MN 54 With Potaliya the Householder

Medium Discourses Collection 54 – Majjhima Nikāya 54

MN 54 With Potaliya the Householder – Potaliyasutta

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time the Buddha was staying in the land of the Northern Āpaṇas, near the town of theirs named Āpaṇa.

ekaṁ samayaṁ bhagavā aṅguttarāpesu viharati āpaṇaṁ nāma aṅguttarāpānaṁ nigamo.

2.1

Then the Buddha robed up in the morning and, taking his bowl and robe, entered Āpaṇa for alms.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āpaṇaṁ piṇḍāya pāvisi.

2.2

He wandered for alms in Āpaṇa. After the meal, on his return from almsround, he went to a certain forest grove for the day’s meditation.

Āpaṇe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yenaññataro vanasaṇḍo tenupasaṅkami divāvihārāya.

2.3

Having plunged deep into it, he sat at the root of a certain tree for the day’s meditation.

Taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.

3.1

Potaliya the householder also approached that forest grove while going for a walk. He was well dressed in a cloak and sarong, with parasol and sandals. Having plunged deep into it, he went up to the Buddha, and exchanged greetings with him.

Potaliyopi kho gahapati sampannanivāsanapāvuraṇo chattupāhanāhi jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena so vanasaṇḍo tenupasaṅkami; upasaṅkamitvā taṁ vanasaṇḍaṁ ajjhogāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.

3.2

When the greetings and polite conversation were over, he stood to one side, and the Buddha said to him,

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho potaliyaṁ gahapatiṁ bhagavā etadavoca:

3.3

“There are seats, householder. Please sit if you wish.”

“saṁvijjanti kho, gahapati, āsanāni; sace ākaṅkhasi nisīdā”ti.

3.4

When he said this, Potaliya was angry and upset. Thinking, “The ascetic Gotama addresses me as ‘householder’!” he stayed silent.

Evaṁ vutte, potaliyo gahapati “gahapativādena maṁ samaṇo gotamo samudācaratī”ti kupito anattamano tuṇhī ahosi.

3.5

For a second time …

Dutiyampi kho bhagavā …pe…

3.6

and a third time the Buddha said to him,

tatiyampi kho bhagavā potaliyaṁ gahapatiṁ etadavoca:

3.7

“There are seats, householder. Please sit if you wish.”

“saṁvijjanti kho, gahapati, āsanāni; sace ākaṅkhasi nisīdā”ti.

3.8

When he said this, Potaliya was angry and upset. Thinking, “The ascetic Gotama addresses me as ‘householder’!” he said to the Buddha,

Evaṁ vutte, potaliyo gahapati “gahapativādena maṁ samaṇo gotamo samudācaratī”ti kupito anattamano bhagavantaṁ etadavoca:

3.9

“Master Gotama, it is neither proper nor appropriate for you to address me as ‘householder’.”

“tayidaṁ, bho gotama, nacchannaṁ, tayidaṁ nappatirūpaṁ, yaṁ maṁ tvaṁ gahapativādena samudācarasī”ti.

3.10

“Well, householder, you have the features, attributes, and signs of a householder.”

“Te hi te, gahapati, ākārā, te liṅgā, te nimittā yathā taṁ gahapatissā”ti.

3.11

“Master Gotama, it’s because I have refused all work and cut off all judgments.”

“Tathā hi pana me, bho gotama, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti.

3.12

“Householder, in what way have you refused all work and cut off all judgments?”

“Yathā kathaṁ pana te, gahapati, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti?

3.13

“Master Gotama, all the money, grain, gold, and silver I used to have has been handed over to my children as their inheritance. And in this matter I do not advise or reprimand them, but live with nothing more than food and clothes.

“Idha me, bho gotama, yaṁ ahosi dhanaṁ vā dhaññaṁ vā rajataṁ vā jātarūpaṁ vā sabbaṁ taṁ puttānaṁ dāyajjaṁ niyyātaṁ, tatthāhaṁ anovādī anupavādī ghāsacchādanaparamo viharāmi.

