Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.that on one occasion the Blessed One was staying near Rājagaha in the Bamboo Forest, the Squirrels’ Sanctuary.

Tena kho pana samayena sambahulā abhiññātā abhiññātā paribbājakā moranivāpe paribbājakārāme paṭivasanti, seyyathidaṁ—And on that occasion, many well-known wanderers were staying in the Peacocks’ Sanctuary—Annabhāra, Varatara, Sakuludāyin, and many other well-known wanderers. annabhāro varadharo sakuludāyī ca paribbājako aññe ca abhiññātā abhiññātā paribbājakā.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi.Then early in the morning, the Blessed One adjusted his under robe and—carrying his bowl & robes—went into Rājagaha for alms. Atha kho bhagavato etadahosi:The thought occurred to him, “atippago kho tāva rājagahe piṇḍāya carituṁ.“It’s still too early to go into Rājagaha for alms. Yannūnāhaṁ yena moranivāpo paribbājakārāmo yena sakuludāyī paribbājako tenupasaṅkameyyan”ti.What if I were to go to the Peacocks’ Sanctuary, the wanderers’ park, and to approach Sakuludāyin the wanderer?”

Atha kho bhagavā yena moranivāpo paribbājakārāmo tenupasaṅkami.So the Blessed One went to the Peacocks’ Sanctuary, the wanderers’ park.

Tena kho pana samayena sakuludāyī paribbājako mahatiyā paribbājakaparisāya saddhiṁ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṁ tiracchānakathaṁ kathentiyā, seyyathidaṁ—Now, on that occasion Sakuludāyin the wanderer was sitting with a large following of wanderers who were shouting, making a shrill racket, a great racket, engaged in many kinds of bestial topics of conversation: 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.conversation about kings, robbers, & ministers of state; armies, alarms, & battles; food & drink; clothing, furniture, garlands, & scents; relatives; vehicles; villages, towns, cities, the countryside; women & heroes; the gossip of the street & the well; tales of the dead; tales of diversity, the creation of the world & of the sea; talk of whether things exist or not.

Addasā kho sakuludāyī paribbājako bhagavantaṁ dūratova āgacchantaṁ.Sakuludāyin the wanderer saw the Blessed One coming from afar, and on seeing him, Disvāna sakaṁ parisaṁ saṇṭhāpeti:hushed his following: “appasaddā bhonto hontu;“Be quiet, good sirs. Don’t make a sound! mā bhonto saddamakattha. Ayaṁ samaṇo gotamo āgacchati;Here comes the contemplative Gotama. appasaddakāmo kho pana so āyasmā appasaddassa vaṇṇavādī.He is fond of quietude and speaks in praise of quietude. Appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti.Maybe, if he perceives our group as quiet, he will consider it worth his while to come our way.” Atha kho te paribbājakā tuṇhī ahesuṁ.So the wanderers fell silent.

Atha kho bhagavā yena sakuludāyī paribbājako tenupasaṅkami.Then the Blessed One approached Sakuludāyin the wanderer, Atha kho sakuludāyī paribbājako bhagavantaṁ etadavoca:who said to him, “etu kho, bhante, bhagavā.“Come, lord Blessed One. Svāgataṁ, bhante, bhagavato.You are well-come, lord Blessed One. Cirassaṁ kho, bhante, bhagavā imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya.It has been long, lord Blessed One, since you arranged to come here. Nisīdatu, bhante, bhagavā;Have a seat, lord Blessed One. idamāsanaṁ paññattan”ti.This seat is laid out.” Nisīdi bhagavā paññatte āsane.The Blessed One sat down on the seat laid out, Sakuludāyīpi kho paribbājako aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.while Sakuludāyin the wanderer, taking a lower seat, sat to one side.

Ekamantaṁ nisinnaṁ kho sakuludāyiṁ paribbājakaṁ bhagavā etadavoca:As he was sitting there, the Blessed One said to him, “Kāya nuttha, udāyi, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?“For what topic of conversation are you sitting gathered together here, Udāyin? What is the topic of your conversation that has been interrupted midway?”

“Tiṭṭhatesā, bhante, kathā yāya mayaṁ etarahi kathāya sannisinnā.When this was said, Sakuludāyin the wanderer replied, “Never mind, lord, about the topic of conversation for which we are sitting gathered here. Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya.It won’t be difficult for the Blessed One to hear about that later.

Purimāni, bhante, divasāni purimatarāni nānātitthiyānaṁ samaṇabrāhmaṇānaṁ kutūhalasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:For the past few days a discussion has arisen among the many sects of contemplatives & brahmans gathered and sitting together in the debating hall; ‘lābhā vata, bho, aṅgamagadhānaṁ, suladdhalābhā vata, bho, aṅgamagadhānaṁ.‘What a gain for the people of Aṅga & Māgadha! Tatrime samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa rājagahaṁ vassāvāsaṁ osaṭā.
Tatrime → yatthime (bj, pts1ed); yatrīme (cck); yatrime (sya1ed, sya2ed)What a great gain for the people of Aṅga & Māgadha, that these contemplatives & brahmans—the leaders of communities, the leaders of groups, well-known & prestigious founders of sects, highly regarded by people at large—have come to spend the Rains near Rājagaha! Ayampi kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;“‘There’s this Pūraṇa Kassapa who is the leader of a community, the leader of a group, the teacher of a group, a well-known & prestigious founder of a sect, highly regarded by people at large. sopi rājagahaṁ vassāvāsaṁ osaṭo.He has come to spend the Rains near Rājagaha. Ayampi kho makkhali gosālo …pe…There’s this Makkhali Gosāla… ajito kesakambalo …this Ajita Kesakambalin… pakudho kaccāyano …this Pakudha Kaccāyana… sañjayo belaṭṭhaputto …this Sañjaya Velaṭṭhaputta… nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;this Nigaṇṭha Nāṭaputta who is the leader of a community, the leader of a group, the teacher of a group, a well-known & prestigious founder of a sect, highly regarded by people at large. sopi rājagahaṁ vassāvāsaṁ osaṭo.He, too, has come to spend the Rains near Rājagaha. Ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;“‘And then there’s this Gotama the contemplative who is the leader of a community, the leader of a group, the teacher of a group, a well-known & prestigious founder of a sect, highly regarded by people at large. sopi rājagahaṁ vassāvāsaṁ osaṭo.He, too, has come to spend the Rains near Rājagaha. Ko nu kho imesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saṅghīnaṁ gaṇīnaṁ gaṇācariyānaṁ ñātānaṁ yasassinaṁ titthakarānaṁ sādhusammatānaṁ bahujanassa sāvakānaṁ sakkato garukato mānito pūjito, kañca pana sāvakā sakkatvā garuṁ katvā upanissāya viharantī’ti?
garuṁ katvā → garukatvā (bj, sya-all, km, pts1ed)“‘Now, among these venerable contemplatives & brahmans, who is honored, respected, revered, & worshiped by his disciples? And how, honoring & respecting him, do his disciples remain in dependence on him?’

