Majjhima Nikāya 77 Mahāsakuludāyisutta Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

Mahāsakuludāyisutta

Thus have I heard: At one time, the Blessed One was staying in Rajagaha at the Bamboo Grove, the Squirrel Sanctuary.

Tena kho pana samayena sambahulā abhiññātā abhiññātā paribbājakā moranivāpe paribbājakārāme paṭivasanti, seyyathidaṁ— annabhāro varadharo sakuludāyī ca paribbājako aññe ca abhiññātā abhiññātā paribbājakā.

Now at that time, several well-known wanderers were living in the Wanderers Park of the Peacocks Sanctuary, such as Annabhāra, Varadhara, Sakuludāyin, and other well-known wanderers.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi.

Then, in the morning, the Blessed One dressed, took his bowl and robe, and entered Rajagaha for alms.

Atha kho bhagavato etadahosi: “atippago kho tāva rājagahe piṇḍāya carituṁ.

Then the Blessed One thought:

It is too early to wander for alms in Rajagaha.

Yannūnāhaṁ yena moranivāpo paribbājakārāmo yena sakuludāyī paribbājako tenupasaṅkameyyan”ti.

What if I were to go to the Wanderers Park of the Peacocks Sanctuary, where the wanderer Sakuludāyin is staying?

Atha kho bhagavā yena moranivāpo paribbājakārāmo tenupasaṅkami.

Then the Blessed One went to the Wanderers Park of the Peacocks Sanctuary.

Tena kho pana samayena sakuludāyī paribbājako mahatiyā paribbājakaparisāya saddhiṁ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṁ tiracchānakathaṁ kathentiyā, seyyathidaṁ— rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ iti vā. Addasā kho sakuludāyī paribbājako bhagavantaṁ dūratova āgacchantaṁ. Disvāna sakaṁ parisaṁ saṇṭhāpeti: “appasaddā bhonto hontu; mā bhonto saddamakattha.

Now at that time, the wanderer Sakuludāyin was sitting with a large assembly of wanderers, who were making a great noise, talking about various kinds of worldly topics.

Ayaṁ samaṇo gotamo āgacchati; appasaddakāmo kho pana so āyasmā appasaddassa vaṇṇavādī.

The wanderer Sakuludāyin saw the Blessed One coming from afar. Seeing him, he quieted his own assembly:

Appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti.

Be quiet, gentlemen;

do not make noise. This ascetic Gotama is coming;

Atha kho te paribbājakā tuṇhī ahesuṁ.

he likes quiet and praises quiet.

Atha kho bhagavā yena sakuludāyī paribbājako tenupasaṅkami.

Perhaps if he sees that our assembly is quiet, he will think to approach.

Atha kho sakuludāyī paribbājako bhagavantaṁ etadavoca: “etu kho, bhante, bhagavā. Svāgataṁ, bhante, bhagavato.

Then those wanderers became silent. Then the Blessed One approached the wanderer Sakuludāyin.

The wanderer Sakuludāyin said to the Blessed One: Come, venerable sir, welcome to the Blessed One.

Cirassaṁ kho, bhante, bhagavā imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya.

It has been a long time since the Blessed One has made this round to come here.

Nisīdatu, bhante, bhagavā; idamāsanaṁ paññattan”ti.

Please sit down, venerable sir;

this seat is prepared.

Nisīdi bhagavā paññatte āsane.

The Blessed One sat down on the prepared seat.

Sakuludāyīpi kho paribbājako aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.

The wanderer Sakuludāyin also took a low seat and sat down to one side.

Ekamantaṁ nisinnaṁ kho sakuludāyiṁ paribbājakaṁ bhagavā etadavoca: “Kāya nuttha, udāyi, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?

When he was seated to one side, the Blessed One said to the wanderer Sakuludāyin:

What kind of discussion were you having just now, Udāyin, and what was the conversation that was interrupted?

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

Venerable sir, the discussion we were having just now is still going on.

Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya.

But it will not be difficult for the Blessed One to hear it later.

Purimāni, bhante, divasāni purimatarāni nānātitthiyānaṁ samaṇabrāhmaṇānaṁ kutūhalasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: ‘lābhā vata, bho, aṅgamagadhānaṁ, suladdhalābhā vata, bho, aṅgamagadhānaṁ.

In recent days, when various ascetics and brahmins were sitting together in the meeting hall, this conversation arose among them:

Fortunate indeed are the people of Anga and Magadha, truly fortunate indeed are the people of Anga and Magadha.

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

For these ascetics and brahmins, leaders of groups, well-known, famous, founders of sects, esteemed by many, have settled in Rajagaha for the rainy season.

Ayampi kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; sopi rājagahaṁ vassāvāsaṁ osaṭo. Ayampi kho makkhali gosālo …pe…

Here is Pūraṇa Kassapa, a leader of a group, well-known, famous, a founder of a sect, esteemed by many; he too has settled in Rajagaha for the rainy season.

ajito kesakambalo … pakudho kaccāyano … sañjayo belaṭṭhaputto … nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; sopi rājagahaṁ vassāvāsaṁ osaṭo.

Makkhali Gosāla, Ajita Kesakambala, Pakudha Kaccāyana, Sañjaya Belaṭṭhaputta, Nigaṇṭha Nātaputta, a leader of a group, well-known, famous, a founder of a sect, esteemed by many; he too has settled in Rajagaha for the rainy season.

Ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; sopi rājagahaṁ vassāvāsaṁ osaṭo.

Here is the ascetic Gotama, a leader of a group, well-known, famous, a founder of a sect, esteemed by many; he too has settled in Rajagaha for the rainy season.

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?

Who among these revered ascetics and brahmins, leaders of groups, well-known, famous, founders of sects, esteemed by many, is honored, respected, revered, and venerated by their disciples, and who do their disciples live in dependence on, honoring and respecting?

Tatrekacce evamāhaṁsu: ‘ayaṁ kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; so ca kho sāvakānaṁ na sakkato na garukato na mānito na pūjito, na ca pana pūraṇaṁ kassapaṁ sāvakā sakkatvā garuṁ katvā upanissāya viharanti.

Some said:

This Pūraṇa Kassapa is a leader of a group, well-known, famous, a founder of a sect, esteemed by many; but his disciples do not honor, respect, revere, or venerate him, nor do they live in dependence on him, honoring and respecting him.

Bhūtapubbaṁ pūraṇo kassapo anekasatāya parisāya dhammaṁ deseti.

Once, Pūraṇa Kassapa was teaching the Dhamma to an assembly of several hundred people.

Tatraññataro pūraṇassa kassapassa sāvako saddamakāsi: “mā bhonto pūraṇaṁ kassapaṁ etamatthaṁ pucchittha; neso etaṁ jānāti; mayametaṁ jānāma, amhe etamatthaṁ pucchatha; mayametaṁ bhavantānaṁ byākarissāmā”ti.

