Date: 03/22/2025 03/23/2025
Location: Star Ocean Meditation Center
Teacher: Otto Huang
Dharma Talk
The Theft of the Dhamma by Sudīpa
At one time, the Buddha was traveling in Rājagaha, the capital of Magadha, and was staying at Kalandaka Bamboo Park in the northern outskirts of the city.
At that time, the king of Magadha, along with many ministers, Brahmins, wealthy elders, laypeople, and common citizens, all held great respect for the Buddha and the community of bhikkhus. As a result, the offerings they received—robes, food, medicine, and daily necessities—were particularly abundant. In contrast, the other ascetics and non-Buddhist sects in the area received significantly fewer offerings.
To address the shortage of support and their increasingly difficult living conditions, the ascetics in Rājagaha gathered to discuss a solution. Eventually, they came up with a plan: they chose among themselves a clever young man named Sudīpa and tasked him with going to the Buddha to ordain as a monk. Their hope was that he could secretly learn some of the Buddha’s “secret teachings” and bring them back so they too could gain the faith and respect of the people, thereby restoring their previous level of support.
Carrying out this special mission, Sudīpa arrived at Kalandaka Bamboo Park and requested ordination from a group of bhikkhus. Through their introduction, the Buddha granted him permission to ordain into the monastic community.
Fifteen days passed. One day, Sudīpa overheard some bhikkhus claiming to have attained Arahantship and thought this was his chance. He eagerly approached them and asked how he could attain the first jhāna and liberation.
However, these bhikkhus told Sudīpa that they did not practice the first jhāna nor possess supernatural powers.
Sudīpa did not believe them and continued pressing for instruction on the second, third, and fourth jhānas, but the bhikkhus again replied that they did not practice them. Moreover, they stated that they did not possess psychic abilities such as telepathy or recollection of past lives.
Frustrated by their answers, Sudīpa doubted and accused them of contradicting themselves. He challenged them, questioning how they could claim to be liberated Arahants if they had no knowledge of jhāna.
In response, the bhikkhus explained that they were “liberated through wisdom” (paññā-vimutti).
Sudīpa could neither comprehend nor accept this answer, so he went to the Buddha to seek confirmation.
The Buddha said to Sudīpa:
“Sudīpa! The sequence of training is as follows: one first gains knowledge of ‘the stability of the Dhamma’ (Dhammaṭṭhiti-ñāṇa), and then one gains knowledge of ‘Nibbāna’ (Nibbāna-ñāṇa). Those bhikkhus followed this sequence. By diligently contemplating, abiding in heedfulness, and cultivating insight into non-self, they abandoned all defilements and attained liberation.”
Sudīpa could not understand what the Buddha meant and requested a more detailed explanation.
The Buddha explained:
“Sudīpa! Whether you understand it or not, the necessary sequence of training is to first gain knowledge of the stability of the Dhamma, then knowledge of Nibbāna.
Sudīpa! What do you think? Since there is birth, there is aging and death. Without birth, there would be no aging and death. Is this correct?”
“Yes, Blessed One!”
“In the same way, becoming arises from grasping; grasping arises from craving; craving arises from feeling; feeling arises from contact; contact arises from the six sense bases; the six sense bases arise from name-and-form; name-and-form arises from consciousness; consciousness arises from volitional formations; volitional formations arise from ignorance. Since there is ignorance, there are volitional formations. Without ignorance, volitional formations would not arise. Is this correct?”
“Yes, Blessed One!”
“Conversely, if there were no birth, there would be no aging and death. If the cessation of birth occurs, then aging and death will cease. Is this correct?”
“Yes, Blessed One!”
“In the same way, if ignorance ceases, volitional formations cease; if volitional formations cease, consciousness ceases; if consciousness ceases, name-and-form ceases; if name-and-form ceases, the six sense bases cease; if the six sense bases cease, contact ceases; if contact ceases, feeling ceases; if feeling ceases, craving ceases; if craving ceases, grasping ceases; if grasping ceases, becoming ceases; if becoming ceases, birth ceases; and if birth ceases, then all sorrow, lamentation, pain, grief, and despair—this entire mass of suffering—will cease. Is this correct?”
“Yes, Blessed One!”
“Sudīpa! Let me ask you: Is form (rūpa) permanent or impermanent?”
“Blessed One! It is impermanent.”
“And what is impermanent—does it bring suffering or happiness?”
“Blessed One! It brings suffering.”
“If it is impermanent and suffering, then it is subject to change. Can one find an unchanging ‘true self’ in something that is constantly changing?”
“Blessed One! No, one cannot.”
Similarly, the Buddha questioned Sudīpa regarding feeling (vedanā), perception (saññā), volitional formations (saṅkhāra), and consciousness (viññāṇa), extending the discussion to include the past and the future. He explained that all of these are impermanent and suffering, and that no so-called “true self” exists among them. Then, the Buddha summarized:
“Sudīpa! A noble disciple who hears and understands the teachings develops disenchantment toward form, feeling, perception, volitional formations, and consciousness. Through disenchantment, craving is abandoned; through abandoning craving, liberation is attained. With liberation, the knowledge of liberation arises: ‘My birth is ended, the holy life is fulfilled, what had to be done has been accomplished, and there will be no more future existence.’
Sudīpa! Having this understanding and realization, does one necessarily attain jhāna and psychic powers?”
“No, Blessed One!”
“Sudīpa! This is what it means to first gain knowledge of the stability of the Dhamma and then knowledge of Nibbāna. Those bhikkhus followed this path—diligently contemplating, abiding in heedfulness, cultivating insight into non-self, and abandoning all defilements—thus attaining liberation.”
Upon hearing this, Sudīpa became completely free from defilements and attained the purity of the Dhamma-eye. He realized the Dhamma, comprehended it, and resolved his doubts. His mind became fearless and unwavering.
At that moment, having awakened to the true Dhamma, Sudīpa prostrated before the Buddha, repenting for his wrongful intention of ordaining merely to steal the teachings, and sincerely asked for the Buddha’s forgiveness.
The Buddha accepted Sudīpa’s sincere repentance and advised him:
“Sudīpa! If one ordains with the intention of stealing the Dhamma for the sake of fame and material gain, the torment in one’s heart will be even worse than that of a thief who is slowly executed by the king’s decree.”
