Cūḷasakuludāyisutta

Majjhima Nikāya 79

Cūḷasakuludāyisutta

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

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that“Taṁ whatkiṁ do you thinkmaññasi, Udāyīudāyi,
whichyo orvā in the dark of nightrattandhakāratimisāya a fireflykimi fireflykhajjopanako, whichyo orvā in the dark of nightrattandhakāratimisāya an oil lamp; of thesetelappadīpo—imesaṁ of bothubhinnaṁ of splendorsvaṇṇānaṁ whichkatamo splendorvaṇṇo finerabhikkantataro andca more excellentpaṇītataro andcā”ti?
that which“Yvāyaṁ, sirbhante, in the dark of nightrattandhakāratimisāya an oil lamp; thistelappadīpo—ayaṁ of theseimesaṁ of bothubhinnaṁ of splendorsvaṇṇānaṁ finerabhikkantataro andca more excellentpaṇītataro andcā”ti.

“What do you think, Udāyī? Which of these two has a finer splendor: a firefly in the dark of night, or an oil lamp in the dark of night?” “An oil lamp in the dark of night, sir.”

that“Taṁ whatkiṁ you thinkmaññasi, Udāyīudāyi,
whichyo orvā in the dark of nightrattandhakāratimisāya an oil lamptelappadīpo, whichyo orvā in the dark of nightrattandhakāratimisāya a great mass of fire—of thesemahāaggikkhandho—imesaṁ of bothubhinnaṁ splendorsvaṇṇānaṁ whichkatamo splendorvaṇṇo finerabhikkantataro andca more excellentpaṇītataro and?"cā”ti?
which, sir,“Yvāyaṁ, sirbhante, in the dark of nightrattandhakāratimisāya a great mass of fire—thismahāaggikkhandho—ayaṁ of theseimesaṁ of bothubhinnaṁ splendorsvaṇṇānaṁ finerabhikkantataro andca more excellentpaṇītataro and."cā”ti.

“What do you think, Udāyī? Which of these two has a finer splendor: an oil lamp in the dark of night, or a great mass of fire in the dark of night?” “A great mass of fire in the dark of night, sir.”

that“Taṁ whatkiṁ you thinkmaññasi, Udāyīudāyi,
whichyo orvā in the dark of nightrattandhakāratimisāya a great mass of firemahāaggikkhandho, whichyā orvā of the nightrattiyā at the crack of dawnpaccūsasamayaṁ in the clearviddhe cloudlessvigatavalāhake heavensdeve the morning star—of theseosadhitārakā—imesaṁ of bothubhinnaṁ of splendorsvaṇṇānaṁ whichkatamo splendorvaṇṇo finerabhikkantataro andca more excellentpaṇītataro and?cā”ti?
that which“Yvāyaṁ, sirbhante, of the nightrattiyā at the crack of dawnpaccūsasamayaṁ in the clearviddhe cloudlessvigatavalāhake heavensdeve the morning star—thisosadhitārakā—ayaṁ of theseimesaṁ of bothubhinnaṁ of splendorsvaṇṇānaṁ finerabhikkantataro andca more excellentpaṇītataro and.cā”ti.

“What do you think, Udāyī? Which of these two has a finer splendor: a great mass of fire in the dark of night, or the morning star in the clear and cloudless heavens at the crack of dawn?” “The morning star in the clear and cloudless heavens at the crack of dawn, sir.”

that“Taṁ whatkiṁ you thinkmaññasi, Udāyīudāyi,
whichyā orvā of the nightrattiyā at the crack of dawnpaccūsasamayaṁ clearviddhe cloudlessvigatavalāhake in the heavensdeve the morning starosadhitārakā, whichyo orvā on the fifteenth day sabbathtadahuposathe on the fifteenthpannarase clearviddhe cloudlessvigatavalāhake in the heavensdeve at midnightabhido at midnightaḍḍharattasamayaṁ the moon—of thesecando—imesaṁ of bothubhinnaṁ of splendorsvaṇṇānaṁ whichkatamo splendorvaṇṇo finerabhikkantataro andca more sublimepaṇītataro and?”cā”ti?
That which,“Yvāyaṁ, sirbhante, on the fifteenth day sabbathtadahuposathe on the fifteenthpannarase clearviddhe cloudlessvigatavalāhake in the heavensdeve at midnightabhido at midnightaḍḍharattasamayaṁ the moon—thiscando—ayaṁ of theseimesaṁ of bothubhinnaṁ of splendorsvaṇṇānaṁ finerabhikkantataro andca more sublimepaṇītataro and.”cā”ti.

“What do you think, Udāyī? Which of these two has a finer splendor: the morning star in the clear and cloudless heavens at the crack of dawn, or the full moon at midnight in the clear and cloudless heavens on the fifteenth day sabbath?” “The full moon at midnight in the clear and cloudless heavens on the fifteenth day sabbath, sir.”

that“Taṁ whatkiṁ do you thinkmaññasi, Udāyīudāyi,
whichyo orvā on that day, on the sabbathtadahuposathe on the fifteenthpannarase clearviddhe cloudlessvigatavalāhake in the heavensdeve at midnightabhido at the midnight houraḍḍharattasamayaṁ the mooncando, whichyo orvā of the rainy seasonvassānaṁ in the lastpacchime monthmāse in autumnsaradasamaye clearviddhe cloudlessvigatavalāhake in the heavensdeve at middayabhido at the midday hourmajjhanhikasamayaṁ the sun—of thesesūriyo—imesaṁ of bothubhinnaṁ of splendorsvaṇṇānaṁ whichkatamo splendorvaṇṇo finerabhikkantataro andca more excellentpaṇītataro and?”cā”ti?
this which“Yvāyaṁ, sirbhante, of the rainy seasonvassānaṁ in the lastpacchime monthmāse in autumnsaradasamaye clearviddhe cloudlessvigatavalāhake in the heavensdeve at middayabhido at the midday hourmajjhanhikasamayaṁ the sun—thissūriyo—ayaṁ of theseimesaṁ of bothubhinnaṁ of splendorsvaṇṇānaṁ finerabhikkantataro andca more excellentpaṇītataro and.”cā”ti.

