77. Mahasakuludayi Sutta- English(1)MAJJHIMA NIKAYA II
II. 3. 7. Mahà-sakuludàyisuttaü
(77) Advice to the wandering Ascetic Sakuludayi
I heard thus. At one time the Blessed One was living in the squirrels' sanctuary
in the bamboo grove in Rajagaha. At that time many well-known wandering ascetics
lived in the wandering ascetics' monastery in the santuary of Mora trees. Such
as Anugaro Varadhara, Sakuludayi and other well-known wandering ascetics. Then
the Blessed One putting on robes in the morning and taking bowl and robes
entered Rajagaha for alms. Then it occurred to the Blessed One, it's too early
to go for alms in Rajagaha, what if I approached the wandering ascetic
Sakuludayi in the sanctuary of Mora trees. The Blessed One approached the
monastery of the wandering asetics and approached the wandering ascetic
Sakuludayi. At that time, the wandering ascetic Sakuludayi was seated with a
large gathering of wandering ascetics making much noise. They were engaged in
various kinds of childish talk, about kings, robbers, chief ministers, the army,
fears, fights, eatables and drinks, dress, beds, flowers and scents, relations,
conveyances, villages, hamlets, towns and states, women and heros. About gossip
at the corner of the street and at the well Talk about those dead and gone,
various other talk about the origin of the world and the ocean and of things
that did and not happen. The wandering ascetic Sakuludayi seeing the Blessed
One, coming in the distance silenced the gathering: `Good sirs, make less noise,
do not make such a noise. The recluse Gotama is coming. These venerable ones
make little noise, and thinking this gathering makes little noise may have
thought to approach'. The wandering ascetics became silent. Then the Blessed One
approached the wandering ascetic Sakuludayi, and the wandering ascetic
Sakuludayi said to the Blessed One: `Good Gotama, come! It is after a long time
that good Gotama thought of coming. Sit good Gotama, the seat is ready,' The
Blessed One sat on the prepared seat, and the wanderig ascetic too sat on a side
taking a low seat. Then the Blessed One, said. `With what talk were you seated
here and what was the topic of conversation?''Let that be venerable sir, the
talk we were sitting with, now. A talk from the Blessed One is rare and this
talk could be heard later. A long time ago, in the past, when recluses and
brahmins were assembled in the assembly hall this talk arose. It is great gain
for Anga and Magadha that many recluses and brahmins, leaders of gatherings
famous ford makers, considered good by many, come to Rajagaha for the rains with
their followers. They are Purana Kassapa, Makkhali Gosàla, Ajita Kesakambali,
Pakudha Kaccayana, Sanjaya Belatthiputta and Nigantha Nataputta. and also the
recluse Gotama. How do the disciples revere and honour the Teacher and abide?'.
Then a certain one said: `This Purana Kassapa leader and teacher of a gathering,
considered a famous ford maker by many, is not honoured and revered by his
disciples and Purana Kassapa does not give due honour to his disciples. Once
Purana Kassapa was teaching a gathering of hundreds. Then one of the disciples
of Purana Kassapa made an exclamation. Good sirs, do not ask the meaning of this
from Purana Kassapa, he does not know it: I know its meaning, ask the question
from me, I will explain it to the good sirs. It happened that Purana Kassapa
beat his breast and shouted entreating the gathering to be silent. These good
sirs do not ask the question from him, they ask it from me. I will explain it.
Many of his disciples arouse quarrels and go away from him: You do not know this
discipline. I know it. What do you know of this discipline? Your path is wrong.
