The Buddha explains how even small attachments can be strong fetters if not relinquished, using similes of a quail and an elephant, and contrasts between the poor and wealthy. He describes four types of practitioners based on their response to attachment and mindfulness. The discourse also presents gradual refinement of meditative attainments from the first jhāna to the cessation of perception and feeling.

MN 66 Laṭukikopama sutta - Simile of the Quail

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā aṅguttarāpesu viharati āpaṇaṁ nāma aṅguttarāpānaṁ nigamo.

Thus have I heard—At one time, the Blessed One was staying in the country of the Anguttarāpans, in a market-town named |Āpaṇa::name of a town in Bengal; lit. market [āpaṇa]|.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āpaṇaṁ piṇḍāya pāvisi. Āpaṇe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yenaññataro vanasaṇḍo tenupasaṅkami divāvihārāya. Taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.

Then when it was early morning, the Blessed One dressed, took his bowl and robe, and went into Āpaṇa for alms. After wandering for alms in Āpaṇa and finishing his meal, he went to a certain forest grove for his day’s abiding. Entering deep into that grove, he sat down at the foot of a tree to abide for the day.

Āyasmāpi kho udāyī pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āpaṇaṁ piṇḍāya pāvisi. Āpaṇe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena so vanasaṇḍo tenupasaṅkami divāvihārāya. Taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. Atha kho āyasmato udāyissa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:

And the venerable Udāyī too, early in the morning, dressed, took his robe and bowl, and entered Āpaṇa for alms. After walking for alms in Āpaṇa and finishing his meal, he returned from the alms-round and went to that same forest grove for his day’s abiding. Entering deep into that grove, he sat down at the foot of a certain tree to abide for the day. Then, as the venerable Udāyī sat in |seclusion::solitude, privacy [paṭisallāna]|, withdrawn, a reflection arose in his mind:

“bahūnaṁ vata no bhagavā dukkhadhammānaṁ apahattā, bahūnaṁ vata no bhagavā sukhadhammānaṁ upahattā; bahūnaṁ vata no bhagavā akusalānaṁ dhammānaṁ apahattā, bahūnaṁ vata no bhagavā kusalānaṁ dhammānaṁ upahattā”ti.

“Indeed, the Blessed One has removed the conditions of suffering for many, and brought about the conditions of happiness for many; he has removed |unwholesome mental qualities::unskillful characteristics [akusala + dhammā]| and fostered |wholesome mental qualities::skillful characteristics [kusala + dhammā]| for many.

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, the venerable Udāyī, having risen from seclusion, went to the Blessed One. Having approached and paid homage, he sat down to one side. Seated to one side, the venerable Udāyī said to the Blessed One:

“idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: ‘bahūnaṁ vata no bhagavā dukkhadhammānaṁ apahattā, bahūnaṁ vata no bhagavā sukhadhammānaṁ upahattā; bahūnaṁ vata no bhagavā akusalānaṁ dhammānaṁ apahattā, bahūnaṁ vata no bhagavā kusalānaṁ dhammānaṁ upahattā’ti.

“Here, venerable sir, while I was alone and secluded, a reflection arose in my mind: ‘How many |painful experiences::misfortunes, states of suffering [dukkhadhammā]| has the Blessed One rid us of! How many |pleasant experiences::states of ease [sukhadhammā]| has the Blessed One brought us! How many unwholesome mental qualities has the Blessed One cleared us of! How many wholesome mental qualities has the Blessed One fostered in us!’

Mayañhi, bhante, pubbe sāyañceva bhuñjāma pāto ca divā ca vikāle. Ahu kho so, bhante, samayo yaṁ bhagavā bhikkhū āmantesi: ‘iṅgha tumhe, bhikkhave, etaṁ divāvikālabhojanaṁ pajahathā’ti. Tassa mayhaṁ, bhante, ahudeva aññathattaṁ, ahudeva domanassaṁ: ‘yampi no saddhā gahapatikā divā vikāle paṇītaṁ khādanīyaṁ bhojanīyaṁ denti tassapi no bhagavā pahānamāha, tassapi no sugato paṭinissaggamāhā’ti. Te mayaṁ, bhante, bhagavati pemañca gāravañca hiriñca ottappañca sampassamānā evaṁ taṁ divāvikālabhojanaṁ pajahimhā. Te mayaṁ, bhante, sāyañceva bhuñjāma pāto ca.

