{"id":"mn77","title":"The Longer Discourse with Sakuludāyī","languageCodes":["en","pi"],"languageNotes":{"en":"Bhikkhu Sujato · CC0","pi":"Mahāsaṅgīti edition · SuttaCentral"},"chapters":[{"id":"mn77","title":"The Longer Discourse with Sakuludāyī","units":[{"id":"mn77:0","sourceIds":["mn77:0.1","mn77:0.2"],"kind":"text","text":{"pi":"Majjhima Nikāya 77\nMahāsakuludāyisutta","en":"Middle Discourses 77\nThe Longer Discourse with Sakuludāyī"}},{"id":"mn77:1","sourceIds":["mn77:1.1","mn77:1.2"],"kind":"text","text":{"pi":"Evaṁ me sutaṁ—\nekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.","en":"So I have heard.\nAt one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground."}},{"id":"mn77:2","sourceIds":["mn77:2.1","mn77:2.2"],"kind":"text","text":{"pi":"Tena kho pana samayena sambahulā abhiññātā abhiññātā paribbājakā moranivāpe paribbājakārāme paṭivasanti, seyyathidaṁ—\nannabhāro varadharo sakuludāyī ca paribbājako aññe ca abhiññātā abhiññātā paribbājakā.","en":"Now at that time several very well-known wanderers were residing in their monastery in the peacocks’ feeding ground.\nThey included Annabhāra, Varadhara, Sakuludāyī, and other very well-known wanderers."}},{"id":"mn77:3","sourceIds":["mn77:3.1","mn77:3.2","mn77:3.3","mn77:3.4"],"kind":"text","text":{"pi":"Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi.\nAtha kho bhagavato etadahosi:\n“atippago kho tāva rājagahe piṇḍāya carituṁ.\nYannūnāhaṁ yena moranivāpo paribbājakārāmo yena sakuludāyī paribbājako tenupasaṅkameyyan”ti.","en":"Then the Buddha robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms.\nThen it occurred to him,\n“It’s too early to wander for alms in Rājagaha.\nWhy don’t I visit the wanderer Sakuludāyī at the monastery for the wanderers in the peacocks’ feeding ground?”"}},{"id":"mn77:4","sourceIds":["mn77:4.1","mn77:4.2","mn77:4.3","mn77:4.4","mn77:4.5","mn77:4.6","mn77:4.7","mn77:4.8","mn77:4.9","mn77:4.10","mn77:4.11"],"kind":"text","text":{"pi":"Atha kho bhagavā yena moranivāpo paribbājakārāmo tenupasaṅkami.\nTena kho pana samayena sakuludāyī paribbājako mahatiyā paribbājakaparisāya saddhiṁ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṁ tiracchānakathaṁ kathentiyā, seyyathidaṁ—\nrājakathaṁ 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.\nAddasā kho sakuludāyī paribbājako bhagavantaṁ dūratova āgacchantaṁ.\nDisvāna sakaṁ parisaṁ saṇṭhāpeti:\n“appasaddā bhonto hontu;\nmā bhonto saddamakattha.\nAyaṁ samaṇo gotamo āgacchati;\nappasaddakāmo kho pana so āyasmā appasaddassa vaṇṇavādī.\nAppeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti.\nAtha kho te paribbājakā tuṇhī ahesuṁ.","en":"So the Buddha went to the monastery for the wanderers.\nNow at that time, Sakuludāyī was sitting together with a large assembly of wanderers making an uproar, a colossal racket. They engaged in all kinds of low talk, such as\ntalk about kings, bandits, and chief ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; talk at the street market and the place for water pots; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that place.\nSakuludāyī saw the Buddha coming off in the distance,\nand hushed his own assembly,\n“Be quiet, good fellows, don’t make a sound.\nHere comes the ascetic Gotama.\nThe venerable likes quiet and praises quiet.\nHopefully if he sees that our assembly is quiet he’ll see fit to approach.”\nThen those wanderers fell silent."}},{"id":"mn77:5","sourceIds":["mn77:5.1","mn77:5.2","mn77:5.3","mn77:5.4","mn77:5.5","mn77:5.6","mn77:5.7","mn77:5.8","mn77:5.9","mn77:5.10","mn77:5.11"],"kind":"text","text":{"pi":"Atha kho bhagavā yena sakuludāyī paribbājako tenupasaṅkami.\nAtha kho sakuludāyī paribbājako bhagavantaṁ etadavoca:\n“etu kho, bhante, bhagavā.\nSvāgataṁ, bhante, bhagavato.\nCirassaṁ kho, bhante, bhagavā imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya.\nNisīdatu, bhante, bhagavā;\nidamāsanaṁ paññattan”ti.\nNisīdi bhagavā paññatte āsane.\nSakuludāyīpi kho paribbājako aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.\nEkamantaṁ nisinnaṁ kho sakuludāyiṁ paribbājakaṁ bhagavā etadavoca:\n“Kāya nuttha, udāyi, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?","en":"Then the Buddha approached Sakuludāyī,\nwho said to him,\n“Let the Blessed One come, sir!\nWelcome to the Blessed One, sir!\nIt’s been a long time since you took the opportunity to come here.\nPlease, sir, sit down, this seat is ready.”\nThe Buddha sat down on the seat spread out,\nwhile Sakuludāyī took a low seat and sat to one side.\nThe Buddha said to him,\n“Udāyī, what were you sitting talking about just now? What conversation was left unfinished?”"}},{"id":"mn77:6","sourceIds":["mn77:6.1","mn77:6.2","mn77:6.3","mn77:6.4","mn77:6.5","mn77:6.6","mn77:6.7","mn77:6.8","mn77:6.9","mn77:6.10","mn77:6.11","mn77:6.12","mn77:6.13","mn77:6.14","mn77:6.15","mn77:6.16","mn77:6.17","mn77:6.18","mn77:6.19","mn77:6.20","mn77:6.21","mn77:6.22","mn77:6.23","mn77:6.24","mn77:6.25","mn77:6.26","mn77:6.27","mn77:6.28","mn77:6.29","mn77:6.30","mn77:6.31","mn77:6.32","mn77:6.33","mn77:6.34","mn77:6.35","mn77:6.36","mn77:6.37","mn77:6.38","mn77:6.39","mn77:6.40","mn77:6.41","mn77:6.42","mn77:6.43","mn77:6.44","mn77:6.45","mn77:6.46","mn77:6.47","mn77:6.48","mn77:6.49","mn77:6.50","mn77:6.51","mn77:6.52","mn77:6.53","mn77:6.54","mn77:6.55","mn77:6.56","mn77:6.57","mn77:6.58","mn77:6.59","mn77:6.60","mn77:6.61","mn77:6.62","mn77:6.63","mn77:6.64","mn77:6.65","mn77:6.66","mn77:6.67","mn77:6.68","mn77:6.69","mn77:6.70","mn77:6.71","mn77:6.72"],"kind":"text","text":{"pi":"“Tiṭṭhatesā, bhante, kathā yāya mayaṁ etarahi kathāya sannisinnā.\nNesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya.\nPurimāni, bhante, divasāni purimatarāni nānātitthiyānaṁ samaṇabrāhmaṇānaṁ kutūhalasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:\n‘lābhā vata, bho, aṅgamagadhānaṁ, suladdhalābhā vata, bho, aṅgamagadhānaṁ.\nTatrime samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa rājagahaṁ vassāvāsaṁ osaṭā.\nAyampi kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;\nsopi rājagahaṁ vassāvāsaṁ osaṭo.\nAyampi kho makkhali gosālo …pe…\najito kesakambalo …\npakudho kaccāyano …\nsañjayo belaṭṭhaputto …\nnigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;\nsopi rājagahaṁ vassāvāsaṁ osaṭo.\nAyampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;\nsopi rājagahaṁ vassāvāsaṁ osaṭo.\nKo 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?\nTatrekacce evamāhaṁsu:\n‘ayaṁ kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;\nso ca kho sāvakānaṁ na sakkato na garukato na mānito na pūjito, na ca pana pūraṇaṁ kassapaṁ sāvakā sakkatvā garuṁ katvā upanissāya viharanti.\nBhūtapubbaṁ pūraṇo kassapo anekasatāya parisāya dhammaṁ deseti.\nTatraññataro pūraṇassa kassapassa sāvako saddamakāsi:\n“mā bhonto pūraṇaṁ kassapaṁ etamatthaṁ pucchittha;\nneso etaṁ jānāti;\nmayametaṁ jānāma, amhe etamatthaṁ pucchatha;\nmayametaṁ bhavantānaṁ byākarissāmā”ti.\nBhūtapubbaṁ pūraṇo kassapo bāhā paggayha kandanto na labhati:\n“appasaddā bhonto hontu, mā bhonto saddamakattha.\nNete, bhavante, pucchanti, amhe ete pucchanti;\nmayametesaṁ byākarissāmā”ti.\nBahū kho pana pūraṇassa kassapassa sāvakā vādaṁ āropetvā apakkantā:\n“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.\nIti pūraṇo kassapo sāvakānaṁ na sakkato na garukato na mānito na pūjito, na ca pana pūraṇaṁ kassapaṁ sāvakā sakkatvā garuṁ katvā upanissāya viharanti.\nAkkuṭṭho ca pana pūraṇo kassapo dhammakkosenā’ti.\nEkacce evamāhaṁsu:\n‘ayampi kho makkhali gosālo …pe…\najito kesakambalo …\npakudho kaccāyano …\nsañjayo belaṭṭhaputto …\nnigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;\nso ca kho sāvakānaṁ na sakkato na garukato na mānito na pūjito, na ca pana nigaṇṭhaṁ nāṭaputtaṁ sāvakā sakkatvā garuṁ katvā upanissāya viharanti.\nBhūtapubbaṁ nigaṇṭho nāṭaputto anekasatāya parisāya dhammaṁ deseti.