7.
The Greater Discourse to Sakuludāyi
237. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Now at that time several well-known wandering ascetics were dwelling at the Peacocks' Feeding Ground in the wandering ascetics' park, as follows - Annabhāra, Varadhara, and the wandering ascetic Sakuludāyī, and other well-known wandering ascetics. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered Rājagaha for almsfood. Then this occurred to the Blessed One: "It is still very early to walk for almsfood in Rājagaha. What if I were to approach the Peacocks' Feeding Ground, the wandering ascetics' park, where the wandering ascetic Sakuludāyī is?" Then the Blessed One approached the Peacocks' Feeding Ground, the wandering ascetics' park. Now at that time the wandering ascetic Sakuludāyī was seated together with a great assembly of wandering ascetics, noisy, with loud noise and great noise, engaging in various kinds of pointless talk, as follows - talk about kings, talk about thieves, talk about ministers, talk about armies, talk about perils, talk about battles, talk about food, talk about drink, talk about clothes, talk about beds, talk about garlands, talk about odours, talk about relatives, talk about vehicles, talk about villages, talk about towns, talk about cities, talk about countries, talk about women, talk about heroes, talk about streets, talk about wells, talk about the dead, talk about diversity, speculations about the world, speculations about the sea, talk about existence and non-existence, and so on. The wandering ascetic Sakuludāyī saw the Blessed One coming from afar. Having seen him, he settled his own assembly - "Let the venerable ones be quiet; let the venerable ones not make a sound. This ascetic Gotama is coming; that venerable one desires quietness and speaks in praise of quietness. Perhaps, having noticed that the assembly is quiet, he might think it fit to approach." Then those wandering ascetics became silent. Then the Blessed One approached the wandering ascetic Sakuludāyī. Then the wandering ascetic Sakuludāyī said this to the Blessed One - "Come, venerable sir, Blessed One. Welcome, venerable sir, to the Blessed One. It has been a long time, venerable sir, since the Blessed One made this occasion, that is to say, for coming here. Let the Blessed One sit down, venerable sir; this seat is laid down." The Blessed One sat down on the prepared seat. The wandering ascetic Sakuludāyī too, having taken a certain low seat, sat down to one side. To the wandering ascetic Sakuludāyī seated to one side, the Blessed One said this -
238. "Udāyī, what discussion were you having as you sat together here? And what was the conversation that was interrupted?" "Let that discussion stand, venerable sir, the discussion for which we were sitting together just now. That discussion, venerable sir, will not be difficult for the Blessed One to hear later. Some days ago, venerable sir, earlier than that, when ascetics and brahmins of various sects were sitting together assembled in the debating hall, this discussion arose - 'It is a gain indeed, friend, for the Aṅgas and Magadhans, it is well-gained indeed, friend, for the Aṅgas and Magadhans! Here these ascetics and brahmins who have followings, who have groups, who are teachers of groups, who are well-known, famous, founders of sects, highly honoured by many people, have come to Rājagaha for the rains residence. This Pūraṇa Kassapa too has a following, has a group, is a teacher of a group, is well-known, famous, a founder of a sect, highly honoured by many people; he too has come to Rājagaha for the rains residence. This Makkhali Gosāla too... etc. Ajita Kesakambala... Pakudha Kaccāyana... Sañjaya Belaṭṭhaputta... Nigaṇṭha Nāṭaputta has a following, has a group, is a teacher of a group, is well-known, famous, a founder of a sect, highly honoured by many people; he too has come to Rājagaha for the rains residence. This ascetic Gotama too has a following, has a group, is a teacher of a group, is well-known, famous, a founder of a sect, highly honoured by many people; he too has come to Rājagaha for the rains residence. Which of these venerable ascetics and brahmins who have followings, who have groups, who are teachers of groups, who are well-known, famous, founders of sects, highly honoured by many people, is honoured, respected, revered, and venerated by his disciples, and in dependence on whom do his disciples dwell, having honoured and respected him?'"
239. Therein some said thus - 'This Pūraṇa Kassapa has a following, has a group, is a teacher of a group, is well-known, famous, a founder of a sect, highly honoured by many people; he is not honoured, not respected, not revered, not venerated by his disciples, and disciples do not dwell in dependence on Pūraṇa Kassapa, having honoured and respected him. Once in the past Pūraṇa Kassapa was teaching the Teaching to an assembly of many hundreds. Therein a certain disciple of Pūraṇa Kassapa made a sound - "Let the venerable ones not ask Pūraṇa Kassapa about this matter; he does not know this; we know this, ask us about this matter; we will explain this to the venerable ones." Once in the past Pūraṇa Kassapa, having raised his arms, weeping, did not obtain - "Let the venerable ones be quiet, let the venerable ones not make a sound. They are not asking you, venerable sirs, they are asking us; we will explain to them." Many disciples of Pūraṇa Kassapa, having refuted his doctrine, departed - "You do not understand this Teaching and discipline, I understand this Teaching and discipline. How could you understand this Teaching and discipline? You are practising wrongly, I am practising rightly. What I say is consistent, what you say is inconsistent. What should have been said first you said last, what should have been said last you said first. What you have thought out for so long has been turned inside out. Your doctrine has been refuted, you are proven wrong. Go and free yourself from your doctrine, or disentangle yourself if you can." Thus Pūraṇa Kassapa is not honoured, not respected, not revered, not venerated by his disciples, and disciples do not dwell in dependence on Pūraṇa Kassapa, having honoured and respected him. And Pūraṇa Kassapa was reviled with a reviling based on his own teaching.'