I talk with reasons and you talk without. You tell the last words first, and the
words that should be told first last. You have thought it out, reversed it, and
aroused a dispute, stop it! If possible dispute it out and be released. Thus
Purana Kassapa is not honoured, and revered by his disciples and Purana Kassapa
does not give due recognition to his disciples, and Purana Kassapa is reviled by
his own Teaching,' `Then a certain one said, Makkhali Gosala too, --A jita
Kesakambali too, ---P akudha Kaccayanatoo ---Sanjaya Belatthiputta
too---Nigantha Nataputta, leader and teacher of a gathering, considered a famous
ford maker by many, is not honoured and revered by his disciples and Nigantha
Nataputta does not give due honour to his disciples. Once Nigantha Nataputta was
teaching a gathering of hundreds. Then one of the disciples of Nigantha
Nataputta made an exclamation. Good sirs, do not ask the meaning of this from
Nigantha Nataputta, he does not know it: I know its meaning, ask the question
from me, I will explain it to the good sirs. It happened that Nigantha Nataputta
beat his breast and shouted entreating the gathering to be silent. These good
sirs do not ask the question from him, they ask it from me. I will explain it.
Many of his disciples arouse quarrels and go away from him. You, do not know the
Discipline and the teaching. I know it. What do you know of this Discipline? You
have fallen to the wrong path. I talk with reasons and you talk without. You
tell the last words first, and the words that should be told first last. You
have thought it out, reversed it, and aroused a dispute, stop it! If possible
dispute it out and be released. Thus Nigantha Nataputta is not honoured, and
revered by his disciples and Nigantha Nataputta does not give due recognition to
his disciples, and Nigantha Nataputta is reviled by his own Teaching.
A certain one said thus: `The recluse Gotama too is a leader and teacher of a
gathering, considered a famous ford maker by many, is honoured and revered by
his disciples and the recluse Gotama gives due honour to his disciples, and they
abide supported on him. Once the recluse Gotama was teaching a gathering of
hundreds. Then one of the disciples cleared his throat, and a certain other
co-associate in the holy life, nudged him with his knee and said, venerable one
do not make a noise. When the recluse Gotama teaches a gathering of hundreds,
there is not even the sound of a sneeze or the sound of clearing the throat from
the crowd. Then the gathering waits expecting to hear the next words of the
reculse Gotama, thinking whatever the Blessed One says we will hear it. Like
people waiting anxiously at the crossroads, until a small honey comb, is covered
up. In that manner, when the recluse Gotama teaches a gathering of hundreds,
there is not even the sound of a sneeze or the sound of clearing the throat from
the crowd. The gathering waits expecting to hear the next words of the reculse
Gotama, thinking whatever the Blessed One says we will hear it. Even those
disciples of the recluse Gotama, who were unable to yoke themselves to the
training and gave up robes, praise the Teacher, the Teaching and the Community
of bhikkhus. They blame themselves and not any one else. I'm the unlucky one
without merit, gone forth in this well preached Teaching could not lead the pure
and complete holy life, until the end of life. They either live in a monastery
or observe the five precepts and live as lay disciples. Thus the recluse Gotama
is revered and honoured by the disciples and the recluse Gotama gives the due
honour and reverence to his disciples and they abide supported on him. `
ßUdàyi, what do you see in my Teaching, on account of which my disciples honour
and revere me and abide, and they abide supported on me being honoured and
revered?' ...
ßVenerable sir, I see five things on account of which the disciples honour and
revere the Blessed One, and on account of them, they receive the due honour and
reverence, and live supported. What are the five? Venerable sir, the Blessed One
takes little food and praises taking little food. This is the first thing on
account of which the disciples honour and revere the Blessed One, and abide
supported receiving due honour, themselves.
Again venerable sir, the Blessed One is satisfied with whatever robes gained,
and praises the satisfaction of whatever robes gained. This is the second thing
on account of which the disciples honour and revere the Blessed One, and abide
supported receiving the due honour.
Again, venerable sir, the Blessed One is satisfied with whatever gain of morsel
food, and praises the satisfaction with whatever gain of morsel food, This is
the third thing on account of which the disciples honour and revere the Blessed
One, and abide supported receiving due honour, themselves.
Again venerable sir, the Blessed One is satisfied with whatever gain of
dwellings, and praises the satisfaction with whatever gain of dwellings, this is
the fourth thing on account of which the disciples honour and revere the Blessed
One, and abide supported receiving due honour themselves.
