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Majjhima Nikāya

MN77: Mahāsakuludāyisutta - The Greater Discourse to Sakuludāyin

1Thus have I heard. On one occasion the Blessed One was living at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary.

Now on that occasion a number of well-known wanderers were staying at the Peacocks’ Sanctuary, the wanderers’ park — that is, Annabhāra, Varadhara, and the wanderer Sakuludāyin, as well as other well-known wanderers.

Then, when it was morning, the Blessed One dressed, and taking his bowl and outer robe, went into Rājagaha for alms. Then he thought: "It is still too early to wander for alms in Rājagaha. Suppose I went to the wanderer Sakuludāyin in the Peacocks’ Sanctuary, the wanderers’ park."

Then the Blessed One went to the Peacocks’ Sanctuary, the wanderers’ park.


2Now on that occasion the wanderer Sakuludāyin was seated with a large assembly of wanderers who were making an uproar, loudly and noisily talking many kinds of pointless talk, many kinds of pointless talk,Tiracchānakathā. Many translators render this expression as "animal talk." However, tiracchāna means literally "going horizontally," and though this term is used as a designation for animals, MA explains that in the present context it means talk that goes "horizontally" or "perpendicularly" to the path leading to heaven and liberation. such as talk of kings, robbers, ministers, armies, dangers, battles, food, drink, clothing, beds, garlands, perfumes, relatives, vehicles, villages, towns, cities, countries, women, heroes, streets, wells, the dead, trifles, the origin of the world, the origin of the sea, whether things are so or are not so.

3Then the wanderer Sakuludāyin saw the Blessed One coming in the distance. Seeing him, he quieted his own assembly thus: "Sirs, be quiet; sirs, make no noise. Here comes the recluse Gotama. This venerable one likes quiet and commends quiet. Perhaps if he finds our assembly a quiet one, he will think to join us." Then the wanderers became silent.

4The Blessed One went to the wanderer Sakuludāyin, who said to him: "Let the Blessed One come, venerable sir! Welcome to the Blessed One! It is long since the Blessed One found an opportunity to come here. Let the Blessed One be seated; this seat is ready."

The Blessed One sat down on the seat made ready, and the wanderer Sakuludāyin took a low seat and sat down at one side. When he had done so, the Blessed One asked him:


5"For what discussion are you sitting together here now, Udāyin? And what was your discussion that was interrupted?"

"Venerable sir, let be the discussion for which we are now sitting together here. The Blessed One can well hear about it later. In recent days, venerable sir, when recluses and brahmins of various sects have been gathering together and sitting together in the debating hall, this topic has arisen: ‘It is a gain for the people of Anga and Magadha, it is a great gain for the people of Anga and Magadha that these recluses and brahmins, heads of orders, heads of groups, teachers of groups, well-known and famous founders of sects regarded by many as saints, have come to spend the Rains at Rājagaha. There is this Pūraṇa Kassapa, the head of an order, the head of a group, the teacher of a group, the well-known and famous founder of a sect regarded by many as a saint: he has come to spend the Rains at Rājagaha. There is also this Makkhali Gosāla … this Ajita Kesakambalin … this Pakudha Kaccāyana … this Sañjaya Belaṭṭhiputta … this Nigaṇṭha Nātaputta, the head of an order, the head of a group, the teacher of a group, the well-known and famous founder of a sect regarded by many as a saint: he too has come to spend the Rains at Rājagaha. There is also this recluse Gotama, the head of an order, the head of a group, the teacher of a group, the well-known and famous founder of a sect regarded by many as a saint: he too has come to spend the Rains at Rājagaha. Now among these worthy recluses and brahmins, heads of orders … regarded by many as saints, who is honoured, respected, revered, and venerated by his disciples? And how, honouring and respecting him, do they live in dependence on him?’


6"Thereupon some said this: ‘This Pūraṇa Kassapa is the head of an order … regarded by many as a saint, yet he is not honoured, respected, revered, and venerated by his disciples, nor do his disciples live in dependence on him, honouring and respecting him. Once Pūraṇa Kassapa was teaching his Dhamma to an assembly of several hundred followers. Then a certain disciple of his made a noise thus: "Sirs, do not ask Pūraṇa Kassapa this question. He does not know that. We know that. Ask us that question. We will answer that for you, sirs." It happened that Pūraṇa Kassapa did not get his way, though he waved his arms and wailed: "Be quiet, sirs, make no noise, sirs. They are not asking you, sirs. They are asking us. We will answer them." Indeed, many of his disciples left him after refuting his doctrine thus: "You do not understand this Dhamma and Discipline. I understand this Dhamma and Discipline. How could you understand this Dhamma and Discipline? Your way is wrong. My way is right. I am consistent. You are inconsistent. What should have been said first, you said last. What should have been said last, you said first. What you had so carefully thought up has been turned inside out. Your doctrine is refuted. You are proved wrong. Go and learn better, or disentangle yourself if you can!" Thus Pūraṇa Kassapa is not honoured, respected, revered, and venerated by his disciples, nor do his disciples live in dependence on him, honouring and respecting him. Indeed, he is scorned by the scorn shown to his Dhamma.’

