The Middle Length Discourses 77
The Longer Discourse with Sakuludāyī
Thus have I heard—
at one time the Bhagavā was dwelling at Rājagaha, in the Bamboo Grove, the Squirrels' Feeding Ground.
Now at that time many very well-known wanderers were staying in the wanderers' park at the Peacocks' Feeding Ground, namely—
Annabhāra, Varadhara, the wanderer Sakuludāyī, and other very well-known wanderers.
Then, in the morning, the Bhagavā dressed, took his bowl and robe, and entered Rājagaha for alms.
Then it occurred to the Bhagavā:
“It is still too early to walk for alms in Rājagaha.
What if I were to approach the wanderers' park at the Peacocks' Feeding Ground, where the wanderer Sakuludāyī is?”
Then the Bhagavā approached the wanderers' park at the Peacocks' Feeding Ground.
Now at that time the wanderer Sakuludāyī was sitting together with a large assembly of wanderers, noisy, loud, and clamorous, engaged in various kinds of animal talk, namely—
talk of kings, talk of thieves, talk of ministers, talk of armies, talk of dangers, talk of wars, talk of food, talk of drink, talk of clothing, talk of beds, talk of garlands, talk of scents, talk of relatives, talk of vehicles, talk of villages, talk of towns, talk of cities, talk of countries, talk of women, talk of heroes, street talk, well talk, talk of the departed, miscellaneous talk, tales of the world, tales of the sea, and talk of becoming this or that.
The wanderer Sakuludāyī saw the Bhagavā coming in the distance.
Seeing him, he quieted his own assembly:
“Let the good sirs be quiet;
do not make noise, good sirs.
This ascetic Gotama is coming;
that venerable one is fond of quiet and speaks in praise of quiet.
Perhaps, knowing that the assembly is quiet, he may think it worth approaching.”
Then those wanderers became silent.
Then the Bhagavā approached the wanderer Sakuludāyī.
Then the wanderer Sakuludāyī said this to the Bhagavā:
“Come, bhante, Bhagavā.
Welcome, bhante, to the Bhagavā.
It has been a long time, bhante, since the Bhagavā has made this occasion, that is, to come here.
Let the Bhagavā sit, bhante;
this seat has been prepared.”
The Bhagavā sat down on the prepared seat.
The wanderer Sakuludāyī also took a certain low seat and sat down to one side.
The Bhagavā said this to the wanderer Sakuludāyī, who was sitting to one side:
“For what discussion, Udāyī, are you now sitting together, and what unfinished conversation was there among you?”
“Let that discussion stand, bhante, for which we are now sitting together.
That discussion, bhante, will not be hard for the Bhagavā to hear later.
In recent days, bhante, among ascetics and brahmins of various sects sitting together and assembled in the debating hall, this unfinished conversation arose:
‘It is gain indeed, sirs, for the people of Aṅga and Magadha; well gained indeed, sirs, for the people of Aṅga and Magadha.
For here these ascetics and brahmins, leaders of communities, leaders of groups, teachers of groups, well-known, famous, founders of sects, esteemed as good by many people, have arrived in Rājagaha for the rains residence.
This Pūraṇa Kassapa too is a leader of a community, a leader of a group, a teacher of a group, well-known, famous, a founder of a sect, esteemed as good by many people;
he too has arrived in Rājagaha for the rains residence.
This Makkhali Gosāla too …
Ajita Kesakambala …
Pakudha Kaccāyana …
Sañjaya Belaṭṭhaputta …
Nigaṇṭha Nāṭaputta is a leader of a community, a leader of a group, a teacher of a group, well-known, famous, a founder of a sect, esteemed as good by many people;
he too has arrived in Rājagaha for the rains residence.
This ascetic Gotama too is a leader of a community, a leader of a group, a teacher of a group, well-known, famous, a founder of a sect, esteemed as good by many people;
he too has arrived in Rājagaha for the rains residence.
Which of these good ascetics and brahmins, leaders of communities, leaders of groups, teachers of groups, well-known, famous, founders of sects, esteemed as good by many people, is respected, revered, honored, and venerated by his disciples; and which do his disciples live relying on after respecting and revering him?’
There some said this:
‘This Pūraṇa Kassapa is a leader of a community, a leader of a group, a teacher of a group, well-known, famous, a founder of a sect, esteemed as good by many people;
yet he is not respected, revered, honored, or venerated by his disciples, and Pūraṇa Kassapa’s disciples do not live relying on him after respecting and revering him.
Once Pūraṇa Kassapa was teaching dhamma to an assembly of many hundreds.
There a certain disciple of Pūraṇa Kassapa made a noise:
“Do not ask Pūraṇa Kassapa about this matter, good sirs;
he does not know this.
We know this; ask us about this matter.
We will answer this for the good sirs.”
Once Pūraṇa Kassapa, raising his arms and weeping, could not get them to listen:
“Let the good sirs be quiet; do not make noise, good sirs.
They are not asking you, good sirs; they are asking us.
We will answer them.”
And many disciples of Pūraṇa Kassapa left after charging him with a doctrine:
“You do not understand this dhamma and vinaya [dhammavinayaṁ]; I understand this dhamma and vinaya [dhammavinayaṁ]. How could you understand this dhamma and vinaya [dhammavinayaṁ]? You are practicing wrongly; I am practicing rightly. Mine is coherent; yours is incoherent. What should have been said first you said after; what should have been said after you said first. What you have thought out has been overturned. Your doctrine has been charged; you are defeated. Go and rescue your doctrine, or disentangle yourself if you can.”
