| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय ७९
Majjhima Nikāya 79
The Middle-Length Suttas Collection 79
चूळसकुलुदायिसुत्त
Cūḷasakuludāyisutta
The Shorter Discourse With Sakuludāyī
एवं मे सुतं—एकं समयं भगवा राजगहे विहरति वेळुवने कलन्दकनिवापे। तेन खो पन समयेन सकुलुदायी परिब्बाजको मोरनिवापे परिब्बाजकारामे पटिवसति महतिया परिब्बाजकपरिसाय सद्धिं।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena sakuludāyī paribbājako moranivāpe paribbājakārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṁ.
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 the monastery of the wanderers in the peacocks’ feeding ground.
अथ खो भगवा पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय राजगहं पिण्डाय पाविसि। अथ खो भगवतो एतदहोसि: “अतिप्पगो खो ताव राजगहे पिण्डाय चरितुं। यन्नूनाहं येन मोरनिवापो परिब्बाजकारामो येन सकुलुदायी परिब्बाजको तेनुपसङ्कमेय्यन्”ति। अथ खो भगवा येन मोरनिवापो परिब्बाजकारामो तेनुपसङ्कमि।
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.
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 of the wanderers in the peacocks’ feeding ground?” Then the Buddha went to the monastery of the wanderers.
तेन खो पन समयेन सकुलुदायी परिब्बाजको महतिया परिब्बाजकपरिसाय सद्धिं निसिन्नो होति उन्नादिनिया उच्चासद्दमहासद्दाय अनेकविहितं तिरच्छानकथं कथेन्तिया, सेय्यथिदं—राजकथं चोरकथं महामत्तकथं सेनाकथं भयकथं युद्धकथं अन्नकथं पानकथं वत्थकथं सयनकथं मालाकथं गन्धकथं ञातिकथं यानकथं गामकथं निगमकथं नगरकथं जनपदकथं इत्थिकथं सूरकथं विसिखाकथं कुम्भट्ठानकथं पुब्बपेतकथं नानत्तकथं लोकक्खायिकं समुद्दक्खायिकं इतिभवाभवकथं इति वा।
Tena 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.
Now at that time, Sakuludāyī was sitting together with a large assembly of wanderers making an uproar, a dreadful racket. They engaged in all kinds of low talk, such as talk about kings, bandits, and 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; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence.
अद्दसा खो सकुलुदायी परिब्बाजको भगवन्तं दूरतोव आगच्छन्तं। दिस्वान सकं परिसं सण्ठापेसि: “अप्पसद्दा भोन्तो होन्तु, मा भोन्तो सद्दमकत्थ। अयं समणो गोतमो आगच्छति; अप्पसद्दकामो खो पन सो आयस्मा अप्पसद्दस्स वण्णवादी। अप्पेव नाम अप्पसद्दं परिसं विदित्वा उपसङ्कमितब्बं मञ्ञेय्या”ति। अथ खो ते परिब्बाजका तुण्ही अहेसुं।
Addasā 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.
Sakuludāyī saw the Buddha coming off in the distance, and hushed his own assembly, “Be quiet, good sirs, 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.
अथ खो भगवा येन सकुलुदायी परिब्बाजको तेनुपसङ्कमि। अथ खो सकुलुदायी परिब्बाजको भगवन्तं एतदवोच: “एतु खो, भन्ते, भगवा। स्वागतं, भन्ते, भगवतो। चिरस्सं खो, भन्ते, भगवा इमं परियायमकासि यदिदं इधागमनाय। निसीदतु, भन्ते, भगवा; इदमासनं पञ्ञत्तन्”ति। निसीदि भगवा पञ्ञत्ते आसने। सकुलुदायीपि खो परिब्बाजको अञ्ञतरं नीचं आसनं गहेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नं खो सकुलुदायिं परिब्बाजकं भगवा एतदवोच: “काय नुत्थ, उदायि, एतरहि कथाय सन्निसिन्ना, का च पन वो अन्तराकथा विप्पकता”ति?
Atha 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?
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 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?”
“तिट्ठतेसा, भन्ते, कथा याय मयं एतरहि कथाय सन्निसिन्ना। नेसा, भन्ते, कथा भगवतो दुल्लभा भविस्सति पच्छापि सवनाय। यदाहं, भन्ते, इमं परिसं अनुपसङ्कन्तो होमि अथायं परिसा अनेकविहितं तिरच्छानकथं कथेन्ती निसिन्ना होति; यदा च खो अहं, भन्ते, इमं परिसं उपसङ्कन्तो होमि अथायं परिसा ममञ्ञेव मुखं उल्लोकेन्ती निसिन्ना होति: ‘यं नो समणो उदायी धम्मं भासिस्सति तं सोस्सामाऽति; यदा पन, भन्ते, भगवा इमं परिसं उपसङ्कन्तो होति अथाहञ्चेव अयञ्च परिसा भगवतो मुखं उल्लोकेन्ता निसिन्ना होम: ‘यं नो भगवा धम्मं भासिस्सति तं सोस्सामाऽ”ति।
“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 ullokentā1 nisinnā homa: ‘yaṁ no bhagavā dhammaṁ bhāsissati taṁ sossāmā’”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.’”
“तेनहुदायि, तंयेवेत्थ पटिभातु यथा मं पटिभासेय्या”ति।
“Tenahudāyi, taṁyevettha paṭibhātu yathā maṁ paṭibhāseyyā”ti.
“Well then, Udāyī, suggest something for me to talk about.”
“पुरिमानि, भन्ते, दिवसानि पुरिमतरानि सब्बञ्ञू सब्बदस्सावी अपरिसेसं ञाणदस्सनं पटिजानमानो ‘चरतो च मे तिट्ठतो च सुत्तस्स च जागरस्स च सततं समितं ञाणदस्सनं पच्चुपट्ठितन्ऽति। सो मया पुब्बन्तं आरब्भ पञ्हं पुट्ठो समानो अञ्ञेनञ्ञं पटिचरि, बहिद्धा कथं अपनामेसि, कोपञ्च दोसञ्च अप्पच्चयञ्च पात्वाकासि। तस्स मय्हं, भन्ते, भगवन्तंयेव आरब्भ सति उदपादि: ‘अहो नून भगवा, अहो नून सुगतो। यो इमेसं धम्मानं सुकुसलोऽ”ति।
“Purimāni, bhante, divasāni purimatarāni sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānamāno ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti. So mayā2 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.
