MN 66 The Simile of the Quail – Laṭukikopamasutta

Medium Discourses Collection 66 – Majjhima Nikāya 66

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time the Buddha was staying in the land of the Northern Āpaṇas, near the town of theirs named Āpaṇa.

ekaṁ samayaṁ bhagavā aṅguttarāpesu viharati āpaṇaṁ nāma aṅguttarāpānaṁ nigamo.

2.1

Then the Buddha robed up in the morning and, taking his bowl and robe, entered Āpaṇa for alms.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āpaṇaṁ piṇḍāya pāvisi.

2.2

He wandered for alms in Āpaṇa. After the meal, on his return from almsround, he went to a certain forest grove for the day’s meditation.

Āpaṇe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yenaññataro vanasaṇḍo tenupasaṅkami divāvihārāya.

2.3

Having plunged deep into it, he sat at the root of a certain tree for the day’s meditation.

Taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.

3.1

Venerable Udāyī also robed up in the morning and, taking his bowl and robe, entered Āpaṇa for alms.

Āyasmāpi kho udāyī pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āpaṇaṁ piṇḍāya pāvisi.

3.2

He wandered for alms in Āpaṇa. After the meal, on his return from almsround, he went to a certain forest grove for the day’s meditation.

Āpaṇe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena so vanasaṇḍo tenupasaṅkami divāvihārāya.

3.3

Having plunged deep into it, he sat at the root of a certain tree for the day’s meditation.

Taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.

3.4

Then as Venerable Udāyī was in private retreat this thought came to his mind:

Atha kho āyasmato udāyissa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:

4.1

“The Buddha has rid us of so many things that bring suffering and gifted us so many things that bring happiness!

“bahūnaṁ vata no bhagavā dukkhadhammānaṁ apahattā, bahūnaṁ vata no bhagavā sukhadhammānaṁ upahattā;

4.2

He has rid us of so many unskillful things and gifted us so many skillful things!”

bahūnaṁ vata no bhagavā akusalānaṁ dhammānaṁ apahattā, bahūnaṁ vata no bhagavā kusalānaṁ dhammānaṁ upahattā”ti.

5.1

Then in the late afternoon, Udāyī came out of retreat and went to the Buddha. He bowed, sat down to one side, and said to him:

Atha kho āyasmā udāyī sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā udāyī bhagavantaṁ etadavoca:

6.1

“Just now, sir, as I was in private retreat this thought came to mind:

“idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:

6.2

‘The Buddha has rid us of so many things that bring suffering and gifted us so many things that bring happiness!

‘bahūnaṁ vata no bhagavā dukkhadhammānaṁ apahattā, bahūnaṁ vata no bhagavā sukhadhammānaṁ upahattā;

6.3

He has rid us of so many unskillful things and gifted us so many skillful things!’

bahūnaṁ vata no bhagavā akusalānaṁ dhammānaṁ apahattā, bahūnaṁ vata no bhagavā kusalānaṁ dhammānaṁ upahattā’ti.

6.4

For we used to eat in the evening, the morning, and at the wrong time of day.

Mayañhi, bhante, pubbe sāyañceva bhuñjāma pāto ca divā ca vikāle.

6.5

But then there came a time when the Buddha addressed the bhikkhū, saying,

Ahu kho so, bhante, samayo yaṁ bhagavā bhikkhū āmantesi:

6.6

‘Please, bhikkhū, give up that meal at the wrong time of day.’

‘iṅgha tumhe, bhikkhave, etaṁ divāvikālabhojanaṁ pajahathā’ti.

6.7

At that, sir, we became sad and upset,

Tassa mayhaṁ, bhante, ahudeva aññathattaṁ, ahudeva domanassaṁ:

6.8

‘But these faithful householders give us a variety of delicious foods at the wrong time of day. And the Blessed One tells us to give it up! The Holy One tells us to let it go!’

‘yampi no saddhā gahapatikā divā vikāle paṇītaṁ khādanīyaṁ bhojanīyaṁ denti tassapi no bhagavā pahānamāha, tassapi no sugato paṭinissaggamāhā’ti.

6.9

But when we considered our love and respect for the Buddha, and our sense of conscience and prudence, we gave up that meal at the wrong time of day.

Te mayaṁ, bhante, bhagavati pemañca gāravañca hiriñca ottappañca sampassamānā evaṁ taṁ divāvikālabhojanaṁ pajahimhā.

