Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
Thus have I heard—At one time, the Blessed One was dwelling at |Rājagaha::name of a city; capital of Magadha; lit. king’s house [rājagaha]|, in the Bamboo Grove, the Squirrels’ feeding ground.
Tena kho pana samayena sambahulā abhiññātā abhiññātā paribbājakā moranivāpe paribbājakārāme paṭivasanti, seyyathidaṁ— annabhāro varadharo sakuludāyī ca paribbājako aññe ca abhiññātā abhiññātā paribbājakā.
At that time, many very well-known wanderers were dwelling in the wanderers’ park at the Peacock Sanctuary, namely: Annabhāra, Varadhara, and the wanderer Sakuludāyī, as well as other very well-known wanderers.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi. Atha kho bhagavato etadahosi: “atippago kho tāva rājagahe piṇḍāya carituṁ. Yannūnāhaṁ yena moranivāpo paribbājakārāmo yena sakuludāyī paribbājako tenupasaṅkameyyan”ti.
Then the Blessed One, having dressed early in the morning, took his alms bowl and outer robe and entered Rājagaha for alms. Then it occurred to the Blessed One: “It is still too early to walk for alms in Rājagaha. Why don’t I go to the wanderers’ park at the Peacock Sanctuary, where the wanderer Sakuludāyī is?”
Atha kho bhagavā yena moranivāpo paribbājakārāmo tenupasaṅkami.
Then the Blessed One went to the wanderers’ park at the Peacock 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.
At that time, the wanderer Sakuludāyī was sitting with a large assembly of wanderers who were making an uproar, a loud and great noise, engaging in various kinds of pointless talk, namely: tales of kings, thieves, and ministers; tales of armies, dangers, and battles; talk of food, drink, clothing, beds, garlands, and perfumes; talk of relatives, vehicles, villages, towns, cities, and countries; tales of women and heroes; street talk and well talk; tales of the departed; various kinds of chatter; speculation about the world and the ocean; and talk of being and non-being.
Addasā kho sakuludāyī paribbājako bhagavantaṁ dūratova āgacchantaṁ. Disvāna sakaṁ parisaṁ saṇṭhāpeti: “appasaddā bhonto hontu; mā bhonto saddamakattha. Ayaṁ samaṇo gotamo āgacchati; appasaddakāmo kho pana so āyasmā appasaddassa vaṇṇavādī. Appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti. Atha kho te paribbājakā tuṇhī ahesuṁ.
The wanderer Sakuludāyī saw the Blessed One coming in the distance. Seeing him, he hushed his own assembly: “Good sirs, be quiet; good sirs, do not make a sound. The ascetic Gotama is coming. That venerable one loves quiet and praises quiet. Perhaps, if he sees a quiet assembly, he might think to approach.” Then those wanderers fell silent.
Atha kho bhagavā yena sakuludāyī paribbājako tenupasaṅkami. Atha kho sakuludāyī paribbājako bhagavantaṁ etadavoca: “etu kho, bhante, bhagavā. Svāgataṁ, bhante, bhagavato. Cirassaṁ kho, bhante, bhagavā imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya. Nisīdatu, bhante, bhagavā; idamāsanaṁ paññattan”ti. Nisīdi bhagavā paññatte āsane. Sakuludāyīpi kho paribbājako aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.
Then the Blessed One approached the wanderer Sakuludāyī. The wanderer Sakuludāyī said to the Blessed One: “Let the Blessed One come, venerable sir. Welcome to the Blessed One, venerable sir. It has been a long time since the Blessed One has made the opportunity to come here. Let the Blessed One sit down; this seat is prepared.” The Blessed One sat down on the prepared seat. The wanderer Sakuludāyī, taking another, lower seat, 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 the wanderer Sakuludāyī was seated to one side, the Blessed One said to him: “Udāyī, what were you sitting talking about just now? And what was your discussion that was interrupted?”
“Tiṭṭhatesā, bhante, kathā yāya mayaṁ etarahi kathāya sannisinnā. Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya.
“Let be, venerable sir, the talk that we were sitting discussing just now. It will not be difficult for the Blessed One to hear about this talk later.
The Wanderers Discuss the Buddha
Purimāni, bhante, divasāni purimatarāni nānātitthiyānaṁ samaṇabrāhmaṇānaṁ kutūhalasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: ‘lābhā vata, bho, aṅgamagadhānaṁ, suladdhalābhā vata, bho, aṅgamagadhānaṁ. Tatrime samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa rājagahaṁ vassāvāsaṁ osaṭā. Ayampi kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; sopi rājagahaṁ vassāvāsaṁ osaṭo. Ayampi kho makkhali gosālo …pe… ajito kesakambalo … pakudho kaccāyano … sañjayo belaṭṭhaputto … nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; sopi rājagahaṁ vassāvāsaṁ osaṭo. Ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; sopi rājagahaṁ vassāvāsaṁ osaṭo. 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?
In recent days, venerable sir, and days prior to that, among the ascetics and brahmins of various sectarian views gathered and sitting together in the debating hall, this conversation arose: ‘It is a gain, good sirs, for the people of Aṅga and Magadha! It is a great gain, good sirs, for the people of Aṅga and Magadha! That these ascetics and brahmins who are heads of orders, heads of groups, teachers of groups, well-known, famous, founders of sects, and regarded by many as a saint have descended upon Rājagaha for the rains residence. This Pūraṇa Kassapa is the head of an order, the head of a group, the teacher of a group, well-known, famous, the founder of a sect, and regarded by many as a saint; he too has descended upon Rājagaha for the rains residence. This Makkhali Gosāla … Ajita Kesakambala … Pakudha Kaccāyana … Sañjaya Belaṭṭhaputta … Nigaṇṭha Nāṭaputta is the head of an order, the head of a group, the teacher of a group, well-known, famous, the founder of a sect, and regarded by many as a saint; he too has descended upon Rājagaha for the rains residence. This ascetic Gotama is the head of an order, the head of a group, the teacher of a group, well-known, famous, the founder of a sect, and regarded by many as a saint; he too has descended upon Rājagaha for the rains residence. Now who among these good ascetics and brahmins, heads of orders, heads of groups, teachers of groups, well-known, famous, founders of sects, and regarded by many as a saint is honored, respected, revered, and venerated by his disciples? And relying on whom do his disciples dwell, honoring and respecting him?’
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. Bhūtapubbaṁ pūraṇo kassapo anekasatāya parisāya dhammaṁ deseti. Tatraññataro pūraṇassa kassapassa sāvako saddamakāsi: “mā bhonto pūraṇaṁ kassapaṁ etamatthaṁ pucchittha; neso etaṁ jānāti; mayametaṁ jānāma, amhe etamatthaṁ pucchatha; mayametaṁ bhavantānaṁ byākarissāmā”ti. Bhūtapubbaṁ pūraṇo kassapo bāhā paggayha kandanto na labhati: “appasaddā bhonto hontu, mā bhonto saddamakattha. Nete, bhavante, pucchanti, amhe ete pucchanti; mayametesaṁ byākarissāmā”ti. Bahū kho pana pūraṇassa kassapassa sāvakā vādaṁ āropetvā apakkantā: “na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi? Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno, sahitaṁ me, asahitaṁ te, purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca, adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahitosi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti. Iti pūraṇo kassapo sāvakānaṁ na sakkato na garukato na mānito na pūjito, na ca pana pūraṇaṁ kassapaṁ sāvakā sakkatvā garuṁ katvā upanissāya viharanti. Akkuṭṭho ca pana pūraṇo kassapo dhammakkosenā’ti.
