Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā aṅguttarāpesu viharati āpaṇaṁ nāma aṅguttarāpānaṁ nigamo.that on one occasion the Blessed One was staying among the Aṅguttarāpans at an Aṅguttarāpan town named Āpaṇa.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āpaṇaṁ piṇḍāya pāvisi.Then, early in the morning—adjusting his lower robe and carrying his outer robe & bowl—he went into Āpaṇa for alms. Āpaṇe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yenaññataro vanasaṇḍo tenupasaṅkami divāvihārāya.Having gone for alms in Āpaṇa and returning from his alms round after his meal, he went to a certain forest grove for the day’s abiding. Taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.Plunging into the grove, he sat down for his day’s abiding at the root of a certain tree.

Āyasmāpi kho udāyī pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āpaṇaṁ piṇḍāya pāvisi.Ven. Udāyin, too, early in the morning—adjusting his lower robe and carrying his outer robe & bowl—went into Āpaṇa for alms. Āpaṇe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena so vanasaṇḍo tenupasaṅkami divāvihārāya.Having gone for alms in Āpaṇa and returning from his alms round after his meal, he went to that forest grove for the day’s abiding. Taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.Plunging into the grove, he sat down for his day’s abiding at the root of a certain tree. Atha kho āyasmato udāyissa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:Then, as he was alone in seclusion, this line of thinking arose in his awareness:

“bahūnaṁ vata no bhagavā dukkhadhammānaṁ apahattā, bahūnaṁ vata no bhagavā sukhadhammānaṁ upahattā;
bahūnaṁ → bahunnaṁ (bj, sya-all, km, pts1ed)“So many painful things has the Blessed One taken away from us! So many pleasant things has he brought us! bahūnaṁ vata no bhagavā akusalānaṁ dhammānaṁ apahattā, bahūnaṁ vata no bhagavā kusalānaṁ dhammānaṁ upahattā”ti.So many unskillful qualities has the Blessed One taken away from us! So many skillful qualities has he brought us!”

Atha kho āyasmā udāyī sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā udāyī bhagavantaṁ etadavoca:Then, Ven. Udāyin, emerging from his seclusion in the evening, went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One:

“idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:
te → tena (mr)“Just now, lord, as I was alone in seclusion, this line of thinking arose in my awareness: ‘bahūnaṁ vata no bhagavā dukkhadhammānaṁ apahattā, bahūnaṁ vata no bhagavā sukhadhammānaṁ upahattā;‘So many painful things has the Blessed One taken away from us! So many pleasant things has he brought us! bahūnaṁ vata no bhagavā akusalānaṁ dhammānaṁ apahattā, bahūnaṁ vata no bhagavā kusalānaṁ dhammānaṁ upahattā’ti.So many unskillful qualities has the Blessed One taken away from us! So many skillful qualities has he brought us!’

Mayañhi, bhante, pubbe sāyañceva bhuñjāma pāto ca divā ca vikāle.For in the past, lord, we used to eat in the morning, in the evening, and in the day at the wrong time (the afternoon). Ahu kho so, bhante, samayo yaṁ bhagavā bhikkhū āmantesi:Then there was the time when the Blessed One addressed the monks, saying, ‘iṅgha tumhe, bhikkhave, etaṁ divāvikālabhojanaṁ pajahathā’ti.‘Monks, please discontinue that daytime meal at the wrong time.’ Tassa mayhaṁ, bhante, ahudeva aññathattaṁ, ahudeva domanassaṁ:
ahudeva → ahu (bj, pts1ed)At the time I was upset, at the time I was sad, (thinking,) ‘yampi no saddhā gahapatikā divā vikāle paṇītaṁ khādanīyaṁ bhojanīyaṁ denti tassapi no bhagavā pahānamāha, tassapi no sugato paṭinissaggamāhā’ti.‘The exquisite staple & non-staple foods that faithful householders give us during the day at the wrong time: even that the Blessed One has us abandon; even that the One Well-Gone has us relinquish!’ Te mayaṁ, bhante, bhagavati pemañca gāravañca hiriñca ottappañca sampassamānā evaṁ taṁ divāvikālabhojanaṁ pajahimhā.But, out of consideration for our love & respect for the Blessed One, out of consideration for shame & fear of wrong-doing, we abandoned that daytime meal at the wrong time. Te mayaṁ, bhante, sāyañceva bhuñjāma pāto ca.“So we ate both in the evening & in the morning.

