Introduction

The central theme of the discourse studied in the present chapter, the Mahāsakuludāyi-sutta, is the praiseworthiness of the Buddha. In agreement with its Madhyama-āgama parallel, the Mahāsakuludāyi-sutta approaches this topic from two perspectives by first delineating those qualities that a contemporary paribbājaka like Sakuludāyī would consider praiseworthy, followed by contrasting these to those qualities of the Buddha that according to early Buddhist thought truly deserve praise. In what follows, I translate the Madhyama-āgama discourse, followed by a study of some of the significant differences between the two versions.

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Translation

Discourse to Sakuludāyī[n.1] The translated text is MĀ 207 at T I 781b27 to 783c1, which at T I 781b27 gives the discourse's title as 箭毛經, literally "Discourse to Arrow Hair". According to note 18 in the Taishō edition, 箭毛 corresponds to Sakuludāyī; cf. also Minh Chau 1991: 378. In SĀ2 323 at T II 481c15, the expression 箭毛 corresponds as to the name Sūciloma (another version of the same discourse, SĀ 1324 at T II 363c1, uses the more precise rendering 針毛, "Needle Hair"). The name used by the Buddha to address Sakuludāyī in MĀ 207 is 優陀夷, equivalent to the name Udāyī, the form of address used by the Buddha in MN 77. The reasons for the translator's choice of 箭毛 remain unclear to me. A comparative study of MN 77 and MĀ 207 can be found in Anālayo 2011a: 416–424.

1. Thus have I heard. At one time the Buddha was dwelling at Rājagaha, staying in the Bamboo Grove, the Squirrels' Feeding Place, in the company of a great congregation of one-thousand-two-hundred-and-fifty monks who were observing the rains retreat.[n.2] Instead of describing the company of monks that dwelt with the Buddha, MN 77 at MN II 1,4 (corresponding to §2 in Ñāṇamoli 1995/2005: 629) lists different well-known leaders of paribbājakas that were dwelling at the Peacock's Feeding Place, Sakuludāyī being one of them.

3. At that time, when the night was over, at dawn, the Blessed One put on his [outer] robe, took his bowl and entered Rājagaha to collect alms-food.[n.3] In MN 77 at MN II 1,8 the Buddha reflects that it is too early to collect alms and thereon decides to approach the Peacock's Feeding Place to visit Sakuludāyī. Having collected alms [and partaken of them], he put away his [outer] robe and bowl, washed his hands and feet, put the sitting mat over his shoulder and went into the Peacocks' Grove,[n.4] MĀ 207 at T I 781c4: 孔雀林, whereas MN 77 at MN II 1,3 speaks of the moranivāpa, the "Peacock's Feeding Place". Ps III 235,12 explains that peacocks in this place were under protection and were provided with food, tasmiṃ ṭhāne morānaṃ abhayaṃ ghosetvā bhojanaṃ paṭṭhapesuṃ. a park [frequented by] heterodox practitioners.

4. At that time there was a heterodox practitioner in the Peacocks' Grove called Sakuludāyī, a renowned leader and teacher of a congregation, greatly famous and esteemed by the people, head of a great congregation of disciples, five hundred heterodox practitioners who honoured him.[n.5] MN 77 at MN II 1,12 does not provide a count of Sakuludāyī's company, nor does it report that he was esteemed by the people.

He was staying with a great congregation that was noisy, agitated and disorderly, giving free rein to a great clamour, discussing various types of irrelevant talk,[n.6] MĀ 207 at T I 781c8: 畜生之論, equivalent to tiracchānakathā in MN 77 at MN II 1,15. Norman 1993/1994: 91 suggests that " tiracchāna-kathā was at one time one example of ... gossip, 'talk about animals', on the same lines as 'talk about kings', etc., and it then became used in a generic sense, to stand for all such talk". Bodhi in Ñāṇamoli 1995/2005: 1282 note 748 comments that "tiracchāna means literally 'going horizontally', and though this term is used as a designation for animals ... in the present context it means talk that goes 'horizontally' or 'perpendicularly' to the path leading to heaven and liberation". namely talk about kings, talk about thieves, talk about battles, talk about food, talk about robes and blankets, talk about married women, talk about girls, talk about adulterous women, talk about the world, talk about spacious districts, talk about the contents of the ocean, talk about country people − they were seated together talking these kinds of irrelevant talk.[n.7] The listings in the two versions differ. Both mention talk about: kings, thieves, battles, food, clothes, women, the world and the ocean. MĀ 207 covers the theme of 'women' in more detail by distinguishing between married women, girls and adulterous women. Besides these, MĀ 207 also mentions spacious districts and country people. MN 77 additionally lists great ministers, armies, fears, drink, beds, garlands, perfumes, relatives, vehicles, villages, towns, cities, countries, heroes, streets, wells, the dead, trifles and becoming this or that.