One of his disciples made a noise:

Do not ask Pūraṇa Kassapa about this matter; he does not know it; we know it, ask us about this matter; we will explain it to you.

Bhūtapubbaṁ pūraṇo kassapo bāhā paggayha kandanto na labhati: “appasaddā bhonto hontu, mā bhonto saddamakattha.

Once, Pūraṇa Kassapa, raising his arms and crying, could not get: May you be quiet, sirs, do not make noise.

Nete, bhavante, pucchanti, amhe ete pucchanti; mayametesaṁ byākarissāmā”ti.

They are not asking you, sirs, they are asking us; we will answer them.

Bahū kho pana pūraṇassa kassapassa sāvakā vādaṁ āropetvā apakkantā: “na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi?

Many disciples of Pūraṇa Kassapa, having imposed a debate, left: You do not know this doctrine and discipline, I know this doctrine and discipline. How could you know this doctrine and discipline?

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.

You are practicing wrongly, I am practicing rightly, I have the evidence, you do not have the evidence, you spoke out of turn, you spoke in reverse order, your practice is overturned, your argument is imposed, you are defeated, go to free yourself from the argument, or refute it if you can.

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

Thus, Pūraṇa Kassapa is not respected, not honored, not esteemed, not revered by his disciples, and they do not live depending on him with respect and reverence.

Akkuṭṭho ca pana pūraṇo kassapo dhammakkosenā’ti.

Pūraṇa Kassapa is also reviled by the doctrine.

Ekacce evamāhaṁsu: ‘ayampi kho makkhali gosālo …pe…

Some said: This Makkhali Gosāla...

ajito kesakambalo …

Ajita Kesakambala...

pakudho kaccāyano …

Pakudha Kaccāyana...

sañjayo belaṭṭhaputto …

Sañjaya Belaṭṭhaputta...

nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; so ca kho sāvakānaṁ na sakkato na garukato na mānito na pūjito, na ca pana nigaṇṭhaṁ nāṭaputtaṁ sāvakā sakkatvā garuṁ katvā upanissāya viharanti.

Nigaṇṭha Nātaputta is a leader of a group, a teacher of a group, well-known, famous, a founder of a sect, well-regarded by many people; but he is not respected, not honored, not esteemed, not revered by his disciples, and they do not live depending on him with respect and reverence.

Bhūtapubbaṁ nigaṇṭho nāṭaputto anekasatāya parisāya dhammaṁ deseti.

In the past, Nigaṇṭha Nātaputta taught the doctrine to a large assembly.

Tatraññataro nigaṇṭhassa nāṭaputtassa sāvako saddamakāsi: “mā bhonto nigaṇṭhaṁ nāṭaputtaṁ etamatthaṁ pucchittha; neso etaṁ jānāti; mayametaṁ jānāma, amhe etamatthaṁ pucchatha; mayametaṁ bhavantānaṁ byākarissāmā”ti.

One of his disciples made a noise: Do not ask Nigaṇṭha Nātaputta this matter; he does not know it; we know it, ask us this matter; we will answer it for you.

Bhūtapubbaṁ nigaṇṭho nāṭaputto bāhā paggayha kandanto na labhati: “appasaddā bhonto hontu, mā bhonto saddamakattha.

In the past, Nigaṇṭha Nātaputta, raising his arms and crying, did not get: May you be quiet, sirs, do not make noise.

Nete bhavante pucchanti, amhe ete pucchanti; mayametesaṁ byākarissāmā”ti.

They are not asking you, sirs, they are asking us; we will answer them.

Bahū kho pana nigaṇṭhassa nāṭaputtassa sāvakā vādaṁ āropetvā apakkantā: “na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi.

Many disciples of Nigaṇṭha Nātaputta, having imposed a debate, left: You do not know this doctrine and discipline, I know this doctrine and discipline.

Kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi?

How could you know this doctrine and discipline?

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.

You are practicing wrongly, I am practicing rightly, I have the evidence, you do not have the evidence, you spoke out of turn, you spoke in reverse order, your practice is overturned, your argument is imposed, you are defeated, go to free yourself from the argument, or refute it if you can.

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

Thus, Nigaṇṭha Nātaputta is not respected, not honored, not esteemed, not revered by his disciples, and they do not live depending on him with respect and reverence.

Akkuṭṭho ca pana nigaṇṭho nāṭaputto dhammakkosenā’ti.

Nigaṇṭha Nātaputta is also reviled by the doctrine.

Ekacce evamāhaṁsu: ‘ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; so ca kho sāvakānaṁ sakkato garukato mānito pūjito, samaṇañca pana gotamaṁ sāvakā sakkatvā garuṁ katvā upanissāya viharanti.

Some said: This ascetic Gotama is a leader of a group, a teacher of a group, well-known, famous, a founder of a sect, well-regarded by many people; but he is respected, honored, esteemed, revered by his disciples, and they live depending on him with respect and reverence.

Bhūtapubbaṁ samaṇo gotamo anekasatāya parisāya dhammaṁ desesi.

In the past, the ascetic Gotama taught the doctrine to a large assembly.

Tatraññataro samaṇassa gotamassa sāvako ukkāsi.

One of his disciples coughed.

Tamenāññataro sabrahmacārī jaṇṇukena ghaṭṭesi: “appasaddo āyasmā hotu, māyasmā saddamakāsi, satthā no bhagavā dhammaṁ desesī”ti.

Another fellow practitioner nudged him with his knee: Be quiet, venerable sir, do not make noise, our teacher, the Blessed One, is teaching the doctrine.

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

When the ascetic Gotama teaches the doctrine to a large assembly, at that time there is no sound of scolding or coughing among his disciples.

Tamenaṁ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito hoti: “yaṁ no bhagavā dhammaṁ bhāsissati taṁ no sossāmā”ti.

The large assembly is attentive, waiting: We will listen to whatever doctrine the Blessed One will speak to us.

Seyyathāpi nāma puriso cātummahāpathe khuddamadhuṁ anelakaṁ pīḷeyya.

Just as a man at a crossroads would press a small piece of honey on his tongue.

Tamenaṁ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito assa.

The large assembly is attentive, waiting.

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

Similarly, when the ascetic Gotama teaches the doctrine to a large assembly, at that time there is no sound of scolding or coughing among his disciples.

Tamenaṁ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito hoti: “yaṁ no bhagavā dhammaṁ bhāsissati taṁ no sossāmā”ti.

The large assembly is attentive, waiting: We will listen to whatever doctrine the Blessed One will speak to us.

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.

