Cūḷasakuludāyisutta

Majjhima Nikāya 79

Cūḷasakuludāyisutta

The Shorter Discourse With Sakuludāyī · Translation: Bhikkhu Sujato, SuttaCentral

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yasmiṁ samaye aññataraṁ tapoguṇaṁ samādāya vattati, ekantasukhī vā tasmiṁ samaye attā hoti sukhadukkhī vā”ti?
“Sukhadukkhī, bhante”.
“Taṁ kiṁ maññasi, udāyi,
api nu kho vokiṇṇasukhadukkhaṁ paṭipadaṁ āgamma ekantasukhassa lokassa sacchikiriyā hotī”ti?

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?” “It has both pleasure and pain.” “What do you think, Udāyī? Is an absolutely happy world realized by relying on a practice of mixed pleasure and pain?”

“Acchidaṁ bhagavā kathaṁ, acchidaṁ sugato kathan”ti.
“Kiṁ pana tvaṁ, udāyi, vadesi:
‘acchidaṁ bhagavā kathaṁ, acchidaṁ sugato kathan’”ti?
“Amhākaṁ, bhante, sake ācariyake evaṁ hoti:
‘atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’ti.
Te mayaṁ, bhante, bhagavatā sake ācariyake samanuyuñjiyamānā samanuggāhiyamānā samanubhāsiyamānā rittā tucchā aparaddhā”ti.
“Kiṁ pana, bhante, atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti?

“The Blessed One has cut short the discussion! The Holy One has cut short the discussion!” “But Udāyī, why do you say this?” “Sir, it says this in our own denomination: ‘There is a world of absolute happiness. And there is a grounded practice for realizing a world of absolute happiness.’ But when pursued, pressed, and grilled on our own denomination, we turned out to be vacuous, hollow, and mistaken. 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.
“Katamā pana sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti?

“There is a world of absolute happiness, Udāyī. And there is a grounded practice for realizing a world of absolute happiness.” “Well sir, what is that grounded practice for realizing a world of absolute happiness?”

“Idhudāyi, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati;
vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati;
pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati—
ayaṁ kho sā, udāyi, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti.
“Na kho sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāya, sacchikato hissa, bhante, ettāvatā ekantasukho loko hotī”ti.
“Na khvāssa, udāyi, ettāvatā ekantasukho loko sacchikato hoti;
ākāravatī tveva sā paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti.

“It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption. With the fading away of rapture, they enter and remain in the third absorption. This is the grounded practice for realizing a world of absolute happiness.” “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.” “No, Udāyī, at that point an absolutely happy world has not been realized. This is the grounded practice for realizing a world of absolute happiness.”

Evaṁ vutte, sakuludāyissa paribbājakassa parisā unnādinī uccāsaddamahāsaddā ahosi:
“ettha mayaṁ anassāma sācariyakā, ettha mayaṁ anassāma sācariyakā.
Na mayaṁ ito bhiyyo uttaritaraṁ pajānāmā”ti.
Atha kho sakuludāyī paribbājako te paribbājake appasadde katvā bhagavantaṁ etadavoca:

When he said this, Sakuludāyī’s assembly made an uproar, a colossal racket, “In that case, we are lost, together with our denomination! We are lost, together with our denomination! We know nothing higher than this!” Then Sakuludāyī, having quieted those wanderers, said to the Buddha,

“kittāvatā panāssa, bhante, ekantasukho loko sacchikato hotī”ti?
“Idhudāyi, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ … upasampajja viharati.
Yā tā devatā ekantasukhaṁ lokaṁ upapannā tāhi devatāhi saddhiṁ santiṭṭhati sallapati sākacchaṁ samāpajjati.
Ettāvatā khvāssa, udāyi, ekantasukho loko sacchikato hotī”ti.

“Well sir, at what point is an absolutely happy world realized?” “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. There are deities who have been reborn in a absolutely happy world. That mendicant associates with them, converses, and engages in discussion. It’s at this point that a absolutely happy world has been realized.”

“Etassa nūna, bhante, ekantasukhassa lokassa sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṁ carantī”ti?
“Na kho, udāyi, ekantasukhassa lokassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti.
Atthi kho, udāyi, aññeva dhammā uttaritarā ca paṇītatarā ca, yesaṁ sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ carantī”ti.
“Katame pana te, bhante, dhammā uttaritarā ca paṇītatarā ca yesaṁ sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṁ carantī”ti?

“Surely the mendicants must lead the spiritual life under the Buddha for the sake of realizing this absolutely happy world?” “No, Udāyī, the mendicants don’t lead the spiritual life under me for the sake of realizing this absolutely happy world. There are other things that are finer, for the sake of which the mendicants lead the spiritual life under me.” “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 fit for training, teacher of gods and humans, awakened, blessed. …

so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe
vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.
Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti.

They give up these five hindrances, corruptions of the heart that weaken wisdom. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption. 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 …
tatiyaṁ jhānaṁ …
catutthaṁ jhānaṁ upasampajja viharati.
Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti.

Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption … third absorption … fourth absorption. This too is one of the finer things.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti.
So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.
Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti.

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. 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. This too is one of the finer things.

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