| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय ५४
Majjhima Nikāya 54
The Middle-Length Suttas Collection 54
पोतलियसुत्त
Potaliyasutta
With Potaliya the Householder
एवं मे सुतं—एकं समयं भगवा अङ्गुत्तरापेसु विहरति आपणं नाम अङ्गुत्तरापानं निगमो।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā aṅguttarāpesu viharati āpaṇaṁ nāma aṅguttarāpānaṁ nigamo.
So I have heard. At one time the Buddha was staying in the land of the Northern Āpaṇas, near the town of theirs named Āpaṇa.
अथ खो भगवा पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय आपणं पिण्डाय पाविसि। आपणे पिण्डाय चरित्वा पच्छाभत्तं पिण्डपातपटिक्कन्तो येनञ्ञतरो वनसण्डो तेनुपसङ्कमि दिवाविहाराय। तं वनसण्डं अज्झोगाहेत्वा अञ्ञतरस्मिं रुक्खमूले दिवाविहारं निसीदि।
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āpaṇaṁ piṇḍāya pāvisi. Āpaṇe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yenaññataro vanasaṇḍo tenupasaṅkami divāvihārāya. Taṁ vanasaṇḍaṁ ajjhogāhetvā1 aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Āpaṇa for alms. 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. Having plunged deep into it, he sat at the root of a certain tree for the day’s meditation.
पोतलियोपि खो गहपति सम्पन्ननिवासनपावुरणो छत्तुपाहनाहि जङ्घाविहारं अनुचङ्कममानो अनुविचरमानो येन सो वनसण्डो तेनुपसङ्कमि; उपसङ्कमित्वा तं वनसण्डं अज्झोगाहेत्वा येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवता सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं अट्ठासि। एकमन्तं ठितं खो पोतलियं गहपतिं भगवा एतदवोच: “संविज्जन्ति खो, गहपति, आसनानि; सचे आकङ्खसि निसीदा”ति।
Potaliyopi kho gahapati sampannanivāsanapāvuraṇo chattupāhanāhi2 jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena so vanasaṇḍo tenupasaṅkami; upasaṅkamitvā taṁ vanasaṇḍaṁ ajjhogāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho potaliyaṁ gahapatiṁ bhagavā etadavoca: “saṁvijjanti kho, gahapati, āsanāni; sace ākaṅkhasi nisīdā”ti.
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. When the greetings and polite conversation were over, he stood to one side, and the Buddha said to him, “There are seats, householder. Please sit if you wish.”
एवं वुत्ते, पोतलियो गहपति “गहपतिवादेन मं समणो गोतमो समुदाचरती”ति कुपितो अनत्तमनो तुण्ही अहोसि।
Evaṁ vutte, potaliyo gahapati “gahapativādena maṁ samaṇo gotamo samudācaratī”ti kupito anattamano tuṇhī ahosi.
When he said this, Potaliya was angry and upset. Thinking, “The ascetic Gotama addresses me as ‘householder’!” he stayed silent.
दुतियम्पि खो भगवा …पे… ततियम्पि खो भगवा पोतलियं गहपतिं एतदवोच: “संविज्जन्ति खो, गहपति, आसनानि; सचे आकङ्खसि निसीदा”ति।
Dutiyampi kho bhagavā …pe… tatiyampi kho bhagavā potaliyaṁ gahapatiṁ etadavoca: “saṁvijjanti kho, gahapati, āsanāni; sace ākaṅkhasi nisīdā”ti.
For a second time … and a third time the Buddha said to him, “There are seats, householder. Please sit if you wish.”
एवं वुत्ते, पोतलियो गहपति “गहपतिवादेन मं समणो गोतमो समुदाचरती”ति कुपितो अनत्तमनो भगवन्तं एतदवोच: “तयिदं, भो गोतम, नच्छन्नं, तयिदं नप्पतिरूपं, यं मं त्वं गहपतिवादेन समुदाचरसी”ति।
Evaṁ vutte, potaliyo gahapati “gahapativādena maṁ samaṇo gotamo samudācaratī”ti kupito anattamano bhagavantaṁ etadavoca: “tayidaṁ, bho gotama, nacchannaṁ, tayidaṁ nappatirūpaṁ, yaṁ maṁ tvaṁ gahapativādena samudācarasī”ti.
When he said this, Potaliya was angry and upset. Thinking, “The ascetic Gotama addresses me as ‘householder’!” he said to the Buddha, “Master Gotama, it is neither proper nor appropriate for you to address me as ‘householder’.”
“ते हि ते, गहपति, आकारा, ते लिङ्गा, ते निमित्ता यथा तं गहपतिस्सा”ति।
“Te hi te, gahapati, ākārā, te liṅgā, te nimittā yathā taṁ gahapatissā”ti.
“Well, householder, you have the features, attributes, and signs of a householder.”
“तथा हि पन मे, भो गोतम, सब्बे कम्मन्ता पटिक्खित्ता, सब्बे वोहारा समुच्छिन्ना”ति।
“Tathā hi pana me, bho gotama, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti.
“Master Gotama, it’s because I have refused all work and cut off all judgments.”
“यथा कथं पन ते, गहपति, सब्बे कम्मन्ता पटिक्खित्ता, सब्बे वोहारा समुच्छिन्ना”ति?
“Yathā kathaṁ pana te, gahapati, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti?
“Householder, in what way have you refused all work and cut off all judgments?”
“इध मे, भो गोतम, यं अहोसि धनं वा धञ्ञं वा रजतं वा जातरूपं वा सब्बं तं पुत्तानं दायज्जं निय्यातं, तत्थाहं अनोवादी अनुपवादी घासच्छादनपरमो विहरामि। एवं खो मे, भो गोतम, सब्बे कम्मन्ता पटिक्खित्ता, सब्बे वोहारा समुच्छिन्ना”ति।
“Idha me, bho gotama, yaṁ ahosi dhanaṁ vā dhaññaṁ vā rajataṁ vā jātarūpaṁ vā sabbaṁ taṁ puttānaṁ dāyajjaṁ niyyātaṁ, tatthāhaṁ anovādī anupavādī ghāsacchādanaparamo viharāmi. Evaṁ kho me, bho gotama, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti.
“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. That’s how I have refused all work and cut off all judgments.”
“अञ्ञथा खो त्वं, गहपति, वोहारसमुच्छेदं वदसि, अञ्ञथा च पन अरियस्स विनये वोहारसमुच्छेदो होती”ति।
“Aññathā kho tvaṁ, gahapati, vohārasamucchedaṁ vadasi, aññathā ca pana ariyassa vinaye vohārasamucchedo hotī”ti.
“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.”
