1.1PTS 2.1Evaṁ me sutaṁ—So I have heard.¹1.2ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.

2.1Tena kho pana samayena sambahulā abhiññātā abhiññātā paribbājakā moranivāpe paribbājakārāme paṭivasanti, seyyathidaṁ—Now at that time several very well-known wanderers were residing in their monastery in the peacocks’ feeding ground.2.2annabhāro varadharo sakuludāyī ca paribbājako aññe ca abhiññātā abhiññātā paribbājakā.They included Annabhāra, Varadhara, Sakuludāyī, and other very well-known wanderers.²

3.1Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi.Then the Buddha robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms.3.2Atha kho bhagavato etadahosi:Then it occurred to him,3.3“atippago kho tāva rājagahe piṇḍāya carituṁ.“It’s too early to wander for alms in Rājagaha.3.4Yannūnāhaṁ yena moranivāpo paribbājakārāmo yena sakuludāyī paribbājako tenupasaṅkameyyan”ti.Why don’t I visit the wanderer Sakuludāyī at the monastery for the wanderers in the peacocks’ feeding ground?”

4.1Atha kho bhagavā yena moranivāpo paribbājakārāmo tenupasaṅkami.So the Buddha went to the monastery for the wanderers.

4.2PTS 2.2Tena kho pana samayena sakuludāyī paribbājako mahatiyā paribbājakaparisāya saddhiṁ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṁ tiracchānakathaṁ kathentiyā, seyyathidaṁ—Now at that time, Sakuludāyī was sitting together with a large assembly of wanderers making an uproar, a colossal racket. They engaged in all kinds of low talk, such as4.3rājakathaṁ 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.talk about kings, bandits, and chief ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; talk at the street market and the place for water pots; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that place.

4.4Addasā kho sakuludāyī paribbājako bhagavantaṁ dūratova āgacchantaṁ.Sakuludāyī saw the Buddha coming off in the distance,4.5Disvāna sakaṁ parisaṁ saṇṭhāpeti:and hushed his own assembly,4.6“appasaddā bhonto hontu;“Be quiet, good fellows, don’t make a sound.4.7mā bhonto saddamakattha.4.8Ayaṁ samaṇo gotamo āgacchati;Here comes the ascetic Gotama.4.9appasaddakāmo kho pana so āyasmā appasaddassa vaṇṇavādī.The venerable likes quiet and praises quiet.4.10Appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti.Hopefully if he sees that our assembly is quiet he’ll see fit to approach.”4.11Atha kho te paribbājakā tuṇhī ahesuṁ.Then those wanderers fell silent.

5.1Atha kho bhagavā yena sakuludāyī paribbājako tenupasaṅkami.Then the Buddha approached Sakuludāyī,5.2Atha kho sakuludāyī paribbājako bhagavantaṁ etadavoca:who said to him,5.3“etu kho, bhante, bhagavā.“Let the Blessed One come, sir!5.4Svāgataṁ, bhante, bhagavato.Welcome to the Blessed One, sir!5.5Cirassaṁ kho, bhante, bhagavā imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya.It’s been a long time since you took the opportunity to come here.5.6Nisīdatu, bhante, bhagavā;Please, sir, sit down, this seat is ready.”5.7idamāsanaṁ paññattan”ti.5.8Nisīdi bhagavā paññatte āsane.The Buddha sat down on the seat spread out,5.9Sakuludāyīpi kho paribbājako aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.while Sakuludāyī took a low seat and sat to one side.

5.10Ekamantaṁ nisinnaṁ kho sakuludāyiṁ paribbājakaṁ bhagavā etadavoca:The Buddha said to him,5.11PTS 2.3“Kāya nuttha, udāyi, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?“Udāyī, what were you sitting talking about just now? What conversation was left unfinished?”

6.1“Tiṭṭhatesā, bhante, kathā yāya mayaṁ etarahi kathāya sannisinnā.“Sir, leave aside what we were sitting talking about just now.6.2Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya.It won’t be hard for you to hear about that later.

6.3Purimāni, bhante, divasāni purimatarāni nānātitthiyānaṁ samaṇabrāhmaṇānaṁ kutūhalasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:Sir, a few days ago several ascetics and brahmins who follow various other religions were sitting together at the debating hall, and this discussion came up among them:6.4‘lābhā vata, bho, aṅgamagadhānaṁ, suladdhalābhā vata, bho, aṅgamagadhānaṁ.‘The people of Aṅga and Magadha are so fortunate, so very fortunate!6.5Tatrime samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa rājagahaṁ vassāvāsaṁ osaṭā.For there are these ascetics and brahmins who lead an order and a community, and tutor a community. They’re well-known and famous religious founders, deemed holy by many people. And they have come down for the rainy season residence at Rājagaha.6.6Ayampi kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;They include Pūraṇa Kassapa,6.7sopi rājagahaṁ vassāvāsaṁ osaṭo.6.8Ayampi kho makkhali gosālo …pe…the bamboo-staffed ascetic Gosāla,6.9ajito kesakambalo …Ajita of the hair blanket,6.10pakudho kaccāyano …Pakudha Kaccāyana,6.11sañjayo belaṭṭhaputto …Sañjaya Belaṭṭhiputta,6.12nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;and the Jain ascetic of the Ñātika clan.6.13sopi rājagahaṁ vassāvāsaṁ osaṭo.6.14Ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;This ascetic Gotama also leads an order and a community, and tutors a community. He’s a well-known and famous religious founder, deemed holy by many people.6.15sopi rājagahaṁ vassāvāsaṁ osaṭo.And he too has come down for the rains residence at Rājagaha.6.16Ko 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?Which of these ascetics and brahmins is honored, respected, revered, and venerated by their disciples? And how do their disciples, honoring and respecting them, remain loyal?’