Therein, some said this: ‘This Pūraṇa Kassapa is the head of an order, the head of a group, the teacher of a group, well-known, famous, the founder of a sect, and regarded by many as a saint; but he is not honored, respected, revered, or venerated by his disciples, and his disciples do not dwell relying on him, honoring and respecting him. Once upon a time, Pūraṇa Kassapa was teaching his doctrine to an assembly of many hundreds. There a certain disciple of Pūraṇa Kassapa made a noise: “Good sirs, do not ask Pūraṇa Kassapa about this matter; he does not know this; we know this, ask us about this matter; we will explain this to you.” Once upon a time, Pūraṇa Kassapa, crying out with raised arms, could not get them to stop: “Good sirs, be quiet, good sirs, do not make a sound. They are not asking you, good sirs, they are asking me; I will explain this to them.” But many disciples of Pūraṇa Kassapa walked away after refuting his doctrine: “You do not understand this doctrine and discipline, I understand this doctrine and discipline. How will you understand this doctrine and discipline? You are practicing wrongly, I am practicing rightly. What I say is consistent, what you say is inconsistent. What should be said first you said last, what should be said last you said first. What you have thought out has been turned upside down, your doctrine has been refuted, you are defeated, go and save your doctrine, or disentangle yourself if you can!” Thus, Pūraṇa Kassapa is not honored, respected, revered, or venerated by his disciples, and his disciples do not dwell relying on him, honoring and respecting him. Moreover, Pūraṇa Kassapa is reviled by his own teaching.’
Ekacce evamāhaṁsu: ‘ayampi kho makkhali gosālo …pe… ajito kesakambalo … pakudho kaccāyano … sañjayo belaṭṭhaputto … 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. Bhūtapubbaṁ nigaṇṭho nāṭaputto anekasatāya parisāya dhammaṁ deseti. Tatraññataro nigaṇṭhassa nāṭaputtassa sāvako saddamakāsi: “mā bhonto nigaṇṭhaṁ nāṭaputtaṁ etamatthaṁ pucchittha; neso etaṁ jānāti; mayametaṁ jānāma, amhe etamatthaṁ pucchatha; mayametaṁ bhavantānaṁ byākarissāmā”ti. Bhūtapubbaṁ nigaṇṭho nāṭaputto bāhā paggayha kandanto na labhati: “appasaddā bhonto hontu, mā bhonto saddamakattha. Nete bhavante pucchanti, amhe ete pucchanti; mayametesaṁ byākarissāmā”ti. Bahū kho pana nigaṇṭhassa nāṭaputtassa sāvakā vādaṁ āropetvā apakkantā: “na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi. Kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi? Micchāpaṭipanno tvamasi. Ahamasmi sammāpaṭipanno. Sahitaṁ me asahitaṁ te, purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca, adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahitosi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti. Iti nigaṇṭho nāṭaputto sāvakānaṁ na sakkato na garukato na mānito na pūjito, na ca pana nigaṇṭhaṁ nāṭaputtaṁ sāvakā sakkatvā garuṁ katvā upanissāya viharanti. Akkuṭṭho ca pana nigaṇṭho nāṭaputto dhammakkosenā’ti.
Some said this: ‘This Makkhali Gosāla ... Ajita Kesakambala ... Pakudha Kaccāyana ... Sañjaya Belaṭṭhaputta ... Nigaṇṭha Nāṭaputta is the head of an order, the head of a group, the teacher of a group, well-known, famous, the founder of a sect, and regarded by many as a saint; but he is not honored, respected, revered, or venerated by his disciples, and his disciples do not dwell relying on Nigaṇṭha Nāṭaputta, honoring and respecting him. Once upon a time, Nigaṇṭha Nāṭaputta was teaching his doctrine to an assembly of many hundreds. There a certain disciple of Nigaṇṭha Nāṭaputta made a noise: “Good sirs, do not ask Nigaṇṭha Nāṭaputta about this matter; he does not know this; we know this, ask us about this matter; we will explain this to you.” Once upon a time, Nigaṇṭha Nāṭaputta, crying out with raised arms, could not get them to stop: “Good sirs, be quiet, good sirs, do not make a sound. They are not asking you, good sirs, they are asking me; I will explain this to them.” But many disciples of Nigaṇṭha Nāṭaputta walked away after refuting his doctrine: “You do not understand this doctrine and discipline, I understand this doctrine and discipline. How will you understand this doctrine and discipline? You are practicing wrongly. I am practicing rightly. What I say is consistent, what you say is inconsistent. What should be said first you said last, what should be said last you said first. What you have thought out has been turned upside down, your doctrine has been refuted, you are defeated, go and save your doctrine, or disentangle yourself if you can!” Thus, Nigaṇṭha Nāṭaputta is not honored, respected, revered, or venerated by his disciples, and his disciples do not dwell relying on Nigaṇṭha Nāṭaputta, honoring and respecting him. Moreover, Nigaṇṭha Nāṭaputta is reviled by his own teaching.’
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. Bhūtapubbaṁ samaṇo gotamo anekasatāya parisāya dhammaṁ desesi. Tatraññataro samaṇassa gotamassa sāvako ukkāsi. Tamenāññataro sabrahmacārī jaṇṇukena ghaṭṭesi: “appasaddo āyasmā hotu, māyasmā saddamakāsi, satthā no bhagavā dhammaṁ desesī”ti. Yasmiṁ samaye samaṇo gotamo anekasatāya parisāya dhammaṁ deseti, neva tasmiṁ samaye samaṇassa gotamassa sāvakānaṁ khipitasaddo vā hoti ukkāsitasaddo vā. Tamenaṁ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito hoti: “yaṁ no bhagavā dhammaṁ bhāsissati taṁ no sossāmā”ti. Seyyathāpi nāma puriso cātummahāpathe khuddamadhuṁ anelakaṁ pīḷeyya. Tamenaṁ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito assa. Evameva yasmiṁ samaye samaṇo gotamo anekasatāya parisāya dhammaṁ deseti, neva tasmiṁ samaye samaṇassa gotamassa sāvakānaṁ khipitasaddo vā hoti ukkāsitasaddo vā. Tamenaṁ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito hoti: “yaṁ no bhagavā dhammaṁ bhāsissati taṁ no sossāmā”ti. 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. Te ārāmikabhūtā vā upāsakabhūtā vā pañcasikkhāpade samādāya vattanti. Iti samaṇo gotamo sāvakānaṁ sakkato garukato mānito pūjito, samaṇañca pana gotamaṁ sāvakā sakkatvā garuṁ katvā upanissāya viharantī’”ti.
Some said this: ‘This ascetic Gotama is the head of an order, the head of a group, the teacher of a group, well-known, famous, the founder of a sect, and regarded by many as a saint; and he is honored, respected, revered, and venerated by his disciples, and his disciples dwell relying on the ascetic Gotama, honoring and respecting him. Once upon a time, the ascetic Gotama was teaching the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| to an assembly of many hundreds. There a certain disciple of the ascetic Gotama coughed. Then a fellow spiritual companion nudged him with his knee: “Let the venerable one be quiet, let the venerable one not make a sound, our Teacher, the Blessed One, is teaching the Dhamma.” Whenever the ascetic Gotama teaches the Dhamma to an assembly of many hundreds, at that time there is no sound of his disciples sneezing or coughing. That great crowd waits expectantly: “Whatever Dhamma the Blessed One speaks to us, we will listen to it.” Suppose a person at a crossroads were to press out pure honey free of wax. A great crowd would wait expectantly for it. Even so, whenever the ascetic Gotama teaches the Dhamma to an assembly of many hundreds, at that time there is no sound of his disciples sneezing or coughing. That great crowd waits expectantly: “Whatever Dhamma the Blessed One speaks to us, we will listen to it.” Even those disciples of the ascetic Gotama who, having conflicted with their fellow practitioners, abandon the training and return to the lower life, they still praise the Teacher, they praise the Dhamma, and they praise the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]|; they blame only themselves and do not blame others, saying: “We were unfortunate, we lacked merit, in that, having gone forth in such a well-proclaimed Dhamma and |Vinaya::code of monastic discipline rules, training [vinaya]|, we were unable to live the complete and perfectly pure |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]| for the rest of our lives.” Becoming monastery workers or lay followers, they observe the five training rules. Thus, the ascetic Gotama is honored, respected, revered, and venerated by his disciples, and his disciples dwell relying on the ascetic Gotama, honoring and respecting him.’