Tatrekacce evamāhaṁsu:“Then some said this, ‘ayaṁ kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;‘This Pūraṇa Kassapa—the leader of a community, the leader of a group, the teacher of a group, a well-known & prestigious founder of a sect, highly regarded by people at large— so ca kho sāvakānaṁ na sakkato na garukato na mānito na pūjito, na ca pana pūraṇaṁ kassapaṁ sāvakā sakkatvā garuṁ katvā upanissāya viharanti.is not honored, respected, revered, or worshiped by his disciples. And they don’t, honoring & respecting him, remain in dependence on him. Bhūtapubbaṁ pūraṇo kassapo anekasatāya parisāya dhammaṁ deseti.Once, when Pūraṇa Kassapa was teaching his doctrine to a following of more than one hundred, Tatraññataro pūraṇassa kassapassa sāvako saddamakāsi:one of his disciples called out, “mā bhonto pūraṇaṁ kassapaṁ etamatthaṁ pucchittha;“Sirs, don’t ask Pūraṇa Kassapa about that matter. neso etaṁ jānāti;He doesn’t know it. mayametaṁ jānāma, amhe etamatthaṁ pucchatha;We know it. Ask us about that matter. mayametaṁ bhavantānaṁ byākarissāmā”ti.We, sirs, will explain it for you.” Bhūtapubbaṁ pūraṇo kassapo bāhā paggayha kandanto na labhati:Pūraṇa Kassapa didn’t get his way, even though he waved his arms & cried, “appasaddā bhonto hontu, mā bhonto saddamakattha.“Be quiet, sirs. Don’t make a sound, sirs. Nete, bhavante, pucchanti, amhe ete pucchanti;They’re not asking you about that. They’re asking us about that. mayametesaṁ byākarissāmā”ti.I will explain about that.” Bahū kho pana pūraṇassa kassapassa sāvakā vādaṁ āropetvā apakkantā:And many of his disciples left him after refuting his doctrine: “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 doctrine & discipline. I understand this doctrine & discipline. How could you understand this doctrine & discipline? You practice wrongly. I practice rightly. I’m consistent. You’re inconsistent. What should be said first, you said last. What should be said last, you said first. What you cogitated so long has been turned inside out. Your position has been overthrown. You’re trapped, so go try to release your position or disentangle yourself if you can!” Iti pūraṇo kassapo sāvakānaṁ na sakkato na garukato na mānito na pūjito, na ca pana pūraṇaṁ kassapaṁ sāvakā sakkatvā garuṁ katvā upanissāya viharanti.“‘Thus this Pūraṇa Kassapa—the leader of a community, the leader of a group, the teacher of a group, a well-known & prestigious founder of a sect, highly regarded by people at large—is not honored, respected, revered, or worshiped by his disciples. Akkuṭṭho ca pana pūraṇo kassapo dhammakkosenā’ti.They don’t, honoring & respecting him, remain in dependence on him.

Ekacce evamāhaṁsu:And he is scorned with rightful scorn.’ ‘ayampi kho makkhali gosālo …pe…[Similarly with Makkhali Gosāla, ajito kesakambalo …Ajita Kesakambalin, pakudho kaccāyano …Pakudha Kaccāyana, sañjayo belaṭṭhaputto …Sañjaya Velaṭṭhaputta, & nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;Nigaṇṭha Nāṭaputta.] 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.

Ekacce evamāhaṁsu:“Then some said this, ‘ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; so ca kho sāvakānaṁ sakkato garukato mānito pūjito, samaṇañca pana gotamaṁ sāvakā sakkatvā garuṁ katvā upanissāya viharanti.‘This Gotama the contemplative is honored, respected, revered, & worshiped by his disciples. And his disciples, honoring & respecting him, remain in dependence on him. Bhūtapubbaṁ samaṇo gotamo anekasatāya parisāya dhammaṁ desesi.Once, Gotama the contemplative was teaching the Dhamma to an assembly of many hundreds. Tatraññataro samaṇassa gotamassa sāvako ukkāsi.There one of his disciples cleared his throat, Tamenāññataro sabrahmacārī jaṇṇukena ghaṭṭesi:
jaṇṇukena → jaṇṇuke (bj); jannukena (sya-all, pts1ed)upon which one of his fellows in the holy life nudged him with his knee: “appasaddo āyasmā hotu, māyasmā saddamakāsi, satthā no bhagavā dhammaṁ desesī”ti.“Be quiet, venerable sir. Don’t make a sound. Our Teacher, the Blessed One, is teaching the Dhamma.” Yasmiṁ samaye samaṇo gotamo anekasatāya parisāya dhammaṁ deseti, neva tasmiṁ samaye samaṇassa gotamassa sāvakānaṁ khipitasaddo vā hoti ukkāsitasaddo vā.On any occasion when Gotama the contemplative is teaching the Dhamma to an assembly of many hundreds, there is no sound of coughing or throat-clearing among his disciples. Tamenaṁ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito hoti:Instead, that great crowd of people is standing by in expectancy: “yaṁ no bhagavā dhammaṁ bhāsissati taṁ no sossāmā”ti.“We will hear the Dhamma the Blessed One will teach.” Seyyathāpi nāma puriso cātummahāpathe khuddamadhuṁ anelakaṁ pīḷeyya.
khuddamadhuṁ → khuddaṁ madhuṁ (bj, sya-all, km, pts1ed) | pīḷeyya → papīḷeyya (bj); uppiḷeyya (si)Just as if a man at a crossroads were to press out pure honey, Tamenaṁ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito assa.and a great crowd of people would be standing by in expectancy, Evameva yasmiṁ samaye samaṇo gotamo anekasatāya parisāya dhammaṁ deseti, neva tasmiṁ samaye samaṇassa gotamassa sāvakānaṁ khipitasaddo vā hoti ukkāsitasaddo vā.in the same way, on any occasion when Gotama the contemplative is teaching the Dhamma to an assembly of many hundreds, there is no sound of coughing or throat-clearing among his disciples. Tamenaṁ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito hoti:Instead, that great crowd of people is standing by in expectancy: “yaṁ no bhagavā dhammaṁ bhāsissati taṁ no sossāmā”ti.“We will hear the Dhamma the Blessed One will teach.” Yepi samaṇassa gotamassa sāvakā sabrahmacārīhi sampayojetvā sikkhaṁ paccakkhāya hīnāyāvattanti tepi satthu ceva vaṇṇavādino honti, dhammassa ca vaṇṇavādino honti, saṅghassa ca vaṇṇavādino honti, attagarahinoyeva honti anaññagarahino, “mayamevamhā alakkhikā mayaṁ appapuññā te mayaṁ evaṁ svākkhāte dhammavinaye pabbajitvā nāsakkhimhā yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ caritun”ti.“‘And those of Gotama the contemplative’s disciples who, having fallen out with their fellows in the holy life, disavow the training and return to the lower life, even they speak in praise of their Teacher, in praise of the Dhamma, in praise of the Saṅgha. They blame themselves, and not others, (saying,) “We were unfortunate and without merit, in that even though we went forth into such a well-taught Dhamma & Vinaya, we were unable to follow the holy life, complete and perfect, throughout life.” Te ārāmikabhūtā vā upāsakabhūtā vā pañcasikkhāpade samādāya vattanti.Becoming monastery attendants or lay followers, they undertake and observe the five training rules. Iti samaṇo gotamo sāvakānaṁ sakkato garukato mānito pūjito, samaṇañca pana gotamaṁ sāvakā sakkatvā garuṁ katvā upanissāya viharantī’”ti.In this way, Gotama the contemplative is honored, respected, revered, & worshiped by his disciples. And his disciples, honoring & respecting him, remain in dependence on him.’”

