Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

Thus have I heard. On one occasion the Blessed One was staying at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary.

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

At that time several well-known wanderers were residing in the wanderers’ park at Moranivāpa, including Annabhāra, Varadhara, the wanderer Sakuludāyī, and other 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, in the morning, the Blessed One dressed, took his bowl and outer robe, and entered Rājagaha for alms. He thought: “It is still too early to wander for alms in Rājagaha. What if I were to go to the wanderers’ park at Moranivāpa, to the wanderer Sakuludāyī?”

Atha kho bhagavā yena moranivāpo paribbājakārāmo tenupasaṅkami.

Then the Blessed One went to the wanderers’ park at Moranivāpa.

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 Sakuludāyī was sitting with a large company of wanderers who were noisy, loud, and engaged in many kinds of worldly talk: talk about kings, thieves, ministers, armies, dangers, wars, food and drink, clothing and beds, garlands and perfumes, relatives and vehicles, villages, towns, cities and countries, women and heroes, streets and gathering places, those who had died, miscellaneous topics, stories about the world and the sea, and talk about becoming and non-becoming.

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.

Sakuludāyī saw the Blessed One approaching in the distance and quietened his own assembly: “Gentlemen, be quiet; do not make noise. The ascetic Gotama is coming. He likes quiet and praises quietness. Perhaps, seeing a quiet assembly, he will think it suitable to approach.” Then the 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.

The Blessed One approached Sakuludāyī. Udāyī welcomed him warmly, invited him to sit on the prepared seat, and then himself took a lower seat and sat to one side.

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

The Blessed One asked: “Udāyī, what discussion are you sitting together for now? What conversation was left unfinished?”

“Tiṭṭhatesā, bhante, kathā yāya mayaṁ etarahi kathāya sannisinnā. Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya.

Udāyī replied: “Venerable sir, leave aside the conversation we were having just now. It will not be difficult for the Blessed One to hear it later.”

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

“On previous days, when ascetics and brahmins of various sects were assembled in the debating hall, this discussion arose: ‘The people of Aṅga and Magadha are fortunate indeed. Many famous teachers and leaders of communities are spending the rains at Rājagaha—Pūraṇa Kassapa, Makkhali Gosāla, Ajita Kesakambala, Pakudha Kaccāyana, Sañjaya Belaṭṭhaputta, Nigaṇṭha Nāṭaputta, and the ascetic Gotama. Which of these well-known leaders is respected, esteemed, honored and venerated by his disciples, and upon whom do the disciples live in dependence with respect?’” The supplied Pāli abbreviates the repeated descriptions of several teachers with peyyāla; the sense is the same honorific description for each.

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.

“Some said of Pūraṇa Kassapa that, although he was famous and led a community, his disciples did not respect, honor, esteem, or venerate him. On one occasion, while he was teaching hundreds, a disciple interrupted and told people not to ask Pūraṇa because he did not know the answer and that they should ask the disciple instead. Pūraṇa raised his arms and cried out asking for quiet, but could not obtain it. Many disciples challenged him with contentious claims—‘You do not understand this Dhamma and discipline; I do…’—and departed after attacking his doctrine. Thus he was not respected by his disciples and was even abused on Dhamma grounds.”

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.

“Others made the same criticism successively regarding the other famous sectarian teachers represented by the peyyāla—Makkhali Gosāla, Ajita Kesakambala, Pakudha Kaccāyana, Sañjaya Belaṭṭhaputta—and, explicitly here, Nigaṇṭha Nāṭaputta: their assemblies were disorderly, disciples interrupted and contradicted the teacher, and many departed after contentious doctrinal attacks. Thus the point of the repeated passage is the lack of stable respect and reliance within those communities.”

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.

