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Middle Discourses 66 मज्झिमनिकाय 66

Chapter: 123456789101112131415161718192021222324252627282930313233343536373839404142434445464748495051525354555657585960616263646566676869707172737475767778798081828384858687888990919293949596979899100101102103104105106107108109110111112113114115116117118119120121122123124125126127128129130131132133134135136137138139140141142143144145146147148149150151152

Laṭukikopamasutta

Pāli in Devanagari; under each word its Roman pronunciation, syllable by syllable (ṃ = nasal hum). Tap a Pāli word for its meaning (PTS Pāli-English Dictionary); tap again to open it in the Pāli dictionary.

Verse: 123456789101112131415161718192021222324252627282930313233343536373839404142434445464748495051525354555657585960616263646566676869707172737475767778798081828384858687888990919293949596979899100101102103104105106107108109110111112113114115116117118119120121122123124125126127128129130131132133134135136137138139140141142143144145146147148149150151152153154155156157158159160161162163164165166167168169170171172173174175176177178179180181182183184185186187188189190191192193194195196197198199200201202 · Hide pronunciation

1. 1

   मज्झिमmaj·jhi·ma निकायni·kā·ya 66

   Majjhima Nikāya 66

   Middle Discourses 66

2. 2

   लटुकिकोपमसुत्तla·ṭu·ki·ko·pa·ma·sut·ta

   Laṭukikopamasutta

   The Simile of the Quail

3. 3

   एवंe·vaṃ मेme सुतं—su·taṃ

   Evaṁ me sutaṁ—

   So I have heard.

4. 4

   एकंe·kaṃ समयंsa·ma·yaṃ भगवाbha·ga·vā अङ्गुत्तरापेसुaṅ·gut·ta·rā·pe·su विहरतिvi·ha·ra·ti आपणंā·pa·ṇaṃ नामnā·ma अङ्गुत्तरापानंaṅ·gut·ta·rā·pā·naṃ निगमो।ni·ga·mo

   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.

5. 5

   अथa·tha खोkho भगवाbha·ga·vā पुब्बण्हसमयंpub·baṇ·ha·sa·ma·yaṃ निवासेत्वाni·vā·set·vā पत्तचीवरमादायpat·ta·cī·va·ra·mā·dā·ya आपणंā·pa·ṇaṃ पिण्डायpiṇ·ḍā·ya पाविसि।pā·vi·si

   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.

6. 6

   आपणेā·pa·ṇe पिण्डायpiṇ·ḍā·ya चरित्वाca·rit·vā पच्छाभत्तंpac·chā·bhat·taṃ पिण्डपातपटिक्कन्तोpiṇ·ḍa·pā·ta·pa·ṭik·kan·to येनञ्ञतरोye·nañ·ña·ta·ro वनसण्डोva·na·saṇ·ḍo तेनुपसङ्कमिte·nu·pa·saṅ·ka·mi दिवाविहाराय।di·vā·vi·hā·rā·ya

   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.

7. 7

   तंtaṃ वनसण्डंva·na·saṇ·ḍaṃ अज्झोगाहेत्वाaj·jho·gā·het·vā अञ्ञतरस्मिंañ·ña·ta·ras·miṃ रुक्खमूलेruk·kha·mū·le दिवाविहारंdi·vā·vi·hā·raṃ निसीदि।ni·sī·di

   Taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.

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

8. 8

   आयस्मापिā·yas·mā·pi खोkho उदायीu·dā·yī पुब्बण्हसमयंpub·baṇ·ha·sa·ma·yaṃ निवासेत्वाni·vā·set·vā पत्तचीवरमादायpat·ta·cī·va·ra·mā·dā·ya आपणंā·pa·ṇaṃ पिण्डायpiṇ·ḍā·ya पाविसि।pā·vi·si

   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.

9. 9

   आपणेā·pa·ṇe पिण्डायpiṇ·ḍā·ya चरित्वाca·rit·vā पच्छाभत्तंpac·chā·bhat·taṃ पिण्डपातपटिक्कन्तोpiṇ·ḍa·pā·ta·pa·ṭik·kan·to येनye·na सोso वनसण्डोva·na·saṇ·ḍo तेनुपसङ्कमिte·nu·pa·saṅ·ka·mi दिवाविहाराय।di·vā·vi·hā·rā·ya

   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.

10. 10

    तंtaṃ वनसण्डंva·na·saṇ·ḍaṃ अज्झोगाहेत्वाaj·jho·gā·het·vā अञ्ञतरस्मिंañ·ña·ta·ras·miṃ रुक्खमूलेruk·kha·mū·le दिवाविहारंdi·vā·vi·hā·raṃ निसीदि।ni·sī·di

    Taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.

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

11. 11

    अथa·tha खोkho आयस्मतोā·yas·ma·to उदायिस्सu·dā·yis·sa रहोगतस्सra·ho·ga·tas·sa पटिसल्लीनस्सpa·ṭi·sal·lī·nas·sa एवंe·vaṃ चेतसोce·ta·so परिवितक्कोpa·ri·vi·tak·ko उदपादि:u·da·pā·di

    Atha kho āyasmato udāyissa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:

    Then as Venerable Udāyī was in private retreat this thought came to his mind:

12. 12

    “बहूनंba·hū·naṃ वतva·ta नोno भगवाbha·ga·vā दुक्खधम्मानंduk·kha·dham·mā·naṃ अपहत्ता,a·pa·hat·tā बहूनंba·hū·naṃ वतva·ta नोno भगवाbha·ga·vā सुखधम्मानंsu·kha·dham·mā·naṃ उपहत्ता;u·pa·hat·tā

    “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!

13. 13

    बहूनंba·hū·naṃ वतva·ta नोno भगवाbha·ga·vā अकुसलानंa·ku·sa·lā·naṃ धम्मानंdham·mā·naṃ अपहत्ता,a·pa·hat·tā बहूनंba·hū·naṃ वतva·ta नोno भगवाbha·ga·vā कुसलानंku·sa·lā·naṃ धम्मानंdham·mā·naṃ उपहत्ता”ति।u·pa·hat·tā

    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!”

14. 14

    अथa·tha खोkho आयस्माā·yas·mā उदायीu·dā·yī सायन्हसमयंsā·yan·ha·sa·ma·yaṃ पटिसल्लानाpa·ṭi·sal·lā·nā वुट्ठितोvuṭ·ṭhi·to येनye·na भगवाbha·ga·vā तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā भगवन्तंbha·ga·van·taṃ अभिवादेत्वाa·bhi·vā·det·vā एकमन्तंe·ka·man·taṃ निसीदि।ni·sī·di एकमन्तंe·ka·man·taṃ निसिन्नोni·sin·no खोkho आयस्माā·yas·mā उदायीu·dā·yī भगवन्तंbha·ga·van·taṃ एतदवोच:e·ta·da·vo·ca

    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:

15. 15

    “इधi·dha मय्हं,may·haṃ भन्ते,bhan·te रहोगतस्सra·ho·ga·tas·sa पटिसल्लीनस्सpa·ṭi·sal·lī·nas·sa एवंe·vaṃ चेतसोce·ta·so परिवितक्कोpa·ri·vi·tak·ko उदपादि:u·da·pā·di

    “idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:

    “Just now, sir, as I was in private retreat this thought came to mind:

16. 16

    ‘बहूनंba·hū·naṃ वतva·ta नोno भगवाbha·ga·vā दुक्खधम्मानंduk·kha·dham·mā·naṃ अपहत्ता,a·pa·hat·tā बहूनंba·hū·naṃ वतva·ta नोno भगवाbha·ga·vā सुखधम्मानंsu·kha·dham·mā·naṃ उपहत्ता;u·pa·hat·tā

    ‘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!

17. 17

    बहूनंba·hū·naṃ वतva·ta नोno भगवाbha·ga·vā अकुसलानंa·ku·sa·lā·naṃ धम्मानंdham·mā·naṃ अपहत्ता,a·pa·hat·tā बहूनंba·hū·naṃ वतva·ta नोno भगवाbha·ga·vā कुसलानंku·sa·lā·naṃ धम्मानंdham·mā·naṃ उपहत्ता’ति।u·pa·hat·tā

    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!’

18. 18

    मयञ्हि,ma·yañ·hi भन्ते,bhan·te पुब्बेpub·be सायञ्चेवsā·yañ·ce·va भुञ्जामbhuñ·jā·ma पातोpā·to चca दिवाdi·vā चca विकाले।vi·kā·le

    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.

19. 19

    अहुa·hu खोkho सो,so भन्ते,bhan·te समयोsa·ma·yo यंyaṃ भगवाbha·ga·vā भिक्खूbhik·khū आमन्तेसि:ā·man·te·si

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

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

20. 20

    ‘इङ्घiṅ·gha तुम्हे,tum·he भिक्खवे,bhik·kha·ve एतंe·taṃ दिवाविकालभोजनंdi·vā·vi·kā·la·bho·ja·naṃ पजहथा’ति।pa·ja·ha·thā

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

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

21. 21

    तस्सtas·sa मय्हं,may·haṃ भन्ते,bhan·te अहुदेवa·hu·de·va अञ्ञथत्तं,añ·ña·that·taṃ अहुदेवa·hu·de·va दोमनस्सं:do·ma·nas·saṃ

    Tassa mayhaṁ, bhante, ahudeva aññathattaṁ, ahudeva domanassaṁ:

    At that, sir, we became sad and upset,

22. 22

    ‘यम्पिyam·pi नोno सद्धाsad·dhā गहपतिकाga·ha·pa·ti·kā दिवाdi·vā विकालेvi·kā·le पणीतंpa·ṇī·taṃ खादनीयंkhā·da·nī·yaṃ भोजनीयंbho·ja·nī·yaṃ देन्तिden·ti तस्सपिtas·sa·pi नोno भगवाbha·ga·vā पहानमाह,pa·hā·na·mā·ha तस्सपिtas·sa·pi नोno सुगतोsu·ga·to पटिनिस्सग्गमाहा’ति।pa·ṭi·nis·sag·ga·mā·hā

    ‘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!’

23. 23

    तेte मयं,ma·yaṃ भन्ते,bhan·te भगवतिbha·ga·va·ti पेमञ्चpe·mañ·ca गारवञ्चgā·ra·vañ·ca हिरिञ्चhi·riñ·ca ओत्तप्पञ्चot·tap·pañ·ca सम्पस्समानाsam·pas·sa·mā·nā एवंe·vaṃ तंtaṃ दिवाविकालभोजनंdi·vā·vi·kā·la·bho·ja·naṃ पजहिम्हा।pa·ja·him·hā

    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.

24. 24

    तेte मयं,ma·yaṃ भन्ते,bhan·te सायञ्चेवsā·yañ·ce·va भुञ्जामbhuñ·jā·ma पातोpā·to च।ca

    Te mayaṁ, bhante, sāyañceva bhuñjāma pāto ca.

    Then we ate at dusk and daybreak.

