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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 weakabalaṁ bondbandhanaṁ, feebledubbalaṁ bondbandhanaṁ, rottenpūtikaṁ bondbandhanaṁ, insubstantialasārakaṁ bondbandhanaṁ.

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

here, UdāyīIdhudāyi, a certainekacco individualpuggalo for giving up attachmentsupadhipahānāya practicingpaṭipanno ishoti for letting go of attachments.upadhipaṭinissaggāya.
that oneTamenaṁ practicing to give up attachmentsupadhipahānāya practicingpaṭipannaṁ for letting go of attachmentsupadhipaṭinissaggāya connected with attachmentsupadhipaṭisaṁyuttā memories and thoughtssarasaṅkappā 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?
disparity of facultiesIndriyavemattatā becausehi by meme, Udāyīudāyi, in thisimasmiṁ individualpuggale understoodviditā.

hereIdha but Udāyīpanudāyi, a certainekacco personpuggalo for giving up attachmentsupadhipahānāya practicingpaṭipanno ishoti for letting go of attachmentsupadhipaṭinissaggāya.
that personTamenaṁ for giving up attachmentsupadhipahānāya practicingpaṭipannaṁ for letting go of attachmentsupadhipaṭinissaggāya connected with attachmentsupadhipaṭisaṁyuttā memories and thoughtssarasaṅkappā 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?
disparity of facultiesIndriyavemattatā becausehi by meme, Udāyīudāyi, in thisimasmiṁ personpuggale understoodviditā.

hereIdha then, Udāyinpanudāyi, someekacco personpuggalo for the abandoning of attachmentsupadhipahānāya practicingpaṭipanno ishoti for the letting go of attachmentsupadhipaṭinissaggāya.
himTamenaṁ for the abandoning of attachmentsupadhipahānāya practicingpaṭipannaṁ for the letting go of attachmentsupadhipaṭinissaggāya sometimeskadāci occasionallykarahaci due to the loss of mindfulnesssatisammosā connected with attachmentsupadhipaṭisaṁyuttā thoughts and memoriessarasaṅkappā besetsamudācaranti;
slowdandho, Udāyinudāyi, the arising of mindfulnesssatuppādo.
thenAtha indeedkho thosenaṁ quicklykhippameva gives uppajahati, dispelsvinodeti, eliminatesbyantīkaroti, to non-existenceanabhāvaṁ makes gogameti.
just asSeyyathāpi, Udāyinudāyi, a manpuriso heated all daydivasaṁsantatte iron cauldronayokaṭāhe twodve orvā threetīṇi orvā drops of waterudakaphusitāni would let fallnipāteyya;
slowdandho, Udāyinudāyi, of the water dropsudakaphusitānaṁ the fallingnipāto. thenAtha indeedkho theynaṁ quicklykhippameva destructionparikkhayaṁ evaporationpariyādānaṁ would go togaccheyya.
just soEvameva indeedkho, Udāyinudāyi, here someidhekacco personpuggalo for the abandoning of attachmentsupadhipahānāya practicingpaṭipanno ishoti for the letting go of attachmentsupadhipaṭinissaggāya.
himTamenaṁ for the abandoning of attachmentsupadhipahānāya practicingpaṭipannaṁ for the letting go of attachmentsupadhipaṭinissaggāya sometimeskadāci occasionallykarahaci due to the loss of mindfulnesssatisammosā connected with attachmentsupadhipaṭisaṁyuttā thoughts and memoriessarasaṅkappā besetsamudācaranti;
slowdandho, Udāyinudāyi, the arising of mindfulnesssatuppādo.
thenAtha indeedkho thosenaṁ quicklykhippameva gives uppajahati, dispelsvinodeti, eliminatesbyantīkaroti, to non-existenceanabhāvaṁ makes gogameti.
this tooImampi indeedkho Iahaṁ, Udāyinudāyi, personpuggalaṁ fettered‘saṁyutto’ti callvadāmi notno detached‘visaṁyutto’.
thatTaṁ of whatkissa is the causehetu?

disparity of facultiesIndriyavemattatā 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 free from attachmentnirupadhi ishoti, in the ending of attachmentsupadhisaṅkhaye is freedvimutto.
thisImaṁ indeedkho Iahaṁ, Udayiudāyi, individualpuggalaṁ detached‘visaṁyutto’ti I callvadāmi notno fettered‘saṁyutto’ti.
thatTaṁ of whatkissa causehetu?
disparity of facultiesIndriyavemattatā becausehi by meme, Udayiudāyi, in thisimasmiṁ individualpuggale is understoodviditā.
theseIme indeedkho, Udayiudāyi, fourcattāro individualspuggalā beingsanto foundsaṁvijjamānā in the worldlokasmiṁ.

fivePañca indeedkho theseime, Udāyīudāyi, sensual stimulationskāmaguṇā.
whichKatame five?pañca?
knowable by the eyeCakkhuviññeyyā sightsrūpā likableiṭṭhā desirablekantā agreeablemanāpā pleasantpiyarūpā sensualkāmūpasaṁhitā arousingrajanīyā,
knowable by the earsotaviññeyyā soundssaddā …pe……pe…
knowable by the noseghānaviññeyyā smellsgandhā ……
knowable by the tonguejivhāviññeyyā tastesrasā ……
knowable by the bodykāyaviññeyyā touchesphoṭṭhabbā likableiṭṭhā desirablekantā agreeablemanāpā pleasantpiyarūpā sensualkāmūpasaṁhitā arousingrajanīyā.
theseIme indeedkho, Udāyīudāyi, fivepañca sensual stimulationskāmaguṇā.

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 quite secludedvivicceva from sensual pleasureskāmehi …pe……pe… firstpaṭhamaṁ absorptionjhānaṁ enters and remainsupasampajja remainsviharati
of thinking and 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 pleasure of renunciationnekkhammasukhaṁ pleasure of seclusionpavivekasukhaṁ pleasure of peaceupasamasukhaṁ pleasure of awakeningsambodhasukhaṁ, should be cultivatedāsevitabbaṁ, should be developedbhāvetabbaṁ, should be practiced frequentlybahulīkātabbaṁ; not‘na should be fearedbhāyitabbaṁ of thisetassa pleasuresukhassā’ti I sayvadāmi.

here, Udāyi,Idhudāyi, a mendicantbhikkhu quite secludedvivicceva from sensual pleasureskāmehi …pe……pe… firstpaṭhamaṁ absorptionjhānaṁ having enteredupasampajja remains;viharati;
thisidaṁ indeedkho Iahaṁ, Udāyi,udāyi, to the perturbableiñjitasmiṁ I say.vadāmi.
And whatKiñca theretattha to the perturbable?iñjitasmiṁ?
WhateverYadeva theretattha placing of the mind and keeping it connectedvitakkavicārā has not ceasedaniruddhā arehonti thisidaṁ theretattha to the perturbable.iñjitasmiṁ.

here, Udāyi,Idhudāyi, a mendicantbhikkhu of placing the mind and keeping it connectedvitakkavicārānaṁ by the stillingvūpasamā …pe……pe… seconddutiyaṁ absorptionjhānaṁ having enteredupasampajja dwells;viharati;
this tooidampi indeedkho Iahaṁ, Udāyi,udāyi, in the perturbableiñjitasmiṁ I say.vadāmi.
And whatKiñca theretattha in the perturbable?iñjitasmiṁ?
whateverYadeva theretattha rapture and blisspītisukhaṁ not ceasedaniruddhaṁ ishoti thisidaṁ theretattha in the perturbable.iñjitasmiṁ.

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