“Kati pana tvaṁ, udāyi, mayi dhamme samanupassasi, yehi mamaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharantī”ti?
mamaṁ → mama (sabbattha) | garuṁ karonti → garukaronti (bj, sya-all, km); garūkaronti (pts1ed)“But, Udāyin, how many qualities do you see in me for which my disciples honor, respect, revere, & worship me and—honoring & respecting me—remain in dependence on me?”

“Pañca kho ahaṁ, bhante, bhagavati dhamme samanupassāmi yehi bhagavantaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti.“Lord, I see five qualities in the Blessed One for which his disciples honor, respect, revere, & worship him and—honoring & respecting him—remain in dependence on him. Katame pañca?Which five?

Bhagavā hi, bhante, appāhāro, appāhāratāya ca vaṇṇavādī.The Blessed One, lord, eats little and speaks in praise of eating little. The fact that the Blessed One eats little and speaks in praise of eating little: 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.This is the first quality I see in the Blessed One for which his disciples honor, respect, revere, & worship him and—honoring & respecting him—remain in dependence on him.

Puna caparaṁ, bhante, bhagavā santuṭṭho itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī.“Further, the Blessed One is content with any old robe cloth at all and speaks in praise of being content with any old robe cloth at all… 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.

Puna caparaṁ, bhante, bhagavā santuṭṭho itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī.“Further, the Blessed One is content with any old almsfood at all and speaks in praise of being content with any old almsfood at all… 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.

Puna caparaṁ, bhante, bhagavā santuṭṭho itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī.“Further, the Blessed One is content with any old lodging at all and speaks in praise of being content with any old lodging at all… 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.

Puna caparaṁ, bhante, bhagavā pavivitto, pavivekassa ca vaṇṇavādī.“Further, the Blessed One is secluded and speaks in praise of being secluded. Yampi, bhante, bhagavā pavivitto, pavivekassa ca vaṇṇavādī, imaṁ kho ahaṁ, bhante, bhagavati pañcamaṁ dhammaṁ samanupassāmi yena bhagavantaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti.The fact that the Blessed One is secluded and speaks in praise of being secluded: This is the fifth quality I see in the Blessed One for which his disciples honor, respect, revere, & worship him and—honoring & respecting him—remain in dependence on him.

Ime 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 Blessed One for which his disciples honor, respect, revere, & worship him and—honoring & respecting him—remain in dependence on him.”

“‘Appāhāro samaṇo gotamo, appāhāratāya ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ, santi kho pana me, udāyi, sāvakā kosakāhārāpi aḍḍhakosakāhārāpi beluvāhārāpi aḍḍhabeluvāhārāpi.“But, Udāyin, if my disciples honored, respected, revered, & worshiped me, and—honoring & respecting me—remained in dependence on me, (thinking,) ‘The Blessed One eats little and speaks in praise of eating little’: There are disciples of mine who eat a cupful or half a cupful of food, a bamboo-fruit or half a bamboo-fruit (amount) of food (a day). Ahaṁ kho pana, udāyi, appekadā iminā pattena samatittikampi bhuñjāmi bhiyyopi bhuñjāmi.Yet I sometimes eat as much as this bowlful of food or more. ‘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 my disciples honored… me, (thinking,) ‘The Blessed One eats little and speaks in praise of eating little,’ then those disciples of mine who eat a cupful or half a cupful of food, a bamboo-fruit or half a bamboo-fruit (amount) of food (a day) wouldn’t honor, respect, revere, or worship me or—honoring & respecting me—remain in dependence on me.

‘Santuṭṭho samaṇo gotamo itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ, santi kho pana me, udāyi, sāvakā paṁsukūlikā lūkhacīvaradharā te susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭiṁ karitvā dhārenti.
uccinitvā → ucciṇitvā (si); ucchinditvā (mr) | saṅkārakūṭā vā pāpaṇikā vā nantakāni → pāpaṇikāni vā nantakāni vā (si)“If my disciples honored… me, (thinking,) ‘The Blessed One is content with any old robe cloth at all and speaks in praise of being content with any old robe cloth at all’: There are disciples of mine who wear rag-robes & coarse robes. They—gathering cloth scraps from a charnel ground, a rubbish heap, or a shop, and making them into patched-together robes—wear them. Ahaṁ kho panudāyi, appekadā gahapaticīvarāni dhāremi daḷhāni satthalūkhāni alābulomasāni.Yet I sometimes wear robes given by householders, so fine that the hair of a bottle gourd plant is coarse in comparison. ‘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 my disciples honored… me, (thinking,) ‘The Blessed One is content with any old robe cloth at all and speaks in praise of being content with any old robe cloth at all,’ then those disciples of mine who wear rag-robes & coarse robes wouldn’t honor, respect, revere, or worship me or—honoring & respecting me—remain in dependence on me.

‘Santuṭṭho samaṇo gotamo itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ, santi kho pana me, udāyi, sāvakā piṇḍapātikā sapadānacārino uñchāsake vate ratā, te antaragharaṁ paviṭṭhā samānā āsanenapi nimantiyamānā na sādiyanti.“If my disciples honored… me, (thinking,) ‘The Blessed One is content with any old almsfood at all and speaks in praise of being content with any old almsfood at all’: There are disciples of mine who are almsgoers, who go on unbroken almsround [not skipping over households], who delight in the practice of taking what is to be thrown away. When going among houses, they will not consent even to sitting down when invited. Ahaṁ kho panudāyi, appekadā nimantanepi bhuñjāmi sālīnaṁ odanaṁ vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ.
nimantanepi → nimantanassāpi (mr)Yet I sometimes eat invitational meals of select rice & wheat with many curries & sauces. ‘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 my disciples honored…me, (thinking,) ‘The Blessed One is content with any old almsfood at all and speaks in praise of being content with any old almsfood at all,’ then those disciples of mine who are almsgoers, who go on unbroken almsround, who delight in the practice of taking what is to be thrown away, who—when going among houses, they will not consent even to sitting down when invited—wouldn’t honor, respect, revere, or worship me or—honoring & respecting me—remain in dependence on me.

