Mahāsakuludāyisutta

Majjhima Nikāya 77

The Longer Discourse with Sakuludāyī · Translation: Bhikkhu Sujato, SuttaCentral

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thus·justEvameva indeedkho, Udāyīudāyi, a mendicantbhikkhu this·veryimameva bodykāyaṁ immersion·bornsamādhijena rapture·blisspītisukhena upon·flowabhisandeti around·flowparisandeti around·fillparipūreti around·spreadparippharati, not·for himnāssa anykiñci of the entiresabbāvato of the bodykāyassa immersion·bornsamādhijena rapture·blisspītisukhena not·spreadapphuṭaṁ ishoti.

In the same way, a mendicant drenches, steeps, fills, and spreads themselves with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion.

furthermorePuna and alsocaparaṁ, Udāyīudāyi, a mendicantbhikkhu with the fading away of rapturepītiyā andca of fading awayvirāgā …pe……pe… thirdtatiyaṁ absorptionjhānaṁ up·together·enterupasampajja dwellsviharati.
heSo this + veryimameva bodykāyaṁ without·rapturenippītikena with blisssukhena upon·drenchabhisandeti around·steepparisandeti around·fillparipūreti around·spreadparippharati, there is not for himnāssa anykiñci of the wholesabbāvato of the bodykāyassa without·rapturenippītikena with blisssukhena not·spreadapphuṭaṁ ishoti.
just asSeyyathāpi, Udāyīudāyi, in a pool of blue water liliesuppaliniyaṁ orvā in a pool of pink lotusespaduminiyaṁ orvā in a pool of white lotusespuṇḍarīkiniyaṁ orvā someappekaccāni blue water liliesuppalāni orvā pink lotusespadumāni orvā white lotusespuṇḍarīkāni orvā in waterudake bornjātāni in waterudake together·grownsaṁvaḍḍhāni not rising above the waterudakānuggatāni underwateranto thrivingnimuggaposīni, theytāni from the tipyāva and + tipcaggā from the rootyāva andca rootsmūlā with coolsītena with watervārinā upon·drenchedabhisannāni around·steepedparisannāni around·filledparipūrāni around·soakedparipphuṭāni, there is not for themnāssa anykiñci of the wholesabbāvataṁ, of the blue water liliesuppalānaṁ orvā of the pink lotusespadumānaṁ orvā of the white lotusespuṇḍarīkānaṁ orvā with coolsītena with watervārinā not·soakedapphuṭaṁ might beassa;
thus + justevameva indeedkho, Udāyīudāyi, a mendicantbhikkhu this + veryimameva bodykāyaṁ without·rapturenippītikena with blisssukhena upon·drenchabhisandeti around·steepparisandeti around·fillparipūreti around·spreadparippharati, there is not for himnāssa anykiñci of the wholesabbāvato of the bodykāyassa without·rapturenippītikena with blisssukhena not·spreadapphuṭaṁ ishoti.

Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption. They meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ They drench, steep, fill, and spread themselves with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture. It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked with cool water. In the same way, a mendicant drenches, steeps, fills, and spreads themselves with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture.