Ahu kho so, bhante, samayo yaṁ bhagavā bhikkhū āmantesi:Then there was the time when the Blessed One addressed the monks, saying, ‘iṅgha tumhe, bhikkhave, etaṁ rattiṁvikālabhojanaṁ pajahathā’ti.‘Monks, please discontinue that evening meal at the wrong time.’ Tassa mayhaṁ, bhante, ahudeva aññathattaṁ ahudeva domanassaṁ:At the time I was upset, at the time I was sad, (thinking,) ‘yampi no imesaṁ dvinnaṁ bhattānaṁ paṇītasaṅkhātataraṁ tassapi no bhagavā pahānamāha, tassapi no sugato paṭinissaggamāhā’ti.‘The more exquisitely prepared of our two meals: even that the Blessed One has us abandon; even that the One Well-Gone has us relinquish!’ Bhūtapubbaṁ, bhante, aññataro puriso divā sūpeyyaṁ labhitvā evamāha:In the past, lord, a man—obtaining some soup during the day—would say to his wife, ‘handa ca imaṁ nikkhipatha, sāyaṁ sabbeva samaggā bhuñjissāmā’ti.‘Put this aside and we will all eat it together in the evening.’ Yā kāci, bhante, saṅkhatiyo sabbā tā rattiṁ, appā divā.(Almost) all food preparation is done in the evening, and almost none during the day. Te mayaṁ, bhante, bhagavati pemañca gāravañca hiriñca ottappañca sampassamānā evaṁ taṁ rattiṁvikālabhojanaṁ pajahimhā.But, out of consideration for our love & respect for the Blessed One, out of consideration for shame & fear of wrong-doing, we abandoned that evening meal at the wrong time.

Bhūtapubbaṁ, bhante, bhikkhū rattandhakāratimisāyaṁ piṇḍāya carantā candanikampi pavisanti, oligallepi papatanti, kaṇṭakāvāṭampi ārohanti, suttampi gāviṁ ārohanti, māṇavehipi samāgacchanti katakammehipi akatakammehipi, mātugāmopi te asaddhammena nimanteti.
kaṇṭakāvāṭampi → kaṇṭakavaṭṭampi (bj, pts1ed); kaṇikavāṭampi (si, mr); kaṇṭakarājimpi (sya-all, km)“In the past, lord, monks going for alms in the pitch black of the night have walked into a waste-water pool, fallen into a cesspit, stumbled over a thorn patch, or stumbled over a sleeping cow. They have encountered young hooligans on the way to or from a crime. They have been propositioned by women.

Bhūtapubbāhaṁ, bhante, rattandhakāratimisāyaṁ piṇḍāya carāmi.Once I went for alms in the pitch black of night. Addasā kho maṁ, bhante, aññatarā itthī vijjantarikāya bhājanaṁ dhovantī.A woman washing a pot saw me by a lightning flash Disvā maṁ bhītā vissaramakāsi:and, on seeing me, screamed out: ‘abhumme pisāco vata man’ti.
abhumme → abbhuṁ me (bj, pts1ed); abbhumme (sya-all)‘I’m done for! A demon is after me!’

Evaṁ vutte, ahaṁ, bhante, taṁ itthiṁ etadavocaṁ:When this was said, I said to her, ‘nāhaṁ, bhagini, pisāco;‘I’m no demon, sister. bhikkhu piṇḍāya ṭhito’ti.I’m a monk waiting for alms.’

‘Bhikkhussa ātumārī, bhikkhussa mātumārī.
Bhikkhussa ātumārī, bhikkhussa mātumārī → ṭhitoti. bhikkhussa ātu māri bhikkhussa mātu māri (sya-all, pts1ed); ṭhito’ti. bhikkhussa ātumātumārī (mr)‘Then you’re a monk whose daddy’s dead and whose mommy’s dead. Varaṁ te, bhikkhu, tiṇhena govikantanena kucchi parikanto, na tveva varaṁ yaṁ rattandhakāratimisāyaṁ kucchihetu piṇḍāya carasī’ti.
na tveva varaṁ yaṁ → na tveva yā (bj, pts1ed); na tveva yaṁ (sya-all) | carasī’ti → carasāti (si, pts1ed)Better for you, monk, that your belly were slit open with a sharp butcher’s knife than this prowling for alms for your belly’s sake in the pitch black of the night!”