Thus Pūraṇa Kassapa is not respected, revered, honored, or venerated by his disciples, and Pūraṇa Kassapa’s disciples do not live relying on him after respecting and revering him.
And Pūraṇa Kassapa has been rebuked with rebuke according to dhamma.’
Some said this:
‘This Makkhali Gosāla too …
Ajita Kesakambala …
Pakudha Kaccāyana …
Sañjaya Belaṭṭhaputta …
Nigaṇṭha Nāṭaputta is a leader of a community, a leader of a group, a teacher of a group, well-known, famous, a founder of a sect, esteemed as good by many people;
yet he is not respected, revered, honored, or venerated by his disciples, and Nigaṇṭha Nāṭaputta’s disciples do not live relying on him after respecting and revering him.
Once Nigaṇṭha Nāṭaputta was teaching dhamma to an assembly of many hundreds.
There a certain disciple of Nigaṇṭha Nāṭaputta made a noise:
“Do not ask Nigaṇṭha Nāṭaputta about this matter, good sirs;
he does not know this.
We know this; ask us about this matter.
We will answer this for the good sirs.”
Once Nigaṇṭha Nāṭaputta, raising his arms and weeping, could not get them to listen:
“Let the good sirs be quiet; do not make noise, good sirs.
They are not asking you, good sirs; they are asking us.
We will answer them.”
And many disciples of Nigaṇṭha Nāṭaputta left after charging him with a doctrine:
“You do not understand this dhamma and vinaya [dhammavinayaṁ]; I understand this dhamma and vinaya [dhammavinayaṁ]. How could you understand this dhamma and vinaya [dhammavinayaṁ]? You are practicing wrongly. I am practicing rightly. Mine is coherent; yours is incoherent. What should have been said first you said after; what should have been said after you said first. What you have thought out has been overturned. Your doctrine has been charged; you are defeated. Go and rescue your doctrine, or disentangle yourself if you can.”
Thus Nigaṇṭha Nāṭaputta is not respected, revered, honored, or venerated by his disciples, and Nigaṇṭha Nāṭaputta’s disciples do not live relying on him after respecting and revering him.
And Nigaṇṭha Nāṭaputta has been rebuked with rebuke according to dhamma.’
Some said this:
‘This ascetic Gotama too is a leader of a community, a leader of a group, a teacher of a group, well-known, famous, a founder of a sect, esteemed as good by many people;
and he is respected, revered, honored, and venerated by his disciples, and the ascetic Gotama’s disciples live relying on him after respecting and revering him.
Once the ascetic Gotama taught dhamma to an assembly of many hundreds.
There a certain disciple of the ascetic Gotama coughed.
A certain fellow practitioner of the holy life nudged him with his knee:
“Let the venerable one be quiet; let the venerable one not make noise. Our teacher, the Bhagavā, is teaching dhamma.”
At the time when the ascetic Gotama teaches dhamma to an assembly of many hundreds, there is at that time no sound of sneezing or sound of coughing among the ascetic Gotama’s disciples.
And that great crowd stands attending on him with eager expectation:
“Whatever dhamma the Bhagavā will speak to us, that we will listen to.”
Just as a man at a four-way crossroads might press pure honey free of dregs,
and a great crowd would stand attending on him with eager expectation;
so too, at the time when the ascetic Gotama teaches dhamma to an assembly of many hundreds, there is at that time no sound of sneezing or sound of coughing among the ascetic Gotama’s disciples.
And that great crowd stands attending on him with eager expectation:
“Whatever dhamma the Bhagavā will speak to us, that we will listen to.”
Even those disciples of the ascetic Gotama who, after being urged by their fellow practitioners of the holy life, renounce the training and return to the lower life, still speak in praise of the teacher, speak in praise of the dhamma, and speak in praise of the saṅgha. They blame only themselves, not others: “We ourselves were unlucky; we were of little merit, for having gone forth in such a well-proclaimed dhamma and vinaya [dhammavinaye], we were unable to live the complete and pure holy life for life.”
Having become monastery attendants or lay followers, they undertake and keep the five training rules.
Thus the ascetic Gotama is respected, revered, honored, and venerated by his disciples, and the ascetic Gotama’s disciples live relying on him after respecting and revering him.’”
“But how many qualities do you see in me, Udāyī, because of which my disciples respect, revere, honor, and venerate me, and live relying on me after respecting and revering me?”
“I see five qualities in the Bhagavā, bhante, because of which the Bhagavā’s disciples respect, revere, honor, and venerate him, and live relying on him after respecting and revering him.
Which five?
The Bhagavā, bhante, eats little, and speaks in praise of eating little.
That the Bhagavā, bhante, eats little and speaks in praise of eating little: this, bhante, is the first quality I see in the Bhagavā because of which the Bhagavā’s disciples respect, revere, honor, and venerate him, and live relying on him after respecting and revering him.
Furthermore, bhante, the Bhagavā is content with any kind of robe, and speaks in praise of contentment with any kind of robe.
That the Bhagavā, bhante, is content with any kind of robe and speaks in praise of contentment with any kind of robe: this, bhante, is the second quality I see in the Bhagavā because of which the Bhagavā’s disciples respect, revere, honor, and venerate him, and live relying on him after respecting and revering him.
Furthermore, bhante, the Bhagavā is content with any kind of almsfood, and speaks in praise of contentment with any kind of almsfood.
That the Bhagavā, bhante, is content with any kind of almsfood and speaks in praise of contentment with any kind of almsfood: this, bhante, is the third quality I see in the Bhagavā because of which the Bhagavā’s disciples respect, revere, honor, and venerate him, and live relying on him after respecting and revering him.
