffering in which they are swamped and mired. And I provide them with a satisfying answer to their question. They ask how the noble truths of the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering apply to the suffering in which they are swamped and mired. And I provide them with satisfying answers to their questions. Since this is so,

thisAyaṁ indeedkho, Udāyīudāyi, fourthcatuttho qualitydhammo because of whichyena memamaṁ disciplessāvakā honorsakkaronti respectgaruṁ makekaronti esteemmānenti veneratepūjenti, having honoredsakkatvā respectgaruṁ having madekatvā relying uponupanissāya they dwellviharanti.

this is the fourth quality because of which my disciples are loyal to me.

furthermorePuna and alsocaparaṁ, Udāyīudāyi, explainedakkhātā by memayā to disciplessāvakānaṁ a practicepaṭipadā, practicing accordinglyyathāpaṭipannā myme disciplessāvakā fourcattāro mindfulness meditationssatipaṭṭhāne developbhāventi.
here, UdāyīIdhudāyi, a mendicantbhikkhu in the bodykāye observing an aspect of the bodykāyānupassī meditatesviharati keenātāpī awaresampajāno mindfulsatimā having removedvineyya for the worldloke covetousness and displeasureabhijjhādomanassaṁ;
in feelingsvedanāsu observing an aspect of feelingsvedanānupassī meditatesviharati ……
in the mindcitte observing an aspect of the mindcittānupassī meditatesviharati ……
in principlesdhammesu observing an aspect of principlesdhammānupassī meditatesviharati keenātāpī awaresampajāno mindfulsatimā having removedvineyya for the worldloke covetousness and displeasureabhijjhādomanassaṁ.
thereTatra andca indeedpana myme disciplessāvakā manybahū having attained perfection and consummation of insightabhiññāvosānapāramippattā meditateviharanti.

Furthermore, I have explained to my disciples a practice that they use to develop the four kinds of mindfulness meditation. It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. And many of my disciples meditate on that having attained perfection and consummation of insight.

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