Theravadan

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From: Pali, Bhikkhus Nyanamoli & Khantipalo , Bhikkhu Sujato

Majjhima Nikāya 66 Middle Discourses 66

Laṭukikopamasutta The Simile of the Quail

Evaṁ me sutaṁ—Thus I heard:So I have heard.

ekaṁ samayaṁ bhagavā aṅguttarāpesu viharati āpaṇaṁ nāma aṅguttarāpānaṁ nigamo. On one occasion the Blessed One was living in the Anguttarāpan country. There is a town of theirs called Apaṇa.At one time the Buddha was staying in the land of the Aṅguttarāpans, near the town of theirs named Āpaṇa.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āpaṇaṁ piṇḍāya pāvisi. Now when it was morning the Blessed One dressed, and taking his bowl and (outer) robe, he went into Apaṇa for alms.Then the Buddha robed up in the morning and, taking his bowl and robe, entered Āpaṇa for alms.

Āpaṇe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yenaññataro vanasaṇḍo tenupasaṅkami divāvihārāya. When he had wandered for alms in Apaṇa and had returned from his alms-round after the meal, he went to a certain grove for the day’s abiding,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.

Taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. and he went into the grove and sat down at the root of a tree for the day’s abiding.Having plunged deep into it, he sat at the root of a certain tree to meditate.

Āyasmāpi kho udāyī pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āpaṇaṁ piṇḍāya pāvisi. Also when it was morning the venerable Udāyin dressed, and taking his bowl and (outer) robe, he went into Apaṇa for alms.Venerable Udāyī also robed up in the morning and, taking his bowl and robe, entered Āpaṇa for alms.

Āpaṇe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena so vanasaṇḍo tenupasaṅkami divāvihārāya. When he had wandered for alms in Apaṇa and he had returned from his alms-round after the meal, he went to that grove for the day’s abiding,He wandered for alms in Āpaṇa. After the meal, on his return from almsround, he went to that forest grove for the day’s meditation.

Atha kho āyasmato udāyissa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: Then while the venerable Udāyin was alone in meditation this thought came to his mind:Then as Venerable Udāyī was in private retreat this thought came to his mind:

“bahūnaṁ vata no bhagavā dukkhadhammānaṁ apahattā, bahūnaṁ vata no bhagavā sukhadhammānaṁ upahattā; ‘How many a painful thing (_dhamma_) the Blessed One has rid us of and how many a pleasant thing the Blessed One has brought us!“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 akusalānaṁ dhammānaṁ apahattā, bahūnaṁ vata no bhagavā kusalānaṁ dhammānaṁ upahattā”ti. How many an unprofitable thing the Blessed One has rid us of and how many a profitable thing the Blessed One has brought us!’He has rid us of so many unskillful things and gifted us so many skillful things!”

Atha kho āyasmā udāyī sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā udāyī bhagavantaṁ etadavoca: Then when it was evening, the venerable Udāyin rose from meditation, and he went to the Blessed One, and after paying homage to him he sat down at one side. When he had done so, he told the Blessed One what he had thought, and he added: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:

“idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: “Just now, sir, as I was in private retreat this thought came to mind:

‘bahūnaṁ vata no bhagavā dukkhadhammānaṁ apahattā, bahūnaṁ vata no bhagavā sukhadhammānaṁ upahattā; ‘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 akusalānaṁ dhammānaṁ apahattā, bahūnaṁ vata no bhagavā kusalānaṁ dhammānaṁ upahattā’ti. He has rid us of so many unskillful things and gifted us so many skillful things!’

Mayañhi, bhante, pubbe sāyañceva bhuñjāma pāto ca divā ca vikāle. ‘Venerable sir, formerly we used to eat in the evening and in the morning and late in the day.For we used to eat at dusk, at daybreak, and at the wrong time of day.

Ahu kho so, bhante, samayo yaṁ bhagavā bhikkhū āmantesi: There was the occasion when the Blessed One addressed the bhikkhus thus:But then there came a time when the Buddha addressed the mendicants, saying,

‘iṅgha tumhe, bhikkhave, etaṁ divāvikālabhojanaṁ pajahathā’ti. “Bhikkhus, please abandon that eating late in the day.”‘Please, mendicants, give up that meal at the wrong time of day.’