Why the Buddha Is Revered
“Kati pana tvaṁ, udāyi, mayi dhamme samanupassasi, yehi mamaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharantī”ti?
“But, Udāyī, how many qualities do you see in me because of which my disciples honor, respect, revere, and venerate me, and relying on which they dwell, honoring and respecting me?”
Udāyī's Five Ascetic Reasons
“Pañca kho ahaṁ, bhante, bhagavati dhamme samanupassāmi yehi bhagavantaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti. Katame pañca?
“Venerable sir, I see five qualities in the Blessed One because of which his disciples honor, respect, revere, and venerate the Blessed One, and relying on which they dwell, honoring and respecting him. What are the five?
Bhagavā hi, bhante, appāhāro, appāhāratāya ca vaṇṇavādī. 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.
The Blessed One, venerable sir, eats little and praises eating little. Since the Blessed One eats little and praises eating little; this, venerable sir, is the first quality I see in the Blessed One because of which his disciples honor, respect, revere, and venerate the Blessed One, and relying on which they dwell, honoring and respecting him.
Puna caparaṁ, bhante, bhagavā santuṭṭho itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī. 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 whatever robe he gets, and praises contentment with whatever robe he gets. Since the Blessed One is content with whatever robe he gets, and praises contentment with whatever robe he gets; this, venerable sir, is the second quality I see in the Blessed One because of which his disciples honor, respect, revere, and venerate the Blessed One, and relying on which they dwell, honoring and respecting him.
Puna caparaṁ, bhante, bhagavā santuṭṭho itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī. 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.
Furthermore, venerable sir, the Blessed One is content with whatever alms food he gets, and praises contentment with whatever alms food he gets. Since the Blessed One is content with whatever alms food he gets, and praises contentment with whatever alms food he gets; this, venerable sir, is the third quality I see in the Blessed One because of which his disciples honor, respect, revere, and venerate the Blessed One, and relying on which they dwell, honoring and respecting him.
Puna caparaṁ, bhante, bhagavā santuṭṭho itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī. 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.
Furthermore, venerable sir, the Blessed One is content with whatever lodging he gets, and praises contentment with whatever lodging he gets. Since the Blessed One is content with whatever lodging he gets, and praises contentment with whatever lodging he gets; this, venerable sir, is the fourth quality I see in the Blessed One because of which his disciples honor, respect, revere, and venerate the Blessed One, and relying on which they dwell, honoring and respecting him.
Puna caparaṁ, bhante, bhagavā pavivitto, pavivekassa ca vaṇṇavādī. 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.
Furthermore, venerable sir, the Blessed One is secluded, and praises seclusion. Since the Blessed One is secluded, and praises seclusion; this, venerable sir, is the fifth quality I see in the Blessed One because of which his disciples honor, respect, revere, and venerate the Blessed One, and relying on which they dwell, honoring and respecting him.
Ime kho ahaṁ, bhante, bhagavati pañca dhamme samanupassāmi yehi bhagavantaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharantī”ti.
These, venerable sir, are the five qualities I see in the Blessed One because of which his disciples honor, respect, revere, and venerate the Blessed One, and relying on which they dwell, honoring and respecting him.”
“‘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. Ahaṁ kho pana, udāyi, appekadā iminā pattena samatittikampi bhuñjāmi bhiyyopi bhuñjāmi. ‘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.
“Udāyī, if my disciples were to honor, respect, revere, and venerate me, and dwell relying on me, honoring and respecting me, thinking: ‘The ascetic Gotama eats little and praises eating little,’ but I have disciples who eat a cupful, half a cupful, a beluva fruit’s worth, or half a beluva fruit’s worth. I, however, Udāyī, sometimes eat the full contents of this bowl or even more. If my disciples were to honor, respect, revere, and venerate me, and dwell relying on me, honoring and respecting me, thinking: ‘The ascetic Gotama eats little and praises eating little,’ those disciples of mine who eat a cupful, half a cupful, a beluva fruit’s worth, or half a beluva fruit’s worth would not honor, respect, revere, and venerate me for this quality, nor would they dwell relying on me, honoring and respecting me.
‘Santuṭṭho samaṇo gotamo itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ, 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. ‘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.
Udāyī, if my disciples were to honor, respect, revere, and venerate me, and dwell relying on me, honoring and respecting me, thinking: ‘The ascetic Gotama is content with whatever robe he gets, and praises contentment with whatever robe he gets,’ but I have disciples who wear rag-robes, who wear coarse robes, who collect rags from cemeteries, rubbish heaps, or shops, make them into upper robes, and wear them. I, however, Udāyī, sometimes wear householder robes that are thick, smooth as a razor, and soft as gourd fuzz. If my disciples were to honor, respect, revere, and venerate me, and dwell relying on me, honoring and respecting me, thinking: ‘The ascetic Gotama is content with whatever robe he gets, and praises contentment with whatever robe he gets,’ those disciples of mine who wear rag-robes, who wear coarse robes, who collect rags from cemeteries, rubbish heaps, or shops, make them into upper robes, and wear them, would not honor, respect, revere, and venerate me for this quality, nor would they dwell relying on me, honoring and respecting me.
‘Santuṭṭho samaṇo gotamo itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ, santi kho pana me, udāyi, sāvakā piṇḍapātikā sapadānacārino uñchāsake vate ratā, te antaragharaṁ paviṭṭhā samānā āsanenapi nimantiyamānā na sādiyanti. Ahaṁ kho panudāyi, appekadā nimantanepi bhuñjāmi sālīnaṁ odanaṁ vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ. ‘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.
Udāyī, if my disciples were to honor, respect, revere, and venerate me, and dwell relying on me, honoring and respecting me, thinking: ‘The ascetic Gotama is content with whatever alms food he gets, and praises contentment with whatever alms food he gets,’ but I have disciples who are alms food eaters, walking sequentially for alms, delighting in the practice of begging, who, having entered a house, do not consent even when invited to take a seat. I, however, Udāyī, sometimes eat at invitations choice rice with various sauces and curries. If my disciples were to honor, respect, revere, and venerate me, and dwell relying on me, honoring and respecting me, thinking: ‘The ascetic Gotama is content with whatever alms food he gets, and praises contentment with whatever alms food he gets,’ those disciples of mine who are alms food eaters, walking sequentially for alms, delighting in the practice of begging, who, having entered a house, do not consent even when invited to take a seat, would not honor, respect, revere, and venerate me for this quality, nor would they dwell relying on me, honoring and respecting me.