Tassa mayhaṁ, bhante, tadanussarato evaṁ hoti:On recollecting that, lord, the thought occurred to me: ‘bahūnaṁ vata no bhagavā dukkhadhammānaṁ apahattā, bahūnaṁ vata no bhagavā sukhadhammānaṁ upahattā;‘So many painful things has the Blessed One taken away from us! So many pleasant things has he brought us! bahūnaṁ vata no bhagavā akusalānaṁ dhammānaṁ apahattā, bahūnaṁ vata no bhagavā kusalānaṁ dhammānaṁ upahattā’”ti.So many unskillful qualities has the Blessed One taken away from us! So many skillful qualities has he brought us!’”

“Evameva panudāyi, idhekacce moghapurisā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu:“In the same way, Udāyin, there are some worthless men who, when I tell them, ‘Abandon this,’ say: ‘kiṁ panimassa appamattakassa oramattakassa adhisallikhatevāyaṁ samaṇo’ti.‘What? Over this little, trifling thing? He’s too much of a stickler, this contemplative.’ Te tañceva nappajahanti, mayi ca appaccayaṁ upaṭṭhāpenti.They don’t abandon it. They’re rude to me and to the monks keen on training. Ye ca bhikkhū sikkhākāmā tesaṁ taṁ, udāyi, hoti balavaṁ bandhanaṁ, daḷhaṁ bandhanaṁ, thiraṁ bandhanaṁ, apūtikaṁ bandhanaṁ, thūlo, kaliṅgaro—For them that’s a strong snare, a thick snare, a heavy snare, an unrotting snare, and a thick yoke.

seyyathāpi, udāyi, laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṁ vā bandhaṁ vā maraṇaṁ vā āgameti.“Suppose a quail were snared by a rotting creeper, by which it could expect injury, captivity, or death, Yo nu kho, udāyi, evaṁ vadeyya:and someone were to say, ‘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;‘This rotting creeper by which this quail is snared, and by which she could expect injury, captivity, or death, is for her a weak snare, a feeble snare, a rotting snare, an insubstantial snare.’ sammā nu kho so, udāyi, vadamāno vadeyyā”ti?Would the person speaking that way be speaking rightly?”

“No hetaṁ, bhante.“No, lord. 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.That rotting creeper… is for her a strong snare, a thick snare, a heavy snare, an unrotting snare, and a thick yoke.

“Evameva kho, udāyi, idhekacce moghapurisā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu:“In the same way, Udāyin, there are some worthless men who, when I tell them, ‘Abandon this,’ say: ‘kiṁ panimassa appamattakassa oramattakassa adhisallikhatevāyaṁ samaṇo’ti?‘What? This little, trifling thing? He’s too much of a stickler, this contemplative.’ Te tañceva nappajahanti, mayi ca appaccayaṁ upaṭṭhāpenti.They don’t abandon it. They’re rude to me and to the monks keen on training. Ye ca bhikkhū sikkhākāmā tesaṁ taṁ, udāyi, hoti balavaṁ bandhanaṁ, daḷhaṁ bandhanaṁ, thiraṁ bandhanaṁ, apūtikaṁ bandhanaṁ, thūlo, kaliṅgaro.For them that’s a strong snare, a thick snare, a heavy snare, an unrotting snare, and a thick yoke.

Idha panudāyi, ekacce kulaputtā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu:“Now there are some clansmen who, when I tell them, ‘Abandon this,’ say: ‘kiṁ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti?‘What? The Blessed One has us abandon, the One Well-Gone has us relinquish this little, trifling thing?’ Te tañceva pajahanti, mayi ca na appaccayaṁ upaṭṭhāpenti.But they abandon it and are not rude to me or to the monks keen on training. Ye ca bhikkhū sikkhākāmā te taṁ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti.
paradattavuttā → paradavuttā (bj, sya-all, km, pts1ed)Having abandoned it, they live unconcerned, unruffled, their wants satisfied, with their mind like a wild deer. Tesaṁ taṁ, udāyi, hoti abalaṁ bandhanaṁ, dubbalaṁ bandhanaṁ, pūtikaṁ bandhanaṁ, asārakaṁ bandhanaṁ—For them that’s a weak snare, a feeble snare, a rotting snare, an insubstantial snare.