Seeing the Buddha coming from afar, the heterodox practitioner Sakuludāyī admonished the congregation: "Keep silent! The recluse Gotama is coming. His congregation is silent, they always delight in silence and praise silence. If he sees that this congregation is silent, perhaps he will come to join us." Having silenced the congregation, the heterodox practitioner Sakuludāyī remained silent himself.

5. [When] the Blessed One had approached the heterodox practitioner Sakuludāyī, the heterodox practitioner Sakuludāyī promptly rose up from his seat, arranged his robes on one shoulder and, holding his hands together [in homage] towards the Buddha,[n.8] MN 77 at MN II 2,13 only reports that Sakuludāyī invited the Buddha to a seat, without mentioning that he expressed his respect by getting up from his seat, arranging his robe on one side, and greeting the Buddha with folded hands. said: "Welcome, recluse Gotama,[n.9] MĀ 207 at T I 781c17: 沙門瞿曇, whereas in MN 77 at MN II 2,11 Sakuludāyī employs the address bhante, "venerable sir", and refers to the Buddha as bhagavā, "Blessed One". it is a long time that the recluse Gotama has not come here. Please be seated on this seat."

The Blessed One sat on the seat prepared by the heterodox practitioner Sakuludāyī. Having exchanged greetings with the Blessed One, the heterodox practitioner Sakuludāyī sat down to one side. The Blessed One asked: "Udāyī, what have you been discussing, for what matter have you been seated together here?"

6. The heterodox practitioner Sakuludāyī replied: "Gotama, [let us] just leave that talk, that talk was not profound. [If] the recluse Gotama wishes to hear this talk, it would not be difficult to hear about it on a later occasion." The Blessed One asked like this three times: "Udāyī, what have you been discussing, for what matter have you been seated together here?"[n.10] [13] In MN 77 at MN II 2,19 the Buddha does not inquire three times after the topic of the conversation that had been going on when he arrived. The heterodox practitioner Sakuludāyī replied three times: "Gotama, [let us] just leave that talk, that talk was not profound, [if] the recluse Gotama wishes to hear this talk, it would not be difficult to hear about it on a later occasion." [Then he said]: "But since the recluse Gotama has three times expressed his wish to hear it, I shall now report it.[n.11] In MN 77 at MN II 2,21 the talk about the paribbājakas who were staying at Rājagaha constitutes a change of topic from what the wanderers had been discussing when the Buddha arrived.

"Gotama, we were seated together with many brahmins from the country of Kosala in a study hall of these Kosalans,[n.12] MN 77 does not indicate that the discussion happened with Kosalan brahmins, who in MĀ 207 appear to be visiting Magadha. having the following discussion: 'It is of great profit for the people of Aṅga and Magadha, the people of Aṅga and Magadha are getting a great profit, in that a congregation that is such a great field of merit is spending the rains retreat in Rājagaha, namely [the congregation led by] Pūraṇa Kassapa. Why?

"Gotama, Pūraṇa Kassapa is a renowned leader and teacher of a congregation, greatly famous and esteemed by the people, head of a great congregation of disciples, with five hundred heterodox practitioners who honour him, and he is spending the rains retreat here in Rājagaha.'[n.13] MN 77 does not specify the number of disciples of Pūraṇa Kassapa, etc., or of the Buddha. (In the same way for:) [the congregation led by] Makkhali Gosāla ... Sañjaya Belaṭṭhiputta... Nigaṇṭha Nāṭaputta ... Pakudha Kaccāyana ... Ajita Kesakambalī ...

"Gotama, Ajita Kesakambalī is a renowned leader and teacher of a congregation, greatly famous and esteemed by the people, head of a great congregation of disciples, with five hundred heterodox practitioners who honour him, and he is spending the rains retreat in this Rājagaha.'

"Continuing like this we also talked about the recluse Gotama, [saying]: 'This recluse Gotama is a renowned leader and teacher of a congregation, greatly famous and esteemed by the people, head of a great congregation of monks, with one-thousand-two-hundred-and-fifty men who honour him, and he is spending the rains retreat in this Rājagaha.'

"Gotama, then we had the following thought: 'Now, out of these honourable recluses and brahmins, which one is respected by his disciples, honoured, worshipped and treated with respect, not being abused by his disciples with abuse in regard to the teaching, having no disciples who challenge their teacher [saying]: 'This is entirely impossible, it is not proper, it does not fit', and, saying so, they abandon him and go away?'

"Gotama, then we had the following thought: 'Pūraṇa Kassapa is not respected by his disciples, he is not honoured, worshipped and treated with respect by them, he is abused by his disciples with abuse in regard to the teaching, with many disciples who challenge their teacher [saying]: 'This is not possible, it is not proper, it does not fit', and, saying so, they abandon him and go away.'