Again venerable sir, the Blessed One secluded praises seclusion, this is the
fifth thing on account of which the disciples honour and revere the Blessed One,
and abide supported receiving due honour themselves.
Venerable sir, I see these five things on account of which the disciples honour
and revere the Blessed One and abide supported receiving the due honour
themselves. `
ßUdàyi, if I am honoured and revered for partaking little food, and for praising
it, you should revere and honour my disciples. and should abide supported,
receiving the due honour for it. There are disciples of mine who partake one
bowlful, half a bowl, even a wood apple fruit, half a wood apple fruit. I on the
other hand on some days partake, a brimful of the bowl and even more sometimes.
Udàyi, you should honour, and revere my disciples. Udàyi, there are disciples of
mine who partake one bowlful, half a bowl, even a wood apple fruit, and half a
wood apple fruit. Udàyi you should honour and revere my disciples.
Udàyi, if I am honoured and revered for satisfaction in whatever gain of robes
and for praising it, you should revere and honour my disciples. and should abide
supported receiving the due honour for it. There are disciples of mine who are
rag robe wearers shabby robe wearers that prepare their three robes out of what
is picked from a charnel ground, from a rubbish heap or outside a shop I on the
other hand sometimes partake of a robe skilfully done by a householder out of
the rough hemp of the goad Udàyi, you should honour and revere my disciples, and
abide honouring and revering them. Udàyi, there are disciples of mine who are
rag robe wearers shabby robe wearers that prepare their three robes out of what
is picked from a charnel ground, from a rubbish heap or outside a shop. Udàyi
you should honour and revere my disciples.
Udàyi, if I am honoured and revered for satisfaction in whatever gain of morsel
food and for praising it you should revere and honour my disciples You should
abide supported receiving the due honour for it. There are disciples of mine who
go the alms round in due order. Attached to observances, entering a house would
not sit even when a seat is offered, on the other hand I sometimes partake of
food invited, prepared out of the finest rice, with the dark seeds picked and
with various curries and soups. Udàyi, you should honour and revere my
disciples, and abide honouring and revering them. Udàyi, there are disciples of
mine who are rag robe wearers shabby robe wearers those that prepare their three
robes out of what is picked from a charnel ground, from a rubbish heap or
outside a shop. Udàyi you should honour and revere my disciples.
Udàyi, if I am honoured and revered for satisfaction in whatever gain of
dwellings and for praising it, you should revere and honour my disciples. and
should abide supported receiving the due honour for it. There are disciples of
mine who dwell under a tree, in the open, they do not look out for a roof for
eight months I on the other hand sometimes dwell in a gabled house, well
painted, sheltered from the wind and rain with bolted doors and windows. Udàyi,
you should honour and revere my disciples, and abide honouring and revering
them. Udàyi, there are disciples of mine who dwell under a tree, in the open,
they do not look out for a roof for eight months. Udàyi you should honour and
revere my disciples.
Udàyi, if I'm honoured and revered for seclusion and for praising it, you should
revere and honour my disciples. and receive the due honour for it. There are
disciples of mine who are forest dwellers, leaf huts dwellers, forest jungle
dwellers and jungle road dwellers. They do not stay, with the community of
bhikkhus. They come every fortinight to recite the higher code of rules. I on
the other hand abide surrounded by bhikkhus, bhikkhunis, lay, disciples, male
and female. Surrounded by kings, ministers, and ascetics of other faiths. Udàyi,
you should honour and revere my disciples, and receive the due honour for it.
Udàyi, there are disciples of mine who are forest dwellers leaf hut dwellers,
forest jungle dwellers, and jungle road dwellers. They do not stay with the
community of bhikkhus. They come every fortinight to recite the higher code of
rules. Udàyi you should honour and revere my disciples.
Thus Udàyi, my disciples do not honour and revere me and abide supported
receiving the due honour for it, on account of these five things.