3.14

That’s how I have refused all work and cut off all judgments.”

Evaṁ kho me, bho gotama, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti.

3.15

“The cutting off of judgments as you describe it is one thing, householder, but the cutting off of judgments in the noble one’s training is quite different.”

“Aññathā kho tvaṁ, gahapati, vohārasamucchedaṁ vadasi, aññathā ca pana ariyassa vinaye vohārasamucchedo hotī”ti.

3.16

“But what, sir, is cutting off of judgments in the noble one’s training?

“Yathā kathaṁ pana, bhante, ariyassa vinaye vohārasamucchedo hoti?

3.17

Sir, please teach me this.”

Sādhu me, bhante, bhagavā tathā dhammaṁ desetu yathā ariyassa vinaye vohārasamucchedo hotī”ti.

3.18

“Well then, householder, listen and pay close attention, I will speak.”

“Tena hi, gahapati, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.

3.19

“Yes, sir,” said Potaliya.

“Evaṁ, bhante”ti kho potaliyo gahapati bhagavato paccassosi.

4.1

The Buddha said this:

Bhagavā etadavoca:

4.2

“Householder, these eight things lead to the cutting off of judgments in the noble one’s training.

“aṭṭha kho ime, gahapati, dhammā ariyassa vinaye vohārasamucchedāya saṁvattanti.

4.3

What eight?

Katame aṭṭha?

4.4

Killing living creatures should be given up, relying on not killing living creatures.

Apāṇātipātaṁ nissāya pāṇātipāto pahātabbo;

4.5

Stealing should be given up, relying on not stealing.

dinnādānaṁ nissāya adinnādānaṁ pahātabbaṁ;

4.6

Lying should be given up, relying on speaking the truth.

saccavācaṁ nissāya musāvādo pahātabbo;

4.7

Divisive speech should be given up, relying on speech that isn’t divisive.

apisuṇaṁ vācaṁ nissāya pisuṇā vācā pahātabbā;

4.8

Greed and lust should be given up, relying on not being greedy and lustful.

agiddhilobhaṁ nissāya giddhilobho pahātabbo;

4.9

Blaming and insulting should be given up, relying on not blaming and not insulting.

anindārosaṁ nissāya nindāroso pahātabbo;

4.10

Anger and distress should be given up, relying on not being angry and distressed.

akkodhūpāyāsaṁ nissāya kodhūpāyāso pahātabbo;

4.11

Arrogance should be given up, relying on not being arrogant.

anatimānaṁ nissāya atimāno pahātabbo.

4.12

These are the eight things—stated in brief without being analyzed in detail—that lead to the cutting off of judgments in the noble one’s training.”

Ime kho, gahapati, aṭṭha dhammā saṅkhittena vuttā, vitthārena avibhattā, ariyassa vinaye vohārasamucchedāya saṁvattantī”ti.

5.1

“Sir, please teach me these eight things in detail out of compassion.”

“Ye me, bhante, bhagavatā aṭṭha dhammā saṅkhittena vuttā, vitthārena avibhattā, ariyassa vinaye vohārasamucchedāya saṁvattanti, sādhu me, bhante, bhagavā ime aṭṭha dhamme vitthārena vibhajatu anukampaṁ upādāyā”ti.

5.2

“Well then, householder, listen and pay close attention, I will speak.”

“Tena hi, gahapati, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.

5.3

“Yes, sir,” said Potaliya.

“Evaṁ, bhante”ti kho potaliyo gahapati bhagavato paccassosi.

5.4

The Buddha said this:

Bhagavā etadavoca:

6.1

“‘Killing living creatures should be given up, relying on not killing living creatures.’ That’s what I said, but why did I say it?

“‘Apāṇātipātaṁ nissāya pāṇātipāto pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?

