MN 77 The Longer Discourse with Sakuludāyī

Medium Discourses Collection 77 – Majjhima Nikāya 77

MN 77 The Longer Discourse with Sakuludāyī – Mahāsakuludāyisutta

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

2.1

Now at that time several very well-known wanderers were residing in the monastery of the wanderers in the peacocks’ feeding ground.

Tena kho pana samayena sambahulā abhiññātā abhiññātā paribbājakā moranivāpe paribbājakārāme paṭivasanti, seyyathidaṁ—

2.2

They included Annabhāra, Varadhara, Sakuludāyī, and other very well-known wanderers.

annabhāro varadharo sakuludāyī ca paribbājako aññe ca abhiññātā abhiññātā paribbājakā.

3.1

Then the Buddha robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi.

3.2

Then it occurred to him,

Atha kho bhagavato etadahosi:

3.3

“It’s too early to wander for alms in Rājagaha.

“atippago kho tāva rājagahe piṇḍāya carituṁ.

3.4

Why don’t I visit the wanderer Sakuludāyī at the monastery of the wanderers in the peacocks’ feeding ground?”

Yannūnāhaṁ yena moranivāpo paribbājakārāmo yena sakuludāyī paribbājako tenupasaṅkameyyan”ti.

4.1

So the Buddha went to the monastery of the wanderers.

Atha kho bhagavā yena moranivāpo paribbājakārāmo tenupasaṅkami.

4.2

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 unworthy talk, such as

Tena kho pana samayena sakuludāyī paribbājako mahatiyā paribbājakaparisāya saddhiṁ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṁ tiracchānakathaṁ kathentiyā, seyyathidaṁ—

4.3

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.

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.

4.4

Sakuludāyī saw the Buddha coming off in the distance,

Addasā kho sakuludāyī paribbājako bhagavantaṁ dūratova āgacchantaṁ.

4.5

and hushed his own assembly,

Disvāna sakaṁ parisaṁ saṇṭhāpeti:

4.6

“Be quiet, good sirs, don’t make a sound.

“appasaddā bhonto hontu;

4.7

mā bhonto saddamakattha.

4.8

Here comes the ascetic Gotama.

Ayaṁ samaṇo gotamo āgacchati;

4.9

The venerable likes quiet and praises quiet.

appasaddakāmo kho pana so āyasmā appasaddassa vaṇṇavādī.

4.10

Hopefully if he sees that our assembly is quiet he’ll see fit to approach.”

Appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti.

4.11

Then those wanderers fell silent.

Atha kho te paribbājakā tuṇhī ahesuṁ.

5.1

Then the Buddha approached Sakuludāyī,

Atha kho bhagavā yena sakuludāyī paribbājako tenupasaṅkami.

5.2

who said to him,

Atha kho sakuludāyī paribbājako bhagavantaṁ etadavoca:

5.3

“Come, Blessed One!

“etu kho, bhante, bhagavā.

5.4

Welcome, Blessed One!

Svāgataṁ, bhante, bhagavato.

5.5

It’s been a long time since you took the opportunity to come here.

Cirassaṁ kho, bhante, bhagavā imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya.

5.6

Please, sir, sit down, this seat is ready.”

Nisīdatu, bhante, bhagavā;

5.7

idamāsanaṁ paññattan”ti.

5.8

The Buddha sat on the seat spread out,

Nisīdi bhagavā paññatte āsane.

5.9

while Sakuludāyī took a low seat and sat to one side.

Sakuludāyīpi kho paribbājako aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.

5.10

The Buddha said to him,

Ekamantaṁ nisinnaṁ kho sakuludāyiṁ paribbājakaṁ bhagavā etadavoca:

5.11

“Udāyī, what were you sitting talking about just now? What conversation was left unfinished?”

“Kāya nuttha, udāyi, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?

6.1

“Sir, leave aside what we were sitting talking about just now.

“Tiṭṭhatesā, bhante, kathā yāya mayaṁ etarahi kathāya sannisinnā.

6.2

It won’t be hard for you to hear about that later.

Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya.

6.3

Sir, a few days ago several ascetics and brahmins who follow various other paths were sitting together at the debating hall, and this discussion came up among them:

Purimāni, bhante, divasāni purimatarāni nānātitthiyānaṁ samaṇabrāhmaṇānaṁ kutūhalasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:

6.4

‘The people of Aṅga and Magadha are so fortunate, so very fortunate!

‘lābhā vata, bho, aṅgamagadhānaṁ, suladdhalābhā vata, bho, aṅgamagadhānaṁ.

6.5

For there are these ascetics and brahmins who lead an order and a community, and teach a community. They’re well-known and famous religious founders, regarded as holy by many people. And they have come down for the rainy season residence at Rājagaha.

Tatrime samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa rājagahaṁ vassāvāsaṁ osaṭā.

6.6

They include Pūraṇa Kassapa,

Ayampi kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;

6.7

sopi rājagahaṁ vassāvāsaṁ osaṭo.

6.8

Makkhali Gosāla,

Ayampi kho makkhali gosālo …pe…

6.9

Ajita Kesakambala,

ajito kesakambalo …

6.10

Pakudha Kaccāyana,

pakudho kaccāyano …

6.11

Sañjaya Belaṭṭhiputta,

sañjayo belaṭṭhaputto …

6.12

and Nigaṇṭha Nāṭaputta.

nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;

6.13

sopi rājagahaṁ vassāvāsaṁ osaṭo.

6.14

This ascetic Gotama also leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, regarded as holy by many people.

Ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;

6.15

And he too has come down for the rains residence at Rājagaha.

sopi rājagahaṁ vassāvāsaṁ osaṭo.

6.16

Which of these ascetics and brahmins is honored, respected, revered, and venerated by their disciples? And how do their disciples, after honoring and respecting them, remain loyal?’

Ko nu kho imesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saṅghīnaṁ gaṇīnaṁ gaṇācariyānaṁ ñātānaṁ yasassinaṁ titthakarānaṁ sādhusammatānaṁ bahujanassa sāvakānaṁ sakkato garukato mānito pūjito, kañca pana sāvakā sakkatvā garuṁ katvā upanissāya viharantī’ti?

6.17

Some of them said:

Tatrekacce evamāhaṁsu:

6.18

‘This Pūraṇa Kassapa leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, regarded as holy by many people.

‘ayaṁ kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;

6.19

But he’s not honored, respected, revered, venerated, and esteemed by his disciples. And his disciples, not honoring and respecting him, don’t remain loyal to him.

so ca kho sāvakānaṁ na sakkato na garukato na mānito na pūjito, na ca pana pūraṇaṁ kassapaṁ sāvakā sakkatvā garuṁ katvā upanissāya viharanti.

6.20

Once it so happened that he was teaching an assembly of many hundreds.

Bhūtapubbaṁ pūraṇo kassapo anekasatāya parisāya dhammaṁ deseti.

6.21

Then one of his disciples made a noise,

Tatraññataro pūraṇassa kassapassa sāvako saddamakāsi:

6.22

“My good sirs, don’t ask Pūraṇa Kassapa about that.

“mā bhonto pūraṇaṁ kassapaṁ etamatthaṁ pucchittha;

6.23

He doesn’t know that.

neso etaṁ jānāti;

6.24

I know it. Ask me about it,

mayametaṁ jānāma, amhe etamatthaṁ pucchatha;

6.25

and I’ll answer you.”

mayametaṁ bhavantānaṁ byākarissāmā”ti.