25. 25

    अहुa·hu खोkho सो,so भन्ते,bhan·te समयोsa·ma·yo यंyaṃ भगवाbha·ga·vā भिक्खूbhik·khū आमन्तेसि:ā·man·te·si

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

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

26. 26

    ‘इङ्घiṅ·gha तुम्हे,tum·he भिक्खवे,bhik·kha·ve एतंe·taṃ रत्तिंविकालभोजनंrat·tiṃ·vi·kā·la·bho·ja·naṃ पजहथा’ति।pa·ja·ha·thā

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

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

27. 27

    तस्सtas·sa मय्हं,may·haṃ भन्ते,bhan·te अहुदेवa·hu·de·va अञ्ञथत्तंañ·ña·that·taṃ अहुदेवa·hu·de·va दोमनस्सं:do·ma·nas·saṃ

    Tassa mayhaṁ, bhante, ahudeva aññathattaṁ ahudeva domanassaṁ:

    At that, sir, we became sad and upset,

28. 28

    ‘यम्पिyam·pi नोno इमेसंi·me·saṃ द्विन्नंdvin·naṃ भत्तानंbhat·tā·naṃ पणीतसङ्खाततरंpa·ṇī·ta·saṅ·khā·ta·ta·raṃ तस्सपिtas·sa·pi नोno भगवाbha·ga·vā पहानमाह,pa·hā·na·mā·ha तस्सपिtas·sa·pi नोno सुगतोsu·ga·to पटिनिस्सग्गमाहा’ति।pa·ṭi·nis·sag·ga·mā·hā

    ‘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!’

29. 29

    भूतपुब्बं,bhū·ta·pub·baṃ भन्ते,bhan·te अञ्ञतरोañ·ña·ta·ro पुरिसोpu·ri·so दिवाdi·vā सूपेय्यंsū·pey·yaṃ लभित्वाla·bhit·vā एवमाह:e·va·mā·ha

    Bhūtapubbaṁ, bhante, aññataro puriso divā sūpeyyaṁ labhitvā evamāha:

    Once it so happened that a certain person got some soup during the day. He said,

30. 30

    ‘हन्दhan·da चca इमंi·maṃ निक्खिपथ,nik·khi·pa·tha सायंsā·yaṃ सब्बेवsab·be·va समग्गाsa·mag·gā भुञ्जिस्सामा’ति।bhuñ·jis·sā·mā

    ‘handa ca imaṁ nikkhipatha, sāyaṁ sabbeva samaggā bhuñjissāmā’ti.

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

31. 31

    याyā काचि,kā·ci भन्ते,bhan·te सङ्खतियोsaṅ·kha·ti·yo सब्बाsab·bā ताtā रत्तिं,rat·tiṃ अप्पाap·pā दिवा।di·vā

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

    Nearly all meals are prepared at night, only a few in the day.

32. 32

    तेte मयं,ma·yaṃ भन्ते,bhan·te भगवतिbha·ga·va·ti पेमञ्चpe·mañ·ca गारवञ्चgā·ra·vañ·ca हिरिञ्चhi·riñ·ca ओत्तप्पञ्चot·tap·pañ·ca सम्पस्समानाsam·pas·sa·mā·nā एवंe·vaṃ तंtaṃ रत्तिंविकालभोजनंrat·tiṃ·vi·kā·la·bho·ja·naṃ पजहिम्हा।pa·ja·him·hā

    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.

33. 33

    भूतपुब्बं,bhū·ta·pub·baṃ भन्ते,bhan·te भिक्खूbhik·khū रत्तन्धकारतिमिसायंrat·tan·dha·kā·ra·ti·mi·sā·yaṃ पिण्डायpiṇ·ḍā·ya चरन्ताca·ran·tā चन्दनिकम्पिcan·da·ni·kam·pi पविसन्ति,pa·vi·san·ti ओलिगल्लेपिo·li·gal·le·pi पपतन्ति,pa·pa·tan·ti कण्टकावाटम्पिkaṇ·ṭa·kā·vā·ṭam·pi आरोहन्ति,ā·ro·han·ti सुत्तम्पिsut·tam·pi गाविंgā·viṃ आरोहन्ति,ā·ro·han·ti माणवेहिपिmā·ṇa·ve·hi·pi समागच्छन्तिsa·mā·gac·chan·ti कतकम्मेहिपिka·ta·kam·me·hi·pi अकतकम्मेहिपि,a·ka·ta·kam·me·hi·pi मातुगामोपिmā·tu·gā·mo·pi तेte असद्धम्मेनa·sad·dham·me·na निमन्तेति।ni·man·te·ti

    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.

34. 34

    भूतपुब्बाहं,bhū·ta·pub·bā·haṃ भन्ते,bhan·te रत्तन्धकारतिमिसायंrat·tan·dha·kā·ra·ti·mi·sā·yaṃ पिण्डायpiṇ·ḍā·ya चरामि।ca·rā·mi

    Bhūtapubbāhaṁ, bhante, rattandhakāratimisāyaṁ piṇḍāya carāmi.

    Once it so happened that I was wandering for alms in the dark of the night.

35. 35

    अद्दसाad·da·sā खोkho मं,maṃ भन्ते,bhan·te अञ्ञतराañ·ña·ta·rā इत्थीit·thī विज्जन्तरिकायvij·jan·ta·ri·kā·ya भाजनंbhā·ja·naṃ धोवन्ती।dho·van·tī

    Addasā kho maṁ, bhante, aññatarā itthī vijjantarikāya bhājanaṁ dhovantī.

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

36. 36

    दिस्वाdis·vā मंmaṃ भीताbhī·tā विस्सरमकासि:vis·sa·ra·ma·kā·si

    Disvā maṁ bhītā vissaramakāsi:

    Startled, she cried out,

37. 37

    ‘अभुम्मेa·bhum·me पिसाचोpi·sā·co वतva·ta मन्’ति।man

    ‘abhumme pisāco vata man’ti.

    ‘Woe is me! It’s a damn goblin!’

38. 38

    एवंe·vaṃ वुत्ते,vut·te अहं,a·haṃ भन्ते,bhan·te तंtaṃ इत्थिंit·thiṃ एतदवोचं:e·ta·da·vo·caṃ

    Evaṁ vutte, ahaṁ, bhante, taṁ itthiṁ etadavocaṁ:

    When she said this, I said to her,

39. 39

    ‘नाहं,nā·haṃ भगिनि,bha·gi·ni पिसाचो;pi·sā·co

    ‘nāhaṁ, bhagini, pisāco;

    ‘Sister, I am no goblin.

40. 40

    भिक्खुbhik·khu पिण्डायpiṇ·ḍā·ya ठितो’ति।ṭhi·to

    bhikkhu piṇḍāya ṭhito’ti.

    I’m a mendicant waiting for alms.’

41. 41

    ‘भिक्खुस्सbhik·khus·sa आतुमारी,ā·tu·mā·rī भिक्खुस्सbhik·khus·sa मातुमारी।mā·tu·mā·rī

    ‘Bhikkhussa ātumārī, bhikkhussa mātumārī.

    ‘Die, mendicant’s father! Die, mendicant’s mother!

42. 42

    वरंva·raṃ ते,te भिक्खु,bhik·khu तिण्हेनtiṇ·he·na गोविकन्तनेनgo·vi·kan·ta·ne·na कुच्छिkuc·chi परिकन्तो,pa·ri·kan·to नna त्वेवtve·va वरंva·raṃ यंyaṃ रत्तन्धकारतिमिसायंrat·tan·dha·kā·ra·ti·mi·sā·yaṃ कुच्छिहेतुkuc·chi·he·tu पिण्डायpiṇ·ḍā·ya चरसी’ति।ca·ra·sī

    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!’

43. 43

    तस्सtas·sa मय्हं,may·haṃ भन्ते,bhan·te तदनुस्सरतोta·da·nus·sa·ra·to एवंe·vaṃ होति:ho·ti

    Tassa mayhaṁ, bhante, tadanussarato evaṁ hoti:

    Recollecting that, I thought,

44. 44

    ‘बहूनंba·hū·naṃ वतva·ta नोno भगवाbha·ga·vā दुक्खधम्मानंduk·kha·dham·mā·naṃ अपहत्ता,a·pa·hat·tā बहूनंba·hū·naṃ वतva·ta नोno भगवाbha·ga·vā सुखधम्मानंsu·kha·dham·mā·naṃ उपहत्ता;u·pa·hat·tā

    ‘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!

45. 45

    बहूनंba·hū·naṃ वतva·ta नोno भगवाbha·ga·vā अकुसलानंa·ku·sa·lā·naṃ धम्मानंdham·mā·naṃ अपहत्ता,a·pa·hat·tā बहूनंba·hū·naṃ वतva·ta नोno भगवाbha·ga·vā कुसलानंku·sa·lā·naṃ धम्मानंdham·mā·naṃ उपहत्ता’”ति।u·pa·hat·tā

    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!’”

46. 46

    “एवमेवe·va·me·va पनुदायि,pa·nu·dā·yi इधेकच्चेi·dhe·kac·ce मोघपुरिसाmo·gha·pu·ri·sā ‘इदंi·daṃ पजहथा’तिpa·ja·ha·thā मयाma·yā वुच्चमानाvuc·ca·mā·nā तेte एवमाहंसु:e·va·mā·haṃ·su

    “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,

47. 47

    ‘किंkiṃ पनिमस्सpa·ni·mas·sa अप्पमत्तकस्सap·pa·mat·ta·kas·sa ओरमत्तकस्सo·ra·mat·ta·kas·sa अधिसल्लिखतेवायंa·dhi·sal·li·kha·te·vā·yaṃ समणो’ति।sa·ma·ṇo

    ‘kiṁ panimassa appamattakassa oramattakassa adhisallikhatevāyaṁ samaṇo’ti.

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

48. 48

    तेte तञ्चेवtañ·ce·va नप्पजहन्ति,nap·pa·ja·han·ti मयिma·yi चca अप्पच्चयंap·pac·ca·yaṃ उपट्ठापेन्ति।u·paṭ·ṭhā·pen·ti

    Te tañceva nappajahanti, mayi ca appaccayaṁ upaṭṭhāpenti.

    They don’t give it up, and they nurse bitterness toward me;

49. 49

    येye चca भिक्खूbhik·khū सिक्खाकामाsik·khā·kā·mā तेसंte·saṃ तं,taṃ उदायि,u·dā·yi होतिho·ti बलवंba·la·vaṃ बन्धनं,ban·dha·naṃ दळ्हंda·ḷhaṃ बन्धनं,ban·dha·naṃ थिरंthi·raṃ बन्धनं,ban·dha·naṃ अपूतिकंa·pū·ti·kaṃ बन्धनं,ban·dha·naṃ थूलो,thū·lo कलिङ्गरो—ka·liṅ·ga·ro

    Ye ca bhikkhū sikkhākāmā tesaṁ taṁ, udāyi, hoti balavaṁ bandhanaṁ, daḷhaṁ bandhanaṁ, thiraṁ bandhanaṁ, apūtikaṁ bandhanaṁ, thūlo, kaliṅgaro—

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

50. 50

    सेय्यथापि,sey·ya·thā·pi उदायि,u·dā·yi लटुकिकाla·ṭu·ki·kā सकुणिकाsa·ku·ṇi·kā पूतिलतायpū·ti·la·tā·ya बन्धनेनban·dha·ne·na बद्धाbad·dhā तत्थेवtat·the·va वधंva·dhaṃ वाvā बन्धंban·dhaṃ वाvā मरणंma·ra·ṇaṃ वाvā आगमेति।ā·ga·me·ti

    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.