6.2

It’s when a noble disciple reflects:

Idha, gahapati, ariyasāvako iti paṭisañcikkhati:

6.3

‘I am practicing to give up and cut off the fetters that might cause me to kill living creatures.

‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu pāṇātipātī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno.

6.4

But if I were to kill living creatures, because of that I would reprimand myself; sensible people, after examination, would criticize me; and when my body breaks up, after death, I could expect to be reborn in a bad place.

Ahañceva kho pana pāṇātipātī assaṁ, attāpi maṁ upavadeyya pāṇātipātapaccayā, anuviccāpi maṁ viññū garaheyyuṁ pāṇātipātapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā pāṇātipātapaccayā.

6.5

And killing living creatures is itself a fetter and a hindrance.

Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ pāṇātipāto.

6.6

The distressing and feverish cravings that might arise because of killing living creatures do not occur in someone who does not kill living creatures.’

Ye ca pāṇātipātapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, pāṇātipātā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’.

6.7

‘Killing living creatures should be given up, relying on not killing living creatures.’

‘Apāṇātipātaṁ nissāya pāṇātipāto pahātabbo’ti—

6.8

That’s what I said, and this is why I said it.

iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

7.1

‘Stealing …

‘Dinnādānaṁ nissāya adinnādānaṁ pahātabban’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?

7.2

Idha, gahapati, ariyasāvako iti paṭisañcikkhati:

7.3

‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu adinnādāyī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno.

7.4

Ahañceva kho pana adinnādāyī assaṁ, attāpi maṁ upavadeyya adinnādānapaccayā, anuviccāpi maṁ viññū garaheyyuṁ adinnādānapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā adinnādānapaccayā.

7.5

Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ adinnādānaṁ.

7.6

Ye ca adinnādānapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā adinnādānā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’.

7.7

‘Dinnādānaṁ nissāya adinnādānaṁ pahātabban’ti—

7.8

iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

8.1

lying …

‘Saccavācaṁ nissāya musāvādo pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?

8.2

Idha, gahapati, ariyasāvako iti paṭisañcikkhati:

8.3

‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu musāvādī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno.

8.4

Ahañceva kho pana musāvādī assaṁ, attāpi maṁ upavadeyya musāvādapaccayā, anuviccāpi maṁ viññū garaheyyuṁ musāvādapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā musāvādapaccayā.

8.5

Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ musāvādo.

8.6

Ye ca musāvādapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, musāvādā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’.

8.7

‘Saccavācaṁ nissāya musāvādo pahātabbo’ti—

8.8

iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

9.1

divisive speech …

‘Apisuṇaṁ vācaṁ nissāya pisuṇā vācā pahātabbā’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?

9.2

Idha, gahapati, ariyasāvako iti paṭisañcikkhati:

9.3

‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu pisuṇavāco assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno.

9.4

Ahañceva kho pana pisuṇavāco assaṁ, attāpi maṁ upavadeyya pisuṇavācāpaccayā, anuviccāpi maṁ viññū garaheyyuṁ pisuṇavācāpaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā pisuṇavācāpaccayā.

9.5

Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ pisuṇā vācā.

9.6

Ye ca pisuṇavācāpaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, pisuṇāya vācāya paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’.

9.7

‘Apisuṇaṁ vācaṁ nissāya pisuṇā vācā pahātabbā’ti—

9.8

iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

10.1

greed and lust …

‘Agiddhilobhaṁ nissāya giddhilobho pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?

10.2

Idha, gahapati, ariyasāvako iti paṭisañcikkhati:

10.3

‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu giddhilobhī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno.

10.4

Ahañceva kho pana giddhilobhī assaṁ, attāpi maṁ upavadeyya giddhilobhapaccayā, anuviccāpi maṁ viññū garaheyyuṁ giddhilobhapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā giddhilobhapaccayā.

10.5

Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ giddhilobho.

10.6

Ye ca giddhilobhapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, giddhilobhā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’.