6.26

It happened that Pūraṇa Kassapa didn’t get his way, though he called out with raised arms,

Bhūtapubbaṁ pūraṇo kassapo bāhā paggayha kandanto na labhati:

6.27

“Be quiet, good sirs, don’t make a sound.

“appasaddā bhonto hontu, mā bhonto saddamakattha.

6.28

They’re not asking you, they’re asking me!

Nete, bhavante, pucchanti, amhe ete pucchanti;

6.29

I’ll answer you!”

mayametesaṁ byākarissāmā”ti.

6.30

Indeed, many of his disciples have left him after refuting his doctrine:

Bahū kho pana pūraṇassa kassapassa sāvakā vādaṁ āropetvā apakkantā:

6.31

“You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!”

“na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi? Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno, sahitaṁ me, asahitaṁ te, purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca, adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahitosi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti.

6.32

That’s how Pūraṇa Kassapa is not honored, respected, revered, venerated, and esteemed by his disciples. On the contrary, his disciples, not honoring and respecting him, don’t remain loyal to him.

Iti pūraṇo kassapo sāvakānaṁ na sakkato na garukato na mānito na pūjito, na ca pana pūraṇaṁ kassapaṁ sāvakā sakkatvā garuṁ katvā upanissāya viharanti.

6.33

Rather, he’s reviled, and rightly so.’

Akkuṭṭho ca pana pūraṇo kassapo dhammakkosenā’ti.

6.34

Others said:

Ekacce evamāhaṁsu:

6.35

'This Makkhali Gosāla …

‘ayampi kho makkhali gosālo …pe…

6.36

Ajita Kesakambala …

ajito kesakambalo …

6.37

Pakudha Kaccāyana …

pakudho kaccāyano …

6.38

Sañjaya Belaṭṭhiputta …

sañjayo belaṭṭhaputto …

6.39

Nigaṇṭha Nāṭaputta leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, regarded as holy by many people.

nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;

6.40

But he’s not honored, respected, revered, and venerated by his disciples. And his disciples, not honoring and respecting him, don’t remain loyal to him.

so ca kho sāvakānaṁ na sakkato na garukato na mānito na pūjito, na ca pana nigaṇṭhaṁ nāṭaputtaṁ sāvakā sakkatvā garuṁ katvā upanissāya viharanti.

6.41

Once it so happened that he was teaching an assembly of many hundreds.

Bhūtapubbaṁ nigaṇṭho nāṭaputto anekasatāya parisāya dhammaṁ deseti.

6.42

Then one of his disciples made a noise,

Tatraññataro nigaṇṭhassa nāṭaputtassa sāvako saddamakāsi:

6.43

“My good sirs, don’t ask Nigaṇṭha Nātaputta about that.

“mā bhonto nigaṇṭhaṁ nāṭaputtaṁ etamatthaṁ pucchittha;

6.44

He doesn’t know that.

neso etaṁ jānāti;

6.45

I know it. Ask me about it,

mayametaṁ jānāma, amhe etamatthaṁ pucchatha;

6.46

and I’ll answer you.”

mayametaṁ bhavantānaṁ byākarissāmā”ti.

6.47

It happened that Nigaṇṭha Nātaputta didn’t get his way, though he called out with raised arms,

Bhūtapubbaṁ nigaṇṭho nāṭaputto bāhā paggayha kandanto na labhati:

6.48

“Be quiet, good sirs, don’t make a sound.

“appasaddā bhonto hontu, mā bhonto saddamakattha.

6.49

They’re not asking you, they’re asking me!

Nete bhavante pucchanti, amhe ete pucchanti;

6.50

I’ll answer you!”

mayametesaṁ byākarissāmā”ti.

6.51

Indeed, many of his disciples have left him after refuting his doctrine:

Bahū kho pana nigaṇṭhassa nāṭaputtassa sāvakā vādaṁ āropetvā apakkantā:

6.52

“na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi. Kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi? Micchāpaṭipanno tvamasi. Ahamasmi sammāpaṭipanno. Sahitaṁ me asahitaṁ te, purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca, adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahitosi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti.

6.53

That’s how Nigaṇṭha Nātaputta is not honored, respected, revered, and venerated by his disciples. On the contrary, his disciples, not honoring and respecting him, don’t remain loyal to him.

Iti nigaṇṭho nāṭaputto sāvakānaṁ na sakkato na garukato na mānito na pūjito, na ca pana nigaṇṭhaṁ nāṭaputtaṁ sāvakā sakkatvā garuṁ katvā upanissāya viharanti.

6.54

Rather, he’s reviled, and rightly so.’

Akkuṭṭho ca pana nigaṇṭho nāṭaputto dhammakkosenā’ti.

6.55

Others said:

Ekacce evamāhaṁsu:

6.56

‘This ascetic Gotama leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, regarded as holy by many people.

‘ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;

6.57

He’s honored, respected, revered, and venerated by his disciples. And his disciples, honoring and respecting him, remain loyal to him.

so ca kho sāvakānaṁ sakkato garukato mānito pūjito, samaṇañca pana gotamaṁ sāvakā sakkatvā garuṁ katvā upanissāya viharanti.

6.58

Once it so happened that he was teaching an assembly of many hundreds.

Bhūtapubbaṁ samaṇo gotamo anekasatāya parisāya dhammaṁ desesi.

6.59

Then one of his disciples cleared their throat.

Tatraññataro samaṇassa gotamassa sāvako ukkāsi.

6.60

And one of their spiritual companions nudged them with their knee, to indicate,

Tamenāññataro sabrahmacārī jaṇṇukena ghaṭṭesi:

6.61

“Hush, venerable, don’t make sound! Our teacher, the Blessed One, is teaching!”

“appasaddo āyasmā hotu, māyasmā saddamakāsi, satthā no bhagavā dhammaṁ desesī”ti.

6.62

While the ascetic Gotama is teaching an assembly of many hundreds, there is no sound of his disciples coughing or clearing their throats.

Yasmiṁ samaye samaṇo gotamo anekasatāya parisāya dhammaṁ deseti, neva tasmiṁ samaye samaṇassa gotamassa sāvakānaṁ khipitasaddo vā hoti ukkāsitasaddo vā.

6.63

That large crowd is poised on the edge of their seats, thinking,

Tamenaṁ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito hoti:

6.64

“Whatever the Buddha teaches, we shall listen to it.”

“yaṁ no bhagavā dhammaṁ bhāsissati taṁ no sossāmā”ti.

6.65

It’s like when there’s a person at the crossroads pressing out pure manuka honey,

Seyyathāpi nāma puriso cātummahāpathe khuddamadhuṁ anelakaṁ pīḷeyya.

6.66

and a large crowd is poised on the edge of their seats.

Tamenaṁ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito assa.

6.67

In the same way, while the ascetic Gotama is teaching an assembly of many hundreds, there is no sound of his disciples coughing or clearing their throats.

Evameva yasmiṁ samaye samaṇo gotamo anekasatāya parisāya dhammaṁ deseti, neva tasmiṁ samaye samaṇassa gotamassa sāvakānaṁ khipitasaddo vā hoti ukkāsitasaddo vā.