Some said thus - 'This Makkhali Gosāla too... etc. Ajita Kesakambala... Pakudha Kaccāyana... Sañjaya Belaṭṭhaputta... Nigaṇṭha Nāṭaputta has a following, has a group, is a teacher of a group, is well-known, famous, a founder of a sect, highly honoured by many people; he is not honoured, not respected, not revered, not venerated by his disciples, and disciples do not dwell in dependence on Nigaṇṭha Nāṭaputta, having honoured and respected him. Once in the past Nigaṇṭha Nāṭaputta was teaching the Teaching to an assembly of many hundreds. Therein a certain disciple of Nigaṇṭha Nāṭaputta made a sound - "Let the venerable ones not ask Nigaṇṭha Nāṭaputta about this matter; he does not know this; we know this, ask us about this matter; we will explain this to the venerable ones." Once in the past Nigaṇṭha Nāṭaputta, having raised his arms, weeping, did not obtain - "Let the venerable ones be quiet, let the venerable ones not make a sound. They are not asking you, venerable sirs, they are asking us; we will explain to them." Many disciples of Nigaṇṭha Nāṭaputta, having refuted his doctrine, departed - "You do not understand this Teaching and discipline, I understand this Teaching and discipline. How could you understand this Teaching and discipline? You are practising wrongly. I am practising rightly. What I say is consistent, what you say is inconsistent. What should have been said first you said last, what should have been said last you said first. What you have thought out for so long has been turned inside out. Your doctrine has been refuted, you are proven wrong. Go and free yourself from your doctrine, or disentangle yourself if you can." Thus Nigaṇṭha Nāṭaputta is not honoured, not respected, not revered, not venerated by his disciples, and disciples do not dwell in dependence on Nigaṇṭha Nāṭaputta, having honoured and respected him. And Nigaṇṭha Nāṭaputta was reviled with a reviling based on his own teaching.'
240. Some said thus - 'This ascetic Gotama too has a following, has a group, is a teacher of a group, is well-known, famous, a founder of a sect, highly honoured by many people; he is honoured, respected, revered, and venerated by his disciples, and disciples dwell in dependence on the ascetic Gotama, having honoured and respected him. Once in the past the ascetic Gotama was teaching the Teaching to an assembly of many hundreds. Therein a certain disciple of the ascetic Gotama coughed. A certain fellow in the holy life nudged him with his knee - "Let the venerable one be quiet, let not the venerable one make a sound; our Teacher, the Blessed One, is teaching the Teaching." At the time when the ascetic Gotama teaches the Teaching to an assembly of many hundreds, at that time there is indeed not among the disciples of the ascetic Gotama any sound of sneezing or sound of coughing. A great multitude of people is present in an expectant manner - "Whatever Teaching the Blessed One will speak, that we shall hear." Just as a man might squeeze out pure bee's honey at a crossroads. A great multitude of people would be present in an expectant manner. Just so, at the time when the ascetic Gotama teaches the Teaching to an assembly of many hundreds, at that time there is indeed not among the disciples of the ascetic Gotama any sound of sneezing or sound of coughing. A great multitude of people is present in an expectant manner - "Whatever Teaching the Blessed One will speak, that we shall hear." Even those disciples of the ascetic Gotama who, having quarrelled with fellow monks in the holy life, having rejected the training, return to the lower life, they too speak in praise of the Teacher, speak in praise of the Teaching, speak in praise of the Community; they blame only themselves, not others, saying: "We are indeed unlucky, we are of little merit; we, having gone forth in such a well-proclaimed Teaching and discipline, were not able to live the holy life that is complete and pure for as long as life lasts." They, having become monastery attendants or having become lay followers, undertake and observe the five training rules. Thus the ascetic Gotama is honoured, respected, revered, and venerated by his disciples, and disciples dwell in dependence on the ascetic Gotama, having honoured and respected him.'
241. "But how many qualities, Udāyī, do you perceive in me, because of which my disciples honour, respect, revere, and venerate me, and having honoured and respected me, dwell in dependence on me?" "I perceive five qualities, venerable sir, in the Blessed One, because of which disciples honour, respect, revere, and venerate the Blessed One, and having honoured and respected him, dwell in dependence on him. Which five? For the Blessed One, venerable sir, eats little food, and speaks in praise of eating little food. Since, venerable sir, the Blessed One eats little food, and speaks in praise of eating little food, this is the first quality I perceive in the Blessed One, because of which disciples honour, respect, revere, and venerate the Blessed One, and having honoured and respected him, dwell in dependence on him.
"Furthermore, venerable sir, the Blessed One is content with any robe whatsoever, and speaks in praise of contentment with any robe whatsoever. Since, venerable sir, the Blessed One is content with any robe whatsoever, and speaks in praise of contentment with any robe whatsoever, this is the second quality I perceive in the Blessed One, because of which disciples honour, respect, revere, and venerate the Blessed One, and having honoured and respected him, dwell in dependence on him.