‘Santuṭṭho samaṇo gotamo itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ, santi kho pana me, udāyi, sāvakā rukkhamūlikā abbhokāsikā, te aṭṭhamāse channaṁ na upenti.“If my disciples honored… me, (thinking,) ‘The Blessed One is content with any old lodging at all and speaks in praise of being content with any old lodging at all’: There are disciples of mine who live at the roots of trees or in the open air. For eight months (of the dry season) they don’t rest under a roof. Ahaṁ kho panudāyi, appekadā kūṭāgāresupi viharāmi ullittāvalittesu nivātesu phusitaggaḷesu pihitavātapānesu.
phusitaggaḷesu → phussitaggalesu (bj); phussitaggaḷesu (cck, pts1ed)Yet I sometimes live in dwellings with a gabled roof, plastered inside & out, draft-free, with close-fitting door & windows shut against the wind. ‘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 my disciples honored… me, (thinking,) ‘The Blessed One is content with any old lodging at all and speaks in praise of being content with any old lodging at all,’ then those disciples of mine who live at the roots of trees or in the open air, who—for eight months don’t rest under a roof—wouldn’t honor, respect, revere, or worship me or—honoring & respecting me—remain in dependence on me.

‘Pavivitto samaṇo gotamo, pavivekassa ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ, santi kho pana me, udāyi, sāvakā āraññikā pantasenāsanā araññavanapatthāni pantāni senāsanāni ajjhogāhetvā viharanti, te anvaddhamāsaṁ saṅghamajjhe osaranti pātimokkhuddesāya.“If my disciples honored, respected, revered, & worshiped me, and—honoring & respecting me—remained in dependence on me, (thinking,) ‘The Blessed One is secluded and speaks in praise of being secluded’: There are disciples of mine who are wilderness dwellers, who live, having plunged into remote dwelling spots, in wild forest thickets. Only once every half-month do they enter into the midst of the Saṅgha for the Pāṭimokkha recitation. Ahaṁ kho panudāyi, appekadā ākiṇṇo viharāmi bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi.Yet I sometimes live surrounded by monks & nuns, male lay followers & female lay followers, kings & kings ministers, sectarians & sectarians’ disciples. ‘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 my disciples honored, respected, revered, & worshiped me, and—honoring & respecting me—remained in dependence on me, (thinking,) ‘The Blessed One is secluded and speaks in praise of being secluded,’ then those disciples of mine who are wilderness dwellers, who live, having plunged into remote dwelling spots, in wild forest thickets, and who only once every half-month enter into the midst of the Saṅgha for the Pāṭimokkha recitation, wouldn’t honor, respect, revere, or worship me or—honoring & respecting me—remain in dependence on me.

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

Atthi kho, udāyi, aññe ca pañca dhammā yehi pañcahi dhammehi mamaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti.“There are, Udāyin, five other qualities for which my disciples honor, respect, revere, & worship me and—honoring & respecting me—remain in dependence on me. Katame pañca?Which five?

Idhudāyi, mamaṁ sāvakā adhisīle sambhāventi:“There is the case where my disciples esteem me for my heightened virtue, (thinking,) ‘sīlavā samaṇo gotamo paramena sīlakkhandhena samannāgato’ti.‘Gotama the contemplative is virtuous, endowed with the foremost aggregate of virtue.’ Yampudāyi, mamaṁ sāvakā adhisīle sambhāventi:
Yampudāyi → yamudāyi (sya-all, mr); yaṁ panudāyi (pts1ed) ‘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 for which my disciples honor, respect, revere, & worship me and—honoring & respecting me—remain in dependence on me.

Puna caparaṁ, udāyi, mamaṁ sāvakā abhikkante ñāṇadassane sambhāventi:“Further, there is the case where my disciples esteem me for my exceeding knowledge & vision, (thinking,) ‘jānaṁyevāha samaṇo gotamo—jānāmīti,‘Only when knowing does Gotama the contemplative say, “I know.” passaṁyevāha samaṇo gotamo—passāmīti;Only when seeing does he say, “I see.” abhiññāya samaṇo gotamo dhammaṁ deseti no anabhiññāya;It’s through direct knowledge that he teaches the Dhamma, not without direct knowledge. sanidānaṁ samaṇo gotamo dhammaṁ deseti no anidānaṁ;It’s with a cause that he teaches the Dhamma, not without a cause. sappāṭihāriyaṁ samaṇo gotamo dhammaṁ deseti no appāṭihāriyan’ti.It’s with marvels that he teaches the Dhamma, not without marvels.’ 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.This is the second quality…

Puna caparaṁ, udāyi, mamaṁ sāvakā adhipaññāya sambhāventi:“Further, there is the case where my disciples esteem me for my heightened discernment, ‘paññavā samaṇo gotamo paramena paññākkhandhena samannāgato;(thinking,) ‘Gotama the contemplative is discerning, endowed with the foremost aggregate of discernment.’ taṁ vata anāgataṁ vādapathaṁ na dakkhati, uppannaṁ vā parappavādaṁ na sahadhammena suniggahitaṁ niggaṇhissatīti—netaṁ ṭhānaṁ vijjati’.It’s impossible that he wouldn’t foresee the future consequences of a doctrine, or that he wouldn’t refute an existing opposing doctrine, having well-refuted it in line with the Dhamma.’ Taṁ kiṁ maññasi, udāyi,What do you think, Udāyin? api nu me sāvakā evaṁ jānantā evaṁ passantā antarantarā kathaṁ opāteyyun”ti?Would my disciples—thus knowing, thus seeing—interrupt me in mid-sentence?”

“No hetaṁ, bhante”.“No, lord.”

“Na kho panāhaṁ, udāyi, sāvakesu anusāsaniṁ paccāsīsāmi;
paccāsīsāmi → paccāsiṁsāmi (bj, sya-all, km, pts1ed)“It’s not the case that I expect instruction from my disciples. aññadatthu mamayeva sāvakā anusāsaniṁ paccāsīsanti.Invariably, they expect instruction from me.”