6.68

That large crowd is poised on the edge of their seats, thinking,

Tamenaṁ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito hoti:

6.69

“Whatever the Buddha teaches, we shall listen to it.”

“yaṁ no bhagavā dhammaṁ bhāsissati taṁ no sossāmā”ti.

6.70

Even when a disciple of the ascetic Gotama resigns the training and returns to a lesser life, having been overly attached to their spiritual companions, they speak only praise of the teacher, the teaching, and the Saṅgha. They blame only themselves, not others: “We were unlucky, we had little merit. For even after going forth in such a well explained teaching and training we weren’t able to practice for life the perfectly full and pure spiritual life.”

Yepi samaṇassa gotamassa sāvakā sabrahmacārīhi sampayojetvā sikkhaṁ paccakkhāya hīnāyāvattanti tepi satthu ceva vaṇṇavādino honti, dhammassa ca vaṇṇavādino honti, saṅghassa ca vaṇṇavādino honti, attagarahinoyeva honti anaññagarahino, “mayamevamhā alakkhikā mayaṁ appapuññā te mayaṁ evaṁ svākkhāte dhammavinaye pabbajitvā nāsakkhimhā yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ caritun”ti.

6.71

They become monastery workers or lay followers, and they proceed having undertaken the five precepts.

Te ārāmikabhūtā vā upāsakabhūtā vā pañcasikkhāpade samādāya vattanti.

6.72

That’s how the ascetic Gotama is honored, respected, revered, and venerated by his disciples. And that’s how his disciples, honoring and respecting him, remain loyal to him.’”

Iti samaṇo gotamo sāvakānaṁ sakkato garukato mānito pūjito, samaṇañca pana gotamaṁ sāvakā sakkatvā garuṁ katvā upanissāya viharantī’”ti.

7.1

“But Udāyī, how many qualities do you see in me, because of which my disciples honor, respect, revere, and venerate me; and after honoring and respecting me, they remain loyal to me?”

“Kati pana tvaṁ, udāyi, mayi dhamme samanupassasi, yehi mamaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharantī”ti?

8.1

“Sir, I see five such qualities in the Buddha.

“Pañca kho ahaṁ, bhante, bhagavati dhamme samanupassāmi yehi bhagavantaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti.

8.2

What five?

Katame pañca?

8.3

The Buddha eats little and praises eating little.

Bhagavā hi, bhante, appāhāro, appāhāratāya ca vaṇṇavādī.

8.4

This is the first such quality I see in the Buddha.

Yampi, bhante, bhagavā appāhāro, appāhāratāya ca vaṇṇavādī imaṁ kho ahaṁ, bhante, bhagavati paṭhamaṁ dhammaṁ samanupassāmi yena bhagavantaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti.

8.5

Furthermore, the Buddha is content with any kind of robe, and praises such contentment.

Puna caparaṁ, bhante, bhagavā santuṭṭho itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī.

8.6

This is the second such quality I see in the Buddha.

Yampi, bhante, bhagavā santuṭṭho itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, imaṁ kho ahaṁ, bhante, bhagavati dutiyaṁ dhammaṁ samanupassāmi yena bhagavantaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti.

8.7

Furthermore, the Buddha is content with any kind of almsfood, and praises such contentment.

Puna caparaṁ, bhante, bhagavā santuṭṭho itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī.

8.8

This is the third such quality I see in the Buddha.

Yampi, bhante, bhagavā santuṭṭho itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, imaṁ kho ahaṁ, bhante, bhagavati tatiyaṁ dhammaṁ samanupassāmi yena bhagavantaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti.

8.9

Furthermore, the Buddha is content with any kind of lodging, and praises such contentment.

Puna caparaṁ, bhante, bhagavā santuṭṭho itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī.

8.10

This is the fourth such quality I see in the Buddha.

Yampi, bhante, bhagavā santuṭṭho itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, imaṁ kho ahaṁ, bhante, bhagavati catutthaṁ dhammaṁ samanupassāmi yena bhagavantaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti.

8.11

Furthermore, the Buddha is secluded, and praises seclusion.

Puna caparaṁ, bhante, bhagavā pavivitto, pavivekassa ca vaṇṇavādī.

8.12

This is the fifth such quality I see in the Buddha.

Yampi, bhante, bhagavā pavivitto, pavivekassa ca vaṇṇavādī, imaṁ kho ahaṁ, bhante, bhagavati pañcamaṁ dhammaṁ samanupassāmi yena bhagavantaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti.

8.13

These are the five qualities I see in the Buddha, because of which his disciples honor, respect, revere, and venerate him; and after honoring and respecting him, they remain loyal to him.”

Ime kho ahaṁ, bhante, bhagavati pañca dhamme samanupassāmi yehi bhagavantaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharantī”ti.

9.1

“Suppose, Udāyī, my disciples were loyal to me because I eat little. Well, there are disciples of mine who eat a cupful of food, or half a cupful; they eat a wood apple, or half a wood apple.

“‘Appāhāro samaṇo gotamo, appāhāratāya ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ, santi kho pana me, udāyi, sāvakā kosakāhārāpi aḍḍhakosakāhārāpi beluvāhārāpi aḍḍhabeluvāhārāpi.

9.2

But sometimes I even eat this bowl full to the brim, or even more.

Ahaṁ kho pana, udāyi, appekadā iminā pattena samatittikampi bhuñjāmi bhiyyopi bhuñjāmi.

9.3

So if it were the case that my disciples are loyal to me because I eat little, then those disciples who eat even less would not be loyal to me.

‘Appāhāro samaṇo gotamo, appāhāratāya ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ, ye te, udāyi, mama sāvakā kosakāhārāpi aḍḍhakosakāhārāpi beluvāhārāpi aḍḍhabeluvāhārāpi na maṁ te iminā dhammena sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ.

9.4

Suppose my disciples were loyal to me because I’m content with any kind of robe. Well, there are disciples of mine who have rag robes, wearing shabby robes. They gather scraps from charnel grounds, rubbish dumps, and shops, make them into a patchwork robe and wear it.

‘Santuṭṭho samaṇo gotamo itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ, santi kho pana me, udāyi, sāvakā paṁsukūlikā lūkhacīvaradharā te susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭiṁ karitvā dhārenti.

9.5

But sometimes I wear robes offered by householders that are strong, yet next to which bottle-gourd down is coarse.

Ahaṁ kho panudāyi, appekadā gahapaticīvarāni dhāremi daḷhāni satthalūkhāni alābulomasāni.

9.6

So if it were the case that my disciples are loyal to me because I’m content with any kind of robe, then those disciples who wear rag robes would not be loyal to me.

‘Santuṭṭho samaṇo gotamo itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ, ye te, udāyi, mama sāvakā paṁsukūlikā lūkhacīvaradharā te susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭiṁ karitvā dhārenti, na maṁ te iminā dhammena sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ.

9.7

Suppose my disciples were loyal to me because I’m content with any kind of almsfood. Well, there are disciples of mine who eat only almsfood, wander indiscriminately for almsfood, happy to eat whatever they glean. When they’ve entered an inhabited area, they don’t consent when invited to sit down.