“But some said of the ascetic Gotama: he is a famous leader whose disciples respect, honor, esteem, and venerate him, and live in dependence on him with respect. Once, while he was teaching hundreds, a disciple coughed; another companion nudged him with the knee and said, ‘Be quiet; our Teacher, the Blessed One, is teaching Dhamma.’ When Gotama teaches hundreds, there is not even the sound of sneezing or coughing among the disciples; the great crowd waits expectantly, thinking, ‘We will listen to whatever the Blessed One teaches.’ Udāyī compares the expectation to a crowd waiting while pure honey is being pressed at a crossroads. Even those disciples who, after conflict with companions, disrobe and return to lay life still praise the Teacher, Dhamma and Saṅgha, blame themselves rather than others, and often continue as temple attendants or lay followers observing the five training rules. Thus Gotama is genuinely respected and relied upon by his disciples.”

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

The Blessed One asked: “Udāyī, how many qualities do you see in me because of which my disciples respect, honor, esteem and venerate me and live in dependence on me?”

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

Udāyī replied: “Venerable sir, I see five qualities in the Blessed One for which the disciples respect, honor, esteem and venerate him. What 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 eats little and praises eating little. I regard this as the first quality for which the disciples honor and rely upon the Blessed One.”

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.

“The Blessed One is content with whatever robe is available and praises contentment with robes. This is the second quality.”

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.

“The Blessed One is content with whatever almsfood is available and praises contentment with almsfood. This is the third quality.”

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.

“The Blessed One is content with whatever lodging is available and praises contentment with lodging. This is the fourth quality.”

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.

“The Blessed One is secluded and praises seclusion. This is the fifth quality.”

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

Udāyī concluded: “These are the five qualities I see in the Blessed One because of which the disciples honor, venerate, and rely upon 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.

The Buddha replied: “If my disciples honored me merely because I eat little and praise little eating, then there are disciples of mine who eat only a small cupful, half a cupful, a small fruit-sized amount, or half that amount. Yet I sometimes eat a bowl filled to the brim and even more. Therefore those more austere disciples would not honor me merely on account of eating little.”

‘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.

“If they honored me merely because I am content with any robe and praise such contentment, there are disciples who wear rag-robes and coarse robes, collecting discarded cloth from charnel grounds, rubbish heaps, or shops and sewing it into an outer robe. I sometimes wear robust householder-donated robes. Those stricter rag-robe practitioners therefore would not honor me merely for robe-contentment.”

‘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.

“If they honored me merely because I am content with any almsfood, there are disciples who live only on alms, go house-to-house without skipping, delight in the austere almsround, and will not accept even an invitation to sit once they enter among houses. Yet I sometimes accept an invitation and eat fine rice with many soups and curries. Those stricter almsfood practitioners would not honor me merely for almsfood-contentment.”

‘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.

“If they honored me merely because I am content with any lodging, there are disciples who live at the foot of trees or in the open and do not go under a roof for eight months. Yet I sometimes live in roofed dwellings that are plastered, sheltered from wind, with doors and closed windows. Those stricter lodging practitioners would not honor me merely for lodging-contentment.”

‘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.

“If they honored me merely because I am secluded and praise seclusion, there are disciples who live deep in remote forests and wilderness lodgings and come into the Saṅgha only every half-month for the recitation of the Pātimokkha. Yet I sometimes live surrounded by bhikkhus, bhikkhunīs, male and female lay followers, kings, royal ministers, other sectarians and their disciples. Those forest practitioners would not honor me merely for seclusion.”

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

“Thus, Udāyī, my disciples do not respect, honor, esteem, venerate and rely upon me because of those five qualities.”

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

“There are five other qualities because of which my disciples truly respect, honor, esteem, venerate and rely upon 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.

“First, my disciples esteem me regarding higher virtue: ‘The ascetic Gotama is virtuous, endowed with the supreme aggregate of virtue.’ This esteem regarding higher virtue is the first quality because of which they honor and rely upon 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.