Tassa mayhaṁ, bhante, ahudeva aññathattaṁ, ahudeva domanassaṁ: Venerable sir, I was discomfited and aggrieved, (thinking:)At that, sir, we became sad and upset,

‘yampi no saddhā gahapatikā divā vikāle paṇītaṁ khādanīyaṁ bhojanīyaṁ denti tassapi no bhagavā pahānamāha, tassapi no sugato paṭinissaggamāhā’ti. “When faithful householders give us good food of various kinds late in the day, the Blessed One tells us to abandon it, the Sublime One tells us to relinquish it.”‘But these faithful householders give us delicious fresh and cooked 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!’

Te mayaṁ, bhante, bhagavati pemañca gāravañca hiriñca ottappañca sampassamānā evaṁ taṁ divāvikālabhojanaṁ pajahimhā. Since we saw in ourselves love and respect for the Blessed One, and conscience and shame, we abandoned that eating late in the day.But when we considered our fondness 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, sāyañceva bhuñjāma pāto ca. Then we ate only (in two sessions, that is to say,) in the evening and in the morning.Then we ate at dusk and daybreak.

Ahu kho so, bhante, samayo yaṁ bhagavā bhikkhū āmantesi: Then there was the occasion when the Blessed One addressed the bhikkhus thus:But then there came a time when the Buddha addressed the mendicants, saying,

‘iṅgha tumhe, bhikkhave, etaṁ rattiṁvikālabhojanaṁ pajahathā’ti. “Bhikkhus, please abandon that eating late at night.”‘Please, mendicants, give up that meal at the wrong time of night.’

Tassa mayhaṁ, bhante, ahudeva aññathattaṁ ahudeva domanassaṁ: Venerable sir, I was discomfited and aggrieved, (thinking:)At that, sir, we became sad and upset,

‘yampi no imesaṁ dvinnaṁ bhattānaṁ paṇītasaṅkhātataraṁ tassapi no bhagavā pahānamāha, tassapi no sugato paṭinissaggamāhā’ti. “The Blessed One tells us to abandon that one of our meals which is reckoned the superior, the Sublime One tells us to relinquish that.”‘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!’

Bhūtapubbaṁ, bhante, aññataro puriso divā sūpeyyaṁ labhitvā evamāha: It has happened, venerable sir, that a certain man obtained some materials for sauces, and he said:Once it so happened that a certain person got some soup during the day. He said,

‘handa ca imaṁ nikkhipatha, sāyaṁ sabbeva samaggā bhuñjissāmā’ti. “Put that aside and let us all eat it together in the evening.”‘Come, let’s set this aside; we’ll enjoy it together this evening.’

Yā kāci, bhante, saṅkhatiyo sabbā tā rattiṁ, appā divā. (Nearly) all cooking is done at night and little by day.Nearly all meals are prepared at night, only a few in the day.

Te mayaṁ, bhante, bhagavati pemañca gāravañca hiriñca ottappañca sampassamānā evaṁ taṁ rattiṁvikālabhojanaṁ pajahimhā. Since we saw in ourselves love and respect for the Blessed One, and conscience and shame, we abandoned that eating late at night.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.

Bhūtapubbaṁ, bhante, bhikkhū rattandhakāratimisāyaṁ piṇḍāya carantā candanikampi pavisanti, oligallepi papatanti, kaṇṭakāvāṭampi ārohanti, suttampi gāviṁ ārohanti, māṇavehipi samāgacchanti katakammehipi akatakammehipi, mātugāmopi te asaddhammena nimanteti. It has happened, venerable sir, that bhikkhus wandering for alms in the dark gloom of the night have walked into a cesspit and walked into a sewer and fallen over a thornbush and fallen over a cow and encountered miscreants who had already committed one and have been enticed by women with what is not True Dhamma.In the past, mendicants 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 lady to commit a lewd act.

Bhūtapubbāhaṁ, bhante, rattandhakāratimisāyaṁ piṇḍāya carāmi. It has happened, venerable sir, that I went wandering for alms in the dark gloom of the night,Once it so happened that I was wandering for alms in the dark of the night.

Addasā kho maṁ, bhante, aññatarā itthī vijjantarikāya bhājanaṁ dhovantī. and a woman washing a dish saw me by a flash of lightning.A woman washing a pot saw me by a flash of lightning.

Disvā maṁ bhītā vissaramakāsi: Seeing me, she screamed out in terror:Startled, she cried out,

‘abhumme pisāco vata man’ti. “Mercy me, a devil (has come) for me!”‘Woe is me! It’s a damn goblin!’