Furthermore, bhante, the Bhagavā is content with any kind of lodging, and speaks in praise of contentment with any kind of lodging.
That the Bhagavā, bhante, is content with any kind of lodging and speaks in praise of contentment with any kind of lodging: this, bhante, is the fourth quality I see in the Bhagavā because of which the Bhagavā’s disciples respect, revere, honor, and venerate him, and live relying on him after respecting and revering him.
Furthermore, bhante, the Bhagavā is secluded and speaks in praise of seclusion.
That the Bhagavā, bhante, is secluded and speaks in praise of seclusion: this, bhante, is the fifth quality I see in the Bhagavā because of which the Bhagavā’s disciples respect, revere, honor, and venerate him, and live relying on him after respecting and revering him.
These are the five qualities, bhante, that I see in the Bhagavā because of which the Bhagavā’s disciples respect, revere, honor, and venerate him, and live relying on him after respecting and revering him.”
“If, Udāyī, my disciples were to respect, revere, honor, and venerate me, and live relying on me after respecting and revering me, thinking, ‘The ascetic Gotama eats little and speaks in praise of eating little,’ there are disciples of mine, Udāyī, who eat only a cupful, only half a cupful, only a bilva fruit, or only half a bilva fruit.
But I, Udāyī, sometimes eat a full bowl, even more.
If, Udāyī, my disciples were to respect, revere, honor, and venerate me, and live relying on me after respecting and revering me, thinking, ‘The ascetic Gotama eats little and speaks in praise of eating little,’ then those disciples of mine, Udāyī, who eat only a cupful, only half a cupful, only a bilva fruit, or only half a bilva fruit would not respect, revere, honor, or venerate me because of this quality, nor live relying on me after respecting and revering me.
If, Udāyī, my disciples were to respect, revere, honor, and venerate me, and live relying on me after respecting and revering me, thinking, ‘The ascetic Gotama is content with any kind of robe and speaks in praise of contentment with any kind of robe,’ there are disciples of mine, Udāyī, who wear rag-robes and rough robes; picking up rags from a charnel ground, a rubbish heap, or a shop, they make an outer robe and wear it.
But I, Udāyī, sometimes wear robes given by householders, solid, soft as the skin of the bottle gourd.
If, Udāyī, my disciples were to respect, revere, honor, and venerate me, and live relying on me after respecting and revering me, thinking, ‘The ascetic Gotama is content with any kind of robe and speaks in praise of contentment with any kind of robe,’ then those disciples of mine, Udāyī, who wear rag-robes and rough robes, picking up rags from a charnel ground, a rubbish heap, or a shop, making an outer robe and wearing it, would not respect, revere, honor, or venerate me because of this quality, nor live relying on me after respecting and revering me.
If, Udāyī, my disciples were to respect, revere, honor, and venerate me, and live relying on me after respecting and revering me, thinking, ‘The ascetic Gotama is content with any kind of almsfood and speaks in praise of contentment with any kind of almsfood,’ there are disciples of mine, Udāyī, who are almsfood eaters, who walk for alms from house to house, devoted to the practice of gleaning; when they have entered among houses, they do not consent even when invited to a seat.
But I, Udāyī, sometimes eat at invitations: rice of fine grain, with the black grains picked out, with many soups and many curries.
If, Udāyī, my disciples were to respect, revere, honor, and venerate me, and live relying on me after respecting and revering me, thinking, ‘The ascetic Gotama is content with any kind of almsfood and speaks in praise of contentment with any kind of almsfood,’ then those disciples of mine, Udāyī, who are almsfood eaters, who walk for alms from house to house, devoted to the practice of gleaning, who when they have entered among houses do not consent even when invited to a seat, would not respect, revere, honor, or venerate me because of this quality, nor live relying on me after respecting and revering me.
If, Udāyī, my disciples were to respect, revere, honor, and venerate me, and live relying on me after respecting and revering me, thinking, ‘The ascetic Gotama is content with any kind of lodging and speaks in praise of contentment with any kind of lodging,’ there are disciples of mine, Udāyī, who dwell at the foot of a tree and in the open air; for eight months they do not go under a roof.
But I, Udāyī, sometimes dwell in peaked-roof houses, plastered inside and outside, sheltered from the wind, with bolted doors and shuttered windows.
If, Udāyī, my disciples were to respect, revere, honor, and venerate me, and live relying on me after respecting and revering me, thinking, ‘The ascetic Gotama is content with any kind of lodging and speaks in praise of contentment with any kind of lodging,’ then those disciples of mine, Udāyī, who dwell at the foot of a tree and in the open air, who for eight months do not go under a roof, would not respect, revere, honor, or venerate me because of this quality, nor live relying on me after respecting and revering me.
If, Udāyī, my disciples were to respect, revere, honor, and venerate me, and live relying on me after respecting and revering me, thinking, ‘The ascetic Gotama is secluded and speaks in praise of seclusion,’ there are disciples of mine, Udāyī, who are forest dwellers, who resort to remote lodgings, who plunge into remote forest and woodland lodgings and dwell there; every half-month they enter the midst of the saṅgha for the recitation of the Pātimokkha.
But I, Udāyī, sometimes dwell surrounded by bhikkhus, bhikkhunīs, male lay followers, female lay followers, kings, royal ministers, sectarians, and disciples of sectarians.