"Gotama, on a former occasion Pūraṇa Kassapa, while being with a congregation of disciples, repeatedly raised his hand and called out: 'You should stop! People have not come to ask you about this matter, they have asked me about this matter. You are not able to settle this matter, I am able to settle this matter'. Yet the disciples continued to talk among themselves [even] more on that matter, without waiting for the teacher to complete his exposition on that matter.

"Gotama, then we had the following thought: 'In this way, Pūraṇa Kassapa is not respected by his disciples, he is not honoured, worshipped and treated with respect by them, he is abused by his disciples with abuse in regard to the teaching, with many disciples who challenge their teacher [saying]: 'This is not possible, it is not proper, it does not fit', and, saying so, they abandon him and go away.' (In the same way for:) Makkhali Gosāla ... Sañjaya Belaṭṭhiputta ... Nigaṇṭha Nāṭaputta... Pakudha Kaccāyana ... Ajita Kesakambalī ...

"Gotama, we had the following thought: 'Ajita Kesakambalī is not respected by his disciples, he is not honoured, worshipped and treated with respect by them, he is abused by his disciples with abuse in regard to the teaching, with many disciples who challenge their teacher [saying] : 'This is not possible, it is not proper, it does not fit', and, saying so, they abandon him and go away.'

"Gotama, on a former occasion Ajita Kesakambalī, while being with a congregation of disciples, repeatedly raised his hand and called out: 'You should stop! People have not come to ask you about this matter, they have asked me about this matter. You are not able to settle this matter, I am able to settle this matter'. Yet the disciples continued to talk among themselves [even] more on that matter, without waiting for the teacher to complete his exposition on that matter.

"Gotama, then we had the following thought: 'In this way, Ajita Kesakambalī is not respected by his disciples, he is not honoured, worshipped and treated with respect by them, he is abused by his disciples with abuse in regard to the teaching, with many disciples who challenge their teacher [saying]: 'This is not possible, it is not proper, it does not fit', and, saying so, they abandon him and go away.'

"Gotama, then we had the following thought: 'The recluse Gotama is respected by his disciples, he is honoured, worshipped and treated with respect by them, he is not abused by his disciples with abuse in regard to the teaching, having no disciples who challenge their teacher [saying]: 'This is not possible, it is not proper, it does not fit', and who, saying so, would abandon him and go away.

"Gotama, on a former occasion the recluse Gotama was giving teachings surrounded by an immeasurable congregation of hundreds of thousands.[n.14] MĀ 207 at T I 782b17: 無量百千眾, whereas MN 77 at MN II 4,34 just speaks of a company of several hundred, anekasatāya parisāya. Among them there was one man who had nodded off and was making a noise by snoring.[n.15] [18] MĀ 207 at T I 782b18: 鼾眠作聲, whereas in MN 77 at MN II 4,35 a disciple merely clears his throat, ukkāsi. According to a description of the conduct of ancient Indian śramaṇas attributed to Megasthenes, during the delivery of a discourse the hearers are not allowed to speak or to cough, and someone who does so is sent away for being a person who lacks self-restraint; cf. McCrindle 1877: 99 or else Majumdar 1960a: 273; on the reliability of the information attributed to Megasthenes cf. also the discussion between Majumdar 1958 and Sethna 1960, with a rejoinder in Majumdar 1960b. The description of a disciple who is admonished for clearing his throat recurs in MN 89 at MN II 122,10, in which case the parallel MĀ 213 at T I 797a18 again indicates that the disciple was actually snoring, while a parallel to the same discourse in the Mūlasarvāstivāda Vinaya, T 1451 at T XXIV 238a26, agrees with MN 89 that he merely cleared his throat. Another man then addressed this man, saying: 'Don't make a noise by snoring while nodding off! Don't you want to hear the sublime teachings taught by the Blessed One, which are like the deathless?' That other man immediately became quiet and made no [more] noise.[n.16] MN 77 at MN II 5,2 continues at this point by describing that, whenever the Buddha gave teachings, his disciples would be absolutely quiet and intent on what their teacher was saying, comparable to a crowd that watches a man pressing out honey at a crossroads. MN 77 also indicates that even disciples who disrobe continue speaking in praise of the Buddha, the Dharma and the monastic community, and maintain the five precepts as lay followers.

"Gotama, then we had the following thought: 'In this way the recluse Gotama is respected by his disciples, he is honoured, worshipped and treated with respect by them, he is not abused by his disciples with abuse in regard to the teaching, having no disciples who challenge their teacher [saying]: 'This is not possible, it is not proper, it does not fit', and who, saying so, would abandon him and go away."