7"And some said this: ‘This Makkhali Gosāla … this Ajita Kesakambalin … this Pakudha Kaccāyana … this Sañjaya Belaṭṭhiputta … this Nigaṇṭha Nātaputta is the head of an order … but he is not honoured, respected, revered, and venerated by his disciples, nor do his disciples live in dependence on him, honouring and respecting him. Indeed, he is scorned by the scorn shown to his Dhamma.’


8"And some said this: ‘This recluse Gotama is the head of an order, the head of a group, the teacher of a group, the well-known and famous founder of a sect regarded by many as a saint. He is honoured, respected, revered, and venerated by his disciples, and his disciples live in dependence on him, honouring and respecting him. Once the recluse Gotama was teaching his Dhamma to an assembly of several hundred followers and there a certain disciple of his cleared his throat. Thereupon one of his companions in the holy life nudged him with his knee to indicate: "Be quiet, venerable sir, make no noise; the Blessed One, the Teacher, is teaching us the Dhamma." When the recluse Gotama is teaching the Dhamma to an assembly of several hundred followers, on that occasion there is no sound of his disciples’ coughing or clearing their throats. For then that large assembly is poised in expectancy: "Let us hear the Dhamma the Blessed One is about to teach." Just as though a man were at a crossroads pressing out pure honey and a large group of people were poised in expectancy, so too, when the recluse Gotama is teaching the Dhamma to an assembly of several hundred followers, on that occasion there is no sound of his disciples’ coughing or clearing their throats. For then that large assembly is poised in expectancy: "Let us hear the Dhamma the Blessed One is about to teach." And even those disciples of his who fall out with their companions in the holy life and abandon the training to return to the low life — even they praise the Master and the Dhamma and the Saṅgha; they blame themselves instead of others, saying: "We were unlucky, we have little merit; for though we went forth into homelessness in such a well-proclaimed Dhamma, we were unable to live the perfect and pure holy life for the rest of our lives." Having become monastery attendants or lay followers, they undertake and observe the five precepts. Thus the recluse Gotama is honoured, respected, revered, and venerated by his disciples, and his disciples live in dependence on him, honouring and respecting him.’"


9"But, Udāyin, how many qualities do you see in me because of which my disciples honour, respect, revere, and venerate me, and live in dependence on me, honouring and respecting me?"

10"Venerable sir, I see five qualities in the Blessed One because of which his disciples honour, respect, revere, and venerate him, and live in dependence on him, honouring and respecting him. What are the five? First, venerable sir, the Blessed One eats little and commends eating little; this I see as the first quality of the Blessed One because of which his disciples honour, respect, revere, and venerate him, and live in dependence on him, honouring and respecting him.

11Again, venerable sir, the Blessed One is content with any kind of robe and commends contentment with any kind of robe; this I see as the second quality of the Blessed One …


12Again, venerable sir, the Blessed One is content with any kind of almsfood and commends contentment with any kind of almsfood; this I see as the third quality of the Blessed One …


13Again, venerable sir, the Blessed One is content with any kind of resting place and commends contentment with any kind of resting place; this I see as the fourth quality of the Blessed One …


14Again, venerable sir, the Blessed One is secluded and commends seclusion; this I see as the fifth quality of the Blessed One …


15Venerable sir, these are the five qualities I see in the Blessed One because of which his disciples honour, respect, revere, and venerate him, and live in dependence on him, honouring and respecting him."

16"Suppose, Udāyin, my disciples honoured, respected, revered, and venerated me, and lived in dependence on me, honouring and respecting me, with the thought: ‘The recluse Gotama eats little and commends eating little.’ Now there are disciples of mine who live on a cupful or half a cupful of food, a bilva fruit's or half a bilva fruit's quantity of food, while I sometimes eat the full contents of my almsbowl or even more. So if my disciples honoured me … with the thought: ‘The recluse Gotama eats little and commends eating little,’ then those disciples of mine who live on a cupful of food … should not honour, respect, revere, and venerate me for this quality, nor should they live in dependence on me, honouring and respecting me.

17"Suppose, Udāyin, my disciples honoured, respected, revered, and venerated me, and lived in dependence on me, honouring and respecting me, with the thought: ‘The recluse Gotama is content with any kind of robe and commends contentment with any kind of robe.’ Now there are disciples of mine who are refuse-rag wearers, wearers of coarse robes; they collect rags from the charnel ground, rubbish heaps, or shops, make them into patched robes, and wear them. But I sometimes wear robes given by householders, robes so fine that pumpkin hair is coarse in comparison. So if my disciples honoured me … with the thought: ‘The recluse Gotama is content with any kind of robe and commends contentment with any kind of robe,’ then those disciples of mine who are refuse-rag wearers, wearers of coarse robes … should not honour, respect, revere, and venerate me for this quality, nor should they live in dependence on me, honouring and respecting me.

18"Suppose, Udāyin, my disciples honoured, respected, revered, and venerated me, and lived in dependence on me, honouring and respecting me, with the thought: ‘The recluse Gotama is content with any kind of almsfood and commends contentment with any kind of almsfood.’ Now there are disciples of mine who are almsfood eaters, who go on unbroken almsround from house to house, who delight in gathering their food; when they have entered among the houses they will not consent even when invited to sit down. But I sometimes eat on invitation meals of choice rice and many sauces and curries. So if my disciples honoured me … with the thought: ‘The recluse Gotama is content with any kind of almsfood and commends contentment with any kind of almsfood,’ then those disciples of mine who are almsfood eaters … should not honour, respect, revere, and venerate me for this quality, nor should they live in dependence on me, honouring and respecting me.