“Master Gotama, 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 past, 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.’”
“को पन सो, उदायि, सब्बञ्ञू सब्बदस्सावी अपरिसेसं ञाणदस्सनं पटिजानमानो ‘चरतो च मे तिट्ठतो च सुत्तस्स च जागरस्स च सततं समितं ञाणदस्सनं पच्चुपट्ठितन्ऽति, यो तया पुब्बन्तं आरब्भ पञ्हं पुट्ठो समानो अञ्ञेनञ्ञं पटिचरि, बहिद्धा कथं अपनामेसि कोपञ्च दोसञ्च अप्पच्चयञ्च पात्वाकासी”ति?
“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?
“But Udāyī, who was it that made such a claim and behaved in such a way?”
“निगण्ठो, भन्ते, नाटपुत्तो”ति।
“Nigaṇṭho, bhante, nāṭaputto”ti.
“It was the Jain ascetic of the Ñātika clan, sir.”
“यो खो, उदायि, अनेकविहितं पुब्बेनिवासं अनुस्सरेय्य, सेय्यथिदं—एकम्पि जातिं द्वेपि जातियो …पे… इति साकारं सौद्देसं अनेकविहितं पुब्बेनिवासं अनुस्सरेय्य, सो वा मं पुब्बन्तं आरब्भ पञ्हं पुच्छेय्य, तं वाहं पुब्बन्तं आरब्भ पञ्हं पुच्छेय्यं; सो वा मे पुब्बन्तं आरब्भ पञ्हस्स वेय्याकरणेन चित्तं आराधेय्य, तस्स वाहं पुब्बन्तं आरब्भ पञ्हस्स वेय्याकरणेन चित्तं आराधेय्यं।
“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.
“Udāyī, someone who can recollect their many kinds of past lives, with features and details, might ask me a question about the past, or I might ask them a question about the past. And they might satisfy me with their answer, or I might satisfy them with my answer.
यो खो, उदायि, दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन सत्ते पस्सेय्य चवमाने उपपज्जमाने हीने पणीते सुवण्णे दुब्बण्णे सुगते दुग्गते यथाकम्मूपगे सत्ते पजानेय्य, सो वा मं अपरन्तं आरब्भ पञ्हं पुच्छेय्य, तं वाहं अपरन्तं आरब्भ पञ्हं पुच्छेय्यं; सो वा मे अपरन्तं आरब्भ पञ्हस्स वेय्याकरणेन चित्तं आराधेय्य, तस्स वाहं अपरन्तं आरब्भ पञ्हस्स वेय्याकरणेन चित्तं आराधेय्यं।
Yo3 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.
Someone who, with clairvoyance that is purified and superhuman, understands how sentient beings are reborn according to their deeds might ask me a question about the future, or I might ask them a question about the future. And they might satisfy me with their answer, or I might satisfy them with my answer.
अपि च, उदायि, तिट्ठतु पुब्बन्तो, तिट्ठतु अपरन्तो। धम्मं ते देसेस्सामि—इमस्मिं सति इदं होति, इमस्सुप्पादा इदं उप्पज्जति; इमस्मिं असति इदं न होति, इमस्स निरोधा इदं निरुज्झती”ति।
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.
Nevertheless, Udāyī, leave aside the past and the future. I shall teach you the Dhamma: ‘When this exists, that is; due to the arising of this, that arises. When this doesn’t exist, that is not; due to the cessation of this, that ceases.’”
“अहञ्हि, भन्ते, यावतकम्पि मे इमिना अत्तभावेन पच्चनुभूतं तम्पि नप्पहोमि साकारं सौद्देसं अनुस्सरितुं, कुतो पनाहं अनेकविहितं पुब्बेनिवासं अनुस्सरिस्सामि, सेय्यथिदं—एकम्पि जातिं द्वेपि जातियो …पे… इति साकारं सौद्देसं अनेकविहितं पुब्बेनिवासं अनुस्सरिस्सामि, सेय्यथापि भगवा? अहञ्हि, भन्ते, एतरहि पंसुपिसाचकम्पि न पस्सामि, कुतो पनाहं दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन सत्ते पस्सिस्सामि चवमाने उपपज्जमाने हीने पणीते सुवण्णे दुब्बण्णे सुगते दुग्गते यथाकम्मूपगे सत्ते पजानिस्सामि, सेय्यथापि भगवा? यं पन मं, भन्ते, भगवा एवमाह: ‘अपि च, उदायि, तिट्ठतु पुब्बन्तो, तिट्ठतु अपरन्तो; धम्मं ते देसेस्सामि—
“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—
“Well sir, I can’t even recall with features and details what I’ve undergone in this incarnation. How should I possibly recollect my many kinds of past lives with features and details, like the Buddha? For I can’t even see a mud-goblin right now. How should I possibly, with clairvoyance that is purified and superhuman, see sentient beings passing away and being reborn, like the Buddha? But then the Buddha told me, ‘Nevertheless, Udāyī, leave aside the past and the future. I shall teach you the Dhamma:
इमस्मिं सति इदं होति, इमस्सुप्पादा इदं उप्पज्जति; इमस्मिं असति इदं न होति, इमस्स निरोधा इदं निरुज्झतीऽति तञ्च पन मे भिय्योसो मत्ताय न पक्खायति। अप्पेव नामाहं, भन्ते, सके आचरियके भगवतो चित्तं आराधेय्यं पञ्हस्स वेय्याकरणेना”ति।
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.
“When this exists, that is; due to the arising of this, that arises. When this doesn’t exist, that is not; due to the cessation of this, that ceases.”’ But that is even more unclear to me. Perhaps I might satisfy the Buddha by answering a question about my own tradition.”