6.17Tatrekacce evamāhaṁsu:Some of them said:6.18‘ayaṁ kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;‘This Pūraṇa Kassapa leads an order and a community, and tutors a community. He’s a well-known and famous religious founder, deemed holy by many people.6.19so ca kho sāvakānaṁ na sakkato na garukato na mānito na pūjito, na ca pana pūraṇaṁ kassapaṁ sāvakā sakkatvā garuṁ katvā upanissāya viharanti.But he’s not honored, respected, revered, and venerated by his disciples. And his disciples, not honoring and respecting him, don’t remain loyal to him.6.20Bhūtapubbaṁ pūraṇo kassapo anekasatāya parisāya dhammaṁ deseti.Once it so happened that he was teaching an assembly of many hundreds.6.21Tatraññataro pūraṇassa kassapassa sāvako saddamakāsi:Then one of his disciples made a noise,6.22“mā bhonto pūraṇaṁ kassapaṁ etamatthaṁ pucchittha;“My good fellows, don’t ask Pūraṇa Kassapa about that.6.23neso etaṁ jānāti;He doesn’t know that.6.24mayametaṁ jānāma, amhe etamatthaṁ pucchatha;I know it. Ask me about it,6.25mayametaṁ bhavantānaṁ byākarissāmā”ti.and I’ll answer you.”6.26Bhūtapubbaṁ pūraṇo kassapo bāhā paggayha kandanto na labhati:Once it so happened that Pūraṇa Kassapa didn’t get his way, though he called out with raised arms,6.27“appasaddā bhonto hontu, mā bhonto saddamakattha.“Be quiet, good fellows, don’t make a sound.6.28Nete, bhavante, pucchanti, amhe ete pucchanti;They’re not asking you, they’re asking me!6.29mayametesaṁ byākarissāmā”ti.I’ll answer you!”6.30Bahū kho pana pūraṇassa kassapassa sāvakā vādaṁ āropetvā apakkantā:Indeed, many of his disciples have left him after refuting his doctrine:6.31“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.“You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!”6.32Iti pūraṇo kassapo sāvakānaṁ na sakkato na garukato na mānito na pūjito, na ca pana pūraṇaṁ kassapaṁ sāvakā sakkatvā garuṁ katvā upanissāya viharanti.That’s how Pūraṇa Kassapa is not honored, respected, revered, venerated, and esteemed by his disciples. On the contrary, his disciples, not honoring and respecting him, don’t remain loyal to him.6.33Akkuṭṭho ca pana pūraṇo kassapo dhammakkosenā’ti.Rather, he’s reviled, and rightly so.’³

6.34PTS 2.4Ekacce evamāhaṁsu:Others said:6.35‘ayampi kho makkhali gosālo …pe…‘This bamboo-staffed ascetic Gosāla …6.36ajito kesakambalo …Ajita of the hair blanket …6.37pakudho kaccāyano …Pakudha Kaccāyana …6.38sañjayo belaṭṭhaputto …Sañjaya Belaṭṭhiputta …6.39nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;This Jain ascetic of the Ñātika clan leads an order and a community, and tutors a community. He’s a well-known and famous religious founder, deemed holy by many people.6.40so ca kho sāvakānaṁ na sakkato na garukato na mānito na pūjito, na ca pana nigaṇṭhaṁ nāṭaputtaṁ sāvakā sakkatvā garuṁ katvā upanissāya viharanti.But he’s not honored, respected, revered, and venerated by his disciples. And his disciples, not honoring and respecting him, don’t remain loyal to him.6.41Bhūtapubbaṁ nigaṇṭho nāṭaputto anekasatāya parisāya dhammaṁ deseti.Once it so happened that he was teaching an assembly of many hundreds.6.42Tatraññataro nigaṇṭhassa nāṭaputtassa sāvako saddamakāsi:Then one of his disciples made a noise,6.43“mā bhonto nigaṇṭhaṁ nāṭaputtaṁ etamatthaṁ pucchittha;“My good fellows, don’t ask the Jain Ñātika about that.6.44neso etaṁ jānāti;He doesn’t know that.6.45mayametaṁ jānāma, amhe etamatthaṁ pucchatha;I know it. Ask me about it,6.46mayametaṁ bhavantānaṁ byākarissāmā”ti.and I’ll answer you.”6.47Bhūtapubbaṁ nigaṇṭho nāṭaputto bāhā paggayha kandanto na labhati:Once it so happened that the Jain Ñātika didn’t get his way, though he called out with raised arms,6.48“appasaddā bhonto hontu, mā bhonto saddamakattha.“Be quiet, good fellows, don’t make a sound.6.49Nete bhavante pucchanti, amhe ete pucchanti;They’re not asking you, they’re asking me!6.50mayametesaṁ byākarissāmā”ti.I’ll answer you!”6.51Bahū kho pana nigaṇṭhassa nāṭaputtassa sāvakā vādaṁ āropetvā apakkantā:Indeed, many of his disciples have left him after refuting his doctrine:6.52“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.“You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!”6.53Iti nigaṇṭho nāṭaputto sāvakānaṁ na sakkato na garukato na mānito na pūjito, na ca pana nigaṇṭhaṁ nāṭaputtaṁ sāvakā sakkatvā garuṁ katvā upanissāya viharanti.That’s how the Jain Ñātika is not honored, respected, revered, and venerated by his disciples. On the contrary, his disciples, not honoring and respecting him, don’t remain loyal to him.6.54Akkuṭṭho ca pana nigaṇṭho nāṭaputto dhammakkosenā’ti.Rather, he’s reviled, and rightly so.’