\nTatraññataro nigaṇṭhassa nāṭaputtassa sāvako saddamakāsi:\n“mā bhonto nigaṇṭhaṁ nāṭaputtaṁ etamatthaṁ pucchittha;\nneso etaṁ jānāti;\nmayametaṁ jānāma, amhe etamatthaṁ pucchatha;\nmayametaṁ bhavantānaṁ byākarissāmā”ti.\nBhūtapubbaṁ nigaṇṭho nāṭaputto bāhā paggayha kandanto na labhati:\n“appasaddā bhonto hontu, mā bhonto saddamakattha.\nNete bhavante pucchanti, amhe ete pucchanti;\nmayametesaṁ byākarissāmā”ti.\nBahū kho pana nigaṇṭhassa nāṭaputtassa sāvakā vādaṁ āropetvā apakkantā:\n“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.\nIti nigaṇṭho nāṭaputto sāvakānaṁ na sakkato na garukato na mānito na pūjito, na ca pana nigaṇṭhaṁ nāṭaputtaṁ sāvakā sakkatvā garuṁ katvā upanissāya viharanti.\nAkkuṭṭho ca pana nigaṇṭho nāṭaputto dhammakkosenā’ti.\nEkacce evamāhaṁsu:\n‘ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;\nso ca kho sāvakānaṁ sakkato garukato mānito pūjito, samaṇañca pana gotamaṁ sāvakā sakkatvā garuṁ katvā upanissāya viharanti.\nBhūtapubbaṁ samaṇo gotamo anekasatāya parisāya dhammaṁ desesi.\nTatraññataro samaṇassa gotamassa sāvako ukkāsi.\nTamenāññataro sabrahmacārī jaṇṇukena ghaṭṭesi:\n“appasaddo āyasmā hotu, māyasmā saddamakāsi, satthā no bhagavā dhammaṁ desesī”ti.\nYasmiṁ samaye samaṇo gotamo anekasatāya parisāya dhammaṁ deseti, neva tasmiṁ samaye samaṇassa gotamassa sāvakānaṁ khipitasaddo vā hoti ukkāsitasaddo vā.\nTamenaṁ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito hoti:\n“yaṁ no bhagavā dhammaṁ bhāsissati taṁ no sossāmā”ti.\nSeyyathāpi nāma puriso cātummahāpathe khuddamadhuṁ anelakaṁ pīḷeyya.\nTamenaṁ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito assa.\nEvameva yasmiṁ samaye samaṇo gotamo anekasatāya parisāya dhammaṁ deseti, neva tasmiṁ samaye samaṇassa gotamassa sāvakānaṁ khipitasaddo vā hoti ukkāsitasaddo vā.\nTamenaṁ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito hoti:\n“yaṁ no bhagavā dhammaṁ bhāsissati taṁ no sossāmā”ti.\nYepi 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.\nTe ārāmikabhūtā vā upāsakabhūtā vā pañcasikkhāpade samādāya vattanti.\nIti samaṇo gotamo sāvakānaṁ sakkato garukato mānito pūjito, samaṇañca pana gotamaṁ sāvakā sakkatvā garuṁ katvā upanissāya viharantī’”ti.","en":"“Sir, leave aside what we were sitting talking about just now.\nIt won’t be hard for you to hear about that later.\nSir, a few days ago several ascetics and brahmins who follow various other religions were sitting together at the debating hall, and this discussion came up among them:\n‘The people of Aṅga and Magadha are so fortunate, so very fortunate!\nFor there are these ascetics and brahmins who lead an order and a community, and tutor a community. They’re well-known and famous religious founders, deemed holy by many people. And they have come down for the rainy season residence at Rājagaha.\nThey include Pūraṇa Kassapa,\nthe bamboo-staffed ascetic Gosāla,\nAjita of the hair blanket,\nPakudha Kaccāyana,\nSañjaya Belaṭṭhiputta,\nand the Jain ascetic of the Ñātika clan.\nThis ascetic Gotama also leads an order and a community, and tutors a community. He’s a well-known and famous religious founder, deemed holy by many people.\nAnd he too has come down for the rains residence at Rājagaha.\nWhich of these ascetics and brahmins is honored, respected, revered, and venerated by their disciples? And how do their disciples, honoring and respecting them, remain loyal?’\nSome of them said:\n‘This Pūraṇa Kassapa leads an order and a community, and tutors a community. He’s a well-known and famous religious founder, deemed holy by many people.\nBut he’s not honored, respected, revered, and venerated by his disciples. And his disciples, not honoring and respecting him, don’t remain loyal to him.\nOnce it so happened that he was teaching an assembly of many hundreds.\nThen one of his disciples made a noise,\n“My good fellows, don’t ask Pūraṇa Kassapa about that.\nHe doesn’t know that.\nI know it. Ask me about it,\nand I’ll answer you.”\nOnce it so happened that Pūraṇa Kassapa didn’t get his way, though he called out with raised arms,\n“Be quiet, good fellows, don’t make a sound.\nThey’re not asking you, they’re asking me!\nI’ll answer you!”\nIndeed, many of his disciples have left him after refuting his doctrine:\n“You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!”\nThat’s how Pūraṇa Kassapa is not honored, respected, revered, venerated, and esteemed by his disciples. On the contrary, his disciples, not honoring and respecting him, don’t remain loyal to him.\nRather, he’s reviled, and rightly so.’\nOthers said:\n‘This bamboo-staffed ascetic Gosāla …\nAjita of the hair blanket …\nPakudha Kaccāyana …\nSañjaya Belaṭṭhiputta …\nThis Jain ascetic of the Ñātika clan leads an order and a community, and tutors a community. He’s a well-known and famous religious founder, deemed holy by many people.\nBut he’s not honored, respected, revered, and venerated by his disciples. And his disciples, not honoring and respecting him, don’t remain loyal to him.\nOnce it so happened that he was teaching an assembly of many hundreds.\nThen one of his disciples made a noise,\n“My good fellows, don’t ask the Jain Ñātika about that.\nHe doesn’t know that.\nI know it. Ask me about it,\nand I’ll answer you.”\nOnce it so happened that the Jain Ñātika didn’t get his way, though he called out with raised arms,\n“Be quiet, good fellows, don’t make a sound.\nThey’re not asking you, they’re asking me!\nI’ll answer you!”\nIndeed, many of his disciples have left him after refuting his doctrine:\n“You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!”\nThat’s how the Jain Ñātika is not honored, respected, revered, and venerated by his disciples. On the contrary, his disciples, not honoring and respecting him, don’t remain loyal to him.\nRather, he’s reviled, and rightly so.’\nOthers said:\n‘This ascetic Gotama leads an order and a community, and tutors a community. He’s a well-known and famous religious founder, deemed holy by many people.\nHe’s honored, respected, revered, and venerated by his disciples. And his disciples, honoring and respecting him, remain loyal to him.\nOnce it so happened that he was teaching an assembly of many hundreds.\nThen one of his disciples cleared their throat.\nAnd one of their spiritual companions nudged them with their knee, to indicate,\n“Hush, venerable, don’t make sound! Our teacher, the Blessed One, is teaching!”\nWhile the ascetic Gotama is teaching an assembly of many hundreds, there is no sound of his disciples coughing or clearing their throats.\nThat large crowd is poised expectantly at the ready, thinking,\n“Whatever the Buddha teaches, we shall listen to it.”\nIt’s like when there’s a person at the crossroads pressing out pure dwarf-bee honey,\nand a large crowd is poised expectantly at the ready.\nIn the same way, while the ascetic Gotama is teaching an assembly of many hundreds, there is no sound of his disciples coughing or clearing their throats.\nThat large crowd is poised expectantly at the ready, thinking,\n“Whatever the Buddha teaches, we shall listen to it.”\nEven when disciples of the ascetic Gotama, having clashed with their spiritual companions, resign the training and return to a lesser life, they speak only praise of the Teacher, the teaching, and the Saṅgha. They blame only themselves, not others: “We were unlucky, we had little merit. For even after going forth in such a well explained teaching and training we weren’t able to practice for life the perfectly full and pure spiritual life.”\nThey become monastery workers or lay followers, and they proceed having undertaken the five precepts.\nThat’s how the ascetic Gotama is honored, respected, revered, and venerated by his disciples. And that’s how his disciples, honoring and respecting him, remain loyal to him.’”"