“किन्ति पन ते, उदायि, सके आचरियके होती”ति?
“Kinti pana te, udāyi, sake ācariyake hotī”ti?
“But Udāyī, what is your own tradition?”
“अम्हाकं, भन्ते, सके आचरियके एवं होति: ‘अयं परमो वण्णो, अयं परमो वण्णोऽ”ति।
“Amhākaṁ, bhante, sake ācariyake evaṁ hoti: ‘ayaṁ paramo vaṇṇo, ayaṁ paramo vaṇṇo’”ti.
“Sir, it’s this: ‘This is the ultimate splendor, this is the ultimate splendor.’”
“यं पन ते एतं, उदायि, सके आचरियके एवं होति: ‘अयं परमो वण्णो, अयं परमो वण्णोऽति, कतमो सो परमो वण्णो”ति?
“Yaṁ pana te etaṁ, udāyi, sake ācariyake evaṁ hoti: ‘ayaṁ paramo vaṇṇo, ayaṁ paramo vaṇṇo’ti, katamo so paramo vaṇṇo”ti?
“But what is that ultimate splendor?”
“यस्मा, भन्ते, वण्णा अञ्ञो वण्णो उत्तरितरो वा पणीततरो वा नत्थि सो परमो वण्णो”ति।
“Yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo”ti.
“Sir, the ultimate splendor is the splendor compared to which no other splendor is finer.”
“कतमो पन सो परमो वण्णो यस्मा वण्णा अञ्ञो वण्णो उत्तरितरो वा पणीततरो वा नत्थी”ति?
“Katamo pana so paramo vaṇṇo yasmā vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthī”ti?
“But what is that ultimate splendor compared to which no other splendor is finer?”
“यस्मा, भन्ते, वण्णा अञ्ञो वण्णो उत्तरितरो वा पणीततरो वा नत्थि सो परमो वण्णो”ति।
“Yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo”ti.
“Sir, the ultimate splendor is the splendor compared to which no other splendor is finer.”
“दीघापि खो ते एसा, उदायि, फरेय्य: ‘यस्मा, भन्ते, वण्णा अञ्ञो वण्णो उत्तरितरो वा पणीततरो वा नत्थि सो परमो वण्णोऽति वदेसि, तञ्च वण्णं न पञ्ञपेसि। सेय्यथापि, उदायि, पुरिसो एवं वदेय्य: ‘अहं या इमस्मिं जनपदे जनपदकल्याणी तं इच्छामि, तं कामेमीऽति। तमेनं एवं वदेय्युं: ‘अम्भो पुरिस, यं त्वं जनपदकल्याणिं इच्छसि कामेसि, जानासि तं जनपदकल्याणिं—खत्तियी वा ब्राह्मणी वा वेस्सी वा सुद्दी वाऽति? इति पुट्ठो ‘नोऽति वदेय्य। तमेनं एवं वदेय्युं: ‘अम्भो पुरिस, यं त्वं जनपदकल्याणिं इच्छसि कामेसि, जानासि तं जनपदकल्याणिं—एवंनामा एवङ्गोत्ताति वाति …पे… दीघा वा रस्सा वा मज्झिमा वा काळी वा सामा वा मङ्गुरच्छवी वाति … अमुकस्मिं गामे वा निगमे वा नगरे वाऽति? इति पुट्ठो ‘नोऽति वदेय्य। तमेनं एवं वदेय्युं: ‘अम्भो पुरिस, यं त्वं न जानासि न पस्ससि, तं त्वं इच्छसि कामेसीऽति? इति पुट्ठो ‘आमाऽति वदेय्य।
“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.
“Udāyī, you could draw this out for a long time. You say, ‘The ultimate splendor is the splendor compared to which no other splendor is finer.’ But you don’t describe that splendor. Suppose a man was to say, ‘Whoever the finest lady in the land is, it is her that I want, her I desire!’ They’d say to him, ‘Mister, that finest lady in the land who you desire—do you know whether she’s an aristocrat, a brahmin, a peasant, or a menial?’ Asked this, he’d say, ‘No.’ They’d say to him, ‘Mister, that finest lady in the land who you desire—do you know her name or clan? Whether she’s tall or short or medium? Whether her skin is black, brown, or tawny? What village, town, or city she comes from?’ Asked this, he’d say, ‘No.’ They’d say to him, ‘Mister, do you desire someone who you’ve never even known or seen?’ Asked this, he’d say, ‘Yes.’
तं किं मञ्ञसि, उदायि—ननु एवं सन्ते, तस्स पुरिसस्स अप्पाटिहीरकतं भासितं सम्पज्जती”ति?
Taṁ kiṁ maññasi, udāyi—nanu evaṁ sante, tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
What do you think, Udāyī? This being so, doesn’t that man’s statement turn out to have no demonstrable basis?”
“अद्धा खो, भन्ते, एवं सन्ते तस्स पुरिसस्स अप्पाटिहीरकतं भासितं सम्पज्जती”ति।
“Addhā kho, bhante, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
“Clearly that’s the case, sir.”
“एवमेव खो त्वं, उदायि, ‘यस्मा, भन्ते, वण्णा अञ्ञो वण्णो उत्तरितरो वा पणीततरो वा नत्थि सो परमो वण्णोऽति वदेसि, तञ्च वण्णं न पञ्ञपेसी”ति।
“Evameva kho tvaṁ, udāyi, ‘yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṁ na paññapesī”ti.
“In the same way, you say, ‘The ultimate splendor is the splendor compared to which no other splendor is finer.’ But you don’t describe that splendor.”
“सेय्यथापि, भन्ते, मणि वेळुरियो सुभो जातिमा अट्ठंसो सुपरिकम्मकतो पण्डुकम्बले निक्खित्तो भासते च तपते च विरोचति च, एवं वण्णो अत्ता होति अरोगो परं मरणा”ति।
“Seyyathāpi, bhante, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, evaṁ vaṇṇo attā hoti arogo paraṁ maraṇā”ti.