“यथा कथं पन, भन्ते, अरियस्स विनये वोहारसमुच्छेदो होति? साधु मे, भन्ते, भगवा तथा धम्मं देसेतु यथा अरियस्स विनये वोहारसमुच्छेदो होती”ति।
“Yathā kathaṁ pana, bhante, ariyassa vinaye vohārasamucchedo hoti? Sādhu me, bhante, bhagavā tathā dhammaṁ desetu yathā ariyassa vinaye vohārasamucchedo hotī”ti.
“But what, sir, is cutting off of judgments in the noble one’s training? Sir, please teach me this.”
“तेन हि, गहपति, सुणाहि, साधुकं मनसि करोहि, भासिस्सामी”ति।
“Tena hi, gahapati, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.
“Well then, householder, listen and apply your mind well, I will speak.”
“एवं, भन्ते”ति खो पोतलियो गहपति भगवतो पच्चस्सोसि।
“Evaṁ, bhante”ti kho potaliyo gahapati bhagavato paccassosi.
“Yes, sir,” said Potaliya.
भगवा एतदवोच:
Bhagavā etadavoca:
The Buddha said this:
“अट्ठ खो इमे, गहपति, धम्मा अरियस्स विनये वोहारसमुच्छेदाय संवत्तन्ति। कतमे अट्ठ? अपाणातिपातं निस्साय पाणातिपातो पहातब्बो; दिन्नादानं निस्साय अदिन्नादानं पहातब्बं; सच्चवाचं निस्साय मुसावादो पहातब्बो; अपिसुणं वाचं निस्साय पिसुणा वाचा पहातब्बा; अगिद्धिलोभं निस्साय गिद्धिलोभो पहातब्बो; अनिन्दारोसं निस्साय निन्दारोसो पहातब्बो; अक्कोधूपायासं निस्साय कोधूपायासो पहातब्बो; अनतिमानं निस्साय अतिमानो पहातब्बो। इमे खो, गहपति, अट्ठ धम्मा सङ्खित्तेन वुत्ता, वित्थारेन अविभत्ता, अरियस्स विनये वोहारसमुच्छेदाय संवत्तन्ती”ति।
“aṭṭha kho ime, gahapati, dhammā ariyassa vinaye vohārasamucchedāya saṁvattanti. Katame aṭṭha? Apāṇātipātaṁ nissāya pāṇātipāto pahātabbo; dinnādānaṁ nissāya adinnādānaṁ pahātabbaṁ; saccavācaṁ3 nissāya musāvādo pahātabbo; apisuṇaṁ vācaṁ nissāya pisuṇā vācā pahātabbā; agiddhilobhaṁ nissāya giddhilobho pahātabbo; anindārosaṁ nissāya nindāroso pahātabbo; akkodhūpāyāsaṁ nissāya kodhūpāyāso pahātabbo; anatimānaṁ nissāya atimāno pahātabbo. Ime kho, gahapati, aṭṭha dhammā saṅkhittena vuttā, vitthārena4 avibhattā, ariyassa vinaye vohārasamucchedāya saṁvattantī”ti.
“Householder, these eight things lead to the cutting off of judgments in the noble one’s training. What eight? Killing living creatures should be given up, relying on not killing living creatures. Stealing should be given up, relying on not stealing. Lying should be given up, relying on speaking the truth. Divisive speech should be given up, relying on speech that isn’t divisive. Greed and lust should be given up, relying on not being greedy and lustful. Blaming and insulting should be given up, relying on not blaming and not insulting. Anger and distress should be given up, relying on not being angry and distressed. Arrogance should be given up, relying on not being arrogant. 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.”
“ये मे, भन्ते, भगवता अट्ठ धम्मा सङ्खित्तेन वुत्ता, वित्थारेन अविभत्ता, अरियस्स विनये वोहारसमुच्छेदाय संवत्तन्ति, साधु मे, भन्ते, भगवा इमे अट्ठ धम्मे वित्थारेन विभजतु अनुकम्पं उपादाया”ति।
“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.
“Sir, please teach me these eight things in detail out of compassion.”
“तेन हि, गहपति, सुणाहि, साधुकं मनसि करोहि, भासिस्सामी”ति।
“Tena hi, gahapati, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.
“Well then, householder, listen and apply your mind well, I will speak.”
“एवं, भन्ते”ति खो पोतलियो गहपति भगवतो पच्चस्सोसि। भगवा एतदवोच:
“Evaṁ, bhante”ti kho potaliyo gahapati bhagavato paccassosi. Bhagavā etadavoca:
“Yes, sir,” said Potaliya. The Buddha said this:
“‘अपाणातिपातं निस्साय पाणातिपातो पहातब्बोऽति इति खो पनेतं वुत्तं, किञ्चेतं पटिच्च वुत्तं? इध, गहपति, अरियसावको इति पटिसञ्चिक्खति: ‘येसं खो अहं संयोजनानं हेतु पाणातिपाती अस्सं, तेसाहं संयोजनानं पहानाय समुच्छेदाय पटिपन्नो। अहञ्चेव खो पन पाणातिपाती अस्सं, अत्तापि मं उपवदेय्य पाणातिपातपच्चया, अनुविच्चापि मं विञ्ञू गरहेय्युं पाणातिपातपच्चया, कायस्स भेदा परं मरणा दुग्गति पाटिकङ्खा पाणातिपातपच्चया। एतदेव खो पन संयोजनं एतं नीवरणं यदिदं पाणातिपातो। ये च पाणातिपातपच्चया उप्पज्जेय्युं आसवा विघातपरिळाहा, पाणातिपाता पटिविरतस्स एवंस ते आसवा विघातपरिळाहा न होन्तिऽ। ‘अपाणातिपातं निस्साय पाणातिपातो पहातब्बोऽति—इति यन्तं वुत्तं इदमेतं पटिच्च वुत्तं।
“‘Apāṇātipātaṁ nissāya pāṇātipāto pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu pāṇātipātī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. Ahañceva5 kho pana pāṇātipātī assaṁ, attāpi maṁ upavadeyya pāṇātipātapaccayā, anuviccāpi maṁ viññū garaheyyuṁ pāṇātipātapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā pāṇātipātapaccayā. Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ pāṇātipāto. Ye ca pāṇātipātapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, pāṇātipātā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’. ‘Apāṇātipātaṁ nissāya pāṇātipāto pahātabbo’ti—iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
“‘Killing living creatures should be given up, relying on not killing living creatures.’ That’s what I said, but why did I say it? It’s when a noble disciple reflects: ‘I am practicing to give up and cut off the fetters that might cause me to kill living creatures. 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. And killing living creatures is itself a fetter and a hindrance. The distressing and feverish defilements that might arise because of killing living creatures do not occur in someone who does not kill living creatures.’ ‘Killing living creatures should be given up, relying on not killing living creatures.’ That’s what I said, and this is why I said it.