51. 51

    योyo नुnu खो,kho उदायि,u·dā·yi एवंe·vaṃ वदेय्य:va·dey·ya

    Yo nu kho, udāyi, evaṁ vadeyya:

    Would it be right to say that,

52. 52

    ‘येनye·na साsā लटुकिकाla·ṭu·ki·kā सकुणिकाsa·ku·ṇi·kā पूतिलतायpū·ti·la·tā·ya बन्धनेनban·dha·ne·na बद्धाbad·dhā तत्थेवtat·the·va वधंva·dhaṃ वाvā बन्धंban·dhaṃ वाvā मरणंma·ra·ṇaṃ वाvā आगमेति,ā·ga·me·ti तञ्हिtañ·hi तस्साtas·sā अबलंa·ba·laṃ बन्धनं,ban·dha·naṃ दुब्बलंdub·ba·laṃ बन्धनं,ban·dha·naṃ पूतिकंpū·ti·kaṃ बन्धनं,ban·dha·naṃ असारकंa·sā·ra·kaṃ बन्धनन्’ति;ban·dha·nan

    ‘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?”

53. 53

    सम्माsam·mā नुnu खोkho सो,so उदायि,u·dā·yi वदमानोva·da·mā·no वदेय्या”ति?va·dey·yā

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

    (Pāli only)

54. 54

    “नोno हेतं,he·taṃ भन्ते।bhan·te

    “No hetaṁ, bhante.

    “No, sir.

55. 55

    येनye·na सा,sā भन्ते,bhan·te लटुकिकाla·ṭu·ki·kā सकुणिकाsa·ku·ṇi·kā पूतिलतायpū·ti·la·tā·ya बन्धनेनban·dha·ne·na बद्धाbad·dhā तत्थेवtat·the·va वधंva·dhaṃ वाvā बन्धंban·dhaṃ वाvā मरणंma·ra·ṇaṃ वाvā आगमेति,ā·ga·me·ti तञ्हिtañ·hi तस्साtas·sā बलवंba·la·vaṃ बन्धनं,ban·dha·naṃ दळ्हंda·ḷhaṃ बन्धनं,ban·dha·naṃ थिरंthi·raṃ बन्धनंban·dha·naṃ अपूतिकंa·pū·ti·kaṃ बन्धनं,ban·dha·naṃ थूलो,thū·lo कलिङ्गरो”ति।ka·liṅ·ga·ro

    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.”

56. 56

    “एवमेवe·va·me·va खो,kho उदायि,u·dā·yi इधेकच्चेi·dhe·kac·ce मोघपुरिसाmo·gha·pu·ri·sā ‘इदंi·daṃ पजहथा’तिpa·ja·ha·thā मयाma·yā वुच्चमानाvuc·ca·mā·nā तेte एवमाहंसु:e·va·mā·haṃ·su

    “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,

57. 57

    ‘किंkiṃ पनिमस्सpa·ni·mas·sa अप्पमत्तकस्सap·pa·mat·ta·kas·sa ओरमत्तकस्सo·ra·mat·ta·kas·sa अधिसल्लिखतेवायंa·dhi·sal·li·kha·te·vā·yaṃ समणो’ति?sa·ma·ṇo

    ‘kiṁ panimassa appamattakassa oramattakassa adhisallikhatevāyaṁ samaṇo’ti?

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

58. 58

    तेte तञ्चेवtañ·ce·va नप्पजहन्ति,nap·pa·ja·han·ti मयिma·yi चca अप्पच्चयंap·pac·ca·yaṃ उपट्ठापेन्ति।u·paṭ·ṭhā·pen·ti

    Te tañceva nappajahanti, mayi ca appaccayaṁ upaṭṭhāpenti.

    They don’t give it up, and they nurse bitterness toward me;

59. 59

    येye चca भिक्खूbhik·khū सिक्खाकामाsik·khā·kā·mā तेसंte·saṃ तं,taṃ उदायि,u·dā·yi होतिho·ti बलवंba·la·vaṃ बन्धनं,ban·dha·naṃ दळ्हंda·ḷhaṃ बन्धनं,ban·dha·naṃ थिरंthi·raṃ बन्धनं,ban·dha·naṃ अपूतिकंa·pū·ti·kaṃ बन्धनं,ban·dha·naṃ थूलो,thū·lo कलिङ्गरो।ka·liṅ·ga·ro

    Ye ca bhikkhū sikkhākāmā tesaṁ taṁ, udāyi, hoti balavaṁ bandhanaṁ, daḷhaṁ bandhanaṁ, thiraṁ bandhanaṁ, apūtikaṁ bandhanaṁ, thūlo, kaliṅgaro.

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

60. 60

    इधi·dha पनुदायि,pa·nu·dā·yi एकच्चेe·kac·ce कुलपुत्ताku·la·put·tā ‘इदंi·daṃ पजहथा’तिpa·ja·ha·thā मयाma·yā वुच्चमानाvuc·ca·mā·nā तेte एवमाहंसु:e·va·mā·haṃ·su

    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,

61. 61

    ‘किंkiṃ पनिमस्सpa·ni·mas·sa अप्पमत्तकस्सap·pa·mat·ta·kas·sa ओरमत्तकस्सo·ra·mat·ta·kas·sa पहातब्बस्सpa·hā·tab·bas·sa यस्सyas·sa नोno भगवाbha·ga·vā पहानमाह,pa·hā·na·mā·ha यस्सyas·sa नोno सुगतोsu·ga·to पटिनिस्सग्गमाहा’ति?pa·ṭi·nis·sag·ga·mā·hā

    ‘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?’

62. 62

    तेte तञ्चेवtañ·ce·va पजहन्ति,pa·ja·han·ti मयिma·yi चca नna अप्पच्चयंap·pac·ca·yaṃ उपट्ठापेन्ति।u·paṭ·ṭhā·pen·ti

    Te tañceva pajahanti, mayi ca na appaccayaṁ upaṭṭhāpenti.

    They give it up, and they don’t nurse bitterness toward me;

63. 63

    येye चca भिक्खूbhik·khū सिक्खाकामाsik·khā·kā·mā तेte तंtaṃ पहायpa·hā·ya अप्पोस्सुक्काap·pos·suk·kā पन्नलोमाpan·na·lo·mā परदत्तवुत्ताpa·ra·dat·ta·vut·tā मिगभूतेनmi·ga·bhū·te·na चेतसाce·ta·sā विहरन्ति।vi·ha·ran·ti

    Ye ca bhikkhū sikkhākāmā te taṁ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti.

    and when the mendicants eager to train have given that up, they live relaxed, unruffled, surviving on charity, their hearts free as a wild deer.

64. 64

    तेसंte·saṃ तं,taṃ उदायि,u·dā·yi होतिho·ti अबलंa·ba·laṃ बन्धनं,ban·dha·naṃ दुब्बलंdub·ba·laṃ बन्धनं,ban·dha·naṃ पूतिकंpū·ti·kaṃ बन्धनं,ban·dha·naṃ असारकंa·sā·ra·kaṃ बन्धनं—ban·dha·naṃ

    Tesaṁ taṁ, udāyi, hoti abalaṁ bandhanaṁ, dubbalaṁ bandhanaṁ, pūtikaṁ bandhanaṁ, asārakaṁ bandhanaṁ—

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

65. 65

    सेय्यथापि,sey·ya·thā·pi उदायि,u·dā·yi रञ्ञोrañ·ño नागोnā·go ईसादन्तोī·sā·dan·to उरूळ्हवाu·rū·ḷha·vā अभिजातोa·bhi·jā·to सङ्गामावचरोsaṅ·gā·mā·va·ca·ro दळ्हेहिda·ḷhe·hi वरत्तेहिva·rat·te·hi बन्धनेहिban·dha·ne·hi बद्धोbad·dho ईसकंयेवī·sa·kaṃ·ye·va कायंkā·yaṃ सन्नामेत्वाsan·nā·met·vā तानिtā·ni बन्धनानिban·dha·nā·ni संछिन्दित्वाsaṃ·chin·dit·vā सम्पदालेत्वाsam·pa·dā·let·vā येनye·na कामंkā·maṃ पक्कमति।pak·ka·ma·ti

    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.

66. 66

    योyo नुnu खो,kho उदायि,u·dā·yi एवंe·vaṃ वदेय्य:va·dey·ya

    Yo nu kho, udāyi, evaṁ vadeyya:

    Would it be right to say that,

67. 67

    ‘येहिye·hi सोso रञ्ञोrañ·ño नागोnā·go ईसादन्तोī·sā·dan·to उरूळ्हवाu·rū·ḷha·vā अभिजातोa·bhi·jā·to सङ्गामावचरोsaṅ·gā·mā·va·ca·ro दळ्हेहिda·ḷhe·hi वरत्तेहिva·rat·te·hi बन्धनेहिban·dha·ne·hi बद्धोbad·dho ईसकंयेवī·sa·kaṃ·ye·va कायंkā·yaṃ सन्नामेत्वाsan·nā·met·vā तानिtā·ni बन्धनानिban·dha·nā·ni संछिन्दित्वाsaṃ·chin·dit·vā सम्पदालेत्वाsam·pa·dā·let·vā येनye·na कामंkā·maṃ पक्कमति,pak·ka·ma·ti तञ्हिtañ·hi तस्सtas·sa बलवंba·la·vaṃ बन्धनं,ban·dha·naṃ दळ्हंda·ḷhaṃ बन्धनं,ban·dha·naṃ थिरंthi·raṃ बन्धनं,ban·dha·naṃ अपूतिकंa·pū·ti·kaṃ बन्धनं,ban·dha·naṃ थूलो,thū·lo कलिङ्गरो’ति;ka·liṅ·ga·ro

    ‘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?”

68. 68

    सम्माsam·mā नुnu खोkho सो,so उदायि,u·dā·yi वदमानोva·da·mā·no वदेय्या”ति?va·dey·yā

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

    (Pāli only)

69. 69

    “नोno हेतं,he·taṃ भन्ते।bhan·te

    “No hetaṁ, bhante.

    “No, sir.

70. 70

    येहिye·hi सो,so भन्ते,bhan·te रञ्ञोrañ·ño नागोnā·go ईसादन्तोī·sā·dan·to उरूळ्हवाu·rū·ḷha·vā अभिजातोa·bhi·jā·to सङ्गामावचरोsaṅ·gā·mā·va·ca·ro दळ्हेहिda·ḷhe·hi वरत्तेहिva·rat·te·hi बन्धनेहिban·dha·ne·hi बद्धोbad·dho ईसकंयेवī·sa·kaṃ·ye·va कायंkā·yaṃ सन्नामेत्वाsan·nā·met·vā तानिtā·ni बन्धनानिban·dha·nā·ni संछिन्दित्वाsaṃ·chin·dit·vā सम्पदालेत्वाsam·pa·dā·let·vā येनye·na कामंkā·maṃ पक्कमति,pak·ka·ma·ti तञ्हिtañ·hi तस्सtas·sa अबलंa·ba·laṃ बन्धनंban·dha·naṃ …पे…pe असारकंa·sā·ra·kaṃ बन्धनन्”ति।ban·dha·nan

    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.”

71. 71

    “एवमेवe·va·me·va खो,kho उदायि,u·dā·yi इधेकच्चेi·dhe·kac·ce कुलपुत्ताku·la·put·tā ‘इदंi·daṃ पजहथा’तिpa·ja·ha·thā मयाma·yā वुच्चमानाvuc·ca·mā·nā तेte एवमाहंसु:e·va·mā·haṃ·su

    “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,

72. 72

    ‘किंkiṃ पनिमस्सpa·ni·mas·sa अप्पमत्तकस्सap·pa·mat·ta·kas·sa ओरमत्तकस्सo·ra·mat·ta·kas·sa पहातब्बस्सpa·hā·tab·bas·sa यस्सyas·sa नोno भगवाbha·ga·vā पहानमाह,pa·hā·na·mā·ha यस्सyas·sa नोno सुगतोsu·ga·to पटिनिस्सग्गमाहा’ति?pa·ṭi·nis·sag·ga·mā·hā

    ‘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?’