7. Having heard this, the Blessed One asked the heterodox practitioner Sakuludāyī: "Udāyī, how many qualities do you see in me, owing to which my disciples respect, honour, worship and treat me with respect, always following me without breaking away?"

8. The heterodox practitioner Sakuludāyī said: "Gotama, I see five qualities in Gotama owing to which his disciples respect, honour, worship and treat him with respect, always following him without breaking off. What are the five?[n.17] [20] The two versions list these five qualities in different sequences; cf. table 2.

"The recluse Gotama is contented with coarse robes and praises contentment with coarse robes. That the recluse Gotama is contented with coarse robes and praises contentment with coarse robes, this is the first quality I see in the recluse Gotama owing to which his disciples respect, honour, worship and treat him with respect, always following him without breaking away.

"Again, the recluse Gotama is contented with coarse food and praises contentment with coarse food. That the recluse Gotama is contented with coarse food and praises contentment with coarse food, this is the second quality I see in the recluse Gotama owing to which his disciples respect, honour, worship and treat him with respect, always following him without breaking away.

"Again, the recluse Gotama takes little food and praises taking little food. That the recluse Gotama takes little food and praises taking little food, this is the third quality I see in the recluse Gotama owing to which his disciples respect, honour, worship and treat him with respect, always following him without breaking away.

"Again, the recluse Gotama is contented with coarse dwellings, beds and seats, and praises contentment with coarse dwellings, beds and seats. That the recluse Gotama is contented with coarse dwellings, beds and seats, and praises contentment with coarse dwellings, beds and seats, this is the fourth quality I see in the recluse Gotama owing to which his disciples respect, honour, worship and treat him with respect, always following him without breaking away.

"Again, the recluse Gotama dwells in seclusion and praises dwelling in seclusion. That the recluse Gotama dwells in seclusion and praises dwelling in seclusion, this is the fifth quality I see in the recluse Gotama owing to which his disciples respect, honour, worship and treat him with respect, always following him without breaking away.

"These are the five qualities I see in the recluse Gotama owing to which his disciples respect, honour, worship and treat him with respect, always following him without breaking away."

9. The Blessed One replied: "Udāyī, it is not on account of these five qualities in me that my disciples respect, honour, worship and treat me with respect, always following me without breaking away.

"Udāyī, the robes worn by me have been suitably and perfectly cut with a knife,[n.18] [21] Adopting the variant 刀 instead of 力. and [then] dyed with an unattractive colour.[n.19] MN 77 at MN II 7,16 does not refer to the colour of the robes, only indicating that the Buddha would at times wear robes given by householders of finer texture than pumpkin down, gahapatāni cīvarāni dhāremi daḷhāni yattha lūkhāni alābulomasāni (Be and Ce: gahapaticīvarāni; Be: satthalūkhāni and Se: suttalūkhāni; Ce: alāpulomasāni and Se: alāvulomasāni). Thus [I wear] perfect robes [that are just] dyed with an unattractive colour. Udāyī, some disciples of mine might be wearers of robes made of discarded rags for their whole life. Even [if], saying: 'Our Blessed One is contented with coarse robes and praises contentment with coarse robes',[n.20] Instead of the address "our Blessed One", 我世尊, used by the Buddha's disciples in MĀ 207 at T I 783a1, according to MN 77 at MN II 7,2 they refer to their own teacher as "recluse Gotama", samaṇo gotamo. Here the Pāli version appears to have suffered from some transmission error, as in the discourses the expression "recluse Gotama" is used by those who do not consider themselves as disciples of the Buddha; cf. also below page 105 note 3. my disciples were to praise me because of contentment with coarse robes, Udāyī, [merely] because of that they will not respect, honour, worship and treat me with respect, or follow me.

"Again, Udāyī, I [at times] eat cooked rice and grains, without husks and with a limitless variety of tastes. Udāyī, some disciples of mine might go begging alms food for their whole life, eating what has been left over.[n.21] MN 77 at MN II 7,30 additionally mentions that they go on uninterrupted alms round and that when being among the houses they will not consent to sitting down even on being invited, sapadānacārino ... antaragharaṃ paviṭṭhā samānā āsanena pi nimantiyamānā na sādiyanti. Even [if], saying: 'Our Blessed One is contented with coarse food and praises contentment with coarse food', my disciples were to praise me because of contentment with coarse food, Udāyī, [merely] because of that they will not respect, honour, worship and treat me with respect, or follow me.