Venerable sir, previously, we used to eat in the evening, in the morning, and even during the day outside the proper time. Then there was an occasion where the Blessed One addressed the bhikkhus thus: ‘Bhikkhus, please |let go of::abandon, give up [pajahati]| that daytime meal, which is outside the proper time.’ At that, venerable sir, I experienced a shift in attitude and |mental distress::dejection, depression, unhappiness, grief, negative state of mind [domanassa]| thinking: ‘Even though faithful householders give us delicious food of various kinds during the day outside the proper time, the Blessed One tells us to let go of it, the |Fortunate One::well gone, Accomplished One, epithet of the Buddha [sugata]| tells us to |relinquish it::abandon it, give it up [paṭinissagga]|.’ Yet out of |affection::dearness, fondness [pema]| and |respect::reverence, esteem [gārava]| for the Blessed One, and in mindful regard for |conscience::internal sense of right and wrong used for guiding one’s behavior, moral shame, scruple [hirī]| and |fear of wrongdoing::moral dread [ottappa]|, we let go of that daytime meal, which was outside the proper time. Then we ate only in the evening and in the morning.

Ahu kho so, bhante, samayo yaṁ bhagavā bhikkhū āmantesi: ‘iṅgha tumhe, bhikkhave, etaṁ rattiṁvikālabhojanaṁ pajahathā’ti. Tassa mayhaṁ, bhante, ahudeva aññathattaṁ ahudeva domanassaṁ: ‘yampi no imesaṁ dvinnaṁ bhattānaṁ paṇītasaṅkhātataraṁ tassapi no bhagavā pahānamāha, tassapi no sugato paṭinissaggamāhā’ti. Bhūtapubbaṁ, bhante, aññataro puriso divā sūpeyyaṁ labhitvā evamāha: ‘handa ca imaṁ nikkhipatha, sāyaṁ sabbeva samaggā bhuñjissāmā’ti. Yā kāci, bhante, saṅkhatiyo sabbā tā rattiṁ, appā divā. Te mayaṁ, bhante, bhagavati pemañca gāravañca hiriñca ottappañca sampassamānā evaṁ taṁ rattiṁvikālabhojanaṁ pajahimhā.

Then there was an occasion where the Blessed One addressed the bhikkhus, saying: ‘Bhikkhus, please let go of that nighttime meal, which is outside the proper time.’ At that, venerable sir, I experienced a shift in attitude and mental distress thinking: ‘The Blessed One tells us to let go of the more delicious of our two meals, the Fortunate one tells us to relinquish even that.’ Once, venerable sir, a certain man, having received curry during the day, said: ‘Come, let’s set this aside and we shall all eat together in the evening.’ Venerable sir, most meal preparations happen at night, and few during the day. Yet, out of affection and respect for the Blessed One, and in mindful regard for conscience and fear of wrongdoing, we let go of that night meal, which was outside the proper time.

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, venerable sir, bhikkhus wandering for alms in the pitch-black darkness of night have stepped into cesspools, fallen into sewers, stumbled into thorny pits, climbed onto sleeping cows, and encountered both thieves who had committed crimes and those planning to do so. They have even been invited by women with improper motives.

Bhūtapubbāhaṁ, bhante, rattandhakāratimisāyaṁ piṇḍāya carāmi. Addasā kho maṁ, bhante, aññatarā itthī vijjantarikāya bhājanaṁ dhovantī. Disvā maṁ bhītā vissaramakāsi: ‘abhumme pisāco vata man’ti.

Once, venerable sir, I was wandering for alms in the pitch-black darkness of night. A woman washing a vessel saw me during a flash of lightning and let out a frightened scream: ‘Oh horror! An evil spirit has come for me!’

Evaṁ vutte, ahaṁ, bhante, taṁ itthiṁ etadavocaṁ: ‘nāhaṁ, bhagini, pisāco; bhikkhu piṇḍāya ṭhito’ti.

Upon hearing that, venerable sir, I said to her: ‘Sister, I am not an evil spirit. I am a bhikkhu wandering for alms.’

‘Bhikkhussa ātumārī, bhikkhussa mātumārī. Varaṁ te, bhikkhu, tiṇhena govikantanena kucchi parikanto, na tveva varaṁ yaṁ rattandhakāratimisāyaṁ kucchihetu piṇḍāya carasī’ti.

‘Then it is a bhikkhu whose mother has died and whose father has died! Better, bhikkhu, that you get your belly cut open with a sharp butcher’s knife than this wandering for alms for your belly’s sake in the pitch-black darkness of night!’

Tassa mayhaṁ, bhante, tadanussarato evaṁ hoti: ‘bahūnaṁ vata no bhagavā dukkhadhammānaṁ apahattā, bahūnaṁ vata no bhagavā sukhadhammānaṁ upahattā; bahūnaṁ vata no bhagavā akusalānaṁ dhammānaṁ apahattā, bahūnaṁ vata no bhagavā kusalānaṁ dhammānaṁ upahattā’”ti.

Venerable sir, when I recollected that I thought: ‘How many painful experiences has the Blessed One rid us of! How many pleasant experiences has the Blessed One brought us! How many unwholesome mental qualities has the Blessed One cleared us of! How many wholesome mental qualities has the Blessed One fostered in us!’”