Evaṁ vutte, ahaṁ, bhante, taṁ itthiṁ etadavocaṁ: When this was said, I told her:When she said this, I said to her,

‘nāhaṁ, bhagini, pisāco; “Sister, I am no devil,‘Sister, I am no goblin.

bhikkhu piṇḍāya ṭhito’ti. I am a bhikkhu waiting for alms.”I’m a mendicant waiting for alms.’

‘Bhikkhussa ātumārī, bhikkhussa mātumārī. “Then it’s a bhikkhu whose ma’s died and whose pa’s died!‘Die, mendicant’s father! Die, mendicant’s mother!

Varaṁ te, bhikkhu, tiṇhena govikantanena kucchi parikanto, na tveva varaṁ yaṁ rattandhakāratimisāyaṁ kucchihetu piṇḍāya carasī’ti. Better, bhikkhu, you get your belly cut open with a sharp carver than this prowling for alms in the dark gloom of the night for your belly’s sake!”Better to have your belly sliced open with a sharp meat cleaver than to wander for alms in the dark of night for the sake of your belly!’

Tassa mayhaṁ, bhante, tadanussarato evaṁ hoti: Venerable sir, when I recollected that I (thought:)Recollecting that, I thought,

‘bahūnaṁ vata no bhagavā dukkhadhammānaṁ apahattā, bahūnaṁ vata no bhagavā sukhadhammānaṁ upahattā; “How many a painful thing the Blessed One has rid us of; and how many a pleasant thing the Blessed One has brought us!‘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 akusalānaṁ dhammānaṁ apahattā, bahūnaṁ vata no bhagavā kusalānaṁ dhammānaṁ upahattā’”ti. How many an unprofitable thing the Blessed One has rid us of; and how many a profitable thing the Blessed One has brought us!” ’He has rid us of so many unskillful things and gifted us so many skillful things!’”

“Evameva panudāyi, idhekacce moghapurisā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu: ‘So too, Udāyin, there have been certain misguided men here, who, when told by me “Abandon this” said:“This is exactly what happens when some futile people are told by me to give something up. They say,

‘kiṁ panimassa appamattakassa oramattakassa adhisallikhatevāyaṁ samaṇo’ti. “What, for such a mere trifle, for such a mere detail as this? This monk is overmuch of an effacer!”‘What, such a trivial, trifling thing as this? This ascetic is much too strict!’

Te tañceva nappajahanti, mayi ca appaccayaṁ upaṭṭhāpenti. and they did not abandon that and showed discourtesy to meThey don’t give it up, and they nurse bitterness toward me;

Ye ca bhikkhū sikkhākāmā tesaṁ taṁ, udāyi, hoti balavaṁ bandhanaṁ, daḷhaṁ bandhanaṁ, thiraṁ bandhanaṁ, apūtikaṁ bandhanaṁ, thūlo, kaliṅgaro—as well as the bhikkhus desirous of training. That becomes a strong, stout, tough, never-rotting tether for them and a thick neck-plank.and for the mendicants eager to train, that becomes a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.

seyyathāpi, udāyi, laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṁ vā bandhaṁ vā maraṇaṁ vā āgameti. ‘Suppose a quail were tethered by a rotting-creeper tether, it could thereby expect hurt or captivity or death.Suppose a quail was tied with a vine, and was waiting there to be injured, caged, or killed.

Yo nu kho, udāyi, evaṁ vadeyya: Now suppose someone said:Would it be right to say that,

‘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; “The rotting-creeper tether by which that quail is tethered and can thereby expect hurt, captivity or death, is a feeble, weak, rotting, coreless tether for it,”for that quail, that vine is weak, feeble, rotten, and insubstantial?”

sammā nu kho so, udāyi, vadamāno vadeyyā”ti? would he be speaking rightly?’

“No hetaṁ, bhante. ‘No, Venerable sir,“No, sir.

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. the rotting-creeper tether by which the quail is tethered and can thereby expect hurt, captivity or death is a strong, stout, tough, never-rotting tether for it and a thick neck-plank.’For that quail, that vine is a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.”

“Evameva kho, udāyi, idhekacce moghapurisā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu: ‘So too, Udāyin, there have been certain misguided men here, who, when told by me “Abandon this” said:“In the same way, when some futile people are told by me to give something up, they say,

‘kiṁ panimassa appamattakassa oramattakassa adhisallikhatevāyaṁ samaṇo’ti? “What, for such a mere trifle, for such a mere detail as this? This monk is overmuch of an effacer!”‘What, such a trivial, trifling thing as this? This ascetic is much too strict!’