Udàyi, there are five other things, on account of which, my disciples honour and
revere me and abide supported receiving the due honour for it. What are the
five? Udàyi, my disciples honour me for the highest mass of virtues. The recluse
Gotama is virtuous, endowed with the highest mass of virtues. This is the first
thing on account of which my disciples honour and revere me.
Again Udàyi, my disciples honour me for the highest mass of knowledges and
vision; The recluse Gotama, knowing, says I know, seeing says, I see. Knowing
the recluse Gotama teaches, with examples and saying wonderful things. This is
the second thing on account of which my disciples honour and revere me.
Again Udàyi, my disciples honour me for the higest mass of wisdom. The recluse
Gotama, is endowed with very high wisdom. There is no possibility that he has
not rcognised a single sign, on account of which a future false teacher would
arouse a dispute, and he has rightfully settled all disputes that arise at
present. Udàyi, have you seen a disciple of mine interrupting me in the middle
of a talk?
ßNo, venerable sir, I have not. `
My disciples think, indeed, it is on account me, that the disciples are advised,
thus they honour me with the highest mass of wisdom. This is the third thing on
account of which my disciples honour and revere me and abide supported receiving
the due honour for it.
Again, Udàyi, when my disciples are afflicted and overcome with unpleasantness,
they approach me and ask about the noble truth of unpleasantness. Then I explain
it to them. I convince their minds explaining the noble truth of unpleasantness.
They ask about the noble truth of the arising of unpleasantness, the noble truth
of the cessation of unpleasantness, and the noble truth of the path to the
cessation of unpleasantness. I explain to them the path to the cessation of
unpleasantness and explaining it convince their minds on it This is the fourth
thing on account of which my disciples honour and revere me and abide supported
receiving the due honour for it.
Again, Udàyi, I have declared to my disciples the method for the fourfold
establishment of mindfulness. Here, the bhikkhu abides reflecting the body in
the body, mindful and aware for dispelling covetoussness and displeasure for the
world. Abides reflecting feelings in feelings, mindful and aware for dispelling
covetoussness and displeasure for the world. Abides reflecting the mental states
in the mind, mindful and aware for dispelling covetoussness and displeasure for
the world. Abides reflecting thoughts in thoughts, mindful and aware for
dispelling covetoussness and displeasure for the world. Thus too my disciples
abide aiming perfect knowledge for emancipation.
Again, Udàyi, I have declared to my disciples the method for developing the
fourfold rightful endeavours. My disciples fall to the method to develop the
four rightful endeavours. Here, Udàyi, the bhikkhu makes endeavour, pulls up the
mind, arouses interest and effort for the non-arising of non-arisen demerit. The
bhikkhu makes endeavour, pulls up the mind, arouses interest and effort for the
dispelling of arisen demerit. The bhikkhu makes endeavour, pulls up the mind,
arouses interest and effort, for the arousing of non-arisen merit. The bhikkhu
makes endeavour, pulls up the mind, arouses interest and effort for the
unconfused stabilisation growth and development of arisen merit. Thus too my
disciples abide aiming perfect knowledge for emancipation.
Again, Udàyi, I have declared to my disciples the method for developing the
fourfold super normal powers. The bhikkhu develops the supernormal power endowed
with interest to concentrate with endeavour and intentions. The bhikkhu develops
the supernormal power endowed with effort to concentrate with endeavour and
intentions. The bhikkhu develops the supernormal power endowed with mental
concentration with endeavour and intentions and the bhikkhu develops the
supernormal power endowed with investigating concentration, with endeavour and
intentions. Thus too my disciples abide aiming perfect knowledge for
emancipation.
Again, Udàyi, I have declared to my disciples the method for developing the
fivefold mental faculties. Udàyi, the bhikkhu develops the mental faculty of
faith leading to appeasement and emancipiation. The bhikkhu develops the mental
faculty of effort leading to appeasement and emancipiation. The bhikkhu develops
the mental faculty of mindfulness, leading to appeasement and emancipiation. The
bhikkhu develops the mental faculty of concentration leading to appeasement and
emancipiation. The bhikkhu develops the mental faculty of wisdom leading to
appeasement and emancipiation. Thus too my disciples abide aiming perfect
knowledge for emancipation.