Yampudāyi, mamaṁ sāvakā adhipaññāya sambhāventi: ‘paññavā samaṇo gotamo paramena paññākkhandhena samannāgato; taṁ vata anāgataṁ vādapathaṁ na dakkhati, uppannaṁ vā parappavādaṁ na sahadhammena niggahitaṁ niggaṇhissatīti— netaṁ ṭhānaṁ vijjati’. Ayaṁ kho, udāyi, tatiyo dhammo yena mamaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti.This is the third quality…

Puna caparaṁ, udāyi, mama sāvakā yena dukkhena dukkhotiṇṇā dukkhaparetā te maṁ upasaṅkamitvā dukkhaṁ ariyasaccaṁ pucchanti, tesāhaṁ dukkhaṁ ariyasaccaṁ puṭṭho byākaromi, tesāhaṁ cittaṁ ārādhemi pañhassa veyyākaraṇena;“Further, when my disciples have met with suffering & stress, are beset with suffering & stress and overcome with suffering & stress, they—having approached me—ask about the noble truth of suffering. te maṁ dukkhasamudayaṁ …I, being asked, explain the noble truth of suffering and I satisfy their minds with my answer. They ask me about the noble truth of the origination of suffering … dukkhanirodhaṁ …the noble truth of the cessation of suffering … the noble truth of the path of practice leading to the cessation of suffering. dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ pucchanti, tesāhaṁ dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ puṭṭho byākaromi, tesāhaṁ cittaṁ ārādhemi pañhassa veyyākaraṇena.I, being asked, explain the noble truth of the path of practice leading to the cessation of suffering and I satisfy their minds with my answer. 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.This is the fourth quality…

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā cattāro satipaṭṭhāne bhāventi.{The Four Establishings of Mindfulness} “Further, I have pointed out to my disciples the path of practice, practicing in line with which they develop the four establishings of mindfulness: Idhudāyi, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ;There is the case where a monk remains focused on the body in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world. vedanāsu vedanānupassī viharati …He remains focused on feelings in & of themselves… citte cittānupassī viharati …the mind in & of itself… mental qualities in & of themselves dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.—ardent, alert, & mindful—subduing greed & distress with reference to the world. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.And there many of my disciples remain, having attained the perfection & culmination of direct knowledge.

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā cattāro sammappadhāne bhāventi.{The Four Right Exertions} “Further, I have pointed out to my disciples the path of practice, practicing in line with which they develop the four right exertions: Idhudāyi, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti, vāyamati, vīriyaṁ ārabhati, cittaṁ paggaṇhāti, padahati;There is the case where a monk generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen… uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti, vāyamati, vīriyaṁ ārabhati, cittaṁ paggaṇhāti, padahati;for the sake of the abandoning of evil, unskillful qualities that have arisen… anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti, vāyamati, vīriyaṁ ārabhati, cittaṁ paggaṇhāti, padahati;for the sake of the arising of skillful qualities that have not yet arisen. uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti, vāyamati, vīriyaṁ ārabhati, cittaṁ paggaṇhāti, padahati.He generates desire, endeavors, activates persistence, upholds & exerts his intent for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.And there many of my disciples remain, having attained the perfection & culmination of direct knowledge.

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā cattāro iddhipāde bhāventi.{The Four Bases of Power} “Further, I have pointed out to my disciples the path of practice, practicing in line with which they develop the four bases of power: Idhudāyi, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,There is the case where a monk develops the base of power endowed with concentration founded on desire & the fabrications of exertion. vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,He develops the base of power endowed with concentration founded on persistence… cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,the base of power endowed with concentration founded on intent… vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.the base of power endowed with concentration founded on discrimination & the fabrications of exertion. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.And there many of my disciples remain, having attained the perfection & culmination of direct knowledge.

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā pañcindriyāni bhāventi.{The Five Faculties} “Further, I have pointed out to my disciples the path of practice, practicing in line with which they develop the five faculties: Idhudāyi, bhikkhu saddhindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ;There is the case where a monk develops the faculty of conviction going to stilling, going to self-awakening. vīriyindriyaṁ bhāveti …pe…He develops the faculty of persistence… satindriyaṁ bhāveti …the faculty of mindfulness… samādhindriyaṁ bhāveti …the faculty of concentration… paññindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ.the faculty of discernment going to stilling, going to self-awakening. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.And there many of my disciples remain, having attained the perfection & culmination of direct knowledge.

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā pañca balāni bhāventi.{The Five Strengths} “Further, I have pointed out to my disciples the path of practice, practicing in line with which they develop the five strengths: Idhudāyi, bhikkhu saddhābalaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ;There is the case where a monk develops the strength of conviction going to stilling, going to self-awakening. vīriyabalaṁ bhāveti …pe…He develops the strength of persistence… satibalaṁ bhāveti …the strength of mindfulness… samādhibalaṁ bhāveti …the strength of concentration… paññābalaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ.the strength of discernment going to stilling, going to self-awakening. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.And there many of my disciples remain, having attained the perfection & culmination of direct knowledge.

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā sattabojjhaṅge bhāventi.{The Seven Factors for Awakening} “Further, I have pointed out to my disciples the path of practice, practicing in line with which they develop the seven factors for awakening: Idhudāyi, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ;There is the case where a monk develops mindfulness as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. dhammavicayasambojjhaṅgaṁ bhāveti …pe…He develops analysis of qualities as a factor for awakening… vīriyasambojjhaṅgaṁ bhāveti …persistence as a factor for awakening… pītisambojjhaṅgaṁ bhāveti …rapture as a factor for awakening… passaddhisambojjhaṅgaṁ bhāveti …calm as a factor for awakening… samādhisambojjhaṅgaṁ bhāveti …concentration as a factor for awakening… upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.equanimity as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.And there many of my disciples remain, having attained the perfection & culmination of direct knowledge.

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāventi.{The Noble Eightfold Path} “Further, I have pointed out to my disciples the path of practice, practicing in line with which they develop the noble eightfold path: Idhudāyi, bhikkhu sammādiṭṭhiṁ bhāveti, sammāsaṅkappaṁ bhāveti, sammāvācaṁ bhāveti, sammākammantaṁ bhāveti, sammāājīvaṁ bhāveti, sammāvāyāmaṁ bhāveti, sammāsatiṁ bhāveti, sammāsamādhiṁ bhāveti.There is the case where a monk develops right view, he develops right resolve… right speech… right action… right livelihood… right effort… right mindfulness… right concentration. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.And there many of my disciples remain, having attained the perfection & culmination of direct knowledge.

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā aṭṭha vimokkhe bhāventi.{The Eight Emancipations} “Further, I have pointed out to my disciples the path of practice, practicing in line with which they develop the eight emancipations:

Rūpī rūpāni passati,“Possessed of form, one sees forms: ayaṁ paṭhamo vimokkho;This is the first emancipation.

ajjhattaṁ arūpasaññī bahiddhā rūpāni passati,“Not percipient of form internally, one sees forms externally: ayaṁ dutiyo vimokkho;This is the second emancipation.

subhanteva adhimutto hoti,“One is intent only on the beautiful: ayaṁ tatiyo vimokkho;This is the third emancipation.

sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati,“With the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ‘Infinite space,’ one enters and remains in the dimension of the infinitude of space: ayaṁ catuttho vimokkho;This is the fourth emancipation.

sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati,“With the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ one enters and remains in the dimension of the infinitude of consciousness: ayaṁ pañcamo vimokkho;This is the fifth emancipation.

sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati,“With the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ one enters and remains in the dimension of nothingness: ayaṁ chaṭṭho vimokkho;This is the sixth emancipation.

sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati,“With the complete transcending of the dimension of nothingness, one enters and remains in the dimension of neither perception nor non-perception: ayaṁ sattamo vimokkho;This is the seventh emancipation.

sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati,“With the complete transcending of the dimension of neither perception nor non-perception, one enters and remains in the cessation of perception & feeling: ayaṁ aṭṭhamo vimokkho.This is the eighth emancipation.