"Again, Udāyī, I [at times] take food equal to a single bilva fruit or equal to half a bilva fruit.[n.22] MĀ 207 at T I 783a4: 我食如一鞞羅食, 或如半鞞羅.This seems to be a textual corruption, since in keeping with the general trend of the exposition one would expect some example of partaking of plenty of food to provide a contrast to the cupful of food taken by the disciples. MN 77 at MN II 7,1 provides such a contrast by describing that at times the Buddha would eat the full contents of his bowl, or even more, iminā pattena samatittikam pi bhuñjāmi, bhiyyo pi bhuñjāmi. Udāyī, some disciples of mine might [at times] take food equal to a cupful or equal to half a cupful. Even [if], saying: 'Our Blessed One takes little food and praises taking little food', my disciples were to praise me because of taking little food, Udāyī, [merely] because of that they will not respect, honour, worship and treat me with respect, or follow me.

"Again, Udāyī, I [at times] might stay in tall buildings, or in pavilions.[n.23] MN 77 at MN II 8,16 describes that the Buddha would at times stay in gabled mansions that are completely plastered and sheltered from the wind by having bolted doors and shuttered windows, kūṭāgāresu pi viharāmi ullittāvalittesu nivātesu phussitaggaḷesu pihitavātapānesu (Be and Se: phusitaggaḷesu). Udāyī, some disciples of mine might for nine or ten months stay every night out in the open.[n.24] Adopting the variant 露 instead of 覆. In addition to the practice of dwelling in the open, abbhokāsika, MN 77 at MN II 8,14 also mentions living at the root of a tree, rukkhamūlika. These are two out of the standard set of ascetic practices, on which cf. also, e.g., Bapat 1937, Ganguly 1989, Nanayakkara 1989, Dantinne 1991, Ray 1994: 293–323 and Boucher 2008: 190f note 8. Even [if], saying: 'Our Blessed One is contented with coarse dwellings, beds and seats, and praises contentment with coarse dwellings, beds and seats', my disciples were to praise me because of contentment with coarse dwellings, beds and seats, Udāyī, [merely] because of that they will not respect, honour, worship and treat me with respect, or follow me.

"Again, Udāyī, I am constantly crowded in by monks, nuns, male lay followers and female lay followers. Some disciples of mine might join the community only once every fortnight, just for the sake of the Dharma and [to affirm their] purity [at the pātimokkha recital]. Even [if], saying: 'Our Blessed One dwells in seclusion and praises dwelling in seclusion', my disciples were to praise me because of dwelling in seclusion, Udāyī, [merely] because of that they will not respect, honour, worship and treat me with respect, or follow me.

"Udāyī, it is not due to these five qualities in me that my disciples respect, honour, worship and treat me with respect, always following me without breaking off.

10. "Udāyī, there are five other qualities in me, owing to which my disciples respect, honour, worship and treat me with respect, always following me without breaking off. What are the five?[n.25] The two versions list these five qualities in different sequences; cf. table 3 below.

11. "Udāyī, there are disciples of mine who praise me for supreme virtue, saying: 'The Blessed One practices virtue and is of great virtue, he does what he says and he says what he does'.[n.26] [29] MĀ 207 at T I 783a25: 如所說所作亦然, 如所作所說亦然. MN 77 at MN II 9,16 instead mentions the Buddha's endowment with the supreme aggregate of virtue, paramena sīlakkhandhena samannāgato. A counterpart to the statement in MĀ 207 can be found in other Pāli discourses, e.g., DN 19 at DN II 224,3 (repeated at DN II 229,25): yathāvādī kho pana so bhagavā tathākārī, yathākārī tathāvādī; cf. also DN 29 at DN III 135,16 and AN 4.23 at AN II 24,7, which formulate the same principle with the Tathāgata as their subject. Udāyī, in this way my disciples praise me for supreme virtue, and it is because of this that they respect, honour, worship and treat me with respect, always following me without breaking off.

13. "Again, Udāyī, there are disciples of mine who praise me for supreme wisdom, saying: 'The Blessed One dwells in wisdom and is of supremely great wisdom. If a disputant comes with counterarguments, [the Blessed One] will certainly be able to defeat him, that is to say, [the disputant] will be unable to give [satisfactory] explanations in regard to the right teaching and discipline, and will [even] be unable to [satisfactorily] explain his own proclamations.'[n.27] [30] MN 77 at MN II 10,5 only takes up the abilities of the Buddha in a debate situation, not the inabilities of the opponent. Udāyī, in this way my disciples praise me for supreme wisdom, and it is because of this that they respect, honour, worship and treat me with respect, always following me without breaking off.[n.28] [31] MN 77 at MN II 10,8 reports that at this point the Buddha asked Udāyī if he thought that the Buddha's disciples would nevertheless interrupt their teacher, which Udāyī denies, followed by the Buddha indicating that he did not expect to be instructed by his disciples, on the contrary, his disciples expect to be instructed by him.

