The Shorter Discourse With Sakuludāyī · Translation: Bhikkhu Sujato, SuttaCentral
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in whichyasmiṁ
timesamaye
some kind ofaññataraṁ
mortificationtapoguṇaṁ
having undertakensamādāya
proceedsvattati,
absolutely happyekantasukhī
orvā
at thattasmiṁ
timesamaye
selfattā
ishoti
has both pleasure and painsukhadukkhī
or?vā”ti?
has both pleasure and pain“Sukhadukkhī,
venerable sirbhante”.
that“Taṁ
whatkiṁ
do you thinkmaññasi,
Udāyīudāyi,
is itapi
thennu
indeedkho
mixed pleasure and painvokiṇṇasukhadukkhaṁ
practicepaṭipadaṁ
having relied onāgamma
of an absolutely happy oneekantasukhassa
worldlokassa
realizationsacchikiriyā
is there?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?”
has cut“Acchidaṁ
Blessed Onebhagavā
discussionkathaṁ,
has cutacchidaṁ
Holy Onesugato
discussion-quote-markerkathan”ti.
what“Kiṁ
butpana
youtvaṁ,
Udāyīudāyi,
do sayvadesi:
has cut‘acchidaṁ
Blessed Onebhagavā
discussionkathaṁ,
has cutacchidaṁ
Holy Onesugato
discussion-quote-markerkathan’”ti?
of us“Amhākaṁ,
sirbhante,
ownsake
doctrineācariyake
thusevaṁ
it ishoti:
there is‘atthi
absolutely happyekantasukho
worldloko,
there isatthi
groundedākāravatī
practicepaṭipadā
of absolute happinessekantasukhassa
of worldlokassa
for realizingsacchikiriyāyā’ti.
thoseTe
wemayaṁ,
sirbhante,
by the Blessed Onebhagavatā
ownsake
doctrineācariyake
being pursuedsamanuyuñjiyamānā
being pressedsamanuggāhiyamānā
being grilledsamanubhāsiyamānā
vacuousrittā
hollowtucchā
mistakenaparaddhā”ti.
what“Kiṁ
butpana,
sirbhante,
there isatthi
absolutely happyekantasukho
worldloko,
there isatthi
groundedākāravatī
practicepaṭipadā
of absolute happinessekantasukhassa
of worldlokassa
for realizingsacchikiriyāyā”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?”
there is“Atthi
indeedkho,
Udāyīudāyi,
of absolute happinessekantasukho
worldloko,
there isatthi
groundedākāravatī
practicepaṭipadā
of absolute happinessekantasukhassa
worldlokassa
for realizing”sacchikiriyāyā”ti.
“what“Katamā
panapana
thatsā,
sirbhante,
groundedākāravatī
practicepaṭipadā
of absolute happinessekantasukhassa
worldlokassa
for realizing?”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?”
here, Udāyī“Idhudāyi,
a mendicantbhikkhu
quite secludedvivicceva
from sensual pleasureskāmehi
pe…pe…
firstpaṭhamaṁ
absorptionjhānaṁ
having enteredupasampajja
one remainsviharati;
of placing and keeping connectedvitakkavicārānaṁ
by stillingvūpasamā
pe…pe…
seconddutiyaṁ
absorptionjhānaṁ
having enteredupasampajja
one remainsviharati;
of rapturepītiyā
andca
from fading awayvirāgā
pe…pe…
thirdtatiyaṁ
absorptionjhānaṁ
having enteredupasampajja
one remainsviharati—
thisayaṁ
indeedkho
thatsā,
Udāyīudāyi,
groundedākāravatī
practicepaṭipadā
of absolute happinessekantasukhassa
of worldlokassa
for realizingsacchikiriyāyā”ti.
not“Na
indeedkho
thatsā,
sirbhante,
groundedākāravatī
practicepaṭipadā
of absolute happinessekantasukhassa
of worldlokassa
for realizingsacchikiriyāya,
realizedsacchikato
indeed for himhissa,
sirbhante,
to this extentettāvatā
absolutely happyekantasukho
worldloko
becomeshotī”ti.
not“Na
indeed for himkhvāssa,
Udāyīudāyi,
to this extentettāvatā
absolutely happyekantasukho
worldloko
realizedsacchikato
becomeshoti;
groundedākāravatī
indeed thattveva
thissā
practicepaṭipadā
of absolute happinessekantasukhassa
of worldlokassa
for realizingsacchikiriyāyā”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.”
thusEvaṁ
when saidvutte,
of Sakuludāyīsakuludāyissa
of the wandererparibbājakassa
assemblyparisā
uproariousunnādinī
colossal racketuccāsaddamahāsaddā
wasahosi:
here“ettha
wemayaṁ
are lostanassāma
together with our denominationsācariyakā,
hereettha
wemayaṁ
are lostanassāma
together with our denominationsācariyakā.
notNa
wemayaṁ
from hereito
morebhiyyo
higheruttaritaraṁ
we knowpajānāmā”ti.
thenAtha
indeedkho
Sakuludāyīsakuludāyī
the wandererparibbājako
thosete
wanderersparibbājake
quietedappasadde
having madekatvā
to the Buddhabhagavantaṁ
said thisetadavoca:
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,
to what extent“kittāvatā
and for himpanāssa,
sirbhante,
absolutely happyekantasukho
worldloko
realizedsacchikato
is?hotī”ti?