“Second, my disciples esteem me for excellent knowledge-and-vision: ‘The ascetic Gotama says “I know” only when he knows and “I see” only when he sees. He teaches Dhamma from direct knowledge, not without direct knowledge; he teaches it with a basis and causal grounding, not without grounds; he teaches in a way that is demonstrable and effective, not empty of verification.’ This excellent knowledge-and-vision is the second quality.”

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?

“Third, 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 fail to foresee an avenue of argument, or fail to refute, in accordance with Dhamma, a counter-argument that has arisen.’ What do you think, Udāyī? Knowing and seeing me in this way, would my disciples keep interrupting my discourse?”

“No hetaṁ, bhante”.

Udāyī replied: “No, venerable sir.”

“Na kho panāhaṁ, udāyi, sāvakesu anusāsaniṁ paccāsīsāmi;

aññadatthu mamayeva sāvakā anusāsaniṁ paccāsīsanti.

The Buddha said: “I do not look to my disciples for instruction. On the contrary, 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.

“This esteem of my higher wisdom—knowing that I can see an argument coming and answer opposing claims in accordance with Dhamma—is the third quality because of which they honor and rely upon 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 ariyasaccaṁ pucchanti. Tesāhaṁ dukkhasamudayaṁ ariyasaccaṁ puṭṭho byākaromi. Tesāhaṁ cittaṁ ārādhemi pañhassa veyyākaraṇena. Te maṁ dukkhanirodhaṁ ariyasaccaṁ pucchanti. Tesāhaṁ dukkhanirodhaṁ ariyasaccaṁ puṭṭho byākaromi. Tesāhaṁ cittaṁ ārādhemi pañhassa veyyākaraṇena. Te maṁ 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.

“Fourth, disciples oppressed and overwhelmed by suffering approach me and ask about the noble truth of suffering; when asked, I explain it and satisfy their minds with the answer. They ask about the noble truth of the origin of suffering; I explain it and satisfy them. They ask about the noble truth of the cessation of suffering; I explain it and satisfy them. They ask about the noble truth of the path leading to the cessation of suffering; I explain it and satisfy them. This is the fourth quality because of which they honor and rely upon me.”

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 ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ; citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

“Fifth, I have taught my disciples a path of practice by following which they develop the four establishments of mindfulness. A bhikkhu dwells contemplating body as body, feelings as feelings, mind as mind, and dhammas as dhammas—ardent, clearly comprehending and mindful, having removed covetousness and sadness regarding the world. In this training many of my disciples dwell having reached consummation and perfection in direct knowledge.”

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.

“I have also taught the path by which my disciples develop the four right efforts: they generate desire, strive, arouse energy, apply the mind and exert themselves to prevent unarisen bad unwholesome states from arising; to abandon arisen bad unwholesome states; to arouse unarisen wholesome states; and to maintain arisen wholesome states, prevent their loss, increase them, expand them, develop them, and bring them to fulfillment. Many disciples reach consummation in direct knowledge through this training.”

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.

“I have taught the path by which my disciples develop the four bases of spiritual power: the basis endowed with concentration founded on desire and formations of striving; the basis founded on energy; the basis founded on mind; and the basis founded on investigation. Many disciples reach consummation in direct knowledge through this training.”

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā pañcindriyāni bhāventi. Idhudāyi, bhikkhu saddhindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ; vīriyindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ; satindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ; samādhindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ; paññindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

“I have taught the path by which my disciples develop the five faculties—faith, energy, mindfulness, concentration and wisdom—each leading to peace and awakening. Many disciples reach consummation in direct knowledge through this training.”

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā pañca balāni bhāventi. Idhudāyi, bhikkhu saddhābalaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ; vīriyabalaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ; satibalaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ; samādhibalaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ; paññābalaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

“I have taught the path by which my disciples develop the five powers—faith, energy, mindfulness, concentration and wisdom—each leading to peace and awakening. Many disciples reach consummation in direct knowledge through this training.”

