Light/Dark

Majjhima Nikāya

MN79: Cūḷasakuludāyisutta - The Shorter Discourse With Sakuludāyī

1Thus have I heard. On one occasion the Blessed One was living at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary. Now on that occasion the wanderer Sakuludāyin was staying in the Peacocks’ Sanctuary, the wanderers’ park, with a large assembly of wanderers.

Then, when it was morning, the Blessed One dressed, and taking his bowl and outer robe, went to Rājagaha for alms. Then he thought: "It is still too early to wander for alms in Rājagaha. Suppose I went to the wanderer Sakuludāyin in the Peacocks’ Sanctuary, the wanderers’ park."

2Then the Blessed One went to the Peacocks’ Sanctuary, the wanderers’ park. Now on that occasion the wanderer Sakuludāyin was seated with a large assembly of wanderers who were making an uproar, loudly and noisily talking many kinds of pointless talk Tiracchānakathā. Many translators render this expression as "animal talk." However, tiracchāna means literally "going horizontally," and though this term is used as a designation for animals, MA explains that in the present context it means talk that goes "horizontally" or "perpendicularly" to the path leading to heaven and liberation. such as talk of kings, robbers, ministers, armies, dangers, battles, food, drink, clothing, beds, garlands, perfumes, relatives, vehicles, villages, towns, cities, countries, women, heroes, streets, wells, the dead, trifles, the origin of the world, the origin of the sea, whether things are so or are not so.

3Then the wanderer Sakuludāyin saw the Blessed One coming in the distance. Seeing him, he quieted his own assembly thus: "Sirs, be quiet; sirs, make no noise. Here comes the recluse Gotama. This venerable one likes quiet and commends quiet. Perhaps if he finds our assembly a quiet one, he will think to join us." Then the wanderers became silent.

4The Blessed One went to the wanderer Sakuludāyin, who said to him: "Let the Blessed One come, venerable sir! Welcome to the Blessed One! It is long since the Blessed One found an opportunity to come here. Let the Blessed One be seated; this seat is ready."

The Blessed One sat down on the seat made ready, and the wanderer Sakuludāyin took a low seat and sat down at one side. When he had done so, the Blessed One asked him: "For what discussion are you sitting together here now, Udāyin? And what was your discussion that was interrupted?"

"Venerable sir, let be the discussion for which we are now sitting together here. The Blessed One can well hear about it later. Venerable sir, when I do not come to this assembly, then it sits talking many kinds of pointless talk. But when I have come to this assembly, then it sits looking up to me, thinking: ‘We shall hear the Dhamma that the recluse Udāyin will expound to us.’ However, when the Blessed One comes, then both I and this assembly sit looking up to the Blessed One, thinking: ‘We shall hear the Dhamma that the Blessed one will expound to us.’"


5"Then, Udāyin, suggest something that I should speak about."

"Venerable sir, in recent days there was one claiming to be omniscient and all-seeing, to have complete knowledge and vision thus: ‘Whether I am walking or standing or sleeping or awake, knowledge and vision are continuously and uninterruptedly present to me.’ When I asked him a question about the past, he prevaricated, led the talk aside, and showed anger, hate, and bitterness. Then rapture regarding the Blessed One arose in me thus: ‘Ah, surely it is the Blessed One, surely it is the Sublime One who is skilled in these things.’"

"But, Udāyin, who was it that claimed to be omniscient and allseeing … yet when asked a question by you about the past, prevaricated, led the talk aside, and showed anger, hate, and bitterness?"


"It was the Nigaṇṭha Nātaputta, venerable sir."

6"Udāyin, if someone should recollect his manifold past lives, that is, one birth, two births … thus, with their aspects and particulars, should he recollect his manifold past lives, then either he might ask me a question about the past or I might ask him a question about the past, and he might satisfy my mind with his answer to my question or I might satisfy his mind with my answer to his question.

7If someone with the divine eye, which is purified and surpasses the human, should see beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate … and understand how beings pass on according to their actions, then either he might ask me a question about the future or I might ask him a question about the future, and he might satisfy my mind with his answer to my question or I might satisfy his mind with my answer to his question.

8But let be the past, Udāyin, let be the future. I shall teach you the Dhamma: When this exists, that comes to be; with the arising of this, that arises. When this does not exist, that does not come to be; with the cessation of this, that ceases."[n.782] This is a statement of the abstract principle of dependent origination exemplified by the twelvefold formula. The abstract principle on cessation is stated at MN 38.24. Ñm had rendered the principle of arising thus: "That is when this is; that arises with the arising of this." And the principle of cessation: "That is not when this is not; that ceases with the cessation of this."