73. 73

    तेte तञ्चेवtañ·ce·va पजहन्ति,pa·ja·han·ti मयिma·yi चca नna अप्पच्चयंap·pac·ca·yaṃ उपट्ठापेन्ति।u·paṭ·ṭhā·pen·ti

    Te tañceva pajahanti, mayi ca na appaccayaṁ upaṭṭhāpenti.

    They give it up, and they don’t nurse bitterness toward me;

74. 74

    येye चca भिक्खूbhik·khū सिक्खाकामाsik·khā·kā·mā तेte तंtaṃ पहायpa·hā·ya अप्पोस्सुक्काap·pos·suk·kā पन्नलोमाpan·na·lo·mā परदत्तवुत्ताpa·ra·dat·ta·vut·tā मिगभूतेनmi·ga·bhū·te·na चेतसाce·ta·sā विहरन्ति।vi·ha·ran·ti

    Ye ca bhikkhū sikkhākāmā te taṁ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti.

    and when the mendicants eager to train have given that up, they live relaxed, unruffled, surviving on charity, their hearts free as a wild deer.

75. 75

    तेसंte·saṃ तं,taṃ उदायि,u·dā·yi होतिho·ti अबलंa·ba·laṃ बन्धनं,ban·dha·naṃ दुब्बलंdub·ba·laṃ बन्धनं,ban·dha·naṃ पूतिकंpū·ti·kaṃ बन्धनं,ban·dha·naṃ असारकंa·sā·ra·kaṃ बन्धनं।ban·dha·naṃ

    Tesaṁ taṁ, udāyi, hoti abalaṁ bandhanaṁ, dubbalaṁ bandhanaṁ, pūtikaṁ bandhanaṁ, asārakaṁ bandhanaṁ.

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

76. 76

    सेय्यथापि,sey·ya·thā·pi उदायि,u·dā·yi पुरिसोpu·ri·so दलिद्दोda·lid·do अस्सकोas·sa·ko अनाळ्हियो;a·nā·ḷhi·yo

    Seyyathāpi, udāyi, puriso daliddo assako anāḷhiyo;

    Suppose there was a poor man, with few possessions and little wealth.

77. 77

    तस्सस्सtas·sas·sa एकंe·kaṃ अगारकंa·gā·ra·kaṃ ओलुग्गविलुग्गंo·lug·ga·vi·lug·gaṃ काकातिदायिंkā·kā·ti·dā·yiṃ नपरमरूपं,na·pa·ra·ma·rū·paṃ एकाe·kā खटोपिकाkha·ṭo·pi·kā ओलुग्गविलुग्गाo·lug·ga·vi·lug·gā नपरमरूपा,na·pa·ra·ma·rū·pā एकिस्साe·kis·sā कुम्भियाkum·bhi·yā धञ्ञसमवापकंdhañ·ña·sa·ma·vā·pa·kaṃ नपरमरूपं,na·pa·ra·ma·rū·paṃ एकाe·kā जायिकाjā·yi·kā नपरमरूपा।na·pa·ra·ma·rū·pā

    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.

78. 78

    सोso आरामगतंā·rā·ma·ga·taṃ भिक्खुंbhik·khuṃ पस्सेय्यpas·sey·ya सुधोतहत्थपादंsu·dho·ta·hat·tha·pā·daṃ मनुञ्ञंma·nuñ·ñaṃ भोजनंbho·ja·naṃ भुत्ताविंbhut·tā·viṃ सीतायsī·tā·ya छायायchā·yā·ya निसिन्नंni·sin·naṃ अधिचित्तेa·dhi·cit·te युत्तं।yut·taṃ

    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.

79. 79

    तस्सtas·sa एवमस्स:e·va·mas·sa

    Tassa evamassa:

    He’d think,

80. 80

    ‘सुखंsu·khaṃ वतva·ta भोbho सामञ्ञं,sā·mañ·ñaṃ आरोग्यंā·rog·yaṃ वतva·ta भोbho सामञ्ञं।sā·mañ·ñaṃ

    ‘sukhaṁ vata bho sāmaññaṁ, ārogyaṁ vata bho sāmaññaṁ.

    ‘The ascetic life is so very pleasant! The ascetic life is so very healthy!

81. 81

    सोso वतस्संva·tas·saṃ योहंyo·haṃ केसमस्सुंke·sa·mas·suṃ ओहारेत्वाo·hā·ret·vā कासायानिkā·sā·yā·ni वत्थानिvat·thā·ni अच्छादेत्वाac·chā·det·vā अगारस्माa·gā·ras·mā अनगारियंa·na·gā·ri·yaṃ पब्बजेय्यन्’ति।pab·ba·jey·yan

    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.’

82. 82

    सोso नna सक्कुणेय्यsak·ku·ṇey·ya एकंe·kaṃ अगारकंa·gā·ra·kaṃ ओलुग्गविलुग्गंo·lug·ga·vi·lug·gaṃ काकातिदायिंkā·kā·ti·dā·yiṃ नपरमरूपंna·pa·ra·ma·rū·paṃ पहाय,pa·hā·ya एकंe·kaṃ खटोपिकंkha·ṭo·pi·kaṃ ओलुग्गविलुग्गंo·lug·ga·vi·lug·gaṃ नपरमरूपंna·pa·ra·ma·rū·paṃ पहाय,pa·hā·ya एकिस्साe·kis·sā कुम्भियाkum·bhi·yā धञ्ञसमवापकंdhañ·ña·sa·ma·vā·pa·kaṃ नपरमरूपंna·pa·ra·ma·rū·paṃ पहाय,pa·hā·ya एकंe·kaṃ जायिकंjā·yi·kaṃ नपरमरूपंna·pa·ra·ma·rū·paṃ पहायpa·hā·ya केसमस्सुंke·sa·mas·suṃ ओहारेत्वाo·hā·ret·vā कासायानिkā·sā·yā·ni वत्थानिvat·thā·ni अच्छादेत्वाac·chā·det·vā अगारस्माa·gā·ras·mā अनगारियंa·na·gā·ri·yaṃ पब्बजितुं।pab·ba·ji·tuṃ

    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.

83. 83

    योyo नुnu खो,kho उदायि,u·dā·yi एवंe·vaṃ वदेय्य:va·dey·ya

    Yo nu kho, udāyi, evaṁ vadeyya:

    Would it be right to say that,

84. 84

    ‘येहिye·hi सोso पुरिसोpu·ri·so बन्धनेहिban·dha·ne·hi बद्धोbad·dho नna सक्कोतिsak·ko·ti एकंe·kaṃ अगारकंa·gā·ra·kaṃ ओलुग्गविलुग्गंo·lug·ga·vi·lug·gaṃ काकातिदायिंkā·kā·ti·dā·yiṃ नपरमरूपंna·pa·ra·ma·rū·paṃ पहाय,pa·hā·ya एकंe·kaṃ खटोपिकंkha·ṭo·pi·kaṃ ओलुग्गविलुग्गंo·lug·ga·vi·lug·gaṃ नपरमरूपंna·pa·ra·ma·rū·paṃ पहाय,pa·hā·ya एकिस्साe·kis·sā कुम्भियाkum·bhi·yā धञ्ञसमवापकंdhañ·ña·sa·ma·vā·pa·kaṃ नपरमरूपंna·pa·ra·ma·rū·paṃ पहाय,pa·hā·ya एकंe·kaṃ जायिकंjā·yi·kaṃ नपरमरूपंna·pa·ra·ma·rū·paṃ पहायpa·hā·ya केसमस्सुंke·sa·mas·suṃ ओहारेत्वाo·hā·ret·vā कासायानिkā·sā·yā·ni वत्थानिvat·thā·ni अच्छादेत्वाac·chā·det·vā अगारस्माa·gā·ras·mā अनगारियंa·na·gā·ri·yaṃ पब्बजितुं;pab·ba·ji·tuṃ

    ‘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,

85. 85

    तञ्हिtañ·hi तस्सtas·sa अबलंa·ba·laṃ बन्धनं,ban·dha·naṃ दुब्बलंdub·ba·laṃ बन्धनं,ban·dha·naṃ पूतिकंpū·ti·kaṃ बन्धनं,ban·dha·naṃ असारकंa·sā·ra·kaṃ बन्धनन्’ति;ban·dha·nan

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

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

86. 86

    सम्माsam·mā नुnu खोkho सो,so उदायि,u·dā·yi वदमानोva·da·mā·no वदेय्या”ति?va·dey·yā

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

    (Pāli only)

87. 87

    “नोno हेतं,he·taṃ भन्ते।bhan·te

    “No hetaṁ, bhante.

    “No, sir.

88. 88

    येहिye·hi सो,so भन्ते,bhan·te पुरिसोpu·ri·so बन्धनेहिban·dha·ne·hi बद्धो,bad·dho नna सक्कोतिsak·ko·ti एकंe·kaṃ अगारकंa·gā·ra·kaṃ ओलुग्गविलुग्गंo·lug·ga·vi·lug·gaṃ काकातिदायिंkā·kā·ti·dā·yiṃ नपरमरूपंna·pa·ra·ma·rū·paṃ पहाय,pa·hā·ya एकंe·kaṃ खटोपिकंkha·ṭo·pi·kaṃ ओलुग्गविलुग्गंo·lug·ga·vi·lug·gaṃ नपरमरूपंna·pa·ra·ma·rū·paṃ पहाय,pa·hā·ya एकिस्साe·kis·sā कुम्भियाkum·bhi·yā धञ्ञसमवापकंdhañ·ña·sa·ma·vā·pa·kaṃ नपरमरूपंna·pa·ra·ma·rū·paṃ पहाय,pa·hā·ya एकंe·kaṃ जायिकंjā·yi·kaṃ नपरमरूपंna·pa·ra·ma·rū·paṃ पहायpa·hā·ya केसमस्सुंke·sa·mas·suṃ ओहारेत्वाo·hā·ret·vā कासायानिkā·sā·yā·ni वत्थानिvat·thā·ni अच्छादेत्वाac·chā·det·vā अगारस्माa·gā·ras·mā अनगारियंa·na·gā·ri·yaṃ पब्बजितुं;pab·ba·ji·tuṃ

    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,

89. 89

    तञ्हिtañ·hi तस्सtas·sa बलवंba·la·vaṃ बन्धनं,ban·dha·naṃ दळ्हंda·ḷhaṃ बन्धनं,ban·dha·naṃ थिरंthi·raṃ बन्धनं,ban·dha·naṃ अपूतिकंa·pū·ti·kaṃ बन्धनं,ban·dha·naṃ थूलो,thū·lo कलिङ्गरो”ति।ka·liṅ·ga·ro

    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.”

90. 90

    “एवमेवe·va·me·va खो,kho उदायि,u·dā·yi इधेकच्चेi·dhe·kac·ce मोघपुरिसाmo·gha·pu·ri·sā ‘इदंi·daṃ पजहथा’तिpa·ja·ha·thā मयाma·yā वुच्चमानाvuc·ca·mā·nā तेte एवमाहंसु:e·va·mā·haṃ·su

    “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,

91. 91

    ‘किंkiṃ पनिमस्सpa·ni·mas·sa अप्पमत्तकस्सap·pa·mat·ta·kas·sa ओरमत्तकस्सo·ra·mat·ta·kas·sa अधिसल्लिखतेवायंa·dhi·sal·li·kha·te·vā·yaṃ समणो’ति?sa·ma·ṇo

    ‘kiṁ panimassa appamattakassa oramattakassa adhisallikhatevāyaṁ samaṇo’ti?

