The Longer Discourse with Sakuludāyī · Translation: Bhikkhu Sujato, SuttaCentral
Parallels & more translations on SuttaCentral
againPuna
furthermorecaparaṁ,
Udāyīudāyi,
explainedakkhātā
by memayā
to disciplessāvakānaṁ
practicepaṭipadā,
practicing accordinglyyathāpaṭipannā
myme
disciplessāvakā
fourcattāro
right effortssammappadhāne
developbhāventi.
here, UdāyīIdhudāyi,
a mendicantbhikkhu
unarisenanuppannānaṁ
badpāpakānaṁ
unskillfulakusalānaṁ
qualitiesdhammānaṁ
for non-arisinganuppādāya
enthusiasmchandaṁ
generatesjaneti,
triesvāyamati,
effortvīriyaṁ
makesārabhati,
mindcittaṁ
exertspaggaṇhāti,
strivespadahati;
arisenuppannānaṁ
badpāpakānaṁ
unskillfulakusalānaṁ
qualitiesdhammānaṁ
for giving uppahānāya
enthusiasmchandaṁ
generatesjaneti,
triesvāyamati,
effortvīriyaṁ
makesārabhati,
mindcittaṁ
exertspaggaṇhāti,
strivespadahati;
unarisenanuppannānaṁ
skillfulkusalānaṁ
qualitiesdhammānaṁ
for arisinguppādāya
enthusiasmchandaṁ
generatesjaneti,
triesvāyamati,
effortvīriyaṁ
makesārabhati,
mindcittaṁ
exertspaggaṇhāti,
strivespadahati;
arisenuppannānaṁ
skillfulkusalānaṁ
qualitiesdhammānaṁ
for remainingṭhitiyā
for not being lostasammosāya
for increasebhiyyobhāvāya
for maturityvepullāya
for developmentbhāvanāya
for fulfillmentpāripūriyā
enthusiasmchandaṁ
generatesjaneti,
triesvāyamati,
effortvīriyaṁ
makesārabhati,
mindcittaṁ
exertspaggaṇhāti,
strivespadahati.
thereTatra
andca
thenpana
myme
disciplessāvakā
manybahū
attained to perfection and consummation of insightabhiññāvosānapāramippattā
dwellviharanti.
Furthermore, I have explained to my disciples a practice that they use to develop the four right efforts. It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed. And many of my disciples meditate on that having attained perfection and consummation of insight.
againPuna
and furthercaparaṁ,
Udāyīudāyi,
explainedakkhātā
by memayā
to disciplessāvakānaṁ
practicepaṭipadā,
practicing accordinglyyathāpaṭipannā
myme
disciplessāvakā
fourcattāro
bases of psychic poweriddhipāde
they developbhāventi.
here, UdāyīIdhudāyi,
a mendicantbhikkhu
endowed with immersion due to enthusiasm and active effortchandasamādhipadhānasaṅkhārasamannāgataṁ
basis of psychic poweriddhipādaṁ
developsbhāveti,
endowed with immersion due to energy and active effortvīriyasamādhipadhānasaṅkhārasamannāgataṁ
basis of psychic poweriddhipādaṁ
developsbhāveti,
endowed with immersion due to mental development and active effortcittasamādhipadhānasaṅkhārasamannāgataṁ
basis of psychic poweriddhipādaṁ
developsbhāveti,
endowed with immersion due to inquiry and active effortvīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ
basis of psychic poweriddhipādaṁ
developsbhāveti.
thereTatra
andca
thenpana
myme
disciplessāvakā
manybahū
having attained perfection and consummation of insightabhiññāvosānapāramippattā
they meditateviharanti.