Te tañceva nappajahanti, mayi ca appaccayaṁ upaṭṭhāpenti. and they did not abandon that and showed discourtesy to meThey don’t give it up, and they nurse bitterness toward me;

Ye ca bhikkhū sikkhākāmā tesaṁ taṁ, udāyi, hoti balavaṁ bandhanaṁ, daḷhaṁ bandhanaṁ, thiraṁ bandhanaṁ, apūtikaṁ bandhanaṁ, thūlo, kaliṅgaro. as well as the bhikkhus desirous of training. That becomes a strong, stout, tough, never-rotting tether for them and a thick neck-plank.and for the mendicants eager to train, that becomes a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.

Idha panudāyi, ekacce kulaputtā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu: ‘Udāyin, there have been some clansmen here, who, when told by me “Abandon this” said:But when some gentlemen are told by me to give something up, they say,

‘kiṁ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti? “What, for such a mere trifle, for such a mere detail to be abandoned as this, the Blessed One (formally) announces the abandoning of it, the Sublime One (formally) announces the relinquishment of it?”‘What, we just have to give up such a trivial, trifling thing as this, when the Blessed One tells us to give it up, the Holy One tells us to let it go?’

Te tañceva pajahanti, mayi ca na appaccayaṁ upaṭṭhāpenti. yet they abandoned that and did not show discourtesy to me as well as the bhikkhus desirous of training.They give it up, and they don’t nurse bitterness toward me;

Ye ca bhikkhū sikkhākāmā te taṁ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti. Having abandoned it, they abode uninvolved in activity, unruffled, subsisting on others’ gifts, with mind (as aloof) as a wild deer’s.and when the mendicants eager to train have given that up, they live relaxed, unruffled, surviving on charity, their hearts free as a wild deer.

Tesaṁ taṁ, udāyi, hoti abalaṁ bandhanaṁ, dubbalaṁ bandhanaṁ, pūtikaṁ bandhanaṁ, asārakaṁ bandhanaṁ—That is a feeble, weak, rotting, coreless tether for them.For them, that bond is weak, feeble, rotten, and insubstantial.

seyyathāpi, udāyi, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṁyeva kāyaṁ sannāmetvā tāni bandhanāni saṁchinditvā sampadāletvā yena kāmaṁ pakkamati. ‘Suppose a royal tusker elephant with tusks as long as chariot-poles, full-grown in stature, highly bred, and well-used to battles, were tethered by stout leather thongs, but by simply inclining his body a little he could break and burst the thongs and then go where he liked.Suppose there was a royal bull elephant with tusks like draft-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.

Yo nu kho, udāyi, evaṁ vadeyya: Now suppose someone said:Would it be right to say that,

‘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; “That is a strong, stout, tough, never-rotting tether for him and a thick neck-plank,”for that bull elephant, that strong harness is a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke?”

sammā nu kho so, udāyi, vadamāno vadeyyā”ti? would he be speaking rightly?’

“No hetaṁ, bhante. ‘No, Venerable sir.“No, sir.

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. The stout leather thongs by which that royal tusker elephant with tusks as long as chariot-poles, full-grown in stature, highly bred and well-used to battles, is tethered, which by simply inclining his body a little he could break and burst and then go where he liked, is a feeble, weak, rotting, coreless tether for him.’For that bull elephant, that strong harness is weak, feeble, rotten, and insubstantial.”

“Evameva kho, udāyi, idhekacce kulaputtā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu: ‘So too, Udāyin, there have been some clansmen here, who, when told by me “Abandon this” said:“In the same way, when some gentlemen are told by me to give something up, they say,

Tesaṁ taṁ, udāyi, hoti abalaṁ bandhanaṁ, dubbalaṁ bandhanaṁ, pūtikaṁ bandhanaṁ, asārakaṁ bandhanaṁ. That is a feeble, weak, rotting, coreless tether for them.’For them, that bond is weak, feeble, rotten, and insubstantial.