19"Suppose, Udāyin, my disciples honoured, respected, revered, and venerated me, and lived in dependence on me, honouring and respecting me, with the thought: ‘The recluse Gotama is content with any kind of resting place and commends contentment with any kind of resting place.’ Now there are disciples of mine who are tree-root dwellers and open-air dwellers, who do not use a roof for eight months of the year, while I sometimes live in gabled mansions plastered within and without, protected against the wind, secured by door bolts, with shuttered windows. So if my disciples honoured me … with the thought: ‘The recluse Gotama is content with any kind of resting place and commends contentment with any kind of resting place,’ then those disciples of mine who are tree-root dwellers and open-air dwellers … should not honour, respect, revere, and venerate me for this quality, nor should they live in dependence on me, honouring and respecting me.

20"Suppose, Udāyin, my disciples honoured, respected, revered, and venerated me, and lived in dependence on me, honouring and respecting me, with the thought: ‘The recluse Gotama is secluded and commends seclusion.’ Now there are disciples of mine who are forest dwellers, dwellers in remote resting places, who live withdrawn in remote jungle-thicket resting places and return to the midst of the Saṅgha once each half-month for the recitation of the Pāṭimokkha. But I sometimes live surrounded by bhikkhus and bhikkhunīs, by men and women lay followers, by kings and kings’ ministers, by other sectarians and their disciples. So if my disciples honoured me … with the thought: ‘The recluse Gotama is secluded and commends seclusion,’ then those disciples of mine who are forest dwellers … should not honour, respect, revere, and venerate me for this quality, nor should they live in dependence on me, honouring and respecting me.

21Thus, Udāyin, it is not because of these five qualities that my disciples honour, respect, revere, and venerate me, and live in dependence on me, honouring and respecting me.

22"However, Udāyin, there are five other qualities because of which my disciples honour, respect, revere, and venerate me, and live in dependence on me, honouring and respecting me. What are the five?

I. The Higher Virtue

"Here, Udāyin, my disciples esteem me for the higher virtue thus: ‘The recluse Gotama is virtuous, he possesses the supreme aggregate of virtue.’ This is the first quality because of which my disciples honour, respect, revere, and venerate me, and live in dependence on me, honouring and respecting me.

II. Knowledge and Vision

23"Again, Udāyin, my disciples esteem me for my excellent knowledge and vision thus: ‘When the recluse Gotama says "I know," he truly knows; when he says "I see," he truly sees. The recluse Gotama teaches the Dhamma through direct knowledge, not without direct knowledge; he teaches the Dhamma with a sound basis, not without a sound basis; he teaches the Dhamma in a convincing manner, not in an unconvincing manner.’ This is the second quality because of which my disciples honour me …

III. The Higher Wisdom

24"Again, Udāyin, my disciples esteem me for the higher wisdom thus: ‘The recluse Gotama is wise; he possesses the supreme aggregate of wisdom. It is impossible that he should not foresee the implications of an assertion[n.761] Anāgataṁ vādapathaṁ. Ñm had translated: "a future logical consequence of an assertion." The meaning seems to be that the Buddha understands all the unexpressed implications of his own doctrine as well as of his opponents’ doctrines. or that he should not be able to confute with reasons the current doctrines of others.’ What do you think, Udāyin? Would my disciples, knowing and seeing thus, break in and interrupt me?"


25"No, venerable sir."


26–27"I do not expect instruction from my disciples; invariably, it is my disciples who expect instruction from me.This is the third quality because of which my disciples honour me …

IV. The Four Noble Truths

28"Again, Udāyin, when my disciples have met with suffering and become victims of suffering, prey to suffering, they come to me and ask me about the noble truth of suffering. Being asked, I explain to them the noble truth of suffering, and I satisfy their minds with my explanation. They ask me about the noble truth of the origin of suffering … about the noble truth of the cessation of suffering … about the noble truth of the way leading to the cessation of suffering. Being asked, I explain to them the noble truth of the way leading to the cessation of suffering, and I satisfy their minds with my explanation. This is the fourth quality because of which my disciples honour me …

V. The Way to Develop Wholesome States

1. The Four Foundations of Mindfulness

29"Again, Udāyin, I have proclaimed to my disciples the way to develop the four foundations of mindfulness. [n.762] Explained in full in MN 10. The first seven groups of "wholesome states" (¶¶ 29–35) constitute the thirty-seven aids to enlightenment (bodhipakkhiyā dhammā). Here a bhikkhu abides contemplating the body as a body, ardent, fully aware, and mindful, having put away covetousness and grief for the world. He abides contemplating feelings as feelings … He abides contemplating mind as mind … He abides contemplating mind-objects as mind-objects, ardent, fully aware, and mindful, having put away covetousness and grief for the world. And thereby many disciples of mine abide having reached the consummation and perfection of direct knowledge.[n.763] Abhiññāvosānapāramippatta. MA explains as the attainment of arahantship. This may be the only sense that the word pāramī bears in the four Nikāyas. In the later Theravāda literature, beginning perhaps with such works as the Buddhavaṁsa, this word comes to signify the perfect virtues that a bodhisatta must fulfil over many lives in order to attain Buddhahood. In that context it corresponds to the pāramitā of the Mahāyāna literature, though the numerical lists of virtues overlap only in part.

