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Majjhima Nikāya 66

Laṭukikopamasutta

The Simile of the Quail · Translation: Bhikkhu Sujato, SuttaCentral

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for themTesaṁ thattaṁ, Udāyiudāyi, ishoti not·strongabalaṁ bondbandhanaṁ, bad·strongdubbalaṁ bondbandhanaṁ, rottenpūtikaṁ bondbandhanaṁ, not·substantialasārakaṁ bondbandhanaṁ.

fourCattārome, Udāyīudāyi, individualspuggalā beingsanto together·foundsaṁvijjamānā in the worldlokasmiṁ.
whatKatame fourcattāro?

here, UdāyīIdhudāyi, a certainekacco individualpuggalo attachment·for giving upupadhipahānāya practicingpaṭipanno ishoti attachment·for letting goupadhipaṭinissaggāya.
that + oneTamenaṁ attachment·for giving upupadhipahānāya practicingpaṭipannaṁ attachment·for letting goupadhipaṭinissaggāya attachment·connectedupadhipaṭisaṁyuttā memory·thoughtsarasaṅkappā besetsamudācaranti.
theySo themte tolerateadhivāseti, do not give upnappajahati, notna dispelvinodeti, notna eliminatebyantīkaroti, notna obliterationanabhāvaṁ obliterategameti.
thisImaṁ indeedkho Iahaṁ, Udāyīudāyi, individualpuggalaṁ ‘fettered’‘saṁyutto’ti I callvadāmi notno ‘detached’.‘visaṁyutto’.
thatTaṁ of whatkissa reason?hetu?
faculty·disparityIndriyavemattatā becausehi by meme, Udāyīudāyi, in thisimasmiṁ individualpuggale understoodviditā.

hereIdha but·Udāyīpanudāyi, a certainekacco personpuggalo attachment·giving upupadhipahānāya practicingpaṭipanno ishoti attachment·letting goupadhipaṭinissaggāya.
that personTamenaṁ attachment·giving upupadhipahānāya practicingpaṭipannaṁ attachment·letting goupadhipaṭinissaggāya attachment·connectedupadhipaṭisaṁyuttā memory·thoughtsarasaṅkappā besetsamudācaranti.
heSo themte doesn't toleratenādhivāseti, gives uppajahati, dispelsvinodeti, eliminatesbyantīkaroti, to non-existenceanabhāvaṁ obliteratesgameti.
this personImampi indeedkho Iahaṁ, Udāyīudāyi, personpuggalaṁ ‘fettered’‘saṁyutto’ti I sayvadāmi notno ‘detached’‘visaṁyutto’.
thatTaṁ of whatkissa the reasonhetu?
faculty·disparityIndriyavemattatā becausehi by meme, Udāyīudāyi, in thisimasmiṁ personpuggale understoodviditā.

hereIdha then, Udāyinpanudāyi, someekacco personpuggalo toward·base·abandoningupadhipahānāya toward·gonepaṭipanno ishoti for the letting go of attachmentsupadhipaṭinissaggāya.
that + thisTamenaṁ toward·base·abandoningupadhipahānāya toward·gonepaṭipannaṁ toward·base·letting goupadhipaṭinissaggāya sometimeskadāci occasionallykarahaci mindfulness·losssatisammosā toward·base·connectedupadhipaṭisaṁyuttā memory·thoughtsarasaṅkappā besetsamudācaranti;
slowdandho, Udāyinudāyi, the arising of mindfulnesssatuppādo.
thenAtha indeedkho thosenaṁ quick·justkhippameva gives uppajahati, dispelsvinodeti, eliminatesbyantīkaroti, not·existenceanabhāvaṁ makes gogameti.
just asSeyyathāpi, Udāyinudāyi, a manpuriso day·heateddivasaṁsantatte iron·cauldronayokaṭāhe twodve orvā threetīṇi orvā water·dropsudakaphusitāni would let fallnipāteyya;
slowdandho, Udāyinudāyi, water·dropsudakaphusitānaṁ the fallingnipāto. thenAtha indeedkho theynaṁ quick·justkhippameva around·destructionparikkhayaṁ around·takingpariyādānaṁ would go togaccheyya.
thus·justEvameva indeedkho, Udāyinudāyi, here someidhekacco personpuggalo toward·base·abandoningupadhipahānāya toward·gonepaṭipanno ishoti for the letting go of attachmentsupadhipaṭinissaggāya.
that + thisTamenaṁ toward·base·abandoningupadhipahānāya toward·gonepaṭipannaṁ toward·base·letting goupadhipaṭinissaggāya sometimeskadāci occasionallykarahaci mindfulness·losssatisammosā toward·base·connectedupadhipaṭisaṁyuttā memory·thoughtsarasaṅkappā besetsamudācaranti;
slowdandho, Udāyinudāyi, the arising of mindfulnesssatuppādo.
thenAtha indeedkho thosenaṁ quick·justkhippameva gives uppajahati, dispelsvinodeti, eliminatesbyantīkaroti, not·existenceanabhāvaṁ makes gogameti.
this·tooImampi indeedkho Iahaṁ, Udāyinudāyi, personpuggalaṁ fettered‘saṁyutto’ti callvadāmi notno detached‘visaṁyutto’.
thatTaṁ of whatkissa is the causehetu?

