| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय ६६
Majjhima Nikāya 66
The Middle-Length Suttas Collection 66
लटुकिकोपमसुत्त
Laṭukikopamasutta
The Simile of the Quail
एवं मे सुतं—एकं समयं भगवा अङ्गुत्तरापेसु विहरति आपणं नाम अङ्गुत्तरापानं निगमो।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā aṅguttarāpesu viharati āpaṇaṁ nāma aṅguttarāpānaṁ nigamo.
So I have heard. At one time the Buddha was staying in the land of the Northern Āpaṇas, near the town of theirs named Āpaṇa.
अथ खो भगवा पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय आपणं पिण्डाय पाविसि। आपणे पिण्डाय चरित्वा पच्छाभत्तं पिण्डपातपटिक्कन्तो येनञ्ञतरो वनसण्डो तेनुपसङ्कमि दिवाविहाराय। तं वनसण्डं अज्झोगाहेत्वा अञ्ञतरस्मिं रुक्खमूले दिवाविहारं निसीदि।
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āpaṇaṁ piṇḍāya pāvisi. Āpaṇe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yenaññataro vanasaṇḍo tenupasaṅkami divāvihārāya. Taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Āpaṇa for alms. 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. Having plunged deep into it, he sat at the root of a certain tree for the day’s meditation.
आयस्मापि खो उदायी पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय आपणं पिण्डाय पाविसि। आपणे पिण्डाय चरित्वा पच्छाभत्तं पिण्डपातपटिक्कन्तो येन सो वनसण्डो तेनुपसङ्कमि दिवाविहाराय। तं वनसण्डं अज्झोगाहेत्वा अञ्ञतरस्मिं रुक्खमूले दिवाविहारं निसीदि। अथ खो आयस्मतो उदायिस्स रहोगतस्स पटिसल्लीनस्स एवं चेतसो परिवितक्को उदपादि:
Āyasmāpi kho udāyī pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āpaṇaṁ piṇḍāya pāvisi. Āpaṇe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena so vanasaṇḍo tenupasaṅkami divāvihārāya. Taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. Atha kho āyasmato udāyissa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:
Venerable Udāyī also robed up in the morning and, taking his bowl and robe, entered Āpaṇa for alms. 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. Having plunged deep into it, he sat at the root of a certain tree for the day’s meditation. Then as Venerable Udāyī was in private retreat this thought came to his mind:
“बहूनं वत नो भगवा दुक्खधम्मानं अपहत्ता, बहूनं वत नो भगवा सुखधम्मानं उपहत्ता; बहूनं वत नो भगवा अकुसलानं धम्मानं अपहत्ता, बहूनं वत नो भगवा कुसलानं धम्मानं उपहत्ता”ति।
“bahūnaṁ1 vata no bhagavā dukkhadhammānaṁ apahattā, bahūnaṁ vata no bhagavā sukhadhammānaṁ upahattā; bahūnaṁ vata no bhagavā akusalānaṁ dhammānaṁ apahattā, bahūnaṁ vata no bhagavā kusalānaṁ dhammānaṁ upahattā”ti.
“The Buddha has rid us of so many things that bring suffering and gifted us so many things that bring happiness! He has rid us of so many unskillful things and gifted us so many skillful things!”
अथ खो आयस्मा उदायी सायन्हसमयं पटिसल्लाना वुट्ठितो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो आयस्मा उदायी भगवन्तं एतदवोच:
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:
“इध मय्हं, भन्ते, रहोगतस्स पटिसल्लीनस्स एवं चेतसो परिवितक्को उदपादि: ‘बहूनं वत नो भगवा दुक्खधम्मानं अपहत्ता, बहूनं वत नो भगवा सुखधम्मानं उपहत्ता; बहूनं वत नो भगवा अकुसलानं धम्मानं अपहत्ता, बहूनं वत नो भगवा कुसलानं धम्मानं उपहत्ताऽति।
“idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: ‘bahūnaṁ vata no bhagavā dukkhadhammānaṁ apahattā, bahūnaṁ vata no bhagavā sukhadhammānaṁ upahattā; bahūnaṁ vata no bhagavā akusalānaṁ dhammānaṁ apahattā, bahūnaṁ vata no bhagavā kusalānaṁ dhammānaṁ upahattā’ti.
“Just now, sir, as I was in private retreat this thought came to mind: ‘The Buddha has rid us of so many things that bring suffering and gifted us so many things that bring happiness! He has rid us of so many unskillful things and gifted us so many skillful things!’
मयञ्हि, भन्ते, पुब्बे सायञ्चेव भुञ्जाम पातो च दिवा च विकाले। अहु खो सो, भन्ते, समयो यं भगवा भिक्खू आमन्तेसि: ‘इङ्घ तुम्हे, भिक्खवे, एतं दिवाविकालभोजनं पजहथाऽति। तस्स मय्हं, भन्ते, अहुदेव अञ्ञथत्तं, अहुदेव दोमनस्सं: ‘यम्पि नो सद्धा गहपतिका दिवा विकाले पणीतं खादनीयं भोजनीयं देन्ति तस्सपि नो भगवा पहानमाह, तस्सपि नो सुगतो पटिनिस्सग्गमाहाऽति। ते मयं, भन्ते, भगवति पेमञ्च गारवञ्च हिरिञ्च ओत्तप्पञ्च सम्पस्समाना एवं तं दिवाविकालभोजनं पजहिम्हा। ते मयं, भन्ते, सायञ्चेव भुञ्जाम पातो च।
Mayañhi, bhante, pubbe sāyañceva bhuñjāma pāto ca divā ca vikāle. Ahu kho so, bhante, samayo yaṁ bhagavā bhikkhū āmantesi: ‘iṅgha tumhe, bhikkhave, etaṁ divāvikālabhojanaṁ pajahathā’ti. Tassa mayhaṁ, bhante, ahudeva2 aññathattaṁ, ahudeva domanassaṁ: ‘yampi no saddhā gahapatikā divā vikāle paṇītaṁ khādanīyaṁ bhojanīyaṁ denti tassapi no bhagavā pahānamāha, tassapi no sugato paṭinissaggamāhā’ti. Te mayaṁ, bhante, bhagavati pemañca gāravañca hiriñca ottappañca sampassamānā evaṁ taṁ divāvikālabhojanaṁ pajahimhā. Te mayaṁ, bhante, sāyañceva bhuñjāma pāto ca.
For we used to eat in the evening, the morning, and at the wrong time of day. But then there came a time when the Buddha addressed the bhikkhus, saying, ‘Please, bhikkhus, give up that meal at the wrong time of day.’ At that, sir, we became sad and upset, ‘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!’ 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. Then we ate in the evening and the morning.