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

92. 92

    तेte तञ्चेवtañ·ce·va नप्पजहन्ति,nap·pa·ja·han·ti मयिma·yi चca अप्पच्चयंap·pac·ca·yaṃ उपट्ठापेन्ति।u·paṭ·ṭhā·pen·ti

    Te tañceva nappajahanti, mayi ca appaccayaṁ upaṭṭhāpenti.

    They don’t give it up, and they nurse bitterness toward me;

93. 93

    येye चca भिक्खूbhik·khū सिक्खाकामाsik·khā·kā·mā तेसंte·saṃ तं,taṃ उदायि,u·dā·yi होतिho·ti बलवंba·la·vaṃ बन्धनं,ban·dha·naṃ दळ्हंda·ḷhaṃ बन्धनं,ban·dha·naṃ थिरंthi·raṃ बन्धनं,ban·dha·naṃ अपूतिकंa·pū·ti·kaṃ बन्धनं,ban·dha·naṃ थूलो,thū·lo कलिङ्गरो।ka·liṅ·ga·ro

    Ye ca bhikkhū sikkhākāmā tesaṁ taṁ, udāyi, hoti balavaṁ bandhanaṁ, daḷhaṁ bandhanaṁ, thiraṁ bandhanaṁ, apūtikaṁ bandhanaṁ, thūlo, kaliṅgaro.

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

94. 94

    सेय्यथापि,sey·ya·thā·pi उदायि,u·dā·yi गहपतिga·ha·pa·ti वाvā गहपतिपुत्तोga·ha·pa·ti·put·to वाvā अड्ढोaḍ·ḍho महद्धनोma·had·dha·no महाभोगो,ma·hā·bho·go नेकानंne·kā·naṃ निक्खगणानंnik·kha·ga·ṇā·naṃ चयो,ca·yo नेकानंne·kā·naṃ धञ्ञगणानंdhañ·ña·ga·ṇā·naṃ चयो,ca·yo नेकानंne·kā·naṃ खेत्तगणानंkhet·ta·ga·ṇā·naṃ चयो,ca·yo नेकानंne·kā·naṃ वत्थुगणानंvat·thu·ga·ṇā·naṃ चयो,ca·yo नेकानंne·kā·naṃ भरियगणानंbha·ri·ya·ga·ṇā·naṃ चयो,ca·yo नेकानंne·kā·naṃ दासगणानंdā·sa·ga·ṇā·naṃ चयो,ca·yo नेकानंne·kā·naṃ दासिगणानंdā·si·ga·ṇā·naṃ चयो;ca·yo

    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.

95. 95

    सोso आरामगतंā·rā·ma·ga·taṃ भिक्खुंbhik·khuṃ पस्सेय्यpas·sey·ya सुधोतहत्थपादंsu·dho·ta·hat·tha·pā·daṃ मनुञ्ञंma·nuñ·ñaṃ भोजनंbho·ja·naṃ भुत्ताविंbhut·tā·viṃ सीतायsī·tā·ya छायायchā·yā·ya निसिन्नंni·sin·naṃ अधिचित्तेa·dhi·cit·te युत्तं।yut·taṃ

    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.

96. 96

    तस्सtas·sa एवमस्स:e·va·mas·sa

    Tassa evamassa:

    He’d think,

97. 97

    ‘सुखंsu·khaṃ वतva·ta भोbho सामञ्ञं,sā·mañ·ñaṃ आरोग्यंā·rog·yaṃ वतva·ta भोbho सामञ्ञं।sā·mañ·ñaṃ

    ‘sukhaṁ vata bho sāmaññaṁ, ārogyaṁ vata bho sāmaññaṁ.

    ‘The ascetic life is so very pleasant! The ascetic life is so very healthy!

98. 98

    सोso वतस्संva·tas·saṃ योहंyo·haṃ केसमस्सुंke·sa·mas·suṃ ओहारेत्वाo·hā·ret·vā कासायानिkā·sā·yā·ni वत्थानिvat·thā·ni अच्छादेत्वाac·chā·det·vā अगारस्माa·gā·ras·mā अनगारियंa·na·gā·ri·yaṃ पब्बजेय्यन्’ति।pab·ba·jey·yan

    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.’

99. 99

    सोso सक्कुणेय्यsak·ku·ṇey·ya नेकानिne·kā·ni निक्खगणानिnik·kha·ga·ṇā·ni पहाय,pa·hā·ya नेकानिne·kā·ni धञ्ञगणानिdhañ·ña·ga·ṇā·ni पहाय,pa·hā·ya नेकानिne·kā·ni खेत्तगणानिkhet·ta·ga·ṇā·ni पहाय,pa·hā·ya नेकानिne·kā·ni वत्थुगणानिvat·thu·ga·ṇā·ni पहाय,pa·hā·ya नेकानिne·kā·ni भरियगणानिbha·ri·ya·ga·ṇā·ni पहाय,pa·hā·ya नेकानिne·kā·ni दासगणानिdā·sa·ga·ṇā·ni पहाय,pa·hā·ya नेकानिne·kā·ni दासिगणानिdā·si·ga·ṇā·ni पहायpa·hā·ya केसमस्सुंke·sa·mas·suṃ ओहारेत्वाo·hā·ret·vā कासायानिkā·sā·yā·ni वत्थानिvat·thā·ni अच्छादेत्वाac·chā·det·vā अगारस्माa·gā·ras·mā अनगारियंa·na·gā·ri·yaṃ पब्बजितुं।pab·ba·ji·tuṃ

    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.

100. 100

     योyo नुnu खो,kho उदायि,u·dā·yi एवंe·vaṃ वदेय्य:va·dey·ya

     Yo nu kho, udāyi, evaṁ vadeyya:

     Would it be right to say that,

101. 101

     ‘येहिye·hi सोso गहपतिga·ha·pa·ti वाvā गहपतिपुत्तोga·ha·pa·ti·put·to वाvā बन्धनेहिban·dha·ne·hi बद्धो,bad·dho सक्कोतिsak·ko·ti नेकानिne·kā·ni निक्खगणानिnik·kha·ga·ṇā·ni पहाय,pa·hā·ya नेकानिne·kā·ni धञ्ञगणानिdhañ·ña·ga·ṇā·ni पहाय,pa·hā·ya नेकानिne·kā·ni खेत्तगणानिkhet·ta·ga·ṇā·ni पहाय,pa·hā·ya नेकानिne·kā·ni वत्थुगणानिvat·thu·ga·ṇā·ni पहाय,pa·hā·ya नेकानिne·kā·ni भरियगणानिbha·ri·ya·ga·ṇā·ni पहाय,pa·hā·ya नेकानिne·kā·ni दासगणानिdā·sa·ga·ṇā·ni पहाय,pa·hā·ya नेकानिne·kā·ni दासिगणानिdā·si·ga·ṇā·ni पहायpa·hā·ya केसमस्सुंke·sa·mas·suṃ ओहारेत्वाo·hā·ret·vā कासायानिkā·sā·yā·ni वत्थानिvat·thā·ni अच्छादेत्वाac·chā·det·vā अगारस्माa·gā·ras·mā अनगारियंa·na·gā·ri·yaṃ पब्बजितुं,pab·ba·ji·tuṃ तञ्हिtañ·hi तस्सtas·sa बलवंba·la·vaṃ बन्धनं,ban·dha·naṃ दळ्हंda·ḷhaṃ बन्धनं,ban·dha·naṃ थिरंthi·raṃ बन्धनं,ban·dha·naṃ अपूतिकंa·pū·ti·kaṃ बन्धनं,ban·dha·naṃ थूलो,thū·lo कलिङ्गरो’ति;ka·liṅ·ga·ro

     ‘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?”

102. 102

     सम्माsam·mā नुnu खोkho सो,so उदायि,u·dā·yi वदमानोva·da·mā·no वदेय्या”ति?va·dey·yā

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

     (Pāli only)

103. 103

     “नोno हेतं,he·taṃ भन्ते।bhan·te

     “No hetaṁ, bhante.

     “No, sir.

104. 104

     येहिye·hi सो,so भन्ते,bhan·te गहपतिga·ha·pa·ti वाvā गहपतिपुत्तोga·ha·pa·ti·put·to वाvā बन्धनेहिban·dha·ne·hi बद्धो,bad·dho सक्कोतिsak·ko·ti नेकानिne·kā·ni निक्खगणानिnik·kha·ga·ṇā·ni पहाय,pa·hā·ya नेकानिne·kā·ni धञ्ञगणानिdhañ·ña·ga·ṇā·ni पहाय,pa·hā·ya नेकानिne·kā·ni खेत्तगणानिkhet·ta·ga·ṇā·ni पहाय,pa·hā·ya नेकानिne·kā·ni वत्थुगणानिvat·thu·ga·ṇā·ni पहाय,pa·hā·ya नेकानिne·kā·ni भरियगणानिbha·ri·ya·ga·ṇā·ni पहाय,pa·hā·ya नेकानिne·kā·ni दासगणानिdā·sa·ga·ṇā·ni पहाय,pa·hā·ya नेकानिne·kā·ni दासिगणानिdā·si·ga·ṇā·ni पहायpa·hā·ya केसमस्सुंke·sa·mas·suṃ ओहारेत्वाo·hā·ret·vā कासायानिkā·sā·yā·ni वत्थानिvat·thā·ni अच्छादेत्वाac·chā·det·vā अगारस्माa·gā·ras·mā अनगारियंa·na·gā·ri·yaṃ पब्बजितुं;pab·ba·ji·tuṃ

     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,

105. 105

     तञ्हिtañ·hi तस्सtas·sa अबलंa·ba·laṃ बन्धनं,ban·dha·naṃ दुब्बलंdub·ba·laṃ बन्धनं,ban·dha·naṃ पूतिकंpū·ti·kaṃ बन्धनं,ban·dha·naṃ असारकंa·sā·ra·kaṃ बन्धनन्”ति।ban·dha·nan

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

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

106. 106

     “एवमेवe·va·me·va खो,kho उदायि,u·dā·yi इधेकच्चेi·dhe·kac·ce कुलपुत्ताku·la·put·tā ‘इदंi·daṃ पजहथा’तिpa·ja·ha·thā मयाma·yā वुच्चमानाvuc·ca·mā·nā तेte एवमाहंसु:e·va·mā·haṃ·su

     “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,

107. 107

     ‘किंkiṃ पनिमस्सpa·ni·mas·sa अप्पमत्तकस्सap·pa·mat·ta·kas·sa ओरमत्तकस्सo·ra·mat·ta·kas·sa पहातब्बस्सpa·hā·tab·bas·sa यस्सyas·sa नोno भगवाbha·ga·vā पहानमाह,pa·hā·na·mā·ha यस्सyas·sa नोno सुगतोsu·ga·to पटिनिस्सग्गमाहा’ति?pa·ṭi·nis·sag·ga·mā·hā

     ‘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?’

108. 108

     तेte तञ्चेवtañ·ce·va पजहन्ति,pa·ja·han·ti मयिma·yi चca नna अप्पच्चयंap·pac·ca·yaṃ उपट्ठापेन्ति।u·paṭ·ṭhā·pen·ti

     Te tañceva pajahanti, mayi ca na appaccayaṁ upaṭṭhāpenti.