"Furthermore, venerable sir, the Blessed One is content with any almsfood whatsoever, and speaks in praise of contentment with any almsfood whatsoever. Since, venerable sir, the Blessed One is content with any almsfood whatsoever, and speaks in praise of contentment with any almsfood whatsoever, this is the third quality I perceive in the Blessed One, because of which disciples honour, respect, revere, and venerate the Blessed One, and having honoured and respected him, dwell in dependence on him.
"Furthermore, venerable sir, the Blessed One is content with any lodging whatsoever, and speaks in praise of contentment with any lodging whatsoever. Since, venerable sir, the Blessed One is content with any lodging whatsoever, and speaks in praise of contentment with any lodging whatsoever, this is the fourth quality I perceive in the Blessed One, because of which disciples honour, respect, revere, and venerate the Blessed One, and having honoured and respected him, dwell in dependence on him.
"Furthermore, venerable sir, the Blessed One is secluded, and speaks in praise of solitude. Since, venerable sir, the Blessed One is secluded, and speaks in praise of solitude, this is the fifth quality I perceive in the Blessed One, because of which disciples honour, respect, revere, and venerate the Blessed One, and having honoured and respected him, dwell in dependence on him.
"These are the five qualities, venerable sir, I perceive in the Blessed One, because of which disciples honour, respect, revere, and venerate the Blessed One, and having honoured and respected him, dwell in dependence on him."
242. "'The ascetic Gotama eats little food, and speaks in praise of eating little food' - if, Udāyī, disciples were to honour me, respect me, revere me, venerate me, and having honoured and respected me, were to dwell in dependence on me for this reason, there are indeed, Udāyī, disciples of mine who eat only a cupful of food, or half a cupful, or a wood-apple's worth, or half a wood-apple's worth. But I, Udāyī, sometimes eat from this bowl filled level to the brim, and even more. 'The ascetic Gotama eats little food, and speaks in praise of eating little food' - if, Udāyī, disciples were to honour me, respect me, revere me, venerate me, and having honoured and respected me, were to dwell in dependence on me for this reason, those disciples of mine, Udāyī, who eat only a cupful of food, or half a cupful, or a wood-apple's worth, or half a wood-apple's worth, they would not honour me, respect me, revere me, venerate me, and having honoured and respected me, dwell in dependence on me for this reason.
"'The ascetic Gotama is content with any robe whatsoever, and speaks in praise of contentment with any robe whatsoever' - if, Udāyī, disciples were to honour me, respect me, revere me, venerate me, and having honoured and respected me, were to dwell in dependence on me for this reason, there are indeed, Udāyī, disciples of mine who are wearers of rag-robes, wearers of coarse robes, who collect rags from cemeteries, or rubbish heaps, or shops, and having made them into a double robe, wear them. But I, Udāyī, sometimes wear robes given by householders, which are strong, with fine threads like gourd fibres. 'The ascetic Gotama is content with any robe whatsoever, and speaks in praise of contentment with any robe whatsoever' - if, Udāyī, disciples were to honour me, respect me, revere me, venerate me, and having honoured and respected me, were to dwell in dependence on me for this reason, those disciples of mine, Udāyī, who are wearers of rag-robes, wearers of coarse robes, who collect rags from cemeteries, or rubbish heaps, or shops, and having made them into a double robe, wear them, they would not honour me, respect me, revere me, venerate me, and having honoured and respected me, dwell in dependence on me for this reason.
"'The ascetic Gotama is content with any almsfood whatsoever, and speaks in praise of contentment with any almsfood whatsoever' - if, Udāyī, disciples were to honour me, respect me, revere me, venerate me, and having honoured and respected me, were to dwell in dependence on me for this reason, there are indeed, Udāyī, disciples of mine who are almsfood eaters, who walk for alms successively from house to house, who delight in the practice of gleaning, who having entered an inhabited area, even when invited to a seat, do not consent. But I, Udāyī, sometimes eat on invitation cooked rice of fine rice with the dark grains picked out, with various curries, with various vegetables. 'The ascetic Gotama is content with any almsfood whatsoever, and speaks in praise of contentment with any almsfood whatsoever' - if, Udāyī, disciples were to honour me, respect me, revere me, venerate me, and having honoured and respected me, were to dwell in dependence on me for this reason, those disciples of mine, Udāyī, who are almsfood eaters, who walk for alms successively from house to house, who delight in the practice of gleaning, who having entered an inhabited area, even when invited to a seat, do not consent, they would not honour me, respect me, revere me, venerate me, and having honoured and respected me, dwell in dependence on me for this reason.
"'The ascetic Gotama is content with any lodging whatsoever, and speaks in praise of contentment with any lodging whatsoever' - if, Udāyī, disciples were to honour me, respect me, revere me, venerate me, and having honoured and respected me, were to dwell in dependence on me for this reason, there are indeed, Udāyī, disciples of mine who are tree-root dwellers, who dwell in the open air, who for eight months do not go under a roof. But I, Udāyī, sometimes dwell in pinnacled buildings, plastered inside and out, sheltered from the wind, with bolts fastened, with shutters closed. 'The ascetic Gotama is content with any lodging whatsoever, and speaks in praise of contentment with any lodging whatsoever' - if, Udāyī, disciples were to honour me, respect me, revere me, venerate me, and having honoured and respected me, were to dwell in dependence on me for this reason, those disciples of mine, Udāyī, who are tree-root dwellers, who dwell in the open air, who for eight months do not go under a roof, they would not honour me, respect me, revere me, venerate me, and having honoured and respected me, dwell in dependence on me for this reason.