अहु खो सो, भन्ते, समयो यं भगवा भिक्खू आमन्तेसि: ‘इङ्घ तुम्हे, भिक्खवे, एतं रत्तिंविकालभोजनं पजहथाऽति। तस्स मय्हं, भन्ते, अहुदेव अञ्ञथत्तं अहुदेव दोमनस्सं: ‘यम्पि नो इमेसं द्विन्नं भत्तानं पणीतसङ्खाततरं तस्सपि नो भगवा पहानमाह, तस्सपि नो सुगतो पटिनिस्सग्गमाहाऽति। भूतपुब्बं, भन्ते, अञ्ञतरो पुरिसो दिवा सूपेय्यं लभित्वा एवमाह: ‘हन्द च इमं निक्खिपथ, सायं सब्बेव समग्गा भुञ्जिस्सामाऽति। या काचि, भन्ते, सङ्खतियो सब्बा ता रत्तिं, अप्पा दिवा। ते मयं, भन्ते, भगवति पेमञ्च गारवञ्च हिरिञ्च ओत्तप्पञ्च सम्पस्समाना एवं तं रत्तिंविकालभोजनं पजहिम्हा।
Ahu kho so, bhante, samayo yaṁ bhagavā bhikkhū āmantesi: ‘iṅgha tumhe, bhikkhave, etaṁ rattiṁvikālabhojanaṁ pajahathā’ti. Tassa mayhaṁ, bhante, ahudeva aññathattaṁ ahudeva domanassaṁ: ‘yampi no imesaṁ dvinnaṁ bhattānaṁ paṇītasaṅkhātataraṁ tassapi no bhagavā pahānamāha, tassapi no sugato paṭinissaggamāhā’ti. Bhūtapubbaṁ, bhante, aññataro puriso divā sūpeyyaṁ labhitvā evamāha: ‘handa ca imaṁ nikkhipatha, sāyaṁ sabbeva samaggā bhuñjissāmā’ti. Yā kāci, bhante, saṅkhatiyo sabbā tā rattiṁ, appā divā. Te mayaṁ, bhante, bhagavati pemañca gāravañca hiriñca ottappañca sampassamānā evaṁ taṁ rattiṁvikālabhojanaṁ pajahimhā.
But then there came a time when the Buddha addressed the bhikkhus, saying, ‘Please, bhikkhus, give up that meal at the wrong time of night.’ At that, sir, we became sad and upset, ‘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!’ Once it so happened that a certain person got some soup during the day. He said, ‘Come, let’s set this aside; we’ll enjoy it together this evening.’ Nearly all meals are prepared at night, only a few in the day. 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.
भूतपुब्बं, भन्ते, भिक्खू रत्तन्धकारतिमिसायं पिण्डाय चरन्ता चन्दनिकम्पि पविसन्ति, ओलिगल्लेपि पपतन्ति, कण्टकावाटम्पि आरोहन्ति, सुत्तम्पि गाविं आरोहन्ति, माणवेहिपि समागच्छन्ति कतकम्मेहिपि अकतकम्मेहिपि, मातुगामोपि ते असद्धम्मेन निमन्तेति।
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, bhikkhus 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.
भूतपुब्बाहं, भन्ते, रत्तन्धकारतिमिसायं पिण्डाय चरामि। अद्दसा खो मं, भन्ते, अञ्ञतरा इत्थी विज्जन्तरिकाय भाजनं धोवन्ती। दिस्वा मं भीता विस्सरमकासि: ‘अभुम्मे पिसाचो वत मन्ऽति।
Bhūtapubbāhaṁ, bhante, rattandhakāratimisāyaṁ piṇḍāya carāmi. Addasā kho maṁ, bhante, aññatarā itthī vijjantarikāya bhājanaṁ dhovantī. Disvā maṁ bhītā vissaramakāsi: ‘abhumme3 pisāco vata man’ti.
Once it so happened that I wandered for alms in the dark of the night. A woman washing a pot saw me by a flash of lightning. Startled, she cried out, ‘Bloody hell! A goblin’s upon me!’
एवं वुत्ते, अहं, भन्ते, तं इत्थिं एतदवोचं: ‘नाहं, भगिनि, पिसाचो; भिक्खु पिण्डाय ठितोऽति।
Evaṁ vutte, ahaṁ, bhante, taṁ itthiṁ etadavocaṁ: ‘nāhaṁ, bhagini, pisāco; bhikkhu piṇḍāya ṭhito’ti.
When she said this, I said to her, ‘Sister, I am no goblin. I’m a bhikkhu waiting for alms.’
‘भिक्खुस्स आतुमारी, भिक्खुस्स मातुमारी। वरं ते, भिक्खु, तिण्हेन गोविकन्तनेन कुच्छि परिकन्तो, न त्वेव वरं यं रत्तन्धकारतिमिसायं कुच्छिहेतु पिण्डाय चरसीऽति।
‘Bhikkhussa ātumārī, bhikkhussa mātumārī. Varaṁ te, bhikkhu, tiṇhena govikantanena kucchi parikanto, na tveva varaṁ yaṁ4 rattandhakāratimisāyaṁ kucchihetu piṇḍāya carasī’ti.
‘Then it’s a bhikkhu whose ma died and pa died! 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.’
तस्स मय्हं, भन्ते, तदनुस्सरतो एवं होति: ‘बहूनं वत नो भगवा दुक्खधम्मानं अपहत्ता, बहूनं वत नो भगवा सुखधम्मानं उपहत्ता; बहूनं वत नो भगवा अकुसलानं धम्मानं अपहत्ता, बहूनं वत नो भगवा कुसलानं धम्मानं उपहत्ताऽ”ति।
Tassa mayhaṁ, bhante, tadanussarato evaṁ hoti: ‘bahūnaṁ vata no bhagavā dukkhadhammānaṁ apahattā, bahūnaṁ vata no bhagavā sukhadhammānaṁ upahattā; bahūnaṁ vata no bhagavā akusalānaṁ dhammānaṁ apahattā, bahūnaṁ vata no bhagavā kusalānaṁ dhammānaṁ upahattā’”ti.
Recollecting that, I thought, ‘The Buddha has rid us of so many things that bring suffering and gifted us so many things that bring happiness! He has rid us of so many unskillful things and gifted us so many skillful things!’”