     They give it up, and they don’t nurse bitterness toward me;

109. 109

     येye चca भिक्खूbhik·khū सिक्खाकामाsik·khā·kā·mā तेte तंtaṃ पहायpa·hā·ya अप्पोस्सुक्काap·pos·suk·kā पन्नलोमाpan·na·lo·mā परदत्तवुत्ताpa·ra·dat·ta·vut·tā मिगभूतेनmi·ga·bhū·te·na चेतसाce·ta·sā विहरन्ति।vi·ha·ran·ti

     Ye ca bhikkhū sikkhākāmā te taṁ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti.

     and when the mendicants eager to train have given that up, they live relaxed, unruffled, surviving on charity, their hearts free as a wild deer.

110. 110

     तेसंte·saṃ तं,taṃ उदायि,u·dā·yi होतिho·ti अबलंa·ba·laṃ बन्धनं,ban·dha·naṃ दुब्बलंdub·ba·laṃ बन्धनं,ban·dha·naṃ पूतिकंpū·ti·kaṃ बन्धनं,ban·dha·naṃ असारकंa·sā·ra·kaṃ बन्धनं।ban·dha·naṃ

     Tesaṁ taṁ, udāyi, hoti abalaṁ bandhanaṁ, dubbalaṁ bandhanaṁ, pūtikaṁ bandhanaṁ, asārakaṁ bandhanaṁ.

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

111. 111

     चत्तारोमे,cat·tā·ro·me उदायि,u·dā·yi पुग्गलाpug·ga·lā सन्तोsan·to संविज्जमानाsaṃ·vij·ja·mā·nā लोकस्मिं।lo·kas·miṃ

     Cattārome, udāyi, puggalā santo saṁvijjamānā lokasmiṁ.

     Udāyī, these four individuals are found in the world.

112. 112

     कतमेka·ta·me चत्तारो?cat·tā·ro

     Katame cattāro?

     What four?

113. 113

     इधुदायि,i·dhu·dā·yi एकच्चोe·kac·co पुग्गलोpug·ga·lo उपधिपहानायu·pa·dhi·pa·hā·nā·ya पटिपन्नोpa·ṭi·pan·no होतिho·ti उपधिपटिनिस्सग्गाय।u·pa·dhi·pa·ṭi·nis·sag·gā·ya

     Idhudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya.

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

114. 114

     तमेनंta·me·naṃ उपधिपहानायu·pa·dhi·pa·hā·nā·ya पटिपन्नंpa·ṭi·pan·naṃ उपधिपटिनिस्सग्गायu·pa·dhi·pa·ṭi·nis·sag·gā·ya उपधिपटिसंयुत्ताu·pa·dhi·pa·ṭi·saṃ·yut·tā सरसङ्कप्पाsa·ra·saṅ·kap·pā समुदाचरन्ति।sa·mu·dā·ca·ran·ti

     Tamenaṁ upadhipahānāya paṭipannaṁ upadhipaṭinissaggāya upadhipaṭisaṁyuttā sarasaṅkappā samudācaranti.

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

115. 115

     सोso तेte अधिवासेति,a·dhi·vā·se·ti नप्पजहति,nap·pa·ja·ha·ti नna विनोदेति,vi·no·de·ti नna ब्यन्तीकरोति,byan·tī·ka·ro·ti नna अनभावंa·na·bhā·vaṃ गमेति।ga·me·ti

     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.

116. 116

     इमंi·maṃ खोkho अहं,a·haṃ उदायि,u·dā·yi पुग्गलंpug·ga·laṃ ‘संयुत्तो’तिsaṃ·yut·to वदामिva·dā·mi नोno ‘विसंयुत्तो’।vi·saṃ·yut·to

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

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

117. 117

     तंtaṃ किस्सkis·sa हेतु?he·tu

     Taṁ kissa hetu?

     Why is that?

118. 118

     इन्द्रियवेमत्तताin·dri·ya·ve·mat·ta·tā हिhi मे,me उदायि,u·dā·yi इमस्मिंi·mas·miṃ पुग्गलेpug·ga·le विदिता।vi·di·tā

     Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā.

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

119. 119

     इधi·dha पनुदायि,pa·nu·dā·yi एकच्चोe·kac·co पुग्गलोpug·ga·lo उपधिपहानायu·pa·dhi·pa·hā·nā·ya पटिपन्नोpa·ṭi·pan·no होतिho·ti उपधिपटिनिस्सग्गाय।u·pa·dhi·pa·ṭi·nis·sag·gā·ya

     Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya.

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

120. 120

     तमेनंta·me·naṃ उपधिपहानायu·pa·dhi·pa·hā·nā·ya पटिपन्नंpa·ṭi·pan·naṃ उपधिपटिनिस्सग्गायu·pa·dhi·pa·ṭi·nis·sag·gā·ya उपधिपटिसंयुत्ताu·pa·dhi·pa·ṭi·saṃ·yut·tā सरसङ्कप्पाsa·ra·saṅ·kap·pā समुदाचरन्ति।sa·mu·dā·ca·ran·ti

     Tamenaṁ upadhipahānāya paṭipannaṁ upadhipaṭinissaggāya upadhipaṭisaṁyuttā sarasaṅkappā samudācaranti.

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

121. 121

     सोso तेte नाधिवासेति,nā·dhi·vā·se·ti पजहति,pa·ja·ha·ti विनोदेति,vi·no·de·ti ब्यन्तीकरोति,byan·tī·ka·ro·ti अनभावंa·na·bhā·vaṃ गमेति।ga·me·ti

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

     They don’t tolerate them, but give them up, dispel them, eliminate them, and obliterate them.

122. 122

     इमम्पिi·mam·pi खोkho अहं,a·haṃ उदायि,u·dā·yi पुग्गलंpug·ga·laṃ ‘संयुत्तो’तिsaṃ·yut·to वदामिva·dā·mi नोno ‘विसंयुत्तो’।vi·saṃ·yut·to

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

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

123. 123

     तंtaṃ किस्सkis·sa हेतु?he·tu

     Taṁ kissa hetu?

     Why is that?

124. 124

     इन्द्रियवेमत्तताin·dri·ya·ve·mat·ta·tā हिhi मे,me उदायि,u·dā·yi इमस्मिंi·mas·miṃ पुग्गलेpug·ga·le विदिता।vi·di·tā

     Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā.

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

125. 125

     इधi·dha पनुदायि,pa·nu·dā·yi एकच्चोe·kac·co पुग्गलोpug·ga·lo उपधिपहानायu·pa·dhi·pa·hā·nā·ya पटिपन्नोpa·ṭi·pan·no होतिho·ti उपधिपटिनिस्सग्गाय।u·pa·dhi·pa·ṭi·nis·sag·gā·ya

     Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya.

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

126. 126

     तमेनंta·me·naṃ उपधिपहानायu·pa·dhi·pa·hā·nā·ya पटिपन्नंpa·ṭi·pan·naṃ उपधिपटिनिस्सग्गायu·pa·dhi·pa·ṭi·nis·sag·gā·ya कदाचिka·dā·ci करहचिka·ra·ha·ci सतिसम्मोसाsa·ti·sam·mo·sā उपधिपटिसंयुत्ताu·pa·dhi·pa·ṭi·saṃ·yut·tā सरसङ्कप्पाsa·ra·saṅ·kap·pā समुदाचरन्ति;sa·mu·dā·ca·ran·ti

     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.

127. 127

     दन्धो,dan·dho उदायि,u·dā·yi सतुप्पादो।sa·tup·pā·do

     dandho, udāyi, satuppādo.

     Slowly mindfulness arises,

128. 128

     अथa·tha खोkho नंnaṃ खिप्पमेवkhip·pa·me·va पजहति,pa·ja·ha·ti विनोदेति,vi·no·de·ti ब्यन्तीकरोति,byan·tī·ka·ro·ti अनभावंa·na·bhā·vaṃ गमेति।ga·me·ti

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

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

129. 129

     सेय्यथापि,sey·ya·thā·pi उदायि,u·dā·yi पुरिसोpu·ri·so दिवसंसन्तत्तेdi·va·saṃ·san·tat·te अयोकटाहेa·yo·ka·ṭā·he द्वेdve वाvā तीणिtī·ṇi वाvā उदकफुसितानिu·da·ka·phu·si·tā·ni निपातेय्य;ni·pā·tey·ya

     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.

130. 130

     दन्धो,dan·dho उदायि,u·dā·yi उदकफुसितानंu·da·ka·phu·si·tā·naṃ निपातो।ni·pā·to अथa·tha खोkho नंnaṃ खिप्पमेवkhip·pa·me·va परिक्खयंpa·rik·kha·yaṃ परियादानंpa·ri·yā·dā·naṃ गच्छेय्य।gac·chey·ya

     dandho, udāyi, udakaphusitānaṁ nipāto. Atha kho naṁ khippameva parikkhayaṁ pariyādānaṁ gaccheyya.

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

131. 131

     एवमेवe·va·me·va खो,kho उदायि,u·dā·yi इधेकच्चोi·dhe·kac·co पुग्गलोpug·ga·lo उपधिपहानायu·pa·dhi·pa·hā·nā·ya पटिपन्नोpa·ṭi·pan·no होतिho·ti उपधिपटिनिस्सग्गाय।u·pa·dhi·pa·ṭi·nis·sag·gā·ya

     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.

132. 132

     तमेनंta·me·naṃ उपधिपहानायu·pa·dhi·pa·hā·nā·ya पटिपन्नंpa·ṭi·pan·naṃ उपधिपटिनिस्सग्गायu·pa·dhi·pa·ṭi·nis·sag·gā·ya कदाचिka·dā·ci करहचिka·ra·ha·ci सतिसम्मोसाsa·ti·sam·mo·sā उपधिपटिसंयुत्ताu·pa·dhi·pa·ṭi·saṃ·yut·tā सरसङ्कप्पाsa·ra·saṅ·kap·pā समुदाचरन्ति;sa·mu·dā·ca·ran·ti

     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.

133. 133

     दन्धो,dan·dho उदायि,u·dā·yi सतुप्पादो।sa·tup·pā·do

     dandho, udāyi, satuppādo.

     Slowly mindfulness arises,

134. 134

     अथa·tha खोkho नंnaṃ खिप्पमेवkhip·pa·me·va पजहति,pa·ja·ha·ti विनोदेति,vi·no·de·ti ब्यन्तीकरोति,byan·tī·ka·ro·ti अनभावंa·na·bhā·vaṃ गमेति।ga·me·ti

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

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

135. 135

     इमम्पिi·mam·pi खोkho अहं,a·haṃ उदायि,u·dā·yi पुग्गलंpug·ga·laṃ ‘संयुत्तो’तिsaṃ·yut·to वदामिva·dā·mi नोno ‘विसंयुत्तो’।vi·saṃ·yut·to

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

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

136. 136

     तंtaṃ किस्सkis·sa हेतु?he·tu

     Taṁ kissa hetu?

     Why is that?

137. 137

     इन्द्रियवेमत्तताin·dri·ya·ve·mat·ta·tā हिhi मे,me उदायि,u·dā·yi इमस्मिंi·mas·miṃ पुग्गलेpug·ga·le विदिता।vi·di·tā

     Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā.