9"Venerable sir, I cannot even recollect with their aspects and particulars all that I have experienced within this present existence, so how should I recollect my manifold past lives, that is, one birth, two births … with their aspects and particulars, as the Blessed One does? And I cannot now even see a mud-goblin, so how should I with the divine eye, which is purified and surpasses the human, see beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate … and understand how beings pass on according to their actions, as the Blessed One does? But, venerable sir, when the Blessed One told me: ‘But let be the past, Udāyin, let be the future. I shall teach you the Dhamma: When this exists, that comes to be; with the arising of this, that arises. When this does not exist, that does not come to be; with the cessation of this, that ceases’ — that is even more unclear to me. Perhaps, venerable sir, I might satisfy the Blessed One's mind by answering a question about our own teachers’ doctrine."


10"Well, Udāyin, what is taught in your own teachers’ doctrine?"

"Venerable sir, it is taught that in our own teachers’ doctrine: ‘This is the perfect splendour, this is the perfect splendour!’"

11"But, Udāyin, since it is taught in your own teachers’ doctrine: ‘This is the perfect splendour, this is the perfect splendour!’ — what is that perfect splendour?"

"Venerable sir, that splendour is the perfect splendour which is unsurpassed by any other splendour higher or more sublime."

12"But, Udāyin, what is that splendour which is unsurpassed by any other splendour higher or more sublime?"

"Venerable sir, that splendour is the perfect splendour which is unsurpassed by any other splendour higher or more sublime."

13"Udāyin, you might continue for a long time in this way. You say: ‘Venerable sir, that splendour is the perfect splendour which is unsurpassed by any other splendour higher or more sublime,’ yet you do not indicate what that splendour is. Suppose a man were to say: ‘I am in love with the most beautiful girl in this country.’ Then they would ask him: ‘Good man, that most beautiful girl in this country with whom you are in love — do you know whether she is from the noble class or the brahmin class or the merchant class or the worker class?’ and he would reply: ‘No.’ Then they would ask him: ‘Good man, that most beautiful girl in this country with whom you are in love — do you know her name and clan? … Whether she is tall or short or of middle height? … Whether she is dark or brown or golden-skinned? … What village or town or city she lives in?’ and he would reply: ‘No.’ And then they would ask him: ‘Good man, do you then love a girl you have never known or seen?’ and he would reply: ‘Yes.’

14What do you think, Udāyin, that being so, would not that man's talk amount to nonsense?"

"Surely, venerable sir, that being so, that man's talk would amount to nonsense."


15"But in the same way, Udāyin, you say thus: ‘That splendour is the perfect splendour which is unsurpassed by any other splendour higher or more sublime,’ yet you do not indicate what that splendour is."

16"Venerable sir, just as a beautiful beryl gem of purest water, eight-faceted, well cut, lying on red brocade, glows, radiates, and shines, of such splendour is the self surviving unimpaired after death."[n.783] Evaṁvaṇṇo attā hoti arogo param maraṇā. The word arogo, normally meaning healthy, here should be understood to mean permanent. MA says that he speaks with reference to rebirth in the heavenly world of Refulgent Glory, the objective counterpart of the third jhāna, of which he has heard without actually attaining it. His view would seem to fall into the class described at MN 102.3.

17"What do you think, Udāyin? This beautiful beryl gem of purest water, eight-faceted, well cut, lying on red brocade, which glows, radiates, and shines, or a glowworm in the thick darkness of the night — of these two, which gives off the splendour that is more excellent and sublime?" — "The glowworm in the thick darkness of the night, venerable sir."

18"What do you think, Udāyin? This glowworm in the thick darkness of the night or an oil-lamp in the thick darkness of the night — of these two, which gives off the splendour that is more excellent and sublime?" — "The oil-lamp, venerable sir."

19"What do you think, Udāyin? This oil-lamp in the thick darkness of the night or a great bonfire in the thick darkness of the night — of these two, which gives off the splendour that is more excellent and sublime?" — "The great bonfire, venerable sir."

20"What do you think, Udāyin? This great bonfire in the thick darkness of the night or the morning star towards dawn in a clear cloudless sky — of these two, which gives off the splendour that is more excellent and sublime?" — "The morning star towards dawn in a clear cloudless sky, venerable sir."

21"What do you think, Udāyin? The morning star towards dawn in a clear cloudless sky or the full moon at midnight in a clear cloudless sky on the Uposatha day of the fifteenth — of these two, which gives off the splendour that is more excellent and sublime?" — "The full moon at midnight in a clear cloudless sky on the Uposatha day of the fifteenth, venerable sir."

