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to go forth from home into homelessness; for that is for him a weak bond, a feeble bond, a rotten bond, a worthless bond.' Would he, Udayi, speaking thus, speak rightly?" "No, indeed, Venerable Sir. By which bonds, Venerable Sir, that person is bound, he is not able abandoning a dilapidated, crumbling, crow-pecked, non-superior kind of a house, abandoning a dilapidated, crumbling, non-superior kind of a bedstead, abandoning a non-superior kind of grain storage in a single pot, abandoning a non-superior kind of a wife, having shaved off hair and beard, having put on saffron robes, to go forth from home into homelessness; for that is for him a strong bond, a firm bond, a solid bond, an unrotten bond, a thick log, a stump." "Just so, Udayi, some foolish men here, when told by me 'Abandon this!', say thus: 'What is this trifling, insignificant thing? This recluse is just being over-scrupulous!' They do not abandon that, and they establish distrust in me. And for those monks who are desirous of training, Udayi, that becomes a strong bond, a firm bond, a solid bond, an unrotten bond, a thick log, a stump." 153. "Just as, Udayi, a householder or a householder's son, rich, of great wealth, of great possessions, a collection of many hoards of gold, a collection of many hoards of grain, a collection of many hoards of fields, a collection of many hoards of land, a collection of many hoards of wives, a collection of many hoards of male slaves, a collection of many hoards of female slaves; he might see a monk who has gone to a park, with hands and feet well-washed, having eaten a delicious meal, sitting in cool shade, engaged in higher thought. He might think thus: 'Oh, how pleasant is the recluse life! Oh, how healthy is the recluse life! “Oh, if only I could shave off my hair and beard, put on saffron robes, and go forth from home into homelessness!” He would be able to abandon many groups of gold coins, abandon many groups of grain, abandon many groups of fields, abandon many groups of properties, abandon many groups of wives, abandon many groups of male slaves, abandon many groups of female slaves, shave off his hair and beard, put on saffron robes, and go forth from home into homelessness. Now, Udāyi, if someone were to say this: ‘The bonds by which that householder or householder’s son is bound, and yet is able to abandon many groups of gold coins, abandon many groups of grain, abandon many groups of fields, abandon many groups of properties, abandon many groups of wives, abandon many groups of male slaves, abandon many groups of female slaves, shave off his hair and beard, put on saffron robes, and go forth from home into homelessness— those are strong bonds for him, firm bonds, solid bonds, unrotting bonds, a thick, a stout log!’ Would he, Udāyi, speaking thus, be speaking rightly?” “No, Venerable Sir. The bonds by which that householder or householder’s son is bound, and yet is able to abandon many groups of gold coins, abandon many groups of grain, abandon many groups of fields, abandon many groups of properties, abandon many groups of wives, abandon many groups of male slaves, abandon many groups of female slaves, shave off his hair and beard, put on saffron robes, and go forth from home into homelessness— those are weak bonds for him, feeble bonds, rotting bonds, insubstantial bonds.” “Just so, Udāyi, when some young men of good family are told by me, ‘Abandon this!’ they say this: ‘What is this trifling, insignificant thing to be abandoned, which the Blessed One speaks of abandoning, which the Fortunate One speaks of relinquishing?’ They, that very thing… they do not abandon, and they do not establish distrust in me. And those monks who are desirous of training, they, having abandoned that, are free from anxiety, with subdued hair, living on what is given by others, they dwell with a mind like a wild animal. For them, Udāyi, that is a weak bond, a feeble bond, a rotten bond, a bond without essence.'' 154. "These four persons, Udāyi, exist, are found in the world. Which four? Here, Udāyi, a certain person is practicing for the abandoning of attachments, for the relinquishing of attachments. For him, practicing for the abandoning of attachments, for the relinquishing of attachments, thoughts connected with attachment arise. He endures them, does not abandon them, does not dispel them, does not make them cease, does not bring them to an end. This person, Udāyi, I call 'bound', not 'unbound'. For what reason? For the diversity of faculties, Udāyi, is known to me in this person. "Here again, Udāyi, a certain person is practicing for the abandoning of attachments, for the relinquishing of attachments. For him, practicing for the abandoning of attachments, for the relinquishing of attachments, thoughts connected with attachment arise. He does not endure them, he abandons them, he dispels them, he makes them cease, he brings them to an end. This person