6.55PTS 2.5Ekacce evamāhaṁsu:Others said:6.56‘ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;‘This ascetic Gotama leads an order and a community, and tutors a community. He’s a well-known and famous religious founder, deemed holy by many people.6.57so ca kho sāvakānaṁ sakkato garukato mānito pūjito, samaṇañca pana gotamaṁ sāvakā sakkatvā garuṁ katvā upanissāya viharanti.He’s honored, respected, revered, and venerated by his disciples. And his disciples, honoring and respecting him, remain loyal to him.6.58Bhūtapubbaṁ samaṇo gotamo anekasatāya parisāya dhammaṁ desesi.Once it so happened that he was teaching an assembly of many hundreds.6.59Tatraññataro samaṇassa gotamassa sāvako ukkāsi.Then one of his disciples cleared their throat.6.60Tamenāññataro sabrahmacārī jaṇṇukena ghaṭṭesi:And one of their spiritual companions nudged them with their knee, to indicate,6.61“appasaddo āyasmā hotu, māyasmā saddamakāsi, satthā no bhagavā dhammaṁ desesī”ti.“Hush, venerable, don’t make sound! Our teacher, the Blessed One, is teaching!”6.62Yasmiṁ samaye samaṇo gotamo anekasatāya parisāya dhammaṁ deseti, neva tasmiṁ samaye samaṇassa gotamassa sāvakānaṁ khipitasaddo vā hoti ukkāsitasaddo vā.While the ascetic Gotama is teaching an assembly of many hundreds, there is no sound of his disciples coughing or clearing their throats.6.63Tamenaṁ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito hoti:That large crowd is poised expectantly at the ready, thinking,6.64“yaṁ no bhagavā dhammaṁ bhāsissati taṁ no sossāmā”ti.“Whatever the Buddha teaches, we shall listen to it.”6.65Seyyathāpi nāma puriso cātummahāpathe khuddamadhuṁ anelakaṁ pīḷeyya.It’s like when there’s a person at the crossroads pressing out pure dwarf-bee honey,⁴6.66Tamenaṁ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito assa.and a large crowd is poised expectantly at the ready.6.67Evameva yasmiṁ samaye samaṇo gotamo anekasatāya parisāya dhammaṁ deseti, neva tasmiṁ samaye samaṇassa gotamassa sāvakānaṁ khipitasaddo vā hoti ukkāsitasaddo vā.In the same way, while the ascetic Gotama is teaching an assembly of many hundreds, there is no sound of his disciples coughing or clearing their throats.6.68Tamenaṁ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito hoti:That large crowd is poised expectantly at the ready, thinking,6.69“yaṁ no bhagavā dhammaṁ bhāsissati taṁ no sossāmā”ti.“Whatever the Buddha teaches, we shall listen to it.”6.70Yepi samaṇassa gotamassa sāvakā sabrahmacārīhi sampayojetvā sikkhaṁ paccakkhāya hīnāyāvattanti tepi satthu ceva vaṇṇavādino honti, dhammassa ca vaṇṇavādino honti, saṅghassa ca vaṇṇavādino honti, attagarahinoyeva honti anaññagarahino, “mayamevamhā alakkhikā mayaṁ appapuññā te mayaṁ evaṁ svākkhāte dhammavinaye pabbajitvā nāsakkhimhā yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ caritun”ti.Even when disciples of the ascetic Gotama, having clashed with their spiritual companions, resign the training and return to a lesser life, they speak only praise of the Teacher, the teaching, and the Saṅgha. They blame only themselves, not others: “We were unlucky, we had little merit. For even after going forth in such a well explained teaching and training we weren’t able to practice for life the perfectly full and pure spiritual life.”⁵6.71Te ārāmikabhūtā vā upāsakabhūtā vā pañcasikkhāpade samādāya vattanti.They become monastery workers or lay followers, and they proceed having undertaken the five precepts.6.72Iti samaṇo gotamo sāvakānaṁ sakkato garukato mānito pūjito, samaṇañca pana gotamaṁ sāvakā sakkatvā garuṁ katvā upanissāya viharantī’”ti.That’s how the ascetic Gotama is honored, respected, revered, and venerated by his disciples. And that’s how his disciples, honoring and respecting him, remain loyal to him.’”

7.1“Kati pana tvaṁ, udāyi, mayi dhamme samanupassasi, yehi mamaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharantī”ti?“But Udāyī, how many qualities do you see in me, because of which my disciples honor, respect, revere, and venerate me; and honoring and respecting me, they remain loyal to me?”

8.1“Pañca kho ahaṁ, bhante, bhagavati dhamme samanupassāmi yehi bhagavantaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti.“Sir, I see five such qualities in the Buddha.⁶8.2Katame pañca?What five?

8.3Bhagavā hi, bhante, appāhāro, appāhāratāya ca vaṇṇavādī.The Buddha eats little and praises eating little.8.4Yampi, bhante, bhagavā appāhāro, appāhāratāya ca vaṇṇavādī imaṁ kho ahaṁ, bhante, bhagavati paṭhamaṁ dhammaṁ samanupassāmi yena bhagavantaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti.This is the first such quality I see in the Buddha.

8.5PTS 2.6Puna caparaṁ, bhante, bhagavā santuṭṭho itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī.Furthermore, the Buddha is content with any kind of robe, and praises such contentment.8.6Yampi, 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.This is the second such quality I see in the Buddha.

8.7Puna caparaṁ, bhante, bhagavā santuṭṭho itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī.Furthermore, the Buddha is content with any kind of almsfood, and praises such contentment.8.8Yampi, bhante, bhagavā santuṭṭho itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, imaṁ kho ahaṁ, bhante, bhagavati tatiyaṁ dhammaṁ samanupassāmi yena bhagavantaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti.This is the third such quality I see in the Buddha.

8.9Puna caparaṁ, bhante, bhagavā santuṭṭho itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī.Furthermore, the Buddha is content with any kind of lodging, and praises such contentment.8.10Yampi, 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.This is the fourth such quality I see in the Buddha.

8.11Puna caparaṁ, bhante, bhagavā pavivitto, pavivekassa ca vaṇṇavādī.Furthermore, the Buddha is secluded, and praises seclusion.8.12Yampi, 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.This is the fifth such quality I see in the Buddha.

8.13Ime kho ahaṁ, bhante, bhagavati pañca dhamme samanupassāmi yehi bhagavantaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharantī”ti.These are the five qualities I see in the Buddha, because of which his disciples honor, respect, revere, and venerate him; and honoring and respecting him, they remain loyal to him.”

9.1PTS 2.7“‘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.∥“Suppose, Udāyī, my disciples were loyal to me because I eat little. Well, there are disciples of mine who eat a tumbler of food, or half a tumbler; they eat a wood-apple, or half a wood-apple.9.2Ahaṁ kho pana, udāyi, appekadā iminā pattena samatittikampi bhuñjāmi bhiyyopi bhuñjāmi.But sometimes I even eat this bowl full to the brim, or even more.9.3‘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.So if it were the case that my disciples are loyal to me because I eat little, then those disciples who eat even less would not be loyal to me.

9.4‘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.Suppose my disciples were loyal to me because I’m content with any kind of robe. Well, there are disciples of mine who have rag robes, wearing shabby robes. They gather scraps from charnel grounds, rubbish dumps, and shops, make them into a patchwork robe and wear it.9.5Ahaṁ kho panudāyi, appekadā gahapaticīvarāni dhāremi daḷhāni satthalūkhāni alābulomasāni.But sometimes I wear robes offered by householders that are strong, yet next to which bottle-gourd down is coarse.⁷9.6‘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.So if it were the case that my disciples are loyal to me because I’m content with any kind of robe, then those disciples who wear rag robes would not be loyal to me.