12. "Again, Udāyī, there are disciples of mine who praise me for supreme knowledge and vision, saying: 'The Blessed One dwells knowing, not without knowing, he dwells seeing, not without seeing. The Dharma he teaches to his disciples is with causes, not without causes; it is with conditions, not without conditions; it is able to [offer] replies [to questions], not unable to [offer] replies [to questions]; it is with detachment, not without detachment. [n.29] MN 77 at MN II 9,25 notes that the Buddha teaches the Dharma through direct knowledge, abhiññāya, with a causal basis, sanidāna, and in a convincing manner, sappāṭihāriya. Udāyī, in this way my disciples praise me for supreme knowledge and vision, and it is because of this that they respect, honour, worship and treat me with respect, always following me without breaking off.

14. "Again, Udāyī, there are disciples of mine who feel repugnance towards the arrow of craving and who come and ask me about dukkha, its arising, its cessation and the path [to its cessation].[n.30] MĀ 207 at T I 783b11: 苦是苦, 習是習, 滅是滅, 道是道, literally: "dukkha is dukkha, arising is arising, cessation is cessation, path is path". I promptly answer them about dukkha, its arising, its cessation and the path [to its cessation]. Udāyī, in this way my disciples come and ask me, and I satisfy their minds with my answers and arouse their delight, and it is because of this that they respect, honour, worship and treat me with respect, always following me without breaking off.

34-36. "Again, Udāyī, I explain to my disciples how to attain realization of the higher knowledge of recollection of past lives, or how to attain realization of the higher knowledge of the destruction of the influxes.[n.31] At this point a substantial differences manifests, as instead of the two higher knowledges mentioned in MĀ 207, MN 77 from MN II 11,3 to 22,15 lists a range of different aspects of the path to liberation, covering the four satipaṭṭhānas, the five indriyas, the five balas, the seven bojjhaṅgas, the noble eightfold path, the eight vimokkhas, the eight abhibhāyatanas, the ten kasiṇas, the four jhānas, insight into the nature of body and consciousness, production of a mind-made body, supernormal powers, the divine ear, telepathic knowledge of the mind of others, recollection of past lives, the divine eye and the destruction of the influxes.

37. "Udāyī, in this way my disciples gain experience and deliverance in this right teaching and discipline and are able to reach the other shore, having becoming free from doubt and confusion, without vacillation in regard to this wholesome teaching, and it is because of this that they respect, honour, worship and treat me with respect, always following me without breaking off.

38. Udāyī, these are the other five qualities in me, owing to which my disciples respect, honour, worship and treat me with respect, always following me without breaking off."

Then the heterodox practitioner Sakuludāyī promptly rose up from his seat, arranged his robes on one shoulder and, holding his hands together [in homage] towards the Buddha, said: "Gotama, this is very exceptional, this is very special! You have well explained a profound matter and nourished my innermost being as if with ambrosia. Gotama, just as a great rain nourishes the whole earth, above and below, in the same way the recluse Gotama has well explained a profound matter to us and nourished our innermost being as if with ambrosia. Blessed One, I have understood, Well-gone One, I have comprehended. Blessed One, from now on I take refuge in the Buddha, the Dharma and the community of monks. May the Blessed One accept me as a lay follower who has taken refuge for life from now on until life ends."[n.32] MN 77 does not record that Sakuludāyī expressed his respect or that he took refuge.

The Buddha spoke like this. The heterodox practitioner Sakuludāyī, having listened to what the Buddha said, was delighted and received it respectfully.

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Study

Given the fact that the praiseworthy qualities of the Buddha are the main theme of the Mahāsakuludāyi-sutta and its parallel, it would not be surprising if the tendency to elevate the Buddha's status should to some degree also have influenced the reciters responsible for transmitting the discourse. A comparison of the two versions in fact reveals several instances where this tendency is at work in one or the other out of the two versions.

Thus whereas the Majjhima-nikāya version does not count the number of disciples of the Buddha or the other teachers, the Madhyama-āgama account depicts the Buddha as surrounded by "one-thousand-two-hundred-and-fifty" disciples, while the other teachers only command a following of "five hundred" each.[n.33] MĀ 207 at T I 782a13 (the Buddha's disciples), T I 781c6 (Sakuludāyī's disciples) and T I 782a4+9 (the disciples of the other teachers). Its presentation thus implicitly indicates that Sakuludāyī and the six well-known contemporary teachers were far less influential than the Buddha.[n.34] Manné 1990: 49 explains that in discourses that have a debate character and feature a meeting with an opponent "the description of the size of the following around each of the opponents ... serves to enhance, or otherwise, the importance of each adversary". In the Madhyama-āgama account, the Buddha's influential status manifests not only in regard to his monk disciples, but also when it comes to an audience in general. Thus, according to this version, on a former occasion the Buddha was teaching an "immeasurable congregation of hundreds of thousands".[n.35] MĀ 207 at T I 782b17. The corresponding section in the Majjhima-nikāya discourse only speaks of an audience of "several hundreds".[n.36] [39] MN 77 at MN II 4,34.