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

138. 138

     इधi·dha पनुदायि,pa·nu·dā·yi एकच्चोe·kac·co पुग्गलोpug·ga·lo ‘उपधिu·pa·dhi दुक्खस्सduk·khas·sa मूलन्’ति—mū·lan

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

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

139. 139

     इतिi·ti विदित्वाvi·dit·vā निरुपधिni·ru·pa·dhi होति,ho·ti उपधिसङ्खयेu·pa·dhi·saṅ·kha·ye विमुत्तो।vi·mut·to

     iti viditvā nirupadhi hoti, upadhisaṅkhaye vimutto.

     is freed with the ending of attachments.

140. 140

     इमंi·maṃ खोkho अहं,a·haṃ उदायि,u·dā·yi पुग्गलंpug·ga·laṃ ‘विसंयुत्तो’तिvi·saṃ·yut·to वदामिva·dā·mi नोno ‘संयुत्तो’ति।saṃ·yut·to

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

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

141. 141

     तंtaṃ किस्सkis·sa हेतु?he·tu

     Taṁ kissa hetu?

     Why is that?

142. 142

     इन्द्रियवेमत्तताin·dri·ya·ve·mat·ta·tā हिhi मे,me उदायि,u·dā·yi इमस्मिंi·mas·miṃ पुग्गलेpug·ga·le विदिता।vi·di·tā

     Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā.

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

143. 143

     इमेi·me खो,kho उदायि,u·dā·yi चत्तारोcat·tā·ro पुग्गलाpug·ga·lā सन्तोsan·to संविज्जमानाsaṃ·vij·ja·mā·nā लोकस्मिं।lo·kas·miṃ

     Ime kho, udāyi, cattāro puggalā santo saṁvijjamānā lokasmiṁ.

     These are the four individuals found in the world.

144. 144

     पञ्चpañ·ca खोkho इमे,i·me उदायि,u·dā·yi कामगुणा।kā·ma·gu·ṇā

     Pañca kho ime, udāyi, kāmaguṇā.

     Udāyī, these are the five kinds of sensual stimulation.

145. 145

     कतमेka·ta·me पञ्च?pañ·ca

     Katame pañca?

     What five?

146. 146

     चक्खुविञ्ञेय्याcak·khu·viñ·ñey·yā रूपाrū·pā इट्ठाiṭ·ṭhā कन्ताkan·tā मनापाma·nā·pā पियरूपाpi·ya·rū·pā कामूपसंहिताkā·mū·pa·saṃ·hi·tā रजनीया,ra·ja·nī·yā

     Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā,

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

147. 147

     सोतविञ्ञेय्याso·ta·viñ·ñey·yā सद्दाsad·dā …पे…pe

     sotaviññeyyā saddā …pe…

     Sounds known by the ear …

148. 148

     घानविञ्ञेय्याghā·na·viñ·ñey·yā गन्धाgan·dhā …

     ghānaviññeyyā gandhā …

     Smells known by the nose …

149. 149

     जिव्हाविञ्ञेय्याjiv·hā·viñ·ñey·yā रसाra·sā …

     jivhāviññeyyā rasā …

     Tastes known by the tongue …

150. 150

     कायविञ्ञेय्याkā·ya·viñ·ñey·yā फोट्ठब्बाphoṭ·ṭhab·bā इट्ठाiṭ·ṭhā कन्ताkan·tā मनापाma·nā·pā पियरूपाpi·ya·rū·pā कामूपसंहिताkā·mū·pa·saṃ·hi·tā रजनीया।ra·ja·nī·yā

     kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā.

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

151. 151

     इमेi·me खो,kho उदायि,u·dā·yi पञ्चpañ·ca कामगुणा।kā·ma·gu·ṇā

     Ime kho, udāyi, pañca kāmaguṇā.

     These are the five kinds of sensual stimulation.

152. 152

     यंyaṃ खो,kho उदायि,u·dā·yi इमेi·me पञ्चpañ·ca कामगुणेkā·ma·gu·ṇe पटिच्चpa·ṭic·ca उप्पज्जतिup·paj·ja·ti सुखंsu·khaṃ सोमनस्संso·ma·nas·saṃ इदंi·daṃ वुच्चतिvuc·ca·ti कामसुखंkā·ma·su·khaṃ मिळ्हसुखंmi·ḷha·su·khaṃ पुथुज्जनसुखंpu·thuj·ja·na·su·khaṃ अनरियसुखं,a·na·ri·ya·su·khaṃ नna सेवितब्बं,se·vi·tab·baṃ नna भावेतब्बं,bhā·ve·tab·baṃ नna बहुलीकातब्बं;ba·hu·lī·kā·tab·baṃ ‘भायितब्बंbhā·yi·tab·baṃ एतस्सe·tas·sa सुखस्सा’तिsu·khas·sā वदामि।va·dā·mi

     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.

153. 153

     इधुदायि,i·dhu·dā·yi भिक्खुbhik·khu विविच्चेवvi·vic·ce·va कामेहिkā·me·hi …पे…pe पठमंpa·ṭha·maṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरतिvi·ha·ra·ti

     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 …

154. 154

     वितक्कविचारानंvi·tak·ka·vi·cā·rā·naṃ वूपसमाvū·pa·sa·mā …पे…pe दुतियंdu·ti·yaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति,vi·ha·ra·ti

     vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati,

     second absorption …

155. 155

     पीतियाpī·ti·yā चca विरागाvi·rā·gā …पे…pe ततियंta·ti·yaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति,vi·ha·ra·ti

     pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati,

     third absorption …

156. 156

     सुखस्सsu·khas·sa चca पहानाpa·hā·nā …पे…pe चतुत्थंca·tut·thaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti

     sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.

     fourth absorption.

157. 157

     इदंi·daṃ वुच्चतिvuc·ca·ti नेक्खम्मसुखंnek·kham·ma·su·khaṃ पविवेकसुखंpa·vi·ve·ka·su·khaṃ उपसमसुखंu·pa·sa·ma·su·khaṃ सम्बोधसुखं,sam·bo·dha·su·khaṃ आसेवितब्बं,ā·se·vi·tab·baṃ भावेतब्बं,bhā·ve·tab·baṃ बहुलीकातब्बं;ba·hu·lī·kā·tab·baṃ ‘नna भायितब्बंbhā·yi·tab·baṃ एतस्सe·tas·sa सुखस्सा’तिsu·khas·sā वदामि।va·dā·mi

     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.

158. 158

     इधुदायि,i·dhu·dā·yi भिक्खुbhik·khu विविच्चेवvi·vic·ce·va कामेहिkā·me·hi …पे…pe पठमंpa·ṭha·maṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति;vi·ha·ra·ti

     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.

159. 159

     इदंi·daṃ खोkho अहं,a·haṃ उदायि,u·dā·yi इञ्जितस्मिंiñ·ji·tas·miṃ वदामि।va·dā·mi

     idaṁ kho ahaṁ, udāyi, iñjitasmiṁ vadāmi.

     This belongs to the perturbable, I say.

160. 160

     किञ्चkiñ·ca तत्थtat·tha इञ्जितस्मिं?iñ·ji·tas·miṃ

     Kiñca tattha iñjitasmiṁ?

     And what there belongs to the perturbable?

161. 161

     यदेवya·de·va तत्थtat·tha वितक्कविचाराvi·tak·ka·vi·cā·rā अनिरुद्धाa·ni·rud·dhā होन्तिhon·ti इदंi·daṃ तत्थtat·tha इञ्जितस्मिं।iñ·ji·tas·miṃ

     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.

162. 162

     इधुदायि,i·dhu·dā·yi भिक्खुbhik·khu वितक्कविचारानंvi·tak·ka·vi·cā·rā·naṃ वूपसमाvū·pa·sa·mā …पे…pe दुतियंdu·ti·yaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति;vi·ha·ra·ti

     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.

163. 163

     इदम्पिi·dam·pi खोkho अहं,a·haṃ उदायि,u·dā·yi इञ्जितस्मिंiñ·ji·tas·miṃ वदामि।va·dā·mi

     idampi kho ahaṁ, udāyi, iñjitasmiṁ vadāmi.

     This belongs to the perturbable, I say.

164. 164

     किञ्चkiñ·ca तत्थtat·tha इञ्जितस्मिं?iñ·ji·tas·miṃ

     Kiñca tattha iñjitasmiṁ?

     And what there belongs to the perturbable?

165. 165

     यदेवya·de·va तत्थtat·tha पीतिसुखंpī·ti·su·khaṃ अनिरुद्धंa·ni·rud·dhaṃ होतिho·ti इदंi·daṃ तत्थtat·tha इञ्जितस्मिं।iñ·ji·tas·miṃ

     Yadeva tattha pītisukhaṁ aniruddhaṁ hoti idaṁ tattha iñjitasmiṁ.

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

166. 166

     इधुदायि,i·dhu·dā·yi भिक्खुbhik·khu पीतियाpī·ti·yā चca विरागाvi·rā·gā …पे…pe ततियंta·ti·yaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति;vi·ha·ra·ti

     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.

167. 167

     इदम्पिi·dam·pi खोkho अहं,a·haṃ उदायि,u·dā·yi इञ्जितस्मिंiñ·ji·tas·miṃ वदामि।va·dā·mi

     idampi kho ahaṁ, udāyi, iñjitasmiṁ vadāmi.

     This belongs to the perturbable.

168. 168

     किञ्चkiñ·ca तत्थtat·tha इञ्जितस्मिं?iñ·ji·tas·miṃ

     Kiñca tattha iñjitasmiṁ?

     And what there belongs to the perturbable?

169. 169

     यदेवya·de·va तत्थtat·tha उपेक्खासुखंu·pek·khā·su·khaṃ अनिरुद्धंa·ni·rud·dhaṃ होतिho·ti इदंi·daṃ तत्थtat·tha इञ्जितस्मिं।iñ·ji·tas·miṃ

     Yadeva tattha upekkhāsukhaṁ aniruddhaṁ hoti idaṁ tattha iñjitasmiṁ.

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

170. 170

     इधुदायि,i·dhu·dā·yi भिक्खुbhik·khu सुखस्सsu·khas·sa चca पहानाpa·hā·nā …पे…pe चतुत्थंca·tut·thaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति;vi·ha·ra·ti

     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.

171. 171

     इदंi·daṃ खोkho अहं,a·haṃ उदायि,u·dā·yi अनिञ्जितस्मिंa·niñ·ji·tas·miṃ वदामि।va·dā·mi

     idaṁ kho ahaṁ, udāyi, aniñjitasmiṁ vadāmi.

     This belongs to the imperturbable, I say.

172. 172

     इधुदायि,i·dhu·dā·yi भिक्खुbhik·khu विविच्चेवvi·vic·ce·va कामेहिkā·me·hi …पे…pe पठमंpa·ṭha·maṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति;vi·ha·ra·ti

     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.

173. 173

     इदंi·daṃ खोkho अहं,a·haṃ उदायि,u·dā·yi ‘अनलन्’तिa·na·lan वदामि,va·dā·mi ‘पजहथा’तिpa·ja·ha·thā वदामि,va·dā·mi ‘समतिक्कमथा’तिsa·ma·tik·ka·ma·thā वदामि।va·dā·mi

     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.

174. 174

     कोko चca तस्सtas·sa समतिक्कमो?sa·ma·tik·ka·mo

     Ko ca tassa samatikkamo?

     And what goes beyond it?