‘दिन्नादानं निस्साय अदिन्नादानं पहातब्बन्ऽति इति खो पनेतं वुत्तं, किञ्चेतं पटिच्च वुत्तं? इध, गहपति, अरियसावको इति पटिसञ्चिक्खति: ‘येसं खो अहं संयोजनानं हेतु अदिन्नादायी अस्सं, तेसाहं संयोजनानं पहानाय समुच्छेदाय पटिपन्नो। अहञ्चेव खो पन अदिन्नादायी अस्सं, अत्तापि मं उपवदेय्य अदिन्नादानपच्चया, अनुविच्चापि मं विञ्ञू गरहेय्युं अदिन्नादानपच्चया, कायस्स भेदा परं मरणा दुग्गति पाटिकङ्खा अदिन्नादानपच्चया। एतदेव खो पन संयोजनं एतं नीवरणं यदिदं अदिन्नादानं। ये च अदिन्नादानपच्चया उप्पज्जेय्युं आसवा विघातपरिळाहा अदिन्नादाना पटिविरतस्स एवंस ते आसवा विघातपरिळाहा न होन्तिऽ। ‘दिन्नादानं निस्साय अदिन्नादानं पहातब्बन्ऽति—इति यन्तं वुत्तं इदमेतं पटिच्च वुत्तं। ‘सच्चवाचं निस्साय मुसावादो पहातब्बोऽति इति खो पनेतं वुत्तं, किञ्चेतं पटिच्च वुत्तं? इध, गहपति, अरियसावको इति पटिसञ्चिक्खति: ‘येसं खो अहं संयोजनानं हेतु मुसावादी अस्सं, तेसाहं संयोजनानं पहानाय समुच्छेदाय पटिपन्नो। अहञ्चेव खो पन मुसावादी अस्सं, अत्तापि मं उपवदेय्य मुसावादपच्चया, अनुविच्चापि मं विञ्ञू गरहेय्युं मुसावादपच्चया, कायस्स भेदा परं मरणा दुग्गति पाटिकङ्खा मुसावादपच्चया। एतदेव खो पन संयोजनं एतं नीवरणं यदिदं मुसावादो। ये च मुसावादपच्चया उप्पज्जेय्युं आसवा विघातपरिळाहा, मुसावादा पटिविरतस्स एवंस ते आसवा विघातपरिळाहा न होन्तिऽ। ‘सच्चवाचं निस्साय मुसावादो पहातब्बोऽति—इति यन्तं वुत्तं इदमेतं पटिच्च वुत्तं। ‘अपिसुणं वाचं निस्साय पिसुणा वाचा पहातब्बाऽति इति खो पनेतं वुत्तं, किञ्चेतं पटिच्च वुत्तं? इध, गहपति, अरियसावको इति पटिसञ्चिक्खति: ‘येसं खो अहं संयोजनानं हेतु पिसुणवाचो अस्सं, तेसाहं संयोजनानं पहानाय समुच्छेदाय पटिपन्नो। अहञ्चेव खो पन पिसुणवाचो अस्सं, अत्तापि मं उपवदेय्य पिसुणवाचापच्चया, अनुविच्चापि मं विञ्ञू गरहेय्युं पिसुणवाचापच्चया, कायस्स भेदा परं मरणा दुग्गति पाटिकङ्खा पिसुणवाचापच्चया। एतदेव खो पन संयोजनं एतं नीवरणं यदिदं पिसुणा वाचा। ये च पिसुणवाचापच्चया उप्पज्जेय्युं आसवा विघातपरिळाहा, पिसुणाय वाचाय पटिविरतस्स एवंस ते आसवा विघातपरिळाहा न होन्तिऽ। ‘अपिसुणं वाचं निस्साय पिसुणा वाचा पहातब्बाऽति—इति यन्तं वुत्तं इदमेतं पटिच्च वुत्तं। ‘अगिद्धिलोभं निस्साय गिद्धिलोभो पहातब्बोऽति इति खो पनेतं वुत्तं, किञ्चेतं पटिच्च वुत्तं? इध, गहपति, अरियसावको इति पटिसञ्चिक्खति: ‘येसं खो अहं संयोजनानं हेतु गिद्धिलोभी अस्सं, तेसाहं संयोजनानं पहानाय समुच्छेदाय पटिपन्नो। अहञ्चेव खो पन गिद्धिलोभी अस्सं, अत्तापि मं उपवदेय्य गिद्धिलोभपच्चया, अनुविच्चापि मं विञ्ञू गरहेय्युं गिद्धिलोभपच्चया, कायस्स भेदा परं मरणा दुग्गति पाटिकङ्खा गिद्धिलोभपच्चया। एतदेव खो पन संयोजनं एतं नीवरणं यदिदं गिद्धिलोभो। ये च गिद्धिलोभपच्चया उप्पज्जेय्युं आसवा विघातपरिळाहा, गिद्धिलोभा पटिविरतस्स एवंस ते आसवा विघातपरिळाहा न होन्तिऽ। ‘अगिद्धिलोभं निस्साय गिद्धिलोभो पहातब्बोऽति—इति यन्तं वुत्तं इदमेतं पटिच्च वुत्तं। ‘अनिन्दारोसं निस्साय निन्दारोसो पहातब्बोऽति इति खो पनेतं वुत्तं, किञ्चेतं पटिच्च वुत्तं? इध, गहपति, अरियसावको इति पटिसञ्चिक्खति: ‘येसं खो अहं संयोजनानं हेतु निन्दारोसी अस्सं, तेसाहं संयोजनानं पहानाय समुच्छेदाय पटिपन्नो। अहञ्चेव खो पन निन्दारोसी अस्सं, अत्तापि मं उपवदेय्य निन्दारोसपच्चया, अनुविच्चापि मं विञ्ञू गरहेय्युं निन्दारोसपच्चया, कायस्स भेदा परं मरणा दुग्गति पाटिकङ्खा निन्दारोसपच्चया। एतदेव खो पन संयोजनं एतं नीवरणं यदिदं निन्दारोसो। ये च निन्दारोसपच्चया उप्पज्जेय्युं आसवा विघातपरिळाहा, अनिन्दारोसिस्स एवंस ते आसवा विघातपरिळाहा न होन्तिऽ। ‘अनिन्दारोसं निस्साय निन्दारोसो पहातब्बोऽति—इति यन्तं वुत्तं इदमेतं पटिच्च वुत्तं। ‘अक्कोधूपायासं निस्साय कोधूपायासो पहातब्बोऽति इति खो पनेतं वुत्तं, किञ्चेतं पटिच्च वुत्तं? इध, गहपति, अरियसावको इति पटिसञ्चिक्खति: ‘येसं खो अहं संयोजनानं हेतु कोधूपायासी अस्सं, तेसाहं संयोजनानं पहानाय समुच्छेदाय पटिपन्नो। अहञ्चेव खो पन कोधूपायासी अस्सं, अत्तापि मं उपवदेय्य कोधूपायासपच्चया, अनुविच्चापि मं विञ्ञू गरहेय्युं कोधूपायासपच्चया, कायस्स भेदा परं मरणा दुग्गति पाटिकङ्खा कोधूपायासपच्चया। एतदेव खो पन संयोजनं एतं नीवरणं यदिदं कोधूपायासो। ये च कोधूपायासपच्चया उप्पज्जेय्युं आसवा विघातपरिळाहा, अक्कोधूपायासिस्स एवंस ते आसवा विघातपरिळाहा न होन्तिऽ। ‘अक्कोधूपायासं निस्साय कोधूपायासो पहातब्बोऽति—इति यन्तं वुत्तं इदमेतं पटिच्च वुत्तं।
‘Dinnādānaṁ nissāya adinnādānaṁ pahātabban’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu adinnādāyī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. Ahañceva kho pana adinnādāyī assaṁ, attāpi maṁ upavadeyya adinnādānapaccayā, anuviccāpi maṁ viññū garaheyyuṁ adinnādānapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā adinnādānapaccayā. Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ adinnādānaṁ. Ye ca adinnādānapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā adinnādānā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’. ‘Dinnādānaṁ nissāya adinnādānaṁ pahātabban’ti—iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ. ‘Saccavācaṁ nissāya musāvādo pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu musāvādī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. Ahañceva kho pana musāvādī assaṁ, attāpi maṁ upavadeyya musāvādapaccayā, anuviccāpi maṁ viññū garaheyyuṁ musāvādapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā musāvādapaccayā. Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ musāvādo. Ye ca musāvādapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, musāvādā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’. ‘Saccavācaṁ nissāya musāvādo pahātabbo’ti—iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ. ‘Apisuṇaṁ vācaṁ nissāya pisuṇā vācā pahātabbā’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu pisuṇavāco assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. Ahañceva kho pana pisuṇavāco assaṁ, attāpi maṁ upavadeyya pisuṇavācāpaccayā, anuviccāpi maṁ viññū garaheyyuṁ pisuṇavācāpaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā pisuṇavācāpaccayā. Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ pisuṇā vācā. Ye ca pisuṇavācāpaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, pisuṇāya vācāya paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’. ‘Apisuṇaṁ vācaṁ nissāya pisuṇā vācā pahātabbā’ti—iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ. ‘Agiddhilobhaṁ nissāya giddhilobho pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu giddhilobhī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. Ahañceva kho pana giddhilobhī assaṁ, attāpi maṁ upavadeyya giddhilobhapaccayā, anuviccāpi maṁ viññū garaheyyuṁ giddhilobhapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā giddhilobhapaccayā. Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ giddhilobho. Ye ca giddhilobhapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, giddhilobhā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’. ‘Agiddhilobhaṁ nissāya giddhilobho pahātabbo’ti—iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ. ‘Anindārosaṁ nissāya nindāroso pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu nindārosī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. Ahañceva kho pana nindārosī assaṁ, attāpi maṁ upavadeyya nindārosapaccayā, anuviccāpi maṁ viññū garaheyyuṁ nindārosapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā nindārosapaccayā. Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ nindāroso. Ye ca nindārosapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, anindārosissa evaṁsa te āsavā vighātapariḷāhā na honti’. ‘Anindārosaṁ nissāya nindāroso pahātabbo’ti—iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ. ‘Akkodhūpāyāsaṁ nissāya kodhūpāyāso pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu kodhūpāyāsī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. Ahañceva kho pana kodhūpāyāsī assaṁ, attāpi maṁ upavadeyya kodhūpāyāsapaccayā, anuviccāpi maṁ viññū garaheyyuṁ kodhūpāyāsapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā kodhūpāyāsapaccayā. Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ kodhūpāyāso. Ye ca kodhūpāyāsapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, akkodhūpāyāsissa evaṁsa te āsavā vighātapariḷāhā na honti’. ‘Akkodhūpāyāsaṁ nissāya kodhūpāyāso pahātabbo’ti—iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
‘Stealing … lying … divisive speech … greed and lust … blaming and insulting … anger and distress …
‘अनतिमानं निस्साय अतिमानो पहातब्बोऽति इति खो पनेतं वुत्तं, किञ्चेतं पटिच्च वुत्तं? इध, गहपति, अरियसावको इति पटिसञ्चिक्खति: ‘येसं खो अहं संयोजनानं हेतु अतिमानी अस्सं, तेसाहं संयोजनानं पहानाय समुच्छेदाय पटिपन्नो। अहञ्चेव खो पन अतिमानी अस्सं, अत्तापि मं उपवदेय्य अतिमानपच्चया, अनुविच्चापि मं विञ्ञू गरहेय्युं अतिमानपच्चया, कायस्स भेदा परं मरणा दुग्गति पाटिकङ्खा अतिमानपच्चया। एतदेव खो पन संयोजनं एतं नीवरणं यदिदं अतिमानो। ये च अतिमानपच्चया उप्पज्जेय्युं आसवा विघातपरिळाहा, अनतिमानिस्स एवंस ते आसवा विघातपरिळाहा न होन्तिऽ। ‘अनतिमानं निस्साय अतिमानो पहातब्बोऽति—इति यन्तं वुत्तं इदमेतं पटिच्च वुत्तं।
‘Anatimānaṁ nissāya atimāno pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu atimānī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. Ahañceva kho pana atimānī assaṁ, attāpi maṁ upavadeyya atimānapaccayā, anuviccāpi maṁ viññū garaheyyuṁ atimānapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā atimānapaccayā. Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ atimāno. Ye ca atimānapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, anatimānissa evaṁsa te āsavā vighātapariḷāhā na honti’. ‘Anatimānaṁ nissāya atimāno pahātabbo’ti—iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
Arrogance should be given up, relying on not being arrogant.’ That’s what I said, but why did I say it? It’s when a noble disciple reflects: ‘I am practicing to give up and cut off the fetters that might cause me to be arrogant. 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. And arrogance is itself a fetter and a hindrance. The distressing and feverish defilements that might arise because of arrogance do not occur in someone who is not arrogant.’ ‘Arrogance should be given up by not being arrogant.’ That’s what I said, and this is why I said it.
इमे खो, गहपति, अट्ठ धम्मा सङ्खित्तेन वुत्ता, वित्थारेन विभत्ता, ये अरियस्स विनये वोहारसमुच्छेदाय संवत्तन्ति; न त्वेव ताव अरियस्स विनये सब्बेन सब्बं सब्बथा सब्बं वोहारसमुच्छेदो होती”ति।
Ime kho, gahapati, aṭṭha dhammā saṅkhittena vuttā, vitthārena vibhattā, ye ariyassa vinaye vohārasamucchedāya saṁvattanti; na tveva tāva ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hotī”ti.
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. But just this much does not constitute the cutting off of judgments in each and every respect in the noble one’s training.”