Another facet of the same tendency in the Madhyama-āgama is its depiction of Sakuludāyī's behaviour when the Buddha arrives. Even though Sakuludāyī is introduced as a famous and well-known teacher, seated amidst his disciples, according to the Madhyama-āgama report he rises from his seat, arranges his robe over one shoulder and greets the Buddha with hands held together in reverential salutation,[n.37] MĀ 207 at T I 781c16. a behaviour expressing the kind of respect a Buddhist lay disciple might show when the Buddha arrives. In the Majjhima-nikāya version, Sakuludāyī only welcomes the Buddha verbally and offers him a seat, a more realistic depiction of how a famous and well-known paribbājaka would have received the leader of another group.

The tendency to present Sakuludāyī as if he were a Buddhist lay disciple manifests again towards the end of the Madhyamaāgama discourse. Whereas the Majjhima-nikāya version merely reports Sakuludāyī's delight in the exposition he had just heard, according to the Madhyama-āgama version he takes refuge and asks to be accepted as a lay disciple.[n.38] [41] MĀ 207 at T I 783b28. This is rather surprising, since Sakuludāyī was a paribbājaka, so that one would expect him to request ordination, if he wanted to be a follower of the Buddha, instead of becoming a lay disciple.[n.39] Cf. the comments below page 154 note 30. Thus the depiction of Sakuladāyī's reaction at the conclusion of the discourse may be yet another instance of the tendency to enhance the status of the Buddha, manifesting in the present case by relying on a standard pericope for discourse conclusions applied to the present case without sufficient consideration of its appropriateness to the context.

The tendency to enhance the status of the Buddha is not confined to the Madhyama-āgama version. Thus whereas in the Madhyama-āgama account Sakuludāyī addresses the Buddha with the expression "recluse Gotama",[n.40] [43] Cf., e.g., MĀ 207 at T I 781c17. in the Majjhima-nikāya version he uses the respectful address bhante and, instead of using the Buddha's name, refers to him as Blessed One.[n.41] Cf., e.g., MN 77 at MN II 2,11: bhante bhagavā. In relation to another similar instance, Allon 1997: 121 comments that "the use of bhante 'venerable sir' is particularly unusual as a form of address used by an ascetic towards the Buddha, as is the ascetic referring to the Buddha as Bhagavā". In this way, the Majjhima-nikāya version also presents him acting in a way suitable for a disciple of the Buddha, though it employs means that differ from those used in the Madhyama-āgama discourse.

Another facet of the same tendency occurs in relation to the Pāli version's portrayal of the disciples of other teachers, which serves as a contrast to the way the Buddha's followers behave. Although the two versions agree that the other teachers were not able to silence their disciples, according to the Pāli discourse these disciples would go so far as to tell visitors openly that their teacher does not know how to reply, proclaiming that they should be asked instead of their teacher.[n.42] MN 77 at MN II 3,17. Had these disciples indeed been so outrageously disrespectful towards their teacher in public, one would not expect these teachers to command the esteem among the populace that both versions attribute to them.

The Pāli version also provides a sharper contrast to the poor impression cut by the disciples of other teachers, as it portrays the disciples of the Buddha in a more favourable light than the Chinese discourse. When reporting a former occasion during which a particular disciple made some noise during the delivery of a discourse, the Pāli version merely records that he cleared his throat, whereas according to the Chinese report he had fallen asleep and was snoring, a not too flattering description of what could happen when the Buddha was giving a discourse.[n.43] MN 77 at MN II 4,35 and MĀ 207 at T I 782b18.

According to the Pāli account, whenever the Buddha gives a teaching, his disciples will be poised in silent expectancy, comparable to a crowd of people at a crossroads that observes a man who is pressing out honey. This description seems to some degree to conflict with other discourses, which indicate that the disciples of the Buddha were not invariably paying attention during a talk given by their teacher. An example would be the Bhaddāli-sutta and its Chinese parallel, according to which the Buddha had to rebuke one of his monk disciples for recurrently paying no attention when his teacher was delivering a discourse.[n.44] [47] MN 65 at MN I 445,32 and MĀ 194 at T I 749b3.

The Pāli version also stands alone in indicating that disciples who disrobe will nevertheless continue to speak in praise of the Buddha, the Dharma and the monastic community.[n.45] MN 77 at MN II 5,14. Other discourses give a less impressive account of former Buddhist monks, giving the impression that they did not always speak in praise of their former teacher and his teaching. For example, a discourse in the Aṅguttara-nikāya reports the disparaging remarks made by the former Buddhist monk Sarabha, and according to the Mahāsīhanāda-sutta the former Buddhist monk Sunakkhatta's denigration of his earlier teacher caused the Buddha to deliver a rather long discourse in order to reveal his qualities and abilities.[n.46] [49] AN 3.64 at AN I 185,8 and MN 12 at MN I 68,8.