‘Santuṭṭho samaṇo gotamo itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ, santi kho pana me, udāyi, sāvakā rukkhamūlikā abbhokāsikā, te aṭṭhamāse channaṁ na upenti. Ahaṁ kho panudāyi, appekadā kūṭāgāresupi viharāmi ullittāvalittesu nivātesu phusitaggaḷesu pihitavātapānesu. ‘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.
Udāyī, if my disciples were to honor, respect, revere, and venerate me, and dwell relying on me, honoring and respecting me, thinking: ‘The ascetic Gotama is content with whatever lodging he gets, and praises contentment with whatever lodging he gets,’ but I have disciples who live at the foot of a tree, who live in the open air, and who for eight months do not enter under a roof. I, however, Udāyī, sometimes dwell in stilt-houses plastered inside and out, protected against the wind, secured by door bolts, with shuttered windows. If my disciples were to honor, respect, revere, and venerate me, and dwell relying on me, honoring and respecting me, thinking: ‘The ascetic Gotama is content with whatever lodging he gets, and praises contentment with whatever lodging he gets,’ those disciples of mine who live at the foot of a tree, who live in the open air, and who for eight months do not enter under a roof, would not honor, respect, revere, and venerate me for this quality, nor would they dwell relying on me, honoring and respecting me.
‘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. Ahaṁ kho panudāyi, appekadā ākiṇṇo viharāmi bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. ‘Pavivitto samaṇo gotamo, pavivekassa ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ. Ye te, udāyi, mama sāvakā āraññakā pantasenāsanā araññavanapatthāni pantāni senāsanāni ajjhogāhetvā viharanti te anvaddhamāsaṁ saṅghamajjhe osaranti pātimokkhuddesāya, na maṁ te iminā dhammena sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ.
Udāyī, if my disciples were to honor, respect, revere, and venerate me, and dwell relying on me, honoring and respecting me, thinking: ‘The ascetic Gotama is secluded, and praises seclusion,’ but I have disciples who are forest-dwellers, living in remote lodgings, who plunge into remote forest tracts and dwell there, coming to the midst of the Saṅgha every half-month for the recitation of the Pātimokkha. I, however, Udāyī, sometimes dwell crowded by bhikkhus, bhikkhunīs, laymen, laywomen, kings, royal ministers, sectarians, and disciples of sectarians. If my disciples were to honor, respect, revere, and venerate me, and dwell relying on me, honoring and respecting me, thinking: ‘The ascetic Gotama is secluded, and praises seclusion,’ those disciples of mine who are forest-dwellers, living in remote lodgings, who plunge into remote forest tracts and dwell there, coming to the midst of the Saṅgha every half-month for the recitation of the Pātimokkha, would not honor, respect, revere, and venerate me for this quality, nor would they dwell relying on me, honoring and respecting me.
Iti kho, udāyi, na mamaṁ sāvakā imehi pañcahi dhammehi sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti.
Therefore, Udāyī, my disciples do not honor, respect, revere, and venerate me because of these five qualities, nor do they dwell relying on me, honoring and respecting me.
The Buddha’s Five True Reasons
Atthi kho, udāyi, aññe ca pañca dhammā yehi pañcahi dhammehi mamaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti. Katame pañca?
But there are, Udāyī, another five qualities because of which my disciples honor, respect, revere, and venerate me, and relying on which they dwell, honoring and respecting me. What five?
Idhudāyi, mamaṁ sāvakā adhisīle sambhāventi: ‘sīlavā samaṇo gotamo paramena sīlakkhandhena samannāgato’ti. 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.
Here, Udāyī, my disciples esteem me for higher virtue: ‘The ascetic Gotama is virtuous, endowed with the supreme aggregate of virtue.’ Since my disciples esteem me for higher virtue: ‘The ascetic Gotama is virtuous, endowed with the supreme aggregate of virtue’—this, Udāyī, is the first quality because of which my disciples honor, respect, revere, and venerate me, and relying on which they dwell, honoring and respecting me.
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.
Furthermore, Udāyī, my disciples esteem me for exceptional knowledge and vision: ‘The ascetic Gotama says “I know” only when he knows; the ascetic Gotama says “I see” only when he sees; the ascetic Gotama teaches the Dhamma with |direct knowledge::experiential realization [abhiññā]|, not without direct knowledge; the ascetic Gotama teaches the Dhamma with a basis, not without a basis; the ascetic Gotama teaches the Dhamma with miracles, not without miracles.’ Since my disciples esteem me for exceptional knowledge and vision: ‘The ascetic Gotama says “I know” only when he knows; the ascetic Gotama says “I see” only when he sees; the ascetic Gotama teaches the Dhamma with direct knowledge, not without direct knowledge; the ascetic Gotama teaches the Dhamma with a basis, not without a basis; the ascetic Gotama teaches the Dhamma |in a convincing manner::with miracles, that is extraordinary [sappāṭihāriya]|, not in an unconvincing manner’—this, Udāyī, is the second quality because of which my disciples honor, respect, revere, and venerate me, and relying on which they dwell, honoring and respecting 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’. Taṁ kiṁ maññasi, udāyi, api nu me sāvakā evaṁ jānantā evaṁ passantā antarantarā kathaṁ opāteyyun”ti?
Furthermore, Udāyī, my disciples esteem me for higher wisdom: ‘The ascetic Gotama is wise, endowed with the supreme aggregate of wisdom; it is impossible that he would not foresee a future course of debate, or that he would not thoroughly refute an arisen opposing doctrine in accordance with the Dhamma.’ What do you think, Udāyī, would my disciples, knowing and seeing thus, interrupt me mid-sentence?
“No hetaṁ, bhante”.
“No, venerable sir.”
“Na kho panāhaṁ, udāyi, sāvakesu anusāsaniṁ paccāsīsāmi; aññadatthu mamayeva sāvakā anusāsaniṁ paccāsīsanti.
“Therefore, Udāyī, I do not look to my disciples for instruction; rather, it is my disciples who look to me for instruction.
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’. Ayaṁ kho, udāyi, tatiyo dhammo yena mamaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti.
Since my disciples esteem me for higher wisdom: ‘The ascetic Gotama is wise, endowed with the supreme aggregate of wisdom; it is impossible that he would not foresee a future course of debate, or that he would not thoroughly refute an arisen opposing doctrine in accordance with the Dhamma.’ This, Udāyī, is the third quality because of which my disciples honor, respect, revere, and venerate me, and relying on which they dwell, honoring and respecting 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. 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 … dukkhanirodhaṁ … dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ pucchanti. Tesāhaṁ dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ puṭṭho byākaromi. Tesāhaṁ cittaṁ ārādhemi pañhassa veyyākaraṇena. Ayaṁ kho, udāyi, catuttho dhammo yena mamaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti.
Furthermore, Udāyī, when my disciples are overcome by suffering and overwhelmed by suffering, they approach me and ask about the noble truth of suffering. Being asked, I explain the noble truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| to them, and I satisfy their minds with my answer to their question. They ask me about the noble truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|... the |end of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|... the |way of practice leading to the end of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|. Being asked, I explain the noble truth of the way of practice leading to the end of suffering to them, and I satisfy their minds with my answer to their question. Since my disciples, Udāyī, when overcome by suffering and overwhelmed by suffering, approach me and ask about the noble truth of suffering, and being asked I explain the noble truth of suffering to them, and satisfy their minds with my answer to their question; since they ask me about the noble truth of the arising of suffering... the end of suffering... the way of practice leading to the end of suffering, and being asked I explain the noble truth of the way of practice leading to the end of suffering to them, and satisfy their minds with my answer to their question—this, Udāyī, is the fourth quality because of which my disciples honor, respect, revere, and venerate me, and relying on which they dwell, honoring and respecting me.