2. The Four Right Kinds of Striving

30"Again, Udāyin, I have proclaimed to my disciples the way to develop the four right kinds of striving. Here a bhikkhu awakens zeal for the non-arising of unarisen evil unwholesome states, and he makes effort, arouses energy, exerts his mind, and strives. He awakens zeal for the abandoning of arisen evil unwholesome states … He awakens zeal for the arising of unarisen wholesome states … He awakens zeal for the continuance, non-disappearance, strengthening, increase, and fulfilment by development of arisen wholesome states, and he makes effort, arouses energy, exerts his mind, and strives. And thereby many disciples of mine abide having reached the consummation and perfection of direct knowledge.

3. The Four Bases for Spiritual Power

31"Again, Udāyin, I have proclaimed to my disciples the way to develop the four bases for spiritual power. Here a bhikkhu develops the basis for spiritual power consisting in concentration due to zeal and determined striving. He develops the basis for spiritual power consisting in concentration due to energy and determined striving. He develops the basis for spiritual power consisting in concentration due to purity of mind and determined striving. He develops the basis for spiritual power consisting in concentration due to investigation and determined striving. And thereby many disciples of mine abide having reached the consummation and perfection of direct knowledge.

4. The Five Faculties

32"Again, Udāyin, I have proclaimed to my disciples the way to develop the five spiritual faculties. Here a bhikkhu develops the faculty of faith, which leads to peace, leads to enlightenment. He develops the faculty of energy … the faculty of mindfulness … the faculty of concentration … the faculty of wisdom, which leads to peace, leads to enlightenment. And thereby many disciples of mine abide having reached the consummation and perfection of direct knowledge.

5. The Five Powers

33"Again, Udāyin, I have proclaimed to my disciples the way to develop the five powers. Here a bhikkhu develops the power of faith, which leads to peace, leads to enlightenment. He develops the power of energy … the power of mindfulness … the power of concentration … the power of wisdom, which leads to peace, leads to enlightenment. And thereby many disciples of mine abide having reached the consummation and perfection of direct knowledge.

6. The Seven Enlightenment Factors

34"Again, Udāyin, I have proclaimed to my disciples the way to develop the seven enlightenment factors. Here a bhikkhu develops the mindfulness enlightenment factor, which is supported by seclusion, dispassion, and cessation, and results in relinquishment. He develops the investigation-of-states enlightenment factor … the energy enlightenment factor … the rapture enlightenment factor … the tranquillity enlightenment factor … the concentration enlightenment factor … the equanimity enlightenment factor, which is supported by seclusion, dispassion, and cessation, and results in relinquishment. And thereby many disciples of mine abide having reached the consummation and perfection of direct knowledge.

7. The Noble Eightfold Path

35"Again, Udāyin, I have proclaimed to my disciples the way to develop the Noble Eightfold Path. Here a bhikkhu develops right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. And thereby many disciples of mine abide having reached the consummation and perfection of direct knowledge.

8. The Eight Liberations

36"Again, Udāyin, I have proclaimed to my disciples the way to develop the eight liberations.[n.764] MA explains liberation (vimokkha) here as meaning the mind's full (but temporary) release from the opposing states and its full (but temporary) release by delighting in the object. The first liberation is the attainment of the four jhānas using a kasiṇa (see ¶45 and n.768) derived from a coloured object in one's own body; the second is the attainment of the jhānas using a kasiṇa derived from an external object; the third can be understood as the attainment of the jhānas through either a very pure and beautiful coloured kasiṇa or the four brahmavihāras. The remaining liberations are the immaterial attainments and the attainment of cessation. Possessed of material form, one sees forms: this is the first liberation. Not perceiving form internally, one sees forms externally: this is the second liberation. One is resolved only upon the beautiful: this is the third liberation. With the complete surmounting of perceptions of form, with the disappearance of perceptions of sensory impact, with non-attention to perceptions of diversity, aware that ‘space is infinite,’ one enters upon and abides in the base of infinite space: this is the fourth liberation. By completely surmounting the base of infinite space, aware that ‘consciousness is infinite,’ one enters upon and abides in the base of infinite consciousness: this is the fifth liberation. By completely surmounting the base of infinite consciousness, aware that ‘there is nothing,’ one enters upon and abides in the base of nothingness: this is the sixth liberation. By completely surmounting the base of nothingness, one enters upon and abides in the base of neither-perception-nor-non-perception: this is the seventh liberation. By completely surmounting the base of neither-perception-nor-non-perception, one enters upon and abides in the cessation of perception and feeling: this is the eighth liberation. And thereby many disciples of mine abide having reached the consummation and perfection of direct knowledge.

9. The Eight Bases for Transcendence

37"Again, Udāyin, I have proclaimed to my disciples the way to develop the eight bases for transcendence.[n.765] MA explains that these are called bases of transcendence (abhibhāyatana) because they transcend (abhibhavati, overcome) the opposing states and the objects, the former through the application of the appropriate antidote, the latter through the arising of knowledge. Perceiving form internally, one sees forms externally, limited, fair and ugly; by transcending them, one perceives thus: ‘I know, I see.’ This is the first base for transcendence .[n.766] MA: The meditator does the preliminary work on an internal form — e.g., the blue of the eyes for a blue-kasiṇa, the skin for a yellow kasiṇa, the blood for a red-kasiṇa, the teeth for a white-kasiṇa — but the sign of concentration (nimitta) arises externally. The "transcending" of the forms is the attainment of absorption together with the arising of the sign. The perception "I know, I see" is the advertence (ābhoga) that occurs after he emerges from the attainment, not within the attainment. The second base of transcendence differs from the first only by the extension of the sign from limited to unlimited dimensions.

