Cūḷasakuludāyisutta

Majjhima Nikāya 79

Cūḷasakuludāyisutta

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

Parallels & more translations on SuttaCentral

Glosses: Fluent · Literal · Off
Translation: Hide · Show

Tap any word for its dictionary entry.

heSo thusevaṁ immersedsamāhite mindcitte purifiedparisuddhe brightpariyodāte flawlessanaṅgaṇe rid of corruptionsvigatūpakkilese pliablemudubhūte workablekammaniye steadyṭhite imperturbableāneñjappatte of sentient beingssattānaṁ for knowledge of death and rebirthcutūpapātañāṇāya mindcittaṁ extendsabhininnāmeti.
heSo divinedibbena with eyecakkhunā purifiedvisuddhena superhumanatikkantamānusakena sentient beingssatte seespassati passing awaycavamāne being rebornupapajjamāne inferiorhīne superiorpaṇīte beautifulsuvaṇṇe uglydubbaṇṇe in a good placesugate in a bad placeduggate ……pe… according to their deedsyathākammūpage sentient beingssatte understandspajānāti.
this tooAyampi indeedkho, Udāyīudāyi, dhammadhammo fineruttaritaro andca more excellentpaṇītataro andca of whichyassa for the 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 knowledge of the death and rebirth of sentient beings. 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. This too is one of the finer things.

heSo thusevaṁ composedsamāhite in mindcitte purifiedparisuddhe brightpariyodāte flawlessanaṅgaṇe rid of corruptionsvigatūpakkilese pliablemudubhūte workablekammaniye steadyṭhite imperturbableāneñjappatte of defilementsāsavānaṁ for knowledge of endingkhayañāṇāya mindcittaṁ extends towardabhininnāmeti.
heSo this‘idaṁ sufferingdukkhan’ti trulyyathābhūtaṁ understandspajānāti, this‘ayaṁ origin of sufferingdukkhasamudayo’ti ……pe… this‘ayaṁ cessation of sufferingdukkhanirodho’ti …… this‘ayaṁ leading to cessation of sufferingdukkhanirodhagāminī practicepaṭipadā’ti trulyyathābhūtaṁ understandspajānāti,
these‘ime defilementsāsavā’ti trulyyathābhūtaṁ understandspajānāti, this‘ayaṁ origin of defilementsāsavasamudayo’ti …… this‘ayaṁ cessation of defilementsāsavanirodho’ti …… this‘ayaṁ leading to cessation of defilementsāsavanirodhagāminī practicepaṭipadā’ti trulyyathābhūtaṁ understandspajānāti.

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 knowledge of the ending of defilements. They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.

of that oneTassa thusevaṁ knowingjānato thusevaṁ seeingpassato even from the defilement of sensualitykāmāsavāpi mindcittaṁ is freedvimuccati, even from the defilement of becomingbhavāsavāpi mindcittaṁ is freedvimuccati, even from the defilement of ignoranceavijjāsavāpi mindcittaṁ is freedvimuccati.
when freedVimuttasmiṁ it is freedvimuttamiti knowledgeñāṇaṁ there ishoti.
ended‘Khīṇā rebirthjāti, has been livedvusitaṁ the spiritual lifebrahmacariyaṁ, donekataṁ what was to be donekaraṇīyaṁ, there is not anything furthernāparaṁ for this placeitthattāyā’ti they understandpajānāti.
this tooAyampi indeedkho, Udāyīudāyi, teachingdhammo higheruttaritaro andca more excellentpaṇītataro andca for whoseyassa for the sake of realizationsacchikiriyāhetu mendicantsbhikkhū under memayi the spiritual lifebrahmacariyaṁ leadcaranti.
theseIme indeedkho, Udāyīudāyi, teachingsdhammā higheruttaritarā andca more excellentpaṇītatarā andca for whoseyesaṁ for the sake of realizationsacchikiriyāhetu mendicantsbhikkhū under memayi the spiritual lifebrahmacariyaṁ leadcarantī”ti.

Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When they’re freed, they know they’re freed. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’ This too is one of the finer things. These are the finer things for the sake of which the mendicants lead the spiritual life under me.”

thusEvaṁ when saidvutte, Sakuludāyīsakuludāyī wandererparibbājako to the Blessed Onebhagavantaṁ said thisetadavoca:
excellent“abhikkantaṁ, sirbhante, excellentabhikkantaṁ, sirbhante.
just asSeyyathāpi, sirbhante, overturnednikkujjitaṁ orvā would rightukkujjeyya, hiddenpaṭicchannaṁ orvā would revealvivareyya, to the lostmūḷhassa orvā pathmaggaṁ would point outācikkheyya, in the darkandhakāre orvā an oil lamptelapajjotaṁ would holddhāreyya: those with eyes‘cakkhumanto formsrūpāni may seedakkhantī’ti; just soevamevaṁ by the Blessed Onebhagavatā in many waysanekapariyāyena the teachingdhammo made clearpakāsito.
this IEsāhaṁ, sirbhante, to the Blessed Onebhagavantaṁ refugesaraṇaṁ I gogacchāmi and to the teachingdhammañca and to the mendicant Saṅghabhikkhusaṅghañca.
may I receiveLabheyyāhaṁ, sirbhante, of the Blessed Onebhagavato in the presencesantike the going forthpabbajjaṁ, may I receivelabheyyaṁ the ordinationupasampadan”ti.

When he had spoken, Sakuludāyī said to the Buddha, “Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. Sir, may I receive the going forth, the ordination in the Buddha’s presence?”

thusEvaṁ when saidvutte, of Sakuludāyīsakuludāyissa of the wandererparibbājakassa assemblyparisā to Sakuludāyīsakuludāyiṁ to the wandererparibbājakaṁ this they saidetadavocuṁ:
do not“mā worthybhavaṁ, Udāyīudāyi, under the asceticsamaṇe Gotamagotame the spiritual lifebrahmacariyaṁ leadcari;
do notmā worthybhavaṁ, Udāyīudāyi, a tutorācariyo having beenhutvā as a pupilantevāsīvāsaṁ livevasi.
just asSeyyathāpi as it werenāma a water jarudakamaṇiko having beenhutvā a water ladleudañcaniko it would beassa, soevaṁ this will be the outcomesampadamidaṁ of the worthybhoto of Udāyīudāyissa it will bebhavissati.
do notMā worthybhavaṁ, Udāyīudāyi, under the asceticsamaṇe Gotamagotame the spiritual lifebrahmacariyaṁ leadcari;
do notmā worthybhavaṁ, Udāyīudāyi, a tutorācariyo having beenhutvā as a pupilantevāsīvāsaṁ livevasī”ti.
thusIti herehidaṁ of Sakuludāyīsakuludāyissa of the wandererparibbājakassa the assemblyparisā to Sakuludāyīsakuludāyiṁ to the wandererparibbājakaṁ preventedantarāyamakāsi under the Buddhabhagavati in the spiritual lifebrahmacariyeti.
the Shorter Discourse with SakuludāyīCūḷasakuludāyisuttaṁ is finishedniṭṭhitaṁ the ninthnavamaṁ.

When he said this, Sakuludāyī’s assembly said to him, “Worthy Udāyī, don’t lead the spiritual life under the ascetic Gotama. You have been a tutor; don’t live as a pupil. You’ll end up like a water jar that turns into a water ladle. Worthy Udāyī, don’t lead the spiritual life under the ascetic Gotama. You have been a tutor; don’t live as a pupil.” And that’s how the wanderer Sakuludāyī’s own assembly prevented him from leading the spiritual life under the Buddha.

Lite mode — plain HTML for e-readers and old browsers. Full version