seyyathāpi, udāyi, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṁyeva kāyaṁ sannāmetvā tāni bandhanāni saṁchinditvā sampadāletvā yena kāmaṁ pakkamati.“Suppose a royal elephant—immense, pedigreed, accustomed to battles, its tusks like chariot poles—were snared with thick leather snares, but by twisting its body a bit it could break & burst those snares and go off wherever it liked. Yo nu kho, udāyi, evaṁ vadeyya:And suppose someone were to say, ‘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;‘Those thick leather snares by which the royal elephant… was snared, but which—by twisting its body a bit— it could break & burst and go off wherever it liked: for him they were a strong snare, a thick snare, a heavy snare, an unrotting snare, and a thick yoke.’ sammā nu kho so, udāyi, vadamāno vadeyyā”ti?Would the person speaking that way be speaking rightly?’

“No hetaṁ, bhante.“No, lord. 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.Those thick leather snares… were for him a weak snare, a feeble snare, a rotting snare, an insubstantial snare.”

“Evameva kho, udāyi, idhekacce kulaputtā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu:“In the same way, Udāyin, there are some clansmen who, when I tell them, ‘Abandon this,’ say: ‘kiṁ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti?‘What? The Blessed One has us abandon, the One Well-Gone has us relinquish this little, trifling thing?’ Te tañceva pajahanti, mayi ca na appaccayaṁ upaṭṭhāpenti.But they abandon it and are not rude to me or to the monks keen on training. Ye ca bhikkhū sikkhākāmā te taṁ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti.Having abandoned it, they live unconcerned, unruffled, their wants satisfied, with their mind like a wild deer. Tesaṁ taṁ, udāyi, hoti abalaṁ bandhanaṁ, dubbalaṁ bandhanaṁ, pūtikaṁ bandhanaṁ, asārakaṁ bandhanaṁ.For them that’s a weak snare, a feeble snare, a rotting snare, an insubstantial snare.

Seyyathāpi, udāyi, puriso daliddo assako anāḷhiyo;“Suppose there were a poor person, penniless & indigent, tassassa ekaṁ agārakaṁ oluggaviluggaṁ kākātidāyiṁ naparamarūpaṁ, ekā khaṭopikā oluggaviluggā naparamarūpā, ekissā kumbhiyā dhaññasamavāpakaṁ naparamarūpaṁ, ekā jāyikā naparamarūpā.
khaṭopikā → kaḷopikā (sya-all, mr) | kākātidāyiṁ → kākātiḍāyiṁ (?)with a single little shack—dilapidated, open to the crows, not the best sort; and a single bed—dilapidated, not the best sort; and a single pot of rice & gourd seeds—not the best sort; and a single wife, not the best sort. So ārāmagataṁ bhikkhuṁ passeyya sudhotahatthapādaṁ manuññaṁ bhojanaṁ bhuttāviṁ sītāya chāyāya nisinnaṁ adhicitte yuttaṁ.He would go to a park and see a monk—his hands & feet washed, after a delightful meal, sitting in the cool shade, committed to the heightened mind. Tassa evamassa:The thought would occur to him: ‘sukhaṁ vata bho sāmaññaṁ, ārogyaṁ vata bho sāmaññaṁ.How happy the contemplative state! How free of disease the contemplative state! So vatassaṁ yohaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.
vatassaṁ → so vatassa (si, mr)O that I—shaving off my hair & beard and donning the ochre robe—might go forth from the household life into homelessness!’ 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 being unable to abandon his single little shack—dilapidated, open to the crows, not the best sort; to abandon his single bed—dilapidated, not the best sort; to abandon his single pot of rice & gourd seeds—not the best sort; and to abandon his single wife, not the best sort, he wouldn’t be able to shave off his hair & beard, to don the ochre robe, or to go forth from the household life into homelessness. Yo nu kho, udāyi, evaṁ vadeyya:And suppose someone were to say, ‘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;‘That single little shack—dilapidated, open to the crows, not the best sort; that single bed—dilapidated, not the best sort; that single pot of rice & gourd seeds—not the best sort; and that single wife, not the best sort by which that man was snared, which he was unable to abandon, and because of which he couldn’t shave off his hair & beard, don the ochre robe, and go forth from the household life into homelessness: tañhi tassa abalaṁ bandhanaṁ, dubbalaṁ bandhanaṁ, pūtikaṁ bandhanaṁ, asārakaṁ bandhanan’ti;for him they were a weak snare, a feeble snare, a rotting snare, an insubstantial snare.’ sammā nu kho so, udāyi, vadamāno vadeyyā”ti?Would the person speaking that way be speaking rightly?”