Furthermore, I have explained to my disciples a practice that they use to develop the four bases of psychic power. It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. They develop the basis of psychic power that has immersion due to energy, and active effort. They develop the basis of psychic power that has immersion due to mental development, and active effort. They develop the basis of psychic power that has immersion due to inquiry, and active effort. And many of my disciples meditate on that having attained perfection and consummation of insight.
againPuna
and furthercaparaṁ,
Udāyīudāyi,
explainedakkhātā
by memayā
to disciplessāvakānaṁ
a practicepaṭipadā,
as practicedyathāpaṭipannā
myme
disciplessāvakā
the five facultiespañcindriyāni
developbhāventi.
here, UdāyīIdhudāyi,
a mendicantbhikkhu
the faculty of faithsaddhindriyaṁ
developsbhāveti
leading to peaceupasamagāmiṁ
leading to awakeningsambodhagāmiṁ;
the faculty of energyvīriyindriyaṁ
developsbhāveti
…pe……pe…
the faculty of mindfulnesssatindriyaṁ
developsbhāveti
……
the faculty of immersionsamādhindriyaṁ
developsbhāveti
……
the faculty of wisdompaññindriyaṁ
developsbhāveti
leading to peaceupasamagāmiṁ
leading to awakeningsambodhagāmiṁ.
thereTatra
andca
furthermorepana
myme
disciplessāvakā
manybahū
having attained perfection and consummation of insightabhiññāvosānapāramippattā
abideviharanti.
Furthermore, I have explained to my disciples a practice that they use to develop the five faculties. It’s when a mendicant develops the faculties of faith, energy, mindfulness, immersion, and wisdom, which lead to peace and awakening. And many of my disciples meditate on that having attained perfection and consummation of insight.
furthermorePuna
and alsocaparaṁ,
Udāyīudāyi,
explainedakkhātā
by memayā
to the disciplessāvakānaṁ
practicepaṭipadā,
practicing accordinglyyathāpaṭipannā
myme
disciplessāvakā
fivepañca
powersbalāni
they developbhāventi.
here, UdāyīIdhudāyi,
a mendicantbhikkhu
the power of faithsaddhābalaṁ
developsbhāveti
leading to peaceupasamagāmiṁ
leading to awakeningsambodhagāmiṁ;
the power of energyvīriyabalaṁ
developsbhāveti
…pe……pe…
the power of mindfulnesssatibalaṁ
developsbhāveti
……
the power of immersionsamādhibalaṁ
developsbhāveti
……
the power of wisdompaññābalaṁ
developsbhāveti
leading to peaceupasamagāmiṁ
leading to awakeningsambodhagāmiṁ.
thereTatra
andca
thenpana
myme
disciplessāvakā
manybahū
having attained perfection and consummation of insightabhiññāvosānapāramippattā
they meditateviharanti.
Furthermore, I have explained to my disciples a practice that they use to develop the five powers. It’s when a mendicant develops the powers of faith, energy, mindfulness, immersion, and wisdom, which lead to peace and awakening. And many of my disciples meditate on that having attained perfection and consummation of insight.
FurthermorePuna
and furthercaparaṁ,
Udāyīudāyi,
explainedakkhātā
by memayā
to disciplessāvakānaṁ
a practicepaṭipadā,
following whichyathāpaṭipannā
myme
disciplessāvakā
seven awakening factorssattabojjhaṅge
developbhāventi.
Here, Udāyī,Idhudāyi,
a mendicantbhikkhu
the awakening factor of mindfulnesssatisambojjhaṅgaṁ
developsbhāveti
relying on seclusionvivekanissitaṁ
relying on fading awayvirāganissitaṁ
relying on cessationnirodhanissitaṁ
ripening as letting govossaggapariṇāmiṁ;
the awakening factor of investigation of principlesdhammavicayasambojjhaṅgaṁ
developsbhāveti
…pe……pe…
the awakening factor of energyvīriyasambojjhaṅgaṁ
developsbhāveti
……
the awakening factor of rapturepītisambojjhaṅgaṁ
developsbhāveti
……
the awakening factor of tranquilitypassaddhisambojjhaṅgaṁ
developsbhāveti
……
the awakening factor of immersionsamādhisambojjhaṅgaṁ
developsbhāveti
……
the awakening factor of equanimityupekkhāsambojjhaṅgaṁ
developsbhāveti
relying on seclusionvivekanissitaṁ
relying on fading awayvirāganissitaṁ
relying on cessationnirodhanissitaṁ
ripening as letting govossaggapariṇāmiṁ.