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā sattabojjhaṅge bhāventi. Idhudāyi, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ; dhammavicayasambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ; vīriyasambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ; pītisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ; passaddhisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ; samādhisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ; upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

“I have taught the path by which my disciples develop the seven factors of awakening: mindfulness, investigation of dhammas, energy, rapture, tranquility, concentration and equanimity—each dependent on seclusion, dispassion and cessation, maturing in relinquishment. Many disciples reach consummation in direct knowledge through this training.”

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.

“I have taught the path by which my disciples develop the Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness and right samādhi. Many disciples reach consummation in direct knowledge through this training.”

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

“I have taught the path by which my disciples develop the eight liberations (aṭṭha vimokkhā).”

Rūpī rūpāni passati, ayaṁ paṭhamo vimokkho;

“Having 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 exclusively on the beautiful. This is the third liberation.”

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

“By completely transcending perceptions of form, with perceptions of impingement fading and by not attending to perceptions of diversity, one enters and dwells in the base of infinite space, aware: ‘Space is infinite.’ This is the fourth liberation.”

sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati, ayaṁ pañcamo vimokkho;

“By completely transcending the base of infinite space, one enters and dwells in the base of infinite consciousness, aware: ‘Consciousness is infinite.’ This is the fifth liberation.”

sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati, ayaṁ chaṭṭho vimokkho;

“By completely transcending the base of infinite consciousness, one enters and dwells in the base of nothingness, aware: ‘There is nothing.’ This is the sixth liberation.”

sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati, ayaṁ sattamo vimokkho;

“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.”

sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, ayaṁ aṭṭhamo vimokkho.

“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.”

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

“In this training too, many of my disciples dwell having reached consummation and perfection in direct knowledge.”

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

“I have taught the path by which my disciples develop the eight bases of mastery (abhibhāyatanāni).”

Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti. Idaṁ paṭhamaṁ abhibhāyatanaṁ.

“Internally perceiving form, one sees external forms that are limited, beautiful or unattractive. One is percipient thus: ‘Having mastered them, I know and see them.’ This is the first base of mastery.”

Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti. Idaṁ dutiyaṁ abhibhāyatanaṁ.

“Internally perceiving form, one sees external forms that are measureless, beautiful or unattractive, and knows and sees them with mastery. This is the second base.”

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 external forms that are limited, beautiful or unattractive, and knows and sees them with mastery. This is the third base.”

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 external forms that are measureless, beautiful or unattractive, and knows and sees them with mastery. This is the fourth base.”

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 external forms that are blue—blue in color, appearance and radiance—like a blue flax flower or fine Benares cloth polished on both sides. One knows and sees those forms with mastery. This is the fifth base.”

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 external forms that are yellow—yellow in color, appearance and radiance—like a kaṇikāra flower or fine Benares cloth polished on both sides. One knows and sees those forms with mastery. This is the sixth base.”

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 external forms that are red—red in color, appearance and radiance—like a bandhujīvaka flower or fine Benares cloth polished on both sides. One knows and sees those forms with mastery. This is the seventh base.”

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 external forms that are white—white in color, appearance and radiance—like the morning star or fine Benares cloth polished on both sides. One knows and sees those forms with mastery. This is the eighth base.”

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

“In this training too, many disciples dwell having reached consummation and perfection in direct knowledge.”

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

“I have taught the path by which my disciples develop the ten kasiṇa fields.”

Pathavīkasiṇameko sañjānāti uddhamadho tiriyaṁ advayaṁ appamāṇaṁ;

“One perceives the earth kasiṇa above, below and across, undivided and measureless.”