A Strong Bond, A Massive Weight

“Evameva panudāyi, idhekacce moghapurisā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu: ‘kiṁ panimassa appamattakassa oramattakassa adhisallikhatevāyaṁ samaṇo’ti. Te tañceva nappajahanti, mayi ca appaccayaṁ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā tesaṁ taṁ, udāyi, hoti balavaṁ bandhanaṁ, daḷhaṁ bandhanaṁ, thiraṁ bandhanaṁ, apūtikaṁ bandhanaṁ, thūlo, kaliṅgaro—

“Similarly, Udāyī, there are certain |misguided persons::vain persons [moghapurisā]| here who, when told by me: ‘Let go of this,’ respond: ‘What, such a mere trifle, such a |small::tiny, minute, insignificant [appamattaka]| thing as this? This ascetic is much too exacting!’ And they do not let go of that and they show |bitterness::indignation [appaccaya]| towards me as well as towards those bhikkhus eager to train. For them, that very thing becomes a strong bond, a strenuous tie, a solid bond, an undecaying tether, a massive weight, a wooden yoke.

Simile of A Quail

seyyathāpi, udāyi, laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṁ vā bandhaṁ vā maraṇaṁ vā āgameti. Yo nu kho, udāyi, evaṁ vadeyya: ‘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; sammā nu kho so, udāyi, vadamāno vadeyyā”ti?

Suppose, Udāyī, a small bird such as a |quail::small ground-dwelling bird; represents vulnerability or helplessness when bound. Preferred over “purple sunbird” for better fit with the context. [laṭukikā]| were tethered by a stinking creeper and would thereby expect slaughter, captivity, or death. Now suppose someone were to say: ‘That stinking creeper by which that small bird such as a quail is tethered and would thereby expect slaughter, captivity, or death, is for her a feeble bond, a weak tie, a rotting tether, or an insubstantial bond’—would that person, Udāyī, be speaking rightly?”

“No hetaṁ, bhante. 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.

“Indeed not, venerable sir. The stinking creeper by which that small bird such as a quail is tethered and would thereby expect slaughter, captivity, or death; that is for her a strong bond, a strenuous tie, a solid bond, an undecaying tether, a massive weight, a wooden yoke.”

“Evameva kho, udāyi, idhekacce moghapurisā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu: ‘kiṁ panimassa appamattakassa oramattakassa adhisallikhatevāyaṁ samaṇo’ti? Te tañceva nappajahanti, mayi ca appaccayaṁ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā tesaṁ taṁ, udāyi, hoti balavaṁ bandhanaṁ, daḷhaṁ bandhanaṁ, thiraṁ bandhanaṁ, apūtikaṁ bandhanaṁ, thūlo, kaliṅgaro.

“So too, Udāyī, there are certain misguided persons here who, when told by me: ‘Let go of this,’ respond: ‘What, such a mere trifle, such a small thing as this? This ascetic is much too exacting!’ And they do not let go of that and they show bitterness towards me as well as towards those bhikkhus eager to train. For them, that very thing becomes a strong bond, a strenuous tie, a solid bond, an undecaying tether, a massive weight, a wooden yoke.

Idha panudāyi, ekacce kulaputtā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu: ‘kiṁ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti? Te tañceva pajahanti, mayi ca na appaccayaṁ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā te taṁ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti. Tesaṁ taṁ, udāyi, hoti abalaṁ bandhanaṁ, dubbalaṁ bandhanaṁ, pūtikaṁ bandhanaṁ, asārakaṁ bandhanaṁ—

Moreover here, Udāyī, there are certain sons of good families who, when told by me: ‘Let go of this,’ respond: ‘What, such a mere trifle, such a small thing to be abandoned as this the Blessed One tells us to let go of, the Fortunate One tells us to relinquish it!’ And they let go of that and do not show bitterness towards me or towards those bhikkhus eager to train. Having given it up, they dwell |with few desires::untroubled, at ease [appossukka]|, |humble::subdued, compliant [pannaloma]|, living on others’ generosity, with the mind as aloof as that of a forest deer. For them, Udāyī, that becomes a weak bond, a feeble tie, a rotting tether, an insubstantial bond.

Simile of A King’s Elephant

seyyathāpi, udāyi, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṁyeva kāyaṁ sannāmetvā tāni bandhanāni saṁchinditvā sampadāletvā yena kāmaṁ pakkamati. Yo nu kho, udāyi, evaṁ vadeyya: ‘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; sammā nu kho so, udāyi, vadamāno vadeyyā”ti?