“यथा कथं पन, भन्ते, अरियस्स विनये सब्बेन सब्बं सब्बथा सब्बं वोहारसमुच्छेदो होति? साधु मे, भन्ते, भगवा तथा धम्मं देसेतु यथा अरियस्स विनये सब्बेन सब्बं सब्बथा सब्बं वोहारसमुच्छेदो होती”ति।
“Yathā kathaṁ pana, bhante, ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hoti? Sādhu me, bhante, bhagavā tathā dhammaṁ desetu yathā ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hotī”ti.
“But, sir, how is there the cutting off of judgments in each and every respect in the noble one’s training? Sir, please teach me this.”
“तेन हि, गहपति, सुणाहि, साधुकं मनसि करोहि, भासिस्सामी”ति।
“Tena hi, gahapati, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.
“Well then, householder, listen and apply your mind well, I will speak.”
“एवं, भन्ते”ति खो पोतलियो गहपति भगवतो पच्चस्सोसि। भगवा एतदवोच:
“Evaṁ, bhante”ti kho potaliyo gahapati bhagavato paccassosi. Bhagavā etadavoca:
“Yes, sir,” said Potaliya. The Buddha said this:
१। कामादीनवकथा
1. Kāmādīnavakathā
1. The Dangers of Sensual Pleasures
“सेय्यथापि, गहपति, कुक्कुरो जिघच्छादुब्बल्यपरेतो गोघातकसूनं पच्चुपट्ठितो अस्स। तमेनं दक्खो गोघातको वा गोघातकन्तेवासी वा अट्ठिकङ्कलं सुनिक्कन्तं निक्कन्तं निम्मंसं लोहितमक्खितं उपसुम्भेय्य। तं किं मञ्ञसि, गहपति, अपि नु खो सो कुक्कुरो अमुं अट्ठिकङ्कलं सुनिक्कन्तं निक्कन्तं निम्मंसं लोहितमक्खितं पलेहन्तो जिघच्छादुब्बल्यं पटिविनेय्या”ति?
“Seyyathāpi, gahapati, kukkuro jighacchādubbalyapareto goghātakasūnaṁ paccupaṭṭhito assa. Tamenaṁ dakkho goghātako vā goghātakantevāsī vā aṭṭhikaṅkalaṁ sunikkantaṁ nikkantaṁ nimmaṁsaṁ lohitamakkhitaṁ upasumbheyya. Taṁ kiṁ maññasi, gahapati, api nu kho so kukkuro amuṁ aṭṭhikaṅkalaṁ sunikkantaṁ nikkantaṁ nimmaṁsaṁ lohitamakkhitaṁ palehanto jighacchādubbalyaṁ paṭivineyyā”ti?
“Householder, suppose a dog weak with hunger was hanging around a butcher’s shop. Then a deft butcher or their apprentice would toss them a skeleton scraped clean of flesh and smeared in blood. What do you think, householder? Gnawing on such a fleshless skeleton, would that dog still get rid of its hunger?”
“नो हेतं, भन्ते”। “तं किस्स हेतु”? “अदुञ्हि, भन्ते, अट्ठिकङ्कलं सुनिक्कन्तं निक्कन्तं निम्मंसं लोहितमक्खितं। यावदेव पन सो कुक्कुरो किलमथस्स विघातस्स भागी अस्सा”ति।
“No hetaṁ, bhante”. “Taṁ kissa hetu”? “Aduñhi, bhante, aṭṭhikaṅkalaṁ sunikkantaṁ nikkantaṁ nimmaṁsaṁ lohitamakkhitaṁ. Yāvadeva pana so kukkuro kilamathassa vighātassa bhāgī assā”ti.
“No, sir. Why not? Because that skeleton is scraped clean of flesh and smeared in blood. That dog will eventually get weary and frustrated.”
“एवमेव खो, गहपति, अरियसावको इति पटिसञ्चिक्खति: ‘अट्ठिकङ्कलूपमा कामा वुत्ता भगवता बहुदुक्खा बहुपायासा, आदीनवो एत्थ भिय्योऽति। एवमेतं यथाभूतं सम्मप्पञ्ञाय दिस्वा यायं उपेक्खा नानत्ता नानत्तसिता तं अभिनिवज्जेत्वा, यायं उपेक्खा एकत्ता एकत्तसिता यत्थ सब्बसो लोकामिसूपादाना अपरिसेसा निरुज्झन्ति तमेवूपेक्खं भावेति।
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṁ yathābhūtaṁ sammappaññāya disvā yāyaṁ upekkhā nānattā nānattasitā taṁ abhinivajjetvā, yāyaṁ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṁ bhāveti.
“In the same way, a noble disciple reflects: ‘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.’ 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 worldly pleasures of the flesh cease without anything left over.
सेय्यथापि, गहपति, गिज्झो वा कङ्को वा कुललो वा मंसपेसिं आदाय उड्डीयेय्य। तमेनं गिज्झापि कङ्कापि कुललापि अनुपतित्वा अनुपतित्वा वितच्छेय्युं विस्सज्जेय्युं। तं किं मञ्ञसि, गहपति, सचे सो गिज्झो वा कङ्को वा कुललो वा तं मंसपेसिं न खिप्पमेव पटिनिस्सज्जेय्य, सो ततोनिदानं मरणं वा निगच्छेय्य मरणमत्तं वा दुक्खन्”ति?
Seyyathāpi, gahapati, gijjho vā kaṅko vā kulalo vā maṁsapesiṁ ādāya uḍḍīyeyya. Tamenaṁ gijjhāpi kaṅkāpi kulalāpi anupatitvā anupatitvā vitaccheyyuṁ vissajjeyyuṁ. Taṁ kiṁ maññasi, gahapati, sace so gijjho vā kaṅko vā kulalo vā taṁ maṁsapesiṁ na khippameva paṭinissajjeyya, so tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhan”ti?
Suppose a vulture or a crow or a hawk was to grab a lump of meat and fly away. Other vultures, crows, and hawks would keep chasing it, pecking and clawing. What do you think, householder? 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?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.” …
“एवमेव खो, गहपति, अरियसावको इति पटिसञ्चिक्खति: ‘मंसपेसूपमा कामा वुत्ता भगवता बहुदुक्खा बहुपायासा, आदीनवो एत्थ भिय्योऽति। एवमेतं यथाभूतं सम्मप्पञ्ञाय दिस्वा यायं उपेक्खा नानत्ता नानत्तसिता तं अभिनिवज्जेत्वा यायं उपेक्खा एकत्ता एकत्तसिता यत्थ सब्बसो लोकामिसूपादाना अपरिसेसा निरुज्झन्ति तमेवूपेक्खं भावेति।
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘maṁsapesūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṁ yathābhūtaṁ sammappaññāya disvā yāyaṁ upekkhā nānattā nānattasitā taṁ abhinivajjetvā yāyaṁ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṁ bhāveti.