“एवमेव पनुदायि, इधेकच्चे मोघपुरिसा ‘इदं पजहथाऽति मया वुच्चमाना ते एवमाहंसु: ‘किं पनिमस्स अप्पमत्तकस्स ओरमत्तकस्स अधिसल्लिखतेवायं समणोऽति। ते तञ्चेव नप्पजहन्ति, मयि च अप्पच्चयं उपट्ठापेन्ति। ये च भिक्खू सिक्खाकामा तेसं तं, उदायि, होति बलवं बन्धनं, दळ्हं बन्धनं, थिरं बन्धनं, अपूतिकं बन्धनं, थूलो, कलिङ्गरो—
“Evameva panudāyi, idhekacce moghapurisā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu: ‘kiṁ panimassa appamattakassa oramattakassa adhisallikhatevāyaṁ samaṇo’ti. Te tañceva nappajahanti, mayi ca appaccayaṁ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā tesaṁ taṁ, udāyi, hoti balavaṁ bandhanaṁ, daḷhaṁ bandhanaṁ, thiraṁ bandhanaṁ, apūtikaṁ bandhanaṁ, thūlo, kaliṅgaro—
“This is exactly what happens when some foolish people are told by me to give something up. They say, ‘What, such a trivial, insignificant thing as this? This ascetic is much too strict!’ They don’t give it up, and they nurse bitterness towards me; and for the bhikkhus who want to train, that becomes a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.
सेय्यथापि, उदायि, लटुकिका सकुणिका पूतिलताय बन्धनेन बद्धा तत्थेव वधं वा बन्धं वा मरणं वा आगमेति। यो नु खो, उदायि, एवं वदेय्य: ‘येन सा लटुकिका सकुणिका पूतिलताय बन्धनेन बद्धा तत्थेव वधं वा बन्धं वा मरणं वा आगमेति, तञ्हि तस्सा अबलं बन्धनं, दुब्बलं बन्धनं, पूतिकं बन्धनं, असारकं बन्धनन्ऽति; सम्मा नु खो सो, उदायि, वदमानो वदेय्या”ति?
seyyathāpi, udāyi, laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṁ vā bandhaṁ vā maraṇaṁ vā āgameti. Yo nu kho, udāyi, evaṁ vadeyya: ‘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; sammā nu kho so, udāyi, vadamāno vadeyyā”ti?
Suppose a quail was tied with a vine, and was waiting there to be injured, caged, or killed. Would it be right to say that, for that quail, that vine is weak, feeble, rotten, and insubstantial?”
“नो हेतं, भन्ते। येन सा, भन्ते, लटुकिका सकुणिका पूतिलताय बन्धनेन बद्धा तत्थेव वधं वा बन्धं वा मरणं वा आगमेति, तञ्हि तस्सा बलवं बन्धनं, दळ्हं बन्धनं, थिरं बन्धनं अपूतिकं बन्धनं, थूलो, कलिङ्गरो”ति।
“No hetaṁ, bhante. 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.
“No, sir. For that quail, that vine is a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.”
“एवमेव खो, उदायि, इधेकच्चे मोघपुरिसा ‘इदं पजहथाऽति मया वुच्चमाना ते एवमाहंसु: ‘किं पनिमस्स अप्पमत्तकस्स ओरमत्तकस्स अधिसल्लिखतेवायं समणोऽति? ते तञ्चेव नप्पजहन्ति, मयि च अप्पच्चयं उपट्ठापेन्ति। ये च भिक्खू सिक्खाकामा तेसं तं, उदायि, होति बलवं बन्धनं, दळ्हं बन्धनं, थिरं बन्धनं, अपूतिकं बन्धनं, थूलो, कलिङ्गरो।
“Evameva kho, udāyi, idhekacce moghapurisā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu: ‘kiṁ panimassa appamattakassa oramattakassa adhisallikhatevāyaṁ samaṇo’ti? Te tañceva nappajahanti, mayi ca appaccayaṁ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā tesaṁ taṁ, udāyi, hoti balavaṁ bandhanaṁ, daḷhaṁ bandhanaṁ, thiraṁ bandhanaṁ, apūtikaṁ bandhanaṁ, thūlo, kaliṅgaro.
“In the same way, when some foolish people are told by me to give something up, they say, ‘What, such a trivial, insignificant thing as this? This ascetic is much too strict!’ They don’t give it up, and they nurse bitterness towards me; and for the bhikkhus who want to train, that becomes a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.
इध पनुदायि, एकच्चे कुलपुत्ता ‘इदं पजहथाऽति मया वुच्चमाना ते एवमाहंसु: ‘किं पनिमस्स अप्पमत्तकस्स ओरमत्तकस्स पहातब्बस्स यस्स नो भगवा पहानमाह, यस्स नो सुगतो पटिनिस्सग्गमाहाऽति? ते तञ्चेव पजहन्ति, मयि च न अप्पच्चयं उपट्ठापेन्ति। ये च भिक्खू सिक्खाकामा ते तं पहाय अप्पोस्सुक्का पन्नलोमा परदत्तवुत्ता मिगभूतेन चेतसा विहरन्ति। तेसं तं, उदायि, होति अबलं बन्धनं, दुब्बलं बन्धनं, पूतिकं बन्धनं, असारकं बन्धनं—
Idha panudāyi, ekacce kulaputtā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu: ‘kiṁ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti? Te tañceva pajahanti, mayi ca na appaccayaṁ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā te taṁ pahāya appossukkā pannalomā paradattavuttā5 migabhūtena cetasā viharanti. Tesaṁ taṁ, udāyi, hoti abalaṁ bandhanaṁ, dubbalaṁ bandhanaṁ, pūtikaṁ bandhanaṁ, asārakaṁ bandhanaṁ—
But when some gentlemen are told by me to give something up, they say, ‘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?’ They give it up, and they don’t nurse bitterness towards me; and when the bhikkhus who want to train have given that up, they live relaxed, unruffled, surviving on charity, their hearts free as a wild deer. For them, that bond is weak, feeble, rotten, and insubstantial.
सेय्यथापि, उदायि, रञ्ञो नागो ईसादन्तो उरूळ्हवा अभिजातो सङ्गामावचरो दळ्हेहि वरत्तेहि बन्धनेहि बद्धो ईसकंयेव कायं सन्नामेत्वा तानि बन्धनानि संछिन्दित्वा सम्पदालेत्वा येन कामं पक्कमति। यो नु खो, उदायि, एवं वदेय्य: ‘येहि सो रञ्ञो नागो ईसादन्तो उरूळ्हवा अभिजातो सङ्गामावचरो दळ्हेहि वरत्तेहि बन्धनेहि बद्धो ईसकंयेव कायं सन्नामेत्वा तानि बन्धनानि संछिन्दित्वा सम्पदालेत्वा येन कामं पक्कमति, तञ्हि तस्स बलवं बन्धनं, दळ्हं बन्धनं, थिरं बन्धनं, अपूतिकं बन्धनं, थूलो, कलिङ्गरोऽति; सम्मा नु खो सो, उदायि, वदमानो वदेय्या”ति?
seyyathāpi, udāyi, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṁyeva kāyaṁ sannāmetvā tāni bandhanāni saṁchinditvā sampadāletvā yena kāmaṁ pakkamati. Yo nu kho, udāyi, evaṁ vadeyya: ‘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; sammā nu kho so, udāyi, vadamāno vadeyyā”ti?
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. Would it be right to say that, for that bull elephant, that strong harness is a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke?”