āpokasiṇameko sañjānāti uddhamadho tiriyaṁ advayaṁ appamāṇaṁ; tejokasiṇameko sañjānāti uddhamadho tiriyaṁ advayaṁ appamāṇaṁ; vāyokasiṇameko sañjānāti uddhamadho tiriyaṁ advayaṁ appamāṇaṁ; nīlakasiṇameko sañjānāti uddhamadho tiriyaṁ advayaṁ appamāṇaṁ; pītakasiṇameko sañjānāti uddhamadho tiriyaṁ advayaṁ appamāṇaṁ; lohitakasiṇameko sañjānāti uddhamadho tiriyaṁ advayaṁ appamāṇaṁ; odātakasiṇameko sañjānāti uddhamadho tiriyaṁ advayaṁ appamāṇaṁ; ākāsakasiṇameko sañjānāti uddhamadho tiriyaṁ advayaṁ appamāṇaṁ; viññāṇakasiṇameko sañjānāti uddhamadho tiriyaṁ advayaṁ appamāṇaṁ.

“One perceives in the same way—above, below and across, undivided and measureless—the water kasiṇa, fire kasiṇa, air kasiṇa, blue kasiṇa, yellow kasiṇa, red kasiṇa, white kasiṇa, space kasiṇa and consciousness kasiṇa.”

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

“In this training too, many disciples dwell having reached consummation and perfection in direct knowledge.”

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

“I have taught the path by 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.

“Secluded from sensual pleasures and unwholesome states, a bhikkhu enters and dwells in the first jhāna, with thought and examination, and with rapture and pleasure born of seclusion. He drenches, saturates, fills and pervades this very body with the rapture and pleasure born of seclusion so that no part remains untouched. It is like a skilled bath attendant kneading bathing powder in a metal basin while sprinkling water little by little, until the whole ball of bathing powder is saturated with moisture inside and out but does not drip. In the same way the whole body is pervaded with rapture and pleasure born of seclusion.”

Puna caparaṁ, udāyi, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ 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.

“With the subsiding of thought and examination, a bhikkhu enters and dwells in the second jhāna, with inner confidence and unification of mind, without thought and examination, with rapture and pleasure born of samādhi. He fills and pervades the whole body with this samādhi-born rapture and pleasure. It is like a deep lake fed by an underground spring, with no inflow from east, west, north or south and no periodic rain; cool water wells up from within and fills the entire lake. So the whole body is pervaded by rapture and pleasure born of samādhi.”

Puna caparaṁ, udāyi, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti 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.

“With the fading of rapture, he dwells equanimous, mindful and clearly comprehending, experiencing pleasure with the body; he enters and dwells in the third jhāna, of which the noble ones say, ‘Equanimous and mindful, one dwells happily.’ He pervades the body with pleasure free from rapture. It is like lotuses born, grown and nourished in water, remaining submerged, saturated from root to tip with cool water. So the whole body is pervaded with pleasure free from rapture.”

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.

“With the abandoning of pleasure and pain, and with the previous disappearance of gladness and sadness, he enters and dwells in the fourth jhāna, neither painful nor pleasant, with purification of mindfulness by equanimity. He sits pervading this very body with a purified and bright mind, so that no part remains untouched—like a person sitting wrapped from head to foot in a white cloth with no part of the body uncovered. Many disciples reach consummation in direct knowledge through this training.”

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.

“I have taught a path by which disciples understand: ‘This body of mine is material, composed of the four great elements, born of mother and father, built up from rice and porridge, subject to impermanence, rubbing, massaging, breaking up and destruction; and this consciousness of mine is supported here and bound up here.’ It is like a beautiful, well-cut, transparent beryl gem threaded with a blue, yellow, red, white or pale thread; a person with good sight holding it could clearly distinguish the gem and the thread passing through it.”

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.

“In the same way, the disciples know this body as material, four-elemental, parent-born, food-sustained and subject to destruction, and know consciousness as dependent here and bound up here.”

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

“In this training too, many disciples dwell having reached consummation and perfection in 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.