Seyyathāpi, udāyi, puriso daliddo assako anāḷhiyo; ‘Suppose there were a poor, penniless, destitute man,Suppose there was a poor man, with few possessions and little wealth.

tassassa ekaṁ agārakaṁ oluggaviluggaṁ kākātidāyiṁ naparamarūpaṁ, ekā khaṭopikā oluggaviluggā naparamarūpā, ekissā kumbhiyā dhaññasamavāpakaṁ naparamarūpaṁ, ekā jāyikā naparamarūpā. and he had a crazily-leaning hovel, not the best kind, and a crazily-leaning wicker bedstead, not the best kind, and some corn and pumpkin seeds in a pot, not the best kind, and a trapes of a wife, not the best kind,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.

So ārāmagataṁ bhikkhuṁ passeyya sudhotahatthapādaṁ manuññaṁ bhojanaṁ bhuttāviṁ sītāya chāyāya nisinnaṁ adhicitte yuttaṁ. and he went to a monastery park and saw a bhikkhu sitting in the shade of a tree with hands and feet well washed after eating an inviting meal, devoting himself to the higher mind.He’d see a mendicant sitting in meditation in the cool shade, their hands and feet well washed after eating a satisfying meal.

Tassa evamassa: He might (think:)He’d think,

‘sukhaṁ vata bho sāmaññaṁ, ārogyaṁ vata bho sāmaññaṁ. “How pleasant the monk’s state is, and how healthy!‘The ascetic life is so very pleasant! The ascetic life is so very healthy!

So vatassaṁ yohaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. If only I were one who could shave off hair and beard, put on the yellow cloth and go forth from the home life into homelessness!”If only I could shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.’

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. but he is unable to abandon the crazily-leaning hovel, not the best kind, and the crazily-leaning bedstead, not the best kind, and some corn and pumpkin seeds in a pot, not the best kind, and the trapes of a wife, not the best kind, and he was not able to shave off hair and beard, put on the yellow cloth and go forth from the home life into homelessness.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.

Yo nu kho, udāyi, evaṁ vadeyya: Now suppose someone said:Would it be right to say that,

‘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; “The tethers by which that man is tethered so that he cannot abandon those things and go forth from the home life into homelessnessfor that man,

tañhi tassa abalaṁ bandhanaṁ, dubbalaṁ bandhanaṁ, pūtikaṁ bandhanaṁ, asārakaṁ bandhanan’ti; are a feeble, weak, rotting, coreless tether for him,”those bonds are weak, feeble, rotten, and insubstantial?”

sammā nu kho so, udāyi, vadamāno vadeyyā”ti? would he be speaking rightly?’

“No hetaṁ, bhante. ‘No, Venerable sir.“No, sir.

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; The tethers by which that man is tethered so that he cannot abandon those things and go forth from the home life into homelessnessFor that man,

tañhi tassa balavaṁ bandhanaṁ, daḷhaṁ bandhanaṁ, thiraṁ bandhanaṁ, apūtikaṁ bandhanaṁ, thūlo, kaliṅgaro”ti. are a strong, stout, tough, never-rotting tether for him and a thick neck-plank.’they are a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.”

‘kiṁ panimassa appamattakassa oramattakassa adhisallikhatevāyaṁ samaṇo’ti? “What, for such a mere trifle, for such a mere detail as this? This monk is overmuch of an effacer!” ‘What, such a trivial, trifling thing as this? This ascetic is much too strict!’

Te tañceva nappajahanti, mayi ca appaccayaṁ upaṭṭhāpenti. and they did not abandon that and showed discourtesy to me They don’t give it up, and they nurse bitterness toward me;

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; ‘Suppose there were a rich householder or householder’s son, with vast wealth and vast property, many a score of gold ingots and many a score of granaries and many a score of fields and many a score of clothes and many a score of wives and many a score of bondsmen and bondswomen, Suppose there was a rich householder or householder’s child, affluent, and wealthy. He had a vast amount of gold ingots, grain, fields, lands, wives, and male and female bondservants.

so ārāmagataṁ bhikkhuṁ passeyya sudhotahatthapādaṁ manuññaṁ bhojanaṁ bhuttāviṁ sītāya chāyāya nisinnaṁ adhicitte yuttaṁ. and he went to a monastery park and saw a bhikkhu sitting in the shade of a tree with hands and feet well washed after eating an inviting meal, devoting himself to the higher mind. He’d see a mendicant sitting in meditation in the cool shade, their hands and feet well washed after eating a satisfying meal.

Tassa evamassa: He might (think:) He’d think,

‘sukhaṁ vata bho sāmaññaṁ, ārogyaṁ vata bho sāmaññaṁ. “How pleasant the monk’s state is, and how healthy! ‘The ascetic life is so very pleasant! The ascetic life is so very healthy!