“नो हेतं, भन्ते। येहि सो, भन्ते, रञ्ञो नागो ईसादन्तो उरूळ्हवा अभिजातो सङ्गामावचरो दळ्हेहि वरत्तेहि बन्धनेहि बद्धो ईसकंयेव कायं सन्नामेत्वा तानि बन्धनानि संछिन्दित्वा सम्पदालेत्वा येन कामं पक्कमति, तञ्हि तस्स अबलं बन्धनं …पे… असारकं बन्धनन्”ति।
“No hetaṁ, bhante. 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.
“No, sir. For that bull elephant, that strong harness is weak, feeble, rotten, and insubstantial.”
“एवमेव खो, उदायि, इधेकच्चे कुलपुत्ता ‘इदं पजहथाऽति मया वुच्चमाना ते एवमाहंसु: ‘किं पनिमस्स अप्पमत्तकस्स ओरमत्तकस्स पहातब्बस्स यस्स नो भगवा पहानमाह, यस्स नो सुगतो पटिनिस्सग्गमाहाऽति? ते तञ्चेव पजहन्ति, मयि च न अप्पच्चयं उपट्ठापेन्ति। ये च भिक्खू सिक्खाकामा ते तं पहाय अप्पोस्सुक्का पन्नलोमा परदत्तवुत्ता मिगभूतेन चेतसा विहरन्ति। तेसं तं, उदायि, होति अबलं बन्धनं, दुब्बलं बन्धनं, पूतिकं बन्धनं, असारकं बन्धनं।
“Evameva kho, udāyi, idhekacce kulaputtā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu: ‘kiṁ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti? Te tañceva pajahanti, mayi ca na appaccayaṁ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā te taṁ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti. Tesaṁ taṁ, udāyi, hoti abalaṁ bandhanaṁ, dubbalaṁ bandhanaṁ, pūtikaṁ bandhanaṁ, asārakaṁ bandhanaṁ.
“In the same way, when some gentlemen are told by me to give something up, they say, ‘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?’ They give it up, and they don’t nurse bitterness towards me; and when the bhikkhus who want to train have given that up, they live relaxed, unruffled, surviving on charity, their hearts free as a wild deer. For them, that bond is weak, feeble, rotten, and insubstantial.
सेय्यथापि, उदायि, पुरिसो दलिद्दो अस्सको अनाळ्हियो; तस्सस्स एकं अगारकं ओलुग्गविलुग्गं काकातिदायिं नपरमरूपं, एका खटोपिका ओलुग्गविलुग्गा नपरमरूपा, एकिस्सा कुम्भिया धञ्ञसमवापकं नपरमरूपं, एका जायिका नपरमरूपा। सो आरामगतं भिक्खुं पस्सेय्य सुधोतहत्थपादं मनुञ्ञं भोजनं भुत्ताविं सीताय छायाय निसिन्नं अधिचित्ते युत्तं। तस्स एवमस्स: ‘सुखं वत भो सामञ्ञं, आरोग्यं वत भो सामञ्ञं। सो वतस्सं योहं केसमस्सुं ओहारेत्वा कासायानि वत्थानि अच्छादेत्वा अगारस्मा अनगारियं पब्बजेय्यन्ऽति। सो न सक्कुणेय्य एकं अगारकं ओलुग्गविलुग्गं काकातिदायिं नपरमरूपं पहाय, एकं खटोपिकं ओलुग्गविलुग्गं नपरमरूपं पहाय, एकिस्सा कुम्भिया धञ्ञसमवापकं नपरमरूपं पहाय, एकं जायिकं नपरमरूपं पहाय केसमस्सुं ओहारेत्वा कासायानि वत्थानि अच्छादेत्वा अगारस्मा अनगारियं पब्बजितुं। यो नु खो, उदायि, एवं वदेय्य: ‘येहि सो पुरिसो बन्धनेहि बद्धो न सक्कोति एकं अगारकं ओलुग्गविलुग्गं काकातिदायिं नपरमरूपं पहाय, एकं खटोपिकं ओलुग्गविलुग्गं नपरमरूपं पहाय, एकिस्सा कुम्भिया धञ्ञसमवापकं नपरमरूपं पहाय, एकं जायिकं नपरमरूपं पहाय केसमस्सुं ओहारेत्वा कासायानि वत्थानि अच्छादेत्वा अगारस्मा अनगारियं पब्बजितुं; तञ्हि तस्स अबलं बन्धनं, दुब्बलं बन्धनं, पूतिकं बन्धनं, असारकं बन्धनन्ऽति; सम्मा नु खो सो, उदायि, वदमानो वदेय्या”ति?
Seyyathāpi, udāyi, puriso daliddo assako anāḷhiyo; tassassa ekaṁ agārakaṁ oluggaviluggaṁ kākātidāyiṁ naparamarūpaṁ, ekā khaṭopikā6 oluggaviluggā naparamarūpā, ekissā kumbhiyā dhaññasamavāpakaṁ naparamarūpaṁ, ekā jāyikā naparamarūpā. So ārāmagataṁ bhikkhuṁ passeyya sudhotahatthapādaṁ manuññaṁ bhojanaṁ bhuttāviṁ sītāya chāyāya nisinnaṁ adhicitte yuttaṁ. Tassa evamassa: ‘sukhaṁ vata bho sāmaññaṁ, ārogyaṁ vata bho sāmaññaṁ. So vatassaṁ7 yohaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. 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. Yo nu kho, udāyi, evaṁ vadeyya: ‘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; tañhi tassa abalaṁ bandhanaṁ, dubbalaṁ bandhanaṁ, pūtikaṁ bandhanaṁ, asārakaṁ bandhanan’ti; sammā nu kho so, udāyi, vadamāno vadeyyā”ti?
Suppose there was a poor man, with few possessions and little wealth. 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. He’d see a bhikkhu sitting in meditation in the cool shade, their hands and feet well washed after eating a delectable meal. He’d think, ‘The ascetic life is so very pleasant! The ascetic life is so very skillful! If only I could shave off my hair and beard, dress in ocher robes, and go forth from the lay life to 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. Would it be right to say that, for that man, those bonds are weak, feeble, rotten, and insubstantial?”
“नो हेतं, भन्ते। येहि सो, भन्ते, पुरिसो बन्धनेहि बद्धो, न सक्कोति एकं अगारकं ओलुग्गविलुग्गं काकातिदायिं नपरमरूपं पहाय, एकं खटोपिकं ओलुग्गविलुग्गं नपरमरूपं पहाय, एकिस्सा कुम्भिया धञ्ञसमवापकं नपरमरूपं पहाय, एकं जायिकं नपरमरूपं पहाय केसमस्सुं ओहारेत्वा कासायानि वत्थानि अच्छादेत्वा अगारस्मा अनगारियं पब्बजितुं; तञ्हि तस्स बलवं बन्धनं, दळ्हं बन्धनं, थिरं बन्धनं, अपूतिकं बन्धनं, थूलो, कलिङ्गरो”ति।
“No hetaṁ, bhante. 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; tañhi tassa balavaṁ bandhanaṁ, daḷhaṁ bandhanaṁ, thiraṁ bandhanaṁ, apūtikaṁ bandhanaṁ, thūlo, kaliṅgaro”ti.