37 Qualities That are Wings To Awakening
Four Establishments of Mindfulness
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 … dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
Furthermore, Udāyī, I have taught my disciples a practice, practicing in accordance with which my disciples cultivate the four establishments of mindfulness. Here, Udāyī, a bhikkhu dwells observing the body in and of itself, with continuous effort, clearly aware and being present, having removed craving and distress with regard to the world; he dwells observing the felt experience in and of itself … he dwells observing the mind in and of itself … he dwells observing the mental qualities in and of themselves, with continuous effort, clearly aware and being present, having removed craving and distress with regard to the world. And thereby many of my disciples dwell having attained the perfection and mastery of direct knowledge.
Four Right Efforts
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā cattāro sammappadhāne bhāventi. 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. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
Furthermore, Udāyī, I have taught my disciples a practice, practicing in accordance with which my disciples cultivate the four right efforts. Here, Udāyī, a bhikkhu produces a wholesome motivation, exerts effort, initiates and sustains energy, uplifts the mind, and strives for the non-arising of unarisen harmful and unwholesome qualities; he produces a wholesome motivation, exerts effort, initiates and sustains energy, uplifts the mind, and strives for the giving up of arisen harmful and unwholesome qualities; he produces a wholesome motivation, exerts effort, initiates and sustains energy, uplifts the mind, and strives for the arising of unarisen wholesome qualities; he produces a wholesome motivation, exerts effort, initiates and sustains energy, uplifts the mind, and strives for the stability and retention, growth and full development of arisen wholesome qualities. And thereby many of my disciples dwell having attained the perfection and mastery of direct knowledge.
Four Bases of Psychic Power
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā cattāro iddhipāde bhāventi. Idhudāyi, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
Furthermore, Udāyī, I have taught my disciples a practice, practicing in accordance with which my disciples cultivate the four bases of psychic power. Here, Udāyī, a bhikkhu cultivates the basis of psychic power that is endowed with collectedness arising from aspiration and accompanied by intentional effort; he cultivates the basis of psychic power that is endowed with collectedness arising from determination and accompanied by intentional effort; he cultivates the basis of psychic power that is endowed with collectedness arising from [purification of] mind and accompanied by intentional effort; he cultivates the basis of psychic power that is endowed with collectedness arising from investigation and accompanied by intentional effort. And thereby many of my disciples dwell having attained the perfection and mastery of direct knowledge.
Five Faculties
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā pañcindriyāni bhāventi. Idhudāyi, bhikkhu saddhindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ; vīriyindriyaṁ bhāveti …pe… satindriyaṁ bhāveti … samādhindriyaṁ bhāveti … paññindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
Furthermore, Udāyī, I have taught my disciples a practice, practicing in accordance with which my disciples cultivate the five faculties. Here, Udāyī, a bhikkhu cultivates the faculty of faith leading to tranquility, leading to full awakening; he cultivates the faculty of energy, the faculty of mindfulness, the faculty of collectedness, the faculty of wisdom leading to tranquility, leading to full awakening. And thereby many of my disciples dwell having attained the perfection and mastery of direct knowledge.
Five Powers
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā pañca balāni bhāventi. Idhudāyi, bhikkhu saddhābalaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ; vīriyabalaṁ bhāveti …pe… satibalaṁ bhāveti … samādhibalaṁ bhāveti … paññābalaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
Furthermore, Udāyī, I have taught my disciples a practice, practicing in accordance with which my disciples cultivate the five powers. Here, Udāyī, a bhikkhu cultivates the power of faith leading to tranquility, leading to full awakening; he cultivates the power of energy, the power of mindfulness, the power of collectedness, the power of wisdom leading to tranquility, leading to full awakening. And thereby many of my disciples dwell having attained the perfection and mastery of direct knowledge.
Seven Awakening Factors
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā sattabojjhaṅge bhāventi. Idhudāyi, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ; dhammavicayasambojjhaṅgaṁ bhāveti …pe… vīriyasambojjhaṅgaṁ bhāveti … pītisambojjhaṅgaṁ bhāveti … passaddhisambojjhaṅgaṁ bhāveti … samādhisambojjhaṅgaṁ bhāveti … upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
Furthermore, Udāyī, I have taught my disciples a practice, practicing in accordance with which my disciples cultivate the seven awakening factors. Here, Udāyī, a bhikkhu cultivates the |awakening factor of mindfulness::the quality of mindfulness leading to full awakening, remembering as a factor of enlightenment; first of the seven awakening factors [satisambojjhaṅga]|, which is |supported by seclusion::dependent on detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |supported by cessation::based on ending [nirodhanissita]|, and |culminates in complete relinquishment::ripens in release, culminating in letting go [vossaggapariṇāmī]|; he cultivates the |awakening factor of investigation of states::the quality of discriminative investigation into states, mental qualities and other phenomena; analyzing the teaching as a factor of enlightenment; second of the seven awakening factors [dhammavicayasambojjhaṅga]|, the |awakening factor of energy::the quality of unrelenting effort, the sustaining power of persistence as a factor of enlightenment; third of the seven awakening factors [vīriyasambojjhaṅga]|, the |awakening factor of joy::the quality of heartfelt gladness, spiritual rapture untainted by sensuality, as a factor of enlightenment; fourth of the seven awakening factors [pītisambojjhaṅga]|, |awakening factor of tranquility::the quality of inner stillness, bodily and mental calm, as a factor of enlightenment; fifth of the seven awakening factors [passaddhisambojjhaṅga]|, the |awakening factor of collectedness::the quality of unification, stability, and deep stillness of the mind, as a factor of enlightenment; sixth of the seven awakening factors [samādhisambojjhaṅga]|, and the |awakening factor of equanimity::the quality of balanced observation, non-reactivity, and mental equipoise as a factor of enlightenment; seventh of the seven awakening factors [upekkhāsambojjhaṅga]|, which is supported by seclusion, supported by dispassion, supported by cessation, and culminates in complete relinquishment. And thereby many of my disciples dwell having attained the perfection and mastery of direct knowledge.
Noble Eightfold Path
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāventi. Idhudāyi, bhikkhu sammādiṭṭhiṁ bhāveti, sammāsaṅkappaṁ bhāveti, sammāvācaṁ bhāveti, sammākammantaṁ bhāveti, sammāājīvaṁ bhāveti, sammāvāyāmaṁ bhāveti, sammāsatiṁ bhāveti, sammāsamādhiṁ bhāveti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
Furthermore, Udāyī, I have taught my disciples a practice, practicing in accordance with which my disciples develop the noble eightfold path. Here, Udāyī, a bhikkhu develops right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness. And thereby many of my disciples dwell having attained the perfection and mastery of direct knowledge.
The Eight Liberations
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā aṭṭha vimokkhe bhāventi.
Furthermore, Udāyī, I have taught my disciples a practice, practicing in accordance with which my disciples develop the eight liberations.