Even those disciples of the ascetic Gotama who, having associated with fellow practitioners, renounce the training and revert to a lower state, still praise the teacher, praise the doctrine, praise the community, and blame only themselves, not others, saying: We are unlucky, we have little merit, having gone forth in this well-expounded doctrine and discipline, we were unable to live the complete and pure holy life for our whole lives.

Te ārāmikabhūtā vā upāsakabhūtā vā pañcasikkhāpade samādāya vattanti.

They live as lay followers or householders, attending the five precepts.

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

Thus, the ascetic Gotama is respected, honored, esteemed, revered by his disciples, and they live depending on him with respect and reverence.

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

But how many qualities, Udayi, do you see in me, for which my disciples honor, respect, revere, and venerate me, and live in dependence on me?

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

Venerable sir, I see five qualities in the Blessed One, for which his disciples honor, respect, revere, and venerate him, and live in dependence on him.

Katame pañca?

What are the five?

Bhagavā hi, bhante, appāhāro, appāhāratāya ca vaṇṇavādī.

Venerable sir, the Blessed One is moderate in eating, and he praises moderation in eating.

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.

This is the first quality I see in the Blessed One, for which his disciples honor, respect, revere, and venerate him, and live in dependence on him. Furthermore, venerable sir, the Blessed One is content with any kind of robe, and he praises contentment with any kind of robe.

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

This is the second quality I see in the Blessed One, for which his disciples honor, respect, revere, and venerate him, and live in dependence on him.

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.

Furthermore, venerable sir, the Blessed One is content with any kind of alms food, and he praises contentment with any kind of alms food. This is the third quality I see in the Blessed One, for which his disciples honor, respect, revere, and venerate him, and live in dependence on him.

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

Furthermore, venerable sir, the Blessed One is content with any kind of lodging, and he praises contentment with any kind of lodging.

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.

This is the fourth quality I see in the Blessed One, for which his disciples honor, respect, revere, and venerate him, and live in dependence on him.

Furthermore, venerable sir, the Blessed One is secluded, and he praises seclusion. This is the fifth quality I see in the Blessed One, for which his disciples honor, respect, revere, and venerate him, and live in dependence on him.

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

These are the five qualities I see in the Blessed One, for which his disciples honor, respect, revere, and venerate him, and live in dependence on him.

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.

If, Udayi, my disciples were to honor, respect, revere, and venerate me, and live in dependence on me, saying, The ascetic Gotama is moderate in eating, and he praises moderation in eating, there are, Udayi, my disciples who eat in moderation, and those who eat half a portion, and those who eat a portion of beluva fruit, and those who eat half a portion of beluva fruit.

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

But, Udayi, sometimes I eat my fill with this bowl, and sometimes I eat even more.

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

If, Udayi, my disciples were to honor, respect, revere, and venerate me, and live in dependence on me, saying, The ascetic Gotama is moderate in eating, and he praises moderation in eating, those of my disciples who eat in moderation, and those who eat half a portion, and those who eat a portion of beluva fruit, and those who eat half a portion of beluva fruit, would not honor, respect, revere, and venerate me, and live in dependence on me, by this quality.

“‘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.

If, Udayi, my disciples were to honor, respect, revere, and venerate me, and live in dependence on me, saying, The ascetic Gotama is content with any kind of robe, and he praises contentment with any kind of robe, there are, Udayi, my disciples who wear rag robes, coarse robes, robes made from refuse rags, and robes made from tree bark.

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

But, Udayi, sometimes I wear householders robes, strong, well-made, and soft.

‘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.

If, Udayi, my disciples were to honor, respect, revere, and venerate me, and live in dependence on me, saying, The ascetic Gotama is content with any kind of robe, and he praises contentment with any kind of robe, those of my disciples who wear rag robes, coarse robes, robes made from refuse rags, and robes made from tree bark, would not honor, respect, revere, and venerate me, and live in dependence on me, by this quality.

‘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. Ahaṁ kho panudāyi, appekadā gahapaticīvarāni dhāremi daḷhāni satthalūkhāni alābulomasāni.

If, Udayi, my disciples were to honor, respect, revere, and venerate me, and live in dependence on me, saying, The ascetic Gotama is content with any kind of alms food, and he praises contentment with any kind of alms food, there are, Udayi, my disciples who are content with any kind of alms food, and those who are content with half a portion of alms food, and those who are content with a portion of beluva fruit, and those who are content with half a portion of beluva fruit.

‘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. ‘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.

If I were to be praised as a speaker of various virtues, Udayi, then my disciples would honor, respect, revere, and venerate me, and live in dependence on me, having honored and respected me. However, Udayi, my disciples are almsmen who go on their rounds for alms, delighting in the practice of gathering alms. Even when they enter a house and are invited to sit, they do not accept.

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

But I, Udayi, sometimes accept an invitation and eat fine rice with various soups and curries.

‘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.

If I were to be praised as content with whatever alms food, Udayi, then my disciples would honor, respect, revere, and venerate me, and live in dependence on me, having honored and respected me. However, Udayi, my disciples are almsmen who go on their rounds for alms, delighting in the practice of gathering alms. Even when they enter a house and are invited to sit, they do not accept. They would not honor, respect, revere, and venerate me, and live in dependence on me, having honored and respected me, for this reason.

‘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.

If I were to be praised as content with whatever lodging, Udayi, then my disciples would honor, respect, revere, and venerate me, and live in dependence on me, having honored and respected me. However, Udayi, my disciples are forest dwellers who delight in remote lodgings. They do not stay under a roof for eight months.

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

But I, Udayi, sometimes stay in a well-plastered, well-painted house, sheltered from the wind, with closed windows.

‘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.

If I were to be praised as content with whatever lodging, Udayi, then my disciples would honor, respect, revere, and venerate me, and live in dependence on me, having honored and respected me. However, Udayi, my disciples are forest dwellers who delight in remote lodgings. They do not stay under a roof for eight months. They would not honor, respect, revere, and venerate me, and live in dependence on me, having honored and respected me, for this reason.

‘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.

If I were to be praised as secluded, Udayi, then my disciples would honor, respect, revere, and venerate me, and live in dependence on me, having honored and respected me.

However, Udayi, my disciples are forest dwellers who delight in remote lodgings. They enter the community every half month for the recitation of the Pātimokkha.

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

But I, Udayi, sometimes live surrounded by disciples, nuns, laymen, laywomen, kings, royal ministers, other sectarians, and their followers.

‘Pavivitto samaṇo gotamo, pavivekassa ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ.

If I were to be praised as secluded, Udayi, then my disciples would honor, respect, revere, and venerate me, and live in dependence on me, having honored and respected me.

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.