9.7PTS 2.8‘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.Suppose my disciples were loyal to me because I’m content with any kind of almsfood. Well, there are disciples of mine who eat only almsfood, wander indiscriminately for almsfood, happy to eat whatever they glean. When they’ve entered an inhabited area, they don’t consent when invited to sit down.9.8Ahaṁ kho panudāyi, appekadā nimantanepi bhuñjāmi sālīnaṁ odanaṁ vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ.But sometimes I even eat by invitation boiled fine rice with the dark grains picked out, served with many soups and sauces.9.9‘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.So if it were the case that my disciples are loyal to me because I’m content with any kind of almsfood, then those disciples who eat only almsfood would not be loyal to me.

9.10‘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.Suppose my disciples were loyal to me because I’m content with any kind of lodging. Well, there are disciples of mine who stay at the root of a tree, in the open air. For eight months they don’t go under a roof.9.11Ahaṁ kho panudāyi, appekadā kūṭāgāresupi viharāmi ullittāvalittesu nivātesu phusitaggaḷesu pihitavātapānesu.But sometimes I even stay in bungalows, plastered inside and out, draft-free, with doors fastened and windows shuttered.9.12‘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.So if it were the case that my disciples are loyal to me because I’m content with any kind of lodging, then those disciples who stay at the root of a tree would not be loyal to me.

9.13PTS 2.9‘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.Suppose my disciples were loyal to me because I’m secluded and I praise seclusion. Well, there are disciples of mine who live in the wilderness, in remote lodgings. Having ventured deep into remote lodgings in the wilderness and the forest, they live there, coming down to the midst of the Saṅgha each fortnight for the recitation of the monastic code.9.14Ahaṁ kho panudāyi, appekadā ākiṇṇo viharāmi bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi.But sometimes I live crowded by monks, nuns, laymen, and laywomen; by rulers and their chief ministers, and monastics of other religions and their disciples.9.15‘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.So if it were the case that my disciples are loyal to me because I’m secluded and praise seclusion, then those disciples who live in the wilderness would not be loyal to me.

9.16Iti kho, udāyi, na mamaṁ sāvakā imehi pañcahi dhammehi sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti.So, Udāyī, it’s not because of these five qualities that my disciples honor, respect, revere, and venerate me; and honoring and respecting me, they remain loyal to me.

10.1Atthi kho, udāyi, aññe ca pañca dhammā yehi pañcahi dhammehi mamaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti.There are five other qualities because of which my disciples honor, respect, revere, and venerate me; and honoring and respecting me, they remain loyal to me.10.2Katame pañca?What five?

10.3Idhudāyi, mamaṁ sāvakā adhisīle sambhāventi:Firstly, my disciples esteem me for the higher ethics:10.4‘sīlavā samaṇo gotamo paramena sīlakkhandhena samannāgato’ti.‘The ascetic Gotama is ethical. He possesses the entire spectrum of ethical conduct to the highest degree.’11.1Yampudāyi, mamaṁ sāvakā adhisīle sambhāventi:Since this is so,11.2‘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.this is the first quality because of which my disciples are loyal to me.

12.1PTS 2.10Puna caparaṁ, udāyi, mamaṁ sāvakā abhikkante ñāṇadassane sambhāventi:Furthermore, my disciples esteem me for my excellent knowledge and vision:12.2‘jānaṁyevāha samaṇo gotamo—jānāmīti,‘The ascetic Gotama only claims to know when he does in fact know.12.3passaṁyevāha samaṇo gotamo—passāmīti;He only claims to see when he really does see.12.4abhiññāya samaṇo gotamo dhammaṁ deseti no anabhiññāya;He teaches based on direct knowledge, not without direct knowledge.12.5sanidānaṁ samaṇo gotamo dhammaṁ deseti no anidānaṁ;He teaches based on reason, not without reason.12.6sappāṭihāriyaṁ samaṇo gotamo dhammaṁ deseti no appāṭihāriyan’ti.He teaches with a demonstrable basis, not without it.’⁸12.7Yampudāyi, mamaṁ sāvakā abhikkante ñāṇadassane sambhāventi:Since this is so,12.8‘jānaṁyevāha samaṇo gotamo—jānāmīti,12.9passaṁyevāha samaṇo gotamo—passāmīti;12.10abhiññāya samaṇo gotamo dhammaṁ deseti no anabhiññāya;12.11sanidānaṁ samaṇo gotamo dhammaṁ deseti no anidānaṁ;12.12sappāṭihāriyaṁ samaṇo gotamo dhammaṁ deseti no appāṭihāriyan’ti, ayaṁ kho, udāyi, dutiyo dhammo yena mamaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti.this is the second quality because of which my disciples are loyal to me.

13.1Puna caparaṁ, udāyi, mamaṁ sāvakā adhipaññāya sambhāventi:Furthermore, my disciples esteem me for my higher wisdom:13.2‘paññavā samaṇo gotamo paramena paññākkhandhena samannāgato;‘The ascetic Gotama is wise. He possesses the entire spectrum of wisdom to the highest degree.13.3taṁ vata anāgataṁ vādapathaṁ na dakkhati, uppannaṁ vā parappavādaṁ na sahadhammena suniggahitaṁ niggaṇhissatīti—netaṁ ṭhānaṁ vijjati’.It’s not possible that he would fail to foresee grounds for future criticism, or to legitimately and completely refute the doctrines of others that come up.’⁹13.4Taṁ kiṁ maññasi, udāyi,What do you think, Udāyī?13.5api nu me sāvakā evaṁ jānantā evaṁ passantā antarantarā kathaṁ opāteyyun”ti?Would my disciples, knowing and seeing this, break in and interrupt me?”

13.6“No hetaṁ, bhante”.“No, sir.”

13.7“Na kho panāhaṁ, udāyi, sāvakesu anusāsaniṁ paccāsīsāmi;“That’s because I don’t expect to be instructed by my disciples.13.8aññadatthu mamayeva sāvakā anusāsaniṁ paccāsīsanti.Invariably, my disciples expect instruction from me.