here, Udāyī“Idhudāyi,
a mendicantbhikkhu
of pleasuresukhassa
andca
by the giving uppahānā
…pe……pe…
fourthcatutthaṁ
absorptionjhānaṁ
……
having enteredupasampajja
remains.viharati.
thoseYā
whotā
deitiesdevatā
absolutely happyekantasukhaṁ
worldlokaṁ
rebornupapannā
with thosetāhi
deitiesdevatāhi
together withsaddhiṁ
associatessantiṭṭhati
conversessallapati
in discussionsākacchaṁ
engages.samāpajjati.
to this extentEttāvatā
indeed for himkhvāssa,
Udāyīudāyi,
absolutely happyekantasukho
worldloko
realizedsacchikato
is.”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.”
of this“Etassa
surelynūna,
venerable sirbhante,
absolutely happyekantasukhassa
worldlokassa
for the sake of realizingsacchikiriyāhetu
mendicantsbhikkhū
under the Buddhabhagavati
the spiritual lifebrahmacariyaṁ
lead?carantī”ti?
No“Na
indeedkho,
Udāyīudāyi,
absolutely happyekantasukhassa
worldlokassa
for the sake of realizingsacchikiriyāhetu
mendicantsbhikkhū
under memayi
the spiritual lifebrahmacariyaṁ
leadcaranti.
there areAtthi
indeedkho,
Udāyīudāyi,
other thingsaññeva
dhammasdhammā
fineruttaritarā
andca
more excellentpaṇītatarā
andca,
of whichyesaṁ
for the sake of realizingsacchikiriyāhetu
mendicantsbhikkhū
under memayi
the spiritual lifebrahmacariyaṁ
leadcarantī”ti.
What“Katame
thenpana
thosete,
venerable sirbhante,
dhammasdhammā
fineruttaritarā
andca
more excellentpaṇītatarā
andca
of whichyesaṁ
for the sake of realizingsacchikiriyāhetu
mendicantsbhikkhū
under the Buddhabhagavati
the spiritual lifebrahmacariyaṁ
lead?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?”
here, Udāyī“Idhudāyi, a Realized Onetathāgato in the worldloke arisesuppajjati perfectedarahaṁ a fully awakened Buddhasammāsambuddho accomplished in knowledge and conductvijjācaraṇasampanno holysugato knower of the worldlokavidū supremeanuttaro guide for those fit for trainingpurisadammasārathi teachersatthā of gods and humansdevamanussānaṁ awakenedbuddho blessedbhagavā …pe……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. …
heso
theseime
fivepañca
hindrancesnīvaraṇe
having given uppahāya
of the heartcetaso
corruptionsupakkilese
of wisdompaññāya
that weakendubbalīkaraṇe
quite secludedvivicceva
from sensual pleasureskāmehi
…pe……pe…
firstpaṭhamaṁ
absorptionjhānaṁ
having enteredupasampajja
they remain.viharati.
This tooAyampi
indeed,kho,
Udāyī,udāyi,
thingdhammo
fineruttaritaro
andca
more excellentpaṇītataro
andca
of whichyassa
for the sake of realizingsacchikiriyāhetu
mendicantsbhikkhū
under memayi
spiritual lifebrahmacariyaṁ
they lead.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.
furthermorePuna
and moreovercaparaṁ,
Udāyīudāyi,
a mendicantbhikkhu
of placing the mind and keeping it connectedvitakkavicārānaṁ
from the stillingvūpasamā
……
seconddutiyaṁ
absorptionjhānaṁ
……
thirdtatiyaṁ
absorptionjhānaṁ
……
fourthcatutthaṁ
absorptionjhānaṁ
having enteredupasampajja
remainsviharati.
this tooAyampi
indeedkho,
Udāyīudāyi,
thingdhammo
fineruttaritaro
andca
sublimerpaṇītataro
andca
for whoseyassa
for the realizationsacchikiriyāhetu
mendicantsbhikkhū
in my presencemayi
the spiritual lifebrahmacariyaṁ
leadcaranti.
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.
heSo
thusevaṁ
composedsamāhite
in mindcitte
purifiedparisuddhe
brightpariyodāte
flawlessanaṅgaṇe
rid of corruptionsvigatūpakkilese
pliablemudubhūte
workablekammaniye
steadyṭhite
imperturbableāneñjappatte
toward recollection of past livespubbenivāsānussatiñāṇāya
mindcittaṁ
extends towardabhininnāmeti.
heSo
many kinds ofanekavihitaṁ
past livespubbenivāsaṁ
recollectsanussarati,
that is—oneseyyathidaṁ—ekampi
rebirthjātiṁ
twodvepi
rebirthsjātiyo
……pe…
thusiti
with featuressākāraṁ
with detailssauddesaṁ
many kinds ofanekavihitaṁ
past livespubbenivāsaṁ
recollectsanussarati.
this tooAyampi
indeedkho,
Udāyīudāyi,
thingdhammo
higheruttaritaro
andca
subtlerpaṇītataro
andca
for the sake of realizing whichyassa
for the sake of realizationsacchikiriyāhetu
monksbhikkhū
with memayi
the spiritual lifebrahmacariyaṁ
leadcaranti.
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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