Mahāsakuludāyisutta

Majjhima Nikāya 77

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

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just asSeyyathāpi indeednāma flax flowerumāpupphaṁ bluenīlaṁ blue-colorednīlavaṇṇaṁ blue-appearingnīlanidassanaṁ blue-gleamingnīlanibhāsaṁ, just asseyyathā orvā thenpana thattaṁ clothvatthaṁ from Varanasibārāṇaseyyakaṁ smoothed on both sidesubhatobhāgavimaṭṭhaṁ bluenīlaṁ blue-colorednīlavaṇṇaṁ blue-appearingnīlanidassanaṁ blue-gleamingnīlanibhāsaṁ;
in the same wayevameva internallyajjhattaṁ not perceiving formarūpasaññī someoneeko externallybahiddhā formsrūpāni seespassati bluenīlāni blue-colorednīlavaṇṇāni blue-appearingnīlanidassanāni blue-gleamingnīlanibhāsāni.
them‘Tāni masteringabhibhuyya I knowjānāmi, I seepassāmī’ti thusevaṁ perceivingsaññī ishoti.
thisIdaṁ fifthpañcamaṁ dimension of masteryabhibhāyatanaṁ.
internallyAjjhattaṁ not perceiving formarūpasaññī someoneeko externallybahiddhā formsrūpāni seespassati yellowpītāni yellow-coloredpītavaṇṇāni yellow-appearingpītanidassanāni yellow-gleamingpītanibhāsāni.
just asSeyyathāpi indeednāma champak flowerkaṇikārapupphaṁ yellowpītaṁ yellow-coloredpītavaṇṇaṁ yellow-appearingpītanidassanaṁ yellow-gleamingpītanibhāsaṁ, just asseyyathā orvā thenpana thattaṁ clothvatthaṁ from Varanasibārāṇaseyyakaṁ smoothed on both sidesubhatobhāgavimaṭṭhaṁ yellowpītaṁ yellow-coloredpītavaṇṇaṁ yellow-appearingpītanidassanaṁ yellow-gleamingpītanibhāsaṁ;
in the same wayevameva internallyajjhattaṁ not perceiving formarūpasaññī someoneeko externallybahiddhā formsrūpāni seespassati yellowpītāni yellow-coloredpītavaṇṇāni yellow-appearingpītanidassanāni yellow-gleamingpītanibhāsāni.
them‘Tāni masteringabhibhuyya I knowjānāmi, I seepassāmī’ti thusevaṁ perceivingsaññī ishoti.
thisIdaṁ sixthchaṭṭhaṁ dimension of masteryabhibhāyatanaṁ.
internallyAjjhattaṁ not perceiving formarūpasaññī someoneeko externallybahiddhā formsrūpāni seespassati redlohitakāni red-coloredlohitakavaṇṇāni red-appearinglohitakanidassanāni red-gleaminglohitakanibhāsāni.

They’re like a flax flower that’s blue, with blue color and blue appearance. Or a cloth from Varanasi that’s smoothed on both sides, blue, with blue color and blue appearance. In the same way, not perceiving form internally, someone sees forms externally, blue, with blue color and blue appearance. Mastering them, they perceive: ‘I know and see.’ This is the fifth dimension of mastery. Not perceiving form internally, someone sees forms externally that are yellow, with yellow color and yellow appearance. They’re like a champak flower that’s yellow, with yellow color and yellow appearance. Or a cloth from Varanasi that’s smoothed on both sides, yellow, with yellow color and yellow appearance. In the same way, not perceiving form internally, someone sees forms externally that are yellow, with yellow color and yellow appearance. Mastering them, they perceive: ‘I know and see.’ This is the sixth dimension of mastery. Not perceiving form internally, someone sees forms externally that are red, with red color and red appearance.

They’re like a scarlet mallow flower that’s red, with red color and red appearance. Or a cloth from Varanasi that’s smoothed on both sides, red, with red color and red appearance. In the same way, not perceiving form internally, someone sees forms externally that are red, with red color and red appearance. Mastering them, they perceive: ‘I know and see.’ This is the seventh dimension of mastery. Not perceiving form internally, someone sees forms externally that are white, with white color and white appearance. They’re like the morning star that’s white, with white color and white appearance. Or a cloth from Varanasi that’s smoothed on both sides, white, with white color and white appearance. In the same way, not perceiving form internally, someone sees forms externally that are white, with white color and white appearance. Mastering them, they perceive: ‘I know and see.’ This is the eighth dimension of mastery. 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 tendasa bases of totalitykasiṇāyatanāni developbhāventi.
one of earth-totalityPathavīkasiṇameko perceivessañjānāti above, belowuddhamadho acrosstiriyaṁ undividedadvayaṁ limitlessappamāṇaṁ;
one of water-totalityāpokasiṇameko perceivessañjānāti …pe……pe…
one of fire-totalitytejokasiṇameko perceivessañjānāti ……
one of air-totalityvāyokasiṇameko perceivessañjānāti ……
one of blue-totalitynīlakasiṇameko perceivessañjānāti ……
one of yellow-totalitypītakasiṇameko perceivessañjānāti ……
one of red-totalitylohitakasiṇameko perceivessañjānāti ……
one of white-totalityodātakasiṇameko perceivessañjānāti ……
one of space-totalityākāsakasiṇameko perceivessañjānāti ……
one of consciousness-totalityviññāṇakasiṇameko perceivessañjānāti above, belowuddhamadho acrosstiriyaṁ undividedadvayaṁ limitlessappamāṇaṁ.
thereTatra andca indeedpana myme disciplessāvakā manybahū attained perfection and consummation of insightabhiññāvosānapāramippattā dwellviharanti.