“No, sir. For that man, they are a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.”
“एवमेव खो, उदायि, इधेकच्चे मोघपुरिसा ‘इदं पजहथाऽति मया वुच्चमाना ते एवमाहंसु: ‘किं पनिमस्स अप्पमत्तकस्स ओरमत्तकस्स अधिसल्लिखतेवायं समणोऽति? ते तञ्चेव नप्पजहन्ति, मयि च अप्पच्चयं उपट्ठापेन्ति। ये च भिक्खू सिक्खाकामा तेसं तं, उदायि, होति बलवं बन्धनं, दळ्हं बन्धनं, थिरं बन्धनं, अपूतिकं बन्धनं, थूलो, कलिङ्गरो।
“Evameva kho, udāyi, idhekacce moghapurisā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu: ‘kiṁ panimassa appamattakassa oramattakassa adhisallikhatevāyaṁ samaṇo’ti? Te tañceva nappajahanti, mayi ca appaccayaṁ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā tesaṁ taṁ, udāyi, hoti balavaṁ bandhanaṁ, daḷhaṁ bandhanaṁ, thiraṁ bandhanaṁ, apūtikaṁ bandhanaṁ, thūlo, kaliṅgaro.
“In the same way, when some foolish people are told by me to give something up, they say, ‘What, such a trivial, insignificant thing as this? This ascetic is much too strict!’ They don’t give it up, and they nurse bitterness towards me; and for the bhikkhus who want to train, that becomes a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.
सेय्यथापि, उदायि, गहपति वा गहपतिपुत्तो वा अड्ढो महद्धनो महाभोगो, नेकानं निक्खगणानं चयो, नेकानं धञ्ञगणानं चयो, नेकानं खेत्तगणानं चयो, नेकानं वत्थुगणानं चयो, नेकानं भरियगणानं चयो, नेकानं दासगणानं चयो, नेकानं दासिगणानं चयो; सो आरामगतं भिक्खुं पस्सेय्य सुधोतहत्थपादं मनुञ्ञं भोजनं भुत्ताविं सीताय छायाय निसिन्नं अधिचित्ते युत्तं। तस्स एवमस्स: ‘सुखं वत भो सामञ्ञं, आरोग्यं वत भो सामञ्ञं। सो वतस्सं योहं केसमस्सुं ओहारेत्वा कासायानि वत्थानि अच्छादेत्वा अगारस्मा अनगारियं पब्बजेय्यन्ऽति। सो सक्कुणेय्य नेकानि निक्खगणानि पहाय, नेकानि धञ्ञगणानि पहाय, नेकानि खेत्तगणानि पहाय, नेकानि वत्थुगणानि पहाय, नेकानि भरियगणानि पहाय, नेकानि दासगणानि पहाय, नेकानि दासिगणानि पहाय केसमस्सुं ओहारेत्वा कासायानि वत्थानि अच्छादेत्वा अगारस्मा अनगारियं पब्बजितुं। यो नु खो, उदायि, एवं वदेय्य: ‘येहि सो गहपति वा गहपतिपुत्तो वा बन्धनेहि बद्धो, सक्कोति नेकानि निक्खगणानि पहाय, नेकानि धञ्ञगणानि पहाय, नेकानि खेत्तगणानि पहाय, नेकानि वत्थुगणानि पहाय, नेकानि भरियगणानि पहाय, नेकानि दासगणानि पहाय, नेकानि दासिगणानि पहाय केसमस्सुं ओहारेत्वा कासायानि वत्थानि अच्छादेत्वा अगारस्मा अनगारियं पब्बजितुं, तञ्हि तस्स बलवं बन्धनं, दळ्हं बन्धनं, थिरं बन्धनं, अपूतिकं बन्धनं, थूलो, कलिङ्गरोऽति; सम्मा नु खो सो, उदायि, वदमानो वदेय्या”ति?
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; so ārāmagataṁ bhikkhuṁ passeyya sudhotahatthapādaṁ manuññaṁ bhojanaṁ bhuttāviṁ sītāya chāyāya nisinnaṁ adhicitte yuttaṁ. Tassa evamassa: ‘sukhaṁ vata bho sāmaññaṁ, ārogyaṁ vata bho sāmaññaṁ. So vatassaṁ yohaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. 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. Yo nu kho, udāyi, evaṁ vadeyya: ‘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; sammā nu kho so, udāyi, vadamāno vadeyyā”ti?
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. He’d see a bhikkhu sitting in meditation in the cool shade, their hands and feet well washed after eating a delectable meal. He’d think, ‘The ascetic life is so very pleasant! The ascetic life is so very skillful! If only I could shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.’ 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. Would it be right to say that, for that man, they are a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke?”
“नो हेतं, भन्ते। येहि सो, भन्ते, गहपति वा गहपतिपुत्तो वा बन्धनेहि बद्धो, सक्कोति नेकानि निक्खगणानि पहाय, नेकानि धञ्ञगणानि पहाय, नेकानि खेत्तगणानि पहाय, नेकानि वत्थुगणानि पहाय, नेकानि भरियगणानि पहाय, नेकानि दासगणानि पहाय, नेकानि दासिगणानि पहाय केसमस्सुं ओहारेत्वा कासायानि वत्थानि अच्छादेत्वा अगारस्मा अनगारियं पब्बजितुं; तञ्हि तस्स अबलं बन्धनं, दुब्बलं बन्धनं, पूतिकं बन्धनं, असारकं बन्धनन्”ति।
“No hetaṁ, bhante. 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; tañhi tassa abalaṁ bandhanaṁ, dubbalaṁ bandhanaṁ, pūtikaṁ bandhanaṁ, asārakaṁ bandhanan”ti.
“No, sir. For that man, those bonds are weak, feeble, rotten, and insubstantial.”
“एवमेव खो, उदायि, इधेकच्चे कुलपुत्ता ‘इदं पजहथाऽति मया वुच्चमाना ते एवमाहंसु: ‘किं पनिमस्स अप्पमत्तकस्स ओरमत्तकस्स पहातब्बस्स यस्स नो भगवा पहानमाह, यस्स नो सुगतो पटिनिस्सग्गमाहाऽति? ते तञ्चेव पजहन्ति, मयि च न अप्पच्चयं उपट्ठापेन्ति। ये च भिक्खू सिक्खाकामा ते तं पहाय अप्पोस्सुक्का पन्नलोमा परदत्तवुत्ता मिगभूतेन चेतसा विहरन्ति। तेसं तं, उदायि, होति अबलं बन्धनं, दुब्बलं बन्धनं, पूतिकं बन्धनं, असारकं बन्धनं।
“Evameva kho, udāyi, idhekacce kulaputtā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu: ‘kiṁ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti? Te tañceva pajahanti, mayi ca na appaccayaṁ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā te taṁ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti. Tesaṁ taṁ, udāyi, hoti abalaṁ bandhanaṁ, dubbalaṁ bandhanaṁ, pūtikaṁ bandhanaṁ, asārakaṁ bandhanaṁ.