“No hetaṁ, bhante.“No, lord. 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;That single hut… that single bed… that single pot… that single wife… tañhi tassa balavaṁ bandhanaṁ, daḷhaṁ bandhanaṁ, thiraṁ bandhanaṁ, apūtikaṁ bandhanaṁ, thūlo, kaliṅgaro”ti.were for that man a strong snare, a thick snare, a heavy snare, an unrotting snare, and a thick yoke.”

“Evameva kho, udāyi, idhekacce moghapurisā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu:“In the same way, Udāyin, there are some worthless men who, when I tell them, ‘Abandon this,’ say: ‘kiṁ panimassa appamattakassa oramattakassa adhisallikhatevāyaṁ samaṇo’ti?‘What? This little, trifling thing? He’s too much of a stickler, this contemplative.’ Te tañceva nappajahanti, mayi ca appaccayaṁ upaṭṭhāpenti.They don’t abandon it. They’re rude to me and to the monks keen on training. Ye ca bhikkhū sikkhākāmā tesaṁ taṁ, udāyi, hoti balavaṁ bandhanaṁ, daḷhaṁ bandhanaṁ, thiraṁ bandhanaṁ, apūtikaṁ bandhanaṁ, thūlo, kaliṅgaro.For them that’s a strong snare, a thick snare, a heavy snare, an unrotting snare, and a thick yoke.

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;“Now suppose, Udāyin, that there were a householder or householder’s son—rich, prosperous, & wealthy—with vast amounts of gold ingots, vast amounts of grain, a vast number of fields, a vast amount of land, a vast number of wives, and a vast number of male & female slaves. so ārāmagataṁ bhikkhuṁ passeyya sudhotahatthapādaṁ manuññaṁ bhojanaṁ bhuttāviṁ sītāya chāyāya nisinnaṁ adhicitte yuttaṁ.He would go to a park and see a monk—his hands & feet washed, after a delightful meal, sitting in the cool shade, committed to the heightened mind. Tassa evamassa:The thought would occur to him: ‘sukhaṁ vata bho sāmaññaṁ, ārogyaṁ vata bho sāmaññaṁ.How happy the contemplative state! How free of disease the contemplative state! So vatassaṁ yohaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.O that I—shaving off my hair & beard and donning the ochre robe—might go forth from the household life into homelessness!’ 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 being able to abandon his vast amounts of gold ingots, his vast amounts of grain, his vast number of fields, his vast amount of land, his vast number of wives, and his vast number of male & female slaves, he would be able to shave off his hair & beard, to don the ochre robe, and to go forth from the household life into homelessness. Yo nu kho, udāyi, evaṁ vadeyya:Now suppose someone were to say, ‘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;‘Those vast amounts of gold ingots… and a vast number of male & female slaves by which that householder or householder’s son was snared but which he was able to abandon so that he could shave off his hair & beard, don the ochre robe, and go forth from the household life into homelessness: for him they were a strong snare, a thick snare, a heavy snare, an unrotting snare, and a thick yoke.’ sammā nu kho so, udāyi, vadamāno vadeyyā”ti?Would the person speaking that way be speaking rightly?”

“No hetaṁ, bhante.“No, lord. 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;Those vast amounts of gold ingots… tañhi tassa abalaṁ bandhanaṁ, dubbalaṁ bandhanaṁ, pūtikaṁ bandhanaṁ, asārakaṁ bandhanan”ti.were for him a weak snare, a feeble snare, a rotting snare, an insubstantial snare.’