However, Udayi, my disciples are forest dwellers who delight in remote lodgings. They enter the community every half month for the recitation of the Pātimokkha. They would not honor, respect, revere, and venerate me, and live in dependence on me, having honored and respected me, for this reason.

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

Thus, Udayi, my disciples do not honor, respect, revere, and venerate me, and live in dependence on me, having honored and respected me, for these five reasons.

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

However, Udayi, there are other five reasons for which my disciples honor, respect, revere, and venerate me, and live in dependence on me, having honored and respected me.

Katame pañca?

What are the five?

Idhudāyi, mamaṁ sāvakā adhisīle sambhāventi: ‘sīlavā samaṇo gotamo paramena sīlakkhandhena samannāgato’ti.

Here, Udayi, my disciples honor me for my superior virtue: The ascetic Gotama is virtuous, possessing the highest aggregate of virtue.

Yampudāyi, mamaṁ sāvakā adhisīle sambhāventi: ‘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. Puna caparaṁ, udāyi, mamaṁ sāvakā abhikkante ñāṇadassane sambhāventi: ‘jānaṁyevāha samaṇo gotamo—jānāmīti, passaṁyevāha samaṇo gotamo—passāmīti; abhiññāya samaṇo gotamo dhammaṁ deseti no anabhiññāya; sanidānaṁ samaṇo gotamo dhammaṁ deseti no anidānaṁ; sappāṭihāriyaṁ samaṇo gotamo dhammaṁ deseti no appāṭihāriyan’ti. Yampudāyi, mamaṁ sāvakā abhikkante ñāṇadassane sambhāventi: ‘jānaṁyevāha samaṇo gotamo—jānāmīti, passaṁyevāha samaṇo gotamo—passāmīti; abhiññāya samaṇo gotamo dhammaṁ deseti no anabhiññāya; sanidānaṁ samaṇo gotamo dhammaṁ deseti no anidānaṁ; 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.

This, Udayi, is the first reason for which my disciples honor, respect, revere, and venerate me, and live in dependence on me, having honored and respected me.

Furthermore, Udayi, my disciples honor me for my superior knowing and vision: The ascetic Gotama speaks knowing and seeing: he says, I know, he says, I see; the ascetic Gotama teaches the Dhamma having directly known it, not without having directly known it; the ascetic Gotama teaches the Dhamma with a reason, not without a reason; the ascetic Gotama teaches the Dhamma with marvels, not without marvels. This, Udayi, is the second reason for which my disciples honor, respect, revere, and venerate me, and live in dependence on me, having honored and respected me.

They honor and respect me, holding me in high esteem and living in dependence on me.

Puna caparaṁ, udāyi, mamaṁ sāvakā adhipaññāya sambhāventi: ‘paññavā samaṇo gotamo paramena paññākkhandhena samannāgato; taṁ vata anāgataṁ vādapathaṁ na dakkhati, uppannaṁ vā parappavādaṁ na sahadhammena suniggahitaṁ niggaṇhissatīti—netaṁ ṭhānaṁ vijjati’.

Furthermore, Udāyi, my disciples praise me for my supreme wisdom: The ascetic Gotama is wise, endowed with the highest aggregate of wisdom; he will not fail to see any future argument, nor will he fail to refute any arisen external doctrine with proper reasoning: this is not possible.

Taṁ kiṁ maññasi, udāyi, api nu me sāvakā evaṁ jānantā evaṁ passantā antarantarā kathaṁ opāteyyun”ti?

What do you think, Udāyi, would my disciples, knowing and seeing thus, sometimes engage in conversation with me?

“No hetaṁ, bhante”.

No, Venerable Sir.

“Na kho panāhaṁ, udāyi, sāvakesu anusāsaniṁ paccāsīsāmi; aññadatthu mamayeva sāvakā anusāsaniṁ paccāsīsanti.

Indeed, Udāyi, I do not expect instruction from my disciples; rather, my disciples expect instruction from me.

Yampudāyi, mamaṁ sāvakā adhipaññāya sambhāventi: ‘paññavā samaṇo gotamo paramena paññākkhandhena samannāgato; taṁ vata anāgataṁ vādapathaṁ na dakkhati, uppannaṁ vā parappavādaṁ na sahadhammena niggahitaṁ niggaṇhissatīti— netaṁ ṭhānaṁ vijjati’.

Furthermore, Udāyi, my disciples praise me for my supreme wisdom: The ascetic Gotama is wise, endowed with the highest aggregate of wisdom; he will not fail to see any future argument, nor will he fail to refute any arisen external doctrine with proper reasoning: this is not possible.

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

This, Udāyi, is the third reason why my disciples honor, respect, revere, and venerate me, and live in dependence on me.

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; te maṁ dukkhasamudayaṁ … dukkhanirodhaṁ … dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ pucchanti, tesāhaṁ dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ puṭṭho byākaromi, tesāhaṁ cittaṁ ārādhemi pañhassa veyyākaraṇena.

Furthermore, Udāyi, my disciples, afflicted by suffering, approach me and ask about the noble truth of suffering. When asked, I explain to them the noble truth of suffering, and I satisfy their minds with the explanation.

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

They then ask me about the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering. When asked, I explain to them the noble truth of the path leading to the cessation of suffering, and I satisfy their minds with the explanation.

dukkhanirodhaṁ … dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ pucchanti. Tesāhaṁ dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ puṭṭho byākaromi. Tesāhaṁ cittaṁ ārādhemi pañhassa veyyākaraṇena.

This, Udāyi, is the fourth reason why my disciples honor, respect, revere, and venerate me, and live in dependence on me. Furthermore, Udāyi, I have taught my disciples the path, and they practice the four dwellings of mindfulness.

Ayaṁ kho, udāyi, catuttho dhammo yena mamaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti. Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā cattāro satipaṭṭhāne bhāventi. Idhudāyi, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ; vedanāsu vedanānupassī viharati … citte cittānupassī viharati …

Here, Udāyi, a disciple dwells contemplating the body in the body, ardent, fully aware, and mindful, having removed craving and aversion in regard to the world; he dwells contemplating feelings in feelings, ardent, fully aware, and mindful, having removed craving and aversion in regard to the world; he dwells contemplating the mind in the mind, ardent, fully aware, and mindful, having removed craving and aversion in regard to the world; he dwells contemplating phenomena in phenomena, ardent, fully aware, and mindful, having removed craving and aversion in regard to the world.

dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.

And many of my disciples, having reached the highest perfection of direct knowing, dwell thus.

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

Furthermore, Udāyi, I have taught my disciples the path, and they practice the four right efforts.