22"What do you think, Udāyin? The full moon at midnight in a clear cloudless sky on the Uposatha day of the fifteenth, or the full disk of the sun at midday in a clear cloudless sky in autumn in the last month of the rainy season — of these two, which gives off the splendour that is more excellent and sublime?" — "The full disk of the sun at midday in a clear cloudless sky in autumn in the last month of the rainy season, venerable sir."

23"Beyond this, Udāyin, I know of very many gods whose splendour the radiance of the sun and moon does not match, yet I do not say that there is no other splendour higher or more sublime than that splendour. But you, Udāyin, say of that splendour which is lower and meaner than a glowworm's: ‘This is the perfect splendour,’ yet you do not indicate what that splendour is."

"The Blessed One has terminated the discussion; the Sublime One has terminated the discussion."

24"But, Udāyin, why do you say that?"

"Venerable sir, it is taught in our own teachers’ doctrine: ‘This is the perfect splendour, this is the perfect splendour.’ But on being pressed and questioned and cross-questioned about our own teachers’ doctrine by the Blessed One, we are found empty, hollow, and mistaken."


25"How is it, Udāyin, is there an exclusively pleasant world? Is there a practical way to realise an exclusively pleasant world?"

"Venerable sir, it is taught in our own teachers’ doctrine: ‘There is an exclusively pleasant world; there is a practical way to realise an exclusively pleasant world.’"

26"But, Udāyin, what is that practical way to realise an exclusively pleasant world?"

"Here, venerable sir, abandoning the killing of living beings, someone abstains from killing living beings; abandoning the taking of what is not given, he abstains from taking what is not given; abandoning misconduct in sensual pleasures, he abstains from misconduct in sensual pleasures; abandoning false speech, he abstains from false speech; or else he undertakes and practises some kind of asceticism. This is the practical way to realise an exclusively pleasant world."


27"What do you think, Udāyin? On an occasion when he abandons the killing of living beings and abstains from killing living beings, does his self then feel only pleasure or both pleasure and pain?"

"Both pleasure and pain, venerable sir."


28–30"What do you think, Udāyin? On an occasion when he abandons the taking of what is not given and abstains from taking what is not given … when he abandons misconduct in sensual pleasures and abstains from misconduct in sensual pleasures … when he abandons false speech and abstains from false speech, does his self then feel only pleasure or both pleasure and pain?"


"Both pleasure and pain, venerable sir."

31"What do you think, Udāyin? On an occasion when he undertakes and practises some kind of asceticism, does his self then feel only pleasure or both pleasure and pain?"

"Both pleasure and pain, venerable sir."

32"What do you think, Udāyin? Does the realisation of an exclusively pleasant world come about by following a way of mixed pleasure and pain?"

"The Blessed One has terminated the discussion; the Sublime One has terminated the discussion."

33"But, Udāyin, why do you say that?"

"Venerable sir, it is taught in our own teachers’ doctrine: ‘There is an exclusively pleasant world; there is a practical way to realise an exclusively pleasant world.’ But on being pressed and questioned and cross-questioned about our own teachers’ doctrine by the Blessed One, we are found empty, hollow, and mistaken.

34But how is it, venerable sir, is there an exclusively pleasant world? Is there a practical way to realise an exclusively pleasant world?"

"There is an exclusively pleasant world, Udāyin; there is a practical way to realise an exclusively pleasant world."

35"Venerable sir, what is that practical way to realise an exclusively pleasant world?"

"Here, Udāyin, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna … With the stilling of applied and sustained thought, he enters upon and abides in the second jhāna … in the third jhāna … This is the practical way to realise an exclusively pleasant world."

36"Venerable sir, that is not the practical way to realise an exclusively pleasant world; at that point an exclusively pleasant world has already been realised."

"Udāyin, at that point an exclusively pleasant world has not yet been realised; that is only the practical way to realise an exclusively pleasant world."