‘Santuṭṭho samaṇo gotamo itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ, santi kho pana me, udāyi, sāvakā piṇḍapātikā sapadānacārino uñchāsake vate ratā, te antaragharaṁ paviṭṭhā samānā āsanenapi nimantiyamānā na sādiyanti.

9.8

But sometimes I even eat by invitation boiled fine rice with the dark grains picked out, served with many soups and sauces.

Ahaṁ kho panudāyi, appekadā nimantanepi bhuñjāmi sālīnaṁ odanaṁ vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ.

9.9

So if it were the case that my disciples are loyal to me because I’m content with any kind of almsfood, then those disciples who eat only almsfood would not be loyal to me.

‘Santuṭṭho samaṇo gotamo itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ, ye te, udāyi, mama sāvakā piṇḍapātikā sapadānacārino uñchāsake vate ratā te antaragharaṁ paviṭṭhā samānā āsanenapi nimantiyamānā na sādiyanti, na maṁ te iminā dhammena sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ.

9.10

Suppose my disciples were loyal to me because I’m content with any kind of lodging. Well, there are disciples of mine who stay at the root of a tree, in the open air. For eight months they don’t go under a roof.

‘Santuṭṭho samaṇo gotamo itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ, santi kho pana me, udāyi, sāvakā rukkhamūlikā abbhokāsikā, te aṭṭhamāse channaṁ na upenti.

9.11

But sometimes I even stay in bungalows, plastered inside and out, draft-free, with latches fastened and windows shuttered.

Ahaṁ kho panudāyi, appekadā kūṭāgāresupi viharāmi ullittāvalittesu nivātesu phusitaggaḷesu pihitavātapānesu.

9.12

So if it were the case that my disciples are loyal to me because I’m content with any kind of lodging, then those disciples who stay at the root of a tree would not be loyal to me.

‘Santuṭṭho samaṇo gotamo itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ, ye te, udāyi, mama sāvakā rukkhamūlikā abbhokāsikā te aṭṭhamāse channaṁ na upenti, na maṁ te iminā dhammena sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ.

9.13

Suppose my disciples were loyal to me because I’m secluded and I praise seclusion. Well, there are disciples of mine who live in the wilderness, in remote lodgings. Having ventured deep into remote lodgings in the wilderness and the forest, they live there, coming down to the midst of the Saṅgha each fortnight for the recitation of the monastic code.

‘Pavivitto samaṇo gotamo, pavivekassa ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ, santi kho pana me, udāyi, sāvakā āraññikā pantasenāsanā araññavanapatthāni pantāni senāsanāni ajjhogāhetvā viharanti, te anvaddhamāsaṁ saṅghamajjhe osaranti pātimokkhuddesāya.

9.14

But sometimes I live crowded by monks, nuns, laymen, and laywomen; by rulers and their ministers, and teachers of other paths and their disciples.

Ahaṁ kho panudāyi, appekadā ākiṇṇo viharāmi bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi.

9.15

So if it were the case that my disciples are loyal to me because I’m secluded and praise seclusion, then those disciples who live in the wilderness would not be loyal to me.

‘Pavivitto samaṇo gotamo, pavivekassa ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ. Ye te, udāyi, mama sāvakā āraññakā pantasenāsanā araññavanapatthāni pantāni senāsanāni ajjhogāhetvā viharanti te anvaddhamāsaṁ saṅghamajjhe osaranti pātimokkhuddesāya, na maṁ te iminā dhammena sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ.

9.16

So, Udāyī, it’s not because of these five qualities that my disciples honor, respect, revere, and venerate me; and after honoring and respecting me, they remain loyal to me.

Iti kho, udāyi, na mamaṁ sāvakā imehi pañcahi dhammehi sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti.

10.1

There are five other qualities because of which my disciples honor, respect, revere, and venerate me; and after honoring and respecting me, they remain loyal to me.

Atthi kho, udāyi, aññe ca pañca dhammā yehi pañcahi dhammehi mamaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti.

10.2

What five?

Katame pañca?

10.3

Firstly, my disciples esteem me for the higher ethics:

Idhudāyi, mamaṁ sāvakā adhisīle sambhāventi:

10.4

‘The ascetic Gotama is ethical. He possesses the entire spectrum of ethical conduct to the highest degree.’

‘sīlavā samaṇo gotamo paramena sīlakkhandhena samannāgato’ti.

11.1

Since this is so,

Yampudāyi, mamaṁ sāvakā adhisīle sambhāventi:

11.2

this is the first quality because of which my disciples are loyal to me.

‘sīlavā samaṇo gotamo paramena sīlakkhandhena samannāgato’ti, ayaṁ kho, udāyi, paṭhamo dhammo yena mamaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti.

12.1

Furthermore, my disciples esteem me for my excellent knowledge and vision:

Puna caparaṁ, udāyi, mamaṁ sāvakā abhikkante ñāṇadassane sambhāventi:

12.2

‘The ascetic Gotama only claims to know when he does in fact know.

‘jānaṁyevāha samaṇo gotamo—jānāmīti,

12.3

He only claims to see when he really does see.

passaṁyevāha samaṇo gotamo—passāmīti;

12.4

He teaches based on direct knowledge, not without direct knowledge.

abhiññāya samaṇo gotamo dhammaṁ deseti no anabhiññāya;

12.5

He teaches based on reason, not without reason.

sanidānaṁ samaṇo gotamo dhammaṁ deseti no anidānaṁ;

12.6

He teaches with a demonstrable basis, not without it.’

sappāṭihāriyaṁ samaṇo gotamo dhammaṁ deseti no appāṭihāriyan’ti.

12.7

Since this is so,

Yampudāyi, mamaṁ sāvakā abhikkante ñāṇadassane sambhāventi:

12.8

‘jānaṁyevāha samaṇo gotamo—jānāmīti,

12.9

passaṁyevāha samaṇo gotamo—passāmīti;

12.10

abhiññāya samaṇo gotamo dhammaṁ deseti no anabhiññāya;

12.11

sanidānaṁ samaṇo gotamo dhammaṁ deseti no anidānaṁ;

12.12

this is the second quality because of which my disciples are loyal to me.

sappāṭihāriyaṁ samaṇo gotamo dhammaṁ deseti no appāṭihāriyan’ti, ayaṁ kho, udāyi, dutiyo dhammo yena mamaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti.

13.1

Furthermore, my disciples esteem me for my higher wisdom:

Puna caparaṁ, udāyi, mamaṁ sāvakā adhipaññāya sambhāventi:

13.2

‘The ascetic Gotama is wise. He possesses the entire spectrum of wisdom to the highest degree.

‘paññavā samaṇo gotamo paramena paññākkhandhena samannāgato;

13.3

It’s not possible that he would fail to foresee grounds for future criticism, or to legitimately and completely refute the doctrines of others that come up.’

taṁ vata anāgataṁ vādapathaṁ na dakkhati, uppannaṁ vā parappavādaṁ na sahadhammena suniggahitaṁ niggaṇhissatīti—netaṁ ṭhānaṁ vijjati’.

13.4

What do you think, Udāyī?

Taṁ kiṁ maññasi, udāyi,

13.5

Would my disciples, knowing and seeing this, break in and interrupt me?”

api nu me sāvakā evaṁ jānantā evaṁ passantā antarantarā kathaṁ opāteyyun”ti?

13.6

“No, sir.”

“No hetaṁ, bhante”.