सेय्यथापि, गहपति, पुरिसो आदित्तं तिणुक्कं आदाय पटिवातं गच्छेय्य। तं किं मञ्ञसि, गहपति, सचे सो पुरिसो तं आदित्तं तिणुक्कं न खिप्पमेव पटिनिस्सज्जेय्य तस्स सा आदित्ता तिणुक्का हत्थं वा दहेय्य बाहुं वा दहेय्य अञ्ञतरं वा अञ्ञतरं वा अङ्गपच्चङ्गं दहेय्य, सो ततोनिदानं मरणं वा निगच्छेय्य मरणमत्तं वा दुक्खन्”ति?
Seyyathāpi, gahapati, puriso ādittaṁ tiṇukkaṁ ādāya paṭivātaṁ gaccheyya. Taṁ kiṁ maññasi, gahapati, sace so puriso taṁ ādittaṁ tiṇukkaṁ na khippameva paṭinissajjeyya tassa sā ādittā tiṇukkā hatthaṁ vā daheyya bāhuṁ vā daheyya aññataraṁ vā aññataraṁ vā aṅgapaccaṅgaṁ6 daheyya, so tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhan”ti?
“Suppose a person carrying a blazing grass torch was to walk against the wind. What do you think, householder? 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?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.” …
“एवमेव खो, गहपति, अरियसावको इति पटिसञ्चिक्खति: ‘तिणुक्कूपमा कामा वुत्ता भगवता बहुदुक्खा बहुपायासा, आदीनवो एत्थ भिय्योऽति। एवमेतं यथाभूतं सम्मप्पञ्ञाय दिस्वा …पे… तमेवूपेक्खं भावेति।
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘tiṇukkūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṁ yathābhūtaṁ sammappaññāya disvā …pe… tamevūpekkhaṁ bhāveti.
सेय्यथापि, गहपति, अङ्गारकासु साधिकपोरिसा, पूरा अङ्गारानं वीतच्चिकानं वीतधूमानं। अथ पुरिसो आगच्छेय्य जीवितुकामो अमरितुकामो सुखकामो दुक्खपटिक्कूलो। तमेनं द्वे बलवन्तो पुरिसा नानाबाहासु गहेत्वा अङ्गारकासुं उपकड्ढेय्युं। तं किं मञ्ञसि, गहपति, अपि नु सो पुरिसो इतिचितिचेव कायं सन्नामेय्या”ति?
Seyyathāpi, gahapati, aṅgārakāsu sādhikaporisā, pūrā aṅgārānaṁ vītaccikānaṁ vītadhūmānaṁ. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikkūlo. Tamenaṁ dve balavanto purisā nānābāhāsu gahetvā aṅgārakāsuṁ upakaḍḍheyyuṁ. Taṁ kiṁ maññasi, gahapati, api nu so puriso iticiticeva kāyaṁ sannāmeyyā”ti?
“Suppose there was a pit of glowing coals deeper than a man’s height, full of glowing coals that neither flamed nor smoked. 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. Then two strong men would grab them by the arms and drag them towards the pit of glowing coals. What do you think, householder? Wouldn’t that person writhe and struggle to and fro?”
“एवं, भन्ते”। “तं किस्स हेतु”? “विदितञ्हि, भन्ते, तस्स पुरिसस्स इमञ्चाहं अङ्गारकासुं पपतिस्सामि, ततोनिदानं मरणं वा निगच्छिस्सामि मरणमत्तं वा दुक्खन्”ति।
“Evaṁ, bhante”. “Taṁ kissa hetu”? “Viditañhi, bhante, tassa purisassa imañcāhaṁ aṅgārakāsuṁ papatissāmi, tatonidānaṁ maraṇaṁ vā nigacchissāmi maraṇamattaṁ vā dukkhan”ti.
“Yes, sir. Why is that? For that person knows: ‘If I fall in that pit of glowing coals, that’d result in my death or deadly pain.’” …
“एवमेव खो, गहपति, अरियसावको इति पटिसञ्चिक्खति: ‘अङ्गारकासूपमा कामा वुत्ता भगवता बहुदुक्खा बहुपायासा, आदीनवो एत्थ भिय्योऽति। एवमेतं यथाभूतं सम्मप्पञ्ञाय दिस्वा …पे… तमेवूपेक्खं भावेति।
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘aṅgārakāsūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṁ yathābhūtaṁ sammappaññāya disvā …pe… tamevūpekkhaṁ bhāveti.
सेय्यथापि, गहपति, पुरिसो सुपिनकं पस्सेय्य आरामरामणेय्यकं वनरामणेय्यकं भूमिरामणेय्यकं पोक्खरणिरामणेय्यकं। सो पटिबुद्धो न किञ्चि पटिपस्सेय्य।
Seyyathāpi, gahapati, puriso supinakaṁ passeyya ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇirāmaṇeyyakaṁ. So paṭibuddho na kiñci paṭipasseyya.
“Suppose a person was to see delightful parks, woods, meadows, and lotus ponds in a dream. But when they woke they couldn’t see them at all. …
एवमेव खो, गहपति, अरियसावको इति पटिसञ्चिक्खति: ‘सुपिनकूपमा कामा वुत्ता भगवता बहुदुक्खा बहुपायासा, आदीनवो एत्थ भिय्योऽति …पे… तमेवूपेक्खं भावेति।
Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘supinakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti …pe… tamevūpekkhaṁ bhāveti.
सेय्यथापि, गहपति, पुरिसो याचितकं भोगं याचित्वा यानं वा पोरिसेय्यं पवरमणिकुण्डलं। सो तेहि याचितकेहि भोगेहि पुरक्खतो परिवुतो अन्तरापणं पटिपज्जेय्य। तमेनं जनो दिस्वा एवं वदेय्य: ‘भोगी वत भो पुरिसो, एवं किर भोगिनो भोगानि भुञ्जन्तीऽति। तमेनं सामिका यत्थ यत्थेव पस्सेय्युं तत्थ तत्थेव सानि हरेय्युं। तं किं मञ्ञसि, गहपति, अलं नु खो तस्स पुरिसस्स अञ्ञथत्ताया”ति?
Seyyathāpi, gahapati, puriso yācitakaṁ bhogaṁ yācitvā yānaṁ vā7 poriseyyaṁ pavaramaṇikuṇḍalaṁ. So tehi yācitakehi bhogehi purakkhato parivuto antarāpaṇaṁ paṭipajjeyya. Tamenaṁ jano disvā evaṁ vadeyya: ‘bhogī vata bho puriso, evaṁ kira bhogino bhogāni bhuñjantī’ti. Tamenaṁ sāmikā yattha yattheva passeyyuṁ tattha tattheva sāni hareyyuṁ. Taṁ kiṁ maññasi, gahapati, alaṁ nu kho tassa purisassa aññathattāyā”ti?
Suppose a man had borrowed some goods—a gentleman’s carriage and fine jewelled earrings—and preceded and surrounded by these he proceeded through the middle of Āpaṇa. When people saw him they’d say: ‘This must be a wealthy man! For that’s how the wealthy enjoy their wealth.’ But when the owners saw him, they’d take back what was theirs. What do you think? Would that be enough for that man to get upset?”