If, Udāyī, my disciples were to respect, revere, honor, and venerate me, and live relying on me after respecting and revering me, thinking, ‘The ascetic Gotama is secluded and speaks in praise of seclusion,’ then those disciples of mine, Udāyī, who are forest dwellers, who resort to remote lodgings, who plunge into remote forest and woodland lodgings and dwell there, and every half-month enter the midst of the saṅgha for the recitation of the Pātimokkha, would not respect, revere, honor, or venerate me because of this quality, nor live relying on me after respecting and revering me.
Thus, Udāyī, my disciples do not respect, revere, honor, or venerate me because of these five qualities, nor do they live relying on me after respecting and revering me.
There are, Udāyī, five other qualities because of which my disciples respect, revere, honor, and venerate me, and live relying on me after respecting and revering me.
Which five?
Here, Udāyī, my disciples esteem me for higher virtue:
‘The ascetic Gotama is virtuous, endowed with the supreme aggregate of virtue.’
Since, Udāyī, my disciples esteem me for higher virtue:
‘The ascetic Gotama is virtuous, endowed with the supreme aggregate of virtue,’ this is the first quality because of which my disciples respect, revere, honor, and venerate me, and live relying on me after respecting and revering me.
Furthermore, Udāyī, my disciples esteem me for excellent knowledge and vision:
‘Knowing, the ascetic Gotama says, “I know”;
seeing, the ascetic Gotama says, “I see.”
The ascetic Gotama teaches dhamma through direct knowledge, not without direct knowledge;
the ascetic Gotama teaches dhamma with a basis, not without a basis;
the ascetic Gotama teaches dhamma with demonstrable efficacy, not without demonstrable efficacy.’
Since, Udāyī, my disciples esteem me for excellent knowledge and vision:
‘Knowing, the ascetic Gotama says, “I know”;
seeing, the ascetic Gotama says, “I see.”
The ascetic Gotama teaches dhamma through direct knowledge, not without direct knowledge;
the ascetic Gotama teaches dhamma with a basis, not without a basis;
the ascetic Gotama teaches dhamma with demonstrable efficacy, not without demonstrable efficacy,’ this is the second quality because of which my disciples respect, revere, honor, and venerate me, and live relying on me after respecting and revering me.
Furthermore, Udāyī, my disciples esteem me for higher paññā:
‘The ascetic Gotama has paññā, endowed with the supreme aggregate of paññā;
that he will not see a future line of argument, or will not thoroughly refute with proper dhamma a challenge from others that has arisen — that is not possible.’
What do you think, Udāyī?
Would my disciples, knowing thus and seeing thus, interrupt a talk now and then?”
“No, bhante.”
“And I, Udāyī, do not expect instruction from the disciples;
rather, my disciples expect instruction from me.
Since, Udāyī, my disciples esteem me for higher paññā:
‘The ascetic Gotama has paññā, endowed with the supreme aggregate of paññā;
that he will not see a future line of argument, or will not refute with proper dhamma a challenge from others that has arisen—
that is not possible.’
This is the third quality because of which my disciples respect, revere, honor, and venerate me, and live relying on me after respecting and revering me.
Furthermore, Udāyī, my disciples, overcome by that dukkha, beset by dukkha, approach me and ask about the noble truth of dukkha; when I am asked the noble truth of dukkha, I answer them, and I satisfy their citta by answering the question.
They ask me about the arising of dukkha …
the cessation of dukkha …
the noble truth of the practice leading to the cessation of dukkha; when I am asked the noble truth of the practice leading to the cessation of dukkha, I answer them, and I satisfy their citta by answering the question.
Since, Udāyī, my disciples, overcome by that dukkha, beset by dukkha, approach me and ask about the noble truth of dukkha; when I am asked the noble truth of dukkha, I answer them, and I satisfy their citta by answering the question.
They ask me about the arising of dukkha …
the cessation of dukkha …
they ask me about the noble truth of the practice leading to the cessation of dukkha.
When I am asked the noble truth of the practice leading to the cessation of dukkha, I answer them.
I satisfy their citta by answering the question.
This is the fourth quality because of which my disciples respect, revere, honor, and venerate me, and live relying on me after respecting and revering me.
Furthermore, Udāyī, I have taught my disciples the way of practice, practicing according to which my disciples develop the four satipaṭṭhānas.
Here, Udāyī, a bhikkhu dwells contemplating body in body, ardent, with clear comprehension [sampajāno], with sati [satimā], having removed longing and dejection regarding the world;
he dwells contemplating vedanā in vedanā …
he dwells contemplating citta in citta …
he dwells contemplating dhammas in dhammas, ardent, with clear comprehension [sampajāno], with sati [satimā], having removed longing and dejection regarding the world.
And there many disciples of mine dwell having reached the perfection and consummation of direct knowledge.
Furthermore, Udāyī, I have taught my disciples the way of practice, practicing according to which my disciples develop the four right strivings.
Here, Udāyī, a bhikkhu generates desire, makes effort, arouses energy, uplifts citta, and strives for the non-arising of unarisen bad unwholesome dhammas;
he generates desire, makes effort, arouses energy, uplifts citta, and strives for the abandoning of arisen bad unwholesome dhammas;
he generates desire, makes effort, arouses energy, uplifts citta, and strives for the arising of unarisen wholesome dhammas;
he generates desire, makes effort, arouses energy, uplifts citta, and strives for the persistence, non-confusion, increase, abundance, development [bhāvanāya], and fulfillment of arisen wholesome dhammas.
And there many disciples of mine dwell having reached the perfection and consummation of direct knowledge.
Furthermore, Udāyī, I have taught my disciples the way of practice, practicing according to which my disciples develop the four bases of spiritual power.
