MN77 — Mahāsakuludāyisutta

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

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.

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

Then the Blessed One thought:

It is too early to wander for alms in Rajagaha.

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

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

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, such as:

talk of kings, talk of thieves, talk of ministers, talk of armies, talk of dangers, talk of wars, talk of food, talk of drink, talk of clothes, talk of beds, talk of garlands, talk of perfumes, talk of relatives, talk of vehicles, talk of villages, talk of towns, talk of cities, talk of countries, talk of women, talk of heroes, talk of street gossip, talk of the dead, talk of diversity, talk of the world, talk of the sea, talk of becoming and not becoming, and so on.

The wanderer Sakuludāyin saw the Blessed One coming from afar.

Seeing him, he quieted his own assembly:

Be quiet, gentlemen;

do not make noise.

This ascetic Gotama is coming;

he likes quiet and praises quiet.

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

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.

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

Please sit down, venerable sir;

this seat is prepared.

The Blessed One sat down on the prepared seat.

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

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?

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

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

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.

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.

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.

Here is 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.

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.

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?

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.

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

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.

Once, Pūraṇa Kassapa, raising his arms and crying, could not get:

May you be quiet, sirs, do not make noise. They are not asking you, sirs, they are asking us; we will answer them. 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? 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.

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. Pūraṇa Kassapa is also reviled by the doctrine. Some said: This Makkhali Gosāla... Ajita Kesakambala... Pakudha Kaccāyana... Sañjaya Belaṭṭhaputta... 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. In the past, Nigaṇṭha Nātaputta taught the doctrine to a large assembly.

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. In the past, Nigaṇṭha Nātaputta, raising his arms and crying, did not get: May you be quiet, sirs, do not make noise. They are not asking you, sirs, they are asking us; we will answer them. Many disciples of Nigaṇṭha Nātaputta, 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?

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. 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. Nigaṇṭha Nātaputta is also reviled by the doctrine.

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

One of his disciples coughed. 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. 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. The large assembly is attentive, waiting: We will listen to whatever doctrine the Blessed One will speak to us. Just as a man at a crossroads would press a small piece of honey on his tongue. The large assembly is attentive, waiting.

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. The large assembly is attentive, waiting: We will listen to whatever doctrine the Blessed One will speak to us. 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. They live as lay followers or householders, observing the five precepts. Thus, the ascetic Gotama is respected, honored, esteemed, revered by his disciples, and they live depending on him with respect and reverence.

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?

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.

What are the five?

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

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.

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.

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.

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

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.

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.

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.

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

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.

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.

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

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.

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.

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

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.

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

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.

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

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. They would not honor, respect, revere, and venerate me, and live in dependence on me, having honored and respected me, for this reason.

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. 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.

What are the five? Here, Udayi, my disciples honor me for my superior virtue: The ascetic Gotama is virtuous, possessing the highest aggregate of virtue. 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. 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. What do you think, Udāyi, would my disciples, knowing and seeing thus, sometimes engage in conversation with me? No, Venerable Sir. Indeed, Udāyi, I do not expect instruction from my disciples; rather, my disciples expect instruction from me.

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

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. 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. 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 foundations of mindfulness. Here, Udāyi, a disciple dwells contemplating the body in the body, ardent, fully aware, and mindful, having removed covetousness and grief in regard to the world; he dwells contemplating feelings in feelings, ardent, fully aware, and mindful, having removed covetousness and grief in regard to the world; he dwells contemplating the mind in the mind, ardent, fully aware, and mindful, having removed covetousness and grief in regard to the world; he dwells contemplating phenomena in phenomena, ardent, fully aware, and mindful, having removed covetousness and grief in regard to the world. And many of my disciples, having reached the highest perfection of direct knowing, dwell thus.

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 evil unwholesome states; he generates desire, makes an effort, arouses energy, applies his mind, and strives to abandon arisen evil 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. And many of my disciples, having reached the highest perfection of direct knowing, dwell thus.

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

Furthermore, Udāyi, I have taught my disciples the path, and they practice the five faculties. 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. And many of my disciples, having reached the highest perfection of direct knowing, dwell thus.