too, Udāyi, I call 'bound', not 'unbound'. For what reason? For the diversity of faculties, Udāyi, is known to me in this person. "Here again, Udāyi, a certain person is practicing for the abandoning of attachments, for the relinquishing of attachments. For him, practicing for the abandoning of attachments, for the relinquishing of attachments, sometimes, on occasion, due to a lapse of mindfulness, thoughts connected with attachment arise; slow, Udāyi, is the arising of mindfulness. But he quickly abandons them, dispels them, makes them cease, brings them to an end. Just as, Udāyi, a man on an iron pan heated all day, might drop two or three drops of water; slow, Udāyi, is the water a fall of un-sprinkled (water drops). Then indeed it would quickly go to exhaustion, to depletion. Even so, indeed, Udāyi, some individual here is committed to abandoning attachments, to relinquishing attachments. For him, committed to abandoning attachments, to relinquishing attachments, sometimes, at some time, confusions of mindfulness, connected with attachments, thoughts of desire, arise; slow, Udāyi, is the arising of mindfulness. Then indeed he quickly abandons it, dispels it, makes an end of it, brings it to non-existence. This person too, Udāyi, I call 'bound', not 'unbound'. For what reason? The difference in faculties, Udāyi, is known to me in this person. But here, Udāyi, some individual, having known thus: 'Attachment is the root of suffering' – becomes without attachment, liberated by the destruction of attachment. This person, Udāyi, I call 'unbound', not 'bound'. For what reason? The difference in faculties, Udāyi, is known to me in this person. These, Udāyi, four individuals exist, are found in the world. 155. These, Udāyi, are five strands of sensual pleasure. Which five? Forms cognizable by the eye, desirable, lovely, agreeable, pleasing, connected with sensual desire, arousing passion; sounds cognizable by the ear... and so on... smells cognizable by the nose... tastes cognizable by the tongue... tactile objects cognizable by the body, desirable, lovely, agreeable, pleasing, connected with sensual desire, arousing passion. These, Udāyi, are the five strands of sensual pleasure. Whatever, Udāyi, dependent on these five strands of sensual pleasure, arises as pleasure and joy – this is called sensual pleasure, defiled pleasure, worldly pleasure, ignoble pleasure, not to be cultivated, not to be developed, not to be made much of; 'This pleasure is to be feared,' I say. 156. Here, Udāyi, a monk, quite secluded from sensual pleasures... and so on... enters and dwells in the first jhāna, with the subsiding of applied thought and sustained thought... enters and dwells in the second jhāna, with the fading away of rapture... enters and dwells in the third jhāna... dwelling, and by the abandoning of pleasure... dwells having attained the fourth jhana. This is called the pleasure of renunciation, the pleasure of seclusion, the pleasure of tranquility, the pleasure of awakening, to be cultivated, to be developed, to be made much of; ‘This pleasure is not to be feared,’ I say. Here, Udāyi, a monk, quite secluded from sensual pleasures... dwells having attained the first jhana; this, Udāyi, I call agitated. And what is agitated there? That the applied thought and sustained thought are not ceased there, this is what is agitated there. Here, Udāyi, a monk, with the stilling of applied thought and sustained thought... dwells having attained the second jhana; this too, Udāyi, I call agitated. And what is agitated there? That the rapture and pleasure are not ceased there, this is what is agitated there. Here, Udāyi, a monk, with the fading of rapture... dwells having attained the third jhana; this too, Udāyi, I call agitated. And what is agitated there? That the equanimity and pleasure are not ceased there, this is what is agitated there. Here, Udāyi, a monk, with the abandoning of pleasure... dwells having attained the fourth jhana; this, Udāyi, I call unagitated. Here, Udāyi, a monk, quite secluded from sensual pleasures... dwells having attained the first jhana; this, Udāyi, I call ‘not enough,’ I say ‘abandon it,’ I say ‘transcend it.’ And what is its transcendence? Here, Udāyi, a monk, with the stilling of applied thought and sustained thought... dwells having attained the second jhana, this is its transcendence; this too, Udāyi, I call ‘not enough,’ I say ‘abandon it,’ I say ‘transcend it.’ And what is its transcendence? Here, Udāyi, a monk, with the fading of rapture... dwells having attained the third jhana, this is its transcendence; this too, Udāyi, I call ‘not enough,’ I say ‘abandon it,’ I say ‘transcend it.’ I declare. And what is its transcendence? Here, Udāyi, a monk, by the abandoning of pleasure… enters and dwells in the fourth jhāna, this is its transcendence; This too, Udāyi, I declare as 'not enough', I declare as 'abandon it', I declare as 'transcend it'. And what is its transcendence? Here, Udāyi, a monk,