ThereTatra
andca
thenpana
myme
disciplessāvakā
manybahū
having attained perfection and consummation of insightabhiññāvosānapāramippattā
meditateviharanti.
Furthermore, I have explained to my disciples a practice that they use to develop the seven awakening factors. It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. And many of my disciples meditate on that having attained perfection and consummation of insight.
furthermorePuna
and alsocaparaṁ,
Udāyīudāyi,
explainedakkhātā
by memayā
to disciplessāvakānaṁ
practicepaṭipadā,
practising accordinglyyathāpaṭipannā
myme
disciplessāvakā
nobleariyaṁ
eightfoldaṭṭhaṅgikaṁ
pathmaggaṁ
they developbhāventi.
here, UdāyīIdhudāyi,
a mendicantbhikkhu
right viewsammādiṭṭhiṁ
developsbhāveti,
right purposesammāsaṅkappaṁ
developsbhāveti,
right speechsammāvācaṁ
developsbhāveti,
right actionsammākammantaṁ
developsbhāveti,
right livelihoodsammāājīvaṁ
developsbhāveti,
right effortsammāvāyāmaṁ
developsbhāveti,
right mindfulnesssammāsatiṁ
developsbhāveti,
right immersionsammāsamādhiṁ
developsbhāveti.
thereTatra
andca
indeedpana
myme
disciplessāvakā
manybahū
having attained perfection and consummation of insightabhiññāvosānapāramippattā
they meditateviharanti.
Furthermore, I have explained to my disciples a practice that they use to develop the noble eightfold path. It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. And many of my disciples meditate on that having attained perfection and consummation of insight.
furthermorePuna
and furthercaparaṁ,
Udāyīudāyi,
explainedakkhātā
by memayā
to disciplessāvakānaṁ
a practicepaṭipadā,
practicing accordinglyyathāpaṭipannā
myme
disciplessāvakā
eightaṭṭha
liberationsvimokkhe
they developbhāventi.
having physical formRūpī
formsrūpāni
they seepassati,
thisayaṁ
firstpaṭhamo
liberationvimokkho;
internallyajjhattaṁ
not perceiving formarūpasaññī
externallybahiddhā
formsrūpāni
they seepassati,
thisayaṁ
seconddutiyo
liberationvimokkho;
only on beautysubhanteva
focusedadhimutto
they arehoti,
thisayaṁ
thirdtatiyo
liberationvimokkho;
totallysabbaso
of perceptions of formrūpasaññānaṁ
by going beyondsamatikkamā
of perceptions of impingementpaṭighasaññānaṁ
with the disappearanceatthaṅgamā
of perceptions of diversitynānattasaññānaṁ
not focusing onamanasikārā
infinite‘ananto
spaceākāso’ti
the dimension of infinite spaceākāsānañcāyatanaṁ
having enteredupasampajja
they remainviharati,
thisayaṁ
fourthcatuttho
liberationvimokkho;
totallysabbaso
the dimension of infinite spaceākāsānañcāyatanaṁ
having gone beyondsamatikkamma
infinite‘anantaṁ
consciousnessviññāṇan’ti
the dimension of infinite consciousnessviññāṇañcāyatanaṁ
having enteredupasampajja
they remainviharati,
thisayaṁ
fifthpañcamo
liberationvimokkho;
totallysabbaso
the dimension of infinite consciousnessviññāṇañcāyatanaṁ
having gone beyondsamatikkamma
there is not‘natthi
anythingkiñcī’ti
the dimension of nothingnessākiñcaññāyatanaṁ
having enteredupasampajja
they remainviharati,
thisayaṁ
sixthchaṭṭho
liberationvimokkho;
totallysabbaso
the dimension of nothingnessākiñcaññāyatanaṁ
having gone beyondsamatikkamma
the dimension of neither perception nor non-perceptionnevasaññānāsaññāyatanaṁ
having enteredupasampajja
they remainviharati,
thisayaṁ
seventhsattamo
liberationvimokkho;
totallysabbaso
the dimension of neither perception nor non-perceptionnevasaññānāsaññāyatanaṁ
having gone beyondsamatikkamma
cessation of perception and feelingsaññāvedayitanirodhaṁ
having enteredupasampajja
they remainviharati,
thisayaṁ
eighthaṭṭhamo
liberationvimokkho.
thereTatra
andca
moreoverpana
myme
disciplessāvakā
manybahū
having attained perfection and consummation of insightabhiññāvosānapāramippattā
they remainviharanti.