37When this was said, the wanderer Sakuludāyin's assembly made an uproar, saying very loudly and noisily: "We are lost along with our own teachers’ doctrines! We are lost along with our own teachers’ doctrines! We know nothing higher than that!"[n.784] Previous translators seem to have been perplexed by the verb anassāma. Thus Ñm in Ms renders the line: "We don’t renounce our teachers’ doctrines for this reason." And Horner: "We have heard to here from our own teachers." But anassāma is a first-person plural aorist of nassati, "to perish, to be lost." The same form occurs at MN 27.7. MA explains that they knew that in the past meditators would do the preparatory work on the kasiṇa, attain the third jhāna, and be reborn in the world of Refulgent Glory. But as time went on, the preparatory work on the kasiṇa was no longer understood and meditators were not able to attain the third jhāna. The wanderers only learned that "an entirely pleasant world" exists and that the five qualities mentioned at verse 21 were the "practical way" to it. They knew of no entirely pleasant world higher than the third jhāna, and of no practical way higher than the five qualities.

38Then the wanderer Sakuludāyin quieted those wanderers and asked the Blessed One:


"Venerable sir, at what point is an exclusively pleasant world realised?"

"Here, Udāyin, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. He dwells with those deities who have arisen in an entirely pleasant world and he talks with them and enters into conversation with them.[n.785] MA: Having attained the fourth jhāna, by supernormal power he goes to the world of Refulgent Glory and converses with the deities there. It is at this point that an exclusively pleasant world has been realised."


39"Venerable sir, surely it is for the sake of realising that exclusively pleasant world that bhikkhus lead the holy life under the Blessed One."

"It is not for the sake of realising that exclusively pleasant world that bhikkhus lead the holy life under me. There are other states, Udāyin, higher and more sublime than that and it is for the sake of realising them that bhikkhus lead the holy life under me."


40"What are those higher and more sublime states, venerable sir, for the sake of realising which bhikkhus lead the holy life under the Blessed One?"

"Here, Udāyin, a Tathāgata appears in the world, accomplished, fully enlightened … he purifies his mind from doubt. "Having thus abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna … This, Udāyin, is a higher and more sublime state for the sake of realising which bhikkhus lead the holy life under me.

41"Again, with the stilling of applied and sustained thought, a bhikkhu enters upon and abides in the second jhāna … the third jhāna … the fourth jhāna. This too, Udāyin, is a higher and more sublime state for the sake of realising which bhikkhus lead the holy life under me.

42"When his concentrated mind is thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs it to knowledge of the recollection of past lives. He recollects his manifold past lives, that is, one birth, two births … Thus with their aspects and particulars he recollects his manifold past lives. This too, Udāyin, is a higher and more sublime state for the sake of realising which bhikkhus lead the holy life under me.

43"When his concentrated mind is thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs it to knowledge of the passing away and reappearance of beings … Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he understands how beings pass on according to their actions. This too, Udāyin, is a higher and more sublime state for the sake of realising which bhikkhus lead the holy life under me.

44"When his concentrated mind is thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs it to knowledge of the destruction of the taints. He understands as it actually is: ‘This is suffering’ … He understands as it actually is: ‘This is the way leading to the cessation of the taints.’

"When he knows and sees thus, his mind is liberated from the taint of sensual desire, from the taint of being, and from the taint of ignorance. When it is liberated there comes the knowledge: ‘It is liberated.’ He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.’ This too, Udāyin, is a higher and more sublime state for the sake of realising which bhikkhus lead the holy life under me.


"These, Udāyin, are those higher and more sublime states for the sake of realising which bhikkhus lead the holy life under me."

45When this was said, the wanderer Sakuludāyin said to the Blessed One: "Magnificent, venerable sir! Magnificent, venerable sir! The Blessed One has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. I go to the Blessed One for refuge and to the Dhamma and to the Saṅgha of bhikkhus. I would receive the going forth under the Blessed One, venerable sir, I would receive the full admission."

46When this was said, the wanderer Sakuludāyin's assembly addressed him thus: "Do not lead the holy life under the recluse Gotama, Master Udāyin. Having been a teacher, Master Udāyin, do not live as a pupil. For Master Udāyin to do so would be as if a water jug were to become a pitcher. Do not lead the holy life under the recluse Gotama, Master Udāyin. Having been a teacher, Master Udāyin, do not live as a pupil."

That is how the wanderer Sakuludāyin's assembly obstructed him from leading the holy life under the Blessed One.[n.786] MA explains that in a previous life, as a monk during the time of the Buddha Kassapa, he had persuaded another monk to return to lay life in order to gain his robes and bowl, and this obstructive kamma prevented him from going forth under the Buddha in this life. But the Buddha taught him two long suttas to provide him with a condition for future attainment. During the reign of King Asoka he attained arahantship as the Elder Assagutta, who excelled in the practice of loving-kindness.