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

The strengths are developed.

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

develops the strength of energy...

develops the strength of mindfulness...

develops the strength of concentration...

develops the strength of wisdom leading to tranquility and enlightenment.

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

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;

develops the investigation of states factor of enlightenment...

develops the energy factor of enlightenment...

develops the joy factor of enlightenment...

develops the tranquility factor of enlightenment...

develops the concentration factor of enlightenment...

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

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

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.

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

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;

one perceiving the formless internally sees forms externally,

this is the second liberation;

one is intent only on the beautiful,

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 base of infinite space,

this is the fourth liberation;

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

this is the fifth liberation;

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

this is the sixth liberation;

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

this is the seventh liberation;

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

this is the eighth liberation.

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

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

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

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

This is the first base of mastery.

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

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

This is the second base of mastery.

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

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

This is the third base of mastery.

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

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

This is the fourth base of mastery.

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

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.

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

This is the fifth base of mastery.

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

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.

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

This is the sixth base of mastery.

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

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.

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

This is the seventh base of mastery.

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

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.

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

This is the eighth base of mastery.

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

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

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

one perceives the water kasina...

one perceives the fire kasina...

one perceives the air kasina...

one perceives the blue kasina...

one perceives the yellow kasina...

one perceives the red kasina...

one perceives the white kasina...

one perceives the space kasina...

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

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

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

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

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

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 rapture and pleasure born of seclusion, so that there is no part of his entire body that is not pervaded by the rapture and pleasure born of seclusion.

Furthermore, Udāyi, with the subsiding of applied and sustained thought, a disciple enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without applied and sustained thought, and has rapture and pleasure born of concentration.

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

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 rapture and pleasure born of concentration, so that there is no part of his entire body that is not pervaded by the rapture and pleasure born of concentration.

Furthermore, Udāyi, with the fading away of rapture, 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.

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

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 rapture, so that there is no part of his entire body that is not pervaded by the pleasure free from rapture.

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

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

Again, Udāyi, I have taught the path to my disciples, and they, having followed it, understand 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. 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, understand 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.

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

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 hear both divine and human sounds, those far and near, with the purified divine ear element, surpassing human.

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.

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 understand the minds of other beings, other persons, having encompassed them with their own mind:

They understand a mind with lust as a mind with lust, and a mind without lust as a mind without lust;

They understand a mind with hate as a mind with hate, and a mind without hate as a mind without hate;

They understand a mind with delusion as a mind with delusion, and a mind without delusion as a mind without delusion;

They understand a contracted mind as a contracted mind, and a distracted mind as a distracted mind;

They understand an exalted mind as an exalted mind, and an unexalted mind as an unexalted mind;

They understand a surpassed mind as a surpassed mind, and an unsurpassed mind as an unsurpassed mind;

They understand a concentrated mind as a concentrated mind, and an unconcentrated mind as an unconcentrated mind;

They understand a liberated mind as a liberated mind, and an unliberated mind as an unliberated mind.

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 understand the minds of other beings, other persons, having encompassed them with their own mind:

They understand a mind with lust as a mind with lust, and a mind without lust as a mind without lust;

They understand a mind with hate as a mind with hate, and a mind without hate as a mind without hate;

They understand a mind with delusion as a mind with delusion, and a mind without delusion as a mind without delusion;

They understand a contracted mind as a contracted mind, and a distracted mind as a distracted mind;

They understand an exalted mind as an exalted mind, and an unexalted mind as an unexalted mind;

They understand a surpassed mind as a surpassed mind, and an unsurpassed mind as an unsurpassed mind;

They understand a concentrated mind as a concentrated mind, and an unconcentrated mind as an unconcentrated mind;

They understand a liberated mind as a liberated mind, and an unliberated mind as an unliberated mind.

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. Passing away from there, I arose there. 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. Passing away from there, I arose here. 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.

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

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

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 understand 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. 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 understand 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 understand how beings pass on according to their actions.

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.

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. 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.

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.

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.

The Blessed One said this. Satisfied, Sakuludāyi the wanderer delighted in the Blessed Ones words.

The Discourse on Sakuludāyi is finished.

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