Furthermore, I have explained to my disciples a practice that they use to develop the eight liberations. Having physical form, they see forms. This is the first liberation. Not perceiving form internally, they see forms externally. This is the second liberation. They’re focused only on beauty. This is the third liberation. Going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space. This is the fourth liberation. Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. This is the fifth liberation. Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. This is the sixth liberation. Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. This is the seventh liberation. Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. This is the eighth liberation. And many of my disciples meditate on that having attained perfection and consummation of insight.
furthermorePuna
andcaparaṁ,
Udāyīudāyi,
explainedakkhātā
by memayā
to disciplessāvakānaṁ
practicepaṭipadā,
as practicingyathāpaṭipannā
myme
disciplessāvakā
eightaṭṭha
dimensions of masteryabhibhāyatanāni
they developbhāventi.
internallyAjjhattaṁ
perceiving formrūpasaññī
someoneeko
externallybahiddhā
formsrūpāni
seespassati
limitedparittāni
pretty and uglysuvaṇṇadubbaṇṇāni.
them‘Tāni
having masteredabhibhuyya
I knowjānāmi,
I seepassāmī’ti
thusevaṁ
perceivingsaññī
ishoti.
thisIdaṁ
firstpaṭhamaṁ
dimension of masteryabhibhāyatanaṁ.
internallyAjjhattaṁ
perceiving formrūpasaññī
someoneeko
externallybahiddhā
formsrūpāni
seespassati
limitlessappamāṇāni
pretty and uglysuvaṇṇadubbaṇṇāni.
them‘Tāni
having masteredabhibhuyya
I knowjānāmi,
I seepassāmī’ti
thusevaṁ
perceivingsaññī
ishoti.
thisIdaṁ
seconddutiyaṁ
dimension of masteryabhibhāyatanaṁ.
internallyAjjhattaṁ
not perceiving formarūpasaññī
someoneeko
externallybahiddhā
formsrūpāni
seespassati
limitedparittāni
pretty and uglysuvaṇṇadubbaṇṇāni.
them‘Tāni
having masteredabhibhuyya
I knowjānāmi,
I seepassāmī’ti
thusevaṁ
perceivingsaññī
ishoti.
thisIdaṁ
thirdtatiyaṁ
dimension of masteryabhibhāyatanaṁ.
internallyAjjhattaṁ
not perceiving formarūpasaññī
someoneeko
externallybahiddhā
formsrūpāni
seespassati
limitlessappamāṇāni
pretty and uglysuvaṇṇadubbaṇṇāni.
them‘Tāni
having masteredabhibhuyya
I knowjānāmi,
I seepassāmī’ti
thusevaṁ
perceivingsaññī
ishoti.
thisIdaṁ
fourthcatutthaṁ
dimension of masteryabhibhāyatanaṁ.
internallyAjjhattaṁ
not perceiving formarūpasaññī
someoneeko
externallybahiddhā
formsrūpāni
seespassati
bluenīlāni
with blue colornīlavaṇṇāni
with blue appearancenīlanidassanāni
with blue sheennīlanibhāsāni.
Furthermore, I have explained to my disciples a practice that they use to develop the eight dimensions of mastery. Perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the first dimension of mastery. Perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the second dimension of mastery. Not perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the third dimension of mastery. Not perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the fourth dimension of mastery. Not perceiving form internally, someone sees forms externally, blue, with blue color and blue appearance.
‹ Previous · Page 6 of 10 · Next ›
Lite mode — plain HTML for e-readers and old browsers. Full version