Here, Udāyī, a bhikkhu develops the basis of spiritual power endowed with samādhi due to desire and the volitional formations of striving [padhānasaṅkhāra],
he develops the basis of spiritual power endowed with samādhi due to energy and the volitional formations of striving [padhānasaṅkhāra],
he develops the basis of spiritual power endowed with samādhi due to citta and the volitional formations of striving [padhānasaṅkhāra],
he develops the basis of spiritual power endowed with samādhi due to investigation and the volitional formations of striving [padhānasaṅkhāra].
And there many disciples of mine dwell having reached the perfection and consummation of direct knowledge.
Furthermore, Udāyī, I have taught my disciples the way of practice, practicing according to which my disciples develop the five indriyas.
Here, Udāyī, a bhikkhu develops the faith indriya, leading to peace, leading to awakening;
he develops the energy indriya …
the sati indriya …
the samādhi indriya …
he develops the paññā indriya, leading to peace, leading to awakening.
And there many disciples of mine dwell having reached the perfection and consummation of direct knowledge.
Furthermore, Udāyī, I have taught my disciples the way of practice, practicing according to which my disciples develop the five balas.
Here, Udāyī, a bhikkhu develops the faith bala, leading to peace, leading to awakening;
he develops the energy bala …
the sati bala …
the samādhi bala …
he develops the paññā bala, leading to peace, leading to awakening.
And there many disciples of mine dwell having reached the perfection and consummation of direct knowledge.
Furthermore, Udāyī, I have taught my disciples the way of practice, practicing according to which my disciples develop the seven bojjhaṅgas.
Here, Udāyī, a bhikkhu develops the sati bojjhaṅga, dependent on seclusion [vivekanissitaṁ], dependent on fading, dependent on cessation, maturing in relinquishment;
he develops the investigation-of-dhammas bojjhaṅga …
the energy bojjhaṅga …
the pīti bojjhaṅga …
the tranquility bojjhaṅga …
the samādhi bojjhaṅga …
he develops the upekkhā bojjhaṅga, dependent on seclusion [vivekanissitaṁ], dependent on fading, dependent on cessation, maturing in relinquishment.
And there many disciples of mine dwell having reached the perfection and consummation of direct knowledge.
Furthermore, Udāyī, I have taught my disciples the way of practice, practicing according to which my disciples develop the noble eightfold path.
Here, Udāyī, a bhikkhu develops right view, develops right intention, develops right speech, develops right action, develops right livelihood, develops right effort, develops right sati, and develops right samādhi.
And there many disciples of mine dwell having reached the perfection and consummation of direct knowledge.
Furthermore, Udāyī, I have taught my disciples the way of practice, practicing according to which my disciples develop the eight liberations.
Having form [rūpī], one sees forms [rūpāni];
this is the first liberation.
Not perceiving form internally, one sees forms [rūpāni] externally;
this is the second liberation.
One is intent only on the beautiful;
this is the third liberation.
With the complete transcending of perceptions of form, with the disappearance of perceptions of impingement, with non-attention to perceptions of diversity, thinking ‘space is infinite,’ one enters and dwells in the dimension of infinite space [ākāsānañcāyatanaṁ];
this is the fourth liberation.
Completely transcending the dimension of infinite space [ākāsānañcāyatanaṁ], thinking ‘viññāṇa is infinite,’ one enters and dwells in the dimension of infinite viññāṇa [viññāṇañcāyatanaṁ];
this is the fifth liberation.
Completely transcending the dimension of infinite viññāṇa [viññāṇañcāyatanaṁ], thinking ‘there is nothing,’ one enters and dwells in the dimension of nothingness [ākiñcaññāyatanaṁ];
this is the sixth liberation.
Completely transcending the dimension of nothingness [ākiñcaññāyatanaṁ], one enters and dwells in the dimension of neither-perception-nor-non-perception [nevasaññānāsaññāyatanaṁ];
this is the seventh liberation.
Completely transcending the dimension of neither-perception-nor-non-perception [nevasaññānāsaññāyatanaṁ], one enters and dwells in the cessation of perception and what is felt.
This is the eighth liberation.
And there many disciples of mine dwell having reached the perfection and consummation of direct knowledge.
Furthermore, Udāyī, I have taught my disciples the way of practice, practicing according to which my disciples develop the eight dimensions of mastery [abhibhāyatanāni].
Perceiving form internally, one sees limited forms [rūpāni] externally, beautiful and ugly.
One is percipient thus: ‘Having mastered them, I know, I see.’
This is the first dimension of mastery [abhibhāyatanaṁ].
Perceiving form internally, one sees immeasurable forms [rūpāni] externally, beautiful and ugly.
One is percipient thus: ‘Having mastered them, I know, I see.’
This is the second dimension of mastery [abhibhāyatanaṁ].
Not perceiving form internally, one sees limited forms [rūpāni] externally, beautiful and ugly.
One is percipient thus: ‘Having mastered them, I know, I see.’
This is the third dimension of mastery [abhibhāyatanaṁ].
Not perceiving form internally, one sees immeasurable forms [rūpāni] externally, beautiful and ugly.
One is percipient thus: ‘Having mastered them, I know, I see.’
This is the fourth dimension of mastery [abhibhāyatanaṁ].
Not perceiving form internally, one sees forms [rūpāni] externally that are blue, blue in color, blue in appearance, blue in radiance.