“In the same way, when some gentlemen are told by me to give something up, they say, ‘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?’ They give it up, and they don’t nurse bitterness towards me; and when the bhikkhus who want to train have given that up, they live relaxed, unruffled, surviving on charity, their hearts free as a wild deer. For them, that bond is weak, feeble, rotten, and insubstantial.
चत्तारोमे, उदायि, पुग्गला सन्तो संविज्जमाना लोकस्मिं। कतमे चत्तारो?
Cattārome, udāyi, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?
Udāyī, these four people are found in the world. What four?
इधुदायि, एकच्चो पुग्गलो उपधिपहानाय पटिपन्नो होति उपधिपटिनिस्सग्गाय। तमेनं उपधिपहानाय पटिपन्नं उपधिपटिनिस्सग्गाय उपधिपटिसंयुत्ता सरसङ्कप्पा समुदाचरन्ति। सो ते अधिवासेति, नप्पजहति, न विनोदेति, न ब्यन्तीकरोति, न अनभावं गमेति। इमं खो अहं, उदायि, पुग्गलं ‘संयुत्तोऽति वदामि नो ‘विसंयुत्तोऽ। तं किस्स हेतु? इन्द्रियवेमत्तता हि मे, उदायि, इमस्मिं पुग्गले विदिता।
Idhudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṁ upadhipahānāya paṭipannaṁ upadhipaṭinissaggāya upadhipaṭisaṁyuttā sarasaṅkappā samudācaranti. So te adhivāseti, nappajahati, na vinodeti, na byantīkaroti, na anabhāvaṁ gameti. Imaṁ kho ahaṁ, udāyi, puggalaṁ ‘saṁyutto’ti vadāmi no ‘visaṁyutto’. Taṁ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā.
Take a certain person practicing to give up and let go of attachments. As they do so, memories and thoughts connected with attachments beset them. They tolerate them and don’t give them up, get rid of them, eliminate them, and obliterate them. I call this person ‘fettered’, not ‘detached’. Why is that? Because I understand the diversity of faculties as it applies to this person.
इध पनुदायि, एकच्चो पुग्गलो उपधिपहानाय पटिपन्नो होति उपधिपटिनिस्सग्गाय। तमेनं उपधिपहानाय पटिपन्नं उपधिपटिनिस्सग्गाय उपधिपटिसंयुत्ता सरसङ्कप्पा समुदाचरन्ति। सो ते नाधिवासेति, पजहति, विनोदेति, ब्यन्तीकरोति, अनभावं गमेति। इमम्पि खो अहं, उदायि, पुग्गलं ‘संयुत्तोऽति वदामि नो ‘विसंयुत्तोऽ। तं किस्स हेतु? इन्द्रियवेमत्तता हि मे, उदायि, इमस्मिं पुग्गले विदिता।
Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṁ upadhipahānāya paṭipannaṁ upadhipaṭinissaggāya upadhipaṭisaṁyuttā sarasaṅkappā samudācaranti. So te nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti. Imampi kho ahaṁ, udāyi, puggalaṁ ‘saṁyutto’ti vadāmi no ‘visaṁyutto’. Taṁ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā.
Take another person practicing to give up and let go of attachments. As they do so, memories and thoughts connected with attachments beset them. They don’t tolerate them, but give them up, get rid of them, eliminate them, and obliterate them. I call this person ‘fettered’, not ‘detached’. Why is that? Because I understand the diversity of faculties as it applies to this person.
इध पनुदायि, एकच्चो पुग्गलो उपधिपहानाय पटिपन्नो होति उपधिपटिनिस्सग्गाय। तमेनं उपधिपहानाय पटिपन्नं उपधिपटिनिस्सग्गाय कदाचि करहचि सतिसम्मोसा उपधिपटिसंयुत्ता सरसङ्कप्पा समुदाचरन्ति; दन्धो, उदायि, सतुप्पादो। अथ खो नं खिप्पमेव पजहति, विनोदेति, ब्यन्तीकरोति, अनभावं गमेति। सेय्यथापि, उदायि, पुरिसो दिवसंसन्तत्ते अयोकटाहे द्वे वा तीणि वा उदकफुसितानि निपातेय्य; दन्धो, उदायि, उदकफुसितानं निपातो। अथ खो नं खिप्पमेव परिक्खयं परियादानं गच्छेय्य।
Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṁ upadhipahānāya paṭipannaṁ upadhipaṭinissaggāya kadāci karahaci satisammosā upadhipaṭisaṁyuttā sarasaṅkappā samudācaranti; dandho, udāyi, satuppādo. Atha kho naṁ khippameva pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti. Seyyathāpi, udāyi, puriso divasaṁsantatte ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya; dandho, udāyi, udakaphusitānaṁ nipāto. Atha kho naṁ khippameva parikkhayaṁ pariyādānaṁ gaccheyya.
Take another person practicing to give up and let go of attachments. As they do so, every so often they lose mindfulness, and memories and thoughts connected with attachments beset them. Their mindfulness is slow to come up, but they quickly give up, get rid of, eliminate, and obliterate those thoughts. 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. The drops would be slow to fall, but they’d quickly dry up and evaporate.
एवमेव खो, उदायि, इधेकच्चो पुग्गलो उपधिपहानाय पटिपन्नो होति उपधिपटिनिस्सग्गाय। तमेनं उपधिपहानाय पटिपन्नं उपधिपटिनिस्सग्गाय कदाचि करहचि सतिसम्मोसा उपधिपटिसंयुत्ता सरसङ्कप्पा समुदाचरन्ति; दन्धो, उदायि, सतुप्पादो। अथ खो नं खिप्पमेव पजहति, विनोदेति, ब्यन्तीकरोति, अनभावं गमेति। इमम्पि खो अहं, उदायि, पुग्गलं ‘संयुत्तोऽति वदामि नो ‘विसंयुत्तोऽ। तं किस्स हेतु? इन्द्रियवेमत्तता हि मे, उदायि, इमस्मिं पुग्गले विदिता।
Evameva kho, udāyi, idhekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṁ upadhipahānāya paṭipannaṁ upadhipaṭinissaggāya kadāci karahaci satisammosā upadhipaṭisaṁyuttā sarasaṅkappā samudācaranti; dandho, udāyi, satuppādo. Atha kho naṁ khippameva pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti. Imampi kho ahaṁ, udāyi, puggalaṁ ‘saṁyutto’ti vadāmi no ‘visaṁyutto’. Taṁ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā.
