Laṭukikopamasutta

Majjhima Nikāya 66

Middle Discourses 66

Laṭukikopamasutta

The Simile of the Quail

Evaṁ me sutaṁ—

So I have heard.

ekaṁ samayaṁ bhagavā aṅguttarāpesu viharati āpaṇaṁ nāma aṅguttarāpānaṁ nigamo.

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.

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.

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.

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.

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.

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.

Taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.

Having plunged deep into it, he sat at the root of a certain tree to meditate.

Atha kho āyasmato udāyissa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:

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;

“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!”

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

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.

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:

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

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

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

Tassa mayhaṁ, bhante, ahudeva aññathattaṁ, ahudeva domanassaṁ:

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.

‘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.

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 at dusk and daybreak.

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

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

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

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

Tassa mayhaṁ, bhante, ahudeva aññathattaṁ ahudeva domanassaṁ:

At that, sir, we became sad and upset,

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

‘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:

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.

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

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

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.

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.

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.

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.

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

Disvā maṁ bhītā vissaramakāsi:

Startled, she cried out,

‘abhumme pisāco vata man’ti.

‘Woe is me! It’s a damn goblin!’

Evaṁ vutte, ahaṁ, bhante, taṁ itthiṁ etadavocaṁ:

When she said this, I said to her,

‘nāhaṁ, bhagini, pisāco;

‘Sister, I am no goblin.

bhikkhu piṇḍāya ṭhito’ti.

I’m a mendicant waiting for alms.’

‘Bhikkhussa ātumārī, bhikkhussa mātumārī.

‘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 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:

Recollecting that, I thought,

‘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!’”

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

“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, such a trivial, trifling thing as this? This ascetic is much too strict!’

Te tañceva nappajahanti, mayi ca appaccayaṁ upaṭṭhāpenti.

They 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—

and for the mendicants who want 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 was tied with a vine, and was waiting there to be injured, caged, or killed.

Yo nu kho, udāyi, evaṁ vadeyya:

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;

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

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

“No hetaṁ, bhante.

“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.

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:

“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, such a trivial, trifling thing as this? This ascetic is much too strict!’

Te tañceva nappajahanti, mayi ca appaccayaṁ upaṭṭhāpenti.

They 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.

and for the mendicants who want 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:

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, 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.

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.

and when the mendicants who want 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—

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 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:

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;

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?

“No hetaṁ, bhante.

“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.

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:

“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, 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.

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.

and when the mendicants who want 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.

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

Seyyathāpi, udāyi, puriso daliddo assako anāḷhiyo;

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.

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.

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’d think,

‘sukhaṁ vata bho sāmaññaṁ, ārogyaṁ vata bho sāmaññaṁ.

‘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 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’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:

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;

for that man,

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

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

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

“No hetaṁ, bhante.

“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;

For that man,

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

they are 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:

“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, such a trivial, trifling thing as this? This ascetic is much too strict!’

Te tañceva nappajahanti, mayi ca appaccayaṁ upaṭṭhāpenti.

They 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.

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

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 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.

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’d think,

‘sukhaṁ vata bho sāmaññaṁ, ārogyaṁ vata bho sāmaññaṁ.

‘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 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 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:

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;

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?

“No hetaṁ, bhante.

“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;

For that householder,

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

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

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

“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, 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.

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.

and when the mendicants who want 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.

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

Cattārome, udāyi, puggalā santo saṁvijjamānā lokasmiṁ.

Udāyī, these four individuals are found in the world.

Katame cattāro?

What four?

Idhudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya.

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

Tamenaṁ upadhipahānāya paṭipannaṁ upadhipaṭinissaggāya upadhipaṭisaṁyuttā sarasaṅkappā samudācaranti.

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

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

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’.

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

Taṁ kissa hetu?

Why is that?

Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā.

Because I understand the disparity of faculties as it applies to this individual.

Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya.

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

Tamenaṁ upadhipahānāya paṭipannaṁ upadhipaṭinissaggāya upadhipaṭisaṁyuttā sarasaṅkappā samudācaranti.

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

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

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’.

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

Taṁ kissa hetu?

Why is that?

Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā.

Because I understand the disparity of faculties as it applies to this individual.

Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya.