Again, Udàyi, I have declared to my disciples the method for developing the
fivefold powers. The bhikkhu develops the power of faith leading to appeasement
and emancipiation. The bhikkhu develops the power of effort leading to
appeasement and emancipiation. The bhikkhu develops the power of mindfulness
leading to appeasement and emancipiation. The bhikkhu develops the power of
concentration leading to appeasement and emancipiation The bhikkhu develops the
power of wisdom leading to appeasement and emancipiation...Thus too my disciples
abide aiming perfect knowledge for emancipation.
. Again, Udàyi, I have declared to my disciples the method for developing the
seven enlightnment factors. The bhikkhu develops the enlightenment factor
mindfulness settled in seclusion, for detachment and cessation ending in
relinquishment. The bhikkhu develops the enlightenment factor investigation into
the Teaching settled in seclusion, for detachment and cessation ending in
relinquishment. The bhikkhu develops the enlightenment factor effort settled in
seclusion, for detachment and cessation ending in relinquishment. The bhikkhu
develops the enlightenment factor, joy settled in seclusion, for detachment and
cessation ending in relinquishment. The bhikkhu develops the enlightenment
factor, delight settled in seclusion, for detachment and cessation ending in
relinquishment. The bhikkhu develops the enlightenment factor, concentration,
settled in seclusion, for detachment and cessation ending in relinquishment. The
bhikkhu develops the enlightenment factor, equanimity settled in seclusion, for
detachment and cessation ending in relinquishment. Thus too my disciples abide
aiming perfect knowledge for emancipation.
Again, Udàyi, I have declared to my disciples the method for developing the
Noble Eightfold path. Udàyi, my disciples develop right understanding, right
thoughts, right words, right actions, right livelihood, right endeavour, right
mindfulness and right concentration. Thus too my disciples abide aiming perfect
knowledge for emancipation.
Again, Udàyi, I have declared to my disciples the method for developing the
eight releases: Being matter, sees matter, this is the first release. [1] With
internal immaterial perception sees external matter, this is the second release.
Is released in only good, this is the third release. Overcoming all perceptions
of matter and perceptions of anger, not attending to various perceptions, with
space is boundless attains to the sphere of space. This is the fourth release.
Overcoming all the sphere of space, with consciousness is boundless, attains to
the sphere of consciousness, this is the fifth release. With there is nothing,
abides in the sphere of no-thingness. This is the sixth release. Overcoming all
the sphere of no-thingness abides in neither-perception-nor -non-perception.
This is the seventh release. Overcoming all the sphere of
neither-perception-nor-non-perception abides in the cessation of perceptions and
feelings. This is the eighth release. Thus too my disciples abide aiming perfect
knowledge for emancipation.
Again, Udàyi, I have declared to my disciples the method for developing the
eight masteries. A certain one with internal material perceptions*1) sees
limited external forms beautiful and ugly. Mastering them says, I know and see.
This is the first mastery. A certain one with internal material perceptions sees
unlimited external forms beautiful and ugly. Mastering them says, I know and
see. This is the second mastery. A certain one with internal immaterial
perceptions sees limited external forms beautiful and ugly. Mastering them says,
I know and see. This is the third mastery. A certain one with internal
immaterial perceptions sees unlimited external forms beautiful and ugly.
Mastering them says, I know and see. This is the fourth mastery. A certain one
with internal immaterial perceptions sees blue forms with the colour, hue and
lustre. The colour of blue lotuses, with hue and lustre beaten in, like kashmire
cloth, with the colour hue and lustre beaten in, on both sides. Mastering them
says, I know and see. This is the fifth mastery. A certain one with internal
immaterial perceptions sees yellow forms with the colour, hue and lustre beaten
in, The colour of kanikàra flowers with hue and lustre beaten in, like in
kashmire cloth, withthe colour, hue and lustre beaten in, on both sides.