10.7

‘Agiddhilobhaṁ nissāya giddhilobho pahātabbo’ti—

10.8

iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

11.1

blaming and insulting …

‘Anindārosaṁ nissāya nindāroso pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?

11.2

Idha, gahapati, ariyasāvako iti paṭisañcikkhati:

11.3

‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu nindārosī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno.

11.4

Ahañceva kho pana nindārosī assaṁ, attāpi maṁ upavadeyya nindārosapaccayā, anuviccāpi maṁ viññū garaheyyuṁ nindārosapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā nindārosapaccayā.

11.5

Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ nindāroso.

11.6

Ye ca nindārosapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, anindārosissa evaṁsa te āsavā vighātapariḷāhā na honti’.

11.7

‘Anindārosaṁ nissāya nindāroso pahātabbo’ti—

11.8

iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

12.1

anger and distress …

‘Akkodhūpāyāsaṁ nissāya kodhūpāyāso pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?

12.2

Idha, gahapati, ariyasāvako iti paṭisañcikkhati:

12.3

‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu kodhūpāyāsī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno.

12.4

Ahañceva kho pana kodhūpāyāsī assaṁ, attāpi maṁ upavadeyya kodhūpāyāsapaccayā, anuviccāpi maṁ viññū garaheyyuṁ kodhūpāyāsapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā kodhūpāyāsapaccayā.

12.5

Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ kodhūpāyāso.

12.6

Ye ca kodhūpāyāsapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, akkodhūpāyāsissa evaṁsa te āsavā vighātapariḷāhā na honti’.

12.7

‘Akkodhūpāyāsaṁ nissāya kodhūpāyāso pahātabbo’ti—

12.8

iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

13.1

Arrogance should be given up, relying on not being arrogant.’ That’s what I said, but why did I say it?

‘Anatimānaṁ nissāya atimāno pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?

13.2

It’s when a noble disciple reflects:

Idha, gahapati, ariyasāvako iti paṭisañcikkhati:

13.3

‘I am practicing to give up and cut off the fetters that might cause me to be arrogant.

‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu atimānī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno.

13.4

But if I were to be arrogant, because of that I would reprimand myself; sensible people, after examination, would criticize me; and when my body breaks up, after death, I could expect to be reborn in a bad place.

Ahañceva kho pana atimānī assaṁ, attāpi maṁ upavadeyya atimānapaccayā, anuviccāpi maṁ viññū garaheyyuṁ atimānapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā atimānapaccayā.

13.5

And arrogance is itself a fetter and a hindrance.

Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ atimāno.

13.6

The distressing and feverish cravings that might arise because of arrogance do not occur in someone who is not arrogant.’

Ye ca atimānapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, anatimānissa evaṁsa te āsavā vighātapariḷāhā na honti’.

13.7

‘Arrogance should be given up by not being arrogant.’

‘Anatimānaṁ nissāya atimāno pahātabbo’ti—

13.8

That’s what I said, and this is why I said it.

iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

14.1

These are the eight things—stated in brief and analyzed in detail—that lead to the cutting off of judgments in the noble one’s training.

Ime kho, gahapati, aṭṭha dhammā saṅkhittena vuttā, vitthārena vibhattā, ye ariyassa vinaye vohārasamucchedāya saṁvattanti;

14.2

But just this much does not constitute the cutting off of judgments in each and every respect in the noble one’s training.”

na tveva tāva ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hotī”ti.

14.3

“But, sir, how is there the cutting off of judgments in each and every respect in the noble one’s training?

“Yathā kathaṁ pana, bhante, ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hoti?

14.4

Sir, please teach me this.”

Sādhu me, bhante, bhagavā tathā dhammaṁ desetu yathā ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hotī”ti.

14.5

“Well then, householder, listen and pay close attention, I will speak.”

“Tena hi, gahapati, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.

14.6

“Yes, sir,” said Potaliya.

“Evaṁ, bhante”ti kho potaliyo gahapati bhagavato paccassosi.