“Sir, suppose there was a beryl gem that was naturally beautiful, eight-faceted, well-worked. When placed on a cream rug it would shine and glow and radiate. Such is the splendor of the self that is well after death.”
“तं किं मञ्ञसि, उदायि, यो वा मणि वेळुरियो सुभो जातिमा अट्ठंसो सुपरिकम्मकतो पण्डुकम्बले निक्खित्तो भासते च तपते च विरोचति च, यो वा रत्तन्धकारतिमिसाय किमि खज्जोपनको—इमेसं उभिन्नं वण्णानं कतमो वण्णो अभिक्कन्ततरो च पणीततरो चा”ति?
“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?
“What do you think, Udāyī? Which of these two has a finer splendor: such a beryl gem, or a firefly in the dark of night?”
“य्वायं, भन्ते, रत्तन्धकारतिमिसाय किमि खज्जोपनको—अयं इमेसं उभिन्नं वण्णानं अभिक्कन्ततरो च पणीततरो चा”ति।
“Yvāyaṁ, bhante, rattandhakāratimisāya kimi khajjopanako—ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti.
“A firefly in the dark of night, sir.”
“तं किं मञ्ञसि, उदायि, यो वा रत्तन्धकारतिमिसाय किमि खज्जोपनको, यो वा रत्तन्धकारतिमिसाय तेलप्पदीपो—इमेसं उभिन्नं वण्णानं कतमो वण्णो अभिक्कन्ततरो च पणीततरो चा”ति?
“Taṁ kiṁ maññasi, udāyi, yo vā rattandhakāratimisāya kimi khajjopanako, yo vā rattandhakāratimisāya telappadīpo—imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?
“What do you think, Udāyī? Which of these two has a finer splendor: a firefly in the dark of night, or an oil lamp in the dark of night?”
“य्वायं, भन्ते, रत्तन्धकारतिमिसाय तेलप्पदीपो—अयं इमेसं उभिन्नं वण्णानं अभिक्कन्ततरो च पणीततरो चा”ति।
“Yvāyaṁ, bhante, rattandhakāratimisāya telappadīpo—ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti.
“An oil lamp in the dark of night, sir.”
“तं किं मञ्ञसि, उदायि, यो वा रत्तन्धकारतिमिसाय तेलप्पदीपो, यो वा रत्तन्धकारतिमिसाय महाअग्गिक्खन्धो—इमेसं उभिन्नं वण्णानं कतमो वण्णो अभिक्कन्ततरो च पणीततरो चा”ति?
“Taṁ kiṁ maññasi, udāyi, yo vā rattandhakāratimisāya telappadīpo, yo vā rattandhakāratimisāya mahāaggikkhandho—imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?
“What do you think, Udāyī? Which of these two has a finer splendor: an oil lamp in the dark of night, or a bonfire in the dark of night?”
“य्वायं, भन्ते, रत्तन्धकारतिमिसाय महाअग्गिक्खन्धो—अयं इमेसं उभिन्नं वण्णानं अभिक्कन्ततरो च पणीततरो चा”ति।
“Yvāyaṁ, bhante, rattandhakāratimisāya mahāaggikkhandho—ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti.
“A bonfire in the dark of night, sir.”
“तं किं मञ्ञसि, उदायि, यो वा रत्तन्धकारतिमिसाय महाअग्गिक्खन्धो, या वा रत्तिया पच्चूससमयं विद्धे विगतवलाहके देवे ओसधितारका—इमेसं उभिन्नं वण्णानं कतमो वण्णो अभिक्कन्ततरो च पणीततरो चा”ति?
“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?
“What do you think, Udāyī? Which of these two has a finer splendor: a bonfire in the dark of night, or the Morning Star in a clear and cloudless sky at the crack of dawn?”
“य्वायं, भन्ते, रत्तिया पच्चूससमयं विद्धे विगतवलाहके देवे ओसधितारका—अयं इमेसं उभिन्नं वण्णानं अभिक्कन्ततरो च पणीततरो चा”ति।
“Yvāyaṁ, bhante, rattiyā paccūsasamayaṁ viddhe vigatavalāhake deve osadhitārakā—ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti.
“The Morning Star in a clear and cloudless sky at the crack of dawn, sir.”
“तं किं मञ्ञसि, उदायि, या वा रत्तिया पच्चूससमयं विद्धे विगतवलाहके देवे ओसधितारका, यो वा तदहुपोसथे पन्नरसे विद्धे विगतवलाहके देवे अभिदो अड्ढरत्तसमयं चन्दो—इमेसं उभिन्नं वण्णानं कतमो वण्णो अभिक्कन्ततरो च पणीततरो चा”ति?
“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?
“What do you think, Udāyī? Which of these two has a finer splendor: the Morning Star in a clear and cloudless sky at the crack of dawn, or the full moon at midnight in a clear and cloudless sky on the Uposatha day of the fifteenth?”
“य्वायं, भन्ते, तदहुपोसथे पन्नरसे विद्धे विगतवलाहके देवे अभिदो अड्ढरत्तसमयं चन्दो—अयं इमेसं उभिन्नं वण्णानं अभिक्कन्ततरो च पणीततरो चा”ति।
“Yvāyaṁ, bhante, tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṁ cando—ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti.
“The full moon at midnight in a clear and cloudless sky on the Uposatha day of the fifteenth, sir.”
“तं किं मञ्ञसि, उदायि, यो वा तदहुपोसथे पन्नरसे विद्धे विगतवलाहके देवे अभिदो अड्ढरत्तसमयं चन्दो, यो वा वस्सानं पच्छिमे मासे सरदसमये विद्धे विगतवलाहके देवे अभिदो मज्झन्हिकसमयं सूरियो—इमेसं उभिन्नं वण्णानं कतमो वण्णो अभिक्कन्ततरो च पणीततरो चा”ति?
“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?
“What do you think, Udāyī? Which of these two has a finer splendor: the full moon at midnight in a clear and cloudless sky on the Uposatha day of the fifteenth, or the sun at midday in a clear and cloudless sky in the last month of the rainy season?”