So vatassaṁ yohaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. If only I were one who could shave off hair and beard, put on the yellow cloth and go forth from the home life into homelessness!” If only I could shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.’

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. and he was able to abandon many a score of gold ingots and many a score of granaries and many a score of fields and many a score of clothes and many a score of wives and many a score of bondsmen and bondswomen, and he is able to shave off hair and beard, put on the yellow cloth and go forth from the home life into homelessness. And he is able to give up his vast amount of gold ingots, grain, fields, lands, wives, and male and female bondservants in order to go forth.

Yo nu kho, udāyi, evaṁ vadeyya: Now suppose someone said: Would it be right to say that,

‘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; “The tethers by which that householder or householder’s son is tethered so that he can abandon those things and go forth from the home life into homelessness are a strong, stout, tough, never-rotting tether for him,” for that householder, they are a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke?”

sammā nu kho so, udāyi, vadamāno vadeyyā”ti? would he be speaking rightly ?

“No hetaṁ, bhante. ‘No, Venerable sir. “No, sir.

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; The tethers by which that householder or householder’s son is tethered so that he can abandon those things and go forth from the home life into homelessness For that householder,

tañhi tassa abalaṁ bandhanaṁ, dubbalaṁ bandhanaṁ, pūtikaṁ bandhanaṁ, asārakaṁ bandhanan”ti. are a feeble, weak, rotting, coreless tether for him.’those bonds are weak, feeble, rotten, and insubstantial.”

“Evameva kho, udāyi, idhekacce kulaputtā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu: ‘Udāyin, there have been some clansmen here, who, when told by me “Abandon this” said: “In the same way, when some gentlemen are told by me to give something up, they say,

‘kiṁ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti? “What, for such a mere trifle, for such a mere detail to be abandoned as this, the Blessed One (formally) announces the abandoning of it, the Sublime One (formally) announces the relinquishment of it?” ‘What, we just have to give up such a trivial, trifling thing as this, when the Blessed One tells us to give it up, the Holy One tells us to let it go?’

Te tañceva pajahanti, mayi ca na appaccayaṁ upaṭṭhāpenti. yet they abandoned that and did not show discourtesy to me They give it up, and they don’t nurse bitterness toward me;

Ye ca bhikkhū sikkhākāmā te taṁ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti. as well as the bhikkhus desirous of training. Having abandoned it, they abode uninvolved in activity, unruffled, subsisting on others’ gifts, with mind (as aloof) as a wild deer’s. and when the mendicants eager to train have given that up, they live relaxed, unruffled, surviving on charity, their hearts free as a wild deer.

Tesaṁ taṁ, udāyi, hoti abalaṁ bandhanaṁ, dubbalaṁ bandhanaṁ, pūtikaṁ bandhanaṁ, asārakaṁ bandhanaṁ. That is a feeble, weak, rotting, coreless tether for them.For them, that bond is weak, feeble, rotten, and insubstantial.

Cattārome, udāyi, puggalā santo saṁvijjamānā lokasmiṁ. ‘There are four kinds of person to be found existing in the world. Udāyī, these four individuals are found in the world.

Katame cattāro? What are the four? What four?

Idhudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. ‘Here some person practises the way to the abandoning of the essentials of existence, to the relinquishing of the essentials of existence. Take a certain individual practicing to give up and let go of attachments.

Tamenaṁ upadhipahānāya paṭipannaṁ upadhipaṭinissaggāya upadhipaṭisaṁyuttā sarasaṅkappā samudācaranti. When that is so, memories and intentions associated with the essentials of existence beset him. As they do so, memories and thoughts connected with attachments beset them.

So te adhivāseti, nappajahati, na vinodeti, na byantīkaroti, na anabhāvaṁ gameti. He endures them, he does not abandon them or remove them or do away with and annihilate them. They tolerate them and don’t give them up, dispel them, eliminate them, and obliterate them.

Imaṁ kho ahaṁ, udāyi, puggalaṁ ‘saṁyutto’ti vadāmi no ‘visaṁyutto’. Such a person I call “associated” not “dissociated”. I call this individual ‘fettered’, not ‘detached’.

Taṁ kissa hetu? Why is that? Why is that?

Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā. Because I have known the particular diversity of faculties in this person. Because I understand the disparity of faculties as it applies to this individual.

Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. ‘Here some person practises the way to the abandoning of the essentials of existence, to the relinquishing of the essentials of existence. Take another individual practicing to give up and let go of attachments.