“Evameva kho, udāyi, idhekacce kulaputtā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu:“In the same way, Udāyin, there are some clansmen who, when I tell them, ‘Abandon this,’ say: ‘kiṁ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti?‘What? The Blessed One has us abandon, the One Well-Gone has us relinquish this little, trifling thing?’ Te tañceva pajahanti, mayi ca na appaccayaṁ upaṭṭhāpenti.But they abandon it and are not rude to me or to the monks keen on training. Ye ca bhikkhū sikkhākāmā te taṁ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti.Having abandoned it, they live unconcerned, unruffled, their wants satisfied, with their mind like a wild deer. Tesaṁ taṁ, udāyi, hoti abalaṁ bandhanaṁ, dubbalaṁ bandhanaṁ, pūtikaṁ bandhanaṁ, asārakaṁ bandhanaṁ.For them that’s a weak snare, a feeble snare, a rotting snare, an insubstantial snare.

Cattārome, udāyi, puggalā santo saṁvijjamānā lokasmiṁ.“Udāyin, there are these four types of people to be found existing in the world. Katame cattāro?Which four?

Idhudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya.There is the case where a certain person is practicing for the abandoning & relinquishing of acquisitions. Tamenaṁ upadhipahānāya paṭipannaṁ upadhipaṭinissaggāya upadhipaṭisaṁyuttā sarasaṅkappā samudācaranti.As he is practicing for the abandoning & relinquishing of acquisitions, memories & resolves associated with acquisitions assail him. So te adhivāseti, nappajahati, na vinodeti, na byantīkaroti, na anabhāvaṁ gameti.He acquiesces to them. He does not abandon them, destroy them, dispel them, or wipe them out of existence. Imaṁ kho ahaṁ, udāyi, puggalaṁ ‘saṁyutto’ti vadāmi no ‘visaṁyutto’.I tell you, Udāyin, that this sort of person is fettered, not unfettered. Taṁ kissa hetu?Why is that? Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā.Because I have known the diversity of faculties with regard to this type of person.

Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya.“Then there is the case where a certain person practicing for the abandoning & relinquishing of acquisitions. Tamenaṁ upadhipahānāya paṭipannaṁ upadhipaṭinissaggāya upadhipaṭisaṁyuttā sarasaṅkappā samudācaranti.As he is practicing for the abandoning & relinquishing of acquisitions, memories & resolves associated with acquisitions assail him. So te nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti.He does not acquiesce to them. He abandons them, destroys them, dispels them, & wipes them out of existence. Imampi kho ahaṁ, udāyi, puggalaṁ ‘saṁyutto’ti vadāmi no ‘visaṁyutto’.I tell you, Udāyin, that this sort of person is fettered, not unfettered. Taṁ kissa hetu?Why is that? Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā.Because I have known the diversity of faculties with regard to this type of person.

Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya.“Then there is the case where a certain person is practicing for the abandoning & relinquishing of acquisitions. Tamenaṁ upadhipahānāya paṭipannaṁ upadhipaṭinissaggāya kadāci karahaci satisammosā upadhipaṭisaṁyuttā sarasaṅkappā samudācaranti;As he is practicing for the abandoning & relinquishing of acquisitions, then—from time to time, owing to lapses in mindfulness—he is assailed by memories & resolves associated with acquisitions. dandho, udāyi, satuppādo.Slow is the arising of his mindfulness, Atha kho naṁ khippameva pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti.but then he quickly abandons (those memories & resolves), destroys them, dispels them, & wipes them out of existence. Seyyathāpi, udāyi, puriso divasaṁsantatte ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya;Just as when two or three drops of water fall onto an iron pan heated all day: dandho, udāyi, udakaphusitānaṁ nipāto. Atha kho naṁ khippameva parikkhayaṁ pariyādānaṁ gaccheyya.Slow is the falling of the drops of water, but they quickly vanish & disappear.

