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Majjhima Nikāya 77

Mahāsakuludāyisutta

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

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just soEvameva indeedkho, Udāyīudāyi, a mendicantbhikkhu this veryimameva bodykāyaṁ born of immersionsamādhijena with rapture and blisspītisukhena drenchesabhisandeti steepsparisandeti fillsparipūreti spreadsparippharati, there is not for himnāssa anykiñci of the entiresabbāvato of the bodykāyassa born of immersionsamādhijena with rapture and blisspītisukhena not spreadapphuṭaṁ ishoti.

furthermorePuna and alsocaparaṁ, Udāyīudāyi, a mendicantbhikkhu with the fading away of rapturepītiyā andca of fading awayvirāgā …pe……pe… thirdtatiyaṁ absorptionjhānaṁ having enteredupasampajja dwellsviharati.
heSo this veryimameva bodykāyaṁ with bliss free of rapturenippītikena with blisssukhena drenchesabhisandeti steepsparisandeti fillsparipūreti spreadsparippharati, there is not for himnāssa anykiñci of the wholesabbāvato of the bodykāyassa with bliss free of 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 grownsaṁvaḍḍhāni not rising above the waterudakānuggatāni underwateranto thrivingnimuggaposīni, theytāni from the tipyāva andcaggā from the rootyāva andca rootsmūlā with coolsītena with watervārinā drenchedabhisannāni steepedparisannāni filledparipūrāni 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;
in the same wayevameva indeedkho, Udāyīudāyi, a mendicantbhikkhu this veryimameva bodykāyaṁ with bliss free of rapturenippītikena with blisssukhena drenchesabhisandeti steepsparisandeti fillsparipūreti spreadsparippharati, there is not for himnāssa anykiñci of the wholesabbāvato of the bodykāyassa with bliss free of rapturenippītikena with blisssukhena not spreadapphuṭaṁ ishoti.

furthermorePuna and moreovercaparaṁ, Udāyīudāyi, a mendicantbhikkhu of pleasuresukhassa andca from giving uppahānā of paindukkhassa andca from giving uppahānā previouslypubbeva of former happiness and sadnesssomanassadomanassānaṁ from disappearanceatthaṅgamā without pleasure or painadukkhamasukhaṁ with pure equanimity and mindfulnessupekkhāsatipārisuddhiṁ fourthcatutthaṁ absorptionjhānaṁ having enteredupasampajja they remainviharati.
theySo this veryimameva bodykāyaṁ with pureparisuddhena with mindcetasā brightpariyodātena having spreadpharitvā sittingnisinno they arehoti, there is not for themnāssa anythingkiñci of the wholesabbāvato of the bodykāyassa with pureparisuddhena with mindcetasā brightpariyodātena not spreadapphuṭaṁ it ishoti.
just asSeyyathāpi, Udāyīudāyi, a personpuriso with whiteodātena with clothvatthena including the headsasīsaṁ having wrappedpārupitvā sittingnisinno they might beassa, there is not for themnāssa anythingkiñci of the wholesabbāvato of the bodykāyassa with whiteodātena with clothvatthena not spreadapphuṭaṁ it might beassa;
in the same wayevameva indeedkho, Udāyīudāyi, a mendicantbhikkhu this veryimameva bodykāyaṁ with pureparisuddhena with mindcetasā brightpariyodātena having spreadpharitvā sittingnisinno they arehoti, there is not for themnāssa anythingkiñci of the wholesabbāvato of the bodykāyassa with pureparisuddhena with mindcetasā brightpariyodātena not spreadapphuṭaṁ it ishoti.
thereTatra andca thenpana myme disciplessāvakā manybahū having attained perfection and consummation of insightabhiññāvosānapāramippattā they meditateviharanti.

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 consciousnessviññāṇaṁ hereettha attachedsitaṁ hereettha boundpaṭibaddhaṁ’.
supposeSeyyathāpi, Udāyīudāyi, gemmaṇi berylveḷuriyo lustroussubho noblejātimā eight-facetedaṭṭhaṁso well-workedsuparikammakato transparentaccho very clearvippasanno endowed with all qualitiessabbākārasampanno;
there thistatridaṁ threadsuttaṁ strungāvutaṁ 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 very clearvippasanno endowed with all qualitiessabbākārasampanno;
there thistatridaṁ threadsuttaṁ strungāvutaṁ 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:

this‘ayaṁ indeedkho of meme bodykāyo formedrūpī made up of the four principal statescātumahābhūtiko produced by mother and fathermātāpettikasambhavo built up from rice and porridgeodanakummāsūpacayo liable to impermanence, to wearing away and erosion, to breaking up and destructionaniccucchādanaparimaddanabhedanaviddhaṁsanadhammo;
and thisidañca andpana of meme consciousnessviññāṇaṁ hereettha attachedsitaṁ hereettha tiedpaṭibaddhan’ti.
thereTatra andca andpana of meme disciplessāvakā manybahū having attained perfection and consummation of insightabhiññāvosānapāramippattā meditateviharanti.

againPuna and furthercaparaṁ, Udāyīudāyi, explainedakkhātā by memayā to the disciplessāvakānaṁ the practicepaṭipadā, practicing accordinglyyathāpaṭipannā 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, practicing accordinglyyathāpaṭipannā myme disciplessāvakā from thisimamhā bodykāyā anotheraññaṁ bodykāyaṁ they createabhinimminanti formedrūpiṁ mind-mademanomayaṁ whole in all limbssabbaṅgapaccaṅgiṁ not deficient in facultiesahīnindriyaṁ.

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