Rūpī rūpāni passati, ayaṁ paṭhamo vimokkho;
Possessed of form, one sees forms; this is the first liberation.
ajjhattaṁ arūpasaññī bahiddhā rūpāni passati, ayaṁ dutiyo vimokkho;
Not perceiving form internally, one sees forms externally; this is the second liberation.
subhanteva adhimutto hoti, ayaṁ tatiyo vimokkho;
One is resolved only upon the beautiful; this is the third liberation.
sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati, ayaṁ catuttho vimokkho;
With the complete surpassing of |perceptions of form::recognition of matter, concept of materiality [rūpasaññā]|, with the disappearance of |perception of sensory impact::recognition of sense impression, aversion; lit. striking against perception [paṭighasaññā]|, and non-attention to |perception of diversity::recognition of diversity, perception of multiplicity [nānattasaññā]|, aware that ‘space is boundless,’ one enters and dwells in the |base of boundless space::field of boundless expanse, dimension of infinite space [ākāsānañcāyatana]|; this is the fourth liberation.
sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati, ayaṁ pañcamo vimokkho;
With the complete surpassing of the base of boundless space, aware that ‘consciousness is boundless,’ one enters and dwells in the |base of boundless consciousness::field of limitless awareness [viññāṇañcāyatana]|; this is the fifth liberation.
sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati, ayaṁ chaṭṭho vimokkho;
With the complete surpassing of the base of boundless consciousness, aware that ‘there is nothing,’ one enters and dwells in the |base of nothingness::field of awareness centered on the absence of any distinct “something” to grasp or hold onto [ākiñcaññāyatana]|; this is the sixth liberation.
sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati, ayaṁ sattamo vimokkho;
With the complete surpassing of the base of nothingness, one enters and dwells in the |base of neither perception nor non-perception::field of awareness of subtle mental activity that do not arise to the level of forming a perception [nevasaññānāsaññāyatana]|; this is the seventh liberation.
sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, ayaṁ aṭṭhamo vimokkho.
With the complete surpassing of the base of neither perception nor non-perception, one enters and dwells in the |cessation of perception and what is felt::ending of recognition and felt experience, cessation of conception and what is felt [saññāvedayitanirodha]|; this is the eighth liberation.
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
And thereby many of my disciples dwell having attained the perfection and mastery of direct knowledge.
The Eight Bases of Transcendence
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā aṭṭha abhibhāyatanāni bhāventi.
Furthermore, Udāyī, I have taught my disciples a practice, practicing in accordance with which my disciples develop the eight bases of transcendence.
Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti. Idaṁ paṭhamaṁ abhibhāyatanaṁ.
Perceiving form internally, one sees forms externally, limited, fair or ugly. Having transcended them, one perceives thus: ‘I know, I see.’ This is the first base of transcendence.
Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti. Idaṁ dutiyaṁ abhibhāyatanaṁ.
Perceiving form internally, one sees forms externally, measureless, fair or ugly. Having transcended them, one perceives thus: ‘I know, I see.’ This is the second base of transcendence.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti. Idaṁ tatiyaṁ abhibhāyatanaṁ.
Not perceiving form internally, one sees forms externally, limited, fair or ugly. Having transcended them, one perceives thus: ‘I know, I see.’ This is the third base of transcendence.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti. Idaṁ catutthaṁ abhibhāyatanaṁ.
Not perceiving form internally, one sees forms externally, measureless, fair or ugly. Having transcended them, one perceives thus: ‘I know, I see.’ This is the fourth base of transcendence.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. 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. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti. Idaṁ pañcamaṁ abhibhāyatanaṁ.
Not perceiving form internally, one sees forms externally that are blue, blue in color, with a blue appearance, with a blue glow. Just like a |flax flower::delicate, five-petaled blossoms known for their vibrant blue hue [umāpuppha]| that is blue, blue in color, with a blue appearance, with a blue glow; or just like cloth from Benares smoothed on both sides that is blue, blue in color, with a blue appearance, with a blue glow. Even so, not perceiving form internally, one sees forms externally that are blue, blue in color, with a blue appearance, with a blue glow. Having transcended them, one perceives thus: ‘I know, I see.’ This is the fifth base of transcendence.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. 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. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti. Idaṁ chaṭṭhaṁ abhibhāyatanaṁ.
Not perceiving form internally, one sees forms externally that are yellow, yellow in color, with a yellow appearance, with a yellow glow. Just like a |kanak champa flower::yellow flower of kanak champa trees [kaṇikārapuppha]| that is yellow, yellow in color, with a yellow appearance, with a yellow glow; or just like cloth from Benares smoothed on both sides that is yellow, yellow in color, with a yellow appearance, with a yellow glow. Even so, not perceiving form internally, one sees forms externally that are yellow, yellow in color, with a yellow appearance, with a yellow glow. Having transcended them, one perceives thus: ‘I know, I see.’ This is the sixth base of transcendence.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. 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. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti. Idaṁ sattamaṁ abhibhāyatanaṁ.
Not perceiving form internally, one sees forms externally that are red, red in color, with a red appearance, with a red glow. Just like a |hibiscus flower::noon flower; red flower of Pentapetes phoenicea [bandhujīvakapuppha]| that is red, red in color, with a red appearance, with a red glow; or just like cloth from Benares smoothed on both sides that is red, red in color, with a red appearance, with a red glow. Even so, not perceiving form internally, one sees forms externally that are red, red in color, with a red appearance, with a red glow. Having transcended them, one perceives thus: ‘I know, I see.’ This is the seventh base of transcendence.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. 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. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁsaññī hoti. Idaṁ aṭṭhamaṁ abhibhāyatanaṁ.
Not perceiving form internally, one sees forms externally that are white, white in color, with a white appearance, with a white glow. Just like the |morning star::planet Venus [osadhitārakā]| that is white, white in color, with a white appearance, with a white glow; or just like cloth from Benares smoothed on both sides that is white, white in color, with a white appearance, with a white glow. Even so, not perceiving form internally, one sees forms externally that are white, white in color, with a white appearance, with a white glow. Having transcended them, one perceives thus: ‘I know, I see.’ This is the eighth base of transcendence.
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
And thereby many of my disciples dwell having attained the perfection and mastery of direct knowledge.
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā dasa kasiṇāyatanāni bhāventi.
Furthermore, Udāyī, I have taught my disciples a practice, practicing in accordance with which my disciples develop the ten kasiṇa bases.
Pathavīkasiṇameko sañjānāti uddhamadho tiriyaṁ advayaṁ appamāṇaṁ;
One perceives the earth kasiṇa above, below, across, undivided, and measureless.
āpokasiṇameko sañjānāti …pe… tejokasiṇameko sañjānāti … vāyokasiṇameko sañjānāti … nīlakasiṇameko sañjānāti … pītakasiṇameko sañjānāti … lohitakasiṇameko sañjānāti … odātakasiṇameko sañjānāti … ākāsakasiṇameko sañjānāti … viññāṇakasiṇameko sañjānāti uddhamadho tiriyaṁ advayaṁ appamāṇaṁ.
One perceives the water kasiṇa... the fire kasiṇa... the wind kasiṇa... the blue kasiṇa... the yellow kasiṇa... the red kasiṇa... the white kasiṇa... the space kasiṇa... the consciousness kasiṇa above, below, across, undivided, and measureless.
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
And thereby many of my disciples dwell having attained the perfection and mastery of direct knowledge.
Four Jhānas
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā cattāri jhānāni bhāventi.
Furthermore, Udāyī, I have taught my disciples a practice, practicing in accordance with which my disciples develop the four jhānas.
Idhudāyi, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. 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.
Here, Udāyī, quite secluded from sensual pleasures and unwholesome mental states, a bhikkhu enters and dwells in the first jhāna, which is accompanied by reflection and examination, born of seclusion, and imbued with uplifting joy and pleasure. He suffuses, pervades, fills, and permeates his entire body with uplifting joy and pleasure born of seclusion, so that there is no part of his body not suffused by the uplifting joy and pleasure born of seclusion. Just as, Udāyī, a skilled bath attendant or his apprentice might knead bathing powder in a bronze bowl, sprinkling water again and again until the lump becomes permeated with moisture, saturated inside and out, yet does not drip. In the same way, Udāyī, a bhikkhu suffuses, pervades, fills, and permeates his entire body with uplifting joy and pleasure born of seclusion, so that there is no part of his body not suffused by the uplifting joy 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. 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. Evameva kho, udāyi, bhikkhu imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.