}},{"id":"mn77:7","sourceIds":["mn77:7.1"],"kind":"text","text":{"pi":"“Kati pana tvaṁ, udāyi, mayi dhamme samanupassasi, yehi mamaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharantī”ti?","en":"“But Udāyī, how many qualities do you see in me, because of which my disciples honor, respect, revere, and venerate me; and honoring and respecting me, they remain loyal to me?”"}},{"id":"mn77:8","sourceIds":["mn77:8.1","mn77:8.2","mn77:8.3","mn77:8.4","mn77:8.5","mn77:8.6","mn77:8.7","mn77:8.8","mn77:8.9","mn77:8.10","mn77:8.11","mn77:8.12","mn77:8.13"],"kind":"text","text":{"pi":"“Pañca kho ahaṁ, bhante, bhagavati dhamme samanupassāmi yehi bhagavantaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti.\nKatame pañca?\nBhagavā hi, bhante, appāhāro, appāhāratāya ca vaṇṇavādī.\nYampi, 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.\nPuna caparaṁ, bhante, bhagavā santuṭṭho itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī.\nYampi, 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.\nPuna caparaṁ, bhante, bhagavā santuṭṭho itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī.\nYampi, 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.\nPuna caparaṁ, bhante, bhagavā santuṭṭho itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī.\nYampi, 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.\nPuna caparaṁ, bhante, bhagavā pavivitto, pavivekassa ca vaṇṇavādī.\nYampi, 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.\nIme kho ahaṁ, bhante, bhagavati pañca dhamme samanupassāmi yehi bhagavantaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharantī”ti.","en":"“Sir, I see five such qualities in the Buddha.\nWhat five?\nThe Buddha eats little and praises eating little.\nThis is the first such quality I see in the Buddha.\nFurthermore, the Buddha is content with any kind of robe, and praises such contentment.\nThis is the second such quality I see in the Buddha.\nFurthermore, the Buddha is content with any kind of almsfood, and praises such contentment.\nThis is the third such quality I see in the Buddha.\nFurthermore, the Buddha is content with any kind of lodging, and praises such contentment.\nThis is the fourth such quality I see in the Buddha.\nFurthermore, the Buddha is secluded, and praises seclusion.\nThis is the fifth such quality I see in the Buddha.\nThese are the five qualities I see in the Buddha, because of which his disciples honor, respect, revere, and venerate him; and honoring and respecting him, they remain loyal to him.”"}},{"id":"mn77:9","sourceIds":["mn77:9.1","mn77:9.2","mn77:9.3","mn77:9.4","mn77:9.5","mn77:9.6","mn77:9.7","mn77:9.8","mn77:9.9","mn77:9.10","mn77:9.11","mn77:9.12","mn77:9.13","mn77:9.14","mn77:9.15","mn77:9.16"],"kind":"text","text":{"pi":"“‘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.\nAhaṁ kho pana, udāyi, appekadā iminā pattena samatittikampi bhuñjāmi bhiyyopi bhuñjāmi.\n‘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.\n‘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.\nAhaṁ kho panudāyi, appekadā gahapaticīvarāni dhāremi daḷhāni satthalūkhāni alābulomasāni.\n‘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.\n‘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.\nAhaṁ kho panudāyi, appekadā nimantanepi bhuñjāmi sālīnaṁ odanaṁ vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ.\n‘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.\n‘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.\nAhaṁ kho panudāyi, appekadā kūṭāgāresupi viharāmi ullittāvalittesu nivātesu phusitaggaḷesu pihitavātapānesu.\n‘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.\n‘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.\nAhaṁ kho panudāyi, appekadā ākiṇṇo viharāmi bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi.\n‘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.\nIti kho, udāyi, na mamaṁ sāvakā imehi pañcahi dhammehi sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti.","en":"“Suppose, Udāyī, my disciples were loyal to me because I eat little. Well, there are disciples of mine who eat a tumbler of food, or half a tumbler; they eat a wood-apple, or half a wood-apple.\nBut sometimes I even eat this bowl full to the brim, or even more.\nSo if it were the case that my disciples are loyal to me because I eat little, then those disciples who eat even less would not be loyal to me.\nSuppose my disciples were loyal to me because I’m content with any kind of robe. Well, there are disciples of mine who have rag robes, wearing shabby robes. They gather scraps from charnel grounds, rubbish dumps, and shops, make them into a patchwork robe and wear it.\nBut sometimes I wear robes offered by householders that are strong, yet next to which bottle-gourd down is coarse.\nSo if it were the case that my disciples are loyal to me because I’m content with any kind of robe, then those disciples who wear rag robes would not be loyal to me.\nSuppose my disciples were loyal to me because I’m content with any kind of almsfood. Well, there are disciples of mine who eat only almsfood, wander indiscriminately for almsfood, happy to eat whatever they glean. When they’ve entered an inhabited area, they don’t consent when invited to sit down.\nBut sometimes I even eat by invitation boiled fine rice with the dark grains picked out, served with many soups and sauces.\nSo if it were the case that my disciples are loyal to me because I’m content with any kind of almsfood, then those disciples who eat only almsfood would not be loyal to me.\nSuppose my disciples were loyal to me because I’m content with any kind of lodging. Well, there are disciples of mine who stay at the root of a tree, in the open air. For eight months they don’t go under a roof.\nBut sometimes I even stay in bungalows, plastered inside and out, draft-free, with doors fastened and windows shuttered.\nSo if it were the case that my disciples are loyal to me because I’m content with any kind of lodging, then those disciples who stay at the root of a tree would not be loyal to me.\nSuppose my disciples were loyal to me because I’m secluded and I praise seclusion. Well, there are disciples of mine who live in the wilderness, in remote lodgings. Having ventured deep into remote lodgings in the wilderness and the forest, they live there, coming down to the midst of the Saṅgha each fortnight for the recitation of the monastic code.\nBut sometimes I live crowded by monks, nuns, laymen, and laywomen; by rulers and their chief ministers, and monastics of other religions and their disciples.\nSo if it were the case that my disciples are loyal to me because I’m secluded and praise seclusion, then those disciples who live in the wilderness would not be loyal to me.\nSo, Udāyī, it’s not because of these five qualities that my disciples honor, respect, revere, and venerate me; and honoring and respecting me, they remain loyal to me."}},{"id":"mn77:10","sourceIds":["mn77:10.1","mn77:10.2","mn77:10.3","mn77:10.4"],"kind":"text","text":{"pi":"Atthi kho, udāyi, aññe ca pañca dhammā yehi pañcahi dhammehi mamaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti.\nKatame pañca?\nIdhudāyi, mamaṁ sāvakā adhisīle sambhāventi:\n‘sīlavā samaṇo gotamo paramena sīlakkhandhena samannāgato’ti.","en":"There are five other qualities because of which my disciples honor, respect, revere, and venerate me; and honoring and respecting me, they remain loyal to me.\nWhat five?\nFirstly, my disciples esteem me for the higher ethics:\n‘The ascetic Gotama is ethical. He possesses the entire spectrum of ethical conduct to the highest degree.’"}},{"id":"mn77:11","sourceIds":["mn77:11.1","mn77:11.2"],"kind":"text","text":{"pi":"Yampudāyi, mamaṁ sāvakā adhisīle sambhāventi:\n‘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.","en":"Since this is so,\nthis is the first quality because of which my disciples are loyal to me."