6.10

Then we ate in the evening and the morning.

Te mayaṁ, bhante, sāyañceva bhuñjāma pāto ca.

6.11

But then there came a time when the Buddha addressed the bhikkhū, saying,

Ahu kho so, bhante, samayo yaṁ bhagavā bhikkhū āmantesi:

6.12

‘Please, bhikkhū, give up that meal at the wrong time of night.’

‘iṅgha tumhe, bhikkhave, etaṁ rattiṁvikālabhojanaṁ pajahathā’ti.

6.13

At that, sir, we became sad and upset,

Tassa mayhaṁ, bhante, ahudeva aññathattaṁ ahudeva domanassaṁ:

6.14

‘But that’s considered the more delicious of the two meals. And the Blessed One tells us to give it up! The Holy One tells us to let it go!’

‘yampi no imesaṁ dvinnaṁ bhattānaṁ paṇītasaṅkhātataraṁ tassapi no bhagavā pahānamāha, tassapi no sugato paṭinissaggamāhā’ti.

6.15

Once it so happened that a certain person got some soup during the day. He said,

Bhūtapubbaṁ, bhante, aññataro puriso divā sūpeyyaṁ labhitvā evamāha:

6.16

‘Come, let’s set this aside; we’ll enjoy it together this evening.’

‘handa ca imaṁ nikkhipatha, sāyaṁ sabbeva samaggā bhuñjissāmā’ti.

6.17

Nearly all meals are prepared at night, only a few in the day.

Yā kāci, bhante, saṅkhatiyo sabbā tā rattiṁ, appā divā.

6.18

But when we considered our love and respect for the Buddha, and our sense of conscience and prudence, we gave up that meal at the wrong time of night.

Te mayaṁ, bhante, bhagavati pemañca gāravañca hiriñca ottappañca sampassamānā evaṁ taṁ rattiṁvikālabhojanaṁ pajahimhā.

6.19

In the past, bhikkhū went wandering for alms in the dark of the night. They walked into a swamp, or fell into a sewer, or collided with a thorn bush, or collided with a sleeping cow, or encountered youths escaping a crime or on their way to commit one, or were invited by a female to commit a lewd act.

Bhūtapubbaṁ, bhante, bhikkhū rattandhakāratimisāyaṁ piṇḍāya carantā candanikampi pavisanti, oligallepi papatanti, kaṇṭakāvāṭampi ārohanti, suttampi gāviṁ ārohanti, māṇavehipi samāgacchanti katakammehipi akatakammehipi, mātugāmopi te asaddhammena nimanteti.

6.20

Once it so happened that I wandered for alms in the dark of the night.

Bhūtapubbāhaṁ, bhante, rattandhakāratimisāyaṁ piṇḍāya carāmi.

6.21

A woman washing a pot saw me by a flash of lightning.

Addasā kho maṁ, bhante, aññatarā itthī vijjantarikāya bhājanaṁ dhovantī.

6.22

Startled, she cried out,

Disvā maṁ bhītā vissaramakāsi:

6.23

‘Bloody hell! A goblin’s upon me!’

‘abhumme pisāco vata man’ti.

6.24

When she said this, I said to her,

Evaṁ vutte, ahaṁ, bhante, taṁ itthiṁ etadavocaṁ:

6.25

‘Sister, I am no goblin.

‘nāhaṁ, bhagini, pisāco;

6.26

I’m a bhikkhu waiting for alms.’

bhikkhu piṇḍāya ṭhito’ti.

6.27

‘Then it’s a bhikkhu whose ma died and pa died!

‘Bhikkhussa ātumārī, bhikkhussa mātumārī.

6.28

You’d be better off having your belly sliced open with a meat cleaver than to wander for alms in the dark of night for the sake of your belly.’

Varaṁ te, bhikkhu, tiṇhena govikantanena kucchi parikanto, na tveva varaṁ yaṁ rattandhakāratimisāyaṁ kucchihetu piṇḍāya carasī’ti.

6.29

Recollecting that, I thought,

Tassa mayhaṁ, bhante, tadanussarato evaṁ hoti:

6.30

‘The Buddha has rid us of so many things that bring suffering and gifted us so many things that bring happiness!

