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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.

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

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

Udāyī, these four individuals are found in the world. What four?

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.

Take a certain individual 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, dispel them, eliminate them, and obliterate them. I call this individual ‘fettered’, not ‘detached’. Why is that? Because I understand the disparity of faculties as it applies to this individual.

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.

Take another individual 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, dispel them, eliminate them, and obliterate them. I also call this individual ‘fettered’, not ‘detached’. Why is that? Because I understand the disparity of faculties as it applies to this individual.

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?

Take another individual practicing to give up and let go of attachments. As they do so, memories and thoughts connected with attachments beset them every so often, due to the loss of mindfulness. Slowly mindfulness arises, then they quickly give up, dispel, 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. Slowly the drops fall, but then they quickly dry up and evaporate. In the same way, take an individual practicing to give up and let go of attachments. As they do so, memories and thoughts connected with attachments beset them every so often, due to the loss of mindfulness. Slowly mindfulness arises, but then they quickly give up, dispel, eliminate, and obliterate those thoughts. I also call this individual ‘fettered’, not ‘detached’. Why is that?

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

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

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.

Take another individual who, understanding that attachment is the root of suffering, is freed with the ending of attachments. I call this individual ‘detached’, not ‘fettered’. Why is that? Because I understand the disparity of faculties as it applies to this individual. These are the four individuals found in the world.

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.

Udāyī, these are the five kinds of sensual stimulation. What five? Sights known by the eye, which 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, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation.

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.

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.

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.

Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption.

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.

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.

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.

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

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.

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

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