Here, Udāyi, a disciple generates desire, makes an effort, arouses energy, applies his mind, and strives to prevent the arising of unarisen unskillful unwholesome states; he generates desire, makes an effort, arouses energy, applies his mind, and strives to abandon arisen unskillful unwholesome states; he generates desire, makes an effort, arouses energy, applies his mind, and strives to develop unarisen wholesome states; he generates desire, makes an effort, arouses energy, applies his mind, and strives to maintain arisen wholesome states, not to let them fade away, but to bring them to growth, to maturity, and to full development.

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

And many of my disciples, having reached the highest perfection of direct knowing, dwell thus.

Idhudāyi, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti, vāyamati, vīriyaṁ ārabhati, cittaṁ paggaṇhāti, padahati; uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti, vāyamati, vīriyaṁ ārabhati, cittaṁ paggaṇhāti, padahati; anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti, vāyamati, vīriyaṁ ārabhati, cittaṁ paggaṇhāti, padahati; uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti, vāyamati, vīriyaṁ ārabhati, cittaṁ paggaṇhāti, padahati.

Furthermore, Udāyi, I have taught my disciples the path, and they practice the four bases of spiritual power. Here, Udāyi, a disciple develops the base of spiritual power that is concentration due to desire and determined striving; he develops the base of spiritual power that is concentration due to energy and determined striving; he develops the base of spiritual power that is concentration due to mind and determined striving; he develops the base of spiritual power that is concentration due to investigation and determined striving.

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

And many of my disciples, having reached the highest perfection of direct knowing, dwell thus.

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

Furthermore, Udāyi, I have taught my disciples the path, and they practice the five faculties.

Idhudāyi, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.

Here, Udāyi, a disciple develops the faculty of faith, which leads to peace, to enlightenment; he develops the faculty of energy... he develops the faculty of mindfulness... he develops the faculty of concentration... he develops the faculty of wisdom, which leads to peace, to enlightenment.

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

And many of my disciples, having reached the highest perfection of direct knowing, dwell thus.

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

Furthermore, Udāyi, I have taught my disciples the path, and they practice the five... The strengths are developed.

Idhudāyi, bhikkhu saddhindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ; vīriyindriyaṁ bhāveti …pe…

Here, Udāyi, a disciple develops the strength of faith leading to tranquility and enlightenment;

satindriyaṁ bhāveti …

develops the strength of energy...

samādhindriyaṁ bhāveti …

develops the strength of mindfulness...

paññindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ.

develops the strength of concentration...

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

develops the strength of wisdom leading to tranquility and enlightenment.

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

Furthermore, Udāyi, I have taught the path to my disciples, and as they practice, my disciples develop the seven factors of enlightenment.

Here, Udāyi, a disciple develops the mindfulness factor of enlightenment, which is based on seclusion, dispassion, cessation, and leads to relinquishment;

Idhudāyi, bhikkhu saddhābalaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ; vīriyabalaṁ bhāveti …pe…

develops the investigation of states factor of enlightenment... develops the energy factor of enlightenment...

satibalaṁ bhāveti … samādhibalaṁ bhāveti …

develops the joy factor of enlightenment...

paññābalaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ.

develops the tranquility factor of enlightenment...

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

develops the concentration factor of enlightenment...

develops the equanimity factor of enlightenment, which is based on seclusion, dispassion, cessation, and leads to relinquishment.

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

Furthermore, Udāyi, I have taught the path to my disciples, and as they practice, my disciples develop the noble eightfold path.

Here, Udāyi, a disciple develops right view, develops right intention, develops right speech, develops right action, develops right livelihood, develops right effort, develops right mindfulness, develops right concentration.

Idhudāyi, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ; dhammavicayasambojjhaṅgaṁ bhāveti …pe…

Furthermore, Udāyi, I have taught the path to my disciples, and as they practice, my disciples develop the eight liberations.

One with form sees forms,

this is the first liberation;

vīriyasambojjhaṅgaṁ bhāveti …

one perceiving the formless internally sees forms externally,

pītisambojjhaṅgaṁ bhāveti …

this is the second liberation;

passaddhisambojjhaṅgaṁ bhāveti …

one is intent only on the beautiful,

samādhisambojjhaṅgaṁ bhāveti …

this is the third liberation;

by completely transcending perceptions of form, with the disappearance of perceptions of resistance, and not attending to perceptions of diversity, thinking space is infinite, one enters and dwells in the realm of infinite space,

upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

this is the fourth liberation;

by completely transcending the realm of infinite space, thinking consciousness is infinite, one enters and dwells in the realm of infinite consciousness,

this is the fifth liberation;

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

by completely transcending the realm of infinite consciousness, thinking there is nothing, one enters and dwells in the realm of nothingness,

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

this is the sixth liberation;

by completely transcending the realm of nothingness, one enters and dwells in the realm of neither-perception-nor-non-perception,

this is the seventh liberation;

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti. Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā aṭṭha vimokkhe bhāventi.

by completely transcending the realm of neither-perception-nor-non-perception, one enters and dwells in the cessation of perception and feeling,

this is the eighth liberation.

Rūpī rūpāni passati, ayaṁ paṭhamo vimokkho; ajjhattaṁ arūpasaññī bahiddhā rūpāni passati, ayaṁ dutiyo vimokkho; subhanteva adhimutto hoti, ayaṁ tatiyo vimokkho; sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati, ayaṁ catuttho vimokkho; sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati, ayaṁ pañcamo vimokkho; sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati, ayaṁ chaṭṭho vimokkho; sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati, ayaṁ sattamo vimokkho; sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, ayaṁ aṭṭhamo vimokkho. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

And there, my disciples, many of them, dwell having attained the highest knowing and perfection.

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

Furthermore, Udāyi, I have taught the path to my disciples, and as they practice, my disciples develop the eight bases of mastery.

Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni.

One perceiving forms internally sees external forms, limited and beautiful or ugly.

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

Having mastered them, I know and see them, thus one perceives.

Idaṁ paṭhamaṁ abhibhāyatanaṁ.

This is the first base of mastery.

Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni.

One perceiving forms internally sees external forms, limitless and beautiful or ugly.

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

Having mastered them, I know and see them, thus one perceives.

Idaṁ dutiyaṁ abhibhāyatanaṁ.

This is the second base of mastery.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni.

One perceiving the formless internally sees external forms, limited and beautiful or ugly.

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

Having mastered them, I know and see them, thus one perceives.

Idaṁ tatiyaṁ abhibhāyatanaṁ.

This is the third base of mastery.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni.

One perceiving the formless internally sees external forms, limitless and beautiful or ugly.

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

Having mastered them, I know and see them, thus one perceives.

Idaṁ catutthaṁ abhibhāyatanaṁ.

This is the fourth base of mastery.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.

One perceiving the formless internally sees external forms, blue, blue-colored, blue-appearing, blue-radiant.

Seyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ; evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.