Furthermore, Udāyī, with the settling of reflection and examination, a bhikkhu enters and dwells in the second jhāna, which is characterized by internal tranquility and unification of mind, free from reflection and examination, born of collectedness, and imbued with uplifting joy and pleasure. He suffuses, pervades, fills, and permeates his entire body with uplifting joy and pleasure born of collectedness, so that there is no part of his body not suffused by uplifting joy and pleasure born of collectedness. Just as, Udāyī, a deep lake fed by an underground spring—with no inflow from the east direction, west direction, north direction, or the south direction, and no rainclouds showering water—would have cool streams welling up from within to thoroughly suffuse, pervade, fill, and permeate the entire lake, leaving no part uncovered by cool water. In the same way, Udāyī, a bhikkhu suffuses, pervades, fills, and permeates his entire body with the uplifting joy and pleasure born of collectedness, so that there is no part of his body not suffused by uplifting joy and pleasure born of collectedness.
Puna caparaṁ, udāyi, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. 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.
Furthermore, Udāyī, with the fading of desire for uplifting joy, the bhikkhu dwells equanimous, mindful and clearly aware, experiencing pleasure with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as, ‘one who dwells equanimous, mindful, and at ease.’ He suffuses, pervades, fills, and permeates his entire body with pleasure devoid of delight, so that there is no part of his entire body that is not suffused with pleasure devoid of delight. Just as, Udāyī, in a pond of blue, red, or white lotuses, some lotuses born in the water grow entirely submerged, and remain nourished from within by cool water that thoroughly suffuses, pervades, fills, and permeates them from their tips to their roots, leaving no part untouched by cool water. In the same way, Udāyī, a bhikkhu suffuses, pervades, fills, and permeates his entire body with pleasure devoid of delight, so that there is no part of his body that is not suffused with pleasure devoid of delight.
Puna caparaṁ, udāyi, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti. 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. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
Furthermore, Udāyī, with the abandoning of pleasure and pain, and with the prior settling down of mental pleasure and displeasure, a bhikkhu enters and dwells in the fourth jhāna, which is characterized by purification of mindfulness through equanimity, experiencing a neither-painful-nor-pleasant feeling. He sits pervading this very body with a pure and clear mind, so that there is no part of his body that is not suffused by this pure and clear mind. Just as, Udāyī, a person might sit covered from head to toe in a spotless white cloth, with no part of his body uncovered by the white cloth. In the same way, Udāyī, a bhikkhu sits pervading this very body with a pure and clear mind, so that there is no part of his whole body not pervaded by the pure and clear mind. And thereby many of my disciples dwell having attained the perfection and mastery of direct knowledge.
Higher Knowledges and Liberation
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’. 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.
Furthermore, Udāyī, I have taught my disciples a practice, practicing in accordance with which my disciples understand thus: ‘This body of mine, made of material form, consisting of the |four great elements::the four great elements—earth, water, fire, and wind—are the basic components of all conditioned phenomena [mahābhūtā]|, procreated by a mother and father, and built up out of rice and porridge, is subject to impermanence, to being worn and rubbed away, to injury and destruction; and this |consciousness::that dependently arisen knowing which, when rooted in ignorance and supported by intentional constructs, finds a footing and becomes established in a sense realm, a form realm, or a formless realm leading to production of renewed existence in the future [viññāṇa]| of mine is supported by it and bound up with it.’ Suppose, Udāyī, there were a beautiful beryl gem of purest water, eight-faceted, well cut, clear and transparent, endowed with all good qualities, and through it was threaded a blue, yellow, red, white, or brown thread. A man with good eyesight, taking it in his hand, would reflect on it: ‘This is a beautiful beryl gem of purest water, eight-faceted, well cut, clear and transparent, endowed with all good qualities, and through it is threaded a blue, yellow, red, white, or brown thread.’
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.
Even so, Udāyī, I have taught my disciples a practice, practicing in accordance with which my disciples understand thus: ‘This body of mine, made of material form, consisting of the four great elements, procreated by a mother and father, and built up out of rice and porridge, is subject to impermanence, to being worn and rubbed away, to injury and destruction; and this consciousness of mine is supported by it and bound up with it.’
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
And thereby many of my disciples dwell having attained the perfection and mastery of direct knowledge.
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā imamhā kāyā aññaṁ kāyaṁ abhinimminanti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ. Seyyathāpi, udāyi, puriso muñjamhā īsikaṁ pabbāheyya; tassa evamassa: ‘ayaṁ muñjo, ayaṁ īsikā; añño muñjo, aññā īsikā; muñjamhā tveva īsikā pabbāḷhā’ti. Seyyathā vā panudāyi, puriso asiṁ kosiyā pabbāheyya; tassa evamassa: ‘ayaṁ asi, ayaṁ kosi; añño asi aññā kosi; kosiyā tveva asi pabbāḷho’ti. Seyyathā vā, panudāyi, puriso ahiṁ karaṇḍā uddhareyya; tassa evamassa: ‘ayaṁ ahi, ayaṁ karaṇḍo; añño ahi, añño karaṇḍo; karaṇḍā tveva ahi ubbhato’ti. Evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā imamhā kāyā aññaṁ kāyaṁ abhinimminanti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.
Furthermore, Udāyī, I have taught my disciples a practice, practicing in accordance with which my disciples create from this body another body having form, mind-made, with all its limbs and parts, lacking no faculty. Suppose, Udāyī, a man were to draw a reed from its sheath. He would think: ‘This is the sheath, this is the reed; the sheath is one thing, the reed is another; the reed has been drawn from the sheath.’ Or suppose, Udāyī, a man were to draw a sword from its sheath. He would think: ‘This is the sword, this is the sheath; the sword is one thing, the sheath is another; the sword has been drawn from the sheath.’ Or suppose, Udāyī, a man were to pull a snake out of its slough. He would think: ‘This is the snake, this is the slough; the snake is one thing, the slough is another; the snake has been pulled out from the slough.’ Even so, Udāyī, I have taught my disciples a practice, practicing in accordance with which my disciples create from this body another body having form, mind-made, with all its limbs and parts, lacking no faculty.
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
And thereby many of my disciples dwell having attained the perfection and mastery of direct knowledge.
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. 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.
Furthermore, Udāyī, I have taught my disciples a practice, practicing in accordance with which my disciples experience various kinds of psychic powers—being one, they become many, and being many, they become one; they appear and vanish; they go unhindered through walls, ramparts, and 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; they fly through space seated cross-legged, like a winged bird; they touch and stroke with their hands even the sun and moon, so mighty and powerful; they wield mastery over the body even as far as the Brahma world. Suppose, Udāyī, a skilled potter or his apprentice could make and produce out of well-prepared clay whatever kind of vessel he desired. Or suppose, Udāyī, a skilled ivory worker or his apprentice could make and produce out of well-prepared ivory whatever kind of ivory carving he desired. Or suppose, Udāyī, a skilled goldsmith or his apprentice could make and produce out of well-prepared gold whatever kind of gold article he desired. Even so, Udāyī, I have taught my disciples a practice, practicing in accordance with which my disciples experience various kinds of psychic powers—being one, they become many, and being many, they become one; they appear and vanish; they go unhindered through walls, ramparts, and 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; they fly through space seated cross-legged, like a winged bird; they touch and stroke with their hands even the sun and moon, so mighty and powerful; they wield mastery over the body even as far as the Brahma world.