“What do you think, Udāyī? Which of these two has a finer splendor: the full moon at midnight in the clear and cloudless heavens on the fifteenth day sabbath, or the sun at midday in the clear and cloudless heavens in the last month of the rainy season, in autumn?” “The sun at midday in the clear and cloudless heavens in the last month of the rainy season, in autumn, sir.”

beyond this“Ato indeedkho by youte, Udāyīudāyi, manybahū forhi very manybahutarā godsdevā on whomye of theseimesaṁ of sun and mooncandimasūriyānaṁ luminosityābhā makes no impression onnānubhonti, I themtyāhaṁ I knowpajānāmi.
neverthelessAtha andca but Ipanāhaṁ notna I sayvadāmi:
compared with which‘yasmā splendorvaṇṇā anotherañño splendorvaṇṇo fineruttaritaro orvā more excellentpaṇītataro orvā there is notnatthī’ti.
neverthelessAtha andca butpana youtvaṁ, Udāyīudāyi, this‘yvāyaṁ splendorvaṇṇo by a fireflykiminā of a fireflykhajjopanakena inferiornihīnataro andca meanerpatikiṭṭhataro andca thatso ultimateparamo splendorvaṇṇo’ti you sayvadesi, and thattañca splendorvaṇṇaṁ notna you describepaññapesī”ti.

“Beyond this, Udāyī, I know very many gods on whom the luminosity of the sun and moon makes no impression. Nevertheless, I do not say: ‘The splendor compared to which no other splendor is finer.’ But of the splendor inferior to a firefly you say, ‘This is the ultimate splendor.’ And you don’t describe that splendor.”

has cut short“Acchidaṁ the Blessed Onebhagavā the discussionkathaṁ, has cut shortacchidaṁ the Holy Onesugato the discussion.'kathan”ti.
why“Kiṁ butpana youtvaṁ, Udāyīudāyi, thusevaṁ sayvadesi:
has cut short‘acchidaṁ the Blessed Onebhagavā the discussionkathaṁ, has cut shortacchidaṁ the Holy Onesugato the discussion?'kathan’”ti?
our“Amhākaṁ, sirbhante, ownsake denominationācariyake thusevaṁ it ishoti:
this‘ayaṁ the ultimateparamo splendorvaṇṇo, thisayaṁ the ultimateparamo splendor.'vaṇṇo’ti.
weTe wemayaṁ, sirbhante, by the Blessed Onebhagavatā ownsake denominationācariyake being pursuedsamanuyuñjīyamānā being pressedsamanuggāhīyamānā being grilledsamanubhāsīyamānā vacuousrittā hollowtucchā mistaken.'aparaddhā”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: ‘This is the ultimate splendor, this is the ultimate splendor.’ But when pursued, pressed, and grilled on our own denomination, we turned out to be vacuous, hollow, and mistaken.”

what“Kiṁ now Udāyīpanudāyi, is thereatthi of absolute happinessekantasukho worldloko, is thereatthi groundedākāravatī practicepaṭipadā of absolute happinessekantasukhassa worldlokassa for realizingsacchikiriyāyā”ti?
our“Amhākaṁ, sirbhante, ownsake denominationācariyake thusevaṁ it ishoti:
is there‘atthi of absolute happinessekantasukho worldloko, is thereatthi groundedākāravatī practicepaṭipadā of absolute happinessekantasukhassa worldlokassa for realizingsacchikiriyāyā’”ti.

“But Udāyī, is there a world of absolute happiness? And is there a grounded practice for realizing a world of absolute happiness?” “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.’”

which“Katamā thenpana thatsā, Udāyīudāyi, groundedākāravatī practicepaṭipadā of absolute happinessekantasukhassa world'slokassa for realizingsacchikiriyāyā”ti?
here“Idha, sirbhante, someoneekacco killing living creaturespāṇātipātaṁ having given uppahāya from killing living creaturespāṇātipātā refrainingpaṭivirato ishoti, stealingadinnādānaṁ having given uppahāya from stealingadinnādānā refrainingpaṭivirato ishoti, sexual misconductkāmesumicchācāraṁ having given uppahāya from sexual misconductkāmesumicchācārā refrainingpaṭivirato ishoti, lyingmusāvādaṁ having given uppahāya from lyingmusāvādā refrainingpaṭivirato ishoti, some kindaññataraṁ orvā thenpana mortificationtapoguṇaṁ having undertakensamādāya proceedsvattati.
thisAyaṁ indeedkho thatsā, sirbhante, groundedākāravatī practicepaṭipadā of absolute happinessekantasukhassa world'slokassa for realizingsacchikiriyāyā”ti.

“Well, what is that grounded practice for realizing a world of absolute happiness?” “Sir, it’s when someone gives up killing living creatures, stealing, sexual misconduct, and lying. And they proceed having undertaken some kind of mortification. This is the grounded practice for realizing a world of absolute happiness.”

“What do you think, Udāyī? On an occasion when someone refrains from killing living creatures, 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? On an occasion when someone refrains from stealing … sexual misconduct … lying, 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?

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