13.9Yampudāyi, mamaṁ sāvakā adhipaññāya sambhāventi:Since this is so,13.10‘paññavā samaṇo gotamo paramena paññākkhandhena samannāgato;13.11taṁ vata anāgataṁ vādapathaṁ na dakkhati, uppannaṁ vā parappavādaṁ na sahadhammena niggahitaṁ niggaṇhissatīti—13.12netaṁ ṭhānaṁ vijjati’.13.13Ayaṁ kho, udāyi, tatiyo dhammo yena mamaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti.this is the third quality because of which my disciples are loyal to me.

14.1PTS 2.11Puna caparaṁ, udāyi, mama sāvakā yena dukkhena dukkhotiṇṇā dukkhaparetā te maṁ upasaṅkamitvā dukkhaṁ ariyasaccaṁ pucchanti, tesāhaṁ dukkhaṁ ariyasaccaṁ puṭṭho byākaromi, tesāhaṁ cittaṁ ārādhemi pañhassa veyyākaraṇena;Furthermore, my disciples come to me and ask how the noble truth of suffering applies to the suffering in which they are swamped and mired. And I provide them with a satisfying answer to their question.¹⁰14.2te maṁ dukkhasamudayaṁ …They ask how the noble truths of the origin of suffering,14.3dukkhanirodhaṁ …the cessation of suffering,14.4dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ pucchanti, tesāhaṁ dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ puṭṭho byākaromi, tesāhaṁ cittaṁ ārādhemi pañhassa veyyākaraṇena.and the practice that leads to the cessation of suffering apply to the suffering in which they are swamped and mired. And I provide them with satisfying answers to their questions.14.5Yampudāyi, mama sāvakā yena dukkhena dukkhotiṇṇā dukkhaparetā te maṁ upasaṅkamitvā dukkhaṁ ariyasaccaṁ pucchanti, tesāhaṁ dukkhaṁ ariyasaccaṁ puṭṭho byākaromi, tesāhaṁ cittaṁ ārādhemi pañhassa veyyākaraṇena.Since this is so,14.6Te maṁ dukkhasamudayaṁ …14.7dukkhanirodhaṁ …14.8dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ pucchanti.14.9Tesāhaṁ dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ puṭṭho byākaromi.14.10Tesāhaṁ cittaṁ ārādhemi pañhassa veyyākaraṇena.14.11Ayaṁ kho, udāyi, catuttho dhammo yena mamaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti.this is the fourth quality because of which my disciples are loyal to me.

15.1Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā cattāro satipaṭṭhāne bhāventi.Furthermore, I have explained to my disciples a practice that they use to develop the four kinds of mindfulness meditation.¹¹15.2Idhudāyi, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ;It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.15.3vedanāsu vedanānupassī viharati …They meditate observing an aspect of feelings …15.4citte cittānupassī viharati …mind …15.5dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.15.6Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.And many of my disciples meditate on that having attained perfection and consummation of insight.¹²

16.1Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā cattāro sammappadhāne bhāventi.Furthermore, I have explained to my disciples a practice that they use to develop the four right efforts.16.2Idhudāyi, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti, vāyamati, vīriyaṁ ārabhati, cittaṁ paggaṇhāti, padahati;It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise.16.3uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti, vāyamati, vīriyaṁ ārabhati, cittaṁ paggaṇhāti, padahati;They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up.16.4anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti, vāyamati, vīriyaṁ ārabhati, cittaṁ paggaṇhāti, padahati;They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise.16.5uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti, vāyamati, vīriyaṁ ārabhati, cittaṁ paggaṇhāti, padahati.They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed.16.6Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.And many of my disciples meditate on that having attained perfection and consummation of insight.

17.1Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā cattāro iddhipāde bhāventi.Furthermore, I have explained to my disciples a practice that they use to develop the four bases of psychic power.17.2Idhudāyi, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort.17.3vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,They develop the basis of psychic power that has immersion due to energy, and active effort.17.4cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,They develop the basis of psychic power that has immersion due to mental development, and active effort.17.5vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.They develop the basis of psychic power that has immersion due to inquiry, and active effort.17.6Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.And many of my disciples meditate on that having attained perfection and consummation of insight.

18.1PTS 2.12Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā pañcindriyāni bhāventi.Furthermore, I have explained to my disciples a practice that they use to develop the five faculties.18.2Idhudāyi, bhikkhu saddhindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ;It’s when a mendicant develops the faculties of faith,18.3vīriyindriyaṁ bhāveti …pe…energy,18.4satindriyaṁ bhāveti …mindfulness,18.5samādhindriyaṁ bhāveti …immersion,18.6paññindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ.and wisdom, which lead to peace and awakening.18.7Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.And many of my disciples meditate on that having attained perfection and consummation of insight.

19.1Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā pañca balāni bhāventi.Furthermore, I have explained to my disciples a practice that they use to develop the five powers.19.2Idhudāyi, bhikkhu saddhābalaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ;It’s when a mendicant develops the powers of faith,19.3vīriyabalaṁ bhāveti …pe…energy,19.4satibalaṁ bhāveti …mindfulness,19.5samādhibalaṁ bhāveti …immersion,19.6paññābalaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ.and wisdom, which lead to peace and awakening.19.7Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.And many of my disciples meditate on that having attained perfection and consummation of insight.

20.1Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā sattabojjhaṅge bhāventi.Furthermore, I have explained to my disciples a practice that they use to develop the seven awakening factors.20.2Idhudāyi, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ;It’s when a mendicant develops the awakening factors of mindfulness,20.3dhammavicayasambojjhaṅgaṁ bhāveti …pe…investigation of principles,20.4vīriyasambojjhaṅgaṁ bhāveti …energy,20.5pītisambojjhaṅgaṁ bhāveti …rapture,20.6passaddhisambojjhaṅgaṁ bhāveti …tranquility,20.7samādhisambojjhaṅgaṁ bhāveti …immersion,20.8upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.20.9Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.And many of my disciples meditate on that having attained perfection and consummation of insight.