Mastering them says, I know and see. This is the sixth mastery. A certain one
with internal immaterial perceptions sees red forms with the colour, hue and
lustre beaten in like Bandujiva flowers, the colour, hue and lustre beaten in,
like in kashmire cloth, with the colour, hue and lustre beaten in, on both
sides... Mastering them says, I know and see. This is the seventh mastery. A
certain one with internal immaterial perceptions sees white forms with the white
colour, hue and lustre. The colour of the morning star, the colour, hue and
lustre beaten in like in kashmire cloth, with colour, hue and lustre beaten in,
on both sides. Mastering them says, I know and see. This is the eighth mastery.
Thus too my disciples abide aiming perfect knowledge for emancipation.
Again, Udàyi, I have declared to my disciples the method for developing the ten
kasina signs. One perceives the sign of earth, above, below, across without
another, limitlessly. One perceives the sign of water, above, below, across
without another, limitlessly. One perceives the sign of fire, above, below,
across without another, limitlessly. One perceives the sign of air, above,
below, across without another, limitlessly. One perceives the sign blue, above,
below, across without another, limitlessly. One perceives the sign yellow,
above, below, across without another, limitlessly One perceives the sign red,
above, below, across without another, limitlessly One perceives the sign white,
above, below, across without another, limitlessly. One perceives the sign space,
above, below, across without another, limitlessly One perceives the sign
consciousness, above, below, across without another, limitlessly. Thus too my
disciples abide aiming perfect knowledge for emancipation.
Again, Udàyi, I have declared to my disciples the method for developing the four
jhanas. The bhikkhu secluded from sensual desires and from demerit, with
thoughts and thought processes, and with joy and pleasantness born of seclusion
abides in the first jhana. Then he pervades this same body with joy and
pleasantness born of seclusion, perfects it, fills it up, he does not leave any
place untouched with the joy and pleasanatness born of seclusion. Like a bather
or his apprentice would put some bathing powder in the bronze bowl and while
sprinkling water would mix it up into a ball of lather without anything dripping
out. In the same manner he pervades this same body with joy and pleasantness
born of seclusion, perfects it and fills it up, does not leave any place
untouched with the joy and pleasanatness born of seclusion. Again the bhikkhu
ovecoming thoughts and thought processes, with the mind internally appeased and
in a single point, without thoughts and thought processes and with joy and
pleasantness born of concentration abides in the second jhana. Then he pervades
this same body with joy and pleasantness born of concentration, perfects it,
fills it up, and does not leave any place untouched with the joy and
pleasanatness born of concentration. Like a deep pond, with water springing from
the bottom, without inflows of water from the four directions, and without even
rain water falling, is filled and completed with the cool water that springs
from the bottom, not leaving any place untouched with the cold water. In the
same manner he pervades this same body with joy and pleasantness born of
concentration, perfects it, fills it up, does not leave any place untouched with
the joy and pleasanatness born of concentration. Again, Udàyi, the bhikkhu, with
equanimity to joy and detachment abides mindful and aware, experiencing
pleasantness with the body too, abides in the third jhànaño this the noble ones
say abiding in pleasantness with equanimity. Then he pervades this same body
with pleasantness devoid of joy, perfects it, fills it up, not leaving any place
untouched with the pleasanatness devoid of joy. Like some blue, red and white
lotuses that grow in the water, develop in the water, get nourished in the water
and bloom in the water, have their tops and roots touched with the water, they
have no place untouched with the water. In the same manner he pervades this body
with pleasantness devoid of joy, perfects it, fills it up, and leaves no place
untouched with the pleasanatness devoid of joy. Again, Udàyi, the bhikkhu
dispelling pleasantness and unpleasantness, and earlier overcoming pleasure and
displeasure without unpleasantness and pleasantness and with mindfulness
purified with equanimity abides in the fourth jhana. Seated he permeates the
whole body with that pure clean mind, without leaving any place untouched with
it. Udàyi, it's like a man who has covered himself up with a white cloth
together with the head and there is not a single place untouched with that
cloth. In that same manner, seated he permeates the whole body with the pure
clean mind. Thus too my disciples abide aiming perfect knowledge for
emancipation.