1Evaṁ me sutaṁ — ​ ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena sakuludāyī paribbājako moranivāpe paribbājakārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṁ.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi. Atha kho bhagavato etadahosi: "atippago kho tāva rājagahe piṇḍāya carituṁ. Yannūnāhaṁ yena moranivāpo paribbājakārāmo yena sakuludāyī paribbājako tenupasaṅkameyyan"ti. Atha kho bhagavā yena moranivāpo paribbājakārāmo tenupasaṅkami.

2Tena kho pana samayena sakuludāyī paribbājako mahatiyā paribbājakaparisāya saddhiṁ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṁ tiracchānakathaṁ kathentiyā, seyyathidaṁ — rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ iti vā.

3Addasā kho sakuludāyī paribbājako bhagavantaṁ dūratova āgacchantaṁ. Disvāna sakaṁ parisaṁ saṇṭhāpesi: "appasaddā bhonto hontu, mā bhonto saddamakattha. Ayaṁ samaṇo gotamo āgacchati; appasaddakāmo kho pana so āyasmā appasaddassa vaṇṇavādī. Appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā"ti. Atha kho te paribbājakā tuṇhī ahesuṁ.

4Atha kho bhagavā yena sakuludāyī paribbājako tenupasaṅkami. Atha kho sakuludāyī paribbājako bhagavantaṁ etadavoca: "etu kho, bhante, bhagavā. Svāgataṁ, bhante, bhagavato. Cirassaṁ kho, bhante, bhagavā imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya. Nisīdatu, bhante, bhagavā; idamāsanaṁ paññattan"ti.

Nisīdi bhagavā paññatte āsane. Sakuludāyīpi kho paribbājako aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho sakuludāyiṁ paribbājakaṁ bhagavā etadavoca: "kāya nuttha, udāyi, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā"ti?

"Tiṭṭhatesā, bhante, kathā yāya mayaṁ etarahi kathāya sannisinnā. Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya. Yadāhaṁ, bhante, imaṁ parisaṁ anupasaṅkanto homi athāyaṁ parisā anekavihitaṁ tiracchānakathaṁ kathentī nisinnā hoti; yadā ca kho ahaṁ, bhante, imaṁ parisaṁ upasaṅkanto homi athāyaṁ parisā mamaññeva mukhaṁ ullokentī nisinnā hoti: ‘Yaṁ no samaṇo udāyī dhammaṁ bhāsissati taṁ sossāmā’ti; yadā pana, bhante, bhagavā imaṁ parisaṁ upasaṅkanto hoti athāhañceva ayañca parisā bhagavato mukhaṁ ullokentā nisinnā homa: ‘Yaṁ no bhagavā dhammaṁ bhāsissati taṁ sossāmā’"ti.


5"Tenahudāyi, taṁyevettha paṭibhātu yathā maṁ paṭibhāseyyā"ti.

"Purimāni, bhante, divasāni purimatarāni sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānamāno ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti. So mayā pubbantaṁ ārabbha pañhaṁ puṭṭho samāno aññenaññaṁ paṭicari, bahiddhā kathaṁ apanāmesi, kopañca dosañca appaccayañca pātvākāsi. Tassa mayhaṁ, bhante, bhagavantaṁyeva ārabbha sati udapādi: ‘aho nūna bhagavā, aho nūna sugato. Yo imesaṁ dhammānaṁ sukusalo’"ti.

"Ko pana so, udāyi, sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānamāno ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti, yo tayā pubbantaṁ ārabbha pañhaṁ puṭṭho samāno aññenaññaṁ paṭicari, bahiddhā kathaṁ apanāmesi kopañca dosañca appaccayañca pātvākāsī"ti?


"Nigaṇṭho, bhante, nāṭaputto"ti.

6"Yo kho, udāyi, anekavihitaṁ pubbenivāsaṁ anussareyya, seyyathidaṁ — ekampi jātiṁ dvepi jātiyo … pe … iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussareyya, so vā maṁ pubbantaṁ ārabbha pañhaṁ puccheyya, taṁ vāhaṁ pubbantaṁ ārabbha pañhaṁ puccheyyaṁ; so vā me pubbantaṁ ārabbha pañhassa veyyākaraṇena cittaṁ ārādheyya, tassa vāhaṁ pubbantaṁ ārabbha pañhassa veyyākaraṇena cittaṁ ārādheyyaṁ.

7Yo kho, udāyi, dibbena cakkhunā visuddhena atikkantamānusakena satte passeyya cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyya, so vā maṁ aparantaṁ ārabbha pañhaṁ puccheyya, taṁ vāhaṁ aparantaṁ ārabbha pañhaṁ puccheyyaṁ; so vā me aparantaṁ ārabbha pañhassa veyyākaraṇena cittaṁ ārādheyya, tassa vāhaṁ aparantaṁ ārabbha pañhassa veyyākaraṇena cittaṁ ārādheyyaṁ.