13.7

“That’s because I don’t expect to be instructed by my disciples.

“Na kho panāhaṁ, udāyi, sāvakesu anusāsaniṁ paccāsīsāmi;

13.8

Invariably, my disciples expect instruction from me.

aññadatthu mamayeva sāvakā anusāsaniṁ paccāsīsanti.

13.9

Since this is so,

Yampudāyi, mamaṁ sāvakā adhipaññāya sambhāventi:

13.10

‘paññavā samaṇo gotamo paramena paññākkhandhena samannāgato;

13.11

taṁ vata anāgataṁ vādapathaṁ na dakkhati, uppannaṁ vā parappavādaṁ na sahadhammena niggahitaṁ niggaṇhissatīti—

13.12

netaṁ ṭhānaṁ vijjati’.

13.13

this is the third quality because of which my disciples are loyal to me.

Ayaṁ kho, udāyi, tatiyo dhammo yena mamaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti.

14.1

Furthermore, my disciples come to me and ask how the noble truth of suffering applies to the suffering in which they are swamped and mired. And I provide them with a satisfying answer to their question.

Puna caparaṁ, udāyi, mama sāvakā yena dukkhena dukkhotiṇṇā dukkhaparetā te maṁ upasaṅkamitvā dukkhaṁ ariyasaccaṁ pucchanti, tesāhaṁ dukkhaṁ ariyasaccaṁ puṭṭho byākaromi, tesāhaṁ cittaṁ ārādhemi pañhassa veyyākaraṇena;

14.2

They ask how the noble truths of the origin of suffering,

te maṁ dukkhasamudayaṁ …

14.3

the cessation of suffering,

dukkhanirodhaṁ …

14.4

and the practice that leads to the cessation of suffering apply to the suffering that has overwhelmed them and brought them low. And I provide them with satisfying answers to their questions.

dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ pucchanti, tesāhaṁ dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ puṭṭho byākaromi, tesāhaṁ cittaṁ ārādhemi pañhassa veyyākaraṇena.

14.5

Since this is so,

Yampudāyi, mama sāvakā yena dukkhena dukkhotiṇṇā dukkhaparetā te maṁ upasaṅkamitvā dukkhaṁ ariyasaccaṁ pucchanti, tesāhaṁ dukkhaṁ ariyasaccaṁ puṭṭho byākaromi, tesāhaṁ cittaṁ ārādhemi pañhassa veyyākaraṇena.

14.6

Te maṁ dukkhasamudayaṁ …

14.7

dukkhanirodhaṁ …

14.8

dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ pucchanti.

14.9

Tesāhaṁ dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ puṭṭho byākaromi.

14.10

Tesāhaṁ cittaṁ ārādhemi pañhassa veyyākaraṇena.

14.11

this is the fourth quality because of which my disciples are loyal to me.

Ayaṁ kho, udāyi, catuttho dhammo yena mamaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti.

15.1

Furthermore, I have explained to my disciples a practice that they use to develop the four kinds of mindfulness meditation.

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā cattāro satipaṭṭhāne bhāventi.

15.2

It’s when a bhikkhu meditates by observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world.

Idhudāyi, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ;

15.3

They meditate observing an aspect of feelings …

vedanāsu vedanānupassī viharati …

15.4

mind …

citte cittānupassī viharati …

15.5

dhamma—keen, aware, and mindful, rid of desire and aversion for the world.

dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.

15.6

And many of my disciples meditate on that having attained perfection and consummation of insight.

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

16.1

Furthermore, I have explained to my disciples a practice that they use to develop the four right efforts.

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā cattāro sammappadhāne bhāventi.

16.2

It’s when a bhikkhu generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise.

Idhudāyi, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti, vāyamati, vīriyaṁ ārabhati, cittaṁ paggaṇhāti, padahati;

16.3

They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up.

uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti, vāyamati, vīriyaṁ ārabhati, cittaṁ paggaṇhāti, padahati;

16.4

They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise.

anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti, vāyamati, vīriyaṁ ārabhati, cittaṁ paggaṇhāti, padahati;

16.5

They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development.

uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti, vāyamati, vīriyaṁ ārabhati, cittaṁ paggaṇhāti, padahati.

16.6

And many of my disciples meditate on that having attained perfection and consummation of insight.

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

17.1

Furthermore, I have explained to my disciples a practice that they use to develop the four bases of psychic power.

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā cattāro iddhipāde bhāventi.

17.2

It’s when a bhikkhu develops the basis of psychic power that has samādhi due to enthusiasm, and active effort.

Idhudāyi, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,

17.3

They develop the basis of psychic power that has samādhi due to energy, and active effort.

vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,

17.4

They develop the basis of psychic power that has samādhi due to mental development, and active effort.

cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,

17.5

They develop the basis of psychic power that has samādhi due to inquiry, and active effort.

vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.

17.6

And many of my disciples meditate on that having attained perfection and consummation of insight.

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

18.1

Furthermore, I have explained to my disciples a practice that they use to develop the five faculties.

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā pañcindriyāni bhāventi.

18.2

It’s when a bhikkhu develops the faculties of faith,

Idhudāyi, bhikkhu saddhindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ;

18.3

energy,

vīriyindriyaṁ bhāveti …pe…

18.4

mindfulness,

satindriyaṁ bhāveti …

18.5

samādhi,

samādhindriyaṁ bhāveti …

18.6

and wisdom, which lead to peace and awakening.

paññindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ.

18.7

And many of my disciples meditate on that having attained perfection and consummation of insight.

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

19.1

Furthermore, I have explained to my disciples a practice that they use to develop the five powers.

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā pañca balāni bhāventi.

19.2

It’s when a bhikkhu develops the powers of faith,

Idhudāyi, bhikkhu saddhābalaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ;

19.3

energy,

vīriyabalaṁ bhāveti …pe…

19.4

mindfulness,

satibalaṁ bhāveti …

19.5

samādhi,

samādhibalaṁ bhāveti …

19.6

and wisdom, which lead to peace and awakening.

paññābalaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ.

19.7

And many of my disciples meditate on that having attained perfection and consummation of insight.

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

20.1

Furthermore, I have explained to my disciples a practice that they use to develop the seven awakening factors.

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā sattabojjhaṅge bhāventi.

20.2

It’s when a bhikkhu develops the awakening factors of mindfulness,

Idhudāyi, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ;

20.3

investigation of dhamma,

dhammavicayasambojjhaṅgaṁ bhāveti …pe…

20.4

energy,

vīriyasambojjhaṅgaṁ bhāveti …

20.5

rapture,

pītisambojjhaṅgaṁ bhāveti …

20.6

tranquility,

passaddhisambojjhaṅgaṁ bhāveti …

20.7

samādhi,

samādhisambojjhaṅgaṁ bhāveti …

20.8

and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.

upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.

20.9

And many of my disciples meditate on that having attained perfection and consummation of insight.

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

21.1

Furthermore, I have explained to my disciples a practice that they use to develop the noble eightfold path.

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāventi.

21.2

It’s when a bhikkhu develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right samādhi.

Idhudāyi, bhikkhu sammādiṭṭhiṁ bhāveti, sammāsaṅkappaṁ bhāveti, sammāvācaṁ bhāveti, sammākammantaṁ bhāveti, sammāājīvaṁ bhāveti, sammāvāyāmaṁ bhāveti, sammāsatiṁ bhāveti, sammāsamādhiṁ bhāveti.