38Perceiving form internally, one sees forms externally, immeasurable, fair and ugly; by transcending them, one perceives thus: ‘I know, I see.’ This is the second base for transcendence.

39Not perceiving form internally, one sees forms externally, limited, fair and ugly; by transcending them, one perceives thus: ‘I know, I see.’ This is the third base for transcendence.[n.767] MA: The third and fourth bases involve preliminary work done on an external form and the arising of the sign externally. The fifth through eighth bases differ from the third and fourth in the superior purity and luminosity of their colours.

40Not perceiving form internally, one sees forms externally, immeasurable, fair and ugly; by transcending them, one perceives thus: ‘I know, I see.’ This is the fourth base for transcendence.

41Not perceiving form internally, one sees forms externally, blue, of blue colour, blue in appearance, with blue luminosity. Just like a flax flower, which is blue, of blue colour, blue in appearance, with blue luminosity, or just like Benares cloth smoothened on both sides, which is blue, of blue colour, blue in appearance, with blue luminosity; so too, not perceiving form internally, one sees forms externally … with blue luminosity; by transcending them, one perceives thus: ‘I know, I see.’ This is the fifth base for transcendence.

42Not perceiving form internally, one sees forms externally, yellow, of yellow colour, yellow in appearance, with yellow luminosity. Just like a kaṇṇikāra flower, which is yellow, of yellow colour, yellow in appearance, with yellow luminosity, or just like Benares cloth smoothened on both sides, which is yellow, of yellow colour, yellow in appearance, with yellow luminosity; so too, not perceiving form internally, one sees forms externally … with yellow luminosity; by transcending them, one perceives thus: ‘I know, I see.’ This is the sixth base for transcendence.

43Not perceiving form internally, one sees forms externally, red, of red colour, red in appearance, with red luminosity. Just like a hibiscus flower, which is red, of red colour, red in appearance, with red luminosity, or just like Benares cloth smoothened on both sides, which is red, of red colour, red in appearance, with red luminosity; so too, not perceiving form internally, one sees forms externally … with red luminosity; by transcending them, one perceives thus: ‘I know, I see.’ This is the seventh base for transcendence.

44Not perceiving form internally, one sees forms externally, white, of white colour, white in appearance, with white luminosity. Just like the morning star, which is white, of white colour, white in appearance, with white luminosity, or just like Benares cloth smoothened on both sides, which is white, of white colour, white in appearance, with white luminosity; so too, not perceiving form internally, one sees forms externally … with white luminosity; by transcending them, one perceives thus: ‘I know, I see.’ This is the eighth base for transcendence. And thereby many disciples of mine abide having reached the consummation and perfection of direct knowledge.

10. The Ten Kasiṇas

45"Again, Udāyin, I have proclaimed to my disciples the way to develop the ten kasiṇa bases.[n.768] The kasiṇa is a meditation object derived from a physical device that provides a support for acquiring the inwardly visualised sign. Thus, for example, a disk made of clay can be used as the preliminary object for practising the earth-kasiṇa, a bowl of water for practising the water-kasiṇa. The kasiṇas are explained in detail in Vsm IV and V. There, however, the space-kasiṇa is restricted to limited space, and the consciousness-kasiṇa is replaced by the light-kasiṇa. One contemplates the earthkasiṇa above, below, and across, undivided and immeasurable. Another contemplates the water-kasiṇa … Another contemplates the fire-kasiṇa … Another contemplates the air-kasiṇa … Another contemplates the blue-kasiṇa … Another contemplates the yellow-kasiṇa … Another contemplates the red-kasiṇa … Another contemplates the white-kasiṇa … Another contemplates the space-kasiṇa … Another contemplates the consciousness-kasiṇa above, below, and across, undivided and immeasurable. And thereby many disciples of mine abide having reached the perfection and consummation of direct knowledge.

11. The Four Jhānas

46"Again, Udāyin, I have proclaimed to my disciples the way to develop the four jhānas. Here, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. He makes the rapture and pleasure born of seclusion drench, steep, fill, and pervade this body, so that there is no part of his whole body unpervaded by the rapture and pleasure born of seclusion.[n.769] The similes for the jhānas also appear in MN 39, as do the similes for the last three types of knowledge at ¶¶55–57. Just as a skilled bath man or a bath man's apprentice heaps bath powder in a metal basin and, sprinkling it gradually with water, kneads it till the moisture wets his ball of bath powder, soaks it and pervades it inside and out, yet the ball itself does not ooze; so too, a bhikkhu makes the rapture and pleasure born of seclusion drench, steep, fill, and pervade this body, so that there is no part of his whole body unpervaded by the rapture and pleasure born of seclusion.