Furthermore, I have explained to my disciples a practice that they use to develop the ten universal dimensions of meditation. Someone perceives the meditation on universal earth above, below, across, undivided and limitless. They perceive the meditation on universal water … the meditation on universal fire … the meditation on universal air … the meditation on universal blue … the meditation on universal yellow … the meditation on universal red … the meditation on universal white … the meditation on universal space … the meditation on universal consciousness above, below, across, undivided and limitless. And many of my disciples meditate on that having attained perfection and consummation of insight.

againPuna furthermorecaparaṁ, Udāyīudāyi, explainedakkhātā by memayā to disciplessāvakānaṁ practicepaṭipadā, practicing accordinglyyathāpaṭipannā myme disciplessāvakā fourcattāri absorptionsjhānāni they developbhāventi.
here, UdāyīIdhudāyi, a mendicantbhikkhu quite secludedvivicceva from sensual pleasureskāmehi secludedvivicca from unskillfulakusalehi qualitiesdhammehi with placing the mindsavitakkaṁ with keeping it connectedsavicāraṁ born of seclusionvivekajaṁ rapture and blisspītisukhaṁ firstpaṭhamaṁ absorptionjhānaṁ having enteredupasampajja they remainviharati.
theySo this veryimameva bodykāyaṁ born of seclusionvivekajena with rapture and blisspītisukhena drenchesabhisandeti steepsparisandeti fillsparipūreti spreadsparippharati, there is not for themnāssa anykiñci of the entiresabbāvato bodykāyassa born of seclusionvivekajena with rapture and blisspītisukhena not spreadapphuṭaṁ ishoti.
just asSeyyathāpi, Udāyīudāyi, deftdakkho bathroom attendantnhāpako orvā apprentice bathroom attendantnhāpakantevāsī orvā in a bronze dishkaṁsathāle bath powdersnhānīyacuṇṇāni having pouredākiritvā with waterudakena sprinkling little by littleparipphosakaṁ sprinkling little by littleparipphosakaṁ they might kneadsanneyya, thatsāyaṁ ball of bath powdernhānīyapiṇḍi soaked with moisturesnehānugatā saturated with moisturesnehaparetā inside and outsantarabāhirā spread throughphuṭā with moisturesnehena notna andca oozing outpagghariṇī;
in the same wayevameva indeedkho, Udāyīudāyi, a mendicantbhikkhu this veryimameva bodykāyaṁ born of seclusionvivekajena with rapture and blisspītisukhena drenchesabhisandeti steepsparisandeti fillsparipūreti spreadsparippharati, there is not for themnāssa anykiñci of the entiresabbāvato bodykāyassa born of seclusionvivekajena with rapture and blisspītisukhena not spreadapphuṭaṁ ishoti.

Furthermore, I have explained to my disciples a practice that they use to develop the four absorptions. It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. They drench, steep, fill, and spread themselves with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion. It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out. In the same way, a mendicant drenches, steeps, fills, and spreads themselves with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.

againPuna and furthercaparaṁ, Udāyīudāyi, a mendicantbhikkhu of placing the mind and keeping it connectedvitakkavicārānaṁ by the stillingvūpasamā internallyajjhattaṁ with claritysampasādanaṁ ……pe… seconddutiyaṁ absorptionjhānaṁ having enteredupasampajja they remainviharati.
theySo this veryimameva bodykāyaṁ born of immersionsamādhijena with rapture and blisspītisukhena drenchesabhisandeti steepsparisandeti fillsparipūreti spreadsparippharati, there is not for itnāssa anykiñci of the wholesabbāvato of the bodykāyassa born of immersionsamādhijena with rapture and blisspītisukhena spreadapphuṭaṁ ishoti.
just as ifSeyyathāpi, Udāyīudāyi, a lakeudakarahado deepgambhīro fed by spring waterubbhidodako. for itTassa there would not benevassa from the easternpuratthimāya directiondisāya of waterudakassa an inletāyamukhaṁ, notna from the westernpacchimāya directiondisāya of waterudakassa an inletāyamukhaṁ, notna from the northernuttarāya directiondisāya of waterudakassa an inletāyamukhaṁ, notna from the southerndakkhiṇāya directiondisāya of waterudakassa an inletāyamukhaṁ, the heavensdevo andca notna from timekālena to timekālaṁ properlysammā showersdhāraṁ would bestowanuppaveccheyya;
thenatha indeedkho from that verytamhāva lakeudakarahadā coolsītā stream of watervāridhārā having welled upubbhijjitvā that verytameva lakeudakarahadaṁ with coolsītena watervārinā would drenchabhisandeyya would steepparisandeyya would fillparipūreyya would spreadparipphareyya, there would not be for itnāssa anykiñci of the wholesabbāvato of the lakeudakarahadassa with coolsītena watervārinā spreadapphuṭaṁ would beassa.

Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. They drench, steep, fill, and spread 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. It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and the heavens would not properly bestow showers from time to time. But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water.

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