14.7

The Buddha said this:

Bhagavā etadavoca:

15.0 [1. The Dangers of Sensual Pleasures – 1. Kāmādīnavakathā]

1. The Dangers of Sensual Pleasures

1. Kāmādīnavakathā

15.1

“Householder, suppose a dog weak with hunger was hanging around a butcher’s shop.

“Seyyathāpi, gahapati, kukkuro jighacchādubbalyapareto goghātakasūnaṁ paccupaṭṭhito assa.

15.2

Then a deft butcher or their apprentice would toss them a skeleton scraped clean of flesh and smeared in blood.

Tamenaṁ dakkho goghātako vā goghātakantevāsī vā aṭṭhikaṅkalaṁ sunikkantaṁ nikkantaṁ nimmaṁsaṁ lohitamakkhitaṁ upasumbheyya.

15.3

What do you think, householder?

Taṁ kiṁ maññasi, gahapati,

15.4

Gnawing on such a fleshless skeleton, would that dog still get rid of its hunger?”

api nu kho so kukkuro amuṁ aṭṭhikaṅkalaṁ sunikkantaṁ nikkantaṁ nimmaṁsaṁ lohitamakkhitaṁ palehanto jighacchādubbalyaṁ paṭivineyyā”ti?

15.5

“No, sir.

“No hetaṁ, bhante”.

15.6

Why not?

“Taṁ kissa hetu”?

15.7

Because that skeleton is scraped clean of flesh and smeared in blood.

“Aduñhi, bhante, aṭṭhikaṅkalaṁ sunikkantaṁ nikkantaṁ nimmaṁsaṁ lohitamakkhitaṁ.

15.8

That dog will eventually get weary and frustrated.”

Yāvadeva pana so kukkuro kilamathassa vighātassa bhāgī assā”ti.

15.9

“In the same way, a noble disciple reflects:

“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati:

15.10

‘With the simile of a skeleton the Buddha said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.’

‘aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.

15.11

Having truly seen this with right understanding, they reject equanimity based on diversity and develop only the equanimity based on unity, where all kinds of grasping to the world’s material delights cease without anything left over.

Evametaṁ yathābhūtaṁ sammappaññāya disvā yāyaṁ upekkhā nānattā nānattasitā taṁ abhinivajjetvā, yāyaṁ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṁ bhāveti.

16.1

Suppose a vulture or a crow or a hawk was to grab a lump of meat and fly away.

Seyyathāpi, gahapati, gijjho vā kaṅko vā kulalo vā maṁsapesiṁ ādāya uḍḍīyeyya.

16.2

Other vultures, crows, and hawks would keep chasing it, pecking and clawing.

Tamenaṁ gijjhāpi kaṅkāpi kulalāpi anupatitvā anupatitvā vitaccheyyuṁ vissajjeyyuṁ.

16.3

What do you think, householder?

Taṁ kiṁ maññasi, gahapati,

16.4

If that vulture, crow, or hawk doesn’t quickly let go of that lump of meat, wouldn’t that result in death or deadly suffering for them?”

sace so gijjho vā kaṅko vā kulalo vā taṁ maṁsapesiṁ na khippameva paṭinissajjeyya, so tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhan”ti?

16.5

“Yes, sir.” …

“Evaṁ, bhante”.

16.6

“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati:

16.7

‘maṁsapesūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.

16.8

Evametaṁ yathābhūtaṁ sammappaññāya disvā yāyaṁ upekkhā nānattā nānattasitā taṁ abhinivajjetvā yāyaṁ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṁ bhāveti.

17.1

“Suppose a person carrying a blazing grass torch was to walk against the wind.

Seyyathāpi, gahapati, puriso ādittaṁ tiṇukkaṁ ādāya paṭivātaṁ gaccheyya.

17.2

What do you think, householder?