‘bahūnaṁ vata no bhagavā dukkhadhammānaṁ apahattā, bahūnaṁ vata no bhagavā sukhadhammānaṁ upahattā;

6.31

He has rid us of so many unskillful things and gifted us so many skillful things!’”

bahūnaṁ vata no bhagavā akusalānaṁ dhammānaṁ apahattā, bahūnaṁ vata no bhagavā kusalānaṁ dhammānaṁ upahattā’”ti.

7.1

“This is exactly what happens when some foolish people are told by me to give something up. They say,

“Evameva panudāyi, idhekacce moghapurisā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu:

7.2

‘What, such a trivial, insignificant thing as this? This ascetic is much too strict!’

‘kiṁ panimassa appamattakassa oramattakassa adhisallikhatevāyaṁ samaṇo’ti.

7.3

They don’t give it up, and they nurse bitterness towards me;

Te tañceva nappajahanti, mayi ca appaccayaṁ upaṭṭhāpenti.

7.4

and for the bhikkhū who want to train, that becomes a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.

Ye ca bhikkhū sikkhākāmā tesaṁ taṁ, udāyi, hoti balavaṁ bandhanaṁ, daḷhaṁ bandhanaṁ, thiraṁ bandhanaṁ, apūtikaṁ bandhanaṁ, thūlo, kaliṅgaro—

8.1

Suppose a quail was tied with a vine, and was waiting there to be injured, caged, or killed.

seyyathāpi, udāyi, laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṁ vā bandhaṁ vā maraṇaṁ vā āgameti.

8.2

Would it be right to say that,

Yo nu kho, udāyi, evaṁ vadeyya:

8.3

for that quail, that vine is weak, feeble, rotten, and insubstantial?”

‘yena sā laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṁ vā bandhaṁ vā maraṇaṁ vā āgameti, tañhi tassā abalaṁ bandhanaṁ, dubbalaṁ bandhanaṁ, pūtikaṁ bandhanaṁ, asārakaṁ bandhanan’ti;

8.4

sammā nu kho so, udāyi, vadamāno vadeyyā”ti?

8.5

“No, sir.

“No hetaṁ, bhante.

8.6

For that quail, that vine is a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.”

Yena sā, bhante, laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṁ vā bandhaṁ vā maraṇaṁ vā āgameti, tañhi tassā balavaṁ bandhanaṁ, daḷhaṁ bandhanaṁ, thiraṁ bandhanaṁ apūtikaṁ bandhanaṁ, thūlo, kaliṅgaro”ti.

8.7

“In the same way, when some foolish people are told by me to give something up, they say,

“Evameva kho, udāyi, idhekacce moghapurisā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu:

8.8

‘What, such a trivial, insignificant thing as this? This ascetic is much too strict!’

‘kiṁ panimassa appamattakassa oramattakassa adhisallikhatevāyaṁ samaṇo’ti?

8.9

They don’t give it up, and they nurse bitterness towards me;

Te tañceva nappajahanti, mayi ca appaccayaṁ upaṭṭhāpenti.

8.10

and for the bhikkhū who want to train, that becomes a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.

Ye ca bhikkhū sikkhākāmā tesaṁ taṁ, udāyi, hoti balavaṁ bandhanaṁ, daḷhaṁ bandhanaṁ, thiraṁ bandhanaṁ, apūtikaṁ bandhanaṁ, thūlo, kaliṅgaro.

9.1

But when some gentlemen are told by me to give something up, they say,

Idha panudāyi, ekacce kulaputtā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu:

9.2

‘What, we just have to give up such a trivial, insignificant thing as this, when the Blessed One tells us to give it up, the Holy One tells us to let it go?’

‘kiṁ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti?

9.3

They give it up, and they don’t nurse bitterness towards me;

Te tañceva pajahanti, mayi ca na appaccayaṁ upaṭṭhāpenti.

9.4

and when the bhikkhū who want to train have given that up, they live relaxed, unruffled, surviving on charity, their hearts free as a wild deer.

Ye ca bhikkhū sikkhākāmā te taṁ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti.

9.5

For them, that bond is weak, feeble, rotten, and insubstantial.

Tesaṁ taṁ, udāyi, hoti abalaṁ bandhanaṁ, dubbalaṁ bandhanaṁ, pūtikaṁ bandhanaṁ, asārakaṁ bandhanaṁ—

10.1

Suppose there was a royal bull elephant with tusks like chariot-poles, able to draw a heavy load, pedigree and battle-hardened. And it was bound with a strong harness. But just by twisting its body a little, it would break apart its bonds and go wherever it wants.

seyyathāpi, udāyi, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṁyeva kāyaṁ sannāmetvā tāni bandhanāni saṁchinditvā sampadāletvā yena kāmaṁ pakkamati.