“य्वायं, भन्ते, वस्सानं पच्छिमे मासे सरदसमये विद्धे विगतवलाहके देवे अभिदो मज्झन्हिकसमयं सूरियो—अयं इमेसं उभिन्नं वण्णानं अभिक्कन्ततरो च पणीततरो चा”ति।
“Yvāyaṁ, bhante, vassānaṁ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṁ sūriyo—ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti.
“The sun at midday in a clear and cloudless sky in the last month of the rainy season, sir.”
“अतो खो ते, उदायि, बहू हि बहुतरा देवा ये इमेसं चन्दिमसूरियानं आभा नानुभोन्ति, त्याहं पजानामि। अथ च पनाहं न वदामि: ‘यस्मा वण्णा अञ्ञो वण्णो उत्तरितरो वा पणीततरो वा नत्थीऽति। अथ च पन त्वं, उदायि, ‘य्वायं वण्णो किमिना खज्जोपनकेन निहीनतरो च पतिकिट्ठतरो च सो परमो वण्णोऽति वदेसि, तञ्च वण्णं न पञ्ञपेसी”ति।
“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 nihīnataro4 ca patikiṭṭhataro ca so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṁ na paññapesī”ti.
“Beyond this, Udāyī, I know very many gods on whom the light of the sun and moon make no impression. Nevertheless, I do not say: ‘The splendor compared to which no other splendor is finer.’ But of the splendor inferior to a firefly you say, ‘This is the ultimate splendor.’ And you don’t describe that splendor.”
“अच्छिदं भगवा कथं, अच्छिदं सुगतो कथन्”ति।
“Acchidaṁ5 bhagavā kathaṁ, acchidaṁ sugato kathan”ti.
“The Blessed One has cut short the discussion! The Holy One has cut short the discussion!”
“किं पन त्वं, उदायि, एवं वदेसि: ‘अच्छिदं भगवा कथं, अच्छिदं सुगतो कथन्ऽ”ति?
“Kiṁ pana tvaṁ, udāyi, evaṁ vadesi: ‘acchidaṁ bhagavā kathaṁ, acchidaṁ sugato kathan’”ti?
“But Udāyī, why do you say this?”
“अम्हाकं, भन्ते, सके आचरियके एवं होति: ‘अयं परमो वण्णो, अयं परमो वण्णोऽति। ते मयं, भन्ते, भगवता सके आचरियके समनुयुञ्जीयमाना समनुग्गाहीयमाना समनुभासीयमाना रित्ता तुच्छा अपरद्धा”ति।
“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.
“Sir, it says this in our own tradition: ‘This is the ultimate splendor, this is the ultimate splendor.’ But when pursued, pressed, and grilled on our own tradition, we turned out to be void, hollow, and mistaken.”
“किं पनुदायि, अत्थि एकन्तसुखो लोको, अत्थि आकारवती पटिपदा एकन्तसुखस्स लोकस्स सच्छिकिरियाया”ति?
“Kiṁ panudāyi, atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti?
“But Udāyī, is there a world of perfect happiness? And is there a grounded path for realizing a world of perfect happiness?”
“अम्हाकं, भन्ते, सके आचरियके एवं होति: ‘अत्थि एकन्तसुखो लोको, अत्थि आकारवती पटिपदा एकन्तसुखस्स लोकस्स सच्छिकिरियायाऽ”ति।
“Amhākaṁ, bhante, sake ācariyake evaṁ hoti: ‘atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’”ti.
“Sir, it says this in our own tradition: ‘There is a world of perfect happiness. And there is a grounded path for realizing a world of perfect happiness.’”
“कतमा पन सा, उदायि, आकारवती पटिपदा एकन्तसुखस्स लोकस्स सच्छिकिरियाया”ति?
“Katamā pana sā, udāyi, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti?
“Well, what is that grounded path for realizing a world of perfect happiness?”
“इध, भन्ते, एकच्चो पाणातिपातं पहाय पाणातिपाता पटिविरतो होति, अदिन्नादानं पहाय अदिन्नादाना पटिविरतो होति, कामेसुमिच्छाचारं पहाय कामेसुमिच्छाचारा पटिविरतो होति, मुसावादं पहाय मुसावादा पटिविरतो होति, अञ्ञतरं वा पन तपोगुणं समादाय वत्तति। अयं खो सा, भन्ते, आकारवती पटिपदा एकन्तसुखस्स लोकस्स सच्छिकिरियाया”ति।
“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.
“Sir, it’s when someone gives up killing living creatures, stealing, sexual misconduct, and lying. And they proceed having undertaken some kind of mortification. This is the grounded path for realizing a world of perfect happiness.”
“तं किं मञ्ञसि, उदायि, यस्मिं समये पाणातिपातं पहाय पाणातिपाता पटिविरतो होति, एकन्तसुखी वा तस्मिं समये अत्ता होति सुखदुक्खी वा”ति?
“Taṁ kiṁ maññasi, udāyi, yasmiṁ samaye pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, ekantasukhī vā tasmiṁ samaye attā hoti sukhadukkhī vā”ti?
“What do you think, Udāyī? On an occasion when someone refrains from killing living creatures, is their self perfectly happy at that time, or does it have both pleasure and pain?”
“सुखदुक्खी, भन्ते”।
“Sukhadukkhī, bhante”.
“It has both pleasure and pain.”
“तं किं मञ्ञसि, उदायि, यस्मिं समये अदिन्नादानं पहाय अदिन्नादाना पटिविरतो होति, एकन्तसुखी वा तस्मिं समये अत्ता होति सुखदुक्खी वा”ति? “सुखदुक्खी, भन्ते”। “तं किं मञ्ञसि, उदायि, यस्मिं समये कामेसुमिच्छाचारं पहाय कामेसुमिच्छाचारा पटिविरतो होति, एकन्तसुखी वा तस्मिं समये अत्ता होति सुखदुक्खी वा”ति? “सुखदुक्खी, भन्ते”। “तं किं मञ्ञसि, उदायि, यस्मिं समये मुसावादं पहाय मुसावादा पटिविरतो होति, एकन्तसुखी वा तस्मिं समये अत्ता होति सुखदुक्खी वा”ति?