In the same way, take a person practicing to give up and let go of attachments. As they do so, every so often they lose mindfulness, and memories and thoughts connected with attachments beset them. Their mindfulness is slow to come up, but they quickly give them up, get rid of, eliminate, and obliterate those thoughts. I also call this person ‘fettered’, not ‘detached’. Why is that? Because I understand the diversity of faculties as it applies to this person.
इध पनुदायि, एकच्चो पुग्गलो ‘उपधि दुक्खस्स मूलन्ऽति—इति विदित्वा निरुपधि होति, उपधिसङ्खये विमुत्तो। इमं खो अहं, उदायि, पुग्गलं ‘विसंयुत्तोऽति वदामि नो ‘संयुत्तोऽति। तं किस्स हेतु? इन्द्रियवेमत्तता हि मे, उदायि, इमस्मिं पुग्गले विदिता। इमे खो, उदायि, चत्तारो पुग्गला सन्तो संविज्जमाना लोकस्मिं।
Idha panudāyi, ekacco puggalo ‘upadhi dukkhassa mūlan’ti—iti viditvā nirupadhi hoti, upadhisaṅkhaye vimutto. Imaṁ kho ahaṁ, udāyi, puggalaṁ ‘visaṁyutto’ti vadāmi no ‘saṁyutto’ti. Taṁ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā. Ime kho, udāyi, cattāro puggalā santo saṁvijjamānā lokasmiṁ.
Take another person who, understanding that attachment is the root of suffering, is freed with the ending of attachments. I call this person ‘detached’, not ‘fettered’. Why is that? Because I understand the diversity of faculties as it applies to this person. These are the four people found in the world.
पञ्च खो इमे, उदायि, कामगुणा। कतमे पञ्च? चक्खुविञ्ञेय्या रूपा इट्ठा कन्ता मनापा पियरूपा कामूपसंहिता रजनीया, सोतविञ्ञेय्या सद्दा …पे… घानविञ्ञेय्या गन्धा … जिव्हाविञ्ञेय्या रसा … कायविञ्ञेय्या फोट्ठब्बा इट्ठा कन्ता मनापा पियरूपा कामूपसंहिता रजनीया। इमे खो, उदायि, पञ्च कामगुणा।
Pañca kho ime, udāyi, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Ime kho, udāyi, pañca kāmaguṇā.
Udāyī, these are the five kinds of sensual stimulation. What five? Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation.
यं खो, उदायि, इमे पञ्च कामगुणे पटिच्च उप्पज्जति सुखं सोमनस्सं इदं वुच्चति कामसुखं मिळ्हसुखं पुथुज्जनसुखं अनरियसुखं, न सेवितब्बं, न भावेतब्बं, न बहुलीकातब्बं; ‘भायितब्बं एतस्स सुखस्साऽति वदामि।
Yaṁ kho, udāyi, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ idaṁ vuccati kāmasukhaṁ miḷhasukhaṁ8 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.
इधुदायि, भिक्खु विविच्चेव कामेहि …पे… पठमं झानं उपसम्पज्ज विहरति वितक्कविचारानं वूपसमा …पे… दुतियं झानं उपसम्पज्ज विहरति, पीतिया च विरागा …पे… ततियं झानं उपसम्पज्ज विहरति, सुखस्स च पहाना …पे… चतुत्थं झानं उपसम्पज्ज विहरति।
Idhudāyi, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati, pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati, sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.
Take a bhikkhu who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna … second jhāna … third jhāna … fourth jhāna.
इदं वुच्चति नेक्खम्मसुखं पविवेकसुखं उपसमसुखं सम्बोधसुखं, आसेवितब्बं, भावेतब्बं, बहुलीकातब्बं; ‘न भायितब्बं एतस्स सुखस्साऽति वदामि।
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.
इधुदायि, भिक्खु विविच्चेव कामेहि …पे… पठमं झानं उपसम्पज्ज विहरति; इदं खो अहं, उदायि, इञ्जितस्मिं वदामि। किञ्च तत्थ इञ्जितस्मिं? यदेव तत्थ वितक्कविचारा अनिरुद्धा होन्ति इदं तत्थ इञ्जितस्मिं।
Idhudāyi, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati; idaṁ kho ahaṁ, udāyi, iñjitasmiṁ vadāmi. Kiñca tattha iñjitasmiṁ? Yadeva tattha vitakkavicārā aniruddhā honti idaṁ tattha iñjitasmiṁ.
Take a bhikkhu who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna. This belongs to the perturbable, I say. And what there belongs to the perturbable? Whatever placing of the mind and keeping it connected has not ceased there is what belongs to the perturbable.
इधुदायि, भिक्खु वितक्कविचारानं वूपसमा …पे… दुतियं झानं उपसम्पज्ज विहरति; इदम्पि खो अहं, उदायि, इञ्जितस्मिं वदामि। किञ्च तत्थ इञ्जितस्मिं? यदेव तत्थ पीतिसुखं अनिरुद्धं होति इदं तत्थ इञ्जितस्मिं।
Idhudāyi, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati; idampi kho ahaṁ, udāyi, iñjitasmiṁ vadāmi. Kiñca tattha iñjitasmiṁ? Yadeva tattha pītisukhaṁ aniruddhaṁ hoti idaṁ tattha iñjitasmiṁ.
Take a bhikkhu who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second jhāna. This belongs to the perturbable, I say. And what there belongs to the perturbable? Whatever rapture and bliss has not ceased there is what belongs to the perturbable.
इधुदायि, भिक्खु पीतिया च विरागा …पे… ततियं झानं उपसम्पज्ज विहरति; इदम्पि खो अहं, उदायि, इञ्जितस्मिं वदामि। किञ्च तत्थ इञ्जितस्मिं? यदेव तत्थ उपेक्खासुखं अनिरुद्धं होति इदं तत्थ इञ्जितस्मिं।
Idhudāyi, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati; idampi kho ahaṁ, udāyi, iñjitasmiṁ vadāmi. Kiñca tattha iñjitasmiṁ? Yadeva tattha upekkhāsukhaṁ aniruddhaṁ hoti idaṁ tattha iñjitasmiṁ.
Take a bhikkhu who, with the fading away of rapture, enters and remains in the third jhāna. This belongs to the perturbable. And what there belongs to the perturbable? Whatever bliss with equanimity has not ceased there is what belongs to the perturbable.
इधुदायि, भिक्खु सुखस्स च पहाना …पे… चतुत्थं झानं उपसम्पज्ज विहरति; इदं खो अहं, उदायि, अनिञ्जितस्मिं वदामि।
Idhudāyi, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati; idaṁ kho ahaṁ, udāyi, aniñjitasmiṁ vadāmi.