}},{"id":"mn77:12","sourceIds":["mn77:12.1","mn77:12.2","mn77:12.3","mn77:12.4","mn77:12.5","mn77:12.6","mn77:12.7","mn77:12.8","mn77:12.9","mn77:12.10","mn77:12.11","mn77:12.12"],"kind":"text","text":{"pi":"Puna caparaṁ, udāyi, mamaṁ sāvakā abhikkante ñāṇadassane sambhāventi:\n‘jānaṁyevāha samaṇo gotamo—jānāmīti,\npassaṁyevāha samaṇo gotamo—passāmīti;\nabhiññāya samaṇo gotamo dhammaṁ deseti no anabhiññāya;\nsanidānaṁ samaṇo gotamo dhammaṁ deseti no anidānaṁ;\nsappāṭihāriyaṁ samaṇo gotamo dhammaṁ deseti no appāṭihāriyan’ti.\nYampudāyi, mamaṁ sāvakā abhikkante ñāṇadassane sambhāventi:\n‘jānaṁyevāha samaṇo gotamo—jānāmīti,\npassaṁyevāha samaṇo gotamo—passāmīti;\nabhiññāya samaṇo gotamo dhammaṁ deseti no anabhiññāya;\nsanidānaṁ samaṇo gotamo dhammaṁ deseti no anidānaṁ;\nsappāṭihāriyaṁ 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.","en":"Furthermore, my disciples esteem me for my excellent knowledge and vision:\n‘The ascetic Gotama only claims to know when he does in fact know.\nHe only claims to see when he really does see.\nHe teaches based on direct knowledge, not without direct knowledge.\nHe teaches based on reason, not without reason.\nHe teaches with a demonstrable basis, not without it.’\nSince this is so,\nthis is the second quality because of which my disciples are loyal to me."}},{"id":"mn77:13","sourceIds":["mn77:13.1","mn77:13.2","mn77:13.3","mn77:13.4","mn77:13.5","mn77:13.6","mn77:13.7","mn77:13.8","mn77:13.9","mn77:13.10","mn77:13.11","mn77:13.12","mn77:13.13"],"kind":"text","text":{"pi":"Puna caparaṁ, udāyi, mamaṁ sāvakā adhipaññāya sambhāventi:\n‘paññavā samaṇo gotamo paramena paññākkhandhena samannāgato;\ntaṁ vata anāgataṁ vādapathaṁ na dakkhati, uppannaṁ vā parappavādaṁ na sahadhammena suniggahitaṁ niggaṇhissatīti—netaṁ ṭhānaṁ vijjati’.\nTaṁ kiṁ maññasi, udāyi,\napi nu me sāvakā evaṁ jānantā evaṁ passantā antarantarā kathaṁ opāteyyun”ti?\n“No hetaṁ, bhante”.\n“Na kho panāhaṁ, udāyi, sāvakesu anusāsaniṁ paccāsīsāmi;\naññadatthu mamayeva sāvakā anusāsaniṁ paccāsīsanti.\nYampudāyi, mamaṁ sāvakā adhipaññāya sambhāventi:\n‘paññavā samaṇo gotamo paramena paññākkhandhena samannāgato;\ntaṁ vata anāgataṁ vādapathaṁ na dakkhati, uppannaṁ vā parappavādaṁ na sahadhammena niggahitaṁ niggaṇhissatīti—\nnetaṁ ṭhānaṁ vijjati’.\nAyaṁ kho, udāyi, tatiyo dhammo yena mamaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti.","en":"Furthermore, my disciples esteem me for my higher wisdom:\n‘The ascetic Gotama is wise. He possesses the entire spectrum of wisdom to the highest degree.\nIt’s not possible that he would fail to foresee grounds for future criticism, or to legitimately and completely refute the doctrines of others that come up.’\nWhat do you think, Udāyī?\nWould my disciples, knowing and seeing this, break in and interrupt me?”\n“No, sir.”\n“That’s because I don’t expect to be instructed by my disciples.\nInvariably, my disciples expect instruction from me.\nSince this is so,\nthis is the third quality because of which my disciples are loyal to me."}},{"id":"mn77:14","sourceIds":["mn77:14.1","mn77:14.2","mn77:14.3","mn77:14.4","mn77:14.5","mn77:14.6","mn77:14.7","mn77:14.8","mn77:14.9","mn77:14.10","mn77:14.11"],"kind":"text","text":{"pi":"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;\nte maṁ dukkhasamudayaṁ …\ndukkhanirodhaṁ …\ndukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ pucchanti, tesāhaṁ dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ puṭṭho byākaromi, tesāhaṁ cittaṁ ārādhemi pañhassa veyyākaraṇena.\nYampudāyi, mama sāvakā yena dukkhena dukkhotiṇṇā dukkhaparetā te maṁ upasaṅkamitvā dukkhaṁ ariyasaccaṁ pucchanti, tesāhaṁ dukkhaṁ ariyasaccaṁ puṭṭho byākaromi, tesāhaṁ cittaṁ ārādhemi pañhassa veyyākaraṇena.\nTe maṁ dukkhasamudayaṁ …\ndukkhanirodhaṁ …\ndukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ pucchanti.\nTesāhaṁ dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ puṭṭho byākaromi.\nTesāhaṁ cittaṁ ārādhemi pañhassa veyyākaraṇena.\nAyaṁ kho, udāyi, catuttho dhammo yena mamaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti.","en":"Furthermore, my disciples come to me and ask how the noble truth of suffering applies to the suffering in which they are swamped and mired. And I provide them with a satisfying answer to their question.\nThey ask how the noble truths of the origin of suffering,\nthe cessation of suffering,\nand the practice that leads to the cessation of suffering apply to the suffering  in which they are swamped and mired. And I provide them with satisfying answers to their questions.\nSince this is so,\nthis is the fourth quality because of which my disciples are loyal to me."}},{"id":"mn77:15","sourceIds":["mn77:15.1","mn77:15.2","mn77:15.3","mn77:15.4","mn77:15.5","mn77:15.6"],"kind":"text","text":{"pi":"Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā cattāro satipaṭṭhāne bhāventi.\nIdhudāyi, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ;\nvedanāsu vedanānupassī viharati …\ncitte cittānupassī viharati …\ndhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.\nTatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.","en":"Furthermore, I have explained to my disciples a practice that they use to develop the four kinds of mindfulness meditation.\nIt’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.\nThey meditate observing an aspect of feelings …\nmind …\nprinciples—keen, aware, and mindful, rid of covetousness and displeasure for the world.\nAnd many of my disciples meditate on that having attained perfection and consummation of insight."}},{"id":"mn77:16","sourceIds":["mn77:16.1","mn77:16.2","mn77:16.3","mn77:16.4","mn77:16.5","mn77:16.6"],"kind":"text","text":{"pi":"Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā cattāro sammappadhāne bhāventi.\nIdhudāyi, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti, vāyamati, vīriyaṁ ārabhati, cittaṁ paggaṇhāti, padahati;\nuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti, vāyamati, vīriyaṁ ārabhati, cittaṁ paggaṇhāti, padahati;\nanuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti, vāyamati, vīriyaṁ ārabhati, cittaṁ paggaṇhāti, padahati;\nuppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti, vāyamati, vīriyaṁ ārabhati, cittaṁ paggaṇhāti, padahati.\nTatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.","en":"Furthermore, I have explained to my disciples a practice that they use to develop the four right efforts.\nIt’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise.\nThey generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up.\nThey generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise.\nThey generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed.\nAnd many of my disciples meditate on that having attained perfection and consummation of insight."}},{"id":"mn77:17","sourceIds":["mn77:17.1","mn77:17.2","mn77:17.3","mn77:17.4","mn77:17.5","mn77:17.6"],"kind":"text","text":{"pi":"Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā cattāro iddhipāde bhāventi.\nIdhudāyi, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,\nvīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,\ncittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,\nvīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.\nTatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.","en":"Furthermore, I have explained to my disciples a practice that they use to develop the four bases of psychic power.\nIt’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort.\nThey develop the basis of psychic power that has immersion due to energy, and active effort.\nThey develop the basis of psychic power that has immersion due to mental development, and active effort.\nThey develop the basis of psychic power that has immersion due to inquiry, and active effort.\nAnd many of my disciples meditate on that having attained perfection and consummation of insight."