8Api ca, udāyi, tiṭṭhatu pubbanto, tiṭṭhatu aparanto. Dhammaṁ te desessāmi –  imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati; imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhatī"ti.

9"Ahañhi, bhante, yāvatakampi me iminā attabhāvena paccanubhūtaṁ tampi nappahomi sākāraṁ sauddesaṁ anussarituṁ, kuto panāhaṁ anekavihitaṁ pubbenivāsaṁ anussarissāmi, seyyathidaṁ — ekampi jātiṁ dvepi jātiyo … pe … iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarissāmi, seyyathāpi bhagavā? Ahañhi, bhante, etarahi paṁsupisācakampi na passāmi, kuto panāhaṁ dibbena cakkhunā visuddhena atikkantamānusakena satte passissāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānissāmi, seyyathāpi bhagavā? Yaṁ pana maṁ, bhante, bhagavā evamāha: ‘api ca, udāyi, tiṭṭhatu pubbanto, tiṭṭhatu aparanto; dhammaṁ te desessāmi — imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati; imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhatī’ti tañca pana me bhiyyoso mattāya na pakkhāyati. Appeva nāmāhaṁ, bhante, sake ācariyake bhagavato cittaṁ ārādheyyaṁ pañhassa veyyākaraṇenā"ti.


10"Kinti pana te, udāyi, sake ācariyake hotī"ti?

"Amhākaṁ, bhante, sake ācariyake evaṁ hoti: ‘Ayaṁ paramo vaṇṇo, ayaṁ paramo vaṇṇo’"ti.

11"Yaṁ pana te etaṁ, udāyi, sake ācariyake evaṁ hoti: ‘Ayaṁ paramo vaṇṇo, ayaṁ paramo vaṇṇo’ti, katamo so paramo vaṇṇo"ti?

"Yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo"ti.

12"Katamo pana so paramo vaṇṇo yasmā vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthī"ti?

"Yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo"ti.

13"Dīghāpi kho te esā, udāyi, phareyya: ‘yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṁ na paññapesi. Seyyathāpi, udāyi, puriso evaṁ vadeyya: ‘Ahaṁ yā imasmiṁ janapade janapadakalyāṇī taṁ icchāmi, taṁ kāmemī’ti. Tamenaṁ evaṁ vadeyyuṁ: ‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ –  khattiyī vā brāhmaṇī vā vessī vā suddī vā’ti? Iti puṭṭho ‘no’ti vadeyya. Tamenaṁ evaṁ vadeyyuṁ: ‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ — evaṁnāmā evaṅgottāti vāti … pe … dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti … amukasmiṁ gāme vā nigame vā nagare vā’ti? Iti puṭṭho ‘no’ti vadeyya. Tamenaṁ evaṁ vadeyyuṁ: ‘ambho purisa, yaṁ tvaṁ na jānāsi na passasi, taṁ tvaṁ icchasi kāmesī’ti? Iti puṭṭho ‘āmā’ti vadeyya.

14Taṁ kiṁ maññasi, udāyi — nanu evaṁ sante, tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti?

"Addhā kho, bhante, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti.


15"Evameva kho tvaṁ, udāyi, ‘yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṁ na paññapesī"ti.

16"Seyyathāpi, bhante, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, evaṁ vaṇṇo attā hoti arogo paraṁ maraṇā"ti.

17"Taṁ kiṁ maññasi, udāyi, yo vā maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, yo vā rattandhakāratimisāya kimi khajjopanako — imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā"ti? "Yvāyaṁ, bhante, rattandhakāratimisāya kimi khajjopanako — ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā"ti.

18"Taṁ kiṁ maññasi, udāyi, yo vā rattandhakāratimisāya kimi khajjopanako, yo vā rattandhakāratimisāya telappadīpo — imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā"ti? "Yvāyaṁ, bhante, rattandhakāratimisāya telappadīpo — ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā"ti.

19"Taṁ kiṁ maññasi, udāyi, yo vā rattandhakāratimisāya telappadīpo, yo vā rattandhakāratimisāya mahāaggikkhandho — imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā"ti? "Yvāyaṁ, bhante, rattandhakāratimisāya mahāaggikkhandho — ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā"ti.