Again, Udàyi, I have declared this method to my disciples, by which method my
disciples know, this body of mine is made of the four great elements, is
produced by mother and father, supported on rice and bread is subject to change
through decay, brushing, breaking up and destruction and my consciousness is
attached there, bound there. Like a comely lapis gem of high birth, having eight
facets and in it is a string either blue, yellow, red or white or pale yellow.
In this manner I have declared this method to my disciples. Fallen to this
method my disciples know, this body of mine is made of the four great elements,
produced by mother and father, supported on rice and bread is subject to change
through decay, brushing, breaking up and destruction and this my consciousness
is attached there, bound there. Thus too my disciples abide aiming perfect
knowledge for emancipation.
Again, Udàyi, I have declared this method to my disciples, fallen to which
method my disciples could create a mental form, complete with limbs large and
small and the mental faculties. Udàyi, it's like a man who has taken a reed from
the grass and it occurs to him, this is the reed and this is grass. Like a man
who has pulled out a sword from the sheath, it occurs to him, this is the sword,
and this is the sheath, the sword is one thing and the sheath is another thing,
from the sheath the sword was pulled out. Udàyi, it's like a man who has taken a
snake out of a box. It occurs to him, this is the snake and this is the box. The
snake is one thing and the box is another thing In the same manner, I have
declared this method to my disciples, fallen to which method my disciples could
create another body a mental form complete with limbs large and small and the
mental faculties Thus too my disciples abide aiming perfect knowledge for
emancipation.
Again, Udàyi, I have declared this method to my disciples, fallen to which
method my disciples could partake various supernormal powers, being one become
many, being many, become one. Could go through walls, mountains, and embankments
without an obstruction, as going through space. Diving into and coming up from
earth could be done as though in water. Could walk on water, as though on earth.
Could sit cross-legged, in space as birds small and large do. So powerful as the
moon and the sun, could brush with the palm. As far as the world of Brahma,
power is held with the body. Like a clever potter or his apprentice, would
create whatever vessels he desired, with clay well mixed. Or like a clever
craftsman, or his apprentice who would create ornaments out of the seasoned
elephants' tusks. Or a clever goldsmith or his apprentice would create beautiful
ornaments with purified gold. In that same manner I have declared this method to
my disciples, fallen to which method my disciples could partake various
supernormal powers, being one become many, being many, become one. Could go
through walls, mountains, and embankments without an obstruction, as going
through space. On earth diving and coming up could be done as though in water.
Could walk on water unbroken as though on earth. Could sit in space legs,
crossed as birds small and large do. So powerful as the moon and the sun, could
brush them with the palm. Power is held with the body, as far as the Brahmà
world. Thus too my disciples abide aiming perfect knowledge for emancipation.
Again, Udàyi, I have declared this method to my disciples, fallen to which
method my disciples could with the purified heavenly ear element beyond human,
hear sounds both heavenly and human, far and near. Like a powerful drummer,
would instantly break the news in the four directions. In the same manner I have
declared this method to my disciples, fallen to which method my disciples could
with the purified heavenly ear element beyond human hear sounds both heavenly
and human, far and near Thus too my disciples abide aiming perfect knowledge for
emancipation.
Again, Udàyi, I have declared this method to my disciples, fallen to which
method my disciples could penetrate and see the minds of other beings. Know the
minds, with greed, and without greed, angry and not angry, deluded, and not
deluded, the contracted, and distracted, the developed and undeveloped. Know the
minds with and without compare, with and without concentration, the released and
not released. Like a woman, man or child fond of adornment, would look at his or
her face in the mirror to see whether there are any moles in the face and would
instantly know, there are moles in my face or there are no moles in my face. In
the same manner, I have declared this method to my disciples, fallen to which
method my disciples could penetrate and see the minds of other beings, Would
know the minds, with greed and without greed, angry and not angry, deluded and
non-deluded, contracted and distracted, developed and undeveloped, with compare
and without compare. Know the minds with concentration andwithout concentration,
the released and not released. Thus too my disciples abide aiming perfect
knowledge for emancipation.