47"Again, with the stilling of applied and sustained thought, a bhikkhu enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. He makes the rapture and pleasure born of concentration drench, steep, fill, and pervade this body, so that there is no part of his whole body unpervaded by the rapture and pleasure born of concentration. Just as though there were a lake whose waters welled up from below and it had no inflow from east, west, north, or south and would not be replenished from time to time by showers of rain, then the cool fount of water welling up in the lake would make the cool water drench, steep, fill, and pervade the lake, so that there would be no part of the whole lake unpervaded by cool water; so too, a bhikkhu map5"kes the rapture and pleasure born of concentration drench, steep, fill, and pervade this body, so that there is no part of his whole body unpervaded by the rapture and pleasure born of concentration.

48"Again, with the fading away as well of rapture, a bhikkhu abides in equanimity, and mindful and fully aware, still feeling pleasure with the body, he enters upon and abides in the third jhāna, on account of which noble ones announce: ‘He has a pleasant abiding who has equanimity and is mindful.’ He makes the pleasure divested of rapture drench, steep, fill, and pervade this body, so that there is no part of his whole body unpervaded by the pleasure divested of rapture. Just as in a pond of blue or red or white lotuses, some lotuses that are born and grow in the water thrive immersed in the water without rising out of it, and cool water drenches, steeps, fills, and pervades them to their tips and their roots, so that there is no part of all those lotuses unpervaded by cool water; so too, a bhikkhu makes the pleasure divested of rapture drench, steep, fill, and pervade this body, so that there is no part of his whole body unpervaded by the pleasure divested of rapture.

49"Again, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. He sits pervading this body with a pure bright mind, so that there is no part of his whole body unpervaded by the pure bright mind. Just as though a man were sitting covered from the head down with a white cloth, so that there would be no part of his whole body not covered by the white cloth; so too, a bhikkhu sits pervading this body with a pure bright mind, so that there is no part of his whole body unpervaded by the pure bright mind. And thereby many disciples of mine abide having reached the consummation and perfection of direct knowledge.

12. Insight Knowledge

50"Again, Udāyin, I have proclaimed to my disciples the way to understand thus :[n.770] ¶¶50–55 describe eight varieties of higher knowledge which, in the Sāmaññaphala Sutta, are designated superior fruits of recluseship. ‘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 boiled rice and porridge, is subject to impermanence, to being worn and rubbed away, to dissolution and disintegration, and this consciousness of mine is supported by it and bound up with it.’ Suppose there were a beautiful beryl gem of purest water, eight-faceted, well cut, clear and limpid, possessed of all good qualities, and through it a blue, yellow, red, white, or brown thread would be strung. Then a man with good sight, taking it in his hand, might review it thus: ‘This is a beautiful beryl gem of purest water, eight-faceted, well cut, clear and limpid, possessed of all good qualities, and through ip5"t is strung a blue, yellow, red, white, or brown thread.’ So too, I have proclaimed to my disciples the way to understand thus: ‘This body of mine … is subject to impermanence, to being worn and rubbed away, to dissolution and disintegration, and this consciousness of mine is supported by it and bound up with it.’ And thereby many disciples of mine abide having reached the consummation and perfection of direct knowledge.

13. The Mind-Made Body

51"Again, Udāyin, I have proclaimed to my disciples the way to create from this body another body having form, mind-made, with all its limbs, lacking no faculty. Just as though a man were to pull out a reed from its sheath and think thus: ‘This is the sheath, this is the reed; the sheath is one, the reed is another; it is from the sheath that the reed has been pulled out’; or just as though a man were to pull out a sword from its scabbard and think thus: ‘This is the sword, this is the scabbard; the sword is one, the scabbard another; it is from the scabbard that the sword has been pulled out’; or just as though a man were to pull a snake out of its slough and think thus: ‘This is the snake, this is the slough; the snake is one, the slough another; it is from the slough that the snake has been pulled out.’ So too, I have proclaimed to my disciples the way to create from this body another body having form, mind-made, with all its limbs, lacking no faculty. And thereby many disciples of mine abide having reached the consummation and perfection of direct knowledge.

14. The Kinds of Supernormal Power

52"Again, Udāyin, I have proclaimed to my disciples the way to wield the various kinds of supernormal power: having been one, they become many; having been many, they become one; they appear and vanish; they go unhindered through walls, through enclosures, through mountains, as though through space; they dive in and out of the earth as though it were water; they walk on water without sinking as though it were earth; seated cross-legged, they travel in space like birds; with their hands they touch and stroke the moon and sun so powerful and mighty; they wield bodily mastery even as far as the Brahma-world. Just as a skip5"lled potter or his apprentice might create and fashion out of well-prepared clay any shape of pot he wished; or just as a skilled ivory-worker or his apprentice might create and fashion out of well-prepared ivory any ivory work of art he wished; or just as a skilled goldsmith or his apprentice might create and fashion out of well-prepared gold any gold work of art he wished; so too, I have proclaimed to my disciples the way to wield the various kinds of supernormal power … … they wield bodily mastery even as far as the Brahma-world. And thereby many disciples of mine abide having reached the consummation and perfection of direct knowledge.

15. The Divine Ear Element

53"Again, Udāyin, I have proclaimed to my disciples the way whereby with the divine ear element, which is purified and surpasses the human, they hear both kinds of sounds, the divine and the human, those that are far as well as near. Just as a vigorous trumpeter might make himself heard without difficulty in the four quarters; so too, I have proclaimed to my disciples the way whereby with the divine ear element … far as well as near. And thereby many disciples of mine abide having reached the consummation and perfection of direct knowledge.