}},{"id":"mn77:18","sourceIds":["mn77:18.1","mn77:18.2","mn77:18.3","mn77:18.4","mn77:18.5","mn77:18.6","mn77:18.7"],"kind":"text","text":{"pi":"Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā pañcindriyāni bhāventi.\nIdhudāyi, bhikkhu saddhindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ;\nvīriyindriyaṁ bhāveti …pe…\nsatindriyaṁ bhāveti …\nsamādhindriyaṁ bhāveti …\npaññindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ.\nTatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.","en":"Furthermore, I have explained to my disciples a practice that they use to develop the five faculties.\nIt’s when a mendicant develops the faculties of faith,\nenergy,\nmindfulness,\nimmersion,\nand wisdom, which lead to peace and awakening.\nAnd many of my disciples meditate on that having attained perfection and consummation of insight."}},{"id":"mn77:19","sourceIds":["mn77:19.1","mn77:19.2","mn77:19.3","mn77:19.4","mn77:19.5","mn77:19.6","mn77:19.7"],"kind":"text","text":{"pi":"Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā pañca balāni bhāventi.\nIdhudāyi, bhikkhu saddhābalaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ;\nvīriyabalaṁ bhāveti …pe…\nsatibalaṁ bhāveti …\nsamādhibalaṁ bhāveti …\npaññābalaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ.\nTatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.","en":"Furthermore, I have explained to my disciples a practice that they use to develop the five powers.\nIt’s when a mendicant develops the powers of faith,\nenergy,\nmindfulness,\nimmersion,\nand wisdom, which lead to peace and awakening.\nAnd many of my disciples meditate on that having attained perfection and consummation of insight."}},{"id":"mn77:20","sourceIds":["mn77:20.1","mn77:20.2","mn77:20.3","mn77:20.4","mn77:20.5","mn77:20.6","mn77:20.7","mn77:20.8","mn77:20.9"],"kind":"text","text":{"pi":"Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā sattabojjhaṅge bhāventi.\nIdhudāyi, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ;\ndhammavicayasambojjhaṅgaṁ bhāveti …pe…\nvīriyasambojjhaṅgaṁ bhāveti …\npītisambojjhaṅgaṁ bhāveti …\npassaddhisambojjhaṅgaṁ bhāveti …\nsamādhisambojjhaṅgaṁ bhāveti …\nupekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.\nTatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.","en":"Furthermore, I have explained to my disciples a practice that they use to develop the seven awakening factors.\nIt’s when a mendicant develops the awakening factors of mindfulness,\ninvestigation of principles,\nenergy,\nrapture,\ntranquility,\nimmersion,\nand equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.\nAnd many of my disciples meditate on that having attained perfection and consummation of insight."}},{"id":"mn77:21","sourceIds":["mn77:21.1","mn77:21.2","mn77:21.3"],"kind":"text","text":{"pi":"Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāventi.\nIdhudāyi, bhikkhu sammādiṭṭhiṁ bhāveti, sammāsaṅkappaṁ bhāveti, sammāvācaṁ bhāveti, sammākammantaṁ bhāveti, sammāājīvaṁ bhāveti, sammāvāyāmaṁ bhāveti, sammāsatiṁ bhāveti, sammāsamādhiṁ bhāveti.\nTatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.","en":"Furthermore, I have explained to my disciples a practice that they use to develop the noble eightfold path.\nIt’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.\nAnd many of my disciples meditate on that having attained perfection and consummation of insight."}},{"id":"mn77:22","sourceIds":["mn77:22.1","mn77:22.2","mn77:22.3","mn77:22.4","mn77:22.5","mn77:22.6","mn77:22.7","mn77:22.8","mn77:22.9","mn77:22.10","mn77:22.11","mn77:22.12","mn77:22.13","mn77:22.14","mn77:22.15","mn77:22.16","mn77:22.17","mn77:22.18"],"kind":"text","text":{"pi":"Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā aṭṭha vimokkhe bhāventi.\nRūpī rūpāni passati,\nayaṁ paṭhamo vimokkho;\najjhattaṁ arūpasaññī bahiddhā rūpāni passati,\nayaṁ dutiyo vimokkho;\nsubhanteva adhimutto hoti,\nayaṁ tatiyo vimokkho;\nsabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati,\nayaṁ catuttho vimokkho;\nsabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati,\nayaṁ pañcamo vimokkho;\nsabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati,\nayaṁ chaṭṭho vimokkho;\nsabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati,\nayaṁ sattamo vimokkho;\nsabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati,\nayaṁ aṭṭhamo vimokkho.\nTatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.","en":"Furthermore, I have explained to my disciples a practice that they use to develop the eight liberations.\nHaving physical form, they see forms.\nThis is the first liberation.\nNot perceiving form internally, they see forms externally.\nThis is the second liberation.\nThey’re focused only on beauty.\nThis is the third liberation.\nGoing totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.\nThis is the fourth liberation.\nGoing totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.\nThis is the fifth liberation.\nGoing totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.\nThis is the sixth liberation.\nGoing totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.\nThis is the seventh liberation.\nGoing totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.\nThis is the eighth liberation.\nAnd many of my disciples meditate on that having attained perfection and consummation of insight."}},{"id":"mn77:23","sourceIds":["mn77:23.1","mn77:23.2","mn77:23.3","mn77:23.4","mn77:23.5","mn77:23.6","mn77:23.7","mn77:23.8","mn77:23.9","mn77:23.10","mn77:23.11","mn77:23.12","mn77:23.13","mn77:23.14","mn77:23.15","mn77:23.16","mn77:23.17","mn77:23.18","mn77:23.19","mn77:23.20","mn77:23.21","mn77:23.22","mn77:23.23","mn77:23.24","mn77:23.25","mn77:23.26","mn77:23.27","mn77:23.28","mn77:23.29","mn77:23.30","mn77:23.31","mn77:23.32","mn77:23.33","mn77:23.34"],"kind":"text","text":{"pi":"Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā aṭṭha abhibhāyatanāni bhāventi.\nAjjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni.\n‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti.\nIdaṁ paṭhamaṁ abhibhāyatanaṁ.\nAjjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni.\n‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti.\nIdaṁ dutiyaṁ abhibhāyatanaṁ.\nAjjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni.\n‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti.\nIdaṁ tatiyaṁ abhibhāyatanaṁ.\nAjjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni.\n‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti.\nIdaṁ catutthaṁ abhibhāyatanaṁ.\nAjjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.\nSeyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ;\nevameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.\n‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti.\nIdaṁ pañcamaṁ abhibhāyatanaṁ.\nAjjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.\nSeyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ;\nevameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.\n‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti.\nIdaṁ chaṭṭhaṁ abhibhāyatanaṁ.\nAjjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.\nSeyyathāpi nāma bandhujīvakapupphaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ;\nevameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.\n‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti.\nIdaṁ sattamaṁ abhibhāyatanaṁ.\nAjjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.\nSeyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ;\nevameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.\n‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁsaññī hoti.\nIdaṁ aṭṭhamaṁ abhibhāyatanaṁ.\nTatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.","en":"Furthermore, I have explained to my disciples a practice that they use to develop the eight dimensions of mastery.