Suppose, Udāyī, a king’s elephant with sharp tusks, of a mighty stature, well bred, accustomed to the battlefield, were tethered by strong straps and fetters, and which by slightly twisting its body, snapped and shattered those bonds and went wherever it pleased. Now suppose someone were to say: ‘Those strong straps and fetters by which that king’s elephant with sharp tusks, of a mighty stature, well bred, accustomed to the battlefield, is tethered and which by slightly twisting its body, snaps and shatters those bonds and goes wherever it pleases, are for him a strong bond, a strenuous tie, a solid bond, an undecaying tether, a massive weight, a wooden yoke’—would that person, Udāyī, be speaking rightly?”

“No hetaṁ, bhante. 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.

“Indeed not, venerable sir. Those strong straps and fetters by which that king’s elephant with sharp tusks, of a mighty stature, well bred, accustomed to the battlefield, is tethered and which by slightly twisting its body, snaps and shatters those bonds and goes wherever it pleases, are for him a weak bond, a feeble tie, a rotting tether, an insubstantial bond.”

“Evameva kho, udāyi, idhekacce kulaputtā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu: ‘kiṁ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti? Te tañceva pajahanti, mayi ca na appaccayaṁ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā te taṁ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti. Tesaṁ taṁ, udāyi, hoti abalaṁ bandhanaṁ, dubbalaṁ bandhanaṁ, pūtikaṁ bandhanaṁ, asārakaṁ bandhanaṁ.

So too, Udāyī, there are certain sons of good families who, when told by me: ‘Let go of this,’ respond: ‘What, such a mere trifle, such a small thing to be abandoned as this the Blessed One tells us to let go of, the Fortunate One tells us to relinquish it!’ And they let go of that and do not show bitterness towards me or towards those bhikkhus eager to train. Having given it up, they dwell with few desires, humble, living on others’ generosity, with the mind as aloof as that of a forest deer. For them, Udāyī, that becomes a weak bond, a feeble tie, a rotting tether, an insubstantial bond.

Simile of A Poor Man With Dilapidated Cottage

Seyyathāpi, udāyi, puriso daliddo assako anāḷhiyo; tassassa ekaṁ agārakaṁ oluggaviluggaṁ kākātidāyiṁ naparamarūpaṁ, ekā khaṭopikā oluggaviluggā naparamarūpā, ekissā kumbhiyā dhaññasamavāpakaṁ naparamarūpaṁ, ekā jāyikā naparamarūpā. So ārāmagataṁ bhikkhuṁ passeyya sudhotahatthapādaṁ manuññaṁ bhojanaṁ bhuttāviṁ sītāya chāyāya nisinnaṁ adhicitte yuttaṁ. Tassa evamassa: ‘sukhaṁ vata bho sāmaññaṁ, ārogyaṁ vata bho sāmaññaṁ. So vatassaṁ yohaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. 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. Yo nu kho, udāyi, evaṁ vadeyya: ‘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; tañhi tassa abalaṁ bandhanaṁ, dubbalaṁ bandhanaṁ, pūtikaṁ bandhanaṁ, asārakaṁ bandhanan’ti; sammā nu kho so, udāyi, vadamāno vadeyyā”ti?

Suppose, Udāyī, there were a poor, destitute, and impoverished man, and he had one |dilapidated::old and broken [oluggavilugga]| cottage flown through by crows, not the best kind; a small dilapidated bed, not the best kind; a single grain jar barely fit for holding seeds, not the best kind; and a wife, not the best kind. Then he sees a bhikkhu who has gone to the park, with well-washed hands and feet, having eaten delicious food, sitting in the cool shade, practicing devoted to the |higher mind::meditation, mental development, higher consciousness, [adhicitta]|. He thinks: ‘How pleasant is the state of being a bhikkhu! How healthy is the state of being a bhikkhu! If only I could shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness.’ But he is unable to let go of that one dilapidated cottage flown through by crows, not the best kind; that small dilapidated bed, not the best kind; that single grain jar barely fit for holding seeds, not the best kind; and that wife, not the best kind—to shave off his hair and beard, put on the ochre robes, and go forth from the household life into homelessness. Now suppose someone were to say: ‘The bonds by which that man is bound such that he cannot let go of that one dilapidated cottage flown through by crows, not the best kind; that small dilapidated bed, not the best kind; that single grain jar barely fit for holding seeds, not the best kind; and that wife, not the best kind; to shave off his hair and beard, put on the ochre robes, and go forth from the household life into homelessness, are for him a weak bond, a feeble tie, a rotting tether, an insubstantial bond’—would that person, Udāyī, be speaking rightly?”

“No hetaṁ, bhante. 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; tañhi tassa balavaṁ bandhanaṁ, daḷhaṁ bandhanaṁ, thiraṁ bandhanaṁ, apūtikaṁ bandhanaṁ, thūlo, kaliṅgaro”ti.

