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Majjhima Nikāya 79

Cūḷasakuludāyisutta

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

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thusEvaṁ by meme heardsutaṁ—
oneekaṁ timesamayaṁ the Blessed Onebhagavā at Rājagaharājagahe was stayingviharati in the Bamboo Groveveḷuvane in the squirrels’ feeding groundkalandakanivāpe.
by thatTena indeedkho nowpana at that timesamayena Sakuludāyīsakuludāyī the wandererparibbājako in the peacocks’ feeding groundmoranivāpe in the wanderers’ monasteryparibbājakārāme was residingpaṭivasati with a largemahatiyā assembly of wanderersparibbājakaparisāya together withsaddhiṁ.

So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Now at that time the wanderer Sakuludāyī was residing together with a large assembly of wanderers in their monastery in the peacocks’ feeding ground.

thenAtha indeedkho the Blessed Onebhagavā in the morningpubbaṇhasamayaṁ having robed upnivāsetvā taking his bowl and robepattacīvaramādāya Rājagaharājagahaṁ for almspiṇḍāya enteredpāvisi.
thenAtha indeedkho to the Blessed Onebhagavato it occurred to himetadahosi:
it is too early“atippago indeedkho yettāva in Rājagaharājagahe for almspiṇḍāya to wandercarituṁ.
why don't IYannūnāhaṁ whereyena the peacocks' feeding groundmoranivāpo monastery for the wanderersparibbājakārāmo whereyena Sakuludāyīsakuludāyī the wandererparibbājako there I might approach himtenupasaṅkameyyan”ti.
thenAtha indeedkho the Blessed Onebhagavā whereyena the peacocks' feeding groundmoranivāpo monastery for the wanderersparibbājakārāmo there he approachedtenupasaṅkami.

Then the Buddha robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms. Then it occurred to him, “It’s too early to wander for alms in Rājagaha. Why don’t I visit the wanderer Sakuludāyī at the monastery for the wanderers in the peacocks’ feeding ground?” Then the Buddha went to the monastery for the wanderers.

by thatTena indeedkho nowpana at the timesamayena Sakuludāyīsakuludāyī the wandererparibbājako of a largemahatiyā with an assembly of wanderersparibbājakaparisāya togethersaddhiṁ seatednisinno washoti making an uproarunnādiniyā a colossal racketuccāsaddamahāsaddāya all kinds ofanekavihitaṁ low talktiracchānakathaṁ engaging inkathentiyā, that is to sayseyyathidaṁ—
talk about kingsrājakathaṁ talk about banditscorakathaṁ talk about chief ministersmahāmattakathaṁ talk about armiessenākathaṁ talk about threatsbhayakathaṁ talk about warsyuddhakathaṁ talk about foodannakathaṁ talk about drinkpānakathaṁ talk about clothesvatthakathaṁ talk about bedssayanakathaṁ talk about garlandsmālākathaṁ talk about fragrancesgandhakathaṁ talk about familyñātikathaṁ talk about vehiclesyānakathaṁ talk about villagesgāmakathaṁ talk about townsnigamakathaṁ talk about citiesnagarakathaṁ talk about countriesjanapadakathaṁ talk about womenitthikathaṁ talk about heroessūrakathaṁ talk at the street marketvisikhākathaṁ talk at the place for water potskumbhaṭṭhānakathaṁ talk about the departedpubbapetakathaṁ motley talknānattakathaṁ tales of landlokakkhāyikaṁ tales of seasamuddakkhāyikaṁ talk about being reborn in this or that placeitibhavābhavakathaṁ thusiti orvā.
sawAddasā indeedkho Sakuludāyīsakuludāyī the wandererparibbājako the Blessed Onebhagavantaṁ from afardūratova comingāgacchantaṁ.
having seenDisvāna his ownsakaṁ assemblyparisaṁ hushedsaṇṭhāpesi:
be quiet“appasaddā good fellowsbhonto let them behontu, do notmā good fellowsbhonto make a soundsaddamakattha.
thisAyaṁ asceticsamaṇo Gotamagotamo comesāgacchati;
likes quietappasaddakāmo indeedkho nowpana that venerableso venerableāyasmā of quietappasaddassa praises quietvaṇṇavādī.
hopefullyAppeva indeednāma quietappasaddaṁ assemblyparisaṁ having knownviditvā to approachupasaṅkamitabbaṁ would think fitmaññeyyā”ti.
thenAtha indeedkho thosete wanderersparibbājakā silenttuṇhī fell silentahesuṁ.