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

Tamenaṁ upadhipahānāya paṭipannaṁ upadhipaṭinissaggāya kadāci karahaci satisammosā upadhipaṭisaṁyuttā sarasaṅkappā samudācaranti;

As they do so, memories and thoughts connected with attachments beset them every so often, due to the loss of mindfulness.

dandho, udāyi, satuppādo.

Slowly mindfulness arises,

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

then they quickly give up, dispel, eliminate, and obliterate those thoughts.

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

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.

Slowly the drops fall, but then they quickly dry up and evaporate.

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

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

Tamenaṁ upadhipahānāya paṭipannaṁ upadhipaṭinissaggāya kadāci karahaci satisammosā upadhipaṭisaṁyuttā sarasaṅkappā samudācaranti;

As they do so, memories and thoughts connected with attachments beset them every so often, due to the loss of mindfulness.

dandho, udāyi, satuppādo.

Slowly mindfulness arises,

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

but then they quickly give up, dispel, eliminate, and obliterate those thoughts.

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

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

Taṁ kissa hetu?

Why is that?

Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā.

Because I understand the disparity of faculties as it applies to this individual.

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

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

iti viditvā nirupadhi hoti, upadhisaṅkhaye vimutto.

is freed with the ending of attachments.

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

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

Taṁ kissa hetu?

Why is that?

Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā.

Because I understand the disparity of faculties as it applies to this individual.

Ime kho, udāyi, cattāro puggalā santo saṁvijjamānā lokasmiṁ.

These are the four individuals found in the world.

Pañca kho ime, udāyi, kāmaguṇā.

Udāyī, these are the five kinds of sensual stimulation.

Katame pañca?

What five?

Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā,

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

sotaviññeyyā saddā …pe…

Sounds known by the ear …

ghānaviññeyyā gandhā …

Smells known by the nose …

jivhāviññeyyā rasā …

Tastes known by the tongue …

kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā.

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

Ime kho, udāyi, pañca kāmaguṇā.

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.

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

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,

second absorption …

pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati,

third absorption …

sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.

fourth absorption.

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

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;

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.

This belongs to the perturbable, I say.

Kiñca tattha iñjitasmiṁ?

And what there belongs to the perturbable?

Yadeva tattha vitakkavicārā aniruddhā honti idaṁ tattha iñjitasmiṁ.

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;

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.

This belongs to the perturbable, I say.

Kiñca tattha iñjitasmiṁ?

And what there belongs to the perturbable?

Yadeva tattha pītisukhaṁ aniruddhaṁ hoti idaṁ tattha iñjitasmiṁ.

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

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

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

idampi kho ahaṁ, udāyi, iñjitasmiṁ vadāmi.

This belongs to the perturbable.

Kiñca tattha iñjitasmiṁ?

And what there belongs to the perturbable?

Yadeva tattha upekkhāsukhaṁ aniruddhaṁ hoti idaṁ tattha iñjitasmiṁ.

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

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

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

idaṁ kho ahaṁ, udāyi, aniñjitasmiṁ vadāmi.

This belongs to the imperturbable, I say.

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

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.

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

Ko ca tassa samatikkamo?

And what goes beyond it?

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

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

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

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

Ko ca tassa samatikkamo?

And what goes beyond it?

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

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

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

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

Ko ca tassa samatikkamo?

And what goes beyond it?

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

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

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

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

Ko ca tassa samatikkamo?

And what goes beyond it?

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

Take a mendicant who, going totally beyond perceptions of form, with the disappearance 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.

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

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

Ko ca tassa samatikkamo?

And what goes beyond it?

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

Take a mendicant 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.

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

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

Ko ca tassa samatikkamo?

And what goes beyond it?

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

Take a mendicant 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.

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

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

Ko ca tassa samatikkamo?

And what goes beyond it?

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

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

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

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

Ko ca tassa samatikkamo?

And what goes beyond it?

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

Take a mendicant 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.

iti kho ahaṁ, udāyi, nevasaññānāsaññāyatanassapi pahānaṁ vadāmi.

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

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

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

“No hetaṁ, bhante”ti.

“No, sir.”

Idamavoca bhagavā.

That is what the Buddha said.

Attamano āyasmā udāyī bhagavato bhāsitaṁ abhinandīti.

Satisfied, Venerable Udāyī approved what the Buddha said.

Laṭukikopamasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.