16. Understanding the Minds of Others

54"Again, Udāyin, I have proclaimed to my disciples the way to understand the minds of other beings, of other persons, having encompassed them with their own minds. They understand a mind affected by lust as affected by lust and a mind unaffected by lust as unaffected by lust; they understand a mind affected by hate as affected by hate and a mind unaffected by hate as unaffected by hate; they understand a mind affected by delusion as affected by delusion and a mind unaffected by delusion as unaffected by delusion; they understand a contracted mind as contracted and a distracted mind as distracted; they understand an exalted mind as exalted and an unexalted mind as unexalted; they understand a surpassed mind as surpassed and an unsurpassed mind as unsurpassed; they understand a concentrated mind as concentrated and an unconcentrated mind as unconcentrated; they understand a liberated mind as liberated and an unliberated mind as unliberated. Just as a man or a woman — young, youthful, and fond of ornaments — on viewing the image of his or her own face in a clean bright mirror or in a bowl of clear water, would know if there were a spot thus: ‘There is a spot,’ or would know if there were no spot thus: ‘There is no spot’; so too, I have proclaimed to my disciples the way to understand … an unliberated mind as unliberated. And thereby many disciples of mine abide havp5"ing reached the consummation and perfection of direct knowledge.

17. The Recollection of Past Lives

55"Again, Udāyin, I have proclaimed to my disciples the way to 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 aeons of world-contraction, many aeons of world-expansion, many aeons of world-contraction and expansion: ‘There I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there, I reappeared elsewhere; and there too I was so named … and passing away from there, I reappeared here.’ Thus with their aspects and particulars they recollect their manifold past lives. Just as a man might go from his own village to another village and then back again to his own village. He might think: ‘I went from my own village to that village, and there I stood in such a way, sat in such a way, spoke in such a way, kept silent in such a way; and from that village I went to that other village and there I stood in such a way … kept silent in such a way; and from that village I came back again to my own village.’ So too, I have proclaimed to my disciples the way to recollect their manifold lives … Thus with their aspects and particulars they recollect their manifold past lives. And thereby many disciples of mine abide having reached the consummation and perfection of direct knowledge.

18. The Divine Eye

56"Again, Udāyin, I have proclaimed to my disciples the way whereby with the divine eye, which is purified and surpasses the human, they see beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate. They understand how beings pass on according to their actions thus: ‘These worthy beings who were ill conducted in body, speech, and mind, revilers of noble ones, wrong in their views, giving effect to wrong view in their actions, on the dissolution of the body, after death, have reappeared in a state of deprivation, in a bad destination, in perdition, even in hell; but these worthy beings who were well conducted in body, speech, and mind, not revilers of noble ones, right in their views, giving effect to right view in their actions, on the dissolution of the body, after death, have reappeared in a good destination, even in the heavenly world.’ Thus with the divine eye, which is purified and surpasses the human, they see beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and they understand how beings pass on according to their actions. Just as though there were two houses with doors and a man with good sight standing there between them saw people entering the houses and coming out and passing to and fro. So too, I have proclaimed to my disciples the way whereby with the divine eye … They understand how beings pass on according to their actions. And thereby many disciples of mine abide having reached the consummation and perfection of direct knowledge.

19. The Destruction of the Taints

57"Again, Udāyin, I have proclaimed to my disciples the way whereby by realising for themselves with direct knowledge, they here and now enter upon and abide in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints. Just as if there were a lake in a mountain recess, clear, limpid, and undisturbed, so that a man with good sight standing on the bank could see shells, gravel, and pebbles, and also shoals of fish swimming about and resting. He might think: ‘There is this lake, clear, limpid, and undisturbed, and there are these shells, gravel, and pebbles, and also these shoals of fish swimming about and resting.’ So too, I have proclaimed to my disciples the way whereby by realising for themselves with direct knowledge, they here and now enter upon and abide in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints. And thereby many disciples of mine abide having reached the consummation and perfection of direct knowledge.

"This, Udāyin, is the fifth quality because of whichp5" my disciples honour, respect, revere, and venerate me, and live in dependence on me, honouring and respecting me.

58"These, Udāyin, are the five qualities because of which my disciples honour, respect, revere, and venerate me, and live in dependence on me, honouring and respecting me."

59That is what the Blessed One said. The wanderer Udāyin was satisfied and delighted in the Blessed One's words.

1Evaṁ me sutaṁ — ​ ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

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

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.

Atha kho bhagavā yena moranivāpo paribbājakārāmo tenupasaṅkami.


2Tena 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.

3Addasā 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.

4Atha 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. Ekamantaṁ nisinnaṁ kho sakuludāyiṁ paribbājakaṁ bhagavā etadavoca: 


5"Kāya nuttha, udāyi, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā"ti?