“Taṁ kiṁ maññasi, udāyi, yasmiṁ samaye adinnādānaṁ pahāya adinnādānā paṭivirato hoti, ekantasukhī vā tasmiṁ samaye attā hoti sukhadukkhī vā”ti? “Sukhadukkhī, bhante”. “Taṁ kiṁ maññasi, udāyi, yasmiṁ samaye kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭivirato hoti, ekantasukhī vā tasmiṁ samaye attā hoti sukhadukkhī vā”ti? “Sukhadukkhī, bhante”. “Taṁ kiṁ maññasi, udāyi, yasmiṁ samaye musāvādaṁ pahāya musāvādā paṭivirato hoti, ekantasukhī vā tasmiṁ samaye attā hoti sukhadukkhī vā”ti?
“What do you think, Udāyī? On an occasion when someone refrains from stealing … sexual misconduct … lying, is their self perfectly happy at that time, or does it have both pleasure and pain?”
“सुखदुक्खी, भन्ते”।
“Sukhadukkhī, bhante”.
“It has both pleasure and pain.”
“तं किं मञ्ञसि, उदायि, यस्मिं समये अञ्ञतरं तपोगुणं समादाय वत्तति, एकन्तसुखी वा तस्मिं समये अत्ता होति सुखदुक्खी वा”ति?
“Taṁ kiṁ maññasi, udāyi, yasmiṁ samaye aññataraṁ tapoguṇaṁ samādāya vattati, ekantasukhī vā tasmiṁ samaye attā hoti sukhadukkhī vā”ti?
“What do you think, Udāyī? On an occasion when someone undertakes and follows some kind of mortification, is their self perfectly happy at that time, or does it have both pleasure and pain?”
“सुखदुक्खी, भन्ते”।
“Sukhadukkhī, bhante”.
“It has both pleasure and pain.”
“तं किं मञ्ञसि, उदायि, अपि नु खो वोकिण्णसुखदुक्खं पटिपदं आगम्म एकन्तसुखस्स लोकस्स सच्छिकिरिया होती”ति?
“Taṁ kiṁ maññasi, udāyi, api nu kho vokiṇṇasukhadukkhaṁ paṭipadaṁ āgamma ekantasukhassa lokassa sacchikiriyā hotī”ti?
“What do you think, Udāyī? Is a perfectly happy world realized by relying on a practice of mixed pleasure and pain?”
“अच्छिदं भगवा कथं, अच्छिदं सुगतो कथन्”ति।
“Acchidaṁ bhagavā kathaṁ, acchidaṁ sugato kathan”ti.
“The Blessed One has cut short the discussion! The Holy One has cut short the discussion!”
“किं पन त्वं, उदायि, वदेसि: ‘अच्छिदं भगवा कथं, अच्छिदं सुगतो कथन्ऽ”ति?
“Kiṁ pana tvaṁ, udāyi, vadesi: ‘acchidaṁ bhagavā kathaṁ, acchidaṁ sugato kathan’”ti?
“But Udāyī, why do you say this?”
“अम्हाकं, भन्ते, सके आचरियके एवं होति: ‘अत्थि एकन्तसुखो लोको, अत्थि आकारवती पटिपदा एकन्तसुखस्स लोकस्स सच्छिकिरियायाऽति। ते मयं, भन्ते, भगवता सके आचरियके समनुयुञ्जियमाना समनुग्गाहियमाना समनुभासियमाना रित्ता तुच्छा अपरद्धा”ति।
“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.
“Sir, it says this in our own tradition: ‘There is a world of perfect happiness. And there is a grounded path for realizing a world of perfect happiness.’ But when pursued, pressed, and grilled on our own tradition, we turned out to be void, hollow, and mistaken.
“किं पन, भन्ते, अत्थि एकन्तसुखो लोको, अत्थि आकारवती पटिपदा एकन्तसुखस्स लोकस्स सच्छिकिरियाया”ति?
“Kiṁ pana, bhante, atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti?
But sir, is there a world of perfect happiness? And is there a grounded path for realizing a world of perfect happiness?”
“अत्थि खो, उदायि, एकन्तसुखो लोको, अत्थि आकारवती पटिपदा एकन्तसुखस्स लोकस्स सच्छिकिरियाया”ति।
“Atthi kho, udāyi, ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti.
“There is a world of perfect happiness, Udāyī. And there is a grounded path for realizing a world of perfect happiness.”
“कतमा पन सा, भन्ते, आकारवती पटिपदा एकन्तसुखस्स लोकस्स सच्छिकिरियाया”ति?
“Katamā pana sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti?
“Well sir, what is that grounded path for realizing a world of perfect happiness?”
“इधुदायि, भिक्खु विविच्चेव कामेहि …पे… पठमं झानं उपसम्पज्ज विहरति; वितक्कविचारानं वूपसमा …पे… दुतियं झानं उपसम्पज्ज विहरति; पीतिया च विरागा …पे… ततियं झानं उपसम्पज्ज विहरति—अयं खो सा, उदायि, आकारवती पटिपदा एकन्तसुखस्स लोकस्स सच्छिकिरियाया”ति।
“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.
“It’s when a bhikkhu, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second jhāna. With the fading away of rapture, they enter and remain in the third jhāna. This is the grounded path for realizing a world of perfect happiness.”
“न खो सा, भन्ते, आकारवती पटिपदा एकन्तसुखस्स लोकस्स सच्छिकिरियाय, सच्छिकतो हिस्स, भन्ते, एत्तावता एकन्तसुखो लोको होती”ति।
“Na6 kho sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāya, sacchikato hissa, bhante, ettāvatā ekantasukho loko hotī”ti.
“Sir, that’s not the grounded path for realizing a world of perfect happiness. At that point a perfectly happy world has already been realized.”