Just as a blue lotus is blue, blue-colored, blue-appearing, blue-radiant, or a cloth from Benares, smooth on both sides, blue, blue-colored, blue-appearing, blue-radiant;

similarly, one perceiving the formless internally sees external forms, blue, blue-colored, blue-appearing, blue-radiant.

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

Having mastered them, I know and see them, thus one perceives.

Idaṁ pañcamaṁ abhibhāyatanaṁ.

This is the fifth base of mastery.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.

One perceiving the formless internally sees external forms, yellow, yellow-colored, yellow-appearing, yellow-radiant.

Seyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ; evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.

Just as a yellow kanikāra flower is yellow, yellow-colored, yellow-appearing, yellow-radiant, or a cloth from Benares, smooth on both sides, yellow, yellow-colored, yellow-appearing, yellow-radiant;

similarly, one perceiving the formless internally sees external forms, yellow, yellow-colored, yellow-appearing, yellow-radiant.

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

Having mastered them, I know and see them, thus one perceives.

Idaṁ chaṭṭhaṁ abhibhāyatanaṁ.

This is the sixth base of mastery.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.

One perceiving the formless internally sees external forms, red, red-colored, red-appearing, red-radiant.

Seyyathāpi nāma bandhujīvakapupphaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ; evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.

Unseen forms. Just as a red lotus flower is red, red in color, red in appearance, red in radiance, or a Benares cloth, well-washed on both sides, is red, red in color, red in appearance, red in radiance;

in the same way, one with a formless perception internally sees external forms that are red, red in color, red in appearance, red in radiance.

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

He perceives, I know and see these by overcoming them.

Idaṁ sattamaṁ abhibhāyatanaṁ.

This is the seventh base of mastery.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.

One with a formless perception internally sees external forms that are white, white in color, white in appearance, white in radiance.

Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ; evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.

Just as the moon and stars are white, white in color, white in appearance, white in radiance, or a Benares cloth, well-washed on both sides, is white, white in color, white in appearance, white in radiance;

in the same way, one with a formless perception internally sees external forms that are white, white in color, white in appearance, white in radiance.

‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁsaññī hoti.

He perceives, I know and see these by overcoming them.

Idaṁ aṭṭhamaṁ abhibhāyatanaṁ.

This is the eighth base of mastery.

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

And there are many of my disciples who, having attained the highest knowing, dwell here.

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

Furthermore, Udāyi, I have taught my disciples the path, and those who follow it develop the ten kasinas.

Pathavīkasiṇameko sañjānāti uddhamadho tiriyaṁ advayaṁ appamāṇaṁ; āpokasiṇameko sañjānāti …pe…

One perceives the earth kasina as above, below, and all around, without duality, infinite;

one perceives the water kasina...

tejokasiṇameko sañjānāti …

one perceives the fire kasina...

vāyokasiṇameko sañjānāti …

one perceives the air kasina...

nīlakasiṇameko sañjānāti …

one perceives the blue kasina...

pītakasiṇameko sañjānāti …

one perceives the yellow kasina...

lohitakasiṇameko sañjānāti …

one perceives the red kasina...

odātakasiṇameko sañjānāti …

one perceives the white kasina...

ākāsakasiṇameko sañjānāti …

one perceives the space kasina...

viññāṇakasiṇameko sañjānāti uddhamadho tiriyaṁ advayaṁ appamāṇaṁ.

one perceives the consciousness kasina as above, below, and all around, without duality, infinite.

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

And there are many of my disciples who, having attained the highest knowing, dwell here.

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

Furthermore, Udāyi, I have taught my disciples the path, and those who follow it develop the four jhānas.

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

Here, Udāyi, a disciple, secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by directed and sustained attention, with pīti and pleasure born of seclusion.

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

He drenches, steeps, fills, and pervades his body with the pīti and pleasure born of seclusion, so that there is no part of his entire body that is not pervaded by the pīti and pleasure born of seclusion.

Seyyathāpi, udāyi, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya, sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena na ca pagghariṇī; evameva kho, udāyi, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.

Just as a skilled bath attendant or his apprentice, kneading bath powder with water, would so thoroughly knead it that the ball of bath powder would be saturated, moistened, and permeated with water, inside and out, and yet would not drip;

in the same way, a disciple drenches, steeps, fills, and pervades his body with the pīti and pleasure born of seclusion, so that there is no part of his entire body that is not pervaded by the pīti and pleasure born of seclusion.

Puna caparaṁ, udāyi, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ …pe… dutiyaṁ jhānaṁ upasampajja viharati. So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. Seyyathāpi, udāyi, udakarahado gambhīro ubbhidodako.

Furthermore, Udāyi, with the subsiding of directed and sustained attention, a disciple enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without directed and sustained attention, and has pīti and pleasure born of concentration. He drenches, steeps, fills, and pervades his body with the pīti and pleasure born of concentration, so that there is no part of his entire body that is not pervaded by the pīti and pleasure born of concentration.

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

Just as a deep lake, with no inflow from the east, west, north, or south, and with no rainfall to replenish it, would still be filled, steeped, and pervaded with cool water welling up from within, so that there would be no part of the lake that is not pervaded by cool water; in the same way, a disciple drenches, steeps, fills, and pervades his body with the pīti and pleasure born of concentration, so that there is no part of his entire body that is not pervaded by the pīti and pleasure born of concentration.

Evameva kho, udāyi, bhikkhu imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. Puna caparaṁ, udāyi, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati.

Furthermore, Udāyi, with the fading away of pīti, a disciple dwells in equanimity, mindful and fully aware, and experiences pleasure with the body; he enters and dwells in the third jhāna, of which the noble ones declare, He dwells happily with equanimity and mindfulness.

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

He drenches, steeps, fills, and pervades his body with the pleasure free from pīti, so that there is no part of his entire body that is not pervaded by the pleasure free from pīti.

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

Just as in a pond of blue, red, or white lotuses, some lotuses born and growing in the water, immersed in the water, and flourishing under the water, would be drenched, steeped, filled, and pervaded from their roots to their tips with cool water, so that there would be no part of the lotuses that is not pervaded by cool water; in the same way, a disciple drenches, steeps, fills, and pervades his body with the pleasure free from pīti, so that there is no part of his entire body that is not pervaded by the pleasure free from pīti.

He drenches, saturates, and permeates his entire body with the pīti and pleasure born of seclusion, so that there is no part of his whole body that is not pervaded by the pīti and pleasure born of seclusion.

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

Again, Udāyi, a disciple, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, enters and dwells in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.

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

He sits, pervading his body with a pure, bright mind, so that there is no part of his whole body that is not pervaded by a pure, bright mind.

Seyyathāpi, udāyi, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa; evameva kho, udāyi, bhikkhu imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.