“Indeed not, venerable sir. The bonds by which that man is bound such that he cannot let go of that one dilapidated cottage flown through by crows, not the best kind; that small dilapidated bed, not the best kind; that single grain jar barely fit for holding seeds, not the best kind; and that wife, not the best kind; to shave off his hair and beard, put on the ochre robes, and go forth from the household life into homelessness, are for him a strong bond, a strenuous tie, a solid bond, an undecaying tether, a massive weight, a wooden yoke.”

Simile of A Rich Householder

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; so ārāmagataṁ bhikkhuṁ passeyya sudhotahatthapādaṁ manuññaṁ bhojanaṁ bhuttāviṁ sītāya chāyāya nisinnaṁ adhicitte yuttaṁ. Tassa evamassa: ‘sukhaṁ vata bho sāmaññaṁ, ārogyaṁ vata bho sāmaññaṁ. So vatassaṁ yohaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. 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. Yo nu kho, udāyi, evaṁ vadeyya: ‘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; sammā nu kho so, udāyi, vadamāno vadeyyā”ti?

Suppose, Udāyī, there were a householder or householder’s son, rich, affluent, and wealthy, with several piles of gold coins, with several piles of grains, with several fields, with several properties, with several wives, and with a host of servants and maidservants. Then he sees a bhikkhu who has gone to the park, with well-washed hands and feet, having eaten delicious food, sitting in the cool shade, practicing devoted to the higher mind. He thinks: ‘How pleasant is the state of being a bhikkhu! How healthy is the state of being a bhikkhu! If only I could shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness.’ And he is able to let go of all those several piles of gold coins, all those several piles of grains, all those several fields, all those several properties, all those several wives, and all those hosts of servants and maidservants—to shave off his hair and beard, put on the ochre robes, and go forth from the household life into homelessness. Now suppose someone were to say: ‘The bonds by which that householder or householder’s son is bound such that he can let go of all those several piles of gold coins, all those several piles of grains, all those several fields, all those several properties, all those several wives, and all those hosts of servants and maidservants; to shave off his hair and beard, put on the ochre robes, and go forth from the household life into homelessness, are for him a strong bond, a strenuous tie, a solid bond, an undecaying tether, a massive weight, a wooden yoke’—would that person, Udāyī, be speaking rightly?”

“No hetaṁ, bhante. 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; tañhi tassa abalaṁ bandhanaṁ, dubbalaṁ bandhanaṁ, pūtikaṁ bandhanaṁ, asārakaṁ bandhanan”ti.

“Indeed not, venerable sir. The bonds by which that householder or householder’s son is bound such that he can let go of all those several piles of gold coins, all those several piles of grains, all those several fields, all those several properties, all those several wives, and all those hosts of servants and maidservants; to shave off his hair and beard, put on the ochre robes, and go forth from the household life into homelessness, are for him a weak bond, a feeble tie, a rotting tether, an insubstantial bond.”

“So too, Udāyī, there are certain sons of good families who, when told by me: ‘Let go of this,’ respond: ‘What, such a mere trifle, such a small thing to be abandoned as this the Blessed One tells us to let go of, the Fortunate One tells us to relinquish it!’ And they let go of that and do not show bitterness towards me or towards those bhikkhus eager to train. Having given it up, they dwell with few desires, humble, living on others’ generosity, with the mind as aloof as that of a forest deer. For them, Udāyī, that becomes a weak bond, a feeble tie, a rotting tether, an insubstantial bond.

Four Differences of Faculties

Cattārome, udāyi, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?

Udāyī, there are four kinds of persons to be found existing in the world. What four?

Idhudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṁ upadhipahānāya paṭipannaṁ upadhipaṭinissaggāya upadhipaṭisaṁyuttā sarasaṅkappā samudācaranti. So te adhivāseti, nappajahati, na vinodeti, na byantīkaroti, na anabhāvaṁ gameti. Imaṁ kho ahaṁ, udāyi, puggalaṁ ‘saṁyutto’ti vadāmi no ‘visaṁyutto’. Taṁ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā.

1) Here, Udāyī, a certain person practices for the |abandoning of attachment::giving up of identification [upadhipahāna]|, for the relinquishing of attachment. But while that person is practicing for the abandoning of attachment, for the relinquishing of attachment, |memories and thoughts::memories and plans [sarasaṅkappā]| associated with |acquisitions::attachment, taking as mine, appropriation, sense of ownership, identification [upadhi]| |overwhelm::assail, frequent [samudācarati]| him. He |agrees to::consents, accepts [adhivāseti]| them, he does not abandon them, he does not dispel them, he does not put an end to them, he does not eradicate them. Such a person I call fettered, not unfettered. Why is that? Because I have known the particular |difference of faculties::diversity of capabilities [indriyavemattatā]| in this person.

Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṁ upadhipahānāya paṭipannaṁ upadhipaṭinissaggāya upadhipaṭisaṁyuttā sarasaṅkappā samudācaranti. So te nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti. Imampi kho ahaṁ, udāyi, puggalaṁ ‘saṁyutto’ti vadāmi no ‘visaṁyutto’. Taṁ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā.