“न ख्वास्स, उदायि, एत्तावता एकन्तसुखो लोको सच्छिकतो होति; आकारवती त्वेव सा पटिपदा एकन्तसुखस्स लोकस्स सच्छिकिरियाया”ति।
“Na khvāssa, udāyi, ettāvatā ekantasukho loko sacchikato hoti; ākāravatī tveva sā paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti.
“No, Udāyī, at that point a perfectly happy world has not been realized. This is the grounded path for realizing a world of perfect happiness.”
एवं वुत्ते, सकुलुदायिस्स परिब्बाजकस्स परिसा उन्नादिनी उच्चासद्दमहासद्दा अहोसि: “एत्थ मयं अनस्साम साचरियका, एत्थ मयं अनस्साम साचरियका। न मयं इतो भिय्यो उत्तरितरं पजानामा”ति।
Evaṁ vutte, sakuludāyissa paribbājakassa parisā unnādinī uccāsaddamahāsaddā ahosi: “ettha mayaṁ anassāma7 sācariyakā, ettha mayaṁ anassāma sācariyakā. Na mayaṁ ito bhiyyo uttaritaraṁ pajānāmā”ti.
When he said this, Sakuludāyī’s assembly made an uproar, a dreadful racket, “In that case, we’re lost, and so are our traditional teachings! We’re lost, and so are our traditional teachings! We know nothing higher than this!”
अथ खो सकुलुदायी परिब्बाजको ते परिब्बाजके अप्पसद्दे कत्वा भगवन्तं एतदवोच: “कित्तावता पनास्स, भन्ते, एकन्तसुखो लोको सच्छिकतो होती”ति?
Atha kho sakuludāyī paribbājako te paribbājake appasadde katvā bhagavantaṁ etadavoca: “kittāvatā panāssa, bhante, ekantasukho loko sacchikato hotī”ti?
Then Sakuludāyī, having quieted those wanderers, said to the Buddha, “Well sir, at what point is a perfectly happy world realized?”
“इधुदायि, भिक्खु सुखस्स च पहाना …पे… चतुत्थं झानं … उपसम्पज्ज विहरति। या ता देवता एकन्तसुखं लोकं उपपन्ना ताहि देवताहि सद्धिं सन्तिट्ठति सल्लपति साकच्छं समापज्जति। एत्तावता ख्वास्स, उदायि, एकन्तसुखो लोको सच्छिकतो होती”ति।
“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.
“It’s when, giving up pleasure and pain, and ending former happiness and sadness, a bhikkhu enters and remains in the fourth jhāna. There are deities who have been reborn in a perfectly happy world. That bhikkhu associates with them, converses, and engages in discussion. It’s at this point that a perfectly happy world has been realized.”
“एतस्स नून, भन्ते, एकन्तसुखस्स लोकस्स सच्छिकिरियाहेतु भिक्खू भगवति ब्रह्मचरियं चरन्ती”ति?
“Etassa nūna, bhante, ekantasukhassa lokassa sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṁ carantī”ti?
“Surely the bhikkhus must lead the spiritual life under the Buddha for the sake of realizing this perfectly happy world?”
“न खो, उदायि, एकन्तसुखस्स लोकस्स सच्छिकिरियाहेतु भिक्खू मयि ब्रह्मचरियं चरन्ति। अत्थि खो, उदायि, अञ्ञेव धम्मा उत्तरितरा च पणीततरा च, येसं सच्छिकिरियाहेतु भिक्खू मयि ब्रह्मचरियं चरन्ती”ति।
“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.
“No, Udāyī, the bhikkhus don’t lead the spiritual life under me for the sake of realizing this perfectly happy world. There are other things that are finer, for the sake of which the bhikkhus lead the spiritual life under me.”
“कतमे पन ते, भन्ते, धम्मा उत्तरितरा च पणीततरा च येसं सच्छिकिरियाहेतु भिक्खू भगवति ब्रह्मचरियं चरन्ती”ति?
“Katame pana te, bhante, dhammā uttaritarā ca paṇītatarā ca yesaṁ sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṁ carantī”ti?
“But what are those finer things?”
“इधुदायि, तथागतो लोके उप्पज्जति अरहं सम्मासम्बुद्धो विज्जाचरणसम्पन्नो सुगतो लोकविदू अनुत्तरो पुरिसदम्मसारथि सत्था देवमनुस्सानं बुद्धो भगवा …पे…
“Idhudāyi, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā …pe…
“It’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. …
सो इमे पञ्च नीवरणे पहाय चेतसो उपक्किलेसे पञ्ञाय दुब्बलीकरणे विविच्चेव कामेहि …पे… पठमं झानं उपसम्पज्ज विहरति। अयम्पि खो, उदायि, धम्मो उत्तरितरो च पणीततरो च यस्स सच्छिकिरियाहेतु भिक्खू मयि ब्रह्मचरियं चरन्ति।
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.
They give up these five hindrances, corruptions of the heart that weaken wisdom. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna. This is one of the finer things for the sake of which the bhikkhus lead the spiritual life under me.
पुन चपरं, उदायि, भिक्खु वितक्कविचारानं वूपसमा … दुतियं झानं … ततियं झानं … चतुत्थं झानं उपसम्पज्ज विहरति। अयम्पि खो, उदायि, धम्मो उत्तरितरो च पणीततरो च यस्स सच्छिकिरियाहेतु भिक्खू मयि ब्रह्मचरियं चरन्ति।
Puna 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.
Furthermore, as the placing of the mind and keeping it connected are stilled, a bhikkhu enters and remains in the second jhāna … third jhāna … fourth jhāna. This too is one of the finer things.
सो एवं समाहिते चित्ते परिसुद्धे परियोदाते अनङ्गणे विगतूपक्किलेसे मुदुभूते कम्मनिये ठिते आनेञ्जप्पत्ते पुब्बेनिवासानुस्सतिञाणाय चित्तं अभिनिन्नामेति। सो अनेकविहितं पुब्बेनिवासं अनुस्सरति, सेय्यथिदं—एकम्पि जातिं द्वेपि जातियो …पे… इति साकारं सौद्देसं अनेकविहितं पुब्बेनिवासं अनुस्सरति। अयम्पि खो, उदायि, धम्मो उत्तरितरो च पणीततरो च यस्स सच्छिकिरियाहेतु भिक्खू मयि ब्रह्मचरियं चरन्ति।
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe 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.