Just as a flax flower is blue, blue in color, blue in appearance, blue in radiance; or just as that cloth from Bārāṇasī, polished on both sides, is blue, blue in color, blue in appearance, blue in radiance;
so too, not perceiving form internally, one sees forms [rūpāni] externally that are blue, blue in color, blue in appearance, blue in radiance.
One is percipient thus: ‘Having mastered them, I know, I see.’
This is the fifth dimension of mastery [abhibhāyatanaṁ].
Not perceiving form internally, one sees forms [rūpāni] externally that are yellow, yellow in color, yellow in appearance, yellow in radiance.
Just as a kaṇikāra flower is yellow, yellow in color, yellow in appearance, yellow in radiance; or just as that cloth from Bārāṇasī, polished on both sides, is yellow, yellow in color, yellow in appearance, yellow in radiance;
so too, not perceiving form internally, one sees forms [rūpāni] externally that are yellow, yellow in color, yellow in appearance, yellow in radiance.
One is percipient thus: ‘Having mastered them, I know, I see.’
This is the sixth dimension of mastery [abhibhāyatanaṁ].
Not perceiving form internally, one sees forms [rūpāni] externally that are red, red in color, red in appearance, red in radiance.
Just as a bandhujīvaka flower is red, red in color, red in appearance, red in radiance; or just as that cloth from Bārāṇasī, polished on both sides, is red, red in color, red in appearance, red in radiance;
so too, not perceiving form internally, one sees forms [rūpāni] externally that are red, red in color, red in appearance, red in radiance.
One is percipient thus: ‘Having mastered them, I know, I see.’
This is the seventh dimension of mastery [abhibhāyatanaṁ].
Not perceiving form internally, one sees forms [rūpāni] externally that are white, white in color, white in appearance, white in radiance.
Just as the morning star is white, white in color, white in appearance, white in radiance; or just as that cloth from Bārāṇasī, polished on both sides, is white, white in color, white in appearance, white in radiance;
so too, not perceiving form internally, one sees forms [rūpāni] externally that are white, white in color, white in appearance, white in radiance.
One is percipient thus: ‘Having mastered them, I know, I see.’
This is the eighth dimension of mastery [abhibhāyatanaṁ].
And there many disciples of mine dwell having reached the perfection and consummation of direct knowledge.
Furthermore, Udāyī, I have taught my disciples the way of practice, practicing according to which my disciples develop the ten kasiṇa dimensions [kasiṇāyatanāni].
One perceives the earth kasiṇa upward, downward, across, non-dual, immeasurable;
one perceives the water kasiṇa …
one perceives the fire kasiṇa …
one perceives the air kasiṇa …
one perceives the blue kasiṇa …
one perceives the yellow kasiṇa …
one perceives the red kasiṇa …
one perceives the white kasiṇa …
one perceives the space kasiṇa …
one perceives the viññāṇa kasiṇa upward, downward, across, non-dual, immeasurable.
And there many disciples of mine dwell having reached the perfection and consummation of direct knowledge.
Furthermore, Udāyī, I have taught my disciples the way of practice, practicing according to which my disciples develop the four jhānas.
Here, Udāyī, quite secluded [vivicceva] from sensual pleasures, secluded [vivicca] from unwholesome dhammas, a bhikkhu enters and dwells in the first jhāna, which has thought and examination, with pīti and sukha born of seclusion [vivekajaṁ].
He drenches, steeps, fills, and pervades this very body with the pīti and sukha born of seclusion [vivekajena], so that there is no part of his whole body unpervaded by the pīti and sukha born of seclusion [vivekajena].
Just as, Udāyī, a skilled bathman or a bathman’s apprentice might pour bath powder into a bronze basin, sprinkle it again and again with water, and knead it, so that the ball of bath powder, infused with moisture, pervaded by moisture, saturated with moisture within and without, would not ooze;
so too, Udāyī, a bhikkhu drenches, steeps, fills, and pervades this very body with the pīti and sukha born of seclusion [vivekajena], so that there is no part of his whole body unpervaded by the pīti and sukha born of seclusion [vivekajena].
Furthermore, Udāyī, with the settling of thought and examination, a bhikkhu enters and dwells in the second jhāna, with internal confidence …
He drenches, steeps, fills, and pervades this very body with the pīti and sukha born of samādhi, so that there is no part of his whole body unpervaded by the pīti and sukha born of samādhi.
Just as, Udāyī, there might be a deep lake with water welling up from within. It would have no inlet for water from the east, no inlet for water from the west, no inlet for water from the north, no inlet for water from the south, nor would the sky-god send down proper showers from time to time;
yet streams of cool water, welling up from within that very lake, would drench, steep, fill, and pervade that very lake with cool water, so that there would be no part of the whole lake unpervaded by cool water.
So too, Udāyī, a bhikkhu drenches, steeps, fills, and pervades this very body with the pīti and sukha born of samādhi, so that there is no part of his whole body unpervaded by the pīti and sukha born of samādhi.
Furthermore, Udāyī, with the fading of pīti … a bhikkhu enters and dwells in the third jhāna.
He drenches, steeps, fills, and pervades this very body with the sukha free of pīti, so that there is no part of his whole body unpervaded by the sukha free of pīti.
Just as, Udāyī, in a pond of blue lotuses, red lotuses, or white lotuses, some blue lotuses, red lotuses, or white lotuses, born in the water, grown in the water, not rising above the water, nourished submerged within, would be drenched, steeped, filled, and pervaded with cool water from their tips down to their roots, so that there would be no part of all those blue lotuses, red lotuses, or white lotuses unpervaded by cool water;
so too, Udāyī, a bhikkhu drenches, steeps, fills, and pervades this very body with the sukha free of pīti, so that there is no part of his whole body unpervaded by the sukha free of pīti.