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.“And there many of my disciples remain, having attained the perfection & culmination of direct knowledge.

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā aṭṭha abhibhāyatanāni bhāventi.{The Eight Dimensions of Mastery}

Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni.“Further, I have pointed out to my disciples the path of practice, practicing in line with which they develop the eight dimensions of (mental) mastery: “One percipient of form internally sees forms externally as limited, beautiful & ugly. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti.Mastering them, he is percipient of ‘I know; I see.’ Idaṁ paṭhamaṁ abhibhāyatanaṁ.This is the first dimension of (mental) mastery.

Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni.“One percipient of form internally sees forms externally as immeasurable, beautiful & ugly. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti.Mastering them, he is percipient of ‘I know; I see.’ Idaṁ dutiyaṁ abhibhāyatanaṁ.his is the second dimension of (mental) mastery.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni.“One percipient of the formless internally sees forms externally as limited, beautiful & ugly. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti.Mastering them, he is percipient of ‘I know; I see.’ Idaṁ tatiyaṁ abhibhāyatanaṁ.This is the third dimension of (mental) mastery.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni.“One percipient of the formless internally sees forms externally as immeasurable, beautiful & ugly. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti.Mastering them, he is percipient of ‘I know; I see.’ Idaṁ catutthaṁ abhibhāyatanaṁ.This is the fourth dimension of (mental) mastery.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.“One percipient of the formless internally sees forms externally as blue, blue in their color, blue in their features, blue in their glow. Seyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ;Just as a flax-flower is blue, blue in its color, blue in its features, blue in its glow, or just as Vārāṇasī muslin, smooth on both sides, is blue, blue in its color, blue in its features, blue in its glow, evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.in the same way, one percipient of the formless internally sees forms externally as blue, blue in their color, blue in their features, blue in their glow. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti.Mastering them, he is percipient of ‘I know; I see.’ Idaṁ pañcamaṁ abhibhāyatanaṁ.This is the fifth dimension of (mental) mastery.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.“One percipient of the formless internally sees forms externally as yellow, yellow in their color, yellow in their features, yellow in their glow. Seyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ;Just as a kaṇṇikāra-flower is yellow, yellow in its color, yellow in its features, yellow in its glow, or just as Vārāṇasī muslin, smooth on both sides, is yellow, yellow in its color, yellow in its features, yellow in its glow, evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.in the same way, one percipient of the formless internally sees forms externally as yellow, yellow in their color, yellow in their features, yellow in their glow. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti.Mastering them, he is percipient of ‘I know; I see.’ Idaṁ chaṭṭhaṁ abhibhāyatanaṁ.This is the sixth dimension of (mental) mastery.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.“One percipient of the formless internally sees forms externally as red, red in their color, red in their features, red in their glow. Seyyathāpi nāma bandhujīvakapupphaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ;Just as a bandha-jīvaka-flower is red, red in its color, red in its features, red in its glow, or just as Vārāṇasī muslin, smooth on both sides, is red, red in its color, red in its features, red in its glow, evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.in the same way, one percipient of the formless internally sees forms externally as red, red in their color, red in their features, red in their glow. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti.Mastering them, he is percipient of ‘I know; I see.’ Idaṁ sattamaṁ abhibhāyatanaṁ.This is the seventh dimension of (mental) mastery.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.“One percipient of the formless internally sees forms externally as white, white in their color, white in their features, white in their glow. Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ;Just as the morning star is white, white in its color, white in its features, white in its glow, or just as Vārāṇasī muslin, smooth on both sides, is white, white in its color, white in its features, white in its glow, evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.in the same way, one percipient of the formless internally sees forms externally as white, white in their color, white in their features, white in their glow. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁsaññī hoti.Mastering them, he is percipient of ‘I know; I see.’ Idaṁ aṭṭhamaṁ abhibhāyatanaṁ.This is the eighth dimension of (mental) mastery.

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.“And there many of my disciples remain, having attained the perfection & culmination of direct knowledge.

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā dasa kasiṇāyatanāni bhāventi.{The Ten Totality-dimensions} “Further, I have pointed out to my disciples the path of practice, practicing in line with which they develop the ten totality-dimensions:

Pathavīkasiṇameko sañjānāti uddhamadho tiriyaṁ advayaṁ appamāṇaṁ;One perceives the earth-totality [kasiṇa] above, below, all-around: non-dual [advayaṁ], immeasurable.

āpokasiṇameko sañjānāti …pe…One perceives the water-totality… tejokasiṇameko sañjānāti …the fire-totality… vāyokasiṇameko sañjānāti …the wind-totality… nīlakasiṇameko sañjānāti …the blue-totality… pītakasiṇameko sañjānāti …the yellow-totality… lohitakasiṇameko sañjānāti …the red-totality… odātakasiṇameko sañjānāti …the white-totality… ākāsakasiṇameko sañjānāti …the space-totality… viññāṇakasiṇameko sañjānāti uddhamadho tiriyaṁ advayaṁ appamāṇaṁ.the consciousness-totality above, below, all-around: non-dual, immeasurable.

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.And there many of my disciples remain, having attained the perfection & culmination of direct knowledge.

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā cattāri jhānāni bhāventi.{The Four Jhānas} “Further, I have pointed out to my disciples the path of practice, practicing in line with which they develop the four jhānas:

Idhudāyi, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.There is the case where a monk—quite secluded from sensuality, secluded from unskillful qualities—enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.He permeates & pervades, suffuses & fills this very body with the rapture & pleasure born of seclusion. Seyyathāpi, udāyi, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya, sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena na ca pagghariṇī;
sāyaṁ nhānīyapiṇḍi → sāssa nahānīyapiṇḍī (bj, km); sāssa ṇhāniyapiṇḍi (sya-all); sāssa nahāniyapiṇḍī (pts1ed) | nhānīyacuṇṇāni → nahānīyacuṇṇāni (bj, cck); nhāniyacuṇṇāni (sya1ed, sya2ed); nahāniyacuṇṇāni (pts1ed) | nhāpako → nahāpako (bj, cck, pts1ed)Just as if a dexterous bathman or bathman’s apprentice would pour bath powder into a brass basin and knead it together, sprinkling it again and again with water, so that his ball of bath powder—saturated, moisture-laden, permeated within and without—would nevertheless not drip; evameva kho, udāyi, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.in the same way, the monk permeates… this very body with the rapture & pleasure born of seclusion. There is nothing of his entire body unpervaded by rapture & pleasure born of seclusion.