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives. They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They recollect their many kinds of past lives, with features and details. This too is one of the finer things.
सो एवं समाहिते चित्ते परिसुद्धे परियोदाते अनङ्गणे विगतूपक्किलेसे मुदुभूते कम्मनिये ठिते आनेञ्जप्पत्ते सत्तानं चुतूपपातञाणाय चित्तं अभिनिन्नामेति। सो दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन सत्ते पस्सति चवमाने उपपज्जमाने हीने पणीते सुवण्णे दुब्बण्णे सुगते दुग्गते …पे… यथाकम्मूपगे सत्ते पजानाति। अयम्पि खो, उदायि, धम्मो उत्तरितरो च पणीततरो च यस्स सच्छिकिरियाहेतु भिक्खू मयि ब्रह्मचरियं चरन्ति।
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe 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.
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings. With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. This too is one of the finer things.
सो एवं समाहिते चित्ते परिसुद्धे परियोदाते अनङ्गणे विगतूपक्किलेसे मुदुभूते कम्मनिये ठिते आनेञ्जप्पत्ते आसवानं खयञाणाय चित्तं अभिनिन्नामेति। सो ‘इदं दुक्खन्ऽति यथाभूतं पजानाति, ‘अयं दुक्खसमुदयोऽति …पे… ‘अयं दुक्खनिरोधोऽति … ‘अयं दुक्खनिरोधगामिनी पटिपदाऽति यथाभूतं पजानाति, ‘इमे आसवाऽति यथाभूतं पजानाति, ‘अयं आसवसमुदयोऽति … ‘अयं आसवनिरोधोऽति … ‘अयं आसवनिरोधगामिनी पटिपदाऽति यथाभूतं पजानाति।
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe 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.
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements. They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.
तस्स एवं जानतो एवं पस्सतो कामासवापि चित्तं विमुच्चति, भवासवापि चित्तं विमुच्चति, अविज्जासवापि चित्तं विमुच्चति। विमुत्तस्मिं विमुत्तमिति ञाणं होति।
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When they’re freed, they know they’re freed.
‘खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाऽति पजानाति। अयम्पि खो, उदायि, धम्मो उत्तरितरो च पणीततरो च यस्स सच्छिकिरियाहेतु भिक्खू मयि ब्रह्मचरियं चरन्ति। इमे खो, उदायि, धम्मा उत्तरितरा च पणीततरा च येसं सच्छिकिरियाहेतु भिक्खू मयि ब्रह्मचरियं चरन्ती”ति।
‘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.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’ This too is one of the finer things. These are the finer things for the sake of which the bhikkhus lead the spiritual life under me.”
एवं वुत्ते, सकुलुदायी परिब्बाजको भगवन्तं एतदवोच: “अभिक्कन्तं, भन्ते, अभिक्कन्तं, भन्ते। सेय्यथापि, भन्ते, निक्कुज्जितं वा उक्कुज्जेय्य, पटिच्छन्नं वा विवरेय्य, मूळ्हस्स वा मग्गं आचिक्खेय्य, अन्धकारे वा तेलपज्जोतं धारेय्य: ‘चक्खुमन्तो रूपानि दक्खन्तीऽति; एवमेवं भगवता अनेकपरियायेन धम्मो पकासितो। एसाहं, भन्ते, भगवन्तं सरणं गच्छामि धम्मञ्च भिक्खुसङ्घञ्च। लभेय्याहं, भन्ते, भगवतो सन्तिके पब्बज्जं, लभेय्यं उपसम्पदन्”ति।
Evaṁ 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.
When he had spoken, Sakuludāyī said to the Buddha, “Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the bhikkhu Saṅgha. Sir, may I receive the going forth, the ordination in the Buddha’s presence?”
एवं वुत्ते, सकुलुदायिस्स परिब्बाजकस्स परिसा सकुलुदायिं परिब्बाजकं एतदवोचुं: “मा भवं, उदायि, समणे गोतमे ब्रह्मचरियं चरि; मा भवं, उदायि, आचरियो हुत्वा अन्तेवासीवासं वसि। सेय्यथापि नाम उदकमणिको हुत्वा उदञ्चनिको अस्स, एवं सम्पदमिदं भोतो उदायिस्स भविस्सति। मा भवं, उदायि, समणे गोतमे ब्रह्मचरियं चरि; मा भवं, उदायि, आचरियो हुत्वा अन्तेवासीवासं वसी”ति। इति हिदं सकुलुदायिस्स परिब्बाजकस्स परिसा सकुलुदायिं परिब्बाजकं अन्तरायमकासि भगवति ब्रह्मचरियेति।
Evaṁ vutte, sakuludāyissa paribbājakassa parisā sakuludāyiṁ paribbājakaṁ etadavocuṁ: “mā bhavaṁ, udāyi, samaṇe gotame brahmacariyaṁ cari; mā bhavaṁ, udāyi, ācariyo hutvā antevāsīvāsaṁ vasi. Seyyathāpi nāma udakamaṇiko8 hutvā udañcaniko9 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.
When he said this, Sakuludāyī’s assembly said to him, “Master Udāyī, don’t lead the spiritual life under the ascetic Gotama. You have been a teacher; don’t live as a student. The consequence for you will be as if a water jar were to become a water jug. Master Udāyī, don’t lead the spiritual life under the ascetic Gotama. You have been a teacher; don’t live as a student.” And that’s how the wanderer Sakuludāyī’s own assembly prevented him from leading the spiritual life under the Buddha.
चूळसकुलुदायिसुत्तं निट्ठितं नवमं।
Cūḷasakuludāyisuttaṁ niṭṭhitaṁ navamaṁ.
The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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