Now at that time, Sakuludāyī was sitting together with a large assembly of wanderers making an uproar, a colossal racket. They engaged in all kinds of low talk, such as talk about kings, bandits, and chief ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; talk at the street market and the place for water pots; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that place. Sakuludāyī saw the Buddha coming off in the distance, and hushed his own assembly, “Be quiet, good fellows, don’t make a sound. Here comes the ascetic Gotama. The venerable likes quiet and praises quiet. Hopefully if he sees that our assembly is quiet he’ll see fit to approach.” Then those wanderers fell silent.

thenAtha indeedkho the Blessed Onebhagavā to whereyena Sakuludāyīsakuludāyī the wandererparibbājako he approached himtenupasaṅkami.
thenAtha indeedkho Sakuludāyīsakuludāyī the wandererparibbājako to the Blessed Onebhagavantaṁ he said thisetadavoca:
let him come“etu indeedkho, sirbhante, the Blessed Onebhagavā.
welcomeSvāgataṁ, sirbhante, of the Blessed Onebhagavato.
for a long timeCirassaṁ indeedkho, sirbhante, the Blessed Onebhagavā thisimaṁ you took the opportunitypariyāyamakāsi that isyadidaṁ for coming hereidhāgamanāya.
let him sit downNisīdatu, sirbhante, the Blessed Onebhagavā;
this seatidamāsanaṁ is readypaññattan”ti.
he sat downNisīdi the Blessed Onebhagavā on the seatpaññatte spread outāsane.
Sakuludāyī tooSakuludāyīpi indeedkho the wandererparibbājako a certainaññataraṁ lownīcaṁ seatāsanaṁ having takengahetvā to one sideekamantaṁ he sat downnisīdi.
to one sideEkamantaṁ seatednisinnaṁ indeedkho Sakuludāyīsakuludāyiṁ the wandererparibbājakaṁ the Blessed Onebhagavā he said thisetadavoca:
what“kāya nownuttha, Udāyīudāyi, nowetarahi by way of talkkathāya you were sitting togethersannisinnā, whatkā andca thenpana of youvo intermediate talkantarākathā was left unfinishedvippakatā”ti?

Then the Buddha approached Sakuludāyī, who said to him, “Let the Blessed One come, sir! Welcome to the Blessed One, sir! It’s been a long time since you took the opportunity to come here. Please, sir, sit down, this seat is ready.” The Buddha sat down on the seat spread out, while Sakuludāyī took a low seat and sat to one side. The Buddha said to him, “Udāyī, what were you sitting talking about just now? What conversation was left unfinished?”

let it stand“Tiṭṭhatesā, sirbhante, talkkathā by whichyāya wemayaṁ just nowetarahi talkkathāya sitting engaged insannisinnā.
this is notNesā, sirbhante, talkkathā of the Blessed Onebhagavato hard to finddullabhā will bebhavissati later toopacchāpi for hearingsavanāya.
when IYadāhaṁ, sirbhante, thisimaṁ assemblyparisaṁ not having approachedanupasaṅkanto I amhomi then thisathāyaṁ assemblyparisā diverseanekavihitaṁ animal talktiracchānakathaṁ speakingkathentī sittingnisinnā arehoti;
whenyadā andca indeedkho Iahaṁ, sirbhante, thisimaṁ assemblyparisaṁ having approachedupasaṅkanto I amhomi then thisathāyaṁ assemblyparisā my very ownmamaññeva facemukhaṁ gazing up atullokentī sittingnisinnā arehoti:
whatever‘yaṁ to usno the asceticsamaṇo Udāyīudāyī Dhammadhammaṁ will teachbhāsissati thattaṁ we will hearsossāmā’ti;
whenyadā butpana, sirbhante, the Blessed Onebhagavā thisimaṁ assemblyparisaṁ has approachedupasaṅkanto ishoti then both Iathāhañceva and thisayañca assemblyparisā of the Blessed Onebhagavato facemukhaṁ gazing up atullokentā sittingnisinnā we arehoma:
whatever‘yaṁ to usno the Blessed Onebhagavā Dhammadhammaṁ will teachbhāsissati thattaṁ we will hearsossāmā’”ti.

“Sir, leave aside what we were sitting talking about just now. It won’t be hard for you to hear about that later. When I don’t come to the assembly, they sit and engage in all kinds of low talk. But when I have come to the assembly, they sit gazing up at my face alone, thinking, ‘Whatever the ascetic Udāyī teaches, we shall listen to it.’ But when the Buddha has come to the assembly, both myself and the assembly sit gazing up at your face, thinking, ‘Whatever the Buddha teaches, we shall listen to it.’”