“एवं, भन्ते”। “तं किस्स हेतु”? “सामिनो हि, भन्ते, सानि हरन्ती”ति।
“Evaṁ, bhante”. “Taṁ kissa hetu”? “Sāmino hi, bhante, sāni harantī”ti.
“Yes, sir. Why is that? Because the owners took back what was theirs.” …
“एवमेव खो, गहपति, अरियसावको इति पटिसञ्चिक्खति: ‘याचितकूपमा कामा वुत्ता भगवता बहुदुक्खा बहुपायासा, आदीनवो एत्थ भिय्योऽति …पे… तमेवूपेक्खं भावेति।
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yācitakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti …pe… tamevūpekkhaṁ bhāveti.
सेय्यथापि, गहपति, गामस्स वा निगमस्स वा अविदूरे तिब्बो वनसण्डो। तत्रस्स रुक्खो सम्पन्नफलो च उपपन्नफलो च, न चस्सु कानिचि फलानि भूमियं पतितानि। अथ पुरिसो आगच्छेय्य फलत्थिको फलगवेसी फलपरियेसनं चरमानो। सो तं वनसण्डं अज्झोगाहेत्वा तं रुक्खं पस्सेय्य सम्पन्नफलञ्च उपपन्नफलञ्च। तस्स एवमस्स: ‘अयं खो रुक्खो सम्पन्नफलो च उपपन्नफलो च, नत्थि च कानिचि फलानि भूमियं पतितानि। जानामि खो पनाहं रुक्खं आरोहितुं। यन्नूनाहं इमं रुक्खं आरोहित्वा यावदत्थञ्च खादेय्यं उच्छङ्गञ्च पूरेय्यन्ऽति। सो तं रुक्खं आरोहित्वा यावदत्थञ्च खादेय्य उच्छङ्गञ्च पूरेय्य। अथ दुतियो पुरिसो आगच्छेय्य फलत्थिको फलगवेसी फलपरियेसनं चरमानो तिण्हं कुठारिं आदाय। सो तं वनसण्डं अज्झोगाहेत्वा तं रुक्खं पस्सेय्य सम्पन्नफलञ्च उपपन्नफलञ्च। तस्स एवमस्स: ‘अयं खो रुक्खो सम्पन्नफलो च उपपन्नफलो च, नत्थि च कानिचि फलानि भूमियं पतितानि। न खो पनाहं जानामि रुक्खं आरोहितुं। यन्नूनाहं इमं रुक्खं मूलतो छेत्वा यावदत्थञ्च खादेय्यं उच्छङ्गञ्च पूरेय्यन्ऽति। सो तं रुक्खं मूलतोव छिन्देय्य। तं किं मञ्ञसि, गहपति, अमुको यो सो पुरिसो पठमं रुक्खं आरूळ्हो सचे सो न खिप्पमेव ओरोहेय्य तस्स सो रुक्खो पपतन्तो हत्थं वा भञ्जेय्य पादं वा भञ्जेय्य अञ्ञतरं वा अञ्ञतरं वा अङ्गपच्चङ्गं भञ्जेय्य, सो ततोनिदानं मरणं वा निगच्छेय्य मरणमत्तं वा दुक्खन्”ति?
Seyyathāpi, gahapati, gāmassa vā nigamassa vā avidūre tibbo vanasaṇḍo. Tatrassa rukkho sampannaphalo ca upapannaphalo8 ca, na cassu kānici phalāni bhūmiyaṁ patitāni. Atha puriso āgaccheyya phalatthiko phalagavesī phalapariyesanaṁ caramāno. So taṁ vanasaṇḍaṁ ajjhogāhetvā taṁ rukkhaṁ passeyya sampannaphalañca upapannaphalañca. Tassa evamassa: ‘ayaṁ kho rukkho sampannaphalo ca upapannaphalo ca, natthi ca kānici phalāni bhūmiyaṁ patitāni. Jānāmi kho panāhaṁ rukkhaṁ ārohituṁ. Yannūnāhaṁ imaṁ rukkhaṁ ārohitvā yāvadatthañca khādeyyaṁ ucchaṅgañca pūreyyan’ti. So taṁ rukkhaṁ ārohitvā yāvadatthañca khādeyya ucchaṅgañca pūreyya. Atha dutiyo puriso āgaccheyya phalatthiko phalagavesī phalapariyesanaṁ caramāno tiṇhaṁ kuṭhāriṁ ādāya. So taṁ vanasaṇḍaṁ ajjhogāhetvā taṁ rukkhaṁ passeyya sampannaphalañca upapannaphalañca. Tassa evamassa: ‘ayaṁ kho rukkho sampannaphalo ca upapannaphalo ca, natthi ca kānici phalāni bhūmiyaṁ patitāni. Na kho panāhaṁ jānāmi rukkhaṁ ārohituṁ. Yannūnāhaṁ imaṁ rukkhaṁ mūlato chetvā yāvadatthañca khādeyyaṁ ucchaṅgañca pūreyyan’ti. So taṁ rukkhaṁ mūlatova chindeyya. Taṁ kiṁ maññasi, gahapati, amuko yo9 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?
“Suppose there was a dark forest grove not far from a town or village. And there was a tree laden with fruit, yet none of the fruit had fallen to the ground. And along came a person in need of fruit, wandering in search of fruit. Having plunged deep into that forest grove, they’d see that tree laden with fruit. They’d think: ‘That tree is laden with fruit, yet none of the fruit has fallen to the ground. But I know how to climb a tree. Why don’t I climb the tree, eat as much as I like, then fill my pouch?’ And that’s what they’d do. And along would come a second person in need of fruit, wandering in search of fruit, carrying a sharp axe. Having plunged deep into that forest grove, they’d see that tree laden with fruit. They’d think: ‘That tree is laden with fruit, yet none of the fruit has fallen to the ground. But I don’t know how to climb a tree. Why don’t I chop this tree down at the root, eat as much as I like, then fill my pouch?’ And so they’d chop the tree down at the root. What do you think, householder? 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?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“एवमेव खो, गहपति, अरियसावको इति पटिसञ्चिक्खति: ‘रुक्खफलूपमा कामा वुत्ता भगवता बहुदुक्खा बहुपायासा, आदीनवो एत्थ भिय्योऽति। एवमेतं यथाभूतं सम्मप्पञ्ञाय दिस्वा यायं उपेक्खा नानत्ता नानत्तसिता तं अभिनिवज्जेत्वा यायं उपेक्खा एकत्ता एकत्तसिता यत्थ सब्बसो लोकामिसूपादाना अपरिसेसा निरुज्झन्ति तमेवूपेक्खं भावेति।
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘rukkhaphalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṁ yathābhūtaṁ sammappaññāya disvā yāyaṁ upekkhā nānattā nānattasitā taṁ abhinivajjetvā yāyaṁ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṁ bhāveti.