"'The ascetic Gotama is secluded, and speaks in praise of solitude' - if, Udāyī, disciples were to honour me, respect me, revere me, venerate me, and having honoured and respected me, were to dwell in dependence on me for this reason, there are indeed, Udāyī, disciples of mine who are forest dwellers, who dwell in remote lodgings, who having plunged into remote forest and woodland lodgings, dwell there, and they come into the midst of the Community fortnightly for the recitation of the Pātimokkha. But I, Udāyī, sometimes dwell crowded by monks, nuns, male lay followers, female lay followers, kings, royal ministers, sectarians, and disciples of sectarians. 'The ascetic Gotama is secluded, and speaks in praise of solitude' - if, Udāyī, disciples were to honour me, respect me, revere me, venerate me, and having honoured and respected me, were to dwell in dependence on me for this reason, those disciples of mine, Udāyī, who are forest dwellers, who dwell in remote lodgings, who having plunged into remote forest and woodland lodgings, dwell there, and they come into the midst of the Community fortnightly for the recitation of the Pātimokkha, they would not honour me, respect me, revere me, venerate me, and having honoured and respected me, dwell in dependence on me for this reason.
"Thus indeed, Udāyī, my disciples do not honour me, respect me, revere me, venerate me, and having honoured and respected me, dwell in dependence on me for these five reasons.
243. "There are indeed, Udāyī, five other qualities because of which five qualities my disciples honour, respect, revere, and venerate me, and having honoured and respected me, dwell in dependence on me. Which five? Here, Udāyī, my disciples esteem me regarding higher morality - 'The ascetic Gotama is virtuous, endowed with the supreme aggregate of morality.' Inasmuch as, Udāyī, my disciples esteem me regarding higher morality - 'The ascetic Gotama is virtuous, endowed with the supreme aggregate of morality,' this indeed, Udāyī, is the first quality because of which my disciples honour, respect, revere, and venerate me, and having honoured and respected me, dwell in dependence on me.
244. "Furthermore, Udāyī, my disciples esteem me regarding excellent knowledge and vision - 'The ascetic Gotama speaks only when knowing - "I know," the ascetic Gotama speaks only when seeing - "I see"; the ascetic Gotama teaches the Teaching having directly known, not without having directly known; the ascetic Gotama teaches the Teaching with causality, not without causality; the ascetic Gotama teaches the Teaching with the wondrous effect of liberation, not without the wondrous effect of liberation.' Inasmuch as, Udāyī, my disciples esteem me regarding excellent knowledge and vision - 'The ascetic Gotama speaks only when knowing - "I know," the ascetic Gotama speaks only when seeing - "I see"; the ascetic Gotama teaches the Teaching having directly known, not without having directly known; the ascetic Gotama teaches the Teaching with causality, not without causality; the ascetic Gotama teaches the Teaching with the wondrous effect of liberation, not without the wondrous effect of liberation,' this indeed, Udāyī, is the second quality because of which my disciples honour, respect, revere, and venerate me, and having honoured and respected me, dwell in dependence on me.
245. "Furthermore, Udāyī, my disciples esteem me regarding higher wisdom - 'The ascetic Gotama is wise, endowed with the supreme aggregate of wisdom; that indeed he will not see a future ground for disputation, or will not restrain with reason an arisen doctrine of others that should be well restrained' - this is impossible. What do you think, Udāyī, would my disciples, knowing thus, seeing thus, interrupt the discussion now and then?"
"No, Venerable Sir."
"But I, Udāyī, do not expect instruction from disciples; on the contrary, my disciples expect instruction from me.
"Inasmuch as, Udāyī, my disciples esteem me regarding higher wisdom - 'The ascetic Gotama is wise, endowed with the supreme aggregate of wisdom; that indeed he will not see a future ground for disputation, or will not restrain with reason an arisen doctrine of others that should be restrained' - this is impossible. This indeed, Udāyī, is the third quality because of which my disciples honour, respect, revere, and venerate me, and having honoured and respected me, dwell in dependence on me.
246. "Furthermore, Udāyī, my disciples who are fallen into misery through suffering, afflicted by misery, having approached me, ask about the noble truth of suffering. When asked by them about the noble truth of suffering, I answer, and I satisfy their minds with the explanation of the question. They ask me about the origin of suffering... the cessation of suffering... the noble truth of the practice leading to the cessation of suffering. When asked by them about the noble truth of the practice leading to the cessation of suffering, I answer, and I satisfy their minds with the explanation of the question. Inasmuch as, Udāyī, my disciples who are fallen into misery through suffering, afflicted by misery, having approached me, ask about the noble truth of suffering. When asked by them about the noble truth of suffering, I answer, and I satisfy their minds with the explanation of the question. They ask me about the origin of suffering... the cessation of suffering... the noble truth of the practice leading to the cessation of suffering. When asked by them about the noble truth of the practice leading to the cessation of suffering, I answer. I satisfy their minds with the explanation of the question. This indeed, Udāyī, is the fourth quality because of which my disciples honour, respect, revere, and venerate me, and having honoured and respected me, dwell in dependence on me.