20"Taṁ kiṁ maññasi, udāyi, yo vā rattandhakāratimisāya mahāaggikkhandho, yā vā rattiyā paccūsasamayaṁ viddhe vigatavalāhake deve osadhitārakā — imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā"ti? "Yvāyaṁ, bhante, rattiyā paccūsasamayaṁ viddhe vigatavalāhake deve osadhitārakā — ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā"ti.

21"Taṁ kiṁ maññasi, udāyi, yā vā rattiyā paccūsasamayaṁ viddhe vigatavalāhake deve osadhitārakā, yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṁ cando — imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā"ti? "Yvāyaṁ, bhante, tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṁ cando — ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā"ti.

22"Taṁ kiṁ maññasi, udāyi, yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṁ cando, yo vā vassānaṁ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṁ sūriyo — imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā"ti? "Yvāyaṁ, bhante, vassānaṁ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṁ sūriyo — ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā"ti.

23"Ato kho te, udāyi, bahū hi bahutarā devā ye imesaṁ candimasūriyānaṁ ābhā nānubhonti, tyāhaṁ pajānāmi. Atha ca panāhaṁ na vadāmi: ‘yasmā vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthī’ti. Atha ca pana tvaṁ, udāyi, ‘yvāyaṁ vaṇṇo kiminā khajjopanakena nihīnataro ca patikiṭṭhataro ca so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṁ na paññapesī"ti.

"Acchidaṁ bhagavā kathaṁ, acchidaṁ sugato kathan"ti.

24"Kiṁ pana tvaṁ, udāyi, evaṁ vadesi: ‘acchidaṁ bhagavā kathaṁ, acchidaṁ sugato kathan’"ti?

"Amhākaṁ, bhante, sake ācariyake evaṁ hoti: ‘Ayaṁ paramo vaṇṇo, ayaṁ paramo vaṇṇo’ti. Te mayaṁ, bhante, bhagavatā sake ācariyake samanuyuñjīyamānā samanuggāhīyamānā samanubhāsīyamānā rittā tucchā aparaddhā"ti.


25"Kiṁ panudāyi, atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā"ti?

"Amhākaṁ, bhante, sake ācariyake evaṁ hoti: ‘atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’"ti.

26"Katamā pana sā, udāyi, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā"ti?

"Idha, bhante, ekacco pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, adinnādānaṁ pahāya adinnādānā paṭivirato hoti, kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭivirato hoti, musāvādaṁ pahāya musāvādā paṭivirato hoti, aññataraṁ vā pana tapoguṇaṁ samādāya vattati.

Ayaṁ kho sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā"ti.


27"Taṁ kiṁ maññasi, udāyi, yasmiṁ samaye pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, ekantasukhī vā tasmiṁ samaye attā hoti sukhadukkhī vā"ti?

"Sukhadukkhī, bhante".


28"Taṁ kiṁ maññasi, udāyi, yasmiṁ samaye adinnādānaṁ pahāya adinnādānā paṭivirato hoti, ekantasukhī vā tasmiṁ samaye attā hoti sukhadukkhī vā"ti?

"Sukhadukkhī, bhante".

29"Taṁ kiṁ maññasi, udāyi, yasmiṁ samaye kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭivirato hoti, ekantasukhī vā tasmiṁ samaye attā hoti sukhadukkhī vā"ti?

"Sukhadukkhī, bhante".

30"Taṁ kiṁ maññasi, udāyi, yasmiṁ samaye musāvādaṁ pahāya musāvādā paṭivirato hoti, ekantasukhī vā tasmiṁ samaye attā hoti sukhadukkhī vā"ti?


"Sukhadukkhī, bhante".

31"Taṁ kiṁ maññasi, udāyi, yasmiṁ samaye aññataraṁ tapoguṇaṁ samādāya vattati, ekantasukhī vā tasmiṁ samaye attā hoti sukhadukkhī vā"ti?

"Sukhadukkhī, bhante".

32"Taṁ kiṁ maññasi, udāyi, api nu kho vokiṇṇasukhadukkhaṁ paṭipadaṁ āgamma ekantasukhassa lokassa sacchikiriyā hotī"ti?

"Acchidaṁ bhagavā kathaṁ, acchidaṁ sugato kathan"ti.

33"Kiṁ pana tvaṁ, udāyi, vadesi: ‘acchidaṁ bhagavā kathaṁ, acchidaṁ sugato kathan’"ti?

"Amhākaṁ, bhante, sake ācariyake evaṁ hoti: ‘atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’ti. Te mayaṁ, bhante, bhagavatā sake ācariyake samanuyuñjiyamānā samanuggāhiyamānā samanubhāsiyamānā rittā tucchā aparaddhā"ti.