Taṁ kiṁ maññasi, gahapati,

17.3

If that person doesn’t quickly let go of that blazing grass torch, wouldn’t they burn their hands or arm or other limb, resulting in death or deadly suffering for them?”

sace so puriso taṁ ādittaṁ tiṇukkaṁ na khippameva paṭinissajjeyya tassa sā ādittā tiṇukkā hatthaṁ vā daheyya bāhuṁ vā daheyya aññataraṁ vā aññataraṁ vā aṅgapaccaṅgaṁ daheyya, so tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhan”ti?

17.4

“Yes, sir.” …

“Evaṁ, bhante”.

17.5

“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati:

17.6

‘tiṇukkūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.

17.7

Evametaṁ yathābhūtaṁ sammappaññāya disvā …pe… tamevūpekkhaṁ bhāveti.

18.1

“Suppose there was a pit of glowing coals deeper than a man’s height, full of glowing coals that neither flamed nor smoked.

Seyyathāpi, gahapati, aṅgārakāsu sādhikaporisā, pūrā aṅgārānaṁ vītaccikānaṁ vītadhūmānaṁ.

18.2

Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain.

Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikkūlo.

18.3

Then two strong men would grab them by the arms and drag them towards the pit of glowing coals.

Tamenaṁ dve balavanto purisā nānābāhāsu gahetvā aṅgārakāsuṁ upakaḍḍheyyuṁ.

18.4

What do you think, householder?

Taṁ kiṁ maññasi, gahapati,

18.5

Wouldn’t that person writhe and struggle to and fro?”

api nu so puriso iticiticeva kāyaṁ sannāmeyyā”ti?

18.6

“Yes, sir.

“Evaṁ, bhante”.

18.7

Why is that?

“Taṁ kissa hetu”?

18.8

For that person knows: ‘If I fall in that pit of glowing coals, that’d result in my death or deadly pain.’” …

“Viditañhi, bhante, tassa purisassa imañcāhaṁ aṅgārakāsuṁ papatissāmi, tatonidānaṁ maraṇaṁ vā nigacchissāmi maraṇamattaṁ vā dukkhan”ti.

18.9

“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati:

18.10

‘aṅgārakāsūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.

18.11

Evametaṁ yathābhūtaṁ sammappaññāya disvā …pe… tamevūpekkhaṁ bhāveti.

19.1

“Suppose a person was to see delightful parks, woods, meadows, and lotus ponds in a dream.

Seyyathāpi, gahapati, puriso supinakaṁ passeyya ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇirāmaṇeyyakaṁ.

19.2

But when they woke they couldn’t see them at all. …

So paṭibuddho na kiñci paṭipasseyya.

19.3

Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati:

19.4

‘supinakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti …pe…

19.5

tamevūpekkhaṁ bhāveti.

20.1

Suppose a man had borrowed some goods—a gentleman’s carriage and fine jewelled earrings—

Seyyathāpi, gahapati, puriso yācitakaṁ bhogaṁ yācitvā yānaṁ vā poriseyyaṁ pavaramaṇikuṇḍalaṁ.

20.2

and preceded and surrounded by these he proceeded through the middle of Āpaṇa.

So tehi yācitakehi bhogehi purakkhato parivuto antarāpaṇaṁ paṭipajjeyya.

20.3

When people saw him they’d say:

Tamenaṁ jano disvā evaṁ vadeyya:

20.4

‘This must be a wealthy man! For that’s how the wealthy enjoy their wealth.’

‘bhogī vata bho puriso, evaṁ kira bhogino bhogāni bhuñjantī’ti.

20.5

But when the owners saw him, they’d take back what was theirs.

Tamenaṁ sāmikā yattha yattheva passeyyuṁ tattha tattheva sāni hareyyuṁ.

20.6

What do you think? Would that be enough for that man to get upset?”

Taṁ kiṁ maññasi, gahapati, alaṁ nu kho tassa purisassa aññathattāyā”ti?

20.7

“Yes, sir.

“Evaṁ, bhante”.

20.8

Why is that?

“Taṁ kissa hetu”?