2) Here, Udāyī, a certain person practices for the abandoning of attachment, for the relinquishing of attachment. And while that person is practicing for the abandoning of attachment, for the relinquishing of attachment, memories and thoughts associated with acquisitions overwhelm him. But he does not agree to them, he abandons them, dispels them, puts an end to them, eradicates them. Such a person too I call fettered, not unfettered. Why is that? Because I have known the particular difference of faculties in this person.

Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṁ upadhipahānāya paṭipannaṁ upadhipaṭinissaggāya kadāci karahaci satisammosā upadhipaṭisaṁyuttā sarasaṅkappā samudācaranti; dandho, udāyi, satuppādo. Atha kho naṁ khippameva pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti. Seyyathāpi, udāyi, puriso divasaṁsantatte ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya; dandho, udāyi, udakaphusitānaṁ nipāto. Atha kho naṁ khippameva parikkhayaṁ pariyādānaṁ gaccheyya.

3) Here, Udāyī, a certain person practices for the abandoning of attachment, for the relinquishing of attachment. And while that person is practicing for the abandoning of attachment, for the relinquishing of attachment, due to occasional lapses of mindfulness, memories and thoughts associated with acquisitions arise in him; because, Udāyī, the arising of mindfulness in him is |slow::sluggish [dandha]|. But he very quickly abandons them, dispels them, puts an end to them, eradicates them. Suppose a man were to let two or three drops of water fall onto an iron pan heated for a whole day, the falling of the water drops might be slow but they would quickly evaporate, dry up, and disappear.

Evameva kho, udāyi, idhekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṁ upadhipahānāya paṭipannaṁ upadhipaṭinissaggāya kadāci karahaci satisammosā upadhipaṭisaṁyuttā sarasaṅkappā samudācaranti; dandho, udāyi, satuppādo. Atha kho naṁ khippameva pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti. Imampi kho ahaṁ, udāyi, puggalaṁ ‘saṁyutto’ti vadāmi no ‘visaṁyutto’. Taṁ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā.

So too, Udāyī, a certain person practices for the abandoning of attachment, for the relinquishing of attachment. And while that person is practicing for the abandoning of attachment, for the relinquishing of attachment, due to occasional lapses of mindfulness, memories and thoughts associated with acquisitions arise in him; because, Udāyī, the arising of mindfulness in him is slow. But he very quickly abandons them, dispels them, puts an end to them, eradicates them. Such a person too, Udāyī, I call fettered, not unfettered. Why is that? Because I have known the particular difference of faculties in this person.

Idha panudāyi, ekacco puggalo ‘upadhi dukkhassa mūlan’ti— iti viditvā nirupadhi hoti, upadhisaṅkhaye vimutto. Imaṁ kho ahaṁ, udāyi, puggalaṁ ‘visaṁyutto’ti vadāmi no ‘saṁyutto’ti. Taṁ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā. Ime kho, udāyi, cattāro puggalā santo saṁvijjamānā lokasmiṁ.

4) Here, Udāyī, a certain person, having understood that ‘acquisition is the root of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|,’ divests himself of acquisitions and is liberated through the eradication of attachment. This, Udāyī, is a person I call unfettered, not fettered. Why is that? Because I have known the particular difference of faculties in this person.

Five Cords of Sensual Pleasure

Pañca kho ime, udāyi, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, sotaviññeyyā saddā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, ghānaviññeyyā gandhā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, jivhāviññeyyā rasā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Ime kho, udāyi, pañca kāmaguṇā.

There are, Udāyī, these five cords of sensual pleasure. What five? |Forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]| cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensual, and |enticing::arousing, tantalizing [rajanīya]|; |sounds::auditory experiences such as speech, music, praise, blame, ambient noise, verbal expression, or melodic tones—any sound that can stir emotion, craving for praise, aesthetic delight, or attachment to communication and identity [saddā]| cognizable by the ear that are desirable, lovely, agreeable, pleasing, sensual, and enticing; |odors::smells and fragrances experienced through the nose, including perfumes, flowers, food aromas, earth after rain, incense, or even stench—any olfactory experience that may evoke craving, aversion, nostalgia, comfort, or sensual pleasure [gandhā]| cognizable by the nose that are desirable, lovely, agreeable, pleasing, sensual, and enticing; |tastes::flavors experienced through the tongue such as sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle tastes like umami or astringency—any gustatory experience that can become an object of craving, indulgence, comfort, or sensory delight [rasā]| cognizable by the tongue that are desirable, lovely, agreeable, pleasing, sensual, and enticing; |tangible objects::tangible contact such as the feel of skin, warmth, softness, intimacy, physical affection, or sensations like massage, breath, water, air, pressure—anything felt through the body that can become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabba]| cognizable by the body that are desirable, lovely, agreeable, pleasing, sensual, and enticing. These, Udāyī, are the five cords of sensual pleasure.

