MN 66 simile of poor man (illustrated)

I always found the image for this simile very striking and memorable

MN ⁶⁶ – MN 66 Laṭukik-opama: quail simile
MN ^66.1 - (not eating after noon, reason Buddha made rule)
MN ^66.2 - (simile of quail)
MN ^66.3 - (simile of royal bull elephant)
MN ^66.4 - (simile of poor man and not the best kind of wife)
MN ^66.5 - (simile of rich man)
MN ^66.6 - (four kinds of people)
MN ^66.7 - (5kg sensuality-strings should be feared)
MN ^66.8 - (4j jhānas are to be developed, not feared)
MN ^66.9 - (1st jhāna: V&V vitakka & vicara are perturbable/iñjita)
MN ^66.10 - (2nd jhāna: piti & sukha are perturbable/iñjita)
MN ^66.11 - (3rd jhāna: sukha is perturbable/iñjita)
MN ^66.12 - (4th jhāna: is im-perturbable/an-iñjita)
MN ^66.13 - (don’t be satisfied with just 1st jhāna)
MN ^66.14 - (don’t be satisfied with just the four jhānas)
MN ^66.15 - (conclusion: no fetter too small to give up)

66.4 - (simile of poor man and not the best kind of wife)

Seyyathāpi, udāyi, puriso daliddo assako anāḷhiyo;	Suppose there was a poor man, with few possessions and little wealth.
tassassa ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ, ekā khaṭopikā oluggaviluggā naparamarūpā, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ, ekā jāyikā naparamarūpā.	He had a single broken-down hovel open to the crows, not the best kind; a single broken-down couch, not the best kind; a single pot for storing grain, not the best kind; and a single wife, not the best kind.
So ārāmagataṃ bhikkhuṃ passeyya sudhotahatthapādaṃ manuññaṃ bhojanaṃ bhuttāviṃ sītāya chāyāya nisinnaṃ adhicitte yuttaṃ.	He’d see a monk sitting in meditation in the cool shade, their hands and feet well washed after eating a delectable meal.
Tassa evamassa:	He’d think:
‘sukhaṃ vata bho sāmaññaṃ, ārogyaṃ vata bho sāmaññaṃ.	‘The ascetic life is so very pleasant! The ascetic life is so very skillful!
So vatassaṃ yohaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.	If only I could shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.’
So na sakkuṇeyya ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ pahāya, ekaṃ khaṭopikaṃ oluggaviluggaṃ naparamarūpaṃ pahāya, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ pahāya, ekaṃ jāyikaṃ naparamarūpaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ.	But he’s not able to give up his broken-down hovel, his broken-down couch, his pot for storing grain, or his wife—none of which are the best kind—in order to go forth.
Yo nu kho, udāyi, evaṃ vadeyya:	Would it be right to say that,
‘yehi so puriso bandhanehi baddho na sakkoti ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ pahāya, ekaṃ khaṭopikaṃ oluggaviluggaṃ naparamarūpaṃ pahāya, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ pahāya, ekaṃ jāyikaṃ naparamarūpaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ;	for that man,
tañhi tassa abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanan’ti;	those bonds are weak, feeble, rotten, and insubstantial?”
sammā nu kho so, udāyi, vadamāno vadeyyā”ti?
“No hetaṃ, bhante.	“No, sir.
Yehi so, bhante, puriso bandhanehi baddho, na sakkoti ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ pahāya, ekaṃ khaṭopikaṃ oluggaviluggaṃ naparamarūpaṃ pahāya, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ pahāya, ekaṃ jāyikaṃ naparamarūpaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ;	For that man,
tañhi tassa balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro”ti.	they are a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.”
“Evameva kho, udāyi, idhekacce moghapurisā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu:	“In the same way, when some foolish people are told by me to give something up, they say:
‘kiṃ panimassa appamattakassa oramattakassa adhisallikhatevāyaṃ samaṇo’ti?	‘What, such a trivial, insignificant thing as this? This ascetic is much too strict!’
Te tañceva nappajahanti, mayi ca appaccayaṃ upaṭṭhāpenti.	They don’t give it up, and they nurse bitterness towards me;
Ye ca bhikkhū sikkhākāmā tesaṃ taṃ, udāyi, hoti balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro.	and for the monks who want to train, that becomes a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.