10.2

Would it be right to say that,

Yo nu kho, udāyi, evaṁ vadeyya:

10.3

for that bull elephant, that strong harness is a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke?”

‘yehi so rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṁyeva kāyaṁ sannāmetvā tāni bandhanāni saṁchinditvā sampadāletvā yena kāmaṁ pakkamati, tañhi tassa balavaṁ bandhanaṁ, daḷhaṁ bandhanaṁ, thiraṁ bandhanaṁ, apūtikaṁ bandhanaṁ, thūlo, kaliṅgaro’ti;

10.4

sammā nu kho so, udāyi, vadamāno vadeyyā”ti?

10.5

“No, sir.

“No hetaṁ, bhante.

10.6

For that bull elephant, that strong harness is weak, feeble, rotten, and insubstantial.”

Yehi so, bhante, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṁyeva kāyaṁ sannāmetvā tāni bandhanāni saṁchinditvā sampadāletvā yena kāmaṁ pakkamati, tañhi tassa abalaṁ bandhanaṁ …pe… asārakaṁ bandhanan”ti.

10.7

“In the same way, when some gentlemen are told by me to give something up, they say,

“Evameva kho, udāyi, idhekacce kulaputtā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu:

10.8

‘What, we just have to give up such a trivial, insignificant thing as this, when the Blessed One tells us to give it up, the Holy One tells us to let it go?’

‘kiṁ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti?

10.9

They give it up, and they don’t nurse bitterness towards me;

Te tañceva pajahanti, mayi ca na appaccayaṁ upaṭṭhāpenti.

10.10

and when the bhikkhū who want to train have given that up, they live relaxed, unruffled, surviving on charity, their hearts free as a wild deer.

Ye ca bhikkhū sikkhākāmā te taṁ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti.

10.11

For them, that bond is weak, feeble, rotten, and insubstantial.

Tesaṁ taṁ, udāyi, hoti abalaṁ bandhanaṁ, dubbalaṁ bandhanaṁ, pūtikaṁ bandhanaṁ, asārakaṁ bandhanaṁ.

11.1

Suppose there was a poor man, with few possessions and little wealth.

Seyyathāpi, udāyi, puriso daliddo assako anāḷhiyo;

11.2

He had a single broken-down hovel open to the crows, not the best sort; a single broken-down couch, not the best sort; a single pot for storing grain, not the best sort; and a single wifey, not the best sort.

tassassa ekaṁ agārakaṁ oluggaviluggaṁ kākātidāyiṁ naparamarūpaṁ, ekā khaṭopikā oluggaviluggā naparamarūpā, ekissā kumbhiyā dhaññasamavāpakaṁ naparamarūpaṁ, ekā jāyikā naparamarūpā.

11.3

He’d see a bhikkhu sitting in meditation in the cool shade, their hands and feet well washed after eating a delectable meal.

So ārāmagataṁ bhikkhuṁ passeyya sudhotahatthapādaṁ manuññaṁ bhojanaṁ bhuttāviṁ sītāya chāyāya nisinnaṁ adhicitte yuttaṁ.

11.4

He’d think,

Tassa evamassa:

11.5

‘The ascetic life is so very pleasant! The ascetic life is so very skillful!

‘sukhaṁ vata bho sāmaññaṁ, ārogyaṁ vata bho sāmaññaṁ.

11.6

If only I could shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.’

So vatassaṁ yohaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.

11.7

But he’s not able to give up his broken-down hovel, his broken-down couch, his pot for storing grain, or his wifey—none of which are the best sort—in order to go forth.

So na sakkuṇeyya ekaṁ agārakaṁ oluggaviluggaṁ kākātidāyiṁ naparamarūpaṁ pahāya, ekaṁ khaṭopikaṁ oluggaviluggaṁ naparamarūpaṁ pahāya, ekissā kumbhiyā dhaññasamavāpakaṁ naparamarūpaṁ pahāya, ekaṁ jāyikaṁ naparamarūpaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ.