"Tiṭṭhatesā, bhante, kathā yāya mayaṁ etarahi kathāya sannisinnā. Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya. Purimāni, bhante, divasāni purimatarāni nānātitthiyānaṁ samaṇabrāhmaṇānaṁ kutūhalasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: ‘lābhā vata, bho, aṅgamagadhānaṁ, suladdhalābhā vata, bho, aṅgamagadhānaṁ. Tatrime samaṇabrāhmaṇā saṁghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa rājagahaṁ vassāvāsaṁ osaṭā. Ayampi kho pūraṇo kassapo saṁghī 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 saṁghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; sopi rājagahaṁ vassāvāsaṁ osaṭo. Ayampi kho samaṇo gotamo saṁghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; sopi rājagahaṁ vassāvāsaṁ osaṭo. Ko nu kho imesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saṁghīnaṁ gaṇīnaṁ gaṇācariyānaṁ ñātānaṁ yasassinaṁ titthakarānaṁ sādhusammatānaṁ bahujanassa sāvakānaṁ sakkato garukato mānito pūjito, kañca pana sāvakā sakkatvā garuṁ katvā upanissāya viharantī’ti?


6Tatrekacce 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 p5"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, p5"na ca pana pūraṇaṁ kassapaṁ sāvakā sakkatvā garuṁ katvā upanissāya viharanti. Akkuṭṭho ca pana pūraṇo kassapo dhammakkosenā’ti.

7Ekacce 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.


8Ekacce evamāhaṁsu: ‘ayampi kho samaṇo gotamo saṁghī 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, saṁghassa 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.


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

10"Pañca kho ahaṁ, bhante, bhagavati dhamme samanupassāmi yehi bhagavantaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti. Katame pañca? 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. (1)

11Puna 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. (2)


12Puna 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. (3)


13Puna 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. (4)


14Puna 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. (5)


15Ime kho ahaṁ, bhante, bhagavati pañca dhamme samanupassāmi yehi bhagavantaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharantī"ti.

16"‘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. (1)

17‘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. (2)

18‘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. (3)

19‘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. (4)

20‘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. (5)

21Iti kho, udāyi, na mamaṁ sāvakā imehi pañcahi dhammehi sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti.

22Atthi kho, udāyi, aññe ca pañca dhammā yehi pañcahi dhammehi mamaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti. Katame pañca?

 

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.

 

23Puna 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.

 

24Puna 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?


25"No hetaṁ, bhante".


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

27Yampudāyi, 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.

 

28Puna 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.

 

 

29Puna 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.

 

30Puna 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.

 

31Puna 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.

 

32Puna 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.

 

33Puna 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.

 

34Puna 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.

 

35Puna 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.

 

36Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā aṭṭha vimokkhe bhāventi. Rūpī rūpāni passati, ayaṁ paṭhamo vimokkho; ajjhattaṁ arūpasaññī bahiddhā rūpāni passati, ayaṁ dutiyo vimokkho; subhanteva adhimutto hoti, ayaṁ tatiyo vimokkho; sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati, ayaṁ catuttho vimokkho; sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati, ayaṁ pañcamo vimokkho; sabbaso viññāṇañcāyatanaṁ samatikkamma ‘Natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati, ayaṁ chaṭṭho vimokkho; sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati, ayaṁ sattamo vimokkho; sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, ayaṁ aṭṭhamo vimokkho. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

 

37Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā aṭṭha abhibhāyatanāni bhāventi. Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti. Idaṁ paṭhamaṁ abhibhāyatanaṁ.

38Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti. Idaṁ dutiyaṁ abhibhāyatanaṁ.

39Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti. Idaṁ tatiyaṁ abhibhāyatanaṁ.

40Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti. Idaṁ catutthaṁ abhibhāyatanaṁ.

41Ajjhattaṁ 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.

42Ajjhattaṁ 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.

43Ajjhattaṁ 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.

44Ajjhattaṁ 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. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

 

45Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā dasa kasiṇāyatanāni bhāventi. Pathavīkasiṇameko sañjānāti uddhamadho tiriyaṁ advayaṁ appamāṇaṁ; āpokasiṇameko sañjānāti … pe … tejokasiṇameko sañjānāti … vāyokasiṇameko sañjānāti … nīlakasiṇameko sañjānāti … pītakasiṇameko sañjānāti … lohitakasiṇameko sañjānāti … odātakasiṇameko sañjānāti … ākāsakasiṇameko sañjānāti … viññāṇakasiṇameko sañjānāti uddhamadho tiriyaṁ advayaṁ appamāṇaṁ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

 

46Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā cattāri jhānāni bhāventi. 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.

47Puna 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.

48Puna 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.

49Puna 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.

 

50Puna 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. 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. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

 

51Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā imamhā kāyā aññaṁ kāyaṁ abhinimminanti rūpiṁ manomayaṁ sabbaṅgapaccangiṁ 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 sabbaṅgapaccangiṁ ahīnindriyaṁ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

 

52Puna 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 pallankena 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 pallankena kamanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasanti parimajjanti, yāva brahmalokāpi kāyena vasaṁ vattenti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

 

53Puna 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. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

 

54Puna 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; saṁkhittaṁ vā cittaṁ ‘saṁkhittaṁ 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 … saṁkhittaṁ 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. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

 

55Puna 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. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

 

56Puna 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 … tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

 

57Puna 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. Evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

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

58Ime kho, udāyi, pañca dhammā yehi mamaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharantī"ti.

59Idamavoca bhagavā. Attamano sakuludāyī paribbājako bhagavato bhāsitaṁ abhinandīti.

Mahāsakuludāyisuttaṁ niṭṭhitaṁ sattamaṁ.