34"Kiṁ pana, bhante, atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā"ti?

"Atthi kho, udāyi, ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā"ti.

35"Katamā pana sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā"ti?

"Idhudāyi, bhikkhu vivicceva kāmehi … pe … paṭhamaṁ jhānaṁ upasampajja viharati; vitakkavicārānaṁ vūpasamā … pe … dutiyaṁ jhānaṁ upasampajja viharati; pītiyā ca virāgā … pe … tatiyaṁ jhānaṁ upasampajja viharati — ayaṁ kho sā, udāyi, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā"ti.

36"Na kho sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāya, sacchikato hissa, bhante, ettāvatā ekantasukho loko hotī"ti.

"Na khvāssa, udāyi, ettāvatā ekantasukho loko sacchikato hoti; ākāravatī tveva sā paṭipadā ekantasukhassa lokassa sacchikiriyāyā"ti.


37Evaṁ vutte, sakuludāyissa paribbājakassa parisā unnādinī uccāsaddamahāsaddā ahosi: "ettha mayaṁ anassāma sācariyakā, ettha mayaṁ anassāma sācariyakā. Na mayaṁ ito bhiyyo uttaritaraṁ pajānāmā"ti.

38Atha kho sakuludāyī paribbājako te paribbājake appasadde katvā bhagavantaṁ etadavoca:


"kittāvatā panāssa, bhante, ekantasukho loko sacchikato hotī"ti?

"Idhudāyi, bhikkhu sukhassa ca pahānā … pe … catutthaṁ jhānaṁ … upasampajja viharati. Yā tā devatā ekantasukhaṁ lokaṁ upapannā tāhi devatāhi saddhiṁ santiṭṭhati sallapati sākacchaṁ samāpajjati. Ettāvatā khvāssa, udāyi, ekantasukho loko sacchikato hotī"ti.


39"Etassa nūna, bhante, ekantasukhassa lokassa sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṁ carantī"ti?

"Na kho, udāyi, ekantasukhassa lokassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti. Atthi kho, udāyi, aññeva dhammā uttaritarā ca paṇītatarā ca, yesaṁ sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ carantī"ti.


40"Katame pana te, bhante, dhammā uttaritarā ca paṇītatarā ca yesaṁ sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṁ carantī"ti?

"Idhudāyi, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā … pe … so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi … pe … paṭhamaṁ jhānaṁ upasampajja viharati. Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti.

41Puna caparaṁ, udāyi, bhikkhu vitakkavicārānaṁ vūpasamā … dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja viharati. Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti.

42So evaṁ samāhite citte parisuddhe pariyodāte anangaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti. So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ — ekampi jātiṁ dvepi jātiyo … pe … iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti.

43So evaṁ samāhite citte parisuddhe pariyodāte anangaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate … pe … yathākammūpage satte pajānāti. Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti.

44So evaṁ samāhite citte parisuddhe pariyodāte anangaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘Ayaṁ dukkhasamudayo’ti … pe … ‘Ayaṁ dukkhanirodho’ti … ‘Ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti, ‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘Ayaṁ āsavasamudayo’ti … ‘Ayaṁ āsavanirodho’ti … ‘Ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti.


Ime kho, udāyi, dhammā uttaritarā ca paṇītatarā ca yesaṁ sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ carantī"ti.

45Evaṁ vutte, sakuludāyī paribbājako bhagavantaṁ etadavoca: "Abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan"ti.

46Evaṁ vutte, sakuludāyissa paribbājakassa parisā sakuludāyiṁ paribbājakaṁ etadavocuṁ: "mā bhavaṁ, udāyi, samaṇe gotame brahmacariyaṁ cari; mā bhavaṁ, udāyi, ācariyo hutvā antevāsīvāsaṁ vasi. Seyyathāpi nāma udakamaṇiko hutvā udañcaniko assa, evaṁ sampadamidaṁ bhoto udāyissa bhavissati. Mā bhavaṁ, udāyi, samaṇe gotame brahmacariyaṁ cari; mā bhavaṁ, udāyi, ācariyo hutvā antevāsīvāsaṁ vasī"ti.

Iti hidaṁ sakuludāyissa paribbājakassa parisā sakuludāyiṁ paribbājakaṁ antarāyamakāsi bhagavati brahmacariyeti.

Cūḷasakuludāyisuttaṁ niṭṭhitaṁ navamaṁ.