175. 175

     इधुदायि,i·dhu·dā·yi भिक्खुbhik·khu वितक्कविचारानंvi·tak·ka·vi·cā·rā·naṃ वूपसमाvū·pa·sa·mā …पे…pe दुतियंdu·ti·yaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति,vi·ha·ra·ti अयंa·yaṃ तस्सtas·sa समतिक्कमो;sa·ma·tik·ka·mo

     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.

176. 176

     इदम्पिi·dam·pi खोkho अहं,a·haṃ उदायि,u·dā·yi ‘अनलन्’तिa·na·lan वदामि,va·dā·mi ‘पजहथा’तिpa·ja·ha·thā वदामि,va·dā·mi ‘समतिक्कमथा’तिsa·ma·tik·ka·ma·thā वदामि।va·dā·mi

     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.

177. 177

     कोko चca तस्सtas·sa समतिक्कमो?sa·ma·tik·ka·mo

     Ko ca tassa samatikkamo?

     And what goes beyond it?

178. 178

     इधुदायि,i·dhu·dā·yi भिक्खुbhik·khu पीतियाpī·ti·yā चca विरागाvi·rā·gā …पे…pe ततियंta·ti·yaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति,vi·ha·ra·ti अयंa·yaṃ तस्सtas·sa समतिक्कमो;sa·ma·tik·ka·mo

     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.

179. 179

     इदम्पिi·dam·pi खोkho अहं,a·haṃ उदायि,u·dā·yi ‘अनलन्’तिa·na·lan वदामि,va·dā·mi ‘पजहथा’तिpa·ja·ha·thā वदामि,va·dā·mi ‘समतिक्कमथा’तिsa·ma·tik·ka·ma·thā वदामि।va·dā·mi

     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.

180. 180

     कोko चca तस्सtas·sa समतिक्कमो?sa·ma·tik·ka·mo

     Ko ca tassa samatikkamo?

     And what goes beyond it?

181. 181

     इधुदायि,i·dhu·dā·yi भिक्खुbhik·khu सुखस्सsu·khas·sa चca पहानाpa·hā·nā …पे…pe चतुत्थंca·tut·thaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति,vi·ha·ra·ti अयंa·yaṃ तस्सtas·sa समतिक्कमो;sa·ma·tik·ka·mo

     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.

182. 182

     इदम्पिi·dam·pi खोkho अहं,a·haṃ उदायि,u·dā·yi ‘अनलन्’तिa·na·lan वदामि,va·dā·mi ‘पजहथा’तिpa·ja·ha·thā वदामि,va·dā·mi ‘समतिक्कमथा’तिsa·ma·tik·ka·ma·thā वदामि।va·dā·mi

     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.

183. 183

     कोko चca तस्सtas·sa समतिक्कमो?sa·ma·tik·ka·mo

     Ko ca tassa samatikkamo?

     And what goes beyond it?

184. 184

     इधुदायि,i·dhu·dā·yi भिक्खुbhik·khu सब्बसोsab·ba·so रूपसञ्ञानंrū·pa·sañ·ñā·naṃ समतिक्कमाsa·ma·tik·ka·mā पटिघसञ्ञानंpa·ṭi·gha·sañ·ñā·naṃ अत्थङ्गमाat·thaṅ·ga·mā नानत्तसञ्ञानंnā·nat·ta·sañ·ñā·naṃ अमनसिकाराa·ma·na·si·kā·rā ‘अनन्तोa·nan·to आकासो’तिā·kā·so आकासानञ्चायतनंā·kā·sā·nañ·cā·ya·ta·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति,vi·ha·ra·ti अयंa·yaṃ तस्सtas·sa समतिक्कमो;sa·ma·tik·ka·mo

     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.

185. 185

     इदम्पिi·dam·pi खोkho अहं,a·haṃ उदायि,u·dā·yi ‘अनलन्’तिa·na·lan वदामि,va·dā·mi ‘पजहथा’तिpa·ja·ha·thā वदामि,va·dā·mi ‘समतिक्कमथा’तिsa·ma·tik·ka·ma·thā वदामि।va·dā·mi

     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.

186. 186

     कोko चca तस्सtas·sa समतिक्कमो?sa·ma·tik·ka·mo

     Ko ca tassa samatikkamo?

     And what goes beyond it?

187. 187

     इधुदायि,i·dhu·dā·yi भिक्खुbhik·khu सब्बसोsab·ba·so आकासानञ्चायतनंā·kā·sā·nañ·cā·ya·ta·naṃ समतिक्कम्मsa·ma·tik·kam·ma ‘अनन्तंa·nan·taṃ विञ्ञाणन्’तिviñ·ñā·ṇan विञ्ञाणञ्चायतनंviñ·ñā·ṇañ·cā·ya·ta·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति,vi·ha·ra·ti अयंa·yaṃ तस्सtas·sa समतिक्कमो;sa·ma·tik·ka·mo

     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.

188. 188

     इदम्पिi·dam·pi खोkho अहं,a·haṃ उदायि,u·dā·yi ‘अनलन्’तिa·na·lan वदामि,va·dā·mi ‘पजहथा’तिpa·ja·ha·thā वदामि,va·dā·mi ‘समतिक्कमथा’तिsa·ma·tik·ka·ma·thā वदामि।va·dā·mi

     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.

189. 189

     कोko चca तस्सtas·sa समतिक्कमो?sa·ma·tik·ka·mo

     Ko ca tassa samatikkamo?

     And what goes beyond it?

190. 190

     इधुदायि,i·dhu·dā·yi भिक्खुbhik·khu सब्बसोsab·ba·so विञ्ञाणञ्चायतनंviñ·ñā·ṇañ·cā·ya·ta·naṃ समतिक्कम्मsa·ma·tik·kam·ma ‘नत्थिnat·thi किञ्ची’तिkiñ·cī आकिञ्चञ्ञायतनंā·kiñ·cañ·ñā·ya·ta·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति,vi·ha·ra·ti अयंa·yaṃ तस्सtas·sa समतिक्कमो;sa·ma·tik·ka·mo

     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.

191. 191

     इदम्पिi·dam·pi खोkho अहं,a·haṃ उदायि,u·dā·yi ‘अनलन्’तिa·na·lan वदामि,va·dā·mi ‘पजहथा’तिpa·ja·ha·thā वदामि,va·dā·mi ‘समतिक्कमथा’तिsa·ma·tik·ka·ma·thā वदामि।va·dā·mi

     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.

192. 192

     कोko चca तस्सtas·sa समतिक्कमो?sa·ma·tik·ka·mo

     Ko ca tassa samatikkamo?

     And what goes beyond it?

193. 193

     इधुदायि,i·dhu·dā·yi भिक्खुbhik·khu सब्बसोsab·ba·so आकिञ्चञ्ञायतनंā·kiñ·cañ·ñā·ya·ta·naṃ समतिक्कम्मsa·ma·tik·kam·ma नेवसञ्ञानासञ्ञायतनंne·va·sañ·ñā·nā·sañ·ñā·ya·ta·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति,vi·ha·ra·ti अयंa·yaṃ तस्सtas·sa समतिक्कमो;sa·ma·tik·ka·mo

     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.

194. 194

     इदम्पिi·dam·pi खोkho अहं,a·haṃ उदायि,u·dā·yi ‘अनलन्’तिa·na·lan वदामि,va·dā·mi ‘पजहथा’तिpa·ja·ha·thā वदामि,va·dā·mi ‘समतिक्कमथा’तिsa·ma·tik·ka·ma·thā वदामि।va·dā·mi

     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.

195. 195

     कोko चca तस्सtas·sa समतिक्कमो?sa·ma·tik·ka·mo

     Ko ca tassa samatikkamo?

     And what goes beyond it?

196. 196

     इधुदायि,i·dhu·dā·yi भिक्खुbhik·khu सब्बसोsab·ba·so नेवसञ्ञानासञ्ञायतनंne·va·sañ·ñā·nā·sañ·ñā·ya·ta·naṃ समतिक्कम्मsa·ma·tik·kam·ma सञ्ञावेदयितनिरोधंsañ·ñā·ve·da·yi·ta·ni·ro·dhaṃ उपसम्पज्जu·pa·sam·paj·ja विहरति,vi·ha·ra·ti अयंa·yaṃ तस्सtas·sa समतिक्कमो;sa·ma·tik·ka·mo

     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.

197. 197

     इतिi·ti खोkho अहं,a·haṃ उदायि,u·dā·yi नेवसञ्ञानासञ्ञायतनस्सपिne·va·sañ·ñā·nā·sañ·ñā·ya·ta·nas·sa·pi पहानंpa·hā·naṃ वदामि।va·dā·mi

     iti kho ahaṁ, udāyi, nevasaññānāsaññāyatanassapi pahānaṁ vadāmi.

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

198. 198

     पस्ससिpas·sa·si नोno त्वं,tvaṃ उदायि,u·dā·yi तंtaṃ संयोजनंsaṃ·yo·ja·naṃ अणुंa·ṇuṃ वाvā थूलंthū·laṃ वाvā यस्साहंyas·sā·haṃ नोno पहानंpa·hā·naṃ वदामी”ति?va·dā·mī

     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?”

199. 199

     “नोno हेतं,he·taṃ भन्ते”ति।bhan·te

     “No hetaṁ, bhante”ti.

     “No, sir.”

200. 200

     इदमवोचi·da·ma·vo·ca भगवा।bha·ga·vā

     Idamavoca bhagavā.

     That is what the Buddha said.

201. 201

     अत्तमनोat·ta·ma·no आयस्माā·yas·mā उदायीu·dā·yī भगवतोbha·ga·va·to भासितंbhā·si·taṃ अभिनन्दीति।a·bhi·nan·dī·ti

     Attamano āyasmā udāyī bhagavato bhāsitaṁ abhinandīti.

     Satisfied, Venerable Udāyī approved what the Buddha said.

202. 202

     लटुकिकोपमसुत्तंla·ṭu·ki·ko·pa·ma·sut·taṃ निट्ठितंniṭ·ṭhi·taṃ छट्ठं।chaṭ·ṭhaṃ

     Laṭukikopamasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.

     (Pāli only)

Sources. Sanskrit: Satyavedaḥ, the New Testament in Sanskrit (Calcutta Baptist Missionaries, 1851; J. Wenger’s revision of W. Carey’s version). Digital text © 2018 SanskritBible.in, via eBible.org, licensed CC BY-SA 4.0; changed here: arranged by verse and every word linked to the dictionary (links made automatically). Old Testament Sanskrit: the Old Testament in Sanskrit, Calcutta Baptist Mission Press, 1848–1852 (public domain), read by OCR from the Internet Archive scans of the Boston University School of Theology copy; unproofread, with machine clean-up only. Pāli Canon: Mahāsaṅgīti Tipiṭaka Buddhavasse 2500 (based on the Vipassana Research Institute’s Chaṭṭha Saṅgāyana edition), from SuttaCentral bilara-data, CC0; Devanagari and pronunciation made automatically from the Roman text. Pāli English: Bhikkhu Sujato (suttas) and Bhikkhu Brahmali (Vinaya), SuttaCentral, CC0. Pāli word meanings: the Pali Text Society’s Pali-English Dictionary (Rhys Davids & Stede), corrected reprint © The Pali Text Society, CC BY-NC 3.0, digital text from BuddhaDust; word matching automatic. English: King James Version (1769), public domain; words the translators added are in italics. Word meanings and pronunciations: Monier-Williams, Sanskrit–English Dictionary (1872), via this site’s Sanskrit dictionary (CC BY-SA 4.0); English↔Sanskrit word matches made automatically and may need checking.