247. "Furthermore, Udāyī, a practice has been declared by me for disciples, practicing which my disciples develop the four establishments of mindfulness. Here, Udāyī, a monk dwells observing the body in the body, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world; he dwells observing feelings in feelings... he dwells observing mind in mind... He dwells observing mental phenomena in mental phenomena, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world. And therein many of my disciples dwell having attained the perfection that is the culmination of direct knowledge.
"Furthermore, Udāyī, a practice has been declared by me for disciples, practicing which my disciples develop the four right strivings. Here, Udāyī, a monk generates desire for the non-arising of unarisen evil unwholesome mental states, he strives, arouses energy, exerts the mind, and strives; he generates desire for the abandoning of arisen evil unwholesome mental states, he strives, arouses energy, exerts the mind, and strives; he generates desire for the arising of unarisen wholesome mental states, he strives, arouses energy, exerts the mind, and strives; he generates desire for the presence, non-decay, increase, expansion, development, and fulfilment of arisen wholesome mental states, he strives, arouses energy, exerts the mind, and strives. And therein many of my disciples dwell having attained the perfection that is the culmination of direct knowledge.
"Furthermore, Udāyī, a practice has been declared by me for disciples, practicing which my disciples develop the four bases for spiritual power. Here, Udāyī, a monk develops the basis for spiritual power that possesses concentration due to desire and volitional activities of striving, develops the basis for spiritual power that possesses concentration due to energy and volitional activities of striving, develops the basis for spiritual power that possesses concentration due to mind and volitional activities of striving, develops the basis for spiritual power that possesses concentration due to investigation and volitional activities of striving. And therein many of my disciples dwell having attained the perfection that is the culmination of direct knowledge.
"Furthermore, Udāyī, a practice has been declared by me for disciples, practicing which my disciples develop the five faculties. Here, Udāyī, a monk develops the faith faculty leading to peace, leading to highest enlightenment; he develops the energy faculty... etc. he develops the mindfulness faculty... he develops the concentration faculty... he develops the wisdom faculty leading to peace, leading to highest enlightenment. And therein many of my disciples dwell having attained the perfection that is the culmination of direct knowledge.
"Furthermore, Udāyī, a practice has been declared by me for disciples, practicing which my disciples develop the five powers. Here, Udāyī, a monk develops the power of faith leading to peace, leading to highest enlightenment; he develops the power of energy... etc. he develops the power of mindfulness... he develops the power of concentration... he develops the power of wisdom leading to peace, leading to highest enlightenment. And therein many of my disciples dwell having attained the perfection that is the culmination of direct knowledge.
"Furthermore, Udāyī, the practice has been declared by me to my disciples, practicing which my disciples develop the seven factors of enlightenment. Here, Udāyī, a monk develops the enlightenment factor of mindfulness, based upon seclusion, based upon dispassion, based upon cessation, maturing in release; he develops the enlightenment factor of investigation of phenomena... etc. He develops the enlightenment factor of energy... He develops the enlightenment factor of rapture... He develops the enlightenment factor of tranquillity... He develops the enlightenment factor of concentration... He develops the enlightenment factor of equanimity, based upon seclusion, based upon dispassion, based upon cessation, maturing in release. And therein many of my disciples dwell having attained the perfection that is the culmination of direct knowledge.
"Furthermore, Udāyī, the practice has been declared by me to my disciples, practicing which my disciples develop the noble eightfold path. Here, Udāyī, a monk develops right view, develops right thought, develops right speech, develops right action, develops right livelihood, develops right effort, develops right mindfulness, develops right concentration. And therein many of my disciples dwell having attained the perfection that is the culmination of direct knowledge.
248. "Furthermore, Udāyī, the practice has been declared by me to my disciples, practicing which my disciples develop the eight deliverances. One who is material sees forms - this is the first deliverance; Internally not perceiving material forms, one sees forms externally - this is the second deliverance; One is intent only upon the beautiful - this is the third deliverance; With the complete transcendence of perceptions of material form, with the passing away of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' one enters and dwells in the plane of infinite space - this is the fourth deliverance; Having completely transcended the plane of infinite space, aware that 'consciousness is infinite,' one enters and dwells in the plane of infinite consciousness - this is the fifth deliverance; Having completely transcended the plane of infinite consciousness, aware that 'there is nothing,' one enters and dwells in the plane of nothingness - this is the sixth deliverance; Having completely transcended the plane of nothingness, one enters and dwells in the plane of neither-perception-nor-non-perception - this is the seventh deliverance; Having completely transcended the plane of neither-perception-nor-non-perception, one enters and dwells in the cessation of perception and feeling - this is the eighth deliverance. And therein many of my disciples dwell having attained the perfection that is the culmination of direct knowledge.
249. "Furthermore, Udāyī, the practice has been declared by me to my disciples, practicing which my disciples develop the eight bases of overcoming. Perceiving material forms internally, one sees forms externally, limited, beautiful or ugly. Having overcome them, one has this perception: 'I know, I see.' This is the first basis of overcoming.
"Perceiving material forms internally, one sees forms externally, immeasurable, beautiful or ugly. Having overcome them, one has this perception: 'I know, I see.' This is the second basis of overcoming.