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.

Now, Udāyī, whatever |happiness::contentment, ease, pleasant abiding [sukha]| and |pleasure::gladness, joy, positive state of mind [somanassa]| arises dependent on the five cords of sensual pleasure is called sensual pleasure, |filthy pleasure::lit. excrement pleasure [miḷhasukha]|, |ordinary pleasure::comfort of the common man [puthujjanasukha]|, |ignoble pleasure::vulgar happiness [anariyasukha]|. I say of this kind of pleasure that it should not be pursued, it should not be cultivated, and it should not be practiced often. I say that one |should be afraid of::should fear [bhāyitabba]| this pleasure.

Progression Towards the Imperturbable

Idhudāyi, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Puna caparaṁ, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Puna caparaṁ, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. Puna caparaṁ, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.

Here, Udāyī, a bhikkhu, having secluded himself from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental qualities, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born of seclusion::secluded from the defilements [vivekaja]|, and is |imbued with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. 2) With the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, the bhikkhu enters and dwells in the second jhāna, characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, free from reflection and examination, |born of collectedness::born from a stable mind [samādhija]|, and imbued with joyful pleasure. 3) With the fading away of joyful pleasure, he dwells |equanimous::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as ‘one who dwells equanimous, mindful and at ease.’ 4) With the abandonment of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, he enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant.

Idaṁ vuccati nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhasukhaṁ, āsevitabbaṁ, bhāvetabbaṁ, bahulīkātabbaṁ; ‘na bhāyitabbaṁ etassa sukhassā’ti vadāmi.

This is called |pleasure of giving up sensual pleasure::happiness of renunciation [nekkhammasukha]|, pleasure of solitude, pleasure of peace, pleasure of full awakening. I say of this kind of pleasure that it should be pursued, it should be cultivated, and it should be frequently practiced. I say that one should not be afraid of this pleasure.

Idhudāyi, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati; idaṁ kho ahaṁ, udāyi, iñjitasmiṁ vadāmi. Kiñca tattha iñjitasmiṁ? Yadeva tattha vitakkavicārā aniruddhā honti idaṁ tattha iñjitasmiṁ.

1) Here, Udāyī, a bhikkhu, having secluded himself from sensual pleasures and unwholesome mental qualities, enters and dwells in the first jhāna, which is accompanied by reflection and examination, born of seclusion, and imbued with joyful pleasure. Now this, Udāyī, I say still involves |perturbation::agitation, disturbance, movement, turmoil [iñjita]|. And what, therein, is perturbation? Whatever reflection and examination has not yet ceased, this, therein, is perturbation.

Idhudāyi, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati; idampi kho ahaṁ, udāyi, iñjitasmiṁ vadāmi. Kiñca tattha iñjitasmiṁ? Yadeva tattha pītisukhaṁ aniruddhaṁ hoti idaṁ tattha iñjitasmiṁ.

2) Here, Udāyī, with the settling of reflection and examination, the bhikkhu enters and dwells in the second jhāna, characterized by internal tranquility and unification of mind, free from reflection and examination, born of collectedness, and imbued with joyful pleasure. This too, Udāyī, I say still involves perturbation. And what, therein, is perturbation? Whatever joyful pleasure has not yet ceased, this, therein, is perturbation.

Idhudāyi, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati; idampi kho ahaṁ, udāyi, iñjitasmiṁ vadāmi. Kiñca tattha iñjitasmiṁ? Yadeva tattha upekkhāsukhaṁ aniruddhaṁ hoti idaṁ tattha iñjitasmiṁ.

3) Here, Udāyī, a bhikkhu, with the fading away of joyful pleasure, dwells equanimous, mindful, and fully aware, experiencing ease with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as: ‘Equanimous, mindful, one who dwells at ease.’ This too, Udāyī, I say still involves perturbation. And what, therein, is the perturbation? Whatever |ease of equanimity::comfort of non-reactivity [upekkhāsukha]| has not yet ceased, this, therein, is the perturbation.

4) Here, Udāyī, with the abandoning of ease and discontent, and with the settling down of joy and sorrow, the bhikkhu enters and dwells in the fourth jhāna, which is characterized by purification of mindfulness through equanimity, and felt experience which is neither-painful-nor-pleasant. This, Udāyī, I say is |imperturbable::unshaken, undisturbed [aniñjita]|.

Progression Towards the Unsurpassable

Idhudāyi, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati; idaṁ kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo?

Here, Udāyī, a bhikkhu, having secluded himself from sensual pleasures and unwholesome mental qualities, enters and dwells in the first jhāna, which is accompanied by reflection and examination, born of seclusion, and imbued with joyful pleasure. This, Udāyī, I call ‘not enough’; I say ‘abandon it’; I say ‘surpass it.’ And what is the |surpassing of::overcoming of, transcendence of [samatikkama]| it?