\nPerceiving form internally, someone sees forms externally, limited, both pretty and ugly.\nMastering them, they perceive: ‘I know and see.’\nThis is the first dimension of mastery.\nPerceiving form internally, someone sees forms externally, limitless, both pretty and ugly.\nMastering them, they perceive: ‘I know and see.’\nThis is the second dimension of mastery.\nNot perceiving form internally, someone sees forms externally, limited, both pretty and ugly.\nMastering them, they perceive: ‘I know and see.’\nThis is the third dimension of mastery.\nNot perceiving form internally, someone sees forms externally, limitless, both pretty and ugly.\nMastering them, they perceive: ‘I know and see.’\nThis is the fourth dimension of mastery.\nNot perceiving form internally, someone sees forms externally, blue, with blue color and blue appearance.\nThey’re like a flax flower that’s blue, with blue color and blue appearance. Or a cloth from Varanasi that’s smoothed on both sides, blue, with blue color and blue appearance.\nIn the same way, not perceiving form internally, someone sees forms externally, blue, with blue color and blue appearance.\nMastering them, they perceive: ‘I know and see.’\nThis is the fifth dimension of mastery.\nNot perceiving form internally, someone sees forms externally that are yellow, with yellow color and yellow appearance.\nThey’re like a champak flower that’s yellow, with yellow color and yellow appearance. Or a cloth from Varanasi that’s smoothed on both sides, yellow, with yellow color and yellow appearance.\nIn the same way, not perceiving form internally, someone sees forms externally that are yellow, with yellow color and yellow appearance.\nMastering them, they perceive: ‘I know and see.’\nThis is the sixth dimension of mastery.\nNot perceiving form internally, someone sees forms externally that are red, with red color and red appearance.\nThey’re like a scarlet mallow flower that’s red, with red color and red appearance. Or a cloth from Varanasi that’s smoothed on both sides, red, with red color and red appearance.\nIn the same way, not perceiving form internally, someone sees forms externally that are red, with red color and red appearance.\nMastering them, they perceive: ‘I know and see.’\nThis is the seventh dimension of mastery.\nNot perceiving form internally, someone sees forms externally that are white, with white color and white appearance.\nThey’re like the morning star that’s white, with white color and white appearance. Or a cloth from Varanasi that’s smoothed on both sides, white, with white color and white appearance.\nIn the same way, not perceiving form internally, someone sees forms externally that are white, with white color and white appearance.\nMastering them, they perceive: ‘I know and see.’\nThis is the eighth dimension of mastery.\nAnd many of my disciples meditate on that having attained perfection and consummation of insight."}},{"id":"mn77:24","sourceIds":["mn77:24.1","mn77:24.2","mn77:24.3","mn77:24.4","mn77:24.5","mn77:24.6","mn77:24.7","mn77:24.8","mn77:24.9","mn77:24.10","mn77:24.11","mn77:24.12"],"kind":"text","text":{"pi":"Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā dasa kasiṇāyatanāni bhāventi.\nPathavīkasiṇameko sañjānāti uddhamadho tiriyaṁ advayaṁ appamāṇaṁ;\nāpokasiṇameko sañjānāti …pe…\ntejokasiṇameko sañjānāti …\nvāyokasiṇameko sañjānāti …\nnīlakasiṇameko sañjānāti …\npītakasiṇameko sañjānāti …\nlohitakasiṇameko sañjānāti …\nodātakasiṇameko sañjānāti …\nākāsakasiṇameko sañjānāti …\nviññāṇakasiṇameko sañjānāti uddhamadho tiriyaṁ advayaṁ appamāṇaṁ.\nTatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.","en":"Furthermore, I have explained to my disciples a practice that they use to develop the ten universal dimensions of meditation.\nSomeone perceives the meditation on universal earth above, below, across, undivided and limitless.\nThey perceive the meditation on universal water …\nthe meditation on universal fire …\nthe meditation on universal air …\nthe meditation on universal blue …\nthe meditation on universal yellow …\nthe meditation on universal red …\nthe meditation on universal white …\nthe meditation on universal space …\nthe meditation on universal consciousness above, below, across, undivided and limitless.\nAnd many of my disciples meditate on that having attained perfection and consummation of insight."}},{"id":"mn77:25","sourceIds":["mn77:25.1","mn77:25.2","mn77:25.3","mn77:25.4","mn77:25.5"],"kind":"text","text":{"pi":"Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā cattāri jhānāni bhāventi.\nIdhudāyi, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.\nSo imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.\nSeyyathāpi, udāyi, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya, sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena na ca pagghariṇī;\nevameva kho, udāyi, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.","en":"Furthermore, I have explained to my disciples a practice that they use to develop the four absorptions.\nIt’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.\nThey drench, steep, fill, and spread themselves with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.\nIt’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out.\nIn the same way, a mendicant drenches, steeps, fills, and spreads themselves with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion."}},{"id":"mn77:26","sourceIds":["mn77:26.1","mn77:26.2","mn77:26.3","mn77:26.4","mn77:26.5"],"kind":"text","text":{"pi":"Puna caparaṁ, udāyi, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ …pe… dutiyaṁ jhānaṁ upasampajja viharati.\nSo imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.\nSeyyathāpi, 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;\natha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa.\nEvameva kho, udāyi, bhikkhu imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.","en":"Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.\nThey drench, steep, fill, and spread themselves with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion.\nIt’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and the heavens would not properly bestow showers from time to time.\nBut the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water.\nIn the same way, a mendicant drenches, steeps, fills, and spreads themselves with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion."}},{"id":"mn77:27","sourceIds":["mn77:27.1","mn77:27.2","mn77:27.3","mn77:27.4"],"kind":"text","text":{"pi":"Puna caparaṁ, udāyi, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati.\nSo imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.\nSeyyathāpi, 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;\nevameva kho, udāyi, bhikkhu imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.","en":"Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption. They meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’\nThey drench, steep, fill, and spread themselves with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture.\nIt’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked with cool water.\nIn the same way, a mendicant drenches, steeps, fills, and spreads themselves with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture."}},{"id":"mn77:28","sourceIds":["mn77:28.1","mn77:28.2","mn77:28.3","mn77:28.4","mn77:28.5"],"kind":"text","text":{"pi":"Puna caparaṁ, udāyi, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.\nSo imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.\nSeyyathāpi, udāyi, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa;\nevameva kho, udāyi, bhikkhu imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.\nTatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.","en":"Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption. It is without pleasure or pain, with pure equanimity and mindfulness.