20.9

Because the owners took back what was theirs.” …

“Sāmino hi, bhante, sāni harantī”ti.

20.10

“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati:

20.11

‘yācitakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti …pe…

20.12

tamevūpekkhaṁ bhāveti.

21.1

“Suppose there was a dark forest grove not far from a town or village.

Seyyathāpi, gahapati, gāmassa vā nigamassa vā avidūre tibbo vanasaṇḍo.

21.2

And there was a tree laden with fruit, yet none of the fruit had fallen to the ground.

Tatrassa rukkho sampannaphalo ca upapannaphalo ca, na cassu kānici phalāni bhūmiyaṁ patitāni.

21.3

And along came a person in need of fruit, wandering in search of fruit.

Atha puriso āgaccheyya phalatthiko phalagavesī phalapariyesanaṁ caramāno.

21.4

Having plunged deep into that forest grove, they’d see that tree laden with fruit.

So taṁ vanasaṇḍaṁ ajjhogāhetvā taṁ rukkhaṁ passeyya sampannaphalañca upapannaphalañca.

21.5

They’d think:

Tassa evamassa:

21.6

‘That tree is laden with fruit, yet none of the fruit has fallen to the ground.

‘ayaṁ kho rukkho sampannaphalo ca upapannaphalo ca, natthi ca kānici phalāni bhūmiyaṁ patitāni.

21.7

But I know how to climb a tree.

Jānāmi kho panāhaṁ rukkhaṁ ārohituṁ.

21.8

Why don’t I climb the tree, eat as much as I like, then fill my pouch?’

Yannūnāhaṁ imaṁ rukkhaṁ ārohitvā yāvadatthañca khādeyyaṁ ucchaṅgañca pūreyyan’ti.

21.9

And that’s what they’d do.

So taṁ rukkhaṁ ārohitvā yāvadatthañca khādeyya ucchaṅgañca pūreyya.

21.10

And along would come a second person in need of fruit, wandering in search of fruit, carrying a sharp axe.

Atha dutiyo puriso āgaccheyya phalatthiko phalagavesī phalapariyesanaṁ caramāno tiṇhaṁ kuṭhāriṁ ādāya.

21.11

Having plunged deep into that forest grove, they’d see that tree laden with fruit.

So taṁ vanasaṇḍaṁ ajjhogāhetvā taṁ rukkhaṁ passeyya sampannaphalañca upapannaphalañca.

21.12

They’d think:

Tassa evamassa:

21.13

‘That tree is laden with fruit, yet none of the fruit has fallen to the ground.

‘ayaṁ kho rukkho sampannaphalo ca upapannaphalo ca, natthi ca kānici phalāni bhūmiyaṁ patitāni.

21.14

But I don’t know how to climb a tree.

Na kho panāhaṁ jānāmi rukkhaṁ ārohituṁ.

21.15

Why don’t I chop this tree down at the root, eat as much as I like, then fill my pouch?’

Yannūnāhaṁ imaṁ rukkhaṁ mūlato chetvā yāvadatthañca khādeyyaṁ ucchaṅgañca pūreyyan’ti.

21.16

And so they’d chop the tree down at the root.

So taṁ rukkhaṁ mūlatova chindeyya.

21.17

What do you think, householder?

Taṁ kiṁ maññasi, gahapati,

21.18

If the first person, who climbed the tree, doesn’t quickly come down, when that tree fell wouldn’t they break their hand or arm or other limb, resulting in death or deadly suffering for them?”

amuko yo so puriso paṭhamaṁ rukkhaṁ ārūḷho sace so na khippameva oroheyya tassa so rukkho papatanto hatthaṁ vā bhañjeyya pādaṁ vā bhañjeyya aññataraṁ vā aññataraṁ vā aṅgapaccaṅgaṁ bhañjeyya, so tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhan”ti?

21.19

“Yes, sir.”

“Evaṁ, bhante”.