“I have taught a path by which disciples produce from this body another body, material, mind-made, complete in all limbs and faculties. It is like drawing a reed-shaft from its sheath, a sword from its scabbard, or a snake from its slough/container: one understands that the two are distinct, although the one has been drawn out from the other.”

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

“In this training too, many disciples dwell having reached consummation and perfection in 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.

“I have taught a path by which disciples experience many kinds of supernormal power: being one they become many, being many they become one; they appear and disappear; pass unhindered through walls, ramparts and mountains as though through space; dive in and out of the earth as though it were water; walk on water without sinking as though on land; travel cross-legged through the sky like a bird; touch and stroke the sun and moon, mighty and powerful as they are; and exercise bodily mastery as far as the Brahmā world. It is like a skilled potter shaping well-prepared clay into whatever vessel is desired, or a skilled ivory-worker or goldsmith producing whatever form is intended from well-prepared material.”

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

“In this training too, many disciples dwell having reached consummation and perfection in 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.

“I have taught a path by which disciples, with the purified divine ear surpassing the human, hear both divine and human sounds, far and near. It is like a powerful conch-blower who can make the four directions aware of the sound with little difficulty.”

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

“In this training too, many disciples dwell having reached consummation and perfection in 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 ‘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.

“I have taught a path by which disciples encompass with their own mind the minds of other beings and persons and understand them: a mind with lust as with lust, without lust as without lust; with hate or without hate; with delusion or without delusion; contracted or distracted; exalted or unexalted; surpassable or unsurpassable; concentrated or unconcentrated; liberated or unliberated. It is like a young person fond of adornment looking at the reflection of their own face in a clean mirror or clear bowl of water and knowing whether it has a blemish or not. In the same way they understand another’s mind according to its actual state.”

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

“In this training too, many disciples dwell having reached consummation and perfection in 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 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 anussaranti.

“I have taught a path by which disciples recollect many former lives: one birth, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand births; many aeons of contraction, expansion, and contraction-and-expansion. They remember name, clan, appearance, food, pleasure and pain, lifespan, death and rebirth in each place, with details and characteristics. It is like a person who travels from their own village to another, then another, and later returns home, remembering where they stood, sat, spoke and remained silent in each village.”

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

“In this training too, many disciples dwell having reached consummation and perfection in 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: ‘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.

“I have taught a path by which disciples, with the purified divine eye surpassing the human, see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and understand how beings fare according to kamma. They understand that beings engaged in misconduct of body, speech and mind, who revile noble ones, hold wrong view and act on wrong view, may arise after death in deprivation, a bad destination or hell; while beings endowed with good bodily, verbal and mental conduct, who do not revile noble ones and who hold and act on right view, may arise in a good destination, a heavenly world. It is like a person with good sight standing between two houses with doors, seeing people enter, leave, move about and walk around.”

tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

“In this training too, many disciples dwell having reached consummation and perfection in 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.

“I have taught a path by which disciples, through the destruction of the āsavas, personally realize by direct knowledge here and now the influx-free liberation of mind and liberation by wisdom, and dwell having entered them. It is like a clear, bright, unclouded mountain lake in which a person with good sight standing on the bank can see shells, gravel and pebbles, and schools of fish moving and standing still.”

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

“In the same way, following the path I have taught, disciples through the destruction of the āsavas directly realize and dwell in the influx-free liberation of mind and liberation by wisdom here and now.”

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

“In this training too, many disciples dwell having reached consummation and perfection in 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 respect, honor, esteem and venerate me and live in dependence on 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 respect, honor, esteem and venerate me and live in dependence on me.”

Idamavoca bhagavā. Attamano sakuludāyī paribbājako bhagavato bhāsitaṁ abhinandīti.

That is what the Blessed One said. The wanderer Sakuludāyī was satisfied and delighted in the Blessed One’s words.

Mahāsakuludāyisuttaṁ niṭṭhitaṁ sattamaṁ.

The Mahāsakuludāyisutta, the seventh discourse, is finished.