furthermorePuna and moreovercaparaṁ, Udāyīudāyi, a mendicantbhikkhu of pleasuresukhassa andca giving·uppahānā of paindukkhassa andca giving·uppahānā before + indeedpubbeva happiness·sadnesssomanassadomanassānaṁ from disappearanceatthaṅgamā without·pain·pleasureadukkhamasukhaṁ equanimity·mindfulness·purityupekkhāsatipārisuddhiṁ fourthcatutthaṁ absorptionjhānaṁ near·together·enterupasampajja remain·remainviharati.
theySo this·veryimameva bodykāyaṁ pure·pureparisuddhena with mindcetasā bright·brightpariyodātena having spreadpharitvā sittingnisinno they arehoti, not·benāssa anythingkiñci of the wholesabbāvato of the bodykāyassa pure·pureparisuddhena with mindcetasā bright·brightpariyodātena not·spreadapphuṭaṁ it ishoti.
as·justSeyyathāpi, Udāyīudāyi, a personpuriso with whiteodātena with clothvatthena with·headsasīsaṁ having wrappedpārupitvā sittingnisinno they might beassa, not·benāssa anythingkiñci of the wholesabbāvato of the bodykāyassa with whiteodātena with clothvatthena not·spreadapphuṭaṁ it might beassa;
same·sameevameva indeedkho, Udāyīudāyi, a mendicantbhikkhu this·veryimameva bodykāyaṁ pure·pureparisuddhena with mindcetasā bright·brightpariyodātena having spreadpharitvā sittingnisinno they arehoti, not·benāssa anythingkiñci of the wholesabbāvato of the bodykāyassa pure·pureparisuddhena with mindcetasā bright·brightpariyodātena not·spreadapphuṭaṁ it ishoti.
thereTatra andca thenpana myme disciplessāvakā manybahū insight·consummation·perfection·attainedabhiññāvosānapāramippattā they meditateviharanti.

Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption. It is without pleasure or pain, with pure equanimity and mindfulness. They sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind. It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth. In the same way, they sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind. And many of my disciples meditate on that having attained perfection and consummation of insight.

furthermorePuna and furthercaparaṁ, Udāyīudāyi, explainedakkhātā by memayā to disciplessāvakānaṁ practicepaṭipadā, practicing accordinglyyathāpaṭipannā myme disciplessāvakā thusevaṁ understandpajānanti:
this‘ayaṁ indeedkho myme bodykāyo materialrūpī made of four great elementscātumahābhūtiko born of mother and fathermātāpettikasambhavo built up from rice and porridgeodanakummāsūpacayo liable to impermanence, wearing away, destructionaniccucchādanaparimaddanabhedanaviddhaṁsanadhammo;
and thisidañca indeedpana myme apart·knowingviññāṇaṁ hereettha attachedsitaṁ hereettha boundpaṭibaddhaṁ’.
supposeSeyyathāpi, Udāyīudāyi, gemmaṇi berylveḷuriyo lustroussubho noblejātimā eight-facetedaṭṭhaṁso well-workedsuparikammakato transparentaccho apart·brightvippasanno endowed with all qualitiessabbākārasampanno;
there thistatridaṁ threadsuttaṁ on·wovenāvutaṁ bluenīlaṁ orvā yellowpītaṁ orvā redlohitaṁ orvā whiteodātaṁ orvā golden-brown threadpaṇḍusuttaṁ orvā.
it himTamenaṁ with clear eyescakkhumā personpuriso in handhatthe having takenkaritvā would examinepaccavekkheyya:
this‘ayaṁ indeedkho gemmaṇi berylveḷuriyo lustroussubho noblejātimā eight-facetedaṭṭhaṁso well-workedsuparikammakato transparentaccho apart·brightvippasanno endowed with all qualitiessabbākārasampanno;
there thistatridaṁ threadsuttaṁ on·wovenāvutaṁ bluenīlaṁ orvā yellowpītaṁ orvā redlohitaṁ orvā whiteodātaṁ orvā golden-brown threadpaṇḍusuttaṁ orvā’ti.
exactly soEvameva indeedkho, Udāyīudāyi, explainedakkhātā by memayā to disciplessāvakānaṁ practicepaṭipadā, practicing accordinglyyathāpaṭipannā myme disciplessāvakā thusevaṁ understandpajānanti:

Furthermore, I have explained to my disciples a practice that they use to understand this: ‘This body of mine is formed. It’s made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. And this consciousness of mine is attached to it, tied to it.’ Suppose there was a beryl gem that was naturally lustrous, eight-faceted, well-worked, transparent and clear, endowed with all good qualities. And it was strung with a thread of blue, yellow, red, white, or golden brown. And a person with clear eyes were to take it in their hand and examine it: ‘This beryl gem is naturally lustrous, eight-faceted, well-worked, transparent and clear, endowed with all good qualities. And it’s strung with a thread of blue, yellow, red, white, or golden brown.’ In the same way, I have explained to my disciples a practice that they use to understand this:

this‘ayaṁ indeedkho of meme bodykāyo formedrūpī four·great·elementcātumahābhūtiko mother·father·originmātāpettikasambhavo built up from rice and porridgeodanakummāsūpacayo liable to impermanence, to wearing away and erosion, to breaking up and destructionaniccucchādanaparimaddanabhedanaviddhaṁsanadhammo;
and thisidañca andpana of meme apart·knowingviññāṇaṁ hereettha attachedsitaṁ hereettha back·bindpaṭibaddhan’ti.
thereTatra andca andpana of meme disciplessāvakā manybahū insight·perfection·consummation·attainedabhiññāvosānapāramippattā apart·dwellviharanti.

‘This body of mine is formed. It’s made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. And this consciousness of mine is attached to it, tied to it.’ And many of my disciples meditate on that having attained perfection and consummation of insight.

againPuna and furthercaparaṁ, Udāyīudāyi, explainedakkhātā by memayā to the disciplessāvakānaṁ the practicepaṭipadā, as·path·goneyathāpaṭipannā myme disciplessāvakā from thisimamhā bodykāyā anotheraññaṁ bodykāyaṁ they createabhinimminanti formedrūpiṁ mind·mademanomayaṁ whole in all limbssabbaṅgapaccaṅgiṁ not deficient in facultiesahīnindriyaṁ.
just asSeyyathāpi, Udāyīudāyi, a personpuriso from reedmuñjamhā a reedīsikaṁ would draw outpabbāheyya;
to himtassa it would be thusevamassa:
this‘ayaṁ reedmuñjo, thisayaṁ sheathīsikā; differentañño reedmuñjo, differentaññā sheathīsikā; from reedmuñjamhā indeedtveva reedīsikā drawn outpabbāḷhā’ti.
just asSeyyathā orvā further Udāyīpanudāyi, a personpuriso a swordasiṁ from scabbardkosiyā would draw outpabbāheyya;
to himtassa it would be thusevamassa:
this‘ayaṁ swordasi, thisayaṁ scabbardkosi; differentañño swordasi differentaññā scabbardkosi; from scabbardkosiyā indeedtveva swordasi drawn outpabbāḷho’ti.
just asSeyyathā orvā, further Udāyīpanudāyi, a personpuriso a snakeahiṁ from sloughkaraṇḍā would draw outuddhareyya;
to himtassa it would be thusevamassa:
this‘ayaṁ snakeahi, thisayaṁ sloughkaraṇḍo; differentañño snakeahi, differentañño sloughkaraṇḍo; from sloughkaraṇḍā indeedtveva snakeahi drawn outubbhato’ti.
just soEvameva indeedkho, Udāyīudāyi, explainedakkhātā by memayā to the disciplessāvakānaṁ the practicepaṭipadā, as·path·goneyathāpaṭipannā myme disciplessāvakā from thisimamhā bodykāyā anotheraññaṁ bodykāyaṁ they createabhinimminanti formedrūpiṁ mind·mademanomayaṁ whole in all limbssabbaṅgapaccaṅgiṁ not deficient in facultiesahīnindriyaṁ.

Furthermore, I have explained to my disciples a practice that they use to create from this body another body—formed, mind-made, whole in its major and minor limbs, not deficient in any faculty. Suppose a person was to draw a reed out from its sheath. They’d think: ‘This is the reed, this is the sheath. The reed and the sheath are different things. The reed has been drawn out from the sheath.’ Or suppose a person was to draw a sword out from its scabbard. They’d think: ‘This is the sword, this is the scabbard. The sword and the scabbard are different things. The sword has been drawn out from the scabbard.’ Or suppose a person was to draw a snake out from its slough. They’d think: ‘This is the snake, this is the slough. The snake and the slough are different things. The snake has been drawn out from the slough.’ In the same way, I have explained to my disciples a practice that they use to create from this body another body—formed, mind-made, whole in its major and minor limbs, not deficient in any faculty.

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