\nThey sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind.\nIt’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth.\nIn the same way, they sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind.\nAnd many of my disciples meditate on that having attained perfection and consummation of insight."}},{"id":"mn77:29","sourceIds":["mn77:29.1","mn77:29.2","mn77:29.3","mn77:29.4","mn77:29.5","mn77:29.6","mn77:29.7","mn77:29.8","mn77:29.9","mn77:29.10","mn77:29.11","mn77:29.12"],"kind":"text","text":{"pi":"Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā evaṁ pajānanti:\n‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo;\nidañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhaṁ’.\nSeyyathāpi, udāyi, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno sabbākārasampanno;\ntatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā.\nTamenaṁ cakkhumā puriso hatthe karitvā paccavekkheyya:\n‘ayaṁ kho maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno sabbākārasampanno;\ntatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā’ti.\nEvameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā evaṁ pajānanti:\n‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo;\nidañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti.\nTatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.","en":"Furthermore, I have explained to my disciples a practice that they use to understand this:\n‘This body of mine is formed. It’s made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction.\nAnd this consciousness of mine is attached to it, tied to it.’\nSuppose there was a beryl gem that was naturally lustrous, eight-faceted, well-worked, transparent and clear, endowed with all good qualities.\nAnd it was strung with a thread of blue, yellow, red, white, or golden brown.\nAnd a person with clear eyes were to take it in their hand and examine it:\n‘This beryl gem is naturally lustrous, eight-faceted, well-worked, transparent and clear, endowed with all good qualities.\nAnd it’s strung with a thread of blue, yellow, red, white, or golden brown.’\nIn the same way, I have explained to my disciples a practice that they use to understand this:\n‘This body of mine is formed. It’s made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction.\nAnd this consciousness of mine is attached to it, tied to it.’\nAnd many of my disciples meditate on that having attained perfection and consummation of insight."}},{"id":"mn77:30","sourceIds":["mn77:30.1","mn77:30.2","mn77:30.3","mn77:30.4","mn77:30.5","mn77:30.6","mn77:30.7","mn77:30.8","mn77:30.9","mn77:30.10","mn77:30.11","mn77:30.12"],"kind":"text","text":{"pi":"Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā imamhā kāyā aññaṁ kāyaṁ abhinimminanti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.\nSeyyathāpi, udāyi, puriso muñjamhā īsikaṁ pabbāheyya;\ntassa evamassa:\n‘ayaṁ muñjo, ayaṁ īsikā; añño muñjo, aññā īsikā; muñjamhā tveva īsikā pabbāḷhā’ti.\nSeyyathā vā panudāyi, puriso asiṁ kosiyā pabbāheyya;\ntassa evamassa:\n‘ayaṁ asi, ayaṁ kosi; añño asi aññā kosi; kosiyā tveva asi pabbāḷho’ti.\nSeyyathā vā, panudāyi, puriso ahiṁ karaṇḍā uddhareyya;\ntassa evamassa:\n‘ayaṁ ahi, ayaṁ karaṇḍo; añño ahi, añño karaṇḍo; karaṇḍā tveva ahi ubbhato’ti.\nEvameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā imamhā kāyā aññaṁ kāyaṁ abhinimminanti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.\nTatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.","en":"Furthermore, I have explained to my disciples a practice that they use to create from this body another body—formed, mind-made, whole in its major and minor limbs, not deficient in any faculty.\nSuppose a person was to draw a reed out from its sheath.\nThey’d think:\n‘This is the reed, this is the sheath. The reed and the sheath are different things. The reed has been drawn out from the sheath.’\nOr suppose a person was to draw a sword out from its scabbard.\nThey’d think:\n‘This is the sword, this is the scabbard. The sword and the scabbard are different things. The sword has been drawn out from the scabbard.’\nOr suppose a person was to draw a snake out from its slough.\nThey’d think:\n‘This is the snake, this is the slough. The snake and the slough are different things. The snake has been drawn out from the slough.’\nIn the same way, I have explained to my disciples a practice that they use to create from this body another body—formed, mind-made, whole in its major and minor limbs, not deficient in any faculty.\nAnd many of my disciples meditate on that having attained perfection and consummation of insight."}},{"id":"mn77:31","sourceIds":["mn77:31.1","mn77:31.2","mn77:31.3","mn77:31.4","mn77:31.5","mn77:31.6"],"kind":"text","text":{"pi":"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.\nSeyyathāpi, udāyi, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṁ yadeva bhājanavikatiṁ ākaṅkheyya taṁ tadeva kareyya abhinipphādeyya;\nseyyathā vā panudāyi, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṁ dantasmiṁ yaṁ yadeva dantavikatiṁ ākaṅkheyya taṁ tadeva kareyya abhinipphādeyya;\nseyyathā vā panudāyi, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṁ suvaṇṇasmiṁ yaṁ yadeva suvaṇṇavikatiṁ ākaṅkheyya taṁ tadeva kareyya abhinipphādeyya.\nEvameva 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.\nTatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.","en":"Furthermore, I have explained to my disciples a practice that they use to wield the many kinds of psychic power: multiplying themselves and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the realm of divinity.\nSuppose a deft potter or their apprentice had some well-prepared clay. They could produce any kind of pot that they like.\nOr suppose a deft ivory-carver or their apprentice had some well-prepared ivory. They could produce any kind of ivory item that they like.\nOr suppose a deft goldsmith or their apprentice had some well-prepared gold. They could produce any kind of gold item that they like.\nIn the same way, I have explained to my disciples a practice that they use to wield the many kinds of psychic power …\nAnd many of my disciples meditate on that having attained perfection and consummation of insight."}},{"id":"mn77:32","sourceIds":["mn77:32.1","mn77:32.2","mn77:32.3","mn77:32.4"],"kind":"text","text":{"pi":"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.\nSeyyathāpi, udāyi, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya;\nevameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇanti—dibbe ca mānuse ca, ye dūre santike ca.\nTatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.","en":"Furthermore, I have explained to my disciples a practice that they use so that, with clairaudience that is purified and superhuman, they hear both kinds of sounds, human and heavenly, whether near or far.\nSuppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters.\nIn the same way, I have explained to my disciples a practice that they use so that, with clairaudience that is purified and superhuman, they hear both kinds of sounds, human and heavenly, whether near or far.\nAnd many of my disciples meditate on that having attained perfection and consummation of insight."