So te nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti. He does not endure them, he abandons them, removes them, does away with and annihilates them.They don’t tolerate them, but give them up, dispel them, eliminate them, and obliterate them.

Imampi kho ahaṁ, udāyi, puggalaṁ ‘saṁyutto’ti vadāmi no ‘visaṁyutto’. Such a person I call “associated” not “dissociated”.I also call this individual ‘fettered’, not ‘detached’.

Taṁ kissa hetu? Why is that?Why is that?

Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā. Because I have known the particular diversity of faculties in this person.Because I understand the disparity of faculties as it applies to this individual.

Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. ‘Here some person practises the way to the abandoning of the essentials of existence, to the relinquishing of the essentials of existence.Take another individual practicing to give up and let go of attachments.

Tamenaṁ upadhipahānāya paṭipannaṁ upadhipaṭinissaggāya kadāci karahaci satisammosā upadhipaṭisaṁyuttā sarasaṅkappā samudācaranti; When that is so, memories and intentions associated with the essentials of existence beset him now and then owing to lapses of mindfulness.As they do so, memories and thoughts connected with attachments beset them every so often, due to the loss of mindfulness.

dandho, udāyi, satuppādo. Though his mindfulness may be slow in arising,Slowly mindfulness arises,

Atha kho naṁ khippameva pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti. still he soon abandons them, removes them, does away with and annihilates them.then they quickly give up, dispel, eliminate, and obliterate those thoughts.

Seyyathāpi, udāyi, puriso divasaṁsantatte ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya; Just as if a man were to let two or three drops of water fall into an iron pan heated for a day,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.

dandho, udāyi, udakaphusitānaṁ nipāto. Atha kho naṁ khippameva parikkhayaṁ pariyādānaṁ gaccheyya. though the drops may be slow in falling, still they would soon be exhausted and disappear.Slowly the drops fall, but then they quickly dry up and evaporate.

Evameva kho, udāyi, idhekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. So too, here some person practises the way to the abandoning of the essentials of existence, to the relinquishing of the essentials of existence.In the same way, take an individual practicing to give up and let go of attachments.

dandho, udāyi, satuppādo. Though his mindfulness may be slow in arising,Slowly mindfulness arises,

Atha kho naṁ khippameva pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti. still he soon abandons them, removes them, does away with and annihilates them.but then they quickly give up, dispel, eliminate, and obliterate those thoughts.

Taṁ kissa hetu? Why is that?Why is that?

Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā. Because I have known the particular diversity of faculties in this person.Because I understand the disparity of faculties as it applies to this individual.

Idha panudāyi, ekacco puggalo ‘upadhi dukkhassa mūlan’ti—‘Here some person, having known that the essentials of existence are the root of suffering,Take another individual who, understanding that attachment is the root of suffering,

iti viditvā nirupadhi hoti, upadhisaṅkhaye vimutto. is divested of the essentials of existence and freed with the full exhaustion of the essentials of existence.is freed with the ending of attachments.

Imaṁ kho ahaṁ, udāyi, puggalaṁ ‘visaṁyutto’ti vadāmi no ‘saṁyutto’ti. Such a person I call “dissociated” not “associated”.I call this individual ‘detached’, not ‘fettered’.

Taṁ kissa hetu? Why is that?Why is that?

Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā. Because I have known the particular diversity of faculties in this person.Because I understand the disparity of faculties as it applies to this individual.

Ime kho, udāyi, cattāro puggalā santo saṁvijjamānā lokasmiṁ. ‘These, Udāyin, are the four kinds of person to be found existing in the world.These are the four individuals found in the world.

Pañca kho ime, udāyi, kāmaguṇā. ‘There are these five cords of sensual desires.Udāyī, these are the five kinds of sensual stimulation.

Katame pañca? What are the five?What five?

Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, Forms cognizable by the eye that are wished for, desired, agreeable and likeable, connected with sensual desire and provocative of lust.Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing.

sotaviññeyyā saddā …pe… Sounds cognizable by the ear …Sounds known by the ear …

ghānaviññeyyā gandhā … Odours cognizable by the nose …Smells known by the nose …

jivhāviññeyyā rasā … Flavours cognizable by the tongue …Tastes known by the tongue …

kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tangibles cognizable by the body that are wished for, desired, agreeable and likeable, connected with sensual desire and provocative of lust.Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.