faculty·disparityIndriyavemattatā becausehi by meme, Udāyiudāyi, in thisimasmiṁ individualpuggale understoodviditā.

hereIdha and + Udayipanudāyi, a certainekacco individualpuggalo attachment‘upadhi of sufferingdukkhassa is the rootmūlan’ti—
thusiti having understoodviditvā without·attachmentnirupadhi ishoti, attachment·endingupadhisaṅkhaye apart·releasedvimutto.
thisImaṁ indeedkho Iahaṁ, Udayiudāyi, individualpuggalaṁ detached‘visaṁyutto’ti I callvadāmi notno fettered‘saṁyutto’ti.
thatTaṁ of whatkissa causehetu?
faculty·disparityIndriyavemattatā becausehi by meme, Udayiudāyi, in thisimasmiṁ individualpuggale is understoodviditā.
theseIme indeedkho, Udayiudāyi, fourcattāro individualspuggalā beingsanto together·foundsaṁvijjamānā in the worldlokasmiṁ.

fivePañca indeedkho theseime, Udāyīudāyi, sensual·stimulationkāmaguṇā.
whichKatame five?pañca?
eye·knowableCakkhuviññeyyā sightsrūpā likableiṭṭhā desirablekantā agreeablemanāpā pleasant·formpiyarūpā sensual·connected withkāmūpasaṁhitā arousingrajanīyā,
ear·knowablesotaviññeyyā soundssaddā …pe……pe…
nose·knowableghānaviññeyyā smellsgandhā ……
tongue·knowablejivhāviññeyyā tastesrasā ……
body·knowablekāyaviññeyyā touchesphoṭṭhabbā likableiṭṭhā desirablekantā agreeablemanāpā pleasant·formpiyarūpā sensual·connected withkāmūpasaṁhitā arousingrajanīyā.
theseIme indeedkho, Udāyīudāyi, fivepañca sensual·stimulationkāmaguṇā.

whichYaṁ indeedkho, Udāyiudāyi, theseime fivepañca kinds of sensual stimulationkāmaguṇe because ofpaṭicca arisesuppajjati pleasuresukhaṁ happinesssomanassaṁ thisidaṁ is calledvuccati sensual pleasurekāmasukhaṁ filthy pleasuremiḷhasukhaṁ ordinary pleasureputhujjanasukhaṁ ignoble pleasureanariyasukhaṁ, notna should be cultivatedsevitabbaṁ, notna should be developedbhāvetabbaṁ, notna should be practicedbahulīkātabbaṁ; should be feared‘bhāyitabbaṁ of thisetassa pleasuresukhassā’ti I sayvadāmi.

here, UdāyiIdhudāyi, a mendicantbhikkhu seclude·quitevivicceva from sensual pleasureskāmehi …pe……pe… firstpaṭhamaṁ absorptionjhānaṁ enters and remainsupasampajja remainsviharati
thinking·consideringvitakkavicārānaṁ from the stillingvūpasamā …pe……pe… seconddutiyaṁ absorptionjhānaṁ enters and remainsupasampajja remains,viharati,
of joypītiyā andca from fading awayvirāgā …pe……pe… thirdtatiyaṁ absorptionjhānaṁ enters and remainsupasampajja remains,viharati,
of pleasuresukhassa andca from giving uppahānā …pe……pe… fourthcatutthaṁ absorptionjhānaṁ enters and remainsupasampajja remains.viharati.

thisIdaṁ is calledvuccati renunciation·pleasurenekkhammasukhaṁ seclusion·pleasurepavivekasukhaṁ peace·pleasureupasamasukhaṁ awakening·pleasuresambodhasukhaṁ, should be cultivatedāsevitabbaṁ, should be developedbhāvetabbaṁ, frequent·dobahulīkātabbaṁ; not‘na should be fearedbhāyitabbaṁ of thisetassa pleasuresukhassā’ti I sayvadāmi.

here, Udāyi,Idhudāyi, a mendicantbhikkhu seclude·quitevivicceva from sensual pleasureskāmehi …pe……pe… firstpaṭhamaṁ absorptionjhānaṁ having enteredupasampajja remains;viharati;
thisidaṁ indeedkho Iahaṁ, Udāyi,udāyi, to the perturbableiñjitasmiṁ I say.vadāmi.
what + andKiñca theretattha to the perturbable?iñjitasmiṁ?
whatever + justYadeva theretattha placing of the mind and keeping it connectedvitakkavicārā has not ceasedaniruddhā arehonti thisidaṁ theretattha to the perturbable.iñjitasmiṁ.

here, Udāyi,Idhudāyi, a mendicantbhikkhu placing the mind·keeping connectedvitakkavicārānaṁ by the stillingvūpasamā …pe……pe… seconddutiyaṁ absorptionjhānaṁ having enteredupasampajja dwells;viharati;
this tooidampi indeedkho Iahaṁ, Udāyi,udāyi, in the perturbableiñjitasmiṁ I say.vadāmi.
what·andKiñca theretattha in the perturbable?iñjitasmiṁ?
whatever·justYadeva theretattha rapture·blisspītisukhaṁ not ceasedaniruddhaṁ ishoti thisidaṁ theretattha in the perturbable.iñjitasmiṁ.

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