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
And thereby many of my disciples dwell having attained the perfection and mastery of direct knowledge.
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. 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.
Furthermore, Udāyī, I have taught my disciples a practice, practicing in accordance with which my disciples, with the |divine ear element::clairaudience, the divine auditory faculty [dibba + sotadhātu]|, which is purified and surpasses the human range, they hear both kinds of sounds—divine and human—whether they are far or near. Suppose, Udāyī, a strong conch blower could easily make himself heard in the four directions. Even so, Udāyī, I have taught my disciples a practice, practicing in accordance with which my disciples, with the divine ear element, which is purified and surpasses the human range, they hear both kinds of sounds—divine and human—whether they are far or near.
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
And thereby many of my disciples dwell having attained the perfection and mastery of direct knowledge.
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. 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… sadosaṁ vā cittaṁ … vītadosaṁ vā cittaṁ … samohaṁ vā cittaṁ … vītamohaṁ vā cittaṁ … saṅkhittaṁ vā cittaṁ … vikkhittaṁ vā cittaṁ … mahaggataṁ vā cittaṁ … amahaggataṁ vā cittaṁ … sauttaraṁ vā cittaṁ … anuttaraṁ vā cittaṁ … samāhitaṁ vā cittaṁ … asamāhitaṁ vā cittaṁ … vimuttaṁ vā cittaṁ … avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānanti.
Furthermore, Udāyī, I have taught my disciples a practice, practicing in accordance with which my disciples discern the minds of other beings and other persons by encompassing them with their own mind. They know a mind with lust as ‘a mind with lust’ and a mind without lust as ‘a mind without lust’; they know a mind with hatred as ‘a mind with hatred’ and a mind without hatred as ‘a mind without hatred’; 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 scattered mind as ‘a scattered mind’; they know an exalted mind as ‘an exalted mind’ and an unexalted mind as ‘an unexalted mind’; they know a surpassable mind as ‘a surpassable mind’ and an unsurpassable mind as ‘an unsurpassable mind’; they know a collected mind as ‘a collected mind’ and a distracted mind as ‘a distracted mind’; they know a liberated mind as ‘a liberated mind’ and an unliberated mind as ‘an unliberated mind.’ Suppose, Udāyī, a young woman or man, youthful and fond of adornments, reviewing their own facial reflection in a clean bright mirror or in a bowl of clear water, would know if there were a blemish, ‘there is a blemish,’ or if there were no blemish, ‘there is no blemish.’ Even so, Udāyī, I have taught my disciples a practice, practicing in accordance with which my disciples discern the minds of other beings and other persons by encompassing them with their own mind—they know a mind with lust as ‘a mind with lust,’ a mind without lust... a mind with hatred... a mind without hatred... a mind with delusion... a mind without delusion... a contracted mind... a scattered mind... an exalted mind... an unexalted mind... a surpassable mind... an unsurpassable mind... a collected mind... a distracted mind... a liberated mind... an unliberated mind as ‘an unliberated mind.’
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
And thereby many of my disciples dwell having attained the perfection and mastery of direct knowledge.
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṁ pubbenivāsaṁ anussaranti, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. 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.
Furthermore, Udāyī, I have taught my disciples a practice, practicing in accordance with which my disciples 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 so-named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; 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 life-span; passing away from there, I reappeared here.’ Thus with their modes and details they recollect their manifold past lives. Suppose, Udāyī, a man were to go from his own village to another village, and from that village to yet another village, and from that village he would return to his own village. He would think: ‘I went from my own village to that village; there I stood like this, sat like this, spoke like this, remained silent like this; and from that village I went to that other village; there too I stood like this, sat like this, spoke like this, remained silent like this, and from that village I have returned to my own village.’ Even so, Udāyī, I have taught my disciples a practice, practicing in accordance with which my disciples recollect their manifold past lives, that is, one birth... thus with their modes and details they recollect their manifold past lives.
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
And thereby many of my disciples dwell having attained the perfection and mastery of direct knowledge.
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. 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…
Furthermore, Udāyī, I have taught my disciples a practice, practicing in accordance with which my disciples, with the divine eye, which is purified and surpasses the human vision, see beings passing away and reappearing, inferior and superior, beautiful and ugly, fortunate and unfortunate, and they understand how beings fare according to their deeds: ‘These good beings, engaging in bad conduct of body, speech, and mind, reviling the noble ones, holding wrong view, and undertaking actions based on wrong view, with the breaking up of the body, after death, have reappeared in a state of deprivation, a bad destination, the lower realms, or hell; but these good beings, engaging in good conduct of body, speech, and mind, not reviling the noble ones, holding right view, and undertaking actions based on right view, with the breaking up of the body, after death, have reappeared in a good destination, a heavenly world.’ Thus with the divine eye, which is purified and surpasses the human vision, they see beings passing away and reappearing, inferior and superior, beautiful and ugly, fortunate and unfortunate, and they understand how beings fare according to their deeds. Suppose, Udāyī, there were two houses with doors, and a man with good eyesight standing between them would see people entering the houses, coming out, and walking back and forth. Even so, Udāyī, I have taught my disciples a practice, practicing in accordance with which my disciples, with the divine eye... see beings passing away and reappearing, inferior and superior, beautiful and ugly, fortunate and unfortunate, and they understand how beings fare according to their deeds...
tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
And thereby many of my disciples dwell having attained the perfection and mastery of direct knowledge.
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. Tassa evamassa: ‘ayaṁ kho udakarahado accho vippasanno anāvilo, tatrime sippisambukāpi sakkharakaṭhalāpi macchagumbāpi carantipi tiṭṭhantipī’ti.
Furthermore, Udāyī, I have taught my disciples a practice, practicing in accordance with which my disciples, with the |wearing away::exhaustion, depletion, gradual destruction [khaya]| of the |taints::outflows, discharges; (comm) mental defilements [āsavā]| in this very life, realize for themselves with direct knowledge the taintless |liberation of mind::mental liberation, emancipation of heart, a meditation attainment [cetovimutti]| and |liberation by wisdom::emancipation by insight [paññāvimutti]| and having realized it, they dwell in it. Just as, Udāyī, in a mountain lake that is deep, clear, and undisturbed, a person with good eyesight standing on the shore can see shells, gravel, pebbles, and also fish swimming about or resting, and it would occur to him: ‘This mountain lake is deep, clear, and undisturbed. Here are these shells, gravel, pebbles, and also these fish swimming about or resting.’
Evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.
Even so, Udāyī, I have taught my disciples a practice, practicing in accordance with which my disciples, with the wearing away of the taints in this very life, realize for themselves with direct knowledge the taintless liberation of mind and liberation by wisdom and having realized it, they dwell in it.
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
And thereby many of my disciples dwell having attained the perfection and mastery of direct knowledge.
Ayaṁ kho, udāyi, pañcamo dhammo yena mama sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti.
This, Udāyī, is the fifth quality because of which my disciples honor, respect, revere, and venerate me, and relying on which they dwell, honoring and respecting me.
Ime kho, udāyi, pañca dhammā yehi mamaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharantī”ti.
These, Udāyī, are the five qualities because of which my disciples honor, respect, revere, and venerate me, and relying on which they dwell, honoring and respecting me.”
Idamavoca bhagavā. Attamano sakuludāyī paribbājako bhagavato bhāsitaṁ abhinandīti.
The Blessed One said this. The wanderer Sakuludāyī was delighted and pleased with the Blessed One’s words.