Furthermore, Udāyī, with the abandoning of sukha and the abandoning of dukkha, and with the previous disappearance of joy and dejection, a bhikkhu enters and dwells in the fourth jhāna, neither-dukkha-nor-sukha, with purity of sati due to upekkhā.
He sits pervading this very body with pure, bright mind, so that there is no part of his whole body unpervaded by pure, bright mind.
Just as, Udāyī, a man might sit covered from head down with a white cloth, so that there would be no part of his whole body unpervaded by the white cloth;
so too, Udāyī, a bhikkhu sits pervading this very body with pure, bright mind, so that there is no part of his whole body unpervaded by pure, bright mind.
And there many disciples of mine dwell having reached the perfection and consummation of direct knowledge.
Furthermore, Udāyī, I have taught my disciples the way of practice, practicing according to which my disciples understand thus:
‘This body of mine has form [rūpī], is made of the four great elements, born of mother and father, built up with boiled rice and porridge, subject to impermanent [aniccā] rubbing, massaging, breaking up, and dispersal;
and this viññāṇa of mine is attached here, bound here.’
Just as, Udāyī, there might be a beryl gem, beautiful, well-born, eight-faceted, well polished, clear, bright, and complete in every way;
and through it a thread would be strung, blue or yellow or red or white or brown.
A person with eyes, taking it in his hand, might examine it:
‘This is a beryl gem, beautiful, well-born, eight-faceted, well polished, clear, bright, and complete in every way;
and through it this thread is strung, blue or yellow or red or white or brown.’
So too, Udāyī, I have taught my disciples the way of practice, practicing according to which my disciples understand thus:
‘This body of mine has form [rūpī], is made of the four great elements, born of mother and father, built up with boiled rice and porridge, subject to impermanent [aniccā] rubbing, massaging, breaking up, and dispersal;
and this viññāṇa of mine is attached here, bound here.’
And there many disciples of mine dwell having reached the perfection and consummation of direct knowledge.
Furthermore, Udāyī, I have taught my disciples the way of practice, practicing according to which my disciples create from this body another body, having form [rūpiṁ], mind-made, complete in all its limbs and parts, not deficient in any faculties.
Just as, Udāyī, a man might draw out a reed from its sheath;
it would occur to him:
‘This is the sheath, this is the reed; the sheath is one thing, the reed another; yet the reed has been drawn out from the sheath.’
Or just as, Udāyī, a man might draw a sword from its scabbard;
it would occur to him:
‘This is the sword, this is the scabbard; the sword is one thing, the scabbard another; yet the sword has been drawn out from the scabbard.’
Or just as, Udāyī, a man might draw a snake out from a basket;
it would occur to him:
‘This is the snake, this is the basket; the snake is one thing, the basket another; yet the snake has been drawn out from the basket.’
So too, Udāyī, I have taught my disciples the way of practice, practicing according to which my disciples create from this body another body, having form [rūpiṁ], mind-made, complete in all its limbs and parts, not deficient in any faculties.
And there many disciples of mine dwell having reached the perfection and consummation of direct knowledge.
Furthermore, Udāyī, I have taught my disciples the way of practice, practicing according to which my disciples experience many kinds of spiritual power: having been one, they become many; having been many, they become one; they appear and vanish; they go unhindered through a wall, through an enclosure, through a mountain, as though through space; they dive in and out of the earth, as though in water; they walk on water without breaking it, as though on earth; sitting cross-legged, they travel through the sky, like a winged bird; with their hand they touch and stroke even the moon and sun, so mighty and powerful; they wield bodily mastery as far as the Brahmā world.
Just as, Udāyī, a skilled potter or potter’s apprentice, from well-prepared clay, could make and produce whatever kind of vessel he wished;
or just as, Udāyī, a skilled ivory worker or ivory worker’s apprentice, from well-prepared ivory, could make and produce whatever kind of ivory work he wished;
or just as, Udāyī, a skilled goldsmith or goldsmith’s apprentice, from well-prepared gold, could make and produce whatever kind of gold work he wished.
So too, Udāyī, I have taught my disciples the way of practice, practicing according to which my disciples experience many kinds of spiritual power: having been one, they become many; having been many, they become one; they appear and vanish; they go unhindered through a wall, through an enclosure, through a mountain, as though through space; they dive in and out of the earth, as though in water; they walk on water without breaking it, as though on earth; sitting cross-legged, they travel through the sky, like a winged bird; with their hand they touch and stroke even the moon and sun, so mighty and powerful; they wield bodily mastery as far as the Brahmā world.
And there many disciples of mine dwell having reached the perfection and consummation of direct knowledge.
Furthermore, Udāyī, I have taught my disciples the way of practice, practicing according to which, with the divine ear element, purified and surpassing the human, my disciples hear both kinds of sounds: divine and human, those far and near.
Just as, Udāyī, a strong conch blower could easily make himself heard in the four directions;
so too, Udāyī, I have taught my disciples the way of practice, practicing according to which, with the divine ear element, purified and surpassing the human, my disciples hear both kinds of sounds: divine and human, those far and near.
And there many disciples of mine dwell having reached the perfection and consummation of direct knowledge.