}},{"id":"mn77:33","sourceIds":["mn77:33.1","mn77:33.2","mn77:33.3","mn77:33.4","mn77:33.5","mn77:33.6","mn77:33.7","mn77:33.8","mn77:33.9","mn77:33.10","mn77:33.11","mn77:33.12","mn77:33.13","mn77:33.14","mn77:33.15","mn77:33.16","mn77:33.17","mn77:33.18","mn77:33.19","mn77:33.20","mn77:33.21","mn77:33.22","mn77:33.23","mn77:33.24","mn77:33.25","mn77:33.26","mn77:33.27","mn77:33.28","mn77:33.29","mn77:33.30","mn77:33.31","mn77:33.32","mn77:33.33","mn77:33.34","mn77:33.35","mn77:33.36"],"kind":"text","text":{"pi":"Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānanti—\nsarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānanti,\nvītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānanti;\nsadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānanti,\nvītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānanti;\nsamohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānanti,\nvītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānanti;\nsaṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānanti,\nvikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānanti;\nmahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānanti,\namahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānanti;\nsauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānanti,\nanuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānanti;\nsamāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānanti,\nasamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānanti;\nvimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānanti,\navimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānanti.\nSeyyathāpi, 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;\nevameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānanti—\nsarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānanti,\nvītarāgaṁ vā cittaṁ …pe…\nsadosaṁ vā cittaṁ …\nvītadosaṁ vā cittaṁ …\nsamohaṁ vā cittaṁ …\nvītamohaṁ vā cittaṁ …\nsaṅkhittaṁ vā cittaṁ …\nvikkhittaṁ vā cittaṁ …\nmahaggataṁ vā cittaṁ …\namahaggataṁ vā cittaṁ …\nsauttaraṁ vā cittaṁ …\nanuttaraṁ vā cittaṁ …\nsamāhitaṁ vā cittaṁ …\nasamāhitaṁ vā cittaṁ …\nvimuttaṁ vā cittaṁ …\navimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānanti.\nTatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.","en":"Furthermore, I have explained to my disciples a practice that they use to understand the minds of other beings and individuals, having encompassed them with their own mind.\nThey understand mind with greed as ‘mind with greed’,\nand mind without greed as ‘mind without greed’;\nmind with hate as ‘mind with hate’,\nand mind without hate as ‘mind without hate’;\nmind with delusion as ‘mind with delusion’,\nand mind without delusion as ‘mind without delusion’;\nconstricted mind as ‘constricted mind’,\nand scattered mind as ‘scattered mind’;\nexpansive mind as ‘expansive mind’,\nand unexpansive mind as ‘unexpansive mind’;\nmind that is not supreme as ‘mind that is not supreme’,\nand mind that is supreme as ‘mind that is supreme’;\nmind immersed in samādhi as ‘mind immersed in samādhi’,\nand mind not immersed in samādhi as ‘mind not immersed in samādhi’;\nfreed mind as ‘freed mind’,\nand unfreed mind as ‘unfreed mind’.\nSuppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they had a spot they’d know ‘I have a spot’, and if they had no spots they’d know ‘I have no spots’.\nIn the same way, I have explained to my disciples a practice that they use to understand the minds of other beings and individuals, having encompassed them with their own mind …\nAnd many of my disciples meditate on that having attained perfection and consummation of insight."}},{"id":"mn77:34","sourceIds":["mn77:34.1","mn77:34.2","mn77:34.3","mn77:34.4"],"kind":"text","text":{"pi":"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.\nSeyyathāpi, 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.\nEvameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṁ pubbenivāsaṁ anussaranti, seyyathidaṁ—ekampi jātiṁ …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussaranti.\nTatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.","en":"Furthermore, I have explained to my disciples a practice that they use to recollect the many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.\nSuppose a person was to leave their home village and go to another village. From that village they’d go to yet another village. And from that village they’d return to their home village. They’d think: ‘I went from my home village to another village. There I stood like this, sat like that, spoke like this, or kept silent like that. From that village I went to yet another village. There too I stood like this, sat like that, spoke like this, or kept silent like that. And from that village I returned to my home village.’\nIn the same way, I have explained to my disciples a practice that they use to recollect the many kinds of past lives.\nAnd many of my disciples meditate on that having attained perfection and consummation of insight."}},{"id":"mn77:35","sourceIds":["mn77:35.1","mn77:35.2","mn77:35.3","mn77:35.4"],"kind":"text","text":{"pi":"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.\nSeyyathāpi, udāyi, dve agārā sadvārā. Tatra cakkhumā puriso majjhe ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi anucaṅkamantepi anuvicarantepi;\nevameva 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…\ntatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.","en":"Furthermore, I have explained to my disciples a practice that they use so that, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds.\nSuppose there were two houses with doors. A person with clear eyes standing in between them would see humans entering and leaving a house and wandering to and fro.\nIn the same way, I have explained to my disciples a practice that they use so that, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn …\nAnd many of my disciples meditate on that having attained perfection and consummation of insight."}},{"id":"mn77:36","sourceIds":["mn77:36.1","mn77:36.2","mn77:36.3","mn77:36.4"],"kind":"text","text":{"pi":"Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.\nSeyyathāpi, 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.\nEvameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.\nTatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.","en":"Furthermore, I have explained to my disciples a practice that they use to realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.\nSuppose that in a mountain glen there was a lake that was transparent, clear, and unclouded. A person with clear eyes standing on the bank would see the clams and mussels, pebbles and gravel, and schools of fish swimming about or staying still. They’d think: ‘This lake is transparent, clear, and unclouded. And here are the clams and mussels, pebbles and gravel, and schools of fish swimming about or staying still.’\nIn the same way, I have explained to my disciples a practice that they use to realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.\nAnd many of my disciples meditate on that having attained perfection and consummation of insight."}},{"id":"mn77:37","sourceIds":["mn77:37.1"],"kind":"text","text":{"pi":"Ayaṁ kho, udāyi, pañcamo dhammo yena mama sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti.","en":"This is the fifth quality because of which my disciples are loyal to me."}},{"id":"mn77:38","sourceIds":["mn77:38.1","mn77:38.2","mn77:38.3","mn77:38.4"],"kind":"text","text":{"pi":"Ime kho, udāyi, pañca dhammā yehi mamaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharantī”ti.\nIdamavoca bhagavā.\nAttamano sakuludāyī paribbājako bhagavato bhāsitaṁ abhinandīti.\nMahāsakuludāyisuttaṁ niṭṭhitaṁ sattamaṁ.","en":"These are the five qualities because of which my disciples honor, respect, revere, and venerate me; and honoring and respecting me, they remain loyal to me.”\nThat is what the Buddha said.\nSatisfied, the wanderer Sakuludāyī approved what the Buddha said."}}]}],"sourceRevision":"afdafa92450cfe7573b280da50382888323666d2","sourceUrl":"https://suttacentral.net/mn77/en/sujato","licence":"CC0 1.0","licenceUrl":"https://creativecommons.org/publicdomain/zero/1.0/","editionNote":"Full supplied source file; inherited abbreviations are preserved. Not a reconstructed expansion of every repetition. No Malay or Mandarin translation is implied."}