Idhudāyi, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati, ayaṁ tassa samatikkamo; idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo?

Here, Udāyī, with the settling of reflection and examination, the bhikkhu enters and dwells in the second jhāna, characterized by internal tranquility and unification of mind, free from reflection and examination, born of collectedness, and imbued with joyful pleasure—this is his surpassing of the previous. This too, Udāyī, I call ‘not enough’; I say ‘abandon it’; I say ‘surpass it.’ And what is the surpassing of that?

Idhudāyi, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati, ayaṁ tassa samatikkamo; idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo?

Here, Udāyī, a bhikkhu, with the fading away of joyful pleasure, dwells equanimous, mindful, and fully aware, experiencing ease with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as: ‘Equanimous, mindful, one who dwells at ease’—this is his surpassing of the previous. This too, Udāyī, I call ‘not enough’; I say ‘abandon it’; I say ‘surpass it.’ And what is the surpassing of that?

Idhudāyi, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati, ayaṁ tassa samatikkamo; idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo?

Here, Udāyī, with the abandoning of ease and discontent, and with the settling down of joy and sorrow, the bhikkhu enters and dwells in the fourth jhāna, which is characterized by purification of mindfulness through equanimity, and felt experience which is neither-painful-nor-pleasant—this is his surpassing of the previous. This too, Udāyī, I call ‘not enough’; I say ‘abandon it’; I say ‘surpass it.’ And what is the surpassing of that?

Idhudāyi, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati, ayaṁ tassa samatikkamo; idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo?

Here, Udāyī, with the complete surpassing of |perceptions of form::recognition of matter, concept of materiality [rūpasaññā]|, with the disappearance of |perception of sensory impact::recognition of sense impression, aversion; lit. striking against perception [paṭighasaññā]|, and non-attention to |perception of diversity::recognition of diversity, perception of multiplicity [nānattasaññā]|, the bhikkhu enters upon and abides in the |base of boundless space::field of boundless expanse, sometimes translated as dimension of infinite space [ākāsānañcāyatana]|, aware that ‘space is boundless’—this is his surpassing of the previous. This too, Udāyī, I call ‘not enough’; I say ‘abandon it’; I say ‘surpass it.’ And what is the surpassing of that?

Idhudāyi, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati, ayaṁ tassa samatikkamo; idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo?

Here, Udāyī, with the complete surpassing of the base of boundless space, aware that ‘consciousness is boundless,’ the bhikkhu enters upon and abides in the |base of boundless consciousness::field of limitless awareness [viññāṇañcāyatana]|—this is his surpassing of the previous. This too, Udāyī, I call ‘not enough’; I say ‘abandon it’; I say ‘surpass it.’ And what is the surpassing of that?

Idhudāyi, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati, ayaṁ tassa samatikkamo; idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo?

Here, Udāyī, with the complete surpassing of the base of boundless consciousness, aware that ‘there is nothing,’ the bhikkhu enters upon and abides in the |base of nothingness::field of awareness centered on the absence of any distinct “something” to grasp or hold onto [ākiñcaññāyatana]|—this is his surpassing of the previous. This too, Udāyī, I call ‘not enough’; I say ‘abandon it’; I say ‘surpass it.’ And what is the surpassing of that?

Idhudāyi, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati, ayaṁ tassa samatikkamo; idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo?

Here, Udāyī, with the complete surpassing of the base of nothingness, the bhikkhu enters upon and abides in the |base of neither perception nor non-perception::field of awareness of subtle mental activity that do not arise to the level of forming a perception [nevasaññānāsaññāyatana]|—this is his surpassing of the previous. This too, Udāyī, I call ‘not enough’; I say ‘abandon it’; I say ‘surpass it.’ And what is the surpassing of that?

Idhudāyi, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, ayaṁ tassa samatikkamo;

Here, Udāyī, with the complete surpassing of the base of neither perception nor non-perception, the bhikkhu enters upon and abides in the |cessation of perception and feeling::ending of recognition and felt experience, cessation of conception and what is felt [saññāvedayitanirodha]|—this is his surpassing of the previous.

iti kho ahaṁ, udāyi, nevasaññānāsaññāyatanassapi pahānaṁ vadāmi. Passasi no tvaṁ, udāyi, taṁ saṁyojanaṁ aṇuṁ vā thūlaṁ vā yassāhaṁ no pahānaṁ vadāmī”ti?

“No hetaṁ, bhante”ti.

“Indeed not, venerable sir.”

Idamavoca bhagavā. Attamano āyasmā udāyī bhagavato bhāsitaṁ abhinandīti.

The Blessed One said this. Satisfied, the venerable Udāyī rejoiced in the Blessed One’s words.