Furthermore, Udāyī, I have taught my disciples the way of practice, practicing according to which my disciples, having encompassed with citta the citta of other beings and other persons, understand it—
they understand citta with lust as ‘citta with lust,’
and citta without lust as ‘citta without lust’;
they understand citta with hate as ‘citta with hate,’
and citta without hate as ‘citta without hate’;
they understand citta with delusion as ‘citta with delusion,’
and citta without delusion as ‘citta without delusion’;
they understand contracted citta as ‘contracted citta,’
and distracted citta as ‘distracted citta’;
they understand great citta as ‘great citta,’
and not-great citta as ‘not-great citta’;
they understand surpassable citta as ‘surpassable citta,’
and unsurpassable citta as ‘unsurpassable citta’;
they understand endowed with samādhi [samāhitaṁ] citta as ‘endowed with samādhi [samāhitaṁ] citta,’
and not endowed with samādhi [asamāhitaṁ] citta as ‘not endowed with samādhi [asamāhitaṁ] citta’;
they understand liberated citta as ‘liberated citta,’
and unliberated citta as ‘unliberated citta.’
Just as, Udāyī, a woman or man, young, youthful, fond of adornment, looking at the reflection of their own face in a clean, bright mirror or a clear bowl of water, would know a blemish as ‘with blemish,’ or no blemish as ‘without blemish’;
so too, Udāyī, I have taught my disciples the way of practice, practicing according to which my disciples, having encompassed with citta the citta of other beings and other persons, understand it—
they understand citta with lust as ‘citta with lust,’
and citta without lust …
citta with hate …
citta without hate …
citta with delusion …
citta without delusion …
contracted citta …
distracted citta …
great citta …
not-great citta …
surpassable citta …
unsurpassable citta …
endowed with samādhi [samāhitaṁ] citta …
not endowed with samādhi [asamāhitaṁ] citta …
liberated citta …
they understand unliberated citta as ‘unliberated citta.’
And there many disciples of mine dwell having reached the perfection and consummation of direct knowledge.
Furthermore, Udāyī, I have taught my disciples the way of practice, practicing according to which my disciples recollect their many kinds of past abodes, namely: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of contraction, many eons of expansion, many eons of contraction and expansion: ‘There I was so named, of such a clan, of such an appearance, eating such food, experiencing such sukha and dukkha, with such a life span. Passing away from there, I arose elsewhere. There too I was so named, of such a clan, of such an appearance, eating such food, experiencing such sukha and dukkha, with such a life span. Passing away from there, I have arisen here.’ Thus they recollect their many kinds of past abodes, with their features and details.
Just as, Udāyī, a man might go from his own village to another village, and from that village to yet another village, and then from that village return to his own village; it would occur to him: ‘I went from my own village to another village; there I stood in such a way, sat in such a way, spoke in such a way, and was silent in such a way. From that village too I went to that other village; there too I stood in such a way, sat in such a way, spoke in such a way, and was silent in such a way. Then from that village I returned to my own village.’
So too, Udāyī, I have taught my disciples the way of practice, practicing according to which my disciples recollect their many kinds of past abodes, namely: one birth … Thus they recollect their many kinds of past abodes, with their features and details.
And there many disciples of mine dwell having reached the perfection and consummation of direct knowledge.
Furthermore, Udāyī, I have taught my disciples the way of practice, practicing according to which, with the divine eye, purified and surpassing the human, my disciples see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and they understand beings faring according to their kamma: ‘These good beings, endowed with misconduct by body, endowed with misconduct by speech, endowed with misconduct by mind, revilers of the noble ones, of wrong view, undertaking kamma based on wrong view, with the breakup of the body, after death, have been reborn in a state of misery, a bad destination, the lower world, hell. But these good beings, endowed with good conduct by body, endowed with good conduct by speech, endowed with good conduct by mind, not revilers of the noble ones, of right view, undertaking kamma based on right view, with the breakup of the body, after death, have been reborn in a good destination, the heavenly world.’ Thus, with the divine eye, purified and surpassing the human, they see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and they understand beings faring according to their kamma.
Just as, Udāyī, there might be two houses with doors, and a person with eyes standing in the middle could see people entering a house, leaving it, walking back and forth, and wandering about;
so too, Udāyī, I have taught my disciples the way of practice, practicing according to which, with the divine eye, purified and surpassing the human, my disciples see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and they understand beings faring according to their kamma …
and there many disciples of mine dwell having reached the perfection and consummation of direct knowledge.
Furthermore, Udāyī, I have taught my disciples the way of practice, practicing according to which, with the destruction of the āsavas, my disciples realize for themselves through direct knowledge, and enter and dwell in, in this very life, the liberation of mind and liberation by paññā that are free of āsavas.
Just as, Udāyī, in a mountain glen there might be a lake, clear, bright, and unclouded, and there a person with eyes standing on the bank could see shells and mussels, gravel and pebbles, and schools of fish swimming and standing still. It would occur to him: ‘This lake is clear, bright, and unclouded, and in it these shells and mussels, gravel and pebbles, and schools of fish are swimming and standing still.’
So too, Udāyī, I have taught my disciples the way of practice, practicing according to which, with the destruction of the āsavas, my disciples realize for themselves through direct knowledge, and enter and dwell in, in this very life, the liberation of mind and liberation by paññā that are free of āsavas.
And there many disciples of mine dwell having reached the perfection and consummation of direct knowledge.
This is the fifth quality because of which my disciples respect, revere, honor, and venerate me, and live relying on me after respecting and revering me.
These are the five qualities, Udāyī, because of which my disciples respect, revere, honor, and venerate me, and live relying on me after respecting and revering me.”
The Bhagavā said this.
Satisfied, the wanderer Sakuludāyī delighted in the Bhagavā’s words.
The Longer Discourse with Sakuludāyī is finished, the seventh.