11.8

Would it be right to say that,

Yo nu kho, udāyi, evaṁ vadeyya:

11.9

for that man,

‘yehi so puriso bandhanehi baddho na sakkoti ekaṁ agārakaṁ oluggaviluggaṁ kākātidāyiṁ naparamarūpaṁ pahāya, ekaṁ khaṭopikaṁ oluggaviluggaṁ naparamarūpaṁ pahāya, ekissā kumbhiyā dhaññasamavāpakaṁ naparamarūpaṁ pahāya, ekaṁ jāyikaṁ naparamarūpaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ;

11.10

those bonds are weak, feeble, rotten, and insubstantial?”

tañhi tassa abalaṁ bandhanaṁ, dubbalaṁ bandhanaṁ, pūtikaṁ bandhanaṁ, asārakaṁ bandhanan’ti;

11.11

sammā nu kho so, udāyi, vadamāno vadeyyā”ti?

11.12

“No, sir.

“No hetaṁ, bhante.

11.13

For that man,

Yehi so, bhante, puriso bandhanehi baddho, na sakkoti ekaṁ agārakaṁ oluggaviluggaṁ kākātidāyiṁ naparamarūpaṁ pahāya, ekaṁ khaṭopikaṁ oluggaviluggaṁ naparamarūpaṁ pahāya, ekissā kumbhiyā dhaññasamavāpakaṁ naparamarūpaṁ pahāya, ekaṁ jāyikaṁ naparamarūpaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ;

11.14

they are a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.”

tañhi tassa balavaṁ bandhanaṁ, daḷhaṁ bandhanaṁ, thiraṁ bandhanaṁ, apūtikaṁ bandhanaṁ, thūlo, kaliṅgaro”ti.

11.15

“In the same way, when some foolish people are told by me to give something up, they say,

“Evameva kho, udāyi, idhekacce moghapurisā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu:

11.16

‘What, such a trivial, insignificant thing as this? This ascetic is much too strict!’

‘kiṁ panimassa appamattakassa oramattakassa adhisallikhatevāyaṁ samaṇo’ti?

11.17

They don’t give it up, and they nurse bitterness towards me;

Te tañceva nappajahanti, mayi ca appaccayaṁ upaṭṭhāpenti.

11.18

and for the bhikkhū who want to train, that becomes a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.

Ye ca bhikkhū sikkhākāmā tesaṁ taṁ, udāyi, hoti balavaṁ bandhanaṁ, daḷhaṁ bandhanaṁ, thiraṁ bandhanaṁ, apūtikaṁ bandhanaṁ, thūlo, kaliṅgaro.

12.1

Suppose there was a rich man, affluent, and wealthy. He had a vast amount of gold coin, grain, fields, lands, wives, and male and female bondservants.

Seyyathāpi, udāyi, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo, nekānaṁ nikkhagaṇānaṁ cayo, nekānaṁ dhaññagaṇānaṁ cayo, nekānaṁ khettagaṇānaṁ cayo, nekānaṁ vatthugaṇānaṁ cayo, nekānaṁ bhariyagaṇānaṁ cayo, nekānaṁ dāsagaṇānaṁ cayo, nekānaṁ dāsigaṇānaṁ cayo;

12.2

He’d see a bhikkhu sitting in meditation in the cool shade, their hands and feet well washed after eating a delectable meal.

so ārāmagataṁ bhikkhuṁ passeyya sudhotahatthapādaṁ manuññaṁ bhojanaṁ bhuttāviṁ sītāya chāyāya nisinnaṁ adhicitte yuttaṁ.

12.3

He’d think,

Tassa evamassa:

12.4

‘The ascetic life is so very pleasant! The ascetic life is so very skillful!

‘sukhaṁ vata bho sāmaññaṁ, ārogyaṁ vata bho sāmaññaṁ.

12.5

If only I could shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.’

So vatassaṁ yohaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.

12.6

And he is able to give up his vast amount of gold coin, grain, fields, lands, wives, and male and female bondservants in order to go forth.

So sakkuṇeyya nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ.

12.7

Would it be right to say that,

Yo nu kho, udāyi, evaṁ vadeyya:

12.8

for that man, they are a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke?”

‘yehi so gahapati vā gahapatiputto vā bandhanehi baddho, sakkoti nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ, tañhi tassa balavaṁ bandhanaṁ, daḷhaṁ bandhanaṁ, thiraṁ bandhanaṁ, apūtikaṁ bandhanaṁ, thūlo, kaliṅgaro’ti;

12.9

sammā nu kho so, udāyi, vadamāno vadeyyā”ti?