"Not perceiving material forms internally, one sees forms externally, limited, beautiful or ugly. Having overcome them, one has this perception: 'I know, I see.' This is the third basis of overcoming.
"Not perceiving material forms internally, one sees forms externally, immeasurable, beautiful or ugly. Having overcome them, one has this perception: 'I know, I see.' This is the fourth basis of overcoming.
"Not perceiving material forms internally, one sees forms externally, blue, of blue colour, of blue appearance, of blue lustre. Just as a flax flower is blue, of blue colour, of blue appearance, of blue lustre, or just as that Benares cloth, smoothed on both sides, is blue, of blue colour, of blue appearance, of blue lustre; just so, not perceiving material forms internally, one sees forms externally, blue, of blue colour, of blue appearance, of blue lustre. Having overcome them, one has this perception: 'I know, I see.' This is the fifth basis of overcoming.
"Not perceiving material forms internally, one sees forms externally, yellow, of yellow colour, of yellow appearance, of yellow lustre. Just as a kaṇikāra flower is yellow, of yellow colour, of yellow appearance, of yellow lustre, or just as that Benares cloth, smoothed on both sides, is yellow, of yellow colour, of yellow appearance, of yellow lustre; just so, not perceiving material forms internally, one sees forms externally, yellow, of yellow colour, of yellow appearance, of yellow lustre. Having overcome them, one has this perception: 'I know, I see.' This is the sixth basis of overcoming.
"Not perceiving material forms internally, one sees forms externally, red, of red colour, of red appearance, of red lustre. Just as a bandhujīvaka flower is red, of red colour, of red appearance, of red lustre, or just as that Benares cloth, smoothed on both sides, is red, of red colour, of red appearance, of red lustre; just so, not perceiving material forms internally, one sees forms externally, red, of red colour, of red appearance, of red lustre. Having overcome them, one has this perception: 'I know, I see.' This is the seventh basis of overcoming.
"Not perceiving material forms internally, one sees forms externally, white, of white colour, of white appearance, of white lustre. Just as the morning star is white, of white colour, of white appearance, of white lustre, or just as that Benares cloth, smoothed on both sides, is white, of white colour, of white appearance, of white lustre; just so, not perceiving material forms internally, one sees forms externally, white, of white colour, of white appearance, of white lustre. Having overcome them, one has this perception: 'I know, I see.' This is the eighth basis of overcoming. And therein many of my disciples dwell having attained the perfection that is the culmination of direct knowledge.
250. "Furthermore, Udāyī, the practice has been declared by me to my disciples, practicing which my disciples develop the ten kasiṇa bases. One perceives the earth kasiṇa, above, below, across, non-dual, limitless. One perceives the water kasiṇa. Etc. One perceives the fire kasiṇa. One perceives the air kasiṇa. One perceives the blue kasiṇa. One perceives the yellow kasiṇa. One perceives the red kasiṇa. One perceives the white kasiṇa. One perceives the space kasiṇa. One perceives the consciousness kasiṇa, above, below, across, non-dual, limitless. And therein many of my disciples dwell having attained the perfection that is the culmination of direct knowledge.
251. "Furthermore, Udāyī, the practice has been declared by me to my disciples, practicing which my disciples develop the four meditative absorptions. Here, Udāyī, a monk, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. He drenches, steeps, fills, and pervades this very body with the rapture and happiness born of seclusion, so that there is no part of his entire body unpervaded by the rapture and happiness born of seclusion. Just as, Udāyī, a skilled bathman or his apprentice, having scattered bath powder in a bronze dish, might knead it by sprinkling it again and again with water, so that the ball of bath powder is permeated with moisture, pervaded by moisture, pervaded within and without by moisture, yet does not drip; even so, Udāyī, a monk drenches, steeps, fills, and pervades this very body with the rapture and happiness born of seclusion, so that there is no part of his entire body unpervaded by the rapture and happiness born of seclusion.
"Furthermore, Udāyī, with the subsiding of applied and sustained thought, a monk, with internal confidence... etc. he enters and dwells in the second meditative absorption. He drenches, steeps, fills, and pervades this very body with the rapture and happiness born of concentration, so that there is no part of his entire body unpervaded by the rapture and happiness born of concentration. Just as, Udāyī, there might be a deep lake with a spring. It has no inlet for water from the eastern direction, no inlet for water from the western direction, no inlet for water from the northern direction, no inlet for water from the southern direction, and the rain god would not send down proper showers from time to time; then cool streams of water, having sprung up from that very lake, would drench, steep, fill, and pervade that very lake with cool water, so that there would be no part of the entire lake unpervaded by cool water. Even so, Udāyī, a monk drenches, steeps, fills, and pervades this very body with the rapture and happiness born of concentration, so that there is no part of his entire body unpervaded by the rapture and happiness born of concentration.
"Furthermore, Udāyī, with the fading away of rapture, a monk... etc. he enters and dwells in the third meditative absorption. He drenches, steeps, fills, and pervades this very body with happiness free from rapture, so that there is no part of his entire body unpervaded by happiness free from rapture. Just as, Udāyī, in a pond of water lilies, or a pond of lotuses, or a pond of white lotuses, some water lilies, or lotuses, or white lotuses are born in the water, grow in the water, do not rise above the water, and are nourished while submerged within, and they, from their tips to their roots, are drenched, steeped, filled, and pervaded with cool water, so that there is no part of the entire water lilies, or lotuses, or white lotuses unpervaded by cool water; even so, Udāyī, a monk drenches, steeps, fills, and pervades this very body with happiness free from rapture, so that there is no part of his entire body unpervaded by happiness free from rapture.