In sum, it seems as if the theme of the praiseworthiness of the Buddha did exert some influence on the reciters of the discourse, causing an enhancing of the status of the Buddha that manifests in different ways in the Pāli and Chinese versions.

Table 2: Sakuludāyī on the Five Qualities of the Buddha

MN 77	MĀ 207
takes little food (1)	content with robes (→ 2)
content with robes (2)	content with food (→ 3)
content with food (3)	takes little food (→ 1)
content with dwelling place (4)	content with dwelling place (→ 4)
lives in seclusion (5)	lives in seclusion (→ 5)

The influence of oral transmission can also be seen in regard to the sequence in which listings are preserved. Variations in the sequence of listings are in fact one of the most prominent features noticeable in comparative studies, often involving differences that are of little doctrinal import. In the present case, such variations manifest in regard to both of the sets of five qualities of the Buddha: those described by Sakuludāyī and those described by the Buddha as what make him truly praiseworthy (see tables 2 and 3).[n.47] The use of → in the tables points to the corresponding quality in the parallel.

Table 3: The Buddha's Listing of his Five Qualities

MN 77	MĀ 207
higher virtue (1)	supreme virtue (→ 1)
knowledge and vision (2)	supreme wisdom (→ 3)
higher wisdom (3)	supreme knowledge & vision (→ 2)
teaching of four noble truths (4)	teaching of four noble truths (→ 4)
teaching ways of development (5)	teaching higher knowledge (→ 5)

Another and considerably more significant difference occurs in regard to the last quality in the second of these two groups of five, the Buddha's quality as a teacher of meditative development. The Madhyama-āgama version lists merely recollection of past lives and the eradication of the influxes. Though this is rather brief, as one would have expected at least a reference to the divine eye to complete the standard set of three higher knowledges, the Majjhima-nikāya version in contrast is unexpectedly long, as it presents a detailed exposition of various aspects of the path (see table 4).[n.48] [51] MN 77 from MN II 11,3 to 22,15.

Notably, the first part of this listing follows a numerical ascending order, while the items listed later instead come in the same sequence as found in the Sāmaññaphala-sutta.[n.49] DN 2 from DN I 73,23 to 84,12; this has been noted by Eimer 1976: 53. This gives the impression that two originally independent listings may have been combined in the present instance.

Table 4: The Buddha's Fifth Quality Teaching the development of:

• the four establishments of mindfulness,
• the five faculties,
• the five powers,
• the seven factors of awakening,
• the noble eightfold path,
• the eight liberations,
• the eight spheres of transcendence,
• the ten kasiṇas,
• the four jhānas,
• insight into the nature of body and consciousness,
• production of a mind-made body,
• supernormal powers,
• the divine ear,
• telepathic knowledge of the mind of others,
• recollection of past lives,
• the divine eye,
• the destruction of the influxes.

In a passage repeated after each of these items, the Pāli version indicates that with every one of these practices many disciples of the Buddha have been able to attain accomplishment and perfection of direct knowledge.[n.50] MN 77 at ( e.g.) MN II 11,8: tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti. According to the commentary, this description intends full liberation.[n.51] Ps III 243,5. Such a potential is somewhat unexpected in regard to the development of such practices as the spheres of transcendence (abhibhāyatana), the ten kasiṇas, the production of a mind-made body, supernormal powers, or the divine ear, etc. This specification thus does to some extent read as if an earlier listing may have only had qualities the discourses generally reckon as capable of leading to perfection through direct knowledge.

In fact, the rather long exposition of all these practices is somewhat out of proportion in comparison with the space allotted to the other four truly praiseworthy qualities of the Buddha. Owing to this long treatment of the fifth quality, the Mahāsakuludāyī-sutta has become an unusually long discourse in the Majjhima-nikāya collection, one that, had this long treatment already been part of the discourse at the time of the collection of the Nikāyas, might have earned it a placing in the Dīgha-nikāya instead.

Though a comparative study of the two versions thus brings to light a number of differences that testify to the vicissitudes of oral transmission and its influence on the actual shape of the discourses in the canonical collections of different Buddhist schools, the main message given by both versions remains the same: What makes the Buddha truly worthy of praise, what causes his disciples to follow him and practice in accordance with his instructions, are not external aspects of behaviour that were held in high esteem in ancient India. Though frugality, a secluded life style and detachment in regard to the requisites of life are key aspects of the path of development in early Buddhism, they are not considered an end in themselves. What according to early Buddhist thought really makes the Buddha worthy of praise is his teaching of how to develop the mind, his disclosure of the path to liberation.