12.10

“No, sir.

“No hetaṁ, bhante.

12.11

For that man,

Yehi so, bhante, gahapati vā gahapatiputto vā bandhanehi baddho, sakkoti nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ;

12.12

those bonds are weak, feeble, rotten, and insubstantial.”

tañhi tassa abalaṁ bandhanaṁ, dubbalaṁ bandhanaṁ, pūtikaṁ bandhanaṁ, asārakaṁ bandhanan”ti.

12.13

“In the same way, when some gentlemen are told by me to give something up, they say,

“Evameva kho, udāyi, idhekacce kulaputtā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu:

12.14

‘What, we just have to give up such a trivial, insignificant thing as this, when the Blessed One tells us to give it up, the Holy One tells us to let it go?’

‘kiṁ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti?

12.15

They give it up, and they don’t nurse bitterness towards me;

Te tañceva pajahanti, mayi ca na appaccayaṁ upaṭṭhāpenti.

12.16

and when the bhikkhū who want to train have given that up, they live relaxed, unruffled, surviving on charity, their hearts free as a wild deer.

Ye ca bhikkhū sikkhākāmā te taṁ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti.

12.17

For them, that bond is weak, feeble, rotten, and insubstantial.

Tesaṁ taṁ, udāyi, hoti abalaṁ bandhanaṁ, dubbalaṁ bandhanaṁ, pūtikaṁ bandhanaṁ, asārakaṁ bandhanaṁ.

13.1

Udāyī, these four people are found in the world.

Cattārome, udāyi, puggalā santo saṁvijjamānā lokasmiṁ.

13.2

What four?

Katame cattāro?

14.1

Take a certain person practicing to give up and let go of attachments.

Idhudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya.

14.2

As they do so, memories and thoughts connected with attachments beset them.

Tamenaṁ upadhipahānāya paṭipannaṁ upadhipaṭinissaggāya upadhipaṭisaṁyuttā sarasaṅkappā samudācaranti.

14.3

They tolerate them and don’t give them up, get rid of them, eliminate them, and obliterate them.

So te adhivāseti, nappajahati, na vinodeti, na byantīkaroti, na anabhāvaṁ gameti.

14.4

I call this person ‘fettered’, not ‘detached’.

Imaṁ kho ahaṁ, udāyi, puggalaṁ ‘saṁyutto’ti vadāmi no ‘visaṁyutto’.

14.5

Why is that?

Taṁ kissa hetu?

14.6

Because I understand the diversity of faculties as it applies to this person.

Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā.

15.1

Take another person practicing to give up and let go of attachments.

Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya.

15.2

As they do so, memories and thoughts connected with attachments beset them.

Tamenaṁ upadhipahānāya paṭipannaṁ upadhipaṭinissaggāya upadhipaṭisaṁyuttā sarasaṅkappā samudācaranti.

15.3

They don’t tolerate them, but give them up, get rid of them, eliminate them, and obliterate them.

So te nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti.

15.4

I call this person ‘fettered’, not ‘detached’.

Imampi kho ahaṁ, udāyi, puggalaṁ ‘saṁyutto’ti vadāmi no ‘visaṁyutto’.

15.5

Why is that?

Taṁ kissa hetu?

15.6

Because I understand the diversity of faculties as it applies to this person.

Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā.

16.1

Take another person practicing to give up and let go of attachments.

Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya.

16.2

As they do so, every so often they lose mindfulness, and memories and thoughts connected with attachments beset them.

Tamenaṁ upadhipahānāya paṭipannaṁ upadhipaṭinissaggāya kadāci karahaci satisammosā upadhipaṭisaṁyuttā sarasaṅkappā samudācaranti;

16.3

Their mindfulness is slow to come up,

dandho, udāyi, satuppādo.

16.4

but they quickly give up, get rid of, eliminate, and obliterate those thoughts.

Atha kho naṁ khippameva pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti.

16.5

Suppose there was an iron cauldron that had been heated all day, and a person let two or three drops of water fall onto it.

Seyyathāpi, udāyi, puriso divasaṁsantatte ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya;

16.6

The drops would be slow to fall, but they’d quickly dry up and evaporate.

dandho, udāyi, udakaphusitānaṁ nipāto. Atha kho naṁ khippameva parikkhayaṁ pariyādānaṁ gaccheyya.

16.7

In the same way, take a person practicing to give up and let go of attachments.

Evameva kho, udāyi, idhekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya.

16.8

As they do so, every so often they lose mindfulness, and memories and thoughts connected with attachments beset them.

Tamenaṁ upadhipahānāya paṭipannaṁ upadhipaṭinissaggāya kadāci karahaci satisammosā upadhipaṭisaṁyuttā sarasaṅkappā samudācaranti;

16.9

Their mindfulness is slow to come up,

dandho, udāyi, satuppādo.

16.10

but they quickly give them up, get rid of, eliminate, and obliterate those thoughts.

Atha kho naṁ khippameva pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti.

16.11

I also call this person ‘fettered’, not ‘detached’.

Imampi kho ahaṁ, udāyi, puggalaṁ ‘saṁyutto’ti vadāmi no ‘visaṁyutto’.

16.12

Why is that?

Taṁ kissa hetu?

16.13

Because I understand the diversity of faculties as it applies to this person.

Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā.

17.1

Take another person who, understanding that attachment is the root of suffering,

Idha panudāyi, ekacco puggalo ‘upadhi dukkhassa mūlan’ti—

17.2

is freed with the ending of attachments.

iti viditvā nirupadhi hoti, upadhisaṅkhaye vimutto.

17.3

I call this person ‘detached’, not ‘fettered’.

Imaṁ kho ahaṁ, udāyi, puggalaṁ ‘visaṁyutto’ti vadāmi no ‘saṁyutto’ti.

17.4

Why is that?

Taṁ kissa hetu?

17.5

Because I understand the diversity of faculties as it applies to this person.

Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā.

17.6

These are the four people found in the world.

Ime kho, udāyi, cattāro puggalā santo saṁvijjamānā lokasmiṁ.

18.1

Udāyī, these are the five kinds of sensual stimulation.

Pañca kho ime, udāyi, kāmaguṇā.

18.2

What five?

Katame pañca?

18.3

Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.

Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā,

18.4

Sounds known by the ear …

sotaviññeyyā saddā …pe…

18.5

Smells known by the nose …

ghānaviññeyyā gandhā …

18.6

Tastes known by the tongue …

jivhāviññeyyā rasā …

18.7

Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.

kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā.

18.8

These are the five kinds of sensual stimulation.

Ime kho, udāyi, pañca kāmaguṇā.

19.1

The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure—a filthy, ordinary, ignoble pleasure. Such pleasure should not be cultivated or developed, but should be feared, I say.

Yaṁ kho, udāyi, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ idaṁ vuccati kāmasukhaṁ miḷhasukhaṁ puthujjanasukhaṁ anariyasukhaṁ, na sevitabbaṁ, na bhāvetabbaṁ, na bahulīkātabbaṁ; ‘bhāyitabbaṁ etassa sukhassā’ti vadāmi.

20.1

Take a bhikkhu who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption …

Idhudāyi, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati

20.2

second absorption …

vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati,

20.3

third absorption …

pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati,

20.4

fourth absorption.

sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.

21.1

This is called the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening. Such pleasure should be cultivated and developed, and should not be feared, I say.

Idaṁ vuccati nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhasukhaṁ, āsevitabbaṁ, bhāvetabbaṁ, bahulīkātabbaṁ; ‘na bhāyitabbaṁ etassa sukhassā’ti vadāmi.

22.1

Take a bhikkhu who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption.

Idhudāyi, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati;

22.2

This belongs to the perturbable, I say.

idaṁ kho ahaṁ, udāyi, iñjitasmiṁ vadāmi.

22.3

And what there belongs to the perturbable?

Kiñca tattha iñjitasmiṁ?

22.4

Whatever placing of the mind and keeping it connected has not ceased there is what belongs to the perturbable.

Yadeva tattha vitakkavicārā aniruddhā honti idaṁ tattha iñjitasmiṁ.

23.1

Take a bhikkhu who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption.

Idhudāyi, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati;

23.2

This belongs to the perturbable, I say.

idampi kho ahaṁ, udāyi, iñjitasmiṁ vadāmi.

23.3

And what there belongs to the perturbable?

Kiñca tattha iñjitasmiṁ?

23.4

Whatever rapture and bliss has not ceased there is what belongs to the perturbable.

Yadeva tattha pītisukhaṁ aniruddhaṁ hoti idaṁ tattha iñjitasmiṁ.

24.1

Take a bhikkhu who, with the fading away of rapture, enters and remains in the third absorption.

Idhudāyi, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati;

24.2

This belongs to the perturbable.

idampi kho ahaṁ, udāyi, iñjitasmiṁ vadāmi.

24.3

And what there belongs to the perturbable?

Kiñca tattha iñjitasmiṁ?

24.4

Whatever equanimous bliss has not ceased there is what belongs to the perturbable.

Yadeva tattha upekkhāsukhaṁ aniruddhaṁ hoti idaṁ tattha iñjitasmiṁ.

25.1

Take a bhikkhu who, giving up pleasure and pain, enters and remains in the fourth absorption.

Idhudāyi, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati;

25.2

This belongs to the imperturbable.

idaṁ kho ahaṁ, udāyi, aniñjitasmiṁ vadāmi.

26.1

Take a bhikkhu who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption.

Idhudāyi, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati;

26.2

But this is not enough, I say: give it up, go beyond it.

idaṁ kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi.

26.3

And what goes beyond it?

Ko ca tassa samatikkamo?

27.1

Take a bhikkhu who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption. That goes beyond it.

Idhudāyi, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati, ayaṁ tassa samatikkamo;

27.2

But this too is not enough, I say: give it up, go beyond it.

idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi.

27.3

And what goes beyond it?

Ko ca tassa samatikkamo?

28.1

Take a bhikkhu who, with the fading away of rapture, enters and remains in the third absorption. That goes beyond it.

Idhudāyi, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati, ayaṁ tassa samatikkamo;

28.2

But this too is not enough, I say: give it up, go beyond it.

idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi.

28.3

And what goes beyond it?

Ko ca tassa samatikkamo?

29.1

Take a bhikkhu who, giving up pleasure and pain, enters and remains in the fourth absorption. That goes beyond it.

Idhudāyi, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati, ayaṁ tassa samatikkamo;

29.2

But this too is not enough, I say: give it up, go beyond it.

idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi.

29.3

And what goes beyond it?

Ko ca tassa samatikkamo?

30.1

Take a bhikkhu who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. That goes beyond it.

Idhudāyi, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati, ayaṁ tassa samatikkamo;

30.2

But this too is not enough, I say: give it up, go beyond it.

idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi.

30.3

And what goes beyond it?

Ko ca tassa samatikkamo?

31.1

Take a bhikkhu who, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. That goes beyond it.

Idhudāyi, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati, ayaṁ tassa samatikkamo;

31.2

But this too is not enough, I say: give it up, go beyond it.

idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi.

31.3

And what goes beyond it?

Ko ca tassa samatikkamo?

32.1

Take a bhikkhu who, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. That goes beyond it.

Idhudāyi, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati, ayaṁ tassa samatikkamo;

32.2

But this too is not enough, I say: give it up, go beyond it.

idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi.

32.3

And what goes beyond it?

Ko ca tassa samatikkamo?

33.1

Take a bhikkhu who, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception. That goes beyond it.

Idhudāyi, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati, ayaṁ tassa samatikkamo;

33.2

But this too is not enough, I say: give it up, go beyond it.

idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi.

33.3

And what goes beyond it?

Ko ca tassa samatikkamo?

34.1

Take a bhikkhu who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. That goes beyond it.

Idhudāyi, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, ayaṁ tassa samatikkamo;

34.2

So, Udāyī, I even recommend giving up the dimension of neither perception nor non-perception.

iti kho ahaṁ, udāyi, nevasaññānāsaññāyatanassapi pahānaṁ vadāmi.

34.3

Do you see any fetter, large or small, that I don’t recommend giving up?”

Passasi no tvaṁ, udāyi, taṁ saṁyojanaṁ aṇuṁ vā thūlaṁ vā yassāhaṁ no pahānaṁ vadāmī”ti?

34.4

“No, sir.”

“No hetaṁ, bhante”ti.

34.5

That is what the Buddha said.

Idamavoca bhagavā.

34.6

Satisfied, Venerable Udāyī was happy with what the Buddha said.

Attamano āyasmā udāyī bhagavato bhāsitaṁ abhinandīti.

34.7

Laṭukikopamasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.