"Furthermore, Udāyī, with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, a monk enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity. He sits having pervaded this very body with a pure and bright mind, so that there is nothing of his entire body unpervaded by the pure and bright mind. Just as, Udāyī, a man having wrapped himself up to the head with a white cloth might be seated, so that there would be no part of his entire body untouched by the white cloth; even so, Udāyī, a monk sits having pervaded this very body with a pure and bright mind, so that there is nothing of his entire body unpervaded by the pure and bright mind. And therein many of my disciples dwell having attained the perfection that is the culmination of direct knowledge.
252. "Furthermore, Udāyī, the practice has been declared by me to my disciples, practicing which my disciples thus understand: 'This body of mine is material, made of the four great elements, originating from mother and father, built up from cooked rice and food made with flour, subject to impermanence, to rubbing, massaging, breaking up and destruction; and yet my consciousness is attached here, bound here.' Just as, Udāyī, a lapis lazuli gem is beautiful, of pure origin, octagonal, well polished, clear, bright, accomplished in every respect; through it there is strung a thread, blue or yellow or red or white or pale yellow. A man with eyes, having placed it in his hand, might review it: 'This lapis lazuli gem is beautiful, of pure origin, octagonal, well polished, clear, bright, accomplished in every respect; through it there is strung a thread, blue or yellow or red or white or pale yellow.' Even so, Udāyī, the practice has been declared by me to my disciples, practicing which my disciples thus understand: 'This body of mine is material, made of the four great elements, originating from mother and father, built up from cooked rice and food made with flour, subject to impermanence, to rubbing, massaging, breaking up and destruction; and yet my consciousness is attached here, bound here.' And therein many of my disciples dwell having attained the perfection that is the culmination of direct knowledge.
253. "Furthermore, Udāyī, the practice has been declared by me to my disciples, practicing which my disciples create from this body another body, material, mind-made, complete with all limbs and faculties. Just as, Udāyī, a man might draw out a reed from its sheath; he would think thus - 'This is the sheath, this is the reed; the sheath is one thing, the reed is another; yet the reed has been drawn out from the sheath.' Or else, Udāyī, just as a man might draw out a sword from its scabbard; he would think thus - 'This is the sword, this is the scabbard; the sword is one thing, the scabbard is another; yet the sword has been drawn out from the scabbard.' Or else, Udāyī, just as a man might pull out a snake from its slough; he would think thus - 'This is the snake, this is the slough; the snake is one thing, the slough is another; yet the snake has been pulled out from the slough.' Even so, Udāyī, the practice has been declared by me to my disciples, practicing which my disciples create from this body another body, material, mind-made, complete with all limbs and faculties. And therein many of my disciples dwell having attained the perfection that is the culmination of direct knowledge.
254. "Furthermore, Udāyī, the practice has been declared by me to my disciples, practicing which my disciples experience the various kinds of supernormal power - having been one, they become many; having been many, they become one; appearing and vanishing; they go unhindered through walls, through ramparts, through mountains, just as through space; they dive in and out of the earth just as in water; they go on water without breaking it just as on earth; they travel cross-legged through space just as a winged bird; they fondle and stroke with their hands even the moon and sun, so mighty and powerful; they exercise mastery with their bodies even as far as the Brahma world. Just as, Udāyī, a skilled potter or his apprentice, with well-prepared clay, whatever kind of vessel he might wish for, that very thing he would make and produce; or else, Udāyī, just as a skilled ivory-worker or his apprentice, with well-prepared ivory, whatever kind of ivory article he might wish for, that very thing he would make and produce; or else, Udāyī, just as a skilled goldsmith or his apprentice, with well-prepared gold, whatever kind of gold article he might wish for, that very thing he would make and produce. Even so, Udāyī, the practice has been declared by me to my disciples, practicing which my disciples experience the various kinds of supernormal power - having been one, they become many; having been many, they become one; appearing and vanishing; they go unhindered through walls, through ramparts, through mountains, just as through space; they dive in and out of the earth just as in water; they go on water without breaking it just as on earth; they travel cross-legged through space just as a winged bird; they fondle and stroke with their hands even the moon and sun, so mighty and powerful; they exercise mastery with their bodies even as far as the Brahma world. And therein many of my disciples dwell having attained the perfection that is the culmination of direct knowledge.
255. "Furthermore, Udāyī, the practice has been declared by me to my disciples, practicing which my disciples, with the divine ear element, purified and surpassing the human, hear both sounds - divine and human, whether far or near. Just as, Udāyī, a powerful conch-blower would with little difficulty make himself heard in the four directions; even so, Udāyī, the practice has been declared by me to my disciples, practicing which my disciples, with the divine ear element, purified and surpassing the human, hear both sounds - divine and human, whether far or near. And therein many of my disciples dwell having attained the perfection that is the culmination of direct knowledge.