Just as if a man were to sit covered from head to foot with a white cloth, so that there would be no part of his whole body not covered by the white cloth; in the same way, a disciple sits, pervading his body with a pure, bright mind, so that there is no part of his whole body that is not pervaded by a pure, bright mind.

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

And there are many of my disciples who, having reached the highest perfection of direct knowing, dwell in this way.

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā evaṁ pajānanti: ‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo; idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhaṁ’.

Again, Udāyi, I have taught the path to my disciples, and they, having followed it, know thus: This body of mine is material, made up of the four great elements, born of mother and father, nourished with rice and gruel, subject to impermanence, to being worn and rubbed away, to breaking apart and destruction; and this consciousness of mine is dependent on it and bound up with it.

Seyyathāpi, udāyi, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno sabbākārasampanno; tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā. Tamenaṁ cakkhumā puriso hatthe karitvā paccavekkheyya: ‘ayaṁ kho maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno sabbākārasampanno; tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā’ti. Evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā evaṁ pajānanti: ‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo; idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti.

Just as if a man were to examine a beryl gem, beautiful, of fine quality, eight-faceted, well-worked, clear, bright, and perfect in every respect, strung with a blue, yellow, red, white, or orange thread, and he would reflect: This beryl gem is beautiful, of fine quality, eight-faceted, well-worked, clear, bright, and perfect in every respect, and it is strung with a blue, yellow, red, white, or orange thread. In the same way, Udāyi, I have taught the path to my disciples, and they, having followed it, know thus: This body of mine is material, made up of the four great elements, born of mother and father, nourished with rice and gruel, subject to impermanence, to being worn and rubbed away, to breaking apart and destruction; and this consciousness of mine is dependent on it and bound up with it.

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

And there are many of my disciples who, having reached the highest perfection of direct knowing, dwell in this way.

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

Again, Udāyi, I have taught the path to my disciples, and they, having followed it, create another body from this body, having form, mind-made, complete in all its limbs and faculties.

Seyyathāpi, udāyi, puriso muñjamhā īsikaṁ pabbāheyya; tassa evamassa: ‘ayaṁ muñjo, ayaṁ īsikā; añño muñjo, aññā īsikā; muñjamhā tveva īsikā pabbāḷhā’ti.

Just as if a man were to draw a reed from its sheath, he would reflect: This is the reed, this is the sheath; the reed is one thing, the sheath is another; the reed has been drawn out from the sheath.

Seyyathā vā panudāyi, puriso asiṁ kosiyā pabbāheyya; tassa evamassa: ‘ayaṁ asi, ayaṁ kosi; añño asi aññā kosi; kosiyā tveva asi pabbāḷho’ti.

Or just as if a man were to draw a sword from its scabbard, he would reflect: This is the sword, this is the scabbard; the sword is one thing, the scabbard is another; the sword has been drawn out from the scabbard.

Seyyathā vā, panudāyi, puriso ahiṁ karaṇḍā uddhareyya; tassa evamassa: ‘ayaṁ ahi, ayaṁ karaṇḍo; añño ahi, añño karaṇḍo; karaṇḍā tveva ahi ubbhato’ti.

Or just as if a man were to draw a snake from its basket, he would reflect: This is the snake, this is the basket; the snake is one thing, the basket is another; the snake has been drawn out from the basket.

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

In the same way, Udāyi, I have taught the path to my disciples, and they, having followed it, create another body from this body, having form, mind-made, complete in all its limbs and faculties.

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

And there are many of my disciples who, having reached the highest perfection of direct knowing, dwell in this way.

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.

Again, Udāyi, I have taught the path to my disciples, and they, having followed it, experience various kinds of supernormal power: being one, they become many; being many, they become one; they appear and vanish; they go unhindered through walls, through enclosures, through mountains as if through space; they dive in and out of the earth as if it were water; they walk on water without sinking as if it were earth; sitting cross-legged, they travel through the air like a bird on wing; with their hand they touch and stroke the moon and sun, so powerful and mighty; and they travel in the body as far as the Brahma world.

Seyyathāpi, udāyi, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṁ yadeva bhājanavikatiṁ ākaṅkheyya taṁ tadeva kareyya abhinipphādeyya; seyyathā vā panudāyi, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṁ dantasmiṁ yaṁ yadeva dantavikatiṁ ākaṅkheyya taṁ tadeva kareyya abhinipphādeyya; seyyathā vā panudāyi, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṁ suvaṇṇasmiṁ yaṁ yadeva suvaṇṇavikatiṁ ākaṅkheyya taṁ tadeva kareyya abhinipphādeyya. 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.

Just as if a skilled potter or his apprentice were to make from well-prepared clay whatever kind of pottery vessel he wished, or just as if a skilled ivory carver or his apprentice were to make from well-prepared ivory whatever kind of ivory work he wished, or just as if a skilled goldsmith or his apprentice were to make from well-prepared gold whatever kind of gold work he wished. In the same way, Udāyi, I have taught the path to my disciples, and they, having followed it, experience various kinds of supernormal power: being one, they become many; being many, they become one; they appear and vanish; they go unhindered through walls, through enclosures, through mountains as if through space. They go through walls, through mountains, without being obstructed, as if through the air; they dive in and out of the earth, as if in water; they walk on water without breaking the surface, as if on land; they travel cross-legged through the sky, like a bird with wings; they touch and stroke the sun and moon, so powerful and mighty, with their hands; they control their bodies as far as the Brahma world.

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

And among them, my disciples, many abide having attained the ultimate perfection of direct knowing.

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.

Furthermore, Udāyi, I have taught the path to my disciples, and those who have practiced it hear both divine and human sounds, those far and near, with the purified divine ear element, surpassing human.

Seyyathāpi, udāyi, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya; 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.

Just as, Udāyi, a strong conch blower can easily make himself heard in all four directions; In the same way, Udāyi, I have taught the path to my disciples, and those who have practiced it hear both divine and human sounds, those far and near, with the purified divine ear element, surpassing human.

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

And among them, my disciples, many abide having attained the ultimate perfection of direct knowing.

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānanti— sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānanti, vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānanti; sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānanti, vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānanti; samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānanti, vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānanti; saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānanti, vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānanti; mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānanti, amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānanti; sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānanti, anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānanti; samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānanti, asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānanti; vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānanti, avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānanti.