“In the same way, a noble disciple reflects: ‘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.’ 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 worldly pleasures of the flesh cease without anything left over.
स खो सो, गहपति, अरियसावको इमंयेव अनुत्तरं उपेक्खासतिपारिसुद्धिं आगम्म अनेकविहितं पुब्बेनिवासं अनुस्सरति, सेय्यथिदं—एकम्पि जातिं द्वेपि जातियो …पे… इति साकारं सौद्देसं अनेकविहितं पुब्बेनिवासं अनुस्सरति।
Sa kho so, gahapati, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.
Relying on this supreme purity of mindfulness and equanimity, that noble disciple recollects their many kinds of past lives. 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.
स खो सो, गहपति, अरियसावको इमंयेव अनुत्तरं उपेक्खासतिपारिसुद्धिं आगम्म दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन सत्ते पस्सति चवमाने उपपज्जमाने हीने पणीते सुवण्णे दुब्बण्णे सुगते दुग्गते …पे… यथाकम्मूपगे सत्ते पजानाति।
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.
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.
स खो सो, गहपति, अरियसावको इमंयेव अनुत्तरं उपेक्खासतिपारिसुद्धिं आगम्म आसवानं खया अनासवं चेतोविमुत्तिं पञ्ञाविमुत्तिं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरति।
Sa kho so, gahapati, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.
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 defilements.
एत्तावता खो, गहपति, अरियस्स विनये सब्बेन सब्बं सब्बथा सब्बं वोहारसमुच्छेदो होति।
Ettāvatā kho, gahapati, ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hoti.
That’s how there is the cutting off of judgments in each and every respect in the noble one’s training.
तं किं मञ्ञसि, गहपति, यथा अरियस्स विनये सब्बेन सब्बं सब्बथा सब्बं वोहारसमुच्छेदो होति, अपि नु त्वं एवरूपं वोहारसमुच्छेदं अत्तनि समनुपस्ससी”ति?
Taṁ kiṁ maññasi, gahapati, yathā ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hoti, api nu tvaṁ evarūpaṁ vohārasamucchedaṁ attani samanupassasī”ti?
What do you think, householder? 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?”
“को चाहं, भन्ते, को च अरियस्स विनये सब्बेन सब्बं सब्बथा सब्बं वोहारसमुच्छेदो। आरका अहं, भन्ते, अरियस्स विनये सब्बेन सब्बं सब्बथा सब्बं वोहारसमुच्छेदा। मयञ्हि, भन्ते, पुब्बे अञ्ञतित्थिये परिब्बाजके अनाजानीयेव समाने आजानीयाति अमञ्ञिम्ह, अनाजानीयेव समाने आजानीयभोजनं भोजिम्ह, अनाजानीयेव समाने आजानीयठाने ठपिम्ह; भिक्खू पन मयं, भन्ते, आजानीयेव समाने अनाजानीयाति अमञ्ञिम्ह, आजानीयेव समाने अनाजानीयभोजनं भोजिम्ह, आजानीयेव समाने अनाजानीयठाने ठपिम्ह; इदानि पन मयं, भन्ते, अञ्ञतित्थिये परिब्बाजके अनाजानीयेव समाने अनाजानीयाति जानिस्साम, अनाजानीयेव समाने अनाजानीयभोजनं भोजेस्साम, अनाजानीयेव समाने अनाजानीयठाने ठपेस्साम। भिक्खू पन मयं, भन्ते, आजानीयेव समाने आजानीयाति जानिस्साम, आजानीयेव समाने आजानीयभोजनं भोजेस्साम, आजानीयेव समाने आजानीयठाने ठपेस्साम। अजनेसि वत मे, भन्ते, भगवा समणेसु समणप्पेमं, समणेसु समणप्पसादं, समणेसु समणगारवं।
“Ko cāhaṁ, bhante, ko ca ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo. Ārakā ahaṁ, bhante, ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedā. Mayañhi, bhante, pubbe aññatitthiye paribbājake anājānīyeva samāne ājānīyāti amaññimha, anājānīyeva samāne ājānīyabhojanaṁ bhojimha, anājānīyeva samāne ājānīyaṭhāne ṭhapimha; bhikkhū pana mayaṁ, bhante, ājānīyeva samāne anājānīyāti amaññimha, ājānīyeva samāne anājānīyabhojanaṁ bhojimha, ājānīyeva samāne anājānīyaṭhāne ṭhapimha; idāni pana mayaṁ, bhante, aññatitthiye paribbājake anājānīyeva samāne anājānīyāti jānissāma, anājānīyeva samāne anājānīyabhojanaṁ bhojessāma, anājānīyeva samāne anājānīyaṭhāne ṭhapessāma. Bhikkhū pana mayaṁ, bhante, ājānīyeva samāne ājānīyāti jānissāma, ājānīyeva samāne ājānīyabhojanaṁ bhojessāma, ājānīyeva samāne ājānīyaṭhāne ṭhapessāma. Ajanesi vata me, bhante, bhagavā samaṇesu samaṇappemaṁ, samaṇesu samaṇappasādaṁ, samaṇesu samaṇagāravaṁ.
“Who am I compared to one who has cut off judgments in each and every respect in the noble one’s training? I am far from that. Sir, I used to think that the wanderers following other religions were thoroughbreds, and I fed them and treated them accordingly, but they were not actually thoroughbreds. I thought that the bhikkhus were not thoroughbreds, and I fed them and treated them accordingly, but they actually were thoroughbreds. But now I shall understand that the wanderers following other religions are not actually thoroughbreds, and I will feed them and treat them accordingly. And I shall understand that the bhikkhus actually are thoroughbreds, and I will feed them and treat them accordingly. The Buddha has inspired me to have love, confidence, and respect for ascetics!
अभिक्कन्तं, भन्ते, अभिक्कन्तं, भन्ते। सेय्यथापि, भन्ते, निक्कुज्जितं वा उक्कुज्जेय्य, पटिच्छन्नं वा विवरेय्य, मूळ्हस्स वा मग्गं आचिक्खेय्य, अन्धकारे वा तेलपज्जोतं धारेय्य, ‘चक्खुमन्तो रूपानि दक्खन्तीऽति; एवमेवं खो, भन्ते, भगवता अनेकपरियायेन धम्मो पकासितो। एसाहं, भन्ते, भगवन्तं सरणं गच्छामि धम्मञ्च भिक्खुसङ्घञ्च। उपासकं मं भगवा धारेतु अज्जतग्गे पाणुपेतं सरणं गतन्”ति।
Abhikkantaṁ, bhante, abhikkantaṁ, bhante. 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. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
Excellent, sir! Excellent! 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 clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the bhikkhu Saṅgha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
पोतलियसुत्तं निट्ठितं चतुत्थं।
Potaliyasuttaṁ niṭṭhitaṁ catutthaṁ.
The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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