Evameva kho, udāyi, idhekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya.In the same way, there is the case where a certain person is practicing for the abandoning & relinquishing of acquisitions. Tamenaṁ upadhipahānāya paṭipannaṁ upadhipaṭinissaggāya kadāci karahaci satisammosā upadhipaṭisaṁyuttā sarasaṅkappā samudācaranti;As he is practicing for the abandoning & relinquishing of acquisitions, then—from time to time, owing to lapses in mindfulness—he is assailed by memories & resolves associated with acquisitions. dandho, udāyi, satuppādo.Slow is the arising of his mindfulness, Atha kho naṁ khippameva pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti.but then he quickly abandons (those memories & resolves), destroys them, dispels them, & wipes them out of existence. Imampi kho ahaṁ, udāyi, puggalaṁ ‘saṁyutto’ti vadāmi no ‘visaṁyutto’.I tell you, Udāyin, that this sort of person is fettered, not unfettered. Taṁ kissa hetu?Why is that? Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā.Because I have known the diversity of faculties with regard to this type of person.

Idha panudāyi, ekacco puggalo ‘upadhi dukkhassa mūlan’ti—“Then there is the case where a certain person, realizing that acquisitions are the root of suffering & stress, iti viditvā nirupadhi hoti, upadhisaṅkhaye vimutto.is without acquisitions, released in the ending of acquisitions. Imaṁ kho ahaṁ, udāyi, puggalaṁ ‘visaṁyutto’ti vadāmi no ‘saṁyutto’ti.I tell you, Udāyin, that this sort of person is unfettered, not fettered. Taṁ kissa hetu?Why is that? Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā.Because I have known the diversity of faculties with regard to this type of person. Ime kho, udāyi, cattāro puggalā santo saṁvijjamānā lokasmiṁ.“There are these four types of people to be found existing in the world.

Pañca kho ime, udāyi, kāmaguṇā.“And, Udāyin, there are these five strings of sensuality. Katame pañca?Which five? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā,Forms cognizable via the eye—agreeable, pleasing, charming, endearing, enticing, linked to sensual desire. sotaviññeyyā saddā …pe…Sounds cognizable via the ear.… ghānaviññeyyā gandhā …Aromas cognizable via the nose.… jivhāviññeyyā rasā …Flavors cognizable via the tongue.… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā.Tactile sensations cognizable via the body—agreeable, pleasing, charming, endearing, enticing, linked to sensual desire. Ime kho, udāyi, pañca kāmaguṇā.These are the five strings of sensuality.

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.
miḷhasukhaṁ → mīḷhasukhaṁ (bj, pts1ed)Now, any pleasure & happiness that arises dependent on these five strings of sensuality is called sensual pleasure, a filthy pleasure, a run-of-the-mill pleasure, an ignoble pleasure. And of this pleasure I say that it is not to be associated with, not to be developed, not to be pursued, that it is to be feared.

Idhudāyi, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati“Now, there is the case where a monk—quite secluded from sensuality, secluded from unskillful qualities—enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati,With the stilling of directed thoughts & evaluations, he enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati,With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.With the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—he enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain.

Idaṁ vuccati nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhasukhaṁ, āsevitabbaṁ, bhāvetabbaṁ, bahulīkātabbaṁ; ‘na bhāyitabbaṁ etassa sukhassā’ti vadāmi.This is called renunciation-pleasure, seclusion-pleasure, calm-pleasure, self-awakening-pleasure. And of this pleasure I say that it is to be associated with, to be developed, to be pursued, that it is not to be feared.

Idhudāyi, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati;“Now, there is the case where a monk—quite secluded from sensuality, secluded from unskillful qualities—enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. idaṁ kho ahaṁ, udāyi, iñjitasmiṁ vadāmi.That, I tell you, comes under the perturbable. Kiñca tattha iñjitasmiṁ?And what comes under the perturbable there? Yadeva tattha vitakkavicārā aniruddhā honti idaṁ tattha iñjitasmiṁ.The directed thoughts & evaluations that have not ceased there: That’s what comes under the perturbable there.

Idhudāyi, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati;“There is the case where a monk, with the stilling of directed thoughts & evaluations, enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. idampi kho ahaṁ, udāyi, iñjitasmiṁ vadāmi.That, I tell you, comes under the perturbable. Kiñca tattha iñjitasmiṁ?And what comes under the perturbable there? Yadeva tattha pītisukhaṁ aniruddhaṁ hoti idaṁ tattha iñjitasmiṁ.The rapture-pleasure that has not ceased there: That’s what comes under the perturbable there.