well then, Udāyī“Tenahudāyi, that very thing heretaṁyevettha let it appearpaṭibhātu asyathā memaṁ you might speak backpaṭibhāseyyā”ti.
previous“Purimāni, sirbhante, daysdivasāni longer agopurimatarāni all-knowingsabbaññū all-seeingsabbadassāvī without exceptionaparisesaṁ knowledge and visionñāṇadassanaṁ claimingpaṭijānamāno while walking‘carato andca to meme while standingtiṭṭhato andca while sleepingsuttassa andca while wakingjāgarassa andca constantlysatataṁ continuallysamitaṁ knowledge and visionñāṇadassanaṁ is presentpaccupaṭṭhitan’ti.
heSo by memayā about the first beginningpubbantaṁ regardingārabbha a questionpañhaṁ askedpuṭṭho beingsamāno dodgedaññenaññaṁ behavedpaṭicari, outsidebahiddhā the discussionkathaṁ distractedapanāmesi, and annoyancekopañca and hatedosañca and bitternessappaccayañca displayedpātvākāsi.
of himTassa of memayhaṁ, sirbhante, the Blessed Onebhagavantaṁyeva regardingārabbha mindfulnesssati aroseudapādi:
oh‘aho surelynūna Blessed Onebhagavā, ohaho surelynūna Holy Onesugato. whoYo of theseimesaṁ of dhammasdhammānaṁ so skilledsukusalo’”ti.
who“Ko thenpana that oneso, Udāyīudāyi, all-knowingsabbaññū all-seeingsabbadassāvī without exceptionaparisesaṁ knowledge and visionñāṇadassanaṁ claimingpaṭijānamāno while walking‘carato andca to meme while standingtiṭṭhato andca while sleepingsuttassa andca while wakingjāgarassa andca constantlysatataṁ continuallysamitaṁ knowledge and visionñāṇadassanaṁ is presentpaccupaṭṭhitan’ti, whoyo by youtayā about the first beginningpubbantaṁ regardingārabbha a questionpañhaṁ askedpuṭṭho beingsamāno dodgedaññenaññaṁ behavedpaṭicari, outsidebahiddhā the discussionkathaṁ distractedapanāmesi and annoyancekopañca and hatedosañca and bitternessappaccayañca displayedpātvākāsī”ti?

“Well then, Udāyī, suggest something for me to talk about.” “Sir, a few days ago someone was claiming to be all-knowing and all-seeing, to know and see everything without exception, thus: ‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’ When I asked them a question about the first beginning, they dodged the issue, distracted the discussion with irrelevant points, and displayed annoyance, hate, and bitterness. That reminded me of the Buddha: ‘Surely it must be the Blessed One, the Holy One who is so skilled in such matters.’” “But Udāyī, who was it that made such a claim and behaved in such a way?”

the Jain ascetic“Nigaṇṭho, sirbhante, of the Ñātika clan, quotation markernāṭaputto”ti.

“It was the Jain ascetic of the Ñātika clan, sir.”

whoever“Yo indeedkho, Udāyīudāyi, of many kindsanekavihitaṁ past livespubbenivāsaṁ would recollectanussareyya, that isseyyathidaṁ—ekampi birthjātiṁ two alsodvepi birthsjātiyo and so on…pe… thusiti with featuressākāraṁ with detailssauddesaṁ of many kindsanekavihitaṁ past livespubbenivāsaṁ would recollectanussareyya, heso orvā memaṁ about the first beginningpubbantaṁ regardingārabbha questionpañhaṁ might askpuccheyya, themtaṁ or Ivāhaṁ about the first beginningpubbantaṁ regardingārabbha questionpañhaṁ I might askpuccheyyaṁ;
heso orvā myme about the first beginningpubbantaṁ regardingārabbha of the questionpañhassa with an answerveyyākaraṇena mindcittaṁ might satisfyārādheyya, histassa or Ivāhaṁ about the first beginningpubbantaṁ regardingārabbha of the questionpañhassa with an answerveyyākaraṇena mindcittaṁ I might satisfyārādheyyaṁ.
whoeverYo indeedkho, Udāyīudāyi, with the divinedibbena with the eyecakkhunā purifiedvisuddhena surpassing the humanatikkantamānusakena beingssatte would seepasseyya passing awaycavamāne being rebornupapajjamāne inferiorhīne superiorpaṇīte beautifulsuvaṇṇe uglydubbaṇṇe fortunatesugate unfortunateduggate according to their deedsyathākammūpage beingssatte would understandpajāneyya, heso orvā memaṁ about the final endaparantaṁ regardingārabbha questionpañhaṁ might askpuccheyya, themtaṁ or Ivāhaṁ about the final endaparantaṁ regardingārabbha questionpañhaṁ I might askpuccheyyaṁ;
heso orvā myme about the final endaparantaṁ regardingārabbha of the questionpañhassa with an answerveyyākaraṇena mindcittaṁ might satisfyārādheyya, histassa or Ivāhaṁ about the final endaparantaṁ regardingārabbha of the questionpañhassa with an answerveyyākaraṇena mindcittaṁ I might satisfyārādheyyaṁ.

“Udāyī, someone who can recollect their many kinds of past lives, with features and details, might ask me a question about the first beginning, or I might ask them a question about the first beginning. And they might satisfy me with their answer, or I might satisfy them with my answer. Someone who, with clairvoyance that is purified and superhuman, understands how sentient beings pass on according to their deeds might ask me a question about the final end, or I might ask them a question about the final end. And they might satisfy me with their answer, or I might satisfy them with my answer.

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