Puna caparaṁ, udāyi, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ …pe… dutiyaṁ jhānaṁ upasampajja viharati.“Then, with the stilling of directed thoughts & evaluations, he enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.He permeates & pervades, suffuses & fills this very body with the rapture & pleasure born of concentration. 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;
ubbhidodako → ubbhitodako (sya-all, km, mr)Just like a lake with spring-water welling up from within, having no inflow from the east, west, north, or south, and with the skies supplying abundant showers time and again, atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa.so that the cool fount of water welling up from within the lake would permeate & pervade, suffuse & fill it with cool waters, there being no part of the lake unpervaded by the cool waters; Evameva kho, udāyi, bhikkhu imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.in the same way, the monk permeates… this very body with the rapture & pleasure born of concentration. There is nothing of his entire body unpervaded by rapture & pleasure born of concentration.

Puna caparaṁ, udāyi, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati.“And then, with the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.
nāssa → na nesaṁ (bj)He permeates & pervades, suffuses & fills this very body with the pleasure divested of rapture. 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;Just as in a lotus pond, some of the lotuses, born and growing in the water, stay immersed in the water and flourish without standing up out of the water, so that they are permeated & pervaded, suffused & filled with cool water from their roots to their tips, and nothing of those lotuses would be unpervaded with cool water; even so, the monk permeates… evameva kho, udāyi, bhikkhu imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.this very body with the pleasure divested of rapture. There is nothing of his entire body unpervaded with pleasure divested of rapture.

Puna caparaṁ, udāyi, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.“And then, with the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—he enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.He sits, permeating the body with a pure, bright awareness. Seyyathāpi, udāyi, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa;Just as if a man were sitting covered from head to foot with a white cloth so that there would be no part of his body to which the white cloth did not extend; evameva kho, udāyi, bhikkhu imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.in the same way, the monk sits, permeating the body with a pure, bright awareness. There is nothing of his entire body unpervaded by pure, bright awareness. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.“And there many of my disciples remain, having attained the perfection & culmination of direct knowledge.

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā evaṁ pajānanti:{Insight Knowledge} “Further, I have pointed out to my disciples the path of practice, practicing in line with which they discern, ‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo;‘This body of mine is endowed with form, composed of the four primary elements, born from mother & father, nourished with rice & porridge, subject to inconstancy, rubbing, pressing, dissolution, & dispersion. idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhaṁ’.And this consciousness of mine is supported here and bound up here.’ Seyyathāpi, udāyi, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno sabbākārasampanno;Just as if there were a beautiful beryl gem of the purest water—eight faceted, well polished, clear, limpid, consummate in all its aspects, tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā.and going through the middle of it was a blue, yellow, red, white, or brown thread— Tamenaṁ cakkhumā puriso hatthe karitvā paccavekkheyya:and a man with good eyesight, taking it in his hand, were to reflect on it thus: ‘ayaṁ kho maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno sabbākārasampanno;‘This is a beautiful beryl gem of the purest water, eight faceted, well polished, clear, limpid, consummate in all its aspects; tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā’ti.and this, going through the middle of it, is a blue, yellow, red, white, or brown thread.’

Evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā evaṁ pajānanti:In the same way, I have pointed out to my disciples the path of practice, practicing in line with which they discern, ‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo;‘This body of mine is endowed with form, composed of the four primary elements, born from mother & father, nourished with rice & porridge, subject to inconstancy, rubbing, pressing, dissolution, & dispersion. idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti.And this consciousness of mine is supported here and bound up here.

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.’ And there many of my disciples remain, having attained the perfection & culmination of direct knowledge.

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā imamhā kāyā aññaṁ kāyaṁ abhinimminanti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.{The Mind-made Body} “Further, I have pointed out to my disciples the path of practice, practicing in line with which they create from this body another body, endowed with form, made of the mind, complete in all its parts, not inferior in its faculties. Seyyathāpi, udāyi, puriso muñjamhā īsikaṁ pabbāheyya;Just as if a man were to draw a reed from its sheath: tassa evamassa:The thought would occur to him, ‘ayaṁ muñjo, ayaṁ īsikā; añño muñjo, aññā īsikā; muñjamhā tveva īsikā pabbāḷhā’ti.‘This is the sheath, this is the reed. The sheath is one thing, the reed another, but the reed has been drawn out from the sheath.’ Seyyathā vā panudāyi, puriso asiṁ kosiyā pabbāheyya;Or as if a man were to draw a sword from its scabbard: tassa evamassa:The thought would occur to him, ‘ayaṁ asi, ayaṁ kosi; añño asi aññā kosi; kosiyā tveva asi pabbāḷho’ti.‘This is the sword, this is the scabbard. The sword is one thing, the scabbard another, but the sword has been drawn out from the scabbard.’ Seyyathā vā, panudāyi, puriso ahiṁ karaṇḍā uddhareyya;Or as if a man were to pull a snake out from its slough: tassa evamassa:The thought would occur to him, ‘ayaṁ ahi, ayaṁ karaṇḍo; añño ahi, añño karaṇḍo; karaṇḍā tveva ahi ubbhato’ti.‘This is the snake, this is the slough. The snake is one thing, the slough another, but the snake has been pulled out from the slough.’ Evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā imamhā kāyā aññaṁ kāyaṁ abhinimminanti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.In the same way, I have pointed out to my disciples the path of practice, practicing in line with which they create from this body another body, endowed with form, made of the mind, complete in all its parts, not inferior in its faculties.

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.And there many of my disciples remain, having attained the perfection & culmination of direct knowledge.