256. "Furthermore, Udāyī, the practice has been declared by me to my disciples, practicing which my disciples understand the minds of other beings, of other persons, having encompassed them with their own minds - they understand a mind with lust as 'a mind with lust', they understand a mind without lust as 'a mind without lust'; they understand a mind with hate as 'a mind with hate', they understand a mind without hate as 'a mind without hate'; they understand a mind with delusion as 'a mind with delusion', they understand a mind without delusion as 'a mind without delusion'; they understand a contracted mind as 'a contracted mind', they understand a distracted mind as 'a distracted mind'; they understand an exalted mind as 'an exalted mind', they understand a not exalted mind as 'a not exalted mind'; they understand a surpassed mind as 'a surpassed mind', they understand an unsurpassed mind as 'an unsurpassed mind'; they understand a concentrated mind as 'a concentrated mind', they understand an unconcentrated mind as 'an unconcentrated mind'; they understand a liberated mind as 'a liberated mind', they understand an unliberated mind as 'an unliberated mind'. Just as, Udāyī, a woman or a man, young, youthful, fond of adornment, reviewing one's own facial reflection in a pure, bright mirror or in a clear bowl of water, would know if there is a mole as 'there is a mole', or would know if there is no mole as 'there is no mole'; even so, Udāyī, the practice has been declared by me to my disciples, practicing which my disciples understand the minds of other beings, of other persons, having encompassed them with their own minds - they understand a mind with lust as 'a mind with lust', a mind without lust, etc. a mind with hate, a mind without hate, a mind with delusion, a mind without delusion, a contracted mind, a distracted mind, an exalted mind, a not exalted mind, a surpassed mind, an unsurpassed mind, a concentrated mind, an unconcentrated mind, a liberated mind, they understand an unliberated mind as 'an unliberated mind'. And therein many of my disciples dwell having attained the perfection that is the culmination of direct knowledge.
257. "Furthermore, Udāyī, the practice has been declared by me to my disciples, practicing which my disciples recollect manifold past lives, as follows - one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many cosmic cycles of universe-contraction, many cosmic cycles of universe-expansion, many cosmic cycles of universe-contraction and expansion - 'There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there. There too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here.' Thus with aspects and terms he recollects manifold past lives. Just as, Udāyī, a man might go from his own village to another village, and from that village might go to another village; he might return from that village to his own village; he would think thus - 'I went from my own village to another village; there I stood thus, sat thus, spoke thus, remained silent thus; from that village I went to that village; there too I stood thus, sat thus, spoke thus, remained silent thus; I have returned from that village to my own village.' Even so, Udāyī, the practice has been declared by me to my disciples, practicing which my disciples recollect manifold past lives, as follows - one birth... etc. thus with aspects and terms they recollect manifold past lives. And therein many of my disciples dwell having attained the perfection that is the culmination of direct knowledge.
258. "Furthermore, Udāyī, the practice has been declared by me to my disciples, practicing which my disciples with the divine eye, which is pure and surpasses the human, see beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and they understand beings according to their actions: 'These beings indeed, sirs, endowed with bodily misconduct, endowed with verbal misconduct, endowed with mental misconduct, revilers of the noble ones, holding wrong views, undertaking actions based on wrong views, upon the body's collapse at death, they have arisen in a realm of misery, an unfortunate realm, a nether world, in hell. But these beings, sirs, endowed with bodily good conduct, endowed with verbal good conduct, endowed with mental good conduct, not revilers of the noble ones, holding right views, undertaking actions based on right views, upon the body's collapse at death, they have arisen in a fortunate realm, in a heavenly world.' Thus with the divine eye, which is pure and surpasses the human, they see beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and they understand beings according to their actions. Just as, Udāyī, there are two houses with doors facing each other. There a man with eyes, standing in the middle, might see people entering the house and leaving, walking back and forth and wandering about. Even so, Udāyī, the practice has been declared by me to my disciples, practicing which my disciples with the divine eye, which is pure and surpasses the human, see beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and they understand beings according to their actions. Etc. And therein many of my disciples dwell having attained the perfection of the culmination of direct knowledge.
259. "Furthermore, Udāyī, the practice has been declared by me to my disciples, practicing which my disciples, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge themselves, having attained, dwell in the liberation of mind and liberation by wisdom that are without mental corruptions. Just as, Udāyī, there might be a lake on a mountain top, clear, bright, and undisturbed, there a man with eyes, standing on the bank, might see oysters and shells, gravel and pebbles, and shoals of fish moving about or remaining still. He would think thus - 'This lake is clear, bright, and undisturbed. Here are these oysters and shells, gravel and pebbles, and shoals of fish moving about or remaining still.' Even so, Udāyī, the practice has been declared by me to my disciples, practicing which my disciples, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge themselves, having attained, dwell in the liberation of mind and liberation by wisdom that are without mental corruptions. And therein many of my disciples dwell having attained the perfection that is the culmination of direct knowledge. This indeed, Udāyī, is the fifth quality because of which my disciples honour, respect, revere, and venerate me, and having honoured and respected me, dwell in dependence on me.
"These indeed, Udāyī, are the five qualities because of which my disciples honour, respect, revere, and venerate me, and having honoured and respected me, dwell in dependence on me."
This is what the Blessed One said. Delighted, the wandering ascetic Sakuludāyī rejoiced in what the Blessed One had said.
The Greater Discourse to Sakuludāyi is concluded as seventh.