21.3

And many of my disciples meditate on that having attained perfection and consummation of insight.

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

22.1

Furthermore, I have explained to my disciples a practice that they use to develop the eight liberations.

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā aṭṭha vimokkhe bhāventi.

22.2

Having physical form, they see visions.

Rūpī rūpāni passati,

22.3

This is the first liberation.

ayaṁ paṭhamo vimokkho;

22.4

Not perceiving form internally, they see visions externally.

ajjhattaṁ arūpasaññī bahiddhā rūpāni passati,

22.5

This is the second liberation.

ayaṁ dutiyo vimokkho;

22.6

They’re focused only on beauty.

subhanteva adhimutto hoti,

22.7

This is the third liberation.

ayaṁ tatiyo vimokkho;

22.8

Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.

sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati,

22.9

This is the fourth liberation.

ayaṁ catuttho vimokkho;

22.10

Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.

sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati,

22.11

This is the fifth liberation.

ayaṁ pañcamo vimokkho;

22.12

Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.

sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati,

22.13

This is the sixth liberation.

ayaṁ chaṭṭho vimokkho;

22.14

Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.

sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati,

22.15

This is the seventh liberation.

ayaṁ sattamo vimokkho;

22.16

Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.

sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati,

22.17

This is the eighth liberation.

ayaṁ aṭṭhamo vimokkho.

22.18

And many of my disciples meditate on that having attained perfection and consummation of insight.

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

23.1

Furthermore, I have explained to my disciples a practice that they use to develop the eight dimensions of mastery.

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā aṭṭha abhibhāyatanāni bhāventi.

23.2

Perceiving form internally, someone sees visions externally, limited, both pretty and ugly.

Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni.

23.3

Mastering them, they perceive: ‘I know and see.’

‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti.

23.4

This is the first dimension of mastery.

Idaṁ paṭhamaṁ abhibhāyatanaṁ.

23.5

Perceiving form internally, someone sees visions externally, limitless, both pretty and ugly.

Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni.

23.6

Mastering them, they perceive: ‘I know and see.’

‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti.

23.7

This is the second dimension of mastery.

Idaṁ dutiyaṁ abhibhāyatanaṁ.

23.8

Not perceiving form internally, someone sees visions externally, limited, both pretty and ugly.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni.

23.9

Mastering them, they perceive: ‘I know and see.’

‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti.

23.10

This is the third dimension of mastery.

Idaṁ tatiyaṁ abhibhāyatanaṁ.

23.11

Not perceiving form internally, someone sees visions externally, limitless, both pretty and ugly.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni.

23.12

Mastering them, they perceive: ‘I know and see.’

‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti.

23.13

This is the fourth dimension of mastery.

Idaṁ catutthaṁ abhibhāyatanaṁ.

23.14

Not perceiving form internally, someone sees visions externally, blue, with blue color, blue hue, and blue tint.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.

23.15

They’re like a flax flower that’s blue, with blue color, blue hue, and blue tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, blue, with blue color, blue hue, and blue tint.

Seyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ;

23.16

In the same way, not perceiving form internally, someone sees visions externally, blue, with blue color, blue hue, and blue tint.

evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.

23.17

Mastering them, they perceive: ‘I know and see.’

‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti.

23.18

This is the fifth dimension of mastery.

Idaṁ pañcamaṁ abhibhāyatanaṁ.

23.19

Not perceiving form internally, someone sees visions externally that are yellow, with yellow color, yellow hue, and yellow tint.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.

23.20

They’re like a champak flower that’s yellow, with yellow color, yellow hue, and yellow tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, yellow, with yellow color, yellow hue, and yellow tint.

Seyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ;

23.21

In the same way, not perceiving form internally, someone sees visions externally that are yellow, with yellow color, yellow hue, and yellow tint.

evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.

23.22

Mastering them, they perceive: ‘I know and see.’

‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti.

23.23

This is the sixth dimension of mastery.

Idaṁ chaṭṭhaṁ abhibhāyatanaṁ.

23.24

Not perceiving form internally, someone sees visions externally that are red, with red color, red hue, and red tint.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.

23.25

They’re like a scarlet mallow flower that’s red, with red color, red hue, and red tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, red, with red color, red hue, and red tint.

Seyyathāpi nāma bandhujīvakapupphaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ;

23.26

In the same way, not perceiving form internally, someone sees visions externally that are red, with red color, red hue, and red tint.

evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.

23.27

Mastering them, they perceive: ‘I know and see.’

‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti.

23.28

This is the seventh dimension of mastery.

Idaṁ sattamaṁ abhibhāyatanaṁ.

23.29

Not perceiving form internally, someone sees visions externally that are white, with white color, white hue, and white tint.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.

23.30

They’re like the morning star that’s white, with white color, white hue, and white tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, white, with white color, white hue, and white tint.

Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ;

23.31

In the same way, not perceiving form internally, someone sees visions externally that are white, with white color, white hue, and white tint.

evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.

23.32

Mastering them, they perceive: ‘I know and see.’

‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁsaññī hoti.

23.33

This is the eighth dimension of mastery.

Idaṁ aṭṭhamaṁ abhibhāyatanaṁ.

23.34

And many of my disciples meditate on that having attained perfection and consummation of insight.

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

24.1

Furthermore, I have explained to my disciples a practice that they use to develop the ten universal dimensions of meditation.

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā dasa kasiṇāyatanāni bhāventi.

24.2

Someone perceives the meditation on universal earth above, below, across, non-dual and limitless.

Pathavīkasiṇameko sañjānāti uddhamadho tiriyaṁ advayaṁ appamāṇaṁ;

24.3

They perceive the meditation on universal water …

āpokasiṇameko sañjānāti …pe…

24.4

the meditation on universal fire …

tejokasiṇameko sañjānāti …

24.5

the meditation on universal air …

vāyokasiṇameko sañjānāti …

24.6

the meditation on universal blue …

nīlakasiṇameko sañjānāti …

24.7

the meditation on universal yellow …

pītakasiṇameko sañjānāti …

24.8

the meditation on universal red …

lohitakasiṇameko sañjānāti …

24.9

the meditation on universal white …

odātakasiṇameko sañjānāti …

24.10

the meditation on universal space …

ākāsakasiṇameko sañjānāti …

24.11

the meditation on universal consciousness above, below, across, non-dual and limitless.

viññāṇakasiṇameko sañjānāti uddhamadho tiriyaṁ advayaṁ appamāṇaṁ.

24.12

And many of my disciples meditate on that having attained perfection and consummation of insight.

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

25.1

Furthermore, I have explained to my disciples a practice that they use to develop the four absorptions.

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā cattāri jhānāni bhāventi.

25.2

It’s when a bhikkhu, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

Idhudāyi, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.

25.3

They drench, steep, fill, and spread their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.

So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.

25.4

It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out.

Seyyathāpi, udāyi, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya, sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena na ca pagghariṇī;

25.5

In the same way, a bhikkhu drenches, steeps, fills, and spreads their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.

evameva kho, udāyi, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.

