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.
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
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.
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
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.
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
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:
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
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.
‘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,
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.
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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