21.1Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāventi.Furthermore, I have explained to my disciples a practice that they use to develop the noble eightfold path.21.2Idhudāyi, bhikkhu sammādiṭṭhiṁ bhāveti, sammāsaṅkappaṁ bhāveti, sammāvācaṁ bhāveti, sammākammantaṁ bhāveti, sammāājīvaṁ bhāveti, sammāvāyāmaṁ bhāveti, sammāsatiṁ bhāveti, sammāsamādhiṁ bhāveti.It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.21.3Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.And many of my disciples meditate on that having attained perfection and consummation of insight.

22.1PTS 2.13Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā aṭṭha vimokkhe bhāventi.∥Furthermore, I have explained to my disciples a practice that they use to develop the eight liberations.¹³

22.2Rūpī rūpāni passati,Having physical form, they see forms.¹⁴22.3ayaṁ paṭhamo vimokkho;This is the first liberation.

22.4ajjhattaṁ arūpasaññī bahiddhā rūpāni passati,Not perceiving form internally, they see forms externally.¹⁵22.5ayaṁ dutiyo vimokkho;This is the second liberation.

22.6subhanteva adhimutto hoti,They’re focused only on beauty.¹⁶22.7ayaṁ tatiyo vimokkho;This is the third liberation.

22.8sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati,Going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.22.9ayaṁ catuttho vimokkho;This is the fourth liberation.

22.10sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati,Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.22.11ayaṁ pañcamo vimokkho;This is the fifth liberation.

22.12sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati,Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.22.13ayaṁ chaṭṭho vimokkho;This is the sixth liberation.

22.14sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati,Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.22.15ayaṁ sattamo vimokkho;This is the seventh liberation.

22.16sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati,Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.22.17ayaṁ aṭṭhamo vimokkho.This is the eighth liberation.

22.18Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.And many of my disciples meditate on that having attained perfection and consummation of insight.

23.1Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā aṭṭha abhibhāyatanāni bhāventi.∥Furthermore, I have explained to my disciples a practice that they use to develop the eight dimensions of mastery.¹⁷

23.2Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni.Perceiving form internally, someone sees forms externally, limited, both pretty and ugly.¹⁸23.3‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti.Mastering them, they perceive: ‘I know and see.’23.4Idaṁ paṭhamaṁ abhibhāyatanaṁ.This is the first dimension of mastery.

23.5Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni.Perceiving form internally, someone sees forms externally, limitless, both pretty and ugly.23.6‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti.Mastering them, they perceive: ‘I know and see.’23.7Idaṁ dutiyaṁ abhibhāyatanaṁ.This is the second dimension of mastery.

23.8Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni.Not perceiving form internally, someone sees forms externally, limited, both pretty and ugly.23.9‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti.Mastering them, they perceive: ‘I know and see.’23.10Idaṁ tatiyaṁ abhibhāyatanaṁ.This is the third dimension of mastery.

23.11Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni.Not perceiving form internally, someone sees forms externally, limitless, both pretty and ugly.23.12‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti.Mastering them, they perceive: ‘I know and see.’23.13Idaṁ catutthaṁ abhibhāyatanaṁ.This is the fourth dimension of mastery.

23.14PTS 2.14Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.Not perceiving form internally, someone sees forms externally, blue, with blue color and blue appearance.¹⁹23.15Seyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ;They’re like a flax flower that’s blue, with blue color and blue appearance. Or a cloth from Varanasi that’s smoothed on both sides, blue, with blue color and blue appearance.23.16evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.In the same way, not perceiving form internally, someone sees forms externally, blue, with blue color and blue appearance.23.17‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti.Mastering them, they perceive: ‘I know and see.’23.18Idaṁ pañcamaṁ abhibhāyatanaṁ.This is the fifth dimension of mastery.

23.19Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.Not perceiving form internally, someone sees forms externally that are yellow, with yellow color and yellow appearance.23.20Seyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ;They’re like a champak flower that’s yellow, with yellow color and yellow appearance. Or a cloth from Varanasi that’s smoothed on both sides, yellow, with yellow color and yellow appearance.23.21evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.In the same way, not perceiving form internally, someone sees forms externally that are yellow, with yellow color and yellow appearance.23.22‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti.Mastering them, they perceive: ‘I know and see.’23.23Idaṁ chaṭṭhaṁ abhibhāyatanaṁ.This is the sixth dimension of mastery.

23.24Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.Not perceiving form internally, someone sees forms externally that are red, with red color and red appearance.23.25Seyyathāpi nāma bandhujīvakapupphaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ;They’re like a scarlet mallow flower that’s red, with red color and red appearance. Or a cloth from Varanasi that’s smoothed on both sides, red, with red color and red appearance.23.26evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.In the same way, not perceiving form internally, someone sees forms externally that are red, with red color and red appearance.23.27‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti.Mastering them, they perceive: ‘I know and see.’23.28Idaṁ sattamaṁ abhibhāyatanaṁ.This is the seventh dimension of mastery.

23.29Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.Not perceiving form internally, someone sees forms externally that are white, with white color and white appearance.23.30Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ;They’re like the morning star that’s white, with white color and white appearance. Or a cloth from Varanasi that’s smoothed on both sides, white, with white color and white appearance.23.31evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.In the same way, not perceiving form internally, someone sees forms externally that are white, with white color and white appearance.23.32‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁsaññī hoti.Mastering them, they perceive: ‘I know and see.’23.33Idaṁ aṭṭhamaṁ abhibhāyatanaṁ.This is the eighth dimension of mastery.

23.34Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.And many of my disciples meditate on that having attained perfection and consummation of insight.

24.1PTS 2.15Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā dasa kasiṇāyatanāni bhāventi.Furthermore, I have explained to my disciples a practice that they use to develop the ten universal dimensions of meditation.

24.2Pathavīkasiṇameko sañjānāti uddhamadho tiriyaṁ advayaṁ appamāṇaṁ;Someone perceives the meditation on universal earth above, below, across, undivided and limitless.

24.3āpokasiṇameko sañjānāti …pe…They perceive the meditation on universal water …24.4tejokasiṇameko sañjānāti …the meditation on universal fire …24.5vāyokasiṇameko sañjānāti …the meditation on universal air …24.6nīlakasiṇameko sañjānāti …the meditation on universal blue …24.7pītakasiṇameko sañjānāti …the meditation on universal yellow …24.8lohitakasiṇameko sañjānāti …the meditation on universal red …24.9odātakasiṇameko sañjānāti …the meditation on universal white …24.10ākāsakasiṇameko sañjānāti …the meditation on universal space …24.11viññāṇakasiṇameko sañjānāti uddhamadho tiriyaṁ advayaṁ appamāṇaṁ.the meditation on universal consciousness above, below, across, undivided and limitless.²⁰

24.12Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.And many of my disciples meditate on that having attained perfection and consummation of insight.