26.1

Furthermore, as the placing of the mind and keeping it connected are stilled, a bhikkhu enters and remains in the second absorption. It has the rapture and bliss born of samādhi, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected.

Puna caparaṁ, udāyi, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ …pe… dutiyaṁ jhānaṁ upasampajja viharati.

26.2

They drench, steep, fill, and spread their body with rapture and bliss born of samādhi. There’s no part of the body that’s not spread with rapture and bliss born of samādhi.

So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.

26.3

It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and no rainfall to replenish it from time to time.

Seyyathāpi, udāyi, udakarahado gambhīro ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṁ, na pacchimāya disāya udakassa āyamukhaṁ, na uttarāya disāya udakassa āyamukhaṁ, na dakkhiṇāya disāya udakassa āyamukhaṁ, devo ca na kālena kālaṁ sammā dhāraṁ anuppaveccheyya;

26.4

But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water.

atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa.

26.5

In the same way, a bhikkhu drenches, steeps, fills, and spreads their body with rapture and bliss born of samādhi. There’s no part of the body that’s not spread with rapture and bliss born of samādhi.

Evameva kho, udāyi, bhikkhu imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.

27.1

Furthermore, with the fading away of rapture, a bhikkhu enters and remains in the third absorption. They meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

Puna caparaṁ, udāyi, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati.

27.2

They drench, steep, fill, and spread their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture.

So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.

27.3

It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked with cool water.

Seyyathāpi, udāyi, uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni anto nimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṁ, uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā sītena vārinā apphuṭaṁ assa;

27.4

In the same way, a bhikkhu drenches, steeps, fills, and spreads their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture.

evameva kho, udāyi, bhikkhu imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.

28.1

Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a bhikkhu enters and remains in the fourth absorption. It is without pleasure or pain, with pure equanimity and mindfulness.

Puna caparaṁ, udāyi, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.

28.2

They sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind.

So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.

28.3

It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth.

Seyyathāpi, udāyi, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa;

28.4

In the same way, they sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind.

evameva kho, udāyi, bhikkhu imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.

28.5

And many of my disciples meditate on that having attained perfection and consummation of insight.

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

29.1

Furthermore, I have explained to my disciples a practice that they use to understand this:

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā evaṁ pajānanti:

29.2

‘This body of mine is physical. It’s made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to anicca, to wearing away and erosion, to breaking up and destruction.

‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo;

29.3

And this consciousness of mine is attached to it, tied to it.’

idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhaṁ’.

29.4

Suppose there was a beryl gem that was naturally beautiful, eight-faceted, well-worked, transparent and clear, endowed with all good qualities.

Seyyathāpi, udāyi, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno sabbākārasampanno;

29.5

And it was strung with a thread of blue, yellow, red, white, or golden brown.

tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā.

29.6

And someone with good eyesight were to take it in their hand and check it:

Tamenaṁ cakkhumā puriso hatthe karitvā paccavekkheyya:

29.7

‘This beryl gem is naturally beautiful, eight-faceted, well-worked, transparent and clear, endowed with all good qualities.

‘ayaṁ kho maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno sabbākārasampanno;

29.8

And it’s strung with a thread of blue, yellow, red, white, or golden brown.’

tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā’ti.

29.9

In the same way, I have explained to my disciples a practice that they use to understand this:

Evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā evaṁ pajānanti:

29.10

‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo;

29.11

And this consciousness of mine is attached to it, tied to it.’

idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti.

29.12

And many of my disciples meditate on that having attained perfection and consummation of insight.

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

30.1

Furthermore, I have explained to my disciples a practice that they use to create from this body another body, consisting of form, mind-made, complete in all its various parts, not deficient in any faculty.

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā imamhā kāyā aññaṁ kāyaṁ abhinimminanti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.

30.2

Suppose a person was to draw a reed out from its sheath.

Seyyathāpi, udāyi, puriso muñjamhā īsikaṁ pabbāheyya;

30.3

They’d think:

tassa evamassa:

30.4

‘This is the reed, this is the sheath. The reed and the sheath are different things. The reed has been drawn out from the sheath.’

‘ayaṁ muñjo, ayaṁ īsikā; añño muñjo, aññā īsikā; muñjamhā tveva īsikā pabbāḷhā’ti.

30.5

Or suppose a person was to draw a sword out from its scabbard.

Seyyathā vā panudāyi, puriso asiṁ kosiyā pabbāheyya;

30.6

They’d think:

tassa evamassa:

30.7

‘This is the sword, this is the scabbard. The sword and the scabbard are different things. The sword has been drawn out from the scabbard.’

‘ayaṁ asi, ayaṁ kosi; añño asi aññā kosi; kosiyā tveva asi pabbāḷho’ti.

30.8

Or suppose a person was to draw a snake out from its slough.

Seyyathā vā, panudāyi, puriso ahiṁ karaṇḍā uddhareyya;

30.9

They’d think:

tassa evamassa:

30.10

‘This is the snake, this is the slough. The snake and the slough are different things. The snake has been drawn out from the slough.’

‘ayaṁ ahi, ayaṁ karaṇḍo; añño ahi, añño karaṇḍo; karaṇḍā tveva ahi ubbhato’ti.

30.11

In the same way, I have explained to my disciples a practice that they use to create from this body another body, consisting of form, mind-made, complete in all its various parts, not deficient in any faculty.

Evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā imamhā kāyā aññaṁ kāyaṁ abhinimminanti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.

30.12

And many of my disciples meditate on that having attained perfection and consummation of insight.

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

31.1

Furthermore, I have explained to my disciples a practice that they use to wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the Brahmā realm.

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṁ iddhividhaṁ paccanubhonti—ekopi hutvā bahudhā honti, bahudhāpi hutvā eko hoti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānā gacchanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karonti, seyyathāpi udake; udakepi abhijjamāne gacchanti, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasanti parimajjanti, yāva brahmalokāpi kāyena vasaṁ vattenti.

31.2

Suppose a deft potter or their apprentice had some well-prepared clay. They could produce any kind of pot that they like.

Seyyathāpi, udāyi, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṁ yadeva bhājanavikatiṁ ākaṅkheyya taṁ tadeva kareyya abhinipphādeyya;

31.3

Or suppose a deft ivory-carver or their apprentice had some well-prepared ivory. They could produce any kind of ivory item that they like.

seyyathā vā panudāyi, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṁ dantasmiṁ yaṁ yadeva dantavikatiṁ ākaṅkheyya taṁ tadeva kareyya abhinipphādeyya;

31.4

Or suppose a deft goldsmith or their apprentice had some well-prepared gold. They could produce any kind of gold item that they like.

seyyathā vā panudāyi, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṁ suvaṇṇasmiṁ yaṁ yadeva suvaṇṇavikatiṁ ākaṅkheyya taṁ tadeva kareyya abhinipphādeyya.

31.5

In the same way, I have explained to my disciples a practice that they use to wield the many kinds of psychic power …

Evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṁ iddhividhaṁ paccanubhonti—ekopi hutvā bahudhā honti, bahudhāpi hutvā eko hoti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānā gacchanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karonti, seyyathāpi udake; udakepi abhijjamāne gacchanti, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasanti parimajjanti, yāva brahmalokāpi kāyena vasaṁ vattenti.