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṁ iddhividhaṁ paccanubhonti—ekopi hutvā bahudhā honti, bahudhāpi hutvā eko hoti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānā gacchanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karonti, seyyathāpi udake; udakepi abhijjamāne gacchanti, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasanti parimajjanti, yāva brahmalokāpi kāyena vasaṁ vattenti.
abhijjamāne → abhijjamānā (mr){Supranormal Powers} “Further, I have pointed out to my disciples the path of practice, practicing in line with which they wield manifold supranormal powers. Having been one they become many; having been many they become one. They appear. They vanish. They go unimpeded through walls, ramparts, & mountains as if through space. They dive in and out of the earth as if it were water. They walk on water without sinking as if it were dry land. Sitting cross-legged, they fly through the air like a winged bird. With their hand they touch & stroke even the sun & moon, so mighty & powerful. They exercise influence with their body even as far as the Brahmā worlds. Seyyathāpi, udāyi, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṁ yadeva bhājanavikatiṁ ākaṅkheyya taṁ tadeva kareyya abhinipphādeyya;Just as a dexterous potter or his apprentice could craft from well-prepared clay whatever kind of pottery vessel he likes, seyyathā vā panudāyi, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṁ dantasmiṁ yaṁ yadeva dantavikatiṁ ākaṅkheyya taṁ tadeva kareyya abhinipphādeyya;or as a dexterous ivory-carver or his apprentice could craft from well-prepared ivory any kind of ivory-work he likes, seyyathā vā panudāyi, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṁ suvaṇṇasmiṁ yaṁ yadeva suvaṇṇavikatiṁ ākaṅkheyya taṁ tadeva kareyya abhinipphādeyya.or as a dexterous goldsmith or his apprentice could craft from well-prepared gold any kind of gold article he likes; Evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṁ iddhividhaṁ paccanubhonti—ekopi hutvā bahudhā honti, bahudhāpi hutvā eko hoti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānā gacchanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karonti, seyyathāpi udake; udakepi abhijjamāne gacchanti, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasanti parimajjanti, yāva brahmalokāpi kāyena vasaṁ vattenti.in the same way, I have pointed out to my disciples the path of practice, practicing in line with which they wield manifold supranormal powers. Having been one they become many; having been many they become one.… They exercise influence with their body even as far as the Brahmā worlds.

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.And there many of my disciples remain, having attained the perfection & culmination of direct knowledge.

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇanti—dibbe ca mānuse ca, ye dūre santike ca.{Clairaudience} “Further, I have pointed out to my disciples the path of practice, practicing in line with which they hear—by means of the divine ear-element, purified & surpassing the human—both kinds of sounds: divine & human, whether near or far. Seyyathāpi, udāyi, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya;Just as a strong conch-blower would, with next-to-no difficulty, alert the four quarters; 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.in the same way, I have pointed out to my disciples the path of practice, practicing in line with which they hear—by means of the divine ear-element, purified & surpassing the human—both kinds of sounds: divine & human, whether near or far.

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.And there many of my disciples remain, having attained the perfection & culmination of direct knowledge.

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānanti—{Mind Reading} “Further, I have pointed out to my disciples the path of practice, practicing in line with which they discern the awareness of other beings, other individuals, having encompassed it with their own awareness. sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānanti,They discern a mind with passion as ‘a mind with passion,’ vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānanti;and a mind without passion as ‘a mind without passion.’ sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānanti,They discern a mind with aversion as ‘a mind with aversion,’ vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānanti;and a mind without aversion as ‘a mind without aversion.’ samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānanti,They discern a mind with delusion as ‘a mind with delusion,’ vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānanti;and a mind without delusion as ‘a mind without delusion.’ saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānanti,They discern a restricted mind as ‘a restricted mind,’ vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānanti;and a scattered mind as ‘a scattered mind.’ mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānanti,They discern an enlarged mind as ‘an enlarged mind,’ amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānanti;and an unenlarged mind as ‘an unenlarged mind.’ sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānanti,They discern a surpassed mind [one that is not at the most excellent level] as ‘a surpassed mind,’ anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānanti;and an unsurpassed mind as ‘an unsurpassed mind.’ samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānanti,They discern a concentrated mind as ‘a concentrated mind,’ asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānanti;and an unconcentrated mind as ‘an unconcentrated mind.’ vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānanti,They discern a released mind as ‘a released mind,’ avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānanti.and an unreleased mind as ‘an unreleased mind.’ 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;
sakaṇikaṁ vā ‘sakaṇikan’ti → sakaṇikaṅgaṁ vā sakaṇikaṅganti (si) | akaṇikaṁ vā ‘akaṇikan’ti → akaṇikaṅgaṁ vā akaṇikaṅganti (si)Just as if a young woman—or man—fond of ornaments, examining the reflection of her own face in a bright mirror or a bowl of clear water would know ‘blemished’ if it were blemished, or ‘unblemished’ if it were not; evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānanti—in the same way, I have pointed out to my disciples the path of practice, practicing in line with which they discern the awareness of other beings, other individuals, having encompassed it with their own awareness. sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānanti, vītarāgaṁ vā cittaṁ …pe… sadosaṁ vā cittaṁ … vītadosaṁ vā cittaṁ … samohaṁ vā cittaṁ … vītamohaṁ vā cittaṁ … saṅkhittaṁ vā cittaṁ … vikkhittaṁ vā cittaṁ … mahaggataṁ vā cittaṁ … amahaggataṁ vā cittaṁ … sauttaraṁ vā cittaṁ … anuttaraṁ vā cittaṁ … samāhitaṁ vā cittaṁ … asamāhitaṁ vā cittaṁ … vimuttaṁ vā cittaṁ … avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānanti.

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.They discern a mind with passion as ‘a mind with passion,’ and a mind without passion as ‘a mind without passion’ …

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṁ pubbenivāsaṁ anussaranti, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. Seyyathāpi, udāyi, puriso sakamhā gāmā aññaṁ gāmaṁ gaccheyya, tamhāpi gāmā aññaṁ gāmaṁ gaccheyya; so tamhā gāmā sakaṁyeva gāmaṁ paccāgaccheyya; tassa evamassa: ‘ahaṁ kho sakamhā gāmā aññaṁ gāmaṁ agacchiṁ, tatra evaṁ aṭṭhāsiṁ evaṁ nisīdiṁ evaṁ abhāsiṁ evaṁ tuṇhī ahosiṁ; tamhāpi gāmā amuṁ gāmaṁ agacchiṁ, tatrāpi evaṁ aṭṭhāsiṁ evaṁ nisīdiṁ evaṁ abhāsiṁ evaṁ tuṇhī ahosiṁ, somhi tamhā gāmā sakaṁyeva gāmaṁ paccāgato’ti. Evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṁ pubbenivāsaṁ anussaranti, seyyathidaṁ—ekampi jātiṁ …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussaranti.

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti. Seyyathāpi, udāyi, dve agārā sadvārā. Tatra cakkhumā puriso majjhe ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi anucaṅkamantepi anuvicarantepi;
agārā sadvārā → sannadvārā (mr) 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.

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. Seyyathāpi, udāyi, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo, tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakaṭhalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa: ‘ayaṁ kho udakarahado accho vippasanno anāvilo, tatrime sippisambukāpi sakkharakaṭhalāpi macchagumbāpi carantipi tiṭṭhantipī’ti.

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.

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

Idamavoca bhagavā.a released mind as ‘a released mind,’ and an unreleased mind as ‘an unreleased mind.’ Attamano sakuludāyī paribbājako bhagavato bhāsitaṁ abhinandīti.And there many of my disciples remain, having attained the perfection & culmination of direct knowledge.

Mahāsakuludāyisuttaṁ niṭṭhitaṁ sattamaṁ.