Furthermore, Udāyi, I have taught the path to my disciples, and those who have practiced it know the minds of other beings, other persons, having encompassed them with their own mind: They know a mind with greed as a mind with greed, and a mind without greed as a mind without greed; They know a mind with hate as a mind with hate, and a mind without hate as a mind without hate;

They know a mind with delusion as a mind with delusion, and a mind without delusion as a mind without delusion; They know a contracted mind as a contracted mind, and a distracted mind as a distracted mind; They know an exalted mind as an exalted mind, and an unexalted mind as an unexalted mind; They know a surpassed mind as a surpassed mind, and an unsurpassed mind as an unsurpassed mind; They know a concentrated mind as a concentrated mind, and an unconcentrated mind as an unconcentrated mind; They know a liberated mind as a liberated mind, and an unliberated mind as an unliberated mind.

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; evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānanti— sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānanti, vītarāgaṁ vā cittaṁ …pe…

Just as, Udāyi, a woman or a man, young, youthful, fond of adornment, examining the reflection of their own face in a clean, bright mirror or in a clear water bowl, would know a blemish as a blemish, and the absence of a blemish as the absence of a blemish; In the same way, Udāyi, I have taught the path to my disciples, and those who have practiced it know the minds of other beings, other persons, having encompassed them with their own mind:

They know a mind with greed as a mind with greed, and a mind without greed as a mind without greed; They know a mind with hate as a mind with hate, and a mind without hate as a mind without hate; They know a mind with delusion as a mind with delusion, and a mind without delusion as a mind without delusion; They know a contracted mind as a contracted mind, and a distracted mind as a distracted mind; They know an exalted mind as an exalted mind, and an unexalted mind as an unexalted mind; They know a surpassed mind as a surpassed mind, and an unsurpassed mind as an unsurpassed mind; They know a concentrated mind as a concentrated mind, and an unconcentrated mind as an unconcentrated mind; They know a liberated mind as a liberated mind, and an unliberated mind as an unliberated mind.

sadosaṁ vā cittaṁ … vītadosaṁ vā cittaṁ … samohaṁ vā cittaṁ … vītamohaṁ vā cittaṁ …

And among them, my disciples, many abide having attained the ultimate perfection of direct knowing.

Furthermore, Udāyi, I have taught the path to my disciples, and those who have practiced it recollect their manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-contraction, many eons of world-expansion, many eons of world-contraction and expansion: There I was named thus, of such a clan, of such an appearance, with such a diet, experiencing such pleasant and painful experiences, with such a lifespan.

saṅkhittaṁ vā cittaṁ …

Passing away from there, I arose there.

vikkhittaṁ vā cittaṁ … mahaggataṁ vā cittaṁ … amahaggataṁ vā cittaṁ … sauttaraṁ vā cittaṁ …

There too I was named thus, of such a clan, of such an appearance, with such a diet, experiencing such pleasant and painful experiences, with such a lifespan.

anuttaraṁ vā cittaṁ …

Passing away from there, I arose here.

samāhitaṁ vā cittaṁ … asamāhitaṁ vā cittaṁ … vimuttaṁ vā cittaṁ …

Thus they recollect their manifold past lives in their aspects and details.

Just as, Udāyi, a man might go from his own village to another village, and from that village to another village, and from that village return to his own village; he would think: I went from my own village to that village, there I stood in such a way, sat in such a way, spoke in such a way, remained silent in such a way; from that village I went to another village, there too I stood in such a way, sat in such a way, spoke in such a way, remained silent in such a way, and from that village I have now returned to my own village.

avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānanti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

In the same way, Udāyi, I have taught the path to my disciples, and those who have practiced it recollect their manifold past lives.

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.

They recall their various past lives, such as one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-contraction, many eons of world-expansion, many eons of world-contraction and expansion: There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my lifes end. Passing away from there, I reappeared elsewhere. There too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my lifes end. Passing away from there, I reappeared here.

Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.

Thus they remember their various past lives in all their modes and details.

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

And there are many of my disciples who, having reached the consummation and perfection of direct knowing, dwell having attained it. Again, Udāyi, I have taught the disciples the way to practice so that, having practiced as instructed, they, with the divine eye, purified and surpassing the human, see beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and they know how beings pass on according to their actions: These beings, who were endowed with bad conduct of body, speech, and mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views, with the breakup of the body, after death, have reappeared in a state of deprivation, in a bad destination, in perdition, even in hell.

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. Seyyathāpi, udāyi, dve agārā sadvārā.

But these beings, who were endowed with good conduct of body, speech, and mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views, with the breakup of the body, after death, have reappeared in a good destination, even in a heavenly world. Thus with the divine eye, purified and surpassing the human, they see beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and they know how beings pass on according to their actions.

Just as if there were two houses with doors, and a person with good sight standing there might see people entering the house and leaving it, walking back and forth and wandering around; so too, Udāyi, I have taught the disciples the way to practice so that, having practiced as instructed, they, with the divine eye, purified and surpassing the human, see beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and they know how beings pass on according to their actions.

Tatra cakkhumā puriso majjhe ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi anucaṅkamantepi anuvicarantepi; 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… tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

And there are many of my disciples who, having reached the consummation and perfection of direct knowing, dwell having attained it. Again, Udāyi, I have taught the disciples the way to practice so that, having practiced as instructed, they, by realizing for themselves with direct knowing, here and now enter upon and abide in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints.

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. Seyyathāpi, udāyi, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo, tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakaṭhalampi macchagumbampi carantampi tiṭṭhantampi.

Just as if there were a lake in a mountain recess, clear, limpid, and undisturbed, and a person with good sight standing on the bank might see shells, gravel, and pebbles, and also shoals of fish swimming about and resting; he might think: This lake is clear, limpid, and undisturbed, and there are these shells, gravel, and pebbles, and also these shoals of fish swimming about and resting.

Tassa evamassa: ‘ayaṁ kho udakarahado accho vippasanno anāvilo, tatrime sippisambukāpi sakkharakaṭhalāpi macchagumbāpi carantipi tiṭṭhantipī’ti. Evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

So too, Udāyi, I have taught the disciples the way to practice so that, having practiced as instructed, they, by realizing for themselves with direct knowing, here and now enter upon and abide in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints.

And there are many of my disciples who, having reached the consummation and perfection of direct knowing, dwell having attained it.

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

This, Udāyi, is the fifth quality by which my disciples honor, respect, revere, and venerate me, and live in dependence on me, honoring and respecting me.

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

These, Udāyi, are the five qualities by which my disciples honor, respect, revere, and venerate me, and live in dependence on me, honoring and respecting me.

Idamavoca bhagavā.

The Blessed One said this.

Attamano sakuludāyī paribbājako bhagavato bhāsitaṁ abhinandīti.

Satisfied, Sakuludāyi the wanderer delighted in the Blessed Ones words.

Mahāsakuludāyisuttaṁ niṭṭhitaṁ sattamaṁ.

The Discourse on Sakuludāyi is finished.