31.6

And many of my disciples meditate on that having attained perfection and consummation of insight.

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

32.1

Furthermore, I have explained to my disciples a practice that they use so that, with clairaudience that is purified and superhuman, they hear both kinds of sounds, human and divine, whether near or far.

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇanti—dibbe ca mānuse ca, ye dūre santike ca.

32.2

Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters.

Seyyathāpi, udāyi, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya;

32.3

In the same way, I have explained to my disciples a practice that they use so that, with clairaudience that is purified and superhuman, they hear both kinds of sounds, human and divine, whether near or far.

evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇanti—dibbe ca mānuse ca, ye dūre santike ca.

32.4

And many of my disciples meditate on that having attained perfection and consummation of insight.

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

33.1

Furthermore, I have explained to my disciples a practice that they use to understand the minds of other beings and individuals, having comprehended them with their own mind.

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānanti—

33.2

They understand mind with greed as ‘mind with greed’,

sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānanti,

33.3

and mind without greed as ‘mind without greed’;

vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānanti;

33.4

mind with hate as ‘mind with hate’,

sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānanti,

33.5

and mind without hate as ‘mind without hate’;

vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānanti;

33.6

mind with delusion as ‘mind with delusion’,

samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānanti,

33.7

and mind without delusion as ‘mind without delusion’;

vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānanti;

33.8

constricted mind as ‘constricted mind’,

saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānanti,

33.9

and scattered mind as ‘scattered mind’;

vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānanti;

33.10

expansive mind as ‘expansive mind’,

mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānanti,

33.11

and unexpansive mind as ‘unexpansive mind’;

amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānanti;

33.12

mind that is not supreme as ‘mind that is not supreme’,

sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānanti,

33.13

and mind that is supreme as ‘mind that is supreme’;

anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānanti;

33.14

mind immersed in samādhi as ‘mind immersed in samādhi’,

samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānanti,

33.15

and mind not immersed in samādhi as ‘mind not immersed in samādhi’;

asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānanti;

33.16

freed mind as ‘freed mind’,

vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānanti,

33.17

and unfreed mind as ‘unfreed mind’.

avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānanti.

33.18

Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they had a spot they’d know ‘I have a spot’, and if they had no spots they’d know ‘I have no spots’.

Seyyathāpi, udāyi, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno sakaṇikaṁ vā ‘sakaṇikan’ti jāneyya, akaṇikaṁ vā ‘akaṇikan’ti jāneyya;

33.19

In the same way, I have explained to my disciples a practice that they use to understand the minds of other beings and individuals, having comprehended them with their own mind …

evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānanti—

33.20

sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānanti,

33.21

vītarāgaṁ vā cittaṁ …pe…

33.22

sadosaṁ vā cittaṁ …

33.23

vītadosaṁ vā cittaṁ …

33.24

samohaṁ vā cittaṁ …

33.25

vītamohaṁ vā cittaṁ …

33.26

saṅkhittaṁ vā cittaṁ …

33.27

vikkhittaṁ vā cittaṁ …

33.28

mahaggataṁ vā cittaṁ …

33.29

amahaggataṁ vā cittaṁ …

33.30

sauttaraṁ vā cittaṁ …

33.31

anuttaraṁ vā cittaṁ …

33.32

samāhitaṁ vā cittaṁ …

33.33

asamāhitaṁ vā cittaṁ …

33.34

vimuttaṁ vā cittaṁ …

33.35

avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānanti.

33.36

And many of my disciples meditate on that having attained perfection and consummation of insight.

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

34.1

Furthermore, I have explained to my disciples a practice that they use to recollect the 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. ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṁ pubbenivāsaṁ anussaranti, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.

34.2

Suppose a person was to leave their home village and go to another village. From that village they’d go to yet another village. And from that village they’d return to their home village. They’d think: ‘I went from my home village to another village. There I stood like this, sat like that, spoke like this, or kept silent like that. From that village I went to yet another village. There too I stood like this, sat like that, spoke like this, or kept silent like that. And from that village I returned to my home village.’

Seyyathāpi, udāyi, puriso sakamhā gāmā aññaṁ gāmaṁ gaccheyya, tamhāpi gāmā aññaṁ gāmaṁ gaccheyya; so tamhā gāmā sakaṁyeva gāmaṁ paccāgaccheyya; tassa evamassa: ‘ahaṁ kho sakamhā gāmā aññaṁ gāmaṁ agacchiṁ, tatra evaṁ aṭṭhāsiṁ evaṁ nisīdiṁ evaṁ abhāsiṁ evaṁ tuṇhī ahosiṁ; tamhāpi gāmā amuṁ gāmaṁ agacchiṁ, tatrāpi evaṁ aṭṭhāsiṁ evaṁ nisīdiṁ evaṁ abhāsiṁ evaṁ tuṇhī ahosiṁ, somhi tamhā gāmā sakaṁyeva gāmaṁ paccāgato’ti.

34.3

In the same way, I have explained to my disciples a practice that they use to recollect the many kinds of past lives.

Evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṁ pubbenivāsaṁ anussaranti, seyyathidaṁ—ekampi jātiṁ …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussaranti.

34.4

And many of my disciples meditate on that having attained perfection and consummation of insight.

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

35.1

Furthermore, I have explained to my disciples a practice that they use so that, 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: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, 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.

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti.

35.2

Suppose there were two houses with doors. A person with good eyesight standing in between them would see people entering and leaving a house and wandering to and fro.

Seyyathāpi, udāyi, dve agārā sadvārā. Tatra cakkhumā puriso majjhe ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi anucaṅkamantepi anuvicarantepi;

35.3

In the same way, I have explained to my disciples a practice that they use so that, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn …

evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti …pe…

35.4

And many of my disciples meditate on that having attained perfection and consummation of insight.

tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

36.1

Furthermore, I have explained to my disciples a practice that they use to realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of cravings.

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.

36.2

Suppose there was a lake that was transparent, clear, and unclouded. A person with good eyesight standing on the bank would see the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still. They’d think: ‘This lake is transparent, clear, and unclouded. And here are the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still.’

Seyyathāpi, udāyi, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo, tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakaṭhalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa: ‘ayaṁ kho udakarahado accho vippasanno anāvilo, tatrime sippisambukāpi sakkharakaṭhalāpi macchagumbāpi carantipi tiṭṭhantipī’ti.

36.3

In the same way, I have explained to my disciples a practice that they use to realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of cravings.

Evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.

36.4

And many of my disciples meditate on that having attained perfection and consummation of insight.

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

37.1

This is the fifth quality because of which my disciples are loyal to me.

Ayaṁ kho, udāyi, pañcamo dhammo yena mama sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti.

38.1

These are the five qualities because of which my disciples honor, respect, revere, and venerate me; and after honoring and respecting me, they remain loyal to me.”

Ime kho, udāyi, pañca dhammā yehi mamaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharantī”ti.

38.2

That is what the Buddha said.

Idamavoca bhagavā.

38.3

Satisfied, the wanderer Sakuludāyī was happy with what the Buddha said.

Attamano sakuludāyī paribbājako bhagavato bhāsitaṁ abhinandīti.

38.4

Mahāsakuludāyisuttaṁ niṭṭhitaṁ sattamaṁ.