21.20

“In the same way, a noble disciple reflects:

“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati:

21.21

‘With the simile of the fruit tree the Buddha said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.’

‘rukkhaphalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.

21.22

22.1

Relying on this supreme purity of mindfulness and equanimity, that noble disciple recollects their many kinds of past lives.

Sa kho so, gahapati, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma anekavihitaṁ pubbenivāsaṁ anussarati,

22.2

That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. … They recollect their many kinds of past lives, with features and details.

seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.

23.1

Relying on this supreme purity of mindfulness and equanimity, that noble disciple, with clairvoyance that is purified and superhuman, sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. … They understand how sentient beings are reborn according to their deeds.

Sa kho so, gahapati, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate …pe… yathākammūpage satte pajānāti.

24.1

Relying on this supreme purity of mindfulness and equanimity, that noble disciple realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of cravings.

Sa kho so, gahapati, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.

25.1

That’s how there is the cutting off of judgments in each and every respect in the noble one’s training.

Ettāvatā kho, gahapati, ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hoti.

25.2

What do you think, householder?

Taṁ kiṁ maññasi, gahapati,

25.3

Do you regard yourself as having cut off judgments in a way comparable to the cutting off of judgments in each and every respect in the noble one’s training?”

yathā ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hoti, api nu tvaṁ evarūpaṁ vohārasamucchedaṁ attani samanupassasī”ti?

25.4

“Who am I compared to one who has cut off judgments in each and every respect in the noble one’s training?

“Ko cāhaṁ, bhante, ko ca ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo.

25.5

I am far from that.

Ārakā ahaṁ, bhante, ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedā.

25.6

Sir, I used to think that the wanderers following other paths were thoroughbreds, and I fed them and treated them accordingly, but they were not actually thoroughbreds.

Mayañhi, bhante, pubbe aññatitthiye paribbājake anājānīyeva samāne ājānīyāti amaññimha, anājānīyeva samāne ājānīyabhojanaṁ bhojimha, anājānīyeva samāne ājānīyaṭhāne ṭhapimha;

25.7

I thought that the bhikkhū were not thoroughbreds, and I fed them and treated them accordingly, but they actually were thoroughbreds.

bhikkhū pana mayaṁ, bhante, ājānīyeva samāne anājānīyāti amaññimha, ājānīyeva samāne anājānīyabhojanaṁ bhojimha, ājānīyeva samāne anājānīyaṭhāne ṭhapimha;

25.8

But now I shall understand that the wanderers following other paths are not actually thoroughbreds, and I will feed them and treat them accordingly.

idāni pana mayaṁ, bhante, aññatitthiye paribbājake anājānīyeva samāne anājānīyāti jānissāma, anājānīyeva samāne anājānīyabhojanaṁ bhojessāma, anājānīyeva samāne anājānīyaṭhāne ṭhapessāma.

25.9

And I shall understand that the bhikkhū actually are thoroughbreds, and I will feed them and treat them accordingly.

Bhikkhū pana mayaṁ, bhante, ājānīyeva samāne ājānīyāti jānissāma, ājānīyeva samāne ājānīyabhojanaṁ bhojessāma, ājānīyeva samāne ājānīyaṭhāne ṭhapessāma.

25.10

The Buddha has inspired me to have love, confidence, and respect for ascetics!

Ajanesi vata me, bhante, bhagavā samaṇesu samaṇappemaṁ, samaṇesu samaṇappasādaṁ, samaṇesu samaṇagāravaṁ.

26.1

Excellent, sir! Excellent!

Abhikkantaṁ, bhante, abhikkantaṁ, bhante.

26.2

As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, the Buddha has made the teaching clear in many ways.

Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya, ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ kho, bhante, bhagavatā anekapariyāyena dhammo pakāsito.

26.3

I go for refuge to the Buddha, to the teaching, and to the bhikkhu Saṅgha.

Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.

26.4

From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

26.5

Potaliyasuttaṁ niṭṭhitaṁ catutthaṁ.