Take a bhikkhu who, giving up pleasure and pain, enters and remains in the fourth jhāna. This belongs to the imperturbable.
इधुदायि, भिक्खु विविच्चेव कामेहि …पे… पठमं झानं उपसम्पज्ज विहरति; इदं खो अहं, उदायि, ‘अनलन्ऽति वदामि, ‘पजहथाऽति वदामि, ‘समतिक्कमथाऽति वदामि। को च तस्स समतिक्कमो?
Idhudāyi, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati; idaṁ kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo?
Take a bhikkhu who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna. But this is not enough, I say: give it up, go beyond it. And what goes beyond it?
इधुदायि, भिक्खु वितक्कविचारानं वूपसमा …पे… दुतियं झानं उपसम्पज्ज विहरति, अयं तस्स समतिक्कमो; इदम्पि खो अहं, उदायि, ‘अनलन्ऽति वदामि, ‘पजहथाऽति वदामि, ‘समतिक्कमथाऽति वदामि। को च तस्स समतिक्कमो?
Idhudāyi, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati, ayaṁ tassa samatikkamo; idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo?
Take a bhikkhu who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second jhāna. That goes beyond it. But this too is not enough, I say: give it up, go beyond it. And what goes beyond it?
इधुदायि, भिक्खु पीतिया च विरागा …पे… ततियं झानं उपसम्पज्ज विहरति, अयं तस्स समतिक्कमो; इदम्पि खो अहं, उदायि, ‘अनलन्ऽति वदामि, ‘पजहथाऽति वदामि, ‘समतिक्कमथाऽति वदामि। को च तस्स समतिक्कमो?
Idhudāyi, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati, ayaṁ tassa samatikkamo; idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo?
Take a bhikkhu who, with the fading away of rapture, enters and remains in the third jhāna. That goes beyond it. But this too is not enough, I say: give it up, go beyond it. And what goes beyond it?
इधुदायि, भिक्खु सुखस्स च पहाना …पे… चतुत्थं झानं उपसम्पज्ज विहरति, अयं तस्स समतिक्कमो; इदम्पि खो अहं, उदायि, ‘अनलन्ऽति वदामि, ‘पजहथाऽति वदामि, ‘समतिक्कमथाऽति वदामि। को च तस्स समतिक्कमो?
Idhudāyi, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati, ayaṁ tassa samatikkamo; idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo?
Take a bhikkhu who, giving up pleasure and pain, enters and remains in the fourth jhāna. That goes beyond it. But this too is not enough, I say: give it up, go beyond it. And what goes beyond it?
इधुदायि, भिक्खु सब्बसो रूपसञ्ञानं समतिक्कमा पटिघसञ्ञानं अत्थङ्गमा नानत्तसञ्ञानं अमनसिकारा ‘अनन्तो आकासोऽति आकासानञ्चायतनं उपसम्पज्ज विहरति, अयं तस्स समतिक्कमो; इदम्पि खो अहं, उदायि, ‘अनलन्ऽति वदामि, ‘पजहथाऽति वदामि, ‘समतिक्कमथाऽति वदामि। को च तस्स समतिक्कमो?
Idhudāyi, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati, ayaṁ tassa samatikkamo; idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo?
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. But this too is not enough, I say: give it up, go beyond it. And what goes beyond it?
इधुदायि, भिक्खु सब्बसो आकासानञ्चायतनं समतिक्कम्म ‘अनन्तं विञ्ञाणन्ऽति विञ्ञाणञ्चायतनं उपसम्पज्ज विहरति, अयं तस्स समतिक्कमो; इदम्पि खो अहं, उदायि, ‘अनलन्ऽति वदामि, ‘पजहथाऽति वदामि, ‘समतिक्कमथाऽति वदामि। को च तस्स समतिक्कमो?
Idhudāyi, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati, ayaṁ tassa samatikkamo; idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo?
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. But this too is not enough, I say: give it up, go beyond it. And what goes beyond it?
इधुदायि, भिक्खु सब्बसो विञ्ञाणञ्चायतनं समतिक्कम्म ‘नत्थि किञ्चीऽति आकिञ्चञ्ञायतनं उपसम्पज्ज विहरति, अयं तस्स समतिक्कमो; इदम्पि खो अहं, उदायि, ‘अनलन्ऽति वदामि, ‘पजहथाऽति वदामि, ‘समतिक्कमथाऽति वदामि। को च तस्स समतिक्कमो?
Idhudāyi, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati, ayaṁ tassa samatikkamo; idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo?
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. But this too is not enough, I say: give it up, go beyond it. And what goes beyond it?
इधुदायि, भिक्खु सब्बसो आकिञ्चञ्ञायतनं समतिक्कम्म नेवसञ्ञानासञ्ञायतनं उपसम्पज्ज विहरति, अयं तस्स समतिक्कमो; इदम्पि खो अहं, उदायि, ‘अनलन्ऽति वदामि, ‘पजहथाऽति वदामि, ‘समतिक्कमथाऽति वदामि। को च तस्स समतिक्कमो?
Idhudāyi, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati, ayaṁ tassa samatikkamo; idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo?
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. But this too is not enough, I say: give it up, go beyond it. And what goes beyond it?
इधुदायि, भिक्खु सब्बसो नेवसञ्ञानासञ्ञायतनं समतिक्कम्म सञ्ञावेदयितनिरोधं उपसम्पज्ज विहरति, अयं तस्स समतिक्कमो;
Idhudāyi, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, ayaṁ tassa samatikkamo;
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.
इति खो अहं, उदायि, नेवसञ्ञानासञ्ञायतनस्सपि पहानं वदामि। पस्ससि नो त्वं, उदायि, तं संयोजनं अणुं वा थूलं वा यस्साहं नो पहानं वदामी”ति?
iti kho ahaṁ, udāyi, nevasaññānāsaññāyatanassapi pahānaṁ vadāmi. Passasi no tvaṁ, udāyi, taṁ saṁyojanaṁ aṇuṁ vā thūlaṁ vā yassāhaṁ no pahānaṁ vadāmī”ti?
So, Udāyī, I even recommend giving up the dimension of neither perception nor non-perception. Do you see any fetter, large or small, that I don’t recommend giving up?”
“नो हेतं, भन्ते”ति।
“No hetaṁ, bhante”ti.
“No, sir.”
इदमवोच भगवा। अत्तमनो आयस्मा उदायी भगवतो भासितं अभिनन्दीति।
Idamavoca bhagavā. Attamano āyasmā udāyī bhagavato bhāsitaṁ abhinandīti.
That is what the Buddha said. Satisfied, Venerable Udāyī was happy with what the Buddha said.
लटुकिकोपमसुत्तं निट्ठितं छट्ठं।
Laṭukikopamasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.
The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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