25.1Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā cattāri jhānāni bhāventi.Furthermore, I have explained to my disciples a practice that they use to develop the four absorptions.²¹

25.2Idhudāyi, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.25.3So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.They drench, steep, fill, and spread themselves with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.²²25.4Seyyathāpi, udāyi, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya, sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena na ca pagghariṇī;It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out.²³25.5evameva kho, udāyi, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.In the same way, a mendicant drenches, steeps, fills, and spreads themselves with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.

26.1PTS 2.16Puna caparaṁ, udāyi, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ …pe… dutiyaṁ jhānaṁ upasampajja viharati.Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.26.2So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.They drench, steep, fill, and spread themselves with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion.26.3Seyyathāpi, 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;It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and the heavens would not properly bestow showers from time to time.²⁴26.4atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa.But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water.²⁵26.5Evameva kho, udāyi, bhikkhu imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.In the same way, a mendicant drenches, steeps, fills, and spreads themselves with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion.

27.1Puna caparaṁ, udāyi, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati.Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption. They meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’27.2So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.They drench, steep, fill, and spread themselves with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture.27.3Seyyathāpi, 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;It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked with cool water.²⁶27.4evameva kho, udāyi, bhikkhu imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.In the same way, a mendicant drenches, steeps, fills, and spreads themselves with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture.

28.1PTS 2.17Puna caparaṁ, udāyi, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption. It is without pleasure or pain, with pure equanimity and mindfulness.28.2So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.They sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind.²⁷28.3Seyyathāpi, udāyi, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa;It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth.²⁸28.4evameva kho, udāyi, bhikkhu imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.In the same way, they sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind.28.5Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.And many of my disciples meditate on that having attained perfection and consummation of insight.

29.1Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā evaṁ pajānanti:Furthermore, I have explained to my disciples a practice that they use to understand this:²⁹29.2‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo;‘This body of mine is formed. It’s made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction.³⁰29.3idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhaṁ’.And this consciousness of mine is attached to it, tied to it.’³¹29.4Seyyathāpi, udāyi, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno sabbākārasampanno;Suppose there was a beryl gem that was naturally lustrous, eight-faceted, well-worked, transparent and clear, endowed with all good qualities.29.5tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā.And it was strung with a thread of blue, yellow, red, white, or golden brown.29.6Tamenaṁ cakkhumā puriso hatthe karitvā paccavekkheyya:And a person with clear eyes were to take it in their hand and examine it:29.7‘ayaṁ kho maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno sabbākārasampanno;‘This beryl gem is naturally lustrous, eight-faceted, well-worked, transparent and clear, endowed with all good qualities.29.8tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā’ti.And it’s strung with a thread of blue, yellow, red, white, or golden brown.’³²

29.9Evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā evaṁ pajānanti:In the same way, I have explained to my disciples a practice that they use to understand this:29.10‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo;‘This body of mine is formed. It’s made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction.29.11idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti.And this consciousness of mine is attached to it, tied to it.’

29.12Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.And many of my disciples meditate on that having attained perfection and consummation of insight.

30.1PTS 2.18Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā imamhā kāyā aññaṁ kāyaṁ abhinimminanti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.∥Furthermore, I have explained to my disciples a practice that they use to create from this body another body—formed, mind-made, whole in its major and minor limbs, not deficient in any faculty.³³30.2Seyyathāpi, udāyi, puriso muñjamhā īsikaṁ pabbāheyya;Suppose a person was to draw a reed out from its sheath.30.3tassa evamassa:They’d think:30.4‘ayaṁ muñjo, ayaṁ īsikā; añño muñjo, aññā īsikā; muñjamhā tveva īsikā pabbāḷhā’ti.‘This is the reed, this is the sheath. The reed and the sheath are different things. The reed has been drawn out from the sheath.’30.5Seyyathā vā panudāyi, puriso asiṁ kosiyā pabbāheyya;Or suppose a person was to draw a sword out from its scabbard.30.6tassa evamassa:They’d think:30.7‘ayaṁ asi, ayaṁ kosi; añño asi aññā kosi; kosiyā tveva asi pabbāḷho’ti.‘This is the sword, this is the scabbard. The sword and the scabbard are different things. The sword has been drawn out from the scabbard.’30.8Seyyathā vā, panudāyi, puriso ahiṁ karaṇḍā uddhareyya;Or suppose a person was to draw a snake out from its slough.30.9tassa evamassa:They’d think:30.10‘ayaṁ ahi, ayaṁ karaṇḍo; añño ahi, añño karaṇḍo; karaṇḍā tveva ahi ubbhato’ti.‘This is the snake, this is the slough. The snake and the slough are different things. The snake has been drawn out from the slough.’30.11Evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā imamhā kāyā aññaṁ kāyaṁ abhinimminanti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.In the same way, I have explained to my disciples a practice that they use to create from this body another body—formed, mind-made, whole in its major and minor limbs, not deficient in any faculty.

30.12Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.And many of my disciples meditate on that having attained perfection and consummation of insight.

31.1PTS 2.19Puna 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.Furthermore, I have explained to my disciples a practice that they use to wield the many kinds of psychic power: multiplying themselves and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the realm of divinity.31.2Seyyathāpi, udāyi, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṁ yadeva bhājanavikatiṁ ākaṅkheyya taṁ tadeva kareyya abhinipphādeyya;Suppose a deft potter or their apprentice had some well-prepared clay. They could produce any kind of pot that they like.³⁴31.3seyyathā vā panudāyi, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṁ dantasmiṁ yaṁ yadeva dantavikatiṁ ākaṅkheyya taṁ tadeva kareyya abhinipphādeyya;Or suppose a deft ivory-carver or their apprentice had some well-prepared ivory. They could produce any kind of ivory item that they like.31.4seyyathā vā panudāyi, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṁ suvaṇṇasmiṁ yaṁ yadeva suvaṇṇavikatiṁ ākaṅkheyya taṁ tadeva kareyya abhinipphādeyya.Or suppose a deft goldsmith or their apprentice had some well-prepared gold. They could produce any kind of gold item that they like.³⁵31.5Evameva 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.In the same way, I have explained to my disciples a practice that they use to wield the many kinds of psychic power …

31.6Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.And many of my disciples meditate on that having attained perfection and consummation of insight.

