Saṃyutta Nikāya · Discourse 35.103

About Uddaka

Udakasutta — Saḷavagga

Setting
Not restated in this discourse
Speakers
The Buddha alone, quoting and then correcting Uddaka Rāmaputta's own words
Form
A quoted verse, a critique of its speaker, a corrected version, and three definitions run against the six fields of contact
Length
~2 minutes to read
Northern parallel
A rough counterpart may exist in the Chinese Saṃyukta-āgama (T99), though this reading guide does not assert a specific matching sutra number
Difficulty
★★★★☆ — rewards reading against MN 26's own account of Uddaka

Why this discourse

Uddaka son of Rāma was the second of the Bodhisatta's two teachers before his awakening, according to MN 26 — a Brahmanical sage whose own enigmatic verse, quoted here, boasts of being a knowledge master, a conqueror of all, and one who has dug out the undug root of the “boil” (craving's own hiding place in the body). The Buddha's verdict is blunt: Uddaka was none of these things, only claimed to be — and then reclaims the identical verse, unaltered, as something a mendicant might rightly say, defining each of its three claims against the six fields of contact's own origin, disappearance, gratification, drawback, and escape. The discourse closes this vagga, this book's own second paṇṇāsaka (fifty), and — its own untranslated closing colophon confirms — a further, larger landmark this project has not yet named: “Paṭhamasatakaṁ,” the first hundred.

Reading guide

The Bodhisatta's second teacher

MN 26 names Uddaka Rāmaputta as the second sage under whom the Bodhisatta studied before his own awakening, after Āḷāra Kālāma. No teaching attributed to Uddaka survives in the Vedic corpus itself, but Sujato's own note traces striking parallels in the Jain Isibhāsiyāiṁ's own twenty-third chapter, attributed to a certain Rāmaputta likely the same figure — rare textual contact between the early Buddhist and Jain collections.

A boast, quoted and refused

Uddaka's own verse claims three things at once: knowledge mastery (vedagū), conquest of all (sabbajī), and the undug root of the “boil” dug out. The Buddha states plainly that Uddaka was none of these — he only said so.

The same verse, reclaimed

Rather than discard Uddaka's words, the Buddha corrects only their tense and repeats them unaltered otherwise as something a mendicant might rightly say — the boast becomes true, not by changing its wording, but by changing who has earned the right to speak it.

Three claims, defined against six fields

Knowledge mastery, conquest of all, and digging out the boil's root are each defined in turn: a knowledge master truly understands the six fields of contact's own origin, disappearance, gratification, drawback, and escape; a conqueror of all is freed by not grasping after understanding the same five; and the “boil” itself is named as this body, its root as craving, dug out only when craving is cut off at the root and made incapable of arising again.

More than one ending at once

This discourse's own untranslated closing colophon names Saḷavagga as the fifth vagga of this book's own second paṇṇāsaka, and a meta-uddāna names all five vaggas of that fifty (Avijjā, Migajāla, Gilāna, Channa, Saḷa) in turn — but a further line follows, naming a landmark this project has not yet met: “Paṭhamasatakaṁ,” the first hundred, left as untranslated as the rest and not claimed here as more than what the Pali root itself states.

Key terms

vedagū — knowledge master — Uddaka's own first false claim, redefined as truly understanding the six fields of contact's own five-part cycle
sabbajī — conqueror of all — Uddaka's own second claim, redefined as freedom reached by not grasping after that same understanding
gaṇḍa…gaṇḍamūla — boil…boil's root — this body itself, and craving as what must be dug out at its root
assādaṁ ādīnavaṁ nissaraṇaṁ — gratification, drawback, and escape — two of the five terms (with origin and disappearance) the discourse defines each claim against
Paṭhamasatakaṁ — “the first hundred” — this discourse's own final, untranslated line, a landmark beyond the paṇṇāsaka this project has not previously named

The text

The complete discourse, apart from its own closing colophon (the vagga-, paṇṇāsaka-, and satakaṁ-level landmarks, all left untranslated in the Pali root and described above rather than quoted): Uddaka's boast quoted and refused, reclaimed, and its three claims defined against the six fields of contact. Translation: Bhikkhu Sujato (CC0, SuttaCentral).

§1“Mendicants, Uddaka son of Rāma used to say: ‘Hereupon, ever the knowledge master! Hereupon, ever the conqueror of all! Hereupon, ever the undug boil’s root was dug out by me!’ Even though Uddaka son of Rāma was no knowledge master, he said ‘I’m a knowledge master.’ Though he was no conqueror of all, he said ‘I’m conqueror of all.’ And though the boil’s root was not dug out, he said ‘I’ve dug out the boil’s root.’ A mendicant might rightly say here: ‘Hereupon, ever the knowledge master! Hereupon, ever the conqueror of all! Hereupon, ever the undug boil’s root is dug out!’

§2And how is someone a knowledge master? It’s when a mendicant truly understands the six fields of contact’s origin, disappearance, gratification, drawback, and escape. That’s how a mendicant is a knowledge master.

§3And how is a mendicant a conqueror of all? It’s when a mendicant comes to be freed by not grasping after truly understanding the six fields of contact’s origin, disappearance, gratification, drawback, and escape. That’s how a mendicant is a conqueror of all.

§4And how has a mendicant dug out the undug boil’s root? ‘Boil’ is a term for this body made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. ‘Boil’s root’ is a term for craving. It’s when a mendicant has given up craving, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s how a mendicant has dug out the undug boil’s root.

§5Uddaka son of Rāma used to say: ‘Hereupon, ever the knowledge master! Hereupon, ever the conqueror of all! Hereupon, ever the undug boil’s root is dug out!’ Even though Uddaka son of Rāma was no knowledge master, he said ‘I’m a knowledge master.’ Though he was no conqueror of all, he said ‘I’m conqueror of all.’ And though the boil’s root was not dug out, he said ‘I’ve dug out the boil’s root.’ A mendicant might rightly say here: ‘Hereupon, ever the knowledge master! Hereupon, ever the conqueror of all! Hereupon, ever the undug boil’s root is dug out!’”

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Self-check quiz

5 questions. Click an answer to see immediate feedback. No score is recorded — this is for your own checking.

Question 1 of 5
Who was Uddaka son of Rāma, according to MN 26?
Correct: A. After Āḷāra Kālāma, per the Bodhisatta's own account of his pre-awakening studentship.
Question 2 of 5
What does the Buddha say about Uddaka's own three boasts — knowledge master, conqueror of all, and one who dug out the boil's root?
Correct: A. The Buddha's verdict is stated plainly before the verse is corrected and reclaimed.
Question 3 of 5
What does the Buddha do with Uddaka's own verse, rather than discard it?
Correct: A. The boast becomes true by who has earned the right to speak it, not by changing its wording.
Question 4 of 5
What is “the boil” and its “root,” as this discourse defines them?
Correct: A. Dug out only when craving is cut off at the root, made incapable of arising again.
Question 5 of 5
What landmark does this discourse's own untranslated closing colophon name, beyond Saḷavagga and this book's second paṇṇāsaka?
Correct: A. Left as untranslated as the rest of the colophon, and not claimed here as more than the Pali root itself states.
Answered 0 of 5 · Correct 0