Again, Udàyi, I have declared this method to my disciples. Fallen to this method
my disciples could recollect the various manifold previous births. Such as one
birth, two births, three, four, five, ten, twenty, thirty, forty, fifty births,
a hundred births, a thousand births, a hundred thousand births, an innumerable
forward cycle of births, an innumerable backward cycle of births and an
innumerable forward and backward cycle of births. There I was of such name,
clan, disposition, supports, experiencing these pleasant and unpleasant feelings
and in such a life span. Disappearing from there was born here, with such name,
clan, disposition, supports and experiences, feeling these pleasant and
unpleasant feelings in such a life span. Disappearing from there is born here.
Thus they recollect the various manifold previous births. Udàyi, it is like a
man who would go from his village to another village, and from there would go to
another village, and would come back to his own village: and it would occur to
him. I went from my village to that village, there I stood thus, sat thus, said
this and kept silence thus. From that village I went to the next village, there
I stood thus, sat thus, said this and kept silence thus. From that village, I
came back to my village. In the same manner, I have declared the method to my
disciples fallen to which, my disciples could recollect the various manifold
births such as one birth, two births----Thus recollect the various manifold
previous births. Thus too my disciples abide aiming, perfect knowledge for
emancipation.
Again, Udàyi, I have declared this method to my disciples, fallen to which
method my disciples could with the heavenly eye element purified beyond human,
see beings disappearing and appearing unexalted and exalted, beautiful and ugly,
in good and bad states, know beings according their actions. These good beings,
misbehaving by body, speech and mind, blaming noble ones, with wrong view and
with the wrong view of actions, after death go to loss, to decrease and are born
in hell. As for these good beings, with right conduct by body, speech and mind,
not blaming noble ones, with right view and with the right view of actions,
after death go to increase and are born in heaven. Thus with the heavenly eye
element purified beyond human see beings disappearing and appearing according
their actions. It is like there were two houses with doors adjacently situated
and a man standing in one house could see people entering, leaving and moving
about in the other house. In the same manner I have declared this method to my
disciples, fallen to which method my disciples could with the heavenly eye
element purified beyond human, see beings disappearing and appearing unexalted
and exalted, beautiful and ugly, in good and bad states-according their actions.
Thus too my disciples abide aiming perfect knowledge for emancipation.
Again, Udàyi, I have declared this method to my disciples, fallen to which
method my disciples could destroy desires, release the mind of desires, and
released through wisdom, realising it here and now, abide. Udàyi, on the top of
a mountain there is a glen with pure clean undisturbed water and a man standing
on its bank would see shells and gravel and sand and shoals of fish moving and
stationary. Then it would occur to that man, the water in this pond is pure,
clean and undisturbed, and there are shells, gravel, and sand and shoals of fish
moving and stationary. Udàyi, in the same manner, I have declared this method to
my disciples, fallen to which method my disciples could destroy desires, release
the mind from desires, and the mind released through wisdom, realising it here
and now, abide Thus too my disciples abide aiming perfect knowledge for
emancipation.
Udàyi, this is the fifth thing on account of which my disciples honour and
revere me and abide supported receiving the due honour for it. `
The Blessed One said thus and the wandering ascetic Sakuludayi delighted in the
words of the Blessed One.
[1] Being matter sees matter (råpi råpàni passati). This is the first means of
release. Any normal person through one or the other of his doors of mental
contact feels an unpleasant feeling and n account of it makes up his mind to end
unpleasantness. i.e., he gives up his self view and becomes a stream enterer of
the Teaching. For this kind of thing to happen, the mind should have had that
practise for a long time.
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