32.1Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇanti—dibbe ca mānuse ca, ye dūre santike ca.Furthermore, I have explained to my disciples a practice that they use so that, with clairaudience that is purified and superhuman, they hear both kinds of sounds, human and heavenly, whether near or far.³⁶32.2Seyyathāpi, udāyi, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya;Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters.³⁷32.3evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇanti—dibbe ca mānuse ca, ye dūre santike ca.In the same way, I have explained to my disciples a practice that they use so that, with clairaudience that is purified and superhuman, they hear both kinds of sounds, human and heavenly, whether near or far.

32.4Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.And many of my disciples meditate on that having attained perfection and consummation of insight.

33.1PTS 2.20Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānanti—Furthermore, I have explained to my disciples a practice that they use to understand the minds of other beings and individuals, having encompassed them with their own mind.³⁸33.2sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānanti,They understand mind with greed as ‘mind with greed’,33.3vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānanti;and mind without greed as ‘mind without greed’;33.4sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānanti,mind with hate as ‘mind with hate’,33.5vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānanti;and mind without hate as ‘mind without hate’;33.6samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānanti,mind with delusion as ‘mind with delusion’,33.7vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānanti;and mind without delusion as ‘mind without delusion’;33.8saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānanti,constricted mind as ‘constricted mind’,33.9vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānanti;and scattered mind as ‘scattered mind’;33.10mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānanti,expansive mind as ‘expansive mind’,33.11amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānanti;and unexpansive mind as ‘unexpansive mind’;33.12sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānanti,mind that is not supreme as ‘mind that is not supreme’,33.13anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānanti;and mind that is supreme as ‘mind that is supreme’;33.14samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānanti,mind immersed in samādhi as ‘mind immersed in samādhi’,33.15asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānanti;and mind not immersed in samādhi as ‘mind not immersed in samādhi’;33.16vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānanti,freed mind as ‘freed mind’,33.17avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānanti.and unfreed mind as ‘unfreed mind’.33.18Seyyathāpi, 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;Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they had a spot they’d know ‘I have a spot’, and if they had no spots they’d know ‘I have no spots’.³⁹33.19evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānanti—In the same way, I have explained to my disciples a practice that they use to understand the minds of other beings and individuals, having encompassed them with their own mind …33.20sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānanti,33.21vītarāgaṁ vā cittaṁ …pe…33.22sadosaṁ vā cittaṁ …33.23vītadosaṁ vā cittaṁ …33.24samohaṁ vā cittaṁ …33.25vītamohaṁ vā cittaṁ …33.26saṅkhittaṁ vā cittaṁ …33.27vikkhittaṁ vā cittaṁ …33.28mahaggataṁ vā cittaṁ …33.29amahaggataṁ vā cittaṁ …33.30sauttaraṁ vā cittaṁ …33.31anuttaraṁ vā cittaṁ …33.32samāhitaṁ vā cittaṁ …33.33asamāhitaṁ vā cittaṁ …33.34vimuttaṁ vā cittaṁ …33.35avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānanti.

33.36Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.And many of my disciples meditate on that having attained perfection and consummation of insight.

34.1PTS 2.21Puna 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.Furthermore, I have explained to my disciples a practice that they use to recollect the many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.⁴⁰34.2Seyyathāpi, 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.Suppose a person was to leave their home village and go to another village. From that village they’d go to yet another village. And from that village they’d return to their home village. They’d think: ‘I went from my home village to another village. There I stood like this, sat like that, spoke like this, or kept silent like that. From that village I went to yet another village. There too I stood like this, sat like that, spoke like this, or kept silent like that. And from that village I returned to my home village.’⁴¹34.3Evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṁ pubbenivāsaṁ anussaranti, seyyathidaṁ—ekampi jātiṁ …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussaranti.In the same way, I have explained to my disciples a practice that they use to recollect the many kinds of past lives.

34.4Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.And many of my disciples meditate on that having attained perfection and consummation of insight.

35.1Puna 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.Furthermore, I have explained to my disciples a practice that they use so that, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds.⁴²35.2Seyyathāpi, udāyi, dve agārā sadvārā. Tatra cakkhumā puriso majjhe ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi anucaṅkamantepi anuvicarantepi;Suppose there were two houses with doors. A person with clear eyes standing in between them would see humans entering and leaving a house and wandering to and fro.⁴³35.3evameva 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…In the same way, I have explained to my disciples a practice that they use so that, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn …

35.4tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.And many of my disciples meditate on that having attained perfection and consummation of insight.

36.1PTS 2.22Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.Furthermore, I have explained to my disciples a practice that they use to realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.⁴⁴36.2Seyyathāpi, 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.Suppose that in a mountain glen there was a lake that was transparent, clear, and unclouded. A person with clear eyes standing on the bank would see the clams and mussels, pebbles and gravel, and schools of fish swimming about or staying still. They’d think: ‘This lake is transparent, clear, and unclouded. And here are the clams and mussels, pebbles and gravel, and schools of fish swimming about or staying still.’⁴⁵

36.3Evameva 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, I have explained to my disciples a practice that they use to realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

36.4Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.And many of my disciples meditate on that having attained perfection and consummation of insight.

37.1Ayaṁ kho, udāyi, pañcamo dhammo yena mama sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti.This is the fifth quality because of which my disciples are loyal to me.

38.1Ime kho, udāyi, pañca dhammā yehi mamaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharantī”ti.These are the five qualities because of which my disciples honor, respect, revere, and venerate me; and honoring and respecting me, they remain loyal to me.”

38.2Idamavoca bhagavā.That is what the Buddha said.38.3Attamano sakuludāyī paribbājako bhagavato bhāsitaṁ abhinandīti.Satisfied, the wanderer Sakuludāyī approved what the Buddha said.

38.4Mahāsakuludāyisuttaṁ niṭṭhitaṁ sattamaṁ.