The Longer Discourse with Sakuludāyī · Translation: Bhikkhu Sujato, SuttaCentral
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Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
And many of my disciples meditate on that having attained perfection and consummation of insight.
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. Seyyathāpi, udāyi, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṁ yadeva bhājanavikatiṁ ākaṅkheyya taṁ tadeva kareyya abhinipphādeyya; seyyathā vā panudāyi, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṁ dantasmiṁ yaṁ yadeva dantavikatiṁ ākaṅkheyya taṁ tadeva kareyya abhinipphādeyya;
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. Suppose a deft potter or their apprentice had some well-prepared clay. They could produce any kind of pot that they like. Or suppose a deft ivory-carver or their apprentice had some well-prepared ivory. They could produce any kind of ivory item that they like.
seyyathā vā panudāyi, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṁ suvaṇṇasmiṁ yaṁ yadeva suvaṇṇavikatiṁ ākaṅkheyya taṁ tadeva kareyya abhinipphādeyya. Evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṁ iddhividhaṁ paccanubhonti—ekopi hutvā bahudhā honti, bahudhāpi hutvā eko hoti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānā gacchanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karonti, seyyathāpi udake; udakepi abhijjamāne gacchanti, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasanti parimajjanti, yāva brahmalokāpi kāyena vasaṁ vattenti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
Or suppose a deft goldsmith or their apprentice had some well-prepared gold. They could produce any kind of gold item that they like. In the same way, I have explained to my disciples a practice that they use to wield the many kinds of psychic power … And many of my disciples meditate on that having attained perfection and consummation of insight.
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. Seyyathāpi, udāyi, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya; evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇanti—dibbe ca mānuse ca, ye dūre santike ca. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
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. Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters. In 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. And many of my disciples meditate on that having attained perfection and consummation of insight.
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānanti— sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānanti, vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānanti; sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānanti, vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānanti; samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānanti, vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānanti; saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānanti, vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānanti; mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānanti, amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānanti; sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānanti, anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānanti; samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānanti, asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānanti;
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. They understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’; mind with hate as ‘mind with hate’, and mind without hate as ‘mind without hate’; mind with delusion as ‘mind with delusion’, and mind without delusion as ‘mind without delusion’; constricted mind as ‘constricted mind’, and scattered mind as ‘scattered mind’; expansive mind as ‘expansive mind’, and unexpansive mind as ‘unexpansive mind’; mind that is not supreme as ‘mind that is not supreme’, and mind that is supreme as ‘mind that is supreme’; mind immersed in samādhi as ‘mind immersed in samādhi’, and mind not immersed in samādhi as ‘mind not immersed in samādhi’;
vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānanti, avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānanti. Seyyathāpi, udāyi, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno sakaṇikaṁ vā ‘sakaṇikan’ti jāneyya, akaṇikaṁ vā ‘akaṇikan’ti jāneyya; evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānanti— sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānanti, vītarāgaṁ vā cittaṁ …pe… sadosaṁ vā cittaṁ … vītadosaṁ vā cittaṁ … samohaṁ vā cittaṁ … vītamohaṁ vā cittaṁ … saṅkhittaṁ vā cittaṁ … vikkhittaṁ vā cittaṁ … mahaggataṁ vā cittaṁ … amahaggataṁ vā cittaṁ …
freed mind as ‘freed mind’, and unfreed mind as ‘unfreed mind’. Suppose 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’. In 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 …
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