Idhudāyi, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati;“There is the case where a monk, with the fading of rapture, remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ idampi kho ahaṁ, udāyi, iñjitasmiṁ vadāmi.That, I tell you, comes under the perturbable. Kiñca tattha iñjitasmiṁ?And what comes under the perturbable there? Yadeva tattha upekkhāsukhaṁ aniruddhaṁ hoti idaṁ tattha iñjitasmiṁ.The equanimity-pleasure that has not ceased there: That’s what comes under the perturbable there.

Idhudāyi, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati;“There is the case where a monk, with the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. idaṁ kho ahaṁ, udāyi, aniñjitasmiṁ vadāmi.Now that, I tell you, comes under the imperturbable.

Idhudāyi, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati;“Now there is the case where a monk… enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. idaṁ kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi.That, I tell you, isn’t enough. Abandon it, I tell you. Transcend it, I tell you. Ko ca tassa samatikkamo?And what is its transcending?

Idhudāyi, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati, ayaṁ tassa samatikkamo;“There is the case where a monk… enters & remains in the second jhāna.… That is its transcending. idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi.But that, too, I tell you, isn’t enough. Abandon it, I tell you. Transcend it, I tell you. Ko ca tassa samatikkamo?And what is its transcending?

Idhudāyi, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati, ayaṁ tassa samatikkamo;“There is the case where a monk… enters & remains in the third jhāna .… That is its transcending. idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi.But that, too, I tell you, isn’t enough. Abandon it, I tell you. Transcend it, I tell you. Ko ca tassa samatikkamo?And what is its transcending?

Idhudāyi, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati, ayaṁ tassa samatikkamo;“There is the case where a monk… enters & remains in the fourth jhāna.… That is its transcending. idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi.But that, too, I tell you, isn’t enough. Abandon it, I tell you. Transcend it, I tell you. Ko ca tassa samatikkamo?And what is its transcending?

Idhudāyi, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati, ayaṁ tassa samatikkamo;“Then there is the case where a monk, with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ‘Infinite space,’ enters & remains in the dimension of the infinitude of space. That is its transcending. idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi.But that, too, I tell you, isn’t enough. Abandon it, I tell you. Transcend it, I tell you. Ko ca tassa samatikkamo?And what is its transcending?

Idhudāyi, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati, ayaṁ tassa samatikkamo;“Then there is the case where a monk, with the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ enters & remains in the dimension of the infinitude of consciousness. That is its transcending. idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi.But that, too, I tell you, isn’t enough. Abandon it, I tell you. Transcend it, I tell you. Ko ca tassa samatikkamo?And what is its transcending?

Idhudāyi, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati, ayaṁ tassa samatikkamo;“Then there is the case where a monk, with the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ enters & remains in the dimension of nothingness. That is its transcending. idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi.But that, too, I tell you, isn’t enough. Abandon it, I tell you. Transcend it, I tell you. Ko ca tassa samatikkamo?And what is its transcending?

Idhudāyi, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati, ayaṁ tassa samatikkamo;“Then there is the case where a monk, with the complete transcending of the dimension of nothingness, enters & remains in the dimension of neither perception nor non-perception. That is its transcending. idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi.But that, too, I tell you, isn’t enough. Abandon it, I tell you. Transcend it, I tell you. Ko ca tassa samatikkamo?And what is its transcending?

Idhudāyi, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, ayaṁ tassa samatikkamo;“There is the case where a monk, with the complete transcending of the dimension of neither perception nor non-perception, enters & remains in the cessation of perception & feeling. That is its transcending.

iti kho ahaṁ, udāyi, nevasaññānāsaññāyatanassapi pahānaṁ vadāmi.“Thus, Udāyin, I speak even of the abandoning of the dimension of neither perception nor non-perception. Passasi no tvaṁ, udāyi, taṁ saṁyojanaṁ aṇuṁ vā thūlaṁ vā yassāhaṁ no pahānaṁ vadāmī”ti?Do you see any fetter, large or small, of whose abandoning I don’t speak?”

“No hetaṁ, bhante”ti.“No, lord.”

Idamavoca bhagavā.That is what the Blessed One said. Attamano āyasmā udāyī bhagavato bhāsitaṁ abhinandīti.Gratified, Ven. Udāyin delighted in the Blessed One’s words.

Laṭukikopamasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.