Ime kho, udāyi, pañca kāmaguṇā. These are the five cords of sensual desire.These are the five kinds of sensual stimulation.

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. ‘Now the pleasure and joy that arise dependent on these five cords of sensual desire are called pleasure in sensual desires, pleasure in filth, ordinary man’s pleasure, ignoble pleasure; it is not to be repeated or developed or made much of: one should be afraid of such pleasure, I say.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.

Idhudāyi, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati ‘Here, quite secluded from sensual desires, secluded from unprofitable dhammas, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by initial application and sustained application, with happiness and pleasure born of seclusion.Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption …

vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati, ‘With the stilling of initial and sustained application he enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without initial and sustained application, with happiness and pleasure born of concentration.second absorption …

pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati, ‘With the fading as well of happiness he abides in equanimity, and mindful and fully aware, still feeling pleasure with the body, he enters upon and abides in the third jhāna on account of which the Noble Ones announce “He has a pleasant abiding who has equanimity and is mindful.”third absorption …

sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. ‘With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters upon and abides in the fourth jhāna which has neither-pain-nor-pleasure and has purity of mindfulness due to equanimity.fourth absorption.

Idaṁ vuccati nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhasukhaṁ, āsevitabbaṁ, bhāvetabbaṁ, bahulīkātabbaṁ; ‘na bhāyitabbaṁ etassa sukhassā’ti vadāmi. ‘This is called pleasure in renunciation, pleasure in seclusion, pleasure in stilling, pleasure in full enlightenment; it is to be repeated and developed and made much of: one should not be afraid of such pleasure, I say.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.

Idhudāyi, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati; ‘Here … a bhikkhu enters upon and abides in the first jhāna … with happiness and pleasure born of seclusion.Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption.

idaṁ kho ahaṁ, udāyi, iñjitasmiṁ vadāmi. ‘Now that, I say, belongs to perturbability.This belongs to the perturbable, I say.

Kiñca tattha iñjitasmiṁ? What is the perturbability there?And what there belongs to the perturbable?

Yadeva tattha vitakkavicārā aniruddhā honti idaṁ tattha iñjitasmiṁ. Whatever initial application and sustained application has not ceased there is the perturbability there.Whatever placing of the mind and keeping it connected has not ceased there is what belongs to the perturbable.

Idhudāyi, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati; ‘Here a bhikkhu enters upon and abides in the second jhāna … with happiness and pleasure born of concentration.Take a mendicant who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption.

idampi kho ahaṁ, udāyi, iñjitasmiṁ vadāmi. ‘Now that, I say, belongs to perturbability.This belongs to the perturbable, I say.

Kiñca tattha iñjitasmiṁ? What is the perturbability there?And what there belongs to the perturbable?

Yadeva tattha pītisukhaṁ aniruddhaṁ hoti idaṁ tattha iñjitasmiṁ. Whatever happiness and pleasure has not ceased there is the perturbability there.Whatever rapture and bliss has not ceased there is what belongs to the perturbable.

Idhudāyi, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati; ‘Here … a bhikkhu enters upon and abides in the third jhāna … who has equanimity and is mindful.Take a mendicant who, with the fading away of rapture, enters and remains in the third absorption.

idampi kho ahaṁ, udāyi, iñjitasmiṁ vadāmi. ‘Now that, I say, belongs to perturbability.This belongs to the perturbable.

Kiñca tattha iñjitasmiṁ? What is the perturbability there?And what there belongs to the perturbable?

Yadeva tattha upekkhāsukhaṁ aniruddhaṁ hoti idaṁ tattha iñjitasmiṁ. Whatever pleasure of equanimity has not ceased there is the perturbability there.Whatever bliss with equanimity has not ceased there is what belongs to the perturbable.

Idhudāyi, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati; ‘Here … a bhikkhu enters upon and abides in the fourth jhāna … and has purity of mindfulness due to equanimity.Take a mendicant who, giving up pleasure and pain, enters and remains in the fourth absorption.

idaṁ kho ahaṁ, udāyi, aniñjitasmiṁ vadāmi. ‘This, I say, is imperturbability.This belongs to the imperturbable, I say.

Idhudāyi, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati; ‘Here a bhikkhu enters upon and abides in the first jhāna … with happiness and pleasure born of seclusion.Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption.

idaṁ kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. ‘That, I